Chapter 1

Chapter on Conduct

1. Introduction (upodghātaprakaraṇam)

Having honored Yājñavalkya, the lord of yogis, the sages spoke: Declare to us in their entirety the *dharma*[1] of the *varṇa*s,[2] the life-stages, and the others. // Yj_1.1 //

Residing in Mithilā, that king of yogis, having meditated for a moment, said to the sages: In the land where the black antelope is found, there you should learn the *dharma*s. // Yj_1.2 //

The Purāṇas, Nyāya, Mīmāṃsā, Dharmaśāstra, and the Aṅgas, together with the Vedas, are the fourteen sources of knowledge and of *dharma*. // Yj_1.3 //

Manu, Atri, Viṣṇu, Hārīta, Yājñavalkya, Uśanas, Aṅgiras, Yama, Āpastamba, Saṃvarta, Kātyāyana, and Bṛhaspati, // Yj_1.4 //

Parāśara, Vyāsa, Śaṅkha, Likhita, Dakṣa, and Gautama, Śātātapa, and Vasiṣṭha are the promulgators of the Dharmaśāstras. // Yj_1.5 //

Whatever gift, accompanied by faith, is given to a worthy recipient at the right place and time, and by the proper means—all that is the mark of *dharma*. // Yj_1.6 //

Revelation (the Vedas), tradition (the Smṛtis), the conduct of the virtuous, what is pleasing to one's own self, and desire born of right resolve—this is declared to be the root of *dharma*. // Yj_1.7 //

Of sacrifice, right conduct, sense-control, non-violence, giving, and the study of the Veda—of these actions, this is the highest *dharma*: the vision of the Self through yoga. // Yj_1.8 //

An assembly of four who know the Veda and *dharma*, or of those learned in the three Vedas, or even one who is a supreme knower of the Self—what they declare is *dharma*. // Yj_1.9 //

2. The Student Celibate (brahmacāriprakaraṇam)

Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra are the *varṇa*s; the first three are the twice-born. For them, the rites from conception to the funeral pyre are performed with sacred formulas. // Yj_1.10 //

The sacrament of conception is at the fertile period; that for a male child is before the quickening of the fetus; the parting of the hair is in the sixth or eighth month; and these, along with the birth ceremony, are performed. // Yj_1.11 //

On the eleventh day, the naming; in the fourth month, the first outing; in the sixth month, the first feeding with solid food; and the tonsure should be done according to family custom. // Yj_1.12 //

Thus the sin arising from the seed and the womb is pacified. For women, these rites are performed in silence, but their marriage is with sacred formulas. // Yj_1.13 //

The *upanayana* (the sacred thread initiation) of a Brāhmaṇa is in the eighth year from conception or from birth; for kings, in the eleventh, and for Vaiśyas, in the twelfth, or for each according to family custom. // Yj_1.14 //

Having initiated the pupil, the teacher, beginning with the great utterances (mahāvyāhṛtis), should teach him the Veda, and instruct him in the rules of purity and proper conduct. // Yj_1.15 //

During the day's two twilights, facing north with the sacred thread over his ear, he should urinate and defecate; if at night, he should face south. // Yj_1.16 //

Holding his generative organ, he should rise and, with earth and water drawn for the purpose, diligently perform the purification that removes the stain of odor and residue. // Yj_1.17 //

Seated in a pure place, between his knees, facing north or east, a twice-born man should always perform ritual sipping with the Brāhma tīrtha. // Yj_1.18 //

The base of the little finger, the forefinger, and the thumb, and the tip of the hand, are the Prajāpati, Pitṛ, Brahma, and Deva tīrthas, respectively. // Yj_1.19 //

He should sip water three times, wipe his lips twice, and touch the bodily openings with water; the water should be in its natural state, free from foam and bubbles. // Yj_1.20 //

The twice-born are purified by water reaching the heart, throat, and palate, respectively, according to their number; a woman and a Śūdra are purified by water touched once to the lips. // Yj_1.21 //

Bathing with mantras sacred to the water deities, purification by sprinkling, and control of the breath, and also the worship of the sun and the daily repetition of the Gāyatrī mantra. // Yj_1.22 //

One should repeat the Gāyatrī, together with the Śiras, preceded by the Vyahṛtis, and joined with Praṇava at the beginning and end; this is the threefold control of the breath. // Yj_1.23 //

Having controlled the breaths and sprinkled himself with the three-versed hymn to the water deities, he should sit and repeat the Sāvitrī facing west, until the stars appear. // Yj_1.24 //

In the morning, he should likewise perform the twilight worship standing, facing east, until the sun is visible. Then he should perform the fire-oblation at both twilights. // Yj_1.25 //

Then he should respectfully greet his elders, saying, "I am so-and-so." He should also attend upon his teacher with concentration for the purpose of Vedic study. // Yj_1.26 //

When summoned, he should study, and whatever he receives, he should offer to his teacher. He should always do what is beneficial for him, with actions of mind, speech, and body. // Yj_1.27 //

The grateful, the non-malicious, the intelligent, the pure, the virtuous, the non-envious, the able, the trusted, and those who can give knowledge or wealth—these should be taught according to *dharma*. // Yj_1.28 //

He should wear a staff, a deerskin, a sacred thread, and a girdle. For his own subsistence, he should beg for alms from blameless Brāhmaṇas. // Yj_1.29 //

The begging of alms for Brāhmaṇas, Kṣatriyas, and Vaiśyas is marked by the word "bhavat" at the beginning, middle, and end of the request, respectively. // Yj_1.30 //

Having performed the fire-oblation, he should eat in silence with the teacher's permission, preceded by the rite of sipping water, honoring the food and not disparaging it. // Yj_1.31 //

While observing the vow of celibacy, one should not eat only one type of food, except in distress. A Brāhmaṇa may, however, eat as he wishes at a śrāddha, without violating his vow. // Yj_1.32 //

Honey, meat, ointments, leavings, stale food, women, harming living beings, gazing at the sun, obscene speech, and slander—these he should avoid. // Yj_1.33 //

He is a Guru who, having performed the rites, bestows the Veda upon him. He who initiates and imparts the Veda is called an Ācārya. // Yj_1.34 //

One who teaches a part of the Veda is an Upādhyāya; the priest who performs a sacrifice is a Ṛtvij. These are to be honored in ascending order, but the mother is more venerable than them all. // Yj_1.35 //

The vow of celibacy for each Veda is for twelve years, or five, or, as some say, until it is mastered; and the Keśānta rite is in the sixteenth year. // Yj_1.36 //

Up to the sixteenth, the twenty-second, and the twenty-fourth year, is the secondary period for the *upanayana* of Brāhmaṇas, Kṣatriyas, and Vaiśyas, respectively. // Yj_1.37 //

After this, they fall, excluded from all *dharma*, fallen from the Sāvitrī, they are Vrātyas, until the Vrātyastoma rite is performed. // Yj_1.38 //

Because they are first born from their mother, and a second time from the tying of the muñja grass girdle, Brāhmaṇas, Kṣatriyas, and Vaiśyas are therefore known as the twice-born. // Yj_1.39 //

Of sacrifices, of austerities, and of all auspicious actions, the Veda alone is the supreme means of ultimate bliss for the twice-born. // Yj_1.40 //

With honey and milk, the twice-born who studies the Ṛg-Veda daily gratifies the gods, and the Ancestors with honey and ghee. // Yj_1.41 //

He who daily studies the Yajur-Veda according to his ability gratifies the gods with libations of ghee and nectar, and the Ancestors likewise with ghee and honey. // Yj_1.42 //

He who daily recites the Sāma-Veda gratifies the gods with Soma and ghee, and brings satisfaction to the Ancestors with honey and clarified butter. // Yj_1.43 //

Reciting the Atharvāṅgirasa, the twice-born gratifies the gods with fat, and the Ancestors with honey and clarified butter, daily according to his ability. // Yj_1.44 //

He who daily studies, according to his ability, dialogues, Purāṇas, Nārāśaṃsīs, Gāthās, Itihāsas, and other lores, // Yj_1.45 //

performs a libation for the celestial beings with meat, milk-rice, and honey, and brings satisfaction to the Ancestors with honey and clarified butter. // Yj_1.46 //

They, being gratified, gratify him in turn with all desired fruits and blessings. Whatever sacred text he studies, he obtains the fruit of that very rite. // Yj_1.47 //

The twice-born who is constant in his Vedic study obtains the fruit of giving away the earth filled with wealth three times, and of the highest austerity in this world. // Yj_1.48 //

A perpetual student-celibate should reside in the presence of his teacher; in his absence, with his son, his wife, or in the sacred fire. // Yj_1.49 //

Mortifying his body by this rule, with his senses conquered, he attains the world of Brahma and is not born here again. // Yj_1.50 //

3. Marriage (vivāhaprakaraṇam)

Having given a gift to the teacher, one may bathe with his permission, after having mastered the Veda, the vows, or both. // Yj_1.51 //

One whose vow of celibacy is unbroken should marry a woman with auspicious marks, who has not belonged to another, who is lovely, not a Sapiṇḍa, and younger. // Yj_1.52 //

She should be free from disease, have a brother, and not be of the same Ārṣa and Gotra; she must be beyond the fifth degree from the mother and the seventh from the father. // Yj_1.53 //

From a great family of śrotriyas, renowned for ten generations, even if prosperous, but not one afflicted with contagious diseases. // Yj_1.54 //

A groom from the same *varṇa*, a śrotriya, endowed with these same qualities, youthful, intelligent, popular, and his virility carefully tested, is to be sought. // Yj_1.55 //

That which is said about the taking of a wife from the Śūdra class by the twice-born— this is not my view, because from her, one is born oneself. // Yj_1.56 //

Three, two, and one wife, in the order of the *varṇa*s, are permitted for a Brāhmaṇa, a Kṣatriya, and a Vaiśya respectively; a Śūdra may have a wife only of his own class. // Yj_1.57 //

The Brāhma marriage is when a maiden, adorned according to one's ability, is given after being invited; a son born of it purifies twenty-one generations on both sides. // Yj_1.58 //

The Daiva is when she is given to a priest at a sacrifice; the Ārṣa is by taking a pair of cattle. The son of the first purifies fourteen generations, and the son of the latter purifies six. // Yj_1.59 //

The Kāya marriage is when she is given to a suitor with the words, "Practice *dharma* together." The son born of it purifies six ancestors on each side, along with himself. // Yj_1.60 //

The Āsura marriage is from the taking of wealth; the Gāndharva, by mutual agreement; the Rākṣasa, by capture in battle; the Paiśāca, by the deceitful seduction of a maiden. // Yj_1.61 //

The hand is to be taken for wives of the same *varṇa*; a Kṣatriya woman should take an arrow, and a Vaiśya woman should take a goad, at her wedding to a man of a higher *varṇa*. // Yj_1.62 //

The father, paternal grandfather, brother, a kinsman (sakulya), or the mother; in the absence of the preceding one, the next in order who is of sound mind is the giver of the maiden. // Yj_1.63 //

By not giving her away, he incurs the sin of killing an embryo at every menstrual period. In the absence of givers, the maiden should perform her own selection of a husband (svayaṃvara). // Yj_1.64 //

A maiden is given once; one who takes her away is liable to the punishment of a thief. But one may take a maiden already given, if a better suitor should arrive. // Yj_1.65 //

One who gives a maiden without disclosing her defects is to be fined the highest amercement. One who abandons a faultless wife is to be punished; one who falsely accuses her is to be fined one hundred. // Yj_1.66 //

A "remarried woman" (punarbhū) is one, whether a virgin or not, who is consecrated again by the sacrament. A "woman who acts of her own accord" (svairiṇī) is one who, having left her husband, willingly unites with a man of her own *varṇa*. // Yj_1.67 //

A younger brother, or a Sapiṇḍa or Sagotra, authorized by the elders, for the sake of begetting a son, may approach the childless wife at her fertile period, anointed with ghee. // Yj_1.68 //

He may approach her until a child is conceived; otherwise, he becomes an outcast. A son born by this rule becomes his kṣetraja son. // Yj_1.69 //

An adulterous wife should be deprived of her authority, kept in a squalid state, fed only enough to live, treated with contempt, and made to sleep on a low bed. // Yj_1.70 //

Soma gave them purity, Gandharva gave them sweet speech, and Pāvaka (Fire) gave them all-purifying nature; therefore, women are indeed pure. // Yj_1.71 //

Purification from adultery is through her menstrual flow; if she conceives, abandonment is prescribed, as also in cases of killing the embryo or her husband, and other great sins. // Yj_1.72 //

A wife who drinks liquor, is diseased, is deceitful, is barren, is wasteful, is sharp-tongued, who bears only daughters, and who hates her husband, may be superseded. // Yj_1.73 //

A superseded wife must be maintained, otherwise a great sin is committed. Where there is harmony between husband and wife, there the three aims of life flourish. // Yj_1.74 //

She who does not go to another man, whether her husband is alive or dead, attains fame in this world and rejoices with Umā in the next. // Yj_1.75 //

A man who abandons a wife who is obedient to his commands, skillful, who has borne heroic sons, and is sweet-spoken, shall be made to pay a third of his property, or if he has no property, to provide for her maintenance. // Yj_1.76 //

A wife must carry out her husband's word; this is the highest *dharma* for a woman. She must wait for a husband tainted by a great sin until he is purified. // Yj_1.77 //

Because endless worlds and attainment of heaven come through sons, grandsons, and great-grandsons, therefore women are to be cherished, served, and well-protected. // Yj_1.78 //

The sixteen nights after menstruation are the fertile period for women; one should have intercourse on the even nights, while remaining celibate on festival days and avoiding the first four nights. // Yj_1.79 //

Approaching his wife thus when she is not indisposed, avoiding the Maghā and Mūla lunar mansions, and when the moon is well-disposed, a man may beget a single, auspicious son. // Yj_1.80 //

Or he may approach her as he desires, remembering the boon granted to women. One should be devoted to one's own wife, for it is said that women must be protected. // Yj_1.81 //

By her husband, brothers, father, kinsmen, mother-in-law, father-in-law, brothers-in-law, and by her relatives, a woman should be honored with ornaments, clothes, and food. // Yj_1.82 //

With her household utensils well-ordered, skillful, cheerful, and averse to expenditure, devoted to her husband, she should perform the salutation at the feet of her parents-in-law. // Yj_1.83 //

A woman whose husband is away should renounce sports, adornment of her body, visiting social gatherings and festivals, laughing, and going to the houses of others. // Yj_1.84 //

The father protects a maiden, the husband protects her after marriage, and the sons in old age; in their absence, her kinsmen do. A woman is never fit for independence. // Yj_1.85 //

She should not be without her father, mother, son, brother, mother-in-law, father-in-law, or maternal uncles; otherwise, being without her husband, she becomes reprehensible. // Yj_1.86 //

Devoted to her husband's welfare and happiness, of good conduct, with senses controlled, she obtains fame in this world and, after death, the highest state. // Yj_1.87 //

When another wife of the same *varṇa* exists, he should not have a religious duty performed by another. When a religious rite is according to rule for wives of the same *varṇa*, it should be done with the eldest, not another. // Yj_1.88 //

Having cremated his virtuous wife with the sacred fires, the husband should, without delay, take another wife and re-establish the fires according to rule. // Yj_1.89 //

4. The Distinction of Castes and Births (varṇajātivivekaprakaraṇam)

From men of the same *varṇa* on women of the same *varṇa* in blameless marriages are born sons of the same kind, who continue the lineage. // Yj_1.90 //

From a Brāhmaṇa on a Kṣatriya woman, a Mūrdhāvasikta is born; on a Vaiśya woman, an Ambaṣṭha; on a Śūdra woman, a Niṣāda is born, who is also called a Pāraśava. // Yj_1.91 //

From a Kṣatriya on Vaiśya and Śūdra women, the two sons are known as Māhiṣya and Ugra. From a Vaiśya on a Śūdra woman, a Karaṇa is born; this rule is declared for married women. // Yj_1.92 //

From a Kṣatriya on a Brāhmaṇa woman, a Sūta is born; from a Vaiśya, a Vaidehaka; from a Śūdra is born a Caṇḍāla, who is excluded from all *dharma*. // Yj_1.93 //

A Kṣatriya woman from a Vaiśya man bears a Māgadha, and from a Śūdra man, a Kṣattṛ. A Vaiśya woman from a Śūdra man gives birth to a son called Āyogava. // Yj_1.94 //

From a Māhiṣya man on a Karaṇa woman, a Rathakāra (chariot-maker) is born. Those born in the reverse order (pratiloma) and the direct order (anuloma) are to be known as bad and good, respectively. // Yj_1.95 //

An elevation of caste is known to occur in the seventh or even the fifth generation in an age. In the case of an interchange of occupations, there is equality, and the lower and higher status is as before. // Yj_1.96 //

5. The Duties of a Householder (gṛhasthadharmaprakaraṇam)

A householder should daily perform the Smārta rites in his nuptial fire, or in the fire brought at the time of the division of the inheritance; and the Śrauta rites in the Vaitānika fires. // Yj_1.97 //

Having attended to the needs of the body and performed the rite of purification, the twice-born should worship at the morning twilight, after having cleaned his teeth. // Yj_1.98 //

Having offered oblations in the fires, he should, with a concentrated mind, repeat mantras sacred to the Sun, and he should study the meaning of the Vedas and the various scriptures. // Yj_1.99 //

He should also approach a ruler for the attainment of security and prosperity. Having bathed, he should make libations to the gods and Ancestors, and worship them. // Yj_1.100 //

For the accomplishment of the sacrifice of recitation (japayajña), he should repeat, according to his ability, the Vedas, Atharva-Veda, Purāṇas, along with the Itihāsas, and the science of the Self. // Yj_1.101 //

The offering to all beings, the oblation to the Ancestors, the oblation to the gods, Vedic study, and hospitality to guests— these are the great sacrifices (mahāyajñas) to the beings, Ancestors, gods, Brahman, and men. // Yj_1.102 //

From the food remaining after the oblation to the gods, he should offer the Bali offering to all beings. He should place food on the ground for dogs, Caṇḍālas, and crows. // Yj_1.103 //

Food should be given to the Ancestors and to men, and water daily. One should constantly perform Vedic study and should not cook food for oneself alone. // Yj_1.104 //

Children, newly married daughters living in the house, the elderly, pregnant women, the sick, and maidens, as well as guests and servants, should be fed; the husband and wife should eat what remains. // Yj_1.105 //

The food of a twice-born man should be made immortal and not naked, by the sipping of water before and after eating. // Yj_1.106 //

To guests of the different *varṇa*s, food should be given according to one's ability and in due order. A guest who arrives in the evening should not be turned away, but honored at least with speech, a seat, grass, and water. // Yj_1.107 //

Alms should be given respectfully to a mendicant and to one observing a vow. One should also feed at the proper time friends, relatives, and kinsmen who have arrived. // Yj_1.108 //

One should prepare a great ox or a great goat for a śrotriya. Respectful treatment, a seat, delicious food, and pleasant speech are due. // Yj_1.109 //

A graduate, a teacher, a king are to be honored with the Arghya offering annually; so too a dear friend and a bridegroom, and priests at every sacrifice. // Yj_1.110 //

A traveler is to be known as a guest, as is a śrotriya who has mastered the Vedas. These two are to be honored by a householder who desires the world of Brahma. // Yj_1.111 //

One should not be fond of eating food cooked by another, except by a blameless invitation. One should avoid fickleness of speech, hands, and feet, and also overeating. // Yj_1.112 //

He should follow a gratified śrotriya guest to the boundary of the village. He should spend the rest of the day with learned men, cherished friends, and relatives. // Yj_1.113 //

Having worshipped at the evening twilight, offered oblations to the fires, and attended to them, surrounded by his servants, he should eat without being overly full, and then go to bed. // Yj_1.114 //

Rising at the Brāhma Muhūrta, he should reflect on his own welfare. He should not neglect *dharma*, wealth, and desire at their proper times, according to his ability. // Yj_1.115 //

People are to be honored in order of their learning, sacred works, age, relations, and wealth. Even a Śūdra, if endowed with these in abundance, deserves honor in his old age. // Yj_1.116 //

The path should be given to the elderly, one carrying a burden, a king, a graduate, a woman, the sick, a groom, and one in a chariot. Among them, the king is to be honored, but the graduate is to be honored even by the king. // Yj_1.117 //

Sacrificing, studying, and giving are the duties of a Vaiśya and a Kṣatriya. For a Brāhmaṇa, accepting gifts, sacrificing for others, and teaching are additional. // Yj_1.118 //

The primary duty for a Kṣatriya is the protection of the people. Money-lending, agriculture, trade, and cattle-rearing are prescribed for a Vaiśya. // Yj_1.119 //

The duty of a Śūdra is the service of the twice-born; if unable to live by that, he may become a merchant. Or he may live by various crafts, always acting for the benefit of the twice-born. // Yj_1.120 //

Devoted to his wife, pure, the supporter of his servants, devoted to performing śrāddha rites, he should not neglect the five great sacrifices, using the mantra of salutation. // Yj_1.121 //

Non-violence, truth, non-stealing, purity, control of the senses, charity, self-restraint, compassion, and forbearance are the means of *dharma* for all. // Yj_1.122 //

In accordance with one's age, intelligence, wealth, speech, dress, learning, family, and occupation, one should practice a mode of life that is consistent, straightforward, and without deceit. // Yj_1.123 //

A twice-born who has more than three years' worth of grain may drink Soma. He whose grain would last for a year should perform the rites preliminary to the Soma sacrifice. // Yj_1.124 //

The Soma sacrifice should be performed every year, the animal sacrifice every half-year, and the Āgrayaṇa Iṣṭi and the Cāturmāsyas must also be performed. // Yj_1.125 //

In the absence of the means for these, a twice-born should perform the Vaiśvānarī Iṣṭi. One should not perform a rite of a lesser kind when having the resources for a fruitful one. // Yj_1.126 //

One becomes a Caṇḍāla by performing a sacrifice with wealth begged from a Śūdra. He who does not give what was obtained for a sacrifice may become a vulture or a crow. // Yj_1.127 //

One may live with a granary for a year, or a jar for three days, or with no provision for the morrow, or even by gleaning and picking up grains; each of these is better than the preceding. // Yj_1.128 //

6. The Duties of the Graduate (snātakadharmaprakaraṇam)

One should not strive for wealth in a way that conflicts with Vedic study, nor from any and every source. One should not engage in contradictory pursuits and should always be content. // Yj_1.129 //

When starving and in distress, one may desire wealth from a king, a pupil, or one for whom he sacrifices. One should avoid the hypocritical, the sophistical, the heretical, and the cat-like pretenders. // Yj_1.130 //

Wearing white garments, with hair, beard, and nails clipped short, and pure, one should not eat in his wife's sight, nor wearing only one garment, nor standing up. // Yj_1.131 //

One should not enter into a doubtful enterprise, nor speak unkindly without cause, nor what is unbeneficial, nor what is untrue; one should not be a thief nor a usurer. // Yj_1.132 //

Wearing two golden earrings, a sacred thread, carrying a bamboo staff and a water pot, one should circumambulate a god, clay, a cow, a Brāhmaṇa, and a sacred tree. // Yj_1.133 //

One should not urinate in a river, in shade, on a path, in a cow-pen, in water, or on ashes, nor facing fire, the sun, a cow, the moon, the twilight, water, a woman, or a twice-born. // Yj_1.134 //

One should not gaze at the sun, nor at a naked woman, nor at a couple engaged in intercourse, nor at urine or feces, nor at an impure person, nor at Rāhu or the stars. // Yj_1.135 //

One should utter the entire mantra beginning "This is my thunderbolt..." When it rains, one should not go uncovered, and one should not sleep with one's head to the west. // Yj_1.136 //

One should not cast spittle, blood, feces, urine, or semen into water. One should not warm one's feet at a fire, nor step over it. // Yj_1.137 //

One should not drink water with cupped hands, nor awaken one who is sleeping. One should not play with dice, nor associate with those who destroy *dharma* or are diseased. // Yj_1.138 //

One should avoid contradictory actions, the smoke of a funeral pyre, and crossing a river by swimming. One should avoid standing on hair, ashes, husks, charcoal, or potsherds. // Yj_1.139 //

One should not point out a suckling cow, nor enter anywhere by a side-door. One should not accept a gift from a king who is avaricious and acts against the scriptures. // Yj_1.140 //

In the matter of accepting gifts, a butcher, a miller, a banner-bearer, a prostitute, and a king are each ten times more blameworthy than the one preceding it in order. // Yj_1.141 //

The ceremonial commencement of Vedic studies should be in the month of Śrāvaṇa, under the Śravaṇa constellation, or under Hasta when the herbs have appeared, or on the fifth day of Śrāvaṇa. // Yj_1.142 //

On the Rohiṇī day of the month of Pauṣa, or on the Aṣṭakā day, one should formally conclude the study of the Vedas outside the village, near water. // Yj_1.143 //

For three days, there is no study upon the death of pupils, priests, teachers, or kinsmen, and likewise at the initiation and conclusion of Vedic study, and for a śrotriya of one's own branch.[*] // Yj_1.144 //

Upon hearing twilight thunder, a loud crash, an earthquake, or the fall of a meteor, one should stop study for a day and a night after finishing the Veda or reciting the Āraṇyaka. // Yj_1.145 //

On the fifteenth, fourteenth, and eighth days of the lunar fortnight, during an eclipse, at the junction of seasons, after eating, or after accepting a śrāddha meal. // Yj_1.146 //

When a dog, frog, mongoose, snake, cat, or mouse passes between the teacher and pupil, it is a holiday for a day and a night; likewise on the fall or raising of Indra's banner. // Yj_1.147 //

Upon hearing the cry of a dog, jackal, donkey, or owl, the sound of a Sāma chant, an arrow, or a person in pain; when near an impure thing, a corpse, a Śūdra, an outcaste, a cremation ground, or a fallen person. // Yj_1.148 //

In an impure place, when one is impure oneself, during lightning, thunder, and heavy rain; after eating with wet hands, in the middle of water, at midnight, or in a strong wind. // Yj_1.149 //

During a dust storm, a red glow in the sky, at twilight, in a fog, or in times of fear; while running, in the presence of a foul smell, or when a distinguished guest has arrived at the house. // Yj_1.150 //

While riding a donkey, camel, cart, elephant, horse, boat, or climbing a tree or mound of earth— these thirty-seven are known as temporary occasions for the suspension of study. // Yj_1.151 //

One should not step on the shadow of a god, a priest, a graduate, a teacher, a king, or another's wife; nor on blood, feces, urine, spittle, cosmetic paste, and the like. // Yj_1.152 //

A Brāhmaṇa, a snake, a Kṣatriya, and oneself should never be slighted. One should desire prosperity until death and should not touch anyone on a vital spot. // Yj_1.153 //

One should cast out leavings, feces, urine, and water from washing feet at a distance. One should always and properly practice the conduct prescribed by revelation (śruti) and tradition (smṛti). // Yj_1.154 //

One should not touch a cow, a Brāhmaṇa, fire, or food while in a state of impurity or with one's foot. One should not strike them in condemnation; but one may strike a son or a pupil for correction. // Yj_1.155 //

By action, mind, and speech, one should diligently practice *dharma*. One should not practice even a righteous act if it does not lead to heaven and is condemned by the world. // Yj_1.156 //

With mother, father, guest, brother, sister's husband, relatives, and maternal uncles; with the aged, children, the sick, teachers, physicians, dependents, and kinsmen; // Yj_1.157 //

with priests, family priests, offspring, wife, servants, and close relatives— by avoiding disputes with them, a householder conquers all the worlds. // Yj_1.158 //

One should not bathe in water belonging to others without taking out five handfuls of clay. One should bathe in rivers, reservoirs made by gods, tanks, lakes, and springs. // Yj_1.159 //

One should avoid another's bed, seat, garden, house, and vehicle, if they are not given. One should not eat the food of one who has no sacred fire, except in distress. // Yj_1.160 //

Of a miser, a prisoner, thieves, a eunuch, an actor, a bamboo-worker, an accursed person, a usurer, a prostitute, a corporation, and one initiated for a group sacrifice; // Yj_1.161 //

of a physician, a sick person, an angry person, a promiscuous woman, an intoxicated person, an enemy; of a cruel, fierce, fallen, or outcast person, a hypocrite, and one who eats leavings; // Yj_1.162 //

of a woman without a male protector, a goldsmith, one ruled by his wife, one who sacrifices for a whole village; of a weapon-seller, a blacksmith, a weaver, and one who lives by keeping dogs; // Yj_1.163 //

of a cruel man, a king, a washerman, an ungrateful person, one who lives by executions; of a dyer, a seller of liquor, and those who live with a paramour in the house; // Yj_1.164 //

of a slanderer and a liar, and also of an oil-presser and a bard— the food of these should not be eaten, nor that of a seller of Soma. // Yj_1.165 //

Among Śūdras, a family slave, a cowherd, a family friend, a sharecropper, and a barber are those whose food may be eaten, as well as one who offers himself as a servant. // Yj_1.166 //

7. Edible and Inedible Foods (bhakṣyābhakṣyaprakaraṇam)

Food that is not offered in worship, meat not consecrated, food containing hair or insects, food that is sour, stale, or leftover, touched by a dog, or seen by an outcaste; // Yj_1.167 //

food touched by a menstruating woman, food announced publicly, and food served in turns—these one should avoid. Also food sniffed by a cow, pecked by a bird, or intentionally touched by the foot. // Yj_1.168 //

Stale food is edible if it is saturated with fat, even if kept for a long time; also preparations of wheat, barley, and milk products, even without fat. // Yj_1.169 //

One should avoid the milk of a cow in heat, one whose calf has died, or one within ten days of calving; also the milk of a camel, a one-hoofed animal, a woman, a wild animal, and a ewe. // Yj_1.170 //

Flesh offered to a deity, the drumstick plant, red-colored saps, and things that exude from trees, unconsecrated meats, things grown from filth, and mushrooms. // Yj_1.171 //

Birds of prey, the Dātyūha, the parrot, the woodpecker, the Ṭiṭṭibha, the Sārasa crane, one-hoofed animals, swans, and all village-dwelling birds; // Yj_1.172 //

the Koyaṣṭi, the Plava, the Cakrāhva, the Balākā, the Baka, and the Viṣkira— also unconsecrated kṛsara, saṃyāva, pāyasa, apūpa, and śaṣkulī. // Yj_1.173 //

The Kalaviṅka sparrow, the crow-pheasant, the osprey, the Rajjudālaka, web-footed birds, the Khañjarīṭa, and unknown beasts and birds. // Yj_1.174 //

The Cāṣa bird, red-footed birds, meat from a slaughterhouse, and porcupine— having intentionally eaten these, and fish, one should fast for three days. // Yj_1.175 //

Having eaten onion, domesticated pig, mushroom, village cock, garlic, or carrot, one should perform the Cāndrāyaṇa penance. // Yj_1.176 //

Among five-toed animals, the iguana, tortoise, and porcupine are edible; also the hare, and among fish, the Siṃhatuṇḍa and Rohita. // Yj_1.177 //

Likewise, the Pāṭhīna, the Rājīva, and all fish with scales may be eaten by the twice-born. Now hear the rule concerning the eating and avoidance of meat. // Yj_1.178 //

In peril of life, at a śrāddha, when it has been consecrated, or at the request of a Brāhmaṇa, one who eats meat after having worshipped the gods and Ancestors incurs no fault. // Yj_1.179 //

The evil-doer who kills animals unlawfully will dwell in a dreadful hell for as many days as there are hairs on the animal's body. // Yj_1.180 //

A Brāhmaṇa who abstains from meat, even while living in his home, obtains all his desires and the fruit of a horse sacrifice, like a sage. // Yj_1.181 //

8. The Purification of Things (dravyaśuddhiprakaraṇam)

Of gold, silver, conch shells, water vessels, sacrificial cups, and stones, and of vegetables, ropes, roots, fruits, clothes, split bamboo, and leather; // Yj_1.182 //

of vessels and ladles, purification is ordained by water. Pots for sacrificial porridge (caru), ladles (sruk, sruva), and greasy vessels are purified with hot water. // Yj_1.183 //

Of the sphya (wooden sword), winnowing basket, animal skin, and grains, of the pestle, mortar, and cart, purification is by sprinkling; also for heaps of things, and large quantities of grain and clothes. // Yj_1.184 //

Of wood, horn, and bone, purification is by scraping; of fruits, by rubbing with cow-hair. The cleaning of sacrificial vessels is done with the hand during the sacrificial rite. // Yj_1.185 //

Woolen and silk from Kośa worms are purified with saline earth, water, and cow's urine. Linen cloth with śrīphala fruits; a blanket made of mountain-goat's hair with ariṣṭa fruits. // Yj_1.186 //

Linen cloth is purified with white mustard paste; an earthen vessel by being fired again. The hand of an artisan is pure, as are goods for sale and the mouth of a woman. // Yj_1.187 //

Purification of the ground is by sweeping, burning, time, the treading of cows, sprinkling with water, scraping, and plastering; a house is purified by sweeping and plastering. // Yj_1.188 //

In food sniffed by a cow, or defiled by hair, flies, or insects, water, ashes, or earth should be thrown for its purification. // Yj_1.189 //

Of tin, lead, and copper, purification is by alkaline water, acidic water, or plain water. Of bronze and iron, by ashes and water; of a liquid, by straining. // Yj_1.190 //

Of a thing smeared with something impure, purification is by earth and water, which remove the smell and stain. What is commended by speech, what is washed with water, and what is unknown is always pure. // Yj_1.191 //

Water that can quench a cow's thirst, that is in its natural state, and on the ground is pure. Likewise, meat dropped by a dog, a Caṇḍāla, a carnivorous animal, or the like. // Yj_1.192 //

A ray of light, fire, dust, a shadow, a cow, a horse, the earth, and the wind, and drops of water and flies are pure on contact; a calf is pure during the process of milking. // Yj_1.193 //

The mouth of a goat and a horse is pure, but not that of a cow; human excretions are not. Paths are purified by the rays of the moon and sun, and by the wind. // Yj_1.194 //

Drops from the mouth are pure, as are the drops from sipping water. A hair from the beard that has entered the mouth is pure after one spits out what is stuck to the teeth. // Yj_1.195 //

After bathing, drinking, sneezing, sleeping, eating, or walking on a public road, one who has already sipped water should sip again, and also after changing clothes. // Yj_1.196 //

Roads, mud, and water, if touched by an outcaste, a horse, or a crow, are purified by the wind alone, as are things made of baked bricks. // Yj_1.197 //

9. The Act of Giving (dānaprakaraṇam)

Having performed austerities, Brahmā created the Brāhmaṇas for the protection of the Vedas, for the satisfaction of the Ancestors and gods, and for the preservation of *dharma*. // Yj_1.198 //

Brāhmaṇas who are devoted to the study of revelation are the source of everything. Superior to them are those who perform the rites; and even superior to them are the knowers of the Self. // Yj_1.199 //

Worthiness as a recipient is not through learning alone, nor through asceticism. Where good conduct and both of these are found, that indeed is declared a worthy vessel. // Yj_1.200 //

Gold, land, sesame, and gold should be given respectfully to a worthy recipient. A wise man, desiring his own welfare, should give nothing to an unworthy one. // Yj_1.201 //

One who is devoid of learning and austerity should not accept a gift. By accepting, he drags the giver down, as well as himself. // Yj_1.202 //

One should give daily to a worthy recipient, and especially on special occasions. Even when solicited, one should give, purified by faith and according to one's ability. // Yj_1.203 //

A milch cow, with golden horns, silver hooves, of good temperament, accompanied by a cloth, with a bronze vessel for milk, and with a sacrificial fee, should be given. // Yj_1.204 //

The giver of such a cow attains heaven for as many years as there are hairs on its body. If it is a tawny cow, it saves his family up to the seventh generation. // Yj_1.205 //

The giver of a cow about to give birth attains heaven for as many aeons as there are hairs on her and her calf, if he gives it according to the aforementioned rule. // Yj_1.206 //

As long as the two feet of the calf and its head are visible in the birth canal, so long is the cow considered to be the earth, until she delivers the calf. // Yj_1.207 //

By giving a cow in any way whatsoever, whether a milch cow or not, provided it is healthy and not afflicted, the giver is glorified in heaven. // Yj_1.208 //

Massaging the weary, tending the sick, worshiping the gods...

---

[1] *dharma*: A complex term signifying cosmic order, sacred law, duty, righteousness, and prescribed conduct. [2] *varṇa*: The fourfold social-ritual hierarchy of Brahmanical society: Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra. [*] A textual variant reads svāśākhāśrotriye.

washing the feet, and cleaning the leavings of a twice-born—these are like the gift of a cow. // Yj_1.209 //

By giving land, lamps, food, clothes, water, sesame, ghee, shelter, household articles, gold, and a draught-ox, one is glorified in heaven. // Yj_1.210 //

By giving a house, grain, security, footwear, an umbrella, a garland, an ointment, a vehicle, a tree, a beloved object, and a bed, one becomes supremely happy. // Yj_1.211 //

Because the gift of Brahman (sacred knowledge) comprises all *dharma*s and is superior to all other gifts, one who gives it attains the eternal world of Brahma. // Yj_1.212 //

He who, though able to accept gifts, does not accept them, attains in abundance those worlds that belong to the charitable. // Yj_1.213 //

Kuśa grass, vegetables, milk, fish, perfumes, flowers, yogurt, earth, meat, a bed, a seat, roasted grains, and water should not be refused. // Yj_1.214 //

What is brought unsolicited may be accepted even from an evil-doer, except from an unchaste woman, a eunuch, an outcaste, and an enemy. // Yj_1.215 //

For the sake of worshipping gods and guests, or for teachers and dependents, and also for one's own livelihood, one may accept gifts from anyone. // Yj_1.216 //

10. The Rite of Śrāddha (śrāddhaprakaraṇam)

The new moon day, the Aṣṭakā days, a prosperous occasion, the dark fortnight, the two solstices, the availability of proper materials and a worthy Brāhmaṇa, the equinoxes, and the sun's passage into a new sign. // Yj_1.217 //

The Vyatīpāta conjunction, the Gajacchāyā yoga, an eclipse of the moon or sun, and a personal inclination for performing a *śrāddha*—these are declared to be the proper times for a *śrāddha*. // Yj_1.218 //

One pre-eminent in all the Vedas, a śrotriya, a knower of Brahman, a youth, one who knows the meaning of the Veda, a singer of the Jyeṣṭhasāman, a Trimadhu, and a Trisuparṇa. // Yj_1.219 //

A sister's son, a priest, a son-in-law, one for whom he sacrifices, a father-in-law, a maternal uncle, a Triṇāciketa, a daughter's son, a pupil, relatives by marriage, and kinsmen. // Yj_1.220 //

Those devoted to ritual action, those devoted to austerity, one who maintains the five fires, celibate students, and those devoted to their father and mother—these Brāhmaṇas are the treasures of a *śrāddha*. // Yj_1.221 //

The diseased, one with a deficient or superfluous limb, one-eyed, the son of a remarried woman, a student who has broken his vow of celibacy, a Kuṇḍa and a Gola, one with bad nails, and one with black teeth. // Yj_1.222 //

A paid teacher, a eunuch, a defiler of maidens, one accused of a great sin, a betrayer of a friend, a slanderer, a seller of Soma, and one who marries before his elder brother. // Yj_1.223 //

One who has abandoned his mother, father, or teacher; one who eats the food of an adulterine son; the son of a Śūdra woman; the husband of a woman previously married to another; a thief; and those of wicked deeds—these are condemned. // Yj_1.224 //

A self-controlled and pure man should invite the Brāhmaṇas on the preceding day; and they too must be restrained in mind, speech, body, and actions. // Yj_1.225 //

In the afternoon, having honored them with a welcome upon their arrival, with pure hands he should seat them on their seats after they have sipped water. // Yj_1.226 //

An even number for the rite to the gods, according to his ability, and an odd number for the rite to the Ancestors, in a pure place that is strewn with grass and slopes to the south. // Yj_1.227 //

Two facing east for the rite to the gods, three facing north for the rite to the Ancestors, or one for each; the same applies to the maternal grandfathers, or the Vaiśvadeva rite may be performed as a single ceremony. // Yj_1.228 //

Having given water for washing the hands and also kuśa grass for a seat, being permitted, he should invoke the gods with the verse "Viśve devāsa...". // Yj_1.229 //

Then, having scattered barley grains around, into a vessel with a Pavitraka (purifier), he should pour water with "Śaṃ no devyā..." and then barley with "Yavo 'si...". // Yj_1.230 //

With the mantra "Yā divyā...", he should pour the Arghya offering into their hands; having given water, perfume, a garland, incense, and a lamp. // Yj_1.231 //

Likewise, the gift of clothing and water for purifying the hands; then, wearing the sacred thread over the right shoulder, he should perform the rite for the Ancestors without circumambulation. // Yj_1.232 //

Having given doubled kuśa grass, he should invoke the Ancestors with the verse "Uśantas tvā..."; then, permitted by them, he should murmur "Āyantu nas...". // Yj_1.233 //

Scattering sesame seeds all around with "Apahatā...", the functions of barley should be performed with sesame; he should perform the Arghya offering and the rest as before. // Yj_1.234 //

Having given the Arghya, and having collected the remnants in a vessel according to rule, he should turn that vessel upside down with "Pitṛbhyaḥ sthānam asi...". // Yj_1.235 //

Taking food soaked in ghee, intending to offer it into the fire, he asks, "Shall I make the offering?" Permitted with "Do so," he makes the oblation into the fire as in the Pitṛyajña. // Yj_1.236 //

He should then, with concentration, place the remainder of the oblation into the vessels, which may be of any available material, but especially of silver. // Yj_1.237 //

Having served the food and consecrated the vessel with "Pṛthivī pātram...", he should have the Brāhmaṇa place his thumb into the food with "Idaṃ viṣṇuḥ...". // Yj_1.238 //

Having murmured the Gāyatrī with the Vyahṛtis, and the three verses "Madhu vātā...", he should say, "Eat as you please." They too should eat in silence. // Yj_1.239 //

Without anger and without haste, he should serve the desired sacrificial food. Until they are satisfied, he should murmur the purificatory texts and the previously mentioned mantras. // Yj_1.240 //

Taking some food, he should ask, "Are you satisfied?" and having received permission regarding the remainder, he should scatter that food on the ground and give water once to each. // Yj_1.241 //

Taking all the remaining food with sesame seeds, facing south, he should offer the Piṇḍas near the leftovers, as in the Pitṛyajña. // Yj_1.242 //

In the same way, he should offer them for the maternal grandfathers; then he should give water for sipping, then have the "Svasti" blessing pronounced, and then offer the water of imperishability. // Yj_1.243 //

Having given the sacrificial fee according to his ability, he should utter the word "Svadhā." Being permitted with "Let it be said," he should say, "Let Svadhā be said to those concerned." // Yj_1.244 //

They should say, "Let it be Svadhā." When this is said, he should sprinkle water on the ground. When the Brāhmaṇas have said, "May the Viśve Devas be pleased," he should murmur this: // Yj_1.245 //

"May our givers prosper, and our Vedas and progeny. May our faith not depart from us, and may we have much to give." // Yj_1.246 //

Having said this and spoken pleasing words, he should bow and dismiss them. The dismissal, beginning with the Ancestors, is done with pleasure, using the verse "Vāje vāje...". // Yj_1.247 //

The vessel for the Ancestors, in which the remnants of the Arghya were previously placed, should be turned upright, and then he should dismiss the Brāhmaṇas. // Yj_1.248 //

Having followed them with a circumambulation, he should eat what was offered to the Ancestors. He should remain celibate that night, along with the Brāhmaṇas. // Yj_1.249 //

In a rite of prosperity (vṛddhi), performing the actions with circumambulation, he should worship the Nāndīmukha Ancestors; the rites are performed with barley, and the Piṇḍas are mixed with yogurt and jujube fruits. // Yj_1.250 //

The *ekoddiṣṭa* rite (for a single deceased person) is without the rite to the gods, has one Arghya offering and one Pavitraka, and is without the invocation and the oblation into the fire, and is performed with the sacred thread over the right shoulder. // Yj_1.251 //

In place of the "akṣayya" water, he should say, "Upatishthatām." At the dismissal of the Brāhmaṇas, he should say, "Abhiramyatām" (Be pleased), and they should reply, "Abhiratāḥ sma ha" (We are pleased). // Yj_1.252 //

He should prepare four vessels for the Arghya offering, containing perfume, water, and sesame seeds. He should pour the contents of the vessel for the deceased into the vessels for the Ancestors. // Yj_1.253 //

This he should do with the two verses "Ye samānā..."; he should perform the rest as before. This is the *sapiṇḍīkaraṇa* (the rite of uniting the deceased with the ancestors); it is the same for a woman as the *ekoddiṣṭa*. // Yj_1.254 //

For one whose *sapiṇḍīkaraṇa* is performed before a year has passed, food and a pot of water should still be given to a Brāhmaṇa for a year. // Yj_1.255 //

It should be performed every month for a year on the day of death, and likewise every year thereafter; the first one is on the eleventh day. // Yj_1.256 //

He should give the Piṇḍas to a cow, a goat, or a Brāhmaṇa, or cast them into fire or water. While the Brāhmaṇas are present, he should not clean up their leavings. // Yj_1.257 //

With sacrificial food, the Ancestors are satisfied for a month; with milk-rice, for a year. With the meat of fish, deer, ram, birds, goat, and spotted deer, // Yj_1.258 //

and with the meat of black antelope, ruru deer, wild boar, and hare, respectively, the grandfathers are satisfied here for successively increasing months when these are offered. // Yj_1.259 //

The flesh of a rhinoceros, the Mahāśalka fish, honey, or the food of sages, the flesh of a red goat, the Mahāśāka vegetable, and the meat of an old white goat. // Yj_1.260 //

Whatever one gives while at Gayā brings infinite reward; likewise, on the thirteenth day of the rainy season, especially under the Maghā constellation. // Yj_1.261 //

Maidens, suitors for maidens, cattle, and good sons; success in gambling, agriculture, and trade; and animals with two hooves and one hoof, respectively. // Yj_1.262 //

Sons endowed with spiritual luster, gold and silver along with base metals, pre-eminence among kinsmen—the giver of a *śrāddha* always obtains all these desires. // Yj_1.263 //

He obtains these on the lunar days beginning with the first, but excluding the fourteenth. On that day, it is given for those who were killed by a weapon. // Yj_1.264 //

Heaven, offspring, vigor, heroism, land, and strength; a son, pre-eminence, good fortune, prosperity, leadership, and auspiciousness. // Yj_1.265 //

Unimpeded sovereignty, success in trade and other pursuits, health, fame, freedom from sorrow, and the supreme state. // Yj_1.266 //

Wealth, knowledge of the Vedas, success in medicine, base metals, cows, goats and sheep, horses, and long life—all these he obtains who performs a *śrāddha* according to rule. // Yj_1.267 //

He who is a believer, full of faith, and free from pride and envy, obtains these desires by performing the rite under the constellations from Kṛttikā to Bharaṇī. // Yj_1.268 //

The Vasus, Rudras, and sons of Aditi are the deities of the *śrāddha*; being gratified by the *śrāddha*, they in turn gratify the Ancestors of men. // Yj_1.269 //

Being pleased, the grandfathers of men bestow long life, progeny, wealth, knowledge, heaven, liberation, and happiness, as well as sovereignty. // Yj_1.270 //

11. The Rite for Propitiating Gaṇapati (gaṇapatikalpaprakaraṇam)

Vināyaka was appointed by Rudra and also by Brahmā for the purpose of creating obstacles to actions and for success, and to the lordship over the Gaṇas. // Yj_1.271 //

Know the symptoms of one who is possessed by him: in a dream, he plunges deep into water and sees bald-headed men. // Yj_1.272 //

He sees men in reddish-brown clothes, and he rides on carnivorous animals; he finds himself in the company of outcastes, donkeys, and camels. // Yj_1.273 //

Even while walking, he feels as if he is being followed by others; he becomes dejected, his undertakings are fruitless, and he despairs without cause. // Yj_1.274 //

A prince possessed by him does not obtain a kingdom; a maiden does not obtain a husband, nor a woman a child from her pregnancy. // Yj_1.275 //

A śrotriya does not obtain the position of a teacher, nor a pupil his studies; a merchant does not obtain profit, nor a farmer the fruits of his agriculture. // Yj_1.276 //

A ritual bath must be performed for him on an auspicious day according to rule, after his body has been anointed with a paste of white mustard seeds and ghee. // Yj_1.277 //

His head is to be smeared with all herbs and all perfumes; seated on an auspicious throne, auspicious Brāhmaṇas should pronounce blessings on him. // Yj_1.278 //

Earth from a stable, an elephant-stall, an anthill, a river-confluence, and a lake, along with Rocanā pigment, perfumes, and Guggulu resin, should be put into the water. // Yj_1.279 //

The water should be brought from a lake in four pitchers of the same color; the auspicious throne should then be placed on a red bull's hide. // Yj_1.280 //

"With that which has a thousand eyes and a hundred streams, made purifying by the sages, with that I consecrate you; may the Pāvamānī hymns purify you." // Yj_1.281 //

"May King Varuṇa give you fortune, may Sūrya and Bṛhaspati give you fortune; may Indra and Vāyu give you fortune, and may the Seven Sages give you fortune." // Yj_1.282 //

"Whatever misfortune is in your hair, in the parting of your hair, and on your head, on your forehead, in your ears, and in your eyes—may the waters destroy that forever." // Yj_1.283 //

For one who has bathed, he should offer mustard oil with a ladle made of Udumbara wood upon his head, holding kuśa grass in his left hand. // Yj_1.284 //

With the names Mita, Sammita, Śālakaṭaṅkaṭa, Kūśmāṇḍa, and Rājaputra, each followed by "Svāhā" at the end. // Yj_1.285 //

With these names as Bali-mantras, accompanied by salutations, he should offer a Bali offering at a crossroads, in a winnowing basket with kuśa grass spread all around. // Yj_1.286 //

Husked and unhusked rice, a dish of sesame and rice, cooked and raw fish, and an equal amount of meat. // Yj_1.287 //

Variegated and fragrant flowers, three kinds of liquor, radish, pūrikā cakes, apūpa cakes, and a garland of uṇḍeraka cakes. // Yj_1.288 //

Curd-rice, milk-rice, and a sweetmeat of molasses and flour with water; having gathered all these, he should then place his head on the ground. // Yj_1.289 //

Then he should worship Ambikā, the mother of Vināyaka, having offered a handful of Arghya with dūrvā grass, mustard seeds, and flowers. // Yj_1.290 //

"Give me beauty, give me fame, O revered one, give me fortune. Give me sons, give me wealth, and give me all my desires." // Yj_1.291 //

Then, wearing white garments, a white garland, and white ointment, he should feed Brāhmaṇas and give a pair of garments to his teacher. // Yj_1.292 //

Thus, having worshipped Vināyaka and also the planets according to rule, one obtains the fruit of one's actions and attains unsurpassed prosperity. // Yj_1.293 //

By constantly performing the worship of Āditya (the Sun) and Svāmin (Kārttikeya), and also of Mahāgaṇapati, one attains success. // Yj_1.294 //

12. The Pacification of the Planets (grahaśāntiprakaraṇam)

One who desires prosperity or peace should perform the sacrifice to the planets (Grahas); likewise, one who desires rain, long life, or nourishment, or one who is performing a malevolent rite. // Yj_1.295 //

The Sun (Sūrya), the Moon (Soma), the son of Earth (Mars), the son of Soma (Mercury), Bṛhaspati (Jupiter), Śukra (Venus), Śanaiścara (Saturn), Rāhu, and Ketu—these are known as the Grahas. // Yj_1.296 //

The Grahas should be made, in order, from copper, crystal, red sandalwood, gold for the two (Mercury and Jupiter), silver, iron, lead, and bronze. // Yj_1.297 //

Or they may be drawn on cloth with their respective colors, or in mandalas with perfumes. Garments and flowers corresponding to their colors should be offered. // Yj_1.298 //

Perfumes and Bali offerings should be given, and the incense should be Guggulu. Sacrificial porridges (caru) with their respective mantras should be prepared for each deity. // Yj_1.299 //

The verses "Ākṛṣṇena...", "Imaṃ devā...", "Agnir mūrdhā divaḥ kakut...", and "Udbudhyasva..." are declared in their respective order. // Yj_1.300 //

Likewise, "Bṛhaspate ati yad aryaḥ...", "Annāt parisrutaḥ...", "Śaṃ no devīḥ...", "Kāṇḍāt...", and "Ketuṃ kṛṇvan...". // Yj_1.301 //

Arka, Palāśa, Khadira, Apāmārga, Pippala, Udumbara, Śamī, Dūrvā grass, and Kuśa grass are the sacrificial sticks (samidh), in order. // Yj_1.302 //

For each, one hundred and eight, or twenty-eight, oblations should be offered, mixed with honey and ghee, or with yogurt or milk. // Yj_1.303 //

Rice with molasses, milk-rice, sacrificial food, rice cooked with milk, curd-rice, sacrificial meal, powdered grains, meat, and variegated rice, respectively. // Yj_1.304 //

A wise man should give this food to Brāhmaṇas in the order of the Grahas, according to his ability or availability, having honored them according to rule. // Yj_1.305 //

A milch cow, a conch, a bull, gold, a garment, a horse, a black cow, iron, and a goat—these are declared as the sacrificial fees, in order. // Yj_1.306 //

Whenever a particular Graha is in an unfavorable position for someone, that person should worship it with diligence. A boon was given to them by Brahmā: "When worshipped, you shall worship in return." // Yj_1.307 //

The rises and falls of kings are dependent on the Grahas, as are the existence and non-existence of the world; therefore, the Grahas are most worthy of worship. // Yj_1.308 //

He who performs this hospitality to the Grahas even once a year, endowed with health and strength, will live for a hundred autumns. // Yj_1.308A //

13. The Duties of a King (rājadharmaprakaraṇam)

A king should be of great energy, generous, grateful, a servant of the aged, disciplined, endowed with courage, of noble birth, truthful, and pure. // Yj_1.309 //

He should be prompt, of good memory, not mean, not harsh, righteous, free from vices, wise, brave, and a knower of secrets. // Yj_1.310 //

A king should be a protector of his own weaknesses, and well-versed in logic (Ānvīkṣikī), the science of government (Daṇḍanīti), and also in economics (Vārtā), and in the three Vedas (Trayī). // Yj_1.311 //

He should appoint ministers who are wise, hereditary, steadfast, and pure. With them he should deliberate on matters of state, then with a Brāhmaṇa, and then by himself. // Yj_1.312 //

He should appoint a family priest (purohita) who is an expert astrologer of noble lineage, skilled in the science of government and in the Atharvāṅgirasa lore. // Yj_1.313 //

For the performance of Śrauta and Smārta rites, he should also choose priests (ṛtvij), and he should perform sacrifices with abundant sacrificial fees according to rule. // Yj_1.314 //

He should give enjoyments and various kinds of wealth to Brāhmaṇas; what is bestowed upon Brāhmaṇas is an inexhaustible treasure for kings. // Yj_1.315 //

An offering made in the fire of a Brāhmaṇa is said to be superior to one made in the sacrificial fire, for it is not spilled, causes no pain, and is not tainted by expiatory rites. // Yj_1.316 //

He should seek to acquire what has not been acquired through righteous means, protect what has been acquired with care, increase what has been protected through policy, and bestow what has been increased upon worthy recipients. // Yj_1.317 //

Having given land or a fixed grant, the king should have a document prepared for the information of future good kings. // Yj_1.318 //

On cloth or on a copper plate, marked with his own seal above, the king should have inscribed his ancestors and himself. // Yj_1.319 //

He should cause a permanent charter to be made, containing the measure of the grant, a description of the gift's boundaries, his own signature, and the date. // Yj_1.320 //

He should inhabit a country that is pleasant, rich in cattle, providing a livelihood, and arid. There he should build forts for the protection of the people, the treasury, and himself. // Yj_1.321 //

In various departments, he should appoint superintendents who are expert, skillful, pure, and diligent in the matters of income and expenditure. // Yj_1.322 //

There is no higher *dharma* for kings than that wealth acquired in battle is given to Brāhmaṇas, and that protection is always given to the people. // Yj_1.323 //

Those who, for the sake of land, are killed in battles without turning their backs, go to heaven with unblameworthy weapons, just as yogis do. // Yj_1.324 //

For those who do not turn back when their army is broken, every step is equal to a sacrifice. The king takes the merit of those who are killed while fleeing. // Yj_1.325 //

One should not kill one who says "I am yours," a eunuch, one without weapons, one who has joined the enemy, one who has turned back from the fight, a spectator, and the like. // Yj_1.326 //

Having arranged for his protection, he should rise and personally inspect the income and expenditure. Then, having looked into legal disputes, he should bathe and eat as he pleases. // Yj_1.327 //

He should deposit gold brought by his agents into the treasury. Then he should see his spies and dispatch envoys in consultation with his ministers. // Yj_1.328 //

Then he may engage in personal recreation or meet with his ministers. Having reviewed his forces, he should deliberate with his commander. // Yj_1.329 //

Having performed the evening worship, he should listen to the secret reports of his spies. He should dine while enjoying music and dance, and also perform his Vedic recitation. // Yj_1.330 //

He should go to sleep to the sound of musical instruments and awaken in the same way. He should reflect with his intellect on the scriptures and all his duties. // Yj_1.331 //

Then he should respectfully dispatch spies to his own territories and to those of others, being greeted with the blessings of his priests, family priest, and teachers. // Yj_1.332 //

Having consulted astrologers and physicians, he should give a cow, gold, and land. Then he should give houses and household articles to śrotriyas. // Yj_1.333 //

A king should be forgiving towards Brāhmaṇas, affectionate and straightforward towards his friends, wrathful towards his enemies, and like a father to his servants and subjects. // Yj_1.334 //

By protecting his people justly, he receives a sixth part of their merit, for the protection of the people is superior to all gifts. // Yj_1.335 //

He should protect the people who are oppressed by flatterers, thieves, wicked persons, perpetrators of great violence, and especially by scribes (kāyasthas). // Yj_1.336 //

Whatever sin the people commit when they are unprotected, half of that sin goes to the king, because he takes taxes from them. // Yj_1.337 //

Having learned the conduct of his state officials through spies, the king should honor the good ones and destroy those who are the opposite. // Yj_1.338 //

He should banish those who live on bribes, after confiscating their property. He should always settle śrotriyas in his kingdom with good gifts, honor, and respect. // Yj_1.339 //

The king who unjustly enriches his own treasury from the kingdom will soon be deprived of his prosperity and perish along with his kinsmen. // Yj_1.340 //

The fire that arises from the suffering caused by oppressing the people does not turn back without having consumed the king's family, prosperity, and life. // Yj_1.341 //

The very same *dharma* that a king has in protecting his own kingdom, he obtains in its entirety by bringing another's kingdom under his control. // Yj_1.342 //

Whatever custom, legal practice, or family usage exists in a country, it should be preserved in the same way when that country comes under his control. // Yj_1.343 //

Since the kingdom has its root in counsel, he should keep his counsel well-guarded, so that others do not know of his actions until their results appear. // Yj_1.344 //

The enemy, the friend, the neutral power, the one immediately adjacent, the one beyond that, and the one beyond that— this circle of states (*maṇḍala* theory) should be considered in order, using conciliation and other expedients. // Yj_1.345 //

The expedients are conciliation (sāma), gifts (dāna), dissension (bheda), and force (daṇḍa). When properly applied, they succeed; but force is the last resort. // Yj_1.346 //

Peace, war, marching, halting, seeking shelter, and the dual policy— he should employ these six political measures appropriately. // Yj_1.347 //

He should march when the enemy's kingdom is rich with good crops, when the enemy is weak, and when his own men and transport are cheerful and strong. // Yj_1.348 //

The success of an action depends on both fate and human effort. Among these, fate is the manifest result of human effort from a previous life. // Yj_1.349 //

Some of wise intellect desire a result from fate, from inherent nature, from time, or from human effort; others desire it from a combination of these. // Yj_1.350 //

Just as a chariot cannot move with only one wheel, so fate does not succeed without human effort. // Yj_1.351 //

Because the acquisition of an ally is better than the acquisition of gold or land, he should therefore strive to obtain one and should keep his word with concentration. // Yj_1.352 //

The sovereign, the minister, the people, the fort, the treasury, the army, and the allies— these constituents are called the seven limbs (*aṅga*) of the state. // Yj_1.353 //

Having obtained that, the king should inflict punishment on the wicked. For *dharma* was created of old by Brahmā in the form of punishment. // Yj_1.354 //

It cannot be wielded justly by one who is greedy and of uncultivated intellect, but only by one who is truthful, pure, well-assisted, and wise. // Yj_1.355 //

When wielded according to scripture, it delights the entire world of gods, demons, and men; otherwise, it enrages it. // Yj_1.356 //

Unjust punishment destroys heaven, fame, and worldly prospects. But just punishment brings the king heaven, fame, and victory. // Yj_1.357 //

Be it a brother, a son, a venerable person, a father-in-law, or a maternal uncle, no one who has deviated from his own *dharma* is unpunishable for a king. // Yj_1.358 //

The king who justly punishes the punishable and executes those deserving of death is considered to have performed sacrifices with excellent sacrificial fees. // Yj_1.359 //

Reflecting thus on the separate fruits equal to a sacrifice, the king, surrounded by his assessors, should personally look into legal disputes every day. // Yj_1.360 //

The king, having disciplined families, castes, guilds, corporations, and district populations that have strayed from their *dharma*, should establish them on the right path. // Yj_1.361 //

The mote of dust visible in a sunbeam through a lattice is called a trasareṇu. Eight of them are a likṣā, and three of those are called a rājasarṣapa. // Yj_1.362 //

Three of those are a white mustard seed (gaura); six of those are a medium barleycorn (yava); three of those are a kṛṣṇala; five of those are a māṣa; and sixteen of those are a suvarṇa. // Yj_1.363 //

A pala is declared to be four or five suvarṇas. Two kṛṣṇalas are a silver māṣa, and sixteen of those are a dharaṇa. // Yj_1.364 //

A śatamāna is ten dharaṇas, which is also a pala. A niṣka is four suvarṇas. A copper paṇa is one kārṣika. // Yj_1.365 //

A fine of one thousand and eighty paṇas is the highest amercement; half of that is said to be the middle, and half of that is known as the lowest. // Yj_1.366 //

Censure, verbal rebuke, a monetary fine, and corporal punishment— these may be applied separately or together, according to the offense. // Yj_1.367 //

Having considered the offense, the place, the time, the strength, the age, the occupation, and the wealth, he should inflict punishment on the punishable. // Yj_1.368 //