The Manu Smriti

Lecture 1

1THE great sages approached Manu, who was seated with a collected mind, and, having duly worshipped him, spoke as follows:

2‘ Deign, divine one, to declare to us precisely and in due order the sacred laws of each of the (four chief) castes (varza) and of the intermediate ones.

3‘For thou, O Lord, alone knowest the purport, (i.e.) the rites, and the knowledge of the soul, (taught) in this whole ordinance of the Self-existent (Svayambhd), which is unknowable and unfathom- able.’ I. 1. Kull. thinks that pratipfigya, ‘having worshipped,’ may also mean ‘after mutual salutations,’ and he connects, against the opinion of the other commentators, ‘duly’ with ‘spoke.’ Gov., Nar., Ragh., and K., as well as various MSS. (Loiseleur I, p. 313; Bikaner Cat. p. 419), begin the Samhita with the following verse, omitted by Medh., Kull., and Nand.: ‘ Having adored the self- existent Brahman, possessing immeasurable power, I will declare the various eternal laws which Manu promulgated.’

2After this verse Nand. inserts four lines, the first and last of which are also found in K.: (a) ‘The origin of the whole multi- tude of created beings, of those born from the womb, of those born from eggs, of those produced from exudations and from ger- minating seeds, and their destruction;’ (b) ‘The settled rule of all customs and rites deign to describe at large, according to their times and fitness.’

3‘The ordinance of the Self-existent,’ i.e. ‘the Veda’ (Kull. Nar., and Ragh.), or ‘the Veda or the prescriptive rules (vidhi) B 2 LAWS OF MANU. hy

4He, whose power is measureless, being thus asked by the high-minded great sages, duly honoured them, and answered, ‘ Listen!’

5This (universe) existed in the shape of Dark- ness, unperceived, destitute of distinctive marks, unattainable by reasoning, unknowable, wholly im- mersed, as it were, in deep sleep. contained in it’ (Medh.), or ‘ the institutes’ (Gov.). A4intya, ‘ un- knowable,’ i.e. ‘the extent of which is unknowable’ (Kull. and Ragh.), or ‘unknowable on account of its depth’ (Gov.), or ‘the meaning of which cannot be known by reasoning’ (Nar.),-or ‘not perceptible by the senses’ (Medh.), or ‘difficult to understand’ (Nand.). Aprameya, ‘unfathomable,’ i.e. ‘not to be understood without the help of the Mimamsa and other methods of reasoning’ (Kull.), or ‘unfathomable on account of its extent’ (Gov., Nand.), or ‘unfathomable on account of its extent, or not directly know- able but to be inferred as the foundation of the Smrvti’ (Medh.), or ‘ difficult to understand’ (Ragh.). Kull. and Ragh. explain karya- tattvartha by ‘ the purport, i.e. the rites, and the nature of the soul;’ Medh., Gov., and Nand. by ‘the true purport, i.e. the rites.’ Nand. takes sarvasya, ‘whole,’ as depending on ‘ ordinance,’ and in the sense of ‘ prescribed for all created beings.’ In the commentary on verse 11 Medh. gives still another explana- tion of this verse, according to which it has to be translated as follows : ‘ For thou, O Lord, alone knowest the nature and the object of the products employed in the creation of this universe, which is unthinkable on account of its greatness, and unknowable.’ Thi- version belongs to ‘other’ commentators, who explain Manu’s whole account of the creation purely on Samkhya principles.

5The account of the creation given in verses 5-13 bears, as Dr, Muir remarks (Sanskrit Texts, IV, p. 26),some resemblance to that contained in some passages of the Satapatha-brahmaza, especially XI, 1, 6, 1 seqq., and is probably founded on some Vedic work, ‘with an intermixture of more modern doctrines.’ In explanation of the wording of verse 5, Medh. and Kull. point to passages like Rv. X, 129, 3, and Taittiriya-brahmama II, 8,9, 4. Sayama, too, quotes the verse in his commentary on the latter passage. The commentators Medh. and Gov. explain the fact that Manu, being asked to expound the law, gives an account of the creation, T, 6. THE CREATION. 3

6Then the divine Self-existent (Svayambha, himself) indiscernible, (but) making (all) this, the great elements and the rest, discernible, appeared with irresistible (creative) power, dispelling tha darkness. by the supposition that it is intended to show what a great scope the work has, and how necessary its study is, as the production of the various created beings depends on merit and demerit. Kull. on the other hand, tries to prove that the account of the creation, which belongs to the knowledge of the supreme soul, is part of the sacred law, and hence properly finds its place here. All the com- mentators, with the exception of Ragh., explain tama4, ‘ darkness,’ by milaprakrrtiZ, ‘the root-evolvent’ of the Samkhya philosophy, and tamobhftam, ‘in the shape of darkness,’ by ‘ absorbed in the root-evolvent.’ Ragh., who throughout explains Manu’s sayings in the sense of the Vedanta school, takes it for an equivalent of avidya, ‘ignorance.’ The explanation of the four adjectives, which express in different terms the impossibility of knowing the mfla- prakreti, differs very much in the six commentaries. The most reasonable appears to be Kulldika’s view, who assumes that the four words refer to the impossibility of attaining a knowledge of the prakrzti by the three means mentioned below, XII, 105, and ‘ by reasoning’ (tarka). He paraphrases apragiata, ‘unperceived,’ by ‘imperceptible by the senses;’ alakshaza, ‘destitute of marks,’ by ‘uninferrible ;’ avigweya, ‘unknowable,’ by ‘ undefinable by words or authoritative statement.’

6The above translation follows Gov., Nar., and Kull. The other three commentators take mahabhfitadivrzitaugah as a relative com- pound. On this supposition the translation would run as follows : ‘Then the divine Self-existent, (himself) undiscernible, (but) making this (universe) discernible, appeared,—he whose (creative) power works in the great elements and the rest, and who dispels the darkness.’ ‘Then,’ i.e. at the end of the period of destruction. Avyaktad, ‘(himself) undiscernible,’ i.e. ‘not to be known except by Yogins’ (Medh.), or ‘not perceptible by the external senses’ (Gov., Kull, Nar.), or ‘not to be known except through the texts of the Upani- shads’(Ragh.), or ‘difficult to know’(Nand.). Medh.would prefer to read avyaktam, ‘this indiscernible (universe). ‘The great e!- ments and the rest,’ i.e. ‘the other principles, the great one and so fourth’ 3.2 4 LAWS OF MANU. I, 7.

7He who can be perceived by the internal organ (alone), who is subtile, indiscernible, and eternal, who contains all created beings and is inconceivable, shone forth of his own (will). (Medh., Gov., Nar., Kull., Nand.), or ‘egoism’ (Ragh.). ‘Appeared,’ i.e. ‘assumed a body of his own free will, not in consequence of His karman, his acts in a former existence’ (Medh., Gov., Kull. Nand.), or ‘ became discernible’ (vyakta), (Nar.), or ‘ became ready to create’ (karyonmukha), (Ragh.). Gov. explains vrittaugah, ‘with irresistible power,’ by ‘who obtained power’ (praptam balam yena). Kull. explains tamonuda4, ‘dispelling the darkness (i. e. of _ destruction),’ by ‘giving an impulse to the root-evolvent,’ and Ragh. takes it in a similar way. The commentators whose opinion Medh. adduces under verse 11, explained this verse also as a description of the self-evolution which the prakriti performs according to the Samkhyas. They took sva- yambhfi, ‘ the self-existent,’ in the sense of ‘ which modifies itself of its own accord ;’ bhagava4n, ‘divine,’ in the sense of ‘which is power- ful enough to perform its business’ (svavyapara fsvarah). The other words presented, of course, no great difficulties.

7‘By the two pronouns yo ’sau, “he who,” he indicates the supreme soul, known in the whole world, in the Vedas, Purazas, Itihasas, and so forth’ (Kull. in accordance with Medh.). The latter proposes, besides the explanation of atindriyagrahya4, ‘ who can be perceived by the internal organ (or the mind alone),’ which Gov., Kull., and Nand. adopt, another one, ‘who, being beyond the cog- nisance of the senses, can be perceived by Yoga-knowledge alone.’ Nar. and Ragh., too, differ from the interpretation given above, ‘ Subtile,’ i.e. ‘who is beyond all distinctions, such as small and great’ (Medh,), or ‘who is unperceivable by the external senses’ (Kull.), or ‘who is perceivable by subtile understanding only’ (Gov.), or ‘who is without limbs or parts’ (Ragh.). Nand. points to the common epithet of the supreme soul, ‘smaller than small’ (Ka/A. Up. II, 20; Bhagavadgité VIII, 9). AvyaktaA, ‘indiscernible,’ is taken by Kull. to mean ‘destitute of limbs or parts.’ Sarvabhfitta- maya’, ‘who contains all created beings,’ means, according to Medh., either ‘that he conceives the idea of creating all beings,’ or ‘that, in accordance with the Advaita Vedanta, all beings are illusory modifications of him.’ The latter view seems to be the one adopted by all the other commentators. ‘Shone forth,’ i.e. either ‘assumed I, to. THE CREATION. 5

8He, desiring to produce beings of many kinds from his own body, first with a thought created the waters, and placed his seed in them.

9That (seed) became a golden egg, in brilliancy equal to the sun; in that (egg) he himself was born as Brahman, the progenitor of the whole world.

10The waters are called narad, (for) the waters are, indeed, the offspring of Nara; as they were his first residence (ayana), he thence is named N4ra- yaza. a visible body’ or ‘was self-luminous’ (Medh.), ‘assumed a body’ (Gov.), ‘appeared in the form of the evolutes, the great one, and so forth’ (Kull.), ‘became discernible’ (Nand.).

8Besides the passages quoted under verse 5, compare also the Paurazik story of the mundane egg, Wilson, Vishzu-puraza I, pp. 39-40 (ed. Hall). ‘He’ is according to Medh. and Ragh. ‘Hira- nyagarbha,’ according to the other commentators, ‘the supreme soul.’ Medh. refers to Rig-veda X, r21, 1. According to Medh, (verse 11) those who understood the whole passage to refer to the. unintelligent prakrzti, explained abhidhydya, ‘with a thought,’ to mean ‘independently of all external action, just as a man performs an act merely by a thought.’ They also asserted that the waters were produced as the first element only, but not before the great one and the other principles. Kull., on the other hand, sees in the expressions, used in this verse, the proof that Manu was an adherent of the non-dualistic Vedanta. g. Medh., Kull., and Raghava take the epithet ‘golden’ figura- tively, and consider it to be intended to convey the idea of purity or, as Ragh. also proposes, of brilliancy. Instead of ‘he himself was born as Brahman (masc.),’ the translation may also be ‘ Brahma himself was born.’ Medh. gives both explanations. The other commentators adopt that given in the text. The being produced is, according to all except Ragh., Hirazyagarbha. Ragh., as a strict Vedantin, thinks that it is Vira¢. All the commentators point out that pitamaha, ‘the progenitor,’ lit. the grandfather, is a common name of Brahman (masc.).

10This punning explanation of Brahman’s name Narayana occurs in most of the Puradmas, see Wilson, Vishzu-puraza I, p. 56 (ed. Hall). Both Medh. and Gov. seem to have read 4po narad, 6 LAWS OF MANU. I, 1,

11From that (first) cause, which is indiscernible, eternal, and both real and unreal, was produced that male (Purusha), who is famed in this world (under the appellation of) Brahman.

12The divine one resided in that egg during a whole year, then he himself by his thought (alone) divided it into two halves ;

13And out of those two halves he formed heaven and earth, between them the middle sphere, the eight points of the horizon, and the eternal abode of the waters.

14From himself (atmana%) he also drew forth the mind, which is both real and unreal, likewise from the mind egoism, which possesses the function of self-consciousness (and is) lordly ;

15Moreover, the great one, the soul, and all ‘the waters are called nara#.’ Nara is another name of the supreme soul. rr. All our commentators except Ragh., whose explanation is wide off the mark, understand by the ‘ (First) cause’ the supreme soul. Sadasadatmaka, ‘who is both real and unreal,’ means ac- cording to Medh., Gov., and Kull. ‘ who is existent or real, because he can be known through the Veda and Vedanta, but non-existent or unreal, as it were, because he cannot be perceived by the senses.’ Nand.’s explanation, ‘who is both the real, the efficient cause and the unreal the products, matter and the rest,’ seems, however, preferable. He says, sad‘iti karavzam asad iti prakrztyaddi karyam. Regarding the ancient Vedic term Purusha, ‘the male’ or ‘spirit, see Muir, Sanskrit Texts, V, pp. 367-377.

12Kull. explains the term ‘a year’ by ‘a year of Brahman.’ But Medh. and Gov., who say that a human year is meant, are in accordance with Satapatha-brahmama XI, 1, 6, 2.

13The number ‘ eight’ is obtained by adding to the four cardinal points, ‘the intermediate ones,’ north-east, south-east, &c. 14-15. The commentators offer two entirely different explana- tions of these two difficult verses. According to Medh. Gov., Kull., and Ragh. they describe the production of the Tattvas, the I, 15. THE CREATION. 7 (products) affected by the three qualities, and, in their order, the five organs which perceive the objects of sensation. principles of the Samkhya system, the first three of which, Mahat, Ahamkara, and Manas, have been placed in an inverted order. Though Manu clearly states (verse 14) that the creator drew the Manas (which they take to mean the internal organ) from the Atman (i.e. according to Medh. and Gov. ‘from the Pradhana,’ which is his own shape [tatpradhandd atmana’ svasvarfipat, Medh.], or according to Gov., Kull., and Ragh. ‘from the Paramat- man, the supreme soul, or according to another explanation of Ragh. ‘from himself’ [svasmat | givasya bhogartham v4]), that he drew the Ahamkara, egoism, from the Manas, and that he after- wards created the mahantam atmanam, ‘the great one, the soul ;’ (i.e. according to Medh. the Mahat which is called the soul because like the soul itis found in all bodies, or according to Kull. the Mahat which is called the soul because it is produced from the soul or is useful to the soul), yet they think that it must be understood that the Mahat was produced first, from it the Ahamkara, and from the latter the Manas. The next term sarvami triguvani, ‘all the products modified by the three qualities,’ they refer to all products or evolutes named and to be named hereafter. They are thus obliged to disregard the 4a, ‘and,’ at the end of verse 15 a, and Ragh. states distinctly that 4a indicates there a stress to be laid on the preceding word (Aakaro ’vadharamarthah). Finally, Gov., Kull., and Ragh. are of opinion that the third fa, ‘and,’ at the end of verse 15 4 indicates that the organs of action and the subtile elements have to be added in accordance with the doctrine of the Samkhya, while Medh. holds that the subtile elements alone have to be understood. Nand. and, to judge from the fragments of his commentary, Nar. also give a far different explanation. According to them the first created Manas is another name for the principle usually called Mahat. In proof of this assertion Nand. adduces a passage from a Puraza, which Medh. quotes on verse 74, where Manas is given as a synonym of Mahat (see also Cowell, Sarvadarsana-samgraha, p- 222, note 1). They farther take mahdantam 4tm4nam, ‘the great one, the soul,’ to denote the Manas or internal organ ({mahintam] 4a mano ndma tattvam Atndnam atmano givasya- vakkhedakatvad vyapadesah, Ragh.). By the expression sarvani tri- guvdni Nand. seems to understand the subtile e!ements (tanmatra), 8 LAWS OF MANU. I, 16.

16But, joining minute particles even of those six, which possess measureless power, with particles of himself, he created all beings. and he too believes that the particle 4a at the end of verse 15 4 shows that the organs of action have to be understood. The object of the two verses is, according to Nand., not to give an account of the actual order of creation, but to show that the material cause of all created beings consists of portions of the creator’s body, of the Mahat, Ahamk4ra, the Manas, the Tanmatras, and the organs of sensation and action which belong to him; (anena slokadva- yenaitad uktam bhavati | atmiyanam mahadahamkaramanastan- matragnanakarmendriyamam amsah sarvabhfitopadinam iti ") It would seem that Nand. and Nar.’s view, as regards the explana- tion of Manas (verse 14), is correct, but it may be doubted whether, with respect to the terms in verse 15, mahin atma and sarvami trigu#ani, they have been equally lucky. The explanation of the first four commentators seems altogether inadmissible. In conclusion, it may be stated that Nand. gives also the most acceptable explanation of the epithet of the Manas, ‘sadasadatmakam, which, he says, means ‘ partaking of the nature of an evolvent and of an evolute’ (prakrstivikrztyatmakam), and of fsvaram, ‘lordly,’ ‘which causes all actions to be done’ (sarva- karmapravartakam).

16The translation follows Nand., Ragh., and Vigidnabhikshu (Samkhyasara, p. 1g, ed. Hall), who agree that the verse derives the subtile or rudimentary bodies of individual beings from the subtile body of the creator, and the individual souls from his soul. They expiain 4tmamatrfsu by aparifsAinnasyaikasydtmana upa- dhivasdd avayavavatpratiyamaneshu A4tmasu (Ragh.), svagivamseshu (Nand.), and svamsaketaneshu (Vign.). But they differ with respect to the meaning of ‘the particles of those six.’ ‘ Those six’ are, according to Ragh. and Vigi., ‘the six senses, i.e. the five organs of sensation and the mind (which by implication indicate the whole subtile body, Vig.) ; according to Nand., the six classes of tattvas, which he believes to be mentioned in the preceding two verses, viz. (1) the great one, (2) egoism, (3) mind, (4) the subtile or rudi- mentary elements, (5, 6) the organs of sensation and action. Medh., Gov., and Kull., on the other hand, take the verse as follows: ‘Joining minute particles of those six (i.e. of egoism and of the five subtile elernents) which possess immeasurable power to par- ticles of the same (i.e. of evolutes from the same six [Gov., Kull. ], i.e.of the gross elements produced from theTanmiftras and the organs Tar. THE CREATION. 9

17Because those six (kinds of) minute particles, which form the (creator's) frame, enter (4-sri) these (creatures), therefore the wise call his frame sarira, (the body.) produced from egoism [Medh.]), he framed all beings.’ It would seem that Nand.’s explanation comes nearest to the truth, though, as stated above, his manner of showing that six principles or classes of principles are mentioned in the preceding verses is not altogether satisfactory. But, at all events, he has seen that the expression ‘ those six’ must refer to the enumeration in the preceding two verses.

17The translation again follows Nand., with whom Nar. seems to have agreed. He says, ‘ Because six (kinds of) particles of his frame, i.e. the six before-mentioned portions of the body of Brah- man, the Mahat, and the rest, enter, i.e. pervade these—all the creatures mentioned in the preceding verse are referred to—on account of that entering (srayamat), they call the body of that, i.e. of Brahman, sarira. The meaning is as follows: The body of Hiranyagarbha is called sarira, because it enters (srayati) all beings by means of its portions, being (their) material cause; but it is not destroyed (siryate) like a common body.’ Nand. thinks, therefore, that the punning explanation of the word sarira from shad 4sri, or ‘sri, is given in order to show that the other etymology, which derives. it from sv7,‘to destroy,’ is not applicable to the body of Brahman. Medh., Gov., and Kull. take the verse very differently. They agree in supposing that the body is called sarira, because the six elements mentioned enter into or produce the gross elements and the organs. Medh. reads tanimani for tasyem4ni, and according to his interpre- tation the translation would be, ‘ Because the six (kinds of) minute particles producing the body enter into (being their cause) or produce these (i.e. because egoism, the before-mentioned organs and the sub- tile elements enter the gross elements which will be mentioned here- after), therefore the wise call the body, which is the visible shape of that (Pradhana), sarfra.’ Kull., who reads tasya, differs trom this version only therein that he refers tasya to Brahman. RéAgh. finally gives, in accordance with his explanation of ‘those six,’ the following ver- sion, ‘Because the six (kinds of) fine particles constituting the subtile frame of that (Hirazyagarbha, i.e. the mind and the rest) enter these (gross bodies as their place of enjoyment), therefore the wise call the visible frame of that (i.e. of the individual soul) the sarira.’ He agrees, therefore, with Medh., Gov., and Kull. so far that he, too, refers the verse to the gross bodies. IO LAWS OF MANU. I, 18.

18That the great elements enter, together with their functions and the mind, through its minute parts the framer of all beings, the imperishable one.

18The commentators give five different versions of this verse : (1) Medh., ‘ That (i.e. the Pradhana is) the producer of all beings and imperishable, because these, (viz.) the gross elements with their functions (and before them) the mind with its minute particles (i.e. the subtile elements, intelligence, egoism, and the organs), enter it.’ (2) Gov. and Kull., ‘From that (i.e. the Brahman, which has the form of the subtile elements and of egoism) are produced the gross elements, together with their functions and the mind, which is the producer of all beings through its minute (i.e. imperceptible) portions (i.e. its products, good and bad thoughts, pleasure and pain, and so forth, the world being produced by the good and evil actions origi- nating in the mind) and imperishable.’ (3) Ragh., ‘That (i.e. the gross body) the gross elements enter (as producers [or produce ]) and the mind, which is the producer of all beings and imperishable, together with the actions (i.e. merit and so forth) and with the (organs which are chiefly) limbs.’ (4) Nand., ‘(As) that (body of Hiranyagarbha), though through its small portions it produces all beings, yet is imperishable, (even thus) the great beings (egoism, mind, the triguzas, the organs of sensation and action) and the mind (i.e. the principle, called the great one), with the actions (i.e. the individual souls) enter it.’ (5) Nar.’s explanation is mutilated, but seems to have been as follows, ‘That (i.e. the subtile body) the gross elements (which produce the gross body) enter, together with the karman (i.e merit and demerit) and the mind, (which is) the producer of all beings and imperishable, together with (its functions, knowledge, desire, hatred, &c., which are, as it were, its) minute portions.’ It seems to me that not one of the above explanations can be accepted in its entirety. I agree with Nar. in thinking that the word ‘that’ refers to the subtile body and that the verse describes the origin of the gross body as the result of the union of the great, i.e. the gross elements and of the manas with the subtile body. If the mahanti bhatani are the gross ciements, it will, how- ever, be necessary to understand by karmabhiA, ‘their functions,’ which, as Medh. and Kull. mention, are ‘the function of supporting for the earth, of ripening or cooking for fire and so forth.’ By manas I understand here the internal organ which forms the con- I, 20. THE CREATION. 1]

19But from minute body(-framing) particles of these seven very powerful Purushas springs this (world), the perishable from the imperishable.

20Among them each succeeding (element) ac- quires the quality of the preceding one, and whatever place (in the sequence) each of them occupies, even so many qualities it is declared to possess. necting link between the gross senses or the gross body and the individual soul, and thus may be said to frame or fashion all beings. As its nature is atomic, it is necessary to connect avayavaih sfksh- mai with sarvabhfitakrzt and to take avayava either in the manner proposed by Kull., or to assume that the several mind-atoms are referred to, which belong each to a different individual.

19With respect to the explanation of the expression ‘the seven Purushas,’ the commentators differ as much as regarding ‘the six’ in ver. 16. Medh., Gov., and Kull. add ‘the great one’ or the Mahat to their previous enumeration, ‘egoism and the five subtile elements,’ while Nar. and Nand. add the ‘portions of the Atman’ (ver. 16) to those elements which they understand to be com- prised by ‘the six.” That is, probably, the meaning of Ragh. also, who says, purushazam manaddipurushantinam saptandm, ‘of the Purushas, i. e. of those seven, the first of which is the mind, and the last of which is the Purusha.’ All the commentators agree that the term Purusha, ‘male or spirit, is applied to the principles in a metaphorical sense, but they give various reasons for the fact, ‘because they are for the sake of the soul,’ purusha (Medh.), or ‘because they were produced by the Purusha, the Atman’ (Kull.). Nar. understands ‘and’ with avyayat and says, ‘and from the im- perishable, i.e. from Prakriti.’ ‘The perishable’ designates, of course, ‘the gross bodies.’ |

20This verse expresses the doctrine that the first element ether (Ak4sa) possesses one quality, sound, alone ; the next, wind two, sound and tangibility ; the third, fire or light, three and so forth; see also Sdmkhyasara, p.18. Nand. places ver. 27 before this verse, and asserts that ‘if some read the latter seven verses further on, that is only due to an error of the copyists.’ Though vers. 20 and 27 are without any connexion with what precedes and follows, I do not think it advisable to adopt Nand.’s proposal, which I fear is based on nothing but a clever guess, against the authority of all the other commentators. If it were permissible to transpose the I2 LAWS OF MANU. I, 3.

21But in the beginning he assigned their several names, actions, and conditions to all (created beings), even according to the words of the Veda.

22He, the Lord, also created the class of the gods, who are endowed with life, and whose nature is action; and the subtile class of the SAdhyas, and the eternal sacrifice.

23But from fire, wind, and the sun he drew forth the threefold eternal Veda, called Azé, Yagus, and Saman, for the due performance of the sacrifice.

24Time and the divisions of time, the lunar mansions and the planets, the rivers, the oceans, the mountains, plains, and uneven ground,

25Austerity, speech, pleasure, desire, and anger, this whole creation he likewise produced, as he desired to call these beings into existence. verses, | would propose to insert here ver, 27 and to place this verse (20) after ver. 78.

22The commentators differ very much regarding the explana- tion of this verse. Medh. proposes, ‘And the Lord created (for the sake) of men who are intent on performing sacrificial rites (the multitude) of the gods, the subtile class of the Sadhyas and the eternal sacrifice.’ ‘ Others’ mentioned by him, Gov. and Kull., insert another ‘and’ between karm&tmanim and prazinam, and explain, ‘The Lord created the multitude of the gods whose nature is the sacrifice and of those endowed with life.’ By the ‘gods whose nature is the sacrifice’ they understand the inanimate implements, used at sacrifices, but frequently addressed in the Veda as divine beings, while the gods endowed with life are said to be Indra, and so forth. Ragh., with whom Nar. seems to have agreed, says, ‘And the Lord created among beings endowed with life the to us invisible multitude of the gods, who by the results of their actions have obtained their divine station, or who subsist on offerings.’ None of these speculations is of much use. But it may be that karman means ‘sacrificial rites,’ and karm4tmandm may be trans- lated by ‘ whose nature is the sacrifice,’ or ‘ whose divinity depends on the performance of sacrifices.’ Regarding the Sidhyas, see Wilson, Vishnu-purama II, p. 22 (ed. Hall). I, 31. THE CREATION. (8

26Moreover, in order to distinguish actions, he separated merit from demerit, and he caused the creatures to be affected by the pairs (of opposites), such as pain and pleasure.

27But with the minute perishable particles of the five (elements) which have been mentioned, this whole (world) is framed in due order.

28But to whatever course of action the Lord at first appointed each (kind of beings), that alone it has spontaneously adopted in each succeeding creation.

29Whatever he assigned to each at the (first) creation, noxiousness or harmlessness, gentleness or ferocity, virtue or sin, truth or falsehood, that clung (afterwards) spontaneously to it.

30As at the change of the seasons each season of its own accord assumes its distinctive marks, even so corporeal beings (resume in new births) their (appointed) course of action.

31But for the sake of the prosperity of the

26Other pairs of opposites are desire and anger, passionate attachment and hatred, hunger and thirst, sorrow and delusion, and so forth (Kull.).

27‘The minute perishable particles of the five (elements)’ are according to Medh., Gov., and Kull. the subtile or rudimentary ele- ments which may be called ‘ perishable,’ because they are changed to gross elements. Ragh. explains the epithet ‘perishable’ by adding ‘ because they have been produced.’ The commentators offer various explanations in order to account for the insertion of this verse which interrupts the continuity of the text. Medh. thinks that it is a résumé. Gov. and Kull. state that it is meant to remove the doubt, whether Brahman’s mental creation was effected without the help of the ‘ principles,’ and Nar. asserts that it is meant to teach that atoms are not eternal. Nand., as stated above, note on ver. 20, places the verse immediately after ver. 19.

31Nar. explains lokavivrzddhyartham, ‘for the sake of the 14 LAWS OF MANU. 13326 worlds, he caused the Brahmaza, the Kshatriya, the Vaisya, and the Sfdra to proceed from his mouth, his arms, his thighs, and his feet.

32Dividing his own body, the Lord became half male and half female; with that (female) he produced Virag.

33But know me, O most holy among the twice- born, to be the creator of this whole (world), whom that male, Virag, himself produced, having per- formed austerities.

34Then I, desiring to produce created beings, performed very difficult austerities, and (thereby) called into existence ten great sages, lords of created beings,

35Mari#i, Atri, Angiras, Pulastya, Pulaha, Kratu, Prafetas, Vasish¢ha, Bhyzgu, and Narada.

36They created seven other Manus possessing” great brilliancy, gods and classes of gods and great sages of measureless power, prosperity of the worlds,’ by varmair lokarakshamasamvardhanartham, ‘in order to protect the world by means of the castes and to make it prosperous.’ Medh., Gov., and Kull., who interpret the compound by ‘in order that (the inhabitants of) the worlds might multiply,’ point to the benefits conferred by sacrifices of householders, III,

76Nand. says with reference to the bearing of the verse, ‘ Now he speaks of the creation of the deities representing the four castes.’ Regarding the origin of the castes, see Rig-veda X, go, 12. 32-33. ‘Produced,’ i.e. ‘begat’ (Medh., Kull.), Wilson, Vishzu- purama I, p. 104, note 2 (ed. Hall). 34-35. Wilson, Vishvzu-puraza I, p. 100, note 2 (ed. Hall).

36‘ Manus,’ i.e. ‘creators in the several Manvantaras’ (Medh., Gov., Kull., Ragh.). ‘ Gods,’ i.e.‘such gods as had not been created by Brahman’ (verse 22, Medh., Kull.); devanikdy4n, ‘classes of gods’ (Nand., Nar.), means according to Medh., Kull., and Ragh. ‘the abodes of the gods’ (devasthanani). Ragh. gives also the meaning ‘the servants of the gods,’ I, 44. THE CREATION. 15

37Yakshas (the servants of Kubera, the demons called) Rakshasas and Pisé&as, Gandharvas (or musicians of the gods), Apsarases (the dancers of the gods), Asuras, (the snake-deities called) Nagas and Sarpas, (the bird-deities called) Suparvzas and the several classes of the manes,

38Lightnings, thunderbolts and clouds, imperfect (rohita) and perfect rainbows, falling meteors, super- natural noises, comets, and heavenly lights of many kinds,

39(Horse-faced) Kinnaras, monkeys, fishes, birds of many kinds, cattle, deer, men, and carnivorous beasts with two rows of teeth,

40Small and large worms and beetles, moths, lice, flies, bugs, all stinging and biting insects and the several kinds of immovable things.

41Thus was this whole (creation), both the im- movable and the movable, produced by those high- minded ones by means of austerities and at my command, (each being) according to (the results of) its actions.

42But whatever act is stated (to belong) to (each of) those creatures here below, that I will truly declare to you, as well as their order in respect to birth. |

43Cattle; deer, carnivorous beasts with two rows of teeth, Rakshasas, Pisd#as, and men are born from the womb.

44From eggs are born birds, snakes, crocodiles,

37The several classes of manes are enumerated below, III, 194-199.

38Rohita is said to be an imperfect rainbow which appears to be straight, known according to Gov. by the name sastrotpata. 16 LAWS OF MANU. I, 45. fishes, tortoises, as well as similar terrestrial and aquatic (animals).

45From hot moisture spring stinging and biting insects, lice, flies, bugs, and all other (creatures) of that kind which are produced by heat.

46All plants, propagated by seed or by slips, grow from shoots; annual plants (are those) which, bearing many flowers and fruits, perish after the ripening of their fruit;

47(Those trees) which bear fruit without flowers are called vanaspati (lords of the forest); but those which bear both flowers and fruit are called vvzksha.

48But the various plants with many stalks, growing from one or several roots, the different kinds of grasses, the climbing plants and the creepers spring all from seed or from slips.

49These (plants) which are surrounded by multi- form Darkness, the result of their acts (in former existences), possess internal consciousness and expe- rience pleasure and pain.

50The (various) conditions in this always terrible and constantly changing circle of births and deaths to which created beings are subject, are stated to

46I read, with Medh., Gov., Nand., and Kull., tarava# instead of the sthavara’ of the editions, and translate it, as required by the context, by ‘ plants.’

47My translation of ubhayata4, ‘ both,’ is based on Gov.’s com- ment ‘vrikshah punaf pushpaphalenobhayen4pi yukta bhavanti,’ with which N&r. and Nand. agree. The latter, however, proposes to read ‘ ubhayatha.’

49‘ Multiform Darkness,’ see below, XII, 42.

50Bhita, ‘created beings,’ means according to Gov. and Kull. kshetragzia, ‘embodied souls.’ According to Gov. and Nar. nityam, ‘always,’ must be construed with ghore, ‘terrible. Ndar., however, considers nitye, ‘in this eternal,’ to be a better reading, which Nand. also gives. 1455. THE CREATION. | begin with (that of) Brahman, and to end with (that of) these*(just mentioned immovable creatures).

51When he whose power is incomprehensible, had thus produced the universe and me, he dis- appeared in himself, repeatedly suppressing one period by means of the other.

52When that divine one wakes, then this world stirs ; when he slumbers tranquilly, then the universe sinks to sleep.

53But when he reposes in calm sleep, the cor- poreal beings whose nature is action, desist from their actions and mind becomes inert.

54When they are absorbed all at once in that great soul, then he who is the soul of all beings sweetly slumbers, free from all care and occupation.

55When this (soul) has entered darkness, it remains for a long time united with the organs (of

51‘ Disappeared in himself,’ i.e.‘ he divested himself of the body which he had assumed at his own will’ (Medh., Gov., Kull.). ‘One period by means of the other,’ i.e. ‘the period of creation by means of the period of destruction’ (Medh., Gov., Kull.).

52Instead of the figurative nimilati, ‘closes the eyes, sinks to sleep, Gov. and K., read praliyate, ‘is absorbed.’

53Saririzah, ‘corporeal beings,’ means according to Medh., Gov., and Kull. ‘embodied souls.” Karmatmanaf, ‘whose nature is action,’ i.e. who are endowed with actions (Nand., Nar.), means according to Medh., Gov., and Kull. ‘who in consequence of their actions became incorporate.’

54According to Gov. and Kull., this verse describes the maha- pralaya, the great or total destruction at the end of a kalpa, while the preceding referred to the antaralapralaya, the intermediate or incomplete destruction. Medh. explains ‘he who is the soul of all beings’ by the Samkhya term Pradhana, ‘ the chief cause or Nature,’ while Gov. and Kull. refer this expression as well as mahatman ‘to the supreme soul or supreme lord’ of the Vedanta. 55-56. The commentators offer three different explanations of these two verses. Medh., Gov., and Kull., whom the translation C 18 LAWS OF MANU. I, 56. sensation), but performs not its functions; it then leaves the corporeal frame.

56When, being clothed with minute particles (only), it enters into vegetable or animal seed, it then assumes, united (with the fine body), a (new) corporeal frame.

57Thus he, the imperishable one, by (alter- nately) waking and slumbering, incessantly revivifies and destroys this whole movable and immovable (creation). given above follows, think that ayam, ‘this (soul),’ refers to the individual soul, and that the two verses incidentally mention what happens to it on the death of the individual in which it re- sides. First, they say, it enters darkness, i.e. knowledge (giana) ceases, and, though for some time the soul’s connection with the organs continues, it does not perform its functions of breathing, and so forth. Next it leaves the old body. It then is enveloped by the elementary body, consisting of the puryash/aka, the eight constituents, i.e. the rudimentary elements (bhita) and organs (indriya), mind (manas), intelligence (buddhi), memory of past actions (vdsana), merit or demerit (karman), the vital airs (vayu), and avidya. In this condition it enters the seed of some plant or the embryo of some animal and then assumes a new gross body. Nar., on the other hand, considers that the first verse gives a description of the fate of the individual soul during a swoon (mfirkha), and the second alone refers to its migration after death. Under this supposition verse 56 must be translated as follows: ‘Being of atomic size (the soul) enters vegetable or animal seed and, united (with the rudimental body), leaves its (former) corporeal frame.’ Nand. finally understands by ayam, ‘this (soul),’ the creator (bhagavan), and thinks that the first verse describes his behaviour during the time of destruction, while the second refers to a new creation. He says, ‘When he has entered darkness,’ i.e. the root- evolvent or nature, ‘and has remained there for a long time,’ i.e. as long as the period of destruction lasts, ‘ then, endowed with organs, he assumes a visible shape,’ i.e. he appears in the shape of the creation. His note on verse 56, where he reads samsrish/au for samsrish/ah, is too short to make it intelligible how he gets over the difficulties opposed to his interpretation. I, 64. THE CREATION. 19

58But he having composed these Institutes (of the sacred law), himself taught them, according to the rule, to me alone in the beginning; next | (taught them) to Mari4i and the other sages.

59Bhvzgu, here, will fully recite to you these Institutes; for that sage learned the whole in its entirety from me.

60Then that great sage Bhvzgu, being thus addressed by Manu, spoke, pleased in his heart, to all the sages, ‘ Listen!’

61Six other high-minded, very powerful Manus, who belong to the race of this Manu, the descendant of the Self-existent (Svayambha), and who have severally produced created beings,

62(Are) Svarofisha, Auttami, Tamasa, Raivata, Aakshusha, possessing great lustre, and the son of Vivasvat.

63These seven very glorious Manus, the first among whom is Svayambhuva, produced and pro- tected this whole movable and immovable (creation), each during the period (allotted to him).

64Eighteen nimeshas (twinklings of the eye, are one kash/#a), thirty kash¢4ds one kala, thirty kalds one muhfirta, and as many (muhirtas) one day and night. |

58‘ According to the rule,’ i.e. * with the subsidiary ceremonies enjoined in the Sastra’ (Kull.), or ‘with due attention, carefully’ (Medh., Gov.).

61‘Who belong to the race of this Manu Svayambhuva,’ i.e.‘ who were born in the same race or family, for they were all immediately created by Brahman and thus belong to one race’ (Medh.).

64As tavatah, ‘as many,’ stands in the accusative, Medh., Gov., and Kull. understand vidyat ‘one should know to be.’ But Nar. is probably right in assuming a vibhaktivyatyaya, i.e. that the author used the accusative because the nominative did not suit the metre. Cc 2 20 LAWS OF MANU. I, 65.

65The sun divides days and nights, both human and divine, the night (being intended) for the repose of created beings and the day for exertion.

66A month is a day and a. night of the manes, but the division is according to fortnights. The dark (fortnight) is their day for active exertion, the bright (fortnight) their night for sleep.

67A year is a dayand a night of the gods; their division is (as follows): the half year during which the sun progresses to the north will be the day, that during which it goes southwards the night.

68But hear now the brief (description of) the duration of a night and a day of Brahman and of the several ages (of the world, yuga) according to their order.

69They declare that the Kvzta age (consists of) four thousand years (of the gods); the twilight pre- ceding it consists of as many hundreds, and the twilight following it of the same number.

70In the other three ages with their twilights preceding and following, the thousands and hundreds are diminished by one (in each).

71These twelve thousand (years) which thus have been just mentioned as the total of four (human) ages, are called one age of the gods.

72But know that the sum of one thousand ages of the gods (makes) one day of Brahman, and that his night has the same length.

73Those (only, who) know that the holy day of Nand., who merely substitutes ‘tavantah’ for ‘tavata4,’ seems to have held the same opinion.

66Thus the moon regulates time for the manes. 69-71. Wilson, Vishnu-purina I, pp. 49-50 (ed. Hall).

73According to the commentators the word pumya, ‘holy,’ is I, 77 THE CREATION. 21 Brahman, indeed, ends after (the completion of) one thousand ages (of the gods) and that his night lasts as long, (are really) men acquainted with (the length of) days and nights.

74At the end of that day and night he who was asleep, awakes and, after awaking, creates mind, which is both real and unreal.

75Mind, impelled by (Brahman’s) desire to create, performs the work of creation by modifying itself, thence ether is produced; they declare that sound is the quality of the latter.

76But from ether, modifying itself, springs the pure, powerful wind, the vehicle of all perfumes ; that is held to possess the quality of touch.

77Next from wind, modifying itself, proceeds the brilliant light, which illuminates and dispels used in order to indicate that the knowledge of the duration of Brahman’s day is ‘ meritorious.’

74Two explanations of the second half of the verse are offered by the commentators. It may mean either that Brahman on awaking from his sleep first creates the great principle (mahat), which here, as elsewhere, is called manas, ‘mind,’ or that he appoints (srzgati) his own internal organ or mind (manas), which at an intermediate destruction (avantara or antaralapralaya) remains in existence, to create the world. Medh. and Kull. give both explanations, and prefer the former. Gov. gives the second alone, while Nar. and Nand. adhere to the first. The latter takes manas as denoting the three principles, the great one, egoism, and mind, and explains sadasadatmakam, ‘which is both real and unreal,’ as in verse 14, by prakretivikrztyatmakam, ‘being both an evolvent and an evolute.’

75‘Thence,’ i.e. ‘from mind changed to egoism,’ Nar. (simi- larly Kull.), or ‘from Brahman.’

76As the Samkhya doctrine (SAmkhyak4rik4, ver. 25) makes all the rudimentary elements proceed from egoism, Medh. takes the first words of the verse to mean, ‘ But from egoism which modifies itself, wind springs next after ether.’ He, of course, adopts the same trick of interpretation in the following three verses. 22 LAWS OF MANU. I, 78. darkness; that is declared to possess the quality of colour ;

78And from light, modifying itself, (is produced) water, possessing the quality of taste, from water earth which has the quality of smell; such is the creation in the beginning.

79The before-mentioned age of the gods, (or) twelve thousand (of their years), being multiplied by seventy-one, (constitutes what) is here named the period of a Manu (Manvantara). So. The Manvantaras, the creations and destruc- tions (of the world, are) numberless ; sporting, as it were, Brahman repeats this again and again.

81In the Kvzta age Dharma is four-footed and entire, and (so is) Truth; nor does any gain accrue to men by unrighteousness.

82In the other (three ages), by reason of (unjust) vains (Agama), Dharma is deprived successively of

78‘In the beginning,’ i.e. ‘after a total destruction’ (maha- pralaya), (Kull.); ‘after an intermediate destruction’ (Gov., Nar.) ; ‘before the creation of the mundane egg’ (Nand.).

81The reason why Dharma, ‘justice or law,’ is said to be katushpat is explained, as Kull. points out, by Manu VIII, 16. Re- garding the ulterior signification of the myth which represents Dharma as a four-footed animal, the following opinions are ad- vanced: 1. The four feet represent the four principal priests at the sacrifig¢e (Medh.) ; 2. or the four chief castes (Medh., Nand.) ;

3or the four chief means of gaining merit, austerities, knowledge, sacrifices, and liberality, see below, verse 86 (Medh., Kull., Nar., KX.); 4. or finally the four kinds of speech, mentioned Rig-veda I, 164, 45 (Medh.). All the commentators agree in stating that Truth, though comprised in the Dharma, is mentioned specially in orer to show its paramount importance. Nand. reads the last words nidharmo nagamaf/ kasfin, &c., and explains, ‘ Neither any demerit nor any sacred lore, Sdstra, approached men, i. e. no Institutes of the law were necessary.’

82\Medh. explains the first half-verse differently, ‘In the other three ages, Dharma, the sacred law, (which is derived) from the I, 85. THE CREATION. 23 one foot, and through (the prevalence of) theft, falsehood, and fraud the merit (gained by men) is diminished by one fourth (in each).

83(Men are) free from disease, accomplish all their aims, and live four hundred years in the Kvzta age, but in the Treta and (in each of) the succeeding (ages) their life is lessened by one quarter.

84The life of mortals, mentioned in the Veda, the desired results of sacrificial rites and the (super- natural) power of embodied (spirits) are fruits pro- portioned among men according to (the character of) the age.

85One set of duties (is prescribed) for men in the Krvzta age, different ones in the Treta and in the sacred lore (agama), i.e. the Veda, is made to withdraw one foot after the other, one foot in each age, i.e. disappears (gradually) because the power of men to learn and to remember the sacred texts diminishes.’ Gov. says, ‘But in the Treta and the other ages, Dharma, the sacred law, (derived) from the sacred lore (agama), the Sastra, i.e. the performance of sacrifices and so forth, is made to withdraw, i.e. is diminished successively by one quarter in each age, through (the prevalence of) theft, falsehood, and fraud.’ Nand. finally differs still more, ‘In the other three ages, i.e. the Treta and the rest, Dharma, (virtue or justice is determined) by means of the sacred lore (Agama),’ the SAstra, but this Dharma is lessened by one quarter in each; ‘lessening the Dharma’ is intended to convey the meaning of ‘lessening the determination of the Dharma.’ The translation follows Kull., Nar., and Ragh.

83In order to reconcile this statement regarding the age of men in the Kr7ta age with various passages of the Mahabharata and the Purdzas, which attribute to certain heroes and sages lives of many thousand years, the commentators explain our passage as meaning that four hundred years were the natural term of life, which, however, might be lengthened through the performance of austerities. They further assert that in the passage Kashaka 34, 5, which names one hundred years as the term of human existence, the numeral is used in the sense of ‘ many.’ 24 LAWS OF MANU. I, 86. Dvapara, and (again) another (set) in the Kali, in proportion as (those) ages decrease in length.

86In the Kvzta age the chief (virtue) is declared to be (the performance of) austerities, in the Treta (divine) knowledge, in the Dvapara (the performance of) sacrifices, in the Kali liberality alone.

87But in order to protect this universe He, the most resplendent one, assigned separate (duties and) occupations to those who sprang from his mouth, arms, thighs, and feet.

88To Brahmazas he assigned teaching and studying (the Veda), sacrificing for their own benefit and for others, giving and accepting (of alms).

89The Kshatriya he commanded to protect the people, to bestow gifts, to offer sacrifices, to study (the Veda), and to abstain from attaching himself to sensual pleasures ;

90The Vaisya to tend cattle, to bestow gifts, to offer sacrifices, to study (the Veda), to trade, to lend money, and to cultivate land.

91One occupation only the lord prescribed to the Sadra, to serve meckly even these (other) three castes.

92Man is stated to be purer above the navel (than below); hence the Self-existent (Gvayambhd) has declared the purest (part) of him (to be) his mouth.

93As the Brahmaza sprang from (Brahman’s)

87See above, verse 31. 88-91. See below, X. 75-79, 99.

89I read with Medh., Ragh., and K. saméadisat, ‘he com- manded,’ for samasataA, ‘briefly.’ Nand. reads akalpayat.

92See below, V, 132.

93Dharmata/ prabhuA, ‘by right the lord,’ agrees with Nar.’s and Nand.’s glosses. Medh., Gov., Kull., and Ragh. say, ‘he is with T, 98. THE CREATION. 25 mouth, as he was the first-born, and as he possesses the Veda, he is by right the lord of this whole creation.

94For the Self-existent (Svayambhd), having performed austerities, produced him first from his own mouth, in order that the offerings might be conveyed to the gods and manes and that this universe might be preserved.

95What created being can surpass him, through whose mouth the gods continually consume the sacrificial viands and the manes the offerings to the dead?

96Of created beings the most excellent are said to be those which are animated; of the animated, those which subsis_ by intelligence; of the intel- ligent, mankind; and of men, the Brahmazas ;

97Of Brahmamzas, those learned (in the Veda) ; of the learned, those who recognise (the necessity and the manner of performing the prescribed duties) ; of those who possess this knowledge, those who per- form them; of the performers, those who know the Brahman.

98The very birth of a Brahmaza is an eternal incarnation of the sacred law; for he is born to (fulfil) the sacred law, and becomes one with Brahman. respect to the law the lord, i.e. entitled to prescribe their duties to this whole creation.’

94Tapas taptva, ‘having performed austerities,’ is added, as Nand. says, in order to show ‘particularly great consideration’ (tapas taptvety adaratisayah). See above, verses 33, 34, 41.

95Medh., Nar., and Nand. explain krztabuddhayad, ‘who recog- nise (the necessity and the manner of performing the prescribed duties),’ by ‘who know the meaning of the Veda.’ ‘ Those who know the Brahman,’ i.e. ‘ the sacred lore which leads to final emancipation.’ 26 LAWS OF MANU I, yo.

99A Brahmaza, coming into existence, is born as the highest on earth, the lord of all created beings, for the protection of the treasury of the law.

100Whatever exists in the world is the property of the Brahmaza; on account of the excellence of his origin the Brahmaza is, indeed, entitled to it all.

101The Brahmaza eats but his own food, wears but his own apparel, bestows but his own in alms; other mortals subsist through the benevolence of the Brahmama.

102In order to clearly settle his duties and those of the other (castes) according to their order, wise Manu sprung from the Self-existent, composed these Institutes (of the sacred law).

103A learned Brahmaza must carefully study them, and he must duly instruct his pupils in them, but nobody else (shall do it).

104A Brahmaza who studies these Institutes (and) faithfully fulfils the duties (prescribed therein), is never tainted by sins, arising from thoughts, words, or deeds,

105He sanctifies any company (which he may enter), seven ancestors and seven descendants, and he alone deserves (to possess) this whole earth.

106(To study) this (work) is the best means of securing welfare, it increases understanding, it pro- cures fame and long life, it (leads to) supreme bliss.

100‘On account of the excellence of his origin,’ i.e. because he sprang from Brahman’s mouth.

103The verse is not intended to exclude Kshatriyas and Vaisyas from the right of studying the Manusamhita, but merely from teaching it.

104Samsitavratah, ‘ who faithfully fulfils the duties,’ is based on Gov.’s full explanation etadarthadvabodhena samsitavrato visish/a- yamaniyamad san, with which Mcdh. closely agrees. J, 111. SUMMARY OF THE CONTENTS. 27

107In this (work) the sacred law has been fully stated as well as the good and bad qualities of (human) actions and the immemorial rule of conduct, (to be followed) by all the four castes (varza).

108The rule of conduct is transcendent law, whether it be taught in the revealed texts or in the sacred tradition; hence a twice-born man who pos- sesses regard for himself, should be always careful to (follow) it.

109A Braéhmaza who departs from the rule of conduct, does not reap the fruit of the Veda, but he who duly follows it, will obtain the full reward.

110The sages who saw that the sacred law is thus grounded on the rule of conduct, have taken good conduct to be the most excellent root of all austerity.

111The creation of the universe, the rule of the sacraments, the ordinances of studentship, and the respectful behaviour (towards Gurus), the most excellent rule of bathing (on return from the teacher's house),

107‘The good and bad qualities of (human) actions,’ i.e. ac- cording to Medh., Gov., Kull., and Nand. ‘the good and the bad results of actions,’ or according to Ragh. and Nar. ‘the prescribed actions which are good and the forbidden ones which are bad.’

108My translation of Atmavan, ‘who possesses regard for him- self,’ follows Medh. and Kull. Gov. explains it by ‘of excellent disposition,’ Nar. by ‘endowed with firmness,’ and Ragh. by ‘ who believes in a life after death.’

109Vedaphalam, ‘the fruit of the Veda,’ i.e. ‘the rewards for the acts prescribed by the Veda’ (Medh., Gov., Kull., and Nar.).

110Vas. VI, 1-8. ‘The rule of conduct or good conduct’ (adira), mentioned here and in the preceding verses, comprises the numerous usages prescribed partly in the Veda anc partly in the Dharmasistras, such as anointing oneself with butter on the occasion of particular sacrifices or sipping water on certain occasions. 28 LAWS OF MANU. T, 112.

112(The law of) marriage and the description of the (various) marriage-rites, the regulations for the great sacrifices and the eternal rule of the funeral sacrifices,

113The description of the modes of (gaining) subsistence and the duties of a Snataka, (the rules regarding) lawful and forbidden food, the purification of men and of things,

114The laws concerning women, (the law) of hermits, (the manner of gaining) final emancipation and (of) renouncing the world, the whole duty of a king and the manner of deciding lawsuits,

115The rules for the examination of witnesses, the laws concerning husband and wife, the law of (inheritance and) division, (the law concerning) gambling and the removal of (men nocuous like) thorns,

116(The law concerning) the behaviour of Vaisyas and Sfidras, the origin of the mixed castes, the law for all castes in times of distress and the law of penances,

117The threefold course of transmigrations, the result of (good or bad) actions, (the manner of at- taining) supreme bliss and the examination of the good and bad qualities of actions,

118The primeval laws of countries, of castes (gati), of families, and the rules concerning heretics and companies (of traders and the like)—(all that) Manu has declared in these Institutes.

119As Manu, in reply to my questions, formerly promulgated these Institutes, even so learn ye also the (whole work) from me. II, 5. SOURCES OF THE LAW. 29 CuHapTer II.

1Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection. |

2To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not (to be found) in this (world): for on (that) desire is grounded the study of the Veda and the performance of the actions, prescribed by the Veda.

3The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in con- sequence of (that) conception sacrifices are performed; vows and the laws prescribing restraints are all stated to be kept through the idea that they will bear fruit.

4Not a single act here (below) appears ever to be done by a man free from desire; for wnatever (man) does, it is (the result of) the impulse of desire.

5He who persists in discharging these (prescribed duties) in the right manner, reaches the deathless II. 2. Ap. I, 6, 20, 1-4. ‘Is not laudable,’ because such a dispo- sition leads not to final liberation, but to new births’ (Gov., Kull.).

3Nand. takes the beginning of the verse differently, ‘The desire for rewards is the root of the resolve to perform an act’ (samkalpa). ‘Vows,’ i.e. ‘acts to be performed during one’s whole lifetime, like those of the Snataka’ (chap. IV), Medh., Gov., Nar.; ‘the vows of a student,’ Nand.; ‘the laws prescribing restraints,’ i.e. ‘the pro- hibitive rules, e.g. those forbidding to injure living beings,’ Medh., Gov., Nar.; ‘the rules affecting hermits and Samnydsins,’ Nand. Kull. refers both terms to the rules in chap. IV.

5‘In the right manner,’ i.e. ‘as they are prescribed in the Vedas and without expecting rewards.’ ‘The deathless state,’ i.e. ‘ final liberation.’ 30 LAWS OF MANU. II, 6. state and even in this (life) obtains (the fulfilment of) all the desires that he may have conceived.

6The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous con- duct of those who know the (Veda further), also the customs of holy men, and (finally) self-satisfaction.

7Whatever law has been ordained for any (per- son) by Manu, that has been fully declared in the Veda: for that (sage was) omniscient.

8But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the authority of the revealed texts, be intent on (the performance of) his duties.

6Ap. I, 1, 1, 1-3; Gaut.I 1-4; XXVIII, 48; Vas. I, 4-6; Baudh. I, 1,1, 1-6; Yaga. I, 7. Sila, ‘virtuous conduct,’ i.e. ‘the suppression of inordinate affec- tion and hatred,’ Medh., Gov.; ‘the thirteenfold sila, behaving as becomes a Brahmana, devotedness to gods and parents, kindli- ness,’ &c., Kull.; ‘that towards which many men who know the Veda naturally incline,’ Nar.; ‘that which makes one honoured by good men,’ Nand. ‘Customs,’ e. g. such as tying at marriages a thread round the wrist of the bride (Medh., Gov.), wearing a blanket or a garment of bark (Kull.). Though the commentators try to find a difference between sila and aara, it may be that both terms are used here, because in some Dharma-siitras, e. g. Gaut. I, 2, the former and in some the latter (e.g. Vas. I, 5) is mentioned. The ‘self-satisfaction,’ i.e. of the virtuous (Medh., Gov., Nand.), is the rule for cases not to be settled by any of the other authorities (Nar., Nand.), or for cases where an option is permitted (Medh.. Gov., Kull.).

7The last clause 1s taken differently by Gov., who explains it, ‘for that (Veda) is made up, as it were, of all knowledge.’ Medh. gives substantially the same explanation.

8‘All this,’ i.e. ‘the Sastras’ (Medh., Gov., Kull.) ; ‘these Insti- tutes of Manu’ (Na4r.); ‘these different authorities’ (Nand.). ‘ With the eye of knowledge,’ i.e. ‘with the help of grammar, of the Mimamsa, &c.’ (Medh., Kull.). if. Ta. SOURCES OF THE LAW. 31

9For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in this (world) and after death unsurpassable bliss.

10But by Sruti (revelation) is meant the Veda, and by Smrti (tradition) the Institutes of the sacred law: those two must not be called into question in any matter, since from those two the sacred law shone forth.

11Every twice-born man, who, relying on the Institutes of dialectics, treats with contempt those two sources (of the law), must be cast out by the vir- tuous, as an atheist and a scorner of the Veda.

12The Veda, the sacred tradition, the customs of virtuous men, and one’s own pleasure, they declare to be visibly the fourfold means of defining the sacred law.

13The knowledge of the sacred law is prescribed for those who are not given to the acquisition of wealth and to the gratification of their desires; to those who seek the knowledge of the sacred law the supreme authority is the revelation (Sruti).

14But when two sacred texts (Sruti) are con-

11‘Relying on the Institutes of dialectics,’ i.e. ‘relying on the atheistic institutes of reasoning, such as those of the Bauddhas and Karvakas’ (Medi); ‘relying on methods of reasoning, directed against the Veda’ (Kull., Nar.).

12The first half of this verse agrees literally with Yag%. I, 7.

13According to ‘another’ commentator, quoted by Medh., and according to Gov., Kull., and Nar., the meaning of the first half is, ‘the exhortation to learn the sacred law applies to those only who do not pursue worldly objects, because those who obey (or learn, Nar.) the sacred law merely in order to gain worldly advantages, such as wealth, fame, &c., derive no spiritual advantage from it (because they will not really obey it,’ Nar.). Medh., on the other hand, thinks that vidhiyate, ‘is prescribed,’ means ‘is found with.’ 32 LAWS OF MANU. II, 13. flicting, both are held to be law; for both are pro- nounced by the wise (to be) valid law.

15(Thus) the (Agnihotra) sacrifice may be (op- tionally) performed, at any time after the sun has risen, before he has risen, or when neither sun nor stars are visible ; that (is declared) by Vedic texts.

16Know that he for whom (the performance of) the ceremonies beginning with the rite of impregna- tion (Garbhadhana) and ending with the funeral rite (Antyesh/Zi) is prescribed, while sacred formulas are being recited, is entitled (to study) these Institutes, but no other man whatsoever.

17That land, created by the gods, which lies between the two divine rivers Sarasvati and Dy7- shadvati, the (sages) call Brahmavarta.

18The custom handed down in regular succes- sion (since time immemorial) among the (four chief) castes (varza) and the mixed (races) of that country, is called the conduct of virtuous men.

19The plain of the Kurus, the (country of the) Matsyas, Paz&alas, and Sdrasenakas, these (form), indeed, the country of the Brahmarshis (Brahmanical sages, which ranks) immediately after Brahmavarta.

15The Agnihotra, here referred to, consists of two sets of oblations, one of which is offered in the morning and the other in the evening. The expression samayadhyushite, rendered in accord- ance with Kull.’s gloss, ‘when neither sun nor stars are visible,’ is explained by Medh. as ‘the time of dawn’ (ushasa/ kAla/), or ‘as the time when the night disappears,’ with which latter interpretation Gov. agrees.

16The persons meant are the males of the three Aryan varnas. The sacraments may be performed for women and Sfdras also, but without the recitation of mantras (II, 66; X, 127).

19This tract comprises the Doab from the neighbourhood of Delhi as far as Mathura, the capital of the ancient Sdrasenakas. Fi36, SOURCES OF THE LAW; SACRAMENTS. 33

20From a Brahmavza, born in that country, let all men on earth learn their several usages.

21That (country) which (lies) between the Hi- mavat and the Vindhya (mountains) to the east of Prayaga and to the west of Vinasana (the place where the river Sarasvati disappears) is called Madhyadesa (the central region).

22But (the tract) between those two mountains (just mentioned), which (extends) as far as the eastern and the western oceans, the wise call Arydvarta (the country of the Aryans).

23That land where the black antelope naturally roams, one must know to be fit for the performance of sacrifices; (the tract) different from that (is) the country of the Mleé4A/as (barbarians).

24Let twice-born men seek to dwell in those (above-mentioned countries); but a Sidra, distressed for subsistence, may reside anywhere.

25Thus has the origin of the sacred law been succinctly described to you and the origin of this universe; learn (now) the duties of the castes (varza).

26With holy rites, prescribed by the Veda, must the ceremony on conception and other sacraments be performed for twice-born men, which sanctify the body and purify (from sin) in this (life) and after death. OO er

21The place where the river Sarasvatt disappears lies in the Hissar districts. Praydga, i.e. Allahabad.

22Vas. I, 9; Baudh. I, 2, 10. 23) Vas, I, 13-185 Baudh, Jyi2)n2—153) Vaen.tl,.2.

25Gov. explains dharina, ‘the sacred law,’ by ‘ spiritual merit.’ 26-35. Gaut. VII, 14-20; Vi. XXVII, 1-12; Yaga. I, 10-13.

26Medh. mentions another explanation for the first words, ‘With holy rites, accompanied by the recitation of Vedic texts,’ and Gov. thinks that ‘vaidika’ is to be taken in both meanings. D 34 LAWS OF MANU. IT, 27.

27By burnt oblations during (the mother’s) pregnancy, by the Gatakarman (the ceremony after birth), the Aauda (tonsure), and the Mauggibandhana (the tying of the sacred girdle of Muzga grass) is the taint, derived from both parents, removed from twice-born men.

28By the study of the Veda, by vows, by burnt oblations, by (the recitation of) sacred texts, by the (acquisition of the) threefold sacred science, by offering (to the gods, Azshis, and manes), by (the procreation of) sons, by the great sacrifices, and by (Srauta) rites this (human) body is made fit for (union with) Brahman.

29Before the navel-string is cut, the Gatakarman (birth-rite) must be performed for a male (child) ; and while sacred formulas are being recited, he must be fed with gold, honey, and butter.

27‘The burnt oblations during the mother’s pregnancy’ are the Pumsavana, Simantonnayana, and so forth; see Asv. Grzhya-sitra I, 13-14.

28‘ By vows,’ i.e. ‘the vows undertaken by the student when he learns particular portions of the Vedas, such as the Savitrivrata’ (Medh., Gov., N4r.); ‘voluntary restraints, such as the abstention from honey, meat, &c.’ (Kull., Ragh.); ‘ vows such as the Pragapatya penance’ (Nand.). ‘By burnt oblations,’ i.e. ‘the daily offerings of fuel’ (II, 108). Traividyena, ‘by the acquisition of the threefold sacred science,’ i.e. ‘by learning the meaning of the three Vedas’ (Medh., Nand.) ; ‘ by undertaking the vow to study the three Vedas during thirty-six years’ (III,1; Gov., Kull., Nar., Ragh.). Igyaya, ‘by offering to the gods, Rishis, and manes, i.e. by performing the so-called Tarpana (Medh., Gov., Kull., Ragh.), or ‘ by offering the Pakayagiias’ (Nar., Nand.). Medh. takes brahmi,‘ fit for union with Brahman,’ to mean ‘connected with Brahman,’ but gives our version, which all the other commentators adopt, as the opinion of ‘others.’

29Asv. Grihya-sitra I, 15, 1; Manava Grrhya-sitra I, 17, 1; Paraskara Grthya-sfitra 1,16, 4. Though the text clearly says that the child is to be fed with gold, honey, and butter, it appears from the Grihya-sfitras, as also some of the commentators point out, II, 33 SACRAMENTS. 35

30But let (the father perform or) cause to be performed the Namadheya (the rite of naming the child), on the tenth or twelfth (day after birth), or on a lucky lunar day, in a lucky muhdrta, under an auspicious constellation.

31Let (the first part of) a Brahmaza’s name (denote something) auspicious, a Kshatriya’s be con- nected with power, and a Vaisya’s with wealth, but a Sfidra’s (express something) contemptible.

32(The second part of) a Brahmavza’s (name) shall be (a word) implying happiness, of a Ksha- triya’s (a word) implying protection, of a Vaisya’s (a term) expressive of thriving, and of a Sfdra’s (an expression) denoting service.

33The names of women should be easy to pro- nounce, not imply anything dreadful, possess a plain meaning, be pleasing and auspicious, end in long vowels, and contain a word of benediction. that the last two substances only are to be given to the child, after they have been touched with a piece of gold, or a golden ring.

30Asv. Grthya-sftra I, 15, 4-10; Paraskara I, 17, 1-6. Nar. and Nand. are in doubt whether the numerals ‘the tenth or twelfth’ refer to lunar or solar days, because they stand in the feminine gender and either tithi or ratri may be supplied. Kull. gives an alternative version of the date, ‘after the tenth (the last day of im- purity, i.e.) on the eleventh or twelfth,’ which Medh. also mentions, but rejects. Kull. considers that the third and fourth va, ‘or,’ which stand after muhfirta and nakshatra, have the sense of ‘just,’ and do not introduce a third alternative. 31-32. K. omits 31b and 32a. Nar. and Ragh. think that the second part of a Brahmana’s name must contain the word sarman and no other, while the general opinion of the others is that it may be sarman or some synonym, implying ‘happiness or refuge.’ Medh. expressly rejects the former view, and gives as examples of correct formations, Svamidatta, Bhavabhfiti, Indrasvamin, Indra- srama, Indradatta.

33Medh. irreverently, but pertinently, remarks that there is no D2 36 LAWS OF MANU. IT, 34.

34In the fourth month the Nishkramamza (the first leaving of the house) of the child should be performed, in the sixth month the Annaprdasana (first feeding with rice), and optionally (any other) auspicious ceremony required by (the custom of) the family.

35According to the teaching of the revealed texts, the Atidakarman (tonsure) must be performed, for the sake of spiritual merit, by all twice-born men in the first or third year.

36In the eighth year after conception, one should perform the initiation (upandyana) of a Brahmaza, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya.

37(The initiation) of a Brahmaza who desires proficiency in sacred learning should take place in the fifth (year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a Vaisya who longs for (success in his) business in the eighth.

38The (time for the) Savitri coe aay of a — —-- difference between ‘auspiciousness’ (mangala) and ‘benediction’ (asirvada), and that the latter word has been added merely in order to complete the verse.

34Asy. Grihya-sitra J, 16; Paraskara I, 17, 5; 19,1-6. The last clause, which permits the adoption of particular family-customs, refers, according to Medh., Gov., and Kull., to all sacraments. 35- Asv. Gr thya-sitra I, 17, 1; Paraskara IJ, 1. Nar. and Nand. explain dharmata/, ‘for the sake of spiritual merit,’ by ‘according to the law of the family’ (see Asv. Grihya-sttra, loc. cit.). 36-37. Ap. I, 1,5, 8-21; Gaut. I, 5-14; Vas. II, 3; XI, 49-73; Baudh. I, 3, 7-12; Vi. NXVII 15-28; Yaon. I, 14.

37As the commentators point out, the person who has the par- ticular wish is not the boy, but his father. 38-40. Ap. I, 1, 22-2, 10; Gaut. XXI, 11; Vas. XI, 74-79; II, 42. SACRAMENTS; INITIATION. 37 Brahmaza does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth.

39After those (periods men of) these three (castes) who have not received the sacrament at the proper time, become Vratyas (outcasts), excluded from the Savitri (initiation) and despised by the Aryans.

40With such men, if they have not been purified according to the rule, let no Brahmaza ever, even in times of distress, form a connexion either through the Veda or by marriage.

41Let students, according to the order (of their castes), wear (as upper dresses) the skins of black antelopes, spotted deer, and he-goats, and (lower garments) made of hemp, flax or wool.

42The girdle of a Brahmavza shall consist of a triple cord of Muziga grass, smooth and soft; (that) of a Kshatriya, of a bowstring, made of Marva fibres ; (that) of a Vaisya, of hempen threads. Baudh. I, 16,16; Vi., loc. cit., and LIV, 26; Yaga. I, 37-38. ‘Some’ take the preposition 4, ‘ until,’ in the sense of ‘until the beginning of, Kull. :

40‘Connexion through the Veda,’ i.e. teaching them or study- ing under them, sacrificing for them, or electing them to be priests, accepting religious gifts from them or giving them. Ragh. omits verse 40.

4Ap. I, 2, 39-3, 9; Gaut. I, 16, 21; Vas. XI, 61-67 ; Baudh. I, 3,14; Vi. XXVII, 19-20. Ragh. explains ruru, ‘a spotted decr,’ by ‘a tiger.’

42Ap. I, 2, 33-37; Gaut. I,15; Vas. XI, 58-60; Baudh. I, 3, 13; Vi, XXVIT, 18; Yagi. 1, 29. Medh. and Gov. think that the girdle of a Kshatriya is not to consist of three separate strings twisted together, and Kull. apparently holds the same opinion. Ragh. and Nar. say that every bowstring naturally consists of three strings. 38 LAWS OF MANU. II, 43

43If Muaga grass (and so forth) be not pro- curable, (the girdles) may be made of Kusa, Asman- taka, and Balbaga (fibres), with a single threefold knot, or with three or five (knots according to the custom of the family).

44The sacrificial string of a Brahmaza shall be made of cotton, (shall be) twisted to the right, (and con- sist) of three threads, that of a Kshatriya of hempen threads, (and) that of a Vaisya of woollen threads.

45A Brahmaza shall (carry), according to the sacred law, a staff of Bilva or Palasa; a Wshatriya, of Vafa or Khadira; (and) a Vaisya, of vilu or Udumbara.

46The staff of a Brahmamza shall be made of such length as to reach the end of his hair; that of a Kshatriya, to reach his forehead; (and) that of a Vaisya, to reach (the tip of his) nose.

47Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their bark perfect, unhurt by fire. _ 48. Having taken a staff according to his choice, having worshipped the sun and walked round the 43- ‘With a single threefold knot’ seems to mean that each of the strings of the girdle shall first be knotted, and the three knots be afterwards tied together in one. Nar. and Ragh., however, take trivrita, ‘ threefold,’ separately, and refer it to the string. They thus support Sir W. Jones’ translation, ‘in triple strings, with one, &c.’

44Ap. II, 4, 22; Gaut. I, 36; Vas. XII, 14; Baudh. I, 5, 5; Vi. XXVII, 19. 45-47. Ap. I, 2, 38; Gaut. I, 22; Vas. XI, 52-57; Baudh. I, 3,15; Vi. XXVII, 22-24; Yagi. I, 29.

47Anudvegakaraé, ‘not likely to terrify anybody’ (Medh., Gov., Kull.), means according to Nar. ‘not causing displeasure (to the wearer) by faults such as roughness.’ 48-57. Ap. I, 3, 25-4, 4; Gaut. II, 35-41; Vas. XI, 68-70; Baudh. I, 3, 16-18; Vi. XXVII, 25; Yagi. I, 30; 51-57. Ap. Il, Ir 4; INITIATION. 39 fire, turning his right hand towards it, (the student) should beg alms according to the prescribed rule.

49An initiated Brahmaza should beg, beginning (his request with the word) lady (bhavati) ; a Ksha- triya, placing (the word) lady in the middle, but a Vaisya, placing it at the end (of the formula).

50Let him first beg food of his mother, or of his sister, or of his own maternal aunt, or of (some other) female who will not disgrace him (by a refusal).

51Having collected as much food as is required (from several persons), and having announced it without guile to his teacher, let him eat, turning his face towards the east, and having purified himself by sipping water.

52(His meal will procure) long life, if he eats facing the east; fame, if he turns to the south; prosperity, if he turns to the west; truthfulness, if he faces the east.

53Let a twice-born man always eat his food with concentrated mind, after performing an ablu- tion; and after he has eaten, let him duly cleanse himself with water and sprinkle the cavities (of his head).

54Let him always worship his food, and eat it without contempt ; when he sees it, let him rejoice, I, 2-3; 3,11; Gaut. IX, 59; Vas. III, 69; XII, 18-20; Baudh. Il, 5, 18, 21-6, 2; 13, 12; Vi. LVIII, 34-35, 40-44; Yagn. I, 27, 31, 112.

52Medh. and Nar. propose for ritam, ‘truthfulness,’ an alter- native explanation, ‘the sacrifice.’ 53- The word nityam, ‘always,’ indicates that this rule refers to householders also (Gov., Kull., Nar., Nand.)

54‘Worship,’ i.e. ‘consider as a deity’ (Medh., Gov., Nand.), or ‘meditate on its being required to sustain life’ (Medh., Gov., Kull.), or ‘praise it with the verse,’ Rig-veda I, 187, 1 (Nar.). 40 LAWS OF MANU. IT, 55. show a pleased face, and pray that he may always obtain it.

55Food, that is always worshipped, gives strength and manly vigour; but eaten irreverently, it destroys them both.

56Let him not give to any man what he leaves, and beware of eating between (the two meal-times); let him not over-eat himself, nor go anywhere with- out having purified himself (after his meal).

57Excessive eating is prejudicial to health, to fame, and to (bliss in) heaven; it prevents (the acquisition of) spiritual merit, and is odious among men; one ought, for these reasons, to avoid it carefully.

58Let a Brahmaza always sip water out of the’ part of the hand (tirtha) sacred to Brahman, or out of that sacred to Ka (Pragdpati), or out of (that) sacred to the gods, never out of that sacred to the manes.

59They call (the part) at the root of the thumb the tirtha sacred to Brahman, that at the root of the —————.

55Urgam, ‘manly vigour’ (Gov., Kull.), or ‘energy’ (Nar., Nand.), or ‘ bulk’ (Medh.).

56Medh. reads nady4d etat tathantard, and gives, besides the explanation adopted in the translation, two alternative interpretations: (1) ‘let him not eat after interrupting his meal ;’ (2) ‘let him not eat taking away his left hand from the dish.’ Nand. reads nadyak Aaitat tathantara, ‘and let him not eat such a (remnant) given to hin: during (a meal by one of the company). 58-62. Ap. I, 15, 1-16; Vas. III, 26-34; Baudh. I, 8, 12-23; Vi. LXII, 1-9; Yagi. 1, 18-21.

58Though the text speaks of the Brahmama only, the rule refers, as the commentators remark, to other Aryans too.

59Angulimfle, ‘at the root of the little finger’ (Kull., Nar., Ragh.), means according to Medh. and Nand. ‘at the root of the fingers.’ IT, 64. INITIATION. 41 (little) finger (the tirtha) sacred to Ka (Pragapati), (that) at the tips (of the fingers, the tirtha) sacred to the gods, and that below (between the index and the thumb, the tirtha) sacred to the manes.

60Let him first sip water thrice ; next twice wipe his mouth; and, lastly, touch with water the cavities (of the head), (the seat of) the soul and the head.

61He who knows the sacred law and seeks purity shall always perform the rite of sipping with water neither hot nor frothy, with the (pre- scribed) tirtha, in a lonely place, and turning to the east or to the north.

62A Brahmaza is purified by water that reaches his heart, a Kshatriya by water reaching his throat, a Vaisya by water taken into his mouth, (and) a Sadra by water touched with the extremity (of his lips).

63A twice-born man is called upavitin when his right arm is raised (and the sacrificial string or the dress, passed under it, rests on the left shoulder) ; (when his) left (arm) is raised (and the string, or the dress, passed under it, rests on the right shoulder, he is called) pra4&inavitin; and nivitin when it hangs down (straight) from the neck.

64His girdle, the skin (which serves as his upper garment), his staff, his sacrificial thread, (and) his water-pot he must throw into water, when they have been damaged, and take others, reciting sacred formulas.

60‘(The scat of) the soul,’ i. e.‘the heart (all except Medh., who adds, or ‘the navel’).

61‘Neither hot,’ i.e. ‘not boiled or heated on the fire’ (Medh., Gov., Kull., Nar., Nand.).

63Baudh. I, 8, 5-10.

64Baudhl, 6,7; Vic ANNI eae: 42 LAWS OF MANU. Il, 65.

65(The ceremony called) Kesanta (clipping the hair) is ordained for a Brahmaza in the sixteenth year (from conception); for a Kshatriya, in the twenty-second ; and for a Vaisya, two (years) later than that.

66This whole series (of ceremonies) must be performed for females (also), in order to sanctify the body, at the proper time and in the proper order, but without (the recitation of) sacred texts.

67The nuptial ceremony is stated to be the Vedic sacrament for women (and to be equal tc the initiation), serving the husband (equivalent to) the residence in (the house of the) teacher, and the household duties (the same) as the (daily) worship of the sacred fire.

68Thus has been described the rule for the initiation of the twice-born, which indicates a (new) birth, and sanctifies ; learn (now) to what duties they must afterwards apply themselves.

69Having performed the (rite of) initiation the teacher must first instruct the (pupil) in (the rules of) personal purification, of conduct, of the fire-worship, and of the twilight devotions.

65Vag. 1, 36. This is the ceremony also called Godana; Asv. Grihya-sftra I, 18; Paraskara II, 1, 3-7. 66-67. Asv. Grthya-sitra I, 16, 16; Vi. XXVII, 13-14; Vga. I, 13. ‘ The Vedic sacrament,’ i.e. ‘the sacrament performed with sacred texts’ (Nand., Ragh.), or ‘having for its object the study of Vedic texts’ (Medh., Nar.). Hence women must not be initiated. As the parallel passage of Asv. shows, the sacraments preceding the tonsure alone are to be given to them.

68‘ Which indicates their (real) birth, because an uninitiated man is equal to one unborn’ (Medh., Gov.), 69-73. Gaut. I, 46-56; Vi. XXX, 32; Yagi. I, 15, 27. II, 74 INITIATION; STUDENTSHIP. 43

70But (a student) who is about to begin the study (of the Veda), shall receive instruction, after he has sipped water in accordance with the Insti- tutes (of the sacred law), has made the Brahmazgali, (has put on) a clean dress, and has brought his organs under due control.

71At the beginning and at the end of (a lesson in the) Veda he must always clasp both the feet of his teacher, (and) he must study, joining his hands; that is called the Brahm4zgali (joining the palms for the sake of the Veda).

72With crossed hands he must clasp (the feet) of the teacher, and touch the left (foot) with his left (hand), the right (foot) with his right (hand).

73But to him who is about to begin studying, the teacher, always unwearied, must say: Ho, recite! He shall leave off (when the teacher says): Let a stoppage take place!

74Let him always pronounce the syllable Om at the beginning and at the end of (a lesson in) the Veda; (for) unless the syllable Om precede (the lesson) will slip away (from him), and unless it follow it will fade away.

70Laghuvasa, ‘(has put on) a clean dress’ (Medh., Kull.), or ‘a dress which is not gorgeous’ (Gov., Nar., Nand.), i.e. less valuable than the teacher’s (Ragh.). 71-72. Ap. I, 5, 19-23; Baudh. I, 3, 28; Vi. XXVIII, 14-16. 73- Nar. and Nand. read adhyeshyamazas tu gurum, &c. ‘But the pupil, wes to study, shall say to his teacher, Venerable Sir, recite! &c.,’ and this agrees with Gaut. I, 46. Nar. mentions also the reading translated above, which the other commentators give.

74Ap. I,13,6-7; Gaut. I +57; Vi. RAR, 33. Visiryate, translated according to Kull. by ‘ will fade away,’ means according to Medh. ‘ will become useless for practical purposes ;’ according to Gov. and Nar. ‘ will not be properly understood during the lesson.’ Medh. adds that the two terms contain similes, taken from boiling milk, At LAWS OF MANU. IT, 75:

75Seated on (blades of Kusa grass) with their points to the east, purified by Pavitras (blades of Kusa grass), and sanctified by three suppressions of the breath (Prazdyama), he is worthy (to pronounce) the syllable Om.

76Pragapati (the lord of creatures) milked out (as it were) from the three Vedas the sounds A, U, and M, and (the Vyahrvitis) Bhas, Bhuvad, Svat.

77Moreover from the three Vedas Pragdapati, who dwells in the highest heaven (Paramesh/Ain), milked out (as it were) that Avk-verse, sacred to Savitzz (Savitri), which begins with the word tad, one foot from each.

78A Brahmavza, learned in the Veda, who recites during both twilights that syllable and that (verse), preceded by the Vyahvvtis, gains the (whole) merit which (the recitation of) the Vedas confers,

79A twice-born man who (daily) repeats those three one thousand times outside (the village), will be freed after a month even from great guilt, as a snake from its slough.

80The Brahmaza, the Kshatriya, and the Vaisya who neglect (the recitation of) that A7k-verse and the and that one speaks also of the visarama, i.e. the spoiling of boiled milk, 75- Gaut. I, 48-50; Yagi. I, 23. ‘Purified by Pavitras,’ i.e. ‘having touched the seat of the vital airs with blades of Kusa grass’ (Medh., Gov., Nar.); see Gaut. I, 48. Medh. mentions another explanation of Pavitra, adopted by Nand. also, according to which it means ‘ purificatory texts.’ Regarding the term ‘suppression of the breath,’ see Vas. XXV, 13; Vi. LV, 9.

76Vi. LV, 10.

77Vi. LV, 11. The Savitri, i.e. the verse tat savitur varevyam, , Rig-veda II], 62, 10.

78Vi. LV, 12; Baudh. II, 11, 6.

79Vi. LV, 13; Baudh. IV, 1, 29; Vas. XAVI, 4. Bo. Vi. LV, 14. TI, 83. STUDENTSIHIP. 45 timely (performance of the) rites (prescribed for) them, will be blamed among virtuous men.

81Know that the three imperishable Mahavya- hvztis, preceded by the syllable Om, and (followed) by the three-footed Savitri are the portal of the Veda and the gate leading (to union with) Brahman.

82He who daily recites that (verse), untired, during three years, will enter (after death) the high- est Brahman, move as free as air, and assume an ethereal form.

83The monosyllable (Om) is the highest Brah- man, (three) suppressions of the breath are the best (form of) austerity, but nothing surpasses the Savitri; truthfulness is better than silence.

84Allrites ordained in the Veda, burnt oblations and (other) sacrifices, pass away; but know that the syllable (Om) is imperishable, and (it is) Brahman, (and) the Lord of creatures (Pragapati).

85An offering, consisting of muttered prayers, is ten times more efficacious than a sacrifice performed

81Vi. LV, 15. Brahmazo mukham, literally, ‘the mouth of Brahman,’ is probably meant to convey the double sense given in the translation. Both interpretations are given by Medh., Kull., and Ragh., while Gov., Nar., and Nand explain it merely by ‘the beginning or portal of the Veda;’ see also Ap. Tye. Sai Ville wb: SyeeviL LAS. tee

84Vi. LVI, 18. ‘Pass away,’ i.e. ‘as far as their results are con- cerned’ (Medh., Gov., Kull., Nar.), as far as their form and their results are concerned’ (Nand.). Sacrifices procure only the perish- able bliss of heaven, while the constant recitation of the syllable Om secures union with Brahman. According to Medh.,Gov., Kull., and Ragh., Brahman is here a neuter; according to Nair. and Nand., a masculine. The words ‘and (it is) Brahman (and) Pragapati’(Medh., Gov., Nar., Ragh.) are taken by Kull. as ‘since it is Brahman (and) Pragapati,’ by Nand. as ‘just like Brahman, the Lord of creatures.’

85Vi. LVI, 19; Vas. XXVI, 9. The sacred texts meant are, of course, Om, the Vyahvvtis, and the Gayatri. 46 LAWS OF MANU. II, 86. according to the rules (of the Veda); a (prayer) which is inaudible (to others) surpasses it a hundred times, and the mental (recitation of sacred texts) a thousand times.

86The four Pakayagzas and those sacrifices which are enjoined by the rules (of the Veda) are all together not equal in value to a sixteenth part of the sacrifice consisting of muttered prayers.

87But, undoubtedly, a Brahmamza reaches the highest goal by muttering prayers only; (whether) he perform other (rites) or neglect them, he who befriends (all creatures) is declared (to be) a (true) Brahmaza.

88A wise man should strive to restrain his organs which run wild among alluring sensual objects, like a charioteer his horses.

89Those eleven organs which former sages have named, I will properly (and) precisely enumerate in due order, go. (Viz.) the ear, the skin, the eyes, the tongue, and the nose as the fifth, the anus, the organ of gene- ration, hands and feet, and the (organ of) speech, named as the tenth.

86Vi. LVI, 20; Vas. XXVI, 10. ‘The Pakayagvias,’ i.e. ‘the so-called great sacrifices to gods, manes, goblins, and men (III, 70) excluding the Brahmayagiia’ (Medh., Kull., Nar., Nand.). Gov. and Ragh. understand the term as indicating ‘all Smarta and Srauta rites ;’ see also Jolly on Vishnu, loc. cit.

87Vi. LVI, 21; Vas. XXVI,11. Maitrad, ‘one who befriends (all creatures),’ i.e. ‘does not offer animal sacrifices.’ Ragh. proposes also the interpretation ‘he who worships Mitra, the Sun.’ Brah- manah, ‘a (true) Brahmama,’ i.e. ‘one connected with Brahman,’ ‘one who will be absorbed in Brahman’ (Kull.), ‘the best of Brahmamas’ (brahmish/Aah, Ragh.). Medh. and Gov. take the last clause differently, ‘it is declared (in the Veda that) a Brahmana (shall be) a friend (of all creatures).’ TT, 97. STUDENTSHIP. 47

91Five of them, the ear and the rest according to their order, they call organs of sense, and five of them, the anus and the rest, organs of action.

92Know that the internal organ (manas) is the eleventh, which by its quality belongs to both (sets); when that has been subdued, both those sets of five have been conquered.

93Through the attachment of his organs (to sensual pleasure) a man doubtlessly will incur guilt ; but if he keep them under complete control, he will obtain success (in gaining all his aims).

94Desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire (fed) with clarified butter.

95If one man should obtain all those (sensual enjoyments) and another should renounce them all, the renunciation of all pleasure is far better than the attainment of them.

96Those (organs) which are strongly attached to sensual pleasures, cannot so effectually be restrained by abstinence (from enjoyments) as by a constant (pursuit of true) knowledge.

97Neither (the study of) the Vedas, nor libera- g2. ‘ By its quality,’ i.e. by the quality called samkalpa, the power of determining or shaping the impressions of the senses.

93Dosham, ‘ guilt’ (N4r.), is taken by Medh., Gov., and Kull. in the sense of drish/Adrish/am dosham, ‘ misery and guilt ;’ by Ragh. as samsarakhyam, ‘the misery of repeated births.’ ‘Success (in gaining all his aims),’ i.e. ‘the rewards of all good works and rites’ (Medh.), or ‘final liberation’ (Nar., Ragh.), or ‘all the aims of men, final liberation and the rest’ (Gov., Kull.).

96Asevay4, ‘by abstinence from enjoyments’ (Gov., Nar., Nand.), means according to Medh. and Kull. ‘ by avoiding places where enjoyments are to be obtained,’ i.e. ‘by dwelling in the forest’ (Medh.). 48 LAWS OF MANU. IT, 98. lity, nor sacrifices, nor any (self-imposed) restraint, nor austerities, ever procure the attainment (of re- wards) to a man whose heart is contaminated (by sensuality).

98That man may be considered to have (really) subdued his organs, who on hearing and touching and seeing, on tasting and smelling (anything) nei- ther rejoices nor repines. g9. But when one among all the organs slips away (from control), thereby (man’s) wisdom slips away from him, even as the water (flows) through the one (open) foot of a (water-carrier’s) skin.

100If he keeps all the (ten) organs as well as the mind in subjection, he may gain all his aims, without reducing his body by (the practice) of Yoga.

101Let him stand during the morning twilight, muttering the Savitri until the sun appears, but (let him recite it), seated, in the evening until the constel- lations can be seen distinctly.

102He who stands during the morning twilight muttering (the Savitri), removes the guilt contracted during the (previous) night; but he who (recites it),

99‘Wisdom,’ i.e. ‘ power of control over the senses’ (Medh., Gov., Righ.), or ‘knowledge of the truth’ (Kull.). I read with Medh., Gov., Nar., Nand., Ragh., K., and the Bombay edition padat, instead of pauat. The explanation of the simile has been given correctly by Haughton in his note on Sir W. Jones’ translation.

100Nar. and Nand, take yogata/, ‘by the practice of Yoga,’ with the chief clause, and Medh. mentions this construction too.

101Ap. I, 30, 8; Gaut. II, ro-11; Vas. VII, 16; Baudh. II, 7, Vi. XXVIII, 2-3; Yagi. I, 24-25. ,

102Vas. XXVI, 2-3; Baudh. II, 7, 18, 20. Medh. and Gov. point out that only trifling faults can be expiated in this manner, Otherwise the chapter on penances wou'd be uscless. II, 10%. STUDENTSHIP. 49 seated, in the evening, destroys the sin he committed during the day.

103But he who does not (worship) standing in the morning, nor sitting in the evening, shall be excluded, just like a Sidra, from all the duties and rights of an Aryan.

104He who (desires to) perform the ceremony (of the) daily (recitation), may even recite the Savitri near water, retiring into the forest, controlling his organs and concentrating his mind.

105Both when (one studies) the supplementary treatises of the Veda, and when (one recites) the daily portion of the Veda, no regard need be paid to for- bidden days, likewise when (one repeats) the sacred texts required for a burnt oblation.

106There are no forbidden days for the daily recitation, since that is declared to be a Brahma- sattra (an everlasting sacrifice offered to Brahman) ; at that the Veda takes the place of the burnt oblations, and it is meritorious (even), when (natural phenomena, requiring) a cessation of the Veda-study, take the place of the exclamation Vashaé.

107For him who, being pure and controlling his organs, during a year daily recites the Veda according to the rule, that (daily recitation) will ever cause sweet and sour milk, clarified butter and honey to flow.

103Baudh. II, 17, 15.

104Baudh. II,11,6. ‘Even,’ i.e. ‘if he is unable to recite other Vedic texts.’ 105-106. Ap. I, 12, 1-g; Vas. XIII, 7. The last clause of verse 106 finds its explanation by the passage from the Satapatha-br4h- mana, quoted by Ap. I, 12, 3. AnadhydyaA (‘not studying ’) means ‘a cause for the interruption of the study, such as thunder or a violent wind, which takes the place of the exclamation Vashas’

107Vi. XXX, 34-38; Yagnh. I, 41-46. Nar. and Nand. explain the four terms ‘sweet and sour milk, clarified butter and (25) E 50 LAWS OF MANU. II, 108.

108Let an Aryan who has been initiated, (daily) offer fuel in the sacred fire, beg food, sleep on the ground and do what is beneficial to his teacher, until (he performs the ceremony of) Sam4vartana (on re- turning home).

109According to the sacred law the (following) ten (persons, viz.) the teacher’s son, one who desires to do service, one who imparts knowledge, one who is intent on fulfilling the law, one who is pure, a per- son connected by marriage or friendship, one who possesses (mental) ability, one who makes presents of money, one who is honest, and a relative, may be instructed (in the Veda).

110Unless one be asked, one must not explain (anything) to anybody, nor (must one answer) a per- son who asks improperly; let a wise man, though he knows (the answer), behave among men as (if he were) an idiot.

111Of the two persons, him who illegally explains (anything), and him who illegally asks (a question), one (or both) will die or incur (the other’s) enmity. honey,’ as symbolical of the four objects of human existence, merit, wealth, pleasure, and liberation. Medh. quotes this interpretation as the opinion of ‘ others.’

108Ap. I, 4,16, 23, 25, 28, 32; Gaut. II, 8, 30, 35; Vas. VII, 9, 15; Vi. XXVIII, 4, 7,9, 12; Baudh. I, 3, 16, 4, 4-8; Yaga. I,

25Regarding the Sam4vartana, see below, III, 3-4.

109Y4gn. I, 28. Dharmata, ‘according to the sacred law’ (Kull., Nand.), means according to Medh., Gov., and Nar. ‘for the sake of spiritual merit.’

110Ap. I, 32, 22-24; Vas. II, 12; Baudh.I, 4, 2; Vi. XXIX, 7. Gadah, ‘an idiot,’ means according to Medh. and Kull. ‘dumb.’

111Vi. XXIX, 7. The person who will die is in either case the offender. If both offend, both will die. Vidvesham vadhi- gakkhati, ‘will incur (the other’s) enmity,’ means according to Medh. and Gov. ‘will incur odium among men;’ according to Ragh. ‘ will lose the reward,’ II, 119. STUDENTSHIP. 51

112Where merit and wealth are not (obtained by teaching) nor (at least) due obedience, in such (soil) sacred knowledge must not be sown, just as good seed (must) not (be thrown) on barren land.

113Even in times of dire distress a teacher of the Veda should rather die with his knowledge than sow it in barren soil.

114Sacred Learning approached a Brahmawa and said to him: ‘I am thy treasure, preserve me, deliver me not to a scorner; so (preserved) I shall become supremely strong.’

115‘But deliver me, as to the keeper of thy treasure, to a Brahmaza whom thou shalt know to be pure, of subdued senses, chaste and attentive.’

116But he who acquires without permission the Veda from one who recites it, incurs the guilt of stealing the Veda, and shall sink into hell.

117(A student) shall first reverentially salute that (teacher) from whom he receives (knowledge), referring to worldly affairs, to the Veda, or to the Brahman.

118A Brahmaza who completely governs him- self, though he know the Savitri only, is better than he who knows the three Vedas, (but) does not con- trol himself, eats all (sorts of) food, and sells all (sorts of goods).

119One must not sit down on a couch or seat

112Baudh. I, 4,1; Vi. XXIX, 8.

113This verse shows, as Medh. and Gov. point out, that under ordinary circumstances a learned man must teach what he knows. 114-115. Vas. II, 8-10; Vi. XXIX, 9-10; Nirukta II, 4. 116, Vi. XXX, 41-42.

117Ap. I, 14, 7-9; Gaut. VI, 1-3, 5; Vas. XIII, 41-43; Baudh. I, 8 5-28 ; Vi. XXXII, 1-4. This rule refers to any casual meeting. 11g. Ap. 1, 8; ¥1,294; 17 7°Gaut) 1731) ve" E’ 2 52 LAWS OF MANU. IT, 120. which a superior occupies; and he who occupies a couch or seat shall rise to meet a (superior), and (afterwards) salute him.

120For the vital airs of a young man mount upwards to leave his body when an elder ap- proaches; but by rising to meet him and saluting he recovers them.

121He who habitually salutes and constantly pays reverence to the aged obtains an increase of four (things), (viz.) length of life, knowledge, fame, (and) strength.

122After the (word of) salutation, a Brahmaza who greets an elder must pronounce his name, say- ing, ‘lam N. Nw’

123To those (persons) who, when a name is pronounced, do not understand (the meaning of) the salutation, a wise man should say, ‘Itis 1;’ and (he should address) in the same manner all women.

124In saluting he should pronounce after his name the word bho/; for the sages have declared that the nature of bhod is the same as that of (all proper) names.

125A Brahmava should thus be saluted in re- turn, ‘May'st thou be long-lived, O gentle one!’

121Ap. I. 5, 13; Baudh. I, 3, 26. Instead of vidya or pragha, ‘knowledge,’ Medh. reads dharma/, ‘ spiritual merit,’ and the same reading is given sec. man. in the text of-Gov.

122Ap.I, 5,12; Gaut. VI, 5; Vas. XIII, 45; Baudh. I, 3, 27; Vi. XXVIII, 17; Yagh. I, 26. ‘After the word of salutation,’ i. e. after the word abhivadaye, ‘I salute’ (Gov., Kull., Nar., Nand.).

123Vas. XIII, 46. I.e. to those who either are unacquainted with grammar or with the Dharmasistra (Medh.). Nand. places this verse after verse 126,

124Vi. XXVIII, 17.

125Ap. I, 5,18; Vas. XIII, 46. The translation of the second half of the verse is based on the reading ‘ pdrvaksharapluta/,’ which IT, 128. STUDENTS), 53 and the vowel ‘a’ must be added at the end of the name (of the person addressed), the syllable preceding it being drawn out to the length of three moras.

126A Brahmaza who does not know the form of returning a salutation, must not be saluted by a learned man; as a Sidra, even so is he.

127Let him ask a Brahmava, on meeting him, after (his health, with the word) kusala, a Kshatriya (with the word) andmaya, a Vaisya (with the word) kshema, and a Sidra (with the word) androvya.

128He who has been initiated (to perform a Srauta sacrifice) must not be addressed by his name, even though he be a younger man; he who knows Nand. gives, and Nar. mentions as adopted by ‘some.’ It follows the interpretation of these two commentators which agrees in sub- stance with the rule of Vasish/a. Vhe meaning is that Devadatta is to be pronounced ‘ Devadattiza,’ Harabhiite, ‘ Harabhata3va,’ &c. Medh. and Kull. take the passage as follows: ‘and the vowel (i.e.) “a” (and so forth) at the end of the name, (or in case the word ends in a consonant) that of the preceding syllable, must be drawn out the length of the three moras.’ According to this in- terpretation, which requires the reading ‘ parvaksharaf_ plutat,’ Manu’s rule agrees with Ap. and Panini VIII, 2, 83. The obvious objection is that Medh, and Kull. are forced to take akara, ‘the vowel a,’ in the sense of ‘a vowel such as a,’ and to understand with parviksharad the word svaraf, which does not occur in the verse, Gov.and Ragh. go far off the mark. Most commentators think that the word viprad, ‘a Brahmawa,’ is meant to include other Aryans also; but see Ap bh tar ds.

126It follows from this verse that Sidras must never be grected in the manner prescribed in the preceding rule. Whee Ap. I, 24, 26-29. The rule refers to friends or relatives meeting, not to every one who returns a salute (Gov.).

128Gaut. VI, 19. The rule refers to the time between the performance of the Dikshamiyesh/i or initiatory ceremony and the final bath on completion of the sacrifice (Medh., Kull.). Besides bho’ and bhavat, the titles dikshita or yagamana are to be used. 54 LAWS OF MANU. IT, 129. the sacred law must use in speaking to such (a man the particle) bho# and (the pronoun) bhavat (your worship).

129But to a female who is the wife of another man, and not a blood-relation, he must say, ‘ Lady’ (bhavati) or ‘ Beloved sister!’

130To his maternal and paternal uncles, fathers- in-law, officiating priests, (and other) venerable per- sons, he must say, ‘I am N. N.,’ and rise (to meet them), even though they be younger (than himself).

131A maternal aunt, the wife of a maternal uncle, a mother-in-law, and a paternal aunt must be honoured like the wife of one’s teacher; they are equal to the wife of one’s teacher.

132(The feet of the) wife of one’s brother, if she be of the same caste (varva), must be clasped every day; but (the feet of) wives of (other) paternal and maternal relatives need only be embraced on one’s return from a journey.

133Towards a sister of one’s father and of one’s mother, and towards one’s own elder sister, one must behave as towards one's mother ; (but) the mother is more venerable than they.

134Fellow-citizens are called friends (and equals though one be) ten years (older than the other), men

129Vi. XXXII, 7.

130Ap. I) 14, 11; Gaut. VI, of Vas. XIII, 41; Baudh. I, 4, 45; Vi. XXXII, 4. Gurfin, ‘(other) venerable persons, i.e. those venerable on account of their learning and austerities’ (Kull., Ragh.), or ‘his betters, because they are richer and so forth, e.g. the son of a sister’ (Medh.), or ‘the husband of a maternal aunt and so forth, but not those more learned than himself’ (Gov.), or ‘the teacher and the rest’ (Nand.), or the ‘ sub-teachers’ (upadhydya, Nar.). 131-132. Gaut. VI, 9; Ap. I, 14; Vi. XXXII, 2-3.

134Ap. I, 14, 13; Gaut. VI, 14-17. Those who are ‘friends’ II, 139. STUDENTSHIP. 55 practising (the same) fine art (though one be) five years (older than the other), Srotriyas (though) three years (intervene between their ages), but blood-relations only (if the) difference of age be very small.

135Know that a Brahmaza of ten years and Kshatriya of a hundred years stand to each other in the relation of father and son; but between those two the Brahmaza is the father.

136Wealth, kindred, age, (the due performance of) rites, and, fifthly, sacred learning are titles to respect; but each later-named (cause) is more weighty (than the preceding ones).

137Whatever man of the three (highest) castes possesses most of those five, both in number and degree, that man is worthy of honour among them ; and (so is) also a Sadra who has entered the tenth (decade of his life).

138Way must be made for a man in a carriage, for one who is above ninety years old, for one dis- eased, for the carrier of a burden, for a woman, for a Snataka, for the king, and for a bridegroom.

139Among all those, if they meet (at one time), a Snataka and the king must be (most) honoured ; and equals may address each other with the words bhod, bhavat, or vayasya, ‘friend.’ The explanation of the verse, which is sub- stantially the same in all the commentaries, is based on Gaut.’s passage, while Haradatta’s interpretation of Ap. somewhat differs. 135: Ap. L, 4.35 pV 1 eete eed Zs

136Gaut. VI, 20; Vas. XIII, 56-57; Vi. XXXII, 16; Y4gn. I, 116.

137Gaut. VI, 10; Yagv. I, 116. 138-139. Ap. II, 11, 5~7; Gaut. VI, 24-25; Vas. XIII, 58-60; Baudh. II, 6, 30; Vi. LXIII, 51; Yagn. I, 117. For the explana- tion of the term Sn&taka, see below, IV, 31. 56 LAWs OF MANU. IT, 140. and if the king and a Snataka (meet), the latter receives respect from the king.

140They call that Brahmavza who initiates a pupil and teaches him the Veda together with the Kalpa and the Rahasyas, the teacher (a#arya, of the latter).

141But he who for his livelihood teaches a portion only of the Veda, or also the Angas of the Veda, is called the sub-teacher (upadhydaya).

142That Brahmawza, who performs in accord- ance with the rules (of the Veda) the rites, the Garbhadhana (conception-rite), and so forth, and gives food (to the child), is called the Guru (the venerable one).

143He who, being (duly) chosen (for the pur- pose), performs the Agnyadheya, the Pakayagiias, (and) the (Srauta) sacrifices, such as the Agnish- toma (for another man), is called (his) officiating priest.

144That (man) who truthfully fills both his ears with the Veda, (the pupil) shall consider as his father and mother; he must never offend him.

145The teacher (afarya) is ten times more 140-141. Ap. I, 1,13; Gaut. I, 9-10; Vas. III, 21-23; Vi. XXIX, 1-2; Yagn. I, 34-35. Kalpa, i.e. the Sfitras referring to sacrifices. Rahasyas, lit. ‘the secret portions,’ i.e. the Upanishads and their explanation (Medh., Gov., Kull., Nand., Ragh.), or ‘the extremely secret explanation of the Veda and Angas, not the Upanishads, hecause they are included in the term Veda’ (NAr).

142Yagi. I, 34. The person meant is the natural father.

143Vi. XXIX, 3; Sagi. I, 35.

144Ap. I, 1, 14; Vas. II, 10; Vi. XXX, 47. ‘Truthfully,’ ie. in such a manner that there is no mistake in the pronunciation or in the text of the Veda.

145Vas. XIII, 48; Yagi. I, 35. The commentators try to reconcile the meaning of this verse and the next following one by II, 130. STUDENTSIIP, 57 venerable than a sub-teacher (upadhyaya), the father a hundred times more than the teacher, but the mother a thousand times more than the father.

146Of him who gives natural birth and him who gives (the knowledge of) the Veda, the giver of the Veda is the more venerable father; for the birth for the sake of the Veda (ensures) eternal (rewards) both in this (life) and after death.

147Let him consider that (he received) a (mere animal) existence, when his parents begat him through mutual affection, and when he was born from the womb (of his mother).

148But that birth which a teacher acquainted with the whole Veda, in accordance with the law, procures for him through the Savitri, is real, exempt from age and death.

149(The pupil) must know that that man also who benefits him by (instruction in) the Veda, be it little or much, is called in these (Institutes) his Guru, in consequence of that benefit (conferred by instruction in) the Veda.

150That Brahmava who is the giver of the birth assuming, either that the term dddrya refers in this case to one who merely performs the rite of initiation and teaches the Gayatri only (Medh., Kull.), or that the word ‘father’ denotes a father who initiates his own child and teaches it the Veda (Gov., Nar.). But it is more probable that two conflicting opinions are here placed side by side, because both are based on an ancient tradition; see Gaut. II, 50-51. 146-148. Ap. Ifa rt 7e-Gants £82. Vas, Tank vi; 44-45. Nar. and Nand. read utpddakabrahmapitro#, ‘of the two fathers, i.e. him who procreates the body and him wha (gives the birth) for the Veda.’

149Iha, lit. ‘here,’ i.e. in these Institutes (Kull.), or ‘in the chapter on saluting’ (Gov.). But it may also mean ‘in this world.’ 58 LAWS OF MANU. TI, 151. for the sake of the Veda and the teacher of the prescribed duties becomes by law the father of an aged man, even though he himself be a child.

151Young Kavi, the son of Angiras, taught his (relatives who were old enough to be) fathers, and, as he excelled them in (sacred) knowledge, he called them ‘ Little sons.’

152They, moved with resentment, asked the gods concerning that matter, and the gods, having assembled, answered, ‘ The child has addressed you properly.’

153‘For (a man) destitute of (sacred) know- ledge is indeed a child, and he who teaches him the Veda is his father; for (the sages) have always said “child” to an ignorant man, and “father” to a teacher of the Veda.’

154Neither through years, nor through white (hairs), nor through wealth, nor through (powerful) kinsmen (comes greatness). The sages have made this law, ‘He who has learnt the Veda together with the Angas (Anfi#4na) is (considered) great by us.’

155The seniority of Brahmazas is from (sacred) knowledge, that of Kshatriyas from valour, that of Vaisyas from wealth in grain (and other goods), but that of Sidras alone from age.

151Baudh. I, 3, 42. Sisu, ‘young,’ seems to be a name or nick- name in Baudh.’s passage. Parigrzhya, ‘as he excelled them’ (Nand.), means according to Medh., Gov., Kull., Nar., and Ragh. ‘as on account of his learning he had received them (as his) pupils.’ Pitrfn, lit. ‘fathers,’ means according to N4r. ‘the manes, i.e. the Agnishvattas and the rest.’

154Anffanah, ‘who has learnt the Veda and the Angas’ (Kull., Nar., Nand., Ragh.), means according to Medh. and Gov. ‘who teaches the Veda and the Angas.’

155Vi. XXXII, 18, II, 161. STUDENTSHIP. 59

156A manis not therefore (considered) venerable because his head is gray; him who, though young, has learned the Veda, the gods consider to be venerable.

157As an elephant made of wood, as an antelope made of leather, such is an unlearned Brahmazma ; those three have nothing but the names (of their kind).

158As a eunuch is unproductive with women, as a cow with a cow is unprolific, and as a gift made to an ignorant man yields no reward, even so is a Brahmavza useless, who (does) not (know) the Azéas.

159Created beings must be instructed in (what concerns) their welfare without giving them pain, and sweet and gentle speech must be used by (a teacher) who desires (to abide by) the sacred law.

160He, forsooth, whose speech and thoughts are pure and ever perfectly guarded, gains the whole reward which is conferred by the Vedanta.

161Let him not, even though in pain, (speak words) cutting (others) to the quick; let him not injure others in thought or deed; let him not utter speeches which make (others) afraid of him, since that will prevent him from gaining heaven. for vriddho, ‘ venerable.’

157Vas. III, 11; Baudh, I, 1, 10.

158Rrkas, i.e. the Veda (Gov., Nar.).

159Ap. I, 8, 25-30; Gaut. II, 42. This and the following verses refer in the first instance to the behaviour of the teacher towards his pupils ; see also below, VIII, 299-300.

160The Vedanta are the Upanishads, and the reward meant is ‘final liberation’ (Gov., Kull., Nar., Nand., Ragh.). Medh., however, prefers to take Vedanta in the sense of ‘the maxims or teaching of the Veda,’ and thinks that the reward includes all rewards for Vedic rites. 60 LAWS OF MANU. II, 162.

162A Brahmavzva should always fear homage as if it were poison; and constantly desire (to suffer) scorn as (he would long for) nectar.

163For he who is scorned (nevertheless may) sleep with an easy mind, awake with an easy mind, and with an easy mind walk here among men; but the scorner utterly perishes.

164A twice-born man who has been sanctified by the (employment of) the means, (described above) in due order, shall gradually and cumulatively per- form the various austerities prescribed for (those who) study the Veda.

165An Aryan must study the whole Veda to- gether with the Rahasyas, performing at the same time various kinds of austerities and the/vaws pre- scribed by the rules (of the Veda).

166Let a Brahmaza who desires to perform austerities, constantly repeat the Veda; for the study

162This verse contains an advice to the pupil who must go begging (Medh.).

164‘The means (described above),’ i.e. ‘the various sacra- ments.’ Vedadhigamikam tapad, ‘the (various) austerities (pre- scribed) for (those who study) the Veda,’ means according to Nar. and Nand, ‘the austerities, consisting in the study of the Veda ;’ see also Ap. I, 12, 1-2.

165‘The whole Veda, i.e. ‘the Veda with the Angas’ (Medh.. ‘others, Nar.), or fone entire Sakha consisting of the Mantras and the Bralhmaza’ (Medh., Gov., Kull.). ‘ Rahasyas,’ i.e. ‘the Upa- nishads’ (Mcedh., Gov., Kull., Nand.), or ‘the secret explanation of the Veda’ (Nir.). ‘Various kinds of austerities,’ i.e. ‘fasting, WKrikkhras, &c. (Medh., Nar., Nand.), or ‘the restrictive rules applicable to students’ (Medh., ‘ others,’ Gov., Kull.), or ‘ particular observances, such as feeding a horse while one reads the Asvamedhia texts’ (Ragh.). ‘The vows,’ i.c. the Mahandmnivrata, &c.; see Sankhayana Grshya-sfitra I, 11-13.

166Ap. 1, 12, 1-2; Yagi. I, 40. IT, 172. STUDENTSIIIP. 61 of the Veda is declared (to be) in this world the highest austerity for a Brahmawza.

167Verily, that twice-born man performs the highest austerity up to the extremities of his nails, who, though wearing a garland, daily recites the Veda in private to the utmost of his ability.

168A twice-born man who, not having studied the Veda, applies himself to other (and worldly study), soon falls, even while living, to the condition of a Sfidra and his descendants (after him).

169According to the injunction of the revealed texts the first birth of an Aryan is from (his natural) mother, the second (happens) on the tying of the girdle of Muziga grass, and the third on the initiation to (the performance of) a (Srauta) sacrifice.

170Among those (three) the birth which is sym. bolised by the investiture with the girdle of Muziga grass, is his birth for the sake of the Veda; they declare that in that (birth) the Savitri (verse) is his mother and the teacher his father. 171, They call the teacher (the pupil’s) father because he gives the Veda; for nobody can perform a (sacred) rite before the investiture with the girdle of Muziga grass.

172(He who has not been initiated) should not pronounce (any) Vedic text excepting (those required for) the performance of funeral rites, since he is on a level with a Sidra before his birth from the Veda.

167Satapatha-brahmama XI, 5, 7, 4. 168, Vas. III, 2; Vi. XXVIII, 36. 169=170.. Vi. XXVITI,.37=38: Vas. JL, 3: .Yaen. L,..30,: Aitareya-brahmamva I, 1; Max Miiller, Hist. Anc. Sansk. Lit., P- 390 seq. 171-172. Ap. II,15, 19; Gaut. I,10; II, 4-5; Vas. II, 4, 6-7; Baudh. I, 3, 6; Vi. XXVIII, 40. 62 LAWS OF MANU. II, 173.

173The (student) who has been initiated must be instructed in the performance of the vows, and eradually learn the Veda, observing the prescribed rules.

174Whatever dress of skin, sacred thread, girdle, staff, and lower garment are prescribed for a (student at the initiation), the like (must again be used) at the (performance of the) vows.

175But a student who resides with his teacher must observe the following restrictive rules, duly controlling all his organs, in order to increase his spiritual merit.

176Every day, having bathed, and being purified, he must offer libations of water to the gods, sayes and manes, worship (the images of) the vods, and place fue! on (the sacred fire).

177Let him abstain from honey, meat, perfumes, garlands, substances (used for) flavouring (food), women, all substances turned acid, and from doing injury to living creatures,

178From anointing (his body), applying colly 173-174. Vi. XXVII, 28. ‘The vows,’ ie. ‘the observances and the restrictive rules, such as offering fuel, the prohibition of sleeping in the day-time’ (Kull., Nar.), or ‘the Veda-vows, the Godina, &c.’ (Medh., Gov., Ragh.), or ‘penances, such as the Pragapatya’ (Nand and Nar.). In the second verse Kuli. also adopts the explanation of Medh. and Gov. 176-182. Ap. I, 2, 17, 23-30; 3, 11-25; 4, 13-23; Gaut. II, 8-yg, 12-17; Vas. VII, 15, 17; Baudh. I, 3, 19-20, 23-243 Vi. AXVIIT, 4-5, 11, 48-51; Yaga. I, 25, 33.

177Rasain, ‘substances (used for) flavouring.’ i.e. ‘molasses and the like’ (Gov., Kull., Nar.), ‘clarified butter, oil, and the like’ (Nand.). Nar. adds that others interpret rasin to mean_ the poetical rasas or sentiments. Medh. mentions the same ex planation and two more: (1) spices; (2) juicy fruits and canes like sugar-cane. II, 184. STUDENTSHIP. 63 rium to his eyes, from the use of shoes and of an umbrella (or parasol), from (sensual) desire, anger, covetousness, dancing, singing, and playing (musical instruments),

179From gambling, idle disputes, backbiting, and lying, from looking at and touching women, and from hurting others.

180Let him always sleep alone, let him never waste his manhood; for he who voluntarily wastes his manhood, breaks his vow.

181A twice-born student, who has involuntarily wasted his manly strength during sleep, must bathe, worship the sun, and afterwards thrice mutter the Azk-verse (which begins), ‘Again let my strength return to me.’

182Let him fetch a pot full of water, flowers, cowdung, earth, and Kusa grass, as much as may be required (by his teacher), and daily go to beg food.

183A student, being pure, shall daily bring food from the houses of men who are not deficient in (the knowledge of) the Veda and in (performing) sacrifices, and who are famous for (following their lawful) occupations.

184Let him not beg from the relatives of his teacher, nor from his own or his mother’s blood- relations; but if there are no houses belonging to

179Ganavada, ‘idle disputes’ (Medh., Gov., Kull., Ragh.), or ‘ gossiping’ (Medh., Nar.).

180Vi. XXVIII, 48. Regarding the consequences of com- mitting such an offence, see below, XI, 119-124.

181Vi. XXVIII, 51. The verse occurs Taitt. Ar. I, 30.

182Nand. reads udakumbhan, ‘ pots filled with water.’ 683), Baudh.wl) -aAr8s Vie. vl oe Ap. Loz. 24.0. aut. II, 35.

184Gaut. II, 37-38. 64 LAWS OF MANU, IT, 185. strangers, let him go to one of those named above, taking the last-named first ;

185Or, if there are no (virtuous men of the kind) mentioned above, he may go to each (house in the) village, being pure and remaining silent; but let him avoid Abhisastas (those accused of mortal sin).

186Having brought sacred fuel from a distance, let him place it anywhere but on the ground, and let him, unwearied, make with it burnt oblations to the sacred fire, both evening and morning.

187He who, without being sick, neglects during seven (successive) days to go out begging, and to offer fuel in the sacred fire, shall perform the penance of an Avakirzin (one who has broken his vow).

188He who performs the vow (of studentship) shall constantly subsist on alms, (but) not eat the food of one (person only); the subsistence of a student on begged food is declared to be equal (in merit) to fasting.

189At his pleasure he may eat, when invited, the food of one man at (a rite) in honour of the

186‘From a distance,’ i.e. ‘from a lonely place in the forest not defiled by any impurities.” Vihdyasi, ‘anywhere but on the ground,’ means lit. ‘in the air,’ and is explained variously by ‘on the roof of the house’ (Medh., Gov., Kull.), ‘on a platform and the like’ (Nar.), ‘in the open air’ (Nand.), ‘in any pure place except on the ground’ (Ragh.). The purpose is, as most com- mentators think, to preserve the wood from defilement. But, according to ‘others,’ quoted by Medh., with whom Nand. seems to agree, the object is to let it become dry in the open air.

187Vi. NXVIII, 52; Yagwh. Il, 281. The penance for an Avakirzin is mentioned below, XI, 119-120.

188Yagi. I, 32.

189Yagi. 1, 32. ‘Observing the conditions of his vow,’ i.e. ‘avoiding honey, meat, and the like.” Ayshivat, ‘like a hermit’ (Medh., Gov., Nar, Nand.), or ‘like an ascetic’ (yati, Kull.). IT, 194. STUDENTSHIP. 65 gods, observing (however the conditions of) his vow, or at a (funeral meal) in honour of the manes, be- having (however) like a hermit.

190This duty is prescribed by the wise for a Brahmaza only; but no such duty is ordained for a Kshatriya and a Vaisya. 19t. Both when ordered by his teacher, and with- out a (special) command, (a student) shall always exert himself in studying (the Veda), and in doing what is serviceable to his teacher.

192Controlling his body, his speech, his organs (of sense), and his mind, let him stand with joined hands, looking at the face of his teacher.

193Let him always keep his right arm uncovered, behave decently and keep his body well covered, and when he is addressed (with the words), ‘Be seated, he shall sit down, facing his teacher.

194In the presence of his teacher let him always eat less, wear a less valuable dress and ornaments the student is to eat at a funeral dinner a little wild-growing rice and other food fit for a hermit (munyanna), while Medh. and Kull. think that the two phrases prohibit the eating of forbidden food only.

190‘ This duty’ refers to the permission given in verse 189. According to Nar. ‘others,’ however, thought that this verse annulled the rule given in verse 188.

191Ap. I, 5, 27, 4, 23; Gaut.I, 54; II, 29-30; Vi. XXVIII, 6-7; Yaga. I, 27.

193Ap. I, 6, 18-20. I read, with Medh., Kull., and Ragib., susamvritah, and translate it according to the latter two, ‘keep his body well covered.’ Medh. explains it, ‘ well guarding himself (in his speech).’ Ndr. and K. read like the editions, susamyatah, and Nand. samahitaf, ‘concentrating his mind.’ Gov. seems to have had the same reading as Nar.

194Ap. Lsttya22, 225 sauGaul,. I,e2ny Bawdhs ose. 25 aN, XXVIII, 13. F 66 LAWS OF MANU. IT, 195. (than the former), and let him rise earlier (from his bed), and go to rest later.

195Let him not answer or converse with (his teacher), reclining on a bed, nor sitting, nor eating, nor standing, nor with an averted face.

196Let him do (that), standing up, if (his teacher) is seated, advancing towards him when he stands, going to meet him if he advances, and running after him when he runs;

197Going (round) to face (the teacher), if his face is averted, approaching him if he stands at a distance, but bending towards him if he lies on a bed, and if he stands in a lower place.

198When his teacher is nigh, let his bed or seat be low; but within sight of his teacher he shall not sit carelessly at ease,

199Let him not pronounce the mere name of his teacher (without adding an honorific title) behind his back even, and let him not mimic his gait, speech, and deportment.

200Wherever (people) justly censure or falsely defame his teacher, there he must cover his ears or depart thence to another place.

201By censuring (his teacher), though justly, he 195-197. Ap. I, 6, 5-9; Gaut. II, 25-28; Vas. VII, 12; Baudh. I, 3, 38; Vi. XXVIII, 18-22.

197Nidese tish/hatah, ‘if he stands in a lower place’ (Nar., Nand.), means according to Medh., Gov., Kull., and Ragh. ‘if he stands close.’

198Ap. I, 2, 21,6,12-17; Gaut. II, 14-15, 21; Vi. XXVIII, 12, 23.

199Gaut. II, 23; Vi. XXVIII, 24-25. The epithets to be added to the teacher’s name are upadhydya, bha//a (Medh.), a4arya (Kull.), or Aarava and the like (Nir.).

200Vi. XXVIII, 26. 201, Paribhokta, ‘he who lives on his teacher’s substance,’ means II, 206. STUDENTSHIP. 67 will become (in his next birth) an ass, by ‘alsely defaming him, a dog; he who lives on his teacher's substance, will become a worm, and he who is envious (of his merit), a (larger) insect.

202He must not serve the (teacher by the inte: vention of another) while he himself stands aloof, nor when he (himself) is angry, nor when a woman is near; if he is seated in a carriage or on a (raised) seat, he must descend and afterwards salute his (teacher).

203Let him not sit with his teacher, to the leeward or to the windward (of him); nor let him say anything which his teacher cannot hear.

204He may sit with his teacher in a carriage drawn by oxen, horses, or camels, on a terrace, on a bed of grass or leaves, on a mat, ona rock, on a wooden bench, or in a boat.

205If his teacher's teacher is near, let him be- have (towards him) as towards his own teacher; but let him, unless he has received permission from his teacher, not salute venerable persons of his own (family).

206This is likewise (ordained as) his constant behaviour towards (other) instructors in science, towards his relatives (to whom honour is due), according to Nir. and Nand. ‘he who eats without the teacher’s permission the best food, obtained by begging.’ The latter ex- planation is supported by the meaning cf the preposition ‘pari’ in parivetta and paryadhata.

202‘Nor when a woman is near,’ i.e. ‘if the teacher is in the company of his wife.’

203Ap. BO; LB

204Ap. I, 7, 7, 12-13; Vi. XXVIII, 27-28. 205, Ap. I, 7, 29-30, 8, 19-20; Vi. XXVIII, 29-30.

206Ap. LE 8-28) F 2 68 LAWS OF MANU. IT, 207. towards all who may restrain him from sin, or may give him salutary advice.

207Towards his betters let him always behave as towards his teacher, likewise towards sons of his teacher, born by wives of equal caste, and towards the teacher's relatives both on the side of the father and of the mother.

208The son of the teacher who imparts in- struction (in his father’s stead), whether younger or of equal age, or a student of (the science of) sacrifices (or of other Angas), deserves the same honour as the teacher.

209(A student) must not shampoo the limbs of his teacher's son, nor assist him in bathing, nor eat the fragments of his food, nor wash his feet.

210The wives of the teacher, who belong to the same caste, must be treated as respectfully as

207Ap. I, 7, 29-30; Baudh. I, 3, 44. Arveshu, ‘born by wives of the same class,’ i.e. of the Brahmaza caste (Medh., Kull., Gov.), means according to Nar. and Nand. ‘who are virtuous.’ It is, however, probable that it has its literal meaning, ‘ who are Aryans, i.e. born by wives of the first three castes.’ Medh. prefers another reading, guruputre tathafirye, ‘towards the teacher’s son who (takes the place of his father as) teacher.’ Ragh. gives the same reading.

208Ap. I, 7, 30; Vi. XXVIII, 31. The translation, given above, follows Medh., Gov., and Nar. Nand. differs only slightly, ‘The son of the teacher who imparts instruction (while his father is engaged) in a sacrifice (or the like), whether younger or of the same age, or a student, deserves, &c.’ Kull. and Ragh. con- strue quite differently, ‘The son of the teacher, whether younger or of equal age, or a student, if he (be able to) teach the Veda, deserves the same honour as the teacher, when (he is present) at the performance of a sacrifice.’ 209-212. Ap. I, 7, 27; Gaut. II, 31-34; Baudh. I, 3, 33-37; Vi. XXVIII, 32-33 ; XXXII, 2, 5-7. IT, 219. STU DENTSIIP. 69 the teacher; but those who belong to a different caste, must be honoured by rising and salutation.

211Let him not perform for a wife of his teacher (the offices of) anointing her, assisting her in the bath, shampooing her limbs, or arranging her hair.

212(A pupil) who is full twenty years old, and knows what is becoming and unbecoming, shall not salute a young wife of his teacher (by clasping) her feet.

213It is the nature of women to seduce men in this (world); for that reason the wise are never unguarded in (the company of) females.

214For women are able to lead astray in (this) world not only a fool, but even a learned man, and (to make) him a slave of desire and anver.

215One should not sit in a lonely place with one’s mother, sister, or daughter ; for the senses are powerful, and master even a learned man.

216But at his pleasure a young student may prostrate himself on the ground before the young wife of a teacher, in accordance with the rule, and say, ‘I, N. N., (worship thee, O lady).’

217On returning from a journey he must clasp the feet of his teacher’s wife and daily salute her (in the manner just mentioned), remembering the duty of the virtuous.

218As the man who digs with a spade (into the ground) obtains water, even so an obedient (pupil) obtains the knowledge which lies (hidden) in his teacher. aro. BD (student) may either shave his head, or 216-217. Vi. XXXII, 13-15.

219Gaut. I, 27; Vas. VII,11; Vi. XXVIII, 41; Ap. I, 30, 8; Gaut. II, 10. Instead of ‘while (he sleeps) in the village’ (Medh. 70 LAWS OF MANU. TI, 220. wear his hair in braids, or braid one lock on the crown of his head; the sun must never set or rise while he (lies as!eep) in the village.

220If the sun should rise or set while he is sleeping, be it (that he offended) intentionally or unintentionally, he shall fast during the (next) day, muttering (the Savitri).

221For he who lies (sleeping), while the sun sets or rises, and does not perform (that) penance, is tainted by great guilt.

222Purified by sipping water, he shall daily worship during both twilights with a concentrated mind in a pure place, muttering the prescribed text according to the rule.

223If a woman or a man of low caste perform anything (leading to) happiness, let him diligently practise it, as well as (any other permitted act) in which his heart finds pleasure.

224(Some declare that) the chief good consists in (the acquisition of) spiritual merit and wealth, (others place it) in (the gratification of) desire and (the acquisition of) wealth, (others) in (the acqui- ‘others,’ Kull., Ragh.). Medh., Gov., Nar., and Nand. give ‘ while (he stays) in the village.” The former explanation is, however, more probable on account of the following verse.

220Ap. II, 12, 13-14; Gaut. XXIII, 21; Vas. XX, 4; Baudh. II, 7,16; Vi. XXVIII, 53. The translation of the last words follows Gov. and Kull., while Medh., Nar., and Ragh. state that the penance shall be performed during ‘the (next) day (or night),’ and that he who neglects the evening prayer, shall fast in the evening and repeat the Gayatri during the night. The parallel passages show that a difference. of opinion existed with respect to the performance of this penance.

221Vas. 5 6; Ap. i, 43, 22.

222Ap. I, 30, 8; Gaut. IT, 11 ; Baudh. II, 7; Vi. XXVIII, 2.

223Ap. I], 29, 11. TJ, 231. STUDENTSHIP. 71 sition of) spiritual merit alone, and (others say that the acquisition of) wealth alone is the chief good here (below); but the (correct) decision is that it consists of the aggregate of (those) three.

225The teacher, the father, the mother, and an elder brother must not be treated with disrespect, especially by a Brahmava, though one be grievously offended (by them).

226The teacher is the image of Brahman, the father the image of Pragdpati (the lord of created beings), the mother the image of the earth, and an (elder) full brother the image of oneself.

227That trouble (and pain) which the parents undergo on the birth of (their) children, cannot be compensated even in a hundred years.

228Let him always do what is agreeable to those (two) and always (what may please) his teacher; when those three are pleased, he obtains all (those rewards which) austerities (yield).

229Obedience towards those three is declared to be the best (form of) austerity; let him not perform other meritorious acts without their permission.

230For they are declared to be the three worlds, they the three (principal) orders, they the three Vedas, and they the three sacred fires.

231The father, forsooth, is stated to be the Garhapatya fire, the mother the Dakshizagni, but

225Ap. I, 14,6; Vi. XXXI, 1-3. This verse is placed by Kull. alone after the following one, while all the other com- mentators as well as K. observe the order followed above.

229Vi. XXXI, 6.

230Vi. XXXI, 7. ‘The three worlds,’ i.e. ‘the earth, the middle sphere, and the sky ;’ ‘the three orders,’ i.e. ‘the first three orders’ (Kull., Nar., Nand.), ‘the last three orders’ (Medh., Gov.).

231Ap. 1,3, 405 ee 72 LAWS OF MANU. II, 232. the teacher the Ahavaniya fire; this triad of fires is most venerable.

232He who neglects not those three, (even after he has become) a house¢holder, will conquer the three worlds and, radiant in body like a god, he will enjoy bliss in heaven.

233By honouring his mother he gains this (nether) world, by honouring his father the middle sphere, but by obedience to his teacher the world of Brahman.

234All duties have been fulfilled by him who honours those three ; but to him who honours them not, all rites remain fruitless.

235As long as those three live, so long let him not (independently) perform any other (meritorious acts) ; let him always serve them, rejoicing (to do what is) agreeable and beneficial (to them).

36He shall inform them of everything that with their consent he may perform in thought, word, or deed for the sake of the next world.

237By (honouring) these three all that ought to be done by man, is accomplished ; that is clearly the highest duty, every other (act) is a subordinate duty.

238He who possesses faith may receive pure learning even from a man of lower caste, the highest

232Vi. XXXI, 9. 233. Vi. XXXI, ro.

238Ap. II, 29, 11. ‘The highest law,’ i.e. ‘the means of obtaining final liberation’ (Kull.); but Medh., Gov., and Ragh. refer the expression to advice in worldly matters. ‘From a base family,’ i.e. ‘from a family where the sacred rites are neglected’ (Medh.), ‘from one that is lower than oneself’ (Kull.), ‘from the family of a potter or a similar (low caste),’ (Gov.), But probably the rule refers to the practice to take particularly desirable brides even from the families of outcasts; see Vas. XIII, 51-53. TI, 245. STUDENTSHIP, 73 law even from the lowest, and an excellent wife even from a base family.

239Even from poison nectar may be taken, even from a child good advice, even from a foe (a lesson in) good conduct, and even from an impure (substance) gold.

240Excellent wives, learning, (the knowledge of) the law, (the rules of) purity, good advice, and various arts may be acquired from anybody.

241It is prescribed that in times of distress (a student) may learn (the Veda) from one who is not a Brahmaza; and that he shall walk behind and serve (such a) teacher, as long as the instruction lasts.

242He who desires incomparable bliss (in heaven) shall not dwell during his whole life in (the house of) a non-Brahmazical teacher, nor with a Brahmaza who does not know the whole Veda and the Angas.

243But if (a student) desires to pass his whole life in the teacher's house, he must diligently serve him, until he is freed from this body.

244A Brahmaza who serves his teacher till the dissolution of his body, reaches forthwith the eternal mansion of Brahman.

245He who knows the sacred law must not present any gift to his teacher before (the Samavar- tana); but when, with the permission of his teacher, he is about to take the (final) bath, let him procure

240Striyo ratnani, ‘excellent wives’ (Kull. Ragh.), means .ac- cording to Medh. and Gov. ‘ wives and gems.’

241Ap. II, 4, 25; Gaut. VII, 1-3; Baudh. I, 3, 41-43.

243Ap. II, 21,6; Gaut. III. 5-6; Vas. VII, 4; Baudh. II, 11, ren XXVIII, 43; Yagt. I, 49. 245° ap. 1,7, os Gautlipyd=197 Vi AMY as 4 oe 74 LAWS OF MANU. II, 246. (a present) for the venerable man according to his ability,

246(Viz.) a field, gold, a cow, a horse, a parasol and shoes, a seat, grain, (even) vegetables, (and thus) give pleasure to his teacher.

247(A perpetual student) must, if his teacher dies, serve his son (provided he be) endowed with good qualities, or his widow, or his Sapizda, in the same manner as the teacher.

248Should none of these be alive, he must serve the sacred fire, standing (by day) and sitting (during the night), and thus finish his life.

249A Brahmavza who thus passes his life as a student without breaking his vow, reaches (after death) the highest abode and will not be born again in this world. Cuapter III.

1The vow (of studying) the three Vedas under a teacher must be kept for thirty-six years, or for

246Most commentators read pritimaharet for 4vahet, and with this reading the translation must be,‘ A field, gold.... he should give to the teacher in order to please him.’

247Gaut. III, 7; Vi. XXVIII, 44-45; Yagi. 1,49. Regarding the term Sapinda, see below, V, 60.

248Gaut. III, 8; Vas. VII, 5-6; Vi. XXVIII, 46; Yagi. I, 49. Sariram sadhayet, ‘shall finish his life’ (Medh., Gov.), means ac- cording to Kull. ‘shall make the soul connected with his body perfect, i.e. fit for the union with Brahman.’ Nar. and Ragh. take the word similarly.

249Vi. XXVIII, 49; Yagi. I, 50. ide Ap. I, 2, 12-16; Gaut. II, 45-47; Vas. VIII, 1; Baudh. I, 3, 1-4; Vi. XXVIII, 42; Yagi. I, 36. The three Vedas meant are the AR/g-veda, Yagur-veda, and Sama-veda. The Atharva-veda is here, as in most of the ancient Dharma-sfitras, left out altogether. Baudhdyana, alone, states that III, 5. HOUSEHOLDER; MARRIAGE. 75 half that time, or for a quarter, or until the (student) has perfectly learnt them.

2(A student) who has studied in due order the three Vedas, or two, or even one only, without break- ing the (rules of) studentship, shall enter the order of householders.

3He who is famous for (the strict performance of) his duties and has received his heritage, the Veda, from his father, shall be honoured, sitting on a couch and adorned with a garland, with (the present of) a cow (and the honey-mixture).

4Having bathed, with the permission of his teacher, and performed according to the rule the Samavartana (the rite on returning home), a twice- born man shall marry a wife of equal caste who is endowed with auspicious (bodily) marks.

5A (damsel) who is neither a Sapivda on the mother’s side, nor belongs to the same family on the term of studentship extends over forty-eight years, and that rule includes the Atharva-veda.

2Yagi. I, 52.

3The meaning is, that the student who, after completing his term, has become a Snataka, shall receive first, i.e. before his mar- riage, the honour of the Madhuparka (Ap. II, 8, 5-9) from the person who instructed him. The phrase ‘who has received his heritage, the Veda, from his father,’ indicates, according to the commentators, that, as a rule, the father is to teach his son. As, however, the teacher is considered the spiritual father of his pupil, pitu/ might also be translated ‘from his (spiritual) father.’

4Gaut. IV,1; Vas. VIII, 1; Yagi. I, 52. Regarding the ‘aus- picious bodily marks,’ see Sankhayana, Grrhya-sftra I, 5, 10. See also below, vers. 7-10.

5Ap. II, 11, 15-16; Gaut. IV, 2-5; Vas. VIII, 1-2; Baudh. II, 1, 32-38; Vi. XXIV, 9-10; Yagi. I, 53. Asagotra fa ya pitu, ‘who does not belong to the same family on the father’s side,’ means according to Medh. and Kull. ‘between whose father’s and the bridegroom’s family no blood-relationship is 76 LAWS OF MANU. ITI, 6. the father’s side, is recommended to twice-born men for wedlock and conjugal union.

6In connecting himself with a wife, let him care- fully avoid the ten following families, be they ever so great, or rich in kine, horses, sheep, grain, or (other) property,

7(Viz.) one which neglects the sacred rites, one in which no male children (are born), one in which the Veda is not studied, one (the members of) which have thick hair on the body, those which are sub- ject to hemorrhoids, phthisis, weakness of digestion, epilepsy, or white and black leprosy.

8Let him not marry a maiden (with) reddish (hair), nor one who has a redundant member, nor one who is sickly, nor one either with no hair (on the body) or too much, nor one who is garrulous or has red (eyes),

9Nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a mountain, nor one named after a bird, a — a SES— CEC‘ ee traceable.’ It is, however, very probable that gotra has a double mean- ing, vaidika and laukika gotra, and that, in the case of Brahmazas, intermarriages between families descended from the same /?vshi, and, in the case of other Aryans, between families bearing the same name or known to be connected, are forbidden. Kull.,N4r.,and Ragh. hold that the first 4a, ‘and,’ indicates that asagotra refers to the mother’s side also, and Medh., Gov., Kull., Nar., and Ragh. think that on account of the second fa, the word asapivdi must be taken to refer to the father’s side also, and that thus intermarriages with the daughter of a paternal aunt or with the paternal grandfather's sister’s descendants are forbidden. Maithune, ‘for conjugal union’ (Medh., Gov., Nar.), means according to Kull. and Ragh. ‘for the holy rites to be performed by the husband and wife together.” Nand. reads amaithuni, ‘one who is a virgin.’ Regarding the term Sapinda, see below, V, 60. % Vi. abv, 11; Lagi. I, se.

8Yagn. 1, 53; Vi. NXIV, 12-16. ITI, 13. HOUSEHOLDER ; MARRIAGE. 77 snake, or a slave, nor one whose name inspires terror.

10Let him wed a female free from bodily defects, who has an agreeable name, the (graceful) gait of a Hamsa or of an elephant, a moderate (quantity of) hair on the body and on the head, small teeth, and soft limbs.

11But a prudent man should not marry (a maiden) who has no brother, nor one whose father is not known, through fear lest (in the former case she be made) an appointed daughter (and in the latter) lest (he should commit) sin.

12For the first marriage of twice-born men (wives) of equal caste are recommended; but for those who through desire proceed (to marry again) the following females, (chosen) according to the (direct) order (of the castes), are most approved.

13It is declared that a Sidra woman alone (can be) the wife of a Sddra, she and one of his own caste (the wives) of a Vaisya, those two and one of his own caste (the wives) of a Kshatriya, those three and one of his own caste (the wives) of a Brahmawa.

11Yagi. 1,53. ‘Lest he should commit sin.’ i.e. marry a Sagotra orone sprung from an illicitunion. Thetranslation follows Kull., Nar.. Ragh., and ‘others’ mentioned by Medh. But Medh. himself takes the verse differently, ‘A prudent mar should not marry a (maiden) who has no brother, if her father is not known (i.e. is dead or absent), through fear lest she be made an appointed daughter ;’ while Gov. explains it as follows, ‘A prudent man should not marry a (maiden) who has no brother or whose father is not known, through fear lest she be made an appointed daughter. According to the latter it would be possible, in case the father is not known, that she might be only the half-sister of her brother, and her real father, having no children, might make her an appointed daughter.

12Vi. XXIV, 1-4; Baudh. I, 16, 2-5.

13Yagnr. I, 56; Vas. 1, 25-26. 78 LAWS OF MANU. aT. ‘ta;

14A Sidra woman is not mentioned even in any (ancient) story as the (first) wife of a Brah- maza or of a Kshatriya, though they lived in the (greatest) distress.

15Iwice-born men who, in their folly, wed wives of the low (Sidra) caste, soon degrade their families and their children to the state of Siidras.

16According to Atri and to (Gautama) the son of Utathya, he who weds a Sidra woman becomes an outcast, according to Saunaka on the birth of a son, and according to Bhrzgu he who has (male) offspring from a (Stidra female, alone).

17A Brahmava who takes a. Sidra wife to his bed, will (after death) sink into hell; if he begets a child by her, he will lose the rank of a Brahmaza.

18The manes and the gods will not eat the (offerings) of that man who performs the rites in 2 436. 1,27; Geant. AV, 15; Ap. Hee; th: Ta. Vicks, 0.

16Baudh. IH, 2-7. The above translation follows Medh., Gov., Nand., and Ragh. But Kull. takes the last clause differently, ‘accord- ing to Bhr7gu on the birth of a son’s son.’ This version is supported, as a quotation given by Nar. shows, by the Bhavishya-purava, which, as usual, paraphrases Manu’s text, putrasya putram dsadva Saunakah sidratim gatah | bhrrevidayo’py evam eva patitatvam avapnuyu tt There was, moreover, as this passage shows, an ancient explanation of our verse, according to which the various names of XAvshis do not refer to authors of law-books, but to founders of Gotras. This view is adopted by Nar., and, according to him, the translation should run as follows: ‘(A man of the family) of Atri who weds a Sidra female, becomes an outcast, (one of the race) of Utathya’s son, on the birth of a son, and (one of) Saunaka’s or Bhrrgu’s (Gotras) by having no other but Sidra offspring.’ It ought to be noted that, according to Kull. alone, the three clauses refer to Brahmavas, Kshatriyas, and Vaisyas respectively. Ragh. particularly objects to this opinion, which, according to him, * some’ hold. FG. Vas: ALY, IT; Ni. NNV, 7 III, 24. ILOUSEHOLDER ; MARRIAGE. 79 honour of the gods, of the manes, and of guests chiefly with a (Sddra wife’s) assistance, and such (a man) will not go to heaven.

19For him who drinks the moisture of a Stdrda’s lips, who is tainted by her breath, and who begets a son on her, no expiation is prescribed.

20Now listen to (the) brief (description of) the following eight marriage-rites used by the four castes (varza) which partly secure benefits and partly pro- duce evil both in this life and after death.

21(They are) the rite of Brahman (Brahma), that of the gods (Daiva), that of the /shis (Arsha), that of Pragapati (Prag4patya), that of the Asuras (Asura), that of the Gandharvas (GAndharva), that of the Rakshasas (Rakshasa), and that of the Pisa- kas (Paisaha).

22Which is lawful for each caste (varva) and which are the virtues or faults of each (rite), all this I will declare to you, as well as their good and evil results with respect to the offspring.

23One may know that the first six according to the order (followed above) are lawful for a Brah- maza, the four last for a Kshatriya, and the same four, excepting the Rakshasa rite, for a Vaisya and a Stidra.

24The sages state that the first four are approved (in the case) of a Brahmawza, one, the Rakshasa (rite 21-34. Ap. II, 11, 17-21; Gaut. IV, 6-15; Vas. I, 17-35; Baudh. I, 20, 1-21, 23; Vi. XXIV, 18-28; YAg#. 1, 58-61.

23It seems extremely probable that this and the next three verses contain, as Sir W. Jones thinks, several conflicting opinions on the permissibility of the different marriage rites. The commen- tators, however, try to reconcile them by various tricks of inter- pretation. So LAWS OF MANU. IIT, 25 in the case) of a Kshatriya, and the Asura (marriage in that) of a Vaisya and of a Sidra.

25But in these (Institutes of the sacred law) three of the five (last) are declared to be lawful and two unlawful; the Paisd#a and the Asura (rites) must never be used.

26For Kshatriyas those before-mentioned two rites, the Gandharva and the Rakshasa, whether separate or mixed, are permitted by the sacred tradition.

27The yift of a daughter, after decking her (with costly garments) and honouring (her by pre- sents of jewels), to a man learned in the Veda and of good conduct, whom (the father) himself invites, is called the Brahma rite.

28The gift of a daughter who has been decked with ornaments, to a priest who duly officiates at a sacrifice, during the course of its performance, they call the Daiva rite.

29When (the father) gives away his daughter according to the rule, after receiving from the bride- groom, for (the fulfilment of) the sacred law, a cow and a bull or two pairs, that is named the Arsha rite.

30The gift of a daughter (by her father) after

26‘ Mixed,’ i.e. when a girl is forcibly abducted from her father’s house after a previous understanding with her lover.

27Nar. and Ragh. refer arkayitva, ‘after honouring,’ to the bridegroom, and take it in the sense of ‘after honouring (the bride- groom with the honey-mixture).’

29‘For the (fulfilment of) the sacred law,’ i.e. ‘not with the intention of selling his child’ (Medh.); see also below, vers. 51-54. ‘According to the rule,’ i.e. ‘ pronouncing the words prescribed for making a gift’ (Nar.).

30‘Has shown honour,’ i.c. ‘to the bridegroom by the honey: mixture’ (Nar., Nand.). III, 34. HOUSEHOLDER; MARRIAGE. SI he has addressed (the couple) with the text, ‘May both of you perform together your duties,’ and has shown honour (to the bridegroom), is called in the Smrzti the Pragapatya rite.

31When (the bridegroom) receives a maiden, after having given as much wealth as he can afford, to the kinsmen and to the bride herself, according to his own will, that is called the Asura rite.

32The voluntary union of a maiden and her lover one must know (to be) the Gandharva rite, which springs from desire and has sexual intercourse for its purpose. |

33The forcible abduction of a maiden from her home, while she cries out and weeps, after (her kins- men) have been slain or wounded and (their houses) broken open, is called the Rakshasa rite.

34When (a man) by stealth seduces a girl who is sleeping, intoxicated, or disordered in intellect, that is the eighth, the most base and sinful rite of the Pisa&as.

31‘ According to his own will,’ i.e. ‘not in accordance with the injunction of the sacred law, as in the case of the Arsha rite’ (Medh., Gov., Kull., Nar., Nand.).

32Gov. and Nar. here enter on a discussion of the question whether the prescribed offerings and wedding ceremonies are to be performed in the case of the Gandharva, Rakshasa, and Paisdsa rites. Relying on a passage of Devala and of the Bahvrika Grshya- parisishta (Saunaka) they are of opinion that the homas must be performed, at least in the case of Aryan couples. But they hold on the strength of Manu’s dictum, VIII, 226, which restricts the use of the Mantras to women, married as virgins, that the Vedic nuptial texts must not be recited. From the comment of Medh. on verse 34 it would appear that the opinions on the subject were divided, and that some held weddings with the recitation of Mantras to be permissible, while others denied the necessity of any wedding. G 82 LAWS OF MANU. HIT, 35.

35The gift of daughters among Brahmamas is most approved, (if it is preceded) by (a libation of) water ; but in the case of other castes (it may be performed) by (the expression of) mutual consent.

36Listen now to me, ye Brahmazas, while I fully declare what quality has been ascribed by Manu to each of these marriage-rites.

37The son of a wife wedded according to the Brahma rite, if he performs meritorious acts, libe- rates from sin ten ancestors, ten descendants and himself as the twenty-first.

38The son born of a wife, wedded according to the Daiva rite, likewise (saves) seven ancestors and seven descendants, the son of a wife married by the Arsha rite three (in the ascending and descending lines), and the son of a wife married by the rite of Ka (Pragapati) six (in either line).

39From the four marriages, (enumerated) suc- cessively, which begin with the Brahma rite spring sons, radiant with knowledge of the Veda and honoured by the Sish¢as (good men).

40Endowed with the qualities of beauty and goodness, possessing wealth and fame, obtaining as

35Itaretarakamyaya, ‘by (the expression of) mutual consent,’ i.e. by the parents, means according to Medh. ‘ in consequence of the mutual desire of the bride and the bridegroom.’ He mentions, however, the other explanation too. The text refers probably to customs like the sending of a cocoa-nut, which is usually adopted by Kshatriyas. 37-42. Vi. XXIV, 29-32; Gaut. IV, 29-33; Baudh. I, 21, 1; Ap. II, 12, 4; Yaga. I, 58-60, go.

39Regarding the explanation of the term Sish/as, see below, XII, 109.

40Gov. and Kull. take the first adjective differently, ‘endowed with beauty, goodness, and other excellent qualities.’ Regarding the term ‘ goodness’ (sattva), see below, XII, 31. III, 46. ILOUSEHOLDER ; MARRIAGE. 8 3 many enjoyments as they desire and being most righteous, they will live a hundred years.

41But from the remaining (four) blamable mar- riages spring sons who are cruel and speakers of untruth, who hate the Veda and the sacred law.

42In the blameless marriages blameless chil- dren are born to men, in blamable (marriages) blamable (offspring) ; one should therefore avoid the blamable (forms of marriage).

43The ceremony of joining the hands is pre- scribed for (marriages with) women of equal caste (varza); know that the following rule (applies) to weddings with females of a different caste (varva).

44On marrying a man of a higher caste a Kshatriya bride must take hold of an arrow, a Vaisya bride of a goad, and a Sidra female of the hem of the (bridegroom’s) garment.

45Let (the husband) approach his wife in due season, being constantly satisfied with her (alone) ; he may also, being intent on pleasing her, approach her with a desire for conjugal union (on any day) excepting the Parvans.

46Sixteen (days and) nights (in each month), —_——- —

43Vi. XXIV, 5-8; Yag7. I, 62.

44The bridegroom takes hold of the other end of the arrow or of the goad, pronouncing the same texts which are recited on taking the hand of a bride of equal caste (Nar.).

45Yaga. I, 80-81 ; Ap. II, 1, 17-18; Gaut. V, 1-2; Vas. XII, 21-24; Vi. LXIX,1; Baudh. IV, 17-19. Tadvratad, ‘ being intent on pleasing her’ (Medh., Kull.), means according to Nar. ‘ being careful to keep that rule (regarding the Parvans).’ With respect to the Parvans, see below, IV, 128.

46Yag#. I, 79. The days which the virtuous declared to be unfit for conjugal intercourse are the first four after the appearance of the menses. G 2 84 LAWS OF MANU. III, 47. including four days which differ from the rest and are censured by the virtuous, (are called) the natural season of women.

47But among these the first four, the eleventh and the thirteenth are (declared to be) forbidden ; the remaining nights are recommended.

48On the even nights sons are conceived and daughters on the uneven ones; hence a man who desires to have sons should approach his wife in due season on the even (nights).

49A male child is produced by a greater quan- tity of male seed, a female child by the prevalence of the female ; if (both are) equal, a hermaphrodite or a boy and a girl; if (both are) weak or deficient in quantity, a failure of conception (results).

50He who avoids women on the six torbidden nights and on eight others, is (equal in chastity to) a student, in whichever order he may live.

51No father who knows (the law) must take even the smallest gratuity for his daughter; for a man who, through avarice, takes a gratuity, is a seller of his offspring.

52But those (male) relations who, in their folly, live on the separate property of women, (c.g. appro- priate) the beasts of burden, carriages, and clothes of women, commit sin and will sink into hell.

48Yag#. I, 79.

50‘In whichever order he may live,’ i.e. ‘ whether he be a house- holder or a hermit in the woods’ (Kull., Nar.). Medh. thinks that it is merely an arthavada, and refers to no other order but that of householders, while Govinda thinks that the verse permits even to an ascetic who has lost all his children, to approach his wife during two nights in each month. Kull. justly ridicules the last opinion.

51Ap. II, 13, 11; Vas. I, 37-38; Baudh. I, 21. 2~3.

52Medh. gives in the first place another explanation of this ITI, 59. HIOUSEHOLDER ; MARRIAGE, 85

53Some call the cow and the bull (given) at an Arsha wedding ‘a gratuity;’ (but) that is wrong, since (the acceptance of) a fee, be it small or great, is a sale (of the daughter).

54When the relatives do not appropriate (for their use) the gratuity (given), it is not a sale; (in that case) the (gift) is only a token of respect and of kindness towards the maidens.

55Women must be honoured and adorned by their fathers, brothers, husbands, and brothers-in-law, who desire (their own) welfare.

56Where women are honoured, there the gods are pleased; but where they are not honoured, no sacred rite yields rewards.

57Where the female relations live in grief, the family soon wholly perishes ; but that family where they are not unhappy ever prospers.

58The houses on which female relations, not being duly honoured, pronounce a curse, perish completely, as if destroyed by magic.

59Hence men who seek (their own) welfare, should always honour women on holidays and festivals with (gifts of) ornaments, clothes, and (dainty) food. verse, which Nar. and Nand. consider the only admissible one: ‘But those (male) relations who, in their folly, live on property ob- tained by (the sale of) women, (e. g.) carriages or beasts of burden and clothes (received for) females, commit sin, &c.’ Nand. and K. read narir yanani, ‘ female slaves, carriages, &c.’ The objection to Nar.’s explanation is that nariyanani can hardly mean ‘ carriages received for females.’ The reading ‘narth’ is obviously a conjec- tural emendation.

53Ap. II, 13, 12; Vas. I, 36. 55-60. Yae%. I, 82.

58Some copies of Medh. omit verses 58-66.

59Instead of satkareshu (samkareshu, Gov.), ‘on holidays,’ like the Kaumudi, the Mahanamnf, and so forth (Gov., Kull., Ragh. 86 LAWS OF MANU. IIT, 60.

60In that family, where the husband is pleased with his wife and the wife with her husband, happi- ness will assuredly be lasting.

61For if the wife is not radiant with beauty, she will not attract her husband; but if she has no attractions for him, no children will be born.

62If the wife is radiant with beauty, the whole house is bright ; but if she is destitute of beauty, all will appear dismal.

63By low marriages, by omitting (the per- formance of) sacred rites, by neglecting the study of the Veda, and by irreverence towards Brahmauas, (great) families sink low.

64By (practising) handicrafts, by pecuniary trans- actions, by (begetting) children on Sddra females only, by (trading in) cows, horses, and carriages, by (the pursuit of) agriculture and by taking service under a king,

65By sacrificing for men unworthy to offer sacri- fices and by denying (the future rewards for good) works, families, deficient in the (knowledge of the) Veda, quickly perish.

66But families that are rich in the knowledge of the Veda, though possessing little wealth, are numbered among the great, and acquire great fame. Nar. and Nand. read satkareva, which, according to the former, means ‘by kind speech.’

64Baudh. I, 10, 28. Nar. says, ‘ by (keeping) beasts of burden, such as bullocks and horses.’

65Baudh.I, 10, 26. Instead of kulany 4su vizasyanti, ‘ families . + . perish quickly’ (Gov., Kull.), Nar., Nand., and Ragh. read kulany akulatam yanti, ‘ (great) families lose their rank.’

66Baudh. I, 10, 29. III, 70. HOUSEHOLDER ; DAILY RITES. 87

67With the sacred fire, kindled at the wedding, a householder shall perform according to the law the domestic ceremonies and the five (great) sacri- fices, and (with that) he shall daily cook his food.

68A householder has five slaughter-houses (as it were, viz.) the hearth, the grinding-stone, the broom, the pestle and mortar, the water-vessel, by using which he is bound (with the fetters of sin).

69In order to successively expiate (the offences committed by means) of all these (five) the great sages have prescribed for householders the daily (performance of the five) great sacrifices.

70Teaching (and studying) is the sacrifice (offered) to Brahman, the (offerings of water and food called) Tarpavza the sacrifice to the manes, the burnt oblation the sacrifice offered to the gods, the 672 Varro io yp? Gaut.cV, aac Veoblx;it9;Baudh: Ul vader. ‘The domestic ceremonies,’ i.e. ‘all the rites prescribed in the Grihya-sfttras.’

68Vi. LIX, 19. The translation of upaskara4, ‘ the broom,’ rests on the authority of Nar., who says, peshamena upakiraty asuddhanity upaskaro ’vaskarahetud | sammargani bhfyish¢hapiptlikadihimsahe- tuk The other commentators seem to take upaskara in its usual sense, ‘a household implement,’ as they explain it by kuzdaka/ahadi, ‘a pot, a kettle, and the like’ (Medh.), kuzdasammargany adi, ‘a pot, a broom, and the like’ (Kull.), sammarganyadi, ‘a broom and the like’ (Ragh.), uldkhalamusaladi, ‘a mortar and pestle and the like’ (K.). But it is clear from the context that one implement only is meant.

69Vi. LIX, 20.

10Ap. I £2, 16-1351 Gaul. V, 3,0; Baudu. lL soar: 31.17, 1-6; Vi. LIX, 21-25; Yag#. 1, 102. By Bhftas either ‘the gob- lins’ or ‘the living creatures’ may be understood. Medh. takes it in the former sense. Nand. reads adhyayanam for adhydpanam, and adds adhyayanam eva ‘dhyayanam, ‘adhydyana is the same as adhyayana, studying.’ 88 LAWS OF MANU. III, 71. Bali offering that offered to the Bhitas, and the hospitable reception of guests the offering to men.

71He who neglects not these five great sacri- fices, while he is able (to perform them), is not tainted by the sins (committed) in the five places of slaughter, though he constantly lives in the (order of) house(-holders).

72But he who does not feed these five, the gods, his guests, those whom he is bound to main- tain, the manes, and himself, lives not, though he breathes.

73They call (these) five sacrifices also, Ahuta, Huta, Prahuta, Brahmya-huta, and Prasita.

74Ahuta (not offered in the fire) is the muttering (of Vedic texts), Huta the burnt oblation (offered to the gods), Prahuta (offered by scattering it on the ground) the Bali offering given to the Bhatas, Brahmya-huta (offered in the digestive fire of Brah- mazas), the respectful reception of Brahmaza (guests), and Prasita (eaten) the (daily oblation to the manes, called) Tarpaza.

75Let (every man) in this (second order, at least) daily apply himself to the private recitation of the Veda, and also to the performance of the offering to the gods; for he who is diligent in the performance

72‘ Those whom he is bound to maintain,’ i. e. ‘aged parents and so forth’ (Medh., Gov., Kull.), or ‘animals unfit for work’ (Medh.), or ‘the Bhftas, goblins or living beings’ (Nar., Ragh.). Nand. reads bhétanam for bhrityanam, as Nar. and Ragh. seem to have done.

73Medh. remarks that these technical terms must belong to some particular Sakha of the Veda. Twoof them occur in the beginning of Baudhayana’s Grshya-sftra, Sacred Books of the East, vol. xiv, p. xxxi, and four in Paraskara’s Grzhya-sfitra I, 4, 1, as well as in Sankhayana’s, I, 5,1. Nar., Nand., and K, read Braéhmahuta in this and the next verses. INT, 81. HOUSEHOLDER ; DAILY RITES. 89 of sacrifices, supports both the movable and the immovable creation.

76An oblation duly thrown into the fire, reaches the sun; from the sun comes rain, from rain food, therefrom the living creatures (derive their sub- sistence).

77As all living creatures subsist by receiving support from air, even so (the members of) all orders subsist by receiving support from the householder.

78Because men of the three (other) orders are daily supported by the householder with (gifts of) sacred knowledge and food, therefore (the order of) householders is the most excellent order.

79(The duties of) this order, which cannot be practised by men with weak organs, must be carefully observed by him who desires imperishable (bliss in) heaven, and constant happiness in this (life).

80The sages, the manes, the gods, the Bhitas, and guests ask the householders (for offerings and gifts) ; hence he who knows (the law), must give to them (what is due to each).

81Let him worship, according to the rule, the sages by the private recitation of the Veda, the gods by burnt oblations, the manes by funeral offerings

76Vas. XI 13. 77-78. Vas. VIII, 14-16; Vi. LIX, 27-28.

78Medh. points out that this verse indicates that householders alone are, as a rule, to be the teachers of the Veda, not hermits or ascetics. He adds, however, that the Institutes of the Bhikshus prescribe that men of the latter two orders, too, shall teach. Simi- larly Nar. and Nand. point out that householders alone shall be teachers, ‘except in times of distress’ (Nand.).

79‘Of weak organs,’ i.e. ‘of uncontrolled organs’ (Medh., Gov., Kull.). Some MSS. of Medh. and Nand. read atyantam, ‘ exces- sive,’ for nityam, ‘ constant.’ Sor ViFLIAIeo. 81. Yaga. I, 104. 90 LAWS OF MANU. III, 82. (Sraddha), men by (gifts of) food, and the Bhitas by the Bali offering.

82Let him daily perform a funeral sacrifice with food, or with water, or also with milk, roots, and fruits, and (thus) please the manes.

83Let him feed even one Brahmaza in honour of the manes at (the Sraddha), which belongs to the five great sacrifices; but let him not feed on that (occasion) any Braéhmamza on account of the Vaisva- deva offering.

84A Brahmaza shall offer according to the rule (of his Grzhya-sitra a portion) of the cooked food destined for the Vaisvadeva in the sacred domestic fire to the following deities :

85First to Agni, and (next) to Soma, then to both these gods conjointly, further to all the gods (Visve Dev4&), and (then) to Dhanvantari,

86Further to Kuhf (the goddess of the new- moon day), to Anumati (the goddess of the full-moon day), to Pragapati (the lord of creatures), to heaven and earth conjointly, and finally to Agni Svishéakvzt (the fire which performs the sacrifice well).

82Vi. LXVII, 23-25.

83The object of the second part of the verse is to forbid that two sets of Brahmamas are to be fed at the daily Sraddha, as is done at the Parvama Sraddha, see below, verse 125 seq. Nar. adds, visvesham devanam nityasraddhe prizanam nAstiti darsitam Ww ‘It is indicated (hereby) that the Visvedevas are not gladdened at the daily Sraddha.” Medh., Nand.,and Ragh. read kimkit, ‘ any (food),’ for kamA&it, ‘any (Brahmama).’

84Ap. II, 3,16; Gaut. V, 10; Vi. LXVII, 3 (see also the Grzhya- sfitras, quoted by Professor Jolly on the last passage). The term ‘a Brahmana’ is not intended to exclude other Aryans (Medh., Nand., Kull., Ragh.).

85Each offering must be presented with a mantra, consisting of the name of the deity in the dative case and the word ‘ svaha.’ IIT, or. HOUSEHOLDER ; DAILY RITES, g!I

87After having thus duly offered the sacrificial food, let him throw Bali offerings in all directions of the compass, proceeding (from the east) to the south, to Indra, Yama, Varuza, and Soma, as well as to the servants (of these deities).

88Saying, ‘(Adoration) to the Maruts,’ he shall scatter (some food) near the door, and (some) in water, saying, ‘(Adoration to the waters;’ he shall throw (some) on the pestle and the mortar, speaking thus, ‘ (Adoration) to the trees.’

89Near the head (of the bed) he shall make an offering to Sri (fortune), and near the foot (of his bed) to Bhadrakali; in the centre of the house let him place a Bali for Brahman and for Vastoshpati (the lord of the dwelling) conjointly.

90Let him throw up into the air a Bali for all the gods, and (in the day-time one) for the goblins roaming about by day, (and in the evening one) for the goblins that walk at night. gt. In the upper story let him offer a Bali to Sarvatmabhati; but let him throw what remains (from these offerings) in a southerly direction for the manes. 87-92. Ap. II, 3, 12-15, 18-4, 9; Gaut. V, 11-17; Vi. LXVII, 4-22, 26.

89Ukdirshake, ‘near the head of the bed’ (Medh., ‘others,’ Nar., Nand.), means according to Gov., Kull., and Ragh, ‘in the north-eastern portion of the house, where the head of the V4stu- purusha, “the Lar,” is situated.’ Medh. says that the spot is known as the devasarana. The same authorities refer padatah, ‘at the foot,’ to a spot in the south-west part of the building where the Lar keeps his feet. gt. Présh¢havastuni, ‘in the upper story,’ or (if the house has only one) ‘on the top of the house’ (Medh.), may also mean according to Gov. and Nar. ‘behind the house,’ or according to Nand, ‘outside the house.’ Instead of ‘ Sarvatmabhati’ (Kull., Q2 LAWS OF MANU. IIT, 92. eee ee - —- i

92Let him gently place on the ground (some food) for dogs, outcasts, Kavdalas (Svapaé), those afflicted with diseases that are punishments of former sins, crows, and insects.

93That Brahmaza who thus daily honours all beings, goes, endowed with a resplendent body, by a straight road to the highest dwelling-place (i.e. Brahman).

94Having performed this Bali offering, he shall first feed his guest and, according to the rule, give alms to an ascetic (and) to a student.

95A twice-born householder gains, by giving alms, the same reward for his meritorious act which (a student) obtains for presenting, in accordance with the rule, a cow to his teacher. Ragh.), Nar. and Nand. have ‘ Sarvanubhati,’ Gov. ‘ Sarvannabhiti.’ Nar. mentions a various reading ‘Sarvannabhfta,’ which seems to have been also Medh.’s version. The same deity occurs Sankhayana Grrhya-sitra II, 14, where Professor Oldenberg has Sarvannabhiti, while the Petersburg Dict. gives Sarvanubhati. Probably one of the last two readings is the original one; but without further parallel passages it is difficult to say which has to be chosen.

93Instead of tegomfirtiZ, ‘endowed with a resplendent body,’ Kull. and Ragh, read tegomfirti, ‘(to the highest) resplendent (dwelling-place, i.e. Brahman).’

94Vi. LIX,14; LXVII,27; Vas. XI, 5; Baudh. I, 5,15; Yaga. I, 107. Bhikshave brahmafarine, ‘to an ascetic and to a student’ (Kull., Ragh.), may mean according to Medh. (who gives Kull.’s view also), either ‘to a begging student’ or ‘to an ascetic who is chaste.’ Gov. adopts the former explanation. ‘According to the rule,’ i.e. ‘making him wish welfare’ (Medh., Nand.); see also Gaut. V, 18.

95For vidhivad gurau or guro4, ‘according to the rule, to his teacher, Nand. reads agor yathavidhi, ‘ according to the rule to one who has no cow,’ ‘The var. lect. is mentioned by Medh. also. The ‘ rule’ referred to is, according to Gov. and Kull, that given Yaga. I, 204. a (ape Peo HOUSEHOLDER ; DAILY RITES. 93

96Let him give, in accordance with the rule, to a Brahmaza who knows the true meaning of the Veda, even (a small portion of food as) alms, or a pot full of water, having garnished (the food with seasoning, or the pot with flowers and fruit).

97The oblations to gods and manes, made by men ignorant (of the law of gifts), are lost, if the givers in their folly present (shares of them) to Brahmazas who are mere ashes.

98An offering made in the mouth-fire of Brah- mazas rich in sacred learning and austerities, saves from misfortune and from great guilt.

99But let him offer, in accordance with the rule, to a guest who has come (of his own accord) a seat and water, as well as food, garnished (with seasoning), according to his ability.

100A Brahmaza who stays unhonoured (in the house), takes away (with him) all the spiritual merit even of a man who subsists by gleaning ears of corn, or offers oblations in five fires.

101Grass, room (for resting), water, and fourthly a kind word; these (things) never fail in the houses of good men.

102But a Brahmaza who stays one night only is declared to be a guest (atithi); for because he stays (sthita) not long (anityam), he is called atithi (a guest).

96Satkreiya, ‘having garnished, &c.’ (Kull., Ragh.), means according to Medh. and Gov. ‘having honoured the recipient’ (with fruits and flowers, Gov.). g7. Vas. III, 8. gg—-118. Ap. II, 4, 11, 13-20; 6, 5-9; Gaut. V, 25-45; Vas. VIM, 4-5, 11-15; Baudh, I, 5, 11-18; 6, 36-37; Vi. LX VII, 28-46; Yagi. 1, 104-109, 112-113. 94 LAWS OF MANU. IIT, 193.

103One must not consider as a guest a Brah- maza who dwells in the same village, nor one who seeks his livelihood by social intercourse, even though he has come to a house where (there is) a wife, and where sacred fires (are kept).

104Those foolish householders who constantly seek (to live on) the food of others, become, in con- sequence of that (baseness), after death the cattle of those who give them food.

105A guest who is sent by the (setting) sun in the evening, must not be driven away by a house- holder ; whether he have come at (supper-)time or at an inopportune moment, he must not stay in the house without entertainment.

106Let him not eat any (dainty) food which he does not offer to his guest; the hospitable recep- tion of guests procures wealth, fame, long life, and heavenly bliss.

107Let him offer (to his guests) seats, rooms,

103Samgatikah, ‘one who seeks his livelihood by social inter- course,’ is, according to Gov., Kull., and Ragh., ‘one who makes his living by telling wonderful or laughable stories and the like.’ Medh. explains the word first by ‘he who stays being a fellow- student (sahadhy4yi),’ and afterwards by ‘a Vaisya, or Sidra, or a friend who makes friends with everybody, possessing wonderful or laughable stories and the like, which are indicated by the word samgati.’ Ndr. says that samgati means sambandha, ‘connexion,’ that sAmgatika is ‘one who comes for such a reason.’ Perhaps the term might be rendered ‘a visitor on business or pleasure.’ According to Kull. and Ragh., the last clause, ‘where (there is) a wife and sacred fires (are kept),’ indicates, that a householder who has neither, need not entertain guests. But the words are taken differently by Gov. and Nar., ‘nor him who travels with his wife or his fires’ (tatha yatra yasya pravasino ’pi bharydgnayo v4 saha gafkAanti | etadanyatamam svagr7ha upasthitam Agatam apyathi atithim na vidyat 1 natithidharmemdrdayet Nar.).

107Gaut. V,38. ‘The rule refers to the case when many guests sf, 112. HOUSEHOLDER } DAILY RITES. 95 beds, attendance on departure and honour (while they stay), to the most distinguished in the best form, to the lower ones in a lower form, to equals in an equal manner.

108But if another guest comes after the Vaisva- deva offering has been finished, (the householder) must give him food according to his ability, (but) not repeat the Bali offering.

109A Brahmaza shall not name his family and (Vedic) gotra in order to obtain a meal; for he who boasts of them for the sake of a meal, is called by the wise a foul feeder (vantasin).

110But a Kshatriya (who comes) to the house of a Brahmaza is not called a guest (atithi), nor a Vaisya, nor a Stdra, nor a personal friend, nor a relative, nor the teacher.

111But if a Kshatriya comes to the house of a Brahmavza in the manner of a guest, (the house- holder) may feed him according to his desire, after the above-mentioned Brahmavzas have eaten.

112Even a Vaisya and a Sddra who have ap- proached his house in the manner of guests, he may allow to eat with his servants, showing (thereby) his compassionate disposition.

113Even to others, personal friends and so forth, who have come to his house out of affection, he may come at the same time.’ Updsanam, ‘honour (while they stay),’ i.e. ‘ sitting with them and talking to them’ (Medh.). 108, ‘When the Vaisvadeva offering has been finished,’ i.e. ‘when the dinner of the guests is over.’

111‘In the manner of a guest,’ i.e. ‘having consumed his provisions while on a journey, being an inhabitant of another village or arriving at meal-time’ (Medh., Gov., Kull.).

112Nar. says, ‘he may cause them to be fed by his servants in the same manner.’ g6 LAWS OF MANU. IT, 114. give food, garnished (with seasoning) according to his ability, (at the same time) with his wife.

114Without hesitation he may give food, even before his guests, to the following persons, (viz.) to newly-married women, to infants, to the sick, and to pregnant women.

115But the foolish man who eats first without having given food to these (persons) does, while he crams, not know that (after death) he himself will be devoured by dogs and vultures.

116After the Brahmavas, the kinsmen, and the servants have dined, the householder and his wife may afterwards eat what remains.

117Having honoured the gods, the sages, men, the manes, and the guardian deities of the house, the householder shall eat afterwards what remains.

118He who prepares food for himself (alone), eats nothing but sin; for it is ordained that the food which remains after (the performance of) the sacrifices shall be the meal of virtuous men.

119Let him honour with the honey-mixture a king, an officiating priest, a Snataka, the teacher, a son-in-law, a father-in-law, and a maternal uncle, (if they come) again after a full year (has elapsed since their last visit).

114Suvasini#, ‘to newly-married women,’ i.e. ‘ daughters-in- law and daughters,’ may also mean according to ‘ others,’ quoted by Medh. and Gov., ‘females whose fathers or fathers-in-law live.’ Nand. reads svavasini# and explains it by ‘sisters.’ 119-120. Ap. II, 8, 5-9; Gaut. V, 27-30; Vas. XI, 1-2; Baudh. II, 6, 36-37; Yag#. I, 110.

119Gurué, ‘the teacher,’ means according to Nar. ‘the teacher or the sub-teacher.’ Priyah, which according to Gov., Kull., and Ragh. means ‘a son-in-law,’ is taken by Nar. and Nand. in its etymological sense, ‘a friend,’ HT ,it23. IIOUSEHOLDER ; SRADDHAS. 97

120A king and a Srotriya, who come on the performance of a sacrifice, must be honoured with the honey-mixture, but not if no sacrifice is being performed; that is a settled rule.

121But the wife shall offer in the evening (a portion) of the dressed food as a Bali-oblation, with- out (the recitation of) sacred formulas; for that (rite which is called the) Vaisvadeva is prescribed both for the morning and the evening.

122After performing the Pitzzyag#a, a Brahmava who keeps a sacred fire shall offer, month by month, on the new-moon day, the funeral sacrifice (Sraddha, called) Pizdanvaharyaka.

123The wise call the monthly funeral offering to the manes Anvaharya (to be offered after the

120According to one opinion, given by Medh., and according to Gov., Kull., Nar., this rule is a limitation of verse 119, and means that the two persons mentioned shall not receive the honey- mixture, except when they come during the performance of a sacrifice, however long a period may have elapsed since their last visit. According to another explanation, mentioned by Medh., and according to Nand. and RAagh., the verse means that a king and a Srotriya, who come before a year since their last visit elapsed, on the occasion of a sacrifice, shall receive the madhu- parka. The term Srotriya refers according to Medh. to a Snataka or to an officiating priest, according to others quoted by him to all the persons mentioned in the preceding verse, according to Gov., Kull., Nar., and Ragh. toa Snataka. The latter is probably the correct opinion, as a Srotriya, i.e. one who knows a whole recension of the Veda, must be a Snataka. Medh. approves of the reading yagiakarmamy upasthite.

121Nand. omits this verse.

122Yaoi. I, 217; Gaut. XV, 2. The sacrifice intended by the term Pitr’yagia, ‘sacrifice offered to the fathers,’ is the so- called Pindapitriyagiia, a Srauta rite (Asvalayana, Srauta-sdtra IT, 6-7), and Pivzdinvaharyaka is another name for the monthly Sriddha. (25] II 98 LAWS OF MANU. III, 124. cakes), and that must be carefully performed with the approved (sorts of) flesh (mentioned below).

124I will fully declare what and how many Brahmazas must be fed on that (occasion), who must be avoided, and on what kinds of food (they shall dine).

125One must feed two (Brahmawas) at the offering to the gods, and three at the offering to the manes, or one only on either occasion; even a very wealthy man shall not be anxious (to enter- tain) a large company.

126A large company destroys these five (advan- tages), the respectful treatment (of the invited, the propriety of) place and time, purity and (the selec- tion of) virtuous Brahmaza (guests); he therefore shall not seek (to entertain) a large company.

127Famed is this rite for the dead, called (the sacrifice sacred to the manes (and performed) on the new-moon day; if a man is diligent in (per- forming) that, (the reward of) the rite for the dead, which is performed according to Smarta rules, reaches him constantly.

125Vas. XI, 27; Baudh. II, 15, 10; Vi. LXXIII, 3-4; Gaut. XV, 8, 21; Yag#. I, 228. The offering to the gods, mentioned in this verse, is an Anga or subsidiary rite preceding the offering to the manes. Medh, takes the first part of this verse in a peculiar manner, ‘One must feed two (Brahmaaas) at the offering to the gods, and three (for each ancestor, or nine in all) at the offering to the manes, or one on either occasion (i.e. one at the offering to the gods and at the offering to the manes, one for each ancestor, or three in all).’ 126, Vas. XI, 28; Baudh. II, 15, 11.

127Gov. reads vidhiA kshaye for vidhukshaye, ‘on the new- moon day,’ and explains the first half of the verse as follows: ‘The ceremony called the (sacrifice) to the manes (is) a rite for the benefit of the dead, (and) prescribed on the new-moon day TIT, 132. HOUSEHOLDER; SRADDHAS. 99

128Oblations to the gods and manes must be presented by the givers to a Srotriya alone; what is given to such a most worthy Brahmaza yields great reward.

129Let him feed even one learned man at (the sacrifice) to the gods, and one at (the sacrifice) to the manes; (thus) he will gain a rich reward, not (if he entertains) many who are unacquainted with the Veda. )

130Let him make inquiries even regarding the remote (ancestors of) a Brahmaza who has studied an entire (recension of the) Veda; (if descended from a virtuous race) such a man is a worthy recipient of gifts (consisting) of food offered to the gods or to the manes, he is declared (to procure as great rewards as) a guest (atithi).

131Though a million of men, unacquainted with the Azkas, were to dine at a (funeral sacrifice), yet a single man, learned in the Veda, who is satisfied (with his entertainment), is worth them all as far as the (production of) spiritual merit (is concerned),

132Food sacred to the manes or to the gods must be given to a man distinguished by sacred or in the house, i.e. to be performed by householders, not by men of other orders.’ Medh., too, mentions another reading, which he explains much in the same way as Gov., and which therefore may have been vidhif4 kshaye, though the MSS. read tithikshaye.

128Vas. III, 8; Gaut. XV, 9.

130Vi. LXXXII, 2. The examination must extend, as in the case of officiating priests, to ten ancesters on the mother’s and the father’s side (Medh., Gov.).

131‘The Rrkas,’ i.e. ‘the Veda.’ Nar. reads instead of pritah, ‘who is satisfied,’ yuktak, and combines it with dharmata/, ‘who is properly invited.’ Nand. has vipraf, ‘a Brahmaza,’ for prita. K. has prima manu vipraf, sec. manu yuktaA. li 2 100 LAWS OF MANU. III, 133. knowledge; for hands, smeared with blood, cannot be cleansed with blood.

133As many mouthfuls as an ignorant man swal- lows at a sacrifice to the gods or to the manes, so many red-hot spikes, spears, and iron balls must (the giver of the repast) swallow after death.

134Some Brahmawzas are devoted to (the pur- suit of) knowledge, and others to (the performance of) austerities ; some to austerities and to the reci- tation of the Veda, and others to (the performance of) sacred rites.

135Oblations to the manes ought to be care- fully presented to those devoted to knowledge, but offerings to the gods, in accordance with the reason (of the sacred law), to (men of) all the four (above- mentioned classes).

136If there is a father ignorant of the sacred texts whose son has learned one whole recension of the Veda and the Angas, and a son ignorant of the sacred texts whose father knows an entire recen- sion of the Veda and the Angas,

133Nar. thinks that the eater, not the giver of the feast will bear the punishment. Medh. gives both this explanation and that adopted in the translation. Nar. explains r/shA, ‘ spear,’ by khadga, ‘sword.’ Nand. reads hulain for gudan, ‘balls,’ and says that hula means ‘a double-edged sword.’

134‘Knowledge,’ i.e. ‘the knowledge of the supreme soul’ (Medh., Gov., Kull., Nar., Ragh.). Medh. and Nar. say that ascetics, hermits, students, and householders are intended by the four divisions mentioned in the text.

135Vas. XI, 17; Baudh. II, 14, 3. The verse indicates that ascetics are particuiarly desirable guests. 136-137. Kull. remarks that the object of the verse is to teach that at a Sraddha the learned son of a learned father is to be entertained, Lut not to permit the admission of a fool whose father is learned. INI, 143. HOUSEHOLDER; SRADDHAS. IOI

137Know that he whose father knows the Veda, is the more venerable one (of the two); yet the other one is worthy of honour, because respect is due to the Veda (which he has learned).

138Let him not entertain a personal friend at a funeral sacrifice; he may gain his affection by (other) valuable gifts; let him feed at a Sraddha a Brahmaza whom he considers neither as a foe nor as a friend.

139He who performs funeral sacrifices and offer- ings to the gods chiefly for the sake of (gaining) friends, reaps after death no reward for Sraddhas and sacrifices.

140That meanest among twice-born men who in his folly contracts friendships through a funeral sacrifice, loses heaven, because he performed a Sraddha for the sake of friendship.

141A gift (of food) by twice-born men, con- sumed with (friends and relatives), is said to be offered to the Pisd#as; it remains in this (world) alone like a blind cow in one stable.

142As a husbandman reaps no harvest when he has sown the seed in barren soil, even so the giver of sacrificial food gains no reward if he pre- sented it to a man unacquainted with the Az&as.

143But a present made in accordance with the rules to a learned man, makes the giver and the 138-148. Ap. II, 17, 4-6; Gaut. XV, 12-14; Baudh. II, 14, 6; Vag. I, 220.

141Ap. II, 17, 8-9. According to Medh., Gov., Kull., and Ragh. paisasi means ‘offered after the manncr of the Pisdfas.’ But the version given above, which follows Nar. and Nand., is supported by the ancient verse, quoted by Apastamba, from which Manu’s Sloka is probably derived. TO2 LAWS OF MANU. III, 144. recipient partakers of rewards both in this (life) and after death.

144(If no learned Brahmavza be at hand), he may rather honour a (virtuous) friend than an enemy, though the latter may be qualified (by learning and so forth); for sacrificial food, eaten by a foe, bears no reward after death.

145Let him (take) pains (to) feed at a Sraddha an adherent of the Azg-veda who has studied one entire (recension of that) Veda, or a follower of the Yagur-veda who has finished one Sakha, or a singer of Samans who (likewise) has completed (the study of an entire recension).

146If one of these three dines, duly honoured, at a funeral sacrifice, the ancestors of him (who gives the feast), as far as the seventh person, will be satisfied for a very long time.

147This is the chief rule (to be followed) in offering sacrifices to the gods and manes; know that the virtuous always observe the following sub- sidiary rule.

148One may also entertain (on such occasions) one’s maternal grandfather, a maternal uncle, a Sisters son, a father-in-law, one’s. teacher, a daughter's son, a daughters husband, a cognate kinsman, one’s own Officiating priest or a man for whom one offers sacrifices.

149Fora rite sacred to the gods, he who knows the law will not make (too close) inquiries regarding an (invited) Brahmaza; but when one performs a

148Bandhum, ‘a cognate kinsman’ (Kull., Ragh.), is taken by Medh. and Gov. in iis widest sense, ‘any remoter kinsman’ (sago- tradif),

149Vi. LXXXII, 1-2. III, 14. HOUSEHOLDER; SRADDHAS. 103 ceremony in honour of the manes, one must care- fully examine (the qualities and parentage of the guest).

150Manu has declared that those Brahmavzas who are thieves, outcasts, eunuchs, or atheists are unworthy (to partake) of oblations to the gods and manes,

151Let him not entertain at a Srdddha one who wears his hair in braids (a student), one who has not studied (the Veda), one afflicted with a skin-disease, a gambler, nor those who sacrifice for a multitude (of sacrificers).

152Physicians, temple-priests, sellers of meat, and those who subsist by shop-keeping must be avoided at sacrifices offered to the gods and to the manes.

153A paid servant of a village or of a king, a man with deformed nails or black teeth, one who opposes his teacher, one who has forsaken the sacred fire, and a usurer;

154One suffering from consumption, one who subsists by tending cattle, a younger brother who 150-182. Ap. II, 17, 21; Gaut. XV, 16-19, 30-31; Vas. XI, 19; Vi. LXXXII, 3-30; Yagi. I, 222-224.

150For the term nastikavritti, ‘atheist,’ Medh. proposes, besides the explanation given above, the other equally possible one, ‘he who derives his livelihood from atheists.’

151Anadhiyanam, ‘one who has not studied the Veda,’ i.e. ‘one who has been initiated only, but has not studied’ (Kull.), or ‘one who has not mastered the Veda’ (Medh.), or ‘one who has left off studying’ (Nar.). Medh. and Nand. read durvalam for durbalam, ‘afflicted with a skin-disease,’ and the former explains his var. lect. by ‘a bald or a red-haired man.’ ‘Those who sacrifice for a multitude,’ i.e. ‘who offer the (forbidden) Ahina sacrifices, for on that occasion there are many sacrificers’ (Nar.).

154NirakritiZ, ‘one who neglects the five great sacrifices’ (Medh., 104 LAWS OF MANU. ITI, 155. marries or kindles the sacred fire before the elder, one who neglects the five great sacrifices, an enemy of the Brahmaza race, an elder brother who marries or kindles the sacred fire after the younger, and one who belongs to a company or corporation,

155An actor or singer, one who has broken the vow of studentship, one whose (only or first) wife is a Sidra female, the son of a remarried woman, a one-eyed man, and he in whose house a paramour of his wife (resides) ;

156He who teaches for a stipulated fee and he who is taught on that condition, he who instructs Sddra pupils and he whose teacher ts a Sddra, he who speaks rudely, the son of an adulteress, and the son of a widow,

157He who forsakes his mother, his father, or a teacher without a (sufficient) reason, he who has Kull., Ragh.), means according to Gov. ‘one who forsakes the Vedas (and the rest),’ according to Nar. and Nand. ‘ one who does not recite the Veda privately,’ or ‘who has forgotten it.’ Gana- bhyantara/, ‘one who belongs to a company or corporation,’ i.e. ‘of men who live by one trade’ (Medh., Gov., Nar.), is further ex- plained by N4r. by ‘the headman of a village,’ or ‘the leader of = caravan.’ According to Kull. and Ragh. it means ‘one who misappropriates the money of a corporation.’

155Kusilava, ‘an actor or singer,’ is, as Medh. states, a very wide term, including all ‘bards, actors, jugglers, dancers, singers, and the like.’ Kull. wrongly understands by avakirnin, ‘one who has broken the vow of studentship,’ an ascetic also who has become unchaste. Such an ascetic is called arfidhapatita.

156Vagdush/ah, ‘one who speaks rudely,’ means according to ‘others,’ quoted by Medh. and Kull., ‘one who is accused of a great crime’ (abhisasta).

157According to N4r. guro/, ‘a teacher,’ denotes the afarya alone. Medh. blames this explanation, and refers it to the sub- teacher. The same explains kumdasi, ‘he who eats the food of the son of an adulteress,’ by ‘a glutton who eats sixty Palas of rice,’ III, 160. HOUSEHOLDER } SRADDHAS. 105 contracted an alliance with outcasts either through the Veda or through a marriage,

158An incendiary, a prisoner, he who eats the food given by the son of an adulteress, a seller of Soma, he who undertakes voyages by sea, a bard, an oil-man, a suborner to perjury,

159He who wrangles or goes to law with his father, the keeper of a gambling-house, a drunkard, he who is afflicted with a disease (in punishment of former) crimes, he who is accused of a mortal sin, a hypocrite, a seller of substances used for flavouring food,

160A maker of bows and of arrows, he who lasciviously dallies with a brother’s widow, the be- trayer of a friend, one who subsists by gambling, he who learns (the Veda) from his son,

158Agaradahi, ‘an incendiary,’ includes according to a verse, quoted by Nand. also, ‘one who burns corpses for money.’ Kffa- karakah, ‘a suborner to perjury’ (Gov., Kull.), means according to Medh. and RAagh. ‘a false witness,’ according to Nar. and Nand. ‘any one who commits fraud,’ e.g. a forger, a falsifier of weights and measures. ‘Others’ quoted by Medh. explain somavikrayin as ‘one who sclls (the merit gained by) Soma (sacrifices).’

159‘He who wrangles or goes to law with his father,’ e. g. who forces him to divide the family estate (Medh.), see Gaut. XV,

19Kitavah, ‘the keeper of a gambling-house’ (Medh.), means according to Gov. and Nand. ‘one who makes others play for himself,’ according to Nar. ‘a gambler for pleasure,’ and according to Nand. ‘a rogue.’ ‘ Others,’ however, read kekaraf, ‘a squinting man,’ and construe it with madyapa, ‘a drunkard’ (Medh., Gov., Kull., Nar., Nand., Ragh.). Rasa, ‘substances used for flavouring food,’ e.g. ‘ sugar-cane juice’ (Gov., Kull., Ragh.), ‘molasses’ (Nar.). Medh. explains rasadah by vishadaA, ‘a poisoner.’

160I accept Gov.’s and Ragh.’s explanation of agredidhisht- pati, who betieve it to be equivalent to didhishdpati explained below, verse 173. Kull. and Nand. take it as ‘the husband of a younger sister married before the elder,’ and Medh. as an 106 LAWS OF MANU. III, 161.

161An epileptic man, one who suffers from scro- fulous swellings of the glands, one afflicted with white leprosy, an informer, a madman, a blind man, and he who cavils at the Veda must (all) be avoided.

162A trainer of elephants, oxen, horses, or camels, he who subsists by astrology, a bird-fancier, and he who teaches the use of arms,

163He who diverts water-courses, and he who delights in obstructing them, an architect, a mes- senger, and he who plants trees (for money),

164A breeder of sporting-dogs, a falconer, one who defiles maidens, he who delights in injurirg living creatures, he who gains his subsistence from Sddras, and he who offers sacrifices to the Gavas,

165He who does not follow the rule of conduct, a (man destitute of energy like a) eunuch, one who constantly asks (for favours), he who lives by agri- irregular compound consisting of agredidhishfpati and didhishd- pati, see Gaut. XV, 16. Though in some Smritis agredidhisht- pati has the meaning given by Kull., it seems here inadmissible, on account of verse 173, which is meaningless, if it is not meant to explain this term. Dydtavrzttif, ‘one who subsists by gambling,’ means according to Medh. ‘one who makes others play for his profit,’ according to Gov., Kull, and Ragh. ‘the keeper of a gambling-house.’ Nar. and Nand. take it in its literal meaning.

162Pakshinam poshakaA, ‘a bird-fancier,’ means according to Medh. ‘a trainer of hunting-falcons and hawks.’

164The commentators mention a var. lect. v7shalaputraA, ‘one who has only sons by a Sidra wife,’ for ‘one who gains his subsist- ence from Sfidras.’ Nar. and Nand, explain ganinam yagakah by ‘one who sacrifices for ganas,’ i.e. many people or guilds. Accord- ing to the explanation of Medh., Gov., Kull., and Ragh., which has been translated above, the performance of the Vinayaka or Gavesa- homa (Yagi. I, 270-294) may be meant. But it is also possible to think of the Gasahomas, which according to Baudh. IV, 8, 1 must not be performed for others. III, 171. HOUSEHOLDER ; SRADDHAS. 107 culture, a club-footed man, and he who is censured by virtuous men,

166A shepherd, a keeper of buffaloes, the hus- band of a remarried woman, and a carrier of dead bodies, (all these) must be carefully avoided.

167A Brahmaza who knows (the sacred law) should shun at (sacrifices) both (to the gods and to the manes) these lowest of twice-born men, whose conduct is reprehensible, and who are unworthy (to sit) in the company (at a repast).

168Asa fire of dry grass is (unable to consume the offerings and is quickly) extinguished, even so (is it with) an unlearned Brahmawa ; sacrificial food must not be given to him, since it (would be) offered in ashes.

169I will fully declare what result the giver obtains after death, if he gives food, destined for the gods or manes, to a man who is unworthy to sit in the company.

170The Rakshasas, indeed, consume (the food) eaten by Brahmavzas who have not fulfilled the vow of studentship, by a Parivettyz and so forth, and by other men not admissible into the company.

171He must be considered as a Parivettyz who

168According to Medh. and Gov. the object of this verse is to admit virtuous and learned men, afflicted with bodily defects, as guests at rites in honour of the gods; see Vas. XI, 20. Kull. thinks that the injunction to avoid ignorant men is repeated here in order to show that they are as unfit as real ‘defilers of the company.’

170Avrataih, ‘who have not fulfilled the vow of studentship’ (Gov., Kull., Ragh.), means according to Medh. ‘of bad conduct,’ and according to Nar. ‘who do not observe the rules prescribed for a Snataka and so forth.’

171Usually a person who kindles the sacred fire before his elder brother is called a Paryddhatr?, and the elder brother a Parydhita. 108 LAWS OF MANU. TH, 172. marries or begins the performance of the Agnihotra before his elder brother, but the latter as a Parivitti.

172The elder brother who marries after the younger, the younger brother who marries before the elder, the female with whom such a marriage is contracted, he who gives her away, and the sacri- ficing priest, as the fifth, all fatl into hell.

173He who lasciviously dallies with the widow of a deceased brother, though she be appointed (to bear a child by him) in accordance with the sacred law, must be known to be a Didhishdpati. i174. Two (kinds of) sons, a Kuszda and a Golaka, are born by wives of other men; (he who is born) while the husband lives, will be a Kuzda, and (he who is begotten) after the husband’s death, a Golaka.

175But those two creatures, who are born of wives of other men, cause to the giver the loss (of the rewards), both in this life and after death, for the food sacred to gods or manes which has been given (to them).

176The foolish giver (of a funeral repast) does not reap the reward for as many worthy guests as a man, inadmissible into company, can look on while they are feeding.

177A blind man by his presence causes to the giver (of the feast) the loss of the reward for ninety (guests), a one-eyed man for sixty, one who suffers from white leprosy for a hundred, and one punished by a (terrible) disease for a thousand.

178The giver (of a Sraddha) loses the reward,

172Baudh. II, 1, 39.

177Regarding the diseases which are punishments for sins committed in a former life, see below, XI, 49 seq.

178Paurtikam, ‘ due for such a non-sacrificial gift,’ i.e. ‘for one III, 183. HOUSEHOLDER; SRADDHAS. 109 due for such a non-sacrificial gift, for as many Brah- mazas as a (guest) who sacrifices for Sidras may touch (during the meal) with his limbs.

179And if a Brahmawa, though learned in the Veda, accepts through covetousness a gift from such (a man), he will quickly perish, like a vessel of unburnt clay in water.

180(Food) given to a seller of Soma becomes ordure, (that given) to a physician pus and blood, but (that presented) to a temple-priest is lost, and (that given) to a usurer finds no place (in the world of the gods).

181What has been given to a Brahmaza who lives by trade that is not (useful) in this world and the next, and (a present) to a Brahmaza born of a remarried woman (resembles) an oblation thrown into ashes.

182But the wise declare that the food which (is offered) to other unholy, inadmissible men, enu- merated above, (is turned into) adipose secretions, blood, flesh, marrow, and bone.

183Now hear by what chief of twice-born men which is given outside the sacrificial enclosure’ (Medh., Gov.), or ‘for the gift of food at a Sraiddha’ (Kull., Ragh.).

179‘From such a man, i.e. ‘from one who sacrifices for Sidras,’

180The meaning is that the giver will be born in his next life among the animals, feeding on the unclean substances enumerated (Medh., Gov., Kull., Ragh.), or that the food will be rejected by the manes and the gods as impure (Nar.). Apratish/fam, ‘ finds no place’ (Medh., Gov.; Kull., Ragh.), means according to Nar. and Nand. ‘secures no fame (to the giver).’

182According to Medh., Gov., Kull., and Ragh., it must be understood that the giver will be born in his next existence as a worm, feeding on the substances mentioned. 183-186. Ap. II, 17, 22; Gaut. XV, 28, 31; Vas. III, 19; Baudh. II, 14, 2-3; Vi. LXXXIII; Yaga. I, 219-221. 110 LAWS OF MANU. TIT, 184. a company defiled by (the presence of) unworthy (guests) is purified, and the full (description of) the Brahmazas who sanctify a company.

184Those men must be considered as the sanc- tifiers of a company who are most learned in all the Vedas and in all the Angas, and who are the descendants of Srotriyas.

185A Trizasiketa, one who keeps five sacred fires, a Trisuparvza, one who is versed in the six Angas, the son of a woman married according to the Branma rite, one who sings the Gyesh¢/asaman,

186One who knows the meaning of the Veda, and he who expounds it, a student, one who has given a thousand (cows), and a centenarian must be con- sidered as Brahmawzas who sanctify a company.

187On the day before the Sraddha-rite is per- formed, or on the day when it takes place, let him invite with due respect at least three Brahmaszas, such as have been mentioned above.

188A Brahmaza who has been invited to a (rite) in honour of the manes shall always control himself and not recite the Veda, and he who performs the Sraddha (must act in the same manner).

185Regarding the term Trivafiketa, see Ap. II, 17, 22, note. Pankignih, ‘one who keeps five sacred fires’ (Medh., ‘others,’ Gov., Kull., Nand., Ragh.), means according to Medh. and Nar. ‘one who knows the pawAagnividya, taught in the X/andogyopanishad 1V,1o seq. Trisuparva means according to Medh., Nar., and Nand. ‘one who knows the texts Taitt. Ar. X, 38-40; but according to Gov., Kull.,and Ragh. ‘one who knows the portion of the Rig-veda called Trisuparwa, Rig-veda X, 114, 3-5.

186Nand. explains brahmaAari, ‘a student,’ by ‘a chaste man’ (see above, verse 50).

187Ap. II,17, 11-15; Vas. XI1,17; Yagn. I, 225.

188Gaut. XV. 23; Yagv. 1, 225. ‘Control himself,’ i.e. ‘remain chaste.’ IIT, 195. HOUSEHOLDER; SRADDHAS. 111

189For the manes attend the invited Brahmazas, follow them (when they walk) like the wind, and sit near them when they are seated.

190But a Brahmaza who, being duly invited to a rite in honour of the gods or of the manes, in any way breaks (the appointment), becomes guilty (of a crime), and (in his next birth) a hog.

191But he who, being invited to a Sradddha, dallies with a Saddra woman, takes upon himself all the sins which the giver (of the feast) committed.

192The manes are primeval deities, free from anger, careful of purity, ever chaste, averse from strife, and endowed with great virtues.

193Now learn fully from whom all these (manes derive) their origin, and with what ceremonies they ought to be worshipped.

194The (various) classes of the manes are de- clared to be the sons of all those sages, Mari#i and the rest, who are children of Manu, the son of Hirazyagarbha.

195The Somasads, the sons of Virag, are stated to be the manes of the Sadhyas, and the Agnish-

189‘Like the wind,’ i.e. ‘like the vital air, the breath’ (Medh., Gov., Kull.), Medh. thinks that the manes enter the body of the invited guests.

190Medh. explains atikraman, ‘ breaks the appointment’ (Gov., Kull., Nar., Ragh.), by ‘breaks the rules of chastity and the like.’ Medh. mentions a second ‘improper’ explanation given by ‘others,’ ‘does not accept the invitation.’

191Medh., Gov., Nand., and Ragh. take vreshali, ‘a Sddra woman,’ in the sense of ‘his lascivious wife.’ Probably the word is used in its proper sense and indicates, as Nar. states, that inter- course with a Sfidra wife is the worst offence in such a case.

194‘Marifi and the rest,’ see above, I, 35.

195Nar., Nand., and K. prima manu read Somasuta/ for Somasadad. 112 LAWS OF MANU. IIT, 196. vattas, the children of Marit#i, are famous in the world (as the manes) of the gods.

196The Barhishads, born of Atri, are recorded to be (the manes) of the Daityas, Danavas, Yakshas, Gandharvas, Snake-deities, Rakshasas, Suparzas, and Kivenaras,

197The Somapas those of the Brahmazas, the Ha- virbhugs those of the Kshatriyas, the Agyapas those of the Vaisyas, but the Sukalins those of the Sddras.

198The Somapas are the sons of Kavi (Bhrzgu), the Havishmats the children of Angiras, the Agyapas the offspring of Pulastya, but the Sukalins (the issue) of Vasish/ha.

199One should know that (other classes), the Agnidagdhas, the Anagnidagdhas, the Kavyas, the Barhishads, the Agnishvattas, and the Saumyas, are (the manes) of the Brahmavzas alone.

200But know also that there exist in this (world) countless sons and grandsons of those chief classes of manes which have been enumerated.

201From the sages sprang the manes, from the manes the gods and the Danavas, but from the gods the whole world, both the movable and the immov- able in due order.

202Even water offered with faith (to the manes)

199Medh. and Gov. place the Anagnidagdhas first. Nar. reads at the end of the first half-verse bahfin, ‘many,’ instead of tatha, and Nand. has vahan. The translation follows the explanation given by Gov., Kull., and Ragh. The other three commentators say that this verse gives partly different names for the several classes of manes, enumerated in the preceding verses. But their explana- tions are not very clear, and they are forced to ignore or transpose the particle eva which stands after viprizim. The verse probably contains a second classification of the manes, which differs from the preceding, because it is based on a different tradition.

202Akshaydyapakalpate, ‘produces endless (bliss), (Gov., Kull.), IIT, 207. IIOUSEHOLDER } SRADDIIAS. ak in vessels made of silver or adorned with silver, produces endless (bliss).

203For twice-born men the rite in honour of the manes is more important than the rite in honour of the gods; for the offering to the gods which pre- cedes (the Sraddhas), has been declared to be a means of fortifying (the latter).

204Let him first invite a (Brahmaza) in honour of the gods as a protection for the (offering to the manes) ; for the Rakshasas destroy a funeral sacri- fice which is left without such a protection.

205Let him make (the Sraddha) begin and end with (a rite) in honour of the gods; it shall not begin and end with a (rite) to the manes; for he who makes it begin and end with a (rite) in honour of the manes, soon perishes together with his progeny.

206Let him smear a pure and secluded place with cowdung, and carefully make it sloping towards the south.

207The manes are always pleased with offerings made in open, naturally pure places, on the banks of rivers, and in secluded spots. means according to Medh. ‘affords to them sthpakiohatile satis- faction.’

203The rite in honour of the gods meant is the Vaisvadeva which precedes each Sraddha.

204‘lhe above translation of the first half-verse follows Medh., Gov., and Kull. It is, however, not impossible to take, with Sir W. Jones, daivam as a neuter, and to translate, ‘ Let him first per- form the rite in honour of the gods as a protection for the (Sraddha).’

205The meaning of the verse is that the Brahmamas, fed at the Vaisvadeva which precedes the Sriddha, must be invited and served before and dismissed after the Brihmawas entertained in honour of the manes (Medh., kull., Nar.). See also below, verse 209.

206Ap. II, 18, 14; Gaut. XV, Deve iv iol, 20%

207Vi. LXXXV, 54-63. Koksheshu, ‘naturally pure’ (Medh., I 114 LAWS OF MANU. III, 208.

208The (sacrificer) shall make the (invited) Brahmazas, who have duly performed their ablu- tions, sit down on separate, prepared seats, on which blades of Kusa grass have been placed.

209Having placed those blameless Brahmazas on their seats, he shall honour them with fragrant garlands and perfumes, beginning with (those who are invited in honour of) the gods.

210Having presented to them water, sesamum grains, and blades of Kusa grass, the Brahmaza (sacrificer) shall offer (oblations) in the sacred fire, after having received permission (to do so) from (all) the Brahhmavza (guests) conjointly.

211Having first, according to the rule, performed, as a means of protecting (the Sraddha), oblations to Agni, to Soma, and to Yama, let him afterwards satisfy the manes by a gift of sacrificial food.

212But if no (sacred) fire (is available), he shall place (the offerings) into the hand of a Brahmaza ; for Brahmazas who know the sacred texts declare, ‘What fire is, even such is a Brahmaza.’

213They (also) call those first of twice-born men the ancient deities of the funeral sacrifice, free from iger, easily pleased, employed in making men prosper. Gov., Kull., Nar.) or ‘lovely’ (Nand., Ragh.), ‘such as forest glades’ (Kull.).

208Yagi. 1, 226. 269. Vi. LAXIII, 2; Yaga. I, 231.

210Vi. LXXXIII, 5; Ap. II, 17, 17-19; Baudh. II, 14. 7; Yagt. I, 229.

211Vi. LXXIII, 12; Baudh. II, 14, 7.

212Asvaldyana Grirhya-sfitra IV, 8, 5-6. Cases, where a sacred fire is wanting, are those in which a child, an unmarried man, or a widower perform a Sraddha (Medh., Kull., Nar.).

213The object of the verse is to show why the offerings may IT. 217; HOUSEHOLDER ; SRADDIIAS. 115

214After he has performed (the oblations) in the fire, (and) the whole series of ceremonies in such a manner that they end in the south, let him sprinkle water with his right hand on the spot (where the cakes are to be placed).

215But having made three cakes out of the remainder of that sacrificial food, he must, concen- trating his mind and turning towards the south, place them on (Kusa grass) exactly in the same manner in which (he poured out the libations of) water.

216Having offered those cakes according to the (prescribed) rule, being pure, let him wipe the same hand with (the roots of) those blades of Kusa grass for the sake of the (three ancestors) who partake of the wipings (lepa).

217Having (next) sipped water, turned round (towards the north), and thrice slowly suppressed be placed into the hands of the guests. ‘lhe epithet ‘ancient’ is explained to mean ‘ produced in the kalpa when the Sadhyas were created’ (Medh.), or ‘ those whose succession has been uninterrupted since immemorial times’ (Gov., Kull., Ragh.), or ‘those who were produced before all other castes’ (Nar.), or ‘those who receive gifts before others’ (Ragh.). Medh. prefers, however, to read pura- tanaA, ‘the ancients call,’ &c., and this seems to have stood in Nand.’s text too.

214‘The whole series of ceremonies,’ i.e. ‘the acts of sprinkling water and strewing Kusa grass round the fire and so forth, which are subsidiary to the oblations in the fire.” Apasavyam, ‘in such a manner that they end in the south’ (dakshivisamstham), means according to Nar., pradinavitena, ‘ passing the sacrificial string over the right shoulder and under the left arm.’ Apasavyena hastena, ‘with his right hand’ (Medh. ‘ others,’ Kull., Ragh.), means accord- ing to Medh., Gov., Nar., and Nand., ‘ out of the ‘Tirtha of the right hand which is sacred to the manes’ (see above, II, 59).

216The three ancestors meant are the great-grandfather, his father and grandfather ; see Vi. LXXIII, 22.

217The texts to be pronounced are, ‘Adoration to Spring!’ &c., a 116 LAWS OF MANU. III, 218. his breath, (the sacrificer) who knows the sacred texts shall worship (the guardian deities of) the six seasons and the manes.

218Let him vently pour out the remainder of the water near the cakes, and, with fixed attention, smell those cakes, in the order in which they were placed (on the ground).

219But taking successively very small portions from the cakes, he shall make those seated brah- mazas eat them, in accordance with the rule, before (their dinner).

220But if the (sacrificer’s) father is living, he must offer (the cakes) to three remoter (ancestors) ; or he may also feed his father at the funeral sacri- fice as (one of the) Brahmavza (guests).

221But he whose father is dead, while his grand- father lives, shall, after pronouncing his father’s name, mention (that of) his great-grandfather.

222Manu has declared that either the ygrand- father may eat at that Sraddha (as a cuest), or (the and afterwards, ‘ Adoration to you, oh manes!’ &c. Before he recites the latter texts, the worshipper must turn round towards the south.

218Vi. LXXIII, 23. ‘ The remainder of the water,’ i.e. ‘ which is contained in the vessel from which he took the water for sprinkling the ground’ (verse 214). 21y. ‘Those seated Brahmavas,’ i.e. ‘those invited for the funcral rite, not those invited for the preceding rite in honour of the gods.’ ‘According to the rule,’ i.e. ‘giving to the repiesenta- tive of the father a piece from the cake offered to the manes of the father and so forth’ (Kull.), or ‘after they have sipped water and so forth’ (Nar.), Nand. inserts here verse 223, and states that it is explanatory of the term ‘according to the rule.’

220Vi. LAXV, 1, 4. Nar. adds that this case happens when a son has kindled the sacred fire during his father’s lifetime, because then the Pindapitvvyagfa and afterwards the Parvana Sraddha must be perlormed. 221-222. Vi. LAAY, 6. III, 229. HOUSEHOLDER ; SRADDHAS. 117 grandson) having received permission, may perform it, as he desires.

223Having poured water mixed with sesamum, in which a blade of Kusa grass has been placed, into the hands of the (guests), he shall give (to each) that (above-mentioned) portion of the cake, saying, ‘To those, Svadha!’

224But carrying (the vessel) filled with food with both hands, the (sacrificer) himself shall gently place it before the Brahmazas, meditating on the manes.

225The malevolent Asuras forcibly snatch away that food which is brought without being held with both hands.

226Let him, being pure and attentive, carefully place on the ground the seasoning (for the rice), such as broths and pot herbs, sweet and sour milk, and honey,

227(As well as) various (kinds of) hard food which require mastication, and of soft food, roots, fruits, savoury meat, and fragrant drinks.

228All this he shall present (to his guests), and, being pure and attentive, successively invite them to partake of each (dish), proclaiming its qualities.

229Let him on no account drop a tear, become angry or utter an untruth, nor let him touch the food with his foot nor violently shake it.

223Vi. LXXIII, 23. This rule is a supplement to verse 220. Instead of the pronoun the names are to be used (Medh., Gov.).

225Vas, XI, 25 ;..Baudh, I, 15, 3.

229Vi. LXXIX, 19-21; LXXXI, 1; Yaga. I, 239. Avadhi- nayet, ‘nor violently shake it,’ is explained according to Medh. by ‘others,’ ‘nor remove the dust with his dress.’ Nand. places verse 230 immediately after verse 228. 118 LAWS OF MANU. III, 23.

230A tear sends the (food) to the Pretas, anger to his enemies, a falsehood to the dogs, contact with his foot to the Rakshasas, a shaking to the sinners.

231Whatever may please the Brahmawzas, let him give without grudging it; let him give riddles from the Veda, for that is agreeable to the manes.

232At a (sacrifice in honour) of the manes, he must let (his guests) hear the Veda, the Institutes of the sacred law, legends, tales, Purdwzas, and Khilas.

233Himself being delighted, let him give delight to the Brahmazas, cause them to partake gradually and slowly (of each dish), and repeatedly invite (them to eat) by (offering) the food and (praising) its qualities.

234Let him eagerly entertain at a funeral sacri- fice a daughter's son, though he be a student, and let him place a Nepal blanket on the seat (of each guest), scattering sesamum grains on the ground.

231Yag#. 1, 239. Brabmodyad kathad, ‘let him give riddles from the Veda,’ such as those collected in the Asvalayana Srauta- s‘itra X, 9, 2 (Medh., Nand.). Medh. thinks that the term brahmodya may also refer to Vedic stories, such as that of the fights of the Devas and Asuras, or of Sarama and the Panis, and he mentions a var. lect. brahmadya/, ‘conversations regard- ing the Brahman, the supreme soul.’ This latter explanation is adopted by Gov., Kull., Nar., and Ragh., though the text every- where has brahmodya/. As the Brahmodya-riddles were a favourite recreation of the priests during the tedious performance of their sacrifices, it is not doubtful that the explanation given in the trans- lation is the only admissible one.

232Baudh. II, 14, 5; Vi. LXXIII, 16; Yag#.1, 239. ‘ Khilas,’ i.e. ‘the apocrypha of the Veda, such as the Srisfikta.’ ‘ Akhyanani legends, such as the Sauparma, the Maitravaruma’ (Medh., Gov., Kull., Ragh.), or ‘ such as occur in the Brahmamas’ (Nar.), or ‘the death of Kamsa and so forth’ (Nand.). IIT, 242. IOUSEHOLDER ; SRADDHIAS. 119g

35There are three means of sanctification, (to be used) at a Sraddha, a daughter's son, a Nepal blanket, and sesamum grains; and they recommend three (other things) for it, cleanliness, suppression of anger, and absence of haste.

236All the food must be‘very hot, and the (guests) shall eat in silence; (even though) asked by the giver (of the feast), the Brahmazas shall not proclaim the qualities of the sacrificial food.

237As long as the food remains warm, as long as they eat in silence, as long as the qualities of the food are not proclaimed, so long the manes partake (of it).

238What (a guest) eats, covering his head, what he eats with his face turned towards the south, what he eats with sandals on (his feet), that the Rakshasas consume.

239A Kandala, a village pig, a cock, a dog, a menstruating woman, and a eunuch must not look at the Brahmazas while they eat.

240What (any of) these sees at a burnt-oblation, at a (solemn) gift, ata dinner (given to Brahmazas), or at any rite in honour of the gods and manes, that produces not the intended result.

241A boar makes (the rite) useless by inhaling the smell (of the offerings), a cock by the air of his wings, a dog by throwing his eye (on them), a low- caste man by touching (them).

242If a lame man, a one-eyed man, one deficient

235Vas. XI, 35-36. 226. Vis UX SI a0.

237Vi. LAXXI, 203 Vas."XI, 32. e398. Vi. LXXXI, 12-14.

239Ap. II, 17, 20; Gaut. XV, 24.

241‘A low-caste man,’ i.e. ‘a SAdra.’

242Vi. LXXXI, 15-16. According to Medh., Gov., and Kull., 120 LAWS OF MANU. III, 243. in a limb, or one with a redundant limb, be even the servant of the performer (of the Sraddha), he also must be removed from that place (where the Sraddha is held).

243To a Brahmaza (householder), or to an ascetic who comes for food, he may, with the per- mission of (his) Brahmaza (guests), show honour according to his ability.

244Let him mix all the kinds of food together, sprinkle them with water and put them, scattering them (on Kusa grass), down on the ground in front of (his guests), when they have finished their meal.

245The remnant (in the dishes), and the portion scattered on Kusa grass, shall be the share of deceased (children) who received not the sacrament (of cremation) and of those who (unjustly) forsook noble wives.

246They declare the fragments which have fallen on the ground at a (Sraddha) to the manes, to be the share of honest, dutiful servants. the word api, ‘ even,’ indicates that others, e.g. Sidras, must also be sent away.

243Vi. LXXXI, 18. Medh., Gov., and Kull. take the first words differently, ‘To a Brahmava who comes as a guest (atithi) or any other mendicant.’ Nar. and Ragh. give the explanation adopted above.

244Vi. LXAXXI, 21.

245Was. XI, 23-24; Vi. LNXXI, 22. Regarding the burial of children, sce below, V, 69. Tyaginam kulayoshitam, ‘of those who unjustly forsook noble wives’ (Medh., Kull.), may also mean, according to Ragh. and to ‘others,’ quoted by Medh. and Kull., ‘of those who forsook their Gurus and of unmarried maidens ;’ according to Goy., ‘of women who forsook their families ;’ according to Nar., ‘of suicides and childless women.’ Nand. explains the first word by ‘ of ascetics.’

246Vi. LAXXI, 23. Miter. HOUSEHOLDER } SRADDHAS. 12!

247But before the performance of the Sapizdi- karaza, one must feed at the funeral sacrifice in honour of a (recently-)deceased Aryan (one Brdah- maza) without (making an offering) to the gods, and vive one cake only.

248But after the Sapizdikarava of the (deceased father) has been performed according to the sacred law, the sons must offer the cakes with those cere- monies, (described above.)

249The foolish man who, after having eaten a Sraddha(-dinner), gives the leavings to a Stidra, falls headlong into the Kalastitra hell.

250If the partaker of a Sraddha(-dinner) enters on the same day the bed of a Stidra female, the manes of his (ancestors) will lie during that month in her ordure.

251Having addressed the question, ‘Have you dined well ?’ (to his guests), let him give water for sipping to them who are satisfied, and dismiss them, after they have sipped water, (with the words) ‘ Rest either (here or at home)!’ 24°75! VidXX1/a-Teproge yaw 250. The Sapiadikarama, ‘the solemn reception of a dead person among the partakers of the funeral oblations,’ is performed either on the thirteenth day or a year after the death. Up to the time of its performance the Sraddhas are so-called Kkoddish/as, ‘ performed for one person only.’ Medh., Gov., Nar., Nand., and K. read the first word of the verse asapivdakriyakarma, and according to this var. lect. the trans- lation must be, ‘ The rite for persons not made Sapimdas (i.e. the Kkoddish/a Sraddha, must be performed) for an Aryan (recently) deceased ; (on that occasion) one must,’ &c.

250Medh., Goy., Kull., and Ragh. take vreshalf, ‘a Sadra female’ (Nar.), in the sense of ‘a seducing woman’ (vrzshasyant?).

251Yaga. J, 242; Vi. LXXIIIJ, 26-27. Kull. reads abhi bho ramyatam, ‘Ho, take rest!’ and Ragh., abhito gamyatim, ‘Go where you please!’ 122 LAWS OF MANU. IIT, 252.

252The Brahmaza (guests) shall then answer him, ‘Let there be Svadha;’ for at all rites in honour of the manes the word Svadha is the highest benison.

253Next let him inform (his guests) who have finished their meal, of the food which remains; with the permission of the Brahmavzas let him dispose (of that), as they may direct.

254At a (Sraddha) in honour of the manes one must use (in asking the guests if they are satisfied, the word) svaditam ; ata Gosh¢/i-sraddha, (the word) susrutam; at a Vvzddhi-sraddha, (the word) sampan- nam ; and at (a rite) in honour of the gods, (the word) ruditam.

255The afternoon, Kusa grass, the due prepara- tion of the dwelling, sesamum grains, liberality, the careful preparation of the food, and (the company of) distinguished Brahmawas are true riches at all funeral sacrifices.

256Know that Kusa grass, purificatory (texts), the morning, sacrificial viands of all kinds, and those means of purification, mentioned above, are blessings at a sacrifice to the gods.

252Yag#. I, 243. Medh., Gov., Nand., and Ragh. read sva- dhetyeva, (shall then answer him) ‘ Svadha !’

254‘One must ask,’ i.e. ‘the giver of the feast or any other person who comes’ (Medh., Gov.), the former only (Kull.). Medh. and Gov. explain gosh/he, ‘at a Gosh/hi-sraddha’ (Kull., Ragh.), by ‘in a cow-pen’ (goshu tish/hantishu, gogavamadhye), and Nar. by gosh/he gomandalartham gosh/he brahmanabhogane. Abhyudaya or Vriddhi-sraddhas are those performed on joyful occasions, such as marriages.

256Pavitram, ‘purificatory texts,’ means according to Nar. ‘other means of purification, such as barley and water.’ Nand. reads darbhapavitram, ‘ blades of Kusa grass.’ ‘ Those means of purification mentioned above,’ i.e. ‘the preparation of the house III, 26r. HOUSEHOLDER } SRADDIAS. 123

257The food eaten by hermits in the forest, milk, Soma-juice, meat which is not prepared (with spices), and salt unprepared by art, are called, on account of their nature, sacrificial food.

258Having dismissed the (invited) Brahmazas, let him, with a concentrated mind, silent and pure, look towards the south and ask these blessings of the manes:

259‘May liberal men abound with us! May (our knowledge of) the Vedas and (our) progeny increase! May faith not forsake us! May we have much to give (to the needy)!’

260Having thus offered (the cakes), let him, after (the prayer), cause a cow, a Brahmaza, a goat, or the sacred fire to consume those cakes, or let him throw them into water.

261Some make the offering of the cakes after (the dinner); some cause (them) to be eaten by birds or throw them into fire or into water. and so forth.’ Nand. reads havishyavi 4a saktitaA, ‘ sacrificial viands (prepared) according to one’s ability.’

257Anupaskritam, ‘ which is not prepared (with spices),’ (Gov., Nar.), means according to Nand. ‘not dressed as people usually do,’ according to Kull. and Ragh. ‘not tainted by a bad smell,’ and according to Medh. ‘not forbidden, such as meat from a slaughter- house.’ ‘Salt unprepared by art,’ i.e. ‘rock salt or salt from the sea’ (but not Bida, Nar.).

259Vara; 243 32Vi2 LAX, 28:

260Yaga. 1, 256. ‘hus,’ i.e. as described in verse 215.

261Baudh. IT, 14, 9. According to the MSS. and editions the word translated in accordance with the clear explanations of Medh., Kull, and K., and with the requirements of the context, by ‘after (the dinner),’ is purastét. As purastat always means ‘ before,’ it would seem that the real reading of the three commentators was like that of Ragh.’s commentary ‘ parastat,’ the sense of which perfectly agrees with their explanation. 124 LAWS OF MANU. III, 262.

262The (sacrificer’s) first wife, who is faithful and intent on the worship of the manes, may eat the middle-most cake, (if she be) desirous of bearing a son.

263(Thus) she will bring forth a son who will be long-lived, famous, intelligent, rich, the father of numerous offspring, endowed with (the quality of) voodness, and righteous.

264Having washed his hands and sipped water, let him prepare (food) for his paternal relations and, after viving it to them with due respect, let him feed his maternal relatives also.

265But the remnants shall be left (where they lie) until the Brahmazas have been dismissed ; afterwards he shall perform the (daily) domestic Bali- offering ; that is a settled (rule of the) sacred law.

266I will now fully declare what kind of sacri- ficial food, given to the manes according to the rule, will serve for a long time or for eternity.

267The ancestors of men are satisfied for one month with sesamum grains, rice, barley, masha beans, water, roots, and fruits, which have been given according to the prescribed rule,

268Two months with fish, three months with the meat of gazelles, four with mutton, and five indeed with the flesh of birds, Nar. and Nand. clearly read purastat, and explain it by prak, ‘before.’ But the meaning, thus obtained, is not good, because it stands to reason that the custom mentioned hcre should differ from that described above, verse 218 seq.

264This is to be done after the cakes have been made and placed (Medh., Nand.). Medh., Gov., Nand. read pigayet, ‘let him honour,’ instead of ‘let him feed.’ 267-272. Ap. II, 16, 23-17, 3; Gaut. XV, 15; Vi. LXXX; Yaga. I, 257-259- TIT. 274. ITOUSEHOLDER ; SRADDIIAS. {eg

269Six months with the flesh of kids, seven with that of spotted deer, eight with that of the black antelope, but nine with that of the (deer called) Ruru,

270Ten months they are satisfied with the meat of boars and buffaloes, but eleven months indeed with that of hares and tortoises,

271One year with cow-milk and milk-rice ; from the flesh of a long-eared white he-goat their satisfac- tion endures twelve years.

272The (vegetable called) Kalasaka, (the fish called) Mahasalka, the flesh of a rhinoceros and that of a red goat, and all kinds of food eaten by hermits in the forest serve for an endless time.

273Whatever (food), mixed with honey, one gives on the thirteenth lunar day in the rainy season under the asterism of Magha/, that also procures endless (satisfaction).

274‘May sucha man (the manes say) be born in our family who will give us milk-rice, with honey and clarifed butter, on the thirteenth lunar day (of the month of Bhadrapada) and (in the afternoon) when the shadow of an elephant falls towards the east.’

269Gov. states the Ruru is the Sambara, or Simbar stag.

271Nar. explains vardhrivasa, which Medh., Gov., Kull., and Ragh. declare, on the strength of a verse, to be a while goat, by ‘a black-necked, white-winged bird with a red head,’ and quotes another nigama in favour of his view ; see also Ap. II, 17, 3, where the crane called Vardhravasa (var. lect. Vardhrivasa) is mentioned.

272Another name of the pot-herb Kalasaka is according to Medh, Krishvavasudeva, according to Nand. Kr/éshvanimba. ‘The Mahasalka is the prawn. Others mentioned by Medh. read sasalkan,

273Vi. LAXVI, 1; Yag#. I, 260. ‘The day meant is Bha- drapada Badi 13.

274Vi. LAXVIII, 51-52; Vas. XI, 40. Gov. omits this verse. 126 LAWS OF MANU. LiL, 232.

275Whatever (a man), full of faith, duly gives according to the prescribed rule, that becomes in the other world a perpetual and imperishable (gratifica- tion) for the manes.

276The days of the dark half of the month, beginning with the tenth, but excepting the four- teenth, are recommended for a funeral sacrifice ; (it is) not thus (with) the others.

277He who performs it on the even (lunar) days and under the even constellations, gains (the fulfilment of) all his wishes; he who honours the manes on odd (lunar days) and under odd (constella- tions), obtains distinguished offspring.

278As the second half of the month is prefer- able to the first half, even so the afternoon is better for (the performance of) a funeral sacrifice than the forenoon. Medh. says that ‘ others’ improperly explain prak&haye kuagarasya, ‘(in the afternoon) when the shadow of an elephant falls towards the east’ (Kull., Nar., Ragh.), by ‘during an eclipse.’ Ele also mentions a var. lect. prakk&Aayam. It seems, however, by no means certain that the explanation, adopted by him and most commen- tators, is the correct one. It is much more probable that a particular day (see Vigzianesvara on Yagv#. I, 217) is meant. The thirteenth lunar day is, of course, the thirteenth of the dark half of Bhadrapada, the day of the Mahalaya Sraddha.

276Ap. II, 17, 6; Gaut. XV, 3; Yaga. I, 263; Vas. XI, 16. The reason why the fourteenth is excepted, is given Vi. LXAVIII, 50, and Yavgv, loc. cit.

277Ap. II, 17, 8-22; Gaut. XV, 4; Vi. LXXVIII, 8-49; Yaga. I, 267. I read with Medh., Gov., Nand., Ragh., and K. pitr/n arkan, which, to judge from the commentary, must have been Kull.’s reading also, instead of the senseless pitr/n sarvin of the editions. Nand. adds five verses and a half which give the details with respect to the rewards obtained by performing the Sraddhas on particular lunar days, ‘They are clearly an interpolation.

278Ap. Il, 17, 5. III, 284. HOUSEHOLDER 3; SRADDIJAS. 127

279Let him, untired, duly perform the (rites) in honour of the manes in accordance with the pre- scribed rule, passing the sacred thread over the right shoulder, proceeding from the left to the right (and) holding Kusa grass in his hands, up to the end (of the ceremony).

280Let him not perform a funeral sacrifice at night, because the (night) is declared to belong to the Rakshasas, nor in the twilight, nor when the sun has just risen.

281Let him offer here below a funeral sacrifice, according to the rule given above, (at least) thrice a year, in winter, in summer, and in the rainy season, but that which is included among the five great sacrifices, every day.

282The burnt-oblation, offered at a sacrifice to the manes, must not be made in a common fire; a Brahmaza who keeps a sacred fire (shall) not (per- form) a funeral sacrifice except on the new-moon day.

283Even when a Brahmaza, after bathing, satis- hes the manes with water, he obtains thereby the whole reward for the performance of the (daily) Sraddha.

284They call (the manes of) fathers Vasus, (those of) grandfathers Rudras, and (those of) great- grandfathers Adityas; thus (speaks) the eternal Veda.

279Gov., Kull., and Ragh. explain apasavyam, ‘ proceeding from left to right’ (Nar.), by ‘ with the Tirtha of the hand, that is sacred to the manes.’ Medh. and Gov. think that 4 nidhanat, ‘up to the end (of the ceremony),’ (Kull., Nar., Nand., Ragh.), means ‘until death.’

280Ap. II, i7,.23. 284. Yag7. I, 268. 128 LAWS OF MANU. IIT, 283.

285Let him daily partake of the vighasa and daily eat amvzta (ambrosia); but vighasa is what remains from the meal (of Brahmaza guests) and the remainder of a sacrifice (is called) amr‘vta.

286Thus all the ordinances relating to the five (daily great) sacrifices have been declared to you; hear now the law for the manner of living fit for Brahmavzas, Ciarrer LV.

1Having dwelt with a teacher during the fourth part of (a man’s) life, a Brahmaza shall live during the second quarter (of his existence) in his house, after he has wedded a wife.

2A Brahmaza must seek a means of subsistence which either causes no, or at least little pain (to others), and live (by that) except in times of distress.

3For the purpose of gaining bare subsistence, let him accumulate property by (following those) irreproachable occupations (which are prescribed for) his (caste), without (unduly) fatiguing his body.

4He may subsist by Avta (truth), and Amrzta

285Medh. and Nar. seem to have read bhyvtyasesham, ‘what remains after those who must be supported (have been fed)’ The former mentions the other reading too. IV, 2. Medh., Gov., Kull., Nar., and Ragh. particularly state that droha and adroha are not equivalent to hiwsa and ahimsa, because ‘ injury to living beings’ is forbidden under any circumstances. What is meant by droha is the pain caused to others by importunate begging. Hence the meaning of Manu is that householders shall, if possible, not subsist by begging, but rather by gleaning corn. Nand., however, explains droha by himsa, and the following verses favour his opinion.

3‘For the purpose of gaining bare subsistence, but not in order to procure many enjoyments for himself.’ IV, 9. HOUSEHOLDER ; SUBSISTENCE. 129 (ambrosia), or by Mvzta (death) and by Pramrtta (what causes many deaths); or even by (the mode) called Satyanvzta (a mixture of truth and falsehood), but never by Svavretti (a dog’s mode of life).

5By “zta shall be understood the gleaning of corn; by Amrzta, what is given unasked; by Mrta, food obtained by begging ; and agriculture is declared to be Pramrzta.

6But trade and (money-lending) are Satydnvzta, even by that one may subsist. Service is called Svavritti; therefore one should avoid it.

7He may either possess enough to filla granary, or a Store filling a grain-jar; or he may collect what suffices for three days, or make no provision for the morrow.

8Moreover, among these four Brahmawza house- holders, each later-(named) must be considered more distinguished, and through his virtue to have con- quered the world more completely.

9One of these follows six occupations, another subsists by three, one by two, but the fourth lives by the Brahmasattra.

7Yag#.I,128, The first two clauses are variously interpreted. The first means according to Medh., ‘he may keep a store of grain or other property, sufficient to maintain a large family, many servants and animals during three years ;’ according to Gov., ‘a store of grain sufficient for twelve days;’ according to Kull, and Ragh., ‘a store sufficient to fill a granary which holds a supply for three years or more;’ and according to Nar., ‘a store sufficient for a year, six months, or three months.’ The second clause is interpreted by Medh. as ‘a store sufficient for six months ;’ by Gov. and Nar. as ‘a store sufficient for six days;’ and by Kull. and Ragh, as ‘a sufficiency for one year.’ For other explanations of the term Kum- bhidhanya, see Baudh. I, 1, 5 note. Nand. reads dvyahaihika&, ‘or he may collect what suffices for two days.’ g. ‘Six occupations,’ i.e. ‘gleaning corn, acceptance of gifis (25] Kk 130 LAWS OF MANU. IV, 10.

10He who maintains himself by picking up grains and ears of corn, must be always intent on (the performance of) the Agnihotra, and constantly offer those Ish¢is only, which are prescribed for the days of the conjunction and opposition (of the moon), and for the solstices.

11Let him never, for the sake of subsistence, follow the ways of the world; let him live the pure, straightforward, honest life of a Brahmawa.

12He who desires happiness must strive after a perfectly contented disposition and control himself ; for happiness has contentment for its root, the root of unhappiness is the contrary (disposition).

13A Brahmaza, who is a Snataka and subsists by one of the (above-mentioned) modes of life, must given unasked, begging, agriculture, trade, and teaching’ (Medh.), or ‘those mentioned in verses 5-6’ (Gov.), or ‘those mentioned in verses 5—6, excepting service and with the addition of money- lending’ (Kull., Ragh.), or ‘those enumerated in verses 5-6, and those six, mentioned above, I, 88’ (Na4r.), or ‘those mentioned above, I, 88’ (Nand.). ‘ Subsists by three,’ i.e. ‘ by the first three, mentioned in verses 5-6’ (Medh.), or ‘by teaching, sacrificing, and accepting gifts’ (Gov., Kull., Raigh., Nand.), or ‘by teaching, sacrificing and accepting gifts, and by the first three, mentioned in verses 5-6’ (N4r.). ‘One by two,’ i.e. ‘by gleaning and ac- cepting voluntary gifts’ (Medh.), or ‘by sacrificing and teaching’ (Gov., Kull., Ragh., Nand.), or ‘by gleaning ears and single grains’ (Nar.). ‘The Brahmasattra,’ i.e. ‘gleaning either ears or single grains’ (N4r.), or ‘teaching’ (Gov., Kull., Ragh., Nand.). Elsewhere the term Brahmasattra is applied to the daily recitation of the Veda, and it probably means here ‘ teaching.’

10The Agnihotra, i.e. the daily morning and evening oblations in the sacred fire or fires. The sacrifices intended are the Darsa- paurmamasas and the Agrayanas.

11Yaga. I, 123. 12-17. Yaga. I, 129.

13Nand. places verse 15 immediately after verse 12, Regard- ing the term Snataka, see below, verse 31, Ap. I, 30, 1-3. IV, 19. MOUSEHOLDER ; RULES FOR A SNATAKA. ee discharge the (following) duties which secure heavenly bliss, long life, and fame.

14Let him, untired, perform daily the rites pre- scribed for him in the Veda; for he who performs those according to his ability, attains to the highest state.

15Whether he be rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor by forbidden occupations, nor (let him accept presents) from any (giver whosoever he may be).

16Let him not, out of desire (for enjoyments), attach himself to any sensual pleasures, and let him carefully obviate an excessive attachment to them, by (reflecting on their worthlessness in) his heart.

17Let him avoid all (means of acquiring) wealth which impede the study of the Veda; (let him main- tain himself) anyhow, but study, because that (de- votion to the Veda-study secures) the realisation of his aims.

18Let him walk here (on earth), bringing his dress, speech, and thoughts to a conformity with his age, his occupation, his wealth, his sacred learning, and his race.

19Let him daily pore over those Institutes of science which soon give increase of wisdom, those

15Prasangena, ‘through pursuits to which men cleave,’ e. g. ‘music and singing’ (Medh., Gov., Kull., Ragh., Nand.). Nar. interprets the word by ‘ with too great eagerness.’

17Vir LXXI,%4: 18, Yag7#.J, 123; Vi. LXXI, 5-6. ‘His race,’ e.g. let hin wear his hair in the manner prescribed by the usage of his family (Vas. II, 21).

19Yag#.I,99; Vi. LXXI, 8. The various sciences meant are the Itihasas, Purivas, and Nyaya, the Arthasdstra, medicine, and K 2 132 LAWS OF MANU. IV, 29. which teach the acquisition of wealth, those which are beneficial (for other worldly concerns), and like- wise over the Nigamas which explain the Veda.

20For the more a man completely studies the Institutes of science, the more he fully understands (them), and his great learning shines brightly.

21Let him never, if he is able (to perform them), neglect the sacrifices to the sages, to the gods, to the Bhfitas, to men, and to the manes.

22Some men who know tthe ordinances for sacrificial rites, always offer these great sacrifices in their organs (of sensation), without any (external) effort.

23Knowing that the (performance of the) sacri- fice in their speech and their breath yields im- perishable (rewards), some always offer their breath in their speech, and their speech in their breath.

24Other Brahmazas, seeing with the eye of knowledge that the performance of those rites has knowledge for its root, always perform them through knowledge alone. _

25A Brahmavza shall always offer the Agnihotra at the beginning or at the end of the day and of the night, and the Darsa and Paurzamasa (Ish/is) at the end of each half-month,

26When the old grain has been consumed the astrology. The Nigamas are the Angas (Medh.). Gov., Kull., and Nar. consider the Nigamas to be a separate class of works, teaching the meaning of the Veda, i.e. the naigamakanda of the Nirukta.

22This and the next two verses refer to various symbolical ways of performing the great sacrifices, which are mentioned in the Upanishads,

23Kaushitaki-Up. II, 5. 24. Nand. omits this verse. 25-27. Gaut. VIII, 19-20; Vas. X1, 46; Vi. LIX, 2-9; Baudh. II, 4, 23; Yaga. 1, 97, 124-125. IV, 31. HOUSEHOLDER; RULES FOR A SNATAKA. 133 (Agrayaza) Ish¢i with new grain, at the end of the (three) seasons the (AAturmasya-)sacrifices, at the solstices an animal (sacrifice), at the end of the year Soma-offerings.

27A Brahmaza, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without having offered the (Agrayawa) Ishé¢i with new grain and an animal-(sacrifice).

28For his fires, not being worshipped by offer- ings of new grain and of an animal, seek to devour his vital spirits, (because they are) greedy for new grain and flesh.

29No guest must stay in his house without being honoured, according to his ability, with a seat, food, a couch, water, or roots and fruits.

30Let him not honour, even by a greeting, heretics, men who follow forbidden occupations, men who live like cats, rogues, logicians, (arguing against the Veda,) and those who live like herons.

31Those who have become Snatakas after studying the Veda, or after completing their vows, (and) householders, who are Srotriyas, one must worship by (gifts of food) sacred to gods and manes, but one must avoid those who are different.

30Yag#. 1,130. Pashandinad, ‘heretics,’ i. e. ‘non-Brahmazical ascetics’ (vahyalinginak, Medh.), or ‘ascetics wearing red dresses and the like’ (Gov.), or ‘non-Bréhmazical ascetics, such as Bauddhas’ (Kull., Nar.), or ‘those who do not believe in the Vedas’ (Ragh.). The term does not necessarily refer to the Buddhists and Gainas, though the latter may be designated by it. The correct explanation of the word pashavzda or pashandin, ‘a sectarian,’ has been given by Kern, Jaartelling der zuidelijke Buddhisten, p.67. Regarding the men who act like cats or herons, see below, verses 195-196.

31Nand. reads grzham Agatan, ‘who have come to his house,’ instead of grzhamedhina/, ‘ who are householders.’ 134 LAWS OF MANU. 1 32

32A householder must give (as ee food) as he is able (to spare) to those who do not cook for themselves, and to all beings one must distribute (food) without detriment (to one’s own interest).

33A Snataka who pines with hunger, may beg wealth of a king, of one for whom he sacrifices, and of a pupil, but not of others; that is a settled rule.

34A Snataka who is able (to procure food) shall never waste himself with hunger, nor shall he wear old or dirty clothes, if he possesses property.

35Keeping his hair, nails, and beard clipped, subduing his passions by austerities, wearing white garments and (keeping himself) pure, he shall be always engaged in studying the Veda and (such acts as are) conducive to his welfare.

36He shall carry a staff of bamboo, a pot full of water, a sacred string, a bundle of Kusa grass, and (wear) two bright iid ear-rings.

32Ap. II, 4, 14; Gaut. V, 22; Baudh, II, 5, 20. ‘Those who do not cook for themselves,’ i, e. udbats and ascetics, According to Gov. Pashamdas are included by this term. $% Gaut. IX, 63-64; Vas. XII, 2; Y4g#. 1, 130. ‘A king,’ ‘a Kshatriya king who rules in accordance with the Sastras ; ’ see . Halon: verse 84.

34Vad. XII, 4; Vi. LXXI, 9; Gaut. 1X, 3; Ap. I,30,13. Sakta, ‘who is able (to procure food),’ (Nar.), means according to Nand. ‘he who is able to dine, shall not stint himself through avarice.’ Gov., Kull., and K. explain the phrase, ‘A Snataka, who is a fit (recipient of gifts), must not pine with hunger (as long as the king has anything to give),’ i.e. he must be relieved. Ragh. reads yukta/ instead of saktah, ‘A Snataka who is suffering hunger shall not despair.’ If taken in the second sense the rule is identical with that given Ap. II, 25, 11; Gaut. X, 9-10; Vi. III, 79.

35Ap. I, 30, 10-12; Gait. IX, 4,7; Yaga. I, 131; Baudh. I, 5, 7-

36Vas. XII, 14-17; Baudh. I, 5, 3-5; 6, 1-5; Il, 6, 7; Vi. LXXI, 13-16; Yaga. 1, 133. 1V, 44. HOUSEHOLDER; RULES FOR A SNATAKA. 135

37Let him never look at the sun, when he sets or rises, is eclipsed or reflected in water, or stands in the middle of the sky.

38Let him not step over a rope to which a calf is tied, let him not run when it rains, and let him not look at his own image in water; that is a settled rule.

39Let him pass by (a mound of) earth, a cow, an idol, a Brahmaza, clarified butter, honey, a cross- way, and well-known trees, turning his right hand towards them.

40Let him, though mad with desire, not ap- proach his wife when her courses appear; nor let him sleep with her in the same bed.

41For the wisdom, the energy, the strength, the sight, and the vitality of a man who approaches a woman covered with menstrual excretions, utterly perish.

42If he avoids her, while she is in that condi- tion, his wisdom, energy, strength, sight, and vitality will increase.

43Let him not eat in the company of his wife, nor look at her, while she eats, sneezes, yawns, or sits at her ease.

44A Brahmaza who desires energy must not

37Ap. I, 31, 20; Vas. XII, 10; Baudh. II, 6, 10; Vi. LXXI, 17-21; Yaga. I, 135.

38Ap. I, 31, 15; Vas. XII, 9; Baudh. II, 6,15; Vi. LXXI, 23; LXIII, 41-43.

39Gaut. IX, 66; Vi. LXIII, 26-28; Yaga. I, 133. 40-42. Gaut. IX, 29-30; Vas. XII, 7; Vi. LXIX, 11.

42Medh. and Nand. read lakshmf, ‘luck,’ instead of tegah, ‘energy.’

43Vas. XII, 31; Vi. LXVIII, 46; Yag7. 1, 131; Gaut. LX, 32.

44Gaut. IX, 32. 136 LAWS OF MANU. TY, 46. look at (a woman) who applies collyrium to her eyes, has anointed or uncovered herself or brings forth (a child).

45Let him not eat, dressed with one garment only; let him not bathe naked; let him not void urine on a road, on ashes, or in a cow-pen,

46Nor on ploughed land, in water, on an altar of bricks, on a mountain, on the ruins of a temple, nor ever on an ant-hill,

47Nor in holes inhabited by living creatures, nor while he walks or stands, nor on reaching the bank of a river, nor on the top of a mountain.

48Let him never void faeces or urine, facing the wind, or a fire, or looking towards a Brahmawa, the sun, water, Or COWS.

49He may ease himself, having covered (the ground) with sticks, clods, leaves, grass, and the like, restraining his speech, (keeping himself) pure, wrap- ping up his body, and covering his head.

50Let him void faeces and urine, in the day- time turning to the north, at night turning towards the south, during the two twilights in the same (position) as by day. 45- Ap. I, 30, 18; Gaut. IX, 40, 45; Vas. XII, 11; Baudh, I, 6, 24, 39; Vi. LXVII, 14; LXIV, 5; LX, 11, 16, 19; Yagi. I, 131,134. Govrage, ‘in a cow-pen’ (Gov., Kull.), means according to Medh. ‘a place where cows graze.’

46Ap. I, 30, 18; Gaut. IX, 40; Vi. LX, 4, 21, 10. ‘Some omit verses 46-47’ (Nar.), and they are not found in Nand.

47Vi. LX, 9.

48Ap. I, 30, 20; Gaut. II, 12; Vi. LX, 22; Yag#. 1, 134. ‘Looking at (things moved by) the wind’ (Medh., Kull.). Medh, places verse 52 immediately after this.

49Ap. I, 30, 14-15; Gaut. 1X, 37-38, 41-43; Vas. XII, 13; Vi. LX, 2~3, 24

50Ap. I, 31,1; Vi. LA, 2-3. IV,57- HOUSEIMNOLDER ; RULES FOR A SNATAKA. 237

51In the shade or in darkness a Brahmaza may, both by day and at night, do it, assuming any position he pleases; likewise when his life is in danger.

52The intellect of (a man) who voids urine against a fire, the sun, the moon, in water, against a Brahmaza, a cow, or the wind, perishes.

53Let him not blow a fire with his mouth ; let him not look at a naked woman; let him not throw any impure substance into the fire, and let him not warin his feet at it.

54Let him not place (fire) under (a bed or the like) ; nor step over it, nor place it (when he sleeps) at the foot-(end of his bed); let him not torment living creatures.

55Let him not eat, nor travel, nor sleep during the twilight; let him not scratch the ground ; let him not take off his garland.

56Let him not throw urine or faeces into the water, nor saliva, nor (clothes) defiled by impure substances, nor any other (impurity), nor blood, nor poisonous things.

57Let him not sleep alone in a deserted dwell- ing; let him not wake (a superior) who is sleeping ; let him not converse with a menstruating woman;

52Medh. and Nar. mention a var. lect. for prativatam, ‘against the wind,’ pratisamdhyam, ‘in the twilights,’ which Nand. adopts. 53- Ap. I, 15, 20-21; Gaut. IX, 32; Vas. XII, 27; Vi. LXXI, 32-34, 37; Yaga. J, 137. 54- Vi. LXXI, 36; Yaga. I, 135, 137; Gaut. 1X, 73.

55Vi. UXII, 85> LXVIUI,12'} LXXT, 41, 65: $0; Ata. AO, 1% Vi, ete Sno Vaon. 1, 11%.

57Gaut. 1X, 54-55; Vas. XII, 42; Vi. LXILI, 21; LXX, a3: LXXI, 58; Yaga. I, 138. 138 LAWS OF MANU. IV, <2. nor let him go to a sacrifice, if he is not chosen (to be officiating priest).

58Let him keep his right arm uncovered in a place where a sacred fire is kept, in a cow-pen, in the presence of Brahmawas, during the private reci- tation of the Veda, and at meals.

59Let him not interrupt a cow who is suckling (her calf), nor tell anybody of it. A wise man, if he sees a rainbow in the sky, must not point it out to anybody.

60Let him not dwell in a village where the sacred law is not obeyed, nor (stay) long where diseases are endemic; let him not go alone on a journey, nor reside long on a mountain.

61Let him not dwell in a country where the rulers are Sfidras, nor in one which is surrounded by unrighteous men, nor in one which has become subject to heretics, nor in one swarming with men of the lowest castes.

62Let him not eat anything from which the oil has been extracted; let him not be a glutton; let him not eat very early (in the morning), nor very late (in the evening), nor (take any food) in the evening, if he has eaten (his fill) in the morning.

63Let him not exert himself without a purpose ; let him not drink water out of his joined palms; let

58Baudh. II, 6, 38; Vi. LXXI, 60.

59Ap. I, 31, 10, 18; Gaut. IX, 23; Vas. XII, 33; Baudh. II, 6,11,17; Vi. LXIII, 2; LXXI, 62. All the commentators except Ragh. explain dhayantim, ‘ who is suckling (her calf),’ by pibantim, ‘who is drinking’ (milk or water, see Yag@. I, 140). 60-61. Ap. I, 15, 22, 32, 18; Gaut. 1X, 65; Baudh. II, 6, 21, 31; Vi. LXXI, 64-68.

62Vi. LXVIII, 27, 48; see above, II, 56-57.

63Gaut. IX, 9, 50, 56; Baudh. II, 6, 5; Vi. LXXI, 69. TV, 69. WOUSEHOLDER ; KULES FOR A SNATAKA. 139 him not eat food (placed) in his lap; let him not show (idle) curiosity.

64Let him not dance, nor sing, nor play musical instruments, nor slap (his limbs), nor grind his teeth, nor let him make uncouth noises, though he be in a passion. 6s. Let him never wash his feet in a vessel of white brass; let him not eat out of a broken (earthen) dish, nor out of one that (to judge) from its appearance (is) defiled.

66Let him not use shoes, garments, a sacred string, ornaments, a garland, or a water-vessel which have been used by others.

67Let him not travel with untrained beasts of burden, nor with (animals) that are tormented by hunger or disease, or whose horns, eyes, and hoofs have been injured, or whose tails have been dis- figured.

68Let him always travel with (beasts) which are well broken in, swift, endowed with lucky marks, and perfect in colour and form, without urging them much with the goad.

69The morning sun, the smoke rising from a (burning) corpse, and a broken seat must be avoided. Let him not clip his nails or hair, and not tear his nails with his teeth.

64Ap. II, 20, 13; Vi. LXXI, 70-71. Na kshvedet, ‘let him not grind his teeth,’ means according to Nar., ‘let him not roar like a lion;’ according to Nand., ‘let him not snap his fingers.’ Na spho/aye/, ‘he shall not slap (his limbs),’ means according to Nand., ‘he shall not make his fingers crack.’

65Vi. LXVIIT, 20; LXXI, 39.

66Vi. LXXI, 47. 67-68. Vi. LXIII, 13-18.

69Vi. LXXI, 44, 46; Yag#. 1, 139. Baldtapad, ‘the morning sun,’ is according to ‘some,’ mentioned by Nar., and according to 140 LAWS OF MANU. IV, 7o.

70Let him not crush earth or clods, nor tear off grass with his nails; let him not do anything that is useless or will have disagreeable results in the future.

71A man who crushes clods, tears off grass, or bites his nails, goes soon to perdition, likewise an informer and he who neglects (the rules of) purifi- cation.

72Let him not wrangle; let him not wear a garland over (his hair). To ride on the back of cows (or of oxen) is anyhow a blamable act.

73Let him not enter a walled village or house except by the gate, and by night let him keep at a long distance from the roots of trees.

74Let him never play with dice, nor himself take off his shoes; let him not eat, lying on a bed, nor what has been placed in his hand or on a seat. Ragh. ‘the sun in the sign of Kanya, or Virgo,’ i.e. ‘the sun in autumn.’ The same explanation is mentioned by Nandapandita in his comment on the parallel passage of Vishmu. It is, however, probably wrong: see the Introduction. ‘Let him not clip his nails or hair,’ i.e. ‘not himself, but let him employ a barber ’ (Medh., Gov.), or ‘ before they have grown long’ (Kull.), or ‘except at the proper time for clipping’ (Nand.).

70Ap. I, 32, 18; Gaut. 1X, 51; Vi. LXXI, 42-43.

72Ap. I, 32,5; Gaut.IX, 32; Baudh. II, 69. Iread with all the commentators ‘ vigrzhya’ instead of the ‘ vigarhya’ of the editions. ‘Let him not wear a garland over (his dress),’ (Medh.), or ‘let him not wear a garland outside (the house),’ or ‘one that is not fragrant’ (others, Medh.). 73- Ap. I, 31, 23; Gaut. 1X, 32; Baudh. I, 6, 13; Yaga. I, r4o.

74Gaut. IX, 32; Vas. XII, 36; Baudh. II, 6,6; Vi. LXVIII, 23; Vi. LXXI, 45; Yag#.1,138. ‘Nor what has been placed in his hand,’ i.e. ‘in his left hand or in a vessel held in that hand’ (Nar.). This is no doubt the best explanation, as Hindus always eat with the fingers of the right hand, and the left hand is considered un- clean for very good reasons. IV, 82, MOUSEHOLDER ; RULES FOR A SNATAKA. 141 ass 5 he kage Mi tcl dice. AE Ob TR AO

75Let him not eat after sunset any (food) con- taining sesamum grains; let him never sleep naked, nor go anywhere unpurified (after meals).

76Let him eat while his feet are (yet) wet (from the ablution), but let him not go to bed with wet feet. He who eats while his feet are (still) wet, will attain long life. 77, Let him never enter a place, difficult of access, which is impervious to his eye; let him not look at urine or ordure, nor cross a river (swimming) with his arms.

78Let him not step on hair, ashes, bones, pot- sherds, cotton-seed or chaff, if he desires long life.

79Let him not stay together with outcasts, nor with AAndAlas, nor with Pukkasas, nor with fools, nor with overbearing men, nor with low-caste men, nor with Antydavasayins.

80Let him not give to a Siidra advice, nor the remnants (of his meal), nor food offered to the gods ; nor let him explain the sacred law (to such a man), nor impose (upon him) a penance.

81For he who explains the sacred law (to a Sddra) or dictates to him a penance, will sink to- gether with that (man) into the hell (called) Asam- vrita.

82Let him not scratch his head with both hands

75Gaut. 1X, 60; Vi. LXVIII, 29; LXXI, 3; see above, II, 56.

76Vi. LAVIIT, 34; LXX, 1.

77Ap. I, 32, 26; Gaut. 1X, 32; Vas. XII, 45; Baudh. IJ, 6, 26; Vi. LXIII, 46.

78Ap. II, 20,11; Gaut.IX,15; Baudh. II, 6,16; Yaga. I, 130.

79Regarding the Pukkasas and Antydvasdyins, see below, X, 18, 39.

80Ap. I, 31, 24; Vi. LXXI, 48-52; Vas. XVIII, 14.

81Vas. XVIII, 15. 82. Vi. LXXI, 53. 142 LAWS OF MANU. IV, 83. joined; let him not touch it while he is impure, nor bathe without (submerging) it.

83Let him avoid (in anger) to lay hold of (his own or other men’s) hair, or to strike (himself or others) on the head. When he has bathed (sub- merging) his head, he shall not touch any of his limbs with oil.

84Let him not accept presents from a king who is not descended from the Kshatriya race, nor from butchers, oil-manufacturers, and publicans, nor from those who subsist by the gain of prostitutes.

85One oil-press is as (bad) as ten slaughter- houses, one tavern as (bad as) ten oil-presses, one brothel as (bad as) ten taverns, one king as (bad as) ten brothels.

86A king is declared to be equal (in wicked- ness) to a butcher who keeps a hundred thousand slaughter-houses ; to accept presents from him is a terrible (crime).

87He who accepts presents from an avaricious king who acts contrary to the Institutes (of the sacred law), will go in succession to the following twenty-one hells :

88Tamisra, Andhatamisra, Maharaurava, Rau- rava, the KAlasttra hell, Mahanaraka,

89Samgivana, Mahavi4i, Tapana, Sampratapana, Samghata, Sakakola, Kudmala, Patimzzttika,

83Vi. LXIV, 12. ‘When he has bathed (submerging) his head’ should be according to others (mentioned by Kull. and Ragh.) ‘ when he has anointed his head with oil.’

84Yag#. I, 140.

85Yaga. 1, 141. Medh., Gov., Nar., and Nand. say, ‘one king as bad as ten prostitutes’ (vesya). 88-90. Vi. XLIII, 2-22. Nar. and Gov. say expressly that nara- kam kAlasfitram 4a means ‘the K4las@tra hell,’ and Nar. that ‘ Vaita- IV, 95. VEDA-STUDY. 143 go. Lohasanku, Azgisha, Pathin, the (flaming) river, Salmala, Asipatravana, and Lohaéaraka.

91Learned Brahmazas, who know that, who study the Veda and desire bliss after death, do not accept presents from a king.

92Let him wake in the muhirta, sacred to Brahman, and think of (the acquisition of) spiritual merit and wealth, of the bodily fatigue arising there- from, and of the true meaning of the Veda.

93When he has risen, has relieved the neces- sities of nature and carefully purified himself, let him stand during the morning twilight, muttering for a long time (the Gayatri), and at the proper time (he must similarly perform) the evening (devotion).

94By prolonging the twilight devotions, the sages obtained long life, wisdom, honour, fame, and excel- lence in Vedic knowledge.

95Having performed the Upakarman according to the prescribed rule on (the full moon of the month) Sravana, or on that of Praush¢Zapada (Bhadrapada). rani’ must be understood with nadf, ‘the river,’ while Gov. speaks of a hell called Nadf, ‘the river.’ The corresponding passage of Vishnu shows that the Dipanadf is meant. The editions read Samhata instead of Samghata, Salmalt instead of SAlmala, and Lohadaraka, which Ragh. has also, instead of Lohadaraka. g2. Vas. XII, 47; Vi. LX, x. Kull. and Ragh. say, ‘in the muhfirta, sacred to Brahmi,’ or Bharatt, the goddess of speech. But this explanation is wrong, as the expression pragapatya muhfirta, used in other Smrctis, shows.

93Vi. SDXAXI,. 74:

94I read with Gov., Nand., and K., avapnuvan, ‘obtained,’ instead of avapnuyus (Medh., Kull., Nar., Ragh.). 95-97. Ap. I, 9, 1-3, 10, 2; Gaut. XVI, 1-2, 40; Vas. XIII, 1-5; Baudh. I, 12-16; Vi. XXX, 1-2, 24-25; Yag#.1, 142-144. The Upakarman is the solemn opening of the Brahmazical school-term, and the Utsargana or Utsarga its closing. Their 144 LAWS OF MANU. IV, 96. a Brahmaza shall diligently study the Vedas during four months and a half.

96When the Pushya-day (of the month Pausha), or the first day of the bright half of Magha has come, a Braéhmawza shall perform in the forenoon the Utsargana of the Vedas.

97Having performed the Utsarga outside (the village), as the Institutes (of the sacred law) pre- scribe, he shall stop reading during two days and the intervening night, or during that day (of the Utsarga) and (the following) night.

98Afterwards he shall diligently recite the Vedas during the bright (halves of the months), and duly study all the Angas of the Vedas during the dark fortnights.

99Let him not recite (the texts) indistinctly, nor in the presence of Stdras; nor let him, if in the latter part of the night he is tired with reciting the Veda, go again to sleep.

100According to the rule declared above, let him recite the daily (portion of the) Mantras, and a zealous Brahmawa, (who is) not in distress, (shall study) the Brahmava and the Mantrasamzhita.

101Let him who studies always avoid (reading) on the following occasions when the Veda-study is description is found in the Grzhya-sfitras, e. g. Sinkhayana IV, 5-6. The Pushya-day is the sixth lunar day of each month: Sravana, July-August; Bhadrapada, August-September; Pausha, December— January ; Magha, January—February.

97But see below, verse 119. 98-129. Ap. I, 9, 4-11, 38; 32, 12-15; Gaut.I, 58-60; XVI, 5-49; Vas. XIII, 6-40; XVIII, 13; Baudh. I, 21, 4-22; Vi. XXX, 3-30; Yaga. 1, 144-151.

100‘ The daily (portion of the) Mantras,’ i.e. ‘the Gayatri and other portions of the Rskas, Yagus, and Samans.’ IV, 106. VEDA-STUDY. 145 forbidden, and (let) him who teaches pupils according to the prescribed rule (do it likewise).

102Those who know the (rules of) recitation declare that in the rainy season the Veda-study must be stopped on these two (occasions), when the wind is audible at night, and when it whirls up the dust in the day-time.

103Manu has _ stated, that when lightning, thunder, and rain (are observed together), or when large fiery meteors fall on all sides, the recitation must be interrupted until the same hour (on the next day, counting from the occurrence of the event).

104When one perceives these (phenomena) all together (in the twilight), after the sacred fires have been made to blaze (for the performance of the Agnihotra), then one must know the recitation of the Veda to be forbidden, and also when clouds appear out of season.

105On (the occasion of) a preternatural sound from the sky, (of) an earthquake, and when the lights of heaven are surrounded by a halo, let him know that (the Veda-study must be) stopped until the same hour(on the next day), even if (these phe- nomena happen) in the (rainy) season.

106But when lightning and the roar of thunder (are observed) after the sacred fires have been made to blaze, the stoppage shall last as long as the light (of the sun or of the stars is visible) ; if the remain- ing (above-named phenomenon, rain, occurs, the reading shall cease), both in the day-time and at night.

105Medh. proposes as another explanation of gyotisham kopa- sargane, ‘when the heavenly lights trouble each other,’ i. e. obscure each other, and Nar., Kull., and Ragh. refer the phrase to eclipses. L 146 LAWS OF MANU. IV, 107.

107For those who wish to acquire exceedingly great merit, a continual interruption of the Veda- study (is prescribed) in villages and in towns, and (the Veda-study must) always (cease) when any kind of foul smell (is perceptible).

108In a village where a corpse lies, in the pre- sence of a (man who lives as unrighteously as a) Sfidra, while (the sound of) weeping (is heard), and in a crowd of men the (recitation of the Veda must be) stopped.

109In water, during the middle part of the night, while he voids excrements, or is impure, and after he has partaken of a funeral dinner, a man must not even think in his heart (of the sacred texts).

110A learned Braéhmava shall not recite the Veda during three days, when he has accepted an invitation to a (funeral rite) in honour of one ancestor (ekoddish¢a), or when the king has become impure through a birth or death in his family (sttaka), or when Rahu by an eclipse makes the moon impure.

111As long as the smell and the stains of the (food given) in honour of one ancestor remain on the body of a learned Brahmaza, so long he must not recite the Veda.

112While lying on a bed, while his feet are raised (on a bench), while he sits on his hams with a cloth tied round his knees, let him not study, nor when he has eaten meat or food given by a person impure on account of a birth or a death, — —— SS

107With respect to this verse. see especially Baudh. II. 6, 33-34.

109Medh. mentions a var. lect. udaye, ‘ at sunrise,’ for udake, ‘in water.’

110Eclipses of the sun are of course included. Li VEDA-STUDY. 147

113Nor during a fog, nor while the sound of arrows is audible, nor during both the twilights, nor on the new-moon day, nor on the fourteenth and the eighth (days of each half-month), nor on the full- moon day.

114The new-moon day destroys the teacher, the fourteenth (day) the pupil, the eighth and the full- moon days (destroy all remembrance of) the Veda; let him therefore avoid (reading on) those (days).

115A Brahmaza shall not recite (the Veda) during a dust-storm, nor while the sky ts preter- naturally red, nor while jackals howl, nor while the barking of dogs, the braying of donkeys, or the grunting of camels (is heard), nor while (he is seated) in a company.

116Let him not study near a burial-ground, nor near a village, nor in a cow-pen, nor dressed in a garment which he wore during conjugal intercourse, nor after receiving a present at a funeral sacrifice.

117Be it an animal or a thing inanimate, what- ever be the (gift) at a Sraddha, let him not, having just accepted it, recite the Veda; for the hand ofa Brahmaza is his mouth.

118When the village has been beset by robbers, and when an alarm has been raised by fire, let him know that (the Veda-study must be) interrupted until the same hour (on the next day), and on (the occurrence of) all portents.

113Vama, ‘arrows,’ may also mean ‘a large lute.’

115Panktau,‘in a company’(Gov., Kull., Nar., ‘ others’), means according to Medh., Nar., and Righ.‘in the midst of dogs, donkeys, or camels.’ Nar. mentions a third explanation, ‘in the company of unworthy persons’ (apanktya).

117I.e. itis as sinful to recite the Veda after accepting a pre- sent at a Sraddha, as to study after partaking of a funeral dinner. L°2 148 LAWS OF MANU. IV, 119.

119On (the occasion of) the Updkarman and (of) the Vedotsarga an omission (of the Veda-study) for three days has been prescribed, but on the Ashfakas and on the last nights of the seasons for a day and a night.

120Let him not recite the Veda on horseback, nor on a tree, nor on an elephant, nor in a boat (or ship), nor ona donkey, nor on a camel, nor standing on barren ground, nor riding in a carriage,

121Nor during a verbal altercation, nor during a mutual assault, nor in a camp, nor during a battle, nor when he has just eaten, nor during an indigestion, nor after vomiting, nor with sour eructations,

122Nor without receiving permission from a vuest (who stays in his house), nor while the wind blows vehemently, nor while blood flows from his body, nor when he is wounded by a weapon.

123Let him never recite the Avg-veda or the Yagur-veda while the Saman (melodies) are heard ; (let him stop all Veda-study for a day and a night) after finishing a Veda or after reciting an Aranyaka.

124The Arg-veda is declared to be sacred to the gods, the Yagur-veda sacred to men, and the Sama-veda sacred to the manes; hence the sound of the latter is impure (as it were). ——— --

119The Ash/akas are the three or four days for the Ash/aka Sraddhas, which are placed differently by different writers ; see Weber, Die Nakshatras II, 337.

121Nar. interprets na vivide na kalahe by ‘neither during a dispute on legal matters nor during an altercation.’

124‘Is impure (as it were),’ i.e. ‘it is not really impure, but when it is heard, one must not study. just as in the presence of sume impure thing or person’ (Medh.). IV, 130. VEDA-STUDY ; RULES FOR A SNATAKA. 149

125Knowing this, the learned daily repeat first in due order the essence of the three (Vedas) and afterwards the (text of the) Veda.

126Know that (the Veda-study must be) inter- rupted for a day and a night, when cattle, a frog, a cat,a dog, a snake, an ichneumon, or a rat pass between (the teacher and his pupil).

127Let a twice-born man always carefully inter- rupt the Veda-study on two (occasions, viz.) when the place where he recites is impure, and when he himself is unpurified.

128A twice-born man who is a Snataka shall remain chaste on the new-moon day, on the eighth (lunar day of each half-month), on the full-moon day, and on the fourteenth, even (if they fall) in the period (proper for conjugal intercourse).

129Let him not bathe (immediately) after a meal, nor when he is sick, nor in the middle of the night, nor frequently dressed in all his garments, nor in a pool which he does not perfectly know.

130Let him not intentionally step on the shadow of (images of) the gods, of a Guru, of a king, of a Snataka, of his teacher, of a reddish-brown animal, or of one who has been initiated to the performance of a Srauta sacrifice (Dikshita).

125‘The essence of three (Vedas),’ i.e. the syllable Om and the Gayatri; see above, II, 76-77.

128Vi. LXIX, 1; Vas. XII, 21. According to others, quoted by Medh., the word brahma&iri translated by ‘chaste’ indicates that a Snataka must also in other respects behave like a student. Medh. thinks it possible that the abstention from honey and meat may also be indicated.

129Ap. I, 32, 8; Baudh. II, 6, 25; Vi. LXIV, 3-4, 6. ‘Not frequently,’ i.e. ‘ only for particular reasons, such as being touched by a Kandala.’

130Yagt. I, 152; Vi. LXIIL, 40. Babhru, ‘a reddish-brown 150 LAWS OF MANU. T¥; 333:

131At midday and at midnight, after partaking of meat at a funeral dinner, and in the two twilights let him not stay long on a cross-road.

132Let him not step intentionally on things used for cleansing the body, on water used for a bath, on urine or ordure, on blood, on mucus, and on anything spat out or vomited.

133Let him not show particular attention to an enemy, to the friend of an enemy, to a wicked man, to a thief, or to the wife of another man.

134For in this world there is nothing so detri- mental to long life as criminal conversation with another man’s wife.

135Let him who desires prosperity, indeed, never despise a Kshatriya, a snake, and a learned Brahmama, be they ever so feeble.

136Because these three, when treated with dis- respect, may utterly destroy him; hence a wise man must never despise them.

137Let him not despise himself on account of former failures; until death let him seek fortune, nor despair of gaining it.

138Let him say what is true, let him say what is pleasing, let him utter no disagreeable truth, and let him utter no agreeable falsehood; that is the eternal law. animal,’ is not clearly explained by Gov., Kull., and Ragh. Medh. thinks that ‘a brown cow’ or ‘the Soma creéper’ may be meant. Nand. adopts the former view, and Nar. explains it by ‘a brown creature.’

132Vi. LXIII, 41; Yag#.I,152. Apasnanam, ‘ water used for a bath,’ means according to Nar. and Nand. ‘ water used for wash- ing a corpse.’ 135-136 Yaga. 1, 153. 137. Vi. LXXI, 76; Y4ga. 1, 153. 138, Gaut. IX, 68; Vi. LXXI, 73-74; Yag#.1, 132. IV, 145. RULES FOR A SNATAKA. 15

39(What is) well, let him call well, or let him say ‘well’ only; let him not engage in a useless enmity or dispute with anybody.

140Let him not journey too early in the morning, nor too late in the evening, nor just during the midday (heat), nor with an unknown (com- panion), nor alone, nor with Sddras.

141Let him not insult those who have re- dundant limbs or are deficient in limbs, nor those destitute of knowledge, nor very aged men, nor those who have no beauty or wealth, nor those who are of low birth.

142A Brahmaza who is impure must not touch with his hand a cow, a Brahmavza, or fire; nor, being in good health, let him look at the luminaries in the sky, while he is impure.

143If he has touched these, while impure, let him always sprinkle with his hand water on the organs of sensation, all his limbs, and the navel.

144Except when sick he must not touch the cavities (of the body) without a reason, and he must avoid (to touch) the hair on the secret (parts).

145Let him eagerly follow the (customs which are) auspicious and the rule of good conduct, be careful of purity, and control all his organs, let him mutter (prayers) and, untired, daily offer oblations in the fire.

139Ap. I, 32, 11-14; Gaut. 1X, 19-20; Vi. LXXI, 57; Yaga. I, 132; Gaut. IX, 32. ‘Only,’ ie. even if things go wrong. I follow Nar.’s explanation, which is the only correct one: bhadram vastuto yakkhobhanam | bhadram ity eva va ’bhadram api, ‘(let him call) well what is really well; or (let him call) well even that which is not well.’

140Baudh. II, 6, 22-23; Vi. LXIII, 4, 6-7, 9.

141Vi. LXXIT, 2. 142. Yag#. 1,155. 144. Vi. LXXI, 79. 152 LAWS OF MANU. IV, 146.

146No calamity happens to those who eagerly follow auspicious customs and the rule of good con- duct, to those who are always careful of purity, and to those who mutter (sacred texts) and offer burnt- oblations.

147Let him, without tiring, daily mutter the Veda at the proper time; for they declare that to be one’s highest duty; (all) other (observances) are called secondary duties.

148By daily reciting the Veda, by (the observance of the rules of) purification, by (practising) austeri- ties, and by doing no injury to created beings, one (obtains the faculty of) remembering former births.

149He who, recollecting his former existences, again recites the Veda, gains endless bliss by the continual study of the Veda.

150Let him always offer on the Parva-days ob- lations to Savityz and such as avert evil omens, and on the Ash¢ak4s and Anvash/éakas let him constantly worship the manes.

151Far from his dwelling let him remove urine (and ordure), far (let him remove) the water used for washing his feet, and far the remnants of food and the water from his bath.

152Early in the morning only let him void

146Vas. XXVI, 14. 147. Gaut. IX, 72.

150Vi. LXXI, 86. Nand, reads s4vitrya, ‘ with the Savitri,’ for sAvitran, ‘to Savitrz,’ and N4r. has the same explanation.

11Ap. I, 31, 2-3; Gaut. IX, 39; Yaga. I, 153. Avasatha, ‘his dwelling,’ means according to Kull. ‘the room where the fires are kept.’ Kull. explains nishekam, ‘the water from his bath,’ by ‘seminal impurity.” Gov. and Nar, read us&hish/annanishekam fa, and explain nisheka by ty4ga, ‘ throwing away.’

152According to Medh., ‘others’explained maitram, ‘defecation,’ by ‘friendly service,’ or by ‘the worship of Mitra.’ IV, 159. RULES FOR A SNATAKA. 153 faeces, decorate (his body), bathe, clean his teeth, apply collyrium to his eyes, and worship the gods.

153But on the Parva-days let him go to visit the (images of the) gods, and virtuous Brahmamas, and the ruler (of the country), for the sake of pro- tection, as well as his Gurus.

154Let him reverentially salute venerable men (who visit him), give them his own seat, let him sit near them with joined hands and, when they leave, (accompany them), walking behind them.

155Let him, untired, follow the conduct of vir- tuous men, connected with his occupations, which has been fully declared in the revealed texts and in the sacred tradition (Smrzti) and is the root of the sacred law.

156Through virtuous conduct he obtains long life, through virtuous conduct desirable offspring, through virtuous conduct imperishable wealth ;_ vir- tuous conduct destroys (the effect of) inauspicious marks,

157For a man of bad conduct is blamed among people, constantly suffers misfortunes, is afflicted with diseases, and short-lived.

158A man who follows the conduct of the vir- tuous, has faith and is free from envy, lives a hundred years, though he be entirely destitute of auspicious marks.

159Let him carefully avoid all undertakings (the success of) which depends on others; but let

153Ap. I, 31, 21-22. Medh. omits verses 153-158.

154Baudh. II, 6, 35. 155. Vas. LXXI, 90; Yag%. I, 154.

156Vas. VI, 7; Vi. LXXI, gt. 157. Vas. VI, 6.

158Vas, VI, 8; Vi. LXXI, 92. 154 LAWS OF MANU. IV, 160. him eagerly pursue that (the accomplishment of ) which depends on himself.

160Everything that depends on others (gives) pain, everything that depends on oneself (gives) pleasure; know that this is the short definition of pleasure and pain.

161When the performance of an act gladdens his heart, let him perform it with diligence ; but let him avoid the opposite.

162Let him never offend the teacher who in- itiated him, nor him who explained the Veda, nor his father and mother, nor (any other) Guru, nor cows, nor Brahmazvas, nor any men_ performing austerities.

163Let him avoid atheism, cavilling at the Vedas, contempt of the gods, hatred, want of modesty, pride, anger, and harshness.

164Let him, when angry, not raise a stick against another man, nor strike (anybody) except a son or a pupil; those two he may beat in order to correct them.

161This rule refers to indifferent acts or cases where there is an option; see above, II, 12.

162Yagn. I, 157-158. Na himsyat, ‘let him never offend’ (Medh., Kull., Nar., Nand.), means according to Gov. ‘let him never injure them, though they attempt his life, when self-defence is permitted’ (see VIII, 350). Tapasvinak means according to Medh. and Gov. ‘all those engaged in the performance of austerities,’ e.g. even sinners who perform penances (Medh.), while the other commentators understand it to denote ‘ ascetics.’

163Ap. I, 30, 25; Vas. XIII, 41; Vi. LXXI, 83. I read with all the commentators instead of dambham, ‘hypocrisy,’ stam- bham, which according to Medh., Gov., and Nar. means ‘want of modesty,’ and according to Kull. ‘ want of energy in the fulfilment of duties.’ 164 Vi. LXXI, 81-82. See also below, VIII, 299-300. I\;,. 172. RULES FOR A SNATAKA. 155

165A twice-born man who has merely threat- ened a Brahmaza with the intention of (doing him) a corporal injury, will wander about for a hundred years in the Tamisra hell.

166Having intentionally struck him in anger, even with a blade of grass, he will be born during twenty-one existences in the wombs (of such beings where men are born in punishment of their) sins.

167A man who in his folly caused blood to tlow from the body of a Brahmaza who does not attack him, will suffer after death exceedingly great pain.

168As many particles of dust as the blood takes up from the ground, during so many years the spiller of the blood will be devoured by other (animals) in the next world.

169A wise man should therefore never threaten a Brahmaza, nor strike him even with a blade of grass, nor cause his blood to flow.

170Neither a man who (lives) unrighteously, nor he who (acquires) wealth (by telling) falsehoods, nor he who always delights in doing injury, ever attain happiness in this world.

171Let him, though suffering in consequence of his righteousness, never turn his heart to unrighte- ousness; for he will see the speedy overthrow of unrighteous, wicked men.

172Unrighteousness, practised in this world, does not at once produce its fruit, like a cow; but, advancing slowly, it cuts off the roots of him who committed it. 165-167. Gaut. XXI, 20-22; Vag. I, 155.

172‘Like a cow,’ i.e. ‘which at once yields benefits by its milk, &c.’(Gov., Nar., Nand.). Medh., Kull., and Ragh. take gauh 156 LAWS OF MANU. IV, 173.

173If (the punishment falls) not on (the offender) himself, (it falls) on his sons, if not on the sons, (at least) on his grandsons; but an iniquity (once) com- mitted, never fails to produce fruit to him who wrought it,

174He prospers for a while through unrighte- ousness, then he gains great good fortune, next he conquers his enemies, but (at last) he perishes (branch and) root.

175Let him always delight in truthfulness, (obe- dience to) the sacred law, conduct worthy of an Aryan, and purity ; let him chastise his pupils accord- ing to the sacred law; let him keep his speech, his arms, and his belly under control.

176Let him avoid (the acquisition of) wealth and (the gratification of his) desires, if they are opposed to the sacred law, and even lawful acts which may cause pain in the future or are offensive to men.

177Let him not be uselessly active with his hands and feet, or with his eyes, nor crooked (in his ways), nor talk idly, nor injure others by deeds or even think of it.

178Let him walk in that path of holy men in its other sense, ‘the earth,’ i.e. ‘which does not at once yield a harvest,’ but mention the first explanation too, It is not impossible that the word has to be taken both ways, and that the author wishes to give with it both a sidharmya and a vaidharmyadresh/anta.

175Gaut. IX, 50, 68-69.

176Gaut. 1X, 47, 73; Vi. LXXI, 84-85; Yagn. 1,156. As an example of ‘a lawful act causing pain in the future,’ Medh. adduces ‘the gift of one’s whole property.’

177The last portion of the verse, ‘nor injure others, &c.,’ may also be translated, ‘let him not be intent on deeds (calculated) to injure others.’ IV, 184. RULES FOR A SNATAKA. 157 which his fathers and his grandfathers followed ; while he walks in that, he will not suffer harm.

179With an officiating or a domestic priest, with a teacher, with a maternal uncle, a guest and a de- pendant, with infants, aged and sick men, with learned men, with his paternal relatives, connexions by marriage and maternal relatives,

180With his father and his mother, with female relatives, with a brother, with his son and his wife, with his daughter and with his slaves, let him not have quarrels.

181If he avoids quarrels with these persons, he will be freed from all sins, and by suppressing (all) such (quarrels) a householder conquers all the fol- lowing worlds. 182, The teacher is the lord of the world of Brahman, the father has power over the world of the Lord of created beings (Pragapati), a guest rules over the world of Indra, and the priests over the world of the gods.

183The female relatives (have power) over the world of the Apsarases, the maternal relatives over that of the Visve Devas, the connexions by marriage over that of the waters, the mother and the maternal uncle over the earth. |

184Infants, aged, poor and sick men must be considered as rulers of the middle sphere, the eldest 179-184. Yagh. I, 157-158.

179Vaidyaif, ‘with learned men,’ may also mean ‘with physicians.’

181Instead of etair gitais 4a,‘by suppressing (all) such(quarrels),’ (Medh., Gov., Kull. Ragh.), Nar. and Nand. read etair gitas ka, ‘allowing himself to be conquered by these,’ i.e. ‘by bearing with these persons.’ This reading, though less well attested than the vulgata, is perhaps preferable. 158 LAWS OF MANU. TV, 185. brother as equal to one’s father, one's wife and one’s son as ones own body,

185One's slaves as one’s shadow, one’s daughter as the highest object of tenderness ; hence if one is offended by (any one of) these, one must bear it without resentment.

186Though (by his learning and sanctity) he may be entitled to accept presents, let him not attach himself (too much) to that (habit); for through his accepting (many) presents the divine light in him is soon extinguished. :

187Without a full knowledge of the rules, pre- scribed by the sacred law for the acceptance of presents, a wise man should not take anything, even though he may pine with hunger.

188But an ignorant (man) who accepts gold, land, a horse, a cow, food, a dress, sesamum-grains, (or) clarified butter, is reduced to ashes like (a piece of) wood.

189Gold and food destroy his longevity, land and a cow his body, a horse his eye(sight), a gar- ment his skin, clarified butter his energy, sesamum- grains his offspring.

190A Brahmaza who neither performs austerities nor studies the Veda, yet delights in accepting gifts, sinks with the (donor into hell), just as (he who attempts to cross over in) a boat made of stone (is submerged) in the water.

191Hence an ignorant (man) should be afraid of accepting any presents ; for by reason of a very small (gift) even a fool sinks (into hell) as a cow into a morass.

186Vi. LVI, 6-7. 187. Vi. LVI, 8.

188Yagw. I, 201. 1g1. Yagh. J, 202. IV, 1098. RULES FOR A SNATAKA. 159

192(A man) who knows the law should not offer even water to a Brahmawza who acts like a cat, nor to a Brahmaza who acts like a heron, nor to one who is unacquainted with the Veda.

193For property, though earned in accordance with prescribed rules, which is given to these three (persons), causes in the next world misery both to the giver and to the recipient.

194As he who (attempts to) cross water in a boat of stone sinks (to the bottom), even so an igno- rant donor and an ignorant donee sink low.

195(A man) who, ever covetous, displays the flag of virtue, (who is) a hypocrite, a deceiver of the people, intent on doing injury, (and) a detractor (from the merits) of all men, one must know to be one who acts like a cat.

196That Brahmaza, who with downcast look, of a cruel disposition, is solely intent on attaining his own ends, dishonest and falsely gentle, is one who acts like a heron.

197Those Brahmazas who act like herons, and those who display the characteristics of cats, fall in consequence of that wicked mode of acting into (the hell called) Andhatamisra.

198When he has committed a sin, let him not

192Vi. XCIIL, 7. 195. Vi. XCII, 8. 196-200, Vi. XCIII, 9-13.

196I have everywhere translated the word baka or vaka by ‘heron,’ though, like its modern representative bagla, it is used also as a name of the white ibis and of the bittern. But from other verses which speak of the baka cautiously wading in the water as if it were afraid of hurting the aquatic animals, it would seem that the proceedings of the heron, which one can watch in India at every village tank, gave rise to the proverbial expressions bakavrata and bakavratin.

198Several penances, e.g. the Kandrayaza or the lunar penance, 160 LAWS OF MANU. TV, 199- perform a penance under the pretence (that the act is intended to gain) spiritual merit, (thus) hiding his sin under (the pretext of) a vow and deceiving women and Sidras.

199Such Brahmavzas are reprehended after death and in this (life) by those who expound the Veda, and a vow, performed under a false pretence, goes to the Rakshasas.

200He who, without being a student, gains his livelihood by (wearing) the dress of a student, takes upon himself the guilt of (all) students and is born again in the womb of an animal.

201Let him never bathe in tanks belonging to other men; if he bathes (in such a one), he is tainted by a portion of the guilt of him who made the tank.

202He who uses without permission a carriage, a bed, a seat, a well, a garden or a house belonging to an(other man), takes upon himself one fourth of (the owner's) guilt.

203Let him always bathe in rivers, in ponds, dug by the gods (themselves), in lakes, and in water- holes or springs.

204A wise man should constantly discharge the paramount duties (called yama), but not always the minor ones (called niyama); for he who does not may be performed either by a sinner in order to atone for a crime or by a guiltless man in order to gain spiritual merit; see Baudh. III, 8, 27-31.

201Vi. LXIV,1; Yagn. I, 159; Baudh. II, 5, 6.

202Yign. 1, 160; Baudh. II, 6, 29.

203Vi. LNIV, 16; Yagi. 1, 159. Garta, ‘ water-holes’ (Gov., N§4r.), means according to Kull., who quotes a verse of the A/an- dogya-parisish/a, Nand., and Ragh., ‘a brook.’

204Regarding the two classes of duties, see Vig. II, 313-

314Though the commentators give various explanations of yama IV, 210. RULES FOR A SNATAKA. 161 discharge the former, while he obeys the latter alone, becomes an outcast.

205A Brahmaza must never eat (a dinner given) at a sacrifice that is offered by one who is not a Srotriya, by one who sacrifices for a multitude of men, by a woman, or by a eunuch.

206When those persons offer sacrificial viands in the fire, it is unlucky for holy (men) and it dis- pleases the gods ; let him therefore avoid it.

207Let him never eat (food given) by intoxi- cated, angry, or sick (men), nor that in which hair or insects are found, nor what has been touched intentionally with the foot,

208Nor that at which the slayer of a learned Brahmaza has looked, nor that which has been touched by a menstruating woman, nor that which has been pecked at by birds or touched by a dog,

209Nor food at which a cow has smelt, nor par- ticularly that which has been offered by an invitation to all comers, nor that (given) by a multitude or by harlots, nor that which is declared to be bad bya learned (man),

210Nor the food (given) by a thief, a musician, a carpenter, a usurer, one who has been initiated (for the performance of a Srauta sacrifice), a miser, one bound with fetters, and niyama, it is highly probable that Kull. is right in supposing Manu to have held the same opinion as Yagi.

205Nar. mentions a var. lect. sidrevza, ‘by a Sidra,’ for ‘by a eunuch.’ 20g. Gov. and Kull. give as an instance of ‘a multitude,’ ‘a fra- ternity of Brahmazas inhabiting a monastery.’

210I translate baddhasya nigadasya &a according to Kull. by ‘one bound with fetters,’ because in the older Sanskrit the genitive is occasionally used for the instrumental with passive perfect parti- M 162 LAWS OF MANU. IV, arr.

211By one accused of a mortal sin (Abhisasta), a hermaphrodite, an unchaste woman, or a hypocrite, nor (any sweet thing) that has turned sour, nor what has been kept a whole night, nor (the food) of a Sddra, nor the leavings (of another man),

212Nor (the food given) by a physician, a hunter, a cruel man, one who eats the fragments (of another's meal), nor the food of an Ugra, nor that prepared for a woman in childbed, nor that (given at a dinner) where (a guest rises) prematurely (and) sips water, nor that (given by a woman) whose ten days of im- purity have not elapsed,

213Nor (food) given without due respect, nor (that which contains) meat eaten for no sacred pur- pose, nor (that given) by a female who has no male (relatives), nor the food of an enemy, nor that (given) by the lord of a town, nor that (given) by outcasts, nor that on which anybody has sneezed; ciples, and because nigada does not mean ‘ bound with fetters,’ as the other commentators assume. Nand. adds that the correct reading is nigalena, which is found in some southern MSS. 211, Sfidrasyokshish/am eva fa, ‘nor (the food) of a Sidra, nor the leavings (of any other man), (Kull., Nar.) ; or, ‘the leavings of a Sidra, which are mentioned in order to show that a very heavy penance has to be performed (Medh., Ragh.); or, ‘ that food of which a Sfidra has eaten, and has left a remnant in the dish’ (Gov., Nand., Medh., ‘ others’). Medh. mentions also a var. lect ukkhish/am aguros tatha,‘nor the leavings of any man excepting a Guru’

212Ugra is explained variously as ‘a man of the Ugra caste’ (Medh., Gov., Nar., Nand., Ragh.); or, ‘a king’ (Medh., Gov. in the Mafigari); or,‘a man who perpetrates dreadful deeds’ (Kull., Ragh.).

213Kull. and Gov. seem to take nagaryannam, ‘ food given by the lord of a town,’ i.e. a king (Medh., Nar., Rag!:.), in the sense of nagarainnam, ‘ food given by a whole town. IV, 221. RULES FOR A SNATAKA. 163

214Nor the food (given) by an informer, by one who habitually tells falsehoods, or by one who sells (the rewards for) sacrifices, nor the food (given) by an actor, a tailor, or an ungrateful (man),

215By a blacksmith, a Nishada, a stage-player, a goldsmith, a basket-maker, or a dealer in weapons,

216By trainers of hunting dogs, publicans, a washerman, a dyer, a pitiless (man), and a man in whose house (lives) a paramour (of his wife),

217Nor (the food given) by those who knowingly bear with paramours (of their wives), and by those who in all matters are ruled by women, nor food (given by men) whose ten days of impurity on account of a death have not passed, nor that which is unpalatable.

218The food of a king impairs his vigour, the food of a Stidra his excellence in sacred learning, the food of a goldsmith his longevity, that of a leather-cutter his fame;

219The food of an artisan destroys his offspring, that of a washerman his (bodily) strength ; the food of a multitude and of harlots excludes him from (the higher) worlds.

220The food of a physician (is as vile as) pus, that of an unchaste woman (equal to) semen, that of a usurer (as vile as) ordure, and that of a dealer In weapons (as bad as) dirt.

221The food of those other persons who have

215According to ‘others,’ quoted by Medh., Nand., and Ragh., sailsha, ‘an actor, may also mean ‘one who prostitutes his wife.’

216Nrevsamsa, 6a pitiless man’ (Medh., Gov., Kull., Nand Ragh.), may also mean ‘a bard’ (Medh., Nair., Ragh.). 220, Le. it causes him to be reborn as an animal feeding on pus or other impure substances (Gov.). M to 164 LAWS OF MANU. IV, 222. been successively enumerated as such whose food must not be eaten, the wise declare (to be as impure as) skin, bones, and hair.

222If he has unwittingly eaten the food of one of those, (he must) fast for three days; if he has eaten it intentionally, or (has swallowed) semen, ordure, or urine, he must perform a K~rzkkhra penance.

223A Brahmawza who knows (the law) must not eat cooked food (given) by a Sidra who performs no Sraddhas; but, on failure of (other) means of subsistence, he may accept raw (grain), sufficient for one night (and day).

224The gods, having considered (the respective merits) of a niggardly Srotriya and of a liberal usurer, declared the food of both to be equal (in quality).

225The Lord of created beings (Pragapati) came and spake to them, ‘Do not make that equal, which is unequal, The food of that liberal (usurer) is purified by faith; (that of the) other (man) is defiled by a want of faith.’

226Let him, without tiring, always offer sacri- fices and perform works of charity with faith; for offerings and charitable works made with faith and with lawfully-earned money, (procure) endless rewards,

227Let him always practise, according to his

222Gaut. XXIII, 23-24. Regarding the Krskshra penance, see below, XI, 211.

224Nar. explains asraddhinaA, ‘ who performs no Sraddhas,’ by ‘destitute of faith,’ and Nand. writes asraddhinaA. 224-225. Baudh.I, 10,5; Vas. XIV, 17. 226-227. Gov. gives and explains 226a and 227b only. IV, 234. RULES FOR A SNATAKA. 165 ability, with a cheerful heart, the duty of liberality both by sacrifices and by charitable works, if he finds a worthy recipient (for his gifts).

228If he is asked, let him always give some- thing, be it ever so little, without grudging; for a worthy recipient will (perhaps) be found who saves him from all (guilt).

229A giver of water obtains the satisfaction (of his hunger and thirst), a giver of food imperishable happiness, a giver of sesamum. desirable offspring, a giver of a lamp a most excellent eyesight.

230A giver of land obtains land, a giver of gold long life, a giver of a house most excellent mansions, a giver of silver (ripya) exquisite beauty (rapa),

231A giver of a garment a place in the world of the moon, a giver of a horse (asva) a place in the world of the Asvins, a giver of a draught-ox great good fortune, a giver of a cow the world of the sun ;

232A giver of a carriage or of a bed a wife, a giver of protection supreme dominion, a giver of grain eternal bliss, a giver of the Veda (brahman) union with Brahman ;

233The gift of the Veda surpasses all other gifts, water, food, cows, land, clothes, sesamum, gold, and clarified butter.

234lor whatever purpose (a man) bestows any gift, for that same purpose he receives (in his next birth) with due honour its (reward). 226-235. Vas. XXX; Vi. XCI-XCIIL; Yagi. I, 201, 203-212.

234Medh., Gov., Nar., and Ragh. take the verse differently. ‘With whatever disposition (a man) bestows any gift, with that same disposition he receives (in his next birth its reward), being duly honoured.’ Nand. omits it. K. follows Kull.’s explanation, which is mentioned by Medh. also. 166 LAWS OF MANU. IV, 235.

235Both he who respectfully receives (a gift), and he who respectfully bestows it, go to heaven ; in the contrary case (they both fall) into hell.

236Let him not be proud of his austerities ; let him not utter a falsehood after he has offered a sacrifice ; let him not speak ill of Brahmazas, though he be tormented (by them); when he has bestowed (a gift), let him not boast of it.

237By falsehood a sacrifice becomes vain, by self-complacency (the reward for) austerities is lost, longevity by speaking evil of Brahmavas, and (the reward of) a gift by boasting.

238Giving no pain to any creature, let him slowly accumulate spiritual merit, for the sake (of acquiring) a companion to the next world, just as the white ant (gradually raises its) hill.

239For in the next world neither father, nor mother, nor wife, nor sons, nor relations stay to be his companions; spiritual merit alone remains (with him).

240Single is each being born; single it dies; single it enjoys (the reward of its) virtue; single (it suffers the punishment of its) sin.

241Leaving the dead body on the ground like a log of wood, or a clod of earth, the relatives de- part with averted faces; but spiritual merit follows the (soul).

242Let him therefore always slowly accumu- late spiritual merit, in order (that it may be his) companion (after death); for with merit as his companion he will traverse a gloom difficult to traverse.

243(That companion) speedily conducts the man who is devoted to duty and effaces his sins by [Vt 3"0. RULES FOR A SNATAKA. 167 austerities, to the next world, radiant and clothe with an ethereal body.

244Let him, who desires to raise his race, ever form connexions with the most excellent (men), and shun all low ones.

245A Brahmaza who always connects himself with the most excellent (ones), and shuns all inferior ones, (himself) becomes most distinguished; by an opposite conduct he becomes a Sidra.

246He who is persevering, gentle, (and) patient, shuns the company of men of cruel conduct, and cdloes no injury (to living creatures), gains, ifthe con- stantly lives in that manner, by controlling his organs and by liberality, heavenly bliss.

247He may accept from any (man), fuel, water, roots, fruit, food offered without asking, and honey, likewise a gift (which consists in) a promise of pro- tection.

248The Lord of created beings (Pragapati) has declared that alms freely offered and brought (by the giver himself) may be accepted even from a sinful man, provided (the gift) had not been (asked for or) promised beforehand.

249During fifteen years the manes do not eat (the food) of that man who disdains a (freely-offered vift), nor does the fire carry his offerings (to the ods).

250A couch, a house, Kusa grass, perfumes,

247\p. 1, 18,1: Gaut. XVII, g; Vas. XIV, 12; Vi. LVI, 11. 24%. Ap. I, 10, r2-142 Vas! NDViaOs Vi. DVI rrp Yagnsipo rg Medh., Gov., and Nar. take apra&oditim, ‘not asked for or pro- mised. in the sense of ‘not promised’ only, and so does Nand., Who reads apraveditam. Fig. Ap. 119, TEs Vaso RT VOIR. Vi TLVIT, Te. geome. AVI, 32 Vase Ry, bee ee Cll ee ee ee 168 LAWS OF MANU. IV, 251, water, flowers, jewels, sour milk, grain, fish, sweet milk, meat, and vegetables let him not reject, (if they are voluntarily offered.)

251He who desires to relieve his Gurus and those whom he is bound to maintain, or wishes to honour the gods and guests, may accept (gifts) from anybody; but he must not satisfy his (own hunger) with such (presents).

252But if his Gurus are dead, or if he lives separate from them in (another) house, let him, when he seeks a subsistence, accept (presents) from good men alone.

253His labourer in tillage, a friend of his family, his cow-herd, his slave, and his barber are, among Sddras, those whose food he may eat, likewise (a poor man) who offers himself (to be his slave).

254As his character is, as the work is which he desires to perform, and as the manner is in which he means to serve, even so (a voluntary slave) must offer himself.

255He who describes himself to virtuous (men), in a manner contrary to truth, is the most sinful (wretch) in this world; he is a thief who makes away with his own self.

256All things (have their nature) determined by speech; speech is their root, and from speech they proceed; but he who is dishonest with respect to speech, is dishonest in everything.

251Ap. Io dy 905 raul, Vil, @s VaS.'aeh¥, 12, Vi. LVIL, 13; Yagv. I, 216.

252Vi. LVII, 15.

253Ap. I, 18,14; Gaut. XVII, 5-6; Vi. LVII, 16.

255I.e. by denying who he really is, he destroys his own identity. ae ey LAWFUL AND FORBIDDEN FOOD. 169

257When he has paid, according to the law, his debts to the great sages, to the manes, and to the gods, let him make over everything to his son and dwell (in his house), not caring for any worldly concerns.

258Alone let him constantly meditate in solitude on that which is salutary for his soul; for he who meditates in solitude attains supreme bliss.

259Thus have been declared the means by which a Brahmavza householder must always subsist, and the summary of the ordinances for a Snataka, which cause an increase of holiness and are praise- worthy.

260A Brahmaza who, being learned in the lore of the Vedas, conducts himself in this manner and daily destroys his sins, will be exalted in Brahman’s world.

Lecture 5

1The sages, having heard the duties of a Snataka thus declared, spoke to great-souled Bhvzgu, who sprang from fire:

2‘How can Death have power over Brahmazas

257Regarding the three debts, see Vas. XI, 48. This verse and the next describe, as Medh. points out, a kind of informal sam- nyasa,

260Vas. VIII, 17; Baudh. II, 3, 1; Gaut. IX, 74. V. 1. Medh., Gov., and Ragh. state correctly that Bhrzgu, though above, I, 35, he is said to have been created by Manu, and has there- fore been named Manava below, V, 3, is here called the offspring of Fire, in accordance with other passages of the Veda and of the Mahabharata. 2 I.e.‘how can they be deprived of the length of life, one hundred years, allotted to men in the Veda?’ (Gov., Kull.) 170 LAWS OF MANU. a) who know the sacred science, the Veda, (and) who fulfil their duties as they have been explained (by thee), O Lord ?’

3Righteous Bhyzgu, the son of Manu, (thus) answered the great sages: ‘ Hear, (in punishment) of what faults Death seeks to shorten the lives of Brahmazas ! ’

4‘Through neglect of the Veda-study, through deviation from the rule of conduct, through remiss- ness (in the fulfilment of duties), and through faults (committed by eating forbidden) food, Death be- comes eaver to shorten the lives of Brahmavas.

5Garlic, leeks and onions, mushrooms and (all plants), springing from impure (substances), are unfit to be eaten by twice-born men.

6One should carefully avoid red exudations from trees and (juices) flowing from incisions, the Selu (fruit), and the thickened milk of a cow (which she gives after calving).

7Rice boiled with sesamum, wheat mixed with butter, milk and sugar, milk-rice and _ flour-cakes which are not prepared for a sacrifice, meat which has not been sprinkled with water while sacred texts were recited, food offered to the gods and sacrificial viands,

8The milk of a cow (or other female animal) within ten days after her calving, that of camels, v. 5-25. Ap. I, 17, 18-39; Gaut. NVI, 22-36; Vas. ALV, 33-48; Baudh. I, 12, 1-15: Vi. LI, 3-6, 21-42; Yaga. I, 169-175. Selu, i.e. Cordia Myxa.

7‘Food offered to the gods.’ i.e. the so-called Naivedya. This and sacrificial viands, i.c. those destined for burnt-oblations, must not be eaten before the offering has been made, afterwards the remnants may be eaten (Medh., Gov., Kull.).

8Sandhini,‘a cow in heat (Kull. Nar., Ragh.), means according Vi, Bee LAWFUL AND FORBIDDEN FOOD. era | of one-hoofed animals, of sheep, of a cow in heat, or of one that has no calf with her,

9(The milk) of all wild animals excepting buffalo- cows, that of women, and all (substances turned) sour must be avoided.

10Among (things turned) sour, sour milk, and all (food) prepared of it may be eaten, likewise what is extracted from pure flowers, roots, and fruit.

11Let him avoid all carnivorous birds and those living in villages, and one-hoofed animals which are not specially permitted (to be eaten), and the 7i¢A- bha (Parra Jacana),

12The sparrow, the Plava, the Hamesa, the Braéhmazi duck, the village-cock, the Sarasa crane, the Raggudala, the woodpecker, the parrot, and the starling,

13Those which feed striking with their beaks, web-footed birds, the Koyashdi, those which scratch with their toes, those which dive and live on fish, meat from a slaughter-house and dried meat,

14The Baka and the Balaka crane, the raven, the Khazigarifaka, (animals) that eat fish, village- pigs, and all kinds of fishes.

15He who eats the flesh of any (animal) is to Medh. and Gov. ‘one who gives milk once a day only,’ and according to Nand. and K. ‘one big with a calf.’

11The permission to eat one-hoofed animals is, as the com- mentators observe, not given in the Smriti. The expression refers to the cases where the Veda prescribes horses, &c., to be slain and eaten at sacrifices.

12I read with all the commentators Raggudala instead of Ragguvala, which the printed editions give. The Raggudala is according to Vigiidnesvara the jungle-fowl, according to Nar. an aquatic bird.

14Regarding the Vaka or Baka, sce above, IV, 196. 172 LAWS OF MANU. V, 16. called the eater of the flesh of that (particular creature), he who eats fish is an eater of every (kind of) flesh ; let him therefore avoid fish.

16(But the fish called) Pa¢Aina and (that called) Rohita may be eaten, if used for offerings to the gods or to the manes; (one may eat) likewise Ragivas, Simhatuzdas, and Sasalkas on all (occasions).

17Let him not eat solitary or unknown beasts and birds, though they may fall under (the categories of) eatable (creatures), nor any five-toed (animals).

18The porcupine, the hedgehog, the iguana, the rhinoceros, the tortoise, and the hare they declare to be eatable ; likewise those (domestic animals) that have teeth in one jaw only, excepting camels.

19A twice-born man who knowingly eats mush- rooms, a village-pig, garlic, a village-cock, onions, or leeks, will become an outcast.

20He who unwittingly partakes of (any of) these six, shall perform a Samtapana (Krzkkfra) or the lunar penance (Aandrayaza) of ascetics ; in case (he has eaten) any other (kind of forbidden food) he shall fast for one day (and a night).

21Once a year a Brahmaza must perform a Krzkkhra penance, in order to atone for uninten- tionally eating (forbidden food); but for intentionally (eating forbidden food he must perform the penances prescribed) specially.

22Beasts and birds recommended (for con-

16Nar. explains ekafar4n. ‘solitary animals,’ by ‘those who go in herds’ (samghafarinah).

20Regarding the Samtapana Krikkhra and the lunar penance of ascetics, see below, XI, 213 and 219.

21Regarding the Krzkkhra penance, see below, XI, 212.

22Vas. XIV, 15. V, 30. LAWFUL AND FORBIDDEN FOOD. 173 sumption) may be slain by Brahmazas for sacrifices, and in order to feed those whom they are bound to maintain; for Agastya did this of old.

23For in ancient (times) the sacrificial cakes were (made of the flesh) of eatable beasts and birds at the sacrifices offered by Brahmazas and Kshatriyas.

24All lawful hard or soft food may be eaten, though stale, (after having been) mixed with fatty (substances), and so may the remains of sacrificial viands.

25But all preparations of barley and wheat, as well as preparations of milk, may be eaten by twice- born men without being mixed with fatty (substances), though they may have stood for a long time.

26Thus has the food, allowed and forbidden to twice-born men, been fully described; I will now propound the rules for eating and avoiding meat.

27One may eat meat when it has been sprinkled with water, while Mantras were recited, when Brah- mazas desire (one’s doing it), when one is engaged (in the performance of a rite) according to the law, and when one’s life is in danger.

28The Lord of creatures (Pragdpati) created this whole (world to be) the sustenance of the vital spirit; both the immovable and the movable (creation is) the food of the vital spirit.

29What is destitute of motion is the food of those endowed with locomotion; (animals) without fangs (are the food) of those with fangs, those with- out hands of those who possess hands, and the timid of the bold.

30The eater who daily even devours those 27-56. Vas. IV, 5-8; Vi. LI, 59-78; YAgv. I, 178-181.

27Meat is sprinkled with water at the Srauta sacrifices. 174 LAWS OF MANU. V, 31. destined to be his food, commits no sin; for the creator himself created both the eaters and those who are to be eaten (for those special purposes).

31‘The consumption of meat (is befitting) for sacrifices, that is declared to be a rule made by the eods ; but to persist (in using it) on other (occasions) is said to be a proceeding worthy of Rakshasas.

32He who eats meat, when he honours the gods and manes, commits no sin, whether he has bought it, or himself has killed (the animal), or has received it as a present from others.

33A twice-born man who knows the law, must not eat meat except in conformity with the law; for if he has eaten it unlawfully, he will, unable to save himself, be eaten after death by his (victims).

34After death the guilt of one who slays deer for gain is not as (great) as that of him who eats meat for no (sacred) purpose.

35But a man who, being duly engaged (to officiate or to dine at a sacred rite), refuses to eat meat, becomes after death an animal during twenty- one existences.

36A Brahmavza must never eat (the flesh of) animals unhallowed by Mantras; but, obedient to the primeval law, he may eat it, consecrated with Vedic texts.

37If he has a strong desire (for meat) he may make an animal of clarified butter or one of flour, (and eat that); but let him never seek to destroy an animal without a (lawful) reason.

34‘Of one who slays deer for gain,’ i.e. of a professional hunter of the Sabara or other low castes.

35Vas. Al, 34. 37+ Sarge, ‘if (he has) a strong desire (for meet),’ (Kull., Ragh.), V, 44- LAWFUL AND FORBIDDEN FOOD. 175

38As many hairs as the slain beast has, so often indeed will he who killed it without a (lawful) reason suffer a violent death in future births.

39Svayambha (the Self-existent) himself created animals for the sake of sacrifices; sacrifices (have been instituted) for the good of this whole (world) ; hence the slaughtering (of beasts) for sacrifices is not slaughtering (in the ordinary sense of the word).

40Herbs, trees, cattle, birds, and (other) animals that have been destroyed for sacrifices, receive (being reborn) higher existences.

41On offering the honey-mixture (to a guest), at a sacrifice and at the rites in honour of the manes, but on these occasions only, may an animal be slain ; that (rule) Manu proclaimed.

42A twice-born man who, knowing the true meaning of the Veda, slays an animal for these pur- poses, causes both himself and the animal to enter a most blessed state.

43A twice-born man of virtuous disposition, whether he dwells in (his own) house, with a teacher, or in the forest, must never, even in times of distress, cause an injury (to any creature) which is not sanc- tioned by the Veda.

44Know that the injury to moving creatures and to those destitute of motion, which the Veda has means according to Medh. and K. ‘if an occasion (arises to slay an animal at a non-Vedic rite),’ according to Gov. ‘in case (one suffers from) an attack by evil spirits (Bhatas and the like),’ and according to Nand. ‘on the occasion of social meetings.’ Ragh. mentions Medh.’s view as an optional explanation, and Nar. objects to Gov.’s interpretation. His own explanation sange- tyantekayam is corrupt, but is probably intended for atyantesk/a- yam, and thus agrees with Kull.’s. 176 LAWS OF MANU. V, 45. prescribed for certain occasions, is no injury at all; for the sacred law shone forth from the Veda.

45He who injures innoxious beings from a wish to (give) himself pleasure, never finds happiness, neither living nor dead.

46He who does not seek to cause the sufferings of bonds and death to living creatures, (but) desires the good of all (beings), obtains endless bliss.

47He who does not injure any (creature), attains without an effort what he thinks of, what he under- takes, and what he fixes his mind on.

48Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental to (the attainment of) heavenly bliss; let him therefore shun (the use of) meat.

49Having well considered the (disgusting) origin of flesh and the (cruelty of) fettering and slaying corporeal beings, let him entirely abstain from eating flesh,

50He who, disregarding the rule (given above), does not eat meat like a Pisé#a, becomes dear to men, and will not be tormented by diseases.

51He who permits (the slaughter of an animal), he who cuts it up, he who kills it, he who buys or sells (meat), he who cooks it, he who serves it up, and he who eats it, (must all be considered as) the slayers (of the animal).

52There is no greater sinner than that (man) who, though not worshipping the gods or the manes, seeks to increase (the bulk of) his own flesh by the flesh of other (beings).

46The latter part of the verse may also be translated ‘ wil! obtain endless bliss, because he is a man who desires the good of all creatures’ (Gov.). V,58. LAWFUL AND FORBIDDEN FOOD; IMPURITY. 177

53He who during a hundred years annually offers a. horse-sacrifice, and he who entirely abstains from meat, obtain the same reward for their meri- torious (conduct).

54By subsisting on pure fruit and roots, and by eating food fit for ascetics (in the forest), one does not gain (so great) a reward as by entirely avoiding (the use of) flesh.

55‘Me he (mam sah)’ will devour in the next (world), whose flesh I eat in this (life); the wise declare this (to be) the real meaning of the word ‘flesh’ (mazzsah).

56There is no sin in eating meat, in (drinking) spirituous liquor, and in carnal intercourse, for that is the natural way of created beings, but abstention brings great rewards.

57I will now in due order explain the purifica- tion for the dead and the purification of things as they are prescribed for the four castes (varva).

58When (a child) dies that has teethed, or that before teething has received (the sacrament of) the tonsure (A adaikarana) or (of the initiation), all rela- tives (become) impure, and on the birth (of a child) the same (rule) is prescribed.

54Munyannani, ‘food fit for ascetics (in the forest),’ i.e. ‘ wild rice and other produce of the forest.’

56‘There is no sin,’ i.e. in doing these things when they are permitted by law. 58-104. Ap. I, 15, 18; :1h15,2-1%'-.Gaut, XIV; Vas, TV, 16-97: Baudh. I, 11, 1-8, 17-23, 27-32; Vi. XXII; Yagn. III, 1-30.

58Medh. and Gov. explain anugAte, translated freely by ‘ before teething,’ as the conventional designation of ‘a child that is younger than one that has teethed’ (gatadantad bdlatara iti smaranti), and Nar. and Ragh. agree to this interpretation. Kull., however, seems to take it in the sense of ‘after teething,’ and Nand. explains it as ‘one who has been born again, i.e. has been initiated.’ Gov., N 178 LAWS OF MANU. V, 59.

59It is ordained (that) among Sapizdas the im- purity on account of a death (shall last) ten days, (or) until the bones have been collected, (or) three days or one dey only.

60But the Sapivda-relationship ceases with the seventh person ‘in the ascending and descending lines), the Samar.c’'aka-relationship when the (com- mon) origin and the (existence of a common family)- name are no (longer) known.

61As this impurity on account of a death is pre- scribed for (all) Sapizdas, even so it shall be (held) on a birth by those who desire to be absolutely pure.

62(Or while) the impurity on account of a death is common to all (Sapizdas), that caused by a birth (falls) on the parents alone; (or) it shall fall on the mother alone, and the father shall become pure by bathing ; Nar., Kull., and Ragh. think that on account of the second 4a, ‘or,’ the words ‘ of the initiation’ must be understood.

59The bones of a Brahmaaa are collected on the fourth day ; see Vi. XIX, 10. The commentators are of opinion that the length of the period of impurity depends, in accordance with the express teaching of other Smrvtis, on the status of the mourner, and that a man who knows the Mantras only of one Sakha shall be impure during four days, one who knows a whole Sakha (or two Vedas) during three days, one who knows the Veda (or three Vedas) and keeys three or five sacred fires, during one day. Medh., however, mentions another interpretation, according to which the four periods correspond to the four ages of the deceased, which have been mentioned in the preceding verse. According to this view the Sapia/as shall mourn for an initiated person ten days, for one who had received the tonsure four days, &c. But see verse 67. 61-62. Mech. and Gov. have only one verse instead of the two: ganane ’py evam syan matapitros tu sfitakam | sfitakam matur eva syid upasprisya pita sufiA | ‘Even thus it shall be (held) on a birth, or the impurity shall fall on the parents alone, V, 66. IMPURITY. 179

63But a man, having spent his strength, is purt- fied merely by bathing; after begetting a child (on a remarried female), he shall retain the impurity during three days.

64Those who have touched a corpse are purified after one day and night (added to) three periods of three days; those who give libations of water, after three days.

65A pupil who performs the Pitzzmedha for his deceased teacher, becomes also pure after ten days, just like those who carry the corpse out (to the burial-ground).

66(A woman) is purified on a miscarriage in as many (days and) nights as months (elapsed after conception), and a menstruating female becomes pure by bathing after the menstrual secretion has ceased (to flow). or it shall fall on the mother alone, and the father (shall become) pure by bathing.’ Nand. leaves out the first half of verse 61, and combines the second half of 61 with the first half of 62. He continues in this manner down to 65, the second half of which he takes by itself. Hence his interpretation of the following verses is perfectly useless.

63The translation given above follows Gov., Kull., Nar., and Ragh. Medh. differs. |

64According to Gov. and Nar. the rule refers to such Brahmanas who for money carry a dead body to the cemetery; according to Kull. and Ragh. to Sapizdas who in any way touch a corpse out of affection. Medh. thinks that it applies to all who touch or carry out a dead body, be it for love or for money. Ragh. thinks that the text mentions three alternative periods of impurity, one day, three days, and ten days.

65The Pitrzmedha, i.e. the AntyeshAi (Medh., Gov., Kull, Ragh.), or ‘the whole of the obsequies ’ (‘ others,’ Medh.).

66Thus according to Kull.; Nar. and Ragh. think that this rule refers to miscarriages which happen during the first six months of pregnancy ; and that from the seventh month, whether the child N 2 180 LAWS OF MANU. V, 67.

67(On the death) of children whose tonsure (X0- dakarman) has not been performed, the (Sapizdas) are declared to become pure in one (day and) night ; (on the death) of those who have received the tonsure (but not the initiation, the law) ordains (that) the purification (takes place) after three days.

68A child that has died before the completion of its second year, the relatives shall carry out (of the village), decked (with flowers, and bury it) in pure ground, without collecting the bones (afterwards).

69Such (a child) shall not be burnt with fire, and no libations of water shall be offered to it; leaving it like a (log of) wood in the forest, (the re- latives) shall remain impure during three days only.

70The relatives shall not offer libations to (a child) that has not reached the third year; but if it had teeth, or the ceremony of naming it (N4makar- inan) had been performed, (the offering of water is) optional.

71If a fellow-student has died, the Smvzti pre- scribes an impurity of one day; ona birth the puri- fication of the Samdanodakas is declared (to take place) after three (days and) nights.

72(On the death) of females (betrothed but) not married (the bridegroom and his) relatives are puri- fied after three days, and the paternal relatives become pure according to the same rule. lives or not, the full period of impurity must be kept. Nar., more- over, asserts that in the first and second months the impurity shall last three days. Sadhvi, ‘becomes pure,’ i.e. ‘ fit to perform sacred rites’ (Gov.). Nar. takes the word in the sense of ‘ chaste.’

67Nand. inserts verse 78 immediately after verse 66.

72‘According to the same rule,’ i.e. ‘according to that given in verse 67’ (Medh., Gov., Nand.), or ‘just as the husband’s relatives, ic. after three days’ (Kull., Nar., Ragh.). V, 80. IMPURITY. 181

73Let (mourners) eat food without factitious salt, bathe during three days, abstain from meat, and sleep separate on the ground,

74The above rule regarding impurity on ac- count of a death has been prescribed (for cases where the kinsmen live) near (the deceased) ; (Sa- pizda) kinsmen and (Samanodaka) relatives must know the following rule (to refer to cases where deceased lived) at a distance (from them).

75He who may hear that (a relative) residing in a distant country has died, before ten (days after his death have elapsed), shall be impure for the remainder of the period of ten (days and) nights only. “6. If the ten days have passed, he shall be im- pure during three (days and) nights; but if a year has elapsed (since the occurrence of the death), he becomes pure merely by bathing.

77A man who hears of a (Sapizda) relative’s death, or of the birth of a son after the ten days (of impurity have passed), becomes pure by bathing, dressed in his garments.

78If an infant (that has not teethed), or a (grown- up relative who is) not a Sapizda, die in a distant country, one becomes at once pure after bathing in one's clothes.

79If within the ten days (of impurity) another birth or death happens, a Brahmaza shall remain impure only until the (first) period of ten days has expired, So. They declare that, when the teacher (afarya) has died, the impurity (lasts) three days; if the

73Nand reacs anvaham, (bathe) ‘daily ’ instead of ‘during three days.’ 182 LAWS OF MANU. V, 81. (teacher's) son or wife (is dead, it lasts) a day and a night; that is a settled (rule).

81For a Srotriya who resides with (him out of affection), a man shall be impure for three days; for a maternal uncle, a pupil, an officiating priest, or a maternal relative, for one night together with the preceding and following days.

82If the king in whose realm he resides is dead, (he shall be impure) as long as the light (of the sun or stars shines), but for (an intimate friend) who is not a Srotriya (the impurity lasts) for a whole day, likewise for a Guru who knows the Veda and the Angas.

83A Brahmaza shall be pure after ten days, a Kshatriya after twelve, a Vaisya after fifteen, and a Sidra is purified after a month.

84Let him not (unnecessarily) lengthen the period of impurity, nor interrupt the rites to be performed with the sacred fires; for he who per- forms that (Agnihotra) rite will not be impure, though (he be) a (Sapizda) relative.

81Upasampanne, ‘who resides with (him out of affection),’ may according to Medh. also mean ‘ who is virtuous.’ According to N4r. it means ‘ who is a neighbour.’

82Anffine tatha gurau, ‘likewise for a Guru who knows the Veda and Angas,’ i.e. ‘such a one who is mentioned above, II, 149’ (Gov., Kull., Ragh.). Nar. takes the two words separately. Medh. connecis anfféane with asrotriye, and thinks that a man is meant who does not know the Veda, but the Angas. He also mentions the explanation adopted above. Nand. finally reads anfi#ane tatha ’gurau, ‘likewise for one who knows the Veda and the Angas, but is not a Guru.’

84According to Medh. the meaning of the first clause is that, if there is an option between shorter or longer periods of impurity, the mourner is not to choose the longer one in order to escape the performance of his sacred duties. He adds, that others think V, 88. IMPURITY. 183

85When he has touched a Aanzdala, a men- struating woman, an outcast, a woman in childbed, a corpse, or one who has touched a (corpse), he becomes pure by bathing.

86He who has purified himself by sipping water shall, on seeing any impure (thing or person), always mutter the sacred texts, addressed to Sfrya, and the PavamAni (verses).

87A Brahmaza who has touched a human bone to which fat adheres, becomes pure by bathing; if it be free from fat, by sipping water and by touching (afterwards) a cow or looking at the sun.

88He who has undertaken the performance of a vow shall not pour out libations (to the dead) until the vow has been completed; but when he has it to be an exhortation not to delay the bath which must be taken at the expiration of the period of impurity. The other com- mentators mention the first explanation only. The second clause, which refers to the continued offering of the Srauta Agnihotra, means according to Medh., Gov., and Nand., that an Agnihotrin who is in mourning shall not perform the offerings in person, but make others, who may even be his near relatives, do it for him. Kull., Nar., and Ragh. think that the performer himself may also offer them. Nand. explains sanabhyad, ‘a Sapinda’ (Gov., Kull., Nar., Ragh.), by sahodaraA, ‘a full brother.’

85Tatsprishfinam, ‘ one who has touched a (corpse),’ (Medh., ‘others ;’ Gov., Kull., Ragh.), means according to Medh., Nar., and Nand. ‘ one who has touched any of those enumerated before, a Kandala and so forth.’

86‘He who has purified himself,’ i.e. ‘before he begins to worship the gods or manes’ (Medh., ‘ others ;’ Kull., Nar., Ragh.). ‘An impure (thing or person),’ i.e. ‘those mentioned above.’ Medh. and Gov. take the verse differently, ‘On seeing one of those impure persons mentioned above, let him sip water and, thus purified, recite, &c.’ The texts addressed to Sfirya are found Rig-veda I, 50, I seq.; the Pavamanis in Mandala IX.

88The rule refers to a student, who must not during his studentship perform the last rites for any deceased relative except 184 LAWS OF MANU. V, 8. offered water after its completion, he becomes pure in three days only.

89Libations of water shall not be offered to those who (neglect the prescribed rites and may be said to) have been born in vain, to those born in consequence of an illegal mixture of the castes, to those who are ascetics (of heretical sects), and to those who have committed suicide,

90To women who have joined a heretical sect, who through lust live (with many men), who have caused an abortion, have killed their husbands, or drink spirituous liquor. g1. A student does not break his vow by carrying out (to the place of cremation) his own dead teacher (axarya), sub-teacher (upadhydya), father, mother, or Guru.

92Let him carry out a dead Stdra by the southern gate of the town, but (the corpses of) his mother (Medh.), or except his mother and father (Gov.), or except his parents and his teacher; see below, verse gt (Kull., Ragh.). According to K. ‘others’ think that the rule refers to those performing a lunar penance or other vows,

89‘ To those who (neglect the prescribed rites and may be said to) have been born in vain’ (Gov., Kull., Nand., Ragh.), i.e. ‘to those who for a year belonged to no order’ (Medh.), or ‘to eunuchs’ (Nir.). The term samkaraga/, ‘born in consequence of an illegal mixture of the castes,’ includes besides those sprung from mothers of a higher and fathers of a lower caste, sons of widows not appointed and of adulteresses (Medh., Gov., Nand.). ‘Ascetics (of heretical sects),’ i.e. Kapalikas, those wearing red carments, &c. (Medh.). Nar. and Ragh. refer the term to orthodox ascetics. go. Pashandam, ‘a heretical sect,’ i.e. the Kapalikas, those wearing red garments’ (Medh.), or ‘ Bauddhas and so forth’ (Nar.). gt. ‘Guru,’ i. e.‘one who explains the Veda’ (Nar., Kull), or ‘him who is mentioned above, II, 149’ (Medh., Gov.).

92I.e. a Vaisya by the western gate, a Kshatriya by the ¥,9%7: IMPURITY. 185 twice-born men, as is proper, by the western, northern, or eastern (gates).

93The taint of impurity does not fall on kings, and those engaged in the performance of a vow, or of a Sattra; for the (first are) seated on the throne of Indra, and the (last two are) ever pure like Brahman. gq. For a king, on the throne of magnanimity, immediate purification is prescribed, and the reason for that is that he is seated (there) for the protection of (his) subjects.

95(The same rule applies to the kinsmen) of those who have fallen in a riot or a battle, (of those who have been killed) by lightning or by the king, and (of those who perished fighting) for cows and Brahma- zas,and to those whom the king wishes (to be pure).

96A king is an incarnation of the eight guardian deities of the world, the Moon, the Fire, the Sun, the Wind, Indra, the Lords of wealth and water (IKubera and Varuzva), and Yama. |

97Because the king is pervaded by (those) northern, and a Brahmaza by the eastern (Medh., Gov., Kull., Nand., Ragh.). |

93‘A vow,’ i.e. ‘the studentship (Nar.), also a lunar penance and the like’ (Medh., Gov., Kull.) ; ‘a Sattra,’ i.e. ‘a long sacrifice such as the Gavamayana.’ Brahmabhfitad, ‘pure like Brahman’ (Kull., Nar., Ragh.), means according to Medh. ‘they have reached Brahmahood.’ g5. Nand. and K. explain dimbha, ‘in a riot,’ to mean ‘by in- fants.’ ‘Whom the king wishes (to be pure),’ i.e. ‘his servants and ministers whom he wants for his affairs.’ Ndr. inserts another class, ‘(the kinsmen of those who have been killed) by Brahmazas, i.e. by incantations.’ But I do not understand how the word could be made to suit the verse.

96See below, VII, 4.

97Medh. reads lokesaprabhavapyayau, and the second half 186 LAWS OF MANU. V, 98. lords of the world, no impurity is ordained for him ; for purity and impurity of mortals is caused and removed by (those) lords of the world.

98By him who is slain in battle with brandished weapons according to the law of the Kshatriyas, a (Srauta) sacrifice is instantly completed, and so is the period of impurity (caused by his death); that is a settled rule.

99(At the end of the period of impurity) a Brah- maza who has performed the necessary rites, be- comes pure by touching water, a Kshatriya by touching the animal on which he rides, and _ his weapons, a Vaisya by touching his goad or the nose-string (of his oxen), a Sddra by touching his staff.

100Thus the purification (required) on (the death of) Sapizdas has been explained to you, O best of twice-born men; hear now the manner in which men are purified on the death of any (relative who is) not a Sapizda. ror. A Brahmaza, having carried out a dead verse must then be translated ‘ purity and impurity affect mortals, they are caused and removed by the guardians of the worid.’ Nar., Nand., and K. read lokesaprabhavo hy ayam, ‘but he (the) king springs from the guardians of the world.’ Nir. mentions also a reading lokesaprabhave ’pyaya/, ‘for him who springs from the guardians of the world, (purity and impurity) do not exist.’ g8. According to Medh. some contend that this rule refers only to those who die on the battle-field, not to those who die later of their wounds. Yag/ad, ‘a (.Srauta) sacrifice’ (Medh., Kull., Ragh.), means according to Nar. ‘the funeral sacrifice.’ gg. ‘Touching water,’ i.e. ‘bathing’ (Medh., Kull., Nar.), ‘ washing his hands’ (Gov.). ro1. ‘The relatives of his mother and (the Sagotras of his father), or connexions by marriage, are meant’ (Nar.). V, 106. IMPURITY. 187 Brahmavza who is not a Sapizda, as (if he were) a (near) relative, or a near relative of his mother, becomes pure after three days;

102But if he eats the food of the (Sapizdas of the deceased), he is purified in ten days, (but) in one day, if he does not eat their food nor dwells in their house.

103Having voluntarily followed a corpse, whether (that of) a paternal kinsman or (of) a stranger, he becomes pure by bathing, dressed in his clothes, by touching fire and eating clarified butter.

104Let him not allow a dead Brahmaza to be carried out by a Stdra, while men of the same caste are at hand; for that burnt-offering which is defiled by a Siddra’s touch is detrimental to (the deceased's passage to) heaven.

105The knowledge (of Brahman) austerities, fire, (holy) food, earth, (restraint of) the internal organ, water, smearing (with cowdung), the wind, sacred rites, the sun, and time are the purifiers of corporeal (beings).

106Among all modes of purification, purity in (the acquisition of) wealth is declared to be the best; for he is pure who gains wealth with clean hands, not he who purifies himself with earth and water.

102In case he stays in the house of the mourners, he becomes impure for three days (Gov., Kull., Ragh., K.).

104According to Nar. the rule refers exclusively to Brahmazas, according to Medh. and Kull. to all Aryans. The burning of the body is cuphemistically called a burnt-offering.

105Vi. XXII, 88; Yagn. III, 31; Baudh. I, 8, 52. Manah kshamakhyah (?) niyamayuktam mano givasya (Nar.). The other commentators take manaé, ‘ the mind or internal organ,’ in the sense of ‘a sanctified heart.’

106Vi. XXII, 89; Yagi. III, 32. 188 LAWS OF MANU. V, 107.

107The learned are purified by a forgiving disposition, those who have committed forbidden actions by liberality, secret sinners by muttering (sacred texts), and those who best know the Veda by austerities.

108By earth and water is purified what ought to be made pure, a river by its current, a woman whose thoughts have been impure by the menstrual secretion, a Brahmaza by abandoning the world (saveny asa).

109The body is cleansed by water, the internal organ is purified by truthfulness, the individual soul by sacred learning and austerities, the intellect by (true) knowledge.

110Thus the precise rules for the purification of the body have been declared to you; hear now the decision (of the law) regarding the purification of the various (inanimate) things.

111The wise ordain that all (objects) made of metal, gems, and anything made of stone are to be cleansed with ashes, earth, and water.

112A golden vessel which shows no. stains, becomes pure with water alone, likewise what is produced in water (as shells and coral), what is made of stone, and a silver (vessel) not enchased. ic7. Vi. NXII, 90; Yaga. IIT, 33.

108Vi. XXII, 91; Vas. III, 58; Yaga. III, 32.

109Vi. NXII, g2; Vas. III, 60; Yagn. I], 33-34.

110Vi. XXII, 93. 111-126. Ap. 1,17, 8-13; II, 3,9; Gaut.I, 29-34; Vas. III, 44-57, 59, 61-63; Baudh. I, 8, 32-53, 9, 1-4, 7-12, 10, 1-9; 13, 11-14, 19; Vi. XXIII, 2-46, 56 ; Yagn. I, 182-190.

112Anupask/viam, ‘not enchased,’ may also mean according to Medh. and Nand. ‘not defiled very much.” Medh. and Nar. add V, 118. PURIFICATION. 189

113From the union of water and fire arose the glittering gold and silver; those two, therefore, are best purified by (the elements) from which they sprang.

114Copper, iron, brass, pewter, tin, and lead must be cleansed, as may be suitable (for each particular case), by alkaline (substances), acids or water.

115The purification prescribed for all (sorts of) liquids is by passing two blades of Kusa grass through them, for solid things by sprinkling (them with water), for (objects) made of wood by planing them.

116At sacrifices the purification of (the Soma cups called) Kamasas and Grahas, and of (other) sacrificial vessels (takes place) by rubbing (them) with the hand, and (afterwards) rinsing (them with water).

117The Xaru and (the spoons called) Srué and Sruva must be cleaned with hot water, likewise (the wooden sword, called) Sphya, the winnowing-basket (Sarpa), the cart (for bringing the grain), the pestle and the mortar.

118The manner of purifying large quantities of grain and of cloth is to sprinkle them with water ; that this last term applies to all the various objects mentioned in the verse.

113Medh., Gov., and Kull. quote a Vedic passage which derives the origin of gold from Agni and the goddess Varuzani.

115Utpavanam or utplavanam (Gov., Kull., Ragh.), ‘ passing two blades of Kusa grass through them,’ means according to Medh., ‘others,’ and K. ‘purifying by pouring them into another vessel, filled with pure liquids of the same kind,’ according to Nar. by ‘straining through a cloth.’ ‘Solid things,’ i.e. ‘a couch, a seat, and the like.’ 190 LAWS OF MANU. V, 119. but the purification of small quantities is prescribed (to take place) by washing them.

119Skins and (objects) made of split cane must be cleaned like clothes; vegetables, roots, and fruit like grain ;

120Silk and woollen stuffs with alkaline earth ; blankets with pounded Arishéa (fruit); Azzsupa¢¢as with Bel fruit; linen cloth with (a paste of) yellow mustard.

121A man who knows (the law) must purify conch-shells, horn, bone and ivory, like linen cloth, or with a mixture of cowss urine and water.

122Grass, wood, and straw become pure by being sprinkled (with water), a house by sweeping and smearing (it with cowdung or whitewash), an earthen (vessel) by a second burning.

123An earthen vessel which has been defiled by spirituous liquor, urine, ordure, saliva, pus or blood cannot be purified by another burning.

124Land is purified by (the following) five (modes, viz.) by sweeping, by smearing (it with cow- dung), by sprinkling (it with cows’ urine or milk), by scraping, and by cows staying (on it during a day and night).

125(Food) which has been pecked at by birds, 11g. Vaidalanam, ‘ objects made of split cane’ (Kull., K., Ragh., N4r., Nand.), means according to Medh. and Gov. ‘made of the bark of trees and the like.’ Medh. remarks that this and other rules, where skins and so forth are mentioned, apply also to objects made of such things, e.g. shoes.

120Arish/a, i.e. Sapindus detergens, the soap-berry tree. Amsupa//a means according to Gov., Nand., and Nar. ‘cloth made of thinned bark,’ according to Kull. and Ragh. ‘upper garments for women (Saris) made of fine cloth’ (pa//asa/aka, paéfasa/').

125‘By birds,’ i.e. ‘by parrots and the like, not by crows; V, 129. PURIFICATION. 19g! smelt at by cows, touched (with the foot), sneezed on, or defiled by hair or insects, becomes pure by scattering earth (over it).

126As long as the (foul) smell does not leave an (object) defiled by impure substances, and the stain caused by them (does not disappear), so long must earth and water be applied in cleansing (in- animate) things.

127The gods declared three things (to be) pure to Brahmawzas, that (on which) no (taint is) visible, what has been washed with water, and what has been commended (as pure) by the word (of a Brahmaza).

128Water, sufficient (in quantity) in order to slake the thirst of a cow, possessing the (proper) smell, colour, and taste, and unmixed with impure substances, is pure, if it is collected on (pure) ground.

129The hand of an artisan is always pure, so is (every vendible commodity) exposed for sale in vultures, and other impure ones’ (Medh., Gov., Kull.). Avadhfitam, ‘touched (with the foot),’ (Kull., Ragh.), means according to Medh. ‘blown upon with the mouth,’ or ‘dusted with a dress,’ according to Gov. ‘dusted with a dress,’ according to Nar. ‘moved by the wind (caused by the motion) of a cloth, the foot or the like,’ according to Nand. ‘defiled by the dust of a broom or of the air moved by the wings (of a bird).’

127Vas. XIV, 24; Baudh. I, 9, 9; Vi. XXIII, 47; Yaga. I,

191In conformity with the opinion of the commentators I translate pavitrami by ‘ pure.’ But the word has also the meaning of ‘means of purification,’ in which I have taken it in the translations of the parallel passages. The general sense remains the same.

128Vas. I1I, 35-36, 47; Baudh. I, 9, 10; Vi. XXIII, 43; Yaga. I, 192.

129Baudh. I, 9, 1; Vi. XXIII, 48. 192 LAWS OF MANU. Veta0. the market, and food obtained by begging which a student holds (in his hand) is always fit for use; that is a settled rule.

130The mouth of a woman is always pure, like- wise a bird when he causes a fruit to fall; a calf is pure on the flowing of the milk, and a dog when he catches a deer.

131Manu has declared that the flesh (of an animal) killed by dogs is pure, likewise (that) of a (beast) slain by carnivorous (animals) or by men of low caste (Dasyu), such as Kaxdalas.

132All those cavities (of the body) which lie above the navel are pure, (but) those which are below the navel are impure, as well as excretions that fall from the body.

133Flies, drops of water, a shadow, a cow, a horse, the rays of the sun, dust, earth, the wind, and fire one must know to be pure to the touch.

134In order to cleanse (the organs) by which urine and faeces are ejected, earth and water must be used, as they may be required, likewise in remov- ing the (remaining ones among) twelve impurities of the body.

130Baudh. I, 9, 2; Vi. XXIII, 49; Yagn. I, 193. r3r. Vas. IIT, 45; Vi. XXIII, 50; Yaga. I, 192.

132Vi. XXIII, 51; Yagi. I, 194.

133Vi. XXIII, 51; Yagv. I, 193. ‘ Drops of water,’ i.e. ‘such as are only perceptible by the touch’ (Medh., Gov.), or ‘such as come from the mouth, i.e. of saliva’ (Kull., Ragh., Nar.). Ragh. adds, ‘and a continuous stream of water.’

134Ap. I, 16,15; Gaut. I, 43; Vas. VI, 14; Yagn.I,17. ‘As they may be required,’ i.e. ‘for removing the first six kinds of impurities enumerated in the next verse, as much water and earth as may be required, and for the last six water only’ (Gov., Kull., Nar., Ragh.). V, 140. PURIFICATION. 193

135Oily exudations, semen, blood, (the fatty sub- stance of the) brain, urine, faeces, the mucus of the nose, ear-wax, phlegm, tears, the rheum of the eyes, and sweat are the twelve impurities of human (bodies).

136He who desires to be pure, must clean the organ by one (application of) earth, the anus by (applying earth) three (times), the (left) hand alone by (applying it) ten (times), and both (hands) by (applying it) seven (times).

137Such is the purification ordained for house- holders; (it shall be) double for students, treble for hermits, but quadruple for ascetics.

138When he has voided urine or faeces, let him, after sipping water, sprinkle the cavities, likewise when he is going to recite the Veda, and always before he takes food.

129Let him who desires bodily purity first sip water three times, and then twice wipe his mouth ; but a woman and a Sddra (shall perform each act) once (only).

140Sidras who live according to the law, shall each month shave (their heads); their mode of purification (shall be) the same as that of Vaisyas, and their food the fragments of an Aryan’s meal.

136Vas. VI, 18; Vi. LX, 2g. Late Vase Iga Gy Wi 26.

138Gaut. I, 36; Baudh. I, 8, 26; Vi. LXII, 8. ‘The cavities,’ i.e. of the head (Gov.), and also the navel, the heart, and the crown of the head (Nar., Kull.).

139Ap. I, 16, 3-8; Gaut. I, 36; Vas. III, 27-28; Baudh. I, 8, 20-22; Vi. LXII, 6-8; Yagi. I, 20.

140Ap. II, 3, 4-6. ‘Who live according to the law,’ i.e. ‘ who serve Aryans’ (Medh., Gov., Kull. Ragh.). Nand. thinks that masikam vapanam karyam, ‘shall shave each month,’ means ‘shall Offer the monthly Sraddha.’ L251 0 194 LAWS OF MANU. V, 14f.

141Drops (of water) from the mouth which do not fall on a limb, do not make (a man) impure, nor the hair of the moustache entering the mouth, nor what adheres to the teeth.

142Drops which trickle on the feet of him who offers water for sipping to others, must be con- sidered as equal to (water) collected on the ground ; they render him not impure.

143He who, while carrying anything in any manner, is touched by an impure (person or thing), shall become pure, if he performs an ablution, with- out putting down that object.

144He who has vomited or purged shall bathe, and afterwards eat clarified butter ; but if (the attack comes on) after he has eaten, let him only sip water ; bathing is prescribed for him who has had intercourse with a woman.

145Though he may be (already) pure, let him sip water after sleeping, sneezing, eating, spitting, telling untruths, and drinking water, likewise when he is going to study the Veda.

146Thus the rules of personal purification for men of all castes, and those for cleaning (inanimate) things, have been fully declared to you: hear now the duties of women.

141Ap. I, 16, 13; Gaut. I, 38-41; Vas. III, 37, 40-41; Baudh. I, 8, 23-25; Vi. XXIII, 53; Yagw. 1,195. Iread with Medh., Gov., Nar., Nand., and K., angam na yanti yaA, instead of ange patanti, ‘which fall on a limb,’ the reading of Kull. and Ragh.

142Vas. III, 42; Vi. XXIII, 54.

143Gaut. I, 28; Vas. III, 43; Baudh. I, 8, 27-29; Vi. XXIII, 55.

145Ap. I, 16, 14; Gaut. I, 37; Vi. XXII, 75; Yaga. I, 196. According to Medh., some refer this verse to a repeated sipping of water, V, 152- PURIFICATION ; WOMEN. 195

147By a girl, by a young woman, or even by an aged one, nothing must be done independently, even in her own house.

148In childhood a female must be subject to her father, in youth to her husband, when her lord is dead to her sons; a woman must never be in- dependent.

149She must not seek to separate herself from her father, husband, or sons; by leaving them she would make both (her own and her husband’s) families contemptible.

150She must always be cheerful, clever in (the management of her) household affairs, careful in cleaning her utensils, and economical in expenditure.

151Him to whom her father may give her, or her brother with the father’s permission, she shall obey as long as he lives, and when he ts dead, she must not insult (his memory).

152For the sake of procuring good fortune to (brides), the recitation of benedictory texts (svastyayana), and the sacrifice to the Lord of creatures (Pragapati) are used at weddings; (but) the betrothal (by the father or guardian) is the cause of (the husband’s) dominion (over his wife). 147-149. See below, IX, 2-3; Vi. XXVI, 12-13; Yaga.1, 85-86.

150Vi. XXVI, 4-6; Yagn. I, 83. at Ni wAVi, S43 Yagi, 1,003.

152Svastyayanam, ‘the recitation of benedictory texts,’ i.e. ‘of those intended for averting evil omens’ (Gov., Kull.); or ‘the Pumyahavasana and the rest’ (Nar.); or ‘the recitation of the texts which precede the nuptial burnt-oblation’ (Ragh., Nand.). Medh. connects the word with yagnad, and explains it by ‘that whereby welfare is obtained.’ Medh. explains the expression ‘the sacrifice to Pragapati’ by stating that ‘some’ prescribe at a wedding an oblation with the verse Pragdpate na tvad evanyah (? tvadeiiny, Rig-veda X, 121, 10), and that the offerings to the other gods are O2 196 LAWS OF MANU. V, 153.

153[The husband who wedded her with sacred texts, always gives happiness to his wife, both in season and out of season, in this world and in the next.

154Though destitute of virtue, or seeking pleasure (elsewhere), or devoid of good qualities, (yet) a husband must be constantly worshipped as a god by a faithful wife.

155No sacrifice, no vow, no fast must be per- formed by women apart (from their husbands); if a wife obeys her husband, she will for that (reason alone) be exalted in heaven.

156A faithful wife, who desires to dwell (after death) with her husband, must never do anything that might displease him who took her hand, whether he be alive or dead.

157At her pleasure let her emaciate her body by (living on) pure flowers, roots, and fruit; but she must never even mention the name of another man after her husband has died.

158Until death let her be patient (of hardships), self-controlled, and chaste, and strive (to fulfil) that most excellent duty which (is prescribed) for wives who have one husband only.

159Many thousands of Brahmazas who were chaste from their youth, have gone to heaven with- out continuing their race. implied by this expression. Nar. thinks that the Pragapati called Manu is the euardian deity of the bride, and hence the nuptial oblations are called ‘ the sacrifice to Prag4pati.’

165Vi. NAXVI,15; Yagn. I, 77. 156-166. See below, IX, 64-68 ; Yagh. I, 75, 87.

157Medh. takes this opportunity to strongly object to the prac- tice of widows burning themselves with their husbands’ corpses.

159Gov. and Kull. think that the verse refers to the Valakhilya Rishis. V, 166. WOMEN. 197

160A virtuous wife who after the death of her husband constantly remains chaste, reaches heaven, though she have no son, just like those chaste men.

161But a woman who from a desire to have offspring violates her duty towards her (deceased) husband, brings on herself disgrace in this world, and loses her place with her husband (in heaven).

162Offspring begotten by another man is here not (considered lawful), nor (does offspring begotten) on another man’s wife (belong to the begetter), nor is a second. husband anywhere prescribed for vir- tuous women.

163She who cohabits with a man of higher caste, forsaking her own husband who belongs to a lower one, will become contemptible in this world, and is called a remarried woman (parapdrva).

164By violating her duty towards her husband, a wife is disgraced in this world, (after death) she enters the womb of a jackal, and is tormented by diseases (the punishment of) her sin.

165She who, controlling her thoughts, words, and deeds, never slights her lord, resides (after death) with her husband (in heaven), and is called a virtuous (wife).

166In reward of such conduct, a female who controls her thoughts, speech, and actions, gains in this (life) highest renown, and in the next (world) a place near her husband.

160Vi. XXVI, 17.

162Medh., Nar., and Nand. take the first part of the verse dif- ferently : ‘Offspring begotten by another man does not belong (to the mother).’ The other explanation is given by Gov. and Kull.

165Medh. omits verses 165-166. 198 LAWS OF MANU. V, 167.

167A twice-born man, versed in the sacred law, shall burn a wife of equal caste who conducts herself thus and dies before him, with (the sacred fires used for) the Agnihotra, and with the sacrificial imple- ments.

168Having thus, at the funeral, given the sacred hres to his wife who dies before him, he may marry again, and again kindle (the fires).

169(Living) according to the (preceding) rules, he must never neglect the five (great) sacrifices, and, having taken a wife, he must dwell in (his own) house during the second period of his life. CHartTer VI.

1A twice-born Snataka, who has thus lived according to the law in the order of householders, may, taking a firm resolution and keeping his organs in subjection, dwell in the forest, duly (observing the rules given below).

2When a householder sees his (skin) wrinkled, and (his hair) white, and the sons of his sons, then he may resort to the forest. 167-168. Yagn. I, 88. VI. 1-32. Ap. II, 21, 18-23, 2; Gaut. III, 26-35; Vas. VI, 19-20; IX; Baudh. II, 11, 14-15; III, 18-4, 22; Vi. XCIV-— XCV; Yagi. III, 45-55.

1Niyata&, ‘taking a firm resolution’ (Gov., Kull.); means accord- ing to Nar. ‘devoted to the restrictive duties, austerities, reciting the Veda, and so forth.’ Kull. connects yathavad, ‘ duly observing,’ &c. (Gov., Nar.), with ‘keeping his organs in subjection.’

2Medh. notes particularly that the Sish/as insist on the neces- sity that he who takes to forest-life must have sons and sons’ sons, and that hence apatya, ‘ offspring,’ is to be taken in this restricted sensc. Nar. holds that the verse gives three separate grounds for entering the third order, each of which is sufficient by itself, while YI, 8. THE HERMIT IN THE FOREST. 199

3Abandoning all food raised by cultivation, and all his belongings, he may depart into the forest, either committing his wife to his sons, or accom- panied by her.

4Taking with him the sacred fire and the implements required for domestic (sacrifices), he may go forth from the village into the forest and reside there, duly controlling his senses.

5Let him offer those five great sacrifices accord- ing to the rule, with various kinds of pure food fit for ascetics, or with herbs, roots, and fruit.

6Let him wear a skin or a tattered garment ; let him bathe in the evening or in the morning ; and let him always wear (his hair in) braids, the hair on his body, his beard, and his nails (being unclipped).

7Let him perform the Bali-offering with such food as he eats, and give alms according to his ability; let him honour those who come to his hermitage with alms consisting of water, roots, and fruit.

8Let him be always industrious in privately reciting the Veda; let him be patient of hardships, friendly (towards all), of collected mind, ever liberal Medh. thinks thatthe three conditions must exist together. Others, however, mentioned by Medh., took the verse to give a description of the approach of old age, which entitles the householder to turn hermit.

3‘If his wife desires to accompany him, she may do so. But others say that he is to leave his wife behind if she is young, but shall take her with him if she is aged’ (Medh.).

6Kiram, ‘a tattered garment’ (vastrakhamdam, Medh., Gov., Kull.), may also mean ‘a dress made of bark, Kusa grass, or the like’ (Gov., Nar., Ragh.).

8Danta4, ‘ patient of hardships,’ means according to Medh. and Nar. ‘free from pride.’ Gov. reads in the beginning of the second 200 LAWS OF MANU. VI, 9. and never a receiver of gifts, and compassionate towards all living creatures.

9Let him offer, according to the law, the Agni- hotra with three sacred fires, never omitting the new-moon and full-moon sacrifices at the proper time.

10Let him also offer the Nakshatresh/i, the Agrayawa, and the XAturmasya (sacrifices), as well as the Turdyaza and likewise the D&akshayaza, in due order.

11With pure grains, fit for ascetics, which grow in spring and in autumn, and which he himself has collected, let him severally prepare the sacrificial cakes (purodasa) and the boiled messes (Aaru), as the law directs.

12Having offered those most pure sacrificial viands, consisting of the produce of the forest, he may use the remainder for himself, (mixed with) salt prepared by himself. half-verse, tyaktadvandvo ’nisam data, ‘let him not care for the pairs of opposites, let him be ever liberal and compassionate towards all creatures.’ g. YogataA, ‘at the proper time’ (Kull., Ragh.), means according to Medh. and Gov. ‘as required by law ;’ according to Nar. ‘ dili- gently.’

10Medh. reads Darsesh/i for RrksheshA, ‘the Nakshatreshé.’ I read with Medh., Nar., Nand., and Ragh., Turdyana (see Sankh. Srauta-sQtra IV, 11) instead of Uttarayama, ‘the sacrifice at the winter-solstice, which Gov., Kull.,and K. give. The first reads also more consistently than Kull. and K.: Dakshindyamam, ‘the sacrifice at the summer-solstice, for Dakshasyaya#am, ‘the Dikshayaza.’ The Nakshatresh/i is a Srauta sacrifice offered to the lunar mansions. Regarding the variety of the Darsapaurzamiasa, called Dakshayama, see Asv. Srauta-sftra II, 14.

12According to Kull., the hermit is to collect the salt from usharas, i.e. salt-marshes; according to Nar., he is to prepare it from the kshd4ra, ‘salt or alcaline elements’ of trees and the like. Vi, .18) THE HERMIT IN THE FOREST. 20I

13Let him eat vegetables that grow on dry land or in water, flowers, roots, and fruits, the productions of pure trees, and oils extracted from forest-fruits.

14Let him avoid honey, flesh, and mushrooms growing on the ground (or elsewhere, the vegetables called) Bhdstrivza, and Sigruka, and the Sleshman- taka fruit.

15Let him throw away in the month of Asvina the food of ascetics, which he formerly collected, likewise his worn-out clothes and his vegetables, roots, and fruit.

16Let him not eat anything (grown on) ploughed (land), though it may have been thrown away by somebody, nor roots and fruit grown in a village, though (he may be) tormented (by hunger).

17He may eat either what has been cooked with fire, or what has been ripened by time; he either may use a stone for grinding, or his teeth may be his mortar.

18He may either at once (after his daily meal) cleanse (his vessel for collecting food), or lay up a

14Bhdstrzna, i.e. Andropogon Schoenanthus, Sigruka, according to Nar., the same as the Sobhanafgana, i.e. Moringa Pterygosperma, the horse-radish tree, the leaves of which are said to be used as a vegetable. According to Medh., these two vegetables are known among the Bahikas, in the Panjab ; according to Gov., Kull., Ragh., the former is found in Malva. Sleshmantaka, i.e. Cordia Myxa. According to Medh., bhaumAni,‘those which grow on or come from the ground,’ has to be taken as a separate word, and denotes a plant, known to the woodmen, named Gogihvika, Phlomnis or Premna Esculenta. Gov., Nar., and Kull. give the construction adopted above, and the latter two declare that mushrooms growing on trees are likewise forbidden. 16, ‘Though he may be in distress,’ i.e. ‘tormented by hunger’ (Gov., Kull.), or ‘sick’ (Nar.).

18‘He may either at once (after his daily meal) cleanse (his 202 LAWS OF MANU. VI, 19. store sufficient for a month, or gather what suffices for six months or for a year.

19Having collected food according to his ability, he may either eat at night (only), or in the day-time (only), or at every fourth meal-time, or at every eighth.

20Or he may live according to the rule of the lunar penance (Aandrayawa, daily diminishing the quantity of his food) in the bright (half of the month) and (increasing it) in the dark (half); or he may eat on the last days of each fortnight, once (a day only), boiled barley-gruel.

21Or he may constantly subsist on flowers, roots, and fruit alone, which have been ripened by time and have fallen spontaneously, following the rule of the (Institutes) of Vikhanas.

22Let him either roll about on the ground, or stand during the day on tiptoe, (or) let him alter- nately stand and sit down; going at the Savanas (at sunrise, at midday, and at sunset) to water in the forest (in order to bathe).

23In summer let him expose himself to the heat of five fires, during the rainy season live under the open sky, and in winter be dressed in wet clothes, (thus) gradually increasing (the rigour of) his austerities. vessel for collecting food),’ (Nar.), means ‘he may either gather only as much as suffices for one day.’ This mode of subsistence is apparently the same as that called Samprakshalani vrrtti by Baudhayana, III, 2, rr.

21All the commentators except Nar. expressly state that the text refers to a particular set of Sftras, ascribed to the Rishi Vikhanas, which contained rules for hermits. Medh. adds that the hermit is to learn other practices also from that work.

23‘Five fires,’ i.e. ‘four fires and the sun from above.’ VI, 29. THE HERMIT IN THE FOREST. 203

24When he bathes at the three Savanas (sunrise, midday, and sunset), let him offer libations of water to the manes and the gods, and practising harsher and harsher austerities, let him dry up his bodily frame.

25Having reposited the three sacred ‘fires in himself, according to the prescribed rule, let him live without a fire, without a house, wholly silent, subsisting on roots and fruit,

26Making no effort (to procure) things that give pleasure, chaste, sleeping on the bare ground, not caring for any shelter, dwelling at the roots of trees.

27From Brahmazas (who live as) ascetics, let him receive alms, (barely sufficient) to support life, or from other householders of the twice-born (castes) who reside in the forest.

28Or (the hermit) who dwells in the forest may bring (food) from a village, receiving it either in a hollow dish (of leaves), in (his naked) hand, or in a broken earthen dish, and may eat eight mouthfuls.

29These and other observances must a Brah- maza who dwells in the forest diligently practise, and in order to attain complete (union with) the (supreme) Soul, (he must study) the various sacred texts contained in the Upanishads,

24Gov. says that these harsher austerities are those prescribed in the Vaikhanasa Sastra. Medh. gives as instances, standing with uplifted arms, fasting for a month, and the Dvadasaratra.

25‘According to the rule,’ i.e. ‘by swallowing ashes and so forth’ (Medh., Gov., Kull.), which mode has to be learned from the Sra- vanaka [Sramanaka Sfitra] (Medh.), or by reciting the text ‘ YA te agne yagniy4,’ Taitt. Samh. II, 5, 8, 8 (Nar.).

29Atmasamsiddhaye, ‘in order to attain complete (union with the (supreme) Soul,’ may also mean ‘in order to make himself or his soul perfect.’ Nar. gives the correct etymology of Upanishad, explaining upanishamna yoyata ity upanishat, ‘Upanishad means (a text) which is recited (while the pupils are) seated near (the teacher).’ 204 LAWS OF MANU. VI, 30.

30(As well as those rites and texts) which have been practised and studied by the sages (A’shis), and by Brahmava householders, in order to increase their knowledge (of Brahman), and their austerity, and in order to sanctify their bodies ;

31Or let him walk, fully determined and going straight on, in a north-easterly direction, subsisting on water and air, until his body sinks to rest.

32A Brahmanza, having got rid of his body by one of those modes practised by the great sages, is exalted in the world of Brahman, free from sorrow and fear.

33But having thus passed the third part of (a

30Gov. and Kull. separate the two words ‘ Brahmana _ house- holders... The former explains Brahmama by ‘hermit,’ and the latter by ‘acquainted with the Brahman, i.e. ascetic.’ By ‘ house- holders’ Kull. understands ‘ hermits in the forest.’ Ragh. explains Brahmana by ‘those who know Brahman.’

31Gov. and Kull. take yukta, ‘firmly resolved’ (Nar., Ragh.), in the sense of ‘intent on the practice of Yoga.’ Gov. and Kull. (see also Medh. on the next verse) say that a man may undertake the Mahaprasthana, or ‘ Great Departure,’ on a journey which ends in death, when he is incurably diseased or meets with a great mis- fortune, and that, because it is taught in the Sistras, it is no! opposed to the Vedic rules which forbid suicide. From the parallel passage of Ap. II, 23, 2, it is, however, evident that a voluntary death by starvation was considered the befitting conclusion of a hermit’s life. The antiquity and general prevalence of the practice may be inferred from the fact that the Gaina ascetics, too, consider it particularly meritorious.

32‘By one of those modes,’ i.e.‘ drowning oneself in a river, precipitating oneself from a mount, burning oneself or starving oneself to death’ (Medh.); or ‘by one of those modes of practising austerities, mentioned above, verse 23’ (Gov., Kull., Nar.. Nand.). Medh. adds a long discussion, trying to prove that ‘the world of Brahman,’ which the ascetic thus gains, is not the real complete liberation. 33-85. Ap. I], 21, 2-17; Gaut. III, 11-25; Vas. VI, 19-20; X: VI. 39. HERMIT IN THE FOREST; THE ASCETIC. 205 man’s natural term of) life in the forest, he may live as an ascetic during the fourth part of his existence, after abandoning all attachment to worldly objects.

34He who after passing from order to order, after offering sacrifices and subduing his senses, becomes, tired with (giving) alms and offerings of food, an ascetic, gains bliss after death.

35When he has paid the three debts, let him apply his mind to (the attainment of) final libera- tion; he who seeks it without having paid (his debts) sinks downwards.

36Having studied the Vedas in accordance with the rule, having begat sons according to the sacred law, and having offered sacrifices according to his ability, he may direct his mind to (the attainment of) final liberation.

37A twice-born man who seeks final liberation, without having studied the Vedas, without having begotten sons, and without having offered sacrifices, sinks downwards.

38Having performed the Ishf¢i, sacred to the Lord of creatures (Pragdapati), where (he gives) all his property as the sacrificial fee, having reposited the sacred fires in himself, a Brahmaza may depart from his house (as an ascetic).

39Worlds, radiant in brilliancy, become (the por- tion) of him who fecites (the texts regarding) Brah- man and departs from his house (as an ascetic), after giving a promise of safety to all created beings. Baudh. II, 11, 16-26; 17, 1-18, 27; Vi. XCVI-XCVII; Yagi. III, 56-65.

33Nar. takes dsanga, ‘attachment’ (Gov., Kull.), in the sense of ‘ possessions.’

38The description of the rites to be performed on entering the order of ascetics is given in detail in Baudh. II, 17. 206 LAWS OF MANU. VI, 40.

40For that twice-born man, by whom not the smallest danger even is caused to created bcings, there will be no danger from any (quarter), after he is freed from his body.

41Departing from his house fully provided with the means of purification (Pavitra), let him wander about absolutely silent, and caring nothing for enjoy- ments that may be offered (to him).

42Let him always wander alone, without any companion, in order to attain (final liberation), fully understanding that the solitary (man, who) neither forsakes nor is forsaken, gains his end.

43He shall neither possess a fire, nor a dwelling, he may go to a village for his food, (he shall be) indifferent to everything, firm of purpose, meditating (and) concentrating his mind on Brahman.

44A potsherd (instead of an alms-bow]), the roots 5 trees lor a dwelling ) coarse worn-out garments, beetionahiah, ‘provided with the means be depnoeten® LG ets staff, his water-pot, and so forth’ (Gov., Kull., Nand.), means according to Medh. either ‘applying himself to the recitation of purificatory texts and provided with the means of purifications, i.e. a staff, &c.,’ or ‘performing penances which purify.’ Nar. takes it to mean, ‘having been made most eminent during his life as a householder by acts which purify, i.e. austeritics and recitals of the Veda and so forth ;’ and Ragh., ‘ possessing a rich store of sanc- tifying knowledge taught in the Upanishads.’ Nar. takes muni, ‘wholly silent’ (Gov., Kull.), in the sense of ‘intent on meditation.’ Nand. explains samupodfeshu, ‘which may be offered to him’ (Medh.. Gov., Kull.), by ‘which he collected in his house ;’ and Nar. by ‘which he has duly enjoyed.’

43Medh. explains muni, ‘ meditating’ (Gov., Kull.), by ‘wholly silent.’ Instead of asamkasuka/ or asamkasukad, * firm of purpose’ (Gov., Kull.), Nar., Nand., and K. prima manu read asamhayikah, ‘destitute of any.store of provisions,’ and Ragh. asankastikad, ‘ free from doubts.’ Medh., whose text now reads asamkasuka/, gives this word as the var. lect. of others, and probably originally read, like Nar. and Nand., asamhayikah. VI, 49. THE ASCETIC. 207 life in solitude and indifference towards everything, are the marks of one who has attained liberation.

45Let him not desire to die, let him not desire to live; let him wait for (his appointed) time, as a servant (waits) for the payment of his wages.

46Let him put down his foot purified by his sight, let him drink water purified by (straining with) a cloth, let him utter speech purified by truth, let him keep his heart pure.

47Let him patiently bear hard words, let him not insult anybody, and let him not become any- body’s enemy for the sake of this (perishable) body.

48Against an angry man let him not in return show anger, let him bless when he is cursed, and let him not utter speech, devoid of truth, scattered at the seven gates.

49Delighting in what refers to the Soul, sitting (in the postures prescribed by the Yoga), indepen- dent (of external help), entirely abstaining from sensual enjoyments, with himself for his only com- panion, he shall live in this world, desiring the bliss (of final liberation).

45The correct reading is nirvesam(Medh., Nar., var. lect., Nand.) instead of nirdesam (Gov., K.) or nidesam (Kull. Ragh.). The latter reading can, as Nar. remarks, only mean ‘ command.’

46I.e. ‘let him look before he puts down his foot, lest he injure any small animal, see ver. 68’ (Gov., Medh., Ragh.), or ‘lest he step on something impure’ (Kull.).

48‘The seven gates’ are, according to Medh. and Gov., ‘ Dharma, Artha, and Kama separately, Dharma and Artha, Dharma and Kama, Artha and Kama, and finally Dharmarthakaima con- jointly; according to Kull. and Medh., ‘ mind, intellect, and the five senses ;’ and according to Nar., ‘the five senses, mind, and Aham- kara, or egoism.’ Kull. mentions another explanation, ‘the seven worlds,’ and Medh. gives as a third meaning, ‘the seven vital airs located in the head.’ The general sense, ‘what refers to worldly matters,’ remains always the same. 208 LAWS OF MANU. VI, 50.

50Neither by (explaining) prodigies and omens, nor by skill in astrology and palmistry, nor by giving advice and by the exposition (of the SAstras), let him ever seek to obtain alms.

51Let him not (in order to beg) go near a house filled with hermits, Brahmawas, birds, dogs, or other mendicants.

52His hair, nails, and beard being clipped, carrying an alms-bowl, a staff, and a water-pot, let him continually wander about, controlling himself and not hurting any creature.

53His vessels shall not be made of metal, they shall be free from fractures ; it is ordained that they shall be cleansed with water, like (the cups, called) A‘amasa, at a sacrifice.

54A gourd, a wooden bowl, an earthen (dish), or one made of split cane, Manu, the son of Sva- yambhu, has declared (to be) vessels (suitable) for an ascetic.

55Let him go to beg once (a day), let him not be eager to obtain a large quantity (of alms); for an ascetic who eagerly seeks alms, attaches himself also to sensual enjoyments.

50According to Nar. and Ragh., angavidy4, ‘ palmistry’ (Medh., Kull., Nand.), means ‘the science of grammar and the other five Angas of the Veda.’ Gov. takes nakshatrangavidya as a determi- native compound, mesning ‘astrology.’ Anusasana, ‘ giving advice’ (Medh., Gov., Kull., Ragh.), means according to Nar. and Nand. ‘teaching the Veda.’ Vada, ‘ the exposition (of the Sastras),’ (Gov., Kull.), means according to Medh. and Nar. ‘ disputations ;’ accord- ing to Nand. and Ragh. ‘the science of dialectics.’ This verse, which occurs also in Vas. X, 21, is historically important, as it shows that in ancient as in modern times, ascetics followed worldly pursuits and were the teachers or advisers of the people. 55- ‘ Let him not go oftener to beg’ is Gov.’s explanation, instead of ‘jet him not be eager to obtain a large quantity of alms.’ VI, 63. THE ASCETIC. 209

56When no smoke ascends from (the kitchen), when the pestle lies motionless, when the embers have been extinguished, when the people have finished their meal, when the remnants in the dishes have been removed, let the ascetic always go to beg.

57Let him not be sorry when he obtains nothing, nor rejoice when he obtains (something), let him (accept) so much only as will sustain life, let him not care about the (quality of his) utensils.

58Let him disdain all (food) obtained in conse- quence of humble salutations, (for) even an ascetic who has attained final liberation, is bound (with the fetters of the Samsara) by accepting (food given) in _consequence of humble salutations.

59By eating little, and by standing and sitting in solitude, let him restrain his senses, if they are attracted by sensual objects.

60By the restraint of his senses, by the destruc- tion of love and hatred, and by the abstention from injuring the creatures, he becomes fit for immor- tality.

61Let him reflect on the transmigrations of men, caused by their sinful deeds, on their falling into hell, and on the torments in the world of Yama,

62On the separation from their dear ones, on their union with hated men, on their being over- powered by age and being tormented with diseases,

63On the departure of the individual soul from this body and its new birth in (another) womb, and

57Matra, ‘utensils,’ i.e. his staff, water-pot, &c. (Medh., Gov., Kull., Ragh.), means according to Nar. and Nand. ‘a portion, e.g. a mouthful’ (kavaladi#, Nar.), or ‘a portion, i.e. enough to fill his stomach’ (udarapfram4vadhir matra). P 210 LAWS OF MANU. VI, 64. on its wanderings through ten thousand millions of existences,

64On the infliction of pain on embodied (spirits), which is caused by demerit, and the gain of eternal bliss, which is caused by the attainment of their highest aim, (gained through) spiritual merit.

65By deep meditation let him recognise the subtile nature of the supreme Soul, and its presence in all organisms, both the highest and the lowest.

66To whatever order he may be attached, let him, though blemished (by a want of the external marks), fulfil his duty, equal-minded towards all creatures; (for) the external mark (of the order) is not the cause of (the acquisition of) merit.

67Though the fruit of the Kataka tree (the clearing-nut) makes water clear, yet the (latter) does not become limpid in consequence of the mention of the (fruit’s) name.

68In order to preserve living creatures, let him always by day and by night, even with pain to his body, walk, carefully scanning the ground.

69In order to expiate (the death) of those creatures which he unintentionally injures by day or by night, an ascetic shall bathe and perform six suppressions of the breath.

65Nand. omits this verse. ‘The highest aim’ is ‘the recogni- tion of the Brahman’ (Kull.), and the good fortune of attaining that falls only to the lot of those who have accumulated a rich store of merit.

66Instead of dishito ’pi, ‘ though blemished (by a want of the external marks of the order),’ (Kull., Nand., Ragh.), Medh., Gov., Nar., and K. read bhdshito ’pi, ‘though adorned (with garlands and the like),’

69Regarding the term ‘suppression of the breath,’ see Vas. XAV, 13, and Wilson, Vishaupuraaa, V, p. 231 (ed. Hall). VI, 74. THE ASCETIC. 211

70Three suppressions of the breath even, per- formed according to the rule, and accompanied with the (recitation of the) Vyahvztis and of the syllable Om, one must know to be the highest (form of) austerity for every Brahmazza. 71, For as the impurities of metallic ores, melted in the blast (of a furnace), are consumed, even so the taints of the organs are destroyed through the suppression of the breath.

72Let him destroy the taints through suppres- sions of the breath, (the production of) sin by fixed attention, all sensual attachments by restraining (his senses and organs), and all qualities that are not lordly by meditation.

73Let him recognise by the practice of medita- tion the progress of the individual soul through beings of various kinds, (a progress) hard to under- stand for unregenerate men.

74He who possesses the true insight (into the

41Vas. XXV, 6; Baudh. IV, 1, 24.

42Regarding the term dharama, ‘fixed attention,’ see Wilson, Vishnupuraza, V, p. 237 (ed. Hall), and Jacob, Vedantaséara, p. 109. Anisvaran guman, ‘all qualities that are not lordly.’ Medh. ex- plains the qualities by ‘goodness, passion, and darkness,’ and the epithet ‘not lordly’ by ‘depending upon another,’ and adds that ‘the conceit (abhimana) of the soul (purusha) that it possesses quali- ties and is affected by pleasure or pain and the like must be destroyed.’ Gov. and K. assert that the qualities opposed to ‘virtue, knowledge, absence of passion and power’ (Davies, Samkhya, p. 81) are to be destroyed by ‘meditation,’ as defined in the YogasAstra. Similarly Nar., who (as also Nand.) reads anaisvaran, says that the qualities that are opposed to true knowledge and power, and are modifications of passion and darkness, must be destroyed by medi- tating on the formless. Kull. and Ragh., on the other hand, interpret the passage on Vedanta principles, and explain the qualities as ‘such which do not belong to the lord, Brahman, i.e. anger, greed, envy, and so forth,’ P 2 212 LAWS OF MANU. VI, 75. nature of the world), is not fettered by his deeds ; but he who is destitute of that insight, is drawn into the circle of births and deaths.

75By not injuring any creatures, by detaching the senses (from objects of enjoyment), by the rites prescribed in the Veda, and by rigorouslypra ctising austerities, (men) gain that state (even) in this (world). 76-77. Let him quit this dwelling, composed of the five elements, where the bones are the beams, which is held together by tendons (instead of cords), where the flesh and the blood are the mortar, which is thatched with the skin which is foul-smelling, filled with urine and ordure, infested by old age and sorrow, the seat of disease, harassed by pain, gloomy with passion, and perishable.

78He who leaves this body, (be it by necessity) as a tree (that is torn from) the river-bank, or (freely) like a bird (that) quits a tree, is freed from the misery (of this world, dreadful like) a shark.

79Making over (the merit of his own) good actions to his friends and (the guilt of) his evil deeds to his enemies, he attains the eternal Brahman by the prac- tice of meditation.

80When by the disposition (of his heart) he

75‘By the rites prescribed in the Veda,’ i.e. the daily rites (Medh., Gov., Kull.), or the daily rites and those prescribed for certain occasions’ (Nar., Nand.). ‘ That state,’ i.e. ‘the union with Brahman’ (Gov., Kull., Ragh.), means according to Medh. ‘that place, i.e. the world of Brahman.’ Nar. and Nand. read tatparam, ‘that highest (Brahman),’ 76-77. Maitr. Up. III, 4.

79‘Making over (the merit of his own) good actions’ means according to Gov. and Medh. ‘(the merit of anybody’s) good actions.’

80‘In this world,’ i.e. he becomes a Givanmukta, one liberated during this life (N4r.). VI, 84. THE ASCETIC. 213 becomes indifferent to all objects, he obtains eternal happiness both in this world and after death.

81He who has in this manner gradually given up all attachments and is freed from all the pairs (of opposites), reposes in Brahman alone.

82All that has been declared (above) depends on meditation; for he who is not proficient in the knowledge of that which refers to the Soul reaps not the full reward of the performance of rites.

83Let him constantly recite (those texts of) the Veda which refer to the sacrifice, (those) referring to the deities, and (those) which treat of the Soul and are contained in the concluding portions of the Veda (Vedanta).

84That is the refuge of the ignorant, and even

81‘ The pairs of opposites,’ i.e. hunger and satiety and so forth (Gov.), or honour and dishonour (Kull.).

82I follow Gov., Nar., and Nand., who explain the verse to mean that all the teaching of the preceding chapters with respect to the four orders depends, as far as its ultimate result is concerned, on meditation, because, however well a man may fulfil the pre- scribed rites, he cannot reap the full reward without knowing and meditating on the Brahman. Kcull. refers the phrase ‘ All that has been declared’ to the contents of the last verse, and says that ‘the complete freedom from all attachments and the repose in Brah- man’ depend on the recognition of the unity of the individual soul and of Brahman. He understands by kriyaphalam, ‘the reward for the act of meditating.” Medh. begins with an explanation similar to that of Kull., but he takes finally kriyaphalam in the same sense as Gov., Nar., and Nand, Réagh. explains yad etad abhisabditam by ‘what can be expressed by words.’

83‘Which refer to the sacrifice,’ i.e. ‘the Brahmazas’ (Medh., Gov., Nand.), or ‘the Brahmaveda’ (Kull., Nar.), or ‘the Karma- kanda,’ e.g. ishe tva firge tva (Vag. Samh. I, 1), Ragh. ‘Those referring to the deities,’ i.e. ‘Mantras describing the various deities’ (Medh., Gov.), e. g. Rig-veda VIII, 44, 16(Gov.). The third class of texts mentioned is that of the Upanishads; but see also Goldstiicker, Sansk. Dict., s. v. adhyatma. 214 LAWS OF MANU. VI, 8s. that (the refuge) of those who know (the meaning of the Veda); that is (the protection) of those who seek (bliss in) heaven and of those who seek endless (beatitude).

85A twice-born man who becomes an ascetic, after the successive performance of the above-men- tioned acts, shakes off sin here below and reaches the highest Brahman.

86Thus the law (valid) for self-restrained ascetics has been explained to you; now listen to the (par- ticular) duties of those who give up (the rites pre- scribed by) the Veda.

87The student, the householder, the hermit, and the ascetic, these (constitute) four separate orders, which all spring from (the order of) householders.

88But all (or) even (any of) these orders, assumed successively in accordance with the Institutes (of the sacred law), lead the Brahmaza who acts by the preceding (rules) to the highest state.

89And in accordance with the precepts of the Veda and of the Smrvti, the housekeeper is declared

86Gov. is of opinion that the persons named above, IV, 22, are here intended. But from what follows, verses 94, 95, it appears that those Brihmazas are meant who, though solely intent on the acquisition of supreme knowledge, and retired from all worldly affairs, continue to reside in their houses; see also IV, 257. Gov. and Nar. assume that they remain householders, while Kull. counts them among the ascetics. 87-93. Ap. II, 23-24; Gaut. III, 36; Vas. VIII, 14-16; X, 30; Baudh. II, 11, 9-34; Vi. LIX, 27-29. According to the commentators, the following discussion is intro- duced in order to show, (1) that there are four orders only, and that the Vedasamnydsika belongs to these, and does not form a fifth order, or stand outside the orders; (2) that as the order of the householders is the most distinguished, it is proper that a man may continue to live in his house under the protection of his son. VI, 95. THE ASCETIC. 215 to be superior to all of them; for he supports the other three.

90As all rivers, both great and small, find a resting-place in the ocean, even so men of all orders find protection with householders. g1. By twice-born men belonging to (any of) these four orders, the tenfold law must be ever carefully obeyed.

92Contentment, forgiveness, self-control, absten- tion from unrighteously appropriating anything, (obe- dience to the rules of) purification, coercion of the organs, wisdom, knowledge (of the supreme Soul), truthfulness, and abstention from anger, (form) the tenfold law.

93Those Brahmazas who thoroughly study the tenfold law, and after studying obey it, enter the highest state.

94A twice-born man who, with collected mind, follows the tenfold law and has paid his (three) debts, may, after learning the Vedanta according to the prescribed rule, become an ascetic.

95Having given up (the performance of) all rites, throwing off the guilt of his (sinful) acts, sub- duing his organs and having studied the Veda, he may live at his ease under the protection of his son.

92Dhritihz, ‘contentment,’ means according to Nar., Nand., and Ragh. ‘firmness of purpose or in the discharge of duties.” Damaz, ‘self-control,’ means according to Medh. and Nand. ‘humility ;’ according to Gov. and Nar. ‘ patience under sufferings ;’ according to Kull. and Ragh. ‘the subjugation of the internal organ.’ DhiA, ‘wisdom, means according to Medh. and Gov. ‘freedom from doubts and errors;’ according to Kull. and Ragh. ‘knowledge of the true meaning of the Sastras.’ Nar. and Nand. read hrid, ‘modesty or shame.’

94Vas. X, 26.

95‘Having studied the Veda,’ i.e. ‘the Upanishads’ (Kull.). 216 LAWS OF MANU. VI, 96.

96He who has thus given up (the performance of) all rites, who is solely intent on his own (parti- cular) object, (and) free from desires, destroys his guilt by his renunciation and obtains the highest state.

97Thus the fourfold holy law of Brahmawzas, which after death (yields) imperishable rewards, has been declared to you; now learn the duty of kings. CuapTer VII.

1I will declare the duties of kings, (and) show how a king should conduct himself, how he was created, and how (he can obtain) highest success.

2A Kshatriya, who has received according to the rule the sacrament prescribed by the Veda, must duly protect this whole (world).

3For, when these creatures, being without a king, through fear dispersed in all directions, the Lord created a king for the protection of this whole (creation),

4Taking (for that purpose) eternal particles of Indra, of the Wind, of Yama, of the Sun, of Fire, of Varuza, of the Moon, and of the Lord of wealth (Kubera). Gov., N4ar., Nand., Ragh., and K. read abhyasyan, ‘studying the Veda,’ and the same reading is mentioned by Medh. as a var. lect.

96‘ His own object,’ i.e. ‘final liberation,’

97According to Medh. the word ‘Brahmaza’ is not intended to exclude other Aryans ; but according to Gov., Kull., and Nar. it is meant to prescribe that asceticism is permissible for Brahmamas alone. VII. 2. ‘The sacrament,’ i.e. ‘the initiation’ (Medh., Gov., Nar., Kull.), or ‘ the initiation and the rest’ (Ragh.), or ‘the sacrament of the coronation’ (Nand.), The last opinion seems the correct one. VII, 12. THE KING. 217

5Because a king has been formed of particles of those lords of the gods, he therefore surpasses all created beings in lustre ;

6And, like the sun, he burns eyes and hearts; nor can anybody on earth even gaze on him.

7Through his (supernatural) power he is Fire and Wind, he Sun and Moon, he the Lord of justice (Yama), he Kubera, he Varuza, he great Indra.

8Even an infant king must not be despised, (from an idea) that he is a (mere) mortal; for he is a great deity in human form.

9Fire burns one man only, if he carelessly approaches it, the fire of a king’s (anger) consumes the (whole) family, together with its cattle and its hoard of property.

10Having fully considered the purpose, (his) power, and the place and the time, he assumes by turns many (different) shapes for the complete attainment of justice

1He, in whose favour resides Padma, the goddess of fortune, in whose valour dwells victory, in whose anger abides death, is formed of the lustre of all facdaie

12The (man), who in his exceeding folly hates him, will doubtlessly perish; for the king quickly makes up his mind to destroy such (a man).

5The commentators explain tegas, ‘lustre,’ by ‘prowess or valour’ (virya). The next verse, however, shows that at least a play on the word is intended.

10According to the commentators, the verse is ant as a warning to those who are too confident of possessing a king’s favour.

11‘Padma, the goddess of fortune,’ must be taken according to Nar. and Nand. as ‘ who carries a lotus in her hand,’ and according to Ragh. ‘whose dwelling is the lotus.’ According to Medh.,Gov., and Kull, the epithet is added in order to give the idea of greatness. 218 LAWS OF MANU. VII, 13.

13Let no (man), therefore, transgress that law which the king decrees with respect to his favourites, nor (his orders) which inflict pain onthose in disfavour.

14For the (king's) sake the Lord formerly cre- ated his own son, Punishment, the protector of all creatures, (an incarnation of) the law, formed of Brahman’s glory.

15Through fear of him all created beings, both the immovable and the movable, allow themselves to be enjoyed and swerve not from their duties. 16, Having fully considered the time and the place (of the offence), the strength and the know- ledge (of the offender), let him justly inflict that (punishment) on men who act unjustly.

13Medh. gives the following instances. If a king orders that during the celebration of a wedding in the house of a minister or other favourite, a public festival is to be held in the town, that everybody is to appear on the occasion, or that during so and so many days no animals are to be killed, no birds to be snared, and no debtors to be imprisoned by their creditors, everybody must obey. The same shall be the case if the king orders with respect to persons in disfavour that they are to be shunned by everybody, that nobody is to enter their houses. Gov., Kull., and Ragh. give the same explanation, and they as well as Medh. add, that this rule refers to lawful orders in worldly matters only. N4r. seems to have taken the verse differently, in a sense similar to that contained in Sir W. Jones’ translation.

14Yagh. I, 353.

15Bhogdya kalpante, ‘allow themselves to be enjoyed’ (Medh., Gov., Nar., Nand., Ragh.), means according to Kull. ‘are able to enjoy their own.’ Gov. says, Ahedanadibhayena vrikshadisthavarany api phalapushpadidvarenopabhogartham sampadyante niyatakélam pushpadidanavyavastham natikramanti, ‘through fear of being cut down and the like immovable things such as trees become fit to be enjoyed by means of their fruit, flowers, and so forth, (i.e.) they transgress not the law according to which they must give flowers, &c. at the appointed time ;’ see also below, verse 23.

16Gaut. XII, 51; Vas. XIX, y; Vi. III, 91; Yagi. I, 367. VI, 24. THE KING. 219

17Punishment is (in reality) the king (and) the male, that the manager of affairs, that the ruler, and that is called the surety for the four orders’ obe- dience to the law.

18Punishment alone governs all created beings, punishment alone protects them, punishment watches over them while they sleep; the wise declare punish- ment (to be identical with) the law.

19If (punishment) is properly inflicted after (due) consideration, it makes all people happy; but inflicted without consideration, it destroys everything.

20If the king did not, without tiring, inflict punishment on those worthy to be punished, the stronger would roast the weaker, like fish on a spit ;

21The crow would eat the sacrificial cake and the dog would lick the sacrificial viands, and owner- ship would not remain with any one, the lower ones would (usurp the place of) the higher ones.

22The whole world is kept in order by punish- ment, for a guiltless man is hard to find; through fear of punishment the whole world yields the enjoy- ments (which it owes).

23The gods, the Danavas, the Gandharvas, the Rakshasas, the bird and snake deities even give the enjoyments (due from them) only, if they are tormented by (the fear of) punishment.

24All castes (varza) would be corrupted (by intermixture), all barriers would be broken through,

17‘That is the male,’ i.e. ‘compared with him all others are (weak) women’ (Kull.).

19Yager. I, 355.

23The commentators quote in explanation of this verse a pas- sage from the Yagur-veda, ‘ Through fear the fire warms, through fear the sun shines, through fear move Indra, the Wind, and Death, as the fifth,’ 220 LAWS OF MANU. VIT, 25. and all men would rage (against each other) in con- sequence of mistakes with respect to punishment.

25But where Punishment with a black hue and red eyes stalks about, destroying sinners, there the subjects are not disturbed, provided that he who inflicts it discerns well.

26They declare that king to be a just inflicter of punishment, who is truthful, who acts after due consideration, who is wise, and who knows (the re- spective value of) virtue, pleasure, and wealth.

27A king who properly inflicts (punishment), prospers with respect to (those) three (means of happiness); but he who is voluptuous, partial, and deceitful will be destroyed, even through the (un- just) punishment (which he inflicts).

28Punishment (possesses) a very bright lustre, and is hard to be administered by men with unim- proved minds; it strikes down the king who swerves from his duty, together with his relatives.

29Next it will afflict his castles, his territorics, the whole world together with the movable and immovable (creation), likewise the sages and the gods, who (on the failure of offerings) ascend to the sky.

30(Punishment) cannot be inflicted justly by one who has no. assistant, (nor) by a fool, (nor) by a covetous man, (nor) by one whose mind is unimproved, (nor) by one addicted to sensual pleasures.

25Vi. III, 96. 26. Gaut. XI, 2.

27Vishama/, ‘ partial’ (Nar.), means according to Gov., Kull., and Righ. ‘ wrathful.’ 28 ‘By men with unimproved minds, i.e. ‘ who have not learnt the Sastras’ (Gov., Kull.). 30-31. Gaut. XI, 4; Yagn. I, 308-309, 354. VII, 38. THE KING. 221

31By him who is pure (and) faithful to his promise, who acts according to the Institutes (of the sacred law), who has good assistants and is wise, punishment can be (justly) inflicted.

32Let him act with justice in his own domain, with rigour chastise his enemies, behave without duplicity towards his friends, and be lenient towards Brahmazas.

33The fame of a king who behaves thus, even though he subsist by gleaning, is spread in the world, like a drop of oil on water.

34But the fame of a king who acts in a contrary manner and who does not subdue himself, diminishes in extent among men like a drop of clarified butter in water.

35The king has been created (to be) the protector of the castes (vara) and orders, who, all according to their rank, discharge their several duties.

36Whatever must be done by him and by his servants for the protection of his people, that I will fully declare to you in due order.

37Let the king, after rising early in the morn- ing, worship Brahmazas who are well versed in the threefold sacred science and learned (in polity), and follow their advice.

38Let him daily worship aged Brahmazas who know the Veda ahd are pure; for he who always worships aged men, is honoured even by Rakshasas,

31Pure, i.e.‘ with respect to the acquisition of wealth,’ or ‘not covetous’ (Medh.,Gov., Kull., Nar., Ragh.). Satyasamdha,‘ faithful to his promise’ (Gov., Kull., Ragh.), means according to Medh. ‘ who cares for truth alone.’

32Vi. III, 96; Yagh. I, 333. 330 Niseko re 37-38. Vi. ILI, 76-77. 222 LAWS OF MANU. VII, 39.

39Let him, though he may already be modest, constantly learn modesty from them; for a king who is modest never perishes.

40Through a want of modesty many kings have perished, together with their belongings; through modesty even hermits in the forest have gained kingdoms.

41Through a want of humility Vena perished, likewise king Nahusha, Sudas, the son of Pigavana, Sumukha, and Nemi.

42But by humility Pxzthu and Manu gained sove- reignty, Kubera the position of the Lord of wealth, and the son of Gadhi the rank of a Brahmazza.

43From those versed in the three Vedas let him learn the threefold (sacred science), the primeval science of government, the science of dialectics, and the knowledge of the (supreme) Soul; from the people (the theory of) the (various) trades and professions,

44Day and night he must strenuously exert him- self to conquer his senses; for he (alone) who has conquered his own senses, can keep his subjects in obedience.

45Let him carefully shun the ten vices, springing

41I read with Medh., Gov., Nar., Ragh., and K., Suda’ paiga- vanas faiva, instead of Suddso yavanas faiva (Kull.). Nand. has Vaigavana, a mere clerical mistake. As Medh. remarks, the legends regarding the worthies mentioned here occur in the Mahabharata.

42The son of Gadhi, i.e. Visvimitra; see Muir, Original Sanskrit Texts, I, p. 83 seqq.

43Gaut. XI, 3; Yagw. I, 310. Nar. takes Anvikshikim Aat- mavidyam to mean ‘and the science of dialectics, i.e. the Nyaya, Samkhya, and so forth, which is useful for obtaining final libera- tion.’ Medh. too is not certain if Anvikshik? is to be taken by itself, but proposes ‘the science of dialectics which will be useful to him.’ 45-48. Vi. III, 50-51. VIT, 52. THE KING. 223 from love of pleasure, and the eight, proceeding from wrath, which (all) end in misery.

46For a king who is attached to the vices springing from love of pleasure, loses his wealth and his virtue, but (he who is given) to those arising from anger, (loses) even his life.

47Hunting, gambling, sleeping by day, censori- ousness, (excess with) women, drunkenness, (an inordinate love for) dancing, singing, and music, and useless travel are the tenfold set (of vices) springing from love of pleasure.

48Tale-bearing, violence, treachery, envy, slan- dering, (unjust) seizure of property, reviling, and assault are the eightfold set (of vices) produced by wrath.

49That greediness which all wise men declare to be the root even of both these (sets), let him carefully conquer; both sets (of vices) are produced by that.

50Drinking, dice, women, and hunting, these four (which have been enumerated) in succession, he must know to be the most pernicious in the set that springs from love of pleasure.

51Doing bodily injury, reviling, and the seizure of property, these three he must know to be the most pernicious in the set produced by wrath.

52A self-controlled (king) should know that in this set of seven, which prevails everywhere, each

49‘ Greediness (lobha) is the root of all (these vices), because (the king) acts in some (of these cases) from a desire for money, and in others from a greediness of sensual pleasures’ (Gov.).

52Medh., Nand., and K. read 4tmanad instead of 4tmavan, and in that case the translation must be, ‘ Let him know that in this set . .. each earlier-named vice is more pernicious for him (than. . .).’ 224 LAWS OF MANU. VIT, 53. earlier-named vice is more abominable (than those named later).

53(On a comparison) between vice and death, vice is declared to be more pernicious; a vicious man sinks to the nethermost (hell), he who dies, free from vice, ascends to heaven.

54Let him appoint seven or eight ministers whose ancestors have been royal servants, who are versed in the sciences, heroes skilled in the use of weapons and descended from (noble) families and who have been tried.

55Even an undertaking easy (in itself) is (some- times) hard to be accomplished by a single man; how much (harder is it for a king), especially (if he has) no assistant, (to govern) a kingdom which yields great revenues,

56Let him daily consider with them the ordinary (business, referring to) peace and war, (the four sub- jects called) sthana, the revenue, the (manner of) protecting (himself and his kingdom), and the sanc- tification of his gains (by pious gifts).

54Vi. III, 71; Yaga. 1, 311. Labdhalakshan, ‘skilled in the use of weapons’ (Kull., Nar.), means according to Medh., Gov., Nand., and R4gh. ‘who fail not in their undertakings.’ Part- kshitan (Gov., Kull., and K.), or suparikshitén (Medh., Nar.), ‘ who have been tried,’ i.e. by tempting them in various ways (Medh.), or ‘if they are incorruptible’ (Nar.), or ‘who have been examined by spies’ (Gov.), or ‘who have been bound to fidelity by touching images of the gods, &c.’ (Kull., Ragh.). Nand. reads parikshak4n, ‘who examine (the state-affairs),’

55The correct reading is kimu, ‘how much harder’ (Medh., Gov., sec. manu, Nar., Nand., Ragh., K.), instead of the kim tu, ‘but,’ of the editions.

56YAagf.1,311. Sthdna means according to Gov., Kull., Nar., RA4gh. ‘ the army, the treasury, the town, and the kingdom;’ accord- ing to Medh. either that or ‘the loss of his kingdom ;’ according to Nand. ‘ halting’ (Asana). VIT, 63. THE KING. 225

57Having (first) ascertained the opinion of each (minister) separately and (then the views) of all together, let him do what is (most) beneficial for him in his affairs.

58But with the most distinguished among them all, a learned Brdhmavza, let the king deliberate on the most important affairs which relate to the six measures of royal policy.

59Let him, full of confidence, always entrust to that (official) all business; having taken his final resolution with him, let him afterwards begin to act.

60He must also appoint other officials, (men) of integrity, (who are) wise, firm, well able to collect money, and well tried.

61As many persons as the due performance of his business requires, so many skilful and clever (men), free from sloth, let him appoint.

62Among them let him employ the brave, the skilful, the high-born, and the honest in (offices for the collection of) revenue, (e.g.) in mines, manufac- tures, and storehouses, (but) the timid in the interior of his palace.

63Let him also appoint an ambassador who is versed in all sciences, who understands hints, ex- pressions of the face and gestures, who is honest, skilful, and of (noble) family. Grey acn.T) at 1.

60Nar. mentions kulodgatan, ‘of noble families,’ as a var. lect. or avasthitan, ‘ firm.’

62Vi. III, 18, 21. Medh. refers karmdanta, literally ‘manage- ment,’ to ‘ sugar-mills, distilleries, and so forth;’ Gov. and Kull. add ‘storehouses of grain;’ Nar. explains it by ‘manufactories of orna- ments and weapons and so forth,’ It is, however, not impossible that the compound akarakarmante may mean ‘ for superintending mines and manufactories.’ Akara has very frequently that double meaning. Q 226 LAWS OF MANU. VIT, 64.

64(Such) an ambassador is commended to a king (who is) loyal, honest, skilful, possessing a good memory, who knows the (proper) place and time (for action, who is) handsome, fearless, and eloquent.

65The army depends on the official (placed in charge of it), the due control (of the subjects) on the army, the treasury and the (government of) the realm on the king, peace and its opposite (war) on the ambassador.

66For the ambassador alone makes (kings’) allies and separates allies; the ambassador transacts that business by which (kings) are disunited or not.

67With respect to the affairs let the (ambassador) explore the expression of the countenance, the ges- tures and actions of the (foreign king) through the gestures and actions of his confidential (advisers), and (discover) his designs among his servants.

68Having learnt exactly (from his ambassador) the designs of the foreign king, let (the king) take such measures that he does not bring evil on himself.

64Anurakta, ‘loyal’ (Medh., Gov., Ragh.), means according to Kull, ‘who is beloved among the people.’

66Instead of bhidyante yena va na va, ‘by which (kings) are disunited or not’ (Kull., Ragh.), Medh., Nand., and K. read _bhid- yante yena manavah, and Gov. bhidyante yena bandhavad, ‘by which men or relatives are disunited.’

67Nigfidhengitakesh/sitaiz, ‘through the gestures and actions of his confidential (advisers),’ (Kull., Ragh.), means according to Medh. and Gov. ‘by his own hidden gestures and actions,’ or perhaps ‘while suppressing all significant gestures and actions on his own part;’ according to Nand. ‘through men who hide their own ges- tures and actions.’

68Medh., Gov., Nand., and Ragh. take the verse differently. ‘ Having learnt exactly the designs of the foreign king, (the ambas- sador) shall take such measures that he does not bring evil on himself (and his master).’ VII, 74. THE KING. 227

69Let him settle in a country which is open and has a dry climate, where grain is abundant, which is chiefly (inhabited) by Aryans, not subject to epi- demic diseases (or similar troubles), and pleasant, where the vassals are obedient and his own (people easily) find their livelihood.

70Let him build (there) a town, making for his safety a fortress, protected by a desert, or a fortress built of (stone and) earth, or one protected by water or trees, or one (formed by an encampment of armed) men or a hill-fort.

71Let him make every effort to secure a hill- fort, for amongst all those (fortresses mentioned) a hill-fort is distinguished by many superior qualities.

72The first three of those (various kinds of for- tresses) are inhabited by wild beasts, animals living in holes and aquatic animals, the last three by monkeys, men, and gods respectively.

73As enemies do not hurt these (beings, when they are) sheltered by (their) fortresses, even so foes (can)not injure a king who has taken refuge in his fort.

74One bowman, placed on a rampart, is a match in battle for one hundred (foes), one hundred for ten

69Vi. III, 4-5; Yag#.1, 320. The full definition of gangala, ‘which is open and has a dry climate,’ is, according to a verse quoted by Gov., Ragh., and Kull., ‘That country is called gangala, which has little water and grass, where strong breezes prevail, the heat is great, where grain and the like are abundant.’ Anavila, ‘ not subject to epidemic diseases (or similar troubles), (Kull. and Ragh.), means according to Medh., ‘ where the people are not quarrelsome ;’ according to Nar, and Nand. ‘free from defilement such as a mix- ture of the castes.’ Wo, Vi. LIL, 6, O2 228 LAWS OF MANU. VII. 75. thousand ; hence it is prescribed (in the SAstras that a king shall possess) a fortress.

75Let that (fort) be well supplied with weapons, money, grain and beasts of burden, with Brahmamas, with artisans, with engines, with fodder, and with water.

76Let him cause to be built for himself, in the centre of it, a spacious palace, (well) protected, habitable in every season, resplendent (with white- wash), supplied with water and trees.

77Inhabiting that, let him wed a consort of equal caste (varza), who possesses auspicious marks (on her body), and is born in a great family, who is charming and possesses beauty and excellent qualities.

78Let him appoint a domestic priest (purohita) and choose officiating priests (vztvig); they shall perform his domestic rites and the (sacrifices) for which three fires are required.

79A king shall offer various (Srauta) sacrifices at which liberal fees (are distributed), and in order

75Yantraif, ‘with engines,’ i.e. ‘with catapults and so forth’ (kshepyadibhif, Nar.), or ‘made of iron and so forth’ (Ragh.).

76Ap. II, 25, 2-3. Sarvartukam, ‘habitable in every season’ (Nar., Nand.), means according to Medh., Gov., Kull., and Ragh. ‘supplied with the produce of every season.’ “8. Gaut. XI, 12-18; Vas. XIX, 3-6; Baudh. I, 18, 7-8; Vi. III, 70; Yag#. I, 312-313. Medh., Gov., Ragh., and K, read, as the sense requires, rztvigaf, ‘officiating priests,’ while Kull. alone gives the singular,

79Ap. II, 26, 1; Vi. IJ, 81, 84; Yaga. 1,314. ‘Enjoyments,’ i.e. ‘ garlands, perfumes, unguents, and so forth’ (Medh.), or ‘ houses, couches, and so forth’ (Gov., Ragh.), or ‘ gold, clothes, &c.’ (Kull.), or ‘wives, houses, clothes, and so forth’ (Nar.), or ‘cows and buffalos ’ (Nand.). VIT, 83. THE KING. 229 to acquire merit, he shall give to Brahmawas enjoy- ments and wealth.

80Let him cause the annual revenue in his kingdom to be collected by trusty (officials), let him obey the sacred law in (his transactions with) the people, and behave like a father towards all men.

81For the various (branches of business) let him appoint intelligent supervisors ; they shall inspect all (the acts) of those men who transact his business.

82Let him honour those Brahmazas who have returned from their teacher's house (after studying the Veda); for that (money which is given) to Brahmamas is declared to be an imperishable trea- sure for kings.

83Neither thieves nor foes can take it, nor can it be lost; hence an imperishable store must be deposited by kings with Brahmawzas.

84The offering made through the mouth of a Brahmamza, which is neither spilt, nor falls (on the ground), nor ever perishes, is far more excellent than Agnihotras.

85A gift to one who is not a Brahmaza (yields) the ordinary (reward; a gift) to one who calls him- self a Brahmaza, a double (reward); a gift to a well-

80Yag#. I, 321. ‘Let him obey the sacred law in (his trans- actions with his) people,’ i.e. ‘let him not take higher taxes and duties than the law permits.’

83Yager. I, 314.

84Vas.XXX, 7; Yag7.1,315. Na vyathate, ‘nor falls (on the ground),’ (Gov., Nar.), means according to Kull. ‘nor is dried up.’ Medh, reads Ayavate, ‘ falls (on the ground),’ and Nar. prefers that reading. Nand. explains na vyadhate (sic) by ‘is not spoilt by hairs or insects falling into it.’ Ragh. takes it, like Krzshzapandita in his comm. on Vas. XXX, 7, in the sense of ‘nor causes pain.’

85Gaut. V, 20; Vi. XCIII, 1-4. Samam phalam, ‘the ordinary 230 LAWS OF MANU. VIT, 86. read Brahmawa, a hundred-thousandfold (reward) ; (a gift) to one who knows the Veda and the Angas (Vedapdéraga, a reward) without end.

86For according to the particular qualities of the recipient and according to the faith (of the giver) a small or a great reward will be obtained for a gift in the next world.

87A king who, while he protects his people, is defied by (foes), be they equal in strength, or stronger, or weaker, must not shrink from battle, remembering the duty of Kshatriyas.

88Not to turn back in battle, to protect the people, to honour the Brahmazzas, is the best means for a king to secure happiness.

89Those kings who, seeking to slay each other in battle, fight with the utmost exertion and do not turn back, go to heaven.

90When he fights with his foes in battle, let him not strike with weapons concealed (in wood), nor with (such as are) barbed, poisoned, or the points of which are blazing with fire. gt. Let him not strike one who (in flight) has reward,’ i.e. ‘just as much as the Veda promises for the object given’ (Gov., Kull., Ragh.). Medh. takes samam in the sense of ‘middling,’ and Nar. explains it by ‘a reward equal to the kindness shown.’ Instead of pradhite, ‘to a well-read Brahmaza,’ Medh., Gov., Nar., and K. read afarye, ‘to the teacher,’ and Nand. srotriye, ‘to a Srotriya. Moreover, Gov., K., and Nand, have sahasra- gunam or sahasram .. danam, ‘a thousandfold reward.’ 87-89. Ap. II, 26, 2; Gaut. X, 16; Baudh. I, 18, 9; Vi. III, 43-45; Yagv. I, 322-323.

90Baudh. I, 18, 10. Ki/aih, ‘concealed (in wood),’ (Medh., Gov., Kull., Nar., Ragh.), means according to Nand. ‘treacherous.’ 91-93. Ap. II, 10,11; Gaut.X,18; Baudh.I, 18,11; Yag7. 1, 325.

91Sthalarddham, ‘one who (in flight) has climbed on an emi- nence’ (N4r.), means according to Medh., Kull., and Ragh. ‘ one VII, 97. THE KING. 231 climbed on an eminence, nor a eunuch, nor one who joins the palms of his hands (in supplication), nor one who (flees) with flying hair, nor one who sits down, nor one who says ‘I am thine; ’

92Nor one who sleeps, nor one who has lost his coat of mail, nor one who is naked, nor one who is disarmed, nor one who looks on without taking part in the fight, nor one who is fighting with another (foe);

93Nor one whose weapons are broken, nor one afflicted (with sorrow), nor one who has been griev- ously wounded, nor one who is in fear, nor one who has turned to flight ; (but in all these cases let him) remember the duty (of honourable warriors).

94But the (Kshatriya) who is slain in battle, while he turns back in fear, takes upon himself all the sin of his master, whatever (it may be) ;

95And whatever merit (a man) who is slain in flight may have gained for the next (world), all that his master takes.

96Chariots and _ horses, elephants, parasols, money, grain, cattle, women, all sorts of (market- able) goods and valueless metals belong to him who takes them (singly) conquering (the possessor).

97A text of the Veda (declares) that (the soldiers) shall present a choice portion (of the booty) to the king; what has not been taken singly, must be distributed by the king among all the soldiers. who has alighted on the ground,’ i.e. ‘while the assailant stands on his chariot.’ g2. Medh. mentions a var. lect. bhagnam, ‘ who is broken’ (?), for nagnam, ‘ who is naked.’ 94-95. Yaga. I, 324. 96-97. Gaut. X, 20-23.

97According to the commentators the Vedic text alluded to is Aitareya-brahmama III, 21. 232 LAWS OF MANU. VIT, 98.

98Thus has been declared the blameless, primeval law for warriors; from this law a Kshatriya must not depart,-when he strikes his foes in battle.

99Let him strive to gain what he has not yet gained; what he has gained let him carefully pre- serve; let him augment what he preserves, and what he has augmented let him bestow on worthy men.

100Let him know that these are the four means for securing the aims of human (existence) ; let him, without ever tiring, properly employ them.

101What he has not (yet) gained, let him seek (to gain) by (his) army; what he has gained, let him protect by careful attention ; what he has protected, let him augment by (various modes of) increasing it; and what he has augmented, let him liberally bestow (on worthy men). 102, Let him be ever ready to strike, his prowess constantly displayed, and his secrets constantly con- cealed, and let him constantly explore the weaknesses of his foe.

103Of him who is always ready to strike, the whole world stands in awe; let him therefore make all creatures subject to himself even by the employ- ment of force.

104Let him ever act without guile, and on no

99Yag#. I, 316; Vas. XVI, 6.

101Medh., Gov., Ragh., Nand., and K. read at the end of the verse patreshu nikshipet, ‘let him bestow on worthy recipients,’ and this may have been Kull,’s reading too. 102, Nityam udyatadamdah syat, ‘let him be always ready to strike’ (N4r., Nand.), means according to Medh., Gov., and Kull. ‘let him keep his army always ready or exercised.’

104I read with Gov., Nar., Nand., Ragh., and K., susamvritah, ‘carefully guarding himself,’ Medh. reads atandritaA, ‘ untired,’ Wade £1 2 THE KING. 233 account treacherously; carefully guarding himself, let him always fathom the treachery which his foes employ.

105His enemy must not know his weaknesses, but he must know the weaknesses of his enemy; as the tortoise (hides its limbs), even so let him secure the members (of his government against treachery), let him protect his own weak points.

106Let him plan his undertakings (patiently meditating) like a heron; like a lion, let him put forth his strength; like a wolf, let him snatch (his prey); like a hare, let him double in retreat.

107When he is thus engaged in conquest, let him subdue all the opponents whom he may find, by the (four) expedients, conciliation and the rest.

108If they cannot be stopped by the three first expedients, then let him, overcoming them by force alone, gradually bring them to subjection.

109Among the four expedients, conciliation and the rest, the learned always recommend conciliation and (the employment of) force for the prosperity of kingdoms.

110As the weeder plucks up the weeds and preserves the corn, even so let the king protect his kingdom and destroy his opponents.

111That king who through folly rashly oppresses his kingdom, (will), together with his relatives, ere long be deprived of his life and of his kingdom.

112As the lives of living creatures are destroyed by tormenting their bodies, even so the lives of kings are destroyed by their oppressing their kingdoms. 106, The position of the second and fourth clauses is interchanged according to Medh., Gov., Nand. 234 LAWS OF MANU. Vil, 233.

113In governing his kingdom let him always observe the (following) rules ; for a king who governs his kingdom well, easily prospers.

114Let him place a company of soldiers, com- manded (by a trusty officer), in the midst of two, three, five or hundreds of villages, (to be) a protec- tion of the kingdom.

115Let him appoint a lord over (each) village, as well as lords of ten villages, lords of twenty, lords of a hundred, and lords of a thousand.

116The lord of one village himself shall inform the lord of ten villages of the crimes committed in his village, and the ruler of ten (shall make his re- port) to the ruler of twenty.

117But the ruler of twenty shall report all such (matters) to the lord of a hundred, and the lord of a hundred shall himself give information to the lord of a thousand.

118Those (articles) which the villagers ought to furnish daily to the king, such as food, drink, and fuel, the lord of one village shall obtain.

114Kull. says, ‘in the midst of two, three, or five hundred vil- lages.’ Nar. remarks that the plural ‘hundreds’ is used in order to leave the number doubtful. It is, however, not impossible that here, as elsewhere in ancient Sanskrit, satanadm means ‘a hundred.’ Medh. explains samgraha, ‘protection,’ by ‘an official,’ or ‘a royal granary.’ Gov. states correctly that the pickets mentioned are the so-called Sthanakas, the 7A4n4s of modern India, 11g-124. Ap. II, 26, 4-5; Vi. III, 7-15; Yaga. I, 337.

116The rule refers, as Medh., Gov., Kull., and Ragh. remark, to offences with which the persons who report them, are unable to deal, Né&r. thinks that chiefly refusals to pay the revenue or dis- putes on such matters are meant. 118, The lord of one village is apparently the modern PA/il, the Paffakila or Gramak(/a of the inscriptions, and the articles to be furnished to him the so-called ‘haks.’ The other officials correspond VIT. 124. THE KING, 255

119The ruler of ten (villages) shall enjoy one kula (as much land as suffices for one family), the ruler of twenty five kulas, the superintendent of a hundred villages (the revenues of) one village, the lord of a thousand (the revenues of) a town.

120The affairs of these (officials), which are connected with (their) villages and their separate business, another minister of the king shall inspect, (who must be) loyal and never remiss ;

121And in each town let him appoint one super- intendent of all affairs, elevated in rank, formidable, (resembling) a planet among the stars.

122Let that (man) always personally visit by turns all those (other officials); let him properly explore their behaviour in their districts through spies (appointed to) each.

123For the servants of the king, who are appointed to protect (the people), generally become knaves who seize the property of others; let him protect his subjects against such (men).

124Let the king confiscate the whole property of to the modern Naib-sfibas, Sib4s, or Mahalkaris, Mamlatdars, and so forth, and to the Vishayapatis, Rash/rapatis, Ragasthaniyas, &c. of the inscriptions.

119Kulam, ‘(as much land as suffices for one) family,’ is really « technical term which Medh. explains by ghav/a, a term known ‘in some districts.’ Gov., Kull., Nar., and Ragh. state that it is the double of a ‘middling plough,’ i.e. as much as can be cultivated with twelve oxen, while Nand. interprets it by ‘the share of one cultivator.’

120Nar. explains przthakkaryAui, ‘separate affairs,’ by ‘ quarrels among each other;’ Nand, by ‘the separate affairs of the villagers.’ Snigdhad, ‘loyal’ (Kull., Ragh.), means according to Medh. ‘im- partial.’

121Graham, ‘a planet’ (Kull., Ragh.), or ‘the planet Mars’ (Medh.), or ‘the sun’ (Gov.), or ‘the moon’ (Nar.). 236 LAWS OF MANU. VII, 123. those (officials) who, evil-minded, may take money from suitors, and banish them.

125For women employed in the royal service and for menial servants, let him fix a daily main- tenance, in proportion to their position and to their work.

126One pava must be given (daily) as wages to the lowest, six to the highest, likewise clothing every six months and one drova of grain every month.

127Having well considered (the rates of) pur- chase and (of) sale, (the length of) the road, (the expense for) food and condiments, the charges of securing the goods, let the king make the traders pay duty.

128After (due) consideration the king shall always fix in his realm the duties and taxes in such a manner that both he himself and the man who does the work receive (their due) reward.

129As the leech, the calf, and the bee take their food little by little, even so must the king draw from his realm moderate annual taxes.

130A fiftieth part of (the increments on) cattle

126‘One pava;’ sec below, VIII, 136. ‘A drowa,’ i.e. ‘ four ddhakas’ (Medh., Kull., Ragh.), or ‘512 palas’ (Gov.); see below, VIII, 135. Gov., Kull., Nar., and Ragh. state that the highest ser- vants shall receive six times as much grain and clothes as the lowest, and they add that the middle-class servants, of course, receive three times as much as the lowest.

127‘The food and condiments,’ i.e. ‘ what is consumed by the people employed by the merchants,’ According to Kull. and Nar., yoga means ‘the net profits,’ and kshema ‘ the charges for securing the goods against robbers and so forth.’ According to Medh., Gov., and Ragh., the whole compound denotes the latter charges alone. 130-132. Ap. II, 26,9; Gaut. X, 24-27; Vas. XIX, 26-27 ; Baudh. I, 18, 1, 13,15; Vi. III, 22-25, 29-30. VIT, 137. THE KING. 237 and gold may be taken by the king, and the eighth, sixth, or twelfth part of the crops.

131He may also take the sixth part of trees, meat, honey, clarified butter, perfumes, (medical) herbs, substances used for flavouring food, flowers, roots, and fruit;

132Of leaves, pot-herbs, grass, (objects) made of cane, skins, of earthen vessels, and all (articles) made of stone.

133Though dying (with want), a king must not levy a tax on Srotriyas, and no Srotriya, residing in his kingdom, must perish from hunger.

134The kingdom of that king, in whose domi- nions a Srotriya pines with hunger, will even, ere long, be afflicted by famine.

135Having ascertained his learning in the Veda and (the purity of) his conduct, the king shall pro- vide for him means of subsistence in accordance with the sacred law, and shall protect him in every way, as a father (protects) the lawful son of his body.

136Whatever meritorious acts (such a_ Brah- maza) performs under the full protection of the king, thereby the king’s length of life, wealth, and kingdom increase. |

137Let the king make the common inhabitants of his realm who live by traffic, pay annually some trifle, which is called a tax.

132Medh, and Kull. add ‘ from the profits (made on the seven- teen articles enumerated).’ 123, Ap. T1200, 20.5, 25,203) Gaut, os. 0. Vas. ole. e 3s. i III, 26, 79. 135-136. Yag7. III, 44.

137Préthagganam, ‘the common inhabitants,’ i. e. small dealers in vegetables, leaves, and so forth (Kull., Ragh.), or in cakes (Gov.). 238 LAWS OF MANU. VII, 138.

138Mechanics and artisans, as well as Sddras who subsist by manual labour, he may cause to work (for himself) one (day) in each month.

139Let him not cut up his own root (by levying no taxes), nor the root of other (men) by excessive greed ; for by cutting up his own root (or theirs), he makes himself or them wretched.

140Let the king, having carefully considered (each) affair, be both sharp and gentle; for a king who is both sharp and gentle is highly respected.

141When he is tired with the inspection of the business of men, let him place on that seat (of justice) his chief minister, (who must be) acquainted with the law, wise, self-controlled, and descended from a (noble) family.

142Having thus arranged all the affairs (of) his (government), he shall zealously and carefully protect his subjects.

143That (monarch) whose subjects are carried off by robbers (Dasyu) from his kingdom, while they loudly call (for help), and he and his ser- vants are (quietly) looking on, is a dead and not a living (king).

144The highest duty of a Kshatriya is to pro- tect his subjects, for the king who enjoys the rewards, just mentioned, is bound to (discharge that) duty.

145Having risen in the last watch of the night, having performed (the rite of) personal purification,

138Gaut. X, 31; Vas. XIX, 28; Vi. III, 32. r4t. Vi. III, 73-74; Yag#. II, 1-3. Medh. reads santam, ‘ of a tranquil disposition,’ for pragviam, ‘ wise.’ 142-144. Ap. II, 10,6; Gaut. X, 7-8; Vas. XIX, 1; Baudh. I, 18, 1; Vi. III, 1; Yaga. 1, 334-335. VII, 152. THE KING. 239 having, with a collected mind, offered oblations in the fire, and having worshipped Brahmawas, he shall enter the hall of audience which must possess the marks (considered) auspicious (for a dwelling).

146Tarrying there, he shall gratify all subjects (who come to see him by a kind reception) and afterwards dismiss them; having dismissed his subjects, he shall take counsel with his ministers.

147Ascending the back of a hill or a terrace, (and) retiring (there) in a lonely place, or in a solitary forest, let him consult with them unobserved.

148That king whose secret plans other people, (though) assembled (for the purpose), do not dis- cover, (will) enjoy the whole earth, though he be poor in treasure.

149At the time of consultation let him cause to be removed idiots, the dumb, the blind, and the deaf, animals, very aged men, women, barbarians, the sick, and those deficient in limbs.

150(Such) despicable (persons), likewise animals, and particularly women betray secret council; for that reason he must be careful with respect to them. |

151At midday or at midnight, when his mental and bodily fatigues are over, let him deliberate, either with himself alone or with his (ministers), on virtue, pleasure, and wealth,

152On (reconciling) the attainment of these 147-148. Yaga. I, 343.

147Nihsalake, ‘solitary’ (Nar., Kull., Ragh.), means according to Medh., Gov., and Nand. ‘free from grass and so forth.’

149‘Animals,’ i.e. ‘parrots, starlings, and other talking birds’ (Kull, Gov., Ragh., Nand.), ‘for such creatures divulge secret plans’ (Medh.). 240 LAWS OF MANU. VIT, 153. (aims) which are opposed to each other, on be- stowing his daughters in marriage, and on keeping his sons (from harm),

153On sending ambassadors, on the completion of undertakings (already begun), on the behaviour of (the women in) his harem, and on the doings of his spies.

154On the whole eightfold business and the five classes (of spies), on the goodwill or enmity and the conduct of the circle (of neighbours he must) carefully (reflect).

155On the conduct of the middlemost (prince), on the doings of him who seeks conquest, on the behaviour of the neutral (king), and (on that) of the foe (let him) sedulously (meditate).

154‘The eightfold business ’ consists according to Medh. either of ‘conciliation, division, employment of force, gifts,’ or ‘of agri- culture, trade, building bridges and embankments, building fort- resses or repairing them, catching elephants, digging mines, settling desert districts, cutting down forests,’ or ‘of collecting revenue, ex- penditure, dismissing bad servants, prohibiting bad conduct on the part of the castes and orders, deciding difficult points in one’s own affairs, deciding legal cases, punishing, and imposing penances,’ The second explanation, which is said to belong to Antaka (Yama), is adopted by Nand.; the third, which is taken from the Nitisastra of Usanas, by Gov., Kull., Nar., and Ragh. ‘The five classes (of spies),’ i.e. ‘karpasika, a pilgrim or a rogue, an ascetic who has violated his vows, a distressed agriculturist, a decayed merchant, and a fictitious devotee’ (Medh., Gov., Kull., Ragh.). Nar. and Nand. explain pav#avarga by ‘the collection of the five (requisites for an undertaking).’ Regarding ‘the circle,’ see the following verses, 155-159. Vi. III, 38; Yag#. I, 344. 155- ‘The middlemost prince’ is he whose territory lies between that of the king seeking conquest and that of his foe, and who, though unable to resist both, may become dangerous to them when they are at war with each other; sce Kaémandaki, Nitisara VIII, 18, which passage the commentators quote. ‘ The foe’ may be of three VII, 161. THE KING. 241

156These (four) constituents (prakvzti, form), briefly (speaking), the foundation of the circle (of neighbours); besides, eight others are enumerated (in the Institutes of Polity) and (thus) the (total) is declared to be twelve.

157The minister, the kingdom, the fortress, the treasury, and the army are five other (constituent elements of the circle); for, these are mentioned in connexion with each (of the first twelve; thus the whole circle consists), briefly (speaking, of) seventy- two (constituent parts).

158Let (the king) consider as hostile his imme- diate neighbour and the partisan of (such a) foe, as friendly the immediate neighbour of his foe, and as neutral (the king) beyond those two.

159Let him overcome all of them by means of the (four) expedients, conciliation and the rest, (em- ployed) either singly or conjointly, (or) by bravery and policy (alone).

160Let him constantly think of the six measures of royal policy (guza, viz.) alliance, war, marching, halting, dividing the army, and seeking protection.

161Having carefully considered the business (in hand), let him resort to sitting quiet or marching, kinds, ‘ natural,’ ‘ artificial’ (i.e. one who has a particular reason for his enmity), and ‘an immediate neighbour’ (see below, verse 158).

156<The eight other constituents’ are according to Kamandaki VIII, 16-17, (a) in front beyond the foe’s territory, 1. a friend,

2the foe’s friend, 3. the friend’s friend, 4. the foe’s friend’s friend; (b) in the rear, 1. he who attacks in the rear (parshwigraha), 2. he who restrains the latter (Akranda), 3, 4. the supporters of these two. All the commentators except Medh. quote Kamandaki more or less correctly. Kamandaki VIII, 24 states that this doctrine, with respect to the constituent parts of the system of states which requires the attention of each king, is peculiar to the Manavas, 160-161. Vi. III, 39; Yagv. I, 345-346. (25] R 242 LAWS OF MANU. VII, 162. alliance or war, dividing his forces or seeking pro- tection (as the case may require).

162But the king must know that there are two kinds of alliances and of wars, (likewise two) of both marching and sitting quiet, and two (occasions for) seeking protection.

163An alliance which yields present and future advantages, one must know to be of two descriptions, (viz.) that when one marches together (with an ally) and the contrary (when the allies act separately).

164War is declared to be of two kinds, (viz.) that which is undertaken in season or out of season, by oneself and for one’s own purposes, and (that waged to avenge) an injury done to a friend.

165Marching (to attack) is said to be twofold, (viz. that undertaken) by one alone when an urgent matter has suddenly arisen, and (that undertaken) by one allied with a friend.

163Medh. proposes besides the explanation given above another, ‘ An alliance one must know to be of two kinds, (viz.) that where (the allies) share the danger and the fruits of the expedition and the contrary’ (yanaphalasahitau gakkhavah samanaphalabha- gitaya na 4a tvayd4ham uttambhanfyo yatnato lipsite tatas tava bhago bhavishyati). Nar. thinks that the adjective tadatvdyatisam- yuktaA, too, refers to two different cases, and means ‘which yields either immediate or future advantages.’ Nand. adopts the latter view as well as Medh.’s second explanation of the first part of the verse.

164Regarding the expression ‘in season,’ see below, verse 182. Mcdh. takes ‘ out of season’ with the second clause, ‘and (that waged) cut of season (in order to avenge) an injury done to a friend.’ He also mentions a var. lect. mitrevapakrzte (which Gov. | - adopted), with the following explanation, ‘and that waged out ot season when the enemy has been weakened by an ally.’ Gov. agrees with this latter view except that he takes ak4le with the first clause. The other commentators give the explanation adopted in the translation. VT," 170. THE KING. 243

166Sitting quiet is stated to be of two kinds, (viz. that incumbent) on one who has gradually been weakened by fate or in consequence of former acts, and (that) in favour of a friend.

167If the army stops (in one place) and its master (in another) in order to effect some purpose, that is called by those acquainted with the virtues of the measures of royal policy, the twofold division of the forces.

168Seeking refuge is declared to be of two kinds, (first) for the purpose of attaining an ad- vantage when one is harassed by enemies, (secondly) in order to become known among the virtuous (as the protégé of a powerful king).

169When (the king) knows (that) at some future time his superiority (is) certain, and (that) at the time present (he will suffer) little injury, then let him have recourse to peaceful measures.

170But when he thinks all his subjects to be

166Pfrvakritena, ‘in consequence of former acts,’ i.e. ‘in con- sequence of acts committed in a former existence, or in consequence of former imprudence’ (Medh., Gov., Kull.). Nand. and Ragh. give only the second explanation ; Nar. says ‘by an enemy whom he formerly made.’

167The text really mentions only one method of ‘division.’ Hence Medh. thinks that, in order to obtain the two kinds required, it must be understood that the measure may be resorted to either for one’s own sake or for the sake of somebody else. Nar. makes the two methods ovt by supposing that in the one case the army stops in front of the enemy under the command of a general, while the king marches with a portion of his forces, and that in the other case the contrary takes place. Gov., after giving the explanation adopted in the translation, quotes Kamandaki, Nitiséra XI, 24, where a different meaning, ‘duplicity,’ is attributed to the term dvai- dhibhava. Nand.’s whole explanation consists of this quotation.

170Tread with all the commentators and K., prahrish/ instead of prakrzsh/a (editions). R 2 244 LAWS OF MANU. VII, 71. exceedingly contented, and (that he) himself (is) most exalted (in power), then let him make war.

171When he knows his own army to be cheerful in dispos‘tion and strong, and (that) of his enemy the reverse, then let him march against his foe.

172But if he is very weak in chariots and beasts of burden and in troops, then let him carefully sit quiet, gradually conciliating his foes.

173When the king knows the enemy to be stronger in every respect, then let him divide his army and thus achieve his purpose.

174But when he is very easily assailable by the forces of the enemy, then let him quickly seek refuge with a righteous, powerful king.

175That (prince) who will coerce both his (dis- loyal) subjects and the army of the foe, let him ever serve with every effort like a Guru.

176When, even in that (condition), he sees (that) evil is caused by (such) protection, let him without hesitation have recourse to war.

177By all (the four) expedients a politic prince must arrange (matters so) that neither friends, nor neutrals, nor foes are superior to himself.

178Let him fully consider the future and the immediate results of all undertakings, and the good and bad sides of all past (actions).

179He who knows the good and the evil (which will result from his acts) in the future, is quick in forming resolutions for the present, and under- stands the consequences of past (actions), will not be conquered.

176I read with Gov. and K. sa yuddham instead of suyuddham (Medh., Kull., Ragh., Nand.), ‘let him fight bravely.’ VII, 188. THE KING. 245

180Let him arrange everything in such a manner that no ally, no neutral or foe may injure him; that is the sum of political wisdom.

181But if the king undertakes an expedition against a hostile kingdom, then let him gradually advance, in the following manner, against his foe’s capital.

182Let the king undertake his march in the fine month Margasirsha, or towards the months of Phélguna and aitra, according to the (condition of his) army.

183Even at other times, when he has a certain prospect of victory, or when a disaster has befallen his foe, he may advance to attack him.

184But having duly arranged (all affairs) in his original (kingdom) and what relates to the expedi- tion, having secured a basis (for his operations) and having duly dispatched his spies ;

185Having cleared the three kinds of roads, and (having made) his sixfold army (efficient), let him leisurely proceed in the manner prescribed for war- fare against the enemy’s capital.

182Vi. III, 40; YAagn. I, 347. ‘Fine,’ i.e.‘when fodder and grain are abundant and the roads dry’ (Gov., Kull., Ragh.). Margasirsha, i.e. November-December ; Phalguna, i.e. February— March; aitra, i.e. March-April.

184‘Having secured a basis (for his operations),’ i. e. ‘ having won over the servants of his foe who may be at enmity with their master’ (Medh., Gov., Kull., Ragh.), or ‘having established a camp in the country which he intends to attack’ (Nar.).

185‘The three kinds of roads,’ i. e. ‘through the open country, through marshy ground or such as is cut by watercourses, and through forests’ (gangalanfipa/avika), (Medh., Gov., Kull., Ragh., Nand.). Nar. gives the same explanation, but adds that the proper interpretation is ‘through villages, forests, and hills.’ ‘ The sixfold army,’ i.e. consisting of ‘elephants, horses, chariots, infantry, the 246 LAWS OF MANU. VII, 186.

186Let him be very much on his guard against a friend who secretly serves the enemy and against (deserters) who return (from the enemy’s camp); for such (men are) the most dangerous foes.

187Let him march on his road, arraying (his troops) like a staff (i.e. in an oblong), or like a waggon (i.e. in a wedge), or like a boar (i.e. in a rhombus), or like a Makara (i.e. in two triangles, with the apices joined), or like a pin (i.e. in a long line), or like a Garuda (i.e. in a rhomboid with far-extended wings).

188From whatever (side) he apprehends danger, in that (direction) let him extend his troops, and let him always himself encamp in an array, shaped like a lotus.

189Let him allot to the commander-in-chief, to the (subordinate) general, (and to the superior officers) places in all directions, and let him turn his front in that direction whence he fears danger. general, and workmen’ (Medh., Gov., Kull., Ragh.). Medh. adds that some name as the fifth component ‘the treasury,’ and that others explain the term by ‘the sixfold division, mentioned by Kamandi,’ Nitisdra XVI, 6. The latter view is adopted by Nand. Nar. enumerates besides elephants, horses, chariots, and infantry, the riders on elephants and sdstropanayakas (?).

187The details regarding the various ways of arranging the troops are found in the Kamandaki, Nitisara XIX.

188My translation of the last clause follows Gov., Nar., and Ragh. Medh. says that the king shall leave the town with his army in the lotus-array, and Kull. speaks of a ‘feigned encampment’ (kapa/anivesanam kuryat). The lotus-array is stated to be ‘ equally extended on all sides and perfectly circular, the centre being occupied by the king.’

189Medh. remarks that, as the subordinate general and the commander-in-chief are only two persons, they cannot possibly be stationed ‘in all directions,’ as the text prescribes, and that hence their servants (i.e. the superior officers) must also be intended. VII, 195. THE KING. 247

190On all sides let him place troops of soldiers, on whom he can rely, with whom signals have been arranged, who are expert both in sustaining a charge and in charging, fearless and loyal.

191Let him make a small number of soldiers fight in close order, at his pleasure let him extend a large number in loose ranks; or let him make them fight, arranging (a small number) in the needle- array, (and a large number) in the thunderbolt-array.

192On even ground let him fight with chariots and horses, in water-bound places with boats and elephants, on (ground) covered with trees and shrubs with bows, on hilly ground with swords, targets, (and other) weapons.

193(Men born in) Kurukshetra, Matsyas, Pa#- kalas, and those born in Strasena, let him cause to fight in the van of the battle, as well as (others who are) tall and light.

194After arranging his troops, he should en- courage them (by an address) and carefully inspect them; he should also mark the behaviour (of the soldiers) when they engage the enemy.

195When he has shut up his foe (in a town), let him sit encamped, harass his kingdom, and con- tinually spoil his grass, food, fuel, and water.

190Nar. explains gulman, ‘troops of soldiers,’ by gulmade- sasthan, ‘(soldiers) standing in thickets’ (?).

192Sthale, ‘on hilly ground’ (nimnonnate, Ragh.), means according to Medh., Gov., and Kull.‘on ground free from stones, trees, creepers, thorns, pits, and the like.’

193Kurukshetra, i.e. the’ neighbourhood of Delhi; Matsyas, i.e. the inhabitants of Bairdéa or Vaira/a, north of Jepur (Bhoga- pure, Medh.); Pahalas, i.e. the inhabitants of Kanyakubga (Ka- nog); Sarasenas, i.e. the inhabitants of the country near Mathura (Ahiffatra, Gov.). 248 LAWS OF MANU. VII, 196.

196Likewise let him destroy the tanks, ramparts, and ditches, and let him assail the (foe unawares) and alarm him at night.