Chapter 4

In the nuptial fire, a householder should perform the domestic rites according to the rule, the ritual of the five great sacrifices, and the daily preparation of food. // Mn_3.67[57M] //

A householder has five "slaughter-houses": the hearth, the grinding stone, the broom, the mortar and pestle, and the water pot, by using which he is bound. // Mn_3.68[58M] //

In order to atone for the sin committed in all these successively, five great sacrifices were ordained by the great sages for householders to perform daily. // Mn_3.69[59M] //

Teaching is the sacrifice to Brahma; libation is the sacrifice to the Ancestors; the fire-oblation is the sacrifice to the Gods; the bali-offering is the sacrifice to beings; and the honoring of guests is the sacrifice to men. // Mn_3.70[60M] //

He who does not neglect these five great sacrifices according to his ability, even while dwelling in his house, is not tainted by the sins of the slaughter-houses. // Mn_3.71[61M] //

He who does not make offerings to these five—the gods, guests, dependents, ancestors, and himself—is not alive, though he breathes. // Mn_3.72[62M] //

They are called the five sacrifices: the unoffered, the offered, the further-offered, the offered in a Brahmana, and the eaten. // Mn_3.73[63M] //

Recitation is the unoffered sacrifice; the fire-oblation is the offered; the bali-offering to beings is the further-offered; the worship of the foremost of the twice-born is the offered in a Brahmana; and the libation to the ancestors is the eaten. // Mn_3.74[64M] //

One should be ever engaged in the study of the Veda and in the rites for the gods; for he who is engaged in the rites for the gods supports this movable and immovable world. // Mn_3.75[65M] //

An oblation duly cast into the fire reaches the sun; from the sun, rain is born; from rain, food; and from food, living creatures. // Mn_3.76[66M] //

As all living creatures exist by depending on the air, so do all the other stages of life exist by depending on the gṛhastha. // Mn_3.77[67M] //

Because the gṛhastha supports the other three stages of life daily with knowledge and with food, therefore the householder stage is the highest. // Mn_3.78[68M] //

It must be diligently maintained by him who desires eternal heaven and who desires supreme happiness in this world; it cannot be maintained by those of weak senses. // Mn_3.79[69M] //

The sages, the ancestors, the gods, the spirits, and guests all look for support from householders; this must be done by one who knows. // Mn_3.80[70M] //

One should honor the sages with the study of the Veda, the gods with fire-oblations according to the rule, the ancestors with śrāddhas (sacred rites for the ancestors), men with food, and the spirits with the bali-offering. // Mn_3.81[71M] //

One should perform a śrāddha daily with food, or with water, or with milk, roots, and fruits, bringing pleasure to the ancestors. // Mn_3.82[72M] //

One should feed at least one Brahmana for the sake of the ancestors in the context of the five great sacrifices, but one should not feed any twice-born for the Vaiśvadeva rite. // Mn_3.83[73M] //

When the Vaiśvadeva meal is ready, a Brahmana should daily offer an oblation in the domestic fire according to the rule to these following deities. // Mn_3.84[74M] //

First to Agni and Soma, and then to both of them together, and to the Vishve-devas, and to Dhanvantari. // Mn_3.85[75M] //

And to Kuhu, and to Anumati, and to Prajapati, and to Heaven and Earth together, and finally to Agni Svishtakrit. // Mn_3.86[76M] //

Having thus duly offered the oblation, he should offer a bali-offering in all directions, moving clockwise, to Indra, Antaka, Ap-pati, and Indu, along with their attendants. // Mn_3.87[77M] //

He should throw an offering at the door, saying "to the Maruts"; in the water, saying "to the waters"; and on the mortar and pestle, saying "to the forest trees." // Mn_3.88[78M] //

At the head of the bed, he should make an offering to Shri (Fortune), and at the foot, to Bhadrakali; in the middle of the house, he should offer a bali to Brahma and to Vastoshpati. // Mn_3.89[79M] //

He should throw a bali-offering into the air for the Vishve-devas, for the beings that walk by day, and for those that walk by night. // Mn_3.90[80M] //

At the back of the house, he should make an offering for the welfare of all beings; and he should offer all the remainder of the bali to the south for the ancestors. // Mn_3.91[81M] //

For dogs, for outcastes, for dog-keepers, for those afflicted with sinful diseases, for crows, and for insects, he should gently place food on the ground. // Mn_3.92[82M] //

A Brahmana who thus daily honors all beings goes by a straight path to the highest abode, a form of light. // Mn_3.93[83M] //

Having thus performed this bali-offering, he should first feed his guest, and he should give alms to a mendicant and to a student of the Veda according to the rule. // Mn_3.94[84M] //

The merit which a twice-born householder obtains by giving a cow to his guru according to the rule, that same merit he obtains by giving alms. // Mn_3.95[85M] //

He should present alms, or even a water-pot, with respect and according to the rule, to a Brahmana who knows the true meaning of the Veda. // Mn_3.96[86M] //

The offerings to gods and ancestors of ignorant men perish, those gifts given out of delusion by donors to Brahmanas who are like ashes. // Mn_3.97[87M] //

An oblation offered in the fires of the mouths of Brahmanas who are rich in knowledge and tapas saves one from misfortune and from great guilt. // Mn_3.98[88M] //

To an atithi (a guest, especially a wandering Brahmana) who has arrived, he should give a seat and water, and also food according to his ability, with respect and according to the rule. // Mn_3.99[89M] //

A Brahmana who stays in a house unhonored takes away all the merit of that man who gleans even ears of corn and who tends the five sacred fires. // Mn_3.100[90M] //

Blades of grass, a place to sit, water, and a kind word as the fourth—these are never lacking in the houses of the good. // Mn_3.101[91M] //

A Brahmana who stays for one night only is remembered as an atithi; because he does not stay permanently, he is called an atithi (one who has no fixed date). // Mn_3.102[92M] //

One should not consider a Brahmana from the same village, or one who comes for social reasons, as an atithi, even if he arrives at the house where the wife and sacred fires are. // Mn_3.103[93M] //

Those householders who, being foolish, seek to eat at another's house, for that reason become, after death, the cattle of those who gave them food. // Mn_3.104[94M] //

A guest who arrives at sunset, sent by the sun, should not be turned away by a householder; whether he arrives at a proper or improper time, he must not remain in the house unfed. // Mn_3.105[95M] //

One should not eat that which one does not offer to a guest; the honoring of a guest brings wealth, fame, long life, and heaven. // Mn_3.106[96M] //

A seat, a lodging, a bed, attendance, and respect—one should give the best to the best, the inferior to the inferior, and the equal to the equal. // Mn_3.107[97M] //

If another guest should arrive after the Vaiśvadeva rite is completed, he too should be given food according to one's ability, but one should not perform another bali-offering. // Mn_3.108[98M] //

A Brahmana should not announce his family and lineage for the sake of a meal; for he who proclaims them for the sake of a meal is called by the wise a "vomit-eater." // Mn_3.109[99M] //

A Kshatriya is not called a guest in a Brahmana's house, nor are a Vaishya, a Shudra, a friend, a kinsman, or a guru. // Mn_3.110[100M] //

But if a Kshatriya should come to the house in the manner of a guest, he may be fed at will after the Brahmanas have eaten. // Mn_3.111[101M] //

If a Vaishya and a Shudra arrive at the house as guests, he should feed them along with his servants, showing them kindness. // Mn_3.112[102M] //

Other persons also, such as friends, who have come to the house out of affection, he should feed along with his wife, preparing food for them according to his ability. // Mn_3.113[103M] //

Newly married women, maidens, the sick, and pregnant women—these he should feed without hesitation, even before the guests. // Mn_3.114[104M] //

But the undiscerning man who eats before giving to these, he does not know, while eating, that he himself is being devoured by dogs and vultures. // Mn_3.115[105M] //

After the Brahmanas, his own kinsmen, and his servants have eaten, then the husband and wife should eat afterwards what is left. // Mn_3.116[106M] //

Having honored the gods, the sages, men, the ancestors, and the household deities, the householder should afterwards eat the remainder. // Mn_3.117[107M] //

He who cooks for his own sake alone eats only sin; for the food of the good is ordained to be the remnant of the sacrifice. // Mn_3.118[108M] //

A king, a sacrificial priest, a snātaka, a guru, a beloved father-in-law, and a maternal uncle should be honored with a madhuparka (a respectful offering of honey) when they visit again after a year. // Mn_3.119[109M] //

A king and a learned Brahmana, when they are present at a sacrificial rite, must be honored with a madhuparka, but not if there is no sacrifice; this is the rule. // Mn_3.120[110M] //

In the evening, when the food is cooked, the wife should offer the bali without sacred formulas; for this rite, named Vaiśvadeva, is ordained for evening and morning. // Mn_3.121[111M] //

Having performed the sacrifice to the ancestors, a Brahmana who maintains the sacred fire should, at the dark of the moon, perform the śrāddha called Pindanvaharyaka, month by month. // Mn_3.122[112M] //

The wise know the monthly śrāddha for the ancestors as Anvaharya, and it should be performed diligently with praiseworthy meat. // Mn_3.123[113M] //

Now I will declare in full which best of the twice-born are fit to be fed there, which are to be excluded, how many, and with what foods. // Mn_3.124[114M] //

One should feed two at the rite for the gods and three at the rite for the ancestors, or one on each side; even if one is very wealthy, one should not indulge in a large number. // Mn_3.125[115M] //

A large number destroys these five things: respectful treatment, proper place and time, purity, and the high quality of the Brahmanas; therefore, one should not aim for a large number. // Mn_3.126[116M] //

This rite for the ancestors, known as Pitrya, is well-known to be performed at the dark of the moon; for one engaged in it, the rite for the recently deceased becomes a perpetual worldly duty. // Mn_3.127[117M] //

Offerings to gods and ancestors must be given by donors only to a learned Brahmana; for what is given to the most worthy Brahmana yields great fruit. // Mn_3.128[118M] //

One should feed even a single learned man at a rite for the gods and at one for the ancestors; one obtains abundant fruit, but not by feeding many who are ignorant of the sacred formulas. // Mn_3.129[119M] //

From a distance one should examine a Brahmana who has mastered the Veda; he is the sacred ford for offerings to gods and ancestors, and when he is a guest, he is so remembered. // Mn_3.130[120M] //

Where a thousand thousands of those ignorant of the Rik verses may eat, a single man who knows the sacred formulas, being pleased, is by right equal to them all. // Mn_3.131[121M] //

Offerings to ancestors and gods must be given to one who is pre-eminent in knowledge; for hands stained with blood are not cleansed by blood. // Mn_3.132[122M] //

As many mouthfuls as an ignorant man devours at an offering to gods and ancestors, so many flaming spears, pikes, and iron balls does the deceased devour. // Mn_3.133[123M] //

Some twice-born are devoted to knowledge, others are devoted to tapas; others are devoted to tapas and Vedic study, and still others are devoted to ritual action. // Mn_3.134[124M] //

Offerings to the ancestors should be carefully placed in the hands of those devoted to knowledge; but offerings to the gods may, according to rule, be given to all four of these. // Mn_3.135[125M] //

If a man's father is unlearned in the Veda but his son has mastered it, or if the son is unlearned but the father has mastered it; // Mn_3.136[126M] //

Know that the greater of the two is he whose father is learned in the Veda; but the other deserves respect for the sake of honoring the sacred formulas. // Mn_3.137[127M] //

One should not feed a friend at a śrāddha; his company should be secured with wealth. One should feed at a śrāddha that twice-born whom one knows to be neither an enemy nor a friend. // Mn_3.138[128M] //

He whose śrāddhas and oblations are chiefly for his friends has no fruit after death from those śrāddhas and oblations. // Mn_3.139[129M] //

That man who, out of delusion, forms social bonds through a śrāddha, that wretch among the twice-born, a śrāddha-friend, falls from heaven. // Mn_3.140[130M] //

Such a social meal is called a "demonic gift" by the twice-born; it remains only in this world, like a blind cow in a single house. // Mn_3.141[131M] //

Just as a sower who plants seed in a barren desert reaps no fruit, so a donor who gives an oblation to an unlearned man reaps no fruit. // Mn_3.142[132M] //

By giving a gift according to the rule to a learned man, one makes both the donors and the recipients partakers of the fruit, both in this world and the next. // Mn_3.143[133M] //

At a śrāddha, one may, if one wishes, honor a friend, but not an enemy, even if he is qualified; for an oblation eaten by an enemy becomes fruitless after death. // Mn_3.144[134M] //

At a śrāddha, one should diligently feed a scholar of the Rigveda who has mastered the Veda, or one who has reached the end of a Vedic school, or an Adhvaryu priest, or a chanter of the Samaveda who has completed his studies. // Mn_3.145[135M] //

If one of these, being honored, should eat at his śrāddha, the satisfaction of his ancestors will be eternal and will last for seven generations. // Mn_3.146[136M] //

This is the first and foremost rule for the offering of oblations to gods and ancestors; but this which follows is to be known as the secondary rule, always practiced by the good. // Mn_3.147[137M] //

One may feed one's maternal grandfather, maternal uncle, sister's son, father-in-law, guru, daughter's son, a worthy man from one's own community, a kinsman, a sacrificial priest, and one for whom one sacrifices. // Mn_3.148[138M] //

A knower of Dharma should not scrutinize a Brahmana for a rite for the gods; but when a rite for the ancestors is at hand, he should scrutinize him with care. // Mn_3.149[139M] //

Those who are thieves, outcastes, impotent, or who live as atheists—Manu has declared these Brahmanas to be unworthy at offerings to gods and ancestors. // Mn_3.150[140M] //

One with matted hair who does not study, one with bad nails, a gambler, and those who sacrifice for a multitude—these one should not feed at a śrāddha. // Mn_3.151[141M] //

Physicians, temple priests who serve an idol for a fee, sellers of meat, and those who live by trade must be excluded from offerings to gods and ancestors. // Mn_3.152[142M] //

A paid servant of a village or a king, one with bad nails, one with blackish teeth, one who opposes his guru, one who has abandoned the sacred fire, and a usurer. // Mn_3.153[143M] //

One with consumption, a cattle-herder, a parivettṛ, one who neglects the sacred rites, an enemy of the Brahmanical lore, a parivitti, and one who is a member of a corporation. // Mn_3.154[144M] //

An actor, a student who has broken his vow of chastity, the husband of a Shudra woman, the son of a remarried woman, a one-eyed man, and one in whose house a paramour lives. // Mn_3.155[145M] //

He who teaches for a fee and he who is taught for a fee, a pupil of a Shudra and a guru of a Shudra, one who is harsh in speech, a kuṇḍa and a golaka. // Mn_3.156[146M] //

One who has abandoned his mother, father, or guru without cause, and one who has formed a connection through Vedic study or marriage with outcastes. // Mn_3.157[147M] //

An arsonist, a poisoner, one who eats the food of a kuṇḍa, a seller of Soma, a sea-voyager, a bard, an oil-presser, and a forger. // Mn_3.158[148M] //

One who quarrels with his father, a gambler, a drunkard, one with a foul disease, one who is accused of a great sin, a hypocrite, and a seller of savory liquids. // Mn_3.159[149M] //

A maker of bows and arrows, he who is a didhiṣūpati, a betrayer of friends, one who lives by gambling, and he who is the teacher of his own son. // Mn_3.160[150M] //

One afflicted with epilepsy, one with scrofula, one with vitiligo, and also a slanderer, an insane man, a blind man—these are to be excluded, as is a reviler of the Veda. // Mn_3.161[151M] //

A tamer of elephants, oxen, horses, or camels, and he who lives by astrology, he who rears birds, and a teacher of warfare. // Mn_3.162[152M] //

He who diverts watercourses, and he who is engaged in damming them up, an architect of houses, a messenger, and a planter of trees. // Mn_3.163[153M] //

One who plays with dogs, one who lives by falconry, a defiler of maidens, one who is cruel, one who lives like a Shudra, and a priest of a corporation. // Mn_3.164[154M] //

One who is devoid of good conduct, an impotent man, one who is always a beggar, one who lives by agriculture, one with elephantiasis, and one who is condemned by the good. // Mn_3.165[155M] //

A shepherd, a keeper of buffaloes, the husband of a previously married woman, and a carrier of corpses for pay—these are to be diligently avoided. // Mn_3.166[156M] //

A learned and pre-eminent twice-born should exclude these wretches among the twice-born, whose conduct is reprehensible and who are apāṅkteya (unworthy to sit in the line at a sacred meal), from both rites. // Mn_3.167[157M] //

A Brahmana who does not study the Veda is extinguished like a fire of straw; an oblation must not be given to him, for one does not sacrifice in ashes. // Mn_3.168[158M] //

What fruit accrues hereafter to the donor from a gift to one who is unworthy to sit in the line, at an offering to the gods or to the ancestors, that I will now declare in full. // Mn_3.169[159M] //

What is eaten by twice-born who have broken their vows, by a parivettṛ and others, and by other apāṅkteya, that the Rakshasas indeed devour. // Mn_3.170[160M] //

He who marries and establishes his sacred fire while his elder brother is yet unmarried is to be known as a parivettṛ; the elder brother is the parivitti. // Mn_3.171[161M] //

The parivitti, the parivettṛ, the woman with whom the marriage is contracted, the one who gives her away, and the sacrificing priest as the fifth—they all go to hell. // Mn_3.172[162M] //

He who, out of desire, consorts with the wife of his deceased brother, even if she has been duly appointed to him by law, is to be known as a didhiṣūpati. // Mn_3.173[163M] //

Two sons, a kuṇḍa and a golaka, are born from the wives of other men: a kuṇḍa is born while the husband is alive, and a golaka after the husband is dead. // Mn_3.174[164M] //

Those two beings, born in another's field, destroy the offerings to gods and ancestors given by their progenitors, both after death and in this life. // Mn_3.175[165M] //

As many worthy men seated in the line as an unworthy man looks upon while they are eating, for so many the foolish donor obtains no fruit. // Mn_3.176[166M] //

A blind man, by looking, destroys the fruit for ninety; a one-eyed man, for sixty; one with vitiligo, for a hundred; and one with a foul disease, for a thousand donors. // Mn_3.177[167M] //

As many Brahmanas as a priest of a Shudra may touch with his limbs, for so many the donor does not receive the fruit of his meritorious gift. // Mn_3.168[168M] //

And if a Brahmana who knows the Veda accepts a gift from him out of greed, he quickly goes to ruin, like an unbaked clay pot in water. // Mn_3.179[169M] //

A gift to a seller of Soma becomes excrement; to a physician, pus and blood; what is given to a temple priest is lost; and to a usurer, it finds no firm footing. // Mn_3.180[170M] //

But what is given to a trader is of no use either here or hereafter; and a gift to a twice-born son of a remarried woman is like an oblation poured on ashes. // Mn_3.181[171M] //

But as for the other unworthy and wicked men who have been listed, the wise declare that food given to them becomes fat, blood, flesh, marrow, and bone. // Mn_3.182[172M] //

Now learn in their entirety of those best of the twice-born, those foremost of Brahmanas, the paṅktipāvana (purifiers of the line), by whom a line defiled by the unworthy is purified. // Mn_3.183[173M] //

Those who are foremost in all the Vedas and in all the sacred teachings, and those who are born in the lineage of learned Brahmanas, are to be known as paṅktipāvana. // Mn_3.184[174M] //

One who has kindled the three Nachiketa fires, one who maintains the five fires, one who knows the Trisuparna text, one who has mastered the six auxiliary sciences, one whose children are born of a Brāhma marriage, and one who chants the Jyeshthasaman. // Mn_3.185[175M] //

One who knows the meaning of the Veda and can expound it, a celibate student, one who has given a thousand cows, and one who is a hundred years old—these Brahmanas are to be known as paṅktipāvana. // Mn_3.186[176M] //

On the day before, or on the day of the śrāddha rite, one should invite at least three excellent Brahmanas, as described, in the proper manner. // Mn_3.187[177M] //

A twice-born who has been invited to a rite for the ancestors should always be self-controlled, and he should not study the Vedas, nor should the one for whom the śrāddha is being performed. // Mn_3.188[178M] //

For the ancestors attend upon those invited twice-born; they follow them like the wind and wait upon them as they are seated. // Mn_3.189[179M] //

But a best of the twice-born who, having been duly invited to an offering for gods or ancestors, transgresses in any way, becomes a sinner and is reborn as a pig. // Mn_3.190[180M] //

But he who, having been invited to a śrāddha, consorts with a Shudra woman, takes upon himself all the sin, whatever it may be, of the donor. // Mn_3.191[181M] //

Free from anger, devoted to purity, ever celibate, with weapons laid aside, the great-souled ancestors are the primordial deities. // Mn_3.192[182M] //

Now learn from what source all of these have their origin, and by what rules and by whom they are to be worshipped. // Mn_3.193[183M] //

The sons of Manu, the son of the Golden Embryo, who are Marichi and the others—the sons of all those sages are remembered as the hosts of the Ancestors. // Mn_3.194[184M] //

The sons of Viraj, the Somasads, are remembered as the ancestors of the Sadhyas; and the Agnishvattas, world-renowned, the sons of Marichi, are the ancestors of the gods. // Mn_3.195[185M] //

The Barhishads, born of Atri, are remembered as the ancestors of the Daityas, Danavas, Yakshas, Gandharvas, Uragas, Rakshasas, Suparnas, and Kinnaras. // Mn_3.196[186M] //

The Somapas are the ancestors of the Brahmanas; the Havirbhujas, of the Kshatriyas; the Ajyapas, of the Vaishyas; and the Sukalins, of the Shudras. // Mn_3.197[187M] //

The Somapas are the sons of Kavi; the Havishmantas are the sons of Angiras; the Ajyapas are the sons of Pulastya; and the Sukalins are the sons of Vasishtha. // Mn_3.198[188M] //

One should identify the Agnidagdhas, the Anagnidagdhas, the Kavyas, the Barhishads, the Agnishvattas, and the Saumyas as belonging to the Brahmanas alone. // Mn_3.199[189M] //

These principal hosts of the ancestors which have been enumerated—of them also, an endless line of sons and grandsons is to be known here. // Mn_3.200[190M] //

From the sages, the ancestors were born; from the ancestors, the gods and men; and from the gods, this entire world, both movable and immovable, in due order. // Mn_3.201[191M] //

Even water offered with faith to them in silver vessels, or in vessels adorned with silver, serves for their eternal satisfaction. // Mn_3.202[192M] //

The rite for the ancestors is more important for the twice-born than the rite for the gods; for the rite for the gods is remembered as a preliminary means of satisfying the rite for the ancestors. // Mn_3.203[193M] //

For their protection, one should first perform the rite for the gods; for Rakshasas plunder a śrāddha that is devoid of protection. // Mn_3.204[194M] // One should perform it with the rite for the gods at the beginning and end; it must not have the rite for the ancestors at the beginning and end. For he who performs it with the ancestors at the beginning and end quickly perishes along with his family. // Mn_3.205[195M] // One should plaster a pure and secluded place with cow-dung, and one should diligently prepare a spot that is sloping towards the south. // Mn_3.206[196M] // The ancestors are always pleased by what is given in pure open spaces, on the banks of water, and in secluded spots. // Mn_3.207[197M] // On the seats prepared separately, covered with sacred grass, one should properly seat those Brahmanas after they have sipped water. // Mn_3.208[198M] // Having seated those unexceptionable Brahmanas on their seats, one should honor them with fragrant perfumes and garlands, beginning with the rite for the gods. // Mn_3.209[199M] // Having brought water for them, and also sesame seeds with blades of Kusha grass, a Brahmana, being permitted by the Brahmanas, should make an offering in the fire. // Mn_3.210[200M] // Having first performed the rite of propitiation to Agni, Soma, and Yama, he should afterwards satisfy the ancestors by the offering of oblations according to the rule. // Mn_3.211[201M] // But in the absence of a fire, he should place the offering in the hand of a Brahmana; for that Brahmana who is a seer of sacred formulas is declared by the wise to be the fire. // Mn_3.212[202M] // They declare these ancient ones, these best of the twice-born who are the deities of the śrāddha, to be free from anger, easily pleased, and engaged in the propitiation of the world. // Mn_3.213[203M] // Having performed the entire rite in the fire with the sacred thread in the apasavya position, and having completed the procedure, one should pour out water on the ground with the left hand. // Mn_3.214[204M] // Then, with a concentrated mind, having made three piṇḍas (ritual food balls for the ancestors) from the remainder of the oblation, one should offer them facing south, according to the rule for the water-libation. // Mn_3.215[205M] // Having offered those piṇḍas according to the rule, being purified, he should then wipe his hand on those same blades of Kusha grass for those who are entitled to the remnants. // Mn_3.216[206M] // Having sipped water, turned around, and thrice slowly suppressed his breath, he should, with sacred formulas, pay homage to the six seasons and to the ancestors. // Mn_3.217[207M] // He should slowly pour the remaining water near the piṇḍas, and with a concentrated mind, he should smell those piṇḍas as they were offered. // Mn_3.218[208M] // Then, taking a small portion from the piṇḍas in due order, he should first feed those same seated Brahmanas according to the rule. // Mn_3.219[209M] // But if his father is still living, he should offer the piṇḍas to the preceding ancestors; or, at the śrāddha, he may feed his own father as if he were a Brahmana guest. // Mn_3.220[210M] // He whose father is deceased but whose grandfather is alive should, after reciting the name of his father, recite the name of his great-grandfather. // Mn_3.221[211M] // Or the grandfather may eat at that śrāddha, as Manu has declared; or, having been duly permitted, the man himself may perform it. // Mn_3.222[212M] // Having given into their hands water with sesame seeds and Kusha grass, one should offer the top part of that piṇḍa, saying, "Let this be svadhā for them." // Mn_3.223[213M] // Then, taking up the served portion of food with both hands, he should, meditating on the ancestors, place it slowly near the Brahmanas. // Mn_3.224[214M] // Whatever food is presented that has been released from both hands, that the evil-minded Asuras forcibly plunder. // Mn_3.225[215M] // The side-dishes, such as soups and vegetables, and also milk, curds, ghee, and honey, he should first, being purified and with a concentrated mind, place upon the ground. // Mn_3.226[216M] // Various kinds of solid and soft foods, roots and fruits, and also pleasing meats and fragrant drinks. // Mn_3.227[217M] // Having brought all that, slowly and with a concentrated mind, he should serve it, being purified, urging them to enjoy all the good qualities of the food. // Mn_3.228[218M] // One must never shed a tear, nor become angry, nor speak an untruth; one must not touch the food with one's foot, nor shake it. // Mn_3.229[219M] // A tear sends the offering to the departed spirits, anger to one's enemies, falsehood to dogs, a touch of the foot to the Rakshasas, and shaking it to the evil-doers. // Mn_3.230[220M] // Whatever the Brahmanas may desire, that he should give without envy; and he should hold discussions on the Veda, for that is desired by the ancestors. // Mn_3.231[221M] // At a rite for the ancestors, he should have the Veda recited, and also the sacred law-books, the narratives, the histories, the Puranas, and the Khilas. // Mn_3.232[222M] // Being pleased, he should gladden the Brahmanas and feed them very slowly, repeatedly urging them with the good qualities of the food. // Mn_3.233[223M] // He should diligently feed his daughter's son at a śrāddha, even if he is under a vow; he should give him a seat of Kusha grass and scatter sesame seeds on the ground. // Mn_3.234[224M] // Three things are purifying at a śrāddha: the daughter's son, the midday hour, and sesame seeds; and three things are praised here: purity, freedom from anger, and lack of haste. // Mn_3.235[225M] // All the food should be very hot, and they should eat in silence; and the twice-born, when asked by the donor, should not declare the qualities of the oblation. // Mn_3.236[226M] // As long as the food remains warm, as long as they eat in silence, and as long as the qualities of the oblation are not declared, so long do the ancestors eat. // Mn_3.237[227M] // What one eats with his head covered, what he eats facing south, and what he eats with his shoes on—that the Rakshasas indeed eat. // Mn_3.238[228M] // A Chandala, a pig, a rooster, and also a dog, a menstruating woman, and a eunuch must not see the twice-born as they eat. // Mn_3.239[229M] // Whatever is seen by these at a fire-oblation, a gift, or a meal, whether it be an offering to the gods or to the ancestors, that goes amiss. // Mn_3.240[230M] // A pig destroys it by its smell, a rooster by the wind from its wings, a dog by its glance, and a man of a lower caste by his touch. // Mn_3.241[231M] // If a lame man, or a one-eyed man, or even a servant of the donor, or one with a deficient or superfluous limb is present, him too one must remove. // Mn_3.242[232M] // A Brahmana or a mendicant who has arrived for the purpose of a meal should be honored according to one's ability, with the permission of the Brahmanas. // Mn_3.243[233M] // Having collected food suitable for all varnas, and having sprinkled it with water, he should scatter it on the ground in front of those who have eaten. // Mn_3.244[234M] // For those who have died without the purifying rites, and for the women of the family who have abandoned their duty, the leftover portion is their share, as is the food scattered on the Kusha grass. // Mn_3.245[235M] // The leftovers on the ground are declared to be the share in a rite for the ancestors for the honest and guileless members of the servant class. // Mn_3.246[236M] // For a deceased twice-born, before the Sapinda-rite is performed, one should offer a śrāddha without the rite for the gods, and offer a single piṇḍa. // Mn_3.247[237M] // But after the Sapinda-rite has been performed for him according to the law, the offering of the piṇḍas must be done by his sons in this same manner. // Mn_3.248[238M] // He who, after eating at a śrāddha, gives the leftovers to a Shudra, that fool goes headlong to the hell called Kalasutra. // Mn_3.249[239M] // He who, having eaten at a śrāddha, goes to the bed of a Shudra woman on that same day, his ancestors lie for that month in her excrement. // Mn_3.250[240M] // Having asked, "Was it well-savored?", he should then have the satisfied Brahmanas sip water; and after they have sipped, he should give them leave, saying, "May you rest at ease." // Mn_3.251[241M] // The Brahmanas should then say to him, "Let there be svadhā"; for the word svadhā is the highest blessing in all rites for the ancestors. // Mn_3.252[242M] // Then he should announce the remainder of the food to those who have eaten; and having been permitted by the twice-born, he should do as they say. // Mn_3.253[243M] // At a rite for the ancestors, one should say, "It was well-savored"; at a rite in a cattle-pen, "It was well-cooked"; at a rite for prosperity, "It is perfect"; and at a rite for the gods, "It is pleasing." // Mn_3.254[244M] // The afternoon, Kusha grass, the preparation of the site, sesame seeds, liberality, purification, and pre-eminent twice-born are the elements of success in śrāddha rites. // Mn_3.255[245M] // Kusha grass, a purifying object, the forenoon, and all kinds of sacrificial foods, and that which was previously mentioned as purifying, are to be known as the elements of success in rites for the gods. // Mn_3.256[246M] // The food of sages, milk, Soma, meat which has not been prepared with spices, and that which is naturally free from salt and alkali, is called a natural oblation. // Mn_3.257[247M] // Having dismissed those Brahmanas, he should, being self-controlled, silent, and pure, face the southern direction and ask these boons of the ancestors: // Mn_3.258[248M] // "May our donors increase, and our Vedas and our progeny. May our faith never desert us, and may we have much to give." // Mn_3.259[249M] // Having thus made the offering, he should then give those piṇḍas to a cow, a Brahmana, a goat, or the fire to eat, or he may cast them into water. // Mn_3.260[250M] // Some perform the offering of the piṇḍas afterwards; others have them eaten by birds; others cast them into the fire or into water. // Mn_3.261[251M] // A devoted wife, a true partner in Dharma, intent on honoring the ancestors, who desires a good son, should properly eat the middle piṇḍa. // Mn_3.262[252M] // She gives birth to a son who is long-lived, endowed with fame and wisdom, wealthy, possessed of progeny, virtuous, and righteous. // Mn_3.263[253M] // Having washed his hands and sipped water, he should arrange the meal for his kinsmen; having given food with respect to his kinsmen, he should also feed his relatives. // Mn_3.264[254M] // The leftover portion should remain until the Brahmanas are dismissed; after that, he should perform the household bali-offering; this is the established law. // Mn_3.265[255M] // Now I will declare in full that oblation which, when duly given to the ancestors, is conducive to their long-lasting satisfaction, and that which is conducive to eternity. // Mn_3.266[256M] // With sesame seeds, rice, barley, black lentils, water, roots, or fruit, when given according to the rule, the ancestors of men are satisfied for a month. // Mn_3.267[257M] // For two months with the meat of fish, for three months with the meat of deer, for four with that of mutton, and for five with that of birds. // Mn_3.268[258M] // For six months with the meat of a goat, and for seven with that of a spotted deer; for eight with the meat of a black antelope, and for nine with that of a Ruru deer. // Mn_3.269[259M] // For ten months they are satisfied with the meat of wild boars and buffaloes; and for eleven months with the meat of hares and tortoises. // Mn_3.270[260M] // With cow's milk and rice pudding, they are satisfied for a year; but with the meat of a rhinoceros, their satisfaction lasts for twelve years. // Mn_3.271[261M] // Kālaśāka (a type of potherb), mahāśalka (a large-scaled fish), the meat of a rhinoceros and of a red goat, honey, and all foods of hermits are conducive to eternal satisfaction. // Mn_3.272[262M] // Whatever is given mixed with honey on the thirteenth lunar day, that too becomes imperishable, especially during the rainy season and under the Magha constellation. // Mn_3.273[263M] // "May there be one in our family who will offer to us on the thirteenth lunar day rice pudding with honey and ghee, especially in the afternoon shadow of an elephant." // Mn_3.274[264M] // Whatever a man, filled with faith, gives according to the rule, that very thing becomes for the ancestors in the next world endless and imperishable. // Mn_3.275[265M] // In the dark fortnight, from the tenth day onwards, excluding the fourteenth, these lunar days are as praiseworthy for a śrāddha as the others are not. // Mn_3.276[266M] // By performing it on even lunar days and under even constellations, one obtains all one's desires; but on uneven ones, one obtains abundant progeny for all the ancestors. // Mn_3.277[267M] // And just as the dark fortnight is superior to the bright fortnight, so is the afternoon superior to the forenoon for a śrāddha. // Mn_3.278[268M] // With the sacred thread in the prācīnāvīti position, properly, with the thread in the apasavya position, unwearied, and with Kusha grass in hand, one should perform the rite for the ancestors until death, according to the rule. // Mn_3.279[269M] // One should not perform a śrāddha at night, for the night is declared to be of the nature of Rakshasas; nor at the two twilights, nor when the sun has just risen. // Mn_3.280[270M] // By this rule, one should offer a śrāddha three times a year—in winter, summer, and the rainy season—and the five great sacrifices daily. // Mn_3.281[271M] // The fire-oblation connected with the rite for the ancestors is not prescribed to be made in a common household fire; nor is a śrāddha for a twice-born who maintains the sacred fire to be performed without the new-moon sacrifice. // Mn_3.282[272M] // By the very act of satisfying the ancestors with water after bathing, a best of the twice-born obtains the full fruit of the rite of the sacrifice to the ancestors. // Mn_3.283[273M] // They call the fathers Vasus, the grandfathers Rudras, and the great-grandfathers Adityas; this is the eternal Vedic revelation. // Mn_3.284[274M] // One should always eat what is left by the guests, or always eat the nectar of the sacrifice; what is left by the guests is vighasa, and the remnant of the sacrifice is amṛta. // Mn_3.285[275M] // This entire ordinance of the five great sacrifices has been declared to you; now hear the rule for the livelihoods of the foremost of the twice-born. // Mn_3.286[276M] // A twice-born, having dwelt the first quarter of his life with his guru, should, having taken a wife, dwell in his house for the second quarter of his life. // Mn_4.1 // A Brahmana should live in a time of no distress by a livelihood that involves no harm, or at most little harm, to living beings. // Mn_4.2 // For the mere maintenance of his life's journey, he should acquire wealth by his own unblamed occupations, without causing pain to his body. // Mn_4.3 // One may live by ṛta and amṛta, or by mṛta and pramṛta, or even by satyānṛta, but never by śvavṛtti. // Mn_4.4 // Ṛta is to be known as gleaning; amṛta is what is received unsolicited; mṛta is begging for alms; and pramṛta is remembered as agriculture. // Mn_4.5 // Satyānṛta is trade, and by that also one may live; but service is called śvavṛtti (a dog's life), therefore one should avoid it. // Mn_4.6 // He may be one who has a granary full of grain, or one who has a pot full of grain, or one who has enough for three days, or one who has nothing for the morrow. // Mn_4.7 // And of these four twice-born householders, each succeeding one is to be known as superior in Dharma and a greater conqueror of worlds. // Mn_4.8 // One of these lives by the six occupations; another by three; one by two; and the fourth lives by the Brahma-offering alone. // Mn_4.9 // And one who subsists by gleaning and picking up single grains, devoted to the Agnihotra, should always perform only the prescribed new-moon and full-moon sacrifices. // Mn_4.10 // He should not follow a worldly mode of life for the sake of a livelihood; he should live the life of a Brahmana, which is straightforward, honest, and pure. // Mn_4.11 // He who seeks happiness should be self-controlled, taking contentment as his highest principle; for contentment is the root of happiness, and the opposite is the root of suffering. // Mn_4.12 // A snātaka (a Brahmana who has completed his Vedic studies), a twice-born living by one of these livelihoods, should observe these vows, which bring heaven, long life, and fame. // Mn_4.13 // He should always, without weariness, perform his own duty as prescribed by the Veda; for by performing that according to his ability, he attains the supreme state. // Mn_4.14 // He should not seek wealth with excessive eagerness, nor by a forbidden occupation, nor from any source whatsoever when he already has wealth, nor even in distress. // Mn_4.15 // He should not become attached at will to any of the objects of the senses; and he should turn his mind away from excessive attachment to them. // Mn_4.16 // He should abandon all pursuits that are hostile to the study of the Veda; for teaching in any way he can is his fulfillment. // Mn_4.17 // He should move about in this world, conforming his dress, speech, and intellect to his age, occupation, wealth, sacred learning, and family. // Mn_4.18 // He should constantly look into the sacred treatises that increase his intelligence, and also those that are auspicious and beneficial, and the auxiliary Vedic texts. // Mn_4.19 // For as a man masters the sacred treatises more and more, so he gains more and more knowledge, and his understanding of them shines brightly. // Mn_4.20 // He should never neglect, according to his ability, the sacrifice to the sages, the sacrifice to the gods, the sacrifice to beings, the sacrifice to men, and the sacrifice to the ancestors. // Mn_4.21 // Some who know the science of sacrifice, not striving for external rites, constantly offer these great sacrifices in their senses alone. // Mn_4.22 // Some always offer the breath in speech, and speech in the breath, seeing the imperishable fulfillment of the sacrifice in speech and breath. // Mn_4.23 // Other Brahmanas, with the eye of knowledge, always sacrifice with these sacrifices through knowledge, seeing that their action is rooted in knowledge. // Mn_4.24 // He should always offer the Agnihotra at the beginning and end of the day and night, and the new-moon sacrifice at the end of the fortnight, and the full-moon sacrifice as well. // Mn_4.25 // At the end of the harvest, a twice-born should perform the sacrifice of new grain; at the end of the seasons, the seasonal sacrifices; at the beginning of the sun's course, a sacrifice with an animal; and at the end of the year, the Soma sacrifices. // Mn_4.26 // A twice-born who maintains the sacred fire, if he wishes to live a long life, must not eat new grain or meat without having first performed the sacrifice of new grain and the animal sacrifice. // Mn_4.27 // For his sacred fires, not having been honored with the new grain and the animal oblation, and being greedy for new grain and meat, desire to devour his very life-breaths. // Mn_4.28 // No guest should remain in his house unhonored according to his ability, whether with seats, food, a bed, water, or roots and fruits. // Mn_4.29 // One should not honor, even with speech, heretics, those engaged in forbidden acts, those who follow the cat's vow, rogues, sophists, and those who adopt the heron's mode of life. // Mn_4.30 // One should honor with oblations to the gods and ancestors those who are learned in the Veda, who have completed their vows, who are learned Brahmanas, and who are householders; but one should avoid those who are the opposite. // Mn_4.31 // A householder must give to those who do not cook for themselves, according to his ability; and a distribution of food must be made to all beings without causing inconvenience. // Mn_4.32 // A snātaka who is perishing from hunger may seek wealth from a king, or from one for whom he sacrifices, or from a pupil, but not from any other; this is the rule. // Mn_4.33 // A Brahmana snātaka who is able should never perish from hunger; and if he has wealth, he should not wear old and dirty clothes. // Mn_4.34 // With his hair, nails, and beard clipped, self-controlled, wearing white garments, and pure, he should be devoted to the study of the Veda and always to what is beneficial for his soul. // Mn_4.35 // He should carry a staff of bamboo, a water-pot full of water, a sacred thread, the Veda, and beautiful golden earrings. // Mn_4.36 // He should never look at the rising sun, nor at the setting sun, nor at one that is eclipsed, nor at one reflected in water, nor at one in the middle of the sky. // Mn_4.37 // He should not step over a rope to which a calf is tied, nor run when it is raining, nor look at his own reflection in water; this is the rule. // Mn_4.38 // He should circumambulate, keeping his right side towards, a clod of earth, a cow, a deity, a Brahmana, ghee, honey, a crossroads, and well-known trees. // Mn_4.39 // Even when infatuated, he should not approach a woman who is showing signs of her monthly period; nor should he lie with her in the same bed. // Mn_4.40 // Of a man who approaches a woman who is defiled by her monthly period, his wisdom, energy, strength, eyesight, and lifespan are diminished. // Mn_4.41 // Of him who avoids her while she is defiled by her monthly period, his wisdom, energy, strength, eyesight, and lifespan are increased. // Mn_4.42 // He should not eat with his wife, nor look at her while she is eating, or sneezing, or yawning, or sitting at her ease. // Mn_4.43 // A best of the twice-born who desires energy should not look at her while she is anointing her eyes, nor when she is uncovered after being anointed, nor when she is giving birth. // Mn_4.44 // He should not eat with only one garment on, nor bathe naked; he should not urinate on a path, nor on ashes, nor in a cow-pen. // Mn_4.45 // Not on ploughed land, not in water, not on a funeral pyre, and not on a mountain; not in a ruined temple, and never on an anthill. // Mn_4.46 // Not in holes where there are living creatures, not while walking or standing; not on reaching a riverbank, and not on the top of a mountain. // Mn_4.47 // One should never discharge urine or feces while facing the wind, fire, a Brahmana, the sun, or water, or while looking at cows. // Mn_4.48 // He should discharge it having covered the ground with wood, a clod of earth, leaves, grass, or the like; controlling his speech, being self-restrained, with his body covered and his head veiled. // Mn_K4.49[50M] // During the day, he should discharge urine and feces facing north; at night, facing south; and at the two twilights, as during the day. // Mn_K4.50[51M] // In the shade, in darkness, or at night or during the day, a twice-born may do so with his face in any direction he pleases, and also when there is fear of injury to life. // Mn_K4.51[52M] // The wisdom of one who urinates facing fire, the sun, the moon, water, a Brahmana, a cow, or the wind is destroyed. // Mn_K4.52[49M] // He should not blow on a fire with his mouth, nor look at a naked woman; he should not throw anything impure into a fire, nor warm his feet at it. // Mn_4.53 // He should not place it underneath him, nor step over it; he should not place it at his feet, and he should not cause it any harm to its life. // Mn_4.54 // He should not eat at twilight, nor go anywhere, nor lie down; he should not scratch the ground, nor tear a garland from his own neck. // Mn_4.55 // He should not discharge urine or feces into water, nor saliva, nor anything else defiled by impurity, nor blood, nor poisons. // Mn_4.56 // He should not sleep alone in an empty house, nor awaken a superior; he should not converse with a woman in her monthly period, nor go to a sacrifice uninvited. // Mn_4.57 // In a fire-sanctuary, in a cow-pen, and in the presence of Brahmanas, during the study of the Veda and while eating, he should raise his right hand. // Mn_4.58 // He should not stop a cow from suckling her calf, nor tell anyone about it; and a wise man, on seeing a rainbow in the sky, should not point it out to anyone. // Mn_4.59 // He should not dwell in a village where the law is not observed, nor in one where there are many diseases; he should not go on a journey alone, nor dwell for a long time on a mountain. // Mn_4.60 // He should not reside in a kingdom ruled by a Shudra, nor in one inhabited by unrighteous people, nor in one overrun by heretical groups, nor in one defiled by outcastes. // Mn_4.61 // He should not eat food from which the oil has been extracted, nor should he overeat; he should not eat too early in the morning, nor too late in the evening, nor in the evening after having eaten in the morning. // Mn_4.62 // He should not make useless movements, nor drink water from his cupped hands; he should not eat food held in his lap, and he should never be idly curious. // Mn_4.63 // One should not dance or sing, nor play musical instruments; one should not snap one's fingers, nor make strange noises, nor shout when impassioned. // Mn_4.64 // He should never wash his feet in a bronze vessel; he should not eat from a broken vessel, nor from one that is defiled by its associations. // Mn_4.65 // He should not wear shoes or clothes worn by others, nor a sacred thread, an ornament, a garland, or a water-pot. // Mn_4.66 // He should not travel with untrained draft animals, nor with those afflicted by hunger or disease, nor with those whose horns, eyes, or hooves are broken, nor with those disfigured by a damaged tail. // Mn_4.67 // He should always travel with animals that are well-trained, swift, and marked with auspicious signs, endowed with good color and form, not striking them excessively with a goad. // Mn_4.68 // The morning sun, the smoke from a corpse, and a broken seat are to be avoided; he should not cut his nails or hair with his teeth, nor tear out his nails. // Mn_4.69 // He should not crumble a clod of earth, nor tear grass with his fingernails; he should not perform a fruitless action, nor one that will bring no happiness in the future. // Mn_4.70 // The man who crumbles a clod of earth, who tears grass, and who bites his nails, he quickly goes to ruin, as does an informer and one who is impure. // Mn_4.71 // He should not engage in blameworthy talk, nor wear a garland outside his house; and riding on the back of cattle is altogether reprehensible. // Mn_4.72 // He should not enter a village or a house through an improper entrance; and at night, he should avoid the roots of trees from a distance. // Mn_4.73 // He should never play with dice, nor carry his own shoes; he should not eat while lying on a bed, nor with food in his hand, nor on a seat. // Mn_4.74 // He should not eat anything mixed with sesame after the sun has set; he should not sleep naked here, nor go anywhere with leftovers on his person. // Mn_4.75 // He should eat with wet feet, but he should not go to bed with wet feet; he who eats with wet feet obtains a long life. // Mn_4.76 // One should never enter a difficult place that is beyond the range of sight; one should not look at urine or feces, nor cross a river by swimming with one's arms. // Mn_4.77 // He who wishes to live a long life should not step on hair, nor on ashes, bones, or potsherds, nor on cotton seeds, nor on husks. // Mn_4.78 // He should not live with outcastes, nor with Chandalas, nor with Pulkasas, nor with fools, nor with the arrogant, nor with the lowest castes, nor with the sons of outcastes. // Mn_4.79 // He should not give advice to a Shudra, nor give him leftovers, nor what has been offered as an oblation; he should not teach him Dharma, nor enjoin a vow upon him. // Mn_4.80 // He who explains Dharma to him, and he who enjoins a vow upon him, sinks with him into that hell named Asaṃvṛta (the Unenclosed). // Mn_4.81 // He should not scratch his own head with his two hands joined together; nor should he touch it while he has leftovers on his person, nor bathe without it. // Mn_4.82 // He should avoid pulling the hair and blows on the head; and after anointing his head with oil, he should not touch any part of his body. // Mn_4.83 // He should not accept a gift from a king who is not of royal descent, nor from those who live by a slaughterhouse, a wheel, or a banner, nor from those who live by a brothel. // Mn_4.84 // A wheel is equal to ten slaughterhouses; a banner is equal to ten wheels; a brothel is equal to ten banners; and a king is equal to ten brothels. // Mn_4.85 // A butcher who keeps ten thousand slaughterhouses—a king is remembered as equal to him; a gift from him is dreadful. // Mn_4.86 // He who accepts a gift from a greedy king who transgresses the sacred law, he goes in succession to these twenty-one hells. // Mn_4.87 // Tāmisra, Andhatāmisra, Mahāraurava, and Raurava, the hell called Kālasūtra, and Mahānaraka as well; // Mn_4.88 // Saṃjīvana, Mahāvīci, Tapana, and Saṃpratāpana, and also Saṃhāta, Sakākola, Kuḍmala, and Pratimūrtika; // Mn_4.89 // Lohaśaṅku and Ṛjīṣa, the path of the Śālmalī river, and also the Asipatravana and Lohadāraka. // Mn_4.90 // Knowing this, learned Brahmanas who expound the Veda, desiring their welfare after death, do not accept gifts from a king. // Mn_4.91 // One should awaken in the Brahma-muhurta and contemplate Dharma and wealth, and the bodily afflictions arising from them, and the true meaning of the Veda. // Mn_4.92 // Having risen and performed his necessary duties, having purified himself and being self-controlled, he should stand for the morning twilight, reciting the sacred texts, and for a long time at the proper hour for the evening one. // Mn_4.93 // The sages, by their long twilight devotions, obtained long life, wisdom, fame, glory, and spiritual luster. // Mn_4.94 // Having performed the introductory rite according to the rule in the month of Shravana or Praushthapada, a Brahmana, being diligent, should study the Vedas for four and a half months. // Mn_4.95 // In the month of Pushya, a twice-born should perform the ceremony of discontinuing the study of the Veda outside the village, or on the first day of the bright fortnight of Magha, in the forenoon. // Mn_4.96 // Having thus performed the ceremony of discontinuing the study of the Veda outside the village according to the sacred rule, he should cease from study for the night with two days on either side, and for that one day and night. // Mn_4.97 // But after this, being self-controlled, he should recite the Vedas on the bright fortnights, and he should study all the auxiliary sciences of the Veda on the dark fortnights. // Mn_4.98 // He should not study indistinctly, nor in the presence of a Shudra; and having studied the Veda late at night, being tired, he should not go to sleep again. // Mn_4.99 // According to the prescribed rule, a twice-born, being diligent and not in distress, should always recite the metrical part of the Veda, and also the prose part. // Mn_4.100 // While studying, and while teaching his pupils according to the rule, one should always avoid these regular anadhyāyas (days forbidden for Vedic study). // Mn_4.101 // When the sound of wind is audible in the ears at night, and when dust is raised during the day—these two, those who know the rules of study declare to be anadhyāyas during the rainy season. // Mn_4.102 // During lightning, thunder, and rain, and when great meteors fall, Manu has declared an occasional anadhyāya in these cases. // Mn_4.103 // When these are seen to have arisen after the sacred fires have been kindled, then one should know it to be an anadhyāya, and also when clouds appear out of season. // Mn_4.104 // On a rumbling of the earth, an earthquake, and an obscuring of the heavenly lights, one should know these to be occasional anadhyāyas, even in season. // Mn_4.105 // But when the sacred fires have been kindled, and there is the sound of lightning and thunder, the anadhyāya lasts as long as the light is visible; for the rest of the night, it is as during the day. // Mn_4.106 // For those who desire proficiency in Dharma, there should be a perpetual anadhyāya in villages and towns, and always in a place with a foul smell. // Mn_4.107 //

There is an anadhyāya when a crowd of people is weeping. // Mn_4.108 //

While in water, at midnight, while discharging urine or feces, while having leftovers on one's person, and after eating at a śrāddha, one should not contemplate (the Veda) even in one's mind. // Mn_4.109 //

A learned twice-born, having accepted an invitation for a rite for a single deceased person, should not recite the Veda for three days; nor during a period of impurity caused by a king or an eclipse. // Mn_4.110 //

As long as the scent and smear of the food from a rite for a single deceased person remain on the body of a learned Brahmana, so long should he not recite the Veda. // Mn_4.111 //

One should not study while lying down, nor with one's feet raised, nor while exposing one's thigh; nor after having eaten meat or food from a house under impurity. // Mn_4.112 //

During a fog, when the sound of arrows is heard, at both twilights, on the new moon day, the fourteenth day, the full moon day, and on the aṣṭakā days. // Mn_4.113 //

The new moon day destroys the teacher, the fourteenth destroys the pupil; the aṣṭakā and full moon days destroy the Veda; therefore, one should avoid them. // Mn_4.114 //

A twice-born should not study during a dust storm, when the horizon is ablaze, when a jackal howls, or when a dog, a donkey, or a camel is braying, nor while seated in a line of people eating. // Mn_4.115 //

One should not study near a cremation ground, at the edge of a village, or in a cow-pen; nor after putting on clothes worn during sexual intercourse, nor after accepting a gift from a śrāddha. // Mn_4.116 //

Whether it be animate or inanimate, whatever is connected with a śrāddha, after touching it there is an anadhyāya; for a twice-born is remembered as having a mouth in his hand. // Mn_4.117 //

When a village is afflicted by thieves, or during a panic caused by fire, one should know it to be an untimely anadhyāya, and also during all portents. // Mn_4.118 //

For the opening and closing ceremonies of Vedic study, a suspension of three nights is remembered; for the aṣṭakā rites, a day and a night; and on the nights at the end of the seasons. // Mn_4.119 //

One should not study while mounted on a horse, nor on a tree, nor on an elephant; not in a boat, nor on a donkey, nor on a camel; not while standing on barren ground, nor while riding in a vehicle. // Mn_4.120 //

Not during a dispute, not during a quarrel, not in an army, not in a battle; not just after eating, not while suffering from indigestion, not after vomiting, nor with a sour stomach. // Mn_4.121 //

Not without having given leave to a guest, nor when the wind blows violently, nor when blood flows from a limb, nor when one is wounded by a weapon. // Mn_4.122 //

When the sound of the Samaveda is heard, one should never study the Rigveda or the Yajurveda; nor after having finished studying a Veda, nor after studying an Aranyaka. // Mn_4.123 //

The Rigveda has the gods as its deities; the Yajurveda has men; the Samaveda is remembered as having the ancestors as its deities; therefore, its sound is impure. // Mn_4.124 //

Knowing this, the learned, having first practiced daily the essence of the three Vedas in order, afterwards study the Veda. // Mn_4.125 //

If a domestic animal, a frog, a cat, a dog, a snake, a mongoose, or a mouse should pass between the teacher and pupil, one should know it to be an anadhyāya for a day and a night. // Mn_4.126 //

A twice-born should diligently avoid two anadhyāyas always: an impure place for private study, and his own self when impure. // Mn_4.127 //

On the new moon day, the eighth day, the full moon day, and the fourteenth day, a twice-born snātaka should always be a celibate student, even when it is not his wife's fertile period. // Mn_4.128 //

One should not bathe after eating, nor when sick, nor in the middle of the night; not with one's clothes on constantly, nor in an unknown body of water. // Mn_4.129 //

One should not intentionally step on the shadow of deities, of a guru, of a king, of a snātaka and an ācārya, nor of a reddish-brown man or one initiated for a sacrifice. // Mn_4.130 //

At midday and at midnight, after eating at a śrāddha and after eating meat, and at both twilights, one should not frequent a crossroads. // Mn_4.131 //

One should not intentionally step on anointing powder, water from a bath, urine and feces, blood, phlegm, spittle, or vomit. // Mn_4.132 //

One should not serve an enemy, nor an ally of an enemy, nor an unrighteous man, nor a thief, nor another man's wife. // Mn_4.133 //

For nothing so destructive to long life is known in this world as a man's consorting with another's wife. // Mn_4.134 //

One who desires prosperity should never treat with contempt a Kshatriya, a snake, or a Brahmana of great learning, even if they are weak. // Mn_4.135 //

For these three, when treated with contempt, will burn a man; therefore, a wise man should never treat these three with contempt. // Mn_4.136 //

One should not despise oneself on account of past failures; until death one should seek good fortune and not think it difficult to obtain. // Mn_4.137 //

One should speak the truth, one should speak what is pleasant; one should not speak an unpleasant truth. One should not speak a pleasant untruth; this is the eternal Dharma. // Mn_4.138 //

One should say "auspicious, auspicious," or at least say "auspicious"; one should not engage in fruitless enmity or dispute with anyone. // Mn_4.139 //

One should not travel too early, nor too late, nor when the sun is at its zenith; one should not go with an unknown person, nor alone, nor with Shudras. // Mn_4.140 //

One should not mock those with deficient limbs, or with superfluous limbs, those lacking knowledge, those advanced in age, those lacking beauty or wealth, or those of low birth. // Mn_4.141 //

A Brahmana, while having leftovers on his person, should not touch a cow, a Brahmana, or a fire with his hand; nor, being impure and in good health, should he look at the host of stars by day. // Mn_4.142 //

Having touched these while impure, he should always sip water for his vital breaths, and touch all his limbs, and his navel with the palm of his hand. // Mn_4.143 //

Unless he is sick, he should not touch his bodily openings without reason; and he should avoid touching all his secret hairs. // Mn_4.144 //

He should be endowed with auspicious conduct, with a purified soul and controlled senses; and he should always, without weariness, recite sacred texts and make oblations in the fire. // Mn_4.145 //

For those endowed with auspicious conduct, who are always of purified soul, who recite and make oblations, no ruin is found. // Mn_4.146 //

He should always study the Veda at the proper time, without weariness; for they call that his highest Dharma; what is other is called a secondary Dharma. // Mn_4.147 //

Through constant study of the Veda, through purity, and through tapas, and through non-enmity towards beings, one remembers one's former birth. // Mn_4.148 //

Remembering one's former birth, one studies the Veda again; and by the constant study of the Veda, one enjoys endless happiness. // Mn_4.149 //

He should always perform Savitri-oblations and propitiatory oblations on the festival days; and he should always worship the ancestors on the aṣṭakā days and on the anvaṣṭakā days. // Mn_4.150 //

One should discharge urine far from one's dwelling, and the water for washing one's feet far away; and the disposal of leftover food should be done far away indeed. // Mn_4.151 //

Evacuation, personal grooming, bathing, cleaning the teeth, applying collyrium, and the worship of the deities—these one should perform in the forenoon. // Mn_4.152 //

One should go to the deities, and to righteous and excellent twice-born, and to a king for protection, and to one's gurus on festival days. // Mn_4.153 //

He should salute the aged and give them his own seat; he should wait upon them with joined hands and follow behind them when they depart. // Mn_4.154 //

He should, without weariness, practice the rule of good conduct, which is the root of Dharma, as declared in Śruti and Smṛti and established in his own duties. // Mn_4.155 //

From good conduct one indeed obtains long life; from good conduct, desired progeny; from good conduct, imperishable wealth; and good conduct destroys inauspicious marks. // Mn_4.156 //

For a man of bad conduct is condemned in the world; he is a constant partaker of sorrow, is afflicted with disease, and is short-lived. // Mn_4.157 //

Even a man devoid of all auspicious marks, if he is of good conduct, full of faith, and free from envy, lives for a hundred years. // Mn_4.158 //

Whatever action is dependent on others, that he should diligently avoid; but whatever is dependent on himself, that he should diligently perform. // Mn_4.159 //

All that is dependent on others is suffering; all that is dependent on oneself is happiness. This one should know to be, in summary, the definition of happiness and suffering. // Mn_4.160 //

That action in the performance of which his inner soul finds satisfaction, that he should perform with diligence; but the opposite he should avoid. // Mn_4.161 //

One should not harm an ācārya, a teacher, a father, a mother, a guru, Brahmanas, cows, or any ascetics. // Mn_4.162 //

He should avoid atheism, reviling the Veda, contempt for the deities, hatred, hypocrisy, pride, anger, and harshness. // Mn_4.163 //

He should not raise a stick against another, nor, when angry, strike him down; except in the case of a son or a pupil, for he may strike them for the sake of discipline. // Mn_4.164 //

A twice-born who, with the desire to kill, merely threatens a Brahmana, wanders for a hundred years in the hell called Tamisra. // Mn_4.165 //

Having struck him in anger and intentionally, even with a blade of grass, he is born for twenty-one births in sinful wombs. // Mn_4.166 //

A man who, through foolishness, causes blood to flow from the body of a Brahmana who is not fighting, obtains very great suffering after death. // Mn_4.167 //

For as many specks of dust as the blood gathers from the surface of the earth, for so many years is the one who caused the blood to flow devoured by others in the next world. // Mn_4.168 //

Therefore, a learned man should never even threaten a twice-born, nor strike him even with a blade of grass, nor cause blood to flow from his body. // Mn_4.169 //

The man who is unrighteous, whose wealth is ill-gotten, and who is always delighting in violence—he does not prosper in happiness here. // Mn_4.170 //

Even when sinking, one should not turn one's mind to unrighteousness through Dharma, seeing the swift reversal of fortune of the unrighteous and sinful. // Mn_4.171 //

Unrighteousness practiced in this world does not bear fruit immediately, like a cow; but turning slowly, it cuts the roots of the doer. // Mn_4.172 //

If not upon himself, then upon his sons; if not upon his sons, then upon his grandsons; but an unrighteous act once done is never fruitless for the doer. // Mn_4.173 //

Through unrighteousness one prospers for a time, then one sees good things, then one conquers one's enemies; but in the end, one perishes to the root. // Mn_4.174 //

He should always delight in truth, Dharma, the conduct of the Aryans, and in purity; and he should discipline his pupils according to Dharma, being controlled in speech, arms, and belly. // Mn_4.175 //

He should abandon wealth and desire if they are devoid of Dharma; and also a Dharma that leads to unhappiness or is condemned by the world. // Mn_4.176 //

He should not be restless with his hands and feet, nor restless with his eyes, nor crooked; he should not be restless in speech, nor have a mind bent on injuring others. // Mn_4.177 //

The path by which his fathers have gone, by which his grandfathers have gone—by that path of the good he should go; by going that way, he is not harmed. // Mn_4.178 //

With a sacrificial priest, a family priest, an ācārya, a maternal uncle, a guest, a dependent, a child, an old man, a sick person, a physician, a kinsman, a relative, and a friend; // Mn_4.179 //

With his mother and father, with his daughters-in-law, with his brother, son, and wife, with his daughter, and with his servants—he should not engage in a dispute. // Mn_4.180 //

By abandoning disputes with these, he is freed from all sins; and by conquering these, a householder conquers all these worlds. // Mn_4.181 //

The ācārya is the lord of the world of Brahma; the father is the lord in the world of Prajapati; the guest is the lord of the world of Indra; and the sacrificial priests are the lords of the world of the gods. // Mn_4.182 //

The daughters-in-law are lords in the world of the Apsaras; the kinsmen, of the Vishve-devas; the relatives, of the world of the waters; and the mother and maternal uncle, on the earth. // Mn_4.183 //

The child, the old, the emaciated, and the sick are to be known as lords of the ether; an elder brother is equal to a father; a wife and a son are one's own body. // Mn_4.184 //

One's shadow is one's own, as are the servants; a daughter is the highest object of compassion; therefore, when rebuked by these, one should always bear it without agitation. // Mn_4.185 //

Even if he is able to accept gifts, he should avoid attachment to it; for by accepting gifts, his spiritual luster is quickly extinguished. // Mn_4.186 //

A wise man, without knowing the righteous rule for accepting various things, should not accept a gift, even if he is perishing from hunger. // Mn_4.187 //

An unlearned man who accepts gold, land, a horse, a cow, food, clothes, sesame seeds, or ghee is reduced to ashes like a piece of wood. // Mn_4.188 //

Gold destroys lifespan, and food likewise; land and a cow burn the body; a horse, the eye; clothes, the skin; ghee, energy; and sesame seeds, progeny. // Mn_4.189 //

A twice-born who has not performed tapas and has not studied, but is fond of accepting gifts, sinks with that gift, like one crossing water on a raft of stone. // Mn_4.190 //

Therefore, an unlearned man should be afraid of accepting a gift from any source whatsoever; for even with a small gift, an unlearned man sinks like a cow in the mud. // Mn_4.191 //

A knower of Dharma should not give even water to a twice-born who follows the cat's vow, nor to a sinful one who follows the heron's mode of life, nor to one who does not know the Veda. // Mn_4.192 //

For wealth, even if acquired according to the rule, when given to these three, brings misfortune to the donor in the next world, and to the recipient as well. // Mn_4.193 //

Just as one crossing water on a raft of stone sinks, so do the ignorant donor and recipient sink to a lower state. // Mn_4.194 //

He who makes a banner of his Dharma, is always greedy, deceitful, a hypocrite in the eyes of the world, violent, and a slanderer of all—he is to be known as one who follows the cat's vow. // Mn_4.195 //