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Translation of Samvartta Smriti (Saṃvartasmṛti)

Language
English
Extent
231 passages, 5,698 words
Text
complete digital text
Source
pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.niti.dharma.upasmrti.samvarta · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

Contents

Text

p1

Now begins the Saṃvartasmṛti.

p2

First, the description of chaste studentship.

p3

Homage to glorious Gaṇeśa.

1

When Saṃvarta was sitting alone, devoted to knowledge of the Self, / the sages approached him and, desiring [to know] duty, asked:

2

“O venerable one, best of the twice-born, we wish to hear beneficial action; / explain duty properly, the discernment of the auspicious and the inauspicious.”

3

All [of them], Vāmadeva and the rest, asked that one of great majesty; / with a pleased mind, he spoke to all those sages: “Let it be heard.

4

Where the blackbuck antelope naturally roams at all times, / that country should be known as suitable for duty, the means for accomplishing duty by the twice-born.

5

Once initiated, a Brahmin should always act for the benefit of his teacher; / a celibate student should avoid garlands, perfumes, honey, and meat.

6

He should attend to the morning twilight devotion according to rule while the stars [are still visible], / and to the evening twilight devotion while the sun is [still present], when the sun is half-set.

7

Standing, concentrated, the celibate student should perform the muttered recitation for the morning [twilight]; / seated, without sloth, he should perform the muttered recitation for the evening twilight devotion.

8

Then the intelligent [student] should perform the fire ritual; / immediately after that, gazing at the teacher's face, he should study the Veda.

9

First he should utter the omkāra, and immediately after that the sacred utterances; / and sequentially the Gāyatrī; then he should begin the Veda.

10

Both hands must be kept well-controlled, placed above the knees; / he should do what is permitted by the teacher, and reciting, his mind must not wander elsewhere.

11

Evening and morning, the celibate student, always keeping his vow, should beg [alms]; / having offered [it] to the teacher, facing east, restraining his speech, pure, he should eat.

12

Eating in the evening and in the morning by the twice-born is enjoined by Vedic revelation; / one should not eat in between; the rule is equal to the fire-offering.

13

Only having sipped water should a twice-born eat, and having eaten, he should touch water; / but he who eats without having sipped water must perform a penance.

14

A twice-born who drinks without having sipped water, or who eats [thus], / is purified after performing muttered recitation of eight thousand Gāyatrīs.

15

[If he has sipped water] without having washed his feet, or standing, or with unfastened hair-tuft, / or without the sacred thread, the twice-born is not purified by having sipped water.

16

One should sip water using the Brahma-part of the hand, wearing the sacred thread, facing north; / constantly wearing the sacred thread, a twice-born, facing east, restraining his speech, is pure.

17

In water, standing in water, one should sip water; on dry land, one who has sipped water outside is pure; / having sipped water, standing outside [on land] or inside [water], he thus attains purity.

18

With water, he should clean both hands up to the wrists, and both feet; / with [waters that are] soundless, not warm, and possessing their natural color, taste, and odor,

19

reaching the heart, and free of foam, he should sip water three or four times; / having wiped his mouth twice, he should touch the twelve limbs.

20

Having bathed, having drunk, likewise having eaten, and having touched [an impure object], O best of the twice-born, / having sipped water according to this rule, a Brahmin attains purity.

21

A Shudra is purified [by water reaching] the hand; a Vaishya, by water touching the teeth; / but a Kshatriya attains purity when sipping water that reaches the throat.

22

One whose feet are resting upon a seat, and likewise one who binds his knees with a cloth, / or one who has placed one foot upon another, never becomes pure.

23

If one does not attend to the twilight devotion, or if the fire ritual is not performed, / having bathed, concentrated, he should mutter eight thousand Gāyatrīs.

24

Food from childbirth impurity, a first ancestral offering, and likewise monthly ancestral food— / a celibate student who eats [any of these] is purified in three nights.

25

A celibate student who, afflicted by desire, approaches a woman, / should perform the Prājāpatya penance, or one [kṛcchra penance], reciting mantras properly.

26

A celibate student who somehow eats honey or meat, / having performed a Prājāpatya penance, is purified through mauñjī oblations.

27

And on a new or full moon day, a celibate student should offer a sacrificial cake, / and sacrifice clarified butter in the fire with the mantras of the Śākala oblations.

28

A celibate student who intentionally emits his own semen / should observe the vow of a student who has broken the vow of chastity; if unintentionally, he is purified by bathing.

29

Then, having gone on his begging rounds, healthy, with undivided mind, according to revelation; / and he who eats without having bathed should mutter one hundred and eight Gāyatrīs.

30

He who eats from the hand of a Shudra, or somewhere drinks water [from one], / having fasted for a day and night, is purified by the five cow products.

31

Having eaten dry, stale, or leftover food, or food defiled by hair, / having fasted for a day and night, he is purified by the five cow products.

32

Having eaten from a vessel belonging to Shudras, or having eaten from a broken vessel, / having fasted for a day and night, he is purified by the five cow products.

33

If a healthy celibate student somehow sleeps during the day, / having bathed and worshiped the sun, he should mutter one hundred and eight Gāyatrīs.

34

This duty of those living in the first stage of life has been fully declared; / behaving thus, one attains the supreme state.

35

Then the twice-born, permitted [by the teacher], should marry a woman of the same caste, / born of a great family, endowed with auspicious marks, / endowed with good conduct, beauty, and virtues, by means of the Brahma marriage.

36

And day after day the twice-born should perform the ordinance of the five daily sacrifices; / a Brahmin desiring the highest good should never omit it anywhere.

37

However, he should always observe the cessation of that upon a death or a birth.

38

A Brahmin should remain for ten days abstaining from gift-giving and study; / a Kshatriya [is purified] in twelve days, a Vaishya in fifteen, / and a Shudra is purified in a month, according to the statement of Saṃvarta.

39

Water should be offered outside to the deceased by agnate relatives after bathing / on the first day, the third, the seventh, and the ninth.

40

On the fourth day, he should perform the gathering of bones together with all the agnate relatives; / thereafter, after the gathering of bones, touching of the body is prescribed:

41

On the fourth day for a Brahmin, and on the sixth for a Kshatriya, / and on the eighth and tenth touch is permitted for a Vaishya and a Shudra [respectively].

42

Even upon a birth, this exact same rule has been seen by the wise; / omitting the offerings to the gods, they are purified in ten nights.

43

When a son is born, a bath with clothes on is prescribed for the father; / the mother is purified in ten days; the father may be touched once he has bathed.

44

The fire oblation must be performed there with dry food and fruit; / however, the ordinance of the five daily sacrifices must not be performed during [impurity for] death or birth.

45

After ten days, the Brahmin who knows duty should properly study, / and a gift, auspicious and ending misfortunes, should be given according to rule.

46

Whatever is most cherished in the world, and whatever is beloved in the home, / that very thing should be given to a virtuous person by one desiring it to become imperishable.

47

Various goods, abundant grains, / and gems born of the ocean—giving [these] to an eminent Brahmin, / a person, freed from defilement, attains great fortune.

48

A knower of duty who offers fragrance, an ornament, or a garland, / is born wherever [he is reborn] sweet-smelling and always joyful.

49

The gift that is given with devotion to a Veda-learned Brahmin, of noble birth, / and especially when in need, bears great fruit.

50

Having summoned a Brahmin endowed with good conduct, sacred learning, and lineage, / a pure and very wise man should honour him at the offerings to the gods and ancestors.

51

Various goods, savory and desirable, / should be given by one seeking well-being and desiring imperishable heaven.

52

A giver of clothing becomes well-attired; a giver of silver indeed attains beauty; / a giver of gold attains a long lifespan and radiant energy.

53

By giving freedom from fear to living beings, one obtains all desires, / attains a long lifespan, and indeed becomes happy.

54

A giver of grain and water, and a giver of clarified butter, enjoys happiness; / having adorned [another] and given an ornament, one obtains its reward.

55

Having given fruits, roots, various vegetables, / and fragrant flowers to a Brahmin, a man is born wise.

56

A prudent man who gives betel to Brahmins / is born intelligent, fortunate, wise, and handsome.

57

Having given sandals, shoes, an umbrella, beds, seats, / and various vehicles, one attains a divine realm.

58

In the cold season, one should diligently give a fire with abundant firewood; / he attains the kindle of the digestive fire, wisdom, beauty, and good fortune.

59

Having given medicine, oil, and food to the sick for the alleviation of illness, / one becomes free of disease, happy, and long-lived.

60

And he who gives firewood to Brahmins at the onset of the cold season / is ever victorious in battle and shines endowed with prosperity.

61

He who adorns a maiden and gives her, well honoured, / to a worthy bridegroom according to the Brahma marriage,

62

attains abundant welfare through the giving of the maiden; / he receives praise from the virtuous and obtains abundant renown.

63

A man obtains a hundred hundred-fold sacrifices such as the Jyotiṣṭoma, / having given [her] consecrated with oblations and sacred mantras.

64

The father who gives the maiden adorned with ornaments, clothing, and seats / attains heaven, revered among the gods and other [beings].

65

When pubic hair is seen, Soma enjoys the maiden; / upon seeing her menses, the Gandharva enjoys her; and upon seeing her breasts, Agni enjoys her.

66

At eight years she is a Gaurī, at nine years a Rohiṇī; / at ten years she is a kanyā, and beyond that she is a menstruating woman.

67

Her mother, her father, and likewise her eldest brother— / these three go to hell upon seeing a maiden who has menstruated.

68

Therefore, one should give a maiden in marriage before she attains her menses; / the marriage of an eight-year-old maiden is praised.

69

The wise man who gives oil, a mat, and [oil] for foot-anointing, / remains ever happy in the world, with a delighted mind.

70

And he who gives two draft oxen, equipped with pin and plow, / adorned according to his means, yoke-bearing and of auspicious marks,

71

purified of all sins and endowed with all desires, / dwells in heaven for as many years as the number of their body hairs.

72

And he who gives to a twice-born a milch cow, adorned / and equipped with a bronze vessel, cloths, and the like, is honoured in the heavenly world.

73

Having given excellent, grain-yielding land, or a cow / in the act of giving birth, to a Brahmin who has mastered the Vedas, one is honoured in the heavenly world.

74

Gold is the firstborn child of Agni, the earth belongs to Viṣṇu, and cows are the daughters of the Sun; / the three worlds are given by him who gives gold, a cow, and land.

75

For as many grains as are sown in their entirety, / a man is honoured in the heavenly world for that many years.

76

The fruit of all other gifts lasts for a single birth; / the fruit of giving gold, land, and a Gaurī [maiden] lasts for seven births.

77

He who gives a disease-free cow with golden horns and [decorations of] gold and silver, / accompanied by her calf, covered with a garment, of gentle temperament, and rich in milk—

78

for as many hairs as there are on her and her calf, / that man, gone to heaven, stays near Brahmā for that many thousands of years.

79

He who gives an auspicious bull according to the prescribed rule, / without defects, receives ten times the fruit of giving a cow.

80

A giver of water attains incomparable satisfaction, free from thirst for all things; / a giver of food attains happiness, well-satisfied in all things.

81

Of all gifts, the gift of food is declared to be supreme, / because it is the fruit that sustains the life of all living creatures.

82

Because the Lord created all creatures from food in age after age, / therefore no gift greater than food has existed or will exist.

83

Indeed, there is no gift superior to the gift of food; / from food living beings are born and by food they live, without doubt.

84

Having given earth, cow dung, darbha grass, and a sacred thread in that order / to an eminent, virtuous Brahmin, one is born in a great family.

85

And he who gives a mouth-perfume and a tooth-cleansing stick / will always be endowed with a pleasant smell and skilled in speech.

86

And he who gives water for washing the feet, and likewise for the anus and penis, / to a Brahmin, will always have a pure intellect.

87

He who gives medicine, suitable diet, anointing oil, and shelter / to the sick becomes free from all diseases.

88

Having given jaggery, sugarcane juice, salt, condiments, / and fragrant drinks, one becomes exceedingly happy.

89

Through various gifts, this merit is properly proclaimed; / through the merit of the gift of knowledge, one is honoured in the realm of Brahmā.

90

Brahmins who give food to one another, who honour one another, / and who receive from one another, rescue [others] and are rescued.

91

These gifts and other ones especially should be given / to the poor, the blind, the destitute, and others, by an intelligent man seeking welfare.

92

A man who arranges shaving, nail-cutting, and so forth / for celibate students and ascetics is born with excellent vision.

93

If a man provides a lamp in a temple of the gods, in the houses of the twice-born, or at a crossroads, / he is born endowed with intelligence, discernment, and keen sight.

94

Having given sesame seeds according to one's ability in obligatory, occasional, and optional rites, / a man is born endowed with offspring, cattle, and wealth.

95

When requested by a Brahmin, whatever is delivered to him, / even grass or firewood, becomes equal to the gift of a cow.

96

A man who, even having performed censurable deeds to support his own wife, / approaches her only during her fertile period, attains the supreme destination.

97

Having thus lived as a householder, beyond the second stage of life, / a Brahmin afflicted with wrinkles and gray hair should resort to the third [stage of life].

98

The wise man should thus go to the forest, taking his wife as his companion / and taking the sacred Agnihotra fire, and he should not omit the oblations there.

99

And he should make the sacrificial cake with pure wild [grains] according to rule, / and give alms to an ascetic, as well as vegetables, roots, and fruits.

100

He should constantly engage in study, devoted to the agnihotra, / and should perform the new- and full-moon sacrifice at every junction [of the lunar cycle].

101

Having lived thus in the forest, knowledgeable about the rule in all matters, / having offered his oblations and subdued his senses, he should enter the fourth stage of life.

102

Having established the fires within himself, the twice-born should become a renunciant, / constantly devoted to the study of the Veda, dedicated to the knowledge of the Self.

103

Taking eight alms, or seven, or five, / that sage, washing everything with water, should eat with a concentrated mind.

104

Having eaten, the Brahmin should sit again in the solitary forest, / and alone, he should constantly meditate, restrained in mind, speech, and body.

105

He should neither welcome death nor cling in any way to life; / he should merely await his time until his breath comes to an end.

106

Having duly passed through the stages of life, with anger conquered and senses subdued, / the twice-born Brahmin who knows the meaning of the Vedic scriptures attains the world of Brahmā.

107

The incidental rule concerning all the stages of life has thus been declared; / now I shall declare according to rule the penance for sins.

108

The killer of a Brahmin, the liquor-drinker, the thief, and the violator of the teacher's bed: / these are the perpetrators of major sins, and one who associates with them is the fifth.

109

The killer of a Brahmin should go to the forest, wearing a cloth of hemp, matted-haired, carrying a staff, / eating only wild fruits, free from all desires.

110

Seeking alms, he may enter a village if he cannot subsist on wild [fruits]; / carrying a skull-topped staff, restrained, the man should beg alms from the four social classes.

111

Having taken the alms, he should return to the forest; / residing in the forest and bearing his sin, he should always be unwearied.

112

Proclaiming that sin, the sinful man who killed a Brahmin / should observe the twelve-year vow in accordance with this rule.

113

Restraining the host of his senses, devoted to the welfare of all beings, / he is then freed from the stain, to remove the sin of killing a Brahmin.

114

Hereafter I shall proclaim the expiation for a liquor-drinker; / do you wish to hear, O Brahmins, what accords with the Vedic scriptures?

115

Liquor is to be understood as threefold: made from molasses, made from flour, and made from honey; / just like one, so are all of them never to be drunk by the twice-born.

116

Seeking release from that sin, the liquor-drinker should drink boiling liquor, / or cow's urine red as fire, or cow dung of the same kind,

117

or likewise ghee, heated [liquor], or boiling milk; / or, eating grains for a year, free from all desires,

118

or the liquor-drinker should perform three Cāndrāyaṇa penances; / upon the penance being completed, he is freed from that sin.

119

Thus the purification of a liquor-drinker is effected, there is no doubt; / having drunk water from a liquor vessel, he requires a new initiation.

120

Having committed the theft of gold, a man should report it to the king; / then taking a pestle, the king should strike down the thief.

121

If that thief survives, he is freed from that theft; / or wearing bark garments in the forest, he should perform the vow of a killer of a Brahmin.

122

Or he may embrace a glowing [effigy of a] woman made of iron; / thus purification is achieved for theft, according to the word of Saṃvarta.

123

He who has slept on the teacher's bed should lie on a bed of iron; / or the twice-born should perform four or three Cāndrāyaṇa penances; / upon the penance being completed, he is then freed from sin.

124

Whosoever, deluded by sin, enters into association with these / for more than six months should perform the vow previously mentioned.

125

Upon association with a perpetrator of a major sin such as killing a Brahmin, a man, / for the sake of purifying that sin, should perform that respective vow.

126

Having committed the killing of a Kshatriya, he is purified by three kṛcchra penances; / with self-restraint, he should perform three kṛcchra penances in proper manner.

127

If somehow deluded by desire, he incurs the killing of a Vaishya, / that man who is the slayer of a Vaishya should perform the kṛcchrātikṛcchra penance.

128

Having committed the killing of a Shudra, he should perform the taptakṛcchra penance according to rule.

129

Hereafter I shall proclaim in truth the expiation for a slayer of a cow: / the slayer of a cow should take up residence in a cowpen, living in the manner of a cow.

130

Sleeping on the ground right there for half a month, with his senses restrained, / the man should [eat] barley-meal, barley gruel, oil-cake, milk, and curd, each only once;

131

these the twice-born seeking release from sin should consume in order; / with nails and hair shorn, he is purified in a month and a half.

132

He should bathe three times daily, and follow the cows; / free from envy, the man should perform this with a concentrated mind.

133

He should constantly mutter the Sāvitrī and purifying [hymns] according to his ability; / then, having observed the vow, he should feed the Brahmins copiously.

134

When the Brahmins have eaten, he should give a cow accompanied by a sacrificial fee.

135

If many [cows] are destroyed through tying up or enclosing, / a double cow-observance is his penance for purification.

136

If one [cow] is destroyed anywhere by many people by chance, / they should each perform one quarter of the [penance for] killing.

137

During restraint for medical treatment of a cow, or in delivering a breech birth, / if an accident occurs there, he is not tainted by sin.

138

When [cows] assigned to tethering at night are killed by snakes or tigers, / or by the occurrence of a fire accident, no penance is prescribed.

139

One should perform one quarter of the penance in the case of confinement, / two quarters in the case of tethering, and three quarters in the case of beating.

140

In the case of killing [a cow] by stones, clubs, sticks, or weapons and the like, / a man should perform the whole penance for purification.

141

Having killed an elephant, a horse, a buffalo, a camel, or a monkey, / in all these [cases] he should fast for seven nights.

142

Having killed a tiger, a dog, a lion, a bear, or a boar, / the twice-born should perform a kṛcchra penance and feed Brahmins.

143

For wild deer of any species, / he should fast for three nights, muttering the hymn to Jātavedas.

144

Having killed a swan, a crow, a crane, or a pigeon, / a crane or an owl, he should spend three days [fasting].

145

A ruddy shelduck, a curlew, a maina, a parrot, a partridge, / a falcon, a vulture, an owl, or a dove,

146

a lapwing, a web-footed bird, a cuckoo, or a rooster: / for all such birds, he should fast for one day.

147

Having killed a frog, a snake, a cat, or a mouse, / he should fast for three nights and feed Brahmins.

148

Having killed boneless creatures, a Brahmin is purified by breath-control; / upon killing a creature with bones, the wise Brahmin should give a small gift.

149

If a twice-born man, deluded somehow by desire, has intercourse with a Chandala woman, / he is purified by three kṛcchra penances preceded by Prājāpatya penances.

150

Having had intercourse with a Pukkasī, whether intentionally or unintentionally, / the Kṛcchra-Cāndrāyaṇa penance is traditionally regarded as his supreme purifier.

151

Having had intercourse with an actress, a dancer, a washerwoman, a bamboo-worker, / or a leather-worker, he should perform the Cāndrāyaṇa penance.

152

If someone, infatuated with desire, has intercourse with a Kshatriya or a Vaishya woman, / the Sāntapana Kṛcchra penance shall be the remover of his sin.

153

A Brahmin who has intercourse with a Shudra woman for a month or for half a month, / living on cow's urine and barley gruel, is purified in half a month.

154

A Brahmin having had intercourse with a Brahmin woman should perform a Prājāpatya penance; / a Kshatriya having had intercourse with a Kshatriya woman should observe that same vow.

155

A man who has intercourse with a cow should observe the Cāndrāyaṇa penance.

156

Having had intercourse with the daughter of his teacher, with his father's sister, / or with her daughter, he should observe the Cāndrāyaṇa penance.

157

Having through delusion had intercourse with these women—his maternal uncle's wife, a female cousin of the same lineage, his maternal uncle's daughter, or a daughter-in-law— / he is purified by a Parāka penance.

158

In the case of intercourse with a paternal uncle's wife, and likewise in intercourse with a brother's wife, / he must perform the vow for violating the teacher's bed; there is no other expiation for it.

159

A vile man, having mounted his father's wives, excluding his mother, / or his sister, his maternal uncle's daughter, or a sister born of another mother— / having had intercourse with these three women, he should perform the Taptakṛcchra penance.

160

A vile man who has intercourse with his mother, or his daughter, / or with his own sister, no expiation is prescribed for him.

161

One should prescribe this same vow in the case of intercourse with a maiden; / in the case of intercourse with an animal or a prostitute, a Prājāpatya penance is prescribed.

162

If a twice-born man has intercourse with a friend's wife, a maiden, a mother-in-law, a sister-in-law, / or a woman observing a restriction or performing a vow, / he should perform an ordinary Kṛcchra penance and give a milch cow.

163

For him who has intercourse with a menstruating woman, a pregnant woman, or an outcast woman, / an Atikṛcchra penance is prescribed for the purification of his sin.

164

A Brahmin having had intercourse with a prostitute should perform a single Kṛcchra penance; / thus has purification been declared according to the word of Saṃvarta.

165

A Brahmin having had intercourse with an [unmarried] Brahmin woman is purified by a single Kṛcchra penance.

166

A Kshatriya or a Vaishya who somehow has intercourse with a Brahmin woman, / living on cow's urine and barley gruel, is purified in one month.

167

If contact between a Brahmin woman and a Shudra has somehow occurred, / she should perform the Kṛcchra-Cāndrāyaṇa penance, traditionally regarded as the supreme purifier.

168

If upper-caste women have intercourse with a Cāṇḍāla, a Pukkasa, / a Śvapāka, or an outcast, they should perform three Cāndrāyaṇa penances.

169

Hear now further the expiation of wicked men: / if an evil-minded man, having renounced, goes to a woman for the sake of offspring, / he must perform a Kṛcchra penance unwearied for six months thereafter.

170

For those whose bodies are blackened or speckled by poison or fire, one should declare thus: / also when women behave in this manner, and in forbidden sexual relations, / and in these falls, the rule of penance is remembered.

171

And in the case of men's death, the King of the Dead here is a purifier.

172

When one is struck down by cows, and likewise in the case of a suicide, / no shedding of tears should be done by good people desiring welfare.

173

Whoever carries one of these dead bodies for its burning, / or performs water-rites [for it], should observe the Cāndrāyaṇa vow.

174

If one merely touches its corpse, or merely its garment, / the former requires the performance of a Kṛcchra penance, and the latter fasting for one day.

175

Whatever water, ball of rice, and ancestral offering is made / for perpetrators of major sins and likewise for suicides, / none of it reaches them; all of it is seized away by Rākṣasas.

176

And for those who are killed by Cāṇḍālas, by water-dwellers, fanged beasts, or reptiles, / no ancestral offering should be made, nor for those struck down by the Brahmin's rod.

177

Having passed urine or feces, or being impure from eating, / a twice-born man touched by a dog or the like should, after bathing, mutter a thousand [verses] of the Goddess.

178

Having touched a Cāṇḍāla, an outcast, a corpse, or an untouchable, / a menstruating woman, or a woman in childbed, he should bathe along with his clothes.

179

Bathing is prescribed for him who touches an untouchable person; / thereafter, sipping of water is prescribed, and likewise sprinkling of objects.

180

An eminent twice-born man touched by a Cāṇḍāla or the like while impure from eating, / living on cow's urine and barley gruel, is purified in six nights.

181

A menstruating woman touched by a dog, or by another menstruating woman, / should fast for the remaining days; having bathed, she is purified by eating ghee.

182

Having drunk water from a well that was touched by a Cāṇḍāla's vessel, / living on cow's urine and barley gruel, he is purified in three nights.

183

At a bathing-place, in tanks, or in rivers appropriated by untouchables, / having unintentionally drunk the water, he is purified by the five cow products.

184

Having drunk water from a roadside shed containing a liquor pot, or rainwater, / a twice-born man, having fasted for a day and a night, should drink the five cow products.

185

Twice-born men, having consumed water in a well contaminated with feces or urine, / are purified in three nights; in the case of a water jar, a Sāntapana penance is prescribed.

186

The purification of defiled step-wells, wells, and tanks / is the drawing out of a hundred jars of water, and one should cast in the five cow products.

187

An eminent twice-born man, having consumed the milk of a sheep, an animal with uncloven hooves, or a camel, / for the performance of his purification, should drink barley gruel for three nights.

188

Having drunk human milk, goat milk, or the milk of a cow in heat, / his purification takes place in three nights; and so upon eating things that feed on excrement.

189

Upon eating feces or urine, he should perform a Prājāpatya penance; / but upon eating the leavings of a dog, a crow, or a cow, a twice-born man [fasts] for three days.

190

In the case of leavings of a cat or a mouse, a twice-born man should drink the five cow products; / having eaten the leavings of a Shudra, he is purified in three nights.

191

Having eaten onion, garlic, or a domestic rooster, / mushrooms, or a village pig, a twice-born man should observe the Cāndrāyaṇa penance.

192

A human being, having consumed the urine or feces of a dog, a donkey, a camel, / a monkey, a jackal, or a heron, should observe the Cāndrāyaṇa vow.

193

Having eaten stale food, food contaminated by hair or insects, / or food seen by outcasts, a twice-born man should drink the five cow products.

194

Having eaten from a vessel of an untouchable, or from a vessel of a menstruating woman, / living on cow's urine and barley gruel, he is purified in half a month.

195

Beef, human flesh, and [food] received from the paw of a dog— / having eaten any of these inedible things, he should observe the Cāndrāyaṇa penance.

196

A Brahmin [eating] from the hand of a Cāṇḍāla or from the cooking-pot of a Śvapāka, / living on cow's urine and barley gruel, is purified in half a month.

197

In close contact with an outcast for a month or for half a month, / living on cow's urine and barley gruel, he is purified in half a month.

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