PASTAMBA

DHARMA STRAS
(Abridged & reorganised)

by
Pandit U.Ve. Sri Rama Ramanujachari

Simha Publications

2012
2

INTRODUCTION

The Dharma stras were all composed for the times and places in
which they obtained. The laws and rules were general as well as
specific to the then current socio-economic circumstances. Much of the
Dharma stras are now redundant and irrelevant. In this text only the
general laws and protocols which are still relevant today have been
retained. Some laws of cultural significance and interest have also been
included.
The original text, like many Indian texts is not a flowing narrative but
jumps from subject to subject with frequent deviations from the topic.
In this text Ive combined all the stras under specific headings to make
the text more user-friendly.
I hope this offering will be accepted by all Dharma enthusiasts.

Sydney
April 2013

U.Ve Sri Rama Ramanuja Achari

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CONTENTS

Authority of the Law 4

Initiation the basic qualification for observing the Law 4
Dress codes .... 5
The protocols of studentship .... 6
Service of the Teacher . 9
Student/teacher Protocols . 10
Conduct of the Teacher ... 14
Protocols with the cryas family ... 16
Seating Protocol ... 16
Protocols in the presence of other Gurus . 17
Protocols for Vedic Study .. 18
Protocols for Saluting ..... 22
Good Manners ... 23
Marriage .... 25
Sexual Relations . 27
The Great Sacrifices . 27
Food & Eating . 28
The cooks ... 34
Serving Food .. 35
Permissible and Forbidden Trade .. 35
Transgressions ... 36
Atonement .. 36
Spiritual Knowledge .. 37
Dharma Practice . 39
Self Improvement ... 39
Impurity .. 40
Ablutions 41
camana Sipping of Water .. 41
Purification . 42
Public Relations .. 43
General Laws . 44
Hospitality .. 45
Madhuparka ... 48
Donations & Charity... 49
Choosing a Priest .... 49
Ceremonial Protocol ... 50
Criminal Acts . 51
Inheritance .. 51
Protocols of Death & Dying .. 53
Sraddha Memorial ceremonies ... 54
Supplementary Learning .. .... 59
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AUTHORITY OF THE LAW

athtas-smaycrikn dharmn vykhysyma || 1:1:1:1 ||
Now, therefore, we will teach the Dharmas which form part of the duty of daily life, as they
have been decided by the agreement [of those who know the law].
Now, therefore after the study of the rut and ghya stras.
Dharma 'acts productive of merit,' usually translated by 'duty or law,' is more accurately defined as
an act which produces the state called aprva, the cause of heavenly bliss and of final liberation.
Smaya 'agreement, decision of men who know the law,' is threefold = vidhi injunction, niyama
restriction or guidelines, and pratiedh prohibition.
dharmaja samaya pramam || 1:1:1:2. ||
The authority [for Dharma] is the agreement of those who know the law. (Manu 2:6, 12; Yaj.
1:7; Gautama 1:1:]
The Dharma teachings arise from the consensus of those learned scholars who have studied the Scriptures.
vedca || 1:1:1:3. ||
And [the authorities for the latter are] the Vedas alone.
The knowers of the law are authorities for us and the Vedas alone are their authority. The Vedas are
therefore the root authority in matters of dharma and adharma. [Gautama 1;1:2]

INITIATION
THE BASIC QUALIFICATION FOR OBSERVING THE LAW
upanayana vidyrthasya rutitas-saskra || 1:1:1:9. ||
The initiation [upaayana] is the confirmation in accordance with the texts of the Veda, of a
male who is desirous of [and can make use of] sacred knowledge.
The deaf and dumb who cannot make use of the sacred knowledge are thus excluded. The stipulation of
'male' excludes women for the reason that their domestic duties precludes them from making use of the
scriptural knowledge of the Vedas. Although women are required to use certain texts during agnihotra
etc. it is recommended that they be taught at the time of performance only.
sarvebhyo vai vedebhyas-svitryancyata iti hi brhmaam || 1:1:1:10. ||
A Brhmaa text declares that the Gyatr is learnt for the sake of all the [three] Vedas.
This statement is to remove the doubt whether the ceremony of initiation is to be repeated for each of the
Vedas. Only if the Atharvana Veda is to be studied is a separate initiation required.
Tamaso v ea tama praviati yam avidvn upanayate yac avidvn iti hi brhmaam ||
1:1:1:11 ||
A Brhmaa text declares that one whos initiated by a guru unlearned in the Veda indeed enters
darkness, and he who initiates comes from darkness.
The one who conducts the upanayana ceremony should himself be learned in the Veda. Nowadays it is
customary for the father to do the teaching of the gyatr even though unlearned in the Veda.
brhmaa crya smaryate tu || 2:2:4:24 ||
It is declared in the Smtis that a Brhmaa alone should be chosen as teacher [or spiritual
guide].
The reference in the context is to Vedic study.
5

Tasminnabhijan avidy samudeta samhita saskartram ipset || 1:1:1:12 ||

One who desires initiation shall seek to obtain a teacher in whose family sacred learning is
hereditary, who himself possesses the knowledge of the 6 agas of the Veda [along with the
meaning], and who is diligent [in following the law].
a teacher in whose family sacred learning is hereditary it must be remembered that at the time of the
stras, books were not widely available and learning was confined within families and not institutes of
learning.
Samhita means avoiding the proscribed acts and diligently following the prescribed acts.
Tasmincaiva vidykarmntam avipratipanne dharmebhya || 1:1:1:13. ||
And under him the sacred science must be studied until the end, provided [the teacher] does not
fall down from the ordinances of the law.
If the teacher does happen to fall from the practice of Dharma then the student has the right to tactfully
upbraid him, if he continues in malpractice the student should leave and find another teacher.
Tasmd dharmn cinoti sa crya || 1:1:1:14 ||
He from whom one gathers [cinoti] [the knowledge of] Dharma is called the crya [teacher].
(Manu 2:69, Yaj. 1:15.)
tasmai na druhyet kadcana || 1:1:1:15.||
The teacher should never be offended in any way. (Manu 2:144.)
sa hi vidytasta janayati | tacchreha janma || 1:1:1:16,17.||
For he gives a second birth to the student by [imparting to him] sacred learning. This [second]
birth is the best. (Manu 2:146-148.)
Because it procures spiritual advancement and the means to liberation. The guru is considered a
father and the students are considered as spiritual sons. The disciples between themselves have the
relationship of guru-brothers.
arram eva mt-pitarau janayata || 1:1:1:18.||
The father and the mother produce the body only. (Manu 2:147)
The body is a mere product of matter and is a vehicle for the jvtman.

DRESS CODES
yajopavt dvi vastra || 1:2:6:18. ||
If the student wears two garments, he shall wear the upper one after the fashion of the sacred
thread at the sacrifices. (Manu 2:63, Taitt Aran. 2:1;3.)
At sacrifices the sacred thread passes over the left shoulder and under the right arm. In other words the garment
shall be worn to expose the right shoulder.
adho nivtas tv eka vastra || 1:2:6:19. ||
But, if one wears a [lower] garment only, one shall wrap it around the lower part of his body.
vika srva varikam || 1:1:3:7. ||
The skin of a sheep is fit to be worn by all castes,
kambalaca || 1:1:3:8.||
And a blanket made of wool.
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nagno v || 1:5:15:9. ||
Nor [shall one remain] naked [for a muhurta if it can be helped].
A muhurta is a period of 24 minutes.

THE PROTOCOLS OF STUDENTSHIP

crya adhna syd anyatra patanyebhya || 1:1:2:19. ||
He shall obey his teacher, except [when ordered to commit] crimes which cause loss of caste.
Regarding the crimes which cause loss of caste [pataniya], see below, 1,7,21;7
hitakr guror apratilomayan vc || 1:1:2:20.||
One shall do what is beneficial to the teacher, and shall not contradict him. (Manu 2;108, and
Yaj. 1. 27.)
adha sana y || 1:1:2:21.||
One shall always occupy a couch or seat lower [than that of the teacher]. (Manu 2;108, 198)
tath kra-lavaa madhu msni || 1:1:2:23. ||
[He should not partake of] spicy condiments, salt, honey or meat.
Regarding the meaning of kra pungent condiments, see Haradatta on 2:6, 15, 15. Other
commentators explain the term differently. (Manu 2;177; Yaj. 1, 33; and Av. Gri: Su. 1. 22, 2.
adiv svp || 1:1:2:24.||
Nor sleep in the day-time.
agandha sev || 1:1:2:25.||
Nor use perfumes. (Manu 2;177; Yaj. 1:33.)
maithuna na caret || 1:1:2:26. ||
Nor engage in sexual activities. (Manu 2;180.)
utsanna lgha || 1:1:2:27.||
Nor embellish oneself [by using ointments and the like]. (Manu 2;178; Yaj. 1;33.)
praklayta tv auci liptni guror asadare || 1:1:2:29.||
But, if the body is soiled by unclean things, one shall clean it [with earth or water], in a place
where one is not seen by a Guru.
Here, in the section on the teacher, the word guru designates the father and the rest also. Haradatta.

na-apsu lghamna snyd yadi snyd daavat plavet || 1:1:2:30.||

One should not frolic about in the water whilst bathing; let him float [motionless] like a stick.
The gist of this stra is that bathing, which is normally done in a river or public place should be done
with restraint and not cause irritation to others using the same gha for bathing and washing clothes etc.
Another version of the first portion of this Stra, proposed by Haradatta, is:
'Let him not, whilst bathing, clean himself [with soap powder or the like].' Another commentator takes
Stra 28 as a prohibition of the daily bath or washing generally ordained for Brhmanas, and refers Stra
29 to the naimittika snna or 'bathing on certain occasions,' and takes Stra 30 as a restriction of the
latter.
7

antta dar || 1:1:3:11.||

Dancing should not be watched [by the student]. (Manu 2:178.)
sabh samj ca-agant || 1:1:3:12.||
nor should [a student] attend assemblies [for gambling, etc.], nor join crowds [assembled at
festivals].
a janavda la || 1:1:3:13.||
nor should one be addicted to gossiping. (Manu 11:179; Yaj. 1:33.)
rahas la || 1:1:3:14.||
[He should always] be discreet.
guror udcrev akart svairi karmi || 1:1:3:15.||
[a student] should not do anything for his own pleasure in places which his teacher frequents.
'Anything for his own pleasure,' ie. having conversations with friends, making his toilet, hanging out
etc.
mdu || 1:1:3:17.||
One should be gentle.
nta || 1:1:3:18.||
One should refrain from unsuitable pursuits (or be peaceful).
dnta || 1:1:3:19.||
And be tireless in fulfilling ones duties;
The explanations of the last two terms, nta [Stra 18] and dnta [Stra 19], are different from those
given usually. Sama is usually explained as the exclusive direction of the mind towards God,' and
dama as 'the restraining of the senses or self-discipline.
Hrmn || 1:1:3:20.||
[He should be] Modest;
dha dhti || 1:1:3:21.||
Self-controlled
aglsnu || 1:1:3:22.||
Energetic;
akrodhana || 1:1:3: 23.||
Free from anger;
anasyu || 1:1:3:24.||
Free from envy.
na preketa nagn striyam || 1:2:7:3.||
One shall not look at a naked woman. (Manu 4:53; Yaj. 1:135)
oadhi vanaspatnm cchidya na-upajighret || 1:2:7:4.||
One shall not cut the [leaves or flowers] of herbs or trees, in order to smell them. (Gopatha-
brhmaa 1:2.)
yadi smayeta-apighya smayeta-iti hi brhmaam || 1:2:7:7.||
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If one smiles, one shall smile covering [the mouth with his hand]; thus says a Vedic text.
na-upajighret striya mukhena || 1:2:7:8.||
He shall not touch a woman with his face, in order to inhale the fragrance of her body.
na-akrad upaspet || 1:2:7:10.||
Nor shall he touch [a woman at all] without a particular reason. (Manu 2:179)
A proper reason to touch a woman would be when trying to help her, support her, help her up, steady
her from falling etc. Or in the case of a health service provider, for diagnostic or therapeautic purposes.
tma praas para garhm iti ca varjayet || 1:2:7:24.||
One shall avoid self-praise, blaming others, and the like. (Manu 2:179)
bhuktv svayam amatra praklayta || na ca-ucchia kuryt || 1:1:3:36-37.||
After eating, one should clean ones own bowl and leave no residue.
ucchia = residue of food refers to (a) food left on a plate after some one has eaten, (b) food from
which a portion has already been served to someone before the other diners eat. (c) liquid in a bottle from
which someone has drunk thus containing their backwash.
na ca-asmai ruti vipratiiddham ucchia dadyt || yath kra lavaa madhu msni
iti || 1:1:4:5-6.||
And [the teacher] shall not give him anything [to eat] that is forbidden by the Vedas, [not even
as] leavings, such as pungent condiments, salt, honey, or meat [and the like].
These items are permitted to householders but forbidden to students.
pitur jyehasya ca bhrtur ucchia bhoktavyam || 1:1:4:11.||
A residue left by a father and an elder brother may be eaten.
dharma vipratipattv abhojyam || 1:1:4:12.||
[But] if they act contrary to the law, one must not eat [their leavings].
If by eating their leavings one should commit a sin because they contain salt etc, he shall not do so
Haradatta.
niyameu tapas abda || 1:2:5:1.||
The word austerity [must be understood to apply] to [the observance of] the rules [of
studentship].
The term tapas has many meanings all of which indicate a generation of internal heat. It can refer to
austere yogic practices, self-discipline and meditation as well as the fulfillment or rules and obligations.
tad atikrame vidy karma nisravati brahma saha-apatyd etasmt || 1:2:5:2.||
If the rules are transgressed, study drives out the knowledge of the Veda acquired already, from
the [offender] and from his children.
The meaning of the phrase, Study drives out the Veda, which has already been learnt from him who
studies transgressing the rules prescribed for the student, is, The Veda recited at the Brahma-yaja
[daily study], and other religious rites, produces no effect, ie. gains no merit for the reciter. Manu 3:97.
Haradatta gives also the following three explanations of this Stra adopted by other commentators:
a. If these [rules] are transgressed, he loses his capacity for learning, because the Veda forsakes him, etc.
b. If these rules are transgressed, the capacity for learning and the Veda leave him, etc.
c. From him who studies whilst transgressing these rules, the Veda goes out, etc.
tasmd ayo- 'avareu na jyante niyama atikramt || 1:2:5:4.||
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On account of that [transgression of the rules of studentship] no is are born amongst the
people of later ages.
Amongst the avaras means "amongst the people of modern times, those who live in the Kaliyuga." No
is are born means there are none who see [receive the revelation of] Mantras i.e. Vedic texts.
Haradatta.

SERVICE OF THE TEACHER

guru prasdanyni karmi svastyayanam adhyayana savttir iti || 1:2:5:9.||
[The duties of a student consist in] acts to please the spiritual teacher, the observance [of rules]
conducive to his own welfare, and industry in studying.
Acts to please the teacher are washing his feet and the like; observance [of rules] conducive to
welfare are obedience to the prohibition to cross a river swimming, to eat pungent condiments, and
obedience to the injunction to beg. Haradatta.
ato- 'anyni nivartante brahmacria karmi || 1:2:5:10.||
Acts other than these need not be performed by a student.
Acts other than these, such as pilgrimages and the like. Haradatta.
svdhyya dhg dharma rucis tapsvy jur mdu sidhyati brahmacr || 1:2:5:11.||
A religious student who retains what he has learned, who finds pleasure in the fulfilment of the
law, who keeps the rules of studentship, who is upright and forgiving, attains perfection.
What this perfection is has been declared in Stras 7, 8. Haradatta.
svapna ca varjayet || 1:1:4:22.||
And one shall avoid sleeping [whilst the teacher is awake].
atha-ahar ahar crya gopyed dharma artha yuktai karmabhi || 1:1:4:23.||
Then [after having risen] he shall assist his teacher daily by acts tending to the acquisition of
spiritual merit and of wealth.
Acts tending to the acquisition of merit are here collecting sacred fuel, Kua grass, and flowers for
worship. Acts tending to the acquisition of wealth are gathering fuel for cooking, etc. (Manu 2:182)
ceati ca cikran-tac chakti viaye || 1:2:6:28.||
And if the teacher tries [to do something], then [the student] shall offer to do it for him, if it is in
his power.
preitas tad eva pratipadyeta || 1:2:7:25.||
If one is ordered [by the teacher to do so something], one shall do just that.
sa guptv savian bryd dharma gopyam jgupam aham iti || 1:1:4:24.||
Having served [the teacher during the day in this manner, one shall say when going to bed]:I
have protected the protector of the Dharma [my teacher].
Another explanation of the words spoken by the student is, O law, I have protected him; protect thou
me. (See also Gopatha-brhmaa 1.2.4)
10

STUDENT/TEACHER PROTOCOLS
udite tv ditya cryea sametya-upasagrahaam || 1:2:5:18.||
When he meets his teacher after sunrise [coming for his lesson], he shall touch [his feet].
(Manu 2:71)
upasagrhya crya ity eke || 1:2:5:20.||
But some declare that he ought to touch the [feet of his] teacher [at every occasion instead of
saluting him].
stu ca-angamd vttir anyatra || 1:2:7:26.||
On account of incompetence, [one may go] to another teacher [and] study [there].
See above, 1:1:1:13, and note. The purpose of the connection with the teacher is education, if the
teacher is incompetant then he should be abandoned.
Here also Haradatta states that the permission to leave the teacher is to be restricted to those who have
not solemnly bound themselves to their teacher by undergoing the ceremony of initiation.
pramdd cryasya buddhi prva v niyama atikrama rahasi bodhayet || 1:1:4:25.||
If the teacher transgresses the law through carelessness or knowingly, one shall point it out to
him in private.
This is a very interesting guideline all teachers are also humans who are subjected to the same errors
and faults of others. The student should not expect the teacher to be perfect. Vide Taittiriya Upaiad
convocational address.
anivttau svaya karmy rabheta || 1:1:4:26.||
If [the teacher] does not cease [to transgress], one shall perform those religious acts [which
ought to be performed by the teacher];
This refers to the obligatory acts of daily living of which the crya has been negligent.
nivartayed v || 1:1:4:27.||
Or one may return home.
The Stra refers to a naihika brahmacrin or professed student, who never leaves his teacher's family,
and never enters any other order; and it declares his merit to be equal to that of one who becomes a
householder. (Manu 2:243, 244; Yaj. 1;49.50) The purpose of living with the teacher is to obtain an
education, if this contract is not being fulfilled then the student may leave the crya and return home.
sarva aha su yukto'adhyayand anantaro-'adhyye || tath guru karmasu ||1:2:5:23,24||
One shall be very attentive the whole day long, never allowing the mind to wander from the
lesson during the [time devoted to] studying, and [at other times one shall be attentive] to the
business of the teacher.(Manu 2:19l)
One should help the teacher in whatever other business he is engaged in.
hta adhyy ca syt || 1:2:5:26.||
And one shall study after having been called by the teacher [and not request the teacher to begin
the lesson]. (Yaj. 1:27; Manu 2:19l.)
sad niy guru saveayet tasya pdau praklya savhya || 1:2:6:1.||
Every day he shall put his teacher to bed after having washed his [teacher's] feet and after
having massaged him. (Manu 2:209.)
anujta saviet || 1:2:6:2.||
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One shall retire to rest after having received [the teacher's permission]. (Manu 2:194.)
na ca-enam abhiprasrayta || 1:2:6:3.||
And one shall not stretch out the feet towards him.
na khavy sato-bhiprasraam asti-ity eke || 1:2:6:4.||
Some say, that it is not [offensive] to stretch out the feet [towards the teacher], if he be lying on
a bed.
'But, in Apastamba's opinion, it is offensive even in this case.' Haradatta.
na ca-asya sake savio bhet || 1:2:6:5.||
And one shall not address [the teacher], whilst one is in a reclining position. (Manu 2:195.)
abhibhitas tv sna pratibryt || 1:2:6:6.||
But one may answer [the teacher] sitting [if the teacher himself is sitting or lying down]. (Manu
2:196.)
antthya tihantam || 1:2:6:7.||
And if [the teacher] stands, [one shall respond] after having risen also.
gacchantam anugacchet anugam || 1:2:6:8.||
One shall walk behind, if he walks.
dhvantam anudhvet || 1:2:6:9.||
One shall run after him, if he runs.
na sa upnah veitair avahita pir avadh v-sdet || 1:2:6:10.||
One shall not approach [the teacher] with shoes on, or the head covered, or holding
[implements].
adhv-pannas tu karma yukto v-sdet || na ced upasdet || 1:2:6:11,12 ||
But on a journey or occupied in work, one may approach him [with shoes on, with his head
covered, or holding implements], provided one does not sit down quite near [to the teacher].
devam iva-cryam upsta-avikathayann aviman vca uramo- sya || 1:2:6:13.||
One shall approach his guru with the same reverence as a deity, without telling idle stories,
attentive and listening eagerly to his words.
anupastha kta || 1:2:6:14.||
[He shall not sit near him] with one leg placed on the other.
anuvti vta || 1:2:6:15.||
If [on sitting down] the wind blows from the student towards the guru, he shall change his
place. (Manu 2:203)
apratiabdha pin || anaparito- nyatra || 1:2:6:16,17.||
[He shall sit] without supporting himself with his hands [on the ground], without leaning
against something [as a wall or the like].
sabh nikaa kaa svastar ca || 1:2:8:13.||
[At his teacher's command] he shall also enter an assembly, ascend a roller [which his teacher
drags along], sit on a mat of fragrant grass or a couch of straw [together with his teacher].
12

The roller is an implement used by farmers, with which the ploughed land is made even. If one person
ascends it and another drags it along, the ground becomes even. If that is dragged by the teacher, the
student shall ascend it at his command. He shall not disobey from fear of the unseemliness of the
action. Haradatta.
na-anabhibhito gurum abhibheta priyd anyat || 1:2:8:14.||
If not addressed by a Guru, he shall not speak to him, except [in order to announce] good news.
vyupatoda vyupajva vyabhihsa udmantraa nmadheya grahaa preani-iti guror
varjayet ||1:2:8:15.||
He shall avoid touching a Guru [with his finger], whispering [into his ear], laughing [into his
face], calling out to him, pronouncing his first name or giving him orders and the like [acts].
pady artha jpayet || 1:2:8:16.||
In time of need he may attract attention [by any of these acts].
crya prcrya sanipte prcryya-upasaghya-upasajighked || 1:2:8:19.||
If his teacher and his teacher's teacher meet, he shall touch the feet of his teacher's teacher, and
then show his desire to do the same to his teacher.
descryam, pratiedhed itara || 1:2:8:20.||
The other [the teacher] shall [then] forbid it.
lupyate pj ca-asya sake || 1:2:8:21.||
And [other marks of] respect [due to the teacher] are omitted in the presence of the [teacher's
teacher].
If one is in the presence of both his guru and his gurus guru (parama-guru) then all the protocol of
respect should be paid to the parama-guru and not to the guru. Out of courteousy one may attempt to
do the same to his own guru but the guru should restrain him.
samdiam adhypayanta yvad adhyayanam upasaghyt || 1:4:12:13.||
[A student] shall touch the feet of a person, who teaches him at the request of his [regular
teacher], as long as the instruction lasts.
This rule is a supplement to 1. 2. 7, 29.
nityam arhantam ity eke || 1:4:12:14.||
Some [declare, that he shall do so] always, [if the substitute is] a worthy person.
A worthy person, ie. on account of his learning or character. Haradatta.
na gatir vidyate || 1:4:12:15.||
But obedience [as towards the teacher] is not required [to be shown towards such a person].
vddhn tu || 1:4:12:16.||
And [students] older [than their teacher need not do him obedience].
'According to some, this rule refers only to the time after the instruction has been completed;
according to others, to the time of studentship.' Haradatta. But see Manu 2:151 seq.
brahmai mitho viniyoge na gatir vidyate || 1:4:12:17.||
If [two persons] each teach each other mutually [different redactions of] the Veda, obedience
[towards each other] is not ordained.
antevsy anantevs bhavati vinihita tm gurv anaipuam padyamna || 1:2:8:26.||
13

That student who, attending to two [teachers], accuses his [principal and first] teacher of
ignorance, remains no [longer] a student.
Another commentator says, That student who offends his teacher in word, thought, or deed, and
directs his mind improperly, ie. does not properly obey, no longer should remain a student.
Haradatta.
stuti ca guro samaka yath su sntam iti || 1:11:32:10.||
One should avoid self-praise in front of the teacher, saying, I have properly bathed or the like.
datv ca na-anukathayet || 1:2:7:22.||
And having paid [the fee], one shall not boast of having done so.
ktv ca na-anusmaret || 1:2:7:23.||
And one shall not remember what one may have done [for the teacher].
sthna sana cakramaa smitev anucikran || 2:2:5:8.||
He shall follow [his teacher] in rising, sitting, walking about, and smiling.
In other words he shall do these acts only after his teacher has done them.
sanihite mtr pura vta karma-uccair bh hsa hevana danta skavana nikhaa
bhrukepaa tlana nihyni-iti || 2:2:5:9.||
In the presence [of the teacher] one shall not defecate, fart, speak aloud, laugh, spit, clean the
teeth, blow the nose, frown, clap hands, nor snap fingers.
dre prajy ca-upasparana bh visrambha prv parivarjayet || 2:2:5:10.||
Nor shall one tenderly embrace or address caressing words to his spouse or children.
vkyena vkyasya pratghtam cryasya varjayet || reyas ca || 2:2:5:11,12.||
One shall not contradict what the teacher says, nor those that are ones superiors.
Contradict out of insolence or cheek, but if there are inconsistencies in the teaching one may make these
known and seek clarification.
sarva bhta parvda kro ca || 2:2:5:13.||
[One shall not] blame or deprecate any sentient being.
Haradatta states that deprecating is forbidden here once more in order that it should be particularly
avoided.
vidyay ca vidynm || 2:2:5:14.||
[One shall not revile one branch of] sacred learning by [invidiously comparing it with] another.
For example, one shall not say, The Rig Veda is sweet to the ear, the other Vedas grate on the ear, or
the Taittiriya Veda is a kha consisting of leavings, or the Brhmaa proclaimed by Yajavalkya
is of modern origin. Haradatta. The second sentence refers to the story that Yajavalkya vomited
the Black Yajur Veda, and his fellow-students, becoming partridges, picked it up. Regarding the third
sentence, see Vrttika on Pnini 4, 3, 105,
muh ca-crya kula darana artho gacched yathakty adhihastyam dya-api danta
praklanni-iti || 1:2:8:22.||
And [if he does not live in the same village], he shall go frequently to his teacher's residence, in
order to see him, and bring him some [present], with his own hand, be it even only a stick for
cleaning the teeth. Thus [the duties of a student have been explained].
14

CONDUCT OF THE TEACHER

tasmin guror vtti || 1:2:8:23.||
[Now] the conduct of a teacher towards his student [will be explained].
putram iva-enam anukkan sarva dharmev anapacchdayamna su-yukto vidy
grhayet || 1:2:8:24 ||
Loving him like his own son, and being attentive, he shall teach him the sacred science, without
hiding anything in the whole law.
na ca-enam adhyayana vighnena-tma artheu-uparundhyd anpatsu || 1:2:8:25.||
And he shall not employ him for his own purposes to the detriment of his studies, except in
times of distress.
adhyayana arthena ya codayen na ca-ena pratycakta || na ca-asmin doa payet ||
1:4:14:3,4||
One whom [a student] asks for instruction, shall certainly not refuse it; Provided he does not
see in him a fault, [which disqualifies him from being taught]. (Manu 2:109-115.)
ayna ca-adhypana varjayet || 1:11:32:3.||
One shall not teach whilst lying on a bed.
na ca tasy ayyym adhypayed yasy ayta || 1:11:32:4.||
Nor shall one teach [sitting] on that bed on which he lies [at night with his wife].
tad dravy ca na kathayed tma sayogena-crya || 1:2:8:6.||
And the teacher shall not mention the possessions of the [student] with the intention to obtain
them.
If the teacher comes to the house of his [former] student [who has become a householder], he shall, for
instance, not say, Oh, what a beautiful dish! in such a manner; that his desire to obtain it becomes
apparent. Haradatta.
cryo- 'apy ancryo bhavati rutt pariharama || 1:2:8:27.||
A teacher also, who neglects the instruction [of the student], no [longer] remains a teacher.
apardheu ca-ena satatam uplabheta || 1:2:8:28.||
If the [student] errs, [the teacher] shall always reprove him.
abhitrsa upavsa udaka upasparanam adaranam iti da yathmtram nivtte ||
1:2:8:29.||
Threatening, fasting, bathing in [cold] water, and banishment from the teacher's presence are the
punishments [which are to be employed], according to the greatness [of the fault], until [the
student] stops [offending].
The first sanction should be threatening, if this doesnt work then the student should be made to fast
or bathe in cold water, or if the student is still not corrected then he should be banished from the class
for a certain time. [See also Manu 8:299, where corporal punishment is permitted but apparently
pastamba doesnt approve of it.]
nivtta carita brahmacaryam anyebhyo dharmebhyo- nantaro bhava-ity atisjet ||
1:2:8:30.||
He shall dismiss [the student], after he has performed the ceremony of the Samvartana
(graduation ceremony) and has finished his studentship, with these words, Apply yourself
15

henceforth to other duties.

na samvtte samdeo vidyate || 1:4:12:5.||
There is no provision for orders to be given [by the crya] to a graduate student.
Haradatta gives as an example the order to fetch water, and adds that a voluntary act on a former
student's part ought not to be forbidden. In other words once a student has graduated the teacher has no
authority to issue orders to him he is completely independent but may if he wishes he may perform
voluntary acts to please the teacher.
samvtta ced cryo- abhygacchet tam abhimukho- abhygamya tasya- upasaghya
na bbhatsamna udakam upaspet purasktya- upasthpya yath upadea pjayet ||
2:2:5:4.||
If the [former] teacher visits him after he has returned home, he shall go out to meet him, and
touch his [feet], without washing afterwards showing disgust. He shall let him enter the house
first, and then fetch [the materials necessary for a hospitable reception], and honour him
according to the rule.
Though he may suspect that the teacher had been defiled by the touch of a Cala or the like, still he
shall not show disgust nor wash himself. Haradatta.
Regarding the rule of receiving guests, see below, 2:4, 8, 6 seq.
nivee hi vtte naiyamikni ryante || 1:4:12:22. ||
For after the student has settled as a householder, he is ordered by the Veda, to perform the
daily rites.
The housholder has duties towards his family and society and thus should not be staying away from
his family for 2 whole months in order to continue his studies.
agnihotram atithaya || 1:4:14:1.||
[That is to say] the Agnihotra and hospitality,
The Agnihotra, i.e. certain daily oblations of clarified butter. Atithaya is the daily feeding of strangers
and travellers who happen to pass through the village.

PROTOCOLS WITH THE CRYAS FAMILY

anyatra-upasagrahad ucchia aanc ca-cryavad crya dre vtti || 1:2:7:27.||
One shall behave towards his teacher's wife as towards the teacher himself, but shall not touch
her feet, nor eat the residue of her food. (Manu 2:208 -212)
tath samdie dhypayati || 1:2:7:28.||
So also [shall he behave] towards one who teaches him at [the teacher's] command,
'The use of the present tense adhypayati, shows that this rule holds good only for the time during
which he is taught by such a person.' Haradatta.
vddhatare ca sa brahmacrii || 1:2:7:29.||
And also to a fellow-student who is superior [in learning and years].
Because [an older fellow-student] is of use to him, according to the verse:One-fourth [of his
learning] a student receives from his teacher, one-fourth he acquires by his own intelligence, one-
fourth from his fellow-students, one-fourth he is taught by time. Haradatta.
ucchia aana varjam cryavad crya-putre vtti || 1:2:7:30.||
He shall behave to his teacher's son [who is superior to himself in learning or years] as to his
16

teacher, but not eat the residue of his food. (Manu 2:207-209.)
samvttasya-apy etad eva smaycrikam || 1:2:7:31.||
Though he may have returned home, the conduct towards his [teacher and the rest] which is
prescribed by the rules of conduct settled by the agreement [of those who know the law, must
be observed by him to the end].

SEATING PROTOCOL
abhimukho- nabhimukham || 1:2:6:20.||
One shall face the teacher though the latter does not face him. (Manu 2:197.)
ansanno- natidre || 1:2:6:21.||
One shall sit neither too near to, nor too far [from the teacher],
yvad sno bhubhym prpnuyt || 1:2:6:22.||
[But] at such a distance, that [the teacher] may be able to reach him with his arms [without
rising].
aprati vtam || 1:2:6:23.||
[He shall not sit in such a position] that the wind blows from the teacher, towards himself.
eka adhyy dakia bhu praty upasdet || 1:2:6:24.||
[If there is] only one student, one shall sit at the right hand [of the teacher].
The formality is to prostrate when coming into the presence of the crya and then sit to his right.
yath avaka bahava || 1:2:6:25.||
If there are many, [they may sit] as it may be convenient.
tihati ca na-sta -ansana yoga vihite || 1:2:6:26.||
If the master [is not honoured with a seat and] stands, the [student] shall not sit down.
When accompanying a teacher on a visit, if a seat is not offered to the teacher, the student should not
sit down either.
uccaistar na-sta || 1:2:8:8.||
He shall not sit on a seat higher [than that of his teacher].
tath bahu pde || 1:2:8:9.||
Nor on a seat that has more legs [than that of his teacher].
sarvata pratihite || 1:2:8:10.||
Nor on a seat that stands more firmly fixed [on the ground than that of his teacher].
'When he gives to his teacher a wooden seat [with legs], he shall not sit on a cane-seat [without legs],
for the latter touches the ground on all sides.' Haradatta.
ayy sane ca-carite na-vie || 1:2:8:11.||
Nor shall one sit or lie on a couch or seat which is used [by the teacher]. (Manu 2:119.)
ynam ukto- dhvany anvrohet || 1:2:8:12.||
If he is ordered [by his teacher], he shall on a journey ascend a carriage after him.
17

This rule is an exception to 1. 2. 7, 5. Manu 2:204.

sane ayane bhakye bhojye vsasi v sanihite nihnatara vtti syt || 2:2:5:5. ||
If [his former teacher is] present, he himself shall use a seat, a bed, food, and garments inferior
to, and lower [than those offered to the teacher].
tihan savyena pin- anughya-cryam camayet || 2:2:5:6.||
Standing [slighty bent], one shall place the left hand [under the water-vessel, and bending with
his other hand its mouth downwards], he shall offer to his teacher water for sipping.
According to Haradatta, the repetition of the word cryam, the teacher, in this Stra, indicates that
the rule holds good not only when the teacher comes as a guest to his former student, but on every
occasion when he receives water for sipping.

PROTOCOLS IN THE PRESENCE OF OTHER GURUS

na ca-asya sake- nvak sthninam upasaghyt || 1:2:6:29.||
And, if his teacher is near, one shall not touch [the feet of] another Guru who is inferior [in
dignity];
The term Guru includes a father, maternal uncle, etc. [see above], and these are inferior to the teacher.
Manu 2:205.
gotrea v krtayet || 1:2:6:30.||
Nor shall one praise [such a person in the teacher's presence] by [pronouncing the name of] his
clan (gotra).
na ca-ena praty uttihed anttihed v || api cet tasya guru syt || 1:2:6:31,32||
Nor shall one rise to meet such an [inferior Guru] or rise after him, even if he be a Guru of his
teacher.
'The student is not to show the mentioned marks of respect to any of his own inferior Gurus, even if the
person is the Guru, eg. the maternal uncle, of his teacher. Haradatta.
det tv sanc ca sasarpet || 1:2:6:33.||
But he shall leave his place and his seat, [in order to show him respect.]
nmn tad antevsina gurum apy tmana ity eke || 1:2:6:34.||
Some say, that [he may address] a student of his teacher by [pronouncing] his name, if he is
also one of his [the student's] own Gurus.
But Apastamba's own opinion is that he ought not to address by name a [maternal uncle or other] Guru
[who visits his teacher]. Haradatta.
yasmis tv ancrya sabandhd gaurava vttis tasminn anvak sthnye- py cryasya ||
1:2:6:35.||
But towards such a person who is generally revered for some other reason than being the
teacher [eg. for his learning], the [student] should behave as towards his teacher, though he be
inferior in dignity to the latter.
yn anyn payato- 'asya-upasaghyt tad tv ete- upasagrhy ||1:2:7:13.||
But if [a teacher], in front of his [student], touches the feet of any other persons, then he [the
student also] must touch their feet, [as long as he is] in that [state of student-ship].
Another [commentator] says, He, the student, must touch their feet [at every meeting] from that time
18

[when he first saw his teacher do it]. Because the word but is used in the Stra, he must do so even
after he has returned home [on completion of his studies]. Haradatta.

PROTOCOLS FOR VEDIC STUDY

rvay pauramsym adhyyam upktya msa pradoe na-adhyta || 1:3:9:1.||
After having performed the Upkarma for studying the Veda on the full moon of the month
rvana [July-August], he shall for one month not study in the evening.
The Upakarma is the ceremony which is performed every year at the beginning of the course of study.
It is in fact the solemn opening of the Brahmanic term. Because pastambauses the word evening [ie.
first part of the night] it is not a fault to study later in the night. Haradatta. Manu 4:95; Yaj 1:42.
143;
ardhapacam caturo msn ity eke || 1:3:9:3.||
Some declare, [that he shall study] for four months and a half.
According to this latter opinion the Upakarma should be performed on the full moon of Bhdrapada,
as has been taught in another work (Manu 4:95): the [time of the] Utsarjana, [the solemn closing of the
term] should be advanced; and after the Utsarjana has been performed, one may study the Veda during
the bright nights of each month until the full moon of rvana, in order to fix in one's mind the part
learned already and in the dark fortnight of each month one may study the Vedgas, ie. grammar and
the rest (Manu 4:98). On the full moon of rvana the Upakarma should be performed once more, and
that part of the Veda should be studied which has not yet been learned. Haradatta.
nigamev adhyayana varjayet || 1:3:9:4.||
He shall avoid studying the Veda on a high-road.
Nigama, high-roads, are squares and the like. Haradatta.
mane sarvata amy prst || 1:3:9:6.||
He shall never study in a cremation-ground nor anywhere near it within the throw of a Samya.
The Samya is either the pin in the bullock's yoke or the round stick, about a foot and a half in length, which is
used for the preparation of the Vedi, (Manu 4:116; Yaj. 1:148.)
grmea-adhyavasite ketrea v na-anadhyya || 1:3:9:7.||
If a village has been built over [a cremation-round] or its surface has been cultivated as a field,
the recitation of the Veda [in such a place] is not prohibited.
If one has not been informed that it used to be a cremation-ground.
jyamne tu tasminn eva dee na-adhyta || 1:3:9:8.||
But if that place is known to have been [a cremation-ground], he shall not study [there]
Nor anywhere near it within the throw of a Samya. This must be understood from Stra 6.
Brahma adhyeyamo malavad vsas-icchan sabhitu brhmaena sabhya tay
sabheta | sabhya tu brhmaena-eva sabhya-adhyta | eva tasy praj
nireyasam || 1:3:9:13.||
If he, who is about to study the Veda, wishes to talk to a menstruating woman, he shall first
speak to a Brhmaa and then to her, then again speak to a Brhmaa, and afterwards study.
Thereby the children [of that woman] will be blessed.
The last part of the Stra may also be interpreted: Thus she will be blessed with children.
Haradatta.
anta avam || 1:3:9:14.||
19

[He shall not study in a village] in which a corpse lies; (Manu 4:108; Yaj. 1:148.)
ahortrv amvsysu || 1:3:9:28.||
At the new moon, [he shall not study] for two days and two nights. (Manu 4:113; Yaj.
1:146.)
"For two days," ie. on the day of the new moon and the preceding one, the fourteenth of the half
month.' Haradatta.
cturmsu ca || 1:3:10:1 ||
[Nor shall he study] on the days of the full moons of those months in which the cturmsya
sacrifice may be performed [nor on the days preceding them].
The three full-moon days are Phlgui [February-March], Ahi [June-July], Krttika [October-
November].
Cturmsya is the period of the rainy season lasting for 4 months.
vairamao guruv akya aupkaraa iti try ah || 1:3:10:2.||
At the time of the Vedotsarga, on the death of Gurus, at the Aaka-rddha, and at the time of
the Upkarma, [he shall not study] for three days;
The Vedotsarga is the ceremony which is performed at the end of the Brahmanic term, in January. In
the case of the death of a Guru, the vacation begins with the day on which the death occurs. On the
other occasions mentioned he shall not study on the day preceding [the ceremony], on the day [of the
ceremony], nor on the day following it.' Haradatta. (Manu 4:119; Yaj. 1:144.) 'The Gurus'
intended here, are fathers-in-law, uncles, etc.
tath sabandheu jtiu || 1:3:10:3.||
Likewise if near relations have died.
'This rule applies to a student only. It is known from another work that those who have been tainted by
impurity [on the death of a relation], must not study whilst the impurity lasts.' Haradatta. Yaj. 1.
144.
mtari pitary crya iti dvdaa ah || 1:3:10:4.||
[He shall not study] for twelve days, if his mother, father, or teacher have died.
anubhvin ca parivpanam || 1:3:10:6.||
Persons who are younger [than the relation deceased], must shave [their hair and beard].
The word anubhvina, is interpreted by Haradatta as persons who are younger than the deceased.
crye trn ahortrn ity eke || 1:3:10:10.||
Some declare, that, upon the death of the teacher, [the reading should be interrupted] for three
days and three nights.
But in his opinion it should be twelve days, as declared above, Stra 4. Haradatta. It appears,
therefore, that this Stra is to be connected with Stra 4.
rotriya sasthym aparisavatsarym ekm || 1:3:10:11.||
If [he hears of] the death of a learned Brhmaa [rotriya] before a, full year [since the death]
has elapsed, [he shall interrupt his study] for one night [and day].
Because the word death is used here, that alone is the reason [for stopping the study], in the case of
Gurus and the rest [ie. the word 'died' must be understood in Stra 2 and the following ones
Haradatta
ubhayata upasagrahaam adhijigsamnasya-adhtya ca || 1:3:10:17.||
When a student desires to study or has finished his lesson, he shall at both occasions touch the
20

feet of his teacher. (Manu 2:73)

adhyneu v yatra-anyo vyaveyd etam eva abdam utsjya-adhyta || 1:3:10:18.||
Or if, whilst they study, another person comes in, he shall continue his recitation, after those
words [Ho, study!] have been pronounced [by the newcomer].
Haradatta states that the plural [they study] is useless, the use of the verb in the singular may be
excused thereby, that the advice is addressed to each of the persons engaged in study. (Manu 4:122.)
pt gandha || 1:3:10:24.||
A foul smell [is a reason for the discontinuance of study]. (Manu 4:107; Yaj. 1:150)
ukta ca- tma sayuktam || 1:3:10:25.||
Heartburn or indigestion, [is a reason for the discontinuance of the recitation, until the heart-
burn ceases]. (Manu 4:121)
pradoe ca bhuktv || 1:3:10:26||
[Nor shall one study] after having eaten in the evening,
Therefore he shall dine only after having finished his study. Haradatta.
sandhyo || 1:3:11:15.||
[He shall not study or teach] in the twilight, (Yaj. 1:145; Manu 4:113)
nakta ca- apvte || 1:3:11:18.||
Nor at night with open doors,
div ca- apihite || 1:3:11:19.||
Nor in the day-time with shut doors.
anankta ca-apartau chandaso na- adhyta || 1:3:11:35.||
Out of term he shall not study any part of the Veda which he has not learnt before.
pradoe ca || 1:3:11:36.||
Nor [shall he study during term some new part of the Veda] in the evening.
Other commentators interpret the Stra in a different sense. They take it to mean:And during the
night [from the twelfth to the thirteenth of each half of the month, he shall not study at all, be it in or
out of term].
srvaklikam mntam || 1:3:11:37.||
That which has been studied before, must never be studied [during the vacation or in the
evening].
What has been studied before, must not be studied [again] at any time in the vacation nor in the
evening. Haradatta
tapa svdhyya iti brhmaam || 1:4:12:1.||
A Brhmaa declares, The daily recitation [of the Veda] is Tapas
It procures as much reward as penance. Haradatta. Manu 2:166; The phrase occurs frequently in the
Brhmaas, e g. Taitt. Ar. 2:14:3
tatra ryate | sa yadi tihann sna ayno v svdhyyam adhte tapa eva tat tapyate
tapo hi svdhyya iti || 1:4:12:2.||
In the same [sacred text] it is also declared, Whether he recites the daily portion of the Veda
standing, or sitting, or lying down, he performs austerity thereby; for the daily recitation is
21

austerity.
Regarding the proper position at the Veda-offering, or daily recitation, see above, 1:3:11:23 and
Taitt. Ar. 2:11:3. Passages similar to the first part of the sentence quoted in this stra occur Taitt. Ar.
2:12:3, and 15:3. It ought to be observed, that the Taitt. Ar. in both places has the word 'vrajan,'
which is also read in the P. and P. U. MSS. The second part is taken apparently from the same work,
2:14, 2.
o kra svarga dvra tasmd brahma- adhyeyama etad di pratipadyeta || 1:4:12:6.||
The syllable om is the door of heaven. Therefore he who is about to study the Veda, shall
begin [his lesson] by [pronouncing] it. (Compare also Taitt. Ar. 1:2:4 and Manu 2:74.)
vikath ca-any ktv-eva laukiky vc vyvartate brahma || 1:4:12:7.||
If he has spoken anything else [than what refers to the lesson, he shall resume his reading by
repeating the word Om]. Thus the Veda is separated from profane speech.
loke ca bhti karmasv etad dny eva vkyni syur yath puya aha svasti ddhim iti ||
1:4:12:9.||
And in common life, at the occasion of ceremonies performed for the sake of welfare, the
sentences shall be headed by this word, as, for instance, [om] an auspicious day, [Om]
welfare, [Om] prosperity.
The example given in the Stra is that of the Puyha-vcana, which precedes every Ghya ceremony,
and at which the sacrificer requests a number of invited Brhmaas to wish him success. The complete
sentences are, as follows: The sacrificer: Om karmaa puyham bhavanto bruvantu, Om, wish
that the day may be auspicious for the performance of the ceremony. The Brhmaas:Om
puyham karmaa iti, Om, may the day be auspicious for the ceremony. In the same manner the
Brhmaas afterwards wish welfare, svasti, prosperity, vriddhi advancement to the sacrificer.

PROTOCOLS FOR SALUTING

mtari pitary cryavat-ur || 1:4:14:6.||
Towards a mother [grandmother and great-grandmother] and a father [grandfather and great-
grandfather] the same obedience must be shown as towards a teacher. (Manu 2:228, 235.)
samvttena sarve gurava upasagrhy || 1:4:14:7.||
The feet of all Gurus must be touched [every day] by a student who has graduated.
The word Gurus, venerable persons, includes besides the teacher and persons mentioned in the
preceding Stra, an elder brother, a maternal uncle, and all others who are one's betters or elders. See
above, 1. 2. 6, 29-35
proya ca samgame || 1:4:14:8.||
And also on meeting them, after returning from a journey.
That is to say, whether he himself or the venerable persons undertook the journey. Haradatta.
bhrtu bhaginu ca yath prvam upasagrahaam || 1:4:14:9.||
The feet of [elder] brothers and sisters must be touched, according to the order of their seniority.
(Manu 2:133.)
nity ca pj yath upadeam || 1:4:14:10.||
And respect [must] always [be shown to one's elders and betters], according to the injunction
[given above and according to the order of their seniority].
See above, 1. 4, 13, 2.
22

tvik vaura pitvya mtuln avara vayasa pratyutthya- abhivadet || 1:4:14:11.||

He shall salute an officiating priest, a father-in-law, a father's brother, and a mother's brother,
[though they may be] younger than he himself, and [when saluting] rise to meet them. (Manu
2:130.)
The term used for salutation is abhivdanam which is a formal salution in which one introduces
oneself, mentioning ones clan, Vedic school and the branch of Vedic studies that one has completed.
t v- upasaghyt || 1:4:14:12.||
Or he may silently touch their feet.
daa vara paura sakhya paca vara tu craam |
tri vara prva rotriya abhivdanam arhati || 1:4:14:13.||
A friendship lasting for ten years with fellow citizens [is a reason for giving a salutation, and so
is] a friendship, contracted at school, which has lasted for five years. But a learned Brhmaa
[known] for less than three years, must be saluted. (Manu 11:134.)
jyamne vayo viee vddhatarya- abhivdyam || 1:4:14:14.||
If the age [of several persons whom one meets] is exactly known, one must salute the eldest
[first].
viama gatya-agurave na- abhivdyam || 1:4:14:15.||
One need not formally salute a person, who is not a Guru, and who stands in a lower or higher
place than oneself.
anvruhya v-abhivdayta || 1:4:14:16.||
Or he may descend or ascend [to the place where such a person stands] and salute him.
This Stra, like the preceding, refers to those who are not Gurus.
sarvatra tu pratyutthya-abhivdanam || 1:4:14:17.||
But every one [Gurus and others] he shall salute, after having risen [from his seat]. (Manu
2:120.)
aprayatena na- abhivdyam || tath-aprayatya || aprayata ca na pratyabhivadet ||
1:4:14:18,19,20||
If he is impure, he shall not greet [anybody]; [nor shall he greet] a person who is impure, nor
shall he, being impure, return a salutation.
Impure, ie. unfit for associating with others on account of the death of relations or through other
causes, see below, 1. 5, 15, 7 seq.
pati vayasa striya || 1:4:14:21.||
Married women [must be saluted] according to the [respective] ages of their husbands.
na sa upnah veita ir avahita pir v- abhivdayta || 1:4:14:22.||
One shall not salute with shoes on, or head covered, or hands full.
na-asabhya rotriya vyativrajet || 1:4:14:30.||
He shall not pass a learned Brhmaa without addressing him;
araye ca striyam || 1:4:14:31.||
Nor an [unaccompanied] woman in a forest [or any other lonely place].
He shall address a woman in order to reassure her, and do it in these terms:Mother, or sister, what
23

can I do for you? Don't be afraid! etc. Haradatta.

GOOD MANNERS
phata ca-tmana p na saleayet || 2:6:12:12.||
One shall not join ones hands behind the back.
While standing in company one should keep ones hands visible i.e. standing with ones arms
folded is respectful.
bhasma tu adhihnam || 2:8:20:11.||
One shall avoid to tread on ashes or husks of grain. (Manu 4:78.)
pad pdasya praklanam adhihna ca varjayet || 2:8:20:12.||
[and] washing one foot with the other, or to place one foot on the other,
prekholana ca pdayo || 2:8:20:13.||
And to swing ones feet,
jnuni ca-atydhna jaghy || 2:8:20:14.||
And to place one leg crosswise over the knee [of the other],
nakhai ca nakha vdanam || 2:8:20:15.||
And to pare the nails [in front of others]
sphoanni ca-akrat || 2:8:20:16.||
Or to make [finger joints] crack without a [good] reason,
Good reasons for cracking the joints are fatigue or rheumatism. Haradatta.
yac ca-anyat paricakate || 2:8:20:17.||
And all other [acts] which they blame.
All other acts which are socially unacceptable according to time place and circumstance.
agnimapo brhmaa g devat dvra pratvtam ca akti viaye na- abhiprasrayta ||
1:11:30:22.||
If possible, one shall not stretch out the feet towards a fire, water, a Brhmaa, a cow, [images
of] the gods, a door, or against the wind.
The prohibition to stretch the feet towards a fire occurs also Manu 4, 53; Yaj. 1:137.
puruam ca-ubhayor devatn rja ca || 1:11:31:5.||
And one shall not speak evil of the gods or of the ruler. (Manu 4.163)
brhmaasya gor iti pada upasparana varjayet || 1:11:31:6.||
One shall not touch a Brhmaa, a cow, nor any other [venerable beings] with the foot.
hastena ca-akrat || 1:11:31:7.||
[Nor] with the hand, except for particular reasons.
gor dakin kumry ca parvdn varjayet || 1:11:31:8.||
One shall not mention the blemishes of a cow, of honorarium (dakina), or of a girl.
na-asau me sapatna iti bryt | yady asau me sapatna iti bryd dvianta bhrtvya
24

janayet || 1:11:31:15.||
[In company] One should never say, This person is my enemy. If one says, This person is
my enemy, an enemy will be created, who will show his hatred.
na-indra dhanur iti parasmai prabryt || 1:11:31:16.||
If one sees a rainbow, one must not say to others, Here is Indras bow. (Manu 4.59.)
udyantam asta yanta ca-ditya darane varjayet || 1:11:31:18.||
One shall avoid looking at the sun when it rises or sets. (Manu 4.37.)
div-ditya sattvni gopyati nakta candrams tasmd amvsyy niy svdhya
tmano guptim icchet pryatya brahmacaryakle caryay ca || 1:11:31:19.||
During the day the sun protects the creatures, during the night the moon. Therefore let one
eagerly strive to protect oneself on the night of the new moon by purity, continence, and rites
adapted for the season. (Manu 4.153.)
krodhd ca bhta dhyn don varjayet || 1:11:31:23.||
And let one avoid the faults that destroy sentient beings such as anger and the like.
See above, 1:8:23:4 and 5, and Manu 4, 163

MARRIAGE
mtu ca yoni sabandhebhya || 2:5:11:16.||
[One should not marry] one related [within six degrees] on the mothers or [the fathers] side.
The term yoni-sambandha, related [within six degrees], corresponds to the more common Sapia
of Manu, Yajavalkya, and others.
brhme vivhe bandhu la ruta arogyi buddhv praj sahatva karmabhya
pratipdayet-akti viayea- alaktya || 2:5:11:17.||
At the Brahma-marriage, he shall give away [his daughter] for procreation and performing the
duties that must be performed together [by a householder & his wife], after having investigated
[the bridegrooms] family, character, learning, and health, and after having given [to the bride]
ornaments according to his ability. (Manu 3:27; Yaj. 1:58)
re duhitmate mithunau gvau deyau || 2:5:11:18.||
In the Ara form of marriage, the bridegroom shall present to the father of the bride a bull and a
cow. (Manu 3:29; Yaj. 1:59).
daive yaja tantra tvije pratipdayet || 2:5:11:19.||
In the Daiva form of marriage, [the father] shall give her to an officiating priest, who is
performing a rauta-sacrifice. (Manu 3:28; Yaj. 1:59)
mitha kmt svartete sa gndharva || 2:5:11:20.||
If a maiden and a lover unite themselves through mutual love, that is called the Gndharva-rite.
(Manu 3:32; Yaj. 1:61)
akti viayea dravyi datv vaheran sa sura || 2:6:12:1.||
If the suitor pays as much money [for his bride] as he can afford, and marries her [afterwards],
that [marriage is called] the Asura-rite. (Manu 3:31; Yaj. 1:61.)
It must be understood that, at this rite, a regular sale of the bride must take place. If a suitor merely
25

gives presents to the bride, that is not an Asura-marriage.

duhitmata prothayitv vaheran (prothayitv`vaheran ) sa rkasa || 2:6:12:2.||
If the [bridegroom and his friends] abduct [the bride] after having overcome [by force] her
father [or relations], that is called the Rkasa-rite. (Manu 3:33; Yaj. 1:61.)
Haradatta points out that the other law-books enumerate two additional marriage-rites, the Prajpatya
or Kya and the Paica. But Vasiha 1:29-35, like pastamba, gives six rites only.
te traya dy praast prva prva reyn || 2:6:12:3.||
The first three amongst these [marriage-rites are considered] praiseworthy; each preceding one
better than the one following. (Manu 3:24, 25; Yaj. 1:58-60.)
bhokt ca dharma avipratiiddhn bhogn || 22 || evam ubhau lokv abhijayati ||
2:8:20:22,23||
And one may enjoy those pleasures which are not forbidden by the Dharma, [behaving] thus
one conquers both worlds.
carite yath pura dharmd-hi sabandha || 2:10:27:1.||
If [adulteresses] have performed [the prescribed penance], they are to be treated as before [their
fault]. For the connection [of husband and wife] takes place through the law.
sagotra sthny na parebhya samcakta || kulya hi str pradyata ity upadianti ||
2:10:27:2,3||
[A husband] shall not hand over his [wife], who belongs to his own gotra, to others [than to his
blood-line], in order to beget children for himself, for they declare, that a bride is given to the
family [of her husband, and not to the husband alone].
This Stra refers to the begetting of a surrogate or ketraja son, and gives the usual rule, that only the
Sagotras or clansman who is related by blood, a brother, a cousin, brother-in-law, etc. shall be
employed as sperm donors rather than strangers. A woman is given to a family rather than an
individual and therefore, in a pre-industrial agrarian society, it was in the interests of the whole family
that procreation occurs some how or other.
tad vyatikrame khalu punar ubhayor naraka || 2:10:27:6.||
If the [marriage vow] is transgressed, both [husband and wife] certainly go to hell.
dharma praj sapanne dre na-any kurvta || 2:5:11:12.||
If one has a wife who [is willing and able] to perform [her share of] the religious duties and
who bears sons, he shall not take a second. (Manu 9:95; Yaj. 1:76.)
anyatara abhve kry prg agnydheyt || 2:5:11:13.||
If a wife is deficient in one of these two [qualities], he shall take another, [but] before he kindles
the fires [of the Agnihotra]. (Manu 9:80, 81; Yaj. 1:73.)
dhne hi sat karmabhi sabadhyate yem etad agam || 2:5:11:14.||
For a wife who assists at the kindling of the fires, becomes connected with those religious rites
of which that [fire-kindling] forms a part.
A wife who assists at the kindling of the fires for any sacrificial rite, becomes connected with that rite
like any priest, and in that rite no other woman can take her place. Hence in the case of an Agnihotra,
which lasts during the performers lifetime, or at least as long as he is a householder, the performer
cannot take another principal wife after he once has begun his sacrifice. If the wife of an Agnihotrin
dies, he must marry again, and also kindle his fires afresh. Manu 5:167, 1 68; Yaj. 1. 89.
pi grahad adhi ghamedhinor vratam || 2:1:1:1.||
26

After marriage the rites prescribed for a householder and his wife [must be performed].
According to Haradatta, this rule is intended to refute the opinion of those who hold that the sacred
household-fire may be kept, and the prescribed offerings therein may be performed, either from the
time of the marriage, or after the division of the family estate. He also states that the use of the dual
gha-medhino indicates that husband and wife must perform the rites conjointly. Manu 3:67.

THE WEDDING ANNIVERSARY

yac ca-enayo priya syt tad etasminn ahani bhujytm || 2:1:1:7.||
And on [the anniversary of] that [wedding] day they may eat that food of which they are fond.
Haradatta holds that the words on that day do not refer to the days of the new and full moon, the
Prvan-days, mentioned in Stra 4. His reasons are, first, that the permission to eat food, of which the
householder may be particularly fond, has already been given in Stra 6, by the term tpti,
satisfaction; and, secondly, that the singular on this day does not agree with the plural on the
Prvan-days. Hence he comes to the conclusion that the words on that day must refer to the
wedding-day, mentioned in Stra 1. as well as to its anniversary. Haradatta is, probably, right in his
explanation, though the reasons adduced here are very weak. A stronger reason for detaching this Stra
from Stra 4 will be brought forward below, under Stra 11. Mahdeva, the commentator of the
Hirayakei-dharma, adopts the view rejected by Haradatta.
adha ca ayytm || maithuna varjana ca || 2:1:1:8,9||
And [on the night of that day] they shall sleep on the ground, and they shall avoid having sex.].
(Av. Grh: Stra. 1:3:10.)

SEXUAL RELATIONS
pravacana yukto var arada maithuna varjayet || 1:11:32:1.||
Let one who teaches, avoid sexual intercourse during the rainy season and in autumn.
mithun bhya ca na tay saha sarv rtri ayta || 1:11:32:2.||
And if one has had sex [with his wife], he shall not lie with her during the whole night. (Manu
4:40)
sad niy dra praty alakurvta || 1:11:32:6.||
At night one shall always adorn oneself for ones wife.
ahany asaveanam || 2:1:1:16.||
One should not have sex in the day-time.
tau ca sanipto drea-anuvratam || 2:1:1:17.||
But let him have sex with his wife at the proper time, according to the rules [of the law]. (Manu
3:46-48; Yaj. 1.79.80.)
antarle- api dra eva || 2:1:1:18.||
Let him have sex in the interval also, if his wife [desires it]. (Manu 3:45; Yaj. 1:81)
Interestingly enough the Dharma stra confers conjugal rights on women but not on men. It is for the
women to instigate sexual intercourse and to decide when and how often to have sex.
str vsas-eva sanipta syt || 2:1:1:20.||
But during sex he shall be dressed in a particular garment kept for this purpose.
27

yvat sanipta ca-eva sahaayy || tato nn || 2:1:1:21,22. ||

And during sex only they shall lie together, and afterwards separate.
udaka upasparanam || 2:1:1:23|| api v lepn praklya- camya prokaam agnm ||
2:1:2:1.||
Then they both shall bathe; or they shall remove the emissions with earth or water, sip water,
and sprinkle the body with water.

THE GREAT SACRIFICES

te mah yaj mah sattri-iti sastuti || 1:4:12:14.||
By way of praise they are called great sacrifices or great sacrificial sessions.
Because they are called great sacrifices, by way of laudation only, the particular laws binding on
performers of real Soma-sacrifices cannot be transferred to the performers of these ceremonies.
regarding the term 'great sacrifices,' see also Taitt. Ar. 2:2:10, I seq., and atapatha Brhmana 11:5:6,
1.
ahar ahar bhta balir manuyebhyo yath akti dnam || 1:4:12:15.||
[These rites include]:The daily Bali offering to the [seven classes of] beings; the [daily] gift
of [food] to humans according to one's power;
devebhya svh kra kht , pitbhya svadh kra -uda ptrt svdhyya iti ||
1:4:12:1.||
The oblation to the gods accompanied by the exclamation Svh which may consist even of a
piece of wood only; the offering to the Manes accompanied by the exclamation Svadh, which
may consist even of a vessel with water only; the daily recitation.
Taitt. Ar. 2:10, 2 and 3, and atapatha Br loc. cit. 2. Haradatta observes, that some consider the Deva-
yaja, mentioned in the Stra, to be different from the Vaivadeva, but that he holds it to be the same.
Further he mentions, that some prescribe this Vaivadeva to be performed even if one has nothing to
eat.
The paca-mah yajas are the daily duties to be performed by the householder for the rest of his life.
They are the requiting of the spiritual debts (as) occurred through taking birth on this planet:
1. Pit a pit yaja = debt to the parents and ancestors, requited through honouring parents and
performing their cremation and the memorial rites for them and the ancestors after death.
2. Deva-a deva-yaja = debt to the gods requited by performing the homa and other periodic
ceremonies in their honour.
3. -a brahma-yaja = debt to the sages requited through study and teaching.
4. Manuya-a manuya-yaja = debt to society requited through feeding of strangers and
caring for their needs.
5. Bhta-a bhta-yaja = debt to the environment and other creatures by ensuring their food
supply.

FOOD & EATING

bhokyamas tu prayato- pi dvir cmed dvi parimjet sakd upaspet || 1:5:16:9.||
Before eating, one shall, though pure, twice sip water, twice wipe [the mouth], and once touch
[the lips]. (Manu 5:138.)
yasya-agnau na kriyate yasya ca-agra na dyate na tad bhoktavyam || 2:6:15:13.||
That food must not be eaten of which [no portion] is offered in the fire, and of which no portion
28

is first given [to guests].

yasya kule mriyeta na tatra-anirdae bhoktavyam || 1:5:16:18.||
One shall not eat in the house of a [relation within six degrees] where a person has died, before
the ten days [of impurity] have elapsed. (Manu 4.217)
The term ten days is used in order to indicate the time of impurity generally. In some cases, as that of
a Kshatriya, this lasts longer. In other cases, where the impurity lasts thirty-six hours only, [the
abstention from dining in such houses is shorter.) Haradatta.
tath-anutthity stikym || 1:5:16:19.||
[Nor shall one eat in a house where a woman having given birth has not [yet] come out [of the
lying-in chamber], (Manu 4.217)
A woman after giving birth is impure, and must not be touched during the first ten days after her
confinement. During this time, she exclusively occupies the Stika-gha or lying-in chamber.
anta ave ca || 1:5:16:20.||
[Nor in a house] where a corpse lies.
Haradatta remarks that in the case of the death of a person who is not a relation, it is customary to place
at the distance of one hundred bows a lamp and water-vessel, and to eat [beyond that distance].
yasmi ca-anne kea syt || 1:5:16:23.||
Nor that food in which there is a hair, (Manu 4, 207; Yaj. 1;167)
But this rule holds good only if the hair had been cooked with the food. If a hair falls into it at dinner,
then it is to be purified by an addition of clarified butter, and may be eaten. Haradatta.
anyad v-amedhyam || amedhyair avamam || 1:5:16:24,25||
Or any other unclean substance, [nor must that food be eaten] which has been touched with an
unclean substance [a substance which can not be offered in a yaja].
Haradatta quotes a passage from Baudhyana, which enumerates as unclean things here intended,
hair, worms or beetles, nail-parings, excrements of rats. The rule must be understood as the
preceding, ie. in case these things have been cooked with the food.
ko v-amedhya sev || 1:5:16:26.||
Nor [that in which] an insect living on impure substances [is found], (Manu 4, 207; Yaj.
1.167, 168.)
makalga v || 1:5:16:27.||
Nor [that in which] excrements or limbs of a mouse [are found],
pad v- upahatam || 1:5:16:28.||
Nor that which has been touched by the foot [even of a pure person],
sic v || sic v- upahtam ||1:5:16:29,30||
Nor what has been [touched] with the hem of a garment, nor what has been brought in the hem
of a garment, [even though the garment may be clean],
bhujneu va yatra- antthya-ucchia prayacched cmed v || 1:5:17:3.||
Nor shall he eat [sitting in the same row with persons] amongst whom one, whilst they eat,
rises and gives his leavings to his students or sips water; (Manu 4.212.)
According to Haradatta a person who misbehaves thus, is called a dinner-thorn. This point of
etiquette is strictly observed in our days also.
29

kutsayitv v yatra-anna dadyu || 1:5:17:4.||

Nor [shall he eat] where they give him food, reviling him. (Manu 4.212; Yaj. L.167)
manuyair avaghrtam anyair v-amedhyai || 1:5:17:5.||
Nor [shall he eat] what has been smelt at by others or other impure [beings, such as cats].
As the text has avaghrta, smelt at, it does not matter if they smell the food from a distance
Haradatta.
na- apayam annam anyt || 1:5:17:14.||
He shall not eat food which has been bought or obtained ready prepared in the market.
tath rasnm amsa madhu lavani-iti parihpya || 1:5:17:15.||
Nor [shall he eat] flavoured food [bought in the market] excepting raw meat, honey, and salt.
kta anna paryuitam akhdya apeya andyam || 1:5:17:17.||
Prepared food which has stood for a night, must neither be eaten nor drunk, (Manu 4:211;
Yaj. 1.167)
The Sanskrit has two terms for eating; the first khd applies to hard substances, the second ad
to soft substances
This rule is obviously applicable in a hot climate when fridges are unavailable.
ukta ca || 1:5:17:18.||
Nor [should prepared food] that has turned sour [be used in any way]. (Manu 4, 211; 5:9;
Yaj. 1. 167.)
phita pthuka taula karambharuja saktu ka msa pia kra vikra oadhi vanaspati
mla phala varjam || 1:5:17:19.||
[The preceding two rules do] not [hold good in regard to] the juice of sugar-cane, roasted rice
grains, porridge prepared with whey, roasted barley, gruel, vegetables, meat, flour, milk and
preparations from it, roots and fruits of herbs and trees. (Manu 5:10, 24 and 25.)
tta tejas bhojana varjayet || 2:8:20:10.||
One shall avoid to eat those things which have lost their strength.
Often processing of food causes it to lose some of its nutritional value.
sarva madyam apeyam || 1:5:17:21.||
All intoxicating drinks are forbidden.
karaja palau parrk || 1:5:17:26.||
[Likewise] red garlic, onions, and leeks, (Manu 5:5; Yaj I.176)
tyktva bhojyam iti hi brhmaam || 1:5:17:28.||
Mushrooms ought not to be eaten; that has been declared in a Brhmaa Text; (Yaj. 1:171)
yac ca-anyat paricakate || 1:5:17:27.||
Likewise anything else which [those who are learned in the law] forbid.
Haradatta observes that Apastamba, finding the list of forbidden vegetables too long, refers his
students to the advice of the (worthy people) Sias. The force of this Stra is exactly the same as that
of 1. 3, 11, 38.
dadbhir appasya na- apacchindyt || 1:5:16:17.||
30

One shall not bite off with the teeth [pieces from] cakes [roots or fruits].
The polite way of eating would be to break or cut off bite size pieces.
his arthena-asin msa chinnam abhojyam || 1:5:16:16.||
He shall not eat meat which has been cut with a sword [or knife] used for killing.
The knife used for killing the animal should not be used also in its preparation.
ekakhura ura gavaya grmaskara arabha gavm || 1:5:17:29.||
[Nor the meat] of one-hoofed animals, of camels, of the Gayal [wild cow], of village pigs, of
Sarabhas, and of cattle.
One-hoofed animals are horses, donkeys and mules. The camel, Gayal, and Sarabha are mentioned as
forbidden animals, Satapatha Br. 1. 2. 1, 8; Aitareya Br. 2:1:8; see also Manu 5:11:18 Yaj 1:172.
176
dhenu anauhor bhakyam || medhyam nauham iti vjasaneyakam ||1:5:17:30,31||
[But the meat] of milch-cows and oxen may be eaten. The Vjasaneyaka declares bulls flesh is
fit for offerings.
kukkuo vikirm || 1:5:17:32.||
Amongst birds that scratch with their feet for food, the [tame] cock [must not be eaten]. (Yaj.
1.176.)
kravya ada || hasa bhsa cakravka supar ca || 1:5:17:34,35||
Carnivorous [birds are forbidden], like the swan, the Bhsa, the Brhma duck, and the falcon.
(Manu 5:12 Yaj. 1:172)
kruca krauca vrdhrasa lakana varjam || 1:5:17:36.||
Common cranes and Sras-cranes [are not to be eaten] with the exception of the leather-nosed
Lakmaa. (Manu 5:12; Yaj. 1:72.)
Other commentators take the whole Stra as one compound, and explain it as an exception to Stra 34.
In that case the translation runs thus:[Carnivorous birds are forbidden] except the Kruca, Krauca,
Vrdhrasa, and Lakmaa. Haradatta. This translation is objectionable, because both the Krucas,
now called Kulam or kc, and the Krauca, the red-crested crane, now called Saras [Cyrus], feed on
grain. Krucakraucau is a Vedic dual.
paca nakhn godh kacchapa vvi alyaka khaga aa ptikhaa varjam ||1:5:17:37.||
Five-toed animals [ought not to be eaten] with the exception of the iguana, the tortoise, the
porcupine, the hedgehog, the rhinoceros, the hare, and the Ptikhaa.
Manu 5:18; Yaj. 1. 17 7. Ptikhaa is, according to Haradatta, an animal resembling a hare, and found
in the Himlayas.
sarpa r mdura kravya ado ye ca-anye vikt yath manuya irasa || 1:5:17:39.||
Nor the snake-headed fish, nor the alligator, nor those which live on flesh only, nor those which
are misshaped [like] mermen.
Haradatta closes this chapter on flesh-eating by quoting Manu 5:56, which declares flesh-eating,
drinking spirituous liquor, and promiscuous intercourse to be allowable, but the abstinence there from
are of greater merit. He states that the whole chapter must be understood in this sense.
madhv ma mrga msa bhmir mla phalni rak gavytir niveana yugya
ghsa ca-ugrata pratighyi || 1:6:18:1.||
Honey, uncooked [grain], venison, land, roots, fruits, [a promise of] safety, a pasture for cattle,
31

a house, and fodder for a draught-ox may be accepted [even] from an Ugra. (Manu 4, 247)
Ugra denotes persons of a bad character.
na su bhik syu || 1:6:18:5.||
If [in times of distress] he is unable to keep himself, he may eat [food obtained from anybody],
sagha annam abhojyam || 1:6:18:16.||
Food from a multitude of givers must not be eaten. (Manu 4:209)
If many people have contributed food (pot-luck) one should avoid eating because one cannot be sure
how the food was prepared.
parikrua ca || 1:6:18:17.||
Nor food offered by a general invitation [to all comers]. (Manu 4;209; Yaj. I;168.)
ye ca astram jvanti || 1:6:18:19.||
Nor [that of men] who live by the use of arms [with the exception of Kshatriyas], (Yaj. 1.
164.)
ye ca-dhim || 1:6:18:20.||
Nor [that of those] who live by letting lodgings or land.
bhiak || 1:6:18:21.||
A [professional] physician [is a person whose food must not be eaten]. (Manu 4, 212; Yaj. 1.
162.)
vrdhuika || 1:6:18:22.||
[Also] a usurer, (Manu 4.210; Yaj. 1.161.)
klba || 1:6:18:27.||
A non-reproductive male [is a person whose food must not be eaten], (Manu 4, 211; Yaj
1:161.)
cr || 1:6:18:30. ||
[Likewise] a spy [or informer]
matta unmatto baddho- aika pratyupavio ya ca pratyupaveayate tvanta klam ||
1:6:19:1.||
A drunkard, a madman, a prisoner, he who learns the Veda from his son, a creditor who sits
with his debtor [hindering the fulfilment of his duties], a debtor who thus sits [with his creditor,
are persons whose food must not be eaten] as long as they are thus engaged or in that state.
(Manu 4:207; Yaj 1:161, 162)
Another commentator explains aika, translated above he who learns the Veda from his son, by a
money-lender, and combines pratyupavia with this word, ie. a money-lender who sits with his
debtor hindering him from fulfilling his duties. This manner of forcing a debtor to pay, which is also
called carita [see Manu 8:49], is, though illegal, resorted to sometimes even now.
klayor bhojanam || 2:1:1:2.||
One shall eat at the two [appointed] times, [morning and evening].
Haradatta thinks that this Stra is intended to prevent householders from having more than two meals
a day, and to keep them from gluttony. Others are of opinion that its object is to keep householders
from excessive fasting, and to make them perform the Prgni-hotra at either meal. At the Prgni-
hotra the sacrificer eats five mouthfuls invoking successively, whilst he eats, the five vital airs. At the
32

first mouthful he says, To Prana Svh; at the second, To Apa Svh, etc.
atpti ca-annasya || 2:1:1:3.||
And one shall not eat to repletion.
parvasu ca-ubhayor upavsa || 2:1:1:4.||
And both [the householder and his wife] shall fast on [the days of] the new and full moon.
aupavastam eva kla antare bhojanam || tpti ca-annasya || 2:1:1:5,6||
To eat once [on those days] in the morning that also is called fasting, and they may eat [at that
single meal] until they are quite satisfied. (Av. Grh: Su. 1:10:2.)
ka aya anna || 1:6:19:2.||
Who [then] are those whose food may be eaten ?
The object of this Stra is to introduce the great variety of opinions quoted below. Haradatta.
ya psed iti kava || 1:6:19:3.||
Kanva declares, that it is he who wishes to give.
puya iti kautsa || 1:6:19:4.||
Kautsa declares, that it is he who is virtuous.
Virtuous means not only following his lawful occupations, but particularly practising austerities,
reciting prayers, and offering burnt-oblations. Haradatta.
ya ka cid dadyd iti vryyai || 1:6:19:5.||
Vryyani declares, that it is every giver [of food].
yadi ha raja sthvara purue bhoktavyam atha cet-cala dnena nirdoo bhavati ||
1:6:19:6.||
For if [it is said that] guilt remains with the sinner [who committed a crime, then food given by
him] may be eaten [because the blame cannot leave the sinner]. But if [it be said that] blame can
leave [the sinner at any time, then food given by the sinner still may be eaten because] he
becomes pure by the gift [which he makes].
sarvatopeta vryyayam || 1:6:19:8.||
Vryyais opinion is, that [food] given unasked [may be accepted] from anybody.
yata kuta ca- abhyudyata bhoktavyam || 1:6:19:11.||
Food offered unasked by any person whatsoever may be eaten,
na-ananiyoga prvam iti hrta || 1:6:19:12.||
But not if it be given after an express previous announcement; thus says Hrita
atha pure lokv udharanti || 13 ||
udyatm ht bhik purastd apraveditm |
bhojy mene prajpatir api dukta kria ||
na tasya pitaro- ananti daa vari paca ca |
na ca havya vahaty agnir yas tm abhy adhimanyata iti || 1:6:19:13.||
Now they quote also in a Purana the following two verses:
The Lord of creatures has declared, that food offered unasked and brought by the giver himself,
may be eaten, though [the giver be] a sinner, provided the gift has not been announced
33

beforehand. The Manes of the ancestors of that man who spurns such food, do not eat [his
oblations] for fifteen years, nor does the fire carry his offerings [to the gods]. (Manu 4:248 and
249)
cikitsakasya mgayo alya kntasya pina |
kulay ahakasya ca tem annam andyam || 1:6:19:14.||
[Another verse from a Purana declares]:
The food given by a physician, a hunter, a surgeon, a fowler, an unfaithful wife, or a non-
reproductive person (aa) must not be eaten. (Manu 4:211, 212.)
abhojya bhuktv naipuryam || 1:9:27:3.||
After having eaten forbidden food, one must fast, until the bowels are completely empty.

THE COOKS
bh ksa kavayum ity abhimukho- anna varjayet || 2:2:3:2.||
The [cook] shall not speak, nor cough, nor sneeze, while facing the food.
ken aga vsa ca-labhya-apa upaspet || 2:2:3:3.||
He shall wash his hands if he has touched his hair, his limbs, or his garment.
rya adhihit v dr saskartra syu || 2:2:3:4.||
Or dras may prepare the food, under the superintendence of people of the first three castes.
te sa eva-camana kalpa || 2:2:3:5.||
For them is prescribed the same rule of sipping water [as for their masters].
This Stra is a jpaka, as it indicates that pastambaalso recognises the different rules which are
usually prescribed in the Smtis for Brhmaas, Katriyas, Vaiyas, and dras. See above, 1:5:16:2.
adhikam ahar aha kea maru loma nakha vpanam || 2:2:3:6.||
Besides, the [cooks] shall daily trim their hair, their beards, the hair on their bodies, and their
nails.
udaka upasparana ca saha vsas || 2:2:3:7.||
And they shall bathe, keeping their clothes on.
Usually in bathing both ryas and dras wear no dress except the langoi.
api v-aamv eva parvasu v vaperan || 2:2:3:8.||
Or they may trim [their hair and nails] on the eighth day [of each half-month], or on the days of
the full and new moon.
parokam anna sasktam agnv adhiritya-adbhi proket |
tad deva pavitram ity cakate || 2:2:3:9.||
[The householder himself] shall place on the fire that food which has been prepared [by dras]
without supervision, and shall sprinkle it with water. Such food also they state to be fit for the
gods.
shall place on the fire in other words whatever food is prepared by unsupervised sudra cooks should
be reheated on the fire and then sprinkled with water and the recitation of mantras.
siddhe- anne tihan bhtam iti svmine prabryt || 2:2:3:10.||
34

When the food is ready, [the cook] shall stand before his master and announce it to him
[saying], It is ready.
tat su bhta vir anna tan m kyi-iti prativacana || 2:2:3:11.||
The answer [of the master] shall be, That well-prepared food is the means to obtain splendour;
may it never fail ! (Manu 2:54.)
SERVING FOOD
atithn eva-agre bhojayet || 2:2:4:11.||
One shall feed guests first, (Manu 3:115; Yaj. 1. 105.)
bln vddhn roga sabandhn str ca-antarvatn || 2:2:4:12.||
And infants, old or sick people, female [relations, and] pregnant women. (Manu 3:114; Yaj.
1.105.)
ye nity bhktiks tem anuparodhena savibhgo vihita || 2:4:9:10.||
The division of the food must be made in such a manner that those who receive daily portions
[servants & dependants] do not suffer by it.
kmam tmna bhry putra v- uparundhyn na tu-eva dsa karma karam ||2:4:9:11||
At his pleasure, the householder may stint himself, his wife, or his children, but by no means a
servant who does his work.
tath ca-tmano- anuparodha kuryd yath karmasv asamartha syt || 2:4:9:12.||
And he must not stint himself so much that he becomes unable to perform his duties.
atha-apy udharanti
aau grs muner bhaka oaa-arayavsina |
dvtriata ghasthasya- aparimita brahmacria ||
hita agnir anav ca brahmacr ca te traya |
ananta eva sidhyanti na-e siddhir ananatm iti || 2:4:9:13.||
Now they quote also [the following two verses]: Eight mouthfuls are the meal of an ascetic,
sixteen that of a hermit living in the woods, thirty-two that of a householder, and an unlimited
quantity that of a student. An Agnihotrin, a draught-ox, and a student, those three can do their
work only if they eat; without eating [much], they cannot do it. (Manu 4:28; Yaj. 3:55.)

PERMISSIBLE AND FORBIDDEN TRADE

avihit brhmaasya vaijy || padi vyavahareta paynm apayni vyudasyan ||
1:7:20:10,11||
Trade is not lawful for a Brhmaa [but] in times of distress he may trade in lawful
merchandise, avoiding the following [kinds], that are forbidden: (Manu 4:6, 10:82, Yaj.
3:35)
This Stra, which specifies only one part of a Vaiyas occupations as permissible for Brhmaas in
distress, implies, according to Haradatta, that his other occupations also, as well as those of a
Kshatriya, are permissible.
manuyn rasn rgn gandhn anna carma gav va lema udake tokmakive
pippali marce dhnya msam yudha sukta ca || 1:7:20:12.||
[Particularly] human trafficking, condiments and liquids, dyes, perfumes, food, skins, heifers,
35

substances used for gluing [such as lac], water, young cornstalks, substances from which
alcohol may be extracted, red and black pepper, corn, meat products, weapons, and the hope of
rewards for meritorious deeds. (Manu 10:86-89; Yaj. 3:36-39)
the hope of rewards for meritorious deeds this refers to the trading in indulgences i.e.
receiving money for chanting mantras, taking ceremonial baths and doing pious deeds for others in
these cases the merit is said to be transferred to the sponsor.
avihita ca-ete mitho vinimaya || 1:7:20:14.||
The exchange of the one of these [above mentioned goods] for the other is likewise unlawful.
annena ca-annasya manuy ca manusyai rasn ca rasair gandhn ca gandhair
vidyay ca vidynm || 1:7:20:15.||
But food [may be exchanged] for food, and people for people, and condiments for condiments,
and perfumes for perfumes, and learning for learning.
A brhmaa may thus earn a commission obtained through fascilitating an exchange of the stock
mentioned.
From the permission to exchange learning for learning, it may be known that it is not lawful to sell it
i.e. teach for a wage. Haradatta. (Manu 10:94)

TRANSGRESSIONS
atha patanyni || 1:7:21:7.||
Now [follows the enumeration of] the actions which cause loss of caste [Pataniya].
steyam bhiastya purua vadho brahma ujjha garbha tanam mtu pitur iti yoni
sabandhe saha-apatye str gamana sur pnam asayoga sayoga || 1:7:21:8.||
[These are] (a) stealing [gold], (b) crimes whereby one becomes an Abhiasta, (c) homicide, (d)
neglect of the Vedas, (e) causing abortion, (f) incestuous connection with maternal or paternal
uncles or aunts, (g) and with the offspring of such persons (cousins), (h) alcoholism, and (i)
socializing with persons the interaction with whom is forbidden.
gurv sakhi guru sakhi ca gatv-any ca para talpn || 1:7:21:9. 9 ||
That man falls who has sex with a female friend of a female Guru, or with a female friend of a
male Guru, or with any married woman.
Regarding the male Gurus see above. By female Gurus their wives are meant.
na-aguru talpe patati-ity eke || 1:7:21:10.||
Some [teachers declare], that he does not fall by having sex with any other married female
except his teachers wife.
ie. He need not perform so heavy a penance if the sex is consensual.

ATONEMENT
anryavapaiuna pratiiddhacrev abhakya abhojya apeyaprane dry ca reta
siktv-ayonau ca doavac ca karma abhisadhi prva ktv-anabhisadhi prva v-ab
ligbhir apa upasped vrubhir v-anyair v pavitrair yath karma abhysa ||
1:9:26:7.||
He who has been guilty of conduct unworthy of an ryan, of defaming others, of actions
36

contrary to the rule of conduct, of eating or drinking things forbidden, of sex with a dra
woman, of unnatural sex, of performing magic rites with intent [to harm his enemies] or [of
hurting others] unintentionally, shall bathe and sprinkle himself with water, reciting the [seven]
verses addressed to the Waters, or the verses addressed to Varua, or [other verses chosen from
the Anuvka, called] Pavitra, in proportion to the frequency with which the offence has been
committed.
The Anuvka is Taitt. Samh. 2:5:12.
Unnatural sex is defined by the commentators as ejaculating into any orrifice other than a vagina.
(reta siktv ayonau)
anry ayane bibhred dadad vddhi kayapa |
abrhmaa iva vanditv tev sta phatap || 1:9:27:10.||
He who has sex with a non-ryan woman, who lends money at interest, who drinks [other]
spirituous liquors [than Sura], he who praises everybody in a manner unworthy of a Brhmaa,
shall sit on grass, allowing his back to be scorched [by the sun].
According to Kha 26:7. One who has sex with a sudra woman must bathe and sprinkle himself with
water, reciting the [seven] verses addressed to the Waters, or the verses addressed to Varua, or [other
verses chosen from the Anuvka, called] Pavitra.

SPIRITUAL KNOWLEDGE
adhytmikn yogn anutihen nyya sahitn anaicrikn || 1:8:22:1.||
One shall strive by all means to acquire [the knowledge of] the tman, which results in the
[destruction of the passions, and] which prevent the wandering [of the mind from its ideal, and
fix it on the contemplation of the Atman].
The knowledge of the Vednta and the means which prepare one for the knowledge of the Atman, the
Self, the universal Self, are taught in this Paala before the penances, because they are most
efficacious for the removal of all negativity. The means are absence of anger etc., which are enumerated
1.8.23.6.
tma lbhn na para vidyate || 1:8:22:2.||
There is no higher [objective] than the attainment of [the knowledge of the] Atman.
Haradatta gives in his commentary a lengthy discussion on the Atman, which corresponds nearly to
akaras Introduction to and Commentary on the first Stra of Bdaryaa.
tatra-tma lbhyn-lokn udhariyma || 1:8:22:3.||
We shall quote the [Vedic] verses which refer to the attainment of [the knowledge of] the
Atman.
According to Haradatta, the following verses are taken from an Upanishad.
p prina sarva eva guh ayasya | ahanyamnasya vikalmaasya | acala cala niketa
ye- anutihanti te- amt || 1:8:22:4.||
All living creatures are the abode of Him who lies enveloped in matter, Who is immortal and
Who is taintless. Those become immortal who worship Him who is immovable and lives in a
movable dwelling.
The taintless one etc. is the Paramtman. The taints are merit and demerit which, residing in the
Manas, the internal organ of perception, are only falsely attributed to the Atman. To become immortal
means to obtain final liberation.
yad idam id iha-id iha loke viayam ucyate | vidhya kavir etad anutihed guh ayam ||
37

1:8:22:5.||
Renouncing all material objects [of the senses] a wise person shall strive after the [knowledge
of the] Atman.
tmann eva-aham alabdhv-etad dhita sevasva na-ahitam | atha-anyeu pratcchmi
sdhuhnam anapekay | mahnta tejasas- kya sarvatra nihita prabhum ||
1:8:22:6.||
O student, I, who had not recognised in my own self the great self-luminous, universal,
[absolutely] free Atman, which must be realised directly without the mediation of anything else,
desired [to find] it in others [the senses]. [But now as I have obtained the true knowledge, I do
so no more.] Therefore, follow also this good road that leads to welfare [liberation], and not the
one that leads into suffering [new births].
The verse is addressed by a teacher to his student according to Haradatta, but his interpretation is open
to many doubts.
sarva bhteu yo nityo vipacid amto dhruva | anago- aabdo- aarro- aspara ca
mahn-uci | sa sarva param kh sa vaiuvata || 1:8:22:7.||
It is That which is the eternal essence in all creatures, whose essence is wisdom, immortal,
unchangeable, devoid of parts, of expression, of the [subtle] body, [even] of touch, exceedingly
pure; That is the totality of Being, That is the highest goal; [he dwells in the middle of the body
like] the Viuvat day [which is in the middle of a Sattra-sacrifice]; That indeed, is [accessible to
all] like a town intersected by many streets.
The Stra contains a further description of the Paramtman.
ta yo- anutihet sarvatra prdhva ca-asya sad- caret |
durdara nipua yukto ya payet sa modeta viape || 1:8:22:8.||
He who meditates on That, and everywhere and always lives according to Dharma and who,
full of devotion, sees That which is difficult to be seen and subtle, will rejoice in [his] heaven.
Haradatta explains the word viap, heaven, by pain freed greatness, apparently misled by a bad
etymology. The heaven of the Atman is, of course, moka liberation, that state where the individual
Self becomes merged in the Brahman or Paramtman, which is pure essence, consciousness and joy.
tman payan sarva bhtni na muhyec cintayan kavi | tmna ca-eva sarvatra ya
payet sa vai brahm nka phe virjati || 1:8:23:1.||
That Brhmaa, who is wise and sees the Atman in all creatures, who pondering [thereon] does
not become confused, and who recognises the Atman in every thing, shines, indeed in heaven.
Shines in heaven i.e. becomes a beacon of light to others.
nipuo-ayn bisory ya sarvam vtya tihati | vary ca pthivy dhruva
sarvam rabhya tihati | sa indriyair jagato- asya jnd anyo- ananyasya jeyt
parameh vibhja | tasmt ky prabhavanti sarve sa mla vatika sa nitya ||
1:8:23:2.||
That which is consciousness itself and subtler than the thread of the lotus-fibre, pervades the
universe, and which, unchangeable and larger than the earth, contains the entire universe; That
which is different from the worldly knowledge, obtained by the senses and identical with its
objects, possesses the highest [form consisting of absolute knowledge]. From That, which
divides Itself, spring all [created] forms. That is the primary cause, That is eternal, That is
unchangeable.
This Stra again contains a description of the Paramtman.
38

DHARMA PRACTICE
ho darpati dpto dharmam atikrmati dharma atikrame khalu punar naraka || 1:4:12:4.||
A person elated [with success] becomes proud, a proud person transgresses the law, but
through the transgression of the law hell indeed [becomes his portion].
na-ima laukikam artha purasktya dharm caret || 1:7:20:1.||
One shall not fulfil the sacred duties merely in order to acquire material gains [such as fame,
gain, and honour].
niphal hy abhyudaye bhavanti || 1:7:20:2.||
For when they ought to be rewarding, [duties thus fulfilled] become fruitless.
tad yath-amre phala arthe nirmite chy gandha ity antpadyete |
eva dharma caryamam arth antpadyante || 1:7:20:3.||
[Material benefits] are produced as accessories [to the fulfilment of the law], just as in the case
of a mango tree, which is planted in order to obtain fruit, shade and fragrance [are the accessory
advantages].
na-u ced antpadyante na dharma hnir bhavati || 1:7:20:4.||
But even if there are no such [material gains, then at least] the sacred duties have been fulfilled.
anasyur dupralambha syt kuhaka aha nstika blavdeu || 1:7:20:5.||
One should not become irritated at, nor be deceived by the speeches of hypocrites, of rogues, of
atheists and of fools.
na dharma adharmau carata va sva iti | na deva gandharv na pitara ity cakate-
aya dharmo- ayam adharma iti || 1:7:20:6.||
Virtue and Sin do not go about and say, Here we are; nor do gods, Gndharvas, or Ancestors
say [to people], This is Dharma, that is Adharma.
yattv ry kriyama praasanti sa dharmo yad garhante so- adharma || 1:7:20:7.||
But that is Dharma, the practice of which wise men of the three twice-born castes praise; what
they blame, is Adharma.
The Stra is intended to show how the law should be ascertained in difficult cases. Haradatta quotes
here the passage of Yaj. 1. 9, on Pariads, and states that the plural ry shows that three or four must
be employed to arrive at a decision. See also Manu 12:108 seq.
sarvajanapadev eknta samhitam rym vtta samyag vintn vddhnm
tmavatm alolupnm admbhikn vtta sdya bhajeta || 1:7:20:8.||
One shall regulate the course of action according to the conduct, which in all countries is
unanimously approved by those of the three twice-born castes, who have been well-educated,
who are mature, self-controlled, free from greed and hypocrisy. (Manu 1:6.)

SELF IMPROVEMENT
do tu vinirghto yoga mla iha jvite |
nirhtya bhta dhyn kema gacchati paita || 1:8:23:3.||
But the eradication of the faults (doa) is brought about in this life by the means [called Yoga].
A wise person who has eradicated the [faults] which destroy the creatures, obtains liberation.
39

atha bhta dhyn don udhariyma || 1:8:23:4.||

Now we will enumerate the faults which tend to destroy the creatures.
krodho haro roo lobho moho dambho droho modyam atya parvda avasy kma
many antmyam ayogas te yoga mlo nirghta || 1:8:23:5.||
[These are] anger, exultation, anger, covetousness, delusion, maliciousness, hypocrisy, lying,
gluttony, calumny, envy, selfish desire, secret hatred, neglect to keep the senses in subjection,
neglect to concentrate the mind. The eradication of these [faults] takes place through the means
of [liberation called] Yoga.
akrodho- aharo- aroo- alobho- amoho- adambho- adroha satya vacanam anatyo-
apaiunam anasy savibhgas tyga rjava mrdava amo dama sarva bhtair
avirodho yoga ryam nasa tuir iti sarva ram samaya padni tny anutihan
vidhin srvagm bhavati || 1:8:23:6.||
Freedom from anger, from exultation, from anger, from stinginess, from delusion, from
hypocrisy [and] hostility; truthfulness, moderation in eating, silencing slander, freedom from
envy, self-denying generosity, avoiding the acceptance of gifts, straightforwardness, affability,
tranquility, self-discipline, peace with all created beings, concentration [of the mind on the
contemplation of the Atman], chilvalry, absence of maliciousness and contentment; these
[good qualities] have been settled by the agreement [of the wise] for all [the four] orders; one
who, according to the precepts of the sacred law, practises these, participates the universal
Being.

IMPURITY
atha-auci kari || 1:7:21:12.||
Now follows [the enumeration of] the acts which make people impure [Aucikara].
pratiiddhn msa bhakaam || uno manuyasya ca kukkua skar grmy
kravydasm || 1:7:21:14,15||
Eating the meat of forbidden [creatures], for example: a dog, a human, village cocks or pigs
or carnivorous animals,
manuy mtra pura pranam || 1:7:21:16.||
Eating the excrements of humans,
etny api patanyni-ity eke || 1:7:21:18.||
Some declare, that these acts [causing impurity] also cause one to lose caste.
ato- anyni doavanty auci kari bhavanti || 1:7:21:19.||
Other acts besides those [enumerated] are causes of impurity.
doa buddhv na prva parebhya patitasya samkhyne syd varjayet tv ena
dharmeu || 1:7:21:20.||
He who learns [that a man has] committed a transgression, shall not be the first to make it
known to others; but he shall avoid the [sinner], when performing religious ceremonies.
e.g. he is not to invite the culprit to feasts given during religious ceremonies. Haradatta.
40

ABLUTIONS
div ca irasa prvaraa varjayen mtra purayo karma parihpya || 1:11:30:14.||
And in the day-time he shall avoid wrapping up his head [with a turban], except when voiding
faeces.
iras tu prvtya mtra pure kuryd bhmy kicid antardhya || 1:11:30:15.||
But when voiding faeces, he shall envelop his head and place some [grass or the like] on the
ground. (Manu 4.49)
chyym mtra purayo karma varjayet || 1:11:30:16.||
One shall not void faeces in the shade [of a tree, where travellers rest].
sv tu chym avamehet || 1:11:30:17.||
But he may discharge urine on his own shadow.
na sa upnah-mtra pure kuryt ke pathy apsu ca || 1:11:30:18. ||
One shall not void faeces with shoes on, nor on a ploughed field, nor on a path, nor in water.
(Manu 4.45, 46; Yaj. 1:137)
tath hevana maithunayo karma-apsu varjayet || 1:11:30:19.||
One shall also avoid spitting into, or having sex in water. (Manu 4.56.)
pr mukho- annni bhujta uccared daki mukha |
uda mukha- mtra kuryt pratyak pdvanejanam iti || 1:11:31:1.||
One shall eat facing the east, void faeces facing the south, discharge urine facing the north, and
wash the feet facing the west.
agnim dityam apo brhmaa g devat ca-abhimukho mtra purayo karma varjayet ||
1:11:30:20.||
One shall not void faeces facing the fire, the Sun, water, a Brhmaa, cows, or [images of ] the
gods. (Manu 4:48, 52; Yaj. 1.134.)
amna loham rdrn oadhi vanaspatn rdhvn cchidya mtra purayo undhane
varjayet || 1:11:30:21.||
One shall avoid cleaning oneself after defecating or urinating with a stone, a clod of earth, or
with green [boughs of] herbs or trees which one has broken off.
sair vamajjanam apsu varjayet || 1:11:32:7.||
One should not submerge the head together with the body [in bathing],
devat abhidhna ca-aprayata || 1:11:31:4.||
And as long as one is impure one [shall avoid] mentioning the names of the gods.

CAMANA SIPPING OF WATER

upsane gur vddhnm atithn home japya karmai bhojana camane svdhyye ca
yajopavt syt || 1:5:15:1.||
When he shows his respect to Gurus or aged persons or guests, when he offers a burnt-oblation
[or other sacrifice], when he does japa at dinner, when sipping water and during the [daily]
recitation of the Veda, his garment [or his sacrificial thread] shall pass over his left shoulder and
41

under his right arm. (Taitt. Ar. 2:1:2 seq.; Manu 4, 58.)
uttrya tv cmet || 1:5:15:11.||
Also, when he has crossed a river, he shall purify himself by sipping water.
Haradatta considers that pastambaholds crossing a river to cause impurity. The natural and
probably the right interpretation, however, is that rejected by Haradatta, But he shall sip water after
having come out [of the river or tank].

PURIFICATION
na- aprokitam indhanam agnv dadhyt || 1:5:15:12.||
He shall not place fuel on the fire, without having sprinkled it [with water].
On the fire used for Vedic or Smarta sacrifices or for household purposes." . . . Some declare, that [the
fuel need not be sprinkled with water] if used for the kitchen fire. Haradatta.
prokya vsa upayojayet || 1:5:15:15.||
One shall put on a garment, [even if it is clean] only after having sprinkled it with water.
na upahata sa celo- vagheta || 1:5:15:16.||
If one has been touched by a dog, one shall bathe, with the clothes on;
praklya v ta deam agnin saspya puna praklya pdau ca-camya prayato
bhavati || 1:5:15:17.||
Or he becomes pure, after having washed that part [of his body] and having touched it with fire
and again washed it, as well as his feet, and having sipped water.
This second proceeding is adopted in case the dog has touched the hands or the lower parts of the
body, as may be learnt by the comparison of a verse of Manu.
agni na-aprayata sdet || na ca-enam upadhamet || 1:5:15:18,20.||
Unpurified, one shall not approach fire, [so near that the heat can be felt, nor shall one blow on
fire [to extinguish it]. (Manu 4, 53.)]. (Manu 4.142; Yaj. 1.155)
Haradatta mentions other explanations of this Stra. Some say, that the rauta fire may be kindled by
blowing, because that is ordained particularly in the Vjasaneyaka, but that the domestic fire is not to
be treated so. Others again consider the rule absolute, and say, that a hollow reed or bellows must be
used for kindling the fire, lest drops of saliva should fall upon it.
mtra ktv pura v mtra pura lepn anna lepn ucchia lepn retasa ca ye leps
tn praklya pdau ca- camya prayato bhavati || 1:5:15:23.||
When one has washed away the stains of urine and faeces after voiding urine or faeces, the
stains of food [after dinner], the stains of the food eaten the day before [from his vessels], and
the stains of semen, and has also washed the feet and afterwards has sipped water, one becomes
pure. (Manu 5:138.)
svapne kavathaukhik arv lambhe lohitasya kenm agner gav brhmaasya
striy ca-lambhe mahpatha ca gatv-amedhya ca- upaspya- aprayata ca
manuya nv ca paridhya-apa upaspet || 1:5:16:14.||
On touching during sleep or while sneezing the effluvia of the nose or of the eyes, on touching
blood, hair, fire, cattle, a Brhmaa, or a woman, and after having walked on the high road, and
after having touched an impure [thing or person], and after having put on his lower garment, he
shall either bathe or sip or merely touch water [until he considers himself clean]. (Manu 5:145.)
42

PUBLIC RELATIONS
kudrn kudr carit ca den na seveta || sabh samj ca || 1:11:32:18,19.||
One shouldnt visit inferior people nor countries which are inhabited by them, nor assemblies
and crowds. . (Manu 4.60 and 61.)
samja ced gacchet pradaki ktya- apeyt || 1:11:32:20.||
If one has entered a crowd, one shall leave it, turning in a clockwise direction [around the
crowd].
na saaye pratyakavad bryt || 2:6:12:21.||
One shall not talk of a doubtful matter as if it were clear.
prana ca na vibryt || 1:11:32:22.||
One should avoid answering directly a question [that is difficult to decide].
mla tla vhati durvivaktu praj pan yatana hinasti | dharma prahrda na
kumlanya rudan ha mtyur vyuvca pranam iti || 1:11:32:24.||
[The foolish decision] of a person who decided wrongly destroys his ancestors and his future
happiness, it harms his children, cattle, and house. Oh Dharmaprahrda, [this deed belongs]
not to Kumlana! thus decided Death, weeping, the question [addressed to him by the Rishi].
Haradatta tells the story to which the second half of the verse alludes, in the following manner:A
certain Rishi had two students, called Dharmaprahrda and Kumlana. Once they brought from the
forest two great bundles of firewood and threw them negligently into their teachers house, without
looking. One of the bundles struck the teachers little son so that he died. Then the teacher asked his
two students, Which of you two has killed him Both answered, Not I, not I. Hereupon the teacher,
being unable to [come to a decision in order to] send away the sinner and to keep the innocent one,
called Death, and asked him, Which of the two has killed the boy? Then Death, finding himself
involved in a difficult legal question, began to weep, and giving his decision, said, Oh
Dharmaprahrda, not to Kumlana [the dative has the sense of the genitive], this sin is none of
Kumlanas! Instead of declaring. Dharmaprahrda, thou hast done this, he said, The other did not
do it. Still from the circumstances of the case it appeared that the meaning of the answer was, The
other has done it. This was the decision which he gave crying,- The reading of the text rendered in
the translation is, dharmaprahrda na kumlanya.
ynasya bhra abhinihitasya-aturasya striy iti sarvair dtavya || 2:5:11:7.||
All must make way for a [laden] vehicle, for a person who carries a burden, for a sick person,
for a woman and others [such as senior citizens and infants].
vara jyyas ca-itarair varai || 2:5:11:8.||
And [way must be given], by the other castes, for those men who are superior by caste.
aia patita matta unmattnm tma svasti ayana arthena sarvair eva dtavya || 2:5:11:9.||
And for their own welfare everyone must make way for fools, outcasts, drunkards, and
madmen.
43

GENERAL LAWS
yath kath ca para parigraham abhimanyate steno ha bhavati-iti kautsa hrtau tath kava
pukarasd || 1:10:28:1.||
One who, under any conditions whatsoever, covets [and takes] another persons possessions is
a thief; thus [teach] Kautsa and Hrita as well as Kanva and Pukarasdi.
santy apavd parigrahev iti vryyai || 1:10:28:2.||
Vryyani declares, that there are exceptions to this law, in regard to some articles.
amyo yugya ghso na svmina pratiedhayanti || 1:10:28:3.||
For example seeds ripening in the pod, food for a draught-ox; [if these are taken], the
owners [ought] not [to] forbid it.
It is not a crime to steal food to feed onself or ones family or to feed a draught-ox which is being used
for work. The same rule Manu emphatically ascribes to himself, Manu 8:339. But see also 8:331.
ativyapahro vyddho bhavati || 1:10:28:4.||
To take even these things in too great a quantity is immoral.
One is permitted to take only that which one absolutely needs but not in excess.
sarvatra-anumati prvam iti hrta || 1:10:28:5.||
Hrita declares, that in every case the permission [of the owner must be obtained] first.
na patitam crya jti v daranrtho gacchet || 1:10:28:6.||
One shall not go to visit a fallen teacher or blood relation.
na ca-asmd bhogn upayujta || 1:10:28:7.||
Nor shall he accept the [means for procuring] enjoyments from such a person.
Haradatta remarks, that this Stra implicitly forbids to accept the heritage of an outcast. But it seems
that the intention of pastamba is that only that which is conducive to enjoyment and recreation and
not to ones livelihood is to be rejected.
yadcch sanipta upasaghya t vyativrajet || 1:10:28:8.||
If he meets them accidentally he shall silently touch [their feet] and pass on.
mt putratvasya bhysi karmy rabhate tasy ur nity patitym api ||
1:10:28:9.||
A mother does very many acts for her son, therefore he must constantly serve her, though she
be fallen.
No matter what offence a mother is guilty of she is never to be neglected or shunned by her sons
everything must be done to care for and support her.
na tu dharma sanipta syt || 1:10:28:10.||
But [there shall be] no inclusion [of a fallen mother] in acts performed for the acquisition of
spiritual merit (dharma).
Although she is never to be shunned socially or excluded from general ceremonies and celebrations such
as births or marriages, she may not be included in ceremonies and acts which are performed solely for
the aqquisition of merit such as the dedication of a park, well, hospital etc.
44

yo hy tmna para v-abhimanyate- abhiasta eva sa bhavati || 1:10:28:17.||

For he who takes his own or anothers life becomes an Abhiasta.
A person who attempts suicide but fails becomes an outcaste. Here pastamba extends the previous
definition of an abhiasta to include all those guilty of pre-meditated murder, for what is common to
both these crimes is intent. The previous definition was applied to those who killed brhmaas
either learned or unlearned or one initiated for a Soma-yga. Nowadays the extended definition would
apply i.e. all murderers would be considered as abhiastas.
dra vyatikram khara ajina bahir loma paridhya dra vyatikramie bhikm iti sapta
agri caret | s vtti a msn || 1:10:28:19.||
He who has unjustly abandoned his wife shall put on an asss skin, with the hair turned outside,
and beg in seven houses, saying, Give alms to him who abandoned his wife. That shall be his
livelihood for six months.
And then he should take her back as before.
striys tu bhart vyatikramekcchra dvdaa rtrbhysas tvanta klam || 1:10:28:20.||
But if a wife abandons her husband, she shall perform the twelve-night Kcchra penance for as
long a time [i.e. 6 months].
park artho- api brhmaa yudha na-dadta || 1:10:29:6.||
A Brhmaa shall not take a weapon into his hand, though he be only desirous of examining it.
yo his artham abhikrnta hanti manyur eva manyu spati na tasmin doa iti pure
|| 1:10:29:7.||
In a Pura [it has been declared], that one who kills an assailant does not sin, for [in that case]
wrath meets wrath.
There any act of violence in self-defence or the defence of another women, children and the weak is
not considered as a sin. The fact that pastambamentions it as coming from a Pura i.e. a commonly
held teaching seems to suggest that he himself has some undefined reservations.

HOSPITALITY
agnir iva jvalann atithir abhygacchati || 2:3:6:3.||
A guest comes to the house resembling a burning fire.
The object of this Stra is to show the absolute necessity of feeding a guest. For, if offended, he might
burn the house with the flames of his anger.
sva dharma yukta kuumbinam abhygacchati dharma puraskro na-anya prayojana so-
atithir bhavati || 2:3:6:5.||
A guest (atithi) is one who, approaches a householder solely for the fulfilment of his religious
duties (Dharma), and with no other purpose. (Manu 3:102, 103; Yaj. 1:111.)
tasya pjy nti svarga ca || 2:3:6:6.||
The reward for honouring [such a guest] is immunity from misfortunes, and heavenly bliss.
(Yaj. 1.109. Manu 3:101.)
tam abhimukho- abhygamya yath vaya sametya tasya-sanam hrayet || 2:3:6:7.||
One shall go out to meet such [a guest], honour him according to his age [by the formulas of
salutation prescribed], and cause a seat to be given to him.
sntvayitv tarpayed rasair bhakyair adbhir avarrdhyena-iti || 2:3:6:14.||
45

He shall converse kindly [with his guest], and please him with milk or other [drinks], with
eatables, or at least with water.
vasatha dadyd upari ayym upastaraam upadhna sa avastaraam abhyajana
ca-iti || 2:3:6:15.||
He shall offer to his guest a room, a bed, a mattress, a pillow with a cover, and ointment, and
what else [may be necessary].
Ointment, ie. oil or clarified butter for anointing the feet. Haradatta. Manu 3:107.
anna saskartram hya vrhn yavn v tad arthn nirvapet || 2:3:6:16.||
[If dinner has already been finished before the arrival of the guest], he shall call his cook and
give him rice or wheat for [preparing a fresh meal for] the guest. (Manu 3:108.)
uddhtny annny aveketa-ida bhy3 id3m iti ||2:3:6:17.||
[If dinner is ready when the guest arrives], he himself shall serve out the food and look at it,
saying [to himself], Is this [portion] greater, or this ?
bhya uddhara-ity eva bryt || 2:3:6:18.||
He shall say, Take out a larger [portion for the guest].
sarvy udaka prvi dnni || 2:4:9:8.||
All gifts are to be preceded by [pouring out] water.
Consequently a gift of food also. The custom is to pour water, usually with the spoon called Darvi;
[Pall], into the extended palm of the recipients right hand.
dvian dviato v na-annam anyd doea v mmsamnasya mmsitasya v ||
2:3:6:19.||
A guest who is at enmity [with his host] shall not eat his food, nor [shall he eat the food of a
host] who hates him or accuses him of a crime, or of one who is suspected of a crime. (Manu 4,
213; Yaj. 1. 162.)
ppmna hi sa tasya bhakayati-iti vijyate || 2:3:6:20.||
For it is declared in the Veda that he [who eats the food of such a person] eats his guilt.
sa ea prjpatya kuumbino yajo nitya pratata || 2:3:7:1.||
This reception of guests is an everlasting [rauta] sacrifice offered by the householder to
Prajpati.
Prajpatya may mean either created by Prajpati or sacred to Prajpati. Haradatta.
yo- atithnm agni sa havanyo ya kuumbe sa grhapatyo yasmin pacyate so-
anvhryapacana || 2:3:7:2.||
The fire in the stomach of the guest [represents] the Ahavanya, [the sacred fire] in the house of
the host represents the Grhapatya, the fire at which the food for the guest is cooked
[represents] the fire used for cooking the sacrificial viands [the Dakingni].
In the first Stra the reception of guests had been compared to an everlasting Vedic sacrifice. This
analogy is traced further in detail in this Stra. One of the chief characteristics of a Vedic sacrifice is
the vitna or the use of three sacred fires; Hence pastambashows that three fires also are used in
offering hospitality to guests.
rja pui praj pan i prtam iti ghm anti ya prvo-atither anti ||
2:3:7:3.||
46

One who eats before the guests consumes the food, the prosperity, the children, the cattle, the
merit which his family acquired by sacrifices and charitable works.
paya upasecanam annam agnioma samita sarpi-ukthya samita madhun-atirtra
samita msena dvdaa aha samitam udakena praj vddhir yua ca || 2:3:7:4.||
Food [offered to guests] which is mixed with milk procures the reward of an Agnioma-
sacrifice, food mixed with clarified butter procures the reward of an Ukthya, food mixed with
honey the reward of an Atirtra, food accompanied by meat the reward of a Dvdaa, [food
and] water numerous offspring and long life.
Regarding the Agnioma and the other sacrifices mentioned, see Aitareya Brhmaa 111:8; 4:1:4.
priy apriy ca-atithaya svarga loka gamayanti-iti vijyate || 2:3:7:5.||
It is declared in the Veda, Both welcome and unwelcome guests procure heaven [for their
host].
eka rtra ced atithn vsayet prthivl lokn abhijayati dvityay-antarikys ttyay
divy caturthy parvato lokn aparimitbhir aparimitl lokn abhijayati-iti vijyate ||
2:3:7:16.||
One who entertains guests for one night obtains earthly happiness, a second night gains the
middle air, a third heavenly bliss, a fourth the world of unsurpassable bliss; many nights
procure endless worlds. That has been declared in the Veda.
asamudeta ced atithir bruva gacched sanam udakam anna rotriyya dadmi-ity eva
dadyt | evam asya samddha bhavati || 2:3:7:17.||
If an unlearned person who pretends to be [worthy of the appellation] guest approaches, one
shall offer a seat, water, and food, [thinking] I give it to a learned Brhmaa. Thus [the merit]
of his [gift] becomes [as] great [as if a learned Brhmaa had received it].
This illustrates the power of ones mental attitude and resolve.
yena kta vasatha syd atithir na ta pratyuttihet pratyavarohed v purastt-ced
abhivdita || 2:4:2:8:1||
On the second and following days of the guests stay, the host shall not rise or descend.
If the guest is staying for a few days then formalities need to be observed only on the first day and not
thereafter the guest is treated as any other member of the household.
eabhoj-atithn syt || 2:4:2:8:2.||
One shall eat after the guests. (Manu 3:117; Yaj. 1.105.)
na rasn ghe bhujta-anavaeam atithibhya || 2:4:2:8:3.||
One shall not consume all the flavoured liquids in the house, so as to leave nothing for guests.
Flavoured liquids, ie. milk, whey, lassi, juices etc.
na-tma artham abhirpam anna pcayet || 2:4:2:8:4.||
One shall not have sweets prepared for his own sake. (Manu 3:106.)
atithi nirktya yatra gate bhojane smaret tato viramya- upoya || 2:4:2:8:14.||
If one recalls at any time during dinner, that one has refused [hospitality to] a stranger, he shall
at once stop eating and fast for the rest of that day.
vo bhteyath manasa tarpayitv sasdhayet || 2:4:9:1.||
And on the following day [he shall search for him], feast him to his hearts content, and
47

accompany him [on his departure]. (Yaj. 1.113.)

ynavantam ynt || 2:4:9:2.||
[If the guest] possesses a vehicle, [he shall accompany him] as far as that.
yvat-na- anujnyd itara || 2:4:9:3.||
Any other [guests he must accompany], until permission to return is given.
apratbhy smno nivarteta || 2:4:9:4.||
If a guest forgets [to give leave to depart], the [host] may return upon reaching the boundary of
the village.
sarvn vaivadeve bhgina kurvta- va clebhya || 2:4:9:5.||
To all [those who come for food] at [the end of] the Vaivadeva he shall give a portion, even to
dogs and chalas.
abhve bhmir udaka tni kaly vg iti | etni vai sato- agre na kyante kadcana-iti
|| 2:2:4:14. ||
If there is no food; [then] earth, water, grass, and a kind word, indeed, never fail in the house of
a good person. Thus [say those who know the law]. (Manu 3:101; Yaj. I:107.)
In the event of there being no food in the house then the minimum that should be offered to guests is a
grass-mat to sit upon, water to drink and kind words.

MADHUPARKA
dadhi madhu sasa madhu parka payo v madhu sasam || abhva udakam ||
2:4:2:8:8,9 ||
The Madhuparka shall consist of curds mixed with honey, or of milk mixed with honey. In the
absence [of these substances] water [mixed with honey may be used].(Av G s 1:24, 5 & 6.)
Madhuparka is a procedure for formally welcoming certain types of distinguished visitors
go madhu parka arho veda adhyya || 2:4:2:8:5 ||
[A guest] who can repeat the [whole] Veda [together with the supplementary books] is worthy
to receive a cow and the Madhuparka, (Manu 3:119 and 120; Yaj 1:110.)
A guest of this type is also called goghna, cow-killer, because formerly a cow used to be killed on the
arrival of a distinguished guest. The rite is described by Avalyana Ghya-stra 1:24, 31-33.
crya tvik sntako rj v dharma yukta || 2:4:2:8:6.||
[And also] the teacher, an officiating priest, a Sntaka, and a just king [though not learned in the
Veda].
Nowadays the only time Madhuparka is offered is at the time of marriage to the son-in-law (who is
supposed to be a sntaka i.e. vedic graduate). In lieu of the cow a coconut is offered which he rolls away
with a request not to kill the cow for him but to let it roam about and eat grass and drink water.
cryya-tvije vaurya rja iti parisavatsard upatihadbhyo gaur madhu parka ca ||
2:4:2:8:7.||
A cow and the Madhuparka [shall be offered] to the teacher, to an officiating priest, to a father-
in-law, and to a king, if they come after a year has elapsed [since their former visit].
48

DONATIONS & CHARITY

bhikae nimittam cryo vivho yajo mt pitror bubhr-arhata ca niyama vilopa ||
2:5:10:1.||
The reasons for [which] begging [is permissible are], [in order to collect the fee for] the teacher,
[to celebrate] a wedding, or a rauta-sacrifice, in order to support ones parents, and the
[impending] interruption of religious ceremonies performed by a worthy man. (Manu 4;251;
11:1 seq.; Yaj.1.216)
By the term arhat, a worthy person, a Brhmaa is here designated who has studied the Veda and
performs an Agnihotra.
tatra gun samkya yath akti deyam || 2:5:10:2.||
[The donor] must examine the qualities [of the petitioner] and give according to his means.
indriya prty arthasya tu bhikaam animittam | na tad driyeta || 2:5:10:3.||
But if persons solicit donations for the sake of sensual gratification, that is improper; one
should disregard them.
y-ukt ca dharma yukteu dravya parigraheu ca || 2:8:20:18.||
And let him acquire money in all ways that are lawful.
pratipdayit ca trthe || 2:8:20:19.||
And let him spend money on worthy [persons or objects]. (Manu 11:6, and passim).
yant ca-atrthe yato na bhaya syt || 2:8:20:20.||
And let him not give anything to an unworthy [person], whom he does not fear.
sagraht ca manuyn || 2:8:20:21.||
And let him conciliate people [by gifts or kindness].
deata klata aucata samyak pratigrahtta iti dnni pratipdayati || 2:6:15:12.||
One shall distribute his gifts at the proper places, at the proper times, at the occasion of
purificatory rites, and to proper recipients. (Manu 3:98.)

CHOOSING A PRIEST
na- anancnam tvija vte na paamnam || 2:5:10:8.||
One [shall] not chose a priest who is unlearned in the Veda, nor one who haggles [about his
fee].
ayjyo- anadhyna || 2:5:10:9.||
[A priest] shall not officiate for a person unlearned in the Veda.

CEREMONIAL PROTOCOL
nityam uttara vsa kryam || 2:2:4:21.||
[A householder] must always wear his garment over [his left shoulder and under his right arm].
api v stram eva- upavtrthe || 2:2:4:22.||
Or he may use a cord only, slung over his left shoulder and passed under his right arm, instead
49

of the garment.
These 2 stras indicate that the wearing of the sacred thread (yajopavtam) was optional in the time of
pastamba and originally was used as a substitute for the actual garment (anga-vastra).
ucn mantravata sarva ktyeu bhojayet || 2:6:15:11.||
At all religious ceremonies, he shall feed Brhmaas who are pure and who have [studied and
remember] the Veda. (Manu 3:128)
na kra lavaa homo vidyate || 2:6:15:14.||
No food mixed with spices or salt can be offered as a burnt-offering.
That [substance] is called kara, of pungent or alkaline taste, the eating of which makes the saliva
flow. Haradatta.
tath-avarn na sasasya ca || 2:6:15:15.||
Nor [can food] mixed with bad food [be used for a burnt-oblation].
Avarnna, bad food, is explained by kulittha which is a kind of vetch which is considered low food,
and eaten by the lower castes only. The meaning of the Stra, therefore - If anybody has been forced
by poverty to mix his rice or Dal with kulittha or similar bad food, he cannot offer a burnt-oblation at
the Vaivadeva ceremony with that. He must observe the rule, given in the following Stra.
ahaviyasya homa udcnam ua bhasma- apohya tasmi juhyt tad- hutam ahuta ca-
agnau bhavati || 2:6:15:16.||
If [he is obliged to offer] a burnt-offering of food unfit for that purpose, he shall take hot ashes
from the northern part of his fire and offer the food in that. That oblation is not offered in the
fire.
na str juhuyt || 2:6:15:17.||
A female shall not offer any oblation into the fire.
na- anupeta || 2:6:15:18.||
Nor a child, that has not been initiated.
-upanayand ity aparam || 2:6:15:22.||
The best [opinion is, that children are not subjected to rules of purity and impurity] until the
initiation has been performed.
atra hy adhikra strair bhavati || 2:6:15:23.||
For at that [time a child] according to the rules of the Veda obtains the right [to perform the
various religious ceremonies].
s nih || 2:6:15:24.||
That ceremony is the limit [from which the capacity to fulfil the law begins].

CRIMINAL ACTS
prayojayit mant kart-iti svarga naraka phaleu karmasu bhgina || 2:11:29:1.||
He who instigates, he who assists in, and he who commits [an act, these three] share its rewards
in heaven and its punishments in hell.
yo bhya rabhate tasmin phala viea || 2:11:29:2.||
The one amongst these who contributes most to the accomplishment [of the act obtains] a
50

greater share of the result.

vivde vidy abhijana sapann vddh medhvino dharmev a viniptina || 2:11:29:5.||
Men of learning and pure descent, who are aged, clever in reasoning, and careful in fulfilling the
duties [of their caste and order, shall be the judges] in lawsuits. (Yaj. 2:2)
puyhe prtar agnv iddhe- apmante rjavaty ubhayata samkhypya sarva anumate
mukhya satya prana bryt || 2:11:29:7.||
A person who is possessed of good qualities [may be called as a witness, and] shall answer the
questions put to him according to the truth, on an auspicious day, in the morning, before a
kindled fire, standing near [a jar full of water, in the presence of the judge, and with the consent
of all [of both parties and of the judges], after having been exhorted [by the judge] to be fair to
both sides. (Manu 8:87 seq.; Yaj. 2:68 s 75)
ante rj daa praayet || 2:11:29:8.||
If [he is found out speaking] an untruth, the government shall punish him. (Manu 8:119 seq.)
satye svarga sarva bhta praas ca || 2:11:29:10.||
If he speaks the truth, [his reward will be] heaven and the approbation of all created beings.
(Manu 8:81 seq.)
INHERITANCE
jvan putrebhyo dya vibhajet sama klbam unmatta patita ca parihpya || 2:6:14:1.||
[The householder] should, during his lifetime, divide his wealth equally amongst his sons,
excepting the kliba (non-reproductive or gay), the insane, and the outcast.
The last Stra of Kha 13 and the first of Kha 14 are quoted by Colebrooke, Digest, Book 5:
Text xlii, and Mikara, Chap. 1. Sect. iii, Par. 6. Colebrooke translates, jvan, during his lifetime,
by who makes a partition during his lifetime. This is not quite correct, pastambaintends to exhort
householders to make a division during their lifetime, as later they ought to become ascetics or
hermits.
putra abhve ya pratysanna sapia || 2:6:14:2.||
On the absence of sons the nearest Sapia [takes the inheritance].
Haradatta gives in his commentary a full summary of the rules on the succession of remoter relations.
One point only deserves special mention. He declares that it is the opinion of Apastamba, that widows
cannot inherit. In this he is probably right, as pastambadoes not specifically mention them, and the
use of the masculine sapinda precludes the possibility of including them under that collective
term. It seems to me certain, that Apastamba, like Baudhyana, considered women, especially widows,
unfit to inherit.
tad abhva crya crya abhve- antevs htv tad artheu dharma ktyeu v- upayojayet
|| 2:6:14:3.||
On their absence the guru [inherits]; on the absence of the guru a student shall take [the
deceaseds wealth], and use it for religious works for the [deceaseds] benefit, or [he himself
may enjoy it];
duhit v || 2:6:14:4.||
Or the daughter [may take the inheritance].
Some say on the absence of sons, others that the rule refers to the preceding Stra (ie. that the
daughter inherits on failure of students only). Haradatta.
sarva abhve rj dya hareta || 2:6:14:5.||
51

On absence of all [relations] let the State take it.

Because the word all is used, [the Government shall take the estate] only on failure of Bandhus and
Sagotras, ie. relatives within twelve degrees. Haradatta.
jyeho dyda ity eke || 2:6:14:6.||
Some declare, that the eldest son alone inherits.
The other sons shall live under his protection. Haradatta. Mikara, Chap. 1. iii, Par. 6.
ratha pitu parbha ca ghe || 2:6:14:8.||
The vehicle and the furniture in the house are the fathers [share].
Mikara, Chap. 1. Sect. iii, Par. 6. Both the P.U. and Mr. U.MSS. of the Ujjval read ratha piturao
ghe yat-paribham upakaraam phdi tadapi, the chariot [is] the fathers share; the furniture
which [is] in the house, that also.
alakro bhryy jti dhana ca-ity eke || 2:6:14:9.||
According to some, the share of the wife consists of her gold-ornaments, and the wealth [which
she may have received] from her relations.
The Mikara, loc. cit., apparently takes the words according to some as referring only to property
received from relations. The former interpretation is, however, admissible, if the Stra is split into
two.
tat-strair vipratiiddham || 2:6:14:10.||
That [preference of the eldest son] is forbidden by the Shastras.
The stras are, according to Haradatta, the Vedas.
manu putrebhyo dya vyabhajad ity avieea ryate || 2:6:14:11.||
For it is declared in the Veda, without [marking] a difference [in the treatment of the sons]:
Manu divided his wealth amongst his sons. (Taittiriya Samhita 3:1:9:4)
atha-api tasmt-jyeha putra dhanena niravasyayanti-ity ekavat- ryate || 2:6:14:12.||
Now the Veda declares also in conformity with [the rule in favour of the eldest son] alone:
They distinguish the eldest by [a larger share of] the heritage.
Athpi [now also] means and certainly. They distinguish, they set apart the eldest son by wealth:
this has been declared in the Veda in conformity with [the rule regarding] sons [heir, Stra 6]. He
denies [Stra 13] that a passage also, which agrees with the statement that the eldest son alone inherits,
is found in the Veda. Haradatta. See Taittiriya Samhita 2:5:2:7.
sarve hi dharma yukt bhgina || 2:6:14:14.||
Therefore all [sons] who are virtuous inherit.
yas tv adharmea dravyi pratipdayati jyeho- api tam abhga kurvta || 2:6:14:15.||
But him who wastes money unrighteously, he shall disinherit, though he be the eldest son.
The translation of pratipdayati, expends, by gains, which is also proposed by Gagannatha, is
against Apastambas usage, see 2:5:11, 17, and below, 2:8:20:19
Jy patyor na vibhgo vidyate || 2:6:14:16.||
No division takes place between husband and wife.
According to Haradatta, this Stra gives the reason why, no share has been set apart for the wife.
pigrahad-hi sahatva karmasu || 2:6:14:17.||
For, from the time of marriage, they are united in religious ceremonies,
52

tath puya phaleu || 2:6:14:18.||

Likewise also as regards the rewards for works by which spiritual merit is acquired,
dravya parigraheu ca || 2:6:14:19.||
And with respect to the acquisition of property.
na hi bhartur vipravse naimittike dne steyam upadianti || 2:6:14:20.||
For they declare that it is not a theft if a wife expends money on occasions [of necessity] during
her husbands absence.
It is the duty of the wife to spend and manage the finances of the home.
kuumbinau dhanasya-ate || 2:11:29:3.||
Both the wife and the husband have power over [their] common property.
Above we are told that no division takes place between husband and wife and here we are told that they
have property in common this would therefore indicate that on the death of one of the partners the
entire property devolves upon the other.
tayor anumate- anye- api tad-hiteu varteran || 2:11:29:4.||
By their permission, others also may act for their good [in this and the next world, even by
spending money].
Others, ie. the sons and the rest. May acquire some of the property upon the death of one of the parents.

PROTOCOLS OF DEATH & DYING

mtu ca yoni sabandhebhya pitu ca- saptamt purud yvat v sabandho jyate
te preteu-udaka upasparana garbhn parihpya-aparisavatsarn ||2:6:15:2.||
On account of the blood relations of his mother and [on account of those] of his father within
six degrees, or, as far as the relationship is traceable, he shall bathe if they die, excepting
children that have not completed their first year. (Manu 5:60; Yaj. 1. 53; Manu 5:60; Manu
5:58; Yaj .3:3.)
mt pitarv eva teu || 2:6:15:3.||
On account of the death of the latter [children that die within the first year] the parents alone
bathe.
hartra ca || 2:6:15:4.||
And those who carry them out. (Manu 5:69 and 70).
bhryy parama guru sasthy ca-aklam abhojanam || 2:6:15:5.||
If a wife or one of the chief Gurus [a father or crya] die, besides, fasting [is ordained from the
time at which they die] up to the same time [on the following day]. (Manu 5:80.)
tura vyajanni kurvran || 2:6:15:6.||
[In that case] they shall also show the [following] signs of mourning:
ken prakrya psn opyekavsaso (psn opya-ekavsaso ?) daki mukh sakd
upamajjaya- uttrya-upavianti || 72:6:15:7 ||
Dishevelling their hair and covering themselves with dust [they go outside the village], and,
clothed with one garment, their faces turned to the south, stepping into the river they throw up
water for the dead once, and then, ascending [the bank], they sit down.
53

tat pratyayam udakam utsicya-apratk grmam etya yat striya hus tat kurvanti ||
2:6:15:9.||
They pour out water consecrated in such a manner that the dead will know it [to be given to
them]. Then they return to the village without looking back, and perform those rites for the dead
which the women declare to be necessary.
Yaj. 3:5:7 seq. The Mantra to be spoken in throwing the water is, I give this water for you N.N. of the
family of N.N. The water ought to be mixed with sesame.
According to Haradatta those who know the correct interpretation, declare that the word women
denotes in this Stra the Smtis. But I fear these learned interpreters will find few adherents among
those who pay attention to the last Stra of this work.

SRADDHA MEMORIAL CEREMONIES

saha deva manuy asmil loke pur babhvu | atha dev karmabhir diva jagmur
ahyanta manuy | te ye tath karmy rabhante saha devair brahma ca-amumil
loke bhavanti | atha-etan manu rddha abda karma provca || 2:7:16:1.||
Formerly humans and gods lived together in this world. Then the gods in reward of their
sacrifices went to heaven, but humans were left behind. Those who perform sacrifices in the
same manner as the gods did, dwell [after death] with the gods and Brahma in heaven. Now
[seeing humans left behind], Manu revealed a ceremony, which is designated by the word
rddha (a post-mortem-oblation).
Intending to give the rules regarding the monthly rddha, he premises this explanatory statement in
order to praise that sacrifice. Haradatta.
praj nireyas ca || 2:7:16:2.||
And [thus this rite has been revealed] for the liberation of humankind.
The reading nireyasa ca apparently has given great trouble to the commentators. Their
explanations are, however, grammatically impossible. The right one is to take nireyasa as a Vedic
instrumental, for nireyasena, which may designate the reason. If the dative is read, the sense
remains the same.
tatra pitaro devat brhmas tv havanya arthe || 2:7:16:3.||
At that [rite] the Manes [of ones father, grandfather, and great-grandfather] are the deities [to
whom the sacrifice is offered]. But the Brhmaas, [who are fed,] represent the Ahavanya-fire.
The comparison of the Brhmaas with the Ahavanya indicates that to feed Brhmaas is the chief act
at a rddha. - Haradatta.
msi msi kryam || 2:7:16:4.||
That rite must be performed in each month. (Manu 3:122, 123; Yaj. 1:217.)
apara pakasya-apara ahna reyn || 2:7:16:5.||
The afternoon of [a day of] the latter half is preferable [for it]. (Manu 3:255, 278)
tath-apara pakasya jaghanyny ahni || 2:7:16:6.||
The last days of the latter half [of the month] likewise are [preferable to the first days].
sarvev eva-apara pakasya-ahassu kriyame pitn | kartus tu kla abhiniyamt phala
viea || 2:7:16:7.||
[A rddha] offered on any day of the latter half of the month gladdens the Manes. But it
procures different rewards for the officiator according to the time observed. (Manu 3:277; Yaj.
54

1:264, 265.)
tatra dravyi tilam vrhi yav po mla phalni || 2:7:16:23.||
The substances [to be offered] at these [sacrifices] are sesame, ma, rice, barley, water, roots,
and fruits. (Manu 3:267 Yaj 1:257)
snehavati tv eva-anne tvratar pit prtir drghysa ca klam || 2:7:16:24.||
But, if food mixed with animal-fat [is offered], the satisfaction of the Manes is greater, and
[lasts] a longer time.
tath dharma htena dravyea trthe pratipannena || 2:7:16:25.||
Likewise, if money, lawfully acquired, is given to worthy [persons].
savatsara gavyena prti || 2:7:16:26.||
Beef satisfies [the Manes] for a year. (Manu 3:271)
bhysam ato mhiea || 2:7:16:27.||
Buffalos [meat] for a longer [time] than that.
etena grmya arayn pan msa medhya vykhytam || 2:7:16:28.||
By this [permission of the use of buffalos meat] it has been declared that the meat of [other]
tame and wild animals is fit to be offered.
khaga upastarae khaga msena-nantya klam || 2:7:17:1.||
[If] rhinoceros meat [is fed to Brhmaas seated] on [seats covered with] the skin of a
rhinoceros, [the Manes are satisfied] for a very long time. (Manu 3:272; Yaj. 1;259).
tath atabaler matsyasya msena || 2:7:17:2.||
[The same effect is obtained] by [offering the] flesh [of the fish called] atabali,
See Manu 5:16 where Rohita is explained by atabali.
vrdhrasasya ca || 2:7:17:3.||
And by [offering the] meat of the [crane called] Vrdhrasa.
gua hny tu pare samudeta sodaryo- api bhojayitavya || 2:7:17:5.||
If strangers are deficient in the [requisite] good qualities, even a full brother who possesses
them, may be fed [at a rddha].
atha-apy udharanti
sabhojan nma pica bhik na-e pitn gacchati na-uta devn || 2:7:17:7.||
Now they quote also [in regard to this matter the following verse]:
The food eaten [at a sacrifice] by persons related to the giver is, indeed, a gift offered to the
ghosts. It reaches neither the Manes nor the gods.
iha-eva sabhujat daki kult kula vinayati-iti || 2:7:17:9.||
The meaning [of the verse] is, that gifts which are eaten [and offered] mutually by relations,
[and thus go] from one house to the other, perish in this world.
Charity which is given between families is simply a social transaction and does not give the rewards of
charity done to the needy strangers.
tulya gueu vayo vddha reyn dravya ka ca-psan || 2:7:17:10.||
If the good qualities [of several persons who might be invited] are equal, old men and [amongst
55

these] poor ones, who wish to come, have the preference.

vitra ipi via para talpa gmy yudhya putra dra utpanno brhmaym ity ete
rddhe bhujn pakti da bhavanti || 2:7:17:21.||
The following persons defile the company if they are invited to a raddha, viz. a leper, a bald-
man, an adulteror, the son of a Brhmaa who follows the profession of a Katriya, and the son
of [a Brhmaa who by marrying first a dra wife had himself become] a dra, born from a
Brhmaa woman.
Manu 3:152 - 166, and particularly 153 and 154; Yaj. 1. 222 - 224.
Haradattas explanation of the word dra by a Brhmaa who has become a dra is probably right,
because the son of a real dra and of a Brhmaa male a Cala, and has been disposed of by the
preceding stra.
trimadhus trisuparas triciketa caturmedha pacgnir jyeha smago veda adhyyy
ancnaputra rotriya ity ete rddhe bhujn pakti pvan bhavanti || 2:7:17:22.||
The following persons sanctify the company if they eat at a raddha, viz. one who has studied
the three verses of the Veda containing the word Madhu, each three times; one who has
studied the part of the Veda containing the word Suparna three times; a Tri-naciketa; one who
has studied the Mantras required. for the four sacrifices [called Ava-medha, Purua-medha,
Sarva-medha. and Pitri-medha]; one who keeps five fires; one who knows the Smn called
jyea; one who fulfils the duty of daily study; the son of one who has studied and is able to
teach the whole Veda with its Agas, and a rotriya.
Compare Manu-3:185, 186;.Yaj.1:219-221.
The three verses to be known by a Trimadhu are, Madhu vata ritayate, etc., which occur both in the
Taitt. Samh; and in the Taitt. Ar. The explanation of Trisuparna is not certain. Haradatta thinks that it
may mean either a person who knows the three verses catu-kapard yuvati supe, etc., Taittiriya
Brhmaa 1:2:1:27 etc., or one who knows the three Anuvkas from the Taittiriya Arayaka 10:48 -
50, beginning, Brahmam-etu mam, etc. The word Tri-naciketa has three explanations:- . A person
who knows the Naciketa-fire according to the Taittiriya Kahavalli, and the Satapatha, ie. has studied
the portions on the Naciketa-fire in these three books. b. A person who has thrice kindled the
Naciketa-fire. c. A person who has studied the Anuvkas called Virajas. Catur-medha may also
mean he who has performed the four sacrifices: enumerated above.
na ca nakta rddha kurvta || 2:7:17:23.||
He shall not perform [any part of] a raddha at night. (Manu 3:280).
nityarddham || 2:8:18:5.||
[Now follows] the daily raddha. (Manu 3:82 seq.)
bahir grmt-ucaya ucau dee saskurvanti || 2:8:18:6.||
Outside the village pure [cooks] prepare [the food for that rite] in a pure place.
The term pure [men] is used in order to indicate that they must be so particularly, because by
2:2:3:1 purity has already been prescribed for cooks.
tatra navni dravyi || 2:8:18:7.||
New vessels are to be used.
For the unusual meaning of dravya, vessel, compare the term sita-dravyi meaning implements of
husbandry. (Manu 9:293)
yair anna saskriyate yeu ca bhujyate || 2:8:18:8.||
In which the food is prepared, and out of which it is eaten.
56

tni ca bhuktavadbhyo dadyt || 2:8:18:9.||

And those [vessels] he shall present [as gifts] to the [Brhmaas] who have been fed.
samudet ca bhojayet || 2:8:18:10.||
And he shall feed [Brhmaas] possessed of all [good qualities].
na ca-atad guya-ucchia prayacchet || 2:8:18:11.||
And he shall not give the residue [of that raddha dinner] to one who is inferior to them in good
qualities.
eva savatsaram || 2:8:18:12.||
Thus [he shall act every day] during a year.
tem uttama lohena-ajena kryam || 2:8:18:13.||
[The last of these raddha] he shall perform, sacrificing a red goat. (Yaj. 1:259, and Manu
3:272)
The red goat is mentioned as particularly fit for a Sraddha.
mna ca krayet praticchannam || 2:8:18:14.||
And let him cause an altar to be built, concealed [by a covering and outside the village].
tasya-uttara ardhe brhman bhojayet || 2:8:18:16.||
They declare, that [then] he sees both the Brhmaas who eat and the Manes sitting on the altar.
kta aktam ata rdhvam || 2:8:18:17.||
After that he may offer [a raddha once a month] or stop altogether.
gaura sarap crni krayitv tai pi pda praklya mukha kara prya ca
yad vto na-ativti tad sano- ajina bastasya prathama kalpo vg yato daki mukho
bhujta || 2:8:19:1.||
He shall have white mustard seeds ground, his hands, feet, ears, and mouth are to be rubbed
with that, and he shall eat [the remainder]. If the wind does not blow too violently, he shall eat
sitting silent and facing the south, on a seat the first alternative is the skin of a he-goat.
The ceremony which is here described, may also be performed daily. lf the reading prsya is adopted,
the translation must run thus: - and he shall scatter [the remainder of the powder]. If the wind, etc.
anyuya tv eva mukhasya bhojana mtur ity upadianti || 2:8:19:2.||
But they declare, that the life of the mother of that person who eats at this ceremony, facing in
that direction, will be shortened.
Therefore those whose mothers are alive should not perform this ceremony. Haradatta.
audumbara camasa suvara nbha prasta || 2:8:19:3.||
A vessel of brass, the centre of which is gilt, is best [for this occasion].
Nowadays this is usually a silver plate with a gold drop in the center.
na ca-anyena-api bhoktavya || 2:8:19:4.||
And nobody else shall eat out of that vessel.
If the masculine bhoktavya is used instead of bhoktavyam, the participle must be construed with
camasa.
57

sa uttarcchdana ca-eva yajopavt bhujta ||2:8:19:16.||

He shall eat wearing his upper garment over his left shoulder and under his right arm.
Haradatta remarks that some allow, according to 2:2,4.22. the sacred thread to be substituted, and
others think that both the thread and the garment should be worn over the left shoulder and under the
right arm.
naiyyamika tu rddha snehavad eva dadyt || 2:8:19:17.||
At the [monthly] rddha which must necessarily be performed, he must use [food] mixed with
fat.
sarpir msam iti prathama kalpa || 2:8:19:18.||
The first [and preferable] alternative [is to employ] clarified butter and meat.
abhve taila kam iti || 2:8:19:19.||
On failure [of these], oil of sesame, vegetables and [similar materials may be used].
msi rddhe tiln droa droa yena-upyena aknuyt tena-upayojayet || 2:8:20:1.||
At every monthly rddha he shall use, in whatever manner he may be able, one drona of
sesame.
A drona equals 128 seers or seras. The latter is variously reckoned at about 1kg.

SUPPLEMENTARY LEARNING

s nih y vidy stru dreu ca || 2:11:29:11.||

The knowledge which dras and women possess is the completion [of all study]. (Manu
2:223.)
The meaning of the Stra is, that men ought not to study solely or at first such stras as women or
dras also learn, but that at first they must study the Veda. See Manu l1. 168. The knowledge which
women and dras possess is dancing, music, and other branches of the Arthastra.
tharvaasya vedasya ea ity upadianti || 2:11:29:12.||
They declare, that [this knowledge] is a supplement of the Atharva Veda.
tatra lakaam | sarva jana padev eknta samhitam ry vtta samyag vintn
vddhnm tmavatm alolupnm admbhikn vtta sdya bhajeta | evam ubhau
lokv abhijayati || 2:11:29:14.||
The indications are: He shall regulate his course of action according to the conduct which is
unanimously recognised in all countries by people of the three twice-born castes, who have
been properly obedient [to their teachers], who are mature, of subdued senses, neither given to
avarice, nor hypocrites. Acting thus he will gain both worlds.
strbhya sarva varebhya ca dharma en pratyd ity eke- ity eke || 2:11:29:15.||
Some declare, that the remaining duties [which have not been taught here] must be learnt from
women and those of all castes.

|| sampta ca-idam pastambya dharmastram ||