PRASNA II, Patala 5, KHANDA 12.
1. If the suitor pays money (for his bride) according to his ability, and
marries her (afterwards), that (marriage is called) the Âsura-rite. 1
2. If the (bridegroom and his friends) take away (the bride), after having
overcome (by force) her father (or relations), that is called the Râkshasa-rite. 2
3. The first three amongst these (marriage-rites are considered)
praiseworthy; each preceding one better than the one following. 3
4. The quality of the offspring is according to the quality of the
marriage-rite. 4
5. He shall not step on a spot which has been touched by the hand of a Brâhmana,
without having sprinkled it with water.
6. He shall not pass between a fire and a Brâhmana,
7. Nor between Brâhmanas.
8. Or he may pass between them after having received permission to do so.
9. He shall not carry fire and water at the same time.
10. He shall not carry fires (burning in) separate (places) to one (spot). 10
11. If, whilst he walks, fire is being carried towards him, he shall not walk
around it with his right hand turned towards it, except after it has been placed
on the ground. 11
12. He shall not join his hands on his back.
13. If the sun sets whilst he sleeps, he shall sit up, fasting and silent,
for that night. On the following morning he shall bathe and then raise his voice
(in prayer). 13
14. If the sun rises whilst he is asleep, he shall stand during that day
fasting and silent.
15. Some declare that he shall restrain his breath until he is tired.
16. And (he shall restrain his breath until he is tired) if he has had a bad
dream,
17. Or if he desires to accomplish some object,
18. Or if he has transgressed some other rule. 18
19. (If he is) doubtful (whether) the result (of an action will be good or
evil), he shall not do it.
20. (He shall follow) the same principle (if he is in doubt whether he ought)
to study or not.
21. He shall not talk of a doubtful matter as if it were clear. 21
22. In the case of a person who slept at sunset, of 22
one who slept at sunrise, of one who has black nails, or black teeth, of one
who married a younger sister before the elder one was married, of one who
married an elder sister whose younger sister had been married already, (of a
younger brother who has kindled the sacred Grihya-fire before his elder
brother,) of one whose younger brother has kindled the sacred fire first, (of a
younger brother who offers a Soma-sacrifice before his elder brother,) of an
elder brother whose younger brother offered a Soma-sacrifice first, of an elder
brother who marries or receives his portion of the inheritance after his younger
brother, and of a younger brother who takes a wife or receives his portion of
the inheritance before his elder brother,--penances ordained for crimes causing
impurity, a heavier one for each succeeding case, must be performed.
23. Some declare, that after having performed that penance, he shall remove
its cause. 23
PRASNA II, PATALA 6, KHANDA 13.
1. Sons begotten by a man who approaches in the proper season a woman of
equal caste, who has 1
not belonged to another man, and who has been married legally, have a right
to (follow) the occupations (of their castes),
2. And to (inherit the) estate,
3. If they do not sin against either (of their parents). 3
4. If a man approaches a woman who had been married before, or was not
legally married to him, or, belongs to a different caste, they both commit a
sin.
5. Through their (sin) their son also becomes sinful.
6. A Brâhmana (says), 'The son belongs to the begetter.' 6
7. Now they quote also (the following Gâthâ from the Veda): '(Having
considered myself) formerly a father, I shall not now allow (any longer) my
wives (to be approached by other men), since they have declared that a son
belongs to the begetter in the world of Yama. The giver of the seed carries off
the son after death in Yama's world; therefore they guard 7
their wives, fearing the seed of strangers. Carefully watch over (the
procreation of) your children, lest stranger seed be sown on your soil. In the
next world the son belongs to the begetter, an (imprudent) husband makes the
(begetting of) children vain (for himself).'
8. Transgression of the law and violence are found amongst the ancient
(sages).
9. They committed no sin on account of the greatness of their lustre.
10. A man of later times who seeing their (deeds) follows them, falls.
11. The gift (or acceptance of a child) and the right to sell (or buy) a
child are not recognised. 11
12. It is declared in the Veda that at the time of marriage a gift, for (the
fulfilment of) his wishes, should be made (by the bridegroom) to the father 12
of the bride, in order to fulfil the law. 'Therefore he should give a hundred
(cows) besides a chariot; that (gift) he should make bootless (by returning it
to the giver).' In reference to those (marriage-rites), the word 'sale' (which
occurs in some Smritis is only used as) a metaphorical expression; for
the union (of the husband and wife) is effected through the law.
13. After having gladdened the eldest son by some (choice portion of his)
wealth,
PRASNA II, PATALA 6, KHANDA 14.
1. He should, during his lifetime, divide his wealth equally amongst his
sons, excepting the eunuch, the mad man, and the outcast. 1
2. On failure of sons the nearest Sapinda (takes the inheritance). 2
3. On failure of them the spiritual teacher (inherits); on failure of the
spiritual teacher a pupil shall take (the deceased's wealth), and use it for
religious works for the (deceased's) benefit, or (he himself may enjoy it);
4. Or the daughter (may take the inheritance). 4
5. On failure of all (relations) let the king take the inheritance. 5
6. Some declare, that the eldest son alone inherits. 6
7. In some countries gold, (or) black cattle, (or) black produce of the earth
is the share of the eldest. 7
8. The chariot and the furniture in the house are the father's (share). 8
9. According to some, the share of the wife consists of her ornaments, and
the wealth (which she may have received) from her relations. 9
10. That (preference of the eldest son) is forbidden by the Sâstras. 10
11. For it is declared in the Veda, without (marking) a difference (in the
treatment of the sons): Manu divided his wealth amongst his sons. 11
12. Now the Veda declares also in conformity with (the rule in favour of the
eldest son) alone: They distinguish the eldest by (a larger share of) the
heritage. 12
13. (But to this plea in favour of the eldest I answer): Now those who are
acquainted with the interpretation of the law declare a statement of facts not
to be a rule, as for instance (the following): 'Therefore amongst cattle, goats
and sheep walk together;' (or the following), 'Therefore the face of a learned
Brâhmana (a Snâtaka) is, as it were, resplendent;' (or), 'A Brâhmana
who has studied the Vedas (a Srotriya) and a he-goat evince the strongest
sexual desires.' 13
14. Therefore all (sons) who are virtuous inherit.
15. But him who expends money unrighteously, he shall disinherit, though he
be the eldest son. 15
16. No division takes place between husband and wife. 16
17. For, from the time of marriage, they are united in religious ceremonies,
18. Likewise also as regards the rewards for works by which spiritual merit
is acquired,
19. And with respect to the acquisition of property.
20. For they declare that it is not a theft if a wife spends money on
occasions (of necessity) during her husband's absence. 20
PRASNA II, PATALA 6, KHANDA 15.
1. By this (discussion) the law of custom, which is observed in (particular)
countries or families, has been disposed of. 1
2. On account of the blood relations of his mother and (on account of those)
of his father within six degrees, or, as far as the relationship is traceable,
he shall bathe if they die, excepting children that have not completed their
first year. 2
3. On account of the death of the latter the parents alone bathe,
4. And those who bury them. 4
5. If a wife or one of the chief Gurus (a father or Âkârya) die,
besides, fasting (is ordained from the time at which they die) up to the same
time (on the following day). 5
6. (In that case) they shall also show the (following) signs of mourning:
7. Dishevelling their hair and covering themselves with dust (they go outside
the village), and, clothed with one garment, their faces turned to the south,
stepping into the river they throw up water for the dead once, and then,
ascending (the bank), they sit down. 7
8. This (they repeat) thrice.
9. They pour out water consecrated in such a manner that the dead will know
it (to be given to them). Then they return to the village without looking back,
and perform those rites for the dead which (pious) women declare to be
necessary.
10. Some declare, that these same (observances) shall also be kept in the
case (of the death) of other (Sapindas).
11. At all religious ceremonies, he shall feed Brâhmanas who are pure
and who have (studied and remember) the Veda. 11
12. He shall distribute his gifts at the proper places, at the proper times,
at the occasion of purificatory rites, and to proper recipients. 12
13. That food must not be eaten of which (no portion) is offered in the fire,
and of which no portion is first given (to guests).
14. No food mixed with pungent condiments or salt can be offered as a
burnt-offering. 14
15. Nor (can food) mixed with bad food (be used for a burnt-oblation). 15
16. If (he is obliged to offer) a burnt-offering of food unfit for that
purpose, he shall take hot ashes from the northern part of his fire and offer
the food in that. That oblation is no oblation in the fire.
17. A female shall not offer any burnt-oblation, 17
18. Nor a child, that has not been initiated. 18
19. Infants do not become impure before they receive the sacrament called
Annaprâsana (the first feeding).
20. Some (declare, that they cannot become impure) until they have completed
their first year,
21. Or, as long as they cannot distinguish the points of the horizon.
22. The best (opinion is, that they cannot be defiled) until the initiation
has been performed.
23. For at that (time a child) according to the rules of the Veda obtains the
right (to perform the various religious ceremonies).
24. That ceremony is the limit (from which the capacity to fulfil the law
begins).
25. And the Smriti (agrees with this opinion). 25
PRASNA II, PATALA 7, KHANDA 16.
1. Formerly men and gods lived together in this world. Then the
gods in reward of their sacrifices went to heaven, but men were left behind.
Those men who perform sacrifices in the same manner as the gods did, dwell
(after death) with the gods and Brahman in heaven. Now (seeing men left behind),
Manu revealed this ceremony, which is designated by the word Srâddha (a
funeral-oblation). 1
2. And (thus this rite has been revealed) for the salvation of
mankind. 2
3. At that (rite) the Manes (of one's father, grandfather, and
great-grand father) are the deities (to whom the sacrifice is offered). But the
Brâhmanas, (who are fed,) represent the Âhavanîya-fire. 3
4. That rite must be performed in each month. 4
5. The afternoon of (a day of) the latter half is preferable (for
it). 5
6. The last days of the latter half (of the month) likewise are
(preferable to the first days).
7. (A funeral-oblation) offered on any day of the latter half of
the month gladdens the Manes. But it procures different rewards for the
sacrificer according to the time observed. 7
8. If it be performed on the first day of the half-month, the
issue (of the sacrificer) will chiefly consist of females.
9. (Performed on the second day it procures) children who are
free from thievish propensities.
10. (If it is performed) on the third day children will be born
to him who will fulfil the various vows for studying (portions of the Veda).
11. (The sacrificer who performs it) on the fourth day becomes
rich in small domestic animals.
12. (If he performs it) on the fifth day, sons (will be born to
him). He will have numerous and distinguished offspring, and he will not die
childless. 12
13. (If he performs it) on the sixth day, he will become a great
traveller and gambler.
14. (The reward of a funeral-oblation performed) on the seventh
day is success in agriculture.
15. (If he performs it) on the eighth day (its reward is)
prosperity
16. (If he performs it) on the ninth day (its reward consists in)
one-hoofed animals.
17. (If he performs it) on the tenth day (its reward is) success
in trade.
18. (If he performs it) on the eleventh day (its reward is) black
iron, tin, and lead.
19. (If he performs a funeral-oblation) on the twelfth day, he
will become rich in cattle.
20. (If he performs it) on the thirteenth day, he will have many
sons (and) many friends, (and) his offspring will be beautiful. But his (sons)
will die young. 20
21. (If he performs it) on the fourteenth day (its reward is)
success in battle. 21
22. (If he performs it) on the fifteenth day (its reward is)
prosperity.
23. The substances (to be offered) at these (sacrifices) are sesamum, mâsha, rice,
yava, water, roots, and fruits. 23
24. But, if food mixed with fat (is offered), the satisfaction of
the Manes is greater, and (lasts) a longer time,
25. Likewise, if money, lawfully acquired, is given to worthy
(persons).
26. Beef satisfies (the Manes) for a year, 26
27. Buffalo's (meat) for a longer (time) than that.
28. By this (permission of the use of buffalo's meat) it has been
declared that the meat of (other) tame and wild animals is fit to be offered.
PRASNA II, PATALA 7, KHANDA 17.
1. (If) rhinoceros' meat (is given to Brâhmanas seated) on
(seats covered with) the skin of a rhinoceros, (the Manes are satisfied) for a
very long time. 1
2. (The same effect is obtained) by (offering the) flesh (of the
fish called) Satabali, 2
3. And by (offering the) meat of the (crane called) Vârdhrânasa.
4. Pure, with composed mind and full of ardour, he shall feed Brâhmanas
who know the Vedas, and who are not connected with him by marriage, blood
relationship, by the relationship of sacrificial priest and sacrificer, or by
the relationship of (teacher and) pupil. 4
5. If strangers are deficient in the (requisite) good qualities,
even a full brother who possesses them, may be fed (at a Srâddha).
6. (The admissibility of) pupils (and the rest) has been declared
hereby.
7. Now they quote also (in regard to this matter the following
verse):
8. The food eaten (at a sacrifice) by persons related to the
giver is, indeed, a gift offered to the goblins. It reaches neither the Manes
nor the 8
gods. Losing its power (to procure heaven), it errs about in this world as a cow
that has lost its calf runs into a strange stable.
9. The meaning (of the verse) is, that gifts which are eaten (and
offered) mutually by relations, (and thus go) from one house to the other,
perish in this world.
10. If the good qualities (of several persons who might be
invited) are equal, old men and (amongst these) poor ones, who wish to come,
have the preference.
11. On the day before (the ceremony) the (first) invitation (must
be issued). 11
12. On the following day the second invitation takes place. 12
13. (On the same day also takes place) the third invitation
(which consists in the call to dinner). 13
14. Some declare, that every act at a funeral sacrifice must be
repeated three times.
15. As (the acts are performed) the first time, so they must be
repeated) the second and the third times.
16. When all (the three oblations) have been 16
offered, he shall take a portion of the food of all (three), and shall eat a
small mouthful of the remainder in the manner described (in the Grihya-sûtra).
17. But the custom of the Northerners is to pour into the hands
of the Brâhmanas, when they are seated on their seats, (water which has been
taken from the water-vessel.) 17
18. (At the time of the burnt-offering which is offered at the
beginning of the dinner) he addresses the Brâhmanas with this Mantra: 'Let it
be taken out, and let it be offered in the fire.' 18
19. (They shall give their permission with this Mantra): 'Let it
be taken out at thy pleasure, let it be offered in the fire at thy pleasure.'
Having received this permission, he shall take out (some of the prepared food)
and offer it.
20. They blame it, if dogs and Apapâtras are allowed to see the
performance of a funeral-sacrifice.
21. The following persons defile the company if they are invited
to a funeral-sacrifice, viz. a leper, a bald man, the violator of another man's
bed, the son of a Brâhmana who follows the profession of a Kshatriya, and the
son of (a Brâhmana who by marrying first a Sûdra wife had himself become) a
Sûdra,
born from a Brâhmana woman. 21
22. The following persons sanctify the company if they eat at a
funeral-sacrifice, viz. one who has studied the three verses of the Veda
containing the word 'Madhu,' each three times; one who has studied the part of
the Veda containing the word 'Suparna' three times; a Trinâkiketa; one who has
studied the Mantras required for the four sacrifices (called Asvamedha,
Purushamedha, Sarvamedha, and Pitrimedha); one who keeps five fires; one who
knows the Sâman called Gyeshtha; one who fulfils the duty of daily study; the
son of one who has studied and is able to teach the whole Veda with its
Aṅgas, and a Srotriya. 22
23. He shall not perform (any part of) a funeral sacrifice at
night. 23
24. After having begun (a funeral-sacrifice), he shall not eat
until he has finished it. 24
25. (He shall not perform a funeral-sacrifice at 25
night), except if an eclipse of the moon takes place.
PRASNA II, PATALA 8, KHANDA 18.
1. He shall avoid butter, butter-milk, oil-cake, honey, meat. 1
2. And black grain (Such as kulittha), food given by Sûdras, or
by other persons, whose food is not considered fit to be eaten.
3. And food unfit for oblations, speaking an untruth, anger, and
(acts or words) by which he might excite anger. He who desires a (good) memory,
fame, wisdom, heavenly bliss, and prosperity, shall avoid these twelve (things
and acts);
4. Wearing a dress that reaches from the navel to the knees,
bathing morning, noon, and evening, living on food that has not been cooked at a
fire, never seeking the shade, standing (during the day), and sitting (during
the night), he shall keep this vow for one year. They declare, that (its merit)
is equal to that of a studentship continued for forty-eight years.
5. (Now follows) the daily funeral-oblation. 5
6. Outside the village pure (men shall) prepare (the food for
that rite) in a pure place. 6
7. New vessels are, used for that, 7
8. In which the food is prepared, and out of which it is eaten.
9. And those (vessels) he shall present to the (Brâhmanas) who
have been fed.
10. And he shall feed (Brâhmanas) possessed of all (good
qualities).
11. And he shall hot give the residue (of that funeral-dinner) to
one who is inferior to them in good qualities.
12. Thus (he shall act every day) during a year.
13. The last of these (funeral-oblations) he shall perform,
offering a red goat. 13
14. And let him cause an altar to be built, concealed (by a
covering and outside the village).
15. Let him feed the Brâhmanas on the northern half of that.
16. They declare, that (then) he sees both the Brâhmanas who eat
and the Manes sitting on the altar.
17. After that he may offer (a funeral-sacrifice once a month) or
stop altogether.
18. For (by appearing on the altar) the Manes signify that they
are satisfied by the funeral offering.
19. Under the constellation Tishya he who desires prosperity,
PRASNA II, PATALA 8, KHANDA 19.
1. Shall cause to be prepared powder of white mustard-seeds,
cause his hands, feet, ears, and mouth to be rubbed with that, and shall eat
(the remainder). If the wind does not blow too violently, he shall eat sitting,
silent and his face turned towards the south, on a seat (facing the) same (direction)the
first alternative is the skin of a he-goat. 1
2. But they declare, that the life of the mother of that person
who eats at this ceremony, his face turned in that direction, will be shortened. 2
3. A vessel of brass, the centre of which is gilt, is best (for
this occasion).
4. And nobody else shall eat out of that vessel. 4
5. He shall make a lump of as much (food) as he can swallow (at
once). 5
6. (And he shall) not scatter anything (on the ground).
7. He shall not let go the vessel (with his left hand);
8. Or he may let it go. 8
9. He shall swallow the whole mouthful at once, introducing it,
together with the thumb, (into the mouth.)
10. He shall make no noise with his mouth (whilst eating).
11. And he shall not shake his right hand (whilst eating).
12. After he (has eaten and) sipped water, he shall raise his
hands, until the water has run off (and they have become dry).
13. After that he shall touch fire.
14. And (during this ceremony) he shall not eat in the day-time
anything but roots and fruit.
15. And let him avoid Sthâlîpâka-offerings, and food offered
to the Manes or to the Gods.
16. He shall eat wearing his upper garment over his left shoulder
and under his right arm. 16
17. At the (monthly) Srâddha which must necessarily be
performed, he must use (food) mixed with fat.
18. The first (and preferable) alternative (is to employ)
clarified butter and meat.
19. On failure (of these), oil of sesamum, vegetables, and
(similar materials may be used).
20. And under the asterism Maghâ he shall feed the Brâhmanas
more (than at other times) with (food mixed with) clarified butter, according to
the rule of the Srâddha.
PRASNA II, PATALA 8, KHANDA 20.
1. At every monthly Srâddha he shall use, in whatever manner he
may be able, one drona of sesamum. 1
2. And he shall feed Brâhmanas endowed with all (good
qualities), and they shall not give the fragments (of the food) to a person who
does not possess the same good qualities (as the Brâhmanas).
3. He who desires prosperity shall fast in the half of the year
when the sun goes to the north, under the constellation Tishya, in the first
half of the month, for (a day and) a night at least, prepare a Sthâlîpâka-offering,
offer burnt-oblations to Kubera (the god of riches), feed a Brâhmana with that
(food prepared for the Sthâlîpâka) mixed with clarified butter, and make him
wish prosperity with (a Mantra) implying prosperity. 3
4. This (rite he shall repeat) daily until the next Tishya(-day).
5. On the second (Tishya-day and during the second month he shall
feed) two (Brâhmanas).
6. On the third (Tishya-day and during the third month he shall
feed) three (Brâhmanas).
7. In this manner (the Tishya-rite is to be performed) for a
year, with a (monthly) increase (of the number of Brâhmanas fed).}
8. (Thus) he obtains great prosperity.
9. But the fasting takes place on the first (Tishya-day) only.
10. He shall avoid to eat those things which have lost their
strength (as butter-milk, curds, and whey).
11. He shall avoid to tread on ashes or husks of grain. 11
12. To wash one foot with the other, or to place one foot on the
other,
13. And to swing his feet,
14. And to place one leg crosswise over the knee (of the other),
15. And to make his nails
16. Or to make (his finger-joints) crack without a (good) reason, 16
17. And all other (acts) which they blame.
18. And let him acquire money in all ways that are lawful.
19. And let him spend money on worthy (persons or objects). 19
20. And let him not give anything to an unworthy (person), of
whom he does not stand in fear.
21. And let him conciliate men (by gifts or kindness).
22. And he may enjoy the pleasures which are not forbidden by the
holy law.
23. (Acting) thus he conquers both worlds.
PRASNA II, PATALA 9, KHANDA 21.
1. There are four orders, viz. the order of householders, the
order of students, the order of ascetics, and the order of hermits in the woods. 1
2. If he lives in all these four according to the rules (of the
law), without allowing himself to be disturbed (by anything), he will obtain
salvation. 2
3. The duty to live in the teacher's house after the initiation
is common to all of them. 3
4. Not to abandon sacred learning (is a duty common) to all.
5. Having learnt the rites (that are to be performed in each
order), he may perform what he wishes.
6. Worshipping until death (and living) according to the rule of
a (temporary) student, a (professed) student may leave his body in the house of
his teacher.
7. Now (follow the rules) regarding the ascetic (Samnyâsin).
8. Only after (having fulfilled) the duties of that (order of
students) he shall go forth (as an ascetic), remaining chaste. 8
9. For him (the Samnyâsin) they prescribe the following rules).
10. He shall live without a fire, without a house, Without
pleasures, without protection. Remaining silent and uttering speech only on the
occasion of the daily recitation of the Veda, begging so much food only in the
village as will sustain his life, he shall wander about neither caring for this
world nor for heaven. 10
11. It is ordained that he shall wear clothes thrown away (by
others as useless).
12. Some declare that he shall go naked. 12
13. Abandoning truth and falsehood, pleasure and pain, the Vedas,
this world and the next, he shall seek the Âtman. 13
14. (Some say that) he obtains salvation if he knows (the Âtman).
15. (But) that (opinion) is opposed to the Sâstras. 15
16. (For) if salvation were obtained by the knowledge of the Âtman
alone, then he ought not to feel any pain even in this (world).
17. Thereby that which follows has been declared. 17
18. Now (follow the rules regarding) the hermit living in the
woods.
19. Only after (completing) that (studentship) he shall go forth,
remaining chaste.
20. For him they give (the following rules):
21. he shall keep one fire only, have no house, enjoy no
pleasures, have no protector, observe silence, uttering speech on the occasion
of the daily recitation of the Veda only. 21
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