श्रुत्वैतान् ऋषयो धर्मान् स्नातकस्य यथौदितान् । इदमूचुर्महात्मानमनलप्रभवं भृगुम् ॥ ५.१॥
śrutvaitān ṛṣayo dharmān snātakasya yathauditān | idamūcurmahātmānamanalaprabhavaṃ bhṛgum || 5.1||
5.1. The sages, having heard the duties of a Snataka thus declared, spoke to great-souled Bhrigu, who sprang
from fire:
एवं यथोक्तं विप्राणां स्वधर्ममनुतिष्ठताम् । कथं मृत्युः प्रभवति वेदशास्त्रविदां प्रभो ॥ ५.२॥
evaṃ yathoktaṃ viprāṇāṃ svadharmamanutiṣṭhatām | kathaṃ mṛtyuḥ prabhavati vedaśāstravidāṃ prabho || 5.2||
5.2. ’How can Death have power over Brahmanas who know the sacred science, the Veda, (and) who fulfil their
duties as they have been explained (by thee), O Lord? ’
स तानुवाच धर्मात्मा महर्षीन् मानवो भृगुः । श्रूयतां येन दोषेण मृत्युर्विप्रान् जिघांसति ॥ ५.३॥
sa tānuvāca dharmātmā maharṣīn mānavo bhṛguḥ | śrūyatāṃ yena doṣeṇa mṛtyurviprān jighāṃsati || 5.3||
5.3. Righteous Bhrigu, the son of Manu, (thus) answered the great sages: ’Hear, (in punishment) of what faults Death seeks to shorten the lives of Brahmanas!’
अनभ्यासेन वेदानामाचारस्य च वर्जनात् । आलस्यादन्नदोषाच्च मृत्युर्विप्राञ्जिघांसति ॥ ५.४॥
anabhyāsena vedānāmācārasya ca varjanāt | ālasyādannadoṣācca mṛtyurviprāñjighāṃsati || 5.4||
5.4. ’Through neglect of the Veda-study, through deviation from the rule of conduct, through remissness (in the fulfilment of duties), and through faults (committed by eating forbidden) food, Death becomes eager to shorten the lives of Brahmanas.
लशुनं गृञ्जनं चैव पलाण्डुं कवकानि च । अभक्ष्याणि द्विजातीनाममेध्यप्रभवानि च ॥ ५.५॥
laśunaṃ gṛñjanaṃ caiva palāṇḍuṃ kavakāni ca | abhakṣyāṇi dvijātīnāmamedhyaprabhavāni ca || 5.5||
5.5. Garlic, leeks and onions, mushrooms and (all plants), springing from impure (substances), are unfit to be
eaten by twice-born men.
लोहितान् वृक्षनिर्यासान् व्रश्चनप्रभवांस्तथा । शेलुं गव्यं च पीयूषं प्रयत्नेन विवर्जयेत् ॥ ५.६॥
lohitān vṛkṣaniryāsān vraścanaprabhavāṃstathā | śeluṃ gavyaṃ ca pīyūṣaṃ prayatnena vivarjayet || 5.6||
5.6. One should carefully avoid red exudations from trees and (juices) flowing from incisions, the Selu (fruit), and the thickened milk of a cow (which she gives after calving).
वृथा कृसरसंयावं पायसापूपमेव च । अनुपाकृतमांसानि देवान्नानि हवींषि च ॥ ५.७॥
vṛthā kṛsarasaṃyāvaṃ pāyasāpūpameva ca | anupākṛtamāṃsāni devānnāni havīṃṣi ca || 5.7||
5.7. Rice boiled with sesamum, wheat mixed with butter, milk and sugar, milk-rice and flour-cakes which are not prepared for a sacrifice, meat which has not been sprinkled with water while sacred texts were recited, food offered to the gods and sacrificial viands,
अनिर्दशाया गोः क्षीरमौष्ट्रमैकशफं तथा । आविकं सन्धिनीक्षीरं विवत्सायाश्च गोः पयः ॥ ५.८॥
anirdaśāyā goḥ kṣīramauṣṭramaikaśaphaṃ tathā | āvikaṃ sandhinīkṣīraṃ vivatsāyāśca goḥ payaḥ || 5.8||
5.8. The milk of a cow (or other female animal) within ten days after her calving, that of camels, of one-hoofed
animals, of sheep, of a cow in heat, or of one that has no calf with her,
आरण्यानां च सर्वेषां मृगाणां माहिषं विना । स्त्रीक्षीरं चैव वर्ज्यानि सर्वशुक्तानि चैव हि ॥ ५.९॥
āraṇyānāṃ ca sarveṣāṃ mṛgāṇāṃ māhiṣaṃ vinā | strīkṣīraṃ caiva varjyāni sarvaśuktāni caiva hi || 5.9||
5.9. (The milk) of all wild animals excepting buffalo-cows, that of women, and all (substances turned) sour must be avoided.
दधि भक्ष्यं च शुक्तेषु सर्वं च दधिसम्भवम् । यानि चैवाभिषूयन्ते पुष्पमूलफलैः शुभैः ॥ ५.१०॥
dadhi bhakṣyaṃ ca śukteṣu sarvaṃ ca dadhisambhavam | yāni caivābhiṣūyante puṣpamūlaphalaiḥ śubhaiḥ || 5.10||
5.10. Among (things turned) sour, sour milk, and all (food) prepared of it may be eaten, likewise what is
extracted from pure flowers, roots, and fruit.
क्रव्यादः शकुनीन् सर्वान्तथा ग्रामनिवासिनः । अनिर्दिष्टांश्चेकशफान् टिट्टिभं च विवर्जयेत् ॥ ५.११॥
kravyādaḥ śakunīn sarvāntathā grāmanivāsinaḥ | anirdiṣṭāṃścekaśaphān ṭiṭṭibhaṃ ca vivarjayet || 5.11||
5.11. Let him avoid all carnivorous birds and those living in villages, and one-hoofed animals which are not specially permitted (to be eaten), and the Tittibha (Parra Jacana),
कलविङ्कं प्लवं हंसं चक्राह्वं ग्रामकुक्कुटम् । सारसं रज्जुदालं च दात्यूहं शुकसारिके ॥ ५.१२॥
kalaviṅkaṃ plavaṃ haṃsaṃ cakrāhvaṃ grāmakukkuṭam | sārasaṃ rajjudālaṃ ca dātyūhaṃ śukasārike || 5.12||
5.12. The sparrow, the Plava, the Hamsa, the Brahmani duck, the village-cock, the Sarasa crane, the Raggudala, the woodpecker, the parrot, and the starling
प्रतुदाञ्जालपादांश्च कोयष्टिनखविष्किरान् । प्रतुदान्निमज्जतश्च मत्स्यादान् सौनं वल्लूरमेव च ॥ ५.१३॥
pratudāñjālapādāṃśca koyaṣṭinakhaviṣkirān | pratudānnimajjataśca matsyādān saunaṃ vallūrameva ca || 5.13||
5.13. Those which feed striking with their beaks, web-footed birds, the Koyashti, those which scratch with their
toes, those which dive and live on fish, meat from a slaughter-house and dried meat,
बकं चैव बलाकां च काकोलं खञ्जरीटकम् । मत्स्यादान् विड्वराहांश्च मत्स्यानेव च सर्वशः ॥ ५.१४॥
bakaṃ caiva balākāṃ ca kākolaṃ khañjarīṭakam | matsyādān viḍvarāhāṃśca matsyāneva ca sarvaśaḥ || 5.14||
5.14. The Baka and the Balaka crane, the raven, the Khangaritaka, (animals) that eat fish, village-pigs, and all
kinds of fishes.
यो यस्य मांसमश्नाति स तन्मांसाद उच्यते । मत्स्यादः सर्वमांसादस्तस्मान् मत्स्यान् विवर्जयेत् ॥ ५.१५॥
yo yasya māṃsamaśnāti sa tanmāṃsāda ucyate | matsyādaḥ sarvamāṃsādastasmān matsyān vivarjayet || 5.15||
5.15. He who eats the flesh of any (animal) is called the eater of the flesh of that (particular creature), he who
eats fish is an eater of every (kind of) flesh; let him therefore avoid fish.
पाठीनरोहितावाद्यौ नियुक्तौ हव्यकव्ययोः । राजीवाः सिंहतुण्डाश्च सशल्काश्चैव सर्वशः ॥ ५.१६॥
pāṭhīnarohitāvādyau niyuktau havyakavyayoḥ | rājīvāḥ siṃhatuṇḍāśca saśalkāścaiva sarvaśaḥ || 5.16||
5.16. (But the fish called) Pathina and (that called) Rohita may be eaten, if used for offerings to the gods or to the manes; (one may eat) likewise Ragivas, Simhatundas, and Sasalkas on all (occasions).
न भक्षयेदेकचरानज्ञातांश्च मृगद्विजान् । भक्ष्येष्वपि समुद्दिष्टान् सर्वान् पञ्चनखांस्तथा ॥ ५.१७॥
na bhakṣayedekacarānajñātāṃśca mṛgadvijān | bhakṣyeṣvapi samuddiṣṭān sarvān pañcanakhāṃstathā || 5.17||
5.17. Let him not eat solitary or unknown beasts and birds, though they may fall under (the categories of) eatable (creatures), nor any five-toed (animals).
श्वाविधं शल्यकं गोधां खड्गकूर्मशशांस्तथा । भक्ष्यान् पञ्चनखेष्वाहुरनुष्ट्रांश्चैकतोदतः ॥ ५.१८॥
śvāvidhaṃ śalyakaṃ godhāṃ khaḍgakūrmaśaśāṃstathā | bhakṣyān pañcanakheṣvāhuranuṣṭrāṃścaikatodataḥ || 5.18||
5.18. The porcupine, the hedgehog, the iguana, the rhinoceros, the tortoise, and the hare they declare to be eatable; likewise those (domestic animals) that have teeth in one jaw only, excepting camels.
छत्राकं विड्वराहं च लशुनं ग्रामकुक्कुटम् । पलाण्डुं गृञ्जनं चैव मत्या जग्ध्वा पतेद्द्विजः ॥ ५.१९॥
chatrākaṃ viḍvarāhaṃ ca laśunaṃ grāmakukkuṭam | palāṇḍuṃ gṛñjanaṃ caiva matyā jagdhvā pateddvijaḥ || 5.19||
5.19. A twice-born man who knowingly eats mushrooms, a village-pig, garlic, a village-cock, onions, or leeks, will become an outcast.
अमत्यैतानि षड्जग्ध्वा कृच्छ्रं सान्तपनं चरेत् । यतिचान्द्रायाणं वाऽपि शेषेषूपवसेदहः ॥ ५.२०॥
amatyaitāni ṣaḍjagdhvā kṛcchraṃ sāntapanaṃ caret | yaticāndrāyāṇaṃ vā'pi śeṣeṣūpavasedahaḥ || 5.20||
5.20. He who unwittingly partakes of (any of) these six, shall perform a Samtapana (Krikkhra) or the lunar penance (Kandrayana) of ascetics; in case (he who has eaten) any other (kind of forbidden food) he shall fast for one day (and a night ).
संवत्सरस्यैकमपि चरेत्कृच्छ्रं द्विजोत्तमः । अज्ञातभुक्तशुद्ध्यर्थं ज्ञातस्य तु विशेषतः ॥ ५.२१॥
saṃvatsarasyaikamapi caretkṛcchraṃ dvijottamaḥ | ajñātabhuktaśuddhyarthaṃ jñātasya tu viśeṣataḥ || 5.21||
5.21. Once a year a Brahmana must perform a Krikkhra penance, in order to atone for unintentionally eating (forbidden food) but for intentionally (eating forbidden food he must perform the penances prescribed) specially.
यज्ञार्थं ब्राह्मणैर्वध्याः प्रशस्ता मृगपक्षिणः । भृत्यानां चैव वृत्त्यर्थमगस्त्यो ह्याचरत्पुरा ॥ ५.२२॥
yajñārthaṃ brāhmaṇairvadhyāḥ praśastā mṛgapakṣiṇaḥ | bhṛtyānāṃ caiva vṛttyarthamagastyo hyācaratpurā || 5.22||
5.22. Beasts and birds recommended (for consumption) may be slain by Brahmanas for sacrifices, and in order
to feed those whom they are bound to maintain; for Agastya did this of old.
बभूवुर्हि पुरोडाशा भक्ष्याणां मृगपक्षिणाम् । पुराणेष्वृषियज्ञेषु ब्रह्मक्षत्रसवेषु च ॥ ५.२३॥
babhūvurhi puroḍāśā bhakṣyāṇāṃ mṛgapakṣiṇām | purāṇeṣvṛṣiyajñeṣu brahmakṣatrasaveṣu ca || 5.23||
5.23. For in ancient (times) the sacrificial cakes were (made of the flesh) of eatable beasts and birds at the
sacrifices offered by Brahmanas and Kshatriyas.
यत्किं चित्स्नेहसंयुक्तं भक्ष्यं भोज्यमगर्हितम् । तत्पर्युषितमप्याद्यं हविःशेषं च यद्भवेत् ॥ ५.२४॥
yatkiṃ citsnehasaṃyuktaṃ bhakṣyaṃ bhojyamagarhitam | tatparyuṣitamapyādyaṃ haviḥśeṣaṃ ca yadbhavet || 5.24||
5.24. All lawful hard or soft food may be eaten, though stale, (after having been) mixed with fatty (substances), and so may the remains of sacrificial viands.
चिरस्थितमपि त्वाद्यमस्नेहाक्तं द्विजातिभिः । यवगोधूमजं सर्वं पयसश्चैव विक्रिया ॥ ५.२५॥
cirasthitamapi tvādyamasnehāktaṃ dvijātibhiḥ | yavagodhūmajaṃ sarvaṃ payasaścaiva vikriyā || 5.25||
5.25. But all preparations of barley and wheat, as well as preparations of milk, may be eaten by twice-born men without being mixed with fatty (substances), though they may have stood for a long time.
एतदुक्तं द्विजातीनां भक्ष्याभक्ष्यमशेषतः । मांसस्यातः प्रवक्ष्यामि विधिं भक्षणवर्जने ॥ ५.२६॥
etaduktaṃ dvijātīnāṃ bhakṣyābhakṣyamaśeṣataḥ | māṃsasyātaḥ pravakṣyāmi vidhiṃ bhakṣaṇavarjane || 5.26||
5.26. Thus has the food, allowed and forbidden to twice-born men, been fully described; I will now propound the rules for eating and avoiding meat.
प्रोक्षितं भक्षयेन् मांसं ब्राह्मणानां च काम्यया । यथाविधि नियुक्तस्तु प्राणानामेव चात्यये ॥ ५.२७॥
prokṣitaṃ bhakṣayen māṃsaṃ brāhmaṇānāṃ ca kāmyayā | yathāvidhi niyuktastu prāṇānāmeva cātyaye || 5.27||
5.27. One may eat meat when it has been sprinkled with water, while Mantras were recited, when Brahmanas desire (one’s doing it), when one is engaged (in the performance of a rite) according to the law, and when one’s life is in danger.
प्राणस्यान्नमिदं सर्वं प्रजापतिरकल्पयत् । स्थावरं जङ्गमं चैव सर्वं प्राणस्य भोजनम् ॥ ५.२८॥
prāṇasyānnamidaṃ sarvaṃ prajāpatirakalpayat | sthāvaraṃ jaṅgamaṃ caiva sarvaṃ prāṇasya bhojanam || 5.28||
5.28. The Lord of creatures (Pragapati) created this whole (world to be) the sustenance of the vital spirit; both the immovable and the movable (creation is) the food of the vital spirit.
चराणामन्नमचरा दंष्ट्रिणामप्यदंष्ट्रिणः । अहस्ताश्च सहस्तानां शूराणां चैव भीरवः ॥ ५.२९॥
carāṇāmannamacarā daṃṣṭriṇāmapyadaṃṣṭriṇaḥ | ahastāśca sahastānāṃ śūrāṇāṃ caiva bhīravaḥ || 5.29||
5.29. What is destitute of motion is the food of those endowed with locomotion; (animals) without fangs (are the food) of those with fangs, those without hands of those who possess hands, and the timid of the bold.
नात्ता दुष्यत्यदन्नाद्यान् प्राणिनोऽहन्य्ऽहन्यपि । धात्रैव सृष्टा ह्याद्याश्च प्राणिनोऽत्तार एव च ॥ ५.३०॥
nāttā duṣyatyadannādyān prāṇino'hany'hanyapi | dhātraiva sṛṣṭā hyādyāśca prāṇino'ttāra eva ca || 5.30||
5.30. The eater who daily even devours those destined to be his food, commits no sin; for the creator himself created both the eaters and those who are to be eaten (for those special purposes).
यज्ञाय जग्धिर्मांसस्येत्येष दैवो विधिः स्मृतः । अतोऽन्यथा प्रवृत्तिस्तु राक्षसो विधिरुच्यते ॥ ५.३१॥
yajñāya jagdhirmāṃsasyetyeṣa daivo vidhiḥ smṛtaḥ | ato'nyathā pravṛttistu rākṣaso vidhirucyate || 5.31||
5.31. ’The consumption of meat (is befitting) for sacrifices,’ that is declared to be a rule made by the gods; but to persist (in using it) on other (occasions) is said to be a proceeding worthy of Rakshasas.
क्रीत्वा स्वयं वाऽप्युत्पाद्य परोपकृतमेव वा । देवान् पितॄंश्चार्चयित्वा खादन् मांसं न दुष्यति ॥ ५.३२॥
krītvā svayaṃ vā'pyutpādya paropakṛtameva vā | devān pitṝṃścārcayitvā khādan māṃsaṃ na duṣyati || 5.32||
5.32. He who eats meat, when he honours the gods and manes, commits no sin, whether he has bought it, or himself has killed (the animal), or has received it as a present from others.
नाद्यादविधिना मांसं विधिज्ञोऽनापदि द्विजः । जग्ध्वा ह्यविधिना मांसं प्रेतस्तैरद्यतेऽवशः ॥ ५.३३॥
nādyādavidhinā māṃsaṃ vidhijño'nāpadi dvijaḥ | jagdhvā hyavidhinā māṃsaṃ pretastairadyate'vaśaḥ || 5.33||
5.33. A twice-born man who knows the law, must not eat meat except in conformity with the law; for if he has eaten it unlawfully, he will, unable to save himself, be eaten after death by his (victims).
न तादृशं भवत्येनो मृगहन्तुर्धनार्थिनः । यादृशं भवति प्रेत्य वृथामांसानि खादतः ॥ ५.३४॥
na tādṛśaṃ bhavatyeno mṛgahanturdhanārthinaḥ | yādṛśaṃ bhavati pretya vṛthāmāṃsāni khādataḥ || 5.34||
5.34. After death the guilt of one who slays deer for gain is not as (great) as that of him who eats meat for no (sacred) purpose.
नियुक्तस्तु यथान्यायं यो मांसं नात्ति मानवः । स प्रेत्य पशुतां याति सम्भवानेकविंशतिम् ॥ ५.३५॥
niyuktastu yathānyāyaṃ yo māṃsaṃ nātti mānavaḥ | sa pretya paśutāṃ yāti sambhavānekaviṃśatim || 5.35||
5.35. But a man who, being duly engaged (to officiate or to dine at a sacred rite), refuses to eat meat, becomes after death an animal during twenty-one existences.
असंस्कृतान् पशून् मन्त्रैर्नाद्याद्विप्रः कदा चन । मन्त्रैस्तु संस्कृतानद्यात्शाश्वतं विधिमास्थितः ॥ ५.३६॥
asaṃskṛtān paśūn mantrairnādyādvipraḥ kadā cana | mantraistu saṃskṛtānadyātśāśvataṃ vidhimāsthitaḥ || 5.36||
5.36. A Brahmana must never eat (the flesh of animals unhallowed by Mantras; but, obedient to the primeval law, he may eat it, consecrated with Vedic texts.
कुर्याद्घृतपशुं सङ्गे कुर्यात्पिष्टपशुं तथा । न त्वेव तु वृथा हन्तुं पशुमिच्छेत्कदा चन ॥ ५.३७॥
kuryādghṛtapaśuṃ saṅge kuryātpiṣṭapaśuṃ tathā | na tveva tu vṛthā hantuṃ paśumicchetkadā cana || 5.37||
5.37. If he has a strong desire (for meat) he may make an animal of clarified butter or one of flour, (and eat
that); but let him never seek to destroy an animal without a (lawful) reason.
यावन्ति पशुरोमाणि तावत्कृत्वो ह मारणम् । वृथापशुघ्नः प्राप्नोति प्रेत्य जन्मनि जन्मनि ॥ ५.३८॥
yāvanti paśuromāṇi tāvatkṛtvo ha māraṇam | vṛthāpaśughnaḥ prāpnoti pretya janmani janmani || 5.38||
5.38. As many hairs as the slain beast has, so often indeed will he who killed it without a (lawful) reason suffer a violent death in future births.
यज्ञार्थं पशवः सृष्टाः स्वयमेव स्वयम्भुवा । यज्ञोऽस्य भूत्यै सर्वस्य तस्माद्यज्ञे वधोऽवधः ॥ ५.३९॥
yajñārthaṃ paśavaḥ sṛṣṭāḥ svayameva svayambhuvā | yajño'sya bhūtyai sarvasya tasmādyajñe vadho'vadhaḥ || 5.39||
5.39. Svayambhu (the Self-existent) himself created animals for the sake of sacrifices; sacrifices (have been instituted) for the good of this whole (world); hence the slaughtering (of beasts) for sacrifices is not slaughtering (in the ordinary sense of the word).
ओषध्यः पशवो वृक्षास्तिर्यञ्चः पक्षिणस्तथा । यज्ञार्थं निधनं प्राप्ताः प्राप्नुवन्त्युत्सृतीः पुनः ॥ ५.४०॥
oṣadhyaḥ paśavo vṛkṣāstiryañcaḥ pakṣiṇastathā | yajñārthaṃ nidhanaṃ prāptāḥ prāpnuvantyutsṛtīḥ punaḥ || 5.40||
5.40. Herbs, trees, cattle, birds, and (other) animals that have been destroyed for sacrifices, receive (being reborn) higher existences.
मधुपर्के च यज्ञे च पितृदैवतकर्मणि । अत्रैव पशवो हिंस्या नान्यत्रैत्यब्रवीन् मनुः ॥ ५.४१॥
madhuparke ca yajñe ca pitṛdaivatakarmaṇi | atraiva paśavo hiṃsyā nānyatraityabravīn manuḥ || 5.41||
5.41. On offering the honey-mixture (to a guest), at a sacrifice and at the rites in honour of the manes, but on these occasions only, may an animal be slain; that (rule) Manu proclaimed.
एष्वर्थेषु पशून् हिंसन् वेदतत्त्वार्थविद्द्विजः । आत्मानं च पशुं चैव गमयत्युत्तमं गतिम् ॥ ५.४२॥
eṣvartheṣu paśūn hiṃsan vedatattvārthaviddvijaḥ | ātmānaṃ ca paśuṃ caiva gamayatyuttamaṃ gatim || 5.42||
5.42. A twice-born man who, knowing the true meaning of the Veda, slays an animal for these purposes, causes both himself and the animal to enter a most blessed state.
गृहे गुरावरण्ये वा निवसन्नात्मवान् द्विजः । नावेदविहितां हिंसामापद्यपि समाचरेत् ॥ ५.४३॥
gṛhe gurāvaraṇye vā nivasannātmavān dvijaḥ | nāvedavihitāṃ hiṃsāmāpadyapi samācaret || 5.43||
5.43. A twice-born man of virtuous disposition, whether he dwells in (his own) house, with a teacher, or in the forest, must never, even in times of distress, cause an injury (to any creature) which is not sanctioned by the Veda.
या वेदविहिता हिंसा नियताऽस्मिंश्चराचरे । अहिंसामेव तां विद्याद्वेदाद्धर्मो हि निर्बभौ ॥ ५.४४॥
yā vedavihitā hiṃsā niyatā'smiṃścarācare | ahiṃsāmeva tāṃ vidyādvedāddharmo hi nirbabhau || 5.44||
5.44. Know that the injury to moving creatures and to those destitute of motion, which the Veda has prescribed for certain occasions, is no injury at all; for the sacred law shone forth from the Veda.
योऽहिंसकानि भूतानि हिनस्त्यात्मसुखैच्छया । स जीवांश्च मृतश्चैव न क्व चित्सुखमेधते ॥ ५.४५॥
yo'hiṃsakāni bhūtāni hinastyātmasukhaicchayā | sa jīvāṃśca mṛtaścaiva na kva citsukhamedhate || 5.45||
5.45. He who injures innoxious beings from a wish to (give) himself pleasure, never finds happiness, neither
living nor dead.
यो बन्धनवधक्लेशान् प्राणिनां न चिकीर्षति । स सर्वस्य हितप्रेप्सुः सुखमत्यन्तमश्नुते ॥ ५.४६॥
yo bandhanavadhakleśān prāṇināṃ na cikīrṣati | sa sarvasya hitaprepsuḥ sukhamatyantamaśnute || 5.46||
5.46. He who does not seek to cause the sufferings of bonds and death to living creatures, (but) desires the good of all (beings), obtains endless bliss.
यद्ध्यायति यत्कुरुते रतिं बध्नाति यत्र च । तदवाप्नोत्ययत्नेन यो हिनस्ति न किं चन ॥ ५.४७॥
yaddhyāyati yatkurute ratiṃ badhnāti yatra ca | tadavāpnotyayatnena yo hinasti na kiṃ cana || 5.47||
5.47. He who does not injure any (creature), attains without an effort what he thinks of, what he undertakes, and what he fixes his mind on.
नाकृत्वा प्राणिनां हिंसां मांसमुत्पद्यते क्व चित् । न च प्राणिवधः स्वर्ग्यस्तस्मान् मांसं विवर्जयेत् ॥ ५.४८॥
nākṛtvā prāṇināṃ hiṃsāṃ māṃsamutpadyate kva cit | na ca prāṇivadhaḥ svargyastasmān māṃsaṃ vivarjayet || 5.48||
5.48. Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental
to (the attainment of) heavenly bliss; let him therefore shun (the use of) meat.
समुत्पत्तिं च मांसस्य वधबन्धौ च देहिनाम् । प्रसमीक्ष्य निवर्तेत सर्वमांसस्य भक्षणात् ॥ ५.४९॥
samutpattiṃ ca māṃsasya vadhabandhau ca dehinām | prasamīkṣya nivarteta sarvamāṃsasya bhakṣaṇāt || 5.49||
5.49. Having well considered the (disgusting) origin of flesh and the (cruelty of) fettering and slaying corporeal
beings, let him entirely abstain from eating flesh.
न भक्षयति यो मांसं विधिं हित्वा पिशाचवत् । न लोके प्रियतां याति व्याधिभिश्च न पीड्यते ॥ ५.५०॥
na bhakṣayati yo māṃsaṃ vidhiṃ hitvā piśācavat | na loke priyatāṃ yāti vyādhibhiśca na pīḍyate || 5.50||
5.50. He who, disregarding the rule (given above), does not eat meat like a Pisaka, becomes dear to men, and will not be tormented by diseases.
अनुमन्ता विशसिता निहन्ता क्रयविक्रयी । संस्कर्ता चोपहर्ता च खादकश्चेति घातकाः ॥ ५.५१॥
anumantā viśasitā nihantā krayavikrayī | saṃskartā copahartā ca khādakaśceti ghātakāḥ || 5.51||
5.51. He who permits (the slaughter of an animal), he who cuts it up, he who kills it, he who buys or sells (meat), he who cooks it, he who serves it up, and he who eats it, (must all be considered as) the slayers (of the animal).
स्वमांसं परमांसेन यो वर्धयितुमिच्छति । अनभ्यर्च्य पितॄन् देवांस्ततोऽन्यो नास्त्यपुण्यकृत् ॥ ५.५२॥
svamāṃsaṃ paramāṃsena yo vardhayitumicchati | anabhyarcya pitṝn devāṃstato'nyo nāstyapuṇyakṛt || 5.52||
5.52. There is no greater sinner than that (man) who, though not worshipping the gods or the manes, seeks to increase (the bulk of) his own flesh by the flesh of other (beings).
वर्षे वर्षेऽश्वमेधेन यो यजेत शतं समाः । मांसानि च न खादेद्यस्तयोः पुण्यफलं समम् ॥ ५.५३॥
varṣe varṣe'śvamedhena yo yajeta śataṃ samāḥ | māṃsāni ca na khādedyastayoḥ puṇyaphalaṃ samam || 5.53||
5.53. He who during a hundred years annually offers a horse-sacrifice, and he who entirely abstains from meat, obtain the same reward for their meritorious (conduct).
फलमूलाशनैर्मेध्यैर्मुन्यन्नानां च भोजनैः । न तत्फलमवाप्नोति यत्मांसपरिवर्जनात् ॥ ५.५४॥
phalamūlāśanairmedhyairmunyannānāṃ ca bhojanaiḥ | na tatphalamavāpnoti yatmāṃsaparivarjanāt || 5.54||
5.54. By subsisting on pure fruit and roots, and by eating food fit for ascetics (in the forest), one does not gain
(so great) a reward as by entirely avoiding (the use of) flesh.
मां स भक्षयिताऽमुत्र यस्य मांसमिहाद्म्यहम् । एतत्मांसस्य मांसत्वं प्रवदन्ति मनीषिणः ॥ ५.५५॥
māṃ sa bhakṣayitā'mutra yasya māṃsamihādmyaham | etatmāṃsasya māṃsatvaṃ pravadanti manīṣiṇaḥ || 5.55||
5.55. ’Me he (mam sah)’ will devour in the next (world), whose flesh I eat in this (life); the wise declare this (to
be) the real meaning of the word ’flesh’ (mamsah).
न मांसभक्षणे दोषो न मद्ये न च मैथुने । प्रवृत्तिरेषा भूतानां निवृत्तिस्तु महाफला ॥ ५.५६॥
na māṃsabhakṣaṇe doṣo na madye na ca maithune | pravṛttireṣā bhūtānāṃ nivṛttistu mahāphalā || 5.56||
5.56. There is no sin in eating meat, in (drinking) spirituous liquor, and in carnal intercourse, for that is the natural way of created beings, but abstention brings great rewards.
प्रेतशुद्धिं प्रवक्ष्यामि द्रव्यशुद्धिं तथैव च । चतुर्णामपि वर्णानां यथावदनुपूर्वशः ॥ ५.५७॥
pretaśuddhiṃ pravakṣyāmi dravyaśuddhiṃ tathaiva ca | caturṇāmapi varṇānāṃ yathāvadanupūrvaśaḥ || 5.57||
5.57. I will now in due order explain the purification for the dead and the purification of things as they are prescribed for the four castes (varna).
दन्तजातेऽनुजाते च कृतचूडे च संस्थिते । अशुद्धा बान्धवाः सर्वे सूतके च तथौच्यते ॥ ५.५८॥
dantajāte'nujāte ca kṛtacūḍe ca saṃsthite | aśuddhā bāndhavāḥ sarve sūtake ca tathaucyate || 5.58||
5.58. When (a child) dies that has teethed, or that before teething has received (the sacrament of) the tonsure (Kudakarana) or (of the initiation), all relatives (become) impure, and on the birth (of a child) the same (rule) is prescribed.
दशाहं शावमाशौचं सपिण्डेषु विधीयते । अर्वाक्सञ्चयनादस्थ्नां त्र्यहमेकाहमेव वा ॥ ५.५९॥
daśāhaṃ śāvamāśaucaṃ sapiṇḍeṣu vidhīyate | arvāksañcayanādasthnāṃ tryahamekāhameva vā || 5.59||
5.59. It is ordained (that) among Sapindas the impurity on account of a death (shall last) ten days, (or) until the bones have been collected, (or) three days or one day only.
सपिण्डता तु पुरुषे सप्तमे विनिवर्तते । समानोदकभावस्तु जन्मनाम्नोरवेदने ॥ ५.६०॥
sapiṇḍatā tu puruṣe saptame vinivartate | samānodakabhāvastu janmanāmnoravedane || 5.60||
5.60. But the Sapinda-relationship ceases with the seventh person (in the ascending and descending lines), the Samanodaka-relationship when the (common) origin and the (existence of a common family)-name are no (longer) known.
यथैदं शावमाशौचं सपिण्डेषु विधीयते । जननेऽप्येवमेव स्यात्निपुणं शुद्धिमिच्छताम् ॥ ५.६१॥
yathaidaṃ śāvamāśaucaṃ sapiṇḍeṣu vidhīyate | janane'pyevameva syātnipuṇaṃ śuddhimicchatām || 5.61||
5.61. As this impurity on account of a death is prescribed for (all) Sapindas, even so it shall be (held) on a birth by those who desire to be absolutely pure.
सर्वेषां शावमाशौचं मातापित्रोस्तु सूतकम् । सूतकं मातुरेव स्यादुपस्पृश्य पिता शुचिः ॥ ५.६२॥
sarveṣāṃ śāvamāśaucaṃ mātāpitrostu sūtakam | sūtakaṃ mātureva syādupaspṛśya pitā śuciḥ || 5.62||
5.62. (Or while) the impurity on account of a death is common to all (Sapindas), that caused by a birth (falls) on the parents alone; (or) it shall fall on the mother alone, and the father shall become pure by bathing;
निरस्य तु पुमांशुक्रमुपस्पृस्यैव शुध्यति । बैजिकादभिसम्बन्धादनुरुन्ध्यादघं त्र्यहम् ॥ ५.६३॥
nirasya tu pumāṃśukramupaspṛsyaiva śudhyati | baijikādabhisambandhādanurundhyādaghaṃ tryaham || 5.63||
5.63. But a man, having spent his strength, is purified merely by bathing; after begetting a child (on a remarried female), he shall retain the impurity during three days.
अह्ना चैकेन रात्र्या च त्रिरात्रैरेव च त्रिभिः । शवस्पृशो विशुध्यन्ति त्र्यहादुदकदायिनः ॥ ५.६४॥
ahnā caikena rātryā ca trirātraireva ca tribhiḥ | śavaspṛśo viśudhyanti tryahādudakadāyinaḥ || 5.64||
5.64. Those who have touched a corpse are purified after one day and night (added to) three periods of three days; those who give libations of water, after three days.
गुरोः प्रेतस्य शिष्यस्तु पितृमेधं समाचरन् । प्रेताहारैः समं तत्र दशरात्रेण शुध्यति ॥ ५.६५॥
guroḥ pretasya śiṣyastu pitṛmedhaṃ samācaran | pretāhāraiḥ samaṃ tatra daśarātreṇa śudhyati || 5.65||
5.65. A pupil who performs the Pitrimedha for his deceased teacher, becomes also pure after ten days, just like those who carry the corpse out (to the burial-ground).
रात्रिभिर्मासतुल्याभिर्गर्भस्रावे विशुध्यति । रजस्युपरते साध्वी स्नानेन स्त्री रजस्वला ॥ ५.६६॥
rātribhirmāsatulyābhirgarbhasrāve viśudhyati | rajasyuparate sādhvī snānena strī rajasvalā || 5.66||
5.66. (A woman) is purified on a miscarriage in as many (days and) nights as months (elapsed after conception), and a menstruating female becomes pure by bathing after the menstrual secretion has ceased (to flow).
नृणामकृतचूडानां विशुद्धिर्नैशिकी स्मृता । निर्वृत्तमुण्डकानां तु त्रिरात्रात्शुद्धिरिष्यते ॥ ५.६७॥
nṛṇāmakṛtacūḍānāṃ viśuddhirnaiśikī smṛtā | nirvṛttamuṇḍakānāṃ tu trirātrātśuddhiriṣyate || 5.67||
5.67. (On the death) of children whose tonsure (Kudakarman) has not been performed, the (Sapindas) are declared to become pure in one (day and) night; (on the death) of those who have received the tonsure (but not
the initiation, the law) ordains (that) the purification (takes place) after three days.
ऊनद्विवार्षिकं प्रेतं निदध्युर्बान्धवा बहिः । अलङ्कृत्य शुचौ भूमावस्थिसञ्चयनादृते ॥ ५.६८॥
ūnadvivārṣikaṃ pretaṃ nidadhyurbāndhavā bahiḥ | alaṅkṛtya śucau bhūmāvasthisañcayanādṛte || 5.68||
5.68. A child that has died before the completion of its second year, the relatives shall carry out (of the village),
decked (with flowers, and bury it) in pure ground, without collecting the bones (afterwards).
नास्य कार्योऽग्निसंस्कारो न च कार्यौदकक्रिया । अरण्ये काष्ठवत्त्यक्त्वा क्षपेत त्र्यहमेव च ॥ ५.६९॥
nāsya kāryo'gnisaṃskāro na ca kāryaudakakriyā | araṇye kāṣṭhavattyaktvā kṣapeta tryahameva ca || 5.69||
5.69. Such (a child) shall not be burnt with fire, and no libations of water shall be offered to it; leaving it like a
(log of) wood in the forest, (the relatives) shall remain impure during three days only.
नात्रिवर्षस्य कर्तव्या बान्धवैरुदकक्रिया । जातदन्तस्य वा कुर्युर्नाम्नि वाऽपि कृते सति ॥ ५.७०॥
nātrivarṣasya kartavyā bāndhavairudakakriyā | jātadantasya vā kuryurnāmni vā'pi kṛte sati || 5.70||
5.70. The relatives shall not offer libations to (a child) that has not reached the third year; but if it had teeth, or
the ceremony of naming it (Namakarman) had been performed, (the offering of water is) optional.
सब्रह्मचारिण्येकाहमतीते क्षपणं स्मृतम् । जन्मन्येकौदकानां तु त्रिरात्रात्शुद्धिरिष्यते ॥ ५.७१॥
sabrahmacāriṇyekāhamatīte kṣapaṇaṃ smṛtam | janmanyekaudakānāṃ tu trirātrātśuddhiriṣyate || 5.71||
5.71. If a fellow-student has died, the Smriti prescribes an impurity of one day; on a birth the purification of the
Samanodakas is declared (to take place) after three (days and) nights.
स्त्रीणामसंस्कृतानां तु त्र्यहात्शुध्यन्ति बान्धवाः । यथौक्तेनैव कल्पेन शुध्यन्ति तु सनाभयः ॥ ५.७२॥
strīṇāmasaṃskṛtānāṃ tu tryahātśudhyanti bāndhavāḥ | yathauktenaiva kalpena śudhyanti tu sanābhayaḥ || 5.72||
5.72. (On the death) of females (betrothed but) not married (the bridegroom and his) relatives are purified after three days, and the paternal relatives become pure according to the same rule.
अक्षारलवणान्नाः स्युर्निमज्जेयुश्च ते त्र्यहम् । मांसाशनं च नाश्नीयुः शयीरंश्च पृथक्क्षितौ ॥ ५.७३॥
akṣāralavaṇānnāḥ syurnimajjeyuśca te tryaham | māṃsāśanaṃ ca nāśnīyuḥ śayīraṃśca pṛthakkṣitau || 5.73||
5.73. Let (mourners) eat food without factitious salt, bathe during three days, abstain from meat, and sleep separate on the ground.
संनिधावेष वै कल्पः शावाशौचस्य कीर्तितः । असंनिधावयं ज्ञेयो विधिः सम्बन्धिबान्धवैः ॥ ५.७४॥
saṃnidhāveṣa vai kalpaḥ śāvāśaucasya kīrtitaḥ | asaṃnidhāvayaṃ jñeyo vidhiḥ sambandhibāndhavaiḥ || 5.74||
5.74. The above rule regarding impurity on account of a death has been prescribed (for cases where the kinsmen live) near (the deceased); (Sapinda) kinsmen and (Samanodaka) relatives must know the following rule (to refer to cases where deceased lived) at a distance (from them).
विगतं तु विदेशस्थं शृणुयाद्यो ह्यनिर्दशम् । यत्शेषं दशरात्रस्य तावदेवाशुचिर्भवेत् ॥ ५.७५॥
vigataṃ tu videśasthaṃ śa्ṛṇuyādyo hyanirdaśam | yatśeṣaṃ daśarātrasya tāvadevāśucirbhavet || 5.75||
5.75. He who may hear that (a relative) residing in a distant country has died, before ten (days after his death have elapsed), shall be impure for the remainder of the period of ten (days and) nights only.
अतिक्रान्ते दशाहे च त्रिरात्रमशुचिर्भवेत् । संवत्सरे व्यतीते तु स्पृष्ट्वैवापो विशुध्यति ॥ ५.७६॥
atikrānte daśāhe ca trirātramaśucirbhavet | saṃvatsare vyatīte tu spṛṣṭvaivāpo viśudhyati || 5.76||
5.76. If the ten days have passed, he shall be impure during three (days and) nights; but if a year has elapsed (since the occurrence of the death), he becomes pure merely by bathing.
निर्दशं ज्ञातिमरणं श्रुत्वा पुत्रस्य जन्म च । सवासा जलमाप्लुत्य शुद्धो भवति मानवः ॥ ५.७७॥
nirdaśaṃ jñātimaraṇaṃ śrutvā putrasya janma ca | savāsā jalamāplutya śuddho bhavati mānavaḥ || 5.77||
5.77. A man who hears of a (Sapinda) relative’s death, or of the birth of a son after the ten days (of impurity have passed), becomes pure by bathing, dressed in his garments.
बाले देशान्तरस्थे च पृथक्पिण्डे च संस्थिते । सवासा जलमाप्लुत्य सद्य एव विशुध्यति ॥ ५.७८॥
bāle deśāntarasthe ca pṛthakpiṇḍe ca saṃsthite | savāsā jalamāplutya sadya eva viśudhyati || 5.78||
5.78. If an infant (that has not teethed), or a (grownup relative who is) not a Sapinda, die in a distant country, one becomes at once pure after bathing in one’s clothes.
अन्तर्दशाहे स्यातां चेत्पुनर्मरणजन्मनी । चेत्स्यातांतावत्स्यादशुचिर्विप्रो यावत्तत्स्यादनिर्दशम् ॥ ५.७९॥
antardaśāhe syātāṃ cetpunarmaraṇajanmanī | cetsyātāṃtāvatsyādaśucirvipro yāvattatsyādanirdaśam || 5.79||
5.79. If within the ten days (of impurity) another birth or death happens, a Brahmana shall remain impure only until the (first) period of ten days has expired.
त्रिरात्रमाहुराशौचमाचार्ये संस्थिते सति । तस्य पुत्रे च पत्न्यां च दिवारात्रमिति स्थितिः ॥ ५.८०॥
trirātramāhurāśaucamācārye saṃsthite sati | tasya putre ca patnyāṃ ca divārātramiti sthitiḥ || 5.80||
5.80. They declare that, when the teacher (akarya) has died, the impurity (lasts) three days; if the (teacher’s) son
or wife (is dead, it lasts) a day and a night; that is a settled (rule).
श्रोत्रिये तूपसम्पन्ने त्रिरात्रमशुचिर्भवेत् । मातुले पक्षिणीं रात्रिं शिष्यर्त्विग्बान्धवेषु च ॥ ५.८१॥
śrotriye tūpasampanne trirātramaśucirbhavet | mātule pakṣiṇīṃ rātriṃ śiṣyartvigbāndhaveṣu ca || 5.81||
5.81. For a Srotriya who resides with (him out of affection), a man shall be impure for three days; for a maternal uncle, a pupil, an officiating priest, or a maternal relative, for one night together with the preceding and following days.
प्रेते राजनि सज्योतिर्यस्य स्याद्विषये स्थितः । अश्रोत्रिये त्वहः कृत्स्नां मनूचाने तथा गुरौ ॥ ५.८२॥
prete rājani sajyotiryasya syādviṣaye sthitaḥ | aśrotriye tvahaḥ kṛtsnāṃ manūcāne tathā gurau || 5.82||
5.82. If the king in whose realm he resides is dead, (he shall be impure) as long as the light (of the sun or stars shines), but for (an intimate friend) who is not a Srotriya (the impurity lasts) for a whole day, likewise for a Guru who knows the Veda and the Angas.
शुद्ध्येद्विप्रो दशाहेन द्वादशाहेन भूमिपः । वैश्यः पञ्चदशाहेन शूद्रो मासेन शुध्यति ॥ ५.८३॥
śuddhyedvipro daśāhena dvādaśāhena bhūmipaḥ | vaiśyaḥ pañcadaśāhena śūdro māsena śudhyati || 5.83||
5.83. A Brahmana shall be pure after ten days, a Kshatriya after twelve, a Vaisya after fifteen, and a Sudra is purified after a month.
न वर्धयेदघाहानि प्रत्यूहेन्नाग्निषु क्रियाः । न च तत्कर्म कुर्वाणः सनाभ्योऽप्यशुचिर्भवेत् ॥ ५.८४॥
na vardhayedaghāhāni pratyūhennāgniṣu kriyāḥ | na ca tatkarma kurvāṇaḥ sanābhyo'pyaśucirbhavet || 5.84||
5.84. Let him not (unnecessarily) lengthen the period of impurity, nor interrupt the rites to be performed with the sacred fires; for he who performs that (Agnihotra) rite will not be impure, though (he be) a (Sapinda) relative.
दिवाकीर्तिमुदक्यां च पतितं सूतिकां तथा । शवं तत्स्पृष्टिनं चैव स्पृष्ट्वा स्नानेन शुध्यति ॥ ५.८५॥
divākīrtimudakyāṃ ca patitaṃ sūtikāṃ tathā | śavaṃ tatspṛṣṭinaṃ caiva spṛṣṭvā snānena śudhyati || 5.85||
5.85. When he has touched a Kandala, a menstruating woman, an outcast, a woman in childbed, a corpse, or one
who has touched a (corpse), he becomes pure by bathing.
आचम्य प्रयतो नित्यं जपेदशुचिदर्शने । सौरान् मन्त्रान् यथोत्साहं पावमानीश्च शक्तितः ॥ ५.८६॥
ācamya prayato nityaṃ japedaśucidarśane | saurān mantrān yathotsāhaṃ pāvamānīśca śaktitaḥ || 5.86||
5.86. He who has purified himself by sipping water shall, on seeing any impure (thing or person), always mutter
the sacred texts, addressed to Surya, and the Pavamani (verses).
नारं स्पृष्ट्वाऽस्थि सस्नेहं स्नात्वा विप्रो विशुध्यति । आचम्यैव तु निःस्नेहं गामालभ्यार्कमीक्ष्य वा ॥ ५.८७॥
nāraṃ spṛṣṭvā'sthi sasnehaṃ snātvā vipro viśudhyati | ācamyaiva tu niḥsnehaṃ gāmālabhyārkamīkṣya vā || 5.87||
5.87. A Brahmana who has touched a human bone to which fat adheres, becomes pure by bathing; if it be free
from fat, by sipping water and by touching (afterwards) a cow or looking at the sun.
आदिष्टी नोदकं कुर्यादा व्रतस्य समापनात् । समाप्ते तूदकं कृत्वा त्रिरात्रेणैव शुध्यति ॥ ५.८८॥
ādiṣṭī nodakaṃ kuryādā vratasya samāpanāt | samāpte tūdakaṃ kṛtvā trirātreṇaiva śudhyati || 5.88||
5.88. He who has undertaken the performance of a vow shall not pour out libations (to the dead) until the vow has been completed; but when he has offered water after its completion, he becomes pure in three days only.
वृथासङ्करजातानां प्रव्रज्यासु च तिष्ठताम् ॥आत्मनस्त्यागिनां चैव निवर्तेतोदकक्रिया ॥ ५.८९॥
vṛthāsaṅkarajātānāṃ pravrajyāsu ca tiṣṭhatām || ātmanastyāgināṃ caiva nivartetodakakriyā || 5.89||
5.89. Libations of water shall not be offered to those who (neglect the prescribed rites and may be said to) have been born in vain, to those born in consequence of an illegal mixture of the castes, to those who are ascetics (of
heretical sects), and to those who have committed suicide,
पाषण्डमाश्रितानां च चरन्तीनां च कामतः । गर्भभर्तृद्रुहां चैव सुरापीनां च योषिताम् ॥ ५.९०॥
pāṣaṇḍamāśritānāṃ ca carantīnāṃ ca kāmataḥ | garbhabhartṛdruhāṃ caiva surāpīnāṃ ca yoṣitām || 5.90||
5.90. To women who have joined a heretical sect, who through lust live (with many men), who have caused an abortion, have killed their husbands, or drink spirituous liquor
आचार्यं स्वमुपाध्यायं पितरं मातरं गुरुम् । निर्हृत्य तु व्रती प्रेतान्न व्रतेन वियुज्यते ॥ ५.९१॥
ācāryaṃ svamupādhyāyaṃ pitaraṃ mātaraṃ gurum | nirhṛtya tu vratī pretānna vratena viyujyate || 5.91||
5.91. A student does not break his vow by carrying out (to the place of cremation) his own dead teacher (akarya), sub-teacher (upadhyaya), father, mother, or Guru.
दक्षिणेन मृतं शूद्रं पुरद्वारेण निर्हरेत् । पश्चिमौत्तरपूर्वैस्तु यथायोगं द्विजन्मनः ॥ ५.९२॥
dakṣiṇena mṛtaṃ śūdraṃ puradvāreṇa nirharet | paścimauttarapūrvaistu yathāyogaṃ dvijanmanaḥ || 5.92||
5.92. Let him carry out a dead Sudra by the southern gate of the town, but (the corpses of) twice-born men, as is proper, by the western, northern, or eastern (gates).
न राज्ञामघदोषोऽस्ति व्रतिनां न च सत्त्रिणाम् । ऐन्द्रं स्थानमुपासीना ब्रह्मभूता हि ते सदा ॥ ५.९३॥
na rājñāmaghadoṣo'sti vratināṃ na ca sattriṇām | aindraṃ sthānamupāsīnā brahmabhūtā hi te sadā || 5.93||
5.93. The taint of impurity does not fall on kings, and those engaged in the performance of a vow, or of a Sattra;
for the (first are) seated on the throne of Indra, and the (last two are) ever pure like Brahman.
राज्ञो महात्मिके स्थाने सद्यःशौचं विधीयते । प्रजानां परिरक्षार्थमासनं चात्र कारणम् ॥ ५.९४॥
rājño mahātmike sthāne sadyaḥśaucaṃ vidhīyate | prajānāṃ parirakṣārthamāsanaṃ cātra kāraṇam || 5.94||
5.94. For a king, on the throne of magnanimity, immediate purification is prescribed, and the reason for that is
that he is seated (there) for the protection of (his) subjects.
डिम्बाहवहतानां च विद्युता पार्थिवेन च । गोब्राह्मणस्य चेवार्थे यस्य चैच्छति पार्थिवः ॥ ५.९५॥
ḍimbāhavahatānāṃ ca vidyutā pārthivena ca | gobrāhmaṇasya cevārthe yasya caicchati pārthivaḥ || 5.95||
5.95. (The same rule applies to the kinsmen) of those who have fallen in a riot or a battle, (of those who have been killed) by lightning or by the king, and (of those who perished fighting) for cows and Brahmanas, and to those whom the king wishes (to be pure).
सोमाग्न्यर्कानिलेन्द्राणां वित्ताप्पत्योर्यमस्य च । अष्टानां लोकपालानां वपुर्धारयते नृपः ॥ ५.९६॥
somāgnyarkānilendrāṇāṃ vittāppatyoryamasya ca | aṣṭānāṃ lokapālānāṃ vapurdhārayate nṛpaḥ || 5.96||
5.96. A king is an incarnation of the eight guardian deities of the world, the Moon, the Fire, the Sun, the Wind, Indra, the Lords of wealth and water (Kubera and Varuna), and Yama.
लोकेशाधिष्ठितो राजा नास्याशौचं विधीयते । शौचाशौचं हि मर्त्यानां लोकेभ्यः प्रभवाप्ययौ ॥ ५.९७॥
lokeśādhiṣṭhito rājā nāsyāśaucaṃ vidhīyate | śaucāśaucaṃ hi martyānāṃ lokebhyaḥ prabhavāpyayau || 5.97||
5.97. Because the king is pervaded by those lords of the world, no impurity is ordained for him; for purity and impurity of mortals is caused and removed by (those) lords of the world.
उद्यतैराहवे शस्त्रैः क्षत्रधर्महतस्य च । सद्यः संतिष्ठते यज्ञस्तथाऽशौचमिति स्थितिः ॥ ५.९८॥
udyatairāhave śastraiḥ kṣatradharmahatasya ca | sadyaḥ saṃtiṣṭhate yajñastathā'śaucamiti sthitiḥ || 5.98||
5.98. By him who is slain in battle with brandished weapons according to the law of the Kshatriyas, a (Srauta) sacrifice is instantly completed, and so is the period of impurity (caused by his death); that is a settled rule.
विप्रः शुध्यत्यपः स्पृष्ट्वा क्षत्रियो वाहनायुधम् । वैश्यः प्रतोदं रश्मीन् वा यष्टिं शूद्रः कृतक्रियः ॥ ५.९९॥
vipraḥ śudhyatyapaḥ spṛṣṭvā kṣatriyo vāhanāyudham | vaiśyaḥ pratodaṃ raśmīn vā yaṣṭiṃ śūdraḥ kṛtakriyaḥ || 5.99||
5.99. (At the end of the period of impurity) a Brahmana who has performed the necessary rites, becomes pure by touching water, a Kshatriya by touching the animal on which he rides, and his weapons, a Vaisya by touching his goad or the nose-string (of his oxen), a Sudra by touching his staff.
एतद्वोऽभिहितं शौचं सपिण्डेषु द्विजोत्तमाः । असपिण्डेषु सर्वेषु प्रेतशुद्धिं निबोधत ॥ ५.१००॥
etadvo'bhihitaṃ śaucaṃ sapiṇḍeṣu dvijottamāḥ | asapiṇḍeṣu sarveṣu pretaśuddhiṃ nibodhata || 5.100||
5.100. Thus the purification (required) on (the death of) Sapindas has been explained to you, O best of twice- born men; hear now the manner in which men are purified on the death of any (relative who is) not a Sapinda.
असपिण्डं द्विजं प्रेतं विप्रो निर्हृत्य बन्धुवत् । विशुध्यति त्रिरात्रेण मातुराप्तांश्च बान्धवान् ॥ ५.१०१॥
asapiṇḍaṃ dvijaṃ pretaṃ vipro nirhṛtya bandhuvat | viśudhyati trirātreṇa māturāptāṃśca bāndhavān || 5.101||
5.101. A Brahmana, having carried out a dead Brahmana who is not a Sapinda, as (if he were) a (near) relative, or a near relative of his mother, becomes pure after three days;
यद्यन्नमत्ति तेषां तु दशाहेनैव शुध्यति । अनदन्नन्नमह्नैव न चेत्तस्मिन् गृहे वसेत् ॥ ५.१०२॥
yadyannamatti teṣāṃ tu daśāhenaiva śudhyati | anadannannamahnaiva na cettasmin gṛhe vaset || 5.102||
5.102. But if he eats the food of the (Sapindas of the deceased), he is purified in ten days, (but) in one day, if he does not eat their food nor dwells in their house.
अनुगम्येच्छया प्रेतं ज्ञातिम अज्ञातिमेव वा। स्नात्वा सचैलं स्पृष्ट्वाऽग्निं घृतं प्राश्य विशुद्ध्यति ॥ ५.१०३॥
anugamyecchayā pretaṃ jñātima ajñātimeva vā| snātvā sacailaṃ spṛṣṭvā'gniṃ ghṛtaṃ prāśya viśuddhyati || 5.103||
5.103. Having voluntarily followed a corpse, whether (that of) a paternal kinsman or (of) a stranger, he becomes
pure by bathing, dressed in his clothes, by touching fire and eating clarified butter.
न विप्रं स्वेषु तिष्ठत्सु मृतं शूद्रेण नाययेत् । अस्वर्ग्या ह्याहुतिः सा स्यात्शूद्रसंस्पर्शदूषिता ॥ ५.१०४॥
na vipraṃ sveṣu tiṣṭhatsu mṛtaṃ śūdreṇa nāyayet | asvargyā hyāhutiḥ sā syātśūdrasaṃsparśadūṣitā || 5.104||
5.104. Let him not allow a dead Brahmana to be carried out by a Sudra, while men of the same caste are at hand; for that burnt-offering which is defiled by a Sudra’s touch is detrimental to (the deceased’s passage to)
heaven.
ज्ञानं तपोऽग्निराहारो मृत्मनो वार्युपाञ्जनम् । वायुः कर्मार्ककालौ च शुद्धेः कर्तॄणि देहिनाम् ॥ ५.१०५॥
jñānaṃ tapo'gnirāhāro mṛtmano vāryupāñjanam | vāyuḥ karmārkakālau ca śuddheḥ kartṝṇi dehinām || 5.105||
5.105. The knowledge (of Brahman) austerities, fire, (holy) food, earth, (restraint of) the internal organ, water,
smearing (with cowdung), the wind, sacred rites, the sun, and time are the purifiers of corporeal (beings).
सर्वेषामेव शौचानामर्थशौचं परं स्मृतम् । योऽर्थे शुचिर्हि स शुचिर्न मृद्वारिशुचिः शुचिः ॥ ५.१०६॥
sarveṣāmeva śaucānāmarthaśaucaṃ paraṃ smṛtam | yo'rthe śucirhi sa śucirna mṛdvāriśuciḥ śuciḥ || 5.106||
5.106. Among all modes of purification, purity in (the acquisition of) wealth is declared to be the best; for he is pure who gains wealth with clean hands, not he who purifies himself with earth and water.
क्षान्त्या शुद्ध्यन्ति विद्वांसो दानेनाकार्यकारिणः । प्रच्छन्नपापा जप्येन तपसा वेदवित्तमाः ॥ ५.१०७॥
kṣāntyā śuddhyanti vidvāṃso dānenākāryakāriṇaḥ | pracchannapāpā japyena tapasā vedavittamāḥ || 5.107||
5.107. The learned are purified by a forgiving disposition, those who have committed forbidden actions by liberality, secret sinners by muttering (sacred texts), and those who best know the Veda by austerities.
मृत्तोयैः शुध्यते शोध्यं नदी वेगेन शुध्यति । रजसा स्त्री मनोदुष्टा संन्यासेन द्विजोत्तमाः ॥ ५.१०८॥
mṛttoyaiḥ śudhyate śodhyaṃ nadī vegena śudhyati | rajasā strī manoduṣṭā saṃnyāsena dvijottamāḥ || 5.108||
5.108. By earth and water is purified what ought to be made pure, a river by its current, a woman whose thoughts have been impure by the menstrual secretion, a Brahmana by abandoning the world (samnyasa).
अद्भिर्गात्राणि शुध्यन्ति मनः सत्येन शुध्यति । विद्यातपोभ्यां भूतात्मा बुद्धिर्ज्ञानेन शुद्ध्यति ॥ ५.१०९॥
adbhirgātrāṇi śudhyanti manaḥ satyena śudhyati | vidyātapobhyāṃ bhūtātmā buddhirjñānena śuddhyati || 5.109||
5.109. The body is cleansed by water, the internal organ is purified by truthfulness, the individual soul by sacred
learning and austerities, the intellect by (true) knowledge.
एष शौचस्य वः प्रोक्तः शरीरस्य विनिर्णयः । नानाविधानां द्रव्याणां शुद्धेः शृणुत निर्णयम् ॥ ५.११०॥
eṣa śaucasya vaḥ proktaḥ śarīrasya vinirṇayaḥ | nānāvidhānāṃ dravyāṇāṃ śuddheḥ śa्ṛṇuta nirṇayam || 5.110||
5.110. Thus the precise rules for the purification of the body have been declared to you; hear now the decision
(of the law) regarding the purification of the various (inanimate) things.
तैजसानां मणीनां च सर्वस्याश्ममयस्य च । भस्मनाऽद्भिर्मृदा चैव शुद्धिरुक्ता मनीषिभिः ॥ ५.१११॥
taijasānāṃ maṇīnāṃ ca sarvasyāśmamayasya ca | bhasmanā'dbhirmṛdā caiva śuddhiruktā manīṣibhiḥ || 5.111||
5.111. The wise ordain that all (objects) made of metal, gems, and anything made of stone are to be cleansed
with ashes, earth, and water.
निर्लेपं काञ्चनं भाण्डमद्भिरेव विशुद्ध्यति । अब्जमश्ममयं चैव राजतं चानुपस्कृतम् ॥ ५.११२॥
nirlepaṃ kāñcanaṃ bhāṇḍamadbhireva viśuddhyati | abjamaśmamayaṃ caiva rājataṃ cānupaskṛtam || 5.112||
5.112. A golden vessel which shows no stains, becomes pure with water alone, likewise what is produced in water (as shells and coral), what is made of stone, and a silver (vessel) not enchased.
अपामग्नेश्च संयोगाधैमं रौप्यं च निर्बभौ । तस्मात्तयोः स्वयोन्यैव निर्णेको गुणवत्तरः ॥ ५.११३॥
apāmagneśca saṃyogādhaimaṃ raupyaṃ ca nirbabhau | tasmāttayoḥ svayonyaiva nirṇeko guṇavattaraḥ || 5.113||
5.113. From the union of water and fire arose the glittering gold and silver; those two, therefore, are best purified by (the elements) from which they sprang.
ताम्रायस्कांस्यरैत्यानां त्रपुणः सीसकस्य च । शौचं यथार्हं कर्तव्यं क्षाराम्लोदकवारिभिः ॥ ५.११४॥
tāmrāyaskāṃsyaraityānāṃ trapuṇaḥ sīsakasya ca | śaucaṃ yathārhaṃ kartavyaṃ kṣārāmlodakavāribhiḥ || 5.114||
5.114. Copper, iron, brass, pewter, tin, and lead must be cleansed, as may be suitable (for each particular case), by alkaline (substances), acids or water.
द्रवाणां चैव सर्वेषां शुद्धिरुत्पवनं स्मृतम् । प्रोक्षणं संहतानां च दारवाणां च तक्षणम् ॥ ५.११५॥
dravāṇāṃ caiva sarveṣāṃ śuddhirutpavanaṃ smṛtam | prokṣaṇaṃ saṃhatānāṃ ca dāravāṇāṃ ca takṣaṇam || 5.115||
5.115. The purification prescribed for all (sorts of) liquids is by passing two blades of Kusa grass through them, for solid things by sprinkling (them with water), for (objects) made of wood by planing them.
मार्जनं यज्ञपात्राणां पाणिना यज्ञकर्मणि । चमसानां ग्रहाणां च शुद्धिः प्रक्षालनेन तु ॥ ५.११६॥
mārjanaṃ yajñapātrāṇāṃ pāṇinā yajñakarmaṇi | camasānāṃ grahāṇāṃ ca śuddhiḥ prakṣālanena tu || 5.116||
5.116. At sacrifices the purification of (the Soma cups called) Kamasas and Grahas, and of (other) sacrificial vessels (takes place) by rubbing (them) with the hand, and (afterwards) rinsing (them with water).
चरूणां स्रुक्स्रुवाणां च शुद्धिरुष्णेन वारिणा । स्फ्यशूर्पशकटानां च मुसलौलूखलस्य च ॥ ५.११७॥
carūṇāṃ sruksruvāṇāṃ ca śuddhiruṣṇena vāriṇā | sphyaśūrpaśakaṭānāṃ ca musalaulūkhalasya ca || 5.117||
5.117. The Karu and (the spoons called) Sruk and Sruva must be cleaned with hot water, likewise (the wooden sword, called) Sphya, the winnowing-basket (Surpa), the cart (for bringing the grain), the pestle and the mortar.
अद्भिस्तु प्रोक्षणं शौचं बहूनां धान्यवाससाम् । प्रक्षालनेन त्वल्पानामद्भिः शौचं विधीयते ॥ ५.११८॥
adbhistu prokṣaṇaṃ śaucaṃ bahūnāṃ dhānyavāsasām | prakṣālanena tvalpānāmadbhiḥ śaucaṃ vidhīyate || 5.118||
5.118. The manner of purifying large quantities of grain and of cloth is to sprinkle them with water; but the purification of small quantities is prescribed (to take place) by washing them.
चैलवत्चर्मणां शुद्धिर्वैदलानां तथैव च । शाकमूलफलानां च धान्यवत्शुद्धिरिष्यते ॥ ५.११९॥
cailavatcarmaṇāṃ śuddhirvaidalānāṃ tathaiva ca | śākamūlaphalānāṃ ca dhānyavatśuddhiriṣyate || 5.119||
5.119. Skins and (objects) made of split cane must be cleaned like clothes; vegetables, roots, and fruit like grain;
कौशेयाविकयोरूषैः कुतपानामरिष्टकैः । श्रीफलैरंशुपट्टानां क्षौमाणां गौरसर्षपैः ॥ ५.१२०॥
kauśeyāvikayorūṣaiḥ kutapānāmariṣṭakaiḥ | śrīphalairaṃśupaṭṭānāṃ kṣaumāṇāṃ gaurasarṣapaiḥ || 5.120||
5.120. Silk and woollen stuffs with alkaline earth; blankets with pounded Arishta (fruit); Amsupattas with Bel fruit; linen cloth with (a paste of) yellow mustard.
क्षौमवत्शङ्खशृङ्गाणामस्थिदन्तमयस्य च । शुद्धिर्विजानता कार्या गोमूत्रेणौदकेन वा ॥ ५.१२१॥
kṣaumavatśaṅkhaśa्ṛṅgāṇāmasthidantamayasya ca | śuddhirvijānatā kāryā gomūtreṇaudakena vā || 5.121||
5.121. A man who knows (the law) must purify conch-shells, horn, bone and ivory, like linen cloth, or with a mixture of cow’s urine and water.
प्रोक्षणात्तृणकाष्ठं च पलालं चैव शुध्यति । मार्जनौपाञ्जनैर्वेश्म पुनःपाकेन मृण्मयम् ॥ ५.१२२॥
prokṣaṇāttṛṇakāṣṭhaṃ ca palālaṃ caiva śudhyati | mārjanaupāñjanairveśma punaḥpākena mṛṇmayam || 5.122||
5.122. Grass, wood, and straw become pure by being sprinkled (with water), a house by sweeping and smearing (it with cowdung or whitewash), an earthen (vessel) by a second burning.
मद्यैर्मूत्रैः पुरीषैर्वा ष्ठीवनैः पूयशोणितैः । संस्पृष्टं नैव शुद्ध्येत पुनःपाकेन मृत्मयम् ॥ ५.१२३॥
madyairmūtraiḥ purīṣairvā ṣṭhīvanaiḥ pūyaśoṇitaiḥ | saṃspṛṣṭaṃ naiva śuddhyeta punaḥpākena mṛtmayam || 5.123||
5.123. An earthen vessel which has been defiled by spirituous liquor, urine, ordure, saliva, pus or blood cannot be purified by another burning.
संमार्जनौपाञ्जनेन सेकेनौल्लेखनेन च । गवां च परिवासेन भूमिः शुद्ध्यति पञ्चभिः ॥ ५.१२४॥
saṃmārjanaupāñjanena sekenaullekhanena ca | gavāṃ ca parivāsena bhūmiḥ śuddhyati pañcabhiḥ || 5.124||
5.124. Land is purified by (the following) five (modes, viz.) by sweeping, by smearing (it with cowdung), by sprinkling (it with cows’ urine or milk), by scraping, and by cows staying (on it during a day and night).
पक्षिजग्धं गवा घ्रातमवधूतमवक्षुतम् । दूषितं केशकीटैश्च मृत्प्रक्षेपेण शुध्यति ॥ ५.१२५॥
pakṣijagdhaṃ gavā ghrātamavadhūtamavakṣutam | dūṣitaṃ keśakīṭaiśca mṛtprakṣepeṇa śudhyati || 5.125||
5.125. (Food) which has been pecked at by birds, smelt at by cows, touched (with the foot), sneezed on, or
defiled by hair or insects, becomes pure by scattering earth (over it).
यावन्नापेत्यमेध्याक्ताद्गन्धो लेपश्च तत्कृतः । तावन् मृद्वारि चादेयं सर्वासु द्रव्यशुद्धिषु ॥ ५.१२६॥
yāvannāpetyamedhyāktādgandho lepaśca tatkṛtaḥ | tāvan mṛdvāri cādeyaṃ sarvāsu dravyaśuddhiṣu || 5.126||
5.126. As long as the (foul) smell does not leave an (object) defiled by impure substances, and the stain caused
by them (does not disappear), so long must earth and water be applied in cleansing (inanimate) things.
त्रीणि देवाः पवित्राणि ब्राह्मणानामकल्पयन् । अदृष्टमद्भिर्निर्णिक्तं यच्च वाचा प्रशस्यते ॥ ५.१२७॥
trīṇi devāḥ pavitrāṇi brāhmaṇānāmakalpayan | adṛṣṭamadbhirnirṇiktaṃ yacca vācā praśasyate || 5.127||
5.127. The gods declared three things (to be) pure to Brahmanas, that (on which) no (taint is) visible, what has
been washed with water, and what has been commended (as pure) by the word (of a Brahmana).
आपः शुद्धा भूमिगता वैतृष्ण्यं यासु गोर्भवेत् । अव्याप्ताश्चेदमेध्येन गन्धवर्णरसान्विताः ॥ ५.१२८॥
āpaḥ śuddhā bhūmigatā vaitṛṣṇyaṃ yāsu gorbhavet | avyāptāścedamedhyena gandhavarṇarasānvitāḥ || 5.128||
5.128. Water, sufficient (in quantity) in order to slake the thirst of a cow, possessing the (proper) smell, colour,
and taste, and unmixed with impure substances, is pure, if it is collected on (pure) ground.
नित्यं शुद्धः कारुहस्तः पण्यं यच्च प्रसारितम् । ब्रह्मचारिगतं भैक्ष्यं नित्यं मेध्यमिति स्थितिः ॥ ५.१२९॥
nityaṃ śuddhaḥ kāruhastaḥ paṇyaṃ yacca prasāritam | brahmacārigataṃ bhaikṣyaṃ nityaṃ medhyamiti sthitiḥ || 5.129||
5.129. The hand of an artisan is always pure, so is (every vendible commodity) exposed for sale in the market,
and food obtained by begging which a student holds (in his hand) is always fit for use; that is a settled rule.
नित्यमास्यं शुचि स्त्रीणां शकुनिः फलपातने । प्रस्रवे च शुचिर्वत्सः श्वा मृगग्रहणे शुचिः ॥ ५.१३०॥
nityamāsyaṃ śuci strīṇāṃ śakuniḥ phalapātane | prasrave ca śucirvatsaḥ śvā mṛgagrahaṇe śuciḥ || 5.130||
5.130. The mouth of a woman is always pure, likewise a bird when he causes a fruit to fall; a calf is pure on the
flowing of the milk, and a dog when he catches a deer.
श्वभिर्हतस्य यन् मांसं शुचि तन् मनुरब्रवीत् । क्रव्याद्भिश्च हतस्यान्यैश्चण्डालाद्यैश्च दस्युभिः ॥ ५.१३१॥
śvabhirhatasya yan māṃsaṃ śuci tan manurabravīt | kravyādbhiśca hatasyānyaiścaṇḍālādyaiśca dasyubhiḥ || 5.131||
5.131. Manu has declared that the flesh (of an animal) killed by dogs is pure, likewise (that) of a (beast) slain by carnivorous (animals) or by men of low caste (Dasyu), such as Kandalas.
ऊर्ध्वं नाभेर्यानि खानि तानि मेध्यानि सर्वशः । यान्यधस्तान्यमेध्यानि देहाच्चैव मलाश्च्युताः ॥ ५.१३२॥
ūrdhvaṃ nābheryāni khāni tāni medhyāni sarvaśaḥ | yānyadhastānyamedhyāni dehāccaiva malāścyutāḥ || 5.132||
5.132. All those cavities (of the body) which lie above the navel are pure, (but) those which are below the navel are impure, as well as excretions that fall from the body.
मक्षिका विप्रुषश्छाया गौरश्वः सूर्यरश्मयः । रजो भूर्वायुरग्निश्च स्पर्शे मेध्यानि निर्दिशेत् ॥ ५.१३३॥
makṣikā vipruṣaśchāyā gauraśvaḥ sūryaraśmayaḥ | rajo bhūrvāyuragniśca sparśe medhyāni nirdiśet || 5.133||
5.133. Flies, drops of water, a shadow, a cow, a horse, the rays of the sun, dust, earth, the wind, and fire one
must know to be pure to the touch.
विण्मूत्रोत्सर्गशुद्ध्यर्थं मृद्वार्यादेयमर्थवत् । दैहिकानां मलानां च शुद्धिषु द्वादशस्वपि ॥ ५.१३४॥
viṇmūtrotsargaśuddhyarthaṃ mṛdvāryādeyamarthavat | daihikānāṃ malānāṃ ca śuddhiṣu dvādaśasvapi || 5.134||
5.134. In order to cleanse (the organs) by which urine and faeces are ejected, earth and water must be used, as
they may be required, likewise in removing the (remaining ones among) twelve impurities of the body.
वसा शुक्रमसृग्मज्जा मूत्रविड्घ्राणकर्णविट् । श्लेश्माश्रु दूषिका स्वेदो द्वादशैते नृणां मलाः ॥ ५.१३५॥
vasā śukramasṛgmajjā mūtraviḍghrāṇakarṇaviṭ | śleśmāśru dūṣikā svedo dvādaśaite nṛṇāṃ malāḥ || 5.135||
5.135. Oily exudations, semen, blood, (the fatty substance of the) brain, urine, faeces, the mucus of the nose, ear-wax, phlegm, tears, the rheum of the eyes, and sweat are the twelve impurities of human (bodies).
एका लिङ्गे गुदे तिस्रस्तथैकत्र करे दश । उभयोः सप्त दातव्या मृदः शुद्धिमभीप्सता ॥ ५.१३६॥
ekā liṅge gude tisrastathaikatra kare daśa | ubhayoḥ sapta dātavyā mṛdaḥ śuddhimabhīpsatā || 5.136||
5.136. He who desires to be pure, must clean the organ by one (application of) earth, the anus by (applying earth) three (times), the (left) hand alone by (applying it) ten (times), and both (hands) by (applying it) seven (times).
एतत्शौचं गृहस्थानां द्विगुणं ब्रह्मचारिणाम् । त्रिगुणं स्याद्वनस्थानां यतीनां तु चतुर्गुणम् ॥ ५.१३७॥
etatśaucaṃ gṛhasthānāṃ dviguṇaṃ brahmacāriṇām | triguṇaṃ syādvanasthānāṃ yatīnāṃ tu caturguṇam || 5.137||
5.137. Such is the purification ordained for householders; (it shall be) double for students, treble for hermits, but quadruple for ascetics.
कृत्वा मूत्रं पुरीषं वा खान्याचान्त उपस्पृशेत् । वेदमध्येष्यमाणश्च अन्नमश्नंश्च सर्वदा ॥ ५.१३८॥
kṛtvā mūtraṃ purīṣaṃ vā khānyācānta upaspṛśet | vedamadhyeṣyamāṇaśca annamaśnaṃśca sarvadā || 5.138||
5.138. When he has voided urine or faeces, let him, after sipping water, sprinkle the cavities, likewise when he is going to recite the Veda, and always before he takes food.
त्रिराचामेदपः पूर्वं द्विः प्रमृज्यात्ततो मुखम् । शरीरं शौचमिच्छन् हि स्त्री शूद्रस्तु सकृत्सकृत् ॥ ५.१३९॥
trirācāmedapaḥ pūrvaṃ dviḥ pramṛjyāttato mukham | śarīraṃ śaucamicchan hi strī śūdrastu sakṛtsakṛt || 5.139||
5.139. Let him who desires bodily purity first sip water three times, and then twice wipe his mouth; but a woman and a Sudra (shall perform each act) once (only).
शूद्राणां मासिकं कार्यं वपनं न्यायवर्तिनाम् । वैश्यवत्शौचकल्पश्च द्विजोच्छिष्टं च भोजनम् ॥ ५.१४०॥
śūdrāṇāṃ māsikaṃ kāryaṃ vapanaṃ nyāyavartinām | vaiśyavatśaucakalpaśca dvijocchiṣṭaṃ ca bhojanam || 5.140||
5.140. Sudras who live according to the law, shall each month shave (their heads); their mode of purification
(shall be) the same as that of Vaisyas, and their food the fragments of an Aryan’s meal.
नोच्छिष्टं कुर्वते मुख्या विप्रुषोऽङ्गं न यान्ति याः । न श्मश्रूणि गतान्यास्यं न दन्तान्तरधिष्ठितम् ॥ ५.१४१॥
nocchiṣṭaṃ kurvate mukhyā vipruṣo'ṅgaṃ na yānti yāḥ | na śmaśrūṇi gatānyāsyaṃ na dantāntaradhiṣṭhitam || 5.141||
5.141. Drops (of water) from the mouth which do not fall on a limb, do not make (a man) impure, nor the hair
of the moustache entering the mouth, nor what adheres to the teeth.
स्पृशन्ति बिन्दवः पादौ य आचामयतः परान् । भौमिकैस्ते समा ज्ञेया न तैरा अप्रयतो भवेत् ॥ ५.१४२॥
spṛśanti bindavaḥ pādau ya ācāmayataḥ parān | bhaumikaiste samā jñeyā na tairā aprayato bhavet || 5.142||
5.142. Drops which trickle on the feet of him who offers water for sipping to others, must be considered as equal to (water collected on the ground; they render him not impure.
उच्छिष्टेन तु संस्पृष्टो द्रव्यहस्तः कथं चन । अनिधायैव तद्द्रव्यमाचान्तः शुचितामियात् ॥ ५.१४३॥
ucchiṣṭena tu saṃspṛṣṭo dravyahastaḥ kathaṃ cana | anidhāyaiva taddravyamācāntaḥ śucitāmiyāt || 5.143||
5.143. He who, while carrying anything in any manner, is touched by an impure (person or thing), shall become pure, if he performs an ablution, without putting down that object.
वान्तो विरिक्तः स्नात्वा तु घृतप्राशनमाचरेत् । आचामेदेव भुक्त्वाऽन्नं स्नानं मैथुनिनः स्मृतम् ॥ ५.१४४॥
vānto viriktaḥ snātvā tu ghṛtaprāśanamācaret | ācāmedeva bhuktvā'nnaṃ snānaṃ maithuninaḥ smṛtam || 5.144||
5.144. He who has vomited or purged shall bathe, and afterwards eat clarified butter; but if (the attack comes on) after he has eaten, let him only sip water; bathing is prescribed for him who has had intercourse with a
woman.
सुप्त्वा क्षुत्वा च भुक्त्वा च निष्ठीव्यौक्त्वाऽनृतानि च । पीत्वाऽपोऽध्येष्यमाणश्च आचामेत्प्रयतोऽपि सन् ॥ ५.१४५॥
suptvā kṣutvā ca bhuktvā ca niṣṭhīvyauktvā'nṛtāni ca | pītvā'po'dhyeṣyamāṇaśca ācāmetprayato'pi san || 5.145||
5.145. Though he may be (already) pure, let him sip water after sleeping, sneezing, eating, spitting, telling untruths, and drinking water, likewise when he is going to study the Veda.
एष शौचविधिः कृत्स्नो द्रव्यशुद्धिस्तथैव च । उक्तो वः सर्ववर्णानां स्त्रीणां धर्मान्निबोधत ॥ ५.१४६॥
eṣa śaucavidhiḥ kṛtsno dravyaśuddhistathaiva ca | ukto vaḥ sarvavarṇānāṃ strīṇāṃ dharmānnibodhata || 5.146||
5.146. Thus the rules of personal purification for men of all castes, and those for cleaning (inanimate) things, have been fully declared to you: hear now the duties of women.
बालया वा युवत्या वा वृद्धया वाऽपि योषिता । न स्वातन्त्र्येण कर्तव्यं किं चिद्कार्यं गृहेष्वपि ॥ ५.१४७॥
bālayā vā yuvatyā vā vṛddhayā vā'pi yoṣitā | na svātantryeṇa kartavyaṃ kiṃ cidkāryaṃ gṛheṣvapi || 5.147||
5.147. By a girl, by a young woman, or even by an aged one, nothing must be done independently, even in her own house.
बाल्ये पितुर्वशे तिष्ठेत्पाणिग्राहस्य यौवने । पुत्राणां भर्तरि प्रेते न भजेत्स्त्री स्वतन्त्रताम् ॥ ५.१४८॥
bālye piturvaśe tiṣṭhetpāṇigrāhasya yauvane | putrāṇāṃ bhartari prete na bhajetstrī svatantratām || 5.148||
5.148. In childhood a female must be subject to her father, in youth to her husband, when her lord is dead to her sons; a woman must never be independent.
पित्रा भर्त्रा सुतैर्वाऽपि नेच्छेद्विरहमात्मनः । एषां हि विरहेण स्त्री गर्ह्ये कुर्यादुभे कुले ॥ ५.१४९॥
pitrā bhartrā sutairvā'pi necchedvirahamātmanaḥ | eṣāṃ hi viraheṇa strī garhye kuryādubhe kule || 5.149||
5.149. She must not seek to separate herself from her father, husband, or sons; by leaving them she would make both (her own and her husband’s) families contemptible.
सदा प्रहृष्टया भाव्यं गृहकार्ये च दक्षया । सुसंस्कृतोपस्करया व्यये चामुक्तहस्तया ॥ ५.१५०॥
sadā prahṛṣṭayā bhāvyaṃ gṛhakārye ca dakṣayā | susaṃskṛtopaskarayā vyaye cāmuktahastayā || 5.150||
5.150. She must always be cheerful, clever in (the management of her) household affairs, careful in cleaning her utensils, and economical in expenditure.
यस्मै दद्यात्पिता त्वेनां भ्राता वाऽनुमते पितुः । तं शुश्रूषेत जीवन्तं संस्थितं च न लङ्घयेत् ॥ ५.१५१॥
yasmai dadyātpitā tvenāṃ bhrātā vā'numate pituḥ | taṃ śuśrūṣeta jīvantaṃ saṃsthitaṃ ca na laṅghayet || 5.151||
5.151. Him to whom her father may give her, or her brother with the father’s permission, she shall obey as long as he lives, and when he is dead, she must not insult (his memory).
मङ्गलार्थं स्वस्त्ययनं यज्ञश्चासां प्रजापतेः । प्रयुज्यते विवाहे तु प्रदानं स्वाम्यकारणम् ॥ ५.१५२॥
maṅgalārthaṃ svastyayanaṃ yajñaścāsāṃ prajāpateḥ | prayujyate vivāhe tu pradānaṃ svāmyakāraṇam || 5.152||
5.152. For the sake of procuring good fortune to (brides), the recitation of benedictory texts (svastyayana), and the sacrifice to the Lord of creatures (Pragapati) are used at weddings; (but) the betrothal (by the father or guardian) is the cause of (the husband’s) dominion (over his wife).
अनृतावृतुकाले च मन्त्रसंस्कारकृत्पतिः । सुखस्य नित्यं दातैह परलोके च योषितः ॥ ५.१५३॥
anṛtāvṛtukāle ca mantrasaṃskārakṛtpatiḥ | sukhasya nityaṃ dātaiha paraloke ca yoṣitaḥ || 5.153||
5.153. The husband who wedded her with sacred texts, always gives happiness to his wife, both in season and out of season, in this world and in the next.
विशीलः कामवृत्तो वा गुणैर्वा परिवर्जितः । उपचार्यः स्त्रिया साध्व्या सततं देववत्पतिः ॥ ५.१५४॥
viśīlaḥ kāmavṛtto vā guṇairvā parivarjitaḥ | upacāryaḥ striyā sādhvyā satataṃ devavatpatiḥ || 5.154||
5.154. Though destitute of virtue, or seeking pleasure (elsewhere), or devoid of good qualities, (yet) a husband must be constantly worshipped as a god by a faithful wife.
नास्ति स्त्रीणां पृथग्यज्ञो न व्रतं नाप्य उपोषितम्। पतिं शुश्रूषते येन तेन स्वर्गे महीयते ॥ ५.१५५॥
nāsti strīṇāṃ pṛthagyajño na vrataṃ nāpya upoṣitam| patiṃ śuśrūṣate yena tena svarge mahīyate || 5.155||
5.155. No sacrifice, no vow, no fast must be performed by women apart (from their husbands); if a wife obeys her husband, she will for that (reason alone) be exalted in heaven.
पाणिग्राहस्य साध्वी स्त्री जीवतो वा मृतस्य वा । पतिलोकमभीप्सन्ती नाचरेत्किं चिदप्रियम् ॥ ५.१५६॥
pāṇigrāhasya sādhvī strī jīvato vā mṛtasya vā | patilokamabhīpsantī nācaretkiṃ cidapriyam || 5.156||
5.156. A faithful wife, who desires to dwell (after death) with her husband, must never do anything that might displease him who took her hand, whether he be alive or dead.
कामं तु क्षपयेद्देहं पुष्पमूलफलैः शुभैः । न तु नामापि गृह्णीयात्पत्यौ प्रेते परस्य तु ॥ ५.१५७॥
kāmaṃ tu kṣapayeddehaṃ puṣpamūlaphalaiḥ śubhaiḥ | na tu nāmāpi gṛhṇīyātpatyau prete parasya tu || 5.157||
5.157. At her pleasure let her emaciate her body by (living on) pure flowers, roots, and fruit; but she must never even mention the name of another man after her husband has died.
आसीतामरणात्क्षान्ता नियता ब्रह्मचारिणी । यो धर्म एकपत्नीनां काङ्क्षन्ती तमनुत्तमम् ॥ ५.१५८॥
āsītāmaraṇātkṣāntā niyatā brahmacāriṇī | yo dharma ekapatnīnāṃ kāṅkṣantī tamanuttamam || 5.158||
5.158. Until death let her be patient (of hardships), self-controlled, and chaste, and strive (to fulfil) that most excellent duty which (is prescribed) for wives who have one husband only.
अनेकानि सहस्राणि कुमारब्रह्मचारिणाम् । दिवं गतानि विप्राणामकृत्वा कुलसंततिम् ॥ ५.१५९॥
anekāni sahasrāṇi kumārabrahmacāriṇām | divaṃ gatāni viprāṇāmakṛtvā kulasaṃtatim || 5.159||
5.159. Many thousands of Brahmanas who were chaste from their youth, have gone to heaven without continuing their race.
मृते भर्तरि साध्वी स्त्री ब्रह्मचर्ये व्यवस्थिता । स्वर्गं गच्छत्यपुत्राऽपि यथा ते ब्रह्मचारिणः ॥ ५.१६०॥
mṛte bhartari sādhvī strī brahmacarye vyavasthitā | svargaṃ gacchatyaputrā'pi yathā te brahmacāriṇaḥ || 5.160||
5.160. A virtuous wife who after the death of her husband constantly remains chaste, reaches heaven, though she have no son, just like those chaste men.
अपत्यलोभाद्या तु स्त्री भर्तारमतिवर्तते । सेह निन्दामवाप्नोति परलोकाच्च हीयते ॥ ५.१६१॥
apatyalobhādyā tu strī bhartāramativartate | seha nindāmavāpnoti paralokācca hīyate || 5.161||
5.161. But a woman who from a desire to have offspring violates her duty towards her (deceased) husband, brings on herself disgrace in this world, and loses her place with her husband (in heaven).
नान्योत्पन्ना प्रजाऽस्तीह न चान्यस्य परिग्रहे । न द्वितीयश्च साध्वीनां क्व चिद्भर्तोपदिश्यते ॥ ५.१६२॥
nānyotpannā prajā'stīha na cānyasya parigrahe | na dvitīyaśca sādhvīnāṃ kva cidbhartopadiśyate || 5.162||
5.162. Offspring begotten by another man is here not (considered lawful), nor (does offspring begotten) on another man’s wife (belong to the begetter), nor is a second husband anywhere prescribed for virtuous women.
पतिं हित्वाऽवकृष्टं स्वमुत्कृष्टं या निषेवते । निन्द्यैव सा भवेल्लोके परपूर्वैति चौच्यते ॥ ५.१६३॥
patiṃ hitvā'vakṛṣṭaṃ svamutkṛṣṭaṃ yā niṣevate | nindyaiva sā bhavelloke parapūrvaiti caucyate || 5.163||
5.163. She who cohabits with a man of higher caste, forsaking her own husband who belongs to a lower one, will become contemptible in this world, and is called a remarried woman (parapurva).
व्यभिचारे तु भर्तुः स्त्री लोके प्राप्नोति निन्द्यताम् । शृगालयोनिं प्राप्नोति पापरोगैश्च पीड्यते ॥ ५.१६४॥
vyabhicāre tu bhartuḥ strī loke prāpnoti nindyatām | śa्ṛgālayoniṃ prāpnoti pāparogaiśca pīḍyate || 5.164||
5.164. By violating her duty towards her husband, a wife is disgraced in this world, (after death) she enters the womb of a jackal, and is tormented by diseases (the punishment of) her sin.
पतिं या नाभिचरति मनोवाग्देहसंयता । सा भर्तृलोकमाप्नोति सद्भिः साध्वीति चोच्यते ॥ ५.१६५॥
patiṃ yā nābhicarati manovāgdehasaṃyatā | sā bhartṛlokamāpnoti sadbhiḥ sādhvīti cocyate || 5.165||
5.165. She who, controlling her thoughts, words, and deeds, never slights her lord, resides (after death) with her husband (in heaven), and is called a virtuous (wife).
अनेन नारी वृत्तेन मनोवाग्देहसंयता । इहाग्र्यां कीर्तिमाप्नोति पतिलोकं परत्र च ॥ ५.१६६॥
anena nārī vṛttena manovāgdehasaṃyatā | ihāgryāṃ kīrtimāpnoti patilokaṃ paratra ca || 5.166||
5.166. In reward of such conduct, a female who controls her thoughts, speech, and actions, gains in this (life) highest renown, and in the next (world) a place near her husband.
एवं वृत्तां सवर्णां स्त्रीं द्विजातिः पूर्वमारिणीम् । दाहयेदग्निहोत्रेण यज्ञपात्रैश्च धर्मवित् ॥ ५.१६७॥
evaṃ vṛttāṃ savarṇāṃ strīṃ dvijātiḥ pūrvamāriṇīm | dāhayedagnihotreṇa yajñapātraiśca dharmavit || 5.167||
5.167. A twice-born man, versed in the sacred law, shall burn a wife of equal caste who conducts herself thus
and dies before him, with (the sacred fires used for) the Agnihotra, and with the sacrificial implements.
भार्यायै पूर्वमारिण्यै दत्त्वाऽग्नीनन्त्यकर्मणि । पुनर्दारक्रियां कुर्यात्पुनराधानमेव च ॥ ५.१६८॥
bhāryāyai pūrvamāriṇyai dattvā'gnīnantyakarmaṇi | punardārakriyāṃ kuryātpunarādhānameva ca || 5.168||
5.168. Having thus, at the funeral, given the sacred fires to his wife who dies before him, he may marry again,
and again kindle (the fires).
अनेन विधिना नित्यं पञ्चयज्ञान्न हापयेत् । द्वितीयमायुषो भागं कृतदारो गृहे वसेत् ॥ ५.१६९॥
anena vidhinā nityaṃ pañcayajñānna hāpayet | dvitīyamāyuṣo bhāgaṃ kṛtadāro gṛhe vaset || 5.169||
5.169. (Living) according to the (preceding) rules, he must never neglect the five (great) sacrifices, and, having
taken a wife, he must dwell in (his own) house during the second period of his life.
ॐ श्री परमात्मने नमः
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