हव्यकव्यनियुक्तौ तु भक्ष्यौ पाठीनरोहितौ
—the pāṭhīna and rohiṭa fish, which are prescribed for offerings to gods and ancestors—
श्वाविद्गोधे प्रशस्ते च ज्ञाताश्च मृगपक्षिणः
—the wild boar, the iguana, and, among the excellent, the known beasts and birds.
यज्ञार्थं पशुहिंसा या सा स्वर्ग्या नेतरा क्वचित्
Animal sacrifice performed for the sake of ritual is meritorious and leads to heaven; otherwise, it is never so.
प्राणात्यये क्रतौ श्राद्धे भैषजे विप्रकाम्यया
In cases of mortal danger, in sacrificial rites, in ancestral offerings, for medicine, or when requested by a Brahmin—
न तादृशं भवेत्पापं मृगयावृत्तिकांक्षिणः
There is not such sin for those who desire a livelihood through hunting.
मखार्थं ब्रह्मणा सृष्टाः पशु द्रुम मृगौषधीः
For the purpose of sacrifice, Brahma created animals, trees, deer, and medicinal plants.
पितृदेवक्रतुकृते मधुपर्कार्थमेव च 4.1.40.
For the sake of offerings to ancestors and gods, and also for the purpose of the madhuparka ritual.
यो जंतूनात्मपुष्ट्यर्थं हिनस्ति ज्ञानदुर्बलः
One who kills living beings for his own nourishment, lacking understanding—
भोक्तानुमंता संस्कर्ता क्रयिविक्रयि हिंसकाः
The eater, the approver, the preparer, the buyer, the seller, and the killer—
प्रत्यब्दमश्वमेधेन शतं वर्षाणि यो यजेत्
He who performs the horse sacrifice every year for a hundred years—
यथैवात्मा परस्तद्वद्द्रष्टव्यः सुखमिच्छता
Just as one regards oneself, so should one regard others, who desire happiness.
सुखं वा यदि वा चान्यद्यत्किंचित्क्रियते परे
Whatever happiness or anything else is done to another—
न क्लेशेन विना द्रव्यमर्थहीने कुतः क्रियाः
Without hardship, there is no wealth; where there is no means, how can there be action?
सुखं हि सर्वैराकांक्ष्यं तच्च धर्मसमुद्भवम्
Happiness is desired by all, and it arises from righteousness.
न्यायागतेन द्रव्येण कर्तव्यं पारलौकिकम्
Acts for the next world should be performed with wealth obtained by just means.
विधिहीनं तथाऽपात्रे यो ददाति प्रतिग्रहम्
He who gives or receives gifts improperly or to the unworthy—
व्यसनार्थे कुटुंबार्थे यदृणार्थे च दीयते 4.1.40.
What is given for the sake of misfortune, for the family, or for debt—
मातापितृविहीनं यो मौंजीपाणिग्रहादिभिः
One who, without mother or father, performs the sacred thread ceremony or marriage—
अग्निहोत्रैर्न तच्छ्रेयो नाग्निष्टोमादिभिर्मखैः
Such acts do not bring merit, neither by daily fire offerings nor by sacrifices like Agniṣṭoma.
यो ह्यनाथस्य विप्रस्य पाणिं ग्राहयते कृती
He who causes the hand of a destitute Brahmin to be taken in marriage, acting rightly—
पितृगेहे तु या कन्या रजः पश्येदसंस्कृता
A maiden in her father's house who sees her menses, yet remains unwed and unsanctified,
यस्तां परिणयेन्मोहात्स भवेद्वृषलीपतिः
He who marries her out of ignorance becomes the husband of a woman of degraded status.
विज्ञाय दोषमुभयोः कन्यायाश्च वरस्य च
Recognizing the fault in both—the maiden and the suitor—
स्त्रियः पवित्राः सततं नैता दुष्यंति केनचित्
Women are always pure; they are not defiled by anyone.
पूर्वं स्त्रियः सुरैर्भुक्ताः सोमगंधर्व वह्निभिः
In ancient times, women were enjoyed by the gods—Soma, Gandharvas, and Fire.
स्त्रीणां शौचं ददौ सोमः पावकः सर्वमेध्यताम्
Soma granted purity to women; Fire bestowed universal sanctity.
कन्यां भुंक्ते रजःकालेऽग्निः शशी लोमदर्शने 4.1.40.
During menstruation, Fire consumes the maiden; the Moon at the sight of body hair.
दृश्यरोमात्वपत्यघ्नी कुलघ्न्युद्गतयौवना
Visible body hair, barrenness, destruction of lineage, and emerging youthfulness—
कन्यादानफलप्रेप्सुस्तस्माद्द द्यादनग्निकाम्
Therefore, one desiring the fruit of giving a maiden should not give one who is unsanctified by fire.
कन्यामभुक्तां सोमाद्यैर्ददद्दानफलं लभेत्
He who gives a maiden untouched by Soma and others attains the fruit of giving.