preceptor, is cleared from fecret faults by repeat ing fixteen times a day the text havishyantiya, or that beginning with na tamanhab, or by revolying in his mind the fixteen holy verses, called Paurusha.

253. The man, who defires to expiate his bidden fins, great and small, must repeat once a day, for a year, the text ava, or the text yatcinchida.

254. He, who has accepted an illegal prefent, or eaten prohibited food, may be cleanfed in three days by repeating the text taratfamandiya. 255. Though he have committed many fecret fins, he fhall be purified by repeating, for a • month, the text fomáraudra, or the three texts áryamna, while he bathes in a facred ftream.

256. A grievous offender must repeat the feven verfes, beginning with INDRA, for half a year; and he, who has defiled water with any impurity, must fit a whole year fubfifting by alms.

257. A twice born man, who fhall offer clarified butter for a year, with eight texts ap propriated to eight feveral oblations, or with the text na mé, fhall efface a fin even of an extremely high degree.

258. He, who had committed a crime of the first degree, fhall be abfolved, if he attend a herd of kine for a year, mortify his organs, and continually repeat the texts beginning with pávamáni, living folely on food given in charity: 259. Or, if he thrice repeat a Sanhitá of thẹ • Védas, or a large portion of them with all the mantras and brahmanas, dwelling in a foreft with fubdued organs, and purified by three paracas,

he

he fhall be fet free from all fins how heinous • foever.

6

260. Or he fhall be released from all deadly fins, if he fast three days, with his members mortified, and twice a day plunge into water, thrice repeating the text agbamarshana:

261. As the facrifice of a horfe, the king of facrifices, removes all fin, thus the text aghamarshana destroys all offences.

262. A prieft, who fhould retain in his me- · mory the whole Rigvéda, would be abfolved from guilt, even if he had flain the inhabitants of the three worlds, and had eaten food from the fouleft hands.

263

By thrice repeating the mantras and • brahmanas of the Rich, or thofe of the Yajush, or those of the Sáman, with the upanishads, he fhall perfectly be cleanfed from every poffible

$ taint:

264. As a clod of earth, caft into a great lake, finks in it, thus is every finful act fubmerged in the triple Véda.

265. The divifions of the Rich, the several • branches of the Yajush, and the manifold ftrains ⚫ of the Sáman, must be confidered as forming the triple Véda: he knows the Véda, who knows them collectively.

266. The primary triliteral fyllable, in which the three Védas themselves are comprised, must be kept fecret, as another triple Véda: he knows the Veda, who diftinctly knows the myftick fenfe of that word.

CHAPTER THE TWELFTH.

On Tranfmigration and Final Beatitude.

1. O THOU, who art free from sin,' faid the devout fages, thou haft declared the whole fyftem of duties ordained for the four claffes of men; explain to us now, from the first principles, the ultimate retribution for their deeds.'

2. BHRIGU, whofe heart was the pure effence of virtue, who proceeded from MENU himfelf, thus addreffed the great fages; Hear the infallible rules for the fruit of deeds in this uni⚫ verse.

3. ACTION, either mental, verbal, or cor、 poreal, bears good or evil fruit, as itself is good or evil; and from the actions of men proceed ⚫ their various tranfmigrations in the higheft, the mean, and the loweft degree:

C

4. Of that three-fold action, connected with bodily functions, difpofed in three claffes, and confifting of ten orders, be it known in this world, that the heart is the inftigator.

5. Devifing means to appropriate the wealth of other men, refolving on any forbidden deed,

• and

and conceiving notions of atheism or mate rialism, are the three bad acts of the mind: 6. Scurrilous language, falfehood, indifcriminate backbiting, and useless tattle, are the four bad acts of the tongue :

7. Taking effects not given, hurting fentient creatures without the fanction of law, and cri⚫minal intercourfe with the wife of another, are the three bad acts of the body; and all the ten bave their oppofites, which are good in an equal • degree.

8. A rational creature has a reward or a punishment for mental acts, in his mind; for verbal acts, in his organs of fpeech; for corporeal acts, in his bodily frame.

9. For finful acts moftly corporeal, a man ' fhall affume after death a vegetable or mineral form; for fuch acts moftly verbal, the form of a bird or a beaft; for acts moftly mental, the • loweft of human conditions:

10. He, whofe firm understanding obtains a command over his words, a command over his thoughts, and a command over his whole body, may justly be called a tridandì, or triple com'mander; not a mere anchoret, who bears three vifible ftaves.

11. The man, who exerts this triple felf⚫ command with refpect to all animated creatures, wholly fubduing both luft and wrath, fhall by thofe means attain beatitude.

12. THAT fubftance, which gives a power of motion to the body, the wife call cfbétrajnya, or jívátman, the vital spirit; and that body, which thence derives active functions, they name bbú• tátman, or compofed of elements:

13,

Another internal spirit, called mahat, or

the