12.159
Bhīṣma said.
One who has fulfilled his purpose, is about to perform a sacrifice, has mastered all Vedāntas, and who acts for the sake of his teacher, father, wife, or for self-study, or even otherwise.
These are truly considered virtuous Brāhmaṇas, beggars for dharma. Gifts, especially of knowledge, should not be given to the unworthy, but to these.
O best of the Bharatas, elsewhere, the offering that should be given to others is not prescribed as uncooked food outside the altar.
The king should appropriately distribute all kinds of jewels. Brāhmaṇas, as well as sacrifices accompanied by food and gifts, should also be provided for.
He who has food sufficient for three years for the maintenance of his servants, or even more, is eligible to drink Soma.
If the sacrifice of the sacrificer is obstructed in any part, especially that of a Brāhmaṇa, when there is a righteous king.
If a Vaiśya, though possessing many cattle, does not perform sacrifices and does not drink Soma, the king should take from his family that wealth for the purpose of sacrifice.
One may take something as desired from the house or wealth of a Śūdra, for in the house of a Śūdra, there is considered to be no personal property belonging to anyone.
Even if one has performed a hundred or a thousand sacrifices, if he does not maintain the sacred fire, a householder should take (food) from either of those two without hesitation.
O lord, the king should always take from those who do not give, after explaining to them. Thus, when the king acts in this way, his righteousness becomes complete.
Similarly, in the seventh share, the six shares of one who does not eat should be taken according to the rule of aśvastana from one who is deficient in duty; from the threshing floor, from the field, likewise from the house, or from wherever else it is obtained.
This must be told to the king, whether he asks or not. The king, who knows dharma, should not punish him if it is done in accordance with righteousness.
Because of the immaturity of a kṣatriya, a brāhmaṇa suffers from hunger. After assessing his learning and character, his livelihood should be arranged. Then, he should be protected as a father protects his own natural-born son.
One must always perform the Vaiśvānara sacrifice annually; this is the ancient, unalterable law, though some only debate it through arguments about dharma.
But by all, by the gods, the Sādhyas, the Brāhmaṇas, and the great ṛṣis, in times of calamity, out of fear of death, a symbolic representative was established.
He who, being the master of the original ordinance, acts according to a substitute rule, for such an evil-minded person, there is no reward in the next world.
A man should never reveal Brāhmaṇas to the king; by such disclosure, the weak should recognize those of great strength and even greater power.
Therefore, a king should always regard the power of those who speak of Brahman as unbearable; the counselor, teacher, ordainer, and brāhmaṇa are called gods. To him, one should not speak evil nor utter harsh words.
A kṣatriya overcomes danger by his own strength of arms, a vaiśya by wealth, a śūdra and a brāhmaṇa (twice-born) by mantras and sacrificial offerings.
A maiden, a young woman, one without mantra, an ignorant person, or one uninitiated should not serve as the server of Agnihotra; likewise, those who offer (with such servers) and the one for whom it is done fall into hell.
If one does not give the horse as the fee for the prājāpatya or agnyādheya sacrifice, he is called 'one who has not established the sacred fires' by the wise who understand dharma.
One who has faith and has mastered his senses should engage in other virtuous deeds; he should never perform sacrifices where the fees have not been duly given.
A sacrifice performed without dakṣiṇā (offering) destroys the sacrificer's subjects, cattle, and access to heaven; it also cuts off his senses, fame, glory, and lifespan.
Those who live by water, those who are without sacred fire, and any family lacking a Vedic scholar—all these are considered to follow the conduct of Śūdras.
In a village dependent on a well, a Brāhmaṇa who is the husband of a śūdra woman, after living here for twelve years engaged in the work of a śūdra, departs.
If a non-brāhmaṇa, having lain with a non-noble woman on the bed, abandons her and sits behind the twice-born on the grass, thus he is purified. O king, listen here to my words.
If a brāhmaṇa serves someone of black color and commits a sin in one night, by observing a vow, moving about by standing and sitting for three years, he should atone for his own sin.
Speech uttered in jest, or at the time of marriage among women, or for the sake of the teacher, or for saving one's own life—these five kinds of falsehood, O king, are said to be not sinful.
One who has faith should acquire auspicious knowledge even from someone inferior, and should take gold even from the impure—this is the established principle.
Even if a woman of great virtue comes from a bad family, she is to be cherished like a jewel; just as nectar may be taken even from poison, so too a virtuous woman, regardless of her origin, is considered a treasure according to dharma.
For the welfare of cows and brāhmaṇas, and for the sake of the social classes, in times of confusion, the vaiśya should take up arms for his own protection.
Drinking liquor, killing a Brāhmaṇa, violating the teacher's wife, and other unspeakable acts are considered mortal sins—this is the established view.
Theft of gold, stealing, improper association with a Brāhmaṇa, and other great sins; engaging in drinking liquor and also intercourse with forbidden women are likewise considered.
O great king, by association with the fallen and even by birth from Brāhmaṇas, one quickly becomes like them.
One who associates with the fallen becomes fallen within a year, but not by officiating as priest or teaching, nor by sharing a vehicle, seat, or food.
The understanding is that these and then other things are to be indicated. According to the rule, by the one to be indicated, and by time, one should not become addicted.
Food should not be offered to animals during funeral rites when it is not appropriate; but in these three previous cases, no consideration should be made.
A righteous person, by the rule of dharma, should abandon even ministers or elders who do not perform atonement; he should not enter into any agreement with such people.
One who acts unrighteously destroys his sin through righteousness and austerity. But if one calls a thief 'thief', he incurs that much sin; and if one calls a non-thief 'thief', he incurs double the sin.
A maiden who is defiled acquires three parts of the sin of killing a Brāhmaṇa, but the one who defiles her acquires the remaining portion of the sin.
If one throws (something) here upon a Brāhmaṇa and touches him, it becomes a more serious offense. Indeed, for a hundred years, the sin does not lose its effect or become expiated.
One who casts down (a living being) should dwell in hell for a thousand years. Therefore, one should never cover (with earth) nor ever cast down (a living being).
O king, for as many years as there are particles of dust that could be gathered from the blood of a Brāhmaṇa's wound, he remains in hell.
But in the midst of battle with a foeticide, one who is slain by weapons is purified. Alternatively, one should offer oneself into a well-kindled fire; by that, he is purified.
A person who drinks hot vāruṇī liquor is freed from sin after drinking it. When his body is burned at death, he is purified after death. The Brāhmaṇa attains heavenly worlds; otherwise, he does not attain them.
If a wicked and evil-minded person ascends the preceptor's bed, he is purified by death after embracing the burning flame.
Alternatively, one should, taking his penis and testicles in his own cupped hands, face the southwest direction and fall down, but not in a crooked manner.
Even if one gives up his life for the sake of a Brāhmaṇa, he is thereby purified. He is purified by performing the horse-sacrifice, or the cow-sacrifice, or the Agniṣṭoma sacrifice, both in this world and after death.
In the same way, for twelve years, the skull-bearer is considered a Brāhmaṇa-slayer. The celibate sage should live by begging for alms, continually reciting his prescribed duties.
Thus, even by austerity, a Brāhmaṇa-slayer may become purified at the Soma pressing. Likewise, one who is ignorant of the embryo and approaches Ātreyī, in the misfortune concerning Ātreyī, incurs double the sin of Brāhmaṇa-slaying.
A person who abstains from liquor, maintains regulated food habits, observes celibacy, and practices forgiveness—after three years, should perform the supreme Agniṣṭuta sacrifice. By giving one thousand bulls and cows, he attains auspicious results.
If a Vaiśya is killed, the penance is two years and one hundred bulls and cows; if a Śūdra is killed, the penance is one year and eleven bulls and cows.
After killing dogs, barbarians, asses, cats, herons, frogs, crows, vultures, and mice, one should undertake only the vow prescribed for a śūdra.
It is said, O king, that the duty is like that of an animal when it comes to killing a living being. Now, I shall explain the other expiations in order.
If one commits adultery on another's bed or theft, he should perform penance separately for a year. For union with the wife of a learned Brahmin, three years; but with another's wife, two years are prescribed.
At the fourth period, the brahmacārī, while eating, should observe vows. He should move about by standing and sitting; for three days, from sunrise, with water. Likewise, one who has not rinsed his mouth and who discards the fires. 12-159-56.
O Kauravya, one who abandons his father and mother without cause is certainly considered fallen; this is the established principle in matters of dharma.
This is an example that food and clothing should be given even excessively. Especially, if the wife is adulterous and confined, and if she has relations with other men, then she should be made to perform a penance.
If a woman forsakes her superior husband lying on the bed and approaches an inferior one, the king should have her devoured by dogs in a well-guarded place.
A wise person should bind the man on a bed of heated iron; he should also place wood there, so that the evil-doer is burned.
O great king, this is the punishment for women who transgress against their husbands; for a wicked woman condemned for a year, the punishment should be doubled.
He should spend two years, three years, and four years as a co-dweller; as a forest-dweller, he should live for five years on alms, following the vow of a sage.
Those who give away, receive, or are involved in the giving and receiving of a woman in marriage, including the bridegroom, when done according to dharma, are all considered fallen.
All these slayers of heroes should undertake whichever vow is prescribed. They should perform the Cāndrāyaṇa penance for a month, or the Kṛcchra penance, for the purification of sin.
The one with authority should give the daughter-in-law to the next in authority; the younger brother, having been permitted by the elder who is next in succession, may do so. By this, liberation from sin is attained—she and both of them, according to dharma.
Among non-human beings, cow-dung is not spoiled even in drought. The person who is both the presiding deity and the eater of animals is recognized as such.
Wearing the upper garment, and taking a clay vessel, one should go to seven houses for alms, reciting one's own duty.
He should remain there itself, subsisting on whatever food he obtains; after twelve days, he becomes purified. He should also observe that formless vow for a year.
Thus, among humans, the highest expiation is prescribed. For those not attached to giving, all forms of donation should be arranged. Among non-believers, they declare that the expiation is as much as the life of a cow, or a single life.
One who has eaten the flesh, urine, or excrement of a dog, boar, human, cock, or ass is fit for purification.
If a drinker of Soma smells the odor of liquor from a Brāhmaṇa, he should drink water for three days, then warm milk for three days, then, after drinking warm ghee for three days, he should subsist on air for three days.
Thus, this prescribed expiation is eternal; for the Brāhmaṇa, especially, it arises through true knowledge.
