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 the Cornell University Library. 
 
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PEEFAOE. 
 
 PAEASAEA holds high rank as an Indian legislator. He 
 has been named by Tajnavaltya as one of the twenty writers 
 of authoritative treatises on Hindu Law, Tdjnavalkya himself 
 being one of the twenty. The enumeration is found in 
 the following verses in the beginning of the First Chapter of 
 the Institutes of Yajnavalkya : 
 
 ^WT^^'^^^flTJ ^IRJT^l^S^^ft II 
 
 ^imnfTr ■^fsig'3 tf'llsri^si^'tsWT: II 
 
 Colebrooke, in his preface to the English translation of 
 the Vivadabhaiigarnava of the celebrated Jaganndtha Tarka- 
 panchdnana, — which translation is otherwise known as Cole- 
 brooke's Digest of Hindu Law, — notices Parasaira in the 
 following words :— 
 
 " Pardsara, grandson of Vasishtha, is termed the highest 
 authority for the fourth age ; a work attributed to him is 
 extant, with a commentary by Madhavachd,ryya." 
 
 The foundation of the notion, that the Institutes of Para- 
 sara are suitable for the fourth or Kali age, is the text of 
 Parasara itself. [See Ch. I, si. 24.J 
 
 Visvan^tha Mdndlik, in his learned edition of the Vyavahdra- 
 mayukha, (p. 310), speaks of Parasara in the following 
 manner : 
 
IV PREFACE. 
 
 " Parasara's work is e-spressly intended to supersede Mann 
 and Yajnavalkya as having been unsuitable to the age owing to 
 lapse of time. Parasara treats of Achara (ceremonies) and 
 Prdyaschitta (penance) alone ; but this omission to refer to 
 the civil law is not, in my opinion, due to the absence of its 
 development at the time, as it is in the earlier law-givers like 
 Atri. Adverting to that subject, Parasara says that certain 
 questions are to be determined by the decisions of a parshad 
 or assembly of the learned. I interpret this statement to 
 mean that Pardsara found the civil law of the Smritis so 
 considerably modified by usage that he felt it unsafe to refer 
 his reader to those works, and therefore invested the verdicts 
 of parshad or conclaves of the learned versed in the current 
 usages of the country with great authority. On the other 
 two branches, whereon he has delivered himself, his law is 
 certainly a later development, seeing the minute details in 
 the ceremonial and the abatement of stringency in respect 
 of penances observable in his work. Agriculture is not 
 only permitted here to the higher classes under emergency, 
 but a series of directions about it are given, and a ceremonial 
 laid down, a conformity with which excuses a resort to 
 agriculture by the twice-born even in ordinary circum- 
 stances. * * *. The word Pardsara occurs in the Gana- 
 pdtjha of Pdnini, in the Gana named Gargddi. Pardsara is 
 one of the seven seers of Vedic hymns in the family of 
 Vasishtha, and some descendant of his named Pirdsaryya. 
 is a Pravara of one of the four branches of Vasishtha's de- 
 scendants." 
 
 The three branches of Hindu Law alluded to in the above 
 extract are (1) the Achara or ceremonial duty, (2) Vyava- 
 hdra or litigation, (3) Prdyaschitta or penance or expiatory 
 rites, A Dharmasdstra, i. e., a treatise on law, ought to deal 
 with all the three branches of law, as illustrated by the 
 Institutes of Manu, in which each one of the branches has 
 been dwelt on with nearly the same detail and copiousness. 
 
PREFACE. V 
 
 Pardsara, on the other hand, has hardly paid any attention 
 to the second branch, which, as understood by the Brdh- 
 manio lawyers, comprises all questions relating to civil 
 rights, and also criminal liability. The word Vyavahdra 
 means ' litigation,' or ' a law-suit.' The Mitakshard of 
 Vijndnesvara, in commenting upon Ydjnavalkya, Ch. 2, v. 9, 
 makes mention of the two classes into which all legal pro- 
 ceedings resolve themselves, namely, those arising from dis- 
 putes about property, and those proceeding from wrath or 
 passion ; the examples of the latter class being assaults 
 and other personal injuries. Now, Pardsara gives but few 
 directions, with reference to either of these two classes of 
 legal proceedings. With regard to civil law or the law 
 relating to civil rights, I can point to two important texts 
 in his work. One is the text which gives sanction to the 
 re-marriage of widows (see Ch. 4, v. 28). The other lays 
 down that there can be only two kinds of adopted sons in 
 the Kali age. (See Ch. 4, v. 22.) 
 
 According to the Commentator Mddhava AcMrya, this 
 omission of civil law in the Institutes of Parasara is not an 
 oversight. The main object of the saint was to dwell upon 
 auch parts of the duties of man, as are connected with his 
 welfare in the next world. The law relating to civil rights 
 has reference only to his temporal requirements, none to his 
 spiritual ones. Por this reason, says Madhava, (Introduction, 
 p. 17, Sanskrit edition), Pardsara has briefly alluded to this 
 branch of the law in sloka 67, ch. 1, where he says that a 
 king shotild rule the state in the way prescribed by law. 
 
 Md,dhava Acharya, in the introductory part of his commen- 
 tary, has given the following analysis of the work. In the 
 Institutes of Parasara, there are two divisions, twelve chap- 
 ters, and 592 slokas in all. The first division relates to 
 i^cMra, or the ceremonial part of the law ; the last division 
 is concerned with Prdyaschitta, or expiatory penance for 
 sins incurred. The part of the work relating to Aohdra, or 
 
VI PBEPACE. 
 
 the ceremonial law, contains three chapters ; in the Pr^yas- 
 chitta or the penance part, there are nine chapters. The 
 contents of the first chapter in the i^ch^ra division are ; — 
 the religious duties of the four castes, such as are special 
 to a particular caste, and also such as are general to all the 
 castes; the daily prayers and the observance of approved 
 usages are duties general to all ; the six duties, and the work 
 of Government are special to the several castes. In the second 
 chapter are declared the means of livelihood, such as agricul- 
 ture and the rest ; together with the duties devolving upon 
 the four stages of life. In the third chapter, the subject of 
 Impurities and that of the S'rdddha ceremony have been dwelt 
 upon. These three chapters together make up the Acharapart 
 of the work. In the fourth chapter, directions are given for 
 the atonement of sins nowhere else provided for ; and in- 
 cidentally have been spoken of, the different kinds of sons, 
 and the subject of marriage by the younger brother while 
 his elder brother remains unmarried. In the fifth is found 
 the ceremony of setting up the householder's fire, together 
 with what else had to be said in connection with sins else- 
 where unprovided for. In the sixth are found penances for 
 various classes of sins, and also the subject of approved food 
 and drink. The seventh chapter dwells upon the purity or 
 otherwise of other articles. The penance in a general form 
 for the sin of having killed a cow forms the subject of the 
 eighth chapter, and in the next occur details as to how 
 the nature of .the penance is affected by certain special 
 circumstances connected with the act of killing a cow, 
 such as fastening the animal in a particular manner, and so 
 forth. The tenth treats of the penance for the sin of having 
 had sexual intercourse with females with whom carnal union 
 is not allowable ; the eleventh, of the penance for eating pro- 
 hibited food. The twelfth supplies generally the omissions 
 of both the divisions of the work. 
 The number of slokas in the whole work, as stated by 
 
PEEPACE, 
 
 VU 
 
 M^dhava, and also as mentioned in sloka 81 of the 12tli 
 chapter of the work itself, does not agree with what is actu- 
 ally found in different MSS. The subjoined is a list of the 
 numbers of slokas as found in the several chapters in the 
 approved text of Madhava. 
 
 Chapter. 
 I 
 II 
 III 
 
 IV 
 
 V 
 
 VI 
 
 VII 
 
 VIII 
 
 IX 
 
 X 
 
 XI 
 
 XII 
 
 Total 
 
 No. of Blokas. 
 
 73 
 15 
 41 
 31 
 25 
 75 
 37 
 42 
 60 
 37 
 55 
 82 
 
 573 
 
 The present translation has been based upon the text of 
 the work, which has been sanctioned by Madhava, and 
 generally upon the explanations given by that great com- 
 mentator ; though slight departures in the meaning have 
 occasionally been made. The translation has in fact followed 
 the text which is now in the course of being edited by Pan- 
 dit ChandraMnta Tarkdlafikara, under the patronage of the 
 Asiatic Society of Bengal, which has vouchsafed its patron- 
 age to this translation too. iPive fasciculi of the Sanskrit 
 text, together with the commentary of Madhava, are already 
 out. Dr. Edjendralala Mitra, under whose kind encourage- 
 ment this translation was first undertaken, supplied me with 
 the text in manuscript for the greater part of the work, not 
 yet published. 
 
VIU PREFACE, 
 
 In conclusion, gratitude bids me state that my translation 
 has had the inestimable advantage of having been carefully 
 revised by Dr. EdjendraMla Mitra, for whose trouble in 
 the matter my acknowledgements can hardly be adequate. 
 
 ERISHNAKAMAL BHATTACHAEYTA. 
 
 27th Jcmuary, 1887. 
 
CONTENTS 
 
 INSTITUTES OF PARASARA. 
 
 DIVISION I. 
 
 achara kanda 
 
 Chapter 1. 
 
 Page 
 
 Duties of tlie four castes, general and special, ... ... 1 — 9 
 
 Chapter 2. 
 
 Means of livelihood, agriculture and tlie rest. — Religi- 
 ous duties suitable to the four stages of life, ... ... 10 — 12 
 
 Chapter 3. 
 
 Details relating to the law of impurities. — Provisions 
 regarding the S^raddha ceremonies, ... ... ... 13 — 18 
 
 DIVISION II. 
 
 THE PRATAS'CHITTA KANDA 
 
 Chapter 4. 
 
 Penance for sins not provided for in other works. — 
 Different kinds of sons or affiliation. — ^The sin incurred 
 by a younger brother when he marries before his elder 
 brother, ... ... ... .•• ... ... ..• 19 — 23 
 
X CONTENTS. 
 
 Page 
 Chapteb 5. 
 
 Oontinuation of the law relating to sins elsewhere tm- 
 proTided for. — The sacrament of setting up a household 
 fire, 24—26 
 
 Chapteb 6. 
 
 Penance for various classes of sins. — Purity of articles 
 of food and drink, 27—35 
 
 Chapter 7. 
 Purity or otherwise of other articles for use, ... ,,, 36 — 40 
 
 Chapter 8. 
 Penance for killing a cow, general rules, ... ... 41 — i5 
 
 Chapter 9. 
 
 Special forms of penance for killing a cow, on the 
 ground of special circumstances, such as confining the 
 animalin a particular manner, and so forth, ... ... 46 — ^52 
 
 Chapter 10. 
 Penance for sexual offences, ... ... 53 — 57 
 
 Chapter 11. 
 Penance for partaking of prohibited food 58 64 
 
 Chapter 12. 
 
 Miscellaneous provisions connected with both the Divi- 
 sions of the work, 65 74 
 
THE INSTITUTES 
 
 PARASARA 
 
 FIRST CHAPTER. 
 
 1. Now to begin. — On tlie top of the snowy hill, in the 
 hermitage of the Devadaru grove, the Rishis of yore inter- 
 rogated Vyasa, wlio was seated, rapt in thought. 
 
 2. Expound, son of Satyavati ! the law, which is for 
 the good of mankind, in the present Kali age; and the 
 practice of purification, such as it ought to be. 
 
 3. Hearing the above saying of the Rishis, (he) the adept 
 in the Veda and the Smriti, and exceedingly bright, like a 
 a kindled fire or the sun, who was attended by his pupils, 
 said in reply, 
 
 4. " I have not the knowledge of the whole of the truth. 
 How can I venture to expound the law ? It is our father 
 who should be asked." Thus said Vyasa, the son. 
 
 5. 6, 7. Then all those Rishis, desirous to obtain correct 
 notions of law, proceeded, under the lead of the Rishi Vyasa, 
 to the Badarikd hermitage, (a spot) crowded with various 
 trees, beautified by flowers and fruits, diversified by rivers 
 and rills, ornamented with holy bathing-places, resonant 
 with the voice of beasts and birds, studded with temples, and 
 enlivened by the dance and music of Yakshas, Gandharvas, 
 and Siddhas. 
 
 1 
 
2 INSTITUTES or PAEASAEA. 
 
 8 & 9. There, Vydsa, accompanied by the Rishis, by 
 putting together both his palms and by circumambnlation, 
 obeisances and laudatory speeches, paid respects to Parasara, 
 the son of S'akti, seated at his ease in the midst of an 
 assemblage of Rishis, and surrounded by a host of Munis 
 of the highest rank. 
 
 10. Now, with a gladdened heart, the great Muni Para- 
 sara, pre-eminent among Munis, thus spoke without rising 
 from his seat, " Tell (me) about your safe arrival." 
 
 11 to 15. Vyasa having said " (All are) well," thus inter- 
 rogated him : 
 
 " If thou art aware of my reverence (for thee), or from 
 affection, O thou affectionate to persons revering thee ! 
 expound the law to me, for I am, father, an object of 
 kindness to thee. The rules of law expounded by Manu have 
 been heard by me, and those by Vasishtha and by Kasyapa, 
 and by Garga and by Gautama and by Usanas ; the laws of 
 Atri and Vishnu and Samvarta and Daksha and Angira and 
 S'^tdtapa and Harita and Tajnavalkya, and Katyayana and 
 Prachetas and Apastamba ; and the laws of S'ankha and 
 Likhita, 
 
 16. " All these (laws) have been heard (by me as they were) 
 expounded by thee ; they embody the sense of the Veda ; 
 (they) have not been forgotten by me. (They are) the laws 
 for the four ages, the Krita, the Tretd, and the rest, forming 
 parts of this Manvantara. 
 
 17. " All laws arose in the Krita age ; all have vanished 
 in the Kali age. Expound a part of the rules of conduct fit 
 for the four castes, such as are common (to all). 
 
 18 & 19. " Likewise, thou proficient in the nature of law, 
 expound in detail, both in its manifest and in its recondite 
 forms, the law to be followed by those among all the four 
 castes who are skilled in the knowledge of law." 
 
CHAPTEE I. 6 
 
 At the end of the words of Yjisa,, Parasai'a the chief 
 of Munis, in detail expounds the law (as) settled, both in the 
 manifest and in the recondite forms. 
 
 " Listen, my son, and let the Munis also hear. 
 
 20. " In each Kalpa (the deities) Brahma and Yishnu and 
 S'iva, and the expounders of the Veda, the Smriti and 
 approved usage, invariably perish, and are born again. 
 
 21. " The author of the Veda there is none ; (he) the four- 
 faced (God), at each succeeding revolution of a Kalpa, re- 
 calls to mind the Veda ; and so does Manu remember the 
 law (at each succeeding revolution of a Kalpa). 
 
 22. " In conformity to the character of the age, the rules 
 of law (suitable) for men differ from age to age. The rules 
 for the Krita differ from the Tretd rules ; the Dvapara laws 
 are not identical with the Kali rules. 
 
 23. " Self-mortification is the rule in the Krita age ; 
 knowledge is said (to be the same) in the Treta ; in the 
 Dvapara, (they) say sacrifice (to the gods to be) the sole 
 (rule) ; and charity alone in the Kali age. 
 
 24. " For the Krita are suited the laws of Manu ; for the 
 Treta, those by Gautama (are) prescribed ; for the Dvapara 
 those by S'ankha and Likhita ; for the Kali, those by Para- 
 sara are prescribed. 
 
 25. " In the Krita, one should quit a country itself ; one 
 should quit a village in the Tretd ; in the Dvapara (one 
 should shun) only the particular family ; but in the Kali, one 
 should shun the perpetrator alone (of an offence). 
 
 26. " In the Krita sin is incurred by one who converses 
 (with a sinner) ; in the Treta by one who touches (the sinful 
 man) ; in the Dvapara by taking the sinner's food ; in the 
 Kali by a (sinful) act (alone). 
 
 27. " A curse in the Krita takes effect the moment it is 
 uttered ; in the Treta (it does so) in ten days' time ; in the 
 Dvapara, in the course of a single month ; in the Kali, how- 
 ever, it takes a year. 
 
4 INSTITITTES OP PAEASAEA. 
 
 28, " In the Krita (the donor himself) comes up to (the 
 donee) and makes the gift ; in each succeeding Treta age, 
 (the donee) is invited and the gift is made ; in the Dvapara, 
 the gift is made to one who asks for it ; in the Kali, how- 
 ever, gifts are made in exchange for service done. 
 
 29. " Excellent is the gift, made on coming to the donee's 
 side ; the gift after invitation is of the middling kind ; gift 
 to a suitor is of a low character ; but gift for service (ren- 
 dered) is fruitless. 
 
 30 & 31. "Religion has been overthrown by irreligion ; 
 and truth indeed by that which is false ; kings have been 
 overpowered by thieves ; males have been subdued by 
 females ; the worship of fire is dying out ; respect to 
 superiors is ceasing to be seen; and maidens are becoming 
 mothers : this is what invariably happens in the age of 
 Kali. 
 
 32. " Life in the Krita has its seat in the bones ; in the 
 Tret^ it has its seat in the flesh ; in the Dvapara the blood 
 is the seat of life ; in the Kali, however, life is dependent 
 upon food and the like. 
 
 33. " Special are the rules of conduct for each cyclical 
 age ; and the regenerate castes are guided by the rules that 
 govern the age ; no censure (therefore) can attach to them ; 
 for the regenerates conform to the spirit of the age." 
 
 34. The saints have explained what other capabilities 
 are special for each particular age. And the expiation pre- 
 scribed by Parasara too is practised (in actual life). 
 
 35. " I shall this very day bring to my remembrance the 
 whole of the same, and shall propound it to you. Let the 
 leaders of the saints (literally the bull-like saints) listen to 
 the approved law, which should be followed by a society 
 observing the rule of castes." 
 
 36. Holy is the work composed by Parasara ; it leads to 
 well-being and destroys sins ; properly construed, it settles 
 
CHAPTER I. b 
 
 the duties of the Brahman caste, and establishes the religion 
 of all the rest. 
 
 37. A blameless life, that fosters righteousness, is what is 
 proper for all the four castes. Eighteousness turns its back 
 to those whose bodies are defiled by a blamable life. 
 
 88. A Brdhman, who is given to observe the six duties of 
 his caste, who worships the deities and hospitably receives 
 the guests ; whose meals consist of what remains after 
 (daily) offerings made (on the fire), has never to suffer from 
 misery or want. 
 
 39. Ablution and prayer, inaudible recitation (of sacred 
 words), burnt- offerings, the worship of gods, hospitality to 
 guests unexpectedly come, and offerings made in the name 
 of the Visvadevas, — these are the six duties to be performed 
 every day, 
 
 40. When a Brahman has performed the duty of offer- 
 ing to the Visvadevas, if an unexpected guest arrives, — be 
 he a favourite, be he an object of hate, be he a dunce, be he 
 a learned man — he is the very, bridge for crossing over to 
 the seats of bliss. 
 
 41. He should be considered as a true unexpected guest, 
 who has come over from afar, fatigued in body, after the 
 performance of the rite for the Visvadevas ; — one arrived 
 prior thereto is not an unexpected guest. 
 
 42. Never should one belonging to the selfsame village 
 be accepted as an unexpected guest. His name atithi (lit., 
 having no date fixed) arises from the fact of his having ar- 
 rived unexpectedly. 
 
 43. To an unexpected guest arrived at the house, one 
 should address words of welcome ; and he should be honour- 
 ed with the offer of a seat, and of water for washing his 
 feet. 
 
 44. The householder should gladden the guest by showing 
 him respect, by the offer of food accompanied with pleasant 
 
6 INSTITUTES OF PARASAEA. 
 
 words;* and by following him (for some little distance), 
 wlien he departs (from the house of the host). 
 
 45. Where a guest goes back from a person's house, 
 — his hope of a welcome unfulfilled, — the forefathers of the 
 householder do not eat, during the period of ten years and 
 five. 
 
 46. Where a guest is disappointed in his hopes — useless 
 are the burnt-ofEerings made by the host, although he may 
 burn a thousand loads of wood and a hundred jars of ghi. 
 
 47. The seed should be sown on excellent soil ; wealth 
 should be bestowed on a worthy recipient ; for what is sown 
 on excellent soil, — what is bestowed on a worthy recipient — 
 is never lost. 
 
 48. (A guest) should not be asked his family or his clan ; 
 \_Lit., his got7-a or his s'dkha] he should not be questioned 
 as to learning or knowledge. [But the host] should take 
 him to be a god himself ; for, in him are united all the gods. 
 
 49. Fresh is a Brahman who lives a strictly religious 
 life ; and similarly fresh is an unexpected guest ; (and also) 
 he who delights in a constant study of the Veda ; these 
 three are fresh from day to day. 
 
 [By ' fvesh' seems to be meant that ' one never should weary of 
 them ; these three should be alwajs acceptable and welcome'.] 
 
 50. At the hour of the offering for the Visvadevas, if a 
 religious mendicant arrives at the house — one should take 
 a portion from the intended ofEering to the Visvadevas, — 
 should give it as alms, and as a parting gift. \_Lit. should 
 dismiss the mendicant, having given the alms.] 
 
 51. The religious mendicant, and the religious student, 
 these two are the lords of the food that has been cooked. 
 Giving them no food, and eating himself, one should observe 
 (as a penance) the lunar fast. 
 
 * Lil. with pleasant enquiries, i. n., wlietlier any more food would be 
 welcome to the guest, and so forth. 
 
CHAPTEE I. / 
 
 [The 'lunar fast,' called the ' Chandrayaiia,' consists in the re- 
 duction of a mouthful every succeeding day, till on the day of the 
 full moon the meal is reduced to a single mouthful] 
 
 52. To the mendicant and the student, one should give 
 three alms in all ; then he may give at his option as much 
 as his wealth permits. 
 
 53. He should pour water on the mendicant's palm ; then 
 he should place the alms upon his hand ; and water again. 
 The alms so given equal the Meru in bulk ; the water is 
 comparable to the ocean itself. 
 
 [The meaning is : Such alms are as efficacious in point of religious 
 merit as if he had given a quantity equal in bulk to the mountain 
 Meru, — the golden mountain on the top of which is situated Indra's 
 heaven.] 
 
 54. If an unexpected guest has got an umbrella and a 
 horse ; he should be welcomed without hesitation ; (for by 
 doing so) the householder goes to the place of Indra, where 
 he mounts on elephants and enjoys riches. 
 
 55. If a fault be committed in performing the rite for 
 the Visvadevas, the fault is repaired by (proper hospitality 
 to) a religious mendicant ; if a fault, however, be committed 
 with regard to that hospitality, it is not repaired by the rite 
 for the Visvadevas. 
 
 56. The regenerate men who eat their meals, not having 
 performed the rite for the Visvadevas, are born as crows ; 
 their food by no means should be partaken. 
 
 57. Those despicable members of the regenerate caste, 
 who eat their meals, not having performed the rite for the 
 Visvadevas — they all should be taken as abortive beings ; — 
 they fall into an impure hell, 
 
 68. Those who do not perform the rite for the Visvadevas, 
 or the rite of hospitably receiving guests, — they all are 
 destined to go to hell, and in the next existence are born as 
 crows. 
 
o INSTITUTES OF PAEASAEA. 
 
 59. To eat one's meals with bis head wrapped round, or 
 with his face towards the south, or with his hand on his left 
 foot, or while he is standing up — is to imitate the manners 
 of the Edkshasa class of beings. 
 
 60. One who gives gold to a religious mendicant, or a 
 betel to a student, or extends protection to a thief, — the giver 
 in all these cases goes to hell. 
 
 61. The gift or the acceptance of a white cloth, or of a 
 vehicle, or of metal, or of betel, destroys the families of him 
 who takes and him who gives. 
 
 62. Whether it be a robber, or a Chandala (the lowest of 
 all the castes), or an enemy, or a parricide, — any one arrived 
 at the time of the rite for the Visvadevas, is to be welcom- 
 ed as a guest, who is like a bridge for crossing over to the 
 seats of bliss. 
 
 63. He who welcomes not a Brdhman guest, thoroughly 
 conversant with the Veda — and who eats his meal without 
 offering him a plate of food, — he swallows what is nothing 
 but- sin. 
 
 64. The mouth of a Brdhmanis like a field, incomparable, 
 without weeds ; — therein should one sow all kinds of seeds. 
 This agriculture fulfils all the objects of life. 
 
 65. Seeds should be sown in an excellent field ; wealth 
 should be bestowed upon a worthy recipient : what has been 
 so sown, or so bestowed, is never lost. 
 
 66. Where such members of the regenerate caste, as are 
 irreligious and illiterate, subsist on alms begged from house 
 to house ; — that village should be punished by the king ; — 
 for the village is a feeder of thieves alone. 
 
 67. A king of the Kshatriya caste should arm himself, 
 and have his troops ; should protect his people ; should 
 overcome the forces of a hostile king ; and rule the State 
 in the way prescribed by law. 
 
 68. Eoyalty depends not on a hereditary right ; nor can 
 
CHAPTER I, 9 
 
 it be transmitted by written deeds. It should be enjoyed 
 after acquisition by means of the sword ; the earth is 
 enjoyed by heroes. 
 
 [This S'loka, I find, has been omitted by Madhava. Its second foot 
 has been rendered here rather conjeoturally ; for the reading seems 
 to be corrupt. In Jivananda's reprint, I find the reading to be 
 " Svariipallikhitapi ya." In the Bombay lithographic reprint, the 
 reading is ' Bhiishanollikhitapi va.'] 
 
 69. To invest money on interest, to be a jeweller, to tend 
 cattle, tillage and trade, — these are declared as occupations 
 for the Vaisya caste. 
 
 70. The highest virtue for a S'lidra is to serve the 
 members of the regenerate castes. Fruitless for him is 
 everything else that he may do. 
 
 71. Salt, honey and oil, curded milk, whey, and milk, — 
 all these are not polluted by the touch of persons of the 
 S'lidra caste. These a S'lidra may sell to all the castes. 
 
 72. Selling wine and flesh-meat, eating forbidden food, 
 and committing cohabitation forbidden by law, — by com- 
 mitting these even a S^iidra at once becomes a ' fallen ' being. 
 
 [' Fallen,' i. e., ' patita' — a sinner unworthy of social intercourse.] 
 
 73. By drinking the milk of a tawny cow, by cohabiting 
 with a woman of the Brahman caste, by discussing the 
 sense of the words of the Veda, — a S'lidra for certain merits 
 hell. 
 
 Here ends the First Chapter in the Institutes of Pard,sara. 
 
10 INSTITUTES OP PAEASABA. 
 
 SECOND CHAPTER. 
 
 1. 2, Now, I shall explain, conformably to what Pardsara 
 formerly propounded, the law relating to the duties and 
 observances prescribed for a householder, in the age of Kali ; 
 also the rules of conduct, which, being common to all, 
 are suited to the four castes and stages of life, so far as they 
 are able to follow. 
 
 A Brahman who regularly performs the six ceremonies, 
 may also betake himself to agriculture. 
 
 [The six ceremonies have been enumerated in ch. I., S'loka 39, 
 Madhava says that the causal form ' karayet,' in connection with the 
 practice of agriculture allowed in the Kali to the priestly class, has 
 a special meaning : — he says that a Brahmana must employ plough- 
 men of the lower caste in carrying on his agricultural operations ; he 
 is not permitted himself to hold the plough.] 
 
 3. An ox that is hungry, or thirsty, or fatigued, should 
 not be harnessed (to a plough) . A bull wanting in a limb, 
 or diseased, or impotent, should not, by a Brdhman, be made 
 to work. 
 
 4. An able-bodied bull, free from disease, well-fed and 
 hearty, and not impotent, should be made to work for 
 half the day. Then should one give the bull a wash. 
 
 B. Then the Brd,hman should perform the ceremony of 
 inaudibly reciting the sacred word, the worship of gods, 
 the offering on the fire ; and likewise should he practise the 
 study of the sacred works. Thereafter should he feed one 
 or two or three or four religious mendicants of the Briihman 
 caste. 
 
 [The religious mendicants, called tlie ' Siidtakas ' in the original 
 are said by Madhava to be of nine classes.] 
 
 6. With the paddy cultivated by himself, or acquired 
 from a field cultivated on his behalf, he should offer the five 
 
CHAPTER II. 11 
 
 sacrifices (enjoined in the works on Smriti) ; and should 
 likewise be engaged in celebrating the sacrificial rites, such 
 as the Veda prescribes. 
 
 [The five sacrifices are mentioned by Manu in eh. 3, ^1. 70.] 
 
 7. Sesamum seeds, or milk, or honey, or butter, should 
 never be sold ; they may be bartered for equal quantities of 
 paddy. The sale of grass or wood, or the like, is, for a 
 Brahman, a similar means of living. 
 
 8. What sin a fisherman incurs in the course of one 
 full year, — the same is incurred by the driver of a plough- 
 share made of iron in the course of a single day. 
 
 9. A hunter who makes his living by killing beasts ; 
 one who lives by ensnaring them ; a fisherman and a fowler ; 
 as also an agriculturist who makes no gifts (of paddy) :— 
 all these five incur the same identical sin. 
 
 10. By cutting trees, by rending the earth, and by 
 destroying insects and worms, what sin is incurred by a tiller 
 of the soil is removed by the sacrifice on the threshing- 
 floor. 
 
 [The sacrifice on the threshing floor consists of gifts of paddy at 
 that place.J 
 
 11. He who refrains from making gifts to Brahmans, 
 when he stands at the foot of the heaped-up paddy, is a 
 thief; he is the most wicked of all possible sinners; he 
 should be proclaimed as a Brahman-killer. 
 
 12. By making a gift of one-sixth part to the sovereign 
 of the land, one twenty-first for the sake of the gods, and 
 one-thirtieth to the Brahman caste, one is freed from all 
 
 sins. 
 
 13. A Kshatriya, likewise, may practise tillage, honouring 
 the gods and the Brahman caste. A Vaisya or S'lidra 
 should always take to agriculture, practise arts, and follow 
 trade. 
 
12 INSTITUTES OF PABASAEA. 
 
 14. Abandoning the service of the regenerate castes, 
 the S'ddras who betake to improper occupations become 
 short-lived beings, and undoubtedly go to hell. 
 
 15. This is the eternal rule of life for all the four castes. 
 Here ends the Second Chapter of the Institutes of Pard- 
 
 sara. 
 
CHAPTER III. 13 
 
 THIRD CHAPTER. 
 
 1. Now I shall speak of the term of impurity resulting 
 on the occurrence of a birth, or a death. Brahmans in 
 three days become pure again, when a relative has died, or 
 has been born. 
 
 2. A Kshatriya recovers purity in twelve days ; a Vaisya, 
 when fifteen days have passed ; a S^iidra, after the lapse of a 
 month ; this is conformable to what Pardsara has said. 
 
 3. So far as the performance of worship is concerned, 
 a Brdhman's corporeal frame is (always) held in purity. 
 In the case of pollution by a birth, it is allowable to touch 
 the body of a Brdhman who has been polluted by such a 
 cause. 
 
 [Madhava says that the word ' worship,' upasana in the original, is 
 meant for ' the daily prayers and the burnt-offerings.' The wliole 
 text means that a relative's birth or death does not so far affect a 
 Brahman with impurity as to unfit him for performing his daily 
 worship; and on the birth of a relative to a Brahman, he does not 
 become impure to the extent of being unfit to be touched.] 
 
 4. On the occasion of a birth, a Brdhman recovers purity 
 in ten days ; a Kshatriya does so in twelve days ; a Vaisya 
 at the expiry of fifteen days ; and the purification of a 
 S'lidra takes a month. 
 
 [Madhava says that this rule applies to the case where a Sapinda 
 has been born ; while the rule of three days applies where a Sama- 
 nodaka, a more distant relative than a Sapinda, has been born.J 
 
 5. A Brahman who has studied the Veda, and likewise 
 keeps the sacred household fire, is restored to purity in a 
 single day ; he who has the knowledge of the Veda alone 
 will recover purity in three days ; while he who is without 
 either the Veda or the fire, will remain impure till ten 
 days are over. 
 
14 INSTITUTKS OF PARAS ARA. 
 
 6. A Brdhman who has never received the purificatory 
 rites prescribed from the day of birth, who neglects to 
 perform the threefold daily prayers, who is a Brahman 
 in name alone, — must be ten days impure on account of a 
 birth. 
 
 7. If the relatives are sprung from the same progenitor, 
 (but of a higher caste), and from a mother of an inferior 
 caste, the above rule of impurity should be followed by 
 them, when either a birth or a death has taken place. 
 
 [In translating this ^loka, I have followed Madhava ; but the text 
 of the Rishi is not in its obvious and natural sense capable of that 
 interpretation.] 
 
 8. The aforesaid impurity extends as far as three ances- 
 tors. With the fourth terminates the Sapinda relationship ; 
 and so with the fifth born in the same family, (and with the 
 rest). 
 
 9. If the common ancestor be the fourth in ascent, then 
 the impurity is for ten days ; in the fifth generation, six 
 nights constitute the period thereof ; in the sixth, the purity 
 comes back when four days have passed ; but in the seventh, 
 in three days' time. 
 
 10. If the death has happened by fall from a precipice, 
 or in a country other than the native land, or if it be an 
 infant which has died, or an anchorite who had renounced 
 the world, — then the relatives are purified in the course of 
 that very day. 
 
 11. If information arrives that a person of the same 
 
 family has died in a country other than his native land, 
 
 then the rule of three days or of one day does not obtain • 
 then the relatives are purified by washing themselves on that 
 very day. 
 
 12. Tor infants whose teeth had yet to grow, and for 
 such as had an abortive birth, no cremation is ordained, nor 
 any term of impurity, nor libation of water. 
 
CHAPTEE III. 15' 
 
 13. If the child should perish, while yet in the worah, 
 or should be miscarried, — then the woman has an impurity 
 of as many days, as would be equal to the number of months 
 the child had been in the womb. 
 
 14. An abortion taking place before four months are past, 
 is to be called only an ' oozing ' of the womb (miscarriage, 
 ■s'rdva ;) it is named a 'fall' (or abortion) when happening 
 
 in the fifth month, or in the sixth ; thereafter it is called a 
 parturition. And then for the period of ten days should the 
 impurity last. 
 
 15. If an infant has died after teething, or if he 
 has died before the growth of his teeth, but after the 
 performance of tonsure upon him, — then for him crema- 
 tion is prescribed, and his relatives are impure for full 
 three nights. 
 
 16. From birth till the commencement of teething, im- 
 purity ceases on the very day of death ; up to tonsure, 
 impurity lasts for a single night ; it lasts three nights until 
 the investiture with the sacred thread j thenceforward, the 
 term of impurity is full ten nights. 
 
 17. A person in his pupilage, and those in whose house 
 offerings are regularly made on the fire ; these are not 
 affected with impurity for birth, provided they refrain from 
 coming into contact. 
 
 18. Nothing but contact can cause to a Brahman an 
 impure state, — whether it be on account of a birth or a 
 death. To one refraining from all contact, there is no 
 impurity, either for birth or for death. 
 
 19. Artists and artisans, physicians, barbers, slaves, 
 male or female, kings, and Brahmans who lead a sancti- 
 fied religious life, — all these are purified without a moment's 
 delay. 
 
 20. A person observing a religious vow, a person purified 
 by being engaged, in some sacrificial rite, one of a re- 
 generate caste who has set up a sacred fire in his house, and a 
 
16 INSTITUTES OF PARASARA. 
 
 person whose services are in requisition by the king — these, 
 and a sovereign, have no impurity on account of birth. 
 
 21. A person, who is about to be engaged in a battle,, or 
 who has made preparations for making a gift, or who is in 
 distress, or a Brahman who has been invited to partake a 
 religious feast — these become pure then and there ; — so it 
 has been ordained by the saints, — as pure as if they had 
 observed the full and prescribed term (of purification). 
 
 22. If a householder, on the occasion of a birth, abso- 
 lutely refrains from all contact, — then the mother becomes 
 pure in ten days, while a plunge in the water will render 
 the father pure. 
 
 23. Impurity on the ground of death affects all relatives 
 in the same way ; but that for birth affects only the father 
 and the mother ; that on the ground of birth affects only 
 the mother ; the father becomes pure by washing himself. 
 
 [Madhava explains this text as follows : — So far as incompetency 
 to perform religious rites is concernecl, all kinsfolk, whether parents 
 or others, are affected in the same way, if a death occurs. But unfit, 
 ness for being touched is another effect of impurity. This is confined 
 solely to the parents, when there is a birth. Again, the mother 
 remains unfit for being touched till the tenth day, while tlie father 
 remains so till he takes a wash.] 
 
 24. For those who died in the course of doing service 
 to the Brahman caste, or while rescuing women, or cows 
 being carried away by force, or in battles, — the impurity 
 lasts only for a single night. 
 
 25. These two are destined to reach the very highest 
 of all regions, having penetrated through the solar orb ; — 
 namely, a mendicant who has practised Yoga, and a 
 soldier who has been killed, fighting with his face towai-ds 
 the foes. 
 
 26. Wherever a hero is killed, being surrounded by a 
 number of foes, he reaches regions of undying bliss, — pro- 
 vided he utters no cowardly words. 
 
CHAPTER HI. 17 
 
 27. He who comes forward to protect, when the fighting 
 forces have been routed and are running away on all sides 
 —wins the fruits of a well-performed sacrificial rite. 
 
 28. Celestial damsels seize for themselves, and take 
 delight with the hero, whose body is wounded or cut by 
 arrows, clubs, or maces. 
 
 29. Thousands of celestial damsels, rush forward in a 
 hui'ry towards a hero killed in battle, each proclaiming, ' He 
 is my lord, he is mine.' 
 
 30. The regions. which Brahman aspirants after heavenly 
 bliss reach by performing many sacrificial rites, and by 
 austerities of various forms, — the same seats of bliss are 
 attained in an instant's time by valorous men, who meet 
 their death while blamelessly fighting on a field of battle. 
 
 31. If victorious, wealth is won ; if death results, beauti- 
 ful women fall to his share; since this corporeal frame is 
 liable to perish in an instant's time, why should we be shy 
 of meeting death on a field of battle ? 
 
 32. If blood oozes out from the forehead, while fighting, 
 and enters the mouth — that is on a par with a drink of the 
 soma juice, for a fight is a religious rite properly performed : 
 so it has been represented by the saints. 
 
 33. Those excellent Brdhmans, who carry the corpse of 
 a friendless Brahman, gain, at every step they take, one by 
 one, all the objects for which a sacrifice is performed. 
 
 34. Blessed is their deed. No evil happens to the in ; nor 
 do they incur a sin. By plunging in water, they then and 
 there are freed from impurity. 
 
 35. For (the impurity caused by) carrying to the cremation 
 ground and cremating the corpse of a superior Bra b man who 
 has departed this life, without a relative or a friend at his 
 side, — one becomes pure by practising a single Pranayama. 
 
 [According to Manu, to repeat tlie Gayatri thrice, while holding 
 the breath, is called a Pianayama.] 
 S 
 
18 INSTITUTES OF PAEA'SAKA. 
 
 86. For voluntarily following a corpse, whether it be 
 that of an agnate or not, — washing with the clothing on, 
 touching the fire, and eating clarified butter, — these are the 
 means of purifying one's self, 
 
 37. Where a Brdhman from ignorance follows the corpse 
 of one who belongs to the military caste, he becomes im- 
 pure for a single night, and purifies himself by eating the 
 fivefold products of a cow. 
 
 [These are, milk, curd, clariEed butter, cow's urine and cowdung.] 
 
 38. If a Brdhman, from ignorance, follows the corpse of 
 a person of the Vaisya caste, he should observe impurity for 
 full two nights, and should then practise six Prdndydmas. 
 
 39. If a Brdhman, with a feeble knowledge of law, should 
 follow a corpse of the S'lidra caste, while the same is being 
 carried to the burning-ground, he shall become impure for 
 full three nights. 
 
 40. When the period of three nights is complete, he 
 should repair to a river that falls into the sea ; there a hun- 
 dred Prandydmas are to be practised by him ; whereafter he 
 eats clarified butter, and restores himself to purity again. 
 
 41. When the S'lidras have finished all the obsequial rites, 
 and have come to the water's side, then they may be follow- 
 ed by persons of the regenerate caste. This law has pre- 
 vailed from ancient times. 
 
 [Madhava says that the meaning is not ' coming to the water's 
 side ' — but ' when they have ceased to offer libations of water. '] 
 
 Here terminates the third chapter in the Institutes of 
 Parasara. 
 
CHAPTER IV. 19 
 
 FOURTH CHAPTER. 
 
 1. Whether from excessive pride, excessive wrath, or 
 from affection, or from fear, should a man or a woman 
 hang one's self, — then this is the destiny that awaits him 
 or her. 
 
 2. He or she sinks into a region utterly dark, and filled 
 to the brink with pus and blood ; that torment is suffered for 
 sixty thousand years. 
 
 3. Tor such a being there should be no impurity, no 
 libation of water, no cremation, nor any shedding of tears. 
 
 4. Those who carry the corpse or set it on fire, or cut the 
 rope wherewith the person hanged himself or herself, must 
 purify themselves by a Taptakriohchhra ; so has Prajapati 
 declared the law to be. 
 
 [Taptakriohchhra is a sort of penance ; the person observing it 
 must live on clarified butter, milk, and hot water, three days each ; 
 and must inhale hot air for three days.] 
 
 5 and 6. The Br^hmans who touch the corpse of a per- 
 son killed by cows or bulls, or of one who hanged himself, or 
 of one whose death was caused by a person of the Brdhman 
 caste ; and those who carry the corpse, or set fire to it ; or 
 those other persons who follow the corpse ; and also those 
 who cut down the rope ; all should purify themselves by a 
 Taptakriohchhra; and then a number of Brdhmans should 
 be fed by them. By way of a gratuity they should give to a 
 Brdhman, a cow accompanied by a bull able to draw a cart. 
 
 [Hot water should be drunk for three days ; hot milk for three ; 
 hot ghee for three ; and air should be the sole subsistence for the next 
 three days. Seven palas (a pala = 4 tolas) is the quantity of water 
 to be drunk ; three palas that of the milk to be drunk ; a single 
 pala ia the measure of the ghee. This rule governs the penance 
 Taptakriohchhra . ] 
 
20 INSTITUTES OF FABA'SABA. 
 
 7 — 11. If a Brdhman associates with persons degraded 
 by sin, but has been forced to do so against his wish, 
 for five, or ten, or full twelve days ; or for half a month, 
 or a month ; or for a couple of months ; or for half a 
 year, or for one complete year ; at the expiration of the 
 term he becomes degraded as they. He should fast three 
 days, if the association has ended in the first fortnight ; if 
 in the second, the penance should be a Krichchhra; (a sort 
 of penance extending over twelve continuous days, and 
 consisting in partial or absolute fasts) ; if in the third 
 fortnight, ' the penance should be a Sdntapana-krichchhra ; 
 if in the fourth fortnight, the penance is a fast for full ten 
 days ; if in the fifth fortnight, the fast must be for fuU 
 twelve days; if in the sixth fortnight, a single Chdndrayana 
 is the penance; if in the seventh, a double Chandrayaua; 
 if in the eighth, he should, for the sake of purity, observe 
 a Krichchhra extending over full six months. As many gold 
 coins must the gratuity be, as there are fortnights in the 
 period the association lasts. 
 
 [A gratuity, ' daksliind,' is the money payment to a Brahman, 
 without which no religious observance has efficacy.] 
 
 12. If a woman meets not her lord, on the day that her 
 monthly courses stop, — she after death goes to hell, — and 
 becomes a widow in repeated births. 
 
 13. If the husband meets not his wife on the day that 
 her monthly courses cease, and she be near at hand, he 
 incurs the awful sin of having killed a foetus. There is 
 not the slightest doubt herein. 
 
 14. If a woman despises her husband, because he is 
 either poor, or diseased, or a dunce, — she, after death, is 
 born a bitch, or a sow, again and again. 
 
 15. If a woman, during her husband's life, observes a 
 religious vow which involves a fast, — that woman thereby 
 shortens her husband's life, and after death goes to hell. 
 
CHAPTER IT. 21 
 
 16. If a woman performs a religious rite, without taking 
 her husband's consent, it is the Kakshasas who appropriate 
 the whole of that religious rite. This is in conformity to 
 what Manu has said. 
 
 17. If a woman does harm to her kinsmen and friends, 
 or if she causes herself to miscarry, no one should hold con- 
 verse with her. 
 
 18. What sin is incurred in killing a Brdhman, abortion 
 causes a sin twice as great ; there is no atonement for that 
 sin. The abandonment of such a woman has been ordained 
 by law. 
 
 19. He who sets his face against righteousness, is but 
 a Cbdnddla by his acts. He gains nothing by being a 
 mendicant, or by worshipping the household fire. 
 
 20. If seeds be carried either by a stream or by wind 
 unto the soil of a person's field, and a crop is yielded by the 
 field so sown, the crop will belong to the owner of the soil, 
 not to the person who owned the seeds. 
 
 21. Similar thereto are the two descriptions of bastard 
 sons, both begotten on another's wife ; they pass by the 
 names of Kunda and Golaka. The bastard is a Kunda, if 
 the woman's husband lives ; it is a Golaka if begotten after 
 his death. 
 
 22. A son is either an aurasa (son of the body) ; or a 
 Jcshetraja (an ofPspring of one's wife by a kinsman or person 
 duly appointed to procreate issue to the husband) ; or a datta ; 
 (that is, obtained by gifts) ; or a hritima, (i. e., a son made). 
 If either the father or the mother gives, the same is called a 
 given son. 
 
 [The natural sense of this text seems to sanction a kshetraja son 
 for the present age of Kali. But modern commentators of Hindu 
 Law have explained away the ohvious meaning. Vide Dattaka-mi- 
 mansa of Nanda Pandita, S. I, para. 65.] 
 
 23. An elder brother remaining unmarried while a younger 
 
22 INSTITUTES OP PAEA'SABA. 
 
 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 oflS- 
 elates at the marriage, — all these are doomed to hell. 
 
 24. 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 Chan- 
 drdyana rite. 
 
 25. 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. 
 
 26. 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 household fire. 
 
 [For the younger brother to set up bis household fire before the 
 elder is a sin ; the setting up of a household fire is in general preceded 
 by marriage.] 
 
 27. Where the elder brother is alive, but he sets up no 
 household fire, the younger may do so, being permitted by 
 him. This is in conformity to what S'aiikha has said. 
 
 28. 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. 
 
 29. 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. 
 
 30. If a woman follows her departed lord, by burning 
 herself on the same funeral pile, she will dwell in heaven 
 
CHAPTER IV. 23 
 
 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. 
 
 Here ends the fourth chapter of the Institutes of Para- 
 sara. 
 
INSTITUTES OP PAEA SABA. 
 
 FIFTH CHAPTER. 
 
 1. If a superior Brdliman is bitten by a wolf, or by a 
 dog, or a jackal, or the like, he should wash himself, 
 and should inaudibly recite the Gdyatri 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 Brdhman 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 eats 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 regenerate man, whether he leads a strictly re- 
 ligious life or not, is bitten by a dog, let a number of Brdh- 
 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 Brdhman 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. 
 
CHAPTER T. 25 
 
 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 Brdhman, who had set up a sacred fire, be 
 killed by a Chdnddla, or a S'vapd,ka,* or by cattle, or by 
 Brahman s, or if he has committed suicide by poison, his 
 dead body should be burnt by another Brahman, with 
 profane fire, («'. 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 Prajdpatya 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 Brdhman, 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 samya should be placed on the male 
 organ, and the wood for generating the f rictional fire on the 
 
 * A caste equally low with the Chandala ; the name neema to imply that 
 they cooked and ate dog'B fleah. 
 4. 
 
26 INSTITT7TES OF PAEASAEA. 
 
 two testicles ; the vessel juhii 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, svahd.' 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 
 are 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. And the Brdhmans 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 the fifth chapter. 
 
CHAPTER VI. 27 
 
 SIXTH CHAPTER. 
 
 1. Now I am going fully to explain the expiation neces- 
 sary for killing animals, such as Pardsara 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 prandydma, 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 karandava, a chakora, the tawny 
 bird, an osprey, a sky-lark, or the like, purify himself by 
 worshipping S'iva. 
 
 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. 
 
28 IKSTITITTES OF PAEA'SAEA. 
 
 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 ofj 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 Brdhman a prastha of sesamum seed. 
 
 [Ajarastha 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 Brdhmans 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 
 prdjapatyas 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 Vaisya who lives a S'lidra's life, or a 
 Brahman who perpetrates forbidden acts, the penance pre- 
 
CHAPTER VI. 29 
 
 scribed is the lunar fast, with a gratuity of thirty head of 
 cattle. 
 
 19. If a Brdhman should ever happen to kill any person 
 of the Chand^la caste, let him perform a Xrichchhra prdja- 
 patya ; and give a gratuity of two cows. 
 
 20. If a person belonging to the Chdiidala caste, should 
 happen to be killed by one of the Kshatriya tribe, or by a 
 Vaisya, or by a S^iidra, the slayer becomes pure by half a 
 krichchhra. 
 
 21. If a thief, a S'vapaka, or a Chanddla, 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 S^vapdka caste, or 
 to a person of the Chdndala tribe, he should speak to a 
 member of the Brdhman caste, and once recite the Gdyatri 
 verse. 
 
 23. For sleeping together with many of the Chandala 
 caste, let a Brdhman fast for full three nights. If he treads 
 a path that a Chdndala has trodden, his sin is removed by a 
 remembrance of tha Gdyatri 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 Chdndala, 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 Chdndala'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 Brdhman drinks water contained in a Chdndala's 
 jar, provided he throws it up then and there, he will have 
 to observe the prajdpatya penance. 
 
30 INSTITUTES OF PAEA'SAEA. 
 
 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 sdntapana. 
 
 29. A Brahman in the above case should perform a 
 santapana ; a member of the next inferior caste has to per- 
 form a pfSjapatya ; the penance for a Vaisya is half of 
 the same ; while for the S'udra a quarter penance is pre- 
 scribed. 
 
 30 — 31. If a Brahman, a Kshatriya, a Vaisya, or a S'udra, 
 should by inadvertence drink water, or curd, or milk con- 
 tained in the vessel of the lowest castes ; — then the rege- 
 nerates are purified by Brahmakrchra and a fast ; a S'lidra 
 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 Brdhmans, when waited upon, should 
 show a favour by prescribing the penance. 
 
 35. Brdhmans well-versed in the rules of law and 
 thoroughly conversant with all the Vedas, should propound 
 rules which have emanated from the moutlis of saints, and 
 rescue the sinking sinner from his sin. 
 
CHAPTER vr. 31 
 
 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. 
 
 [A pala :=: 4 or 8 tolas.] 
 
 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 safflower, 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 ofEerings 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. 
 
 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 
 
32 INSTITUTES OF PAEA'SAEA. 
 
 the caste 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 Chdndala should enter the inside of any one's 
 house, he must be turned out from the abode, and aU the 
 earthen vessels should be thrown away. 
 
 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 mdshas of gold. For a Vaisya, the prescribed 
 penance is, — the gratuity of a cow, and likewise a fast. 
 
 61 — 54. For the S'lidras, however, no fast is ordained in 
 the case ; a S'lidra is pure by the making of a gift. 
 
 When the Brdhmans, 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 Brdhmans signify the approval thereof. If 
 the sinner be ill, or in distress, or fatigued, or in times of 
 
CHAPTER VI. 33 
 
 scarcity or civil commotion, — the fast, the austerities aad 
 offerings are vicariously performed by employing a Brd,hman. 
 Or the Brdhmans in a body, may, out of grace, show an 
 indulgence to the sinful man. 
 
 65. 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. 
 
 66. 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, 
 
 67. 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 as 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 ^loka 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 
 6 
 
34 INSTITUTES OF PARASABA. 
 
 divinity 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 Brd,hmaiis must receive accept- 
 ance ; otherwise is incurred the sin of killing a child in the 
 womb. The Brdhmans 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 Brdhmans say is respected by the deities them- 
 selves. 
 
 63 — 66. In a Brdhman 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 Brdhman, 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 Chdnddla 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 Pards'ara has propounded it. If it is food, which 
 has been already cooked, where its quantity equals an 
 d4haha or a dro^a, and is polluted by contact with a crow 
 or a dog, the owner of the polluted food should present 
 
CHAPTEE VI. 35 
 
 himself before a number of Brd,hmaT]s, 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 ddhaka is 
 equal to two prasthas; so say Brahmans who know the Feda, 
 who are skilled in the branches of it, and whose conduct is 
 regulated by the Institutes of law. 
 
 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 Brdhman 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. 
 
86 INSTITUTES OP PAEASAEA. 
 
 SEVENTH CHAPTER. 
 
 1. Now follows the topic of purification of chattels, in 
 conformity to what Parasdra 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 ; roTvini (scarlet) is her name when 
 she is nine; she is a kanyd (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 Bi ahman becomes the husband of a 
 S'lidra girl. 
 
 8. To remove the sin which a Br4hman incurs by enjoy- 
 ing a S^udra female for a single night, he must for three 
 years subsist on alms, and daily recite sacred hymns. 
 
CHAPTlillS VII. 37 
 
 9. Where after sunset, a Chandiila 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 Brdhman 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- 
 chbra penance, while the second only a fourth. 
 
 13. If one of two women be of the Brahman caste, and the 
 other belong to the Vaisy^ 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. 
 
 14. If one of two women be of the Brahman caste, 
 and the other belong to the S'lidra 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. 
 
 16. When the menstruatal fluid flows from day to day 
 on account of a disease, it causes no impurity; that is, 
 uncleanness by reason of disease alone. 
 
38 INSTITUTTSfS OF PzMtASAEA. 
 
 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 Chdnddla ; on the second, 
 she is like a Brdhmanicide ; 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 she 
 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 ia 
 to touch the person diseased, whereby the latter wiU 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 S'lidra, 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 S'lidra, who, 
 however, is not unwashed, — the purification is to wash him- 
 self. If an unwashed S'lidra touches an unwashed regenerate 
 man, the latter must perform the prdjdpatya 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. 
 
CHAPTER VII. 39 
 
 23. Bronze vessels smelt by a cow, or polluted by a dog 
 or a crow, or if a S'lidra 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 
 woollen 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. Eunning 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 
 
40 INSTITUTES OF PAEASAEA. 
 
 left, after having been partaken of as food ; these are never 
 unclean ; so it has been said by Manu. 
 
 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 madhuparha, or on the occasion 
 of a soma rite. 
 
 IMadktiparka is a present made to an honoured guest ; 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 practise religion when bis 
 troubles are past. 
 
 End of the seventh chapter. 
 
CHAPTER VIII. 41 
 
 EIGHTH CHAPTER. 
 
 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 Yeda and its branches, as are 
 conversant with the Institutes of Law, and devoted to their 
 duty. 
 
 3. Brahmans who know not the G^atri relating to 
 Savit^, 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 {jparishad 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. 
 
 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. 
 
 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. 
 
 6 
 
42 INSTITUTES OF PAEASAEA. 
 
 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 ; it attacks not the 
 council ; it is destroved, 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. 
 
CHAPTER VIII. 43 
 
 19. As by a gradual putting on 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 Brdhman. 
 
 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 east all impure things ; 
 in the same way, the burden of all sins should be cast into 
 the fire of a superior Brdhman. 
 
 24. A Brahman, ignorant of the Gayatrl hymn, is more 
 unclean than even a S'iidra; the Brabmans who know the 
 nature and the sanctity of the G^yatri hymn, are honoured 
 and revered by all persons. 
 
 25. Even a Brahman of a bad character deserves re- 
 spect; but not so a Siidra, 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, even in joke, 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. 
 
IWSTITTTTES OP PAEASAEA. 
 
 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, disreganiing 
 what the Brdhmans 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 Krichchhra for him- 
 self, and then recite the Gayatrl hymn, the mother of the 
 Veda. 
 
 31. The sinner must shave his head, including the coronal 
 lock ; he must pluuge 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 bard, he must not seek to shelter for himself without 
 procuring a shelter for the cow, so far as he is able. 
 
 83. 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 owner, 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 Prdjdpatya penance. The two forms of expia- 
 tion, Krichchhra and Prajdpatya, may be divided into four 
 grades. 
 
CHAPTER VIII. 45 
 
 37. For the first day the rule should he 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<!0w, who has feasted the members of 
 the Brahman caste, will undoubtedly be free from sin. 
 
 End of the eighth chapter. 
 
46 INSTITUTES OP PAEASAEA. 
 
 NINTH CHAPTER. 
 
 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 wilfully 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 wilfully 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. 
 
 10. A stafE 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.' 
 
 11—12. If a bull, hit with a stick, falls down, or 
 faints ; then gets up, and walks some five or seven or ten 
 
CHAPTEE IX. 47 
 
 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 afflicted 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 f cetus in the womb, 
 — viz., amorphous, morphous, unconscious, and conscious ; in the 
 amorphous, or ^ pinda ' 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 hone ; on 
 injury to an ear, three quarters ; 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. 
 
48 INSTITUTES OF FABASAEA. 
 
 [Mddbava says that, in case the animal survives six months, the 
 penance prescribed far causing death need not be performed ; but the 
 penance for the particular injury must yet be performed,} 
 
 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 sdntapana is prescribed by law ; in case of a 
 clod, the prajapatya penance ; in case of a piece of stone, 
 the tapta hrichchhra ; in a case of death being caused by a 
 cutting instrument, atikrichchhra is the penance. 
 
 28. Five cattle are the gratuity in the sdntapana pen- 
 
CHAPTER IX. 49 
 
 anee ; in the Prdjdpatya, three cows are prescribed ; it is 
 eight cows, in the Taptahrichchhra penance ; thirteen cows in 
 the Atikrichchhra. 
 
 29. 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 tilling 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 kusd or the Msd 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. 
 
 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 Gdyatri hymn, the goddess that purifies 
 sins, and thereby free himself from the sin. 
 
 86. 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 
 7 
 
50 INSTITUTES OF PAEASAEA, 
 
 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. 
 
 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 
 
CHAPTEE IX. 51 
 
 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 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. 
 
 61. 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 
 
52 INSTITTTTES OF PAEASABA. 
 
 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. 
 
 66. 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 Chdndr^yana, 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 Kdlasntra. 
 
 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. 
 
CHAPTEE X. 53 
 
 TENTH CHAPTER. 
 
 1. Now I sliall describe the penances which are salutary 
 for all the castes. For sexual intercourse with a prohibited 
 relation, the penance meet is Ch^ndrdyana. 
 
 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 Ch^ndrdyana 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. Haying performed the penance, a feast should be given 
 to Brahmans ; a pair of clothes, and a couple of cattle, form 
 the fee for the Brdhmans. 
 
 5. Should a regenerate man commit adultery with ai 
 woman of the Chdndala or S'vapd,ka caste, he should, by 
 order of Brahmans, fast for three successive nights. 
 
 6. And Paras'ara 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 Vais'ya, cohabit with a woman of 
 the Chandala caste, 
 
 7. He is to perform a double Prdjdpatya, and to pay 
 a fee of two couples of cattle, each couple to include a 
 female and a male. 
 
 8. If a S'udra commits an act of guilt with a woman 
 of the Chandala or S'vapdka caste, he must perform the 
 Prajdpatya 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, he must per- 
 
54 INSTITUTES OP PAEASAEA. 
 
 form a three-fold Krichchhra penance ; a three-fold Chdn- 
 drdyana should also be performed ; he must, likewise, cut off 
 his male organ. 
 
 10. On cohabition 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 Ch^ndrayana. 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 Parasdra. 
 
 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 Chdn- 
 dala 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 
 
CHAPTEE X. 65 
 
 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. 
 
 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 Chdndrayana. 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 Sdntapana penance : the sin is thus re- 
 moved, as Fnvisira. has said. 
 
 22. If against her will, a woman has been once enjoyed 
 by a wicked man ; she becomes pure by a Prajapatya, and by 
 the flow of blood during her monthly courses. 
 
 2i3, 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 G^yatri hymn. 
 
 24. A Krichchhra-sdntapana consists in eating cow-dung^ 
 cow's urine, milk, curd, ghi, and water in which kusa 
 
66 INSTITUTES OP PAEASAEA. 
 
 grass has been dipped, and likewise a fast for a single 
 night. 
 
 25. If a woman becomes pregnant by 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 Brdhman woman, goes away with a paramour, 
 she should be regarded as totally lost ; there can be no 
 further 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 ofEence, — there 
 is no objection to her coming back again. 
 
 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 Brdhman 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 Brdhman woman o-oes 
 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. 
 
 38. That house should be scraped, and then wetted with 
 
CHAPTER X. 57 
 
 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 Brdhman should perform the penance propounded 
 by other Brahmans ; he should give a fee of a couple of 
 cattle ; and should perform a double Prdjdpatya. 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 Icus'a grass, like 
 sacrificial vessels, are not unclean, so long as the rites are 
 being performed. 
 
 End of the tenth Chapter. 
 
<58 INSTITUTES OF PAEASAEA. 
 
 ELEVENTTH CHAPTER. 
 
 1. If a Brdhman has partaken of any impure food, or 
 has swallowed virile seed, or beef, or a Chdndala's food, he 
 should perform a Krichchhra-chdndrdyana. 
 
 2. If it be a Kshatriya or a Vais'ya, he should perforin 
 half a Chandr^yana. If a S'lidra has committed a sin of 
 the above character, he should perform a Prdjdpatya. 
 
 3. A S'lidra should swallow the five articles derived from 
 a cow ; a regenerate man should drink Brahma- Mr chcha. 
 The fee to be given is one, two, three or four cows, in the 
 order of castes, — beginning with the Brdhman. 
 
 {Brahma-TcurcTicka 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 Erichchhra ; and 
 part of the purificatory process is to drink Brahma-kurchcha. 
 
 6. If any food has been polluted by being first touched 
 with the mouth of children, or by mungooses or cats, — it 
 will become pure on being besprinkled with water in which 
 sesamum and the kus'a grass have been dipped. 
 
 7. When a number of Brdhmans have sat down 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. 
 
CHAPTtR XI. 69 
 
 8. If a Brdhman, from ignorance, should partake of the 
 food, after it has become unclean, by the rising of oiie out 
 of a row, — then he should perform the Erichchhra penance, 
 and likewise the 8antapana. 
 
 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 ; — ^by 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. 
 
 12. A Kshatriya, or a Vais'ya 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 S'lidra gives a feast, a Brdhman 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 S'lidra be addicted to flesh meat and spirituous 
 drinks, and constantly engaged in low occupations — he, like 
 a member of the 8'vapdka caste, should be shunned by a 
 Brahman from afar. 
 
 15. A Brahman should never shun such S'udras 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 Brdhman 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, 
 having reference to each particular caste? In case of a 
 S'lidra's food, unclean on account of impurity by birth, — 
 
60 INSTITUTES OP PAEASABA. 
 
 the purification is the recitation of the Gd,yatri hymn for 
 eight thousand times ; — in case of a Vais'ya, five thousand 
 times ; — in case of a Kshatriya, three thousand times. 
 
 18. If the food of a Brd,hman be partaken, then the 
 recitation should be two thousand times. Or purity may be 
 attained by reciting the hymn of the Sdmaveda, 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 Brdhman'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 
 S'lidra'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 S'ddras, these are the sub-castes whose 
 food it is allowable to partake ; — viz., a Dasa, a Gopdla (cow- 
 herd), a Ndpita (barber), a Kulamitra, an Ardhasilin ; and 
 also one who delivers himself up. 
 
 22. A person begotten by a Brdhman upon a S'lidra 
 female, is a Dasa if he has not received the sacrament ; he 
 becomes a Ndpita on receiving the sacrament. 
 
 23. A son begotten by a Kshatriya on a S'lidra female, 
 is known by the name of Gopdla ; Brdhmaus undoubtedly 
 may partake of his food. 
 
 24. A person begotten by a Brd,hman on a Vais'ya 
 female, on receiving the sacrament is known by the name 
 of Ardhika ; Brdhmans may no doubt partake of his food. 
 
 25 — 26. If among castes, whose food it is not allowable 
 to partake, — water, or curd, or ghi, or milk contained in 
 any vessel belonging to them, be unwittingly partaken by 
 one — what should be the purification ? If a Brahman, or 
 a Kshatriya, or a Vaisya, or a S'iidra comes to have an 
 answer to the above question, — (then this is the answer). A 
 fast and Brahma kurchcha are the purifications for a member 
 of any of the four castes. 
 
CHAPTER XI. 61 
 
 27. But there is no fast prescribed for a S'lidra. He 
 becomfes pure by making a gift. Brahmahurchcha together 
 with a whole day's fast would purify even a 8'vapaka. 
 
 28. Urine of the cow, cow-dung, milk, curd, and ghi, 
 these five are the five articles derived from a cow. They, 
 and water in which the hus'a grass has been dipped, — are 
 themselves pure, and therefore purify the sin. 
 
 29 — 31. Urine of a black cow ought to be taken ; dung 
 of a white cow ; milk of a copper-coloured cow ; and curd 
 from the milk of a blood-coloured one ; the ghi from the 
 milk of a tawny cow ; or all the five may be taken from a 
 tawny cow. One pala of urine should be taken ; cow-dung 
 as high as half th.e thumb ; seven "palas of milk, and three 
 folas of curd ; one fola of ghi ; and one pala, of water in 
 which hus'a grass has been dipped. 
 
 32. The cow's urine should be gathered, with the reci- 
 tation of the Gdyatri verse ; the cow-dung, with the verse be- 
 ginning with the word ' gandhadvdra ;' the verse for taking 
 milk begins with ' dpydyasva.' That for curd begins with 
 * dadhikrdvnah.' 
 
 33. The verse to be recited when ghi is taken begins 
 with the words, ' 8'ukramasi ; ' that for the water with 
 the kus'a grass dipped in it begins with the words ' devasya, 
 tvd.' The five articles derived from a cow, so sanctified by 
 the recitation of the Eig-veda verses, are to be placed near 
 the fire. 
 
 34. The mixture should be agitated with the verse 
 ' d'poMshthdh, &c. ' ; then it should be again sanctified with 
 the verse, ' Mdnastoha &c.' Not less than seven kus'a grasses, 
 with their thin ends uncut and intact, and which possess a 
 fresh, shining colour like that of a parrot, should be used 
 in taking up the mixture, and it should be thus made an 
 offering of upon the fire. 
 
 35. The verses to be recited at the time of offering on 
 the fire are those beginning respectively with the words, — 
 
62 INSTITUTES OF PAEASAEA. 
 
 ' IrdvaU ; ' ' Idan vishnu ' Mdnastoke ; ' and also the verse 
 which has the word ' s'dm ' in it. What remains after the 
 offerings on the fire should be drunk by the Brdhman. 
 
 36. When being drunk, it should be agitated with the 
 recitation of the word ' om,' — called the pranava ; it should 
 be churned, and taken up and drunk, each act being accom- 
 panied by the recitation of that word. 
 
 37. Whatever sin there may lie in the body of embodied 
 beings, lurking in the skin or in the bones, — is wholly burnt 
 by the ' Brahmakiirchcha ; ' as fuel is burnt by kindled fire. 
 For, it is pure in all the three worlds, and gods themselves 
 are within it. 
 
 38. The god Varuna is in the urine of the cow ; the 
 god of sacrificial fire in the cow-dung ; the god of wind 
 in the curd ; the moon in the milk ; and the sun in the 
 ghi. 
 
 39. When drinking, should any water issue from the 
 mouth and drop into the vessel ; that should be considered 
 as not fit to be drunk ; one must perform the Chdndrayana 
 penance for it. 
 
 40 — ^44. If a Brd,hman sees that the carcase of a dog, a 
 jackal, or a monkey has fallen into a well ; or that a bone, 
 skin, or the like has fallen ; and if he has drmik of the 
 polluted water ; or if he sees a corpse has fallen ; or the 
 carcase of a crow, or an ordure-eating hog, an ass, a camel, a 
 gavaya, an elephant, a peacock, a rhinoceros, a tiger, a bear, or 
 a lion ; and if the dead body sinks into the well ; and if water 
 of a tank so polluted be drunk ; the expiation will be for all 
 the castes, in accordance with the following order. A Brdh- 
 man becomes pure by three nights' fast ; a Kshatriya by two 
 days' fast ; a Vaisya by one day's fast ; and a S'lidra by 
 fasting for a night. 
 
 45. If food of one who never cooks for the Visvedevds, 
 or of one who habitually eats in another man's house or of 
 one who never cooks for giving food to others, be partaken 
 
CHAPTER xr. 63 
 
 by a Brahman, — he should perform the Chaudrayaiia pen- 
 ance. 
 
 46. If gifts are made by one who never cooks to give 
 food to others, — they are fruitless, so far as the giver 
 is concerned. Both he who gives and he who takes are 
 destined to go to hell. 
 
 47. He, who having accepted and set up the household 
 fire, does not perform the five sacrifices, — the saints declare 
 him to be ' a , person averse to cook for the sake of others.' 
 
 48. He, who every day rises in the morning, and, havirg 
 himself performed the five sacrifices, subsists upon another's 
 food, — he is the ' person who eats in another's house.' 
 
 49. He, who being in the householder stage of life, is 
 totally devoid of all acts of gift, is declared by saints ac- 
 quainted with law, as ' a person who never cooks for others.' 
 
 50. Different are the rules for each cyclical age ; the 
 Brahmans who observe the religious rules prescribed for the 
 particular age, are not deserving of any censure ; for as the 
 age is, so must the Brahmans be. 
 
 51. If ' hum ' (an exclamation of disrespect) be addressed 
 to a Brahman ; or if a superior be addressed with ' thee and 
 thou ; ' one should bathe, and fast for the rest of the day ; 
 should bow down, and beg pardon. 
 
 52. If one strikes a Brahman even with a wisp of grass, 
 or drags him with a piece of cloth thrown round his neck ; 
 or wins even a lawsuit against him ; he should bow down 
 and beg pardon. 
 
 53. For belabouring with a stick, the expiation is to fast 
 an entire day ; for knocking a Brahman down, three nights' 
 fast ; if blood is drawn, the penance is Aiikrichchhra ; in case 
 of inward bleeding, the Krichchhra is the penance. 
 
 64. One performing the Aiikrichchhra penance is to sub- 
 sist for nine days on as much food as may fill the palms of 
 his hands ; and there ought to be a fast for three nights. 
 This is called the AtiJcrichchhra penance. 
 
64 INSTITUTES OF PARASAEA. 
 
 65. When there takes place an intermixture of all the 
 sins, the repetition of the Gayatri verse, ten thousand times, 
 is the highest form of a purification. 
 
 [The word ' intermixture,' ' sankara ' in the original, seems to 
 mean the commission of more than one sin bj one person at the 
 same time.] 
 
 End of the eleventh Chapter. 
 
CHArTEE XII. 65 
 
 TWELFTH CHAPTER. 
 
 1. After dreaming a bad dreani, or vomiting, or shav- 
 ing, or sexual intercourse, or contact with smoke from a 
 funeral pile, the purification is to wash oneself. 
 
 2. For swallowing unwittingly ordure or urine, or any 
 food that has had a contact with spirituous liquor, the 
 three regenerate castes must again undergo the sacramental 
 rites. 
 
 3. In the second performance of the sacramental rites, 
 the bearing of a skin garment, the string for the waist, 
 the stick, and the ceremony of begging alms — are dispensed 
 with. 
 
 4. With a view to purification, after having swallowed 
 ordure or urine, one should perform a Prdjdpatya ; should 
 prepare and drink the five articles derived from a cow ; and 
 should bathe : these render him pure. 
 
 5. What should be the expiation of the offender {Pratya- 
 vasita) who tries to kill himself by falling into water, or 
 fire, or by falling from a precipice, or by undertaking a 
 journey for a suicidal purpose ? 
 
 6. The three (inferior) castes are rendered pure by a 
 double Prdjdpatya, by a pilgrimage to holy places, and by a 
 gift of ten cows accompanied by a bull. 
 
 7 — 8. I shall now relate the expiation for a Brahman, 
 He must go to a forest, and, at a spot where four roads meet, 
 must shave his head, including the coronal lock, and then 
 perforin a double Prdjdpatya. He is to give a fee of two 
 cows. This is the purification prescribed by Pariisara. He is 
 thereby freed from that sin, and is restored to his Brahman 
 casie. 
 
 9 
 
66 INSTITUTES OF PAEASAEA. 
 
 9. The learned have declared five kinds of bathing to be 
 purificatory : the Agneya or fiery bathing, the Vdrutia or the 
 watery bathing, the Brahma or Vedic bathing, the Vdyavya 
 or windy bathing, and the Divya or the celestial bathing. 
 
 10 — 11. The Agneya bathing consists in bathing with 
 ashes ; the Vdruna is plunging into the water ; the Brahma 
 consists in reciting the verse ' apohishtha, &c. ;' the Vdyavya 
 is bathing with the dust raised by the hoof of a cow ; bnt 
 the celestial bathing takes place when one is drenched with 
 rain-water, the rain coming down while the sun is shining. 
 This kind of bathing is of equal efficacy with the bathing in 
 the river Gangd,. 
 
 12-^13. When a Brdhman is going to bathe, all the 
 gods, together with all the groups of the Pitris, assume an 
 airy form, and follow him, being thirsty, and desirous to 
 have a drink of water. If the wet garment is wrung, they 
 return, their hopes being unfulfilled ; therefore, one should 
 not wring his wet garment before offering libations of water 
 to the Pitfis. 
 
 14. If, while offering libations of water to the Pitris, 
 one should place the sesamum seed in contact with the pores 
 at the root of the hair on the body, and should offer liba- 
 tions with the seeds so placed, he should thereby be offering 
 libations of blood and impurities to the Pitris. 
 
 16. If, after bathing, a Brdhman shakes his dripping hair, 
 or performs Achamana or (sipping water from the palm of his 
 hand,) while yet he is in water, — he is not acceptable to the 
 Pitris and the gods. 
 
 16. If, while performing the rite of Achamana, he has his 
 head or throat wrapped with cloth, or the posterior hem of 
 his under-garment is not tucked up, or his coronal lock is not 
 tied, or if he is without his sacred thread, he remains impure, 
 in spite of the ceremony of Achamana. 
 
 17. When he has come out of the water, he should not 
 perform Achamana in such a way that the drops may fall 
 
CHAPTER XII. 67 
 
 upon the water ; nor should he do so while in the water, in 
 such a way as to let the drops of water fall upon the land ; 
 he should perform it while touching both water and land ; 
 ■ thereby he becomes pure on the land and in the water. 
 
 18. One should perforin Achamana, after bathing, drink- 
 ing, sneezing, eating, travelling on the road, and chang- 
 ing his garment, although he may have performed it once 
 before. 
 
 19. After sneezing, spitting, touching the teeth, or tell- 
 ing a lie, or holding conversation with sinful men, one 
 should touch his right ear. 
 
 20. Fire, water, the gods, the moon, the sun, and the 
 wind, all dwell in the right ear of a Brahman. 
 
 21. Bathing in the daytime, while being purified by the 
 rays of the sun, is the approved form of bathing. Bathing 
 at night is not approved unless when the Rdhu is visible 
 in the heavens. 
 
 [/. e., when an eclipse of the moon takes place.] 
 
 22. Bathing, making of gifts, austerities, and burnt-offer- 
 ings, may be made at night when an eclipse is seen. Night 
 otherwise is impure ; therefore night is to be shunned in 
 performing rites. 
 
 23. The Marute, the Vasus, the Budras, the A'dityas, and 
 other deities, all disappear with the moon. Therefore, gifts 
 are not proper at night. 
 
 24. At the ceremony on the threshing-floor, at marriage, 
 when the sun passes over from one Zodiacal sign to another, 
 and during an eclipse, gifts are allowable in the night time ; 
 but not allowable in any other case. 
 
 25. Making of gift at night is approved, if a son has 
 been born, or at a sacrifice, or on the occasion of an obse- 
 quial rite, or when an eclipse is visible ; but not approved in 
 any other case. 
 
68 INSTITUTES OP PAEASARA. 
 
 26. The two praharas or watches in the middle of the 
 nig;ht are called Mahdnisa. During the pradosha or the first 
 watch of the night one may perform bathing, as in the 
 day-time. 
 
 [^Pradoslia seems to be the first praJiara after sunset.] 
 
 27. A tree on a burning-ground, a funeral pile, pus, a 
 Chand^la, and a seller of the Soma plant ; having touched 
 any of these, — a Brdhman should plunge into water with his 
 clothing on. 
 
 28. Before the gathering of bones, one, having wept, 
 should perform the ceremony of bathing. For a Brahman, 
 (the gathering bones) should be performed within the tenth 
 day Achamana should be performed after it : 
 
 29. When the sun or the moon is seized by Rdhu, 
 \i. e., when a solar or a lunar eclipse takes place], all water 
 becomes as pure as the water of the Ganga, so far as bathing 
 and giving, and other religious rites are concerned. 
 
 30. Bathing performed with the kus'a grass is purifica- 
 tory ; a Brdhman should makes Achamana with the kiis'a 
 grass ; water taken up with the kus'a grass is as holy as a 
 drink of the Soma juice. 
 
 31. Those who do not cherish the household fire, who 
 are devoid of the daily conjunctional adorations, and who 
 do not study the Veda, — they all are declared as S'lidras. 
 
 32. Therefore, for fear of being turned into a S'lidra, 
 every endeavour should be made, particularly by a Brahman, 
 to study at least a portion of the Veda, (every day) in case he 
 is unable to study the whole. 
 
 33. A Brdhman subsisting upon a S'lidra's food, though 
 he be engaged in constant study, in making burnt-offerings, 
 and in reciting sacred verses, is not destined for an upward 
 course. 
 
 [' Upward course ' is the same as ' going to Leaveu.'] 
 
CHAPTER XII. 69 
 
 34. To eat a S'lidra's food, to associate with him, to sit 
 at the same place with him, and receive knowledge by his 
 instruction, would cause degradation even to one who re- 
 sembles the kindled fire. 
 
 [Sanctity of life is often compared with kindled fire.] 
 
 35. A. Brdhman who gets his food habitually cooked by 
 a S'lidra woman, or has got a S'lidra woman for the matron 
 of his house, is shunned by the Pitris and the gods, and 
 goes to the hell called Baurava. 
 
 36. If a Brdhman fattens himself with the food of a S'lidra 
 polluted by the impurity of birth or death, I do not know 
 what (vile) animals he will be born (in subsequent lives). 
 
 37. Twelve times he will be born as a vulture ; ten times 
 as a hog ; seven times as a dog ; this is what Manu has 
 said. 
 
 38. To gain a fee, if a Brdhman performs burnt-offer- 
 ings, as an officiating priest, on a S'lidra's behalf; the 
 Brahman becomes a S'lidra, and the S'tidra a Brdhman, 
 
 39. If a Brahman sits down, having taken a vow of 
 silence, — he should not speak ; if, while eating, he utters 
 words, then he should cease to eat that food. 
 
 40. When his meal is but half finished, if he drinks 
 water in that vessel, (which contains the food ?) — he thereby 
 destroys all the virtuous works that he has done for the 
 satisfaction of the gods and the Pitris ; he likewise destroys 
 his own soul. 
 
 41. While Brahmans are eating together, if one out of 
 them leaves his plate before the others have finished their 
 meal, he is a dunce ; he is the worst of sinners ; he is de- 
 clared to be the killer of a Brahman. 
 
 42. While the vessels for food still remain in their 
 presence, if the Brahmans utter the word of 'farewell,' 
 ('svasti' in the original), the gods in that case have not 
 their hunger appeased ; and the fitris are disappointed. 
 
70 INSTITTTTES OF PAEASAEA. 
 
 [Madhava says that before the vessels of food are washed, the cere- 
 mony ' svastivachana ' should not take place. This ceremony con- 
 sists in the utterance of a certain Vedic verse in which the word 
 ' svasti ' repeatedly occurs. It is preparatory to giving the fee to the 
 Brahman and bidding him farewell ; ' svasti ' means ' well-being.'] 
 
 43. One should never take his meal, except after bathing, 
 reciting the sacred verses, and making burnt-offerings on 
 the fire ; nor should one eat off the reverse side of a leaf j 
 nor at night, without a light. 
 
 44-. The householder, who is kind, devoted to reflecting 
 on virtue and for the good of those whom he has to support, 
 and strictly impartial is the most sensible. 
 
 45. With wealth acquired by righteous means, one should 
 support himself. He who makes his living by unrighteous 
 means, is unworthy to perform every kiud of (religious) duty. 
 
 46. A person who preserves his sacred fire, a tawny cow, 
 a person engaged in offering a sacrifice, a king, a religious 
 mendicant, and the great ocean, — the very siglit of these 
 purifies one ; therefore one should constantly obtain a sight 
 of them. 
 
 47. One should keep in his house the following things : 
 the wood for striking out a sacrificial fire, a black cat, 
 sandal-wood, a precious stone, ghee, sesamum seed, a black 
 skin, and a goat. 
 
 48. A piece of land, upon which may stand, without 
 being closely tied, a hundred cows, and a single bull — ^ten 
 times the area of such a field is called a gocharma (cow's 
 hide) of land. 
 
 49. By making a gift of a gocharma quantity of land, 
 a person is freed from all sins, such as the killing of a 
 Brahman, and like other sins, which he may have com- 
 mitted, by word of mouth, or in thought, or in deed. 
 
 50. If a gift is made to a person who has a family to 
 support, to an indigent person specially to one learned in the 
 Veda, — that gift becomes a source of good. 
 
CHAPTER xn. 71 
 
 51. A person who wrongfully appropriates land can 
 never be pure, although be may excavate tanks, wells, 
 reservoirs and the like, and perform a hundred Vajapeya 
 and other sacrifices, or may present a crore of cows. 
 
 52. If a woman is in menstruation within eighteen days 
 from the last time she was, simple bathing will purify her ; 
 if after that period, the saint Us'anas has declared that 
 the rule of three nights must be observed. 
 
 53. A person becomes impure by approaching a Chanddla, 
 a woman in confinement, a woman in menstruation, or a 
 degraded sinner, within the distance of a yoke, or two yokes, 
 or three yokes, or four yokes, in the reverse order. 
 
 [A yoke is a partisular measure of length. ' In the reverse order,' 
 i. e., the rule of one yoke's length applies to a degraded sinner and 
 so on.] 
 
 54. If a Brahman comes neai-er than the aforesaid 
 lengths, he should bathe with his clothing on ; if, unwit- 
 tingly he comes in contact (with any of them), he should 
 bathe, and then look at the sun. 
 
 55. When his hands exist, if a Brahman, wanting in 
 knowledge, drinks water with his mouth plunged into it 
 [like a beast], he surely shall be born as a dog (in his next 
 birth). 
 
 56 — 57. If a man, being angry, calls his wife by the 
 name of a relation with whom sexual intercourse is prohi- 
 bited by law, and if he again desires to treat her as a wife ; 
 then he must proclaim his sins in a meeting of Brahmans ; 
 he must there say, — ' I have done so, while I was fatigued, 
 or angry, or senseless, or hungry, or thirsty, or terrified.' 
 If a Brahman has failed to fulfil a promise of making a gift, 
 or a vow of performing a religious rite ; — the expiation is 
 three days^ fast. 
 
 58. He should, at a confluence of great rivers, bathe 
 three times, at dawn, noon, and sunset. After completing 
 
72 INSTITUTES OF PAEASAEA. 
 
 the expiation, he should give away a cow, and feast ten 
 Brdhmans. 
 
 59. If a Brahman eats the food of a wicked Brahman 
 addicted to forbidden deeds, he must observe one day's 
 fast. 
 
 60. Within the same day, he may become pure, if he 
 would eat the food of a Brahman who leads a religious life, 
 and is versed in the Veda and its branches. 
 
 61. If a person dies in contact with impurities from the 
 upper part of the body or the lower part of the body, or 
 if he dies while not in direct contact with the surface of the 
 ground, or if he dies while he was affected with some im- 
 purity on account of a relative's birth or death, his heir 
 should perform three Krichehhras. 
 
 [' To die not in direct contact with the surface of the ground ' 
 is the translation of the ' antariksha mrifca ' in the original. It 
 literally means ' dying in the air ' or ' in a vacant space.' An instance 
 is when a person dies, while lying down on a bedstead.] 
 
 62. A Kriehchhra consists in reciting the Gdyatri verse 
 ten thousand times ; or reciting the Prandydma two hundred 
 times ; or bathing twelve times in a holy place, without 
 drying the head after each bath ; or in making a pilgrimage 
 to a distance of two " yoj anas' (eight kros'as). 
 
 63. If a householder willingly causes the discharge of 
 his virile seed otherwise than in sexual intercourse, he should 
 recite the Gayatri verse one thousand times, and should 
 perform three Prdnaydmas. 
 
 64. A Brahman, versed in the four Vedas, should in a 
 proper form, propound, by way of expiation for killing a 
 Brdhman, a visit to the dyke on the sea (constructed by 
 Ed,ma near Cape Comorin). 
 
 65. The sinner, staying at the spot where the dyke was 
 made, must live by begging from the four castes ; must 
 shun persons of wicked deeds ; and must not use an umbrella, 
 nor wear shoes. 
 
CHAPTER XII. 
 
 66. He is to proclaim himself thus : — " 1 am a sinner ; 
 I have committed a heinous sin ; I have killed a Brdhman ; 
 I am standing at the door of the house, with the expectation 
 of getting- some alms." 
 
 67. He should likewise dwell in the midst of cows, with- 
 in villages or cities ; or in places of hermitage, or of pil- 
 grimage ; or near the sources of rivers. 
 
 68 — 69. At these, he is to proclaim his sin. By visiting 
 the holy sea, extended over a breadth of ten yojanas, and 
 over a length of one hundred yojanas, and piled up with the 
 dyke constructed by the monkey Nala at the command of 
 Eamachandra, and by looking at the dyke, one is freed from 
 the sin of killing a Brahman. 
 
 70. His soul being purified by a sight of the sea, he 
 should plunge into the sea. Or if he be a king, ruling a 
 territory, he should perform a horse-sacrifice. 
 
 71 . Coming back, he reaches his house for dwelling there, 
 with his sons and his servants, where he is to give a feast 
 to the Brahmans, and he is to give a fee of one hundred 
 cows to such Brahmans as are proficient in the four Vedas. 
 
 72. The killer of a Brahman is freed from his sin, if the 
 Brahmans are prepared to give him a solution. 
 
 [This seems to imply, tliat if the Brahmans are satisfied that his 
 expiation has been properly performed, and express an opinion to 
 that effect, the sinner is freed from the sin.] 
 
 73. The visit to the Setubandha has been declared to be 
 the form of expiation proper for a person whose residence 
 is to the north of the Vindhya hill. This is the opinion of 
 Paras'ara. 
 
 74. For killing a woman, engaged in performing a religi- 
 ous sacrifice, the same expiation, which is prescribed for 
 killing a Brahman, must be undergone. 
 
 76. A Brahman who has drunk wine must go to a river 
 that falls into the sea ; he must perform a Chdndrayana, 
 
74 INSTITUTES OF PARASARA. 
 
 •winch being finished, he is to give a feast to the Brdhmans, 
 and by way of a fee, he is to give a cow and a bull to tlie 
 Brd,hmans. 
 
 76. If a Brdhman bas drunk wine only once, he must 
 drink flaming hot spirituous liquor ; thereby he will purify 
 himself, both as regards this world, and as regards the other 
 world. 
 
 77. If gold belonging to a Brahman be stolen by one, be 
 is to take a pestle in his hand, and of his own accord to 
 come before the king, in order that the king may kill hiuK 
 
 78. If he is let ofE by the king, or if he is killed, — in 
 either case, he is freed from the sin. If the theft has been 
 willingly committed, it is then that he is fit to be killed. 
 
 79. As a drop of oil spreads over the water, — so is sin 
 transmitted from one person to another, by reason of sitting, 
 sleeping, travelling, talking, and eating together with a 
 sinner. 
 
 80. The Chandrdyana penance, the eating of unripe bar- 
 ley, the form of making a gift, called the Tiilapurusha, [i. e., 
 making a gift of such a quantity of any substance as is 
 equal in weight to a male human being], and the act of 
 walking behind cows, — these put an end to all kinds of sin. 
 
 81. This compilation of the ordinances of law, consist- 
 ing of five hundred and ninety-two slokas, is the work of 
 Pards ara. 
 
 82. In accordance with the rules for studying (similar 
 works), these institutes of law should be carefully studied, 
 without fail, by a person who desires to go to heaven. 
 
 End of the Twelfth Chapter. 
 
INDEX. 
 
 ABORTION. 
 
 Gaasing, is a Bin, 21, 
 A'CHAMANA. 
 
 Or puryfying one's self by sipping water from the palm, how to be per- 
 formed, and when, 66, 67. 
 AGRICULTURE. 
 
 Allowable to a Brahman in the Kali age, 10. 
 
 What produce of, not to be sold by a Brahman, 11. 
 
 King's share in the produce of, 11. Permissible for the other three castes, 
 Id. 
 ANGIRAS. 
 
 Mentioned as an expounder of law, 2. 
 ANIMALS. 
 ■ Bite of, when a defilement, 24. 
 
 How the sin of killing different, expiated, 27. 
 
 What animals cause no defilement by contact, 39. 
 
 The six causes by which their death may be caused, 49. 
 A'PASTAMBA. 
 
 Mentioned as an expounder of law, 2. 
 ASSOCIATION. 
 
 With a sinner, when sinful, and how the sin of, removed, 20. 
 ATIKRICHCHHRA. 
 
 When this penance is to be practised, 22. 
 
 Its nature explained, 63. 
 ATRI. 
 
 Mentioned as an expounder of law, 2. 
 BADARIKA'. 
 
 The hermitage, the Eishis' visit to, 1. 
 BATHING. 
 
 Five kinds of, 66. 
 
 Prohibited at night, 67. 
 
 Permitted at night during an eclipse. Id, 
 
 Also in the first watch of the night, 68. 
 BATTLE. 
 
 Death meritorious on a field of, 17. 
 10 
 
76 INDEX. 
 
 BRAHMA'. 
 
 Perishea in each Kalpa, 3. 
 BBAHMAKl/ROHA. 
 
 In what case the penanoe is to be performed, 58 ; its nature explained, 61. 
 BRAHMAN. 
 
 Bearing the corpse of a friendless, meritorions, 17. 
 
 The caste eulogised, 33, 34. 
 
 Who are Brahmans in name only, 41. 
 
 Of a bad character, preferable to a Sudra of good character, 43. 
 
 Not to be censured for conduct conformable to the cyclical age he lives in, 63. 
 
 Should not drink water with his mouth plimged into it, 71. 
 
 Food of a wicked, not to be eaten, 72. 
 
 Expiation for killing a, 72-73 (verses 64-72). 
 CASTES. 
 
 What are the lowest, 30 ; how they cause defilement, 3i. 
 CHAN'D'ALA. 
 
 How he may defile superior castes, 29. 
 CHANDEATANA. 
 
 Or the lunar fast, what is, 7, 53. 
 
 When to be practised, 20, 22. 
 
 The general penance for killing a cow, 51. 
 CHATTEL. 
 
 Purity or defilement of, 36. 
 CREMATION. 
 
 Of the corpse of a suicide, forbidden, 19. 
 
 Of a Brahman who has poisoned himself, 25. 
 CURSE. 
 
 How it takes effect in the different ages of the world, 3. 
 CYCLICAL AGE. 
 
 Rules of law and religion different for eaoh, 63. 
 DAKSHA. 
 
 Mentioned as an expounder of law, 2. 
 EXPOUNDERS OF LAW. 
 
 A number of them enumerated, p. 2 j Ch. I, SI. 11 — 15. 
 FCETUS. 
 
 Sin of killing the, of a cow, 47 
 
 Four states of the, 47. 
 FOOD. 
 
 Purity or pollution of, 34. 
 
 Becomes unclean if one of many eating seated in a row leaves his plate, 58. 
 GARGA. 
 
 Mentioned as an expounder of law, 2. 
 
INDEX. 77 
 
 GATTBI'. 
 
 When a female child ia so called, 36. 
 GAUTAMA. 
 
 Mentioned as an expounder of law, 2. 
 
 Hia Institutes suitable for the Treta, or the Second Age of the world, 3. 
 GAYATRr. 
 
 When purificatory, 24. 
 
 Knowledge of, absolutely necessary for a Brahman, 41. 
 GIFT. 
 
 How made, in the different ages of the world, 4. 
 
 When allowable at night, 67. 
 
 When particularly meritorious, 70, (verse 50). 
 GOCHARMA. 
 
 As a measure of laud, 70. 
 GOPA'LA. 
 
 A sub-caste of the S'udras, i^hose food a Brahman may eat, GO. 
 HA'RrTA. 
 
 Mentioned as an expounder of law, 2. 
 IMPURITY. 
 
 Is two-fold, resulting from birth or death in the family, 13. 
 
 Different terms of, 13 et seq. 
 
 ■Who are not affected by, 15, 16. (See slokaa 19—21.) 
 KALI. 
 
 Disappearance of all laws in the age of, 2. 
 
 General condition of virtue and morahty in the age of, described, 4. 
 KALPA. 
 
 The period at the end of which all things perish, 8. 
 KANYA. 
 
 At what age a female child is appropriately so called, 36. 
 KAS'YAPA. 
 
 Mentioned as an expounder of law, 2. 
 KATYAYANA. 
 
 Mentioned as an expounder of law, 2. 
 KING. 
 
 His approval necessary in prescribing penance for heinous sins, 44. 
 KRICHCHHRA. 
 
 When this penance is to be practised, 20, 22. 
 
 To be performed by an expounder of penance, 44. 
 
 Four grades of, 45. 
 
 Nature of the penance, 72. 
 KRICHCHHRA SA'NTAPANA. 
 
 The nature of the penance explained, 65. 
 
78 INDEX. 
 
 KRITA. 
 
 The First Age, in -whioli all laws arose, 2 j forms a part of this Manvantara.Z. 
 KSHATKrTA. 
 
 Duties of a Kshatriya King, 8. 
 KUS'A GRASS. 
 
 As pnrifioatory, 68. 
 LAND. 
 
 Sin in wrongfully appropriating, inexpiable, 71. 
 LAW. 
 
 Has two forms, manifest and recondite, 2. 
 
 The expounders of, perish in each Kalpa, 3. 
 
 Rules of, differ in eaoh age. Id. 
 
 Is special for each age, 4. 
 
 How it differs, in the four ages of Krita, Treta, Dvfipara, and Kali, Id. 
 LEAP. 
 
 The reverse side of, not to he eaten off, 70. 
 LIBATIONS. 
 
 Proper mode of offering, 66. 
 LIFE. 
 
 In what part of the body it has its seat, in the different ages of the world, 4. 
 LIKHITA. 
 
 Mentioned as an expounder of law, 2. 
 
 His Institutes suitable for the Dvapara, or the Third Age of the world, 3. 
 LUNAR FAST. 
 
 What is, 7. 
 
 See ChAndrayan'a. 
 MANU. 
 
 Mentioned as an expounder of law, 2. 
 
 Remembers law in each Kalpa, 8. 
 
 Suitable for the Krita, or the First Age of the world, 3. 
 MANVANTARA. 
 
 A period formed by a number of Tugas or ages, 2, 
 MARRIAGE. 
 
 Of the younger brother, when sinful, 22. 
 
 At what age, of a female child, imperative, 36. 
 MILK. 
 
 Of a cow recently oalved, of a female oamel, or a female antelope, prohibited 
 as food, 59. 
 NA'PITA. 
 
 A suboaste of the S^idras, whose food a Brihman may eat, 60. 
 PARA SARA. 
 
 His Institutes suitable for the Kali, or the Fourth Age of the world 3. 
 
INDEX. 79 
 
 PARISHAD. 
 
 Or Council for expounding the law, who cannot he members of, 41. 
 
 How constituted, 42, 43. (See verse 27). 
 PENANCE. 
 
 Indulgence in the matter of, in what cases allowable, 33. 
 
 King's approval necessary in prescribing a, 44. 
 PRACHETAS. 
 
 Mentioned as an expounder of law, 2. 
 PRAJAPATTA. 
 
 Where this penance is to be practised, 25. 
 
 Pour grades of, 45. 
 PRANAYAMA. 
 
 When it removes impurity, 17, 18. 
 PURE. 
 
 Things essentially, 57. ^ 
 
 Things, the sight of which is purificatory, 70. 
 RELIGIOUS MENDICANT. 
 
 Gets apportion of the Ti^vedeva offering, 6. 
 
 Gold not to be given to a, 8. 
 RELIGIOUS RITES. 
 
 Under what circumstances dispensed with, 40. 
 EOHINr. 
 
 When a female child is so called, 36. 
 SAMVARTA. 
 
 Mentioned as an expounder of law, 2. 
 SANKHA. 
 
 Mentioned as an expounder of law, 2. 
 
 His Institutes suitable for the Dvapara, or the Third Age of the world, 3. 
 SANTAPANA KRICHCHHRA. 
 
 When this penance is to be practised, 20. 
 S'ATATAPA. 
 
 Mentioned as an expounder of law, 2. 
 SELF-PRESERVATION. 
 
 A paramount duty, 40. 
 SHAVING 
 
 Of the head, in observing a penance, dispensed with in what cases, 51-52. 
 SIN. 
 
 How it affects persons in the different ages of the world, 3. 
 
 Incurred by the several castes in killing different classes of human beings, 
 
 29. 
 
 In drinking water under particular circumstances, 29 et seq. 
 
 It is a for a Brahman, to marry a girl after her monthly courses have com- 
 menced, 36 ; also to have carnal union with a S'6dra woman, Id. 
 
80 INDEX. 
 
 SIN. — Continued. 
 
 On account of cattle dying, 41. 
 
 In selling a cow to beef-eaters is the same aa that in killing the animal, 49. 
 
 In killing a cow nnder different oircnmstancea, 50-51. 
 
 Of killing a cow, should not be concealed, 52. 
 
 Where cansed by eexnal intercourse, 53, 54. 
 
 Intermixture of many sins, penance for it, 64. 
 
 In wrongful appropriation of land, inexpiable, 71. 
 
 In self -pollution, how expiated, 72. 
 
 Transmitted from one person to another by association, 74. 
 
 What is an atonement for all sins. Id. (verse 80). 
 S'lTA. 
 
 The third God of the Triad, perishes in each Kalpa, 3. 
 SIX DUTIES. 
 
 For a Brahman, what are the, 6. 
 SMRITI. 
 
 Its expounders perish in each Kalpa, 3. 
 BOLDIBR. 
 
 Killed fighting, attains the highest region of bliss, 16. 
 SONS. 
 
 Four kinds of in the Kali age, 21. 
 SPIRITUOUS LIQUOR. 
 
 On swallowing food in contact with, fresh sacramental rites necessary, 65. 
 SX/DRA. 
 
 Means of livelihood to be adopted by the caste, 9. 
 
 Acts sinful for a. Id. 
 
 Can be an agriculturist, 11. 
 
 Commits a sin in abandoning the service of superior castes, 12. 
 
 What food given by a, a Brahman may eat, 59, 60 (See verse 19.). 
 
 Sub-castes of, whose food a Brahman may eat, 60. 
 
 A Brahman should shun all manner of association with a, 68-69. 
 SUICIDE. 
 
 What fate in the next world awaits a, 19. 
 
 No libation or cremation for a, 19. 
 TAPTAKBIOHCHHRA. 
 
 In what case the penance should be observed, 19. Its nature. Id. 
 TREATISES OP LAW. 
 
 A number of them ' enumerated, p. 2 j Oh. I, si. 11-15. 
 TRBTA. 
 
 The third age, forming a part of this Manvantara, 2. 
 TU'LAPURUSHA. 
 
 A kind of gift, an atonement for all sins, 74. 
 UNCLEAN. 
 
 What substances are never, 39, 40. 
 
INDEX. 81 
 
 UNEXPECTED GUEST. 
 
 Or Atithi, who is to be oonaidered as an, 5. 
 
 Caste or respectability of an, no consideration, 8. 
 trgANAS. 
 
 Mentioned as an expounder of law, 2. 
 VASISHTHA. 
 
 Mentioned as an expounder of law, 2; 
 YAIS'YA. 
 
 Means of livelihood to be adopted by the caste, 9. 
 VEDA. 
 
 Its expounders perish in each Kalpa, 3 ; has no author, but is remembered 
 by Brahma in each Kalpa, Id. 
 
 Its daily study imperative on a Brahman, 68. 
 VESSELS. 
 
 Different kinds of, their impurity and purification, 38, 39. 
 VISHNU. 
 
 Mentioned as an expounder of law, 2. 
 
 The second God of the Triad, perishes in each Kalpa, 3. 
 VISVEDEVAS. 
 
 One of the six duties to be performed by a Brahman, 5. 
 
 The rite of, eulogised, 7. 
 •WASHING. 
 
 A substitute for it, in case of being necessary as a purification, 38. 
 WATBE. 
 
 How defiled, and penance in drinking defiled water, 62. 
 WIDOW. 
 
 Remarriage of, when permissible, 22. 
 
 Burning of a, sanctioned, 23. 
 WIPE. 
 
 Sin in calling her a mother or sister &o. 71. 
 WINE. 
 
 Expiation if a Brahman drinks, 74. 
 WOMAN. 
 
 Her conjugal duties, 20. 
 
 Becomes pure by her monthly courses, 36. 
 
 In oonfinenient, causes defilement if touched, 37 ; its purification. Id. 
 
 Sin and purification, if two women, each being in her monthly courses, 
 touch each other, 37. 
 
 Unclean during her monthly courses, 38. 
 
 Itelaxatiun, allowed in case of a, when she observes a penance, 52. 
 
 Her unchastity, 54, 55, 56. 
 
 An uuchaate, pollutes the house she enters, 66 ; how the house to bo 
 purified, 57. 
 
82 IND. 
 
 WOT&AS .—Continued. 
 
 . In confinement or menstrnation, causes impurity by being approached 71. 
 
 Expiation for the sin of killing 3,, 73. 
 WOUNDS. 
 
 When a defilement, 32. 
 TAJNAVALKTA. 
 
 Mentioned as an expounder of lav, 2. 
 TOGA. 
 
 A means of attaining the highest region of bliss in the next world, 16. 
 
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 per No. to Non-Subscribers. ' 
 
 N, B. Thejigurei enclosed in hraeketa give the number ofNoa.in each Volume. 
 
 Centenary Review of the Researches of the Society from 1784 — 1883 . - 
 
 General Cunningham's Archaeological Survey Report for 1863-64 (Extra 
 No., J. A. S. B., 1864) . . 
 
 Theobald's Catalogue of Reptiles in the Museum of the Asiatic Society 
 (Extra No., J. A. S. B., 1868) ... 
 
 Catalogue of Maramals and Birds of Burmah, by E. Blyth (Extra No., 
 X A. 8. B., 1875) 
 
 Sketch of the Turki Language as spoken in Eastern Turkestan, Part II, 
 Vocabulary, V R. B. Shaw (Extra No., J. A. S. B., 1878) 
 
 Introduction to tie Maithili Language of North Bihar, by G. A. Grierson, 
 Eart I, Grammar (Extra No., if. A. S. B., 1880) 
 Part II, Ohrestomathy and Vocabulary (Extra No., J. A. S. B., 1882). . 
 
 Auis-ul^MushaTrahin .. .. .. ,, ,, 
 
 Catalogue of Fossil Vertebrata , . , . . . , , , 
 
 Catalogue of the Library of the Asiatic Society, Bengal , , . . 
 
 Examination and Analysis of the Mackenzie Manuscripts by the Bov. 
 W. Taylor 
 
 Han Koong Tsew, or the Sorrows of Han, by J. Francis Davis , , 
 
 I?tildh4t-u?-Sufiyah, edited by Dr. A. Sprenger, 8vo. . , . , 
 
 In'&yah, a Commentary on the Hidayah, Vols. II and IV, @ 16/ each . . 
 
 Jaw4mi-ul-'ilm ir-riyazi, 168 pages with 17 plates, 4to. Part I 
 
 Khizdnat-ul-'ilm .. 
 
 MahibMrata, Vols. Ill and IV, @ 20/ each 
 
 Moore and Hewitson'js Descriptions of New Indian Lepidoptera' 
 Parts I — II, with 6 coloured Plates, 4to. @ 6/ each . . ,'. 
 
 Pura^a Sangraba, I (Markandeya Purana), Sanskrit 
 
 Sharaya-ool-IsUm . . . , . , , , 
 
 Tibetan Dictionary by Csoma de Keros .. ,, ** 
 
 Ditto Grammar ' „ „ , . 
 
 Vuttodaya, edited by Lt.-Col. G. E. Fryer .. .. *' 
 
 2 
 
 4 
 
 
 
 6 
 
 1 
 
 8 
 
 7 
 
 
 
 1 
 
 14 
 
 10 
 
 8 
 
 2 
 
 10 
 
 3 
 
 6 
 
 1 
 
 14 
 
 3 
 
 
 
 80 
 5 
 
 1 
 
 8 
 
 3 
 
 
 
 3 
 
 
 
 2 
 
 
 
 3 
 
 8 
 
 2 
 
 
 
 1 
 
 8 
 
 1 
 
 
 
 32 
 
 
 
 a 
 
 
 
 4 
 
 
 
 40 
 
 
 
 12 
 
 
 
 1 
 
 
 
 4 
 
 
 
 10 
 
 
 
 8 
 
 
 
 2 
 
 
 
 Notices of Sanskrit Manuscripts, Paso. I — XXI @ 1/ each , , . , 21 o 
 
 Nepaleae Buddhist Sanskrit Literature, by Dr. R, L. Mitra , . ',*, 6 o 
 
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