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The Laws of Manu — SBE Vol. 25 (trans. Georg Bühler, 1886)

English·1879–1910·trans. Georg Bühler·567 passages

The text · part 20 of 27

There it is said that Bhrigu made the fire consume all things, that the moon became ‘consumptive’ in consequence of the curse of Daksha, and that Vadav4mukha made the ocean salt in punishment for his disobedience.

315. This verse also contains allusions to the Mahabharata. Visvamitra tried to create other worlds (Medh.), the V4lakhilyas another Indra and Vayu, and others deprived the gods of their station. With respect to the latter point, Ragh. quotes the story of MA4ndavya cursing Yama (Mahdbh4rata I, 108, 16), and causing him to be born as a Sfidra.

316. See above, I, 93-95.

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319. Thus, though Brahmazas employ themselves in all (sorts of) mean occupations, they must be honoured in every way; for (each of) them is a very great deity.

320. When the Kshatriyas become in any way overbearing towards the Brahmamas, the Brahmazas themselves shall duly restrain them; for the Kshatriyas sprang from the Brahmazas.

321. Fire sprang from water, Kshatriyas from Brahmazas, iron from stone; the all-penetrating force of those (three) has no effect on that whence they were produced.

322. Kshatriyas prosper not without Brahmazas, Brahmamas prosper not without Kshatriyas; Brahmazas and Kshatriyas, being closely united, prosper in this (world) and in the next.

323. But (a king who feels his end drawing nigh) shall bestow all his wealth, accumulated from fines, on Bréhmazas, make over his kingdom to his son, and then seek death in battle.

32t. ‘Fire sprang from water, thus speak the PaurAzikas’ (Nand.); ‘(that origin is) visible in the case of lightning and in that of the’ (submarine) Vadavagni’ (Ragh.). According to Ragh., the statement that the Kshatriyas sprang from the Brahmamas is based on a Vedic passage. But Nr. thinks that it alludes to a Paurasik story, according to which the Brahmamas produced with the Kshatriya females a new Kshatriya race after the destruction of the second varna by Parasurama.

322. Gaut. XI, 14; Vas. XIX, 4.

323. Medh. says that others explain the expression ‘all his wealth, accumulated from fines,’ as including ‘all the king’s possessions, excepting horses and chariots, arms, land, and slaves,’ but that this is improper. He adds that, if the king cannot die in battle, he may burn or drown himself. Kull. says that he may kill himself by starvation. In later times kings followed this rule; see e.g. Vikramankaarita IV, 44-68.

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324. Thus conducting himself (and) ever intent on

(discharging) his royal duties, a king shall order all his servants (to work) for the good of his people. _ 325. Thus the eternal law concerning the duties of a king has been fully declared; know that the following rules apply in (due) order to the duties of Vaisyas and Siddras.

326. After a Vaisya has received the sacraments and has taken a wife, he shall be always attentive to the business whereby he may subsist and to (that of) tending cattle.

327. For when the Lord of creatures (Pragdpati) created cattle, he made them over to the Vaisya ; to the Brahmaza, and to the king he entrusted all created beings.

328. A Vaisya must never (conceive this) wish, ‘T will not keep cattle ;’ and ifa Vaisya is willing (to keep them), they must never be kept by (men of) other (castes).

329. (A Vaisya) must know the respective value of gems, of pearls, of coral, of metals, of (cloth) made of thread, of perfumes, and of condiments.

330. He must be acquainted with the (manner of) sowing of seeds, and of the good and bad qualities of fields, and he must perfectly know all measures and weights.

331. Moreover, the excellence and defects of commodities, the advantages and disadvantages of (different) countries, the (probable) profit and loss on merchandise, and the means of properly rearing cattle. .

332. He must be acquainted with the (proper)

326. Regarding the ‘business whereby a Vaisya may subsist," see below, X, 77-78.

X, 1. TIMES OF DISTRESS, MIXED CASTES. 40!

wages of servants, with the various languages of men, with the manner of keeping goods, and (the rules of) purchase and sale.

333. Let him exert himself to the utmost in order to increase his property in a righteous manner, and let him zealously give food to all created beings.

334. But to serve Brahmazas (who are) learned in the Vedas, householders, and famous (for virtue) is the highest duty of a Stdra, which leads to beatitude.

335- (A Sddra who is) pure, the servant of his betters, gentle in his speech, and free from pride, and always seeks a refuge with Brahmamas, attains (in his next life) a higher caste.

336. The excellent law for the conduct of the
(four) castes (vara), (when they are) not in distress,
has been thus promulgated ; now hear in order their
(several duties) in times of distress.

CHAPTER X.

1. Let the three twice-born castes (varma), discharging their (prescribed) duties, study (the Veda) ; but among them the Brahmama (alone) shall teach it, not the other two; that is an established rule.

333. ‘Ifa rich Vaisya is not liberal, he shall be punished by the king’ (Medh.).

334-336. See below, X, 121-129.

335. I read with Medh., Gov. and N4r., brihman4pasrayo nityam.

X. 1. Medh. has one line more in the beginning, ‘ Hereafter I will declare the rules applicable to that which must be studied.’ According to Nar., the expression svakarmasthas, ‘discharging their prescribed duties,’ means ‘if they follow their prescribed

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2. The Brahmaza must know the means of subsistence (prescribed) by law for all, instruct the others, and himself live according to (the law).

X, 2.

2. The Brahmaza must know the means of subsistence (prescribed) by law for all, instruct the others, and himself live according to (the law).

3. On account of his pre-eminence, on account of the superiority of his origin, on account of his observance of (particular) restrictive rules, and on account of his particular sanctification the Br4hmamza is the lord of (all) castes (varza).

4. The Brahmaza, the Kshatriya, and the Vaisya castes (varza) are the twice-born ones, but the fourth, the Sfidra, has one birth only; there is no fifth (caste).

5. In all castes (varva) those (children) only which are begotten in the direct order on wedded wives, equal (in caste and married as) virgins, are to be occupations,’ and indicates that those who follow forbidden occupations, i.e. live like Sfidras, shall not study the Veda. The commentators entirely forget to mention that, according to II, 241-242, a Braéhmaza may learn the Veda from a non-Brahmanical teacher, and that hence this rule is not absolute.

2. Gaut. XI, 25; Vas. I, 39-41. Medh. points out that this rule gives an exception to IV, 80, where it is said that a Bréhmana shall not give spiritual advice to a Sfdra.

3. See above, I, 93. ‘On account of his pre-eminence,’ i. e. ‘through his qualities’ (Medh.), or ‘by race’ (Gov., Kull., Nar., Ragh.). Niyamasya 4a dharamft, ‘on account of his observance of (particular) restrictive rules,’ i.e. ‘of the rules prescribed for a Snataka’ (Medh., Gov., Nar., Ragh.), means according to Kull. ‘on account of his possessing a particularly great knowledge of the Veda.’ ‘On account of his particular sanctification,’ i. e. ‘because special observances are required from him in sipping water and so forth, or because he must be initiated earlier than a Kshatriya’ (Medh.). The other commentators give the second explanation only. ‘The lord,’ i.e. ‘the adviser and instructor.’

4. Ap. 1,1, 3; Vas. II, 1-2; Baudh. I, 16,1; Yagi. I, 10.

5 Ap. II, 13,1; Vi. XVI, 1; Y4g%.1, 90. ‘In the direct order,’ i.e. ‘by a Bradhmana on a Bréhmazat, by a Kshatriya on a Kshatriy4, and so forth’ (Medh., Gov., Kull.), means according to Nar., that xX, 8 MIXED CASTES. 403 considered as belonging to the same caste (as their fathers).

6. Sons, begotten by twice-born men on wives of the next lower castes, they declare to be similar (to their fathers, but) blamed on account of the fault (inherent) in their mothers.

7. Such is the eternal law concerning (children) born of wives one degree lower (than their husbands); know (that) the following rule (is applicable) to those born of women two or three degrees lower.

8. From a Bréhmaza with the daughter of a | Vaisya is born (a son) called an Ambash/Aa, with the — daughter of a Sddra a Nish4da, who is also called a Pérasava.

in each case the bridegroom must be older than the wife. He adds, ‘Hence it has been declared that the son of a woman who is older than (her husband) is not a Brahmaaa, though she may have been legally married, and may be of the same caste (as her husband).’ The commentators are at great pains to prove that subsidiary sons, such as Sahodhas, K4ninas, and so forth, and all offspring of illicit unions are outcasts. Medh. and Gov. even take the trouble to discuss the Vedic story of Gabala Satyakama (Khandogya Up. IV, 4), whose mother did not know by whom he was begotten, and who, nevertheless, was admitted to be a Brahmamna. They are of opinion that Gab4la had been legally married, and had forgotten her husband’s family-name during her troubles.

6-56. Gaut. IV, 16-28; Vas. XVIII; Baudh. I, 16, 6-17, 15;
Vi. XVI, 2-15; Yagi. I, 91-95.

6. ‘ Blamed, i.e. ‘excluded from the fathers’ caste’ (Nar.). With the expression ‘similar,’ compare Baudh.’s term ‘savarza.’ Nand. places verse 14 immediately after this, and adds that if the latter is placed lower down, that is owing to a mistake of the copyists.

4. Regarding the term Pdrasava, see above, 1X, 178. Gov. and Nar. remark that the second name Par4sava is added in order to distinguish this Nishada from the other Nishida, who is a Pratiloma, and subsists by catching fish.

8. Medh. does not give this verse.

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9. From a Kshatriya and the daughter of a Sadra springs a being, called Ugra, resembling both a Kshatriya and a Sfdra, ferocious in his manners, and delighting in cruelty.

to. Children of a Brahmaza by (women of) the three (lower) castes, of a Kshatriya by (wives of) the two (lower) castes, and of a Vaisya by (a wife of) the one caste (below him) are all six called base-born (apasada).

11. From a Kshatriya by the daughter of a Brahmaza is born (a son called) according to his caste (gAti) a Sita; from a Vaisya by females of the royal and the Bréhmama (castes) spring a Magadha and a Vaideha.

12, From a Sddra are born an Ayogava, a
Kshattvz, and a KAazd4la, the lowest of men, by
Vaisya, Kshatriya, and Brahmaza females, (sons
who owe their origin to) a confusion of the castes.

13. Asan Ambash¢sa and an Ugra, (begotten) in the direct order on (women) one degree lower (than their husbands) are declared (to be), even so are a Kshattvz and a Vaidehaka, though they were born in the inverse order of the castes (from mothers one degree higher than the fathers).

14. Those sons of the twice-born, begotten on wives of the next lower castes, who have been enumerated in due order, they call by the name

12. Nar. and K. read Ayogava. Medh. and Nand. read Kandala, instead of Kandala (Gov., Kull.).

14. Those sons of the twice-born, begotten on wives of the next lower castes, who have been enumerated in due order, they call by the name

12. Nar. and K. read Ayogava. Medh. and Nand. read Kandala, instead of Kandala (Gov., Kull.).

13. The meaning is that the Kshattr7 and the Vaidehaka, though Pratilomas, hold the same position with respect to sacred rites, but not with respect to studying and so forth, and are as fit to be touched as the two Anulomas .(Medh.). Gov. and Kull. mention the second point of equality only.

14. The meaning is that they are reckoned as belonging to the

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Anantaras (belonging to the next lower caste), on account of the blemish (inherent) in their mothers.

15. A Brahmamza begets on the daughter of an Ugra an Avrita, on the daughter of an Ambash¢ha an Abhira, but on a female of the Ayogava (caste) a Dhigvaza.

16. From a Sfdra spring in the inverse order (by females of the higher castes) three base-born (sons, apasada), an Ayogava, a Kshattv7, and a KAndala, the lowest of men;

17. From a Vaisya are born in the inverse order of the castes a MAgadha and a Vaideha, but from a Kshatriya a Sata only; these are three other baseborn ones (apasada),

18. The son of a Nishada by a Sidra female becomes a Pukkasa by caste (gati), but the son of a Sidra by a Nishdda female is declared to be a Kukku/éaka.

19. Moreover, the son of a Kshattrvz by an Ugra female is called a Svapdka; but one begotten by a Vaidehaka on an Ambash¢da female is named a Vena.

20. Those (sons) whom the twice-born beget on wives of equal caste, but who, not fulfilling their mothers’ caste and receive the sacraments according to the law prescribed for the mothers’ caste (Medh., Gov., Kull., Nar., Nand.) ; see also below, verse 41.

15. The Abhfra is the modern Ahir.

16-17. Kull. thinks that the Pratilomas are enumerated once more, ‘in order to show that they are unfit to fulfil the duties of sons.’ Nand. places these two verses before verse 15.

18. Nand. reads Pulkasa instead of Pukkasa.

19. Gov., Nand., and K. read Vena instead of Vena. R4gh. adds that the modern name is Baruda, the name of caste of basket-makers.

20. Gov. and Nand. read at the end of the first line sutan forp. 21 sacred duties, are excluded from the SAvitri, one must designate by the appellation Vratyas.

21. But from a Vratya (of the) Brahmaza (caste)
spring the wicked Bhviggakazéaka, the Avantya, the
VA¢adhana, the Pushpadha, and the Saikha.

22. From a Vrdtya (of the) Kshatriya (caste), the
Ghalla, the Malla, the Li#é/ivi, the Nada, the Karaza,
the Khasa, and the Dravida.

tu yan (Medh., Kull., K.), ‘not fulfilling their sacred duties,’ i.e. ‘not being initiated at the proper time ;’ see above, II, 39. Medh. mentions a var. lect. avraté#, ‘Those sons whom men neglecting their sacred duties, &c.’ But he rejects it.

21. I read with Medh., Gov., N&r., and K., Bhriggakanfaka instead of BhOrgakan/aka (editions), or Bhatyakan/aka (Nand.); see also Gaut. IV, 20, where the form Bhrigyakan/a occurs. Regarding the Avantya (Apafa, Nand.), see also Baudh. I, 2, 13. Instead of Vasadhana Nand. has Vadaghana, and K. Vadhadh4na, marked as corrupt. Medh. reads (one MS. Pushpasaikhara#) Pushpasekhara instead of pushpadhad/ saikha eva 4a (editions). Gov. has in the text Pushyad saikhakastath4, in the commentary pushyavasaisakha; K pushpa...kharas tatha; Nand. Pushpasibaka eva 4a. It would seem that according to Medh. and Nand. only four tribes, sprung from a Vritya Brahmaza, are enumerated. But the form of the last name remains doubtful. The commentators think all the races named are descended from a Vratya Brahmama and a female of his own caste. Gov. remarks that according to Usanas’ Nitisdstra the Bhriggakan/as live by sorcery, the Avantyas and Vafadh4nas serve

_ in war, and all other Vratyas are spies. It is very probable that all these names originally denote nations, but the Avantyas, the inhabitants of Western M4lv4, and the V4/adhanas, who are enumerated among the northern tribes, are alone traceable in other works.

22. I read with Medh. and Gov. Lifshivi instead of Nif&hivi (editions). K. has Lithavi (44a being marked as corrupt), and Nand. Lifdikhi. As ‘a’ and ‘i’ in thesi are constantly exchanged, Likshivi may be considered as a vicarious form for Likkhavi, and it may be assumed that the Manusamhit4 considered the famous Kshatriya race of Magadha and Nepal as unorthodox. Gov. says that, according to Usanas, the Na/as and Karamas are spies, and

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23. From a Vratya (of the) Vaisya (caste) are born a Sudhanvan, an Afarya, a K4rusha, a Viganman, a Maitra, and a Satvata.

24. By adultery (committed by persons) of (different) castes, by marriages with women who ought not to be married, and by the neglect of the duties and occupations (prescribed) to each, are produccd (sons who owe their origin) to a confusion of the castes.

25. I will (now) fully enumerate those (sons) of mixed origin, who are born of Anulomas and of Pratilomas, and (thus) are mutually connected.

26. The Sita, the Vaidehaka, the Kazdala, that lowest of mortals, the MAgadha, he of the Kshattrz caste (gti), and the Ayogava,

27. These six (Pratilomas) beget similar races (varza) on women of their own (caste), they (also) produce (the like) with females of their mother’s caste (gti), and with females (of) higher ones.

the Khasas and Dravidas are water-carriers and distributors of waters at drinking fountains.

These six (Pratilomas) beget similar races (varza) on women of their own (caste), they (also) produce (the like) with females of their mother’s caste (gti), and with females (of) higher ones.

the Khasas and Dravidas are water-carriers and distributors of waters at drinking fountains.

23. K. reads Pérusha, and Nand. K4ruga, instead of Karusha (Medh., Gov., Kull.). Instead of Viganman Nand. has Nigangha. Gov. remarks that, according to Usanas, Adiryas and Satvatas subsist by worshipping the gods, or serving as temple-priests (akaryasftvataiZ devapiganam).

25. ‘Anulomas,’ see above, verse 8.

27. Thus Nar. and Nand., with whom Kull. agrees, except that he adds ‘on higher and (on lower) castes.’ Medh. reads in the second line m&trigAty4h prasQyante pravardsu 4a yonishu, and explains as follows, ‘Those who belong to the mother’s caste, i.e. the Anulomas, called Anantara (verse 14), beget similar sons on females of their own caste, and (more degraded children) on females of higher castes.’ He mentions that others read matrigdtau pras(yante, and says that the meaning then is, ‘The Anulomas beget sons of their own race on females of their own and of their mothers’ castes.’ Gov. reads matrigdtau svayonyam tu sadrisam ganayanti vai, and

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28. As a (Brahmaza) begets on (females of) two out of the three (twice-born castes a son similar to) himself, (but inferior) on account of the lower degree . (of the mother), and (one equal to himself) on a female of his own race, even so is the order in the case of the excluded (races, vahya).

29. Those (six mentioned above) also beget, the one on the females of the other, a great many (kinds of) despicable (sons), even more sinful than their (fathers), and excluded (from the Aryan community, vahya).

30. Just as a Sidra begets on a Brahmana female a being excluded (from the Aryan community), even so (a person himself} excluded prolikewise refers the line to the Anulomas. ‘But (the Anulomas) beget similar sons on females of their mothers’ and of their own castes.’ RAgh. likewise differs.

28, I read with all the commentators and K., krama instead of kramAt (editions). ‘Even so is the order in the case of the excluded (races),’ means according to Gov. and Kull., that there is a difference in rank between Pratilomas, similar to that existing between Anulomas, and that Pratilomas sprung from Aryan fathers are more respectable than those begotten by Sdra fathers, according to Medh., whose opinion is controverted by Gov., Kull., and Ragh., that Pratilomas, sprung from Aryan fathers and mothers, are to be considered Aryans, and worthy of being initiated just as Anulomas. According to N&r. and Nand., the translation should be as follows: ‘ As among the three castes a (man) produces (a son similar to) himself on two wives, (i. e.) on her who belongs to his own caste and on her who belongs to the next lower one, even so is the order with those excluded (from the four chief castes),’ i.e. even so is it with Anulomas, e. g. with a Mardh4vasikta, who begets a Mardhdvasikta on a M@rdh4vasikta female and on an Avantya female (N4r.), and with Pratilomas, e.g. with a Kshattr7 who begets a Kshattr? both on a female of his own caste and on a Kandialt

(Nand.). It must be added that Nand. reads anantary4m instead of anantaryat.

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creates with (females of) the four castes (varza, sons) more (worthy of being) excluded (than he himself). 31. But men excluded (by the Aryans, vahya), who approach females of higher rank, beget races (varza) still more worthy to be excluded, low men (hina) still lower races, even fifteen (in number).

31. But men excluded (by the Aryans, vahya),
who approach females of higher rank, beget races
(varza) still more worthy to be excluded, low men
(hina) still lower races, even fifteen (in number).

31. In order to show that fifteen lower castes are produced, the commentators propose various interpretations of the verse, among which those of Kull., Nar., and Ragh. alone deserve to be mentioned. Kull. thinks that the terms vahya and hina may either refer to two sets of men or to one only. Under the former supposition, the Vahyas must be understood to be the Pratiloma offspring of a SQdra, i.e. Ayogavas, Kshattris, and Kandalas; and the Hinas, the Pratiloma offspring of Kshatriyas and Vaisyas, i.e. Sftas, MAgadhas, and Vaidehas. Each of these two sets produce fifteen lower races by unions with women of the four chief castes and of their own (verse 27), i.e. Ayogavas beget five, with Brahmaaa, Kshatriya, Vaisya, Sfdra, and Ayogava women; Kshattris likewise five, with Bréhmana, Kshatriya, Vaisya, Stdra, and Kshattr? women, and so forth. But if the two terms vahya and hina are referred to one set of males only, they must be understood to denote the six Pratilomas, Kandalas, Kshattz7s, Ay ogavas, Vaidehas, Magadhas, and Sfttas; and it must be assumed that the verse refers to unions between these six Pratiloma races alone. Then the lowest among them, the Kandala, may produce with females of the five higher Pratiloma tribes five more degraded races ; the Kshattrt, with the four above him, four ; the Ayogava, the three above him, three ; the Vaideha, two; and the Magadha, one. The total of 5+4+3+2+8 is thus 1g. R4gh. agrees with this interpretation. Nar., on the other hand, refers the terms vahya and hina to one set of males, the three Pratilomas sprung from the Sfdra, and assumes that the verse refers to unions of these three with females of the four principal castes and of their own. According to the calculation given under Kull.’s first explanation, the total of more degraded races which may be thus produced, is thirty. It seems to me that Kull.’s second explanation is the best, though I am not prepared to deny that his first explanation, and even Nar.’s version, may be defended. The commentators point out that varra is used here in a figurative sense, because it has been declared above, verse 4, that there are only four real varaas.

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32. A Dasyu begets on an Ayogava (woman) a Sairandhra, who is skilled in adorning and attending (his master), who, (though) not a slave, lives like a slave, (or) subsists by snaring (animals).

33. A Vaideha produces (with the same) a sweetvoiced Maitreyaka, who, ringing a bell at the appearance of dawn, continually praises (great) men.

34. A Nishdda begets (on the same) a Margava
(or) Dasa, who subsists by working as a boatman,
(and) whom the inhabitants of AryAvarta call a
Kaivarta.

33. A Vaideha produces (with the same) a sweetvoiced Maitreyaka, who, ringing a bell at the appearance of dawn, continually praises (great) men.

34. A Nishdda begets (on the same) a Margava
(or) Dasa, who subsists by working as a boatman,
(and) whom the inhabitants of AryAvarta call a
Kaivarta.

35. Those three base-born ones are severally begot on Ayogava women, who wear the clothes of the dead, are wicked, and eat reprehensible food.

32. I read with Medh., Gov., Nar., Nand., and K., Sairandhra instead of Sairandhri (editions). ‘A Dasyu,’ i.e.‘ one of those tribes described below, verse 45’ (Medh., Gov., Kull.), or ‘one of the afore-mentioned fifteen Pratiloma races’ (Nar., Nand.). Prasadhanopafaragitam, ‘skilled in adorning and attending (his master),’ i.e.‘in dressing hair, anointing him with oil and so forth, and in shampooing’ (Gov., Nar., Nand.), means according to Kull., who takes prasidhanopafara, not as a copulative, but as a tatpurusha compound, ‘ skilled in serving (his master) at his toilet.’ Medh.’s explanation is ambiguous. With respect to his second occupation, ‘snaring animals, Medh., Gov., and Kull. say that the Sairandhra resorts to it in order to support himself in times of distress, or in order to obtain meat for the worship of the gods and manes, or at the order of the king. Nand. remarks, ‘As the Dasyus are many, there are also many Sairandhras, and that is indicated by the addition of a different mode of subsistence.’

34. Gov. and K, read Magadha instead of Margava. Gov. thinks that, as the section treats of Pratilomas, the Nishada mentioned here is the Pratiloma Nish4da enumerated by Vy4sa.

35- I follow Medh., Gov., Nar., Nand., and K., who read mritavastrabhritsvanarydsu, ‘who wear the clothes of the dead, are wicked,’ instead of mritavastrabhritsu narishu, ‘women who wear the clothes of the dead’ (editions). Kull. also seems to have had the

X, 40. MIXED CASTES. 4I!I

36. From a Nishdda springs (by a woman of the Vaideha caste) a K4ravara, who works in leather ; and from a Vaidehaka (by women of the K4ravara and Nishdda castes), an Andhra and a Meda, who dwell outside the village.

37. From a Kandala by a Vaideha woman is born a Panzdusopdka, who deals in cane; from a Nishdda (by the same) an Ahindika.

38. But from a Kandla by a Pukkasa woman is born the sinful Sopdka, who lives by the occupations of his sire, and is ever despised by good men.

39. A Nishadda woman bears to a Kandla a son
(called) AntyAvasayin, employed in burial-grounds,
and despised even by those excluded (from the
Aryan community).

40. These races, (which originate) in a confusion (of the castes and) have been described according to their fathers and mothers, may be known by their occupations, whether they conceal or openly show themselves.

former reading, as he copies the explanation sukrdrasu, ‘ very cruel,’ which Gov. gives. Medh. explains anarydsu by ‘not to be touched by Aryans.’

36. Thus according to Medh. and Kull. But Gov. and R&gh. understand in the second line with ‘from a Vaidehaka,’ the words ‘by women of the Vaideha caste.’ N4r., who in the preceding verse takes the words ete trayaA, ‘those three,’ in the sense of ‘the following three other races,’ assumes of course that the mothers. of KarAvaras, Medas, and Andhras are Ayogava females. The latter two ‘castes’ are the well-known nations inhabiting Mevad (Medap4éa) in southeastern Ragputana, and the eastern Dekkan.

38. Ragh. and Nand. read Paulkasa instead of Pukkasa. M{lavyasanavrittiman means according to Gov., Kull., and Ragh. ‘ who lives by executing criminals,’ according to Nar. and Nand. ‘who lives by digging roots,’ i.e. ‘in order to sell them as medicine,’ or ‘ by curing hemorrhoids’ (Nand.). Medh. gives both explanations. The translation, given above, follows the Petersburg Dict., sub voce.

p. 41

41. Six sons, begotten (by Aryans) on women of equal and the next lower castes (Anantara), have the duties of twice-born men; but all those born in consequence of a violation (of the law) are, as regards their duties, equal to Sddras.

42. By the power of austerities and of the seed (from which they sprang), these (races) obtain here among men more exalted or lower rank in successive births.

43. But in consequence of the omission of the sacred rites, and of their not consulting Brahmazas, the following tribes of Kshatriyas have gradually sunk in this world to the condition of Sfdras;

44. (Viz.) the Pauzdrakas, the Kodas, the Dravidas, the Kambogas, the Yavanas, the Sakas, the Paradas, the Pahlavas, the A'tnas, the KirAtas, and the Daradas,

41. Medh. adds, ‘The mention of the Anantaras is intended to include all Anulomas.’

42. ‘ These,’ i.e. ‘those born of wives of equal castes and Anantaras’ (Gov., Kull.). Medh. and Nar. include all Anulomas, and Ragh. even Pratilomas, sprung from Aryan fathers. Yuge yuge, ‘in successive births’ (Medh., N&r., Nand.), means according to Kull. ‘in each of the ages of the world.’ Kull. refers to the stories regarding Visvamitra and Rishyasringa, while Medh. points to the discussion, given below, verse 64 seq.

43. Medh. and Gov. read brahmandtikramena, ‘by disrespect towards Brahmanas,’ instead of bréahmamAdarsanena, ‘by not consulting Brahmazas’ (Kull., Nar., Nand., Ragh., K.).

refers to the stories regarding Visvamitra and Rishyasringa, while Medh. points to the discussion, given below, verse 64 seq.

43. Medh. and Gov. read brahmandtikramena, ‘by disrespect towards Brahmanas,’ instead of bréahmamAdarsanena, ‘by not consulting Brahmazas’ (Kull., Nar., Nand., Ragh., K.).

44. Instead of Paundrakas (Kull.), Medh., Nar., Nand., and K. read Pundrakas, and Gov. Paundkrakas. My reading Kodas is a correction of Komdra, which is found in some MSS. of Medh. and in K. We have plainly ola in Nand., while some MSS. of Medh. and Gov. read Aamdra or Kamdra, and the editions give Kaudra. Sir W. Jones’ opinion that audra stands for 4a Odra is improbable, because the particle ‘and’ is clearly not wanted after the first word. Instead of Pahlava, some MSS. of Medh. and some editions

p. 413

45. All those tribes in this world; which are excluded from (the community of) those born from the mouth, the arms, the thighs, and the feet (of Brahman), are called Dasyus, whether they speak the language of the Mleéé/as (barbarians) or that of the Aryans.

46. Those who have been mentioned as the baseborn (offspring, apasada) of Aryans, or as produced in consequence of a violation (of the law, apadhvamsaga), shall subsist by occupations reprehended by the twice-born.

47. To Sftas (belongs) the management of horses and of chariots; to Ambash/¢4as, the art of healing ; to Vaidehakas, the service of women; to MAgadhas, trade ;

48. Killing fish to Nishadas; carpenters’ work to the Ayogava ; to Medas, Andhras, Auzkus, and Madgus, the slaughter of wild animals;

read Pahnava. Gov. gives Pallava. The editions give the Khasas after the Daradas. But Medh., Gov., Nand., and K. have tatha at the end of the verse. The commentators state that the names enumerated in the first instance denote countries, and next, particular races living in them.

45. ‘Those born from the mouth, &c.,’ i.e. the four Varnas; see above, I, 87.

46. ‘Base-born offspring of Aryans; and 41.

47. ‘The service of women,’ i.e. ‘the office of guardians in the harem.”

48. Instead of Auvku (editions, Ragh.), Medh., Gov., and N&r. seem to have read Affu. Nand. reads Mamsu for Madgu. Nar. says that these two words are synonyms of GAalla and Malla; see above, verse 22. But Gov. quotes a verse of Yama, according to which the Xffuka is the son of a Vaisya by a Kshatriya female, and the Madgu the offspring of a Sidra and a Kshatriya. Kull.’s and R4gh.’s reference to Baudh. is, according to the MSS. of the Baudh. Dharmasttra, erroneous.

see above, verses 17

p. 49

49. To Kshattzs, Ugras, and Pukkasas, catching and lalling (animals) living in holes; to Dhigvamzas, working in leather; to Venas, playing drums.

50. Near well-known trees and burial-grounds, on mountains and in groves, let these (tribes) dwell, known (by certain marks), and subsisting by their peculiar occupations.

51. But the dwellings of Kamd4las and Svapaas shall be outside the village, they must be made Apapatras, and their wealth (shall be) dogs and donkeys.

52. Their dress (shall be) the garments of the dead, (they shall eat) their food from broken dishes, black iron (shall be) their ornaments, and they must always wander from place to place.

53. A man who fulfils a religious duty, shall not seek intercourse with them ; their transactions (shall be) among themselves, and their marriages with their equals.

54. Their food shall be given to them by others (than an Aryan giver) in a broken dish; at night they shall not walk about in villages and in towns.

49. Nand. omits this verse.

50. Nand. places verse 50 after verse 52.

51. Medh. and N§&r. read avapatraA instead of apap4traA (Kull., Ragh., K., and Gov.?), and Medh. gives three explanations of the term: 1. vessels used by them must be thrown away ; 2. if food is given to them, it must not be placed in vessels which they hold in their hands, but in such as stand on the ground or are held by others; 3. they shall use bad, i.e. broken vessels, as is stated in the next verse. The other commentators adopt the first explanation, which is no doubt the correct one.

53- Gov. and Nand. say, ‘A righteous man,’ instead of ‘A man who fulfils a religious duty.’

54. Goy. and Nar. take the beginning of the verse differently,

p. 415

55. By day they may go about for the purpose of their work, distinguished by marks at the king’s command, and they shall carry out the corpses (of persons) who have no relatives; that is a settled rule.

56. By the king’s order they shall always execute the criminals, in accordance with the law, and they shall take for themselves the clothes, the beds, and the ornaments of (such) criminals.

57. A man of impure origin, who belongs not to any caste, (varza, but whose character is) not known, who, (though) not an Aryan, has the appearance of an Aryan, one may discover by his acts.

58. Behaviour unworthy of an Aryan, harshness, cruelty, and habitual neglect of the prescribed duties betray in this world a man of impure origin.

59. A base-born man either resembles in character his father, or his mother, or both; he can never conceal his real nature.

60. Even if a man, born in a great family, sprang from criminal intercourse, he will certainly possess the faults of his (father), be they small or great.

61. But that kingdom in which such bastards, sullying (the purity of) the castes, are born, perishes quickly together with its inhabitants.

‘Their food shall be given to them by others in a broken vessel,’ i.e. ‘they shall not cook for themselves in their houses.’

61. But that kingdom in which such bastards, sullying (the purity of) the castes, are born, perishes quickly together with its inhabitants.

‘Their food shall be given to them by others in a broken vessel,’ i.e. ‘they shall not cook for themselves in their houses.’

55. ‘Distinguished by marks,’ i. e. ‘ by a thunderbolt and the like, or by axes, adzes, and so forth, used for executing criminals, and carried on the shoulder’ (Medh.), or ‘ by sticks and so forth’ (Gov.), or ‘by iron ornaments and peacock’s feathers and the like’ (Nar.). Ragh. thinks that they are to be branded on the forehead and on other parts of the body. In olden times the depressed races of Gujarat used to wear a horn as their distinguishing mark,

57-59. Vas. XVIII, 7; Vi. XVI, 17.

p. 62

62. Dying, without the expectation of a reward, for the sake of Brahmazas and of cows, or in the defence of women and children, secures beatitude to those excluded (from the Aryan community, vahya).

63. Abstention from injuring (creatures), veracity, abstention from unlawfully appropriating (the goods of others), purity, and control of the organs, Manu has declared to be the summary of the law for the four castes.

64. If (a female of the caste), sprung from a Brahmaza and a Sédra female, bear (children) to one of the highest caste, the inferior (tribe) attains the highest caste within the seventh generation.

62. Vi. XVI, 18.

63. Gaut. VIII, 23; Yagt.I, 122; and above, IV, 246, V, 107.
Nand. reads sarvavarne, ‘for all castes,’ instead of 44turvarzye, ‘ for
the four castes.’

64. Ap. II, ro~11; Gaut. IV, 22; Yagi. I, 96. According to Medh., Gov., Kull., and Ragh., the meaning is that, if the daughter of a Brahmana and of a Sadra female and her descendants all marry Brahmanas, the offspring of the sixth female descendant of the original couple will be a Brahmaza. While this explanation agrees with Haradatta’s comment on the parallel passage of Gautama, N§&r. and Nand. take the verse very differently. They say that if a P4rasava, the son of a Brahmana and of a Sfidra female, marries a most excellent Parasava female, who possesses a good moral character and other virtues, and if his descendants do the same, the child born in the sixth generation will be a Bradhmaza. Nand. quotes in support of his view Baudhdyana I, 16, 13-14 (left out in my translation of the Sacred Books of the East, II, p. 197), nishadena nishidy4m 4 patikam4g gater apahanti [gato ’pahanti] sidratém 1 tam upanayet shashtham y4gayet, ‘(Offspring), begotten by a Nishada on a Nish4di, removes within five generations the S{dra-hood ; one may initiate him (the fifth descendant), one may sacrifice for the sixth.’ This passage of Baudhdyana, the reading of which is supported by a new MS. from Madras, clearly shows that Baudhayana allowed the male offspring of Brahmanas and Sddra females to be raised to the level of Aryans. It is also not impossible

p. 417

from Madras, clearly shows that Baudhayana allowed the male offspring of Brahmanas and Sddra females to be raised to the level of Aryans. It is also not impossible

p. 417

65. (Thus) a Sfidra attains the rank of a Brahmava, and (ina similar manner) a Brahmaza sinks to the level of a Sfidra; but know that it is the same with the offspring of a Kshatriya or of a Vaisya.

66. If (a doubt) should arise, with whom the preeminence (is, whether) with him whom an Aryan by chance begot on a non-Aryan female, or (with the son) of a Brahmaza woman by a non-Aryan,

67. The decision is as follows: ‘He who was begotten by an Aryan on a non-Aryan female, may become (like to) an Aryan by his virtues; he whom an Aryan (mother) bore to a non- -Aryan father (is and remains) unlike to an Aryan.’

that the meaning of Manu’s verse may be the same, and that the translation should be, ‘If the offspring of a Brahmaaa and of a Sidra female begets children with a most excellent (male of the Brahmaza caste or female of the Parasava tribe), the inferior (tribe) attains the highest caste in the seventh generation.’ The chief objection to this version, which consists in the fact that sregas4, ‘with a most excellent,’ stands in the masculine, may be met by Manu’s peculiar use of the masculine instead of the feminine above in verse 32, where Ayogave is used for 4yogavy4m.

65. The manner in which a Braéhmaaa sinks to the level of a Sfidra is, according to Medh., Gov., and Kull, the following. If the son of a Brahmama and of a SQdra female and his descendants marry Sfdra wives, the seventh descendant will be a pure Sddra. Medh., Gov., and Kull. hold that the offspring of a Brahmana and of a Kshatriya female obtains the higher or lower rank in the third generation, and the offspring of a Brahmama and of a Vaisya female in the fifth. Medh.and Gov. expressly state that ‘they,’ i.e. the older

_commentators, give this explanation.

66. ‘A non-Aryan female,’ i.e.‘a SQdra female’ (Medh., Gov.,
Kull., Ragh., Nand.), or ‘the daughter of a Vratya and the like’
(Nar). ‘ By chance,’ i.e. even on an unmarried one (Medh., Gov.,
Kull., Ragh., Nand.), or ‘unknowingly’ (Nar.). ‘An Aryan female,’
i.e. ‘a Brahmani’ (Medh., Gov., Kull., Ragh., Nar., Nand.).

67. ‘May become (like to) an Aryan by his virtues,’ i.e. ‘may become most excellent or praiseworthy by offering the Pakayagfias

[25] Ee

p. 68

68. The law prescribes that neither of the two shall receive the sacraments, the first (being excluded) on account of the lowness of his origin, the second (because the union of his parents was) against the order of the castes.

69. As good seed, springing up in good soil, turns out perfectly well, even so the son of an Aryan by an Aryan woman is worthy of all the sacraments,

70. Some sages declare the seed to be more important, and others the field ; again others (assert that) the seed and the field (are equally important); but the legal decision on this point is as follows :

71. Seed, sown on barren ground, perishes in it; a (fertile) field also, in which no (good) seed (is sown), will remain barren.

72. As through the power of the seed (sons) bern of animals became sages who are honoured and praised, hence the seed is declared to be more important.

73. Having considered (the case of) a non-Aryan who acts like an Aryan, and (that of) an Aryan who acts like a non- -Aryan, the creator declared, ‘Those two are neither equal nor unequal.’

and the like, which according to other Smretis are permitted to him’ (Medh., Gov., Kull., Nar.). ‘Unlike to an Aryan,’ i.e. ‘un- ' worthy of praise or respect’ (Gov., Kull.).

69-72. See also the discussion which occurs above, IX, 33-41.

71. Gov., Kull., and Nand. say ‘a field in which no seed (is sown) remains barren.’ The translation follows Medh. The commentators refer to the stories of Mandapdla and Aishyasrmga, see above, IX, 23.

72. ‘Not equal,’ i.e. because they differ in caste; ‘not unequal,’ i.e. because both do what is forbidden to them. Hence nobody should do acts which are not permitted to him (Gov., Kull., Ragh.).

p. 419

74. Brahmamas who are intent on the means (of gaining union with) Brahman and firm in (discharging) their duties, shall live by duly performing the following six acts, (which are enumerated) in their (proper) order.

75. Teaching, studying, sacrificing for himself, sacrificing for others, making gifts and receiving them are the six acts (prescribed) for a Brahmaza.

76. But among the six acts (ordained) for him three are his means of subsistence, (viz.) sacrificing for others, teaching, and accepting gifts from pure men.

77. (Passing) from the Brahmaza to the Kshatriya, three acts (incumbent on the former) are forbidden, (viz.) teaching, sacrificing for others, and, thirdly, the acceptance of gifts.

78. The same are likewise forbidden to a Vaisya, that is a settled rule; for Manu, the lord of creatures (Pragapati), has not prescribed them for (men of) those two (castes).

79. To carry arms for striking and for throwing (is. prescribed) for Kshatriyas as a means of subsistence; to trade,.(to rear) cattle, and agriculture ae ee

74-80. Ap. II, 10, 4-7; Gatif. X, 1-7, 49; Vas. II, 13-19;
Baudh. I, 18, 1-4; Vi. II, 1-7 Wash 118-119; see also above,
I, 88-90.

14. Brahmayonisth4A, ‘who are intent on the means of gaining union with Brahman’ (Medh., Gov., Kull.), means according to N&r. and R4gh.‘ who are of pure Bréhmanical race,’ according to Nand. ‘who abide by that which springs from the Veda, i.e. the sacred law,’ or ‘who are the dwelling-place of the Veda.’

and R4gh.‘ who are of pure Bréhmanical race,’ according to Nand. ‘who abide by that which springs from the Veda, i.e. the sacred law,’ or ‘who are the dwelling-place of the Veda.’

77. Nar. reads brahmana4 kshatriyam prati, ‘To a Kshatriya three acts incumbent on a Braéhmama’ are forbidden,’ instead of brahmazat kshatriyam prati. Nand., whose text is corrupt, seems to have had the same reading as Nar.

Ee 2

p. 80

for Vaisyas; but their duties are liberality, the study of the Veda, and the performance of sacrifices.

80. Among the several occupations the most commendable are, teaching the Veda for a Brahmaza, protecting (the people) for a Kshatriya, and trade for a Vaisya.

81. But a Braéhmamza, unable to subsist by his peculiar occupations just mentioned, may live according to the law applicable to Kshatriyas; for the latter is next to him in rank.

82. If it be asked, ‘ How shall it be, if he cannot maintain himself by either (of these occupations ?’ the answer is), he may adopt a Vaisya’s mode of life, employing himself in agriculture and rearing cattle.

83. But a Brahmaza, or a Kshatriya, living by a Vaisya’s mode of subsistence, shall carefully avoid (the pursuit of) agriculture, (which causes) injury to many beings and depends on others.

84. (Some) declare that agriculture is something excellent, (but) that means of subsistence is blamed

80. V4rttd, ‘ trade’ (Nand.), means according to Kull. ‘trade and rearing cattle,’ and according to Gov. ‘trade, rearing cattle, and agriculture.’ But the context makes it probable that one occupation only is intended.

81-98. Ap. I, 20, 10-21, 4; Gaut. VII, 1-26; Vas. II, 22-39;
Baudh. II, 4, 16-21; Vi. II,15; LIV, 18-21; Yagw%. II, 35-40.

82. Nar. thinks that krzshi, ‘agriculture,’ means here asvayamkrit, ‘at which the Brahmaza does not work personally,’ while Gov. and Kull. hold the contrary opinion. For according to them the asvayamkrzta krishid has been permitted even for ordinary times, above, IV, 4-5.

83. ‘Depends on others,’ i.e. ‘on bullocks and so forth’ (Gov.,
Kull.). It has been taught above, IV, 159-160, that a Snataka is
to avoid all that depends upon others.

84. Medh. points out that this verse is directed against the teaching of Vas. II, 32-36.

Aj ee

X, 90 OCCUPATIONS OF THE CASTES.

Gor

UNIVERS V1)
Ea bee, <f. *

en by the virtuous; (for) the wooden (implement) with iron point injures the earth and (the beings) living in the earth.

85. But he who, through a want of means of subsistence, gives up the strictness with respect to his duties, may sell, in order to increase his wealth, the commodities sold by Vaisyas, making (however) the (following) exceptions.

86. He must avoid (selling) condiments of all sorts, cooked food and sesamum, stones, salt, cattle, and human (beings),

87. All dyed cloth, as well as cloth made of hemp, or flax, or wool, even though they be not dyed, fruit, roots, and (medical) herbs ;

86. He must avoid (selling) condiments of all sorts, cooked food and sesamum, stones, salt, cattle, and human (beings),

87. All dyed cloth, as well as cloth made of hemp, or flax, or wool, even though they be not dyed, fruit, roots, and (medical) herbs ;

88. Water, weapons, poison, meat, Soma, and perfumes of all kinds, fresh milk, honey, sour milk, clarified butter, oil, wax, sugar, Kusa-grass ;

89. All beasts of the forest, animals with fangs or tusks, birds, spirituous liquor, indigo, lac, and all one-hoofed beasts.

go. But he who subsists by agriculture, may at pleasure sell unmixed sesamum grains for sacred

86. Medh. says, ‘and cooked food, mixed with sesamum grains,’ The same commentator thinks that, as salt which is also a condiment is specially forbidden, other condiments may be sold optionally. But Gov. and Kull. point out that it is specially named, because the penance is heavier. N4r. explains rasfn, ‘condiments,’ by ‘exudations of leaves, wood, and so forth.’

88. Nar. reads ksharam, ‘alcaline substances,’ instead of kshfram,
‘fresh milk,’ but mentions the latter reading, and Nand. ksharam
for kshaudram,

89. Nar. reads magg4, ‘marrow,’ instead of madyam, ‘ spirituous liquor.’ Medh. says that some read ekasaph4n bahfin, ‘ many onehoofed beasts,’ and permit the sale of a single one. Nand. reads pasfin, ‘animals,’

go. Suddhan, ‘unmixed’ (Medh., Gov., Kull., Ragh.), means

422 LAWS OF MANU. - X,or purposes, provided he himself has grown them and has not kept them -long.

gi. If he applies sesamum to any other purpose but food, anointing, and charitable gifts, he will be born (again) as a worm and, together with his ancestors, be plunged into the ordure of dogs.

92. By (selling) flesh, salt, and lac a Brahmasa at once becomes an outcast; by selling milk he becomes (equal to) a Sidra in three days.

93. But by willingly selling in this world other (forbidden) commodities, a Brahmaza assumes after seven nights the character of a Vaisya.

94. Condiments may be bartered for condiments, but by no means salt for (other) condiments; cooked food (may be exchanged) for (other kinds of) cooked food, and sesamum seeds for grain in equal quantities.

95. A Kshatriya who has fallen into distress, may subsist by all these (means); but he must never arrogantly adopt the mode of life (prescribed for his) betters.

according to Nand. ‘white,’ according to Nar. ‘of good quality.’ ‘Provided he has not kept them long,’ i.e. ‘if he has not kept them long after the harvest, in order to increase his profit’ (Medh., Gov., Kull., Nar.).

gt. K. reads krimir bhftva sa vish/A4y4m, ‘he will be plunged into ordure ;’ and Medh. seems likewise to have read sa, ‘he,’ for sva, ‘dog.’

93- K4matad, ‘ willingly,’ means according to Medh. and Nand.
‘not in times of distress, but in ordinary times.’

gt. K. reads krimir bhftva sa vish/A4y4m, ‘he will be plunged into ordure ;’ and Medh. seems likewise to have read sa, ‘he,’ for sva, ‘dog.’

93- K4matad, ‘ willingly,’ means according to Medh. and Nand.
‘not in times of distress, but in ordinary times.’

94. I read with Medh. and Nand., kritannam da kritannena instead of A&krcténnena (Gov., Kull., Nar.), ‘for undressed grain,’ because all the other Smritis have the former rule. K. reads v& krit4nnena, and thus shows how the misreading 44° arose. Nand. reads na tveva lavazam tilaif,‘ but not salt for sesamum grains, and Medh. mentions the reading as a var. lect.

X, ror. OCCUPATIONS OF THE CASTES, 423

96. A man of low caste who through covetousness lives by the occupations of a higher one, the king shall deprive of his property and banish.

97. It is better (to discharge) one’s own (appointed) duty incompletely than to perform completely that of another; for he who lives according to the law of another (caste) is instantly excluded from his own.

98. A Vaisya who is unable to subsist by his own duties, may even maintain himself by a Sfidra’s mode of life, avoiding (however) acts forbidden (to him), and he should give it up, when he is able (to do so).

99. But a Sfdra, being unable to find service with the twice-born and threatened with the loss of his sons and wife (through hunger), may maintain himself by handicrafts. ,

100. (Let him follow) those mechanical occupations and those various practical arts by following which the twice-born are (best) served.

101. A Brahmaza who is distressed through a want of means of subsistence and pines (with hunger), (but) unwilling to adopt a Vaisya’s mode of life and resolved to follow his own (prescribed) path, may act in the following manner. ,

97. Nar. gives as an instance of an ill or incomplete performance of a Brahmana’s duty, which is better than completely discharging the duties of another caste, the acceptance of alms from an impure person. Nand. omits this verse, which, indeed, is here out of place and ought to stand in the discussion beginning verse 1o1.

98. ‘Acts forbidden to him,’ i. e. ‘ eating the leavings of the others and so forth’ (Gov., Kull., Nar.), or ‘eating forbidden food and the like’ (Nand.).

99-100. Vi. III, 14; Gaut. X, 60.

101-114. Gaut. VII, 4-5, 233 Ap. I, 18, 5-8, 14-15.

p. 102

102. A Brahmaza who has fallen into distress may accept (gifts) from anybody; for according to the law it is not possible (to assert) that anything pure can be sullied.

103. By teaching, by sacrificing for, and by accepting gifts from despicable (men) Brahmazas (in distress) commit not sin; for they (are as pure) as fire and water.

104. He who, when in danger of losing his life, accepts food from any person whatsoever, is no more tainted by sin than the sky by mud.

105. Agigarta, who suffered hunger, approached in order to slay (his own) son, and was not tainted by sin, since he (only) sought a remedy against famishing.

104. He who, when in danger of losing his life, accepts food from any person whatsoever, is no more tainted by sin than the sky by mud.

105. Agigarta, who suffered hunger, approached in order to slay (his own) son, and was not tainted by sin, since he (only) sought a remedy against famishing.

106. VAmadeva, who well knew right and wrong, did not sully himself when, tormented (by hunger), he desired to eat the flesh of a dog in order to save his life.

107. Bharadvaga, a performer of great austerities, accepted many cows from the carpenter Brvzbu, when he was starving together with his sons in a lonely forest.

to2. ‘Anything pure,’ i. e.‘the Ganges and the like’ (Medh., Gov., Kull.), or ‘fire and the like’ (Nar., Ragh.).

103. Vas. XXVII, 9.

105. Regarding the story of Agigarta, see Aitareya-brihmana
VII, 13-16.

107. I read with Gov. and Sayama on Rig-veda VI, 45, 31, Bribu instead of Vridhu (Kull., Ragh., K.), and Brzhat (Nar., Nand.). The corrected copies of Medh. have Vrrdhu, but the oldest reads vriddha in the text, and in the commentary dribu, i.e. bribu. It is not doubtful that Brzbu is the correct reading. For in the hymn quoted that personage is described as the carpenter of the Panis, and his liberality is highly praised. Moreover the Saénkhayana

p. 425

108. Visv4mitra, who well knew what is right or wrong, approached, when he was tormented by hunger, (to eat) the haunch of a dog, receiving it from the hands of a Kandla.

109. On (comparing) the acceptance (of gifts from low men), sacrificing (for them), and teaching (them), the acceptance of gifts is the meanest (of those acts) and (most) reprehensible for a Brahmava (on account of its results) in the next life.

110. (For) assisting in sacrifices and teaching are (two acts) always performed for men who have received the sacraments ; but the acceptance of gifts takes place even in (case the giver is) a Sddra of the lowest class.

111. The guilt incurred by offering sacrifices for teaching (unworthy men) is removed by muttering (sacred texts) and by burnt offerings, but that incurred by accepting gifts (from them) by throwing (the gifts) away and by austerities.

112. A Bréhmaza who is unable to maintain himself, should (rather) glean ears or grains from (the field of) any (man); gleaning ears is better than accepting gifts, picking up single grains is declared to be still more laudable.

113. If Braéhmazas, who are Snatakas, are pining with hunger, or in want of (utensils made of) common metals, or of other property, they may ask the

Srauta-sfitra (see the Petersburg Dictionary, sub voce Briébu) alludes to the legend mentioned by Manu.

108. Regarding the legend of Visvamitra, see Mahabh. XII, 141,
28 seqq.

110. N&r. says,‘a SAdra(or)one of the lowest class, i.e.a Kandla.’

Ii, Ap. I, 28, 11; Vas. XX, 45; Vi. LIV, 28. ‘ By austerities,’ i, e. ‘by penances,’ see below, XI, 194.

113. Kupyam, ‘(utensils made of) common metals,’ includes

XII, 141,
28 seqq.

110. N&r. says,‘a SAdra(or)one of the lowest class, i.e.a Kandla.’

Ii, Ap. I, 28, 11; Vas. XX, 45; Vi. LIV, 28. ‘ By austerities,’ i, e. ‘by penances,’ see below, XI, 194.

113. Kupyam, ‘(utensils made of) common metals,’ includesp. 114 king for them; if he is not disposed to be liberal, he must be left.

114. (The acceptance of) an untilled field is less blamable than (that of) a tilled one; (with respect to) cows, goats, sheep, gold, grain, and cooked food, (the acceptance of) each earlier-named (article is less blamable than of the following ones).

115. There are seven lawful modes of acquiring property, (viz.) inheritance, finding or friendly donation, purchase, conquest, lending at interest, the performance of work, and the acceptance of gifts from virtuous men.

according to Medh. ‘pots, kettles, wooden stools, and the like; according to Gov. ‘all property of small value such as beds, seats ;’ according to Kull., R&égh., and Nand. ‘also grain and clothes.’ But Nar. takes it in its usual sense, ‘common metals such as brass and copper.’ I translate the last clause according to the first explanation of Medh., Gov., Nar., and Ragh., who think that all Brahmazas should leave the realm of a king who does not support famishing Sndtakas. Nand., however, says that such a king is to be excluded from instruction and admission to sacrifices. Medh.’s second interpretation, according to which tyagak means dharmahaniA, ‘a loss of spiritual merit,’ agrees with Nand.’s view. Kull. finally takes the phrase very differently, ‘but he who does not wish to give anything, being known for his avarice, must be left to himself, i.e. must not be asked.’ Kull. and Gov. hold that ‘the prince’ meant here is a Kshatriya king who does not follow the Sastras, or a Sidra king (see note on IV, 33), and that the verse thus rescinds the prohibition given above, IV, 84 seq.

114. Vas. XII, 3.

115. Gaut.X, 39-42. Labha, ‘finding or friendly donation’ (Medh., Gov., Kull.), refers according to N&r. and Nand. to the acquisition of treasure-trove alone, not to the acceptance of presents from friends, from a father-in-law, &c. Gaya, ‘conquest,’ means according to Nand. ‘ gaining lawsuits.’ The same commentator takes prayoga, ‘lending money at interest,’ in the sense of ‘teaching,’ and karmayoga, ‘ performance of labour,’ in the sense of ‘ sacrificing for others.’ All the commentators, except Nand., point out that the first three modes of acquisition are lawful for all castes, the fourth for Ksha-

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116. Learning, mechanical arts, work for wages, service, rearing cattle, traffic, agriculture, contentment (with little), alms, and receiving interest on money, are the ten modes of subsistence (permitted to all men in times of distress).