38. A Brahmana who, though wealthy, does not give, as fee for the performance of an Agnyâdheya, a horse sacred to Pragâpati, becomes (equal to one) who has not kindled the sacred fires.

39. Let him who has faith and controls his senses perform other meritorious acts, but let him. on no account offer sacrifices at which he gives smaller fees (than those prescribed).

40. The organs (of sense and action), honour, (bliss in) heaven, longevity, fame, offspring, and cattle are destroyed by a sacrifice at which (too) small sacrificial fees are given; hence a man of small means should not offer a (Srauta) sacrifice.

41. A Brahmaza who, being an Agnihotrin, voluntarily neglects the sacred fires, shall perform a lunar penance during one month; for that (offence) is equal to the slaughter of a son.

42. Those who, obtaining wealth from Sûdras, (and using that) offer an Agnihotra, are priests officiating for Sûdras, (and hence) censured among those who recite the Veda.

38. The translation of prâgâpatya, 'sacred to Pragâpati,' follows Gov., Kull., Nâr., and Râgh. Medh. says that the epithet may be used merely by way of laudation, or may mean that the animal is to be neither very good nor very bad, or that it may be derived from a phrase current among the people. Nand. explains it by 'to be given to the Brahman priest.'

40. Gov. and Kull. explain, here and above, IV, 94, yasah, 'honour,' by a good name during one's life,' and kîrtim, 'fame,' by fame after death.' Nâr. takes the former as 'being known to others for one's virtues,' and the latter as 'being praised by others.' 41. Gaut. XXII, 34; Vas. I, 18; XXI, 27; Vi. LIV, 13. Nand. explains vîra, son' (Gov., Kull., Nâr., Râgh.), by a Kshatriya, and Râgh, says that it may also mean 'a deity.'

42. See above, XI, 24.

43. Treading with his foot on the heads of those fools who worship a fire (kindled at the expense) of a Sûdra, the giver (of the wealth) shall always pass over his miseries (in the next world).

44. A man who omits a prescribed act, or performs a blamable act, or cleaves to sensual enjoy. ments, must perform a penance.

45. (All) sages prescribe a penance for a sin unintentionally committed; some declare, on the evidence of the revealed texts, (that it may be performed) even for an intentional (offence).

46. A sin unintentionally committed is expiated by the recitation of Vedic texts, but that which (men) in their folly commit intentionally, by various (special) penances.

47. A twice-born man, having become liable to perform a penance, be it by (the decree of) fate or by (an act) committed in a former life, must not, before the penance has been performed, have intercourse with virtuous men.

48. Some wicked men suffer a change of their

43. Nand. reads the first line differently, pâpânâm satatam teshâm agnim sûdrasya guhvatâm, but the general sense remains the same. 44-46. Gaut. XIX; Vas. XX, 1–3; XXII; Baudh. III, 10; Yâgñ. III, 219, 226.

45. Vedic texts which prescribe penances for offences committed intentionally, are quoted Gaut. XIX, 7-10. The commentators

adduce also Aitareya-brâhmana VII, 28.

47. Daivât, by (the decree of) fate,' i. e. 'through carelessness' (Medh., Nâr., Kull., Râgh.). Medh. mentions a var. lect. mohât, 'through delusion of mind.' 'By (an act) committed in a former life,' i. e. 'if he has black teeth or some other bodily defect from which his having committed a crime in a former birth may be inferred.'

48-54. Vas. I, 18; XX, 6; XXI, 43-44; Vi. XLV; Yâgñ. III, 207-215.

(natural) appearance in consequence of crimes committed in this life, and some in consequence of those committed in a former (existence).

49. He who steals the gold (of a Brâhmana) has diseased nails; a drinker of (the spirituous liquor called) Surâ, black teeth; the slayer of a Brâhmaṇa, consumption; the violator of a Guru's bed, a diseased skin;

50. An informer, a foul-smelling nose; a calumniator, a stinking breath; a stealer of grain, deficiency in limbs; he who adulterates (grain), redundant limbs;

51. A stealer of (cooked) food, dyspepsia; a stealer of the words (of the Veda), dumbness; a stealer of clothes, white leprosy; a horse-stealer, lameness.

52. The stealer of a lamp will become blind; he who extinguishes it will become one-eyed; injury (to sentient beings) is punished by general sickliness; an adulterer (will have) swellings (in his limbs).

53. Thus in consequence of a remnant of (the guilt of former) crimes, are born idiots, dumb, blind, deaf, and deformed men, who are (all) despised by the virtuous.

54. Penances, therefore, must always be performed for the sake of purification, because those

51. A stealer of the words (of the Veda),' i. e. 'one who learns the Veda without permission, by hearing another man recite it' (Gov., Kull., Râgh.), means according to Nâr. ‘a plagiator.'

52. Gov., Nâr., Nand., and K. omit this verse, and Râgh. says that it is found kvâpi, in some MSS.

53. I read with Nâr., Nand., and K., karmâvaseshena instead of karmaviseshena (editions). The explanations of Medh., Gov., and Kull. likewise point to the former reading.

whose sins have not been expiated, are born (again) with disgraceful marks.

55. Killing a Brâhmana, drinking (the spirituous liquor called) Surâ, stealing (the gold of a Brâhmana), adultery with a Guru's wife, and associating with such (offenders), they declare (to be) mortal sins (mahâpâtaka).

56. Falsely attributing to oneself high birth, giving information to the king (regarding a crime), and falsely accusing one's teacher, (are offences) equal to slaying a Brâhmana.

57. Forgetting the Veda, reviling the Vedas, giving false evidence, slaying a friend, eating forbidden food, or (swallowing substances) unfit for food, are six (offences) equal to drinking Surâ.

58. Stealing a deposit, or men, a horse, and silver, land, diamonds and (other) gems, is declared to be equal to stealing the gold (of a Brâhmana).

59. Carnal intercourse with sisters by the same mother, with (unmarried) maidens, with females of

55-7I. Ấp. I, 2I, 7-19; Gaut. XXI, I-I2; Vas. I, i9-23; Baudh. II, 2, 1-8; 12-13; 15-16; Vi. XXXIV, 1; XXXVXXXVIII, 6; XXXIX-XLII; Yâgn. III, 227-242.

55. See above, IX, 235.

56. Guros kâlikanirbandhah, 'falsely accusing one's teacher' (Medh., Gov., Kull.), may also mean according to Medh. wrongfully going to law with the teacher.' Nâr. and Nand. explain it by persevering in doing what is disagreeable to the teacher.'

57. Garhitânâdya, 'forbidden food and (substances) unfit for food' (Gov., Kull., Râgh.), means according to Medh. forbidden food and such which one has resolved not to eat;' according to Nâr. and Nand. food blemished by the contact with impure men or things, and such as is by its nature unfit for eating, e. g. garlic.'

59. The commentators point out that, though the crimes enumerated in verses 56-59 are stated to be equal to mortal sins, the penances are not always the same, but frequently less heavy.

the lowest castes, with the wives of a friend, or of a son, they declare to be equal to the violation of a Guru's bed.

60. Slaying kine, sacrificing for those who are unworthy to sacrifice, adultery, selling oneself, casting off one's teacher, mother, father, or son, giving up the (daily) study of the Veda, and neglecting the (sacred domestic) fire,

61. Allowing one's younger brother to marry first, marrying before one's elder brother, giving a daughter to, or sacrificing for, (either brother),

62. Defiling a damsel, usury, breaking a vow, selling a tank, a garden, one's wife, or child,

63. Living as a Vrâtya, casting off a relative, teaching (the Veda) for wages, learning (the Veda) from a paid teacher, and selling goods which one ought not to sell,

64. Superintending mines (or factories) of any

60. Selling oneself,' i. e. for money into slavery' (Medh.), ' refers to Aryans only' (Nâr.). Medh. mentions another reading, pâradâryam avikrayah, 'adultery and the sale of forbidden merchandise.' Medh. and Nâr. say, 'forgetting the sacred texts required for the daily private recitation;' and Medh. adds that, as the same offence has been mentioned above, verse 57, 'forgetting the Veda,' may be either reckoned as equal to a Mahâpâtaka or as an Upapâtaka crime. Nâr. refers the term 'the fire' to the three sacred Srauta fires.

62. Breaking a vow,' i. e. any vow voluntarily undertaken' (Medh., Nâr.), means according to Gov., Kull., and Râgh. breaking the vow of studentship.'

63. Living as a Vrâtya,' see above, X, 20. 'Casting off a relative,' i. e. 'not supporting him in distress, though one possesses money enough to do so' (Medh.). Medh. takes bândhava in the sense of maternal relatives,' and understands that it includes the mother, sisters, maternal uncles, &c., while the other commentators take it in a wider sense.

64. Mahâyantrapravartana, 'executing great mechanical works,'