sort, executing great mechanical works, injuring (living) plants, subsisting on (the earnings of) one's wife, sorcery (by means of sacrifices), and working (magic by means of) roots, (and so forth),

65. Cutting down green trees for firewood, doing acts for one's own advantage only, eating prohibited food,

66. Neglecting to kindle the sacred fires, theft, non-payment of (the three) debts, studying bad books, and practising (the arts of) dancing and singing,

67. Stealing grain, base metals, or cattle, inter

e. g. 'constructing dams across rivers in order to stop the water (Medh., Gov., Kull., Râgh., K.), means according to Nâr. 'making machines for killing great animals such as boars,' according to Nand. (making) great machines such as sugar-mills.' Stryâgîva, 'subsisting on (the earnings of) one's wife, i. e. by making her go into service (Nâr., Nand.), or by forcing her to become a harlot' (Kull.), means according to Medh. 'subsisting on (the separate property of) one's wife,' according to Râgh. 'living on (the money obtained by selling one's wife.' Nand. reads himsraushadhistryupâgîvah, subsisting on (money earned by the sale of) noxious herbs or on (the earnings of) one's wife.'

65. 'Doing acts for one's own advantage only,' i. e. 'cooking only for oneself, and so forth' (Medh., Nâr., Kull., Nand., Râgh.); see above, III, 118. By ninditânna, 'forbidden food,' Medh. understands the same kinds, mentioned above, verse 57; Kull., 'forbidden food such as garlic;' Nâr., Râgh., and Nand., 'food given by persons from whom it must not be accepted, e. g. by a king, a gambler, &c.' Medh. and Kull. state expressly that, if such food. be eaten once and unintentionally, the offence is an Upapâtaka, but in worse cases equal to a Mahâpâtaka.

66. Theft,' i. e. of valuable objects' (Kull.), 'excepting gold and the other articles specially mentioned' (Medh., Râgh.), e. g. 'of clothes' (Nâr.). Regarding the three debts, see Vas. XI, 45. 'Bad books,' i. e. those of the Kârvâkas, Nirgranthas (Gainas,' Medh.), or of heretics in general' (Nâr.).

67. Cattle,' i. e. other than cows; see above, verse 60.

course with women who drink spirituous liquor, slaying women, Sûdras, Vaisyas, or Kshatriyas, and atheism, (are all) minor offences, causing loss of caste (Upapâtaka).

68. Giving pain to a Brâhmana (by a blow), smelling at things which ought not to be smelt at, or at spirituous liquor, cheating, and an unnatural offence with a man, are declared to cause the loss of caste (Gâtibhramsa).

69. Killing a donkey, a horse, a camel, a deer, an elephant, a goat, a sheep, a fish, a snake, or a buffalo, must be known to degrade (the offender) to a mixed caste (Samkarikarana).

70. Accepting presents from blamed men, trading, serving Sûdras, and speaking a falsehood, make (the offender) unworthy to receive gifts (Apâtra).

71. Killing insects, small or large, or birds, eating anything kept close to spirituous liquors, stealing fruit, firewood, or flowers, (are offences) which make impure (Malâvaha).

72. Learn (now) completely those penances, by means of which all the several offences mentioned (can) be expiated.

73. For his purification the slayer of a Brâhmana shall make a hut in the forest and dwell (in it)

68. Things which ought not to be smelt at,' e. g. 'garlic, onions, ordure, &c.' (Medh., Gov., Kull., Nâr.).

70. 'Blamed men, i. e. those from whom no gifts must be accepted; see above, IV, 84 seq.

73-87. Âp. I, 24, IO-25; 25, II-I2; 28, 2I-29, I; Gaut.

XXII, 2-10; Vas. XX, 25-28; Baudh. II, 1, 2-6; Vi. XXV, 6; L, 1-6, 15; Yâgñ. III, 243-250.

73. According to Kull., Nâr., and Râgh. this penance is to be performed in case the homicide was committed unintentionally.

during twelve years, subsisting on alms and making the skull of a dead man his flag;

74. Or let him, of his own free will, become (in a battle) the target of archers who know (his purpose); or he may thrice throw himself headlong into a blazing fire;

75. Or he may offer a horse-sacrifice, a Svargit, a Gosava, an Abhigit, a Visvagit, a Trivrit, or an Agnishtut;

76. Or, in order to remove (the guilt of) slaying a Brâhmana, he may walk one hundred yoganas, reciting one of the Vedas, eating little, and controlling his organs;

77. Or he may present to a Brâhmana, learned in

74. Vidushâm, 'who know (his purpose),' (Medh., Gov., Kull.), may also mean according to Medh. 'who are expert in archery,' and Nand. adopts this explanation. Nâr. thinks that this penance must be performed by one who intentionally murdered a Brâhmana, and that it must end in his death. According to the Bhavishyapurâna which Kull. and Râgh. quote, these two penances and that mentioned in the next verse are to be performed by a Kshatriya who slew a Brahmana, those ending in death by an offender who himself, destitute of good qualities, killed a learned Srotriya, and the lighter ones by an eminent king who unintentionally caused the death of a worthless Brâhmana.

75. According to the Bhavishyapurâna, Nâr. and Kull., Svargit is the name of a sacrifice, but Medh. (on verse 78) and Râgh. take the word as an adjective qualifying Gosava. Regarding the Gosava, see Kâtyâyana Sr. Sûtras XXII, 11, 3; regarding the Abhigit, Âsv. Sr. Sûtras VIII, 5, 13. According to Gov. and Nâr., Trivrit is equivalent to Trivritstoma, and to be taken separately; but according to Medh. and Râgh., trivriâ qualifies Agnish/ut. Regarding the Agnish/ut, see Âsv. Sr. Sûtras IX, 7, 22–25.

76. According to Nâr., Kull., and Râgh. (the latter two quoting the Bhavishyapurâna as their authority), this penance suffices to expiate the unintentional slaughter of one who has nothing but the name of a Brâhmana.

77. I read with Medh., Gov., and K., dhanam hi instead of

the Vedas, his whole property, as much wealth as suffices for the maintenance (of the recipient), or a house together with the furniture;

78. Or, subsisting on sacrificial food, he may walk against the stream along (the whole course of the river) Sarasvati; or, restricting his food (very much), he may mutter thrice the Samhitâ of a Veda.

79. Having shaved off (all his hair), he may dwell at the extremity of the village, or in a cow-pen, or in a hermitage, or at the root of a tree, taking pleasure in doing good to cows and Brahmanas.

dhanam vâ (Nâr., Nand., Râgh., editions), or as much wealth as.' Kull.'s explanation, too, points to the former reading, the meaning of which is that 'the whole property' must be sufficient to maintain the recipient. According to the Bhavishyapurâna, quoted by Kull. and Râgh., the penance is prescribed for the case that a rich, unlearned Brahmana who keeps no sacred fire, unintentionally slew an utterly worthless Brahmana.

78. According to the Bhavishyapurâna, quoted by Kull. and Râgh., the first penance is to be performed by an unlearned Brahmana who intentionally killed an utterly worthless castefellow, the second by an exceedingly distinguished Srotriya who unintentionally caused the death of a man merely a Brâhmana in name. Medh. and Gov. attach their views regarding the particular cases to their explanations of this Sûtra. Gov. does not go beyond generalities. But Medh. says that the penance mentioned in verse 73 and the first described in verse 74 may be optionally performed for intentionally slaying an ordinary Brahmana. If a Srotriya or one who is performing a Srauta sacrifice has been killed, the offender is to burn himself. The sacrifices will atone for the guilt of a homicide committed unintentionally, by a most distinguished member of the Aryan castes, provided that the person slain was a Brahmana in name only.

79. Medh., Kull., and Gov. think that the rule allows an option with respect to the residence during the penance of twelve years (verse 73). Nâr. says that the verse contains a general rule for all

penances.

80. He who unhesitatingly abandons life for the sake of Brâhmanas or of cows, is freed from (the guilt of) the murder of a Brâhmana, and (so is he) who saves (the life of) a cow, or of a Brâhmana.

81. If either he fights at least three times (against robbers in defence of) a Brâhmana's (property), or reconquers the whole property of a Brâhmana, or if he loses his life for such a cause, he is freed (from his guilt).

82. He who thus (remains) always firm in his vow, chaste, and of concentrated mind, removes after the lapse of twelve years (the guilt of) slaying a Brahmana.

83. Or he who, after confessing his crime in an assembly of the gods of the earth (Brâhmanas), and the gods of men (Kshatriyas), bathes, (with the priests) at the close of a horse-sacrifice, is (also) freed (from guilt).

84. The Brâhmana is declared (to be) the root of the sacred law and the Kshatriya its top; hence he who has confessed his sin before an assembly of such men, becomes pure.

85. By his origin alone a Brâhmana is a deity even for the gods, and (his teaching is) authoritative for men, because the Veda is the foundation for that.

80. This holds good also before the twelve years' penance is finished (Gov., Kull., Nâr.).

ance.

83. Gov. holds that this penance is efficacious only if the offender is engaged in the performance of the twelve years' penKull. and Râgh. think that it is a separate penance, because the subject of the twelve years' penance has been finished in the preceding verse, and because the Bhavishyapurâna specially prescribes it for an eminent Brâhmana who unintentionally causes the death of a worthless caste-fellow. Medh. mentions both opinions, and states that he believes the penance to be efficacious in any

case.