CHAP.

IV.

238. GIVING no pain to any creature, let him collect virtue by degrees, for the sake of acquiring a companion to the next world, as the white ant by degrees builds his nest;

239. For, in his passage to the next world, neither his father, nor his mother, nor his wife, nor his son, nor his kinsmen, will remain in his company : 'virtue alone will adhere to him.

his

240. Single is each man born; single he dies; single he receives the reward of his good, and single 'the punishment of his evil, deeds:

241. When he leaves his corse, like a log or a

lump of clay, on the ground, his kindred retire with averted faces; but his virtue accompanies his soul.

242. Continually, therefore, by degrees, let him collect virtue, for the sake of securing an insepara'ble companion; since with virtue for his guide, he 'will traverse a gloom, how hard to be traversed!

243. A man, habitually virtuous, whose offences have been expiated by devotion, is instantly conveyed after death to the higher world, with a radiant form and a body of ethereal substance.

244. HE, who seeks to preserve an exalted rank, 'must constantly form connexions with the highest and best families, but avoid the worst and the 'meanest ;

245. Since a priest, who connects himself with the • best

best and highest of men, avoiding the lowest and CHAP.

worst, attains eminence; but sinks, by an opposite conduct, to the class of the servile.

IV.

246. HE, who perseveres in good actions, in subduing his passions, in bestowing largesses, in gentleness of manners, who bears hardships patiently, who associates not with the malignant, who gives pain to no sentient being, obtains final beatitude.

247. WOOD, water, roots, fruit, and food placed before him without his request, he may accept from all men; honey also, and protection from danger.

248. Gold, or other alms, voluntarily brought and presented, but unasked and unpromised, BRAhma' 'considered as receivable even from a sinner:

249. Of him, who shall disdain to accept such alms, neither will the manes eat the funeral oblations 'for fifteen years, nor will the fire convey the burnt sacrifice to the gods.

250. A bed, houses, blades of cusa, perfumes, water, flowers, jewels, butter-milk, ground rice, fish, new milk, flesh-meat, and green vegetables, let him 'not proudly reject.

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251. When he wishes to relieve his natural parents ' or spiritual father, his wife or others, whom he is

'bound to maintain, or when he is preparing to ho

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nour deities or guests, he may receive gifts from any

person, but must not gratify himself with such pre

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sents:

252. • If

252. If his parents, however, be dead, or if he live without them in his own house, let him, when he seeks nourishment for himself, receive presents invariably from good men alone.

253. A labourer in tillage, a family friend, a herdsa slave, a barber, a poor stranger offering

man,

' his humble duty, are men of the servile class, who may eat the food of their superiours:

254. As the nature of the poor stranger is, as the ' work is, which he desires to perform, and as he may show most respect to the master of the house, < even thus let him offer his service

255. For he, who describes himself to worthy men, in a manner contrary to truth, is the most sinful ' wretch in this world: he is the worst of thieves, a stealer of minds.

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256. All things have their sense ascertained by speech; in speech they have their basis; and from speech they proceed: consequently, a falsifier of speech falsifies every thing.

257. WHEN he has paid, as the law directs, his 'debts to the sages, to the manes, and to the gods,

by reading the scripture, begetting a son, and performing regular sacrifices, he may resign all to his son of mature age, and reside in his family-house, ' with no employment, but that of an umpire.

258.

Alone, in some solitary place, let him con

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stantly meditate on the divine nature of the soul, CHAP. for by such meditation he will attain happiness.

259. THUS has been declared the mode, by which a Bráhmen, who keeps house, must continually subsist, together with the rule of devotion ordained for a pupil returned from his preceptor; a laudable rule, which increases the best of the three qualities.

260. A priest, who lives always by these rules, 'who knows the ordinances of the Veda, who is freed 'from the bondage of sin, shall be absorbed in the • divine essence.

IV.

CHAP.

CHAP. V.

On Diet, Purification, and Women.

CHAP.

V.

1. THE sages, having heard those laws delivered for the conduct of house-keepers, thus addressed the highminded BHRIGU, who proceeded in a former birth from the genius of fire.

2. How, Lord, can death prevail over Bráhmens, 'who know the scriptural ordinances, and perform their 'duties as they have been declared?'

3. Then he, whose disposition was perfect virtue, even BHRIGU, the son of MENU, thus answered the great Rishis Hear, from what sin proceeds the in'clination of death, to destroy the chief of the twiceborn:

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4. Through a neglect of reading the Véda, through a desertion of approved usages, through supine re'missness in performing holy rites, and through various offences in diet, the genius of death becomes eager to destroy them.

5.

Garlick, onions, leeks, and mushrooms (which no twice-born man must eat), and all vegetables • raised in dung.

6. Red gums or resins, exuding from trees, and juices from wounded stems, the fruit sélu, and the

'thickened