235. Both he who respectfully receives (a gift), and he who respectfully bestows it, go to heaven ; in the contrary case (they both fall) into hell.

236. Let him not be proud of his austerities; let him not utter a falsehood after he has offered a sacrifice; let him not speak ill of Brâhmanas, though he be tormented (by them); when he has bestowed (a gift), let him not boast of it.

237. By falsehood a sacrifice becomes vain, by self-complacency (the reward for) austerities is lost, longevity by speaking evil of Brâhmanas, and (the reward of) a gift by boasting.

238. Giving no pain to any creature, let him slowly accumulate spiritual merit, for the sake (of acquiring) a companion to the next world, just as the white ant (gradually raises its) hill.

239. For in the next world neither father, nor mother, nor wife, nor sons, nor relations stay to be his companions; spiritual merit alone remains (with him).

240. Single is each being born; single it dies ; single it enjoys (the reward of its) virtue; single (it suffers the punishment of its) sin.

241. Leaving the dead body on the ground like a log of wood, or a clod of earth, the relatives depart with averted faces; but spiritual merit follows the (soul).

242. Let him therefore always slowly accumulate spiritual merit, in order (that it may be his) companion (after death); for with merit as his companion he will traverse a gloom difficult to

traverse.

243. (That companion) speedily conducts the man who is devoted to duty and effaces his sins by

austerities, to the next world, radiant and clothed with an ethereal body.

244. Let him, who desires to raise his race, ever form connexions with the most excellent (men), and shun all low ones.

245. A Brahmana who always connects himself with the most excellent (ones), and shuns all inferior ones, (himself) becomes most distinguished; by an opposite conduct he becomes a Sûdra.

246. He who is persevering, gentle, (and) patient, shuns the company of men of cruel conduct, and does no injury (to living creatures), gains, if he constantly lives in that manner, by controlling his organs and by liberality, heavenly bliss.

247. He may accept from any (man), fuel, water, roots, fruit, food offered without asking, and honey, likewise a gift (which consists in) a promise of pro

tection.

248. The Lord of created beings (Pragâpati) has declared that alms freely offered and brought (by the giver himself) may be accepted even from a sinful man, provided (the gift) had not been (asked for or) promised beforehand.

249. During fifteen years the manes do not eat (the food) of that man who disdains a (freely-offered gift), nor does the fire carry his offerings (to the gods).

250. A couch, a house, Kusa grass, perfumes,

247. Ập. I, 18, 1 ; Gaut. XVII, 5; Vas. XIV, I2; Vi. LVII, II. 248. Âp. I, IO, I2–I4; Vas.XIV, 16 ; Vi.LVII,II ; Yag. I, 215. Medh., Gov., and Nâr. take aprakoditâm, 'not asked for or promised,' in the sense of 'not promised' only, and so does Nand., who reads apraveditâm.

249. Ap. I, 19, 14; Vas. XIV, 18; Vi. LVII, 12.

250. Gaut. XVII, 5; Vas. XIV, 12; Vi. LVII, 11; Yâgñ. I, 214.

water, flowers, jewels, sour milk, grain, fish, sweet milk, meat, and vegetables let him not reject, (if they are voluntarily offered.)

251. He who desires to relieve his Gurus and those whom he is bound to maintain, or wishes to honour the gods and guests, may accept (gifts) from anybody; but he must not satisfy his (own hunger) with such (presents).

252. But if his Gurus are dead, or if he lives separate from them in (another) house, let him, when he seeks a subsistence, accept (presents) from good men alone.

253. His labourer in tillage, a friend of his family, his cow-herd, his slave, and his barber are, among Sûdras, those whose food he may eat, likewise (a poor man) who offers himself (to be his slave).

254. As his character is, as the work is which he desires to perform, and as the manner is in which he means to serve, even so (a voluntary slave) must offer himself.

255. He who describes himself to virtuous (men), ' in a manner contrary to truth, is the most sinful (wretch) in this world; he is a thief who makes away with his own self.

256. All things (have their nature) determined by speech; speech is their root, and from speech they proceed; but he who is dishonest with respect to speech, is dishonest in everything.

25I. Âp. I, 7, 20; Gaut. XVII, 4; Vas. XIV, 13; Vi. LVII, 13; Yâgn. I, 216.

252. Vi. LVII, 15.

253. Âp. I, 18, 14; Gaut. XVII, 5–6; Vi. LVII, 16.

255. I.e. by denying who he really is, he destroys his own identity.

257. When he has paid, according to the law, his debts to the great sages, to the manes, and to the gods, let him make over everything to his son and dwell (in his house), not caring for any worldly

concerns.

258. Alone let him constantly meditate in solitude on that which is salutary for his soul; for he who meditates in solitude attains supreme bliss.

259. Thus have been declared the means by which a Brahmana householder must always subsist, and the summary of the ordinances for a Snâtaka, which cause an increase of holiness and are praiseworthy.

260. A Brâhmana who, being learned in the lore of the Vedas, conducts himself in this manner and daily destroys his sins, will be exalted in Brahman's world.

CHAPTER V.

1. The sages, having heard the duties of a Snâtaka thus declared, spoke to great-souled Bhrigu, who sprang from fire:

2. How can Death have power over Brâhmanas

257. Regarding the three debts, see Vas. XI, 48. This verse and the next describe, as Medh. points out, a kind of informal samnyâsa.

260. Vas. VIII, 17; Baudh. II, 3, 1; Gaut. IX, 74.

V. 1. Medh., Gov., and Râgh. state correctly that Bhrigu, though above, I, 35, he is said to have been created by Manu, and has therefore been named Mânava below, V, 3, is here called the offspring of Fire, in accordance with other passages of the Veda and of the Mahâbhârata.

2. I.e. how can they be deprived of the length of life, one hundred years, allotted to men in the Veda?' (Gov., Kull.)

who know the sacred science, the Veda, (and) who fulfil their duties as they have been explained (by thee), O Lord?'

3. Righteous Bhrigu, the son of Manu, (thus) answered the great sages: 'Hear, (in punishment) of what faults Death seeks to shorten the lives of Brahmanas!'

4. Through neglect of the Veda-study, through deviation from the rule of conduct, through remissness (in the fulfilment of duties), and through faults (committed by eating forbidden) food, Death becomes eager to shorten the lives of Brâhmanas.'

5. Garlic, leeks and onions, mushrooms and (all plants), springing from impure (substances), are unfit to be eaten by twice-born men.

6. One should carefully avoid red exudations from trees and (juices) flowing from incisions, the Selu (fruit), and the thickened milk of a cow (which she gives after calving).

7. Rice boiled with sesamum, wheat mixed with butter, milk and sugar, milk-rice and flour-cakes which are not prepared for a sacrifice, meat which has not been sprinkled with water while sacred texts were recited, food offered to the gods and sacrificial viands,

8. The milk of a cow (or other female animal) within ten days after her calving, that of camels,

5–25. Âp. I, 17, 18–39; Gaut. XVII, 22–36; Vas. XIV, 33–48; Baudh. I, 12, 1-15; Vi. LI, 3-6, 21-42; Yâgñ. I, 169–178. Selu, i.e. Cordia Myxa.

7. 'Food offered to the gods,' i.e. the so-called Naivedya. This and sacrificial viands, i.e. those destined for burnt-oblations, must not be eaten before the offering has been made, afterwards the remnants may be eaten (Medh., Gov., Kull.).

8. Sandhinî, a cow in heat' (Kull., Nâr., Râgh.), means according