Chapter 12

He who has a three-year supply of food sufficient for the maintenance of his dependents, or even more, he is entitled to drink Soma. // Mn_11.7[06M] //

But that twice-born who, having less wealth than this, drinks Soma, he, even if he has previously drunk Soma, does not obtain the fruit of it. // Mn_11.8[07M] //

He who is able to give to strangers while his own family lives in distress—that is a semblance of Dharma which has the taste of honey at first but is poison in the end. // Mn_11.9[08M] //

Whatever rite for the next world one performs by obstructing one's dependents, that has an unhappy result, both for him who is living and for him who is dead. // Mn_11.10[09M] //

If a sacrifice of a sacrificer should be obstructed by one single element, especially of a Brahmana, while a righteous king is ruling; // Mn_11.11[10M] //

Whatever Vaishya may be rich in cattle, but who has not performed the lesser sacrifices and does not drink Soma, from his family one may take that property for the completion of the sacrifice. // Mn_11.12[11M] //

One may take three or two things at will from the house of a Shudra; for a Shudra has no connection with sacrifices. // Mn_11.13[12M] //

He who has not established the sacred fire but has a hundred cows, and he who does not sacrifice but has a thousand cows, from the families of both of them one may take without hesitation. // Mn_11.14[13M] //

From one who always takes but does not give, and from one who does not give, one may take; thus his fame spreads and his Dharma increases. // Mn_11.15[14M] //

Likewise, at the seventh mealtime, having fasted for six mealtimes, one may take what is needed for the next day from one of low occupation. // Mn_11.16[15M] //

From a threshing floor, from a field, from a house, or from wherever it may be found; but it must be declared to him, if he should ask. // Mn_11.17[16M] //

The property of a Brahmana must never be taken by a Kshatriya; but he who is unable to live may take the property of a barbarian or of one who does not perform sacrifices. // Mn_11.18[17M] //

He who, having taken wealth from the unrighteous, gives it to the righteous, he, having made a raft of himself, carries them both across. // Mn_11.19[18M] //

Whatever wealth belongs to those who are devoted to sacrifice, that the wise know to be the property of the gods; but whatever wealth belongs to those who do not sacrifice, that is called the property of the Asuras. // Mn_11.20[19M] //

A righteous lord of the earth should not inflict punishment on him for that; for it is through the foolishness of a Kshatriya that a Brahmana suffers from hunger. // Mn_11.21[20M] //

Having ascertained the number of his dependents from his own family, and having learned of his sacred learning and conduct, the king should arrange a righteous livelihood for him. // Mn_11.22[21M] //

And having arranged his livelihood, he should protect him from all sides; for the king obtains a sixth part of the Dharma from him who is protected. // Mn_11.23[22M] //

A Brahmana must never beg for wealth from a Shudra for the sake of a sacrifice; for a sacrificer who begs for it is reborn after death as a Chandala. // Mn_11.24[23M] //

That Brahmana who, having begged for wealth for a sacrifice, does not give it all away, he becomes a hawk or a crow for a hundred years. // Mn_11.25[24M] //

He who, out of greed, misappropriates the property of the gods or the property of a Brahmana, that sinful-souled one lives in the next world on the leftovers of vultures. // Mn_11.26[25M] //

One should perform the Vaishvanari sacrifice daily at the end of the year, for the atonement of the prescribed animal and Soma sacrifices, if they are not possible. // Mn_11.27[26M] //

That twice-born who, not in a time of distress, performs a Dharma by the rule for a time of distress, he does not obtain the fruit of it in the next world; this is the considered opinion. // Mn_11.28[27M] //

By all the Vishve-devas, by the Sadhyas, and by the Brahmanas and great sages, who were afraid of death in times of distress, a substitute for the rule was made. // Mn_11.29[28M] //

He who is able to follow the primary rule but lives by the secondary rule, for that foolish-minded one, there is no fruit in the next world. // Mn_11.30[29M] //

A Brahmana who knows the Dharma should not report anything to the king; by his own power alone he should discipline those men who are his injurers. // Mn_11.31[30M] //

Between one's own power and the king's power, one's own power is stronger; therefore, a twice-born should restrain his enemies by his own power alone. // Mn_11.32[31M] //

He should use the sacred texts of the Atharva-Angirasas without hesitation; for the weapon of a Brahmana is speech; with that a twice-born should slay his enemies. // Mn_11.33[32M] //

A Kshatriya should overcome his own distress by the power of his arms; a Vaishya and a Shudra, by wealth; but a best of the twice-born, by recitation and fire-oblations. // Mn_11.34[33M] //

The ordainer, the ruler, the speaker, the friend—a Brahmana is called; to him one should not speak ill, nor utter a harsh word. // Mn_11.35[34M] //

Neither a maiden, nor a young woman, nor one of little learning, nor a simpleton, may be the Hotri priest of an Agnihotra, nor one who is sick, nor one who is uninitiated. // Mn_11.36[35M] //

For these, while offering, fall into hell, and he whose sacrifice it is; therefore, a Hotri priest should be one who is skilled in the Veda and has mastered it. // Mn_11.37[36M] //

A Brahmana who has wealth but does not give the horse sacred to Prajapati as the fee for the establishment of the sacred fire becomes one who has not established the sacred fire. // Mn_11.38[37M] //

He may perform other meritorious acts, being full of faith and with his senses controlled; but he must not in any way sacrifice here with sacrifices that have small fees. // Mn_11.39[38M] //

A sacrifice with a small fee destroys the senses, fame, heaven, lifespan, glory, progeny, and cattle; therefore, one who has little wealth should not sacrifice. // Mn_11.40[39M] //

A Brahmana who maintains the sacred fire, who abandons his fires out of desire, should perform the Cāndrāyaṇa penance for a month; for that is equal to the slaying of a hero. // Mn_11.41[40M] //

Those who, having acquired wealth from a Shudra, maintain the Agnihotra, they are indeed the sacrificial priests of Shudras, condemned among those who expound the Veda. // Mn_11.42[41M] //

Of them who are ever ignorant, who serve the fire of a vṛṣala (a low man), the donor, having stepped on their heads with his foot, shall cross over difficulties. // Mn_11.43[42M] //

A man who does not perform a prescribed duty, and who practices what is condemned, and who is attached to the objects of the senses, becomes liable to penance. // Mn_11.44[43M] //

The wise know that a penance is prescribed for a sin committed unintentionally; some say it is also for one committed intentionally, from the evidence of the Śruti. // Mn_11.45[44M] //

A sin committed unintentionally is purified by the study of the Veda; but one committed intentionally out of delusion, by various kinds of penances. // Mn_11.46[45M] //

A twice-born who has become liable to penance, whether by fate or by a former deed, must not associate with the good until the penance has been performed. // Mn_11.47[46M] //

Here, some evil-souled men, through their evil conduct, and some through their former deeds, obtain a disfigurement of their form. // Mn_11.48[47M] //

A gold thief obtains diseased nails; a liquor-drinker, black teeth; a slayer of a Brahmana, consumptive disease; and a defiler of a guru's bed, skin disease. // Mn_11.49[48M] //

A slanderer obtains a stinking nose; an informer, a stinking mouth; a grain-thief, a deficient limb; and an adulterator, a superfluous one. // Mn_11.50[49M] //

A food-thief obtains indigestion; a speech-thief, muteness; a clothes-thief, vitiligo; and a horse-thief, lameness. // Mn_11.51[50M] //

Thus, by a particular action, they are born, condemned by the good, as idiots, mutes, blind, deaf, and with deformed shapes. // Mn_11.52[51M] //

Therefore, a penance must always be performed for the sake of purification; for those whose sins are unexpiated are born marked with reprehensible signs. // Mn_11.53[52M] //

The slaying of a Brahmana, the drinking of liquor, theft, the defiling of a guru's bed—these they call great sins, and also association with them. // Mn_11.54[53M] //

False boasting, and slander that reaches the king, and a false accusation against a guru—these are equal to the slaying of a Brahmana. // Mn_11.55[54M] //

Forgetting the Veda, reviling the Veda, false testimony, the slaying of a friend, and the eating of forbidden and inedible foods—these six are equal to the drinking of liquor. // Mn_11.56[55M] //

The theft of a deposit, and of a man, a horse, or silver, and of land, a diamond, or jewels, is remembered as equal to the theft of gold. // Mn_11.57[56M] //

The emission of seed in one's own female relatives, in maidens, in women of the lowest caste, and in the wives of a friend or a son—this they know to be equal to defiling a guru's bed. // Mn_11.58[57M] //

The slaying of a cow, sacrificing for one who is unworthy to have a sacrifice performed for him, adultery, selling oneself, the abandonment of a guru, mother, or father, and of the study of the Veda, the sacred fire, or a son. // Mn_11.59[58M] //

Being a parivitti when an elder brother is unmarried, and being a parivedana as well; the giving of a maiden to them, and also sacrificing for them. // Mn_11.60[59M] //

And the defiling of a maiden, usury, the breaking of a vow, the selling of a tank, a garden, a wife, or a child. // Mn_11.61[60M] //

Being a vrātya, abandoning a kinsman, teaching for a fee, and learning for a fee, and the selling of things that should not be sold. // Mn_11.62[61M] //

Holding authority in all mines, the operation of great machines, causing injury with herbs, living by a wife's earnings, sorcery, and root-magic. // Mn_11.63[62M] //

The felling of green trees for the sake of fuel, undertaking actions for one's own sake, and the eating of condemned food. // Mn_11.64[63M] //

Not maintaining the sacred fire, theft, the non-payment of debts, the study of unrighteous treatises, and the practice of a base profession. // Mn_11.65[64M] //

The theft of grain, base metals, or cattle, consorting with a woman who drinks liquor, the slaying of a woman, a Shudra, a Vaishya, or a Kshatriya, and atheism are minor sins. // Mn_11.66[65M] //

Causing injury to a Brahmana, smelling things that should not be smelled and liquor, crookedness, and sexual intercourse with a man are remembered as sins causing loss of caste. // Mn_11.67[66M] //

The slaying of a donkey, a horse, a camel, a deer, or an elephant, and of a goat or a sheep, is to be known as a sin causing a mixture of castes, and likewise of a fish, a snake, or a buffalo. // Mn_11.68[67M] //

Taking wealth from the condemned, trade, and service to a Shudra are to be known as sins making one unworthy to receive gifts, as is the speaking of an untruth. // Mn_11.69[68M] //

The killing of worms, insects, and birds, eating food associated with liquor, the theft of fruit, fuel, or flowers, and impatience are sins causing impurity. // Mn_11.70[69M] //

All these sins, as they have been stated, separately, by which vows they are removed, hear those in their entirety. // Mn_11.71[70M] //

A slayer of a Brahmana should live for twelve years in a hut made in the forest, begging for alms for his own purification, having made a skull his banner. // Mn_11.72[71M] //

Or, at his own will, he may become a target for men bearing weapons who know the law; or he may cast himself headlong three times into a blazing fire. // Mn_11.73[72M] //

Or he may sacrifice with a horse-sacrifice, or a Svarjit, or a Gosava; or with an Abhijit or a Vishvajit, or with a Trivrit Agnishtut. // Mn_11.74[73M] //

Or, reciting one of the Vedas, he may walk a hundred leagues, eating little and with his senses controlled, for the removal of the sin of slaying a Brahmana. // Mn_11.75[74M] //

He should offer all his property to a Brahmana who knows the Veda; or wealth sufficient for a livelihood, or a house with its furniture. // Mn_11.76[75M] //

Or, eating sacrificial food, he may follow the Sarasvati river upstream; or, with a controlled diet, he may recite the Samhita of the Veda three times. // Mn_11.77[76M] //

Having had his head shaven, he should dwell at the edge of a village, or in a cow-pen, or in a hermitage, or at the root of a tree, intent on the welfare of cows and Brahmanas. // Mn_11.78[77M] //

He who immediately gives up his life for the sake of a Brahmana or a cow is freed from the sin of slaying a Brahmana, as is a protector of a cow or a Brahmana. // Mn_11.79[78M] //

Or he who resists three times, or who recovers all the property, or who loses his life for the sake of a Brahmana, is released. // Mn_11.80[79M] //

Thus, being firm in his vow, always a celibate student and self-controlled, at the end of the twelfth year, he removes the sin of slaying a Brahmana. // Mn_11.81[80M] //

Or, having confessed his sin in an assembly of gods on earth and lords of men, having bathed at the concluding rite of a horse-sacrifice, he is released. // Mn_11.82[81M] //

The Brahmana is the root of Dharma, the ruler is called its crown; therefore, in an assembly of them, by proclaiming his sin, he is purified. // Mn_11.83[82M] //

By his very birth, a Brahmana is a deity even for the gods, and he is the authority for the world; for Brahma is indeed the cause in this matter. // Mn_11.84[83M] //

Three of them who know the Veda should declare the complete expiation for his sin; that shall be for their purification, for the word of the learned is purifying. // Mn_11.85[84M] //

A Brahmana, having adopted one of these rules, being self-controlled, removes the sin committed by slaying a Brahmana, by his self-possession. // Mn_11.86[85M] //

For killing an unknown embryo, one should perform this same vow; and also for a Kshatriya and a Vaishya who are performing a sacrifice, and for a woman of the Atri clan. // Mn_11.87[86M] //

And for having given false evidence, and for having falsely accused a guru, and for having stolen a deposit, and for having slain a woman or a friend. // Mn_11.88[87M] //

This purification has been declared for unintentionally slaying a twice-born; for the intentional slaying of a Brahmana, no expiation is prescribed. // Mn_11.89[88M] //

A twice-born who, out of delusion, has drunk liquor, should drink liquor of the color of fire; when his body has been burned by it, he is then freed from that guilt. // Mn_11.90[89M] //

Or he should drink cow's urine of the color of fire, or water, or milk, or ghee, or the liquid of cow-dung, until death. // Mn_11.91[90M] //

Or he may eat grains or oil-cake once at night for a year, wearing a garment of hair, with matted locks and a banner, for the removal of the sin of drinking liquor. // Mn_11.92[91M] //

Liquor is indeed the filth of food, and sin is also called filth; therefore, a Brahmana, a ruler, and a Vaishya must not drink liquor. // Mn_11.93[92M] //

That made from molasses, that from flour, and that from honey—liquor is to be known as threefold; as is one, so are all; they must not be drunk by the best of the twice-born. // Mn_11.94[93M] //

The food of Yakshas, Rakshasas, and Pisachas is liquor, meat, and distilled spirits; that must not be eaten by a Brahmana who eats the oblations of the gods. // Mn_11.95[94M] //

A Brahmana, intoxicated and deluded by passion, may fall into an impure place, or may recite a Vedic text, or may do some other forbidden act. // Mn_11.96[95M] //

He in whose body the Veda is once flooded with liquor, his Brahmanhood departs and he attains the state of a Shudra. // Mn_11.97[96M] //

This varied expiation for the drinking of liquor has been declared; hereafter I will declare the expiation for the theft of gold. // Mn_11.98[97M] //

A Brahmana who has committed the theft of gold should go to the king and, proclaiming his own deed, say, "Let your majesty punish me." // Mn_11.99[98M] //

The king, having taken a club, should strike him once himself; by death the thief is purified, but a Brahmana by tapas alone. // Mn_11.100[99M] //

But a twice-born who wishes to remove by tapas the impurity caused by the theft of gold should, wearing a wretched garment, perform the vow of a slayer of a Brahmana in the forest. // Mn_11.101[100M] //

By these vows, a twice-born should remove the sin committed by theft; but the sin of defiling a guru's wife, he should remove by these vows. // Mn_11.102[101M] //

A defiler of a guru's bed, having confessed his sin, should lie on a heated iron bed; he should embrace a blazing image; by death he is purified. // Mn_11.103[102M] //

Or, having cut off his own penis and testicles and holding them in his cupped hands, he should walk straight towards the southwest direction until he falls down. // Mn_11.104[103M] //

Or, carrying a bed-post and wearing a wretched garment, with a long beard, in a lonely forest, he should perform the Prajapatya Kṛcchra for one year, being self-controlled. // Mn_11.105[104M] //

Or he should practice the Cāndrāyaṇa for three months with his senses controlled, eating sacrificial food or barley-gruel, for the removal of the sin of defiling a guru's bed. // Mn_11.106[105M] //

By these vows, those who have committed a great sin should remove their impurity; but those who have committed a minor sin, by these various vows. // Mn_11.107[106M] //

One who has committed a minor sin, a slayer of a cow, should drink barley-gruel for a month; having had his head shaven, he should dwell in a cow-pen, covered with its hide. // Mn_11.108[107M] //

He should eat a limited amount, without pungent spices and salt, at the fourth mealtime; he should bathe in cow's urine for two months, with his senses controlled. // Mn_11.109[108M] //

By day he should follow those cows, and standing, he should drink the dust raised by them; having served them and bowed to them, at night he should sit in the hero's posture. // Mn_11.110[109M] //

When they are standing, he should stand; when they are walking, he should walk; when they are sitting, he should sit, being controlled and free from envy. // Mn_11.111[110M] //

One that is sick, or accused, or in fear of thieves, tigers, and the like, or that has fallen, or is stuck in the mud, he should rescue by all means. // Mn_11.112[111M] //

In heat, in rain, or in cold, or when the wind blows violently, he must not make a shelter for himself without having first done so for a cow, according to his ability. // Mn_11.113[112M] //

If a cow is eating in his own house, or in that of others, in a field or on a threshing floor, he should not report it, nor a calf that is drinking. // Mn_11.114[113M] //

He who, by this rule, follows a cow as a cow-slayer, he removes the sin committed by the slaying of a cow in three months. // Mn_11.115[114M] //

He who has well-performed his vow should give eleven cows and one bull; if he does not have that, he should offer all his property to those who know the Veda. // Mn_11.116[115M] //

Twice-born who have committed a minor sin should perform this same vow for their purification, except for a student who has broken his vow of chastity, or they may perform a Cāndrāyaṇa. // Mn_11.117[116M] //

But a student who has broken his vow of chastity should, at a crossroads, sacrifice a one-eyed donkey to Nirriti at night, by the rule of the pākayajña. // Mn_11.118[117M] //

Having offered the oblations in the fire according to the rule, and at the end having come together with a Rik verse, he should offer oblations of ghee to the Wind, Indra, the Guru, and the Fire. // Mn_11.119[118M] //

The emission of seed out of desire by a twice-born who is under a vow, the knowers of Dharma who expound the Veda call a transgression of the vow. // Mn_11.120[119M] //

The spiritual luster of Brahma approaches these four who are under a vow: the Wind, the thousand-eyed one, the Guru, and the Fire, from a student who has broken his vow. // Mn_11.121[120M] //

When this sin has been committed, having put on the skin of a donkey, he should beg for alms at seven houses, proclaiming his own deed. // Mn_11.122[121M] //

Living on the alms obtained from them for one meal a day, and sipping water at the three daily libations, he is purified in a year. // Mn_11.123[122M] //

Having intentionally committed any of the sins causing loss of caste, one should perform a Sāṃtapana Kṛcchra; if unintentionally, a Prājāpatya. // Mn_11.124[123M] //

For acts causing a mixture of castes and making one unworthy to receive gifts, the purification is the lunar penance for a month; for those causing impurity, one should live on hot barley-gruel for three days. // Mn_11.125[124M] //

In the slaying of a Kshatriya, a fourth part of the penance for the slaying of a Brahmana is remembered; for a Vaishya of good conduct, an eighth part; but for a Shudra, a sixteenth part is to be known. // Mn_11.126[125M] //

But a best of the twice-born who has unintentionally slain a Kshatriya should give one thousand cows and one bull, having well-performed his vow. // Mn_11.127[126M] //

Or he should perform the vow of a slayer of a Brahmana for three years, with controlled senses and matted hair, dwelling far from a village, with the root of a tree as his home. // Mn_11.128[127M] //

A best of the twice-born should perform this same penance for a year for having slain a Vaishya of good conduct, and he should give one hundred and one cows. // Mn_11.129[128M] //

A slayer of a Shudra should perform this entire vow for six months, or he should give eleven white cows and one bull to a Brahmana. // Mn_11.130[129M] //

For killing a cat, a mongoose, a blue jay, or a frog, and a dog, an iguana, an owl, or a crow, one should perform the vow for the slaying of a Shudra. // Mn_11.131[130M] //

Or he should drink milk for three nights, or walk a league, or bathe in a river, or recite the hymn to the water deities. // Mn_11.132[131M] //

A best of the twice-born, having killed a snake, should give an iron spade; for a eunuch, a load of straw; and for a boar, a pot of ghee. // Mn_11.133[132M] //

For a partridge, a droṇa of sesame seeds; for a parrot, a two-year-old calf; and for killing a crane, a three-year-old calf. // Mn_11.134[133M] //

Having killed a swan, a heron, a crane, or a peacock, a monkey, a hawk, or a vulture, he should give a cow to a Brahmana. // Mn_11.135[134M] //

Having killed a horse, he should give a garment; an elephant, five black bulls; a goat or a sheep, a bull; and having killed a donkey, a one-year-old calf. // Mn_11.136[135M] //

Having killed carnivorous animals, he should give a milch-cow; for non-carnivorous ones, a heifer; and having killed a camel, a kṛṣṇala. // Mn_11.137[136M] //

For the sake of purification, he should give separately a leather bag, a bow, and a ram; and for killing women of the four varnas who are of loose morals. // Mn_11.138[137M] //

A twice-born who is unable to make the expiation for the slaying of a snake and the others by a gift should perform a Kṛcchra for each one for the removal of his sin. // Mn_11.139[138M] //

For the slaying of a thousand creatures with bones, and for a full cartload of those without bones, one should perform the vow for the slaying of a Shudra. // Mn_11.140[139M] //

But for the slaying of creatures with bones, he should give something to a Brahmana; and for violence to those without bones, he is purified by a suppression of the breath. // Mn_11.141[140M] //

For the cutting of fruit-bearing trees, the recitation of a hundred Rik verses is prescribed; and for shrubs, creepers, and climbing plants, and for flowering plants. // Mn_11.142[141M] //

For creatures born in food, and for all those born in savory liquids, and for those born of fruits and flowers, the eating of ghee is the purification. // Mn_11.143[142M] //

For the useless destruction of herbs grown on ploughed land, and of those grown wild in the forest, one should follow a cow for one day, living on milk. // Mn_11.144[143M] //

By these vows, the sin arising from violence, whether committed knowingly or unknowingly, should be removed in its entirety; now hear the rule for eating forbidden food. // Mn_11.145[144M] //

Having drunk liquor unknowingly, one is purified by a second consecration; if intentionally, it is unspecifiable, and the rule is that it is a mortal sin. // Mn_11.146[145M] //

Having drunk water that was in a liquor-vessel, and likewise that in a liquor-pot, one should drink for five nights milk boiled with Shankhapushpi. // Mn_11.147[146M] //

Having touched or given liquor, or having received it according to the rule, and having drunk water from the leftovers of a Shudra, one should drink Kusha-water for three days. // Mn_11.148[147M] //

A Brahmana who drinks Soma, having smelled the scent of a liquor-drinker, is purified by thrice suppressing his breath in water and eating ghee. // Mn_11.149[148M] //

Having unknowingly eaten feces or urine, or what has been touched by liquor, the three varnas of the twice-born are entitled to a second consecration. // Mn_11.150[149M] //

Shaving, the sacred girdle, the staff, the begging of alms, and the vows—these are discontinued for the twice-born in the rite of a second consecration. // Mn_11.151[150M] //

Having eaten the food of those whose food should not be eaten, and the leftovers of a woman or a Shudra, and having eaten forbidden meat, one should drink barley-gruel for seven nights. // Mn_11.152[151M] //

A twice-born who has drunk sour things and astringent liquids, even if they are pure, remains impure until it passes downwards. // Mn_11.153[152M] //

Having eaten the urine and feces of a domestic pig, a donkey, a camel, a jackal, a monkey, or a crow, a twice-born should perform a Cāndrāyaṇa. // Mn_11.154[153M] //

Having eaten dried meat, and mushrooms from the earth, and likewise the meat of an unknown animal from a slaughterhouse, one should perform this same vow. // Mn_11.155[154M] //

For eating carnivorous animals, pigs, camels, roosters, crows, and donkeys, the Taptakṛcchra is the purification. // Mn_11.156[155M] //

That twice-born who, not having completed his studies, should eat the monthly śrāddha food, he should fast for three days and remain in water for one day. // Mn_11.157[156M] //

But that celibate student who should in any way eat honey or meat, he, having performed a simple Kṛcchra, should complete the remainder of his vow. // Mn_11.158[157M] //

Having eaten the leftovers of a cat, a crow, a mouse, a dog, or a mongoose, and food contaminated with hair or insects, one should drink Brahmasuvarcala. // Mn_11.159[158M] //

One who desires his own purification must not eat food that should not be eaten; but what has been eaten unknowingly must be brought up, or purified by quick purifications. // Mn_11.160[159M] //

This varied rule of vows for eating forbidden food has been declared; now hear the rule of vows for those who remove the fault of theft. // Mn_11.161[160M] //

A best of the twice-born who has intentionally committed the theft of grain, food, or wealth from the house of one of his own caste is purified by a Kṛcchra for a year. // Mn_11.162[161M] //

For the theft of men, of women, of a field or a house, and of the water of a well or a tank, the purification is remembered as a Cāndrāyaṇa. // Mn_11.163[162M] //

Having committed the theft of things of little value from another's house, one should perform a Sāṃtapana Kṛcchra, having returned that thing for his own purification. // Mn_11.164[163M] //

For the theft of things to be eaten or enjoyed, of a vehicle, a bed, or a seat, and of flowers, roots, or fruits, the five products of the cow are the purification. // Mn_11.165[164M] //

For grass, wood, and trees, and for dried food and molasses, and for clothing, leather, and meat, there shall be a fast of three nights. // Mn_11.166[165M] //

For jewels, pearls, and coral, for copper and for silver, and for iron, bronze, and stone, eating grains for twelve days is the penance. // Mn_11.167[166M] //

For cotton, silk, and wool, for animals with two hooves or one hoof, for birds, perfumes, and herbs, and for a rope, drinking milk for three days is the penance. // Mn_11.168[167M] //

By these vows, a twice-born should remove the sin committed by theft; but the sin of forbidden sexual intercourse, he should remove by these vows. // Mn_11.169[168M] //

He should perform the vow for defiling a guru's bed for having emitted seed in his own female relatives, in the wives of a friend or a son, in maidens, and in women of the lowest caste. // Mn_11.170[169M] //

Having gone to his father's sister's daughter, his own sister's daughter, and his mother's sister's daughter, and the daughter of his mother's brother, he should perform a Cāndrāyaṇa. // Mn_11.171[170M] //

A wise man should not take these three as wives; for being related by kinship, they are not to be approached; by taking them, he falls to a lower state. // Mn_11.172[171M] //

A man who has emitted seed in non-human females, in a woman in her monthly period, in a place other than the vagina, or in water, should perform a Sāṃtapana Kṛcchra. // Mn_11.173[172M] //

A twice-born who has engaged in sexual intercourse with a man or a woman, in a bullock-cart, in water, or by day, should bathe with his clothes on. // Mn_11.174[173M] //

A Brahmana who unknowingly goes to women of the Chandala and lowest castes, or eats their food, or accepts gifts from them, falls; but if knowingly, he attains equality with them. // Mn_11.175[174M] //

A husband should confine a wife who has been defiled by a Brahmana in a single room; whatever penance is for a man with another's wife, that vow he should make her perform. // Mn_11.176[175M] //

If she should be defiled again, being solicited by a man of equal rank, a Kṛcchra and a Cāndrāyaṇa are remembered as her purification. // Mn_11.177[176M] //

That sin which a twice-born commits by consorting with a vṛṣalī for one night, he removes in three years by living on alms and constantly reciting sacred texts. // Mn_11.178[177M] //

This expiation has been declared for all four of these sinners; now hear these expiations for those who have associated with outcastes. // Mn_11.179[178M] //

One who associates with an outcaste becomes an outcaste within a year, through sacrificing for him, teaching him, or forming a marriage alliance, but not by sharing a vehicle, a seat, or a meal. // Mn_11.180[179M] // Whatever man enters into association with any of these outcastes, he must perform the vow prescribed for that outcaste for the purification of that association. // Mn_11.181[180M] // The water-rite for an outcaste must be performed outside the village by his sapiṇḍas and kinsmen, on an inauspicious day, in the evening, in the presence of his kinsmen, a priest, and his guru. // Mn_11.182[181M] // A slave girl should overturn a full pot of water with her foot, as for a dead person; and they should observe a period of impurity for a day and a night, along with his kinsmen. // Mn_11.183[182M] // And they must cease from conversation and sitting together with him, and from the giving of his share of the inheritance, and from all worldly intercourse. // Mn_11.184[183M] // His right of seniority shall cease, and whatever wealth is due to the eldest; his younger brother who is superior in merit shall obtain the eldest's share. // Mn_11.185[184M] // But when the penance has been performed, they should cast a new, full pot of water together with him, after bathing in a sacred body of water. // Mn_11.186[185M] // But he, having cast that pot into the water and entered his own house, should perform all the duties of kinship as before. // Mn_11.187[186M] // This same rite should be performed for women who have become outcastes; but they should be given clothes, food, and drink, and they should dwell near the house. // Mn_11.188[187M] // One must not have any dealings with sinners who have not performed their expiation; but one must never despise those who have performed their expiation. // Mn_11.189[188M] // One should not associate with slayers of children, nor with the ungrateful, nor with slayers of those who have sought refuge, nor with slayers of women, even if they have been purified according to Dharma. // Mn_11.190[189M] // Those twice-born for whom the Savitri has not been recited according to the rule, having made them perform three Kṛcchras, one should initiate them according to the rule. // Mn_11.191[190M] // Those twice-born who are engaged in forbidden acts but wish to perform penance, and those who have been abandoned by the Brahmanical community, for them too one should prescribe this. // Mn_11.192[191M] // Whatever wealth Brahmanas acquire by a reprehensible action, they are purified by the renunciation of it, by recitation, and by tapas. // Mn_11.193[192M] // Having recited the Savitri three thousand times with a concentrated mind, and having drunk milk for a month in a cow-pen, one is freed from the sin of accepting an improper gift. // Mn_11.194[193M] // When he has returned from the cow-pen, emaciated by fasting, they should ask him as he bows, "O gentle one, do you wish for equality?" // Mn_11.195[194M] // Having spoken the truth to the Brahmanas, he should scatter fodder for the cows; when the sacred place has been trodden by the cows, they should perform his reception. // Mn_11.196[195M] // Having sacrificed for vrātyas, having performed the final rites for others, and having performed sorcery and the Ahīna sacrifice, one removes the sin with three Kṛcchras. // Mn_11.197[196M] // A twice-born who abandons one who has sought refuge and who perverts the Veda, by living on barley for a year, removes that sin. // Mn_11.198[197M] // Having been bitten by a dog, a jackal, or a donkey, by village carnivorous animals, or by a man, a horse, a camel, or a pig, one is purified by breath control. // Mn_11.199[198M] // Eating only at the sixth mealtime for a month, or the recitation of the Samhita, and the regular performance of all fire-oblations are the purification for those unfit to eat with. // Mn_11.200[199M] // A Brahmana who has willfully ridden on a camel or a donkey, having bathed naked, is purified by breath control. // Mn_11.201[200M] // Having discharged his bodily functions without water, or in water when in distress, having plunged into water outside with his clothes on and touched a cow, he is purified. // Mn_11.202[201M] // For the transgression of the daily rites prescribed by the Veda, and for the breaking of the vows of a snātaka, the penance is fasting. // Mn_11.203[202M] // Having said "hum" to a Brahmana, and "you" to a superior, having bathed and fasted for the rest of the day, he should appease him by saluting him. // Mn_11.204[203M] // Having struck him even with a blade of grass, or having bound him by the neck with a cloth, or having defeated him in a dispute, he should appease him by prostrating himself. // Mn_11.205[204M] // By threatening a Brahmana, one goes to hell for a hundred years; by striking him, for a thousand; and by desiring to kill him, one goes to hell. // Mn_11.206[205M] // For as many specks of dust as the blood gathers from the surface of the earth, for so many thousands of years does the one who caused it dwell in hell. // Mn_11.207[206M] // For threatening, one should perform a Kṛcchra; for striking, an Atikṛcchra; for causing a Brahmana to bleed, one should perform a Kṛcchra and an Atikṛcchra. // Mn_11.208[207M] // For the removal of sins for which no expiation has been prescribed, one should ordain a penance, having considered the ability of the sinner and the gravity of the sin. // Mn_11.209[208M] // Those means by which a man removes his sins, those means, practiced by gods, sages, and ancestors, I will declare to you. // Mn_11.210[209M] // A twice-born performing a Prājāpatya should eat for three days in the morning, for three days in the evening, for three days what is received unsolicited, and for the next three days he should not eat. // Mn_11.211[210M] // Cow's urine, cow-dung, milk, curds, ghee, and Kusha-water, and a fast for one night—this is remembered as the Sāṃtapana Kṛcchra. // Mn_11.212[211M] // A twice-born performing an Atikṛcchra should eat one mouthful at each of the three daily periods as before, and for the last three days he should fast. // Mn_11.213[212M] // A Brahmana performing a Taptakṛcchra should drink hot water, milk, ghee, and air for three days each, bathing once a day with a concentrated mind. // Mn_11.214[213M] // A fast of twelve days for one who is self-controlled and not careless—this Kṛcchra is named Parāka, the remover of all sins. // Mn_11.215[214M] // One should decrease one mouthful each day during the dark fortnight and increase it during the bright fortnight, sipping water at the three daily libations; this is remembered as the Cāndrāyaṇa. // Mn_11.216[215M] // One should follow this same entire rule in the Yavamadhya form of the Cāndrāyaṇa vow, being self-controlled and beginning in the bright fortnight. // Mn_11.217[216M] // One performing the Yaticāndrāyaṇa should eat eight mouthfuls of sacrificial food at midday, with a controlled soul. // Mn_11.218[217M] // A Brahmana with a concentrated mind should eat four mouthfuls in the morning and four after the sun has set; this is remembered as the Śiśucāndrāyaṇa. // Mn_11.219[218M] // He who, with a concentrated mind, eats three times eighty mouthfuls of sacrificial food in a month, in any way whatsoever, attains the same world as the moon. // Mn_11.220[219M] // This vow the Rudras, the Adityas, and the Vasus performed, and the Maruts with the great sages, for their release from all that is inauspicious. // Mn_11.221[220M] // The fire-oblation with the great vyāhṛtis must be performed by oneself daily; and one should practice non-violence, truthfulness, absence of anger, and straightforwardness. // Mn_11.222[221M] // Three times by day and three times by night, he should enter the water with his clothes on; and he must never converse with women, Shudras, or outcastes. // Mn_11.223[222M] // He should pass his time by standing and sitting; if unable, he should lie on the ground; he should be a celibate, a performer of vows, and a worshipper of his guru, the gods, and the twice-born. // Mn_11.224[223M] // And he should constantly recite the Savitri and other purifying texts according to his ability; thus he should be devoted to all vows for the sake of penance. // Mn_11.225[224M] // By these vows, twice-born whose sins are manifest should be purified; but those whose sins are unmanifest, one should purify with mantras and fire-oblations. // Mn_11.226[225M] // By confession, by remorse, by tapas, and by study, a sinner is freed from sin, and in a time of distress, by giving. // Mn_11.227[226M] // As a man, having committed an unrighteous act, confesses it himself, so he is freed from that unrighteousness, like a snake from its skin. // Mn_11.228[227M] // As his mind despises the evil deed he has done, so his body is freed from that unrighteousness. // Mn_11.229[228M] // Having committed a sin and being remorseful, one is freed from that sin; but he is purified by the resolution, "I will not do so again." // Mn_11.230[229M] // Having thus contemplated in his mind the arising of the fruit of his actions after death, he should always perform good actions with his mind, speech, and body. // Mn_11.231[230M] // Having committed a reprehensible act, whether from ignorance or from knowledge, desiring release from it, he should not commit a second one. // Mn_11.232[231M] // For whatever action, when it is done, his mind feels no ease, for that he should perform tapas until it becomes a cause of satisfaction. // Mn_11.233[232M] // All this happiness of gods and men has tapas as its root; it is said by the wise to have tapas in its middle, and by the seers of the Veda to have tapas as its end. // Mn_11.234[233M] // The tapas of a Brahmana is knowledge; the tapas of a Kshatriya is protection; the tapas of a Vaishya is trade and economics; and the tapas of a Shudra is service. // Mn_11.235[234M] // The sages, with controlled souls, living on fruits, roots, and air, by tapas alone perceive the three worlds with their movable and immovable beings. // Mn_11.236[235M] // Medicines, freedom from disease, learning, and the various states of the gods are achieved by tapas alone; for tapas is their means. // Mn_11.237[236M] // What is difficult to cross, what is difficult to obtain, what is difficult to reach, and what is difficult to do—all that is achievable by tapas; for tapas is difficult to surpass. // Mn_11.238[237M] // Those who have committed great sins, and the others who have done forbidden acts, are freed from that guilt by well-practiced tapas. // Mn_11.239[238M] // Insects, snakes, and moths, and beasts and birds, and immovable beings, go to heaven by the power of tapas. // Mn_11.240[239M] // Whatever sin men commit with their mind, speech, or body, all that those whose wealth is tapas quickly burn away by tapas alone. // Mn_11.241[240M] // The gods accept the sacrifices of a Brahmana who has been purified by tapas, and they increase his desires. // Mn_11.242[241M] // The lord Prajapati created this sacred treatise by tapas alone; and likewise the sages received the Vedas by tapas. // Mn_11.243[242M] // Thus the gods proclaim the great good fortune of tapas, seeing the supreme merit of tapas in all this. // Mn_11.244[243M] // The daily study of the Veda according to one's ability, the performance of the great sacrifices, and forbearance quickly destroy sins, even those born of great sins. // Mn_11.245[244M] // Just as fire with its energy instantly burns what it has received, so a knower of the Veda burns all sin with the fire of knowledge. // Mn_11.246[245M] // Thus this penance for sins has been declared according to the rule; hereafter, learn the penance of the secret texts. // Mn_11.247[246M] // Sixteen breath-control exercises with the vyāhṛtis and the praṇava, performed daily, purify even the slayer of a learned Brahmana in a month. // Mn_11.248[247M] // Having recited the hymn of Kautsa, "āpa ity etad," the Rik verse "pratīty" of Vasishtha, the Māhitra, and the Śuddhavatīs, even a liquor-drinker is purified. // Mn_11.249[248M] // Having once recited the Asyavāmīya hymn and the Śivasaṃkalpa, having stolen gold, one becomes pure in an instant. // Mn_11.250[249M] // Having practiced the Haviṣpāntīya hymn and "na tamaṃha iti," and having recited the Puruṣa Sūkta, a defiler of a guru's bed is released. // Mn_11.251[250M] // Desiring to remove great and small sins, one should recite for a year the Rik verse "avety," or "yat kiṃ cedam." // Mn_11.252[251M] // Having accepted an unacceptable gift, and having eaten reprehensible food, a man is purified in three days by reciting the Taratsamandīya hymn. // Mn_11.253[252M] // One who has committed many sins is purified by practicing the Somāraudra hymn for a month, performing his bath in a flowing river, and reciting the three verses beginning "aryamṇām." // Mn_11.254[253M] // A sinner should recite the seven verses beginning "indram" for half a year; having done an unpraiseworthy act, he should remain in water for a month, living on alms. // Mn_11.255[254M] // A twice-born, having offered ghee for a year with the mantras of the Śākalahomas, removes even a very great sin, or by reciting the Rik verse "nama ity." // Mn_11.256[255M] // One who is joined with a great sin should follow cows with a concentrated mind; by practicing the Pāvamānī hymns for a year, living on alms, he is purified. // Mn_11.257[256M] // Or, being pure, having practiced the Veda-Samhita three times in the forest, one is freed from all sins, having been purified by three Parākas. // Mn_11.258[257M] // One should fast for three days, being self-controlled, sipping water three times a day; one is freed from all sins by reciting the Aghamarṣaṇa hymn three times. // Mn_11.259[258M] // Just as the horse-sacrifice, the king of sacrifices, is the remover of all sins, so is the Aghamarṣaṇa hymn the remover of all sins. // Mn_11.260[259M] // Having slain even these three worlds, and eating from anywhere, a Brahmana who retains the Rigveda in his memory incurs no sin whatsoever. // Mn_11.261[260M] // Having practiced the Rik-Samhita three times, or that of the Yajus, with a concentrated mind, or that of the Samans with its secret texts, one is freed from all sins. // Mn_11.262[261M] // Just as a clod of earth, having reached a great lake, is destroyed when thrown in, so all evil conduct sinks into the threefold Veda. // Mn_11.263[262M] // The Riks, the Yajus, and the other various Samans—this is to be known as the threefold Veda; he who knows this is a knower of the Veda. // Mn_11.264[263M] // That which is the first, the three-syllabled Brahma, in which the threefold Veda is established—that is the other, secret, threefold Veda; he who knows it is a knower of the Veda. // Mn_11.265[264M] // "This entire Dharma of the four-varna system has been declared by you, O sinless one; now tell us truly the supreme fulfillment of the fruit of actions." // Mn_12.1 // That righteous-souled Bhrigu, descendant of Manu, said to those great sages: "Listen to the determination of this entire connection with karma." // Mn_12.2 // Action, which springs from the mind, speech, and body, has good and bad results; the states of men, high, low, and middle, are born of their karma. // Mn_12.3 // Of this threefold action with its three bases, for an embodied being, endowed with ten characteristics, one should know the mind to be the instigator. // Mn_12.4 // Coveting the property of others, thinking of what is undesirable with the mind, and adherence to falsehood—this is the threefold mental action. // Mn_12.5 // Harshness, falsehood, and also slander of all kinds, and irrelevant talk—this is the fourfold verbal action. // Mn_12.6 // The taking of what has not been given, violence not according to the rule, and intercourse with another's wife—this is remembered as the threefold bodily action. // Mn_12.7 // This man enjoys the good and bad mental action with his mind alone; with his speech, the action done by speech; and with his body, the bodily action. // Mn_12.8 // By faults of action done with the body, a man goes to the state of immovable things; by verbal faults, to the state of birds and beasts; and by mental faults, to the state of the lowest castes. // Mn_12.9 // The staff of speech, the staff of mind, and the staff of body likewise—he in whose intellect these are fixed is called one who holds the triple staff (tridaṇḍī). // Mn_12.10 // Having fixed this triple staff in all beings, a man, having controlled desire and anger, then attains perfection. // Mn_12.11 // He who is the impeller of this Self, him they call the knower of the field (kṣetrajña); but he who performs the actions is called the embodied soul (bhūtātman) by the wise. // Mn_12.12 // The one called the living soul (jīvasaṃjña) is another, the inner self, innate in all embodied beings, by which one perceives all pleasure and pain in one's births. // Mn_12.13 // Those two, the Great One and the knower of the field, being joined with the elements, abide, pervading that being which is situated in high and low states. // Mn_12.14 // Innumerable forms issue forth from his body, which constantly impel the high and low beings. // Mn_12.15 // From these five elements, for sinful men after death, another body, for the purpose of torment, is certainly produced. // Mn_12.16 // Having experienced with that body the torments of Yama here, they are dissolved into those same elements, part by part. // Mn_12.17 // He, having experienced the faults with their painful results, which arise from attachment to sense-objects, with his impurity removed, approaches those two great, powerful ones. // Mn_12.18 // Those two, unwearied, together see his Dharma and his sin, by which, being joined, he obtains pleasure and pain after death and here. // Mn_12.19 // If he practices Dharma for the most part, and unrighteousness a little, he, being enveloped by those same elements, enjoys happiness in heaven. // Mn_12.20 // But if he serves unrighteousness for the most part, and Dharma a little, he, being abandoned by those elements, obtains the torments of Yama. // Mn_12.21 // Having obtained those torments of Yama, that living soul, with its impurity removed, again enters into those same five elements, part by part. // Mn_12.22 // Having seen these states of this living soul with one's own mind, which arise from Dharma and from unrighteousness, one should always fix one's mind on Dharma. // Mn_12.23 // One should know sattva, rajas, and tamas to be the three guṇas of the Self, by which the Great One, having pervaded all these beings, abides without exception. // Mn_12.24 // Whichever of these guṇas completely predominates in the body at any time, it then makes that embodied being predominantly of that guṇa. // Mn_12.25 // Sattva is knowledge, tamas is ignorance, rajas is remembered as passion and aversion; this is the pervasive nature of these, inherent in the body of all beings. // Mn_12.26 // There, whatever one may perceive in the self that is joined with pleasure, that is tranquil and pure-seeming, one should understand that to be sattva. // Mn_12.27 // But what is joined with pain and is unpleasing to the self, that one should know to be rajas, which is repellent and constantly captivates embodied beings. // Mn_12.28 // But what is joined with delusion, which is unmanifest, of the nature of sense-objects, which cannot be reasoned about and is unknowable, one should understand that to be tamas. // Mn_12.29 // And the fruit that arises from these three guṇas, the highest, the middle, and the lowest, that I will declare in its entirety. // Mn_12.30 // The study of the Veda, tapas, knowledge, purity, control of the senses, the performance of Dharma, and contemplation of the Self are the characteristics of the sāttvic guṇa. // Mn_12.31 // A taste for undertaking actions, impatience, the performance of improper acts, and the constant indulgence in sense-objects are the characteristics of the rājasic guṇa. // Mn_12.32 // Greed, sleep, lack of fortitude, cruelty, atheism, a dissolute life, a habit of begging, and carelessness are the characteristics of the tāmasic guṇa. // Mn_12.33 // Of these three guṇas abiding in the three times, this should be known as the summary characteristic of the guṇas in order. // Mn_12.34 // That action which one is ashamed of having done, of doing, and of being about to do, all that should be known by a wise man as the characteristic of the tāmasic guṇa. // Mn_12.35 // That action by which one desires abundant fame in this world, and for the failure of which one does not grieve, that is to be known as rājasic. // Mn_12.36 // That which one desires everyone to know, which one is not ashamed of doing, and by which the self is pleased, that is the characteristic of the sattva guṇa. // Mn_12.37 // The characteristic of tamas is said to be desire; of rajas, worldly gain; the characteristic of sattva is Dharma; the excellence of these is in ascending order. // Mn_12.38 // By which of these guṇas one enters into which cycles of rebirth, those I will declare in summary for this entire world, in due order. // Mn_12.39 // The sāttvic go to the state of gods; the rājasic, to the state of men; the tāmasic always go to the state of beasts; this is the threefold state. // Mn_12.40 // This threefold state, arising from the guṇas, is to be known as threefold again: low, middle, and high, according to the specifics of action and knowledge. // Mn_12.41 // Immovable things, worms and insects, fish, snakes, and tortoises, and cattle and wild animals—this is the lowest tāmasic state. // Mn_12.42 // Elephants and horses, Shudras and reprehensible Mlecchas, lions, tigers, and boars—this is the middle tāmasic state. // Mn_12.43 // Cāraṇas, suparṇas, and hypocritical men, Rakshasas and Pisachas—this is the highest tāmasic state. // Mn_12.44 // Jhalla and malla acrobats, actors, and men who live by the sword, and those addicted to gambling and drinking—this is the lowest rājasic state. // Mn_12.45 // Kings and Kshatriyas, and the family priests of kings, and those who delight in disputes and battles—this is the middle rājasic state. // Mn_12.46 // Gandharvas, guhyakas, Yakshas, and those who are attendants of the gods, and likewise all the apsaras—this is the highest rājasic state. // Mn_12.47 // Ascetics, mendicants, Brahmanas, and the hosts of celestial beings, the constellations and the Daityas—this is the first sāttvic state. // Mn_12.48 // Sacrificers, sages, gods, the Vedas, the heavenly lights, the years, the ancestors, and the sādhyas—this is the second sāttvic state. // Mn_12.49 // Brahma, the creators of the world, Dharma, the Great One, and the Unmanifest—this the wise call the highest sāttvic state. // Mn_12.50 // This entire cycle of rebirth, which affects all beings, of three kinds, threefold and threefold again, has been declared for the three kinds of action. // Mn_12.51 // Through attachment to the senses and through the non-practice of Dharma, ignorant and base men go to sinful cycles of rebirth. // Mn_12.52 // To whatever womb this living soul goes, and by whatever action here, that all, in due order, you must learn. // Mn_12.53 // Having obtained dreadful hells for many hosts of years, at their expiration, those who have committed great sins enter into these cycles of rebirth. // Mn_12.54 // A slayer of a Brahmana enters the womb of a dog, a pig, a donkey, or a camel, of a cow, a goat, a sheep, a wild animal, or a bird, or of a Chandala or a Pukkasa. // Mn_12.55 // A Brahmana who drinks liquor shall go to the state of worms, insects, and moths, and of birds that eat filth, and of violent creatures. // Mn_12.56 // A Brahmana who is a thief enters a thousand times the wombs of spiders, snakes, and lizards, and of beasts and water-creatures, and of violent Pisachas. // Mn_12.57 // A defiler of a guru's bed enters a hundred times the wombs of grasses, shrubs, and creepers, and of carnivorous and fanged animals, and of those who do cruel deeds. // Mn_12.58 // Violent men become carnivorous; eaters of impure things, worms; thieves, eaters of each other; and those who serve the lowest women, spirits after death. // Mn_12.59 // Having had intercourse with outcastes, and with the wife of another, and having stolen the property of a Brahmana, one becomes a Brahma-rakshasa. // Mn_12.60 // A man who, out of greed, has stolen jewels, pearls, coral, and various kinds of gems, is born among goldsmiths. // Mn_12.61 // Having stolen grain, one becomes a rat; bronze, a swan; water, a diver-bird; honey, a gadfly; milk, a crow; savory liquid, a dog; and ghee, a mongoose. // Mn_12.62 // Meat, a vulture; fat, a grebe; oil, an oil-eating bird; salt, a cricket; curds, a white crane. // Mn_12.63 // Having stolen silk, one becomes a partridge; having stolen linen, a frog; cotton cloth, a crane; a cow, an iguana; molasses, a flying fox. // Mn_12.64 // A musk-rat for stealing fine perfumes; a peacock for leaf-vegetables; a porcupine for various kinds of cooked food; and a hedgehog for uncooked food. // Mn_12.65 // Having stolen fire, one becomes a heron; household utensils, a house-lizard; having stolen red clothes, one is born as a jīvajīvaka bird. // Mn_12.66 // A wolf for a deer or an elephant; a tiger for a horse; a monkey for fruit or roots; a bear for a woman; a stokaka bird for water; a camel for vehicles; a goat for cattle. // Mn_12.67 // Whatever property of another a man forcibly steals, he inevitably goes to the state of a beast, and also for having eaten an unconsecrated oblation. // Mn_12.68 // Women also, by this rule, having stolen, obtain sin; they enter into the state of being the wives of these same creatures. // Mn_12.69 // The varnas that have fallen from their own duties, not in a time of distress, having passed through sinful cycles of rebirth, go to a state of servitude to their enemies. // Mn_12.70 // A Brahmana who has fallen from his own Dharma becomes a Vāntāśī or Ulkāmukha spirit; a Kshatriya, an eater of impure corpses, a Kaṭapūtana spirit. // Mn_12.71 // A Vaishya becomes a Maitrākṣajyotika spirit, an eater of pus; and a Shudra who has fallen from his own Dharma becomes a Cailāśaka spirit. // Mn_12.72 // As men of worldly nature indulge in sense-objects, so their skill in those same things increases. // Mn_12.73 // By the practice of those sinful actions, those of little intellect obtain sufferings in these various wombs here. // Mn_12.74 // And the revolving in dreadful hells, such as Tamisra and the others; the Asipatravana and the like, and bonds and mutilations. // Mn_12.75 // And various kinds of torments, and being devoured by crows and owls; and the torments of hot sand and gravel, and the dreadful Kumbhipaka hells. // Mn_12.76 // And births in vile wombs, which are mostly full of suffering, always; and afflictions from cold and heat, and various kinds of fears. // Mn_12.77 // Dwelling again and again in the womb, and dreadful births; and harsh bonds, and servitude to others. // Mn_12.78 // And separation from friends and loved ones, and dwelling with evil people; and the acquisition and loss of wealth, and the acquisition of friends and enemies. // Mn_12.79 // And old age without remedy, and being afflicted by diseases; and those various kinds of sufferings, and death which is difficult to conquer. // Mn_12.80 // With whatever disposition one performs any action, with a body of that same kind one enjoys the fruit of that action. // Mn_12.81 // This entire arising of the fruit of actions has been declared to you; now learn this action of a Brahmana which leads to the highest good. // Mn_12.82 // The study of the Veda, tapas, knowledge, the restraint of the senses, non-violence, and service to a guru are the supreme means to the highest good. // Mn_12.83 // Of all these good actions here, is any one action declared to be more conducive to the highest good for a man? // Mn_12.84 // Of all these, knowledge of the Self (ātmajñāna) is remembered as the highest; for that is the foremost of all sciences, for from it immortality is obtained. // Mn_12.85 // Of all these six actions, both after death and in this world, the Vedic action should always be known as the most conducive to the highest good. // Mn_12.86 // In the practice of Vedic action, all these are included without exception, in order, in each particular ritual procedure. // Mn_12.87 // Vedic action is of two kinds: that which brings happiness and prosperity, and that which leads to liberation; that which is active (pravṛtta) and that which is renunciatory (nivṛtta). // Mn_12.88 // Action done with desire, here or in the next world, is called active (pravṛtta); but that which is done without desire, preceded by knowledge, is taught to be renunciatory (nivṛtta). // Mn_12.89 // By serving active karma, one attains equality with the gods; but by serving renunciatory karma, one passes beyond the five elements. // Mn_12.90 // Seeing the Self equally in all beings, and all beings in the Self, he who sacrifices to the Self attains svārājya (sovereignty over the Self). // Mn_12.91 // A best of the twice-born, having abandoned even the actions prescribed, should be diligent in knowledge of the Self, in tranquility, and in the study of the Veda. // Mn_12.92 // For this is the fulfillment of birth, especially for a Brahmana; for having obtained this, a twice-born has done all that needs to be done, and not otherwise. // Mn_12.93 // The Veda is the eternal eye of the ancestors, gods, and men; the Veda-shastra is impossible and immeasurable; this is the established rule. // Mn_12.94 // Those Smṛtis which are outside the Veda, and whatever bad doctrines there are, all of them are fruitless after death, for they are remembered as founded on darkness. // Mn_12.95 // Whatever other things arise and pass away, apart from this, they are fruitless and untrue on account of their recent origin. // Mn_12.96 // The four-varna system, the three worlds, and the four āśramas separately, the past, the present, and the future—all proceeds from the Veda. // Mn_12.97 // Sound, touch, and form, and taste, and smell as the fifth, proceed from the Veda alone; their production is from quality and action. // Mn_12.98 // The eternal Veda-shastra supports all beings; therefore, I consider this to be the supreme means for this creature. // Mn_12.99 // Command of an army, and kingship, and the wielding of the rod of punishment, and sovereignty over all the worlds—a knower of the Veda-shastra is worthy of this. // Mn_12.100 // Just as fire with its power kindled burns even wet trees, so a knower of the Veda burns the fault of his self, which is born of karma. // Mn_12.101 // He who knows the truth and meaning of the Veda and the sacred treatises, dwelling in whatever āśrama he may be, abiding in this very world, he is fit for becoming one with Brahma. // Mn_12.102 // Those who know the texts are superior to the ignorant; those who retain them are better than those who know the texts; those who have knowledge are superior to those who retain them; and those who act on their knowledge are superior to those who have knowledge. // Mn_12.103 // Tapas and learning are the supreme means to the highest good for a Brahmana; by tapas he destroys guilt, and by learning he enjoys immortality. // Mn_12.104 // Direct perception, inference, and the sacred treatises of various traditions—these three must be well-known by one who desires the purity of Dharma. // Mn_12.105 // He who investigates the teaching of Dharma of the sages with reasoning that is not contrary to the Veda-shastras, he knows Dharma, and no other. // Mn_12.106 // This action which leads to the highest good has been declared in its entirety as prescribed; the secret of this Mānava Śāstra is taught. // Mn_12.107 // In matters of Dharma not laid down, if the question should arise, 'How should it be?'... // Mn_12.107 //

Whatever the learned and virtuous Brahmanas may declare, that shall be the unquestioned Dharma. // Mn_12.108 // Those Brahmanas by whom the Veda, together with its auxiliary texts, has been acquired according to Dharma, they are to be known as the learned and virtuous, for whom the Śruti (श्रुति) is the direct source of knowledge. // Mn_12.109 // Whatever Dharma an assembly (pariṣad (परिषद्)) of at least ten may determine, or an assembly of at least three who are established in their duties, that Dharma one must not question. // Mn_12.110 // One who knows the three Vedas, a logician, a reasoner, an etymologist, one who recites the Dharma-shastras, and three from the first āśramas (आश्रम)—this shall be an assembly (pariṣad) of at least ten. // Mn_12.111 // One who knows the Rigveda, one who knows the Yajurveda, and also one who knows the Samaveda—this is to be known as an assembly (pariṣad) of at least three for the determination of doubtful points of Dharma. // Mn_12.112 // Whatever Dharma even one twice-born who knows the Veda may determine, that should be known as the supreme Dharma, not what is uttered by ten thousand ignorant men. // Mn_12.113 // For thousands of those who are without vows, without sacred formulas, and who live by their birth alone, when they have come together, the status of an assembly (pariṣad) does not exist. // Mn_12.114 // Whatever Dharma fools who are overcome by darkness (tamas), who do not know the truth, may declare, that sin, having become a hundredfold, pursues its declarers. // Mn_12.115 // All this has been declared to you, that which brings the highest good. A Brahmana who does not swerve from this attains the supreme state. // Mn_12.116 // Thus that divine Lord, with a desire for the welfare of the worlds, has declared to me this entire supreme secret of Dharma. // Mn_12.117 // With a concentrated mind, one should see all things, both the existent and the non-existent, in the Self (Ātman (आत्मन्)); for one who sees all things in the Self does not set his mind on unrighteousness. // Mn_12.118 // The Self alone is all the deities; everything is established in the Self. For the Self indeed produces the connection with action for embodied beings. // Mn_12.119 // He should place the space (of the body) in cosmic Space, the organs of motion and touch in the Wind; in the powers of digestion and sight, the supreme Fire; in the bodily fluids, Water; and in the solid parts, Earth. // Mn_12.120 // In the mind, the Moon; in the ear, the Directions; in the power of movement, Vishnu; in strength, Hara; in speech, Agni; in the organ of excretion, Mitra; and in the organ of generation, Prajapati. // Mn_12.121 // One should know him as the ruler of all, subtler than the subtle, of golden hue, attainable by the intellect in the state of dream—that supreme Puruṣa (पुरुष). // Mn_12.122 // Some call him Agni, others Manu, others Prajapati; some call him Indra, others Prana, others the eternal Brahma (ब्रह्म). // Mn_12.123 // He, having pervaded all beings with his five forms, constantly causes them to revolve like a wheel, through birth, growth, and decay. // Mn_12.124 // He who thus sees the Self in all beings by means of the self, he, having attained equanimity towards all, attains the supreme state of Brahma. // Mn_12.125 // Thus, a twice-born who studies this Mānava Śāstra (मानवं शास्त्रं) declared by Bhrigu becomes ever endowed with good conduct and attains whatever state he may desire. // Mn_12.126 //