The Law Code of Yājñavalkya 1.6: atha snātakadharmaprakaraṇam

Having thus stated the rites prescribed by the Śruti and the Smṛti, he now declares the observances of the initiated bath-graduate (*snātakavrata*), which are mental resolutions consisting of positive injunctions and prohibitions that must necessarily be performed by the Brahmin householder beginning from his ablution:

He should not seek wealth in conflict with his Vedic study, nor from just anyone, / nor through illicit indulgence; and he should always be content.

The means of acquiring wealth for a Brahmin, such as receiving gifts, have been shown. There, a special rule is stated: He should not seek, that is, he should not pursue, wealth that conflicts with Vedic study, even if it is not otherwise prohibited. 'Nor from just anyone,' that is, not from just anyone whose conduct is unknown. 'Nor through illicit indulgence' (*viruddhaprasaṅga*): illicit (*viruddha*) means officiating for those unfit to sacrifice and the like; indulgence (*prasaṅga*) means dancing, singing, and so forth. Illicit and indulgence together make illicit indulgence; through that. 'He should not seek wealth' is connected. The repetition of the negative particle (*na*) is for the sake of exclusionary prohibition (*paryudāsa*) in each instance. Throughout this entire section on the bath-graduate, the word *na* is used solely in the sense of exclusionary prohibition in every case. Furthermore, even when wealth is not obtained, he should remain content, satisfied. From the word 'and' (*ca*), he should also be self-restrained,

Having recourse to the highest contentment, one desiring happiness should be self-restrained;

in accordance with this remembrance of Manu. || 1.129

From whom, then, should he seek wealth? To this he says:

Suffering from hunger, he may desire wealth from the king, a pupil, or a patron of sacrifice; / and he should avoid hypocrites, rationalists, heretics, and crane-like deceivers.

Suffering, that is, afflicted, with hunger, the bath-graduate may accept wealth from a king whose conduct is known, from a pupil whose characteristics will be explained, and from a patron of sacrifice who is worthy of having sacrifices performed for him. By saying 'suffering from hunger,' it is understood that one who has wealth sufficient for maintaining his family obtained through inheritance and the like should not seek wealth from anyone. Moreover, he should avoid hypocrites, rationalists, and the like in all affairs—worldly, Vedic, and legal. From the word 'and' (*ca*), [he should also avoid] those persisting in forbidden acts, cat-like deceivers, and rogues. As Manu says:

Heretics, those engaged in forbidden acts, cat-like hypocrites, rogues, / rationalists, and crane-like deceivers, he should not honor even with words alone.

A hypocrite (*dambhī*) is one who performs ritual acts solely to please the public. A rationalist (*haituka*) is one who raises doubts everywhere through the force of logic. Heretics (*pākhaṇḍin*) are those who embrace stages of life contrary to the threefold Vedic lore. A crane-like deceiver (*bakavṛtti*) is one whose conduct is like that of a crane. As Manu says:

Looking downward, deceitful, intent on accomplishing his own selfish ends, / dishonest, and falsely humble—such a one is termed a crane-like deceiver.

Those who indulge in forbidden acts are 'engaged in forbidden acts' (*vikarmastha*). A cat is a feline; one whose observance or nature is like that of a cat is a 'cat-like deceiver' (*baiḍālavratika*). Manu describes his characteristics:

Carrying the banner of righteousness, ever greedy, deceptive, a trickster of the world, / injurious, and intending harm to all—such a one is to be known as a cat-like deceiver.

A rogue (*śaṭha*) is crooked in all matters. Because association with these persons is forbidden, it is understood that he himself should not become such a person. || 1.130

Moreover:

Wearing white garments, with hair, beard, and nails trimmed, pure, / he should not eat while his wife is looking, nor clad in a single garment, nor standing up.

'Wearing white garments' (*śuklāmbaradhara*): one who wears garments, that is, clothes, that are white and washed. Hair, beard, and nails form *keśaśmaśrunakha*; one whose hair, beard, and nails are low (*nīca*), that is, trimmed, is described as such. He should be pure (*śuci*) internally and externally, and fragrant through bathing, ointments, incense, garlands, and the like. As Gautama says: 'The bath-graduate is always pure, fragrant, and accustomed to bathing' (GDh 9.2). Precisely because fragrance is enjoined, unscented garlands are prohibited. And likewise Gobhila says: 'He should not wear a scentless garland, except for a garland of gold and jewels.' The bath-graduate should always be of such nature. And this applies when possible,

He should not wear worn-out or dirty clothes if he has the means.

Because of the traditional rule: “Nor should one be wearing worn or soiled clothes when wealth is present.” (MDh 4.34) Nor should one eat while his wife is looking on, when she is standing in front of him, out of fear of producing weak offspring. And likewise the Śruti states: “One should not eat in the presence of one's wife; the offspring becomes devoid of vigor.” Therefore, eating together with her is rejected from afar. Nor [should one eat] wearing only a single garment; the connection [with the earlier rule] is: “one should not eat standing up, or while standing.” || 1.131

Furthermore:

One should not enter into danger; one should not speak unpleasant words without cause; / nor what is harmful, nor what is false; nor should one be a thief, nor a usurer.

Never should one enter into—that is, perform—danger, meaning an action carrying the risk of loss of life; such as invading a region infested by tigers, thieves, and the like. Without cause—meaning groundlessly—one should not speak unpleasant, distressing words to any man or woman. Nor [should one speak] what is harmful or false, even if pleasant. Because of the word “and” (ca), it connects that one should not without cause speak what is obscene, vulgar, and revolting. And this applies outside of jesting and the like,

because of the traditional text: “Even with a teacher, jesting may be done, provided it is free of crookedness.”

Nor should one be a thief—one who takes another’s property that has not been given. One should not be a usurer. A usurer is one who lives off forbidden interest. || 1.132

Furthermore:

Wearing gold, wearing the sacred thread, carrying a bamboo staff, with a water pot; / he should circumambulate a deity, earth, a cow, a Brahmin, and majestic trees.

Dākṣāyaṇa means gold; one who possesses that is dākṣāyaṇī [wearing gold]. The brahmasūtra is the sacred thread; one who has that is brahmasūtrī [wearing the sacred thread]. Carrying a bamboo staff. With a water pot. “He should be” is to be connected everywhere. And here, even though the sacred thread was already stated in the section on the Vedic student, restating it is for the purpose of obtaining a second one. As Vasiṣṭha says:

“For bathers (snātakas), however, there should always be an undergarment as well as an upper garment, / two sacred threads, a staff, and a water pot with water.” (VaDh 12.14)

And here, although “wearing gold” (dākṣāyaṇī) is a general term, it is specifically the wearing of earrings that is to be performed,

because of the traditional text of Manu: “He should carry a staff made of bamboo, a water pot with water, / a sacred thread, the Veda, and two auspicious gold earrings.” (MDh 4.36)

Likewise, he should circumambulate a deity—an idol of a divinity; earth taken from a sacred place; a cow; a Brahmin; and majestic trees such as the sacred fig tree (aśvattha). The meaning is that he should walk keeping these on his right. Similarly, crossroads and the like as well,

because of the traditional text of Manu: “Earth, a cow, a deity, a Brahmin, clarified butter, honey, a crossroads, / and well-known majestic trees—these he should circumambulate.” (MDh 4.39)

Thus states the tradition of Manu. || 1.133

He should not, however, urinate in a river, shade, road, cowpen, water, or ashes; / nor facing fire, the sun, a cow, the moon, twilight, water, a woman, or a twice-born.

He should not urinate—that is, discharge urine or feces—in a river and so forth. Likewise, in a cremation ground and so on. As Śaṅkha says: “He should not urinate on cow dung, plowed or sown land, green grass, a pyre, a cremation ground, an anthill, a road, a threshing floor, a cowpen, a hole, a mountain, or sandbanks, because they are supports of living beings.” Likewise, facing fire and so on: he should not urinate facing toward fire and so forth, nor looking at them. As Gautama says: “Looking toward the wind, fire, a Brahmin, the sun, water, deities, or cows, he should not void urine, feces, or impure matters, nor should he stretch his feet toward them.” (GDh 9.13–14) Outside these places, having covered the ground with non-sacrificial grass, he should pass urine and feces. As Vasiṣṭha says: “With his head covered, having covered the ground with non-sacrificial grass, he should pass urine and feces.” (VaDh 12.13) || 1.134

He should not look at the sun, nor at a naked woman, nor at one engaged in sexual union; / nor at urine or feces, nor, while impure, at Rāhu or the stars.

Although it is stated here generally that “he should not look at the sun,” nevertheless it is looking at the sun only when it is rising, setting, eclipsed by Rāhu, reflected in water, or standing at midday that is forbidden, not at all times. As stated by Manu:

“He should never look at the sun rising, nor setting, / nor when eclipsed, nor in water, nor when it has reached the middle of the sky.” (MDh 4.37)

Except during sexual intercourse, he should not look at a naked woman. “He should not look at a naked woman except during intercourse,” says Āśvalāyana (ĀśGṛ 3.9.9). “One engaged in sexual union” means one who has engaged in intercourse; he should not look at her even clothed after intercourse. Because of the word “and” (ca), [he should not look at her] when she is eating and so forth. And likewise Manu:

“He should not eat together with his wife, nor should he look at her while she is eating, / sneezing, yawning, or sitting at her ease; / nor applying collyrium to her eyes, nor anointed with oil without clothes, / nor should an excellent twice-born desiring prosperity look at her while giving birth.” (MDh 4.43–44)

And he should not look at urine or feces. Likewise, being impure, he should not look at Rāhu or the stars. Because of the word “and” (ca), he should not look at his own reflection in water,

because of the statement: “Nor should he look at his own image in water; such is the established rule.” (MDh 4.38)

Thus the statement. || 1.135

He should recite the entire mantra, “This is my thunderbolt...”; / when it rains, he should not go uncovered, nor should he sleep with his head to the west.

While it is raining, he should utter the mantra: “May this thunderbolt of mine strike down sin.” (PārG 2.7.7) When it is raining, he should not go or run uncovered—that is, unshielded—because of the prohibition: “and he should not run while it is raining” (MDh 4.38). Nor should he sleep with his head toward the west. Because of the word “and” (ca), he should not sleep naked, and not alone in an empty house, because of the traditional texts of Manu: “nor should he sleep naked,” and “he should not sleep alone in an empty house” (MDh 4.57). || 1.136

He should not throw spittle, blood, feces, urine, or semen into water; / he should not warm his feet in fire, nor should he step over it.

"Spittle" means that which is spat out; "blood" is gore; "feces" is dung; the rest is well known. One should not throw these into water. Likewise chaff and the like. As Śaṅkha says: "Chaff, hair, feces, ashes, bones, phlegm, nails, and body-hair one must not throw into water, nor strike water with the foot or hand." Nor should one warm one's feet at a fire. Nor should one step over fire. Because of the word "and" (ca), one should not cast spittle and so forth into fire. And one should not blow on fire with the mouth and the like. And Manu likewise [says]:

"One should not blow upon fire with the mouth, nor look at a naked woman; / one should not throw impure matter into fire, nor warm one's feet [at it]. // One should not place it underneath, nor step over it; / one should not put it at one's feet, nor commit the slaughter of living beings." // (MDh 4.53–54) 1.137

One should not drink water with cupped hands; one should not awaken a sleeping person; / one should not gamble with dice; one should not [play] with things destructive of duty, nor lie down together with the diseased.

One should not drink water with cupped hands, [that is,] with both hands joined together. The mention of "water" is an implied indication of any beverage. One should not awaken—not raise up—one who is superior to oneself in learning and so forth while he is sleeping; because of the specific Smṛti: "One should not awaken an elder" (MDh 4.57). One should not gamble with dice and the like. One should not play with things that are "destructive of duty," such as animal slaughter and the like. One should not "lie down together"—not sleep in one place—with the diseased, [that is,] those overcome by fever and the like. // 1.138

One should avoid contradictory conduct, smoke from a corpse, crossing a river [by swimming], / and standing on hair, ashes, chaff, charcoal, and potsherds.

One should avoid conduct that is contrary to the customs of the region, village, or family. It connects [syntactically]: one should avoid smoke from a corpse and crossing a river with one's arms [swimming]. One should avoid standing on hair and the like. Because of the word "and" (ca), also upon bones, cotton, and impure matter. // 1.139

One should not point out a cow that is suckling; one should never enter through a non-gate; / one should not accept gifts from a king who is greedy and acts contrary to the treatises.

One should not point out to another a cow drinking another's milk, etc., nor turn her away. One should never enter into any city, village, or house through a non-gate, [that is,] by an improper path. And one should not accept gifts from the presence of a king who is a miser and acts in transgression of the treatises. // 1.140

In the matter of acceptance of gifts, a butcher, an oil-presser, a liquor-seller, a courtesan, and a ruler of men / are wicked, each in succession ten times worse than the preceding.

When acceptance of a gift is to be undertaken, the five beginning with the butcher are each ten times more wicked than the preceding one. A "slaughterhouse" (sūnā) means the killing of living beings; one who has it is a butcher (sūnī), [namely,] one dedicated to killing living beings. An "oil-presser" (cakrī) is an oilman. A "flag-bearer" (dhvajī) is a seller of spirituous liquor. A "courtesan" (veśyā) is a venal woman. A "ruler of men" is the one mentioned immediately before. // 1.141

Now he states the duties of Vedic study:

The commencement of the lessons [takes place] on the full-moon day of Śrāvaṇa, or under [the asterism] Śravaṇa, / or under Hasta when herbs have appeared, or indeed on the fifth lunar day of Śrāvaṇa.

They are studied, thus they are "lessons" (adhyāyāḥ), [that is,] the Vedas; their "commencement" (upākarma), [namely,] beginning, when herbs have made their appearance, one should perform on the full-moon day of the month of Śrāvaṇa, or on a day conjoined with the asterism Śravaṇa, or on the fifth lunar day conjoined with Hasta, according to the rule stated in one's own Gṛhyasūtra. But when herbs do not appear in the month of Śrāvaṇa, then one should perform it in the month of Bhādrapada under the asterism Śravaṇa. Thenceforward, one should study the Vedas for four and a half months. And Manu likewise [says]:

"Having duly performed the commencement on the full-moon day of Śrāvaṇa or on that of Bhādrapada, / the Brahmin, concentrated, should study the meters for four and a half months." // (MDh 4.95) 1.142

The time of suspension:

Under [the asterism] Rohiṇī in the month of Pauṣa, or even on the Aṣṭakā, / one should duly perform the suspension of the meters outside, near the water.

Under Rohiṇī in the month of Pauṣa or on the Aṣṭakā, outside the village near water, one should perform the suspension of the meters, [that is,] the Vedas, according to the rule stated in one's own Gṛhyasūtra. When, however, the commencement was in the month of Bhādrapada, then one should perform the suspension on the first day of the bright fortnight of Māgha. As has been stated by Manu:

"In Pauṣa, however, the twice-born should perform the suspension of the meters outside, / or when the first day of the bright fortnight of Māgha has arrived, in the forenoon." // (MDh 4.96)

Thereafter, having paused for a pakṣiṇī or for a day and night, one should study the Vedas during the bright fortnights and the auxiliary sciences during the dark fortnights. As Manu says:

"Having thus performed according to the treatise the suspension of the meters outside, / one should pause for a pakṣiṇī night, or alternatively for a single day and night. // Thenceforward, however, one should recite the meters in the bright fortnights with self-restraint, / and recite all the auxiliary Vedic sciences in the dark fortnights." // (MDh 4.97–98) 1.143

He states the periods of non-recitation:

There is non-recitation for three days when a disciple, an officiating priest, a teacher, or a relative has died, / and at the commencement and the suspension, and likewise when a Vedic scholar of one's own branch [dies].

For a twice-born studying in the prescribed manner, when a disciple, an officiating priest, a teacher, or a relative has passed away—has died—there is non-recitation for three days: one should avoid study for three days and nights. When the rite called commencement and that called suspension have been performed, there is non-recitation for three days. At the suspension, however, this is an optional alternative alongside the pakṣiṇī and the day and night stated by Manu (MDh 4.97). And when a Vedic scholar of one's own branch—one who studies one's own branch—has died, there is non-recitation for three days. // 1.144

At twilight thunder, a meteor crash, an earthquake, a fall of shooting stars, / having completed the Veda, and having studied the Āraṇyaka, for a day and night.

When there is thunder of clouds at twilight, a meteor crash, [that is,] a portentous sound in the sky, a shaking of the earth, the falling of a shooting star, upon the completion of a mantra or a Brāhmaṇa, and upon the study of an Āraṇyaka, there is non-recitation for a day and night, [namely,] twenty-four hours. // 1.145

On the fifteenth, the fourteenth, the eighth, during the impurity of Rāhu, / or at the junctions of the seasons, and after eating or accepting food of a Śrāddha;

On the fifteenth, [namely,] the new-moon day and the full-moon day, on the fourteenth, on the eighth, during the impurity of Rāhu, [that is,] an eclipse of the moon or the sun, there is non-recitation for a day and night. As for the text:

"One should not recite the Veda for three days at the birth/impurity of a king or of Rāhu;" / (MDh 4.110)

—this applies to an eclipse where the setting occurs while eclipsed. And on the first lunar days that fall at the junction of seasons, upon eating at an ancestral rite, and upon accepting gifts from it, there is cessation of study for a day and night. And this concerns a case other than a single-ancestor funeral rite; in that case, however, for three nights,

"Having accepted an invitation to a single-ancestor funeral rite, a learned twice-born
should not recite the Veda for three days,"

because of this traditional teaching. || 1.146

When an interruption is made by an animal, a frog, a mongoose, a dog, a snake, a cat, or a mouse;
and for a day and night upon the lowering of Indra's banner, as well as on its raising:

When an interruption is made by animals and the rest passing between Vedic reciters, on the day of lowering Indra's banner, and on the day of raising it, there is cessation of study for a day and night. Although 'day and night' was already under discussion, mentioning 'a day and night' again is to indicate that it lasts until the same time next day in the cases of twilight thunder, thunderbolts, earthquakes, and meteor showers, in accordance with Gautama's rule: 'Thunderbolts, earthquakes, eclipses, and meteors cause cessation lasting until the same time next day' (GDh 16.22). Beginning from the time of the occurrence, as long as the same time on the following day has not passed, that duration is an improper time; the cessation of study occurring then is ākālika (lasting until the same time next day). And this applies when thunder occurs at morning twilight; when thunder occurs at evening twilight, however, it lasts only for the night, because of Hārīta's traditional teaching: 'When thunder occurs at evening twilight, it lasts for the night; when thunder occurs at morning twilight, for a day and night.' As for what was stated by Gautama: 'If a dog, a mongoose, a snake, a frog, or a cat passes between, there is a three-day fast and dwelling away' (GDh 1.59), that applies only during first-time Vedic learning. || 1.147

At the sound of a dog, a jackal, a donkey, an owl, Sāman chants, a bamboo flute, or a person in distress;
and near an impure substance, a corpse, a Shudra, an outcaste, a cremation ground, or a fallen person:

'Śvā' means a dog. 'Kroṣṭā' means a jackal. 'Gardabha' means a donkey. 'Ulūka' means an owl. 'Sāma' means Sāman chants. 'Bāṇa' means a bamboo flute. 'Ārta' means one who is suffering. At the sound of these, beginning with the dog, there is cessation of study for that duration. Likewise, at the sound of a lute and the like as well, in accordance with Gautama's statement: 'At the sounds of flutes, lutes, kettle-drums, mṛdaṅgas, carts, and distressed persons' (GDh 16.7). 'Gantrī' means a cart. In the presence of impure substances and the like, there is cessation of study for that duration. || 1.148

In an impure place and when oneself is impure; during an abundance of lightning and thunder;
after eating with wet hands; inside water; at midnight; and in extreme wind:

In an impure place and when oneself is impure; likewise, during an abundance of lightning, when lightning flashes repeatedly; during an abundance of thunder, when there is repeated cloud-rumbling for two watches—there is cessation of study for that duration. Having eaten, one should not study with wet hands; nor in the midst of water; nor at midnight, namely during the two middle watches known as 'deep night'; nor on a day of extreme wind, one should not study for that duration. || 1.149

During a shower of dust, an atmospheric glow, at the twilights, in fog, in dangers;
while running; at a foul smell; and when an esteemed guest has arrived at the house:

During a portentous shower of dust; during an atmospheric glow, where the directions appear as if ablaze; at the two twilights; in 'nīhāra', that is, fog; during dangers caused by thieves, kings, and the like, there is cessation of study for that duration; for one who is running, going hurriedly, there is cessation of study; at a foul smell, the smell of impure substances, liquor, and the like; and when an esteemed person, such as a Vedic scholar, has arrived at the house, there is cessation of study until his permission [to resume]. || 1.150

While mounted on a donkey, a camel, a carriage, an elephant, a horse, a boat, a tree, or barren soil—
they recognise these thirty-seven cessations of study as lasting for the duration [of the cause].

'Yāna' means a chariot or the like. 'Iriṇa' means saline land or a desert. While mounted on donkeys and the rest, there is cessation of study for that duration. Thus, starting from 'At the sound of a dog, a jackal, a donkey...', those who know the rules of non-study recognise these thirty-seven cessations of study as lasting for the duration [of the cause], that is, simultaneous with the occasion. By saying 'they recognise', he also includes others stated in other traditional law codes. As Manu has said:

"Lying down, with feet raised, or having bound one's knees with a cloth,
one should not study; nor after eating meat, or food from birth impurity, and so forth." // 1.151

and so on.

Having thus spoken of cessations of study, he states the contextual observances of a bath-graduate:

One should not step on the shadow of deities, sacrificial priests, a bath-graduate, a teacher, a king, or another's wife;
nor on blood, feces, urine, spittle, cleansing paste, and the like.

One should not intentionally step upon, stand upon, or cross over the shadow of deities, that is, divine images, sacrificial priests, a bath-graduate, a teacher, a king, and another's wife. As Manu has said:

"Of deities, a guru, a king, and likewise of a bath-graduate and a teacher,
one should not intentionally step on the shadow, nor of a brown animal, nor of an initiated person."

'Of a brown animal' means of any creature of mongoose colour, whether a cow or another animal of dark colour, because of the use of the neuter gender 'babhruṇaḥ'. And one should not stand upon blood and the like. By the mention of 'and the like', bath-water and the rest are included:

"Cleansing paste, bath-water, feces, urine, and blood,
phlegm, spit, and vomit—one should not intentionally stand upon them." // 1.152

A Brahmin, a serpent, a Kshatriya, and oneself should never be despised;
one should desire prosperity until death; one should not strike anyone on a vital spot.

A 'vipra' is a learned Brahmin; an 'ahi' is a snake; a 'kṣatriya' is a ruler—these should never be disrespected. And one should not despise oneself. Until death, that is, as long as one lives, one should desire prosperity. One should not strike any person on a vital spot, meaning one should not expose anyone's secret fault or misconduct. || 1.153

Far away one should discard food-leavings, feces, urine, and water from washing feet;
one should constantly and properly perform the conduct taught in Revelation and Tradition.

Food-leavings and the like from eating, feces and urine, and foot-washing water should be discarded far from the house. One should constantly and properly practice Vedic and traditional conduct. || 1.154

When impure from eating, one should not touch a cow, a Brahmin, fire, or food; nor with the foot [even when pure];
one should not inflict verbal censure or beating; but one may beat a son and a student.

Being impure, one should not touch a cow, a Brahmin, fire, or food, specifically cooked food. Nor with the foot, even when not impure from eating. When, however, one touches them out of negligence, then after sipping water,

"Having touched these while impure, one should always touch the vital apertures with water,
and indeed all the limbs, and the navel with the palm of the hand,"

this rite taught by Manu should be performed. In this manner one should touch the vital apertures and the rest. One should not inflict censure or beating on anyone. And this applies to one who has done no wrong:

"Having caused blood [to flow] from the limb of a Brahmin who is not fighting, / a man attains very great suffering after death on account of his foolishness." // (MDh 4.167)

One may strike a son or a student solely for the purpose of instruction. By the word 'and' (ca), servants and others are included as well. Furthermore, striking is to be done with a rope or the like, avoiding the head; for Gautama says: 'Instruction of a pupil [must be done] without beating; if unable, [it may be done] with a thin rope or a thin split bamboo; if striking with anything else, he is to be punished by the king' (GDh 2.42–44);

'[striking] on the back of the body, however, and never on the head' / (MDh 8.300)

as Manu states. || 1.155

One should diligently practice duty through action, mind, and speech; / but one must not practice even what is lawful if it leads away from heaven or is abhorred by the world.

Through action, [namely] with the body, one should perform duty according to one's capacity; that alone should one meditate upon with the mind and utter with speech. Even what is lawful, [that is,] ordained, if it is abhorred by the world—meaning it generates public condemnation, such as slaughtering a cow during the madhuparka reception—one must not practice; because it does not lead to heaven, as it is not a means to heaven like the animal sacrifice to Agni and Soma. || 1.156

With mother, father, guest, brother, female relations, relatives, and maternal uncles, / with the elderly, children, the sick, the teacher, the physician, dependents, and kinsmen,

with the officiating priest, the family priest, offspring, wife, servants, and uterine brothers— / avoiding dispute [with these], the householder conquers all the worlds.

'Mother' means female parent. 'Father' means male parent. A 'guest' is a traveler. 'Brothers' includes those born of different mothers. 'Female relations' (jāmayaḥ) are married women whose husbands are living. 'Relatives' (saṃbandhinaḥ) are relations by marriage. A 'maternal uncle' is a mother's brother. 'Elderly' means over seventy years of age. A 'child' is up to sixteen years of age. 'Sick' means diseased. An 'ācārya' is one who initiates. A 'physician' (vaidya) is a learned man or a doctor. A 'dependent' is one who relies on him for livelihood. 'Kinsmen' (bāndhavāḥ) are relatives on the paternal side and maternal side. The separate mention of the maternal uncle is for the sake of showing respect. An 'officiating priest' (ṛtvij) is a sacrificer. A 'family priest' (purohita) is the performer of rites for averting evil and the like. 'Offspring' means sons and so forth. A 'wife' is a partner in religious duty. A 'servant' (dāsa) is a laborer. 'Uterine brothers' (sanābhayaḥ) are born of the same womb; their separate mention from brothers is to include sisters who are not [yet] married. Having abandoned verbal dispute with these, beginning with the mother, he attains all the worlds, such as that of Prajāpati. || 1.157 || 1.158

One should not bathe in waters belonging to another without extracting five lumps [of mud]; / and one may bathe in rivers, divine excavations, lakes, and mountain streams.

In waters belonging to another—that is, connected with another person, such as reservoirs and the like that have not been dedicated for the benefit of all living beings—one should not bathe without extracting five lumps [of mud]. By this, bathing even without extracting lumps is permitted in waters that are one's own, dedicated [to the public], or permitted [by the owner]. How then [should one bathe] in rivers and the like? To this he says: 'one may bathe in rivers…' Streams flowing directly or indirectly into the ocean are rivers. A 'divine excavation' is one made by the gods, such as Puṣkara. A 'lake' (hrada) is a large, deep pool of water formed by the impact of a water current. A 'mountain stream' (prasravaṇa) is water flowing down from high ground such as a mountain. In these, one may bathe precisely without extracting five lumps. And this refers to daily ablutions, where possible,

'In rivers, divine excavations, ponds, and lakes, / and in pits and mountain streams one should always perform bathing' / (MDh 4.203)

because of the mention of 'always' (nityam). For the purpose of purification, however, bathing as circumstances permit even without extracting five lumps in waters belonging to another is not prohibited to all. || 1.159

One should avoid another's bed, seat, garden, house, and conveyance / if not given. Except in distress, one should not eat the food of one who maintains no sacred fire.

'Bed' means mattress. 'Seat' means stool and the like. 'Garden' means an orchard of mangoes and the like. 'House' is well known. 'Conveyance' means chariot and the like. Belonging to another, these—if not given, [that is,] unpermitted—one should avoid, [meaning] one should not enjoy them. He states whose food is not to be eaten with the words: 'of one who maintains no sacred fire' (agnihīnasya). The food of one who maintains no sacred fire—namely a Shudra or one born in reverse order of castes who lacks the qualification for Vedic and Smārta fires, or even one possessing the qualification who is devoid of fire—one should not eat or accept, except in distress; for Gautama says: 'Therefore a Brahmin may eat [the food of] and accept [gifts from] those who are praised for their conduct and are of pure birth' (GDh 17.1–2). || 1.160