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" We know none who has described Indian life, especially the life of the :iativcs, with so much learning, sympathy, and literary ia.\Qnt."—Academi/. " They seem to us to be full of suggestive and original remarks."— Si. James's Gazette. " His book contains a vast amount of information. The result of thirty-five years of inquiry, reflection, and speculation, and that on subjects as full of fascination as of food for thought."— Tablet. " Exhibit such a thorough acquaintance with the history and antiquities of India as to entitle him to speak as one having authority." — Edinburgh Deiily Revieiv. " The author .speaks with the authority of personal experience It is this constant association with the country and the people which gives such a vividness to many of the pages."— ^«/tc»wttwi. TRUBNER'S ORIENTAL SERIES. Post 8vo, pp. civ. — 348, cloth, price i8s. BUDDHIST BIRTH STORIES; or, Jataka Tales. 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His well-established reputation as a Pali scholar is a sufficient guarantee for the fidelity of his version, and the stylo of his translations is deserving of high praise." — Acoxlcmy. " No more competent expositor of Buddhism could be found than ISfr. Rhys David.-*, In the Jataka book we have, then, a priceless record of the earliest iniaginativu literature of our race ; and ... it presents to us a nearly complete picture of tha social life and customs and popular beliefs of the common people of Aryan tribes, closely related to ourselves, just as they were passing through the first stages of civilisation." — St. James's Gazette. Post 8vo, pp. xxviii. — 362, cloth,' price 14s. A TALMUDIC MISCELLANY; Or, a thousand AND ONE EXTRACTS FROM THE TALMUD, THE MIDKASHIM, AND THE KABBALAH. Compiled and Translated by PAUL ISAAC HERSHON, Author of " Genesis According to the Talmud," &c. "With Notes and Copious Indexes. 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" This book is by far the best fitted in the present state of knowledge to enable the general reader to gain a fair and unbiassed conception of the multifarious contents of the wonderful miscellany which can only be truly understood— so Jewish pride asserts— by the life-long devotion of scholars of the Chosen People."— /H^uircr. " The v.alue and importance of this volume consist in the fact that scarcely a single extract is given in its pages liut throws some light, direct or refracted, upon those Scriptures which are the common heritage of Jew and Christian ahkc."— John Bull. " It is a'capital specimen of Hebrew scholarship ; a monument of learned, loving, lij'ht-giving labour." — Jewish Herald. TRUBNER'S ORIENTAL SERIES. Post 8vo, pp. xii. — 228, cloth, price 7s. 6d. THE CLASSICAL POETRY OF THE JAPANESE. By basil hall CHAMBERLAIN, Axithor of " Yeigo Henkaku Shiraii." " A very curious volume. Tlie author luxs manifestly devoted much labour to the ta.sk of studying the poetical literature of the Japanese, and rendering characteristic specimens into Euii lieview. " It is full of good things."— S<. James's Gazette. In Four Volumes. Post 8vo, Vol. L, pp. xii.— 392, cloth, price 12s. 6d., and Vol. II., pp. vi. — 408, cloth, price 12s. 6d. A COMPREHENSIVE COMMENTARY TO THE QURAN. To WHICH IS PREFIXED SALE'S PKELIMINARY DISCOUKSE, WITH Additional Notes and Emendations. Together -with a Complete Index to the Text, Preliminary Discourse, and Kotos. By Rev. E. M. WHEllRY, M.A., Lodiana. " As Mr. When-y's book is intended for nii.ssionarics in India, it is no doubt well that they should be prepared to meet, if they can, the ordinaiy arguments and inter- pretations, and for this purpose Mr. When-y's additions will prove useful."— — % ^ ^ A. PAGE PREFACE BY THE EDITOR vii INTRODUCTION BY DR. BURNELL XV LECTLTRE I. ORIGIN OF THE UNIVERSE — THE CONTENTS OF THIS WORK . I LECTURE II. SOURCE OF THIS LAW — THE FIRST STAGE OP THE BRAHMAN'S LIFE — THE STUDENT 1 6 LECTURE in. THE SECOND STAGE OF LIFE — THE HOUSEHOLDER AND HIS RELIGIOUS DUTIES 45 LECTURE IV. SUBSISTENCE AND PRIVATE MORALS OF THE BRAHMAN HOUSE- HOLDER 79 LECTURE V. FOOD — CEREMONIAL PURIFICATION — DUTIES OF WOMEN . . Ill vi CONTENTS. PAGE LECTURE VI. THE THIRD AND FOURTH STAGES OF LIFE . . . . 134 LECTURE VIL THE KING'S DUTIES— THE SECOND CASTE .... I48 LECTURE VIII. CIVIL AND CRIMINAL LAW I78 LECTURE IX. CIVIL AND CRIMINAL LAW CONTINUED — THE THIRD AND FOURTH CASTES 245 LECTURE X. THE MIXED CASTES AND CLASSES — PROCEDURE IN TIME OF NEED 305 LECTURE XI. PENANCE, EXPIATION, ETC 324 LECTURE XII. EXPOSITION OF PHILOSOPHICAL PRINCIPLES — ACQUISITION OF FINAL HAPPINESS 364 INDEX 385 PREFACE BY THE EDITOR. The late Dr. Buruell had, as is well known, begun a new translation of the Miinava-dharma-Qastra, based on the more accurate knowledge we now possess of Indian lite- rature, as compared with that obtainable by the early translators. This work the author unhappily did not live to finish, A year ago it was proposed to the editor to complete the undertaking, and deeming it a pleasure to feel that the last labours of an honoured scholar, such as was Dr. Buruell, might be preserved and handed down through his instrumentality, he cheerfully consented to undertake the preparation of the work for the press. The present volume contains this final memorial of Dr. Burnell, and is now offered to the public with such addi- tions only as appeared to the editor to be absolutely neces- sary. Of the lessened worth unavoidably arising from the transfer of the work to one lacking the skill and scholar- ship of the author of the translation, the editor himself is fully aware. The book's plan and purpose have been sufficiently dis- cussed by Dr. Burnell in the following Introduction, and nothing further is needed on that score except in so far as the editor may have laid himself open to the charge of deviating from the method proposed by the author. On that point he would remark : the author of the transla- tion has defined the line of interpretation as based on the text of Kulluka, over against modifications of that text by acceptance of the varied readings found in Medhatithi. He has not, however, always complied with this rule ; viii PREFACE. and if here and there the editor has altered the textus receptiis of Knlliika to suit a reading preferred by Medha- tithi, and seemingly better, he has but followed where the author led. In so far as there were sufficient data to indicate a line of action, the practice pursued by Dr. Burnell has been uniformly followed. As indicative of the course which in certain cases would originally have been taken by him, the following facts have been noticed. Differences of opinion on the part of the com- mentators, when based on a desire to reconcile the text with itself, or with other tradition, are seldom noticed ; occasionally special remarks only are noted; the explana- tion of one commentator is sometimes omitted entirely when that of another is preferred; no one word or phrase is persistently rendered in the same way (i. 21 ; ii. I, 3-6 ; i. 58; dharma, rule, law, duty, ii. 3, 45, 61, 229, 235). In short, the aim was practical, and Dr. Burnell has grasped the real value of the commentators, viz., to show us the original form of the text, and to indicate the Indian understanding of passages which might, through his foreign tone of thought, be misunderstood by an Occi- dental. On the forced and sometimes impossible mean- ings got from the text by expositors theoretically obliged to make it conform to certain opinions held by them- selves, little weight is laid by Dr. Burnell, and the editor has, therefore, tried to submit his choice of extracts from the commentators to this principle of excerption. A decided leaning, however, will be noticed in Dr. Burnell's translation to an interpretation based on the unanimous explanation of the commentators on points where it might be questioned whether these scholiasts are not all wrong. This has been conspicuous in the treat- ment of the first Lecture, where much of late philosophy has crept into the translation on account of the commen- tators, though su'Bh interpretation has been objected to by European scholars. In no such case has the editor felt himself at liberty to alter the phraseology of the transla- PREFACE. IX tion though he has sometimes added in the notes what he conceived to be a truer rendering of the original text. He has, indeed, been particularly cautious not to offend the intention of the author in this respect, since it is possible that, in conformity with the late origin assumed by the latter for the work, this very style of translation may have been his deliberate choice, aside from the remarks of the Vedantic commentators. In regard to other portions of the translation less scruples have been felt, and occasionally changes in the wording have been made by the editor. As a matter of course, these have, however, been as infrequent as possible, and no change has been made without due remark and explanation in the notes. In general, nothing has been altered which the editor did not believe would have been altered by Dr. Burnell, had he lived to complete and revise his work. The few exceptions to this state- ment are justified by the fact that such cases are chiefly due to a simpler arrangement of the too literal transla- tion sometimes employed. It was thought unnecessary to call attention to such changes at each occurrence, as the alterations were made merely to simplify, not to change, the orifnnal thought. To separate the original translation and notes of Dr. Burnell from the part which the editor added for the pur- pose of completing the translation and filling out points left untouched in the notes, the following method has been employed : — From i. i to viii. i6 the translation is Dr. Burnell's ; from viii. i6 to the end, the editor's. Every note on the first part of this translation (from i. i to viii. 1 6), unless enclosed in square brackets, is Dr. Burnell's ; for those on the same portion included in square brackets the editor is responsible. A note at viii. i6 indicates that the portion from viii. i6 to the end, both translation and notes, has been done by the editor ; a bracket at each verse and note of this portion seemed unnecessary. It has not seemed advisable to burden the translation itself with brackets, and therefore, as said above, any alteration X PREFACE. made by the editor in the first part (to viii. i6) has been made without indicators, but immediately explained in the bracketed note at the foot of the page. The only remaining sign used is the parenthesis, ( ), employed, not, as in the old translation, to insert the added expla- nation of the commentator, but to indicate merely that which was needed in converting the idiom of the Hindu into English, and which every translator must employ irrespective of the commentators. The Introduction has, with one bracketed exception, explained there, not been altered at all. It was complete, and to change so im- portant a part of Dr. Burnell's work would have been, to say the least, indiscreet. The editor is aware, however, as every reader must be, of its somewhat fragmentary condition. The abrupt transitions in it seem to indicate intended additions. Yet no si^n of this was given in the smooth and fair manuscript left by Dr. BurnelL In the notes to this Introduction the bracketed portions are again the editor's. The disappointment to be felt by all on discovering what portion of the work had been left untouched by Dr. Burnell is shared by the editor. When the latter received the first communication in regard to completing the translation, he understood that it was already nearly finished. Had he known what his own share was to be, he would have been reluctant to assume such a responsi- bility ; for it was exactly where a master-hand was most needed that the master's hand was wanting. To supply this deficiency the editor has done what he could, but it must be to all a source of regret that those portions of the work where Dr. Burnell's acquaintance with practical Hindu law would have been of the utmost value have been left to one who knows it in theory only. Mention has been made above of Dr. Burnell's method of employing the commentators; a word may here be added respecting his choice among them. The editor noticed that Dr. Burnell makes little use of Eaghavan- PREFACE. xi anda, more of Medhatithi, most of Kulluka. In Lectures viii. and ix. the editor has added the " Nandinl " to these. Govindaraja he has, to his great regret, been able to quote from fragmentary sources only, no manuscripts being at his disposal ; the same may be said of the scant use of Narayana in Lecture viii., though he doubts if much has been lost by this commentator's absence. Of Medhatithi several very fair copies were obtained; also a complete one of Eaghavananda, The last is helpful in establishing the text, but is otherwise seldom worth special quotation, as nine-tenths of what he says has been said by older commentators. It is the lack of Govinda that the editor most regrets. It would have been interesting at least to note how many of Medhatithi's eke and amje referred to his school ; and as a rival of the latter he should be entitled to equal consideration. The editor doubts, however, whe- ther Dr. Burnell would have felt his loss much, or taken into his notes very many of the discussions between the two opposing interpreters. As the text from which the translation should be made had been laid down by Dr. Burnell to be that of KuUiika, seemingly later additions supported by him are merely touched upon in the notes, and the numbering of the verses remains substantially the same as in the old trans- lations. All the varied readings quoted by Loiseleur in the notes to his edition — readiuQ-s jrathered from a number of manu- scripts — have been compared with what has been found by the editor in his own manuscripts, and specially referred to where even one seemed plausible. Changes from the received text have been seldom made unless supported by strong authority ; no single copy of Eilghavauanda, or even Medhatithi, would justify the substitution of new readings, though such were not infrequently offered. The manuscripts of Medhatithi referred to by the editor are those belonging to the India Office (Colebrooke's collection), marked No. 989 (Lectures vii., viii., x., xi., xu PREFACE. * xii.), a much-altered copy, where the original text has been frequently changed by a later hand; No. 935 (vii- xii.), copied apparently from the following, and much tampered with; No. 1551 (vi.-xii., samvat 1648, Lois, v.), clean, and but little revised; also Dr. Burnell's copy (marked "from Colebrooke"), containing Lectures i.-viii. One fair complete copy of Eaghavauanda (i.-xii.) was supplemented by the commentary of the same author on Lecture viii., bound with the Nandinl (Grantha MS. of Nandanacarya's gloss) on Lectures viii. and ix., both from Dr. Burnell's collection. In regard to this last commen- tator the editor would modify somewhat the depreciatory remarks made respecting him by Dr. Burnell, since, although modern and unscrupulous, his version often gives support to the oldest readings, the more valuable as showing that the Medhatithi text was not entirely supplanted by that of Kulluka. For KuUuka's text and commentary the editor has used the various published editions, that of Loiseleur Deslongchamps and Haughton being supplemented by the commentary as given in the Calcutta edition. As much of the work of Govinda- raja as was offered by the numerous citations of this author by Kulluka and Eaghavananda has been com- pared and noted along with the works of the other com- mentators. It is hoped, therefore, that nothing of import- ance has been omitted in the notes embodying the native interpretations of the text. In conclusion, the editor feels constrained to say that he has not felt it his right to expand, still less his duty to criticise, the views advanced in the Introduction, whether relating to the origin of the work or to the use of the commentators ; here and there the same may be said of the notes. It has been his object to complete what was left him by another to be completed in the way the author himself would have adopted, and he declines to be regarded as more than the persona whereby the opinions of Dr. Burnell are given to the public. That the PREFACE. xiii work was not issued at a miicli" earlier date is due to the dilatoriness of others in returning to the India Office cer- tain indispensable manuscripts. To Dr. Eost, librarian of the East India Office, the editor gives his hearty thanks. AVith no little trouble to himself Dr. Eost has most kindly aided this work, and by the loan of manuscripts rendered it possible for the present volume to be published; for this and for other assistance rendered by the same scholar the editor begs leave to express here his grateful acknowledgment, E. W. H. New York, April 1884. INTRODUCTION TO THE MANAVA-DHARMA-giSTKA. No Indian book has been better known for the last hundred years ^ nearly than the so-called "Laws of Manu," and to many people it is still the decisive autho- rity respecting India,^ Numerous and important as have been the discoveries in Sanskrit literature during this century, and through which a new world has been rediscovered by European scholars, these laws still hold their old place in the popular estimation. This is partly owing to the circumstances under which Sir William Jones brought out his translation, and it is partly owing to the high estimate which, in comparatively modern ^ Sir William Jones' translation (Calcutta, 1794) became at once famous ; it was reprinted at Cal- cutta (1796) and London in 1796 (Gildermeister, p. 125). It was early translated into German by Hiittner (1797), and several essays were written on the matter it fur- nished (Gildermeister, p. 126). ^ See, e.g., the large use made of it in S. Johnson's Oriental Re- ligions (1879), vol. i. p. 169 ff. M. Lafitte has taken the author of the Manava-dharma-9astra as a type of the theocratic stage of civilisa- tion (Les Grand Types de I'Hu- manite) ; Professor Thonissen has also largely used the text in his trea- tise on early criminal law (Etudes [sur I'Histoire du Droit Criminel des Peuples Anciens], 2 vols., 1869) ; and a recent writer in the Calcutta Review (No. cxxi., 1875) '^^ crimes and punishments under Hindu law relies solely on it. All these are instances since ample materials have become available. For the earlier time, when this was not the case, it is sufficient to quote Mill's History of British India (2d ed. of 1820), vol. i. bk. ii. pp. 133 ff. (especially pp. 192-246), and El- phinstone's History of India, i., chaps, i.-iii. On the other hand, the appearance of the name Manu in the Positivist Calendar for the tenth day of the first month of the year is in every way suitable ; it is the only possible representative in such a place of Indian theocracy. XVI INTRODUCTION. times, has attached to the book in India for perhaps nearly fourteen hundred years. But the grounds as- signed for this, as usual in India, are not satisfactory. Sir W. Jones' translation was the first real translation of a Sanskrit work,i and for this reason deservedly at- tracted notice. It threw a flood of real light on Indian notions which had been hitherto imperfectly represented in Europe,^ and for which the metaphysical philosophers of those days were most curious. Again, a systematic judicial administration was just then begun in the British province of India, and the Manava-dharma-^astra, as trans- lated by Sir W. Jones, at once became, and has remained, an authority on the laws of the so-called Hindus for the uncritical lawyers who attempted the task, and are still carrying it on. It was not suitable for this purpose, for to make it the authority was to take a retrograde step, as even Sir W. Jones soon discovered,^ and no real pandit 1 All that had been done before was the translation of Bhartrhari's jwetn in Rogerius, Open-Deure, 165 1 (into Dutch). - The accounts of Hindu myth- ology, etc., by Rogerius (1651) and Baldseus (1672) were, e.g., mostly through Tamil, and these influences are visible in most of the early Por- tuguese accounts (see Couto, Dec, V. 6, 3, and cf. my paper on early knowledge of existence of the Vedas in the sixteenth century, in the In- dian Antiquary, vol. viii. pp. 98 ff.) The later Portuguese accounts, such, e.g., as those in the first vol. of the Collec9ao de Memorias para a His- toria de NaQoes ultra-Marinas Por- tuguezas, pp. 1-126) are from Mah- ratha sources. Lord's Display (1630) is second-hand and from Gujarati : he says (Introd. B. 2), "I . . . es- sayed to fetch materials for the same out of their manuscripts, and by renewed accesse, with the help of interpreters, made my collections out of a booke of theirs called the SHASTEK, which is to them as their Bible, containing the grounds of their religion in a written word." But it is plain from what follows that he had to rely on so-called in- terpreters, who misled him, as they have done other inquirers. His book is very inferior to those by Ro- gerius and Baldseus. The first real attempt to give an account of Hindu law was in the Digest translated by Halhed (1776), but this was not an original Sanskrit work. ■* When he got Jagannatha to compile the Digest which was trans- lated by Colebrooke. This, how- ever, Colebrooke from the first rightly condemned, and eventually expressed a stronger oi^inion on. He says (Preface to Mitiiksara and Da- yabhaga, p. ii.) : " In the preface to the translation of the Digest ... I hinted my opinion unfavourable to the arrangement "f it as it has been executed by the native compiler. I have been confirmed in that opinion of the compilation since its publi- cation ; and indeed the author's method . . . renders his work of little utility to persons conversant with the law, and of still less ser- vice to those who are not versed in Indian jurisprudence ; especially to INTRODUCTION. xvii would ever have suLTizested it : but accident has triveu it CO ' o this supreme position, which is, even now, hardly weak- ened, owing to the general ignorance of the history of Sanskrit law. In India a high position has been claimed for the book for at least several hundred years. This opinion is very fully set forth by the later commentators,^ who lived within the last few centuries ; it is chiefly based on refer- ences to Manu in the Vedas, Mahabharata, Brhaspati- Snirti, etc., such as : "Whatever Manu said is curative; " "Manu divided his property among his sons;" "A Smrti opposed to Manu is not approved." ^ But the myth connecting this law-book with the Manu referred to in the Vedas is recent, as the real nature (to be explained) of the book will show. That the text owed its popularity in India chiefly to its completeness, orderly arrangement, and intelligibility, cannot be doubted; and there are other causes connected with the origin of the text, as we now have it, which, as I hope to show farther on, probably contributed to the same result. The fabulous antiquity assigned to it from Sir William Jones' time 2 (1250-500 E.G.) had little weight except in India. All Indian books of a sacred character prefer precisely ithe same claims.* the English reader, for whose u?e, ^ Tait. Sarii. ii. 2, lO, 2, iii. i. 9. through the medium of translation, 4 ; Ait. Br. v. 14 ; Brhaspati Smrti. the work was particularly intended." ^ Sir William Jones' reasoning is The real systematic study of Hindu to be found on pp. xi. and xii. of the law became possible with his trans- preface to his translation (Haugh- lation of the Mitaksara and Daya- ton's ed., vol. ii.) Professor Monier bhilga (Calcutta, 1810), which in- Williams (Indian Wisdom, p. 215) troduced the scientific Digest to p'lts it at about 500 B.C. Johaentgen Europeans. Compare also the Life ' (Ueber das Gesetzbuch des Manu, of this illustrious man by his son, p. 95) puts 350 B.C. as the latest date p. 74 ff. possible. Schlegel confidently as- ^ £■[/., Ivulluka and Eiighava- serted it not to be later tlian 1000 nanda, in their commentaries on i. B.C. [Dr. B.'s own opinion, being I ; even Medhatithi quotes the first known before the publication of this saying given above. [Ragh.'s quota- work, has already been anticipated tions are most complete ; besides in jirint by Nelson, Scientific Study, the above he gives: Bhdrate'pi (!) p. 37, and Miiller, India, p. 366.] Purdiiaih, mdnavo dharmah, sdn>jo * [The bracketed paragraph fcl- FefZrtC, cikitsitam / djndsiddhdni cat- lowing, crossed through in Dr. B.'s vdri na hantarydni hetubhi/i.] MS., was evidently intended to be b xviii INTRODUCTION. [It is time now to explain the real nature of the Manava- dharma-gastra. This has been proved ^ to be no original treatise, but a versified recension of an older treatise in prose. It is now well known that there were several recensions of the texts of each of the Vedas as used in ancient India, and that people who followed these different recensions split up into other schools in the course of time by the modification of the chronologically secondary Vedic or Brahmana literature ; and still later, and in a still larger degree, by teachers compiling Sutras, or manuals for the sacrifice, etc., and laws which differed more or less from one another,^ and thus instituted dif- ferent schools. Such Siitra works were very numerous in the early centuries a.d.,^ and some fifteen still remain, in a more or less complete condition. There is every reason from analogy to believe that each such contained a section on traditional law and custom. The Manava- dharma-Qastra is to be traced back to such a work belong- ing to the Manavas, one of the six subdivisions of the Maitrayaniya ^ school of the Black Yajur Veda, of which revised, as it contained a few errors slight, and in some cases went little of autliorities, etc., and was perhaps beyond a difference of arrangement, to be completely altered ; this has See my Classified Index to the Tan- not been done, however, and i,it may jore MSS., p. 2i, as regards the stand, in brackets, as some introduc- relation between parts of the Bha- tion is necessary to what follows, radvaja and Hiranyakegin Sutras, The brackets shall include also the '^ Kumflrila Bhatta (c. 700 a.d.) notes. One or two errors of refer- says, " Dharma-fdstras and Grhya ence have been silently bettered.] books are studied in each Carana 1 Professor Weber, in the first like the rules of the Pratigakhyas." volume of Ind. Studien (in an essay Here, as the Dharma-fdstras are written prior to 1S50) ; Professor mentioned with the Grhya-sutras, Max Miiller, Letter (1849) to Pro- only Dharma-sittras can be in- fessor Morley (in the Digest by the tended. latter, and reprinted by Professor •* See my Index to the Tanjore Biihler in his and West's Digest and MSS., p. 9, b. That the Manava- his translation of the Apastamba- dharma-gastra is a work attached to dharma-sutra) ; and Ancient San- the Black Yajur Veda is also ap- skrit Literature (2d ed.), pp. 61, parent from the frequent citati Compare his Commentary on iv. Gautama, iv. 136 ; the Mahabharata, 19. xlii INTRODUCTION. He seems to have differed much from Medhatithi, and Kulluka occasionally quotes contrary opinions of the two. His name points to about the twelfth century at the earliest. After hira came a commentary by the famous Ma- dhava-Sayana, who lived in the fourteenth century .^ This work appears to be in existence, but I have not been able to find it or trace it in any library. I have met one pandit who told me he possessed it, but I never could get a sis^ht of it. o After him came Kulluka Bhatta, whose brief com- mentary (chiefly taken from Medhatithi) is the com- monest and most popular one in existence.^ He tells us that he was a native of Benares, and he probably lived in the sixteenth or seventeenth century a.d. This commen- tary is a concise practical work. After him came a Narayana, quoted by Eaghavananda, but of whom I can learn no more.^ Then came Eaghavananda, whose very brief commen- tary (Manvarthacandrika) chiefly follows Kulluka. He refers to all the commentators already mentioned except Sayana-Madhava, and seems to have been a native of South India. At least one manuscript of his work is in the great Paris Library, and was used by Loiseleur Des- longchamps for his edition. Besides these there is a commentary by a Nandana- carya among the Tanjore manuscripts.* As his name shows, he was a native of South India ; his work appears to be modern and of small value. I can find nothing in it to enable me to fix his date. Perhaps he was the Nanda who wrote on adoption. Editions of the text are quite recent.'^ Sir William 1 See the preface to my edition of * See p. 126 of my Tanjore Cata- the Vam^a Brahmana, p. xx. logue. " It is a vrtti called Manvartha- ^ The first, with Kulluka's coni- muktavali. " mentary, was in 4to, Calcutta, 18 13. 3 [MSS. of this work are still ex- This was printed by Colebrookes tj^ut.l prot(5ge, Babu Ram, and, like all the INTRODUCTION. xliii Jones' translation appeared in 1794. The means of ac- quiring a knowledge of Sanskrit were then very small, and the author deserves the greatest credit for his gene- rally successful attempt. The chief defects in it are due to the prejudices of the day ; it is diffuse and rhetorical, and largely interpolated ^Yith passages from Kulliika's commentary ; the a jpriori and metaphysical theories of the time show their influence in every line, and the trans- lation of such terms as atman will not now pass muster- Sir William Jones has converted the materialist Sankhya system of the text into the metaphysical deism that he and his associates had so largely adopted. But any correct notion of the Indian systems was then im- possible. Since 181 3 numerous reprints of the text, with and without Kulluka's commentary, have appeared at several times in India, but they are all uncritical. Two editions have appeared in Europe, in which a critical restoration of the text has been attempted — that by Sir G. C. Haugh- ton in 1825, and that by Loiseleur Deslongchamps in 1830-33. Haughton gives Sir William Jones' translation, again collated with the Sanskrit ; Loiseleur Deslong- champs gives a version of his own in French,^ but it agrees tolerably closely with that of Sir William Jones.^ A revised text of Sir William Jones' translation was begun (about 1840) at Calcutta, but continued only down to iii. 33 ; Dr. Goldstiicker expresses a high opinion of it.^ productions of his press, is full of ^ Haughton's edition of Sir Wil- serious misprints. For other (espe- liam Jones' translation was reprinted cially the recent editions), see the at Madras (1863), and by Grady at Catalogue of Sanskrit and Pali Books London ( 1 869), and Deslongchamps' in the British Museum, by Haas, translation [of the te xt]\vas reprinted pp. 86-87. at Paris in 1850. ^ Goldstiicker termed Sir William ^ Remains, ii. p. 148, note. The Jones' translation " excellent," and differences from Sir William Jones' that of Lois. Deslongchamps "very version are numerous and striking, good " (Remains, i. p. 108). Pro- All the information I have respect- fessor Monier Williams (Two Ad- ing this translation is derived from dresses, 1881) also praises Sir Wil- the above passage. I have not been liam Jones' version as "admirably able to procure a copy, translated." xliv INTRODUCTION. Dr. J. Muir has triven model translations of numerous passages of the text in his " Sanskrit Texts" and "Metrical Translations from the Sanskrit." Many points connected with the text have been fully discussed by Johaentgen, " Ueber das Gesetzbuch des Manu" (1863).! " The Mutual Eelations of the Four Castes according to the Manava- dharma-gastra " have been fully treated by Dr. E. W. Hopkins (Leipzig, 188 1). This summary of original work up to the present will show that there is room for much more to be done. A new critical edition of the Sanskrit text, with the aid of South Indian manuscripts, is to be desired ; but it appears to me it is to be wished that the textus receptus of Kulliika should still be followed, and the discrepancies merely pointed out. The reason for this is to be found in the fact that a critical text would in reality present no considerable v. I., and thou<]!;h some changes in the order of the verses would have to be made, and interpolations omitted, yet it is not advisable to change the well-known numbers of the verses as found in Sir William Jones' translation, for the incon- venience thereby caused would be great. This applies equally to a new translation, which is equally necessary, for the reasons I have already mentioned. I have therefore followed in the following pages the text after Kulluka as edited by Haughton, and noted the chief discrepancies in the notes. The manuscript of Medha- 1 [More important than anything lishedbyBiihler andJolly. Critiques since Johaentgen as regards articles of special passages are given in concerned directly with the text is Biihler's Digest, Mandlik's ed., of Bradke's Manava-grhya-sutra, in the Vyavahara Mayukha ; and more which the relations of our text are general critique in Nelson's Scien- discussed from many sides, to the tific Study of Hindu Law and Grhya Sutra as well as to the Mai- Miiller's India. The works of Pro- trayanl Saiiihita. A special trans- fessor Buhler and Professor Jolly lation of most of book viii. has been (Apastamba, Gautama, Vasistha, given by Professor Jolly (iii. bd. Zt. IBaudhayana, Visnu), the latter's fiir Vergleichende Rechts Wissen- text of Visnu and translation of schaft). A special but popvdar essay Narada, have done much for the on Manu will be found I. A., vol. ii. study of Hindu law, and, indirectly, Moi'e has been done indirectly in the for the Manava-gastra.] introductions to the law-books pub- INTRODUCTION. xlv titlii which I have been able to use is unfortunately not a good one, but I have extracted the more important v. I. noted by the writer.^ As the text lias been so often referred to by the courts in India and the ultimate Court of Appeal, the Privy Council in England, it might be expected that some use- ful help would be got from the law reports ; but this is not the case. Most of the cases decided are evidently wrongly decided,^ and others really need no elucidation ; the deci- sion may be very able, but (as an eminent writer has said) " life is not long enough to study able demonstrations that the moon is made of green cheese." I therefore do not refer to this branch of literature referring to Sanskrit law. • It is not often given to any man or class of men to carry out crucial experiments in sociology, though such a course has been, one might tliink, rendered impossible in India by royal proclamation ^ and actual law ; here, however, it cannot be doubted that the resiilt will confirm the con- clusion that only a natural and spontaneous development is of use and value, and that imitation is sterile. The preceding pages will show that Sanskrit law was pursuing a course of spontaneous development ; this has 1 It is the one used by Haughton Sanskrit law she would not ; for a (i. p. 322-323), and forms part of the property being held for the benefit Colebrooke collection now in the of her deceased husband by means India Office Library. It is recent of religious ceremonies, with the (about iSoo), and is in 4 vols, but loss of her virtue she could no longer does not include the commentary on do so. In fact, she lost her position chap. xii. I owe the power to use in the caste altogether, and her this MS. in India to the kind help of existence as a member of the family Dr. Rost, the chief librarian of the ceased utterly. India Office (London). ^ On the resumption of the - The most glaring instance is the Government of India by the Crown so-called "chastity" case, in which (Proclamation of Nov. i, 1S5S), Her the Privy Council has lately con- Majesty said: "We disclaim alike firmed the decision of the 13engal the right and desire to impose our High Court. The question here was : convictions on any of our subjects, whether a widow, holding property . . . We will that generally in as such, and having (admittedly) framing and administering the law ceased to be chaste, could retain it ? due regard be paid to the ancient She was allowed to do so by both rights, usages, and customs of courts. It is obvious that under India." xlvi INTRODUCTION. been interrupted, and English doctrine lias been pitch- forked into Sanskrit texts. Is it likely that a satisfactory result will ever follow ? The whole subject is now in a chaotic state, and so great is the uncertainty that valuable property is commonly sold for a thousandth part of its value. So far the present policy cannot be viewed with complacency. As regards my translation, I have endeavoured to make it as literal and concise as possible. With [the] greater part of the text, i.e., chapters ii. to x., or the really impor- tant part of the book, this is not a matter of much diffi- culty. The case is different with chapters i. and xii. These, as has already been said, are metaphysical, and follow the Sankhya system. Much labour has been bestowed on this subject by Colebrooke, and after him by Dr. F. Hall, but it must be admitted that it is all but impossible to express the terms of this system in a European language. All possible renderings convey much more than the primitive and rude original signifies, and it is impossible to limit each word so as to provide against a too wide signification being attached to it. Language cannot go back to suit p)rimitive and barbarous i^eas.i The rudimentary metaphysics of India are solely of interest now as showing the development of Indian con- ceptions, and that, in this respect, there is no difference between India and other countries. Here, as elsewhere, a fictitious stage of conceptions, such as is found in the Upanishads, has been followed by an abstract stage, such as is found in the metaphysical systems. Intrinsically they possess nothing of permanent value, and vanish like 1 Mr. Nelson ("View ") has exposed precise equivalents of which have fully the delusion of "apt equiva- not yet been wrought out for us lents" for the Sanskrit technical with the help of the Latin and law-terms; his remarks apply equally Greek. . . . Colebrooke and his sue- to the philosophical terms, as Dr. F. cessors have indeed elaborated many Hall has noticed (Rational Refuta- close and felicitous renderings ; tion, pp. viii. to x. ): "There are still they have left much unat- scores of terms belonging to the tempted, and something to be nomenclature of Hindu philosophy, amended." INTRODUCTION. xlvii mists before the sun when confronted with the results of positive science. To those persuaded of the truth of the axiom, " No force without matter, and no matter without force," the vague a priori dreams of India are, and must remain, without any intelligibility or importance beyond their historical connection ; even in this respect they lead to no new laws, but merely confirm what is already established. But all this [metaphysical] part of the text is an excre- scence, and really independent of the subject-matter of the book. [Note.- — Here, somewhat abruptly. Dr. Burnell's Introduction to Manu is brought to a close. Immediately following is a frag- mentary Introduction to Yajiiavalkya, which work was apparently to be translated and publislied with the Mann, the general heading of the whole-MSS. being " Manava-dharma-gastra and Yajnavalkya- smrti." The translation of the latter work was not begun, and the introduction offers nothing new, so that it would be useless to re- produce it here. In regard to the precise dates assumed in this discussion, it may be necessary to remark that many of them are not so undisputed as could be wished ; especially in the inscriptions with the various eras in vogue when they were written we are often at a loss. Criticism of the above argument is at present waived by the American editor, who has felt it his duty simply to follow in his predecessor's steps, and fill the lacunae left in his MS., while abstaining from individual comment, except where it seemed neces- sary in assertions of facts ; although he may at times have questioned whether the theories advanced are based upon sufficient data.] CORRIGENDA. Page I, note i, p. q, vss. 6l, 63, p. 13, vs. 102, for Syayambhu and Srdyaiiibliuva read Syayam' 8vdyam°. Page 9, vs. 62, insert ) after i.e. Page 19, vs. 28, for Brahman read Brahma. Page 24, vss. 64, 66, and p. 29, vs. 105, for texts read mantra. Page 32, vs. 130, before priest insert sacrificial. Page 45, note 2, for mkha, read (dkhd. Page 59, vs. 121, for adyante has been (un- fortunately) followed by Dr. B.] ■* [All created things]. ^ " Principles " — purnm is here put for tattva, according to Medhatithi. [The five elements jjlus mind and self - consciousness are probably meant ; "subtile elements" as before " fine portions of form."] •> [These (elements, Hi«»as, and self- consciousness) seven purum.] '' [A var. lee. recorded by Medh. {karmdtmdnaihm) ; this may mean " he created the active-soul (self) of 17-31.] THE ORDINANCES OF MANU. 5 23. He (Brahma), for the perfection of sacrifice, from fire, wind, and the sun, milked (out) the eternal threefold Veda (Brahma), which consists of the Rig-, Yajur-, and Sama- (Vedas).^ 24. He created time and the divisions of time, the lunar zodiac, also the planets ; rivers, oceans, rocks, plains, and uneven ground ; 25. Austerity, speech, and sexual enjoyment,- desire also as well as anger : and desiring to create these beings, he created this creation. 26. And he made distinct dharma and iioi\-dhar?na^ in order to a distinction of deeds. And he endowed these beings with the pairs — pleasure and pain, and the like. 27. But of the five (elements), those which are called the atomic destructible-^ elements,^ by these this All arises in successive order. 28. Now in what action that Lord first employed any (creature), that (creature) being reproduced again (and) again, spontaneously followed just that (course of action), 29. Baneful (or) harmless ; gentle (or) savage ; right (or) wrong ; true (or) false ; whatever he, at the creation, as- signed to any that quality spontaneously entered it, 30. As the seasons acquire their own characteristics in (their) course, so beings with a body (acquire their charac- teristic) acts. 31. Now for the prosperity of the worlds, he from his mouth, arms, thighs, and feet created the Brahman, Ksat- riya, Vai^ya, and ^iidra.® the divine beings (gods) (or "of the first is derived from \/dJir, to hold Vedas"), and the subtile host of or retain; it thus means a man's Sndhyas. The Sadhyas are a se- whole duty or order of conduct, condary order of divine beings.] including both secular and religious 1 This myth of the creation of duty. I retain diuvrma, and coin the Vedas differs from the Saiikhya the word non-dharma, to prevent account, according to which they are a very general term from being eternal and issue from Brahma's understood in a limited sense, mouth at each successive Kcdpa- * [Therefore distinct from the creation, or rather evolution. atoms of the mjaya.] - [According to Mcdh. and K., ^ [Portions.] " satisfaction of mind."] ® The nearest approach to this 3 " JJharma, non-c^/nn-wa." The myth in the Vedic literature is 6 THE ORDINANCES OF MANU. [lect. i. 32. Having divided his own body into two, he became a male by half, by half a female : on her that Lord begot Yiraj. 33. But, best of twice-born men ! know that I am he, the creator of all this world, whom that male Viraj, hav- ing practised austerity, spontaneously produced. 34. Now I, desirous of creating beings, having per- formed very severe austerity, first created the ten lords of beings, great Seers. 35. (Viz.) Marici, Atri, Angiras, Pulastya, Pulaha, Kratu, Pracetas, Vasistha, Bhrgu, and also Narada. 36. They, very glorious, produced seven other Manus,i together with gods and the abodes of gods, and great Seers unlimited in glorv. 37. Yaksas, Eaksasas, Pi^acas, Gandharvas, Apsarasas, Asuras, Nagas, serpents, eagles, and the different hosts of Manes.'- 38. Lightnings, thunderbolts, and clouds, Indra's bent and unbent^ bows, meteors, comets, and various luminaries. 39. Kinnaras, apes, fishes, and all kinds of birds ; ftiund in the recently recovered Tal- I know some families in Southern avakara Brahmana (ii. 3-4). See also Canara which now claim to be Brah- Muir's "Sanskrit Texts" (2d ed.), mans, and are called so, but inscrijj- i. p. 22, &c., for other similar myths, tions show that 500 years ago they [It is spoken of in R. V. x. 90, 12, K.] were Jains. Much doubt is thrown It is necessary to remark that in on the origin of the Gurukkal or the oldest times there was no hard Caiva priests of the Tamil coiintry, and fast line between the different and some wealthy traders in Madura three superior classes ; the names have suddenly set up a claim to be indicated a rough classification of a Brahmans. Wilson (" On Caste," rude population, such as is now to 2 vols.) and Sherring's works throw be found in Russia, and not distinct much light on these endless divi- genealogical descents. In course of sions in Northern India ; for the time myths arose which made a Madras Presidency, the introduction man's caste a matter of descent, but to the Census Report by Dr. Cornish as Brahman civilisation extended is invaluable. over alien races, different classes ^ Some MSS. for manun read were brought under the four heads, munin = devotees, and hence arises the great number - Pitaras, lit. "fathers." Like of subdivisions of each which have no " manes," this is always plural, intercourse with one another. Lord ■* " Bows ... of Indra " = rain- (" Display"), 1830, already found bows. [The commentators explain eighty-two subdivisions of Brah- the " unbent bow " as " staff-shaped mans in Gujarat, and mentions nearly and variegated, blue and red" similar numbers for the other three (Medh.)] castes ; many more are known now. 32-49-] THE ORDINANCES OF MANU. 7 cattle, deer,^ and men, beasts of prey, and animals with two rows of teeth. 40. Worms, grubs, and winged insects, lice, flies, and bugs, with all biting; gnats, and innumerable things of dif- ferent kinds. 41. Thus was this All, (consisting of things) stationary and movable according to (their) acts," created by those great beings at my command, through the force of aus- terity. 42. What kind of acts is ordained for what creatures here, that I shall declare to you, also (their) order in origin. 43. Cattle and also deer, and wild beasts with two rows of teeth, demons and devils,^ and men, are born from a caul. 44. Produced from eggs (are) birds, snakes, crocodiles, and fish, and tortoises; and likewise all other kinds (of reptiles which are) produced on land or (are) aquatic. 45. From moisture are produced gnats and flies, lice, fleas, and bugs ; and from heat is produced whatever else is of this kind.* 46. All plants (which are) fixed grow from seed or slips. Herbs (are) those which perish with ripening of fruit, (and) abound in flowers and fruit. 47. Those (trees) which have no flowers (but) have fruit, are called vanaspati (forest-lord) ; those that have flowers, and also those that bear fruit, (are) both called trees. 48. Plants with one stem and many stems ^ are of many kinds ; so also grasses : but convolvulus and creepers spring from seed or a slip. 49. These (creatures), enveloped by a manifold darkness ^ [Or " forest animals."] Animals ^ "One stem" {guccha), "many with two rows of teeth, I.e., the car- stems" {gulma). Medhatithi ex- nivora. Cf. vs. 43, below. plains these terms as meaning " one - "According to their acts," i.e., root" and "many roots." Indian " with reference to their acts in a botany and zoology are, it is need- former existence" (Medh.) less to say, utterly fanciful and un- •* [Raksas and Pi^'ficas.] scientific. [K.'s explanation is plain : * It is difficult to a resident in where a shoot springs right up from the tropics not to agree with Miss the root and there are no boughs, Martineau's conclusion respecting that is a guccha ; where a clump of vermin in hot countries ; it conies to shoots come up from one root, that much the same as the text. is a [/ul»ia.] 8' THE ORDINANCES OF MANU. [lect. i. caused by (past) deeds, have an internal conscience,^ and are endowed with pleasure and pain. 50. The existences, beginning with Brahma and ending M'ith those (plants), which occur in this terrible, ever-pro- gressive- transmigration of beings, have (thus) been related. 51. Having thus created all This and me, he of unthink- able powers was again absorbed into himself, alternating a time of (creation) by a time (of repose). 52. For when that Divine Being wakes, then this world is active ; when he, peaceful, sleeps, then all sleeps. 53. Now when he sleeps in repose, those active beings with a body cease from their own proper acts, and the mind becomes powerless. 54. And when, in due course, they are lost in that great being, then this self of all beings sleeps pleasantly in rest. 55. This one with its organs long remains (inactive), liaving returned to darkness, nor does it perform its proper acts; then it issues forth in forms.^ 56. When, having become elemental (and) emanate, it enters into seeds of plants or animals, it assumes a form. 57. Thus he, by wakefulness and sleep, vivifies, and, imperishable (himself), destroys perpetually all This mov- able and immovable. 58. Now he, having made this science* spontaneously, duly taught it to me in the beginning, but I (taught it) to the devotees Marici and the rest. ^ [I.e., are possessed of conscious- existing within (soul) ; it is tlie exit ness.] of tliis only ; but by others this is - [At all times its nature is to go not allowed, as Vyasa has said, 'When on, that is, ever vanisliing (vind(i7d) the body has passed away the organs Medh. ; so K.] occupy another body ; there is thus ^ [Miirtitah, or "it takes its exit no soul.' Even some Sankhyas will from tlie body ;" cf. Medh. (wlio, we not allow a soul, those living in must remember, was a Mimamsist) : Vindhya and otliers ; . . . others say "It goes forth from the hody (^arl- this milrii is a form of the highest soul rat), but truly this all-pervading {a<»ia);out of it living creatures make self is, like the atmosphere, every- their appearance and are each (indi- where ; what sort of an exit then vidual soul) endowed with bodies."] has it? Its exit is merely the aban- '^ {^Qdstram is the treatise here donment of a body induced by proclaimed. Medh. says, " Tliis book activity, ... or, now, as certain ones (grantha) containing law and pro- explain, there is another fine body hibitions is called the Manava code 50-66.] THE ORDINANCES OF MANU. 9 59. This Bhrgu shall cause you to hear that science in its entirety ; for that devotee learnt it all, complete, entire, from me. 60. Then that great Seer Bhrgu being thus addressed by that Mann, said with pleased mind to all those Seers : Let it be heard ! 61. There are six other Manus in successive genera- tions sprung from this Manu Svayaiiibhuva (born of the self-existent) ; they, magnanimous and of great glory, created their own several offspring. 62. They are : Svarocisa, Auttami, Tamasa, Eaivata also, and Caksusa, and the son of the sun (i.e., Vaivasvata very glorious. 63. The seven glorious Manus, of whom Svayarhbhuva is the first, having produced all this (world) of moving and stationary beings, ruled (it each) in his own period.^ 64. Eighteen winkings 2 of the eye make one Msijid ; thirty hlsfhds (one) Jcald ; thirty kalds one muhurta ; and so many (muhurtas) one should know to be a day and night.^ 65. The sun causes day and night, divine and human. Night is for the sleep of beings, and day for the perform- ance of their acts. 66. A (human) month (is) a day and a night of the because Manu made it." In Medh.'s that the word " period " (antora) is, time the double authorship of the like the word "month," expressive of work seems to have been looked on a mere division of time ; but this is with disfavour, not by him, but by wrong, for the time implied by the opponents; for he says, "Certain word ?rta7m is different, and to this persons say it was made by Hiranya- the word manvantara refers; it is garbha but was revealed by Manu, not ordinary time (Medh.)] the fact of the case being that the [- Nime.m. Two explanations are work is like the Ganges, which has given by Medh., one (so K.) as its source elsewhere, though first dis- translated, and one given by " others " coverable in the Himalayas, so that as " the time necessary to articulate it is an idle question whether the a syllable."] Deity or Manu made it." Medh. » This system of reckoning time, adds that Narada says, " A book except that fifteen winkings are put composed of 100,000 (verses) was for eighteen, is the same as that of made by Trajapati, and abridged by the Visnu Purana. Several such Manu and others " (Narada coming systems are mentioned in the Pu- first in our version).] ranas, etc. See Hall's edition of [1 "Period "—o)it, of the four-footed dharma may be however, the case. united, according to the conimenta- - [The idea of the Supreme Being tors, with that of the bull in viii. 16 paraviesfhin) amusing himself by his (cf. ib. note), or the four feet may creations is found elsewhere ; it is refer to the four virtues in v. 76, or not only the ease that is implied, to other fourfold things.] but also that it is done for sport, as, •* [{Aijuff, rai/a/i, Medh.)] e.(/., Mbhu. xii. 3oi>, 3 (in a different 12 THE ORDINANCES OF MANU. [lect. i. 84. The life of mortals, as mentioned in the Veda,^ the blessings (resulting) from (good) works, and the powers of embodied beings bear fruit according to the ages. 85. Other are the laws for men in the Krtaage; other in the Treici (and) in the Dvdpara ; other in the Kali age, in proportion to the decrease of the ages. 86. In the Krta age, the chief (virtue) is declared to be austerity ; in the TrdCi, knowledge ; in the Dvdpara, sacri- fice ; the only duty of the Kali is generosity.^ 87. Now, for the sake of preserving all this creation, the most glorious (Being) ordained separate duties for those who sprang from (His) mouth, arm, thigh, (and) feet. 88. For Brahmans he ordered teaching, study, sacrifice, and sacrificing (as priests) for others, also giving and receiving (gifts). 89. Defence of the people, giving (alms), sacrifice, also study, and absence of attachment to objects of sense, in short, for a Ksatriya. 90. Tending of cattle, giving (alms), sacrifice, study, trade, usury, and also agriculture for a Vai^ya. 91. One duty the Lord assigned to a (^fidra — service to those (before-mentioned) classes, without grudging. 92. Man is declared purer above the navel ; therefore the purest (part) of him is said by the Self-Existent to be his mouth.^ 93. Since he sprang from the most excellent part, since he was tlie first-born,* and since he holds the Vedas, tlie Brahman is, by right, the lord of all this creation. 94. Him the Self-Existent, after having performed penance, created in the beginning from his own mouth, for presentation of oblations to the gods and offerings to the manes, (and) for the preservation of all this (world). 1 [That is, of one thousand (Medh.) real thought of the maker.] or one hundred years (K.), as ^ [Cf. v. 132.] "others" say (Medh.)] * [Literally, his pre-eminence of - [Literally " giving," and " to the birth, as it is expressed in full in the Brahmans " may be supplied as the similar verse, x. 3.] 84-104.] THE ORDINANCES OF MANU. 13 95. What being is then superior to him, by whose mouth the gods eat oblations and the manes offerings?^ 96. Of beings, the most excellent are said to be the animated ; of the animated, (those which) subsist by intel- ligence ; of the intelligent, men ; of men, the Brahmans. 97. But of Brahmans, the learned (are most excellent) ; of the learned, (those who) know their duty; of those who know it, (such as) do it ; and of (those who) do it, (those who) know the Vedas. 98. The birth of a Brahman is a perpetual incarnation of dharma;^ for he exists for the sake of dharma, and is for the existence of the Vedas.^ 99. When a Brahman is born, he is born above the world, the chief of all creatures, to guard the treasury of dharma. 100. Thus, whatever exists in the universe is all the property of th« Brahman ; for the Brahman is entitled to it all by his superiority and eminence of birth.* lOi. The Brahman eats his own alone, wears his own, and o-ives away his own : through the benevolence of the Brahman, indeed, the other people enjoy (all they have). 102. For the ascertainment of his duties (and those) of the other (castes) in order, the prudent Manu Svayaiii- bhuva composed this treatise. 103. This treatise must be strenuously perused by a learned Brahman and explained rightly to the pupil, but not by any other (person). 104. A Brahman who studies tliis treatise^ (and) Avho 1 Ifari/a and larj/a. These two world is developed ; not even mean- terms are continually put together ing the spiritual absolute being ; see by way of contrast. JIavya is an note on ii. 28, 82.] oblation to the gods ; kavya an offer- ■* As the commentators admit, ing to the Manes. this is mere figure ^ of speech. ^ Dharma : sec the note to vs. Brahmans could commit theft just 26. as well as people of lower caste (see •' [Or, "He i?, fitted for Brahma- ch. ix.), under Hindu laws just as existence " (when he has acquired under the Penal Code. They were, knowledge of dharma. It is doubt- however, formerly let off very easily, fid if " Vedas " is the correct transla- ^ "Treatise "r=fd« "Heretics." Medhfitithi ex- such verses as 55 ff. in harmony plains this by likarmastha, i.e., who with Sunkhya doctrine.] ( i6 ) LECTURE 11. SOURCES OF THIS SYSTEM AND THE COUNTRIES WHERE IT OBTAINS; ON THE FIRST CONDITION OF LIFE OF A BRAHMAN, OR THAT OF A STUDENT. I. Learn the dharma which is followed by the learned (and) good, by those ever free from spite and passions, (and) which is acknowledged by the mind;! 2.2 Selfishness (is) not praiseworthy, yet unselfishness exists not here ; for the study of the Vedas is for selfish ends, and the practice of rites according to the Vedas. 3. Selfishness certainly has its root in the hope of a reward ; sacrifices have their origin in selfishness ; all vows and prohibitive rules ^ are said to arise from a hope of reward. 4. Any act of an unselfish man is never at any time seen here ; for whatever one does, that is the act of self- ishness. ^ According to Medhatithi the ^ Vss. 2-5. These are clearly an first chapter is to be regarded as in- interpolation in later times, when troductory ; the real ti'eatise begins the doctrine of bhciHi, or faith, had here. The words, " hrdayenCi 'bhy- arisen. In the old Vedic religion, anvjndtah " = " acknowledged by the all ceremonies and sacrifices were mind," have much exercised the avowedly performed in order to gain commentators. I take hridaya to desired objects of different kinds, be put for manas, of which it is [We may compare Cic, Fin., 3. the seat. This is much as Medha- 5. 16: "Ex quo intellegi debet tithi explains it : " hrdayacahdena principium ductum esse a se dili- cittam." Raghavananda says : gendo," — the pi'inciple of all action " Ilrdaycne 'ti (;dstradvaldhe sati' is derived from self-love. In the text, sddhundm manasy at'ive \sto yah sa self is to be inferred ; literally, " To dharmah / tathd ca Vydsah : Vailed- be devoid of desire is something that pike dtmatustih [pramdtmni iti : does not exist in this world."] that is, the doctrine that where ^ " Prohibitive rules," such as not there is no fixed rule in the treatises to injure any one (Medh.) — [Grov.j one should follow his own inclina- tions. Cf. 6.] 1-13.] THE ORDINANCES OF MANU. 17 5. (Yet) one rightly occupied in those (acts) goes to the world of the immortals, and gets all (his) desires here as hoped for. 6} The entire ^ Veda is the root of law, (so also) tradi- tion and the practice ^ of those that know it ; (also) the custom of the good, as well as satisfaction of (one's) self. 7. Whatsoever dharma was proclaimed by ]\Ianu for any one, that is all directed in the Veda ; he (was) possessed of all knowledge. 8. So a learned man, having viewed by the eye of know- ledge all this complete (system) as according to the autho- rity of revelation, should certainly be firm in his own dharma. 9. For a man performing the dharma declared by reve- lation and tradition obtains fame here, and after his death extreme happiness. 10. Now the Veda is to be understood as " revelation," but the law-treatises* (dharma-gdstra) as "tradition;" these two are irrefutable * in all matters, for by these two virtue arose. 11. A Brahman who, from adherence to rationalism,^ shall despise these two sources, he, an infidel blamer of the Vedas, is to be banished by the just. 12. The Veda, tradition, good custom, and (what is) pleasing to one's self, that (the wise) have plainly declared to be the fourfold definition of dharma.^ 13. A knowledge of dharma is ordained for men not given up to wealth and pleasure ; of those who would know dharma, the Veda (is) the supreme authority. _ ^ Cf. Gautamadharma, i. i. 2; ■*" Law-treatises ;" not necessaril}', Apastamba, i. I. I, 2. though very probably in this case, - [Medh. says some consider the written books are intended. [Per- Atharva as not a Veda at all, and haps better, "These two are not to hold only the threefold knowledge be discussed in any respect."] (of Rik,Yajus, Sama) as binding.] * " Kationalism " [hctucdsti-a] ; ■* [This may mean either practice Buddhist and Carviika, etc., doctrine as manners or good morals. Thir- (JNIedh.) [The hetiicdstra implies teen kinds of the latter are quoted tlie hetulca (xii. Ill), who is a very by K. from Harita, who adds tliat worthy person; but of. iv. 30.] Gov. defines it as freedom from afiec- " [Cf. i. loS.j tion and hate.] B i8 THE ORDINANCES OF MANU. [lect. ii. 14. Now where there may be an opposition (of texts) of the Veda, both (inconsistent passages) are declared (to be) dliarma ; for both those dharmas were regularly de- clared by the wise. 15. (Thus there is) this Vedic revelation: "The sacri- fice takes place at all times ; when (the sun) has risen, also when (the sun) has not risen ; so, too, when neither sun nor stars are seen." 16.'^ Authority (to study) this science is to be recog- nised (as belonging) to him whose sacramental course of life, from conception to cremation, has been declared (to be) by mantras^ but of no one else. 17. The (country) which is between the divine rivers SarasvatI and Drsadvati, that land, fixed by the gods, (the wise) call Bralimdvarta. 18. What custom of the (four) castes (and) the mixed castes lias been handed down by course of succession in that country, that is called good custom.^ 19. Kuruksctra, Matsya, Paiicdla, (^urasenaka, (are) in- deed Brahmarsi land, next* to Bralimdvarta. 20. All men in the world should learn their own proper behaviour from a Brahman born in that country. 21. The country between the Himalaya and Vindhya (mountains), which is to the east of Vifiagaoia and to the west of Praydga, is called the central country.^ 22. (The land) indeed between those two mountains, (extending) to the Eastern and to the Western Sea, the ^vise call Arydvarta. 1 In Vedic times the reception of ^ [Medh. observes this is a general outsiders into the community was, rule, not specially, e.g., to forbid to a certain extent, recognised, and marriage with a cousin on the ceremonies (e.g., the vrdtyastoma) mother's side, as some say.] were in use for this purpose. This * "Next;" the conmientators say verse is rather in the spirit of the "inferior." There is a map of India exclusive Brahmansof modern times, according to the text by Mr. E. [The ceremonies at this time were Thomas in the new edition of the more for the purpose of readmitting "Numismata Orientalia" (edited outcast members than to admit new by him), Part I. ones; cf. vs. 39 note. The general ^ [Vina^ana, i.e., the terminus of meaning of the verse may be " those the Sarasvati ; Praydga, the place whose course of life is such as the where the Yanmua meets the holy texts ordain.] Ganges.] ^ Mantras, i.e., Vedic texts. 14-29.] THE ORDINANCES OF MANU. 19 23. Where the black antelope ^ is indigenous, that country" is to be known as a land fit for sacrifices ; the Mleccha land (is) beyond it.'^ 24. Let the twice-born (Brahmans, Ksatriyas, and Vai^yas) strenuously resort to those countries ; but a (^udra distressed for a livelihood may abide in any (land) whatsoever, 25. The source of dharma has been concisely told you, also the origin of all this (universe ; now) learn the dharmas of the castes. 26. The conception-rite, &c., of the twice-born is to be effected by meritorious Vedic rites ; (this) bodily sacra- ment (is) purificative both here and after death.^ 27. By fire-offerings during the pregnancy, by the rite on birth, the shaving of the head to form a tuft, (and) by binding on the munj'a string, the seminal and uterine sin of the twice-born is wiped away. 28. By study (of the Vedas), by vows, by fire-offerings, by the traividya (vow), by ofierings, by offspring, and by the great sacrifices, as well as the (other) sacrifices,* this body is made united ^ with Brahman. 29. Before cutting the umbilical cord of a male (child), the birth-rite is ordained (to be performed), and he (must) ^ Krsinamrf/n. What animal is in- are tobe added the (ii)sa»ifZi-a7'te/!rt, tended it is impossible to say. In or ceremony on a student's return Southern India a pretty little, but home, and his (12) marriage. The rare, gazelle is taken for it. It does first three rites (during pregnancy) not, however, answer to the name are : ( i ) (jarbhCidhdna, or sign of con- so far as its colour (light brown) ceptioti ; (2) puvisava)ia, or quicken goes. The earliest mention of the ing, and (3) simantomiai/ana, or part- animal by a European tliat I know ing the mother's hair in the fourth, i.s by Barbosa (circa 15 16). sixth, or eighth month of her first - " Beyond it," i.e., sacrifices may pregnancy. The best account of not be jjerformed there. [Medh. these rites is in the ^:(r«//oya!Y6<«a. for enumerates among Mlecchas the the present time. Meda Andhru {sic) Pulinda Cavara, * [Such as the jyotistoma (Medh., &c. (cf. Medh. x. 48), as outsiders K.)] from the castes. The order to dwell ■'' [Another reading is neuter, in this land is construed to mean "becomes a thing luiitetl to," etc. that if a king conquers the Mlecchas, The word hrahnm, which has been he should make the kingdom like left imtranslated, is neuter, and thi.s land of sacrifice.] means probably the world -substance, •* These verses enumerate the ten not as a spiritual, but as a physical first sacramental rites, to which also force.] 20 THE ORDINANCES OF MANU. [lect. ii. eat honey and ghee in a gold (spoon) to (the accompani- ment of) mantras} 30. Now one should have his (the child's) name-rite jDcrformed on the tenth or twelfth day (after birth), or on a merit-giving lunar day or hour, or under a lucky star, 31. Let a Brahman's (name) be auspicious, a Ksatriya's full of power; let a Vaiqya's mean wealth, a (^udra's, how- ever, be contemptible.^ 32. Let a Brahman's (distinctive title) imply prosperity, a Ksatriya's safeguard, a Vai^ya's wealth, a (^udra's service. 33. Let women's (names) be pleasant, not harsh, plain of meaning, charming, auspicious, ending in a long vowel, (and) like words of benediction. 34. The infant's going out from the house should be done in the fourth month ; (his) eating food in the sixth month,^ or what auspicious (practice) is preferred in the tribe.* 35. The cuda/'-xitQ of all** the twice-born must be done according to law in the first or third year (after birth), as ordered by revelation, 36. One should perform the investiture of a Brahman (with the sacred string). in thfe eighth year from concep- tion; of a king (Ksatriya) ir, the eleventh; of a VaiQya in the twelfth, 1 [The mantras are those used by ^ There is more or less laxity his sect, his father's, or his Guru's ; allowed in these matters at present, vialc is emphatic according to Medh. [as permitted by the text and em - (This commentator's use of "some phasised by the commentators ; the think," " some explain," is such as tribal or family custom refers to the in this passage to suggest that they variation of time or of the practice, are occasionally used hypothetically, Medh. says "food" means other a possible view being set up and than milk wliich the child takes the overthrown, rather than an actual first five months.] statement that other commentators ^ "In the tribe." This is an explain the passage so and so ; a example of kuladharma alluded to modification of meaning that would in i. 118. A "tribe" is a lesser somewhat affect the amount of criti- division than a caste, and more cor- cism devoted to the text before responds to a family. Medh.'s day).] ^ Citdd, -i.e., forming a tuft on the - This is obsolete. The names of head ; a kind of pigtail, the diiferent castes are now usually " Or " this rite is for all the twice- epithets or titles of some favourite born only," i.e., not the (^udra, who, deity. The caste is known only by according to Medh., is included in the suffixed title. vs. 34, 3<^45-] ^'^-E ORDINANCES OF MANU. 21 37. (The investiture) of a Brahman desirous of divine knowledge is to be done in the fifth year ; of a king who seeks power, in the sixth; of a Vaigya who wishes for M-ealth here, in the eighth (year). 38. The (communication of the) gayatri^ does not, for a Brahman, take place after the sixteenth year; for a Ksatriya, after the twenty-second ; for a Vai^ya, after the twenty-fourth. 39. After that, (men of) those three (castes) who have not been invested at the proper time are Vrdtyas,^ de- graded from t\\Q gaijatrl, (and) despised by the respectable.^ 40. Let not a Brahman at any time, even in time of distress, form ties legally with those not purified accord- ing to rule ; either (spiritual, by teaching them) the Veda, or by kinship. 41. Let students wear (outwardly) skins of the krs- ncunrga, deer, or goats ; (as under-garments,) stuff of hemp, I'suma, or wool, in order (of the castes)."^ 42. The girdle of a Brahman is to be made of a triple cord of munja, smooth^ and pliable; but of a Ksatriya it (should be) a bowstring of murvd ; of a VaiQya, a triple thread of hemp.^ 43. If muilja cannot be had, (their girdles) are to be made of higa, agmdntaJca, (or) valvaja, threefold, with one knot, (or) three, or even five. 44. The sacred thread of a Brahman (must be) of cotton, put on (over the left shoulder), threefold ; of a Ksatriya (it must be) of hemp-thread ; of a Vaigya, a woolen thread. 45. A Brahman should, by law, have a staff of hilva o^ 1 I.e., the investiture. Silk (as pure) is the only cloth used - Vrdtyas, an old term for Aryans by some Vaisnavas while eating, not Brahmanised. Such people were ^ [Or according to Medh., of like admitted to the Aryans community size, i.e., "not small in one part and by the ceremony called rrdti/a stoma, smaller in another."] In later times vrdti/a came to mean ^ This girdle is now only used at people who were deficient as regards investiture with the thread, or on the sacramental rites as above. occasion of its renewal every year •* [Arya.] by a Brahmacdrin (student). For * Cotton and silk (with the well- a description of munja (" Saccharum to-do [Arya] cloth and velvet) are sara " of botanists), see Stewart's alone used now for oxiter garments. "Punjab Plants" (1S69), p. 261. 22 THE ORDINANCES OF MANU. [lect. ir. foldqa (wood) ; a Ksatriya, of banian (wood) or acacia; a Vai^ya, a reed or udxvmhaTa (staff).^ 46. A Brahman's staff is to be made, according to rule, to reach (his) hair ; a king's, as high as his forehead ; a Vaiq.ya's, to reach his nose. 47. Let all these staves be straight, without blemish, fair to look at, not weapons of offence against men ; with their bark, (and) not spoiled by fire. 48. Having taken a staff to his liking, and standing opposite to the sun, let (a student), having circumambu- lated the (sacred) fire to the right, go for alms 2 according to rule. 49. Let an invested Brahman go for alms, (using) hliavat at the beginning (of his request) ; let a king (do so, using) hhavat in the middle ; but a Vai^ya with hhavat last.3 50. He should first beg alms of his mother, (his) sister, or the own sister of (his) mother, or (of a female) who will not insult him.'* 51. Having gathered those alms as much as he wants, having informed his Guru (of it) without deceit, let him eat it after rinsing his mouth, (sitting) facing the east, (and) pure. 52. Lor one facing the east eats (food) conducive to long life ; facing the south, conducive to fame ; facing the 1 Natives, except old and low-caste ^ This begging alms by a Vedic people, do not, in Southern India, student is, I believe, everywhere carry staves. In Malabar the length obsolete. Such students are now of the stick (or handle) of the palm- almost unknown, for Brahmans are leaf umbrella carried by every one always married while yet boys. The denotes the caste. Bralimans have practice of students going about to it nearly as long as they are tall ; beg food, etc., arose, there can be low-caste people have it only a few little doubt, from the fact that the inches long. Bilva, the " JEgle Brahman teachers were mostly jjoor Mamielos ; " Paldi^a, the "Butea men, and that they taught gratis, frondosa;" Udumbara, " Ficus glo- Students at the Government schools inerata." of the present day in Southern India " "Alms," articles of food, etc. think it no shame to follow the old ^ Bhaval, i.e., sir or madam, as custom, though they meet with the tlie case may require; e.g., "Sir! smallest success, give alms ; " " Give, sir ! alms," etc. [King, i.e., Ksatriya.] 46-6o.] THE ORDINANCES OF MANU. 23 west, he eats prosperous (food) ; facing the north, he eats (food) conducive to truth. 53. Let a Brahman always eat his food after having rinsed his mouth, and (in a) collected (state of mind); having eaten, let him thoroughly rinse his mouth, and sprinkle with water the hollow parts.^ 54. Let him ever reverence food, and let him eat with- out finding fault with it ; having seen it, let him rejoice and be satisfied, and let him always receive it gladly. 55. For food that has been reverenced ever bestows strength and power; but that which has not been reve- renced, (if) eaten, destroys both. 56. Let him not give the leavings to any one, and let him also not eat between (times) ;^ let him not eat to excess, and let him not go anywhere with a morsel in his mouth. 57. Over-eating is unwholesome, prejudicial to long life and to (attainment of) heaven; (it is) vicious (and) de- tested by people ; let him therefore avoid it. 58. Let a Brahman always perform the rinsing of his mouth with (the part of his hand called) Irdhmatlrtha^ or with the Imya or traidagika; never with the intrya. 59. (They) call hrahmatirtha (that part) which is on the surface of the root of the thumb ; (that) at the root of the little finger, kciya ; that at tlie tips (of the fingers), daiva ; 2ntrya, that below those two. 60. Let him first thrice rinse his mouth with water, then twice wipe his mouth ; and let him also touch with water the hollow parts,* the breast,^ and also the head. 1 " Hollow parts," i.e., eyes, ears, these several places are those from nostrils, mouth, and excretory or- which the water is thrown or taken crans. in the ceremonies. ° 2 «' Between (times)." Medhiltithi •* [Of the head. Cf. Gaut. i. 36 says [in giving the best of different (K., Medh.)] explanations of "between"] that ^ [Literally, self-soul, " place of there are two times for eatings heart, " or the navel ; and I think morning and evenhig, and that on(! this means the navel, because it is should not eat at any other. Cf. s(miewhere recorded that one should Ap. Dh. S. i. 6, 18, 4, by which only lay hold on the navel ; the Mbh. enough food to support life is allowed commands also bathing of the feet, to be eaten. — ISIedh. (cf. Mbh. xiii. 104. 39.)] '^ Tlrtha, or " pool," is used as 24 THE ORDINANCES OF MANU. [lect. ii. 6 1. One who knows the law (and is) desirous of purity should ever rinse his mouth by means of the tirtlia} (and) facing the east or north, in a solitary place, (and) with water neither warm nor frothy. ^2. A Brahman is purified by water that reaches his breast ; a king by (water) that reaches his neck ; a Vaigya by (water) swallowed ; but a Cudra by (water merely) touched by the extremity of (his lips). 6"^. A Brahman is said (to be) tqjavlta when his right hand is lifted up (so that the sacrificial thread rests on his left shoulder and passes under his right arm) ; if his left (be extended, so that it rests on his right shoulder and passes under his left arm), 'prdcindvita ; when it is round his neck (and is not under either arm), nivlta. 64. Having thrown into water his girdle, skin (outer garment), staff, sacrificial thread, (and) water-pot, (when) worn out, let him take others with texts of the Vedas. 65. The kcganta (tonsure-rite) is ordered (to be done) in the sixteenth year of a Brahman, in the twenty-second of a Ksatriya, and in two years more after that for a Vai^ya. 66. This course, but without sacred texts, is all to be performed for females, at the due time, and in due order, for the consecration of (their) bodies.- 6^. The marriage ceremony is said to be the Vedic con- seciation for women ; (also) attendance to (their) husbands, subjection to the Guru, household affairs, (and) attention to the (household sacred) fire. 68. That holy rule regarding the investiture of the twice-born which distinguishes (their second) birth has been declared ; learn next the course of their acts. 69. The teacher, having invested a pupil, should first teach him ceremonial purity, custom, and the attending to the (sacred) fire, also the sandhyd devotions.^ ■ 70.^ Now when about to recite (the A^eda) he is to be ^ Tlrtha, see vs. 5S. ^ [The twilight devotions, morn 2 The only real sacrament (smiis- and eve.] Ixlra) for women is marriage. See ^ 70 ff. Cf. another account of this next verse, curious scene in the Prdtirakluja of 6I-77-] THE ORDINANCES OF MANU. 25 taught, after he has rinsed his mouth, sitting with his face to the north,^ as is prescribed, and having made - homage to the Yedas, with a light garment ^ on, and his senses lecrulated. 71. At the beginning and end (of recitation) of the Veda, the teacher's two feet are always to be clasped ; he must recite having closed both hands, for that is called homage to the Vedas, 72. The clasping of his teacher's (feet) is to be done by him with the hands crossed,* the left (foot) is to be touched by the left (hand), the right by the right. 73. Let then the teacher, at all times unwearied, say to the (pupil) about to recite, " Ho ! recite ! " and let him rest (if he says), " Let there be a pause !" 74. A Brahman should always say d)n at the beginning and end (of a recital) of the Veda ; without dm before, it slips away ; and without it after, it disappears. 75. Sitting on {ku^a-gvass) with the points to the east, and made pure by purifications,^ purified (also) by three suppressions of breath, one is then fit (to pronounce) the svUable dm. •jS. Prajapati milked from the three Vedas the letter A, also the letter U and the letter M,^ and (the words) hliuli, hhuvah, svcdp." yy. Also from the three Vedas Prajapati, the Supreme Lord, milked part by part this re, beginning with tad, (called) (jdijatrl? the Rigveda, ch. xv. (Lect. iii. ch. 3), not to hurt, touching merely with vol. iii., pp. 92-98 of M. Regnier' s the finger-tips (Medh.)] edition. ' [" Grass rings on his third finger," 1 [K. quotes Gaut. i. 54 to show is Dr. B.'s translation (K. and Rugh. he may stand facing east as well.] say on the two hands), for which I -[Or "making" ("Ard) ; pCitha have ventured to substitute the lite- (]Medh.); Vedas, literally Brdhma.] ral meaning, as these words are evi- ^ [One explanation of this is, ac- dently explanatory.] cording to Medh.. that purity is " These three letters form om. shown by the lightness of the gar- '' Rigveda, iii. 62, lO. Tat savi- ment.] tur rurcni/am / hliarur)iamdsa, etc.) "Now there is no doubt that a [The pCikayajms are called " the Brahman would attain complete hap- great sacrifices ; " omitting the hruh- piness by merely muttering i)rayers, maj/ajnn, there are the (above- whether he perform anything else or named) four (Medh.) According to not (i.f., slay animals at a sacrifice), K. the 2^dh(>/njri as are these four of [for] a I5rahman is called one who is the five lualidijitjnas, great sacri- friendly (to all creatures)." Kagh. fices.] also seeks a connection between ^ [As this is carefully punctuated Maitra and Mitra, the sun-god ; cf. in Dr. B.'s MS., I allow the trans- xi. 35.] lation to stand as his, though it 28 THE ORDINANCES OF MANU. [lect. ii. the wise) term organs of sense ; the anus, etc., viz., five of them (they term) organs of action. 92. Mind is to be known (as) the eleventh, which by its own nature partakes of both (sense and action), wliich being conquered, those two sets of five are also con- quered.-^ 93. Without doubt, one incurs fault by attachment of the senses (to sensual objects) ; but having subdued them, then one gets perfection. 94. Desire never rests by enjoyment of lusts, like as fire surely - increases the more by butter (offered in it). 95. He indeed who may attain all those desires, and he who may forsake them entirely, (as for both these) the renunciation is better than attainment of all lusts. 96. Those (organs) attached to sensual objects cannot be curbed so much by non-indulgence as ever by know- ledge. 97. The Vedas, liberality also and sacrifices, observances also and austerities, never make for the perfection of one who is of depraved nature. 98. That man who, having heard and touched, seen and eaten and smelled, neither rejoices nor ever is sad, he is to be known (as a man) who has conquered his senses. 99. But among all the senses, if one sense fails, by that his wisdom fails ; as water (runs out) by one hole from a leather bag.^ 1 [These eleven organs of sense He says the vessel is one made of a and action plus the two principles of goat's hide, and adds, " All the water intelligence and consciousness make could escape from one foot, even if the " thirteen instruments of know- all the other feet are securely fas- ledge" of the Sankhya doctrine, tened." Ragh. renders pddad _di- Cf. with this elaborate interpolation rectly by " from a hole." The hide (?) the VPS. i. 14, 15.] often is used in Oriental countries - [Just as a fire merely grows complete, each leg being made water- greater if a melted oblation is poured tight. Though Dr. B. prefers upon it, so lust, etc. ; a proverbial Medh.'s exi^lanation, he has kept verse in the epic poetry.] that of K. It is possible, however, » Medh. reads drteh fadat, i.e., that K.'s ji«tubh, wiiich may the same idea as this is expressed in indicate the older form. This is not slightly dilfei'ent words (but i/athCi necessarily the case, however, as still retained!) and with added some of the latest verses in the Mbha. similes.] are in that measure.] - "Creatures," i.e., pupils, who ^ [What in vs. 140 is translated are to be chastised by a rope or xipanuads; lit. mystery.] bamboo I (Medhutithi and Kulluka). 36 THE ORDINANCES OF MANU. [lect. ii. about to practise austerity ; practice of the Veda is here termed a Brahman's best austerity.^ 167. The twice-born man who, though wearing a gar- land, daily repeats the Veda as well as he can, to the tips of his nails performs the highest austerity. 168. The twice-born man who not having gone over the Veda makes diligence in other matters,''^ he with his pro- geny, even when living, speedily attains the condition of a (^udra. 169. By rule of revelation {i^ruti) a twice-born man's first birth (is) from a mother ; the second, on binding on the girdle ; the third, on initiation for a sacrifice.^ 170. Of these, his Veda-birth is marked by the binding on of the girdle ; in it the gdyatrl (is) the mother, but the teacher is said to be the father. 171. (The learned) term the teacher father by reason of his communicating the Veda ; for no rite is proper for him (the student) up to the fastening of the girdle. 172. Let him not use^ the Veda except for funeral rites ; for he is like a ^udra so long as he is not born by the Veda. 173. Of him who has been invested the performance of vows is required, and also the reception of tlie Veda in due order with rites. 174. Whatever skin(-garments), whatever thread, and whatever girdle is ordered for any one, whatever staff and whatever clothes, that (is) for him even in (the perform- ance of) vows. 175. Now let a student of the Veda living with his Guru follow these rules, havin^r restrained the host of his senses for the sake of the increase of his austerity. 176. Being bathed^ (and) pure, let him ever make ^ [Cf. Ap. i. 12, I ff.] »&id, NaBraJividhJiivydharet ; there- _ - [Women's knowledge, etc. Cf. fore the opinion some hold that it is Ap. ii. 29, 1 1 ; Vas. iii. 2.] no fault to peruse by himself is in- ^ [So the tivke-hom has three correct. — Medh.] births ! Visnu xxviii. 37 gives only ^ [He should bathe for cleanliness, two.] not for pleasure, according to Gaut. * [7.e., peruse for himself as well as ii. 8, 9, and ix. 61; Baudh. i. 2. 3, employ at rites ; for it is elsewhere 39 ; and Visnu xxviii. 5 (K.) 167-186.] THE ORDINANCES OF MANU. S7 libation of water to the gods, seers, and manes ; also (let him do) worship of the gods, and collecting of fuel. 177. Let him avoid honey and flesh, perfumes, garlands, (sweet) juices, women; all sweets turned sour, and injury also to living beings ; 178. Ointments, collyrium for the eyes, shoes, carrying an umbrella ; lust and anger and greed, dancing and music ; 179. Gaming also, and disputes between people, gossip and falsehood ; looking at and touching women also, and striking another (person). 1 80. Let him sleep by himself always ; let him never spill (his) seed; for one who voluntarily spills (his) seed destroys his vow. 181. A twice-born student having involuntarily spilt (his seed) in sleep, having bathed and having worshipped the sun, should thrice mutter the text, "Again to me,"^&c. 182. Let him, well-disposed,- collect the water-pot, cow- dung, earth, kuga (grass), as much as necessary (for his Guru), and let him, day by day, go to beg. 183. Let a student, restrained, gather alms every day from the house of persons not wanting in the Vedic sac- rifices who are famed in (respect of) their acts. 184. Let him not beg in the family of his Guru, nor from his kinsmen or relatives ; but if there be not other houses, let him avoid the first.^ 185. Or let him, in the absence of those mentioned formerly, go to the whole village, restrained, having re- pressed (his) speech ; but let him avoid accursed (sinners).* 186. ILaving gathered fuel from afar, let him lay it ^ 'Again to me.' ' Punar mam he .should not resort to any of these aitv indriyam,'' "Again to_ me may unless he must ; then let him begin strength return " (Taitt. Aranyaka, with the last mentioned. Accord- i. 30). Such uses of texts are fre- ing to Medh., in this inverse order : (juent in the later Vedic works, r.r/., his Guru's relatives, relatives on the the Sdmavidhdmibrdhmuna and the father's side, those on the mother's several Rigvidhdnns. side, i.e., her brother, etc.] - [Sumanngah (?), better flmccys ■* [In the language of the Siitms (K.) Let him collect the water-pot, we have here abhifasta for mahd- tiowers, etc.] iidtalcui ; cf. Ap. i. 21, S.] •* [/.t., each first; in other words, 38 THE ORDINANCES OF MANU. [lect. ii. down in the air,^ and, evening and morning, let him, un- wearied, offer with it to fire. 187. Not having begged, and not having fed the fire for seven days, if not sick, (a student) should perform the vow of an unchaste student.^ 188. Let him ever subsist by alms; let one under a vow eat not the food of one person ; the subsistence by alms of one under a vow is said to be equal to fasting. 189. But he may eat at his will, so far as his vow will allow, when invited for a ceremony to the gods, and abstinently ^ (in a ceremony) to the manes ; (so) his vow is not broken. 190. This conduct is, indeed,* indicated by the wise for a Brahman; but this conduct is not ordered thus for a Ksatriya or Vai^ya. 191. Directed by (his) Guru, (and) even if not directed, let him ever exert ^ himself in study and in (what is) r^rateful to his teacher. 192. Having restrained both body and speech, (his) organs of sense (and his) mind, let him stand with the palms of his hands together regarding the face of (his) Guru. 193. He should ever have his arm bare,^ (be) well- behaved and composed; if addressed, "Be seated!" let him sit opposite (his) Guru. 194. In his Guru's presence let him always have the worse food, clothes, and garments ; let him stand up'^ before him, and go to rest last. 195. Let him not, when lying down, listen to^ and 1 [I.e., out-doors.] ment." Medh. remarks that some - ' AvaJchmin,' i.e., a student who think the application of this rule is has failed in chastity, etc. [of. xi. at the moment of address by the 121 ; the expiation, ib. 119. "Sick," Guru, "he should have his body i.e., ill.] covered up in the Guru's presence 3 [Literally, "like a seer" (rsw'flO- (should not remove the outer gar- Medh. says this and the foregoing ment) and stand thus ; but the rule vratavad are " two words with one takes effect the moment the Guru meaninc."] by word or wink indicates that he is * [{eva), perhaps better "for a to be seated." (Cf. Ajj. i. 2. 6, 18.)] Brahman alone."] '' [I.e., get up in the morning.] ^ [Medh. Ye^AsyogamioT yatnam.'] ^ [I.e., in effect, he should not re- ^ [Literally, hand. K. says, " His cline, &c., when listening or con- right arm outside of his outer gar- versing.] 1S7-205.] THE ORDINANCES OF MANU. 39 converse (with his Guru), nor seated, nor eating, nor stand- ing: with his face turned aside. ig6. Let him do so standing (if his Guru) be seated, but approaching him if standing ; meeting him if he advance, and running after (him) if he run ; 197. Facing him if (his face) be turned away; going near if lie be standing far off; but reverencing him if lying down, and in his proximity if standing. 198. Let his bed and seat be always low in (his) Guru's presence ; let him not sit as he likes within eyesight of (his) Guru. 199. Let him not utter his (the Guru's) mere name ^ even behind his back ; ^ let him not imitate his gait, speech, acts. 200. Where there is detraction or even blame of (his) Guru, he must there stop both ears, or go from thence elsewhere. 201.2 j>y detraction (of his Guru) he becomes (when born again) an ass ; a blamer (of his Guru) becomes indeed a dog ; one who appropriates his goods becomes a worm ; (if) envious, he becomes an insect. 202. Let him not when at a distance salute him, nor if angry,-* or in proximity of a woman ;^ and so, if on a vehicle or seat, having descended, he should accost him. 203. Let him not sit with (his) Guru to the leeward or windward (of him) ; and let him not even tell anything out of hearing of (his) Guru.*^ 204. He may sit with his teacher in a bullock-, horse-, or camel-carriage ; on a terrace, pavement, and mat ; and on a rock, plank, (or) boat.^ 205. (His) Guru's Guru being near, let him behave as if ^ It is remark.able that this no- ' [Each half of this verse has a syl- tion is still current, and it is thought lable over.] even now in Southern India highly * [Or when the Guru is angry indecent to mention direct the names {kruddham) (Medh.")] of certain persons. A married wo- ^ [I.e., when he (the Guru) stands man who is a witness in court {e.ri.) in the presence of his wife (K.)] will never mention her husband's ^ [I.e., he should not say anj-thing name, but will (if possible) get some at all in a tone too low for his Guru bvstander to tell it. to hear.] " - [That is, he should put a respect- ^ [Medh. says the word carriage is ful epithet before the name even to be taken with bullock, horse, etc., when speaking of him behind his for it is not permitted to sit alongside back (K.)] the teacher on the backs of these ani- 40 THE ORDINANCES OF MANU. [lect. ii. (his) Guru (were present) ; and if not permitted by (his) Guru, let him not accost his own elders.' 206. So (should be) his constant behaviour to (his) Gurus in learning,^ to his own blood-relatives, to those who forbid liim from wrong, also to those who indicate (his) good. 207. Let him also ever behave towards the excellent as toward (his) Guru ; also toward (his) Guru's worthy sons, and toward (his) Guru's own kinsmen.^ 208. The Guru's son, (whether) younger or of equal age, or a pupil, if he in sacrificial rites teach the Vedas, de- serves the same honour as the Guru. 209. But let him not shampoo (his) Guru's son's limbs, nor bathe him, nor eat his leavings, nor wash his feet. 210. The Guru's wives of equal caste are to be reve- renced like the C^uru ; but those of different caste are to be reverenced by rising and salutation. 211. Anointing, bathing, as also shampooing the limbs and dressing the hair, are not to be done (by him) for a Guru's wife. 212. A youthful wife of a Guru is not to be saluted here by a student of full twenty years old, who discerns good and evil, by (touching her) feet.* 213. This is the nature of women, to seduce men here; hence the discerning are not in effect^ careless towards wantons. 214. For a wanton can lead astray in (this) w'orld an ignorant, or, again, even a learned man when subject to lust and anger. mals (consequently the words do not ^ [Medh. reads guruputre tatJtd- mean on a bullock, etc., and in a car- cdrye (as Ragh.), but knows K.'s riage). This permission would indeed reading ; 207, 208, are in translation be given if "carriage " could be un- based on K.] derstood as an independent word, * [Gaut. ii. 33, contradicts this (as but general custom forbids it. Ter- a youth of twenty is vyavalidra- race means the earth at the top of prdjyta), and says some prohibit the house, "pavements" of grass, it.] &c. ; plank, i.e., wooden settee.] * [For this reason {ato arthdt ^ [Gurus, i.e. , father, mother, etc. Medh., K.) cf. Mbha. xiii. 4S, 38, (Medh.) ; those to whom resjDect is idem, except v. 1. atyarthaih na pra- due.] S'ljjantc, i.e., the wise are not over- - [I.e., the upddhj/dna, etc., other fond of wanton women] than the dcdrya (Medh.)] 206-224.] THE ORDINANCES OF MANU. 41 215. One should not "be seated in a secluded place with a mother, sister, or daughter; the powerful host of the senses compels even a wise man. 216. But a youth may, at his will, make reverence duly (by prostration) on the ground to the youthful wives of (his) Guru, saying, " I am such an one." 217. Having been from home, he should, remembering the duty of the good, touch the feet of his Guru's wives, and salute them every day. 218. As a man digging with a spade comes to water, so an obedient (student) attains unto the knowledge attained by (his) Guru. 219. Be he shaven^ or long-haired, or be his hair fastened in a knot, let not the sun set or rise on him (asleep ^) in the village. 220. If without his knowledge the sun rise or even set while he is asleep voluntarily, let him fast a day, mutter- ing (the gdyatri).^ 221. For one caught asleep by the sun rising or setting, if he does not penance, incurs great sin. 222. Having rinsed the mouth, one should, restrained and composed, ever at sunrise and sunset be seated, muttering, according to rule, in a pure spot, (the texts) to be repeated. 223. If a woman or a low-caste man do any good act, (the twice-born) should (also) do it all with energy, or (that) in which his mind may delight. 224. "Good" is said to be duty and wealth combined, jjleasure and wealth combined, or even duty or wealth here is " good ;" but the right opinion (is) that it consists of all three.* 1 " Shaven," etc., i.e., a student. as the expiation for neglect when - [So K., or "he may be," etc. ; the sun rises, muttering the gayatrl " long-haired " (jata), cf.iii. 151 note, when it sets. Cf. Ap. ii. I2, 13. | Others, saj's Medh., give a different ■• [Four schools are noted. The interpretation, referring it to hi.s first say good (or happiness) consists duties out of the village, whichhe is of duty and wealth (artha, gain, to ipiit at the twilight. Cf. Ap. i. cattle, land, gold — Medh.); the 30, 8 ; and (Jaut. ii.'io.] second of pleasure and wealth ; the =* [Gaut. .\.\iii. 21, gives fasting third of duty alone (cm) ; the fourth 42 THE ORDINANCES OF MANU. [lect. il. 225. A teacher ^ (is) the image of Brahma ; a father (is) the image of Prajapati ; a mother (is) the image of the earth ; one's own brother (is) the image of one's self. 226. So a teacher, a father, a mother, and an elder brother, are not to be disrespectfully treated, especially by a Brahman,^ even though injured. 227. The pain that a father and mother endure in pro- ducing human beings, of that acquittance cannot be made even by hundreds of years. 228. One should ever do what is pleasing to them and to a teacher always ; for these three ^ being satisfied, all austerity is accomplished. 229. Obedience to these three is called the highest austerity ; except permitted by them,* one should not perform other religious duties.^ 230. For they themselves are the three worlds, they are also the three orders f they are the three Vedas, (and) they also are called the three fires. 231. The father indeed is the gdrhajMtija fire, the mother is said to be the daksina fire, but the Guru is the Cihavanlya ; "^ this fire-triad is most venerable. 232. A householder not neglectful to those three will conquer the three worlds ; like a god, illuminated by his own body, he rejoices in the sky.^ of wealth alone. The last would in- cism if it interferes with attendance elude the Cdrvdha (the Epicurean of on these three (Medh.)] that time), who, as Medh. says, makes ^ "Three orders." See this and happiness consist of pleasure alone.] following lectui'es. They are: stu- ^ Acdri/a. See the definition in dentship, condition of a householder, vs. 140 above. [Medh. and K. make and that of a hermit who lives in " self " the l-setrajna, observing that the jungle or woods. [Or, omitting these are all divinities.] the student, the Yati, ascetic, makes " [Medh. takes this expression diffi- the third.] rently, " No one at all is to be dis- '' For the arrangement of these respectfully treated, e.specially, how- three fires, see the plan at the end ever, these." My MS. of Medh. of the first volimie of Haug's Aita- makes 225 follow 226.] reya Brahmana, and that at page igi 3 [Alone.] of Hillebrandt's Das Altindische 4 " Permitted by them." Medh. Neu - und Vollmondsopfer. These reads anabhijanujndtah ; Haughton fires are on circular, semicircular, adopts Kulluka's reading, abhyana- and square altars respectively. [The nujMtah. same comparisons^ otherwise em- ^ Cf. 235. One should not under- ployed, are found Ap. ii. 7, 2.] take a pilgrimage [or practise asceti- * [A remnant of the old concep- 22 5-241.] THE ORDINANCES OF MANU. 43 233. By devotion to (his) mother he obtains this world ; by devotion to (his) father, the middle (world) ; but by obedience to (his) Guru, the Brahma- world. 234. All religious duties are fulfilled (by him) by whom those three (persons) are respected ; but of him by whom those are not respected, all acts are fruitless, 235. As long as those three live, so long let him do no other (religious duty) ; ^ he should, devoted to (their) desires, ever do obedience to just those (three). 236. Whatever act he may do with a view to a future state, by mind, word, or deed, (and) without derogation to them, let him tell them that.^ 237. (By acting thus) toward those three, the obligation of a man is indeed completed ; that (is) plainly the highest religious duty ; other (duty) is called subordinate religious duty. 238. A faithful man may receive pure knowledge even from a low-caste man ; the highest virtue from the lowest,'^ a jewel of a woman even from a bad family. 239. Ambrosia can be extracted even from poison ; elegant speech, even from a child; good conduct, even from an enemy ; gold, even from impurity. 240. From all* are to be accepted, women, gems, know- ledge, duty, purity, good speech, and the various arts. 241. In time of distress^ learning the Veda from one not a Brahman is enjoined, and attendance and obedience*^ to (him as) to a Guru as long as the study (lasts). tion of God as light and the sky as i.e., magic ; the "highest" dhanna, the place of light. Literally, these as opposed to the other of worldly words might be rendered, " shining affairs, is that pertaining to the . . . like the Shining One (God) in Vedas, Smrti, etc. (Medh.)J the shining (sky)."] "* [From all people without regard 1 Dharma ; cf. vs. 229. to caste (Medh.)] - ["But he should not inform them ^ [Medh. notes a rar. lee. dpatlcal- if he does anything derogatory" — 25«^, i.e., (this practice) is enjoined Medh.] as an arrangement for (times of) * [That is, a man who has faith distress.] may acquire the highest religious ^ [According to Medh. his obedi- duty (dharma) from the lowest man, ence, i.e., servile attendance to this as, e.g., a Candula (K.) This rule is man, who for the nonce is his Guru, not for ordinary times, but for times ccmsists only in following him about ; of distress ; pure knowledge is said washing his feet, and the other ob- in distinction to that of L'ambara, servancetowardsabrahmauicalGuru 44 THE ORDINANCES OF MANU. [lect. ii. 242. But if the Guru be not a Brahman, the pupil should not live all his life with him, nor (even) with a Brahman who has not thoroughly studied (the Veda), (if) he desire the best way.^ 243. But if he desire to live all his life in the family of (his) Guru, attentive he should serve him till he is released from his body. 244. Now the Brahman who obeys (his) Guru till the end of his body goes straight to the eternal abode of Brahma.^ 245. Let not one who knows his duty offer anything earlier to (his) Guru, but when, dismissed by (his) Guru, he is about to bathe (on his return home), let him, as he best can, present property to (his) Guru. 246. A field, gold, a cow, a horse, an umbrella, shoes, a seat, grain and vegetables, clothes — such let him offer ^ to (his) Guru as (a mark of) affection. 247. But, truly, after his teacher is dead, let him serve as (he would his) Guru the Guru's son endowed with good qualities, the Guru's wife, or Sapinda.* 248. If these do not exist, let him perfect his own body, occupying (his Guru's) place, seat, and occupations, and practising attendance on the fires.^ 249. The Brahman who thus uninterrupted passes his studentship, goes to the highest place, and is not born here'' again. END OF THE SECOND LECTURE. are excluded. This rule is denied ^ "Fires," i.e., the three fires just Baudh. i. 4, 23. The words "not a mentioned, which a Brahman should Brahman" K. restricts to Ksatriya keep burning. or Vai?va; but this is evidently not " " Here," i.e., in this world. He intended.] is born in a superior world for the 1 [I.e., the way to the highest future. [For rules in regard to happiness.] student life in other works, cf. Ap. ^ [Doubtful if person or substance i. I-S ; Gaut. i.-iii. ; Vas. vii. ; (as in 28).] Baudh. i. 3 ; Visiiu xxviii. ff. ; Yuj. 3 [Aharet {var. lee. Medh.) or i. I-50. Rules in regard to the drahet.] different rites as limited by caste in 4 [Sapindas are kinsmen to the still older literature will be found in seventh degree according to vs. the loth vol. of the Indische Studien, 60.] collated by Prof. Weber.] ( 45 ) LECTURE III. ON MARRIAGE, AKD ON THE RELIGIOUS DUTIES OF A HOUSE- HOLDER, OR THE SECOND STATE OF LIFE. 1. The course of study of the three Vedas to be gone through in the (house of the) Guru (is) for thirty-six years, the half of that, or a quarter, or only until mastery. 2. One who has not broken his rule as student,^ having duly studied the (three) Vedas, or two Vedas, or one,^ should enter the condition of life of a householder. 3. Let (his Guru) first honour him wearing a garland, (and) seated on a couch, by (a gift of ) a cow,^ when he is accomplished in his own duty,* (and) has received the inheritance of the Veda from his father.^ 4. Let a twice-born man dismissed by (his) Guru, having bathed according to rule, having returned home, marry a wife of the same caste endowed with (good) marks ; 5. And who (is) not a Sapinda of (his) mother, who (is) not also of the same tribe {gotra) as his father; such a one is approved for twice-born men for marriage duties (and) intercourse.*^ 6. Though great (and) prosperous, with cows, goats, ^ "Rule as student," i.e., rule of chamber, . . . being the most part chastity. lusty fellows of twenty-five years - [This means the ancestral and upwards." Camjjion (in 1571), recension (mkhd) studied in the fa- quoted in Westminster Review, No. niily (Medh.) A later view ; cf. Ap. ciii. p. 140. The discipline of the ii. 6, 5.] Egyptian pupil " scribes " was much * [This is to be understood as the same, meaning a madhuparka (Medh., ^ "Father" here includes a sj^iri- K.)] tual father or teacher. •* This long course of study by ^ [Medh. identifies the ^?'a card of even gro\vn-up men brings to mind Gaut. iv. 2 with the ar.sa of "an- what Cffisar says of the Druids, and other" Smrti. Vide Ap. ii. II, 15, which existed in Ireland down to with Biihler's note. Cf. Laghu recent times : " I have seen where Hfirita, iv. i. Cf., however, Jolly's they kept school ten in some one note to Visiiu, xxiv. 9.] 46 THE ORDINANCES OF MANU. [lect. hi. sheep, wealth, and grain, let hiin avoid, for marriage ties, these ten families : 7. That by which rites are neglected, which has no males, which possesses not the Vedas (chandas) (the members of) which are hairy, or have piles; also families (afflicted) with consumption, dyspepsia, epilepsy, albinoism, and leprosy, 8. Let him not marry a tawny ^ maiden, nor one with superfluous members, nor a sickly (maiden), nor one with- out hair, or with excessive hair, nor a chatterbox, nor one red-(eyed). 9. Nor one called after a star, a tree, (or) a river ; nor one called after barbarians " or a mountain ; nor one called after a bird, snake, or slave; nor one with a terrifying name. 10. Let him marry a woman not malformed, with a prosperous name, that walks like a hmhsa^ or elephant, with slender hair-locks ^ and teeth, (and) soft-bodied. 11. But she who has not a brother, (or whose) father is not known, let not a wise man marry her, through fear of the law about a daughter's son.^ 12.*^ For twice-born men, at first, a woman of the same caste is approved for marrying ; but of those who act from lust, those of lower caste may in order (be wives). 1 3, A ^iidra woman alone (is) a wife for a Qiidra ; both she and a woman of his own caste (are) legally (wives) of ^ [A tawny maiden, Meclh. says, known, his real (or " Qarman name," is one whose hair is auburn or as it is called) is kept more or less a golden.] Lombroso finds that female secret, and is used only for cere- criminals are often marked by ex- monies. As regards the best-known cessive growth of hair on the head. name of this class, " Sayanna," see - [Anti/a.^ Indian women of the my " Vaihgabrahmaiia. " Some pro- lower castes have still very extra- hibited names are used for women ordinary names ; I have met with nowadays : e.g., Ganyd, which is in- " Insect," " Spittle," and " Privy," admissible as the name of a river, as names of women on the Malabar ^ Ilamsa, a kind of mythical coast. Brahmans have still in South- flamingo or goose. ern India some names of the same ■* [Or, according to some MSS. kind, if their relatives fear for their (emended mctri causa), " with thin luck or health, i^.g-, if a man has lips, fine hair and teeth."] lost several children, the next son ^ /.e., a daughters son is like a son born to him is called by a name [cf. ix. 127 ff., and Gaut. xxviii. 20.] which means "refuse;" but this is ^ 12, 13. All this is obsolete. Mar- bis name by which he is commonly riages are uow-a-days strictly be- 7-21.] THE ORDINANCES OF MANU. 47 aVai^.ya; they two and also a ■\voraan of his own caste (are wives) of a Ksatriya ; both tliey and a woman of his own caste (are wives) of a Brahman. 14. A ^iidra wife is not indicated in any history for a Brahman and Ksatriya, even though they be in distress.^ 15. Twice-born men marrying a casteless woman out of infatuation surely bring quickly (their) families and descendants to the condition of ^udras. 16. According to Atri and Utathya's son,^ one who marries a Qlidra woman falls by the act; according to (^aunaka, (he falls) by the birth of a son ; according to Bhrgu, by the birth of his (the son's) son. 17. A Brahman having taken a (^udra woman to his bed goes the lower course ; having begotten on her a son, he is surely deprived of his Brahmanhood.3 18. Now of (a man) whose offerings towards gods, manes, and guests depend on her, the manes and gods eat not that offering, nor does he go to heaven. 19. An expiation is not prescribed for him who has drunk the moisture on a (^iidra* woman's (lips), who has been reached by her breath, and who has also begotten a son on her, 20. Learn summarily these eight (ways of) marriage with women for the four castes, (which are) good and bad here and in a future existence. 21. These are the Brahma, the Daiva, the Arsha, the tween members of the same division - "Utathya's son," i.e., Gautama, of a caste. In Southern India differ- Cf. Gautama (ch. iv.), for the rules ences of religion (Vaisiiavism, (^'ai- about marriage. The above opinion vism, etc. ), and even narrower divi- is not found here, but only a state- sions, ai-e a bar to marriages between ment that sons of a Cudra woman members of what is strictly the by men of higher caste are outside same caste. The so-callrd Rajas, the law (vss. 25-26). [The present however, have wives of their own Atri Smrti contains no correspond- caste, and concubines of any other, intf rule.] often hundreds. '^ [A significant alteration inlNIbha. ^ [Cf. iSlbha. xiii. 47. 8, " The xiii. 47. 9, makes the last part of Cudra can be a Brahman's (wife) by this verse read, " He is nevertheless lust, desire, or irregular conduct purified by a ceremony known in (only, but) she is not enjoined for law."] the sake of e.xaniple" {drslantatah •* [Vr>ali, cf, iii. 1 19; expiation (!), smrtd). Cf. ib., 47, also A'.saO-iy((.J xi. 179.] 48 THE ORDINANCES OF MANU. [lect. hi. Prajapatya, the Asura, the Gandharva, and also the Eak- sasa ; the Paic^aca/ the eighth, (is) lowest. 22. Which is legal for which caste, and what are the good and bad qualities of which— all that I shall tell you, (and) the good and bad qualities of the progeny. 23. One should know that, legally, the six (first) in succession are for a Brahman the four last for a Ksatriya, and the same for a VaiQya and (^udra, except the Ptaksasa (form). 24. The poets have recognised that the first four are approved for a priest, the Eaksasa alone for a Ksatriya, the Asura for Vai^yas and Qudras.^ 25. But of the five (last) three are here said (to be) le^ral, two (to be) illegal. The Pai^aca and also the Asura (forms) are never to be done.^ 26. Whether separately or mixed, two (forms of) mar- riage—the Eaksasa and Gandharva— are ordered by the former (lawgivers). Those two are said (to be) legal for a Ksatriya.^ 27. The gift of a maiden spontaneously, after clothing and reverencing her, to one learned in the Veda and of good character, having invited (him), is called the Brah- ma rite. 28. But they term the Daiva rite the gift of a daughter, after having adorned her, to a sacrificial priest rightly doing his work in a sacrifice begun.^ 29. The gift in due form of a maiden is called the 1 The intention seems to have says some admit six (iv. 14, 15). been much that of the canon law, The Mbha. i. 73, 8 if., ascribes de- viz that a contract followed by co- scending virtue to each " according habitation is what constitutes a to Manu," and mixing up the words marriao-e, here the contract being and sense of vs. 23 and vs. 27, allows express^ed or implied. four for a Brahman and six for a - ["For Vaicyas and Cudras are Ksatriya.] not particular about their wives " ^ [This rule is for the Ksatriya, (Baudh i 20,14). Cf. the following etc., not for a Brahman (Medh.)] passacre'sfor the different rules in this ■* A famous Gandharva marriage respect Vas. i. 27-2S gives six equi- or seduction occurs in the Cakun- valent to these eight ; so Ap. ii. 12, tala. Cf. also vs. 32 below. 3 who admits three as good. Baudh. ^ [I.e., the priest who performs a i.' 20, 10, gives eight and permits sacrifice receives a maiden as part of but four ;' so Visnu^ xxiv. 27. Gaut. the fee.] gives the eight, admits four, and 22-38.] THE ORDINANCES OF MANU. 49 Arslia rite/ when a pair or two of cattle have been legally received from the bridegroom, 30. The gift of a maiden is called the Prajapatya rite, (when the gift is made) after reverencing and addressing (the pair) with the words, " Together do ye both duty." 31. The gift of a maiden voluntarily after having pre- sented to the kinsmen and the maiden wealth as much as he (the suitor) can, is called the Asura rite.^ 32. The voluntary connection of a maiden and a man is to be known as a Gandharva union, which arises from lust. 33. The forcible abduction from home of a maiden crying out and weeping, after slaying and wounding (her relatives) and breaking in, is called the Eaksasa form. 34. Where (a man) secretly approaches (a girl) asleep, intoxicated, or confused, that, the most sinful of unions, is the Pai(jaca, the eighth and lowest (form). 35. The gift of a maiden by water ^ alone is approved for Brahmans ; but for the other castes (the rites are) according to their several fancies. 36. What quality has been declared by Mann for each of these marriages, hear all that, Brahmans ! from me relating (it) all. 37. The virtuous son of a (wife married by the) Brahma rite irees pitrs^ from sin — ten ancestors, ten descendants, and himself as the twenty-first. 38. The son born of a (wife) married by the Daiva (rite) also (frees) seven ancestors (and) seven descendants ; the son born of a (wife) married by the Arsa (rite), three and ^ This is perhaps the most com- ^ "By water," i.e., by pouring out mon form now. water. This or some similar cere- - [A recognised sale is meant.] mony forms part of the sjmbolio This form is also practised at the procedure on transfer of property present day by people claiming to be under Hindu law. See my " Ele- Brahmans, c.y,, the Caiva Brahmans, nients of Southern India Palieo- called " Gurukkal," in Southern graphy," second edition, ji. 105, India, who seldom can get wives note 3. for less than a thousand rupees. It •* [" Pitr (father) has here the often happens that low-caste girls meaning deceased " (Medh.), i.e., are palmed off on them ! includes descendants.] D 50 THE ORDINANCES OF MANU. [lect. hi. three ; the son of a (wife) married by the Prajapatya rite, six (and) six} 39. Of the four marriages Brahma and the like in order, are born sons learned in the Vedas, approved by good men, 40. Endowed with beauty (and) the quality of goodness, ricli, glorious, possessed of enjoyments, most dutiful ; and (they) live a hundred years. 41. But of the other remaining bad marriages are born cruel, untruthful sons, hating the Vedas (and) duty. 42. A blameless offspring arises from blameless mar- riages of women among mortals ; from blameworthy (mar- riages) a blamable (offspring is born) to men ; therefore one should avoid the blamable (marriages). 43. The sacrament of joining hands is directed for women of the same caste (as the bridegroom); this rule (as follows) is to be recognised for marriages with women not of the same caste. 44. By a Ivsatriya woman an arrow is to be held at (her) marriage with a higher caste man ; by a Vai(5ya maiden, a goad ; by a (^iidra woman, the skirt of a garment. 45. Let a husband devoted to his wife approach (her) in (due) season ; and he, being fond of her,^ may approach her with desire for intercourse at all times, except at thejoarva days. 46. The natural time of w^omen is said (to be) sixteen (days and) nights (in a month), together with other four days avoided by the virtuous f 47. But of those, the first four and the eleventh and thirteenth are blamed ; the remaining ten, however, are allowed. 48. On even nights sons are begotten, daughters on odd ; therefore one desirous of a son should approach (his) wife on even (nights) in the season. ^ [Gaut. iv. 30 ff. give.s a dififerent of each half mouth. Cf. Baudh. i. table.] 21, 22.] " [Or " adhering to this obser- ^ Frathaina^onitadar^anut 2^>'<:t^'^t- vance." The 2Mrra includes the rtl ahargraliaiiam ca sarvdhordtro- eighth, fourteenth, and fifteenth days palaksandrtliam (Medh.) 39-56.] THE ORDINANCES OF MANU. 51 49. (In reality), a male is produced if the semen of the male is in excess,^ a female, if that of the female ; if equal, a eunuch, or a male and a female ; if weak or scanty, the contrary (no conception takes place). 50. One who avoids women on the blameworthy nights, and on eight others, is like a student,- in whatsoever order (he may be) living. 51. A learned father of a maiden should never take a consideration, not even a tittle,^ (on her marriage); for a man who takes a consideration through greed is a seller of (his) child. 52. Sinful relations, who, through delusion, subsist on a woman's property, (or take) a woman's vehicle or clothes, go to hell.'* 53. Some say that the pair of cattle (given) at an Arsha (marriage is) a consideration ; that is false.^ Be it even small or great, it is indeed a sale. 54. For whom"^ relatives do not take a consideration, it is not a sale ; it is merely a token of affection for them, and is harmless. 55. Women are to be honoured and adorned by fathers and brothers, by husbands, as also by brothers-in-law, who desire much prosperity. 56. Where women are honoured, there the gods rejoice; but where they are not honoured, there all rites are fruitless. ^ Adhikjinih m 'tra ?ia pnrhndna- India, the Mitilksara and its com- iah khii tarld 6Yn-rt. A householder 3 has five instruments of killing (insects, etc.), the hearth, the grindstone, the besom, the 1 Vss. 58 to 66 are, apparently, 5S and vs. 61), and goes over to an- not known to Medhatithi [and are other topic.] therefore very probably a latei- ^ [7.C., household, family.] addition. The corresponding pas- ^ [Probably one of the three sage in the Mbha. xiii. 46 adhy. upper castes is meant, though not stops right here also (including, how- explicitly stated. Cf. Medh.J ever, the verses corresponding to vs. 57-7(3-] THE ORDINANCES OF MANU. 53 pestle and mortar, the water-pot; using which he is fettered (by sin). 69. Yov expiation of all these in due course, the five great sacrifices were ordered for householders ^ every day by the great seers. 70. (These are as follows) : Teaching the Veda (is) the Veda sacrifice ; offering cakes and water (is) the sacrifice to the manes; an offering to fire (is the sacrifice) to the gods ; offering of food - (is the sacrifice) to all beings ; honour to guests (is) the sacrifice to men. yi. He who, as he best can, fails not in those five great sacrifices, though he always abide in his house, is not polluted by the sins (caused) by the (five) instruments of killing. 72. Whoever presents not food to those five, the gods, guests, dependents, the manes, and himself, though he breathe, lives not. 72,- (Some) term the five sacrifices ahuta, huta also, as well as prahuta, hrdhiiya huta, and 'prd<^ita. 74. Ahuta is muttered recital ; huta is fire-offering ; pra- huta is offering to beings ; hrdhnya huta is reverence to ex- cellent twice-born (people) ; ^r«fi/rt is offering to the manes. 75. One should be ever occupied here in study of the Vedas and in offerings to the gods ; for one occupied in offerings to the gods supports this movable and immov- able (world). y6. An offering duly thrown into fire goes to the sun ; from the sun is produced rain; from rain, food, and thence human beings.^ o ^ See previous note. are not found in other tropical coun- ^ "Offering (if food," 'i.e., the tries, c.r/., Java, fragments of morning and evening ^ [Pj'rtJaAmaybe taken in a wider meals are thrown up in the air at sense as all beings having life (so the house-door, with some sentences Medh., Ragh.) The causal ne.tus addressed to inferior gods. It ap- explains vs. 75, for animal life is sup- pears to me that this is one of the ported by food, food comes from chief causes wliich make India a rain, rain is produced by the sun, land of vermin ; crows, sijuirrels, which is supplied by burnt sacrifices, ants, and all kinds of pests exist therefore he who sacrihces supports there in surprising numbers, which the world.] 54 THE ORDINANCES OF MANU. [lect. hi. yy. As all beings depend on air, so all orders ^ depend ^ on the householder. y8. Because men of the three (other) orders are daily supported by the householder alone with knowledge and food, therefore the householder (is) of the chief order. 79. That order must be upheld strenuously by one desiring an imperishable heaven, and who here desires jDerpetual happiness. (It is an order) which cannot be obtained by those with weak organs.^ 80. The seers, manes, gods, beings, and guests also pray* to those heads of families (for support). (This duty must, therefore,) be done by a man of discernment. 81. One should daily honour the seers by study of the Veda, the gods by ofierings, the manes by funeral obla- tions, man by food, beings by offerings. 82. Daily one should make funeral oblations with food and the like, or water; or even with milk, roots, (or) fruit, brin^■ing gratification to the manes. 83. One should feed one Brahman, at least, at the cere- monies to the manes included in the five sacrifices; but one should not feed here even a single Brahman at the ceremony to all the gods. 84. Let a Brahman^ make daily an offering to these deities according to rule in his (sacred) household fire (used) for dressing food for all the gods. 85. To fire, and to the moon also, first, and to both of them also together ; to all the gods, and also to Dhauvantari : ^ 86. To Kuhu'^also, and Anumati,^ and also to Praja- pati, and to sky and earth together, and likewise to Svis- takrt ^ last. ^ The four orders are the student, ^ [This means any upper-caste householder, hermit, and mendicant, man (Medh., K., Ragh.) Cf. vs. - [Literally, " exist (by) depending 121.] on." Cf. vi. 89.] " [The sun rising.] •* [I.e., with organs uncontrolled, '' [The new m(5on.] sensual in eating, unchaste, etc. ^ [Goddess of love-reproduction (Medh.)] (also a phase of the moon).] ^ [" Offer entreaties to," not pray ^ [Fire personified as "successful z= worship. "They long for study sacrificer." Cf. Gaut. v. 10 ; Ap. ii. of Veda, (rdddhas," etc. (Ragh.)] 3, 16.] 77-94-] THE ORDINANCES OF MANU. 55 8y. Having thus properly offered butter (in the fire), one sliould bring an offering (lali) in all the quarters, from the east southwards,^ to Indra, Death, Varuna, the Moon, and to their followers.^ 88. Saying " (Honour) to the Maruts !" one should throw (the offering) by the door ; saying, " (Honour) to the waters !" one should throw (it) in water ; saying, " (Honour) to trees !" one should throw it on the pestle and mortar. 89. And one should do (it) in the north-east to (^li, in the south-west to Bhadrakrdi ; but in the middle of a brah- manical abode one should make the offering to the twolords.^ 90. One should'* throw up in the air (one) offering to all the gods ; to spirits that go about by day (one should offer by day), and to those that go about at night (by night). 91. One should make an offering for the welfare of all beings on the house-top;^ but one should present all the re- mainder of the offering to the manes, (casting it) to the south.*^ 92. One should throw gradually on the ground (the offering) for dogs, outcasts, keepers of dogs, those having grievous illnesses,'' to large birds, and insects. 93. The Brahman who thus ever honours all beings goes with glorious form to the best place by a straight road. 94. Having then performed those offerings, one should let the guest eat first, and give alms ^ to a beggar who is a student of the Veda according to rule. 1 [In the east to Indra, south to " to Brahm and to the lord of the Yama, west to Varuna, north to house."] Soma (and to the followers of each), •* [After coming out of the house according to their position (pratidl- (Medh.) The last parentheses are fUHi iti pdthdt) (K.)] from K., an interpretation denied by 2 [Slightly altered from Dr. B.'s Medh.] text, who takes this as meaning the ^ ["Or to the west" (K.)] deities just mentioned; but of. ^«u- ^ [I.e., he should stand facing ffdh anucardh yat purusCis tathd south (Medh.)] ccndra puru.selhija ityddi ptrayoyah ^ [Ptipa rd'jindm. I venture to (Medh.)] change B.'s translation, "lepers and 3 [Or: on the pillow to (^ri (god- so forth, cows (!) " for the literal dess of good-luck), at the feet to meaning. Medh., K., and Ragh. B. (goddess of bad-luck), but in the say lepers or consumptives ; cows middle of the house to the two lords for crows (?).] of a Brahman house. Some define » [K. quotes Catfitapa as saying these terms as parts of the bouse, the beggar is to ask only for food, Medh. and K. make the last mean but adds that one may give more.] e d 56 THE ORDINANCES OF MANU. [lect. hi. 95. What good fruit one gets having given duly a cow to (one's) Guru, that a twice-born householder gets having given alms. 96. One should, having first reverenced (him) duly, give ^ * alms or a pot of water to a Brahman that knows the real ^

tubh — 2 [A "friend by rjuddha" is one Manu 140 ^loka ; Mbha. 43 trst. = who prostitutes the ceremony to the M. 138 ^'1. ; Mbha. 44 trst. — M. 142 jiurpose of making friendships. Ac- <;1. ; Mbha. 46 trst. = M. 141 9I. cording to Medh., this is a possessive This la.st verse is also found as compound, "one who possesses a trstubh in Ap. ii. 17, 8, whence i^rdddlia friend, i.e., the feast is the the full force of chaiva in our text is reason he obtains the7riend."] apparent — "it st.ays just lure in this * [Dr. B. has, "that gift is ... a world,"i.c., herea/oHe, for such afeast devil's feast," which is incorrect, does not reach the departed spirits.] Beginning with vs. 138, we find pos- ^ [The reward iu this world is 62 THE ORDINANCES OF MANU. [lect. tit. 144. One may (if need be) reverence a friend at a grdd- dha, but not an enemy, even if a suitable person ; for an offering eaten by an enemy is fruitless in the next world. 145. At a prlddha one should feed carefully (a priest) who knows well the Rg. (Veda verses) and has completed the (Rg.) Veda; or an Adhvaryu (priest of the Yajur Veda) who has gone to the end of his recension ; or a Chandoga (priest of the Samaveda) who has acquired it all.^ 146. He whose grdddha any one of those may eat after beino- honoured, his ancestors to the seventh degree are ever content. 147. This is the primary rule for presenting the offerings to the gods and manes ; but this (following) subsidiary (rule) is to be recognised (which is) ever observed by the good : 148. [Viz.] one may feed a maternal grandfather, a maternal uncle, a sister's son, a father-in-law, a Guru, a daughter's son, a son-in-law, a kinsman, and a sacrificial priest, together with the performer of the sacrifice. 149. One who knows the law need not scrutinise- a Brahman on occasion of a ceremony to the gods ; but for a rite to the manes one should scrutinise (him) carefully. 150. Those Brahmans who are degraded on account of theft, or are eunuchs,^ and those who are unbelievers, Manu has declared unworthy of the offerings to the gods and to the manes. 151. One should not feed at a grdddha a wearer of the jata,'^ one who does not study the Veda, one without a repiitation and fame, like that got takes it as a simple extension of the by one's being proticient in the former; "repeating the 'examina- Qdstras (Medh.) Medh.'s explana- tion of the Brahman ' at the rite to tion is incorrect ; the reward meant the manes, he says it does not take is that declared by Yaj. i. 269, long place at that to the gods."] life proo-eny, etc. (K. )] ^ [Medh. separates these into three 1 [Medh. and Rfigh. say some classes — " degraded (i.e., those who think this (;loka implies the exclu- have committed any one of the great sion of the followers of the Atharva- sins), thieves, and eunuchs." Aas- veda (dtharvanika).] tika, atheist in Dr. B.'s version.] - [Cf. vs. 130. Medh. notes that ^ The ja/ff is hair allowed to grow there are conflicting views as to what long, and twisted round the head so " scrutinise " means. He regards it as to look like a turban. Med- as pertaining to the bodily and hatithi says that a (brahmacarin) moral soundness, etc., of the guest, student is intended. [Cf. ii. p. not, as in vs. 1 30, of the family. Ragh. 219.] 144-157] THE ORDINANCES OF MANU. 63 prepuce,^ so also a gambler and those who sacrifice often- (for others). 152. So also physicians, those who worship idols for a living,^ and those who sell meat. Those who live bv trading are to be avoided at the offerings to the gods and to the manes ; 153. A servant of the village or of the king, a man witli deformed nails or black teeth, and an opponent of (his) Guru, also, as well as one who neglects the (sacred) lire, and a usurer ; 154. A consumptive man, a cattle -herd, a younger brother married before an elder, one who does not per- form his religious duties, a hater of Brahmans,* an unmar- ried elder brother whose younger brother is married, and also one who is a member of an association ; 155. A dancer,^ and one who has broken the rule of his order,'^ the husband also of a low-caste woman,'' the son of a woman twice married, a one-eyed man also, and one whose fellow-husband (is) in (his) house ; 156. One who teaches for hire, also one who is taught for hire ; the pupil of a Cudra, and (a ^^dra) Guru ; one who speaks roughly,^ a son of an adulteress boru before, and also one born after her husband's death ; 157. Those forsaken^ without cause (even) by mother, ^ [Medh. reads durvdla for dur- with idols (to sell ?). Cf. B. R, s.r. hala (cf. Har. to Gaut. xv. 18), and It might mean an idol-manufac- explains as either a bald-headed or turer.] a redheaded man, or one wanting •* [Or of the Yeda (Medh.)] in manly strength [vikalendrhjo va).] ^ [Or singer (so Medh. and K., -[The meaning given by the otherwise Nil. to Mbha. xiii. 90, 1 1, commentators is " those who sacri- " One who supports himself by ent- fice for many, for anybody, outcasts, ting clods ;" kastharchcdanoxjaj'ivin etc." ]\ledh. and K. quote a verse by a forced derivation from ku^i from Vas. to the effect that one who and phdla — Lara and chcdana). sacrifices for the many is not ad- '' [Lc, has become unchaste.] mitted to nrlddha. In explanation ^ [Of a Vrsall.] of rraddhn, Medh. says that some « [» Qr one who lies " (Medh.) ; confine the word to the feast for though some say " one cursed " the manes, but tliat it includes the (Medh., K.) Cf. vs. 174.] feast to the gods also.] » [Dr. B translates^xov/yrfZ,-/;? as a ^ [Th.at is, one who earns a living participle, but all the comnientators out of idols, whether by serving in a interpret as nomen af/cntis, "one temple (?) or by travelling around who deserts mother, father, or Guru," 64 THE ORDINANCES OF MANU, [lect. hi. father, or Guru ; and one who has entered into connection with degraded (people, either) by spiritual or marriage ties; 158. One who burns houses, a poisoner, one who eats with the son of an adulteress,^ one who sells the soma plant,^ one who goes on sea-voyages, and a panegyrist,- an oilmonger, and a suborner of perjury ; 159. Also one who disputes with liis father, gamblers,^ also one who drinks spirituous liquors, one with a dis- graceful^ disease, one of bad character, a swindler, one who sells liquids ; 160. A maker of bows and arrows also, and a husband of a younger sister married before her elder sister,*^ one who injures a friend, one who lives by gambling, so also one whose son is his teacher ; 161. One distraught,^ one who has scrofula also, so also a white leper, an informer also, a madman, one who is blind also are to be shunned, as also one who finds fault with the Yedas ; 162. A trainer of elephants, cattle, horses (or) camels; one who lives by the stars also ; a keeper of birds also ; so also a fencing-master;^ i.e., fails to render obedience, etc. ' [Or "grievous disease," cf. vs. (Medh., K.) "Spiritual," literally 92, as consumption (K.) Cf.ii.1S5 "Vedic" (brdhmya).] note.] 1 [See Medh. and K Ragh.saysthe ^ [Cf. Gaut. xv. 16, and see B. R. same, " or a great eater, from the say- sub agrcdidhisu. (Medh. says there ing a/l'!U((/(7;'Jisacoward ;" otherwise is no such person as an agrcdklhisil- Nil. (Mbhii. xiii. 143, 24, KunddQl: ^?ai/, and maintains that this word Iciinde ^j«/iY(j5«<)'e apidtlti kimiddfi), must be divided into two parts, and Har. to Gautama, xv. 18).] one being agredidhisu (sc. X'(di), and - [Medh. says some explain other- the other didhimpati (defined in wise, as sellers of sacrifice where vs. 1 73), 'as in the 25assage of Gau- soma is used,] tama).] 3 [Later the name of one of the ^ [Perhaps, as Medh. speaks of mixed classes (Vandin. bandin).] this as a disease, "one who lost his ^ [Kiiai'a, or, according to some, memory."] kelcara, squint-eyed (Medh., K.) ; * [One who gives instruction in the last is perhaps better, as kitava dhanurveda (Medh.) This science appears in vs. 151, and the explana- was naturally highly esteemed tion of Medh. and K., that it here among the Ksatriyas, and its ac- means,in distinction from theformer, quisition was procured not only by " one who makes others gamble," is jiractising arms, but by mystic rites, scarcely allowable. ] prayers, etc.] 158-171.] THE ORDINANCES OF MANU. 65 163. A diverter of watercourses, find he who is accus- tomed to obstruct them, a designer of houses, a messenger, and a planter of trees (for hire) ; 164. A seller 1 of dogs, and one who lives by falcons, a seducer of maidens also ; a mischievous fellow, one beinf^ a Brahman who lives by a ^udra's- occupation; also a sacrificer to the ganas ; ^ 165. (One) who follows not established custom, and a eunuch ; so one who constantly begs, one who lives by agriculture, and a club-footed ^ man also ; one censured by the good ; 166. One who deals in rams, one who keeps buf- faloes, the husband of a woman married before ; also one who removes corpses; — (all these) are to be carefully avoided. 167. Those lowest of Brahmans whose customs are despised, who are not fit to take part (in a solemn feast), a good Brahman (who is) wise should reject for both (ceremonies). 168. Now a Brahman who does not study (the Yedas) is quenched like a fire in grass ; ^ to him the oblation to the gods is not to be given, for one does not sacrifice on ashes. 169. What result is for the giver in the next life if (food) be given to an unfit person at the oblation to the gods or manes, that I shall now fully declare. 170. Whatever (offering) has been eaten by Brahmans who have broken their vows, by younger brothers married before the elder and the like ; whatever (has been eaten) by others (who are) unfit, that indeed evil demons devour. 171. He who, his elder brother not having done so, takes a wife and (performs) ag^iihotra (offerings), is to be ^ [Rather one "who sports with ^ [Not being fed like a holy f5re, it dogs," or "raises them for plea- is notable to burn. According to the sure" (Medh., K.)] commentators, some say that it is an - [Literally, a Vrsala's ; by ano- unlearned man alone who is to be ther reading, " the son'of a Vrsala."] excluded at the gods' feast where the ^ [Troops of deities.] hav>ia is offered, while those physi- * A Grantha MS. reads ^ilpajlvl cally deformed are e.vcluded from for ^llpadl ca, i.e., lives by mecha- that to the manes only.] cical arts. 66 THE ORDINANCES OF MANU. [lect. hi. known as a parivdtar (one who marries before liis elder brother), but the elder brother is a 2Mrivitti} 172. The ^arivitti, the parivetta, and she by whom this is caused, all those go to hell, five in number (by the addition of) the giver and sacrificer. 173. He who out of lust is devoted to the wife of a deceased brother, even if she be legally appointed, is to be known as the husband of a didldsu? 174. Two sons, the himdct and golaJca, are born of other men's wives : the kunda, if the husband be alive ; if he be dead, the golaka, 175. Those two beings, born of another's wife, when dead and (when alive) in this world also, destroy the offerings given to gods and manes of those who present (these offerings). 176. As many fit persons as a man unfit (for the feast) sees eating, of so many the foolish giver does not get the reward after death. 177. A blind man being present destroys the giver's reward for ninety, a one-eyed man for sixty, and a white- leper for a hundred ; one afflicted with elephantiasis ^ for a thousand. 178. As many Brahmans as a sacrificer for a (^iidra could touch on their limbs, of so many there is no meri- torious fruit to the giver of the gift (at a grdddJia). 179. And, though he knows the Veda, if a Brahman, out of greediness, receive a present (from such a man), he quickly goes to destruction, like an unburnt pot in water. 180. (Food) given to a seller of the soma plant (becomes) ordure ; to a physician, blood ; (it is) lost (if given to) an attendant on idols ; but it is without foundation (if given) to a usurer. 181. But what is given to a trader, that exists not either 1 [According to a Smrti quoted Parapurvdpatim clhlrd vadanti di- by Medh., he need only wait six or dhisupatim ; yas tv agredidhlmr eight years for the elder brother to viprah sai'va yasyalcutinnhinl. This marry, unless the latter is on a verse does not forbid niyoga, but its journey.] abuse.] - [Cf. vs. 160. Medh. says another ^ [^Literally^ one with an evil, Smrti defines these in the following severe, disease. Cf. note to vss. 92, maimer, which is here inapplicable : 159. Medh. says "leper."] 172-190.] THE ORDINANCES OF MANU. 67 here or in the next world ; so (what is given) to a son of a remarried woman is like an oblation to the gods offered on ashes. 182. Now the learned say that (food given) to other base men unfit (for the feast), such as have been indicated, (is) fat, blood, flesh, marrow, (and) bones.^ 183. By what Brahmans a company polluted by unfit persons is purified, learn now completely those best of Brahmans, purifiers of the company. 184. The most learned in all the Vedas and in all the Angas, as well as also those descended from learned (priests), are to be known as purifiers of the company. 185. A Trinaciketa, one who keeps up the five fires, one who knows the Trisuparna, one who knows the six Angas, a son of a woman married by the Brahma cere- mony, one who knows the Jyestha-Saman ; - 186. One who knows the meaning of the Vedas, and who teaches it, a student who gives a thousand (cows as fees to his teacher), one a hundred years old ^ also, (such) Brahmans are to be known as purifiers of the company. 1 87. The graddha rite being prepared, on the day before or the next day one should duly invite three at least of such Brahmans as have been described. 188. A Brahman invited for a rite to the manes should always be self-restrained ; he should not peruse the met- rical ^ Veda. This should be also the (rule) for the per- former of the rite. 189. The manes indeed stand by those invited Brah- mans, and follow (them) like wind ; likewise sit by them when seated. 190. Now a Bralmian duly invited for offerings to the gods and manes, if anyhow soever he fail/ sinful, he be- comes a hog (in another birth). ^^ [■VVithvss.iSo-i82cf.iv.220-22i.] precisely 100 years old (MtJh.)] - [Heganliiig the meaning ofthese * [ClKimlaiiisi ; cf. iv. iii.] terms aw Biihler's note to Ap. ii. ^ [This means if he is not present 17,22. Mbha. xiii.90, 27, hasi^ra/t- at the time for eating the feast madeydnusantaiwr^ chando'jo jycsiha- (Medh., K.) Some say it means sdm(i(/(t/i.] to refuse an invitation ; but this is ^ [This means a very old man, not wrong.] 68 THE ORDINANCES OF MANU. [lect. hi. 191. But he who, invited to a graddha, dallies with a Vrsali woman, acquires for himself all that which has heen done wrong by the giver.i 192. The manes are primitive - gods, who are free from anger, intent on purity, ever chaste, who have laid down arms, (and) possess great qualities. 193. From what (is) the origin of them all, who (they are), and by what ceremonies they are to be worshipped, learn this completely. 194. Marici and other (seers) who (are) the sons of Manu Hiranyagarbha, — the sons of all those seers are called the hosts of manes. 195. The Somasads, sons of Viraj, are said (to be the fathers) of the Sadhyas ; and the Agnisvattas, sons of Marici, (who are) famed in the world, (are said to be the fathers) of the Devas. 196. The Barhisads, sons of Atri, are said (to be the fathers) of the Daityas, Danavas, and Yahsas, of the Gandharvas, Uragas, and Eaksasas, and of the Suparnas and Kinnaras. 197. The Somapas, indeed, of theBrahmans, the Havir- bhujs of the Ksatriyas, the Ajyapas too of the YaiQyas, but the Sukalins of the (^udras. 198. Now the Somapas (are) sons of Kavi, the Havis- mants (are) sons of Angiras, the Ajyapas are sons of Pu- lastya, the Sukalins of Vasistha. 199. The Agnidagdhas and Anagnidagdhas, the Kav- vas, the Barhisads, the Agnisvattas, and the Saumyas, one should certainly indicate (as the parents) of Brah- mans. 200. But these which are famed as the chief hosts of manes, of them even in the world the sons and grandsons without end are to be known (as manes). 201. From the seers were begotten the manes, from the 1 [Of. vs. 19 and xi. 179. The " [The manes are called primitive Vrsali woman stands for any woman because they were reverenced in whatever (Medh.)] ancient times (Medh.)] 191-209.] THE ORDINANCES OF MANU. 69 manes the gods and demons ; ^ but from the gods all the universe moving and stable, in due order. 202. Mere water offered with faith to these (manes) by- means of silver vessels, or (vessels) adorned with silver, fits (one) for incorruption. 203. The offering (given) by the twice-born to the manes is more excellent than (their) offering to the gods ; that to the gods is called the prelude and close- of the offering to the manes. 204. Now one should perform first an offering to the gods as a preservative (of these offerings to the manes), for the evil demons destroy a grdddha without a protective.^ 205. One should make an offering therefore to the gods at the beoinninfi: and end ;* it should not be with an offer- ing to the manes at the beginning and end. One who does it with an offering to the manes at the beginning and end quickly perishes with his offering. 206. One should smear with cow-dung a pure and lonely spot ; and one should carefully select a place sloping to the south. 207. The manes, indeed, ever are pleased with what is given in pure open spaces, also on river-banks and in lonely places. 208. One should seat those Brahmans, after they have properly made ablution, separately^ on seats which have been prepared (for them), and have /c?^f«-grass® on them. 209. Having seated those venerable'^ Brahmans on their seats, one should honour them after the gods with per- fumes and sweet-smelling garlands. ^ [Devas and Danavas.] ^ [^rat.ravar/i [Dr. Burnell says " before," ^ The hermits (Munis) are sup- reading purastdt ; but it is plain, on posed to live on wild rice. comparing K. with Kagh., that the - [Medh., "not made up" with former as the latter read j-xirastdt. forbidden things.] The sense is the same according to ^ [K., see note to v. 73.] Medh., if we read with him j^wastdd, ^ [This may mean " may much to i.e., krte brdhmanabhojane (which be given (to us) be ours" (may we comes "before").] receive much). See Stenzler, Yfij. i. ^ There are many such magical 245.] ceremonies in the Samavidhana and * [One MS. has a new verse fol- Ilgvidhana. -jS THE ORDINANCES OF MANU. [lect. hi. 264. Having wiped (one's) hands and rinsed (the moiitli), one should prepare (food) for (paternal) kinsmen ; having given it to (those) kinsmen with reverence, one should cause (one's maternal) relatives to eat. 265. Let the rest remain until the Brahmans are dis- missed, then one should perform the household rites.^ Thus is the rule established. 266. I shall now fully declare what oblation duly pre- sented to the manes is for a long time, and what for end- less (time). 267. The manes of men are delighted for a month by sesa- mum, rice, barley, pulse, water, roots, (and) fruit duly given ; 268. Tor two months by fish (and) flesh, but for three months by venison; also for four (months) by mutton, but for five (months) indeed by birds' flesh ; 269. For six months by goat's flesh, and for seven (months) indeed by spotted deer's (flesh); for eight months by enas flesh ; for nine months by rurus flesh ;- 270. But for ten months (they) are pleased by the flesh of hogs (and) buffaloes, and for eleven months also by the flesh of hares and tortoises ; 271. But a year by cow's milk and milk-pudding. The pleasure by flesh of the rhinoceros ^ endures for twelve years.^ 272. The MlagdJca^ and maliaccdka,^ the flesh of a rhinoceros and red goat,^ (and) honey (are productive of satisfaction) for endless time indeed, and hermits' food (also) universally. 1 [" The offering " (?*«^0 to beings, ^ [a p^^ a year" (Dr. Burnell), though this is only a type of all the evidently an error.] rites, such as offerings, hospitality, ^ A'ci^af«fatisaplant[sacred basil], etc., not strictly, as some say " What mahd<;alka is the com- (Medh.)] mentators cannot determine. The - The ena and ruru are, ap- prevailing opinion is that it is a parently, kinds of deer. [So K. and kind of fish [viz., prawn. This is Rarrh, mrgajativifcsau.] K.'s oi^inion, and that of "others 3° "Rhinoceros" or "white goat." quoted by Medh., who defines as [So Medh. and K, or "crane ;" see porcupine, jw^yrtte. Ragh. says it Jolly Vi'inu Ixxx. 14. Medh. reads is a fish "according to Yama ' ]. (with some K. MSS.) vd, "or," not ' "Red goat;" Medhatithi says "and."] "black." 264-280.] THE ORDINANCES OF MANU. 77 273. Whatever (food) mixed with honey one may pre- sent on the thirteenth (lunar day) in the rains or under (the lunar asterism) Magha is even imperishable. 274. '• May one be born of our race who will give us on the thirteenth milk-pudding with honey and ghee, and when an elephant's shadow is to the east I"^ 275. Whatever one who has faith properly offers ac- cording to rule, that becomes endless, undecaying for the manes in the other world. 276. The most excellent lunar days for a grdddha (are) the tenth, and so on of the dark fortnight, excluding the fourteenth. As they (are), so (are) not the rest. 277. He who performs (grdddhas) on even lunar days, and under even asterisms, obtains all desires ; (if) on odd (lunar days, and under odd asterisms he offers to) all- the manes, he obtains an illustrious progeny. 278. As the dark fortnight is better than the bright fortnight, so for a grdddha the afternoon is better than the forenoon.^ 279. Eites to the manes are to be duly performed to the end by one (who has) ^^wpa-grass in the hand, with his sacred thread over his right shoulder, going to the right and unwearied. 280. One should not perform a grdddha at night, for it is said to be of the evil demons ; nor at sunrise or sunset also ; so also when the sun has not long risen.'* ^ The commentators seem unable is lucky, the fourteenth not so for to make any sense of the latter part Brahmans, but for Ksatriyas.] of this verse. [Medh. says this re- - [Medh. and Ragh. read with MS. fers to the (eastward-going shadows Beng. arcan (revering), for saridn, that mark the) afternoon. Kull. (all), " if (on the odd) he revere the quotes Visnu, Ixxviii. 52-53, where manes."] the (afternoon) time of lengthening ^ [In the original strengthened by shadows is mentioned for the Kfirt- the fact that the dark fortnight is tika month especially, the rainy called the " fl/i(f?'-part " (aparah season of vs. 273 being also only 2:>ite of the ^' dead," probably because it results famous dog in the epic, the animal in the death of creatures in the was one nuich despised: "ho that ground (cf. x. S3); "truth and lying" goes about with dogs or is bitten by IS a plain hit at trading ; and ser- one " is excluded from p-addka, and vice as dog's livelihood needs no ex- " the wise hold a dog as lower than position. _ Cf. to amrta, iii. 285, a jackal" (,Mbh. xiil 90, 10 ; xii. where it is used in a different sense. 141, 157).] K. says the word "and" {ca) iu vs. 6 80 THE ORDINANCES OF MANU. [lect. iv. 7. One may have grain for tliree years or for one year, or for three days, or not have (enough) for the next day.^ 8. Now of these four householder Brahmans, the last in order is to be known as the better ; by law - he has most overcome the world. 9. One of them subsists by six ways, another lives by three, one by two, but the fourth lives by hrahmasattra.^ 10. One living by gleaning ears and kernels, intent on the agnihotra, should always perform merely the sacrifices belonging to the parvan and (time of) solstice.* 11. For the sake of a livelihood one should never by any means follow a worldly occupation, but should live a Brahman life, not crooked, free from fraud, pure. 12. One seeking happiness should be firm, practising perfect content. Happiness is, indeed, based on content ; the contrary is the origin of unhappiness. 13. Hence a twice-born man returned home from his studies who lives by any of the (above) occupations must perform these (following) ceremonies, which bring fame, longevity, and heaven. 14. He must ever, unwearied, perform his duty (as) related by the Veda ; for, doing that as well as he can, he obtains the highest course (of happiness). 1 5. One must not eagerly desire wealth (by music, etc.^), 1 Cf. Bandhayanadharmasutra [iii. of them, but does not make the four 2 and iii. 3 (21). This translation represent those of vs. 7. Both com- rests on K.'s arbitrary interpretation mentators decide arbitrarily what are cf the time implied by the first words the oniitted ones in order. Some re- in the verse, which mean literally gard the occupations as the six regu- no more than " he may have a store- larly ordained for a Brahman (study, house of grain" or "a measure of teaching, giving, receiving, etc.)] grain," K. bases his translation on •* [That is, he should perform the xi. 7 and Yaj. i. 124, but admits sacrifices which come at the day of that other commentators give dilfe- the new moon, at the day of the full rent times. Probably no specific moon, and at the solstices {ayana). period is meant.] (I have ventured to change Dr. Bur- - {I.e., by reason of the religious nell's reading here, as it does not merit gained by his law of life.] seem to give the right meaning and 3 [K. and Ragh. define this as study, omits ayana; it is "(the sacrifices) This verse connects the four persons ending with the ones at the par- ol vs. 7 with the six occupations of van.")] vs. 4, according to Medh. K., as ^ [Prasaiigcna means " by (follow- above inserts money-lending as one ing some pursuit with too much) devo- 7-24-] THE ORDINANCES OF MANU. 8i nor by any prohibited deed ; nor whether one have -wealth or be in distress, (may he gain it) from any source (not permitted). 1 6. One should not from sensuality be addicted to any of the objects of the senses, and excessive addiction to them one should cause to cease by the mind, 17. One should forsake all wealth that obstructs study (of the Veda), and (be always) properly teaching (the Veda), for that is (one's) duty done. 18. One should live in this world brinfring about con- formity of (one's) clothing, speech, (and) intelligence to (one's) age, calling, wealth, knowledge, and family. 19. One should ever regard (those) treatises whicli quickly cause increase of knowledge, conduce to wealth, and are beneficial, as well as the Vedic nigamas (exegeti- cal and explanatory treatises).^ 20. For just as a man gets acquainted with a treatise, exactly so he becomes discerning, and his discernment shines forth. 21. So much as one can, one should never at any time neglect the offerings to seers, gods, beings, men, and the manes.2 22. Some people who understand the rules of offerinfrs, not performing those great sacrifices, ever sacrifice in their own organs of sense alone. 23. Some sacrifice breath in speech, and ever again (sacrifice) speech in breath, seeing the imperishable result of a sacrifice in (their) speech and breath. 24. Other Brahmans ever sacrifice with those sacrifices by knowledge alone, seeing by the eye of knowledge that the doing of them is based on knowledcre. tion, K. illustrates by citing music ^ Medhatithi explains nigama by as an example. I have supplied niriiHa, grammar, and mimdmnd. "eagerly" in Dr. B.'s translation, [The treatises do not imply writings ; and enclosed the last words in paren- they are treatises either on law or theses, as they are from the com- on other subjects. Medh. refers to mentator. His own translation, those of Brhasjjati and U^anas.] "one must not desire wealth by - I.e., the five ceremonies the music, etc.," is a little misleading, subject of the last lecture [cf. iii. The true meaning of prasaihja is Si], apparent from vs. 1S6.] F 82 THE ORDINANCES OF MANU. [lect. iv. 25. One should always make the agnihotra at the be- ginning and end of day and night, and (sacrifice) with the darga at the end of the half-month, and also with the paurnamdsa} 26. A twice-born man (should) at the end of the (old) grain (offer) with a sacrifice of new grain ; so at the end of the season, with the adhvaras ; ^ at the beginning of the solstice, with cattle ; at the end of the year, with soma sacrifices. 27. A twice-born man who keeps (sacred) fires, (if he) desires long life, should not eat new grain or flesh if he has not sacrificed with the new grain or cattle. 28. For his fires, not honoured with new (grain) or an offering of cattle, being eager for new (rice)-food and flesh, desire to devour his breath.^ 29. Let no guest abide in his house not honoured, as well as may be, with a seat, food, bed, (and) water, and with roots and fruit. 30. But he should not honour, even by speech, heretics, those who do wrong acts, pretenders to virtue,^ the frau- dulent, rationalists, and hypocrites.^ 31. One should adore with oblations to gods and manes learned Vedic (priests) who are householders,^ who have ^ The agnihotra is an offering of vs. 192 and the definitions in vss. 195 milk morning and evening. This and 196).] sacrifice is practically obsolete. [The ^ [" Those whose habits are like the darqa is a sacrifice at the beginning haka " (a kind of crane). Medh. ren- of the new moon, the paumamdsa ders " heretics " by " those who bear the one offered when the moon is full, the token of outcasts" (vdhyalingin), "At the end of the half-month" is and "rationalists " by "unbelievers" to be construed with each clause.] {ndstika). Cf. note on ii. 11.] - [Adhvara are sacrifices which ^ "Householders." A Grantha come every four months at the end MS. reads grhavidgatdn, "come to of a season (K.) Medh. gives two the house," which is preferable [in quotations from a Sutrakara, the sense, but probably not the original first of which refers to the sacrifice reading, as it is unsupported by of grain — " one should not eat grain other MSS. or by the commentators, without offering an agnihotra; " the " Vedic priests who have studied," second, that he should offer sacrifice etc., should, accordingtothecommen- each six months, or yearly.] tators, be divided into those priests ^ " Breath " is plural, to express who have both finished the Vedas the "five breaths" attributed to and completed their vows; such man. priests .should be honoured at sacri- * [" Those who act like cats " (cf. fices to manes and to deities.] 25-39-] THE ORDINANCES OF MANU. 83 studied the Vedas and returned home (from their teacher's house), and sliould avoid those who are the contrary. 32. According to his ability a househokler must give to beggars/ and a portion is to be made for beings (as well as he can) without inconvenience (to his family). 33. A (Brahman) returned home (from his teacher's), if wasting with hunger, may seek wealth from a king, or from a sacrificer or pupil, but not from any other. Such is the rule. 34. An able Brahman who has returned home (from his teacher's) must never anyhow ^ waste with hunger; he muse never wear worn-out dirty clothes if he have property. 35. Having his hair, nails, and beard trimmed, subdued, with white clothes (and) pure, he should be ever devoted to study (of the Veda) and to what is beneficial to himself. 36. He should have a bamboo staff, and a pot with water in it, a sacred thread, and (a handful of kuga) grass,^ also a pair of bright gold earrings. 37. He should not at any time look at the rising or setting sun, nor when it is eclipsed or (reflected) in M'uter, nor when it is at the zenith. 38. He should not step over a calf's rope,* nor may he run when it rains, nor may he look at his own form (re- flected) in water. Such is the rule. 39. He should circumambulate to the right "^ a mound, ^ ["Beggars," literally "those who and cf. Eagh.'s I'ruti, " Yedam. IrtvCt do not cook for themselves;" stu- vedirii karotlti." Medh. quotes from dents and wandering (religious) Vas. xii. 15 ff. to show for wliat pur- luendicants, even of heretical sects, pose the water-pot is enjoined.] are miderstood by the commentators, ^ " Calf's rope," by which it is tied ; though no such idea is in the text, [or it may mean " he should not pass The " beings " are probably, in ac- through (?) a company of calves " cordance with the use of this word, {catna pankti, Medh.) ; cf. Gaut. ix. the ghosts and spirits to whom otfer- 52. The same commentator con- ings are made.] strues the final words to mean " the - [Or "if able in anyway (to pre- rule in the rd^traa" (I'l.), not "the vent it)."] rule as enjoined by Manu."] •* [Dr. li. reads vcdam for vcddm, ^ I.e., in token of respect [he and translates " and the Veda," should, in passing by, keep these which I venture to change, as this is objects at his right hand. Well- not upheld by the accent, and is known or " consjiicuous trees are expressly explained as grass, kura, meant, such as the udumbara, etc." darbha {mu.s(i), by K. aud Medh. j (Medh.)J ?4 THE ORDINANCES OF MANU. [lect. iv. a cow, an idol, a Brahman, ghee, honey, a meeting-place of four roads, as also well-known trees. 40. Although wild with passion, he must not approach (his) wife on the appearance of her courses ; nor must he even sleep with her on a common bed. 41. For of a man who approaches a woman when men- struating, the learning, glory, strength, sight, and also longevity, are destroyed. 42. But of him who avoids her when menstruating, the learning, glory, strength, sight, and longevity in- crease. 43. One should not eat with (his) wife, nor look at her eating, sneezing, yawning, or sitting at her ease.^ 44. A good Brahman desirous of glory may not see her adorning her eyes (with collyrium), smeared with oil, naked, or bringing forth (a child). 45. One should not eat food with one cloth on; one should not go naked to the bath ; one should not make water^ on a road, on ashes, or in a cow-pen ; 46. Nor on cultivated ground, nor in water, nor on a pile (of fuel), nor on a mountain, nor in a ruined temple, nor by any means ^ on an ant-hill; 47. Nor in pits with living beings in them, nor (when) walking, or even (when) standing,"* nor (when) sitting on a river's bank ; nor on the top of a mountain. 48. Nor (when) beholding the wind, fire, a Brahman, the sun, water, or also cattle, should one ever anyhow per- form excretion. 49. Eestraining his speech, subdued, his breast covered (and) head veiled, he may void (his excrement), having ^ [According to Visiiu's commen- * [Medh. discriminates here be- tator (Ixviii. 46), a low-caste wife ; tween these ideas and sitting. " By eating with his wife is eating off the forbidding one walking and stand - same dish (K.) ; or it is at the same ing, permission (is here given) to place and time (Medh.)] one who is sitting," with deference - [Void excrements or make water to which finical distinction I have (Medh., K. )] supplied " sitting" in the next clause, ^ [Literally " at any time," but this as it is in the text, but omitted by is to be taken with the whole verse.] Dr. B.] 40-57.] THE ORDINANCES OF MANU. 85 covered the earth with wood, clods, leaves, grass, and the like.i 50. He should void his excrements by day with his face to the north, durincj the nicrht facing; the south, but at day-dawn and at nightfall as by day.- 51. A twice-born man in shade or in darkness, by day or night, should do it facing as he likes ; so (when) in fear for his life. 52. The intelligence of one who pisses against fire, against the sun, aG[ainst the moon, against water, af^ainst the twice-born, against a cow, and against wind, perishes. 53. One should not blow fire with the mouth; one should not look at a naked woman ; one should not throw an unclean (thing) into fire, nor warm (one's) feet (at it). 54. One should not put (it) below,^ nor should one step over it, nor put it at (one's) feet, nor do any injury to life. 55. One should not eat at day-dawn or nightfall, nor go forth, nor even lie down ; and one should not scratch lines on the frround, nor take off from oneself * a sfarland. 56. One may not discharge into water ^ either urine, or ordure, or spittle, or anything smeared with (what is) un- clean, or blood, or poisons.*^ 57. One should not sleep alone in an empty house, nor awaken a sleeper, nor talk with a woman in her courses, nor go to a sacrifice (when) not invited.'^ ^ After vs. 48 Medhatithi has vss. ofF himself, but have it taken off by 52, 49, 51, 53, &c. some one else (K.) The first three - Medhatithi omits this verse, of these rules are set just for the [His <^doss on vs. 52 (beginning na- (miidhi) twiUi^ht-time. "Connection nil co\lanmukhasija mchanai'idhdiult) with a woman is also forbidden, as seems to imply it, however. The it is said in another Smrti : One verse occurs in Mbh. xiii. 104, 76, should avoid these four acts at the following the one (75) that is equi- sandhi time — eating, cohabitation, valent to Manu 52, but with the sleep, and study " (Medh.)] vat: Ice. (a) ubhc mutrapilrlsc tu ; ^[Paying attention to the Cruti (b, in second pdda) tathd Id injur na that says waters are divinities 7-isi/atc.] (Ragh.)] •* "Below." Medhatithi and the "^ [Poisons in the plural shows that commentators subsequent to him all the different kinds arc meant, understood this to mean making use natural and artificial (Medh., K.)J of a fire pan imder a bed. ^ [Avrta. In ii. 143 we have i/nh ■* [This means one is not to take it karoti irtu/i, "he who performs (a 86 THE ORDINANCES OF MANU. [lect. iv. 58. In a fire-slirine, iu a cow-pen, and in the presence of Bralimans, in reciting (the Veda), and also iu eating, one should hold out the right hand. 59. A wise man should not restrain a cow when drink- ing, nor should he tell it to any one ; nor having seen Indra's weapon ^ in the sky, should he show it to any one. 60. Let him not dwell in an unrighteous village, nor very long in one where there is much disease ; nor let him alone set out on the road ; let him not dwell long on a mountain. 61. He may not dwell in the kingdom of a ^iidra, nor in one full of unrighteous people, nor in one invaded by hosts of heretics, nor in one possessed by low-born men. 62. Let him not eat that from which the oil is extracted, nor let him eat to excessive fulness, nor very early or very late, nor in the evening (if) he has eaten in the morning. 63. Let him not make effort - in vain, nor drink water from the hollow of his hands, nor eat food^ from (his) lap ; let him never be inquisitive, 64. Let liini not dance nor sing, nor play on musical instruments, nor clap his hands, nor gnash his teeth, nor, though in a passion, let him roar out. sacrifice) when chosen," as defini- correct) says that among the inhabi- tion of rtvig, " sacrificial priest." So tants of Kashmir one is accustomed in vii. 78 the same verb for chocs- to call attention to the rainbow, ing a priest. K. refers to Gaut. The word divi, in the sky, merely ix. 55 as meaning when not chosen emphasises the idea, though some as priest, he should not go to a sac- hold that this refers to the appear- rifice except, if he wishes, to look ance in the mid-day heaven, as dis- on. Medh. construes arrta differ- tinct from the appearance at the end, ently, as when not invited he shall where it is not wrong to show it. not go to take part in the eating ; Cf. Gaut. ix. 22.] but both agree that avrta, whether - [/.e., take exercise with his bodily to the dinner or to the post of priest, organs for no purpose.] means chosen, invited ; so that I ^ [Water is to be distinguished have ventured to alter the translation from milk, etc., to which the prohi- givenby Dr. B., " nor unattended go bition does not apply ; so "food "(rice, to a sacrifice."] etc.) is to be distinguished from 1 " Indra's weapon," the rainbow, fruits (Medh.)] [Medh. (if the text of Dr. B.'s MS. is 58-73.] THE ORDINANCES OF MANU. 87 65. Let him never, by any means, wash his feet in a hell-metal vessel, nor eat from a broken dish, nor when (his) mind is disturbed.^ 66. He must not wear sandals, cloths, a sacred thread, an ornament, a garland, or a water-pot borne by others.^ 6y. He must not journey with ^ unbroken beasts, nor with those tormented by thirst or disease, nor with those with injured horns, eyes, or hoofs, nor with those with deformed tails. 62). But let him ever journey wdth trained, quickly going (beasts), that bear (good) marks, that are endowed with (good) colour and shape, not striking (them) exces- sively with the goad. 69. The sun in Virgo,^ smoke from a corpse (being burned), are to be avoided, likewise a broken seat. One should never cut (one's own) nails and hair,^ nor break (one's) nails with the teeth. 70. One should not break clods also, nor break grass w^ith one's nails, nor do a useless act,*^ nor one which will bring discomfort in future. 71. A man who is a breaker of clods, a cutter of grass, a biter of (his) nails, goes quickly to destruction, as also a betrayer and an impure (person). 72. One should not talk scandal, nor wear a garland 1 "NorwhenhismincHsdisturbed." sun is up" (Medh.) "As Medh. This is how Medhatithi,and KiiUiika explains it, (or), as others say, the foHowing him, understand it ; but it sun in Virgo" (K.) "The sun in would be better to translate, "nor Virgo, or, as others say, the early in a (vessel) polluted by nature." morning heat for three hours" - [But some say there is no prohi- (Ragh.) I have not changed Dr. bition of wearing jewellery (which B.'s translation, as it affects his has been worn) — (Medh.)] theory of the antiquity of the text ; ^ [That is, literally, "he must not but it is proper to say that probably go." According to another Smrti, no allusion to the western zodiacal even mounting them is forbidden sign is intended.] (Medh.)] s [He should not foolishly cut his * [The three commentators, Medh., hair and nails himself, but, when K., Riigh., afford an idea of the de- they are too long, have them cut by velopment of this explanation of a barber (Medh. ) (not kanyd but) hdldlapah. "The ® [This differs from the bodily act designation hdldtapa means a period of vs. 69 by including luental action of three hours {muhurta) after the (Medh., K.)] 88 THE ORDINANCES OF MANU. [lect. iv. outside (the clothes ^). Eiding on the back of cattle is iu every way blamed. 72,. One should not enter a village or an enclosed house except by the gate ; and at night one should keep far from roots of trees. 74. Now one should at no time play with dice,^ nor take off one's sandals (with the hands), nor eat (when) on a bed, nor what is in (one's) hand, nor (when) on a seat. 75. Nor after sunset should one eat anything mixed with sesamum, nor should one sleep naked here (in the world), nor set out with food in (one's) mouth. y6. Now one may eat if one's feet are wet, but not lie down if one's feet are wet. But one who eats with wet feet attains Ion" life. yy. One should never enter a difficult place not exposed to the sight ; nor look at ordure and urine, nor cross a river with his arms (by swimming).^ yS. One desirous to live a long life should not stand on hair, nor on ashes, bones, or potsherds, nor on cotton seeds or chaff. 79. One may not abide with outcasts, nor Candalas, nor Pukkac^-as, nor idiots, nor proud (people), nor with low-born (people), nor with Antyavasayins.* 80. One may not give advice^ to a (^^ludra, nor (give him) the remains (of food), or (of) butter that has been offered. And one may not teach him the law or enjoin upon him (religious) observances. ^ [Medh. offers three explanations ■* [In x. 12, 39, 40, we have the of bahirmfdyarii na dhdrayet. As exact definition of these low castes above, or, as others say, " in an open according to the scheme of the law- place ; " or it is equivalent to ba- book. The commentators say the hirgandha, meaning he should not meaning of "abide" in this verse wear one with a weak perfume ; as (as distinct from the injunction in another Smrti has it, "one should vss. 60, 61) is that one should have no not wear a garland without perfume, friendly or commercial intercourse except it be of gold." Cf. Ap.i.31,23.] with these people, or should not live " [This excludes the possibility of in the outskirts where they do.] the later licensed gaming-houses.] ^ [Advice means in regard to his * [Most of these are precautionary conduct, not simply friendly advice rules against danger, as Medh. re- (Medh.) Discrepancies between this marks at this verse, not of religious verse and others in the work (cf. ix. moment. " The difficult j)lace is a 125) are explained by the commenta- thick, dark jungle."] tors, who say that the ^udra men- 73-S7.] THE ORDINANCES OF MANU. 89 81. For he who tells him the law and he who enjoins upon him (religious) observances, he indeed, together with that (^fidra), sinks into the darkness of the hell called Asaihvrtta.^ 82. One may not stroke (one's) own head with both hands joined, nor touch it (if) food is in one's mouth, nor bathe without (bathing) it.- 83. One should avoid taking hold of the hair and (in- flicting) blows on the head.^ If one's head has been rubbed with sesamum oil, one should not touch any limb (with oil). 84. One must not accept (a gift) from a king not born of the royal (caste),^ or from owners of a slaughter-house or an oil- press, or from those who have a flag as a sign {i.e., are venders of liquor), or from those who live by wages of prostitution. 85. An oil-press is equal to ten slaughter-houses, a (liquor seller's) flag to ten presses, a house of prostitution to ten flags, (such) a king (as above described) to ten houses of prostitution.^ 86. A butcher who maintains ten thousand slaughter- houses, with him (such) a king is said to be equal : his gift is terrible. 87. He who receives (a gift) from an avaricious king (who) acts in opposition to the treatises goes in succes- sion to these twenty-one hells : ^ tioned in the other rules is a family ^ [These hells all have a meaning^ iservaiit.] more or less clear, conveying' an idea ^ [Unbounded.] of their projierties. They may be - [That is, without having first rendered by Darkness, Dense-dark- bathed the head. Medh. e.xplains ness. Very -frightful (or Howling\ that bathing with oil is meant.] Frightful, Hell, Thread of Death, ■* [As a result of anger is meant. Great-hell, Quickener, Great-billow- Some say this means his own head or less, Biirning, Consuming, Compres- that of another ; others say it means sion. Place of Rodents, Gaping, Stink- another's (only) — (Medh.)] ing-earth, the Place of Iron Spikes, ■* [For instance, a Cudra king. Frying-pan, (Hard)-path, the River Such kings appear to have been not of Hell (?) or Thorny ralmali tree, the uncommon (cf. vs. 61 ). The common- .Sword-leafed Wood, the Phice (if Iron tators point out that this is a restric- Fetters. Medh. has lohardraka for the tion of vs. 33. Medh. on x. 1 13 says last, found also in Visnu, where more that this prohibition is restricted to are added. A varied list, though a bad king {du^ardjavimyah), i.e., very similar, is found Yaj. iii. 222 his birth is not good.] ff. ; Visnu, xliii. I if. Others occur ^ [DiK^avefasama (Medh., K.) or in our text (cf. iii. 249; xii. 76; above, dafavegi/dsuDM (Govind.)J vs. Hi, and below, vs. 197.] 90 THE ORDINANCES OF MANU. [lect. iv. 88. Tamisra, Andhatamisra, Maharavirava, Eaurava, Na- raka, Kalasiitra, and also Mahanaraka; 89. Sanjivana, Mahavici, Tapana, Sampratapana, Saiii- liata, Sakakola, Kudmala, Putimrttika ; 90. LohaQanku, and Rjisa, Panthana, the river ^al- mall, also Asipatravana, and also Loliacaraka.i 91. Wise Brahmans who know that, (and) who recite the Veda, desiring happiness in the other world, do not accept (gifts) from (such) a king. 92. (A householder) should awake at the &m/wn^-time,'^ and should think on law and wealth, on the troubles to the body which arise from them, and also on the true meaning of the Veda. 93. Having arisen, having done what is necessary, puri- fied, self-contained, he should long stand muttering (the texts) during the former twilight, and during the last twi- lioht also at its own time.^ 94. The seers got long life by long twilight (recitations) ; (they got) wisdom, glory, and fame, and also holiness. 95. Having duly done the wpdkarman^ at the (^hfivana (full moon), or in Prausthapada,^ intent, a Brahman should recite the metrical Veda for four and a half months. 96. Now a twice-born man should make utsarga of the Vedas outside (the village) in Pusya, or on the first day of the bright fortnight of Magha ^ in the forenoon. 97. Having so done, according to the treatises, the ^ [Dr. B. transcribes loMngdraka * Updlarman, a ceremony on^ be- on the authority of one MS., for ginning the [annual] course of Vedic which I have given the one sup- study. ported by more MS. authority and ^ [That is, on the day of the full by my MS. of Medh. Other in- moon in July -August or August- ferior readings are also found.] September.] '- [The night has three periods ; « Utsarga, a ceremony on complet- the last of them is called (the period ing (the annual course of) Vedic translated above, in accordance study. [Pusya corresponds to De- with K.) the brdJunl - time (brdh- cember- January, Magha to January- onyo muhurta)— {Medh.) The brah- February. According to Ap. i. 9, m?/o«iM/r«rto/(, therefore, corresponds 1-2, the Vedic term lasts five to the period eiiibi'aced by our "last months. He alludes to the term of watch of the night," though Govin- four months and a half as com- daraja restricts it to the " last hour."] manded by " some." Cf. Gaut. xvi. ^ [That is, at the gloaming, morn 2, and Vas. xiii. i.] and eve.] SS-io;.] THE ORDINANCES OF MANU. 91 utsarga of the metrical Veda outside (tlie village), one should rest for a night with a day before and after/ (or) also for that one day and night. 98. But then after that one may, intent, recite the metri- cal Veda in the bright fortnight ; in the dark fortnight one should recite all the Vedafigas. 99. One should never recite (the Vedas) indistinctly or in presence of a ^iidra ; nor having recited the Veda at the end of the night, (though) fatigued, may one sleep again. 100. A twice-born man must, intent, ever recite in the way directed the metrical Veda, and, when not in trouble, the Veda and also the metrical part.^ lOi. One reciting (the Veda) and duly making the pupils to recite (it) must ever avoid those days on which recitation is prohibited. 102. When wind is audible at night, when dust is collected by day, those are two occasions during the rainy season not fit for recitation: (so) declare those who understand recitations. 103. During lightning, thunder, rains, and the fall of great thunderbolts, Manu^ has declared that the recital (is to be adjourned) to the same times (next day).* 104. But if one know those (accidents) to have occurred when his (sacrificial) fires are made to blaze up, then he sliould know that there is no recital; also when rain- clouds are seen in the wrong season. 105. When there is a storm, an earthquake, or an eclipse of the heavenly bodies, even in season, one should know recitals to be unseasonable. 106. But if when his fires are blazing up there is a sound of lightning and thunder, there is no recital till the sunrise; in the evening it is by niglit as by day (i.e., till the stars appear).'' 107. There should be in villages and towns perpetual ^ ['■■ A winged night," the night some (say) for the sake of (showing) with the day before and after ; a difference (between his ordinance "metrical veda," cf. p. 67, note 4.] and that in v. 102)— (Medh.)] - [Medh. and K. explain chan- * [So Medh. and K. For like (?(7//isniere as^ti^ya^r?, etc., and Veda rules, cf. Ap. i. 9-12 ; Vas. xiii. ; (brahma) as "a brahmaiia."] Vismi xxx.] ^ [Mauu is mentioned for the sake ■' The commentators differ greatly of (showing that this is an) old verae ; in their interpretations of the last 92 THE ORDINANCES OF MANU. [lect. iv. non-recital of those who desire completeness of virtue ; also, always, if there be a stinking smell. 1 08. In a village through which a corpse has passed, and in the presence of a Vrsala, there is non-recital ; so where there is weeping, and in a crowd of people ; 109. In water ,^ and at midnight, during execretion of urine and ordure also. Let no one with food in his mouth or one partaking of a grdddha even meditate with his mind (the texts). 1 10. A wise twice-born man having accepted an invita- tion to a grdddha to one recently deceased,- may not recite the Veda for three days ; nor on (the impurity caused by) the birth of a king's (son), or by the birth of Kahu." 111. As long as the scent and ointment remain on tlie body of an invited wise Brahman, so long may he not recite the Veda.* 112. One may not recite (the Veda) when lying down, wlien with the feet raised, or having put a cloth over the loins, nor having eaten meat or rice and food at events involving pollution ; ^ 1 13. Nor if there be a fog, or sound of arrows,^ nor at the morning and evening twilights, nor at the conjunction (of sun and moon), nor on the fourteenth (lunar) day, nor on the day of the full moon, nor on the eighth (lunar) day. part of this verse [as the word fese " ["To one recently deceased," may refer to the rest of the day or cl-oddista. I have changed for this to the omitted disturbance, rain, the translation of Dr. B., " to one among the triad thunder, lightning, ancestor."] and rain. The sense is given most ■* " By Rahu," i.e., by an eclipse, clearly by K. and Ragh., either as "if •* [Cf. iii. iSS ; " invited," i.e., as these sounds are heard in the morn- in vs. no.] ing twilight, there is no study as ^ " Events involving pollution," long as the sun is up, and when i.e., births or deaths in the family, heard in the other time (the evening [Literally, " birth - food," which twilight), there is no reading so long Medh. says includes food eaten at a as the starsareup,"or "if thetwodis- time when impurity is caused by a turbances occur, the intermission lasts death; cf. vs. no. " When with the as long as the sun or stars, but if it feet raised " or " with the feet on a also rains, as long as a day and night." seat."] The latter explanation is given by ^ [May be a musical instrument Medh., who refers to v. 103, on which (Medh., K.) The eighth, fourteenth, this forced explanation rests.] and fifteenth of the half month are ^ [Or at sunrise (urfayc), according the parva days; cf. Baudh. i. 21, to a var. lee. noted by Medh.] 22.] ioS-122.] THE ORDINANCES OF MANU. 93 114. The day of conjunction destroys the Guru, the fourteenth destroys the pupil; the eighth and full moon day (destroy) the Veda. Therefore one should avoid those (days). 115. A twice-born man should not recite during a dust shower, (or) redness of tlie quarters (of the horizon) ; so when a jackal howls, or dogs, asses, and camels bray, and in a company. 116. One may not recite (the Veda) near a burning- ground, near a village, or even in a cow-pen, when one has put on a cloth worn in copulation, and when one has received a present at a grdddha. 1 17. Whether (it be) a living thing or not living, what- ever be the present at a Qraddha, having accepted it, there is non-recital ; for a twice-born man is said to have his hand as his mouth.^ 118. When a village is invaded by robbers, and in a tumult caused by fire, and during all portents, one should know that recital is to be adjourned. 119. At the (time of) U2mkarma and utsarga^ the sus- pension is directed for three nights, but on eighth (lunar days) for a day and night, and on nights at the end of the seasons (also).^ 1 20. One should not recite (when) mounted on a horse, and (on) a tree (or on) an elephant ; nor on a ship, nor on an ass, nor on a camel, nor standing on a salt w\^ste, nor riding in a vehicle ; 121. Nor in a dispute, nor in a fight, nor with an armv, nor in battle, nor having just eaten, nor during indiges- tion, nor having vomited, nor in (a state of) pollution ;^ 122. Nor without having warned a guest, nor when a wind blows strongly, nor when blood flows from a limb, nor when wounded by a weapon. 1 [Quoted Vas. xiii. 16.] Yar.fa (rain), Carad (autumn), He- - [That is, at the beginning and at man ta (winter). Ci^ira begins in the completion of the annual A^edic the middle of January, and each study.] season lasts two lunar months. Cf. =* [There are .six (Medh.), a.s usually yuryasiddhanta, xi v. 10.] reckoned: Ci^'ira (the cool seasom, 4 [Also indigestion (Medli.)] The Vasanta (spring), Gri:ma (summer), commentators [K., Kagh.J under- 94 THE ORDINANCES OF MANU. [lect. iv. 123. In the sound of the Saman one may not recite the Rg or Yajus by any means, or when also one has gone over the end of the Veda and has read an Aranyaka. 124. The Rgveda is sacred to the gods, but the Yajur- veda belongs to men ; the Samaveda is said to belong to the manes, therefore its sound is impure.^ 125. The wise, knowing this, having first every day, in due order, repeated the extract from the three (Vedas),^ recite the Veda. 1 26. Should a cow, a frog, a cat, a dog, a snake, a mon- goose, a rat, come between (the teacher and his pupil), one must know that there is non-recital for a day and night.^ 127. A Brahman should ever strenuously avoid two (occasions for) non-recitals : viz., (when) the place for recital (is) impure and he himself (is) defiled. 128. On the (night of) new moon and the eighth (lunar day), and also on the (night of) full moon and the four- teenth (lunar day), let a Brahman who has finished his student's course be always (as) a student,* even in season, 129. One should not go to bathe having eaten, or (when) suffering, nor at midnight,^ nor ever with (several) cloths (on), nor in an unknown pool. 130. One should not voluntarily step over the shadow of o-ods,*^ a Guru, a king, a student returned home, or ' stand siitaka to mean here " heart- nised by the commentators), and burn " or " sour eructation." [I'here Visnu xxx. 22.] are various readings.] ^ " Be always (as) a student," i.e., 1 What this impurity of the sound " must remain chaste " [according to of the Samaveda may mean, no one Medh., K., and Kagh., who say he can now say. [It seems to result must not have intercourse with his simply from the fact that connection wife. Cf. Vas. xii. 21. Medh. notes with the dead, as by sacrifice, etc., that anye (other commentators) gave makes purification necessary ; thus different renderings, as " he must the Veda which has the dead as its avoid flesh," etc.] divinity has a sound impure in rela- ^ [K. defines as a period enibrac- tion to" the others.] ing two prahara (six hours) in the - [That is, they do not repeat the middle of the night. According to Veda unless they preface it by the Medh., some appear to have iniQT- vfovdom,theviOYks,bhus,hhuras,svar, preted inalidni<;i by "at the time and the 5?a//««rt (Medh., K.)] when the night is long "— win- » [Cf. Gaut. i. 59, where a diffe- ter.] rent rule is given (though harmo- ^ [Idols of stone (K.)] I23-I39-] THE ORDINANCES OF MANU. 95 likewise of a spiritual teacher, of a red- (haired) man,i and of one initiated (for a sacrifice). 131. At noon and at midnight, and^ having eaten flesh at a gnlddJia, and at both twilights, one should not stay where four paths meet. 132. One should not voluntarily stand near (used) un- guents and bath-water, ordure and urine, or blood also, (or) phlegm, (or) what has been spit out (or) vomited. 133. One should not honour an enemy, nor an enemy's companion, nor a vicious person, nor a thief,^ nor the wife ^ of another (man) ; 134. For there is nothing in the world so prejudicial to long life as a man's honouring ^ here another's wife. 135. One desirous of prosperity should certainly never despise a Ksatriya, also a snake or a learned Brahman, however mean (they be) ; ^ 136. For that trio (if) despised can consume a man; therefore a wise man should never despise that trio.^ 137. Nor should one despise himself for former failures, (but) should desire good fortune till death, nor think her hard to attain.^ 138. One should speak truth, and speak (what is) plea- sant ; one should not speak unpleasant truth : one should not speak pleasant falsehood. This is fixed law. 139. One should say, " Well, well ! "9 or may say merely "Well!" One should never have fruitless enmity and disputation with any one. 1 [One ;'of red-brown colour" « [I.e., even if they are not able {hMnc) nnglit refer to skm.] to do one any service at the time ^r"l V^^^ll^^r force is claimed by (Medh., K) Cf. Gaut. viii. i.l Medh and the following commen- 7 [The snake and Ksatriva by their tators for this " and ; but (as Medh. evident power, and the Brahnmn by tellsus)theolderones(ATC»/)getoutof incantations and ])rayers (Medh it an artificial extension of meaning.] K.)] i. j \ -, =* [Or a wicked thief (Medh. tas- » [Cf ix 300 ] lara>: caura/i a,mdd era ca hlicdo'- » [The commentators explain the padanat, adharmiko na sarvah).] first " well " [hhadra) to be used in [J.c, One should not pay her the sense of ahhadra, "unlucky" attention, or even dishonour her, as and render the rule : he sliall call an in vs 1 34. J unlucky thing lucky, or use the , IV^u'S^^l-^^lial intercourse with word 6/,«- in battle obtains j^reat sorrow in the next life. 168. As many (grains of) dust as the blood gathers np from the ground, so many years in the next world the shedder of blood is devoured by others.^ 169. Therefore a wise man should never at any time even assault a twice-born man, nor strike (him) even with a straw, nor draw blood from his limbs. 170. For a vicious man, and he whose wealth is un- just,'^ and one who ever delights in injury, such a one gets not happiness (even) here.^ 171. Though perishing through virtue, one should never turn his mind to vice, observing the speedily (obtained) fate ^ of the vicious and wicked. 172. Vice practised in the world does not at once bear fruit like the earth, but, proceeding by degrees, it tears up ^ the roots of the doer ; 173. If not of himself, of (his) sons; if not of (his) sons, of his grandsons : wrong done never, in truth, fails to bear fruit to the doer. 174. One prospers for a time by wrong, (and) then sees good things ; then one conquers foes, but (at last) is destroyed from the root."^ 175. With speech, arms, and belly restrained, one should ever delight in truth, virtue, (and) noble '^ customs and purity ; one should justly ^ punish pupils. 176. One should forsake wealth and pleasure which may be devoid of right; and even right (acts) which result in pain and ^ are also reproved by the world. 1 [Cf. xi. 20S.] 5 [Literally, "cuts."] " [Medh. takes anrta (unti'ue) '" [Literally, " together with (his) literally, and defines this wealth as root/'i.e., root and all.] that obtained by making a false "^ [Arya, i.e., the customs of the statement when called upon to speak twice-born.] in a legal action, etc.] ^ [That is, in a just or jiropcr ■* [In this world.] maimer. Medh. and K. refer to the ■* [Fate [riparijaja) means reverse rule in viii. 299 ; cf. above, vs. 164.] of fortune (Medh., K.) Dr. B.'s '•• ["And" is here disjunctive — text I have altered slightly, as it is " and likewise those which are," etc. uiigranimatical, — " fate (which is) Medh. and K. instance as an act speedily of."] whichgives painthegiving away of all 100 THE ORDINANCES OF MANU. [lect. iv. 177. One should not be restless with hands and feet, nor restless in the eyes, (crooked) in behaviour, or talka- tive, or meditative on mischief to others. 178. (In the path) by which one's father walked, by which one's grandparents walked, by that one should go the way of the good ; ^ going by that one does no wrong. 179. One should never have a dispute with a sacrificial priest, a domestic priest, and a teacher ; with a maternal uncle, with a guest, with dependents,^ with a child, with an old or sick person, with a physician,^ with paternal relatives, kinsmen, or maternal connections ;'^ 180. With (one's) mother (and) father, with female re- latives, with a brother, son, (and) wife, with a daughter, (or) with servants. 181. A householder (who) leaves disputes with these is freed from all sin ; by these (disputes being) overcome, he conquers all these worlds. 182. The teacher (is) lord of the Brahma- world ; ^ the father (is) ruler in that of Prajapati ; but a guest (is) lord of Indra's world, and sacrificial priest of the Deva-world. 183. Female relatives*^ (are chief) in the world of the Apsarasas ; maternal connections (in the world) of the All-gods (Vi^vadevas) ; kinsmen, indeed, in the world of waters ; a mother (and) maternal relatives (are powerful) over the earth. one's wealth when one has a family, has "jDhysicians," an honorific phiral and as an act right in itself, but to to save the metre. [The word may be avoided, because reproved by the mean learned men of any sort, which world, the sacrifice of a cow on cer- is preferred by Medh. ; literally tain occasions.] "experts."] ■* [Medh. emphasises the way of ^ [K.,jnataifah jyitrjydsdh . . .icin- the good — " if any one should say in dhavd mCdrpakmh ; so Medh., and regard to the rule in the first part both explain "kinsmen" as relations of this verse, How can then anything by marriage.] be wrong which has been practised ^ [The application of these state- by our ancestors ? the answer is that ments is, that if the teacher and so it is the path of the good (ancestors) forth are not quarrelled with, the we are to follow."] world in Brahma and the other worlds " [So K. ; according to Medh., re- are secured. Cf. ii. 244 for Brahma.] f ugees who have sought shelter with ^ [ Ydmayak or jftdtayah, paternal him. Ragh. gives both exiDlana- relations (jx'ffJta, Rilgh., perhaps tions.] thinking of the Mbhii. ending of ^ "A 2:ihysician." The original thin lint', rairradcvc tujnatayah).] 177-I94-] THE ORDINANCES OF MANU. loi 184. Children, old people, the poor and sick are to be known (to be) lords of the sky ; an elder brother is equal to a father ; a wife (and) son (are) one's own body, 185. And (one's) servants (are) one's own shadow; a daughter is the chief miserable object.^ Therefore, offended by these, one should always bear (it) without heat. 1 86. Though allowed to receive gifts, one should avoid eagerness - for them, for by receipt of gifts a man's Vedic glory quickly abates. I Sy. A wise man should never accept a gift, even if fainting from hunger, (if) he does not know the lawful manner as regards acceptance of things. 1 88. An unlearned man (who) accepts gold, land, a horse, a cow, food, clothes, sesamum seeds, (or) ghee becomes ashes like a tree (in the fire). 189. Gold and food consume his life ;3 land and a cow, also (his) body ; a horse, (his) eyes ; clothes, (his) skin • ghee, (his) beauty ; sesamum seeds, (his) offspring. 190. But a twice-born man, not austere, not a reciter (of the Veda), who delights in taking a gift, sinks with it as with a stone boat in the \vater. 191. Therefore let an unlearned man fear accepting presents from any one (not suitable) ; for an unlearned man even by a small (gift) perishes like a cow in a morass. 192. Now one knowing (this) rule should not give even water to a cat-like twice-born (Brahman), nor to a Brahman like a crane, nor to one Mdio knows not the Veda.* 193. For w^ealth, even if duly gained, when bestowed on those three, in the other world is no good to the giver or to the receiver. 194. As one crossing by a stone boat sinks in the water, so the ignorant giver (and) receiver sink down. ^ [Cf. Ait. Br., vii. 13, or " ob- on the strength of the above com- jt'cts of pity."] nientators, as well as on other - [Ci. prasanga, iv. 15.] grounds, I have not hesitated to ^ [So K. Eight things, gold, etc., change Dr. B.'s translation, "gold consume six, life, etc. (Ragh.) Dr.B.'s consmnes (his) food."] MS. of Medh. has a lacuna here ; but, ■^ [Cf. vs. 30, note.] lo: THE ORDINANCES OF MANU. [lect. iv. 195. One who (puts forth) the flag of virtue, ever covetous, a hypocrite, a deceiver of the world, is to be known to be a cat-like (man) ; he is mischievous, a calum- niator of all.^ 196. A twice-born man with downcast eyes, malignant, intent on gaining his own ends, fraudulent, and falsely humble, is like a crane. 197. Such Brahmans as act like a crane and those that have the character of cats fall by that sinful conduct into (the hell) Andhatamisra. 198. Let no one, having done sin, perform a vow under pretence of virtue, and, concealing (his) sin by the vow, deceive women and ^iidras. 199. These Brahmans both after death and here are despised by the utterers of the Vedas, and a vow per- formed by fraud 2 goes to the evil demons.^ 200. He who not (being qualified) to wear a distinguish- ing mark,* lives by wearing such a mark, takes (to himself) tlie sin of those who wear such a mark, and is born (again) in the womb of an animal. 201. Also one should never bathe in another's pools; for, having bathed, one is defiled by parf^ of the sins of the maker of the pool. 202. One who uses a carriage, bed, seat, well, garden, or house not given (to him) takes a fourth of the sin of the owner. 203. One should ever bathe in rivers, natural pools, tanks and lakes, in pits and springs also. 204. A wise man should ever attend to the (great) moral duties, (though) not always (following) minor rules. One 1 [At tliis place Medh. says that ■'' [Evil demons, i.e., bears no fruit some read a verse : yasi/a dharma- (Medh. )] dhi-ajo nityaili sura {sic) dhvaja ivo * "A distinguishing mark." 'cchritah / prachanndni cq, papCini, Medhatithi gives as examples, among haiddlak iiama tad rratarh / iti ; others, the fraudulent wearing of a which occurs in the fifth book of the Brahmacdrin's girdle, or a vanapras- Mbha. Cf. B. R. s. haiddJa.] tha's (tiger) skin and matted hair, - [That is, with intent to de- or a parkrdjala's brown dress and ggiye/[ staff, etc. "Animal," deer, etc. ^ [A fourth part according to K.] 195-21 1.] THE ORDINANCES OF MANU, 103 who performs not the moral duties, attending to the mere minor rules, falls.^ 205. A Brahman may never eat of a sacrifice performed by one not a priest,- nor of one performed by a village priest, (or) offered by a woman or a eunuch. 206. When these sacrifice (any) offering, that (is) un- lucky to the good, that is displeasing to the gods ; there- fore one should avoid (it). 207. One should never eat (food) of the insane, violent, (or) sick, and that on which there are lice,^ and what has been voluntarily touched by the foot ; 208. Also what has been beheld by a procurer of abor- tion,* or has been touched by a menstruating woman, or pecked by a bird ; also what has been touched by a dog ; ' 209. Also food smelled by a cow, and especially food proclaimed (to be given away) ; food for a number of per- sons, and harlots' food, and (food) blamed by the learned f 210. Also food of a thief, a singer, a carpenter and a usurer ; of an initiated person, of a miser, and one bound (or) in chains f 211. Of an accursed (person), of a eunuch, of an adul- teress, and of a hypocrite, acid (things), and stale food also, as also the leavings of a ^iidra ;'^ 1 [K. and Medh. give different » [Medli. has the v. l, found in definitions of what these rules are, most MSS. and supported by K., the former holding to the explana- vidusd (not vidusdm as above), "by a tion given by Yaj. iii. 313-314. The learned man."] text seems simply to refer in general ^ [K. says the genitive is for the to the great rules of morality and instrumental and rendered " bound - the lesser observances, such as those by fettei's." The exact meaning of enjoined in this book ; neither yama nigada is uncertain (cf. B. li., s. v.) ; nor »ii7/«»ia are defined in Manu.] Medh. defines " restrained by voice -_ [Literally " by one not learned."] alone " [baddlia], and " confined with ^ [KeQakita, hair-lice ; otherwise a cord ; " Ragh. as one " confined Medh. , who takes a h'lta as a dead for punishment (on account of a light creature, Ice^a as embracing other crime) or tormented by darts, raraih impurities.] (on account of a great one). Medh. * [Bhrunaghna. Medh. hh-unaJia notes a v. I. vigada, explained as (sic) brahma'jhnah, etc. So K. extends Icanta {vi(;ada iti/ elx pathanti kastarh this term in viii. 317 to the meaning ca viradam dcaksate.] "one who slays a Brahman," the '' [According to K. this means middle step probably being "the pro- "food of a Qudra (left stale) over- curerof abortion if the f tutus belonged night, and the leavings of anybody's to Brahman parents ; " but cf. Vas. food. Govind. defines as a Cudra's XX. 23.] I04 THE ORDINANCES OF MANU. [lect. iv. 212. (ISTor food) of a physician and hunter, of a cruel man, (and) of an eater of leavings, (nor) the food of a AvrathfuP (man), nor food of a woman in child-bed ;- nor of one who has rinsed his mouth (and left it), or whose ten days (of j^urification have not passed after a death) ;^ 213. (Nor what is) offered without reverence, unsacri- ficed flesh, (food) of a woman who has no husband,* food of an enemy, town-food, food of an outcast, what has been sneezed on ; 214. (Nor) food also of a slanderer and liar, so also of a seller of (the benefits of) sacrifices ; nor food of a mounte- bank or tailor, also the food of an ungrateful person;^ 215. (Nor) food of a blacksmith, of a Nisada, of an actor,^ of a goldsmith, of a worker in bamboo ; so also of a seller of arms. 216. (Nor food) of owners of dogs and of sellers of liquor,'^ and of a washer of cloths, of a dyer, of a mis- chievous^ man, and his who (allows) a gallant in (his) house ; 217. And (of those) who put up with a paramour (of their wives),^ and (the food) of men always subject to their wives, and food for the dead without ten days hav- ing passed, and what also does not please one. leavings and food tasted by him even and the literal sense, IrtagJma is in the pot ; to which explanation one who returns evil for good ; not Medli. alludes. " Accursed," i.e., a ungrateful only, but by a base return great criminal.] actively showing it.] 1 {Ugra, or cruel, while l-rura ^ [Rangdvaidraka, the word also (above "cruel") is according to occurs in the Mbha. xii. 294, 5.] Medh. and K. a man of bad (violent) '' [So Medh. and K. ; but the for- nature from which this differs ; mer gives first " those addicted to Govind.'s explanation (K. " Manjar- liquor."] ydrh ugrani rdjdnam uhtavdn"), ^ [iVrfa?wsa is, according to Medh. though astonishingly novel to K., is and K., a man devoid of compassion, at least as old as Medh., who com- but the former gives first "he who pares vs. 2 iS. Ragh. defines as cruel, jjraises {(ariisati, stauti) men," that or according to x. 9.] is, he who is known in the world as - [Slitakanna (Medh. v. I.) ; K. has a vandin (a professional encomiast), the better word, st1ieA-«, " food (defiled Cf. B. R. s. v.)'] because) of woman with child."] " [" The case in vs. 216 is where the ■* [Cf. Yaj. i. 161-168.] paramour is known (to exist). This •* [Or sons (Medh., K.) ; lit. man- person is one who winks at the fact less.] and does not put liis wife in con- ^ [According to the commentators finement" (Medh.)] 212-226.] THE ORDINANCES OF MANU. 105 218. King's food takes away beauty; a (^udra's food (takes away) spiritual eminence; a goldsmith's food (takes away) long life, and that of a leather- worker (takes away) fame.^ 219. An artisan's food destroys offspring, and a washer- man's (food destroys) strength, and food of a company (or) of a harlot excludes from the (other) worlds, 220. The food of a physician is pus, and the food of an unchaste woman is semen ; the food of an usurer is ordure, that of a seller of arms is foul.- 221. But the food of those who (are) other than these ^ mentioned in succession as those whose food is not to be eaten, the Avise say is skin, bones, and hair. 222. Hence, having unintentionally eaten the food of any one (of these), there is a fast ^ for three days ; having intentionally eaten (it) and semen, ordure, urine also, one must perform the simple penance. 223. Let not a learned twice-born man eat the cooked food of a (^udra who does not perform grdddJias ; but he may take raw (food) from him enough for one night if he has no subsistence.^ 224. The gods having considered the food of a miserly learned (priest) and of a liberal usurer, made both equal.*^ , 225. But Prajapati went and said to them, " Make not the unequal equal." The food of a liberal man is purified by faith, the other is destroyed by want of faith.^ 226. Unwearied, one should ever perform with faith the isfa and ^^iirta ceremonies ; ^ for these two done with faith, by means of well-earned wealth, are undecaying. 1 [Cf.vss. i86and 189. Theleather- wliich, coming from a commentator worker has not been mentioned in on Manii, is interesting : Kandfi- the above list.] yuldarii snchatjxiltafii pdi/asaiii da- - [Or, as .'substantive, bodily im- dhisaliavah — ttdni (udd/ifDma-lhu- purities. With vss. 220-221 cf. iii. jam hhojtjdni Manur abrav'it ; iti iSo, 181.] {kandupayultam is the reading in ^ [Read ehhyo'nye, which is .sup- Dr. B.'s MS.) Cf. vss. 24, 25.] ported by Medh. and K.'s gloss.] " [Cf. x. 73.] ■* {Kxapana. So I\Iedh. and K, " [Given in Alliha. xii. 264, 1 1 ff. Cf. vs. 71, note.] aar/dthd brahmagitd/i.] * [Raw food alone is what he may ** [Ordinarily defined as sacrifice, take, not cooked food. Ragh. adds, and (excluding this) all other acts of in explanation of this verse, another, piety.] ic6 THE ORDINANCES OF MANU. [lect. iv. 227.^ One should, having met with fit subjects,- ever pursue the virtue of liberality at ista and pilrta cere- monies, with glad disposition and according to (one's) power. 228. Whatsoever is given ^ without grudging by a per- son asked, that goes to a fit subject who saves (the giver) from all (sins). 229. A giver of water gets satisfaction ; * a giver of food, undecaying happiness ; a giver of sesamum seeds, desired offspring ; a giver of a lamp,^ best eyesight. 9 230. A giver of land gets land; a giver of gold, long V life ; a giver of a house, best abodes ; a giver of silver, ex- cellent beauty ; 231. A giver of clothes, the same world with Candra; a giver of a house, the same world with the AQvins ; a giver of a bull, fall good fortune ; a giver of a cow, the abode of the sun ; 232. A giver of a vehicle or bed, a wife ; a giver of in- demnity, lordship ; a giver of grain, everlasting happiness ; a giver (teacher) of the Veda, equality with Brahma.*^ 1 [Between 226 and 227, Medh., rewards is occasionally more apparent in discussing kinds of property, in- in the original than in the transla- serts an explanatory verse to the tion, thus the reason a giver of silver effect that property gained by gets beauty is because silver (rupya) cheating, force, pretence, theft, ura, and beauty (rupa) are of like sound ; or by doubtful means (par<^vika, so in the last Veda is hrahma, while bribery, etc. ) is termed dark (du- Brahma is the divinity. Others are bious).] more obscure, but might perhaps be * [That is, a learned and ascetic cleared up by more knowledge of Brahman (K.)] the peculiar significance of the re- ^ [ Yatkiriicid api datavyam . . . hi wards, as the cow-giver getting the tat ; perhaps better, something, even abode of the sun is cleared up by if it is a trifle, should be given, Medh.'s note to the effect that the etc.; since that, etc. Cf. Yaj. i. abode of the sun may mean a special 203.] home of the cows in heaven [s^nrt- ^ [Freedom from hunger, thirst, yantare, goviremrrayaJt). Another &c. (Medh., K.), and thereby health explanatory verse is inserted between and wealth (Medh.)] 231 and 232, to the effect that the ^ [In a place where four roads cow to be given must have golden meet, or in an assembly of Brah- horns, etc., the verse being the same mans (Medh.) Mbha. xiii. 57, 22, as Yaj. i. 204, witli v. I. rupyakJiura makes the giver of lamp-light cak.su- . . . samvrtd (cf. Visnu, xcii. 8), and smcln.] parts of ib. 205-20S ; Dr. B. marks '' [The connection between some Brahma, as person ; it may be as in of the gifts and their corresponding ii. 28).] J27-242.] THE ORDINANCES OF MANU. 107 233. Thus of all gifts — water, food, cows, land, clothes, sesanmm seeds, gold, ghee — that of the Veda is the best. 234. But with what disposition ^ one gives any gift, honoured in return with just the same disposition one gets the same (gift). 235. He who receives with reverence, and he also who gives with reverence, both these go to heaven ; but those who are the reverse go to hell. 236. One may not be proud of austerity ; having sacri- ficed, one should not tell an untruth ; though injured, one may not abuse Brahmans ; having made a gift, one should not boast (of it). 237. A sacrifice perishes by untruth ; austerity per- ishes from pride ; life (is shortened) by abuse of Brah- mans, and a gift (perishes) by boasting. 238. One should accumulate virtue by degrees, as the white ants their hillock, not vexing any creatures for the sake of a helper in the other world.^ 239. For in the next world neither father nor mother are (there) as helpers, nor son, wife, (or) kinsman; (his) virtue alone is (there). 240. Each creature is born alone, dies also alone ; alone each enjoys (his) good deeds ; alone, also, (his) bad deeds. 241. Leaving (his) dead body on the ground like a log or clod, with averted faces (his) kinsmen go away ; his virtue follows him. 242. Therefore one should accumulate virtue by degrees ^ [Whatever be liis purpose in the quality of darkness (verses giving (whether for liis own good quoted by Kiigh.)] or simply to do good to another), he - [The late Ahiuisa doctrine, that is in his next birth the recipient of spiritual merit is not to be q^iickly a like gift given with the like intent gained by sacrifices involving slaugh- (K.) Gifts are of three kinds : given ter, but slowly by austerity, etc. The in fitting time and place, without clause, "forthesakeofahelper," gives expectation of return, to a good man, the general reward for practising which partake of the qiuxlity of this virtue, which consists from the absolute goodness ; given with hope negative side in doing no harm to of return, which partake of the any creature, and results in this ([uality of passion ; given to bad virtue itself becoming one's com- nien in despite, which partake of panion and helper after death.] lo8 THE ORDINANCES OF MANU. [lect. iv. for the sake of a helper; for with virtue as a companion one crosses darkness hard to cross. 243. It quickly leads to the other world ^ a man virtuous at the bottom,^ whose sin has been destroyed by austerity, (in a) resplendent (form), \vith an ethereal body, 244. One desirous to bring (his) family to eminence should ever form relations with the best, and should avoid the low. 245. A Brahman who resorts to the best and avoids the low reaches eminence ; by the contrary (he reaches) the state of a (^udra, 246. One firm in action,^ gentle, subdued, who associates not with people of savage customs, not mischievous, such a one conquers heaven by restraint and liberality. 247. Fuel, water, roots, fruits, food, and what is pre- sented one may accept from all, also gifts of honey and security.^ 248. Prajapati considered alms brought (and) presented, (if) not previously demanded, to be accepted even from a doer of evil. 249. The manes eat not for ten and five years his (offer- ings), nor does fire convey (his) oblation, who despises such (alms). 250. One should not reject (as gifts) a bed, houses, knga-grass, scents, water, a flower, jewels, curds, rice- flour, fish, milk, flesh, and greens also. 251. When desirous to assist his Gurus ^ and depen- ^ [Or pa 7-aIolrt is: jmraloka is "the 249. Cf. Ap. i. 19, 14.] world of Brahma," as pfMYt is Brahma ^ [Medh. says: Gurava, upaderd- (Ragh.)] padcrair (atide<^ah; sic) hahavah : ^ [Or, "A man whose base (of bhr(//d/i d(;ritdh ; Smrti/antare tu action) is virtue, not one whose base sankhydtdh, " Vrddhau tu mdtdpi- (of action) is the fruit (derived from tarcm hhdryd sddhvl sutah i^icuh.'" virtue)" — (Ragh. )] (Dependents are reckoned as " aged 3 [One who completes what he has parents, wife, and infant" in another to do and does not leave one thing un- 8mrti. Dr. B. appears to have mis- completed to begin something else, undei'stood the commentator, for he a man of perseverance (Medh. "Mis- gives here a note (which I have omit- chievous," i.e., injurious to life.] ted) to show that, according to this •* [K. refers to Yaj. i. 215 for "other Smrti " mentioned by Medh., limitations to this rule, with vss. 248- the term Guru was tised to embrace all 243-^58] 'THE ORDINANCES OF MANU. 109 dents, or about to reverence gods and guests, one may receive from all, but may not satisfy oneself by such (gifts). 252. But the Gurus being dead, or he living without them in the house, one should accept always from the good, if one desires one's own support. 253. (A cultivator) who has a half (share of the pro- duce), and a family friend, a herdsman, a slave, a barber, these among (^iidras (are those whose) food may be eaten/ also one who may present himself (for work). 254. What sort of person he may be, and what he desires to do, and how he may serve him, so let him present himself.- 255. He who untruly declares himself, being otherwise, to good men, he is the most siuful thief in the world — a thief of self. 256. All matters are fixed in speech, have (their) root in speech, issue from speech ; he, then, who steals speech is a man who steals all. 257. Having duly paid (his) debts to the great seers, the manes, (and) the gods,^ having delivered all to (his) son, he may abide (as) an umpire (in the house). 258. Alone, in a secluded place, he should ever medi- tate on what is beneficial to himself, for meditatino- (thus) alone he attains supreme bliss. hose enumerated above. In com- a situation in a new family must menting on the next verse, Medh. declare, first, what his disposition is, says that the word Guru (does not what family he used to belong to, mean, but) indicates the dependents etc. ; secondly, what kind of work (one word being used here for all he is looking for ; and, thirdly, how those in vs. 251).] well able he is to be of use (Medh., 1 [Bhoji/dnnufi, of. Yaj. i. 166. K.) Medh. mentions another ab- The old translation, "may eat the surd explanation of "others," based food of their superiors," may have on Citman being a synonym for son promptetl Dr. B.'s translation, " are and daughter. Much of his lengthy to be fed," which I have changed as commentary is occupied in refuting above, since it is plainly wrong.] such earlier mystical explanations, ■^ [This exegctical verse with the which in K. 's time seem to have following seems a late addition ; it died out.] is simply a business-like explana- ^ " His debts " to the seers by tion of the dtmanivedana, defining Vedic studies ; to the manes by be- the meaning of " present himself " getting a son ; to the gods by sacri- in V. 253. The servant who seeks lices. no THE ORDINANCES OF MANU. [lect. iv. 259. The eternal rule of life of a Brahman house- holder has been declared; also the rule for a student returned home^ which increases goodness (and is) pros- perous. 260. A Brahman living by this conduct, who knows the Veda (and) treatises/ freed from sin, is ever glorified in the Brahma ^-world. END OF THE FOURTH LECTURE. 1 " Snataka.'" a Brahman who has same sort have less in common with finished his studies. our text on this subject. The rules 2 ["Treatises of the Veda " may for the "student returned home' be the meaning.] apply to those who have completed 3 [Brahma; cf. 11.244. Cf. with their studentship and are about to these rules those of Ap. i. 15, 16, 18, marry (which may not, but generally 31, 32 kh. ; Visnu Ixxi. ; and Yaj. should, happen at once); but the term i. 200 ff. Tlie' other works of the is also employed for the householder.] ( I" ) LECTUEE V. ON FOOD, CEEEMONIAL PURIFICATION, AND THE DUTIES OF WOMEN. 1. The seers Laving heard these laws duly declared for a student returned home, said this to magnanimous Bhrgu sprung from fire : 2. Lord ! how does death prevail over Brahmans who fulfil their law as declared (and) who know the Veda (and) the treatises ?^ 3. He, Manu's son, Bhrgu, whose self is virtuous, said to the great seers : Hear by what fault death desires to slay Brahmans. 4. Death desires to destroy Brahmans because of (their) neglect to study the Vedas and disuse of (established) customs, because of laziness and faults in food. 5. Garlic, onions also, leeks and mushrooms, are not to be eaten by the twice-born, as well as things arising from impurity. 6. Bed gums from trees, also exudations from incisions, ^elu, and cow's biestings, one should avoid M'ith care. 7. (Also), if for no (sacred) purpose, kitchery,^ frumenty rice-milk and cakes, flesh not offered (to gods), and food for gods and offerings ; ^ 8. Milk from a cow which has not passed the ten days (of impurity after calving), camel's milk, (milk of an ^ [Or the Veda treatises.] here expressed by i-rthd (" if for -"Kitchery," rice and pulse no purpose," which I have thus sup- boiled together, a common Indian plied, the word being left untrans- dish. [Cf. vi. 14.] lated by Dr. B.), whicli excludes •* [In Mbha. xiii. 104, 41, some cases where the food is prepared for of these are ordered to be prepared guests or gods (Medh.) It may for the gods, but not for oneself, mean food prepared without due which, according to Medh. and K., is circumspection. Cf. xii. 2.] 112 THE ORDINANCES OF MANU. [lect. v. animal) with a solid hoof also, ewe's milk, (milk of a cow) in heat,^ or milk of a cow that has no calf ; 9. Also (that) of all forest animals except the buffalo ; women's milk also, and all sour (liquids) must be avoided.- 10. Of sour (liquids), curdled milk and all produced from it, and all (liquids) pressed from pure flowers, roots, and fruits (may be drunk). 11. One should avoid all carnivorous birds, so also those that abide in towns, and beasts with solid hoofs not per- mitted (by this law), tittihhas ^ also, 12. The sparrow, ^j/ava, flamingo, the cuckoo, the (tame) town-cock, the sdrasa, and rajjuvdla, the parrot and sdrikd ; ^ 13. (Birds) that peck, and web-footed (birds), the paddy-bird, (birds) that tear with their claws, fish-eating divers; butcher's meat and dried meat also ; 14. Also the crane, the small crane, and the raven, khdiijaritaka, fish-eaters, tame swine, and fish of all kinds. 15. Who eats the flesh of any creature, he is called the eater of it (the animal) ; a fish-eater (is) the eater of all flesh, therefore one should avoid fish ; 16. (But) the fishes 2?«?/i'?^wa and roA'i/ft, used for liavya and liavya (offerings), rdjlva and simhatunda and scaly fish also, (may be eaten) everywhere.^ 17. One may not eat solitary (animals) or unknown beasts and birds, so also all those, though indicated among eatable (animals), which have five toes. 18. The wise have pronounced eatable, among five-toed (animals), the hedgehog (or boar) and porcupine, the iguana, rhinoceros, tortoise, and hare also, and, except camels, (animals) which have one row of teeth. ^ [Or "a cow that has adopted an- * It is hopeless to identify most other's calf" (Medh.) Cf. Visiiu, li. of these birds. [Cf. Ap. i. 17 ; Gaut. 40; Ap. i. 17, 23.] ' xvii.; Vas. xiv. ; Visnu, li.] 2 [Cf. Cat. Br. i. 2, 3, 9, for an ^ So K., but Medh., allowing the early list of animals whose flesh is last everywhei-e, limits the two first forbidden.] to use at sacrificial ceremonies. 3 Tittihha. This seems to be a '^ [The rhinoceros is a disputed kind of wagtail. animal. Cf. Baudh. i. 12, 5.] 9-26.] THE ORDINANCES OF MANU. 113 19. A twice-born man having intentionally eaten a mushroom, tame swine, garlic, a tame cock, onions, or leeks, falls. 20. Having unintentionally eaten those six, one should perform the sdntapana penance or the yati-cdndrayana ; for the rest one should fast a day.^ 21. A Brahman should perform the (simple) penance ^ once a year at least, in order to purify himself from un- known (impurity) from what he has eaten, hut for what is known he must (do it) specially. 22. The prescribed beasts and birds are to be slain by Brahmans for the sacrifice, and also for support of depen- dents ; for Agastya did (so) formerly. ^ 23. There were, indeed, offerings of eatable beasts and birds in the ancient sacrifices and in the oblations^ of Brahmans and Ksatriyas. 24. Whatsoever edible food smeared with grease (is) not forbidden, that, even if kept over a night, is to be eaten, also remains of offerings. 25. Stale ^ food can also be eaten by the twice-born, even if not smeared with grease, (also) all made from barley or wheat and forms of milk. 26. The food of the twice-born and what is not to be eaten has been completely declared ; "^ next I shall tell you the rule what flesh to eat and avoid. 1 [Cf. xi. 155. For an explanation the pretty tale in the Mbha. xii. of the penances cf. ib. 213-219.] adhy. 337 (cf. Medh.) In xiii. 116, - [Cf. xi. 212. The penance called 1 5- 1 7, Agastya is cited as authority Priljilpatya (Medh., K.)] for the Ksatriya caste on killing ^ [Agastya was an ancient seer animals in hunting. So, too, Vas. and Ninirod, who was a famous char- xiv. 15. On this point cf. Vas. iv. acter in the epic (cf. Der Heilige A., 5 ff., with Dr. Biihler's notes.] byHoltzmann). That he did this for- ^ [Ceremonies (savesu). Ragh. mei'ly is here used as an argument interprets "in the legends" (Pura- for the sacrificial use of slaughter, a iias), which is only implied by point in which the text contradicts Medh.] itself by enjoining no harm to any ^ [Kept several nights (K.)] creature, and then limiting the '^ [Or perhaps (cf. Medh.), "This slaughterof animals to sacrifice. The (rule) of what is to be eaten and not old custom of killing animals being eaten has been declared (exclusively) revolting to the later Brahmans, the for the twice-born ; " but the im- substitution of harmless offerings plied exclusion of Cudras is denied was attempted, as is illustrated by by llagh.] H 114 THE ORDINANCES OF MANU. [lect. v. 27. One should eat flesh which lias been consecrated,^ and at the desire of Brahmans, and when duly required,^ and in danger of life. 28. Prajapati made all this food for life; both movable and immovable, all is food for life.^ 29. The immovable (things are) food of those that move about ; the toothless, of those with teeth ; * those without hands, of those with ; the cowardly, of the bold.^ 30. An eater who even day by day eats eatable living beings is not polluted, for the eatable living beings were created by the creator as well as the eaters."^ 31. "The eating of flesh is at the sacrifice" — such is said to be the divine rule ; hence the use of it in any other way is called the rule of evil demons,^ 32. Having reverenced the gods and manes,^ one who eats flesh he has bought, or has got himself, or which has been merely furnished by another, is not polluted. 33. Let no twice-born (man) who knows the rules, except in distress, eat flesh against the rule ; for having eaten flesh irregularly, he in the next world is eaten by those (animals) against his will, 34. The sin of a slayer of animals for grain is not such as is (the sin) in the next world of one who eats flesh in vain. 35. But a man who, duly required, eats not flesh, he in the next world becomes a beast for twenty-one births.^ 1 [That is, only consecrated flesh in vs. 27, "when in danger of life," (Medh., K.)] Avhich ahany aJiany api alone would - "When (the eater) has been refute.] duly authorised."] " [Cf. with this and ff., Mbha. xiii. ^ [Or "appointed this All, both adhy. 114-116. In ib. 116, 15, movable and immovable, as food for this is quoted as Cruti, but in 1 15, living creatures," i.e., whatever ex- 53, its gist is ascribed to Manu.] ists, animals or plants, may be eaten » [The reverence paid the gods by living creatures. Medh: Iclam may consist in the house-offermg of Hi sdmdnyato mrdinja virescna nir- part of the food or (anye . . . ahuh, dirati sthdraram jaiUjamam iti] Medh.) the sacrifice at a frdddha.] * [Or fangs, tearing teeth.] ^ [This verse gives the reward for 5 [Thus herbs are eaten by deer, not performing the rule in vs. 27 (_K.), deer by tigers, fish by man, andele- i.e., at a fraddha or other rite, it is phants by^lions (K.)] a sin not to eat flesh, or, in Medh.'s 6 [Medh. and K. explain the in- paraphrase, " not to honour the congruous rule of these three verses gods."] by making it apply to the last clause 27-43] THE ORDINANCES OF MANU. 115 36. A Brahman should never eat beasts imconsecrated by mantras, but may, following the eternal rule, eat those that are consecrated by mantras} 37. If he long (to eat meat), he should make beasts of ghee, also of dough. He should never desire to vainly kill an animal.^ 38. As many as (are) the hairs on the beast, so many times in the next world does one who slaughters beasts in vain obtain a violent death from birth to birth.^ 39. By Svayambhu* beasts were indeed voluntarily created for the sake of sacrifices ; sacrifice is for the exist- ence of all this (universe), therefore slaughter at a sacri- fice (is) no slaughter. 40. Plants, beasts, trees, amphibious animals, so also birds, that have attained death for the purpose of sacrifice, attain exalted births again (in the next world). 41. When the honey-mixture (is given) at a sacrifice and in rites to the manes and gods, on these occasions only, cattle are to be slain, not on any other— so said Manu.^ 42. A twice-born man who knows the real meaning of the Veda, (if) he slay cattle for those purposes, causes himself and the cattle to reach the best happiness. 43. Whether he live in (his own) house, or with his Guru, or in the jungle, let no careful twice-born (man), 1 [Another allusion to the rule in xiii. 93. 121. The simile of the hairs vs. 27, " one shovild eat consecrated is often found.] flesh" (K.)] ■* [" -ft?j api rrui/atc rrvtih'" is the - I So K. "To vainly kill" means end of this verse (instead of svayam to slaughter for his own use, without cva svayamhhuvd), as found Mbha. reference to the gods. Medh. makes xiii. 1 16, 14. Quite a number of the verse apply to women and Cu- ISIanu's verses are cited as ^ruti in dras who are not acquainted with the epic] the Vedic ritual : " If one has desire ^ [Cf. Cankh. Cr. ii. 16, I; A^as. to kill cattle, he should sacrifice to iv. 6 ; Visiju li. 64. The rites to the gods with kine made of ghee," the gods, as distinct from sacrifice, in his explanation of sange, &c. means the regular sacrifice called {pn^uvadhaprasatii/e), not for ea.t'mg, daivyam (K.) Blihler (note on but for sacrificing. Cf. Cat. Br., Vas. iv. 6), agreeing with Medh.'s i. 2 3, 5.] explanation, prefers to take it as "a =''[That one may become a vrthd- rite where the manes are divinities," mdmsdranah is one oi the curses we to distinguish it irom j/ajna. For find uttered upon a sinner in Mbha. the honey-mixture, cf. iii. 1 19.] ii6 THE ORDINANCES OF MANU. [lect. v. even when in distress, do any injury (to animals) not directed by the Veda.^ 44. The injury directed by the Veda, (and which is) done to (things) movable and immovable, one should indeed know that to be no injury ; for virtue arose from the Veda.2 45. He who, to please himself, injures harmless crea- tures, does not, living or dead, anywhere increase (his) pleasure. 46. He who desires not to cause confinem.ent, death, and j)ain 3 to living beings, (but is) desirous of the good of all, gets endless happiness. 47. He who injures nothing attains, without effort, what he meditates, what he does, and what he takes delight'* in. 48. Without doing injury to animals, flesh is nowhere to be had, and the slaughter of animals is not conducive to heaven; therefore one should avoid flesh. 49. Having considered the source of flesh, and the slausjhter and confinement of animals, one should cease from eating all flesh. 50. He who eats not flesh, forsaking rule like a Pigaca,^ in the world gets affection, and is not tormented by disease.^ 51. The consenter, the slaughterer, the butcher, the 1 [Limited by Medh. to cases ^ [Or "pains caused by confine- where life is not to be preserved. If ment and death " (Medh.)] it comes to saving his life, the (^^ruti ^ [Ratim — Medh. and most MSS. says he should eat flesh. In discuss- of K.] iiig the point whether this applies ^ A kind of demon, who, of course, to the.Vanaprastha, etc. , Medh. here does not observe the rules either of sets the opinion of the "teacher" eating, or, according to Medh., of over against that of "some" [iti honouring the gods. Cf. vss. 31 and Icecid itpdcUujdi/as tv aTia.'\ 52. '^ [Since the law of right and wrong •> [Cf. Mbhfi. xiii. 1 14, 12, where (Medh.) originated from the Veda, this man is then " declared by Manu therefore what is there enjoined to be a friend of all creatures." must be right, even if it is opposed " Like a Pi9aca — so he says ; Pi9acas to what is otherwise right ; therefore are a kind of beast (? tiryagjdti- injuring animals is right where it is tii^esdh) ; they eat flesh without re- prescribed in the Veda, though else- gard to the rule, so anybody else where injury (slaughter) is wrong, eating thus becomes like a Picaca '' With this and vs. 48 cf. Vas. iv. J.] (Medh.)] 44-57-] THE ORDINANCES OF MANU. 117 buyer and seller,^ and the cook and the server up and the eater are sLayers. 52. Than the man who desires to increase his own flesh by the flesh of another, without reverencing the manes and gods, there is no other (more) wicked.^ 53. He who for a hundred years sacrifices every year with a horse-sacrifice, and lie who eats not flesh, the fruit of the virtue of both is equal. 54. One attains not such fruit by pure feeding on fruits and roots, or by eating hermit's rice, as by avoiding flesh. 55. The learned declare that the meaning of mdvisa (flesh) is, " he (sa) will eat me (^/ndm) in the other worhl whose flesh I eat here." ^ 56. There is no fault in eating flesh, nor in (drinking) intoxicating liquor, nor in copulation, (for) that (is) the occupation of beings^ but cessation (from them produces) irreat fruit.* 57. I shall (now) duly declare purification^ for the ^ [Or "he who has bought it and sells it" (Govind.) The "slaiifth- terer " is he who, after the animal has been killed, divides the pieces (Medh.) The passage is of course to be taken freely ; those who in any way effect the death or have any- thing to do with the dead animals are (as sinful as) slayers. Medh. seems to have had a shoal of literal- minded interpreters to deal with, who could from their standpoint easily prove that these agents only were not slayers, which leads him into discussing the use of words by Bhagavan Pfinini, Manu, and others, beside the application of penance, and other points not hinted at in the text. In Mbha. (xiii. 1 14, 36-49) this is "as told of old by Markaii dey a. " ] - [In the Mbhfi. {loc. cit., vs. 14) this verse is ascribed to Narada, while the next is the speaker's own [matam mama ! but mCinc for var^c), as differing from the t^uotation from "Manu" noticed above, vs. 50.] ^ [Given in varied form, Mbha. xiii. 116, 35 ; cf. above, vs. 15.] ■• [This rule {pravrttau ca nirvrt- tail ca vidhdtiam rsinirmitam, as it is called in Mbha. xiii. 115, 85) reaches its height in the Niti, where most of the sins a king can commit are de- clared of no account if he does not hold fast to them. Cf. the Kam. Nlti- sfira, i. 47. " The king should culti- vate vices on occasion, avoiding their being the chief thing." Medh., after basing his general exposition on the Mimariisakas dictum, quotes the Ayurvedakrt as saying A he brahmacaryavi ca nidrd ce'ti trayarii matarii / madakatii ca str'ujar cai'ram upastambhanam dyusa/i," adding " But if one can live without these, his abstinence bears great fruit." A quotation from Vyiisa (?) adds that continence in things not for- bidden, such as scratching and laughing, etc., is also virtuous.] •'' [This also implies the circum- stances which produce impurity (Medh. and K.)] Ii8 THE ORDINANCES OF MANU. [lect. v. dead, and also the purification of substances, for the four castes in order. 58. Wlien a child teeths, and on the after-teething, when his top -knot is formed, and when he is invested (with the thread),^ all his relatives are impure, and so (is the case), it is declared, on a birth. 59. There are ten days' impurity from a corpse ordered for Sapindas, or (there is impurity) before the gathering of the bones, (or) three days, or one day.- 60. Xow Sapinda-ship ceases with the seventh person (in ascent or descent), but the relationship of a Samano- daka (ends) with the ignorance of birth and name.^ 61. As this impurity from a corpse is ordered for Sapin- das, so it should also be on a birth for those who desire complete purity. 1 [I think Dr. B. is wrong in this tran.slation, for " invested with the thread " must be due to K.'s note (caMrdt krtopanayane ca, so Medh.), in which ease saihsthite is not translated at all. According to B. R., anujdte means what K. here finds expressed by ca. It is possible, however, that Dr. B. chose to translate sariisthitc in this way (?), and I therefore leave his trans- lation as I find it, although Medh. and K. render samsthite by " on his dying " (Sarvavydpdranlvrtyd mrta ucyate smh-purvasya tisthater vyd- pdra (niirti) pradmrandt — Medh. Anujdte is translated by Medh. ) dantajdtdd balatare ; Visnu xxii. 27, says adantajdte bdle prete, etc. ; Yaj. iii. 18, 23, ^dvamdrmicam ; v. 57 of the text says ptretaqwdilhi. I therefore translate : All the relatives (are rendered) impure (if a child) dies at teething and (if it dies) after it has teethed (or "before," see below), and (if it dies at the time when) its tonsure is made, and likewise (they are also made impure) at the birth (of a child). The word " relatives " includes both kinds mentioned in vs. 60 (K). Yaj., loc. cit., gives the time for the impurity which Medh. tries to construct out of various Smrtis. The text has nothing to say on this subject, or on the different castes of the child, and the rules thereon differ according to circumstances. If anujjdte were possible, we should have a text, as Ragh. says, agreeing with Yaj. He renders anutpannu- dante as he does dantajdte by utpan- na° {purvasya^ parcdd hliuvini). Cf. vss. 7, 8, and A§v. Grh. Sutra (Lanm. p. loi) sariisthite, "if he dies."] ^ [Following K. we have the ten days prescribed for a Brahman ; four days elapse till the bones are collected (Visnu), and the number of days depends on what sort of a man the relative is (Daksa, Para- ^■aral.] ■* [This verse is in the Mitaks. ascribed to Brhan Manu, with the var. lee. nivartetd 'catu7'da^dt / jan- mandmno snirter eke tat piaram gotravi ucyate (iti), in which iti closes the whole quotation, and the opinion of Manu is thus that of eke, from which the Great Manu differs ! Tiie fourteenth degree here closes the list of relations called samdnodaka (having common water-libation), of which the synonym is gotraja (gen- tilis). Other degrees for maidens, etc., are noted by Medh., depending on quotations from other works, as Vas. iv. 18, etc. Cf. Gaut. xiv.] 58-68.] THE ORDINANCES OF MANU. 119 62. Impurity from a corpse is for all, but (that) on a birth for the mother and father; (ten clays') impurity is for the mother;! the father, having sipped water, is pure. 6^). But a man having emitted semen becomes pure having bathed; he should observe three days' impurity after sexual connection. 64. (Sapindas) touching a corpse becomes pure by one day and a night and three three-nights,^ the Samanodakas after three days. 65. But a pupil performing the pitrmedha^ of his dead Guru becomes pure by ten nights, like those who lift the corpse. 66. (A woman) on miscarriage becomes pure by (a number of) nights equal to the months (she was pregnant). A virtuous woman in her courses (is purified) by bathing when the courses have ceased.* 6"/. For males who have not had the gudd rite^ pre- formed, purity is said to be (after) a night ; but for those who have had it performed, purity is allowed after three nights. 6S. A corpse (of a child) under two years (old) the relatives should deposit outside^ in pure ground, having adorned it, without collecting the bones (afterwards). 1 [(Helped out by the commenta- declare that all the ceremony (sar- tors K. and Ragh., but) literally: vaiii karmaiva) is designated (not " The birth (impurity) would be the caramesti) (Medh.)] mother's only." Ragh. says " he •* [K. quoting Medh. and Gov. on makes a distinction," and explains, this verse says " navamdsdd arvdl:'" as K., that the mother's impurity The words of Medh. are "srdvastu lasts ten days, and the father is pure yarbhasya mdsatraydd urddhvam on sipping water or bathing. There prdg daramdn mdsdt kecit tu pray seem to be alternatives offered: navamdd ity dhuh ;" a, small -point, " but impurity for birth extends only but, like his reference to them to the parents, (or) the impurity (Medhatithi and Govindaraja, Aa- may be for the mother only." This yah), of historical worth.] agrees with Vas. iv. 20-22 ; Gaut. ^ [The rite of cutting the hair xiv. 15-16 ; Baudh. i. 5. II. 20.] (akrtanmndcmam) (Medh.)] 2 [That is, in ten days (Medh. and 6 [Outside the village (Medh., K), K.)] in a grave (Medh.), adorning it ^ [The ceremony for the dead with wreaths (K., or) with the orna- (manes). The pupil is not a relative ments of the dead child (Medh.) of the Guru, which means here Pure earth is where no other per- merely a teacher (K.) But others son's bones are (Medh., K.)] 120 THE ORDINANCES OF MANU. [lect. v. 69. For him the consecration by fire is not to be done, nor the rite with water ; ^ leaving ^ (him) like a log in the jungle,^ they should also fast three days. 70. The rite with water is not to be done by the rela- tives for a (child) not three years old, but they may optionally do it for one whose teeth are grown, or if the name-ceremony has been done (for him). 71. One day's impurity^ is directed if a fellow-student be dead, but on the birth of Samanodakas purity is allowed after three nights, 72. Now relations^ of unmarried women "^ become pure after three days, but uterine kind ^ become pure by the same rule ^ also. y;^. They should eat food without (fictitious) salt,® they must bathe for three days, must not eat meat, and must lie separate on the ground. 74. This rule for impurity produced by a corpse is directed (for cases) when near (the survivors) ; when at a distance, this (following) rule is to be followed by the kinsmen and relatives.^*' 75. Now whoever hears within ten days ^^ that (a rela- tive) in a foreign country 12 is dead, is impure for so long as what remains of the ten days. y6. But if the ten days be past, he is impure for a 1 [That is, the (rdddha ordained * [" By the rule just as declared," for the adult dead is here omitted i.e., in the last verse, viz., in three (Medh.)] nights (K.), or by the rule in the last -[That is, they should leave part of vs. 67 (also three nights).] him without weeping and grieving ^ [K. Medh. says, yavaksarddi (K. )] Jcsdraih lavanam saindhavddl tan na ^ [They should bury him, as Yaj. hhunjlran, lavanaviresam Ic.sdragra- says (iii. i), though Manu does not hanaiii tena saindJiarasi/a j'rati.sed- specify this (K.)] huh.] •* [A'sa^Jawa (rendered "fast "in iv. i" [Sambhaiidhi &nd bandhava are 222) is liere translated "impui'ity" by according to K. sapindas and sa»(a- Medh. and K.] nodalcas; according to Medh., the s [In the would-be husband's other way about.] family (Medh., K.)] ^' [Literally, "Heard of a dead 6 [Women who have not received man for whom the ten (days of im- the sacrament of marriage but who purity regularly enjoined on a death are betrothed (Medh., K.)] are) not (yet passed)."] ■'' [Relations by blood on the ^^ ["In another district," i.e., father's side (Medh., K.)] village or town (Medh.)] 69-82.] THE ORDINANCES OF MANU. 121 space of three nights ; if, however, a year be past, having touched ^ water, he is pure. yy. Having heard, after ten days, the death of a kins- man or the birth of a son, a man having plunged into water with his clothes ^ on becomes pure. 78. A boy^ in another country, or a Samanodaka, being dead, (the relative) having plunged into water with his clothes on becomes indeed * pure. 79. If within the ten days a death or birth again ^ occur, a Brahman is impure till the ten days are over. 80. (The learned) say that a teacher being dead, the pupil's impurity is for three nights ; and if his son or his wife (have died), for a day and night ; such is the rule. 81. But a learned (Brahman) being dead, one is impure for a space of three nights ; a maternal uncle (being dead), for a night with the day before and after ; '^ so also for a pupil, a sacrificial priest, and (distant) kinsmen. 82. A king being dead in whose kingdom one is, (im- purity lasts) during sun- or star-light ; on the death of a 1 [f.e., bathed (Medh., K.) This " [Cf. iv. 97 (note). The transla- rule is for all four castes (K.)] tion in the preceding passage I have - [Or, "with a cloth about him."] here substituted for the less good ^ A boy (6a^rt),f.c. [a son (Medh. )] one given here, "for a day, night, under five years of age. Samdiw- and day.'' The "learned Brahman " (laka, so the commentators [Medh., istheCrotriya,the "sacrificial priest" K.] ; it probably means a distant thelltvig. There are two points open kinsman who makes separate funeral to discussion iu the above reading : offerings. [The ordinary interpre- Upasampanne may mean "dead" tation of hdla in a legal sense is up (Medh., B. K.), or (with dead sup- to the si.xteenth year (cf. Medh. on plied) " connected by friendship and v,s. 58 : Pm'j asfamdc chisuh proklo intimacy" (Medh., K.), or " being a ani/ais tv dMidardd hhaved hdla Hi), man of good character" (<;'dcna I do not know where Dr. B. gets yukto vd — Medh.) Again, some cou- five years as the limit ; both Medh. strue the " uncle " as in apposition to and K. specify a child whose teeth Crotriya, i.e., "If a maternal uncle are not cut (cf. vs. 58, also Oaut. ii. ... (who is) a learned Brahman," I, Biihler's note). " A young son or a etc., because the word "kinsmen " in- distant kinsman (who is not a Sapin- eludes "uncle," and therefore it is da) having died in another country" unnecessary to mention him in the is the meaning of the first clause.] second clause, or supply " other " •* [Rather "becomes pure atonce."] with "kinsmen" ^Medh.) The word * [The word "again" signifies the " kinsmen," (? handhtia) = Calaka's (case is the same, and the death) one mother's sister's son (Medh.), father's of a relative (Medh., K. )] sisters (Ragh.) Cf. Gaut. xiv. 20.J 122 THE ORDINANCES OF MANU. [lect. v. (Brahman) not learned, for the whole day;^ so for a Guru who studies the Veda.^ 83. A Brahman becomes pure in ten days, ^ a king (Ksat- riya) in twelve, a Vai9ya in fifteen, a (^udra in a month. 84. One should not increase the days of impurity, or interrupt the rites or the (sacred) fires ; for even a kins- man within seven degrees ^ when performing that rite is not impure. 85. One becomes pure by bathing if one has touched a Paria,^ or a woman in her courses, an outcast, also a woman lying-in, a corpse, or one who has touched it.*^ 86. Having rinsed the mouth, one should mutter always intent (the sacred texts) ; on sight of (anything) impure one should repeat the Saura mantras J as well as one can, and the pdvamdnis.^ Sy. A Brahman who has touched a greasy human bone, having bathed becomes pure; but if a dry (bone), by touching a cow, or looking at the sun after only rinsing (his) mouth. 88. One engaged in any vow ^ should not offer water (at funerals) till he has finished his vow ; but when it is finished, having offered water, he becomes pure in a space of only three nights.^*^ 89. The ceremony with water is not applicable in the case of those born in vain of a mixture of castes, and 1 [K. says the impurity is here as '' [Various hymns to the sun.] in vs. 81 for one who dwells in his ^ [Purificatory verses in the ninth house.] book of the Rigveda. A more natu- - [Like K., Medh. restricts this to ral construction would be, " After one learned in a part only, but offers rinsing the mouth on sight of any- other explanations as a secondary thing impure, one should, always in- teacher(?); some say the negative in tent, mutter the hymns to the sun afrotirya is carried over here).] and the purificatory verses."] 3 [On the birth or death of a " [Or one who receives instruc- relative (K.)] tions, i.e., a Brahmanical student 4 [SanaUiya-'] (Medh., K.)] 5 [i>i>ai(r<(:,aCandala(Medh.,K.)] i» [This rule does not apply in 6 [Some say it, the corpse; others, case of the death of either parent or them, the foregoing objects (Medh., a teacher (K. from Vas.)] K.)] 83-94-] THE ORDINANCES OF MANU. 123 those who abide with religious mendicants, and also for suicides;^ 90. And for (women who) resort to a heretic ^ (teacher), and (those that) follow their own pleasure,^ and (women who) cause abortion, or injure (their) husbands also, and women who drink intoxicating liquor. 91. But one under a vow having carried out (his) own dead teacher,* sub-instructor, father, mother. Guru, is not free from his vow.^ 92. One should carry out by the southern town-gate a dead ^udra, but the twice-born by the western, northern, and eastern (gates) respectively.'^ 93. There is not (ceremonial) impurity of kings, those under a vow, and those engaged in a sattrci^ for they are seated on Indra's seat ; they are ever one with Brahma. 94. Purity is declared at once of a king on the glorious throne. The throne is for protection of the people ; (it is) the cause of (their) food.^ ^ [Some say this rule is for Sapin- das, but not for their sons ; but in the case of suicides it aifects even the sons'; the ceremony with water is the offering of the rice-ball and water to the manes (Medh.) According to Medh. and K. there should be a comma after the word " vain," " born in vain, (or born) of a mixture of castes," the former designating those who neglect their religious duties. "Those who abide with religious men- dicants" are those who live in a state of religious vagabondism, wearing unauthorised apparel, etc. (Medh., K.) No limitations in the case of suicides is suggested by the text.] - [As in vs. 89, those who wear unauthorised red garments, etc. This may be " heretical teaching " (Medh.) as well as "heretic teacher."] ^ [Who, heretically inclined, wan- ton about at pleasure (Medh.)] ^ "Teacher" [ucCirya), who teaches the whole Veda, etc. " Sub-instruc- tor " (upudhijdi/a), who teaches a part only. " Guru," who performs the sacramental rites. See ii. 141. [The one under a vow is the stu- dent. The word own goes with each member (K.) Others say it is used substantively, "his own relative," which is wrong, as some relatives are mentioned (Medh.)] ^ [Na luptavrato hhavati (K.) Vrataviijogonmti{'Me(}Lh.) His vow is not broken.] ^ [A Vaicjya by the western, Ksatriya by the northern. Brahman by the eastern gate.] '' [Impurity on the death of a kinsman and other (causes of im- purity) is meant (K.) Those under a vow are both students and those perfonning a vow of penance (Medh., K. ) Those performing a "session," sattra (a great sacrifice) are, according to some, those who are ever bestowing gifts (Medh.) This vs. is qiioted from Yama by Vas. xi.x. 48 ; so the inscriptions, often.] ^ [It seems a ])ity that Dr. B. should have adopted the unautho- rised anna (kdranam) reading. The true reading is ati-a (so Medh.), and the sense is, " The throne is for the 124 THE ORDINANCES OF MANU. [lect. v. 95. (There is) also (purity) of those slain in battle,^ by lightning, and by a prince (in course of justice), and (of those slain) for a cow or Brahman,^ and (of him of whom) the prince desires (it).^ 96. A sovereign has a body (composed of) Soma (the Moon), Fire, the Sun, the Wind, Indra, the two Lords of Wealth and Water, and Yama ^ — the eight protectors of the world. 97. A king is presided over by (these) lords of the world; impurity is no*" declared of him, for purity and impurity of mortals arise from and disappear by the lords of the world.^ 98. The sacrifice is at once perfect, as also the purity of (a warrior) slain in Ksatriya duty, his weapons being raised in war.^ Such is the rule. 99. A Brahman who has performed (funeral) rites '^ be- comes pure having touched water; a Ksatriya (having touched) his vehicle and weapons; a Vaigya (having touched his) goad (or) halter-ropes ; a Cudra (having touched his) stick. protection of the people, and tlicn saldrdn martydndrh, na tu lake- (while engaged in protecting his cdndm. Neither purity nor im- people) it is the cause (of the king purity affect the gods ; man alone is not becoming impure)."] affected thereby ; and since the king 1 [Diinbdhavahatdh is, according is identified with the gods, he has it to K., those killed in a tumult when in him to j^roduce purity and destroy the king is not present. According impurity instantaneously.] to Medli. it means those killed in a '' [Dr. B. seems to take this as (limba (crowd of many persons, or explanatory of the Ksatriya duty. weaponless strife), and in battle, The commentators say this duty is i.e., " slain in a quarrel or in war."] to die facing the foe, and the up- - [Cf. xi. So.] raised weapons seem to belong to •* [Any one is rendered at once the enemy, " slain by upraised wea- * [Dr. B. inserts and after Yama, pons," i.e., sword, etc., not stones pure if the king wants him to be so.] (K.) The castra (weapon) is one which must be an accidental error, with which one is cut and slain The lord of wealth is Kubera ; of (Medh.) "The sacrifice is perfect," water, Varuna. ] i.e., he obtains the same holiness as 5 [So K., but some MSS. have one woidd get from a sacrifice with Medh. prabhavdpyayau, of (Medh.)] which he makes two clauses : yato '' [That is, on the expiration of inartydndm . . .dhhydm (purity and im- the time enjoined for impurity after purity) adhikdrah, tdyo<^ ca prahha- having performed the c'rdddha, etc. vdpyuyau pravrttinlvrttl lohci^ehhyah (K.), or the bath alone (Medh.)] 95-I08.] THE ORDINANCES OF MAN U. 125 100. Bralimans, this (way of) purity has been told you for Sapindas ; learn now purity as regards a corpse for all not Sapindas. 1 01. A Brahman having carried out, like a kinsman, a dead Brahman^ not a Sapinda, or kinsmen by his mother,2 becomes pure by three nights. 102. But if he eats their food, he becomes, indeed, pure in just ten days ; but if he does not eat the food, in a single day only, provided he lives not in the house. 103. Having voluntarily followed a corpse,^ whether a (paternal) kinsman or not, having bathed with (his) clothes (on), having touched fire and eaten (some) ghee, one becomes pure. 104. One should not, when his own relatives are by, cause a dead Brahman to be carried out by a (^iidra ; for the offering* defiled by a (^iidra's contact is not conducive to heaven. 105. Knowledge, austerity, fire, food,^ earth, mind, water, plastering with cow-dung,*^ wind, deeds,'^ the sun, and time are the cause of purity of living beings. 106. Of all purities, indeed, purity of wealth is said to be the highest ; he who is pure as regards wealth is indeed pure ; he is not pure (who is) pure by earth and water.^ 107. The learned become pure by tranquillity f those doing what is not to be done, by gifts ; those with con- cealed sin, by muttering (sacred texts) ; the most learned in the Vedas, by austerity. 108. By earth and water what is to be purified is made i» ^ [Bvija.] rendered " relatiinis " above, is said 2 [Maternal uncle, etc. (Medh. ), by Medh. and K. to mean also those more strictly K., "own brother or of his own caste.] sis^ter."] ^ [Sacrificial food is a cause of ■^ [This causes the impurity, the purity (Medh., K.)] other acts purify again.] " [From its sacred character cow- ■* [The offering implies the burn- dung is purificatory.] ing of the body (when carried out) " [Sacrifice is meant (K.), or the (Medh.) ; the corpse should be car- acts appointed by the law.] ried out by a Brahman ; if there is " [While impure in respect to none, by a Ksatriya ; if there is wealth (K.)] none, by a Vai(;ya ; and if there is no •' [Patience, long-sufFcring, even A'aiij'ja, by aCudra. The wordsvcsu, when injured by another (K.)] 126 THE ORDINANCES OF MANU. [lect. v. pure ; a river becomes jjure by (its) velocity ; a woman defiled by her mind becomes pure by (her) courses ; a Brahman, by renunciation (of the world). 109. The limbs become pure by water; the mind be- comes pure by truth; the self of beings^ by knowledge^ and austerity ; the intellect becomes pure by knowledge. no. This rule as regards bodily purity has been told you, hear (now) the rule for purity of various articles. 111. Purity of metal articles, gems, and every stone article,^ has been said by the learned (to be) by ashes, water, and earth also. 112. A golden vessel without soil becomes pure by water alone ; so also everything produced by water,'* or of stone, and unworked silver. 1 1 3. Gold and silver arose from a union of water and fire ; therefore their purification is most efficacious just by their own source. 1 14. Purification of articles of copper, iron, bell-metal, brass, lead, and tin is to be made properly by alkali, acids, and water. 115. The purification of all liquids also is said to be straining;^ of folded (cloths),^ sprinkling; and of wooden (articles), planing. 116. But purification of sacrificial vessels, camasas, and grahas '^ is by wiping with the hand in the sacrificial ceremony or washing. 117. Of cams, srucs, sncvas, purification is by hot water ; 1 [BhatCdmd is here pretty nearly ing the pure part into another vessel, our so;//, the "true self" according or straining. The quantity is limited to Medh.] by the commentators.] - [This knowledge, ridi/d, is the ^ [According to Medh., liquids knowledge of the meaning of the (such as ghee, syrup, dmiksd, etc.), sacred books (Medh, K.) Cf. Vas. of which the part that is sam" or iii. 60.1 tipa-hata (contaminated) is to be 3 [When defiled by remnants of drawn off while the remnant is pure ; food (]\Iedh., K.)] or, he says, it may mean separate ■* [As shells (Medh., K., Ragh.)] things of different parts of like or 5 {Utpavanaih kasyacid am(;asi/a' unlike sort clumped together, as (of impurities), 'panayanam (with seats, couches, etc. ; so K. and Ragh.] /,-/(ca-grass), cmye tii plavanam uhuh "^ [The camasa is a wooden drink- (Medh.) That is, if I understand his ing vessel; the graJia is a kind of process, letting the impure particles dipper ; both are employed in the in the liquid settle, and then pour- sacrificial ceremonies.] 109-125.] THE ORDINANCES OF MANU. 127 SO of the sphya} \Tinnower and cart, and pestle and mortar. 118. But sprinkling with water (is) the purification of much^ grain and (many) cloths; but purification by wash- ing with water is ordered for small (quantities). 119. The purification of leather (articles)^ as also of rattan (goods) is as of cloths ; and the purification of herbs, roots, and fruit is directed (to be) as (that of) grain. 120. (The purification) of silk and woollen (is) with salt earth ; of blankets (of goat's hair) by aristalxi seeds ; of different silks * by griphala fruits ; of flaxen (goods), by gaurasarsapa seeds. 121. The purification of chank or horn (articles) and (those) of bone or ivory is to be done by a discerning man like (that of) flaxen (stuffs or) with cow's urine or water. 122. Grass, wood, and straw are indeed purified by a sprinkling ; a house by rubbing and smearing (with cow- dung) ; (pots of) earth by baking again. 123. But an earthen (pot) cannot be thus purified by baking again if touched by spirituous liquor, urine, ordure, spittle, pus, and blood. 124. Land becomes pure by five 5— sweeping, smearing with cow-dung, sprinkling,^ by digging, and by cows stay- ing on it.^ 125. (Anything) pecked by birds, smelt by a cow, shaken (by the foot), sneezed on, and polluted by head- lice, becomes pure by throwing earth (on it).*^ 1 [[Cam), kettle ; [sruc), ladle ; cloth (?) (K. and) Kagh. define this (sruva), spoon ; and (spliya), wooden as /Mfta^atua. Medh. gives um as sword, are with the others all used Mncaim. The untranslated^ words at sacrifices, and when thereby made are names of trees ; the last is uius- greasy, etc., are to be thus cleansed; tard. Cf. Baudh. i. S, 40 ff.] otherwise soiled, as ordinary articles ^ [In five ways.] (Medh.)] ^ [With water or cow-urine, or - [More than a drona of grain, even with milk (Medh.)] and more than three garments, or ^ [A day and night (K.) The according to circumstances (Medh.)] land is defiled by impure substances, ^ [Medh. distinguishes between by Cudras dwelling on it, etc. (K.)] leather made of pure and impure ^ [As is his custom, Medh. ^^ ad- beasts, such as the dog and jackal.] duces several "other Smrtis " to •• [Am^upatta may mean athxu. modify this verse, specifying the and^a^/a, clothes, pieces of (woollen) kind of birds, etc., meant.] 128 THE ORDINANCES OF MANU. [lect. v. 126. As long as the smell and smear caused by pollution do not leave (an article) soiled by an impurity, so long are earth and water to be applied in all purification of things. 127. The gods made three things pure for Brahmans^ — what is not seen (to be defiled), what is purified with water, and what is commended by (their) speech. 128. "Waters which pass over earth are pure, in which a cow 2 quenches (its) thirst, if (they are) not pervaded by impurity, and possess (good) smell, colour, and taste. 129. The hand of an artificer is always pure (when working at his craft) ; and so is everything exposed for sale : alms given to a student (are) always pure — thus is the rule. 1 30. A woman's mouth is always pure ; ^ (so) a bird on the fall of a fruit (it has pecked) ; (so) a calf on the flowing forth (of the milk it sucks) ; a dog is pure on catchinsj deer. 131. Manu declared the flesh of (a beast) killed by dogs (to be pure) ; also the flesh of an animal killed by other carnivorous (animals), (or) by Parias ^ (and) other Dasyus. 132. All the hollows above the navel are everywhere pure : those which are below (the navel) are impure ; as also all excretions fallen from the body.^ 133. Mosquitoes, drops, a shadow, a cow, a horse, rays of the sun, dust, earth, wind, and fire, one should declare to be clean on contact. 134. Earth and water are to be used as necessary for purification on discharge of ordure and urine, and also on purification from the twelve bodily impurities, (that is to say) : 1 [For all the castes is meant ^ [Parias, i.e., Cdndalas and so (Medh.)] forth, may explain JJasyus, though - " lu which a cow," to indicate Medh. takes this as Nisadas, Vya- the quantity (Medh.) [For if they dhas, etc. Cf. Visnu, xxiii. 50, contain no impurity and have a where Manu is not given the credit good smell, etc., they are pure any of the rule.] way, even though of small amount ^ [Cf. i. 92. " Hollows " denote (Medh.)] the indriywii places according to 3 [The mouth of a wife is pure for their respective positions (ear, the husband to kiss, is what is nostril, etc. (Ragh.)] meant (Medh.)] 126-142.] THE ORDINANCES OF MANU. 129 135. Oiliness, semen, blood, scurf, urine, ordure, ear- wax, nails,^ mucus, tears, rlieum of the eyes, sweat — these are the twelve impurities of men. 136. One (piece of) earth is to be applied to the penis, three to the anus, likewise ten for one hand,- seven for both, by one desiring purity. 137. That is the purification of householders; it is twofold (that) for students, threefold for hermits,^ but fourfold for ascetics, 138. One should rinse (the mouth) and wash the cavi- ties after having passed urine or ordure ; (so) when about to recite tlie Veda, and always when (going to) eat food."^ 139. Firstly, one should thrice take water (in the mouth and) then twice wipe the mouth, if desirous of bodily purity ; but a woman and a Qudra (should do so) only once. 140. By ^udras living properly a monthly shaving ^ is to be performed,^ and (their) rule of purification (is) like YaiQyas, and their food the leavings of twice-born (men). 141. Drops of spittle from the mouth which fall on a limb do not make (it) impure,'^ nor (hairs of) the beard that have got into the mouth, nor (food) that has stuck be- tween the teeth.^ 142. The drops which fall on the two feet of one serv- ing water to others to rinse their mouth with are to be known as the same with (water flowing) on earth ; one is not impure by tliem.^ ^ [Or excretions of nose and ear ^ [Of the head.] (for ear-wax and nails), according to ^ [Literally, "of Cudras a shavinw another reading.] is to be performed." Medh. saj's - [The left hand (Medh., K.); the the agent is doubtful, as it may be only real limit is that in vs. 134, taken in a double .sense, since the "as necessary" (Medh.) Cf. vs. genitive may stand for the instru- 126 (K.) ; and Vas. vi. 18, 19 ; mental, or the act is for the Brali- Visnu, Ix. 25, 26.] mans to perform.] " [The four orders of a Brahman's ^ "Impure," i.e., like the hand.s life are here given, — student, house- soiled by food. holder, hermit in the wood (Vanas- ^ [Cf. Gaut. i. 41, where na ccd tha) ; last and highest, ascetic who OH^repatoH^t; ib., 38-40, a restriction has renounced the world (Yati).] to the last clause is given (quoted ly ■* [This addition (in regard to eat- Medh. as eke). Cf. Ap. i. 16, 13.] ing) is meant for women and ^'udras ^ [Literally, rendered unfit for the (Medh.)] ceremony.] I 130 THE ORDINANCES OF MANU. [lect. v. 143. But one having an article in his hand, if touched anyhow by an impure thing, becomes pure by rinsing his mouth, without, indeed, putting down that article.^ 144. Having vomited (or) purged, one should bathe and eat ghee ; but having eaten (rice) food,- one should merely rinse the mouth. Bathing (is the purification) for one who has had sexual intercourse. 145. Having slept and sneezed, having eaten and spit, and having told lies, having drunk water, and being about to recite (the Veda), although pure,^ one should rinse the mouth. 146. All this system of purification, as well as the purification of things, has been pronounced for all castes ; hear now the laws for women. 147. No act is to be done according to (her) own will by a young girl, a young woman, or even by an old woman, though in (their own) houses.* 148. In her childhood (a girl) should be under the will of her father ; in (her) youth, of (her) husband ; her lius- band being dead, of her sons ; a woman should never enjoy her own will. 1 [There are two views on this subject, some texts enjoining that the article is to be put down. The text here says it needs not to be placed on the ground. "How then," says Medh., " can he sip water (for which the two hands are necessary) ? " Let him put it in his lap, or rest it in the hollow of the arm. He then tries to explain away the contradic- tion in Gaut. by making it depend on the weight of the article. Cf. the notes of Prof. Biihler and Jolly on Gaut. i. 28, and Visnu xxiii. 55. Medh. takes ucchisfa not of an im- pure article, but as " a man who not having performed the purification of rinsing the mouth for acts demanding it, is burdened with this penance.' ] 2 [Two explanations are possible ; one, recommended by Medh., makes this clause dependent on the preced- ing, "if, after eating (rice) food, vomiting and purging take place on the same day, he has merely to rinse the mouth ;" but Medh. admits that this is explained independently by others.] ^ ["Fit for the ceremony" (cf. vs. 142). This refers to the last clause only (Medh.) Cf. ii. 70. It may be taken, however, with all in the sense of dcdnta, as Yaj. i. 196 ("al- though he has rinsed the mouth, let him do it again"). Each clause seems to be grammatically indepen- dent, though K. renders "after sleeping, etc., being desirous of re- citing, let him." Cf. for these rules Vas. iii. ; Gaut. i. 30 ff.; Visiui, xxii., xxiii. ; Yaj. i. iSo ff.] * [Cf. ix. 2, 3. Medh. quotes a " saying " attributed to Naranda (cf. xiii. 29) by K., to the effect that the king is the (husband) suj^porter of a woman who has lost all her re- latives, i.e., she is under his care, and not independent.] I43-I57-] THE ORDINANCES OF MANU. 131 149. She must never M-ish separation of her self from her father, husband, or sons, for by separation from them a woman would make both families contemptible. 1 50. She must always be cheerful and clever in house- hold business, with the furniture well cleaned, and with not a free hand in expenditure. 151. But him to whom her father gives her, or (her) brother with the father's consent, she must obey alive, and dead must not disregard.^ 152. The svastyayana'^ is used in marriages for their (the brides') prosperity, (as is) the sacrifice of Prajapati ; the giving away is the cause of the (husband's) lordship. 153. Out of season and in season a husband who per- forms the sacrament by manti^as ^ is ever a giver of happi- ness to a woman here and in the next world, 154. Though of bad conduct or debauched, or even devoid of (good) qualities, a husband must always be wor- shipped * like a god by a good wife. 155. For women there is no separate sacrifice, nor vow, nor even fast ; ^ if a woman obeys her husband, by that she is exalted in heaven. 156. The good wife of a husband, be he living or dead, (if) she desire the world (where her) husband (is), must never do anything disagreeable (to him)." 157. But she may at will (when he is dead) emaciate her body by (living on) pure flowers, fruits, (and) roots. She ^ [She must be devoted to him in to be of the constant attendance of his death as in his life, by no means a priest on an idol. The rule here implying the burning of the widow, given is found more in detail in ix. but plaiidy forbidding her second 78 ff., with some restrictions.] marriage.] ^ [Without consent of the hus- - [Wishes for good-luck. The band (Medh. and K.)] Prajapati sacrifice implies also offer- * [Cf. with the expression sudhil ings to other deities (Medh.)] (the good) the explanation in ix. 29. ■* [I.e., the husband who marries She does a disagreeable thing when her by the proper ceremony.] she omits the prescribed ceremonies * [Rather "served" [upacaryah, for the dead (K.) Medh. gives the rendered by Medh. and K. drddh- simplerexplanationtliat whatpleased anhjah) ; " like a god " may, but him for her to do when lie was does not necessarily, imply "wor- alive should still be done after his ship." The comparison seems rather death.] 1^.2 THE ORDINANCES OF MANU. [lect. v. may not, however, when her husband is dead, mention even the name of another man.^ 158. She must be till death subdued, intent, chaste, following that best (law) which is the rule of wives of a single husband.- 159. Many thousands of Brahmans chaste from youth^ have gone to heaven without leaving children to continue the family. 160. (Her) husband being dead, a virtuous* wife, firm in chastity, goes, though childless, to heaven like those chaste (men). 161. But the woman who, from desire of offspring, is unfaithful to (her dead) husband, meets with blame here, and is deprived of her husband's place (in the next world). 162. There is no offspring here begotten by another (than the husband),^ nor even on marrying another; nor is a second husband anywhere permitted to good women. 163. She who, having left (her) own base (husl)ancl), attaches herself to an excellent one, is blamable indeed in the world, and is called parapurvd.^ 164. Now a woman from unfaithfulness to her husband o^ets blame in the world, is born of a jackal (on being 1 [Medh. recognises the rule " de- ^ [^-q guch offspring is permitted claved by Angiras," women should by law. Cf. R. V. vii. 4, 7. This folloiv their husband in death ; but rule refers to cases other than the introduces it by the rule that sui- ?H'yo^« connection (K.) Medh. makes cide is forbidden women as well as the rule more general. " The off- jjjgj^ -] spring born of other than the hus- - [The widow must support her- band is not the wife's, and born of self, if in need of subsistence, by other than the wife is not the hus- blameless acts (Medh. to vss. 157, band's" (Medh.)] j-Q\j 6 [("She who has had) another 3 [/.c, unmarried (Medh., K.) (husband) before." "Is blamable Medh. says the object is to show the indeed," or " is only to be blamed " reason why the woman should not (nidijaiva) : i.e., in taking another of herself form a niyor/a connection husband, even of higher caste, she (such as enjoined in the ninth lee- does not do well. K.'s commentary ture) to raise up seed for her hus- and other passages seem to require band. It is not necessary, for men that we read " left a low-caste have "gone to heaven without chil- husband for one of high caste." (ji-en.] Eagh. says only " left one who is -> [ScWii-i.] poor."] 158-169.] THE ORDINANCES OF MANU. ly. 'born again), and is tormented by diseases (produced) by' sm.'^ 165. She who, restrained in mind, speech, and body, is not unfaithful to (her) husband, attains the abode of (her) liusband, and is called virtuous by the good, 166. By this conduct for women, (she who is) subdued in mind, speech, (and) body gets here prominent fame and the abode of (her) husband in the next world.=^ 167. A twice-born man must burn a wife of such beha- viour (and) of the same caste, (if) dying before him, by means of the sacred fire and sacrificial vessels, accordino- to rule. 168. Having used the fires for the last rites to his wife dying before him, he may marry again, and again establisli (the sacred fires) also. 169. By this rule he should never fail in the five sacri- fices, and, married, should live the second part of his (life) in (liis) house.'* END OF THE FIFTH LECTURE. 1 [Pdparogah may mean " evil dis- band. This view is repeated at ix. eases." Cf. iii. 92, 159.] 30] - [" By this rule the raising np of 3 T^jg ^g^gg j^ omitted by Med- ofFspring in time of need is forbid- hatithi, and is clearly an interpola- den ; but by the Niyoga-smrti the tion. Part of the first line is word same thing is again allowed ; which for word the same as in the last. of the two Smrtis is the more autho- [Dr. B.'s IMS. of Medh. omits also ritative? It is not possible to decide; vs. 165, which is repeated in ix. 29.] In such a case both are good" ■* [For these rules cf. Visnu xxv.; (Medh.) "Unfaithfulness" means Gaut. xviii. 1-3; Vas. v. 1-2.] not remaining chaste to her hus- ( 134 ) LECTUEE VI. ON THE THIRD AND FOURTH ORDERS OR STAGES OF LIFE. 1. Let a twice -born man, who has completed his studentship and has lived, according to rule, in the householder's order, abide in a forest, intent, his organs truly subdued,^ 2. But when a householder sees wrinkles and grey hair on himself, and (also sees) the child of his child, then let him go to the woods.- 3. All food from towns is to be given up, and all utensils as well.^ He may go to the jungle, having given his wife over to (his) sons, or with her also. 4. Having taken with (him his) sacred fire {agniliotra), and the household pot* of fire, going forth from the village to the wood, let him dwell (there) with his organs subdued. 5. AVith hermit's (wild) rice, with various pure (sub- stances), or with herbs, roots, and fruits, he should offer the (five) great sacrifices^ according to rule. 6. Let him wear a skin or bark ; let him bathe in the evening and also in the morning ; let him ever wear long hair, beard, and nails. 7. Of what may be eatable (for him), of that let him 1 All this chapter is nearly obsolete; ^ [Literally, "after he has given the first part is totally so (vss. 1-33). ujx"] '^ [Some say this means a grand- ■* ["The fire-furniture" is more son only, but not a gvsijwddaugldcr, literal, i.e., according to the com- while others correctly regard these mentators, the sacred implements, expressions as merely denoting the spoons, etc., used in sacrifice.] proper age of the man, not that he ^ "The (five) great sacrifices." See must positively possess a grandso»i iii. 69-71. (Medh.)] I -14.] THE ORDINANCES OF MANU. 135 give offerings^ and alms as best he can; let him honour (people who have) come to his abode with alms of water, roots, (and) fruit. 8. Let him be ever applied to recital (of the Veda), sub- dued, well-disposed, composed ; ever a giver, not a taker ; compassionate to all beings. 9. And let him duly offer the agniliotra (sacrifice) with the three fires,^ not neglecting at the proper time the (offering at) new and full moon. 10. Let him perform the rksesfi, the djrdt/cma also, and the cdtiLrmdsijas, the winter and summer solstice (cere- monies), in order.^ 1 1. With pure spring and autumn* hermit's rice gathered by himself, he should separately offer cakes and messes according to rule. 12. But having offered to the gods that purest offering from the forest, he should use for himself the rest, and salt made by himself.^ 13. He should eat herbs that grow on land or in water, flowers, roots, and fruits, and what is produced by pure trees, and oils produced by fruits. 14. He should avoid honey and meat and mushrooms ^ [To the divinities ; " what may B.'s MS. of Medh. has darrcsti with- be eatable," fruits, etc., if not for- out commentary) ; the dgrdyana is bidden.] the sacrifice at the time of new - \^Vltdno vihdras tatrahhavaiii grain; tlie cdturmdsya (to all the taitdnikarhjtretdgnivimyaih {M.edh.) gods) are sacrifices coming every If, as said above, he goes alone four months (K.) The reading is into the wood, he is to perform not certain in (b) ; turdyanani is the the sacrifice in the same way he reading of Medh. and Ragh. (accord- would when all alone on a jour- ing to Dr. B.'s MSS.), i.e., a modifi- ney (Medh.), or when his wife is cation of the 2'''^ii''''Wnidm. K. says impure (K.) Medh. in a long note some think on account of spare food branches into a discussion of the they are not to be performed at all food, whence he gets it, and other [vandprasthasya stutyarthaih na tv questions, in which so many points asyd 'nustheyam). Some of these seem undecided that we might be are explained in the fourth book (iv. led to think this part of tlie work 26). Cf. Visiiu, xciv. fi.] was already " obsolete " in his time ■* [Spring and autumn rice, i.e., and mere matter of speculation. Cf. rice that springs up or is ripened iv. 25 for the (dar(;a) new and (jjac/yajife?) at this time (Medh. )] {pauniamdsa) full-moon sacrifices.] ^ [This prohibits sea-salt (Medh.) ; ■* [The rk.9e.sfi is a sacrifice to the it is made of salt earth (K.)] heavenly bodies [nakmlredi, K. ; Ur. 136 THE ORDINANCES OF MANU. [lect. vi. coming from the ground/ the hJmstpia," gigruka^ also, and the fruits of the glesvidiaka^ 15. In the month AQvayuja^ he should throw away the hermit's rice previously collected, also (his) worn garments, and (his) herbs, roots, and fruits. 16. He may not eat produce of agriculture though thrown away by any one ; nor, even if in distress, either roots'^ or fruits produced in town. 17. He may eat what is cooked by fire, or eat only what is ripened by time ; he may either use a stone-pounder, or else make use of his teeth as a pestle. 18. He may either gather (food) for a day,^ or even col- lect for a month, or accumulate for six months or for a year.^ 19. Having gathered, as he best can, (rice)-food, he may eat it by night or by day ; or he may (omit three meals and) eat at the fourth (meal)-time, or even (omit seven and) eat at the eighth.^ 20. Or he may, in the bright and dark lunar fortnights, 1 [Mushrooms, cf. v. 5. "Since these grow in the trees or on the ground, the adjective designating the latter exchides the former, but mushrooms are all forbidden by the common practice ; therefore the word hhaumdni (on the ground) must be taken alone as a noun, and mean some plant, as the gojUtvil-d" (Medh. ) " I do not believe that one plant would be left unnamed among so many names, therefore I take it as merely introducing the class (mushrooms on the ground, etc.) . . . Govind. even says that tree-mush- rooms may be eaten, which is against the law of Yama " (K.) It does not appear to have occurred to any of the commentators (Ragh. follows Medh.) that "mushrooms on the earth " may be poetical, and not precise. This being a repetition of the law in v. 5, K. adds that they are mentioned to show the same penalty for eating the other plants.] ^ [Andropogon schocnantlms, Lin.] 3 [Horse-radish tree.] ^ [(The sticky) Cordia lafifolia, Roxt). The blmstrna and pgruka are words for plants understood among the Valhikas (Medh.) K. and Ragh. say the hhustrna is cur- rent in Mfdavadega, the ^igndu as in Medh.] 5 [Begins the middle of Septem- ber.] 6 [Medh. reads p^lspmi.] ^ [So Medh. and K. interpret sadyah jwalcmlalca, "he who washes at once" the grain, and does not store it up. Cf. with this verse iv. 7.] 8 [Storing up for a year refers here to some grain that will keep, as the nlrdra, or wild-rice (K. ), which it is permitted to eat.] ^ [There are two meal-times a day, morning and evening ; he may, therefore, fast one day and the next morning, eating in the evening of the second day, or fast three days and the following morning, eating in the evening of the fourth day (Medh., K.) Fasting half the day any way is enjoined by the first clause (Medli.)] I 15-26.] THE ORDINANCES OF MANU. 137 live according to the moon-course {cdiulrdijana^ pen- ance), or at the two ends of the fortnights he may even eat once ^ boiled rice-gruel. 21. Or he may, firm in the opinion of Vaikhauasa,^ live always on mere flowers, roots, and fruits, ripened by time (and) withered* of themselves. 22. He may roll on the ground or stand a day^ on tip- toe, or occupy (himself) by sitting and standing, going to waters (to bathe) at morning, noon, and evening,'' 23. In the summer, also, he should be exposed to five fires ; "^ in the rains (he should) have the clouds for shelter ; he should have wet clothes in winter, gradually increasing his austerity. 24. Einsing his mouth ^ at morning, noon, and night, let him offer water to the manes and gods;^ practising more cruel austerity, he should dry up the body of himself. 25. Having according to rule deposited those (three) fires in himself, without fires, without abode, he should be silent, ^^ living on roots (and) fruits. 26. Without efforts for means of pleasure, chaste, sleep- ing on the ground in hermitages, indifferent, living at the roots of trees ; ' [That is, a mouthful a day more the teaching of the rules (laid down in and then less; cf. the explanation the treatise on hermits)." Butcf.Vas. in xi. 217.] xxi. 23; Baudh. ii. 11, 14, iii. 3, l5fF.] - [That is, either morning or •* [Or fallen (to the ground).] evening (Medh., K.)] * [The commentators say this is ^ "Vaikhanasa" is the reputed one of the rules referred to in vs. 21. author of sfitras iised by a few fol- Cf. xi. 225.] lowers of the Black Yajur-veda. I ^ [Avoiding meal-time and rest- possess a fragment. [Medh. says ing-time (Medh.)] on this word "(There is) a treatise " "Exposed to five fires," i.e. [ac- called Vaikhanasa (vaikhdnasaiii cording to the commentators], with ndma (;ustram) wherein the rules of four around him and the sun above, a hermit in the wood ai-e laid down ; I have seen a North Indian Brah- by the teaching of these (rules let one man doing this, but he was a maniac, abide." He does not hint at Vaik- ** [Ujxtsprran, according to the hilnasa (Vikhanas (?)) being a person, connnentators, " bathing."] and it is not necessary to suppose a '^ [Pitrs and dcras. L)r. B. some- person is meant here, as raikhdnasa times translates these terms and is synonymous with a hermit-in-the- sometimes not. I have uniforndy Kood. The use of [tesdrii, male) the thus rendered them.] plural by Medh. shows he regards '" [Munih is so interpreted by this as meaning " firmly abiding by Medh. and K.] 138 THE ORDINANCES OF MANU. [lect. vi. 27. Let liim take alms for (his) subsistence only from austere Brahmans, and ^ from other twice-born house- holders livincj in the forest. 28. Or having received (food) from a town, he may, livincr in the forest, eat eight mouthfuls, having received (it) in a leaf basket alone, or in (his) hand, or in a pot- sherd. 29. A Brahman living in the forest must follow these and other self-devotions.2 For perfection of his self (he must study) also the different Upanisad (parts) of the Vedas ; ^ 30. Studied by seers and Brahmans also, and house- holders also, for increase of knowledge (and) austerity and purification of the body. 31. Or he should go straight to the unconquered region* till his body decay, resolute, feeding on water (and) air. 32. Having forsaken (his) body by one or the other of these ^ practices of the great seers, free from sorrow and fear, a Brahman is magnified in the Brahma- world.*^ 33. But having thus spent the third part of his life '^ in the forests, let him, forsaking (all) affections, wander about for the fourth part of (his) life. 34. He, having gone from stage to stage (of life), having offered sacrifices, with his organs subdued, (if) when weary of alms (and) offerings he wanders, is glorified when dead. 35. Having paid (his) three debts, he should fix (his) ^ [For "or" (Medh.) If he can- ^ [K. refers only to "those de- not get alms from the first, let him elared above ; " Medh. adds, as a get them among (locative for abla- means of ending life resorted to by tive, Medh.) the second (K.)] the seers, " drowning t(bhrgu-pra- - [Dikmfi = niyamdh, (rules) i/ato (?)), t)urning, starving."] (Medh.,K.), religious practices.] ^ [This clearly points to a con- •* [Literally, " the different Cruti solidation of the two last orders, as (contained) in the Upanisads."] no argument can show that the or- •* " Unconquered region,'' i.e., the dinary Brahman of the third order is north-east, or of Yama, the cause of not here instructed to end his life in death. [? (Yama's district is the the third stadium and get rewarded south) ; the unconquered district is for it, unless, which I think likely, the north-east according to the com- vss. 31 and 32 be later additions.] mentators (cf. Ait. Br. i. 4). This '' [No set time is given for the eml is that journey called by the Yoga- of the third order ; it depends on his ^astrathe "Great journey" (Medh.)] progress in austerity (Medh., K.)] 27-4I-] THE ORDINANCES OF MANU. 139 mind on final deliverance ; ^ for one who, not having paid (his debts), seeks deliverance goes downward. 36. Having duly studied the Vedas, and begotten sons according to law, and sacrificed according to (his) ability with sacrifice, he should fix (his) mind on deliverance.- 37. A twice-born man not having studied the Vedas, and not having begotten a son, and also not having sacrificed with sacrifices, (who) desires deliverance, goes downward. 38. Having done the Prajapatya ^ sacrifice with a fee of all (his) property, having established the (sacred) fires in himself, a Brahman should go forth from (his) house.* 39. If one having given indemnity to all beings goes forth from (his) house, of him, an utterer of the Veda, the abodes become "lorious. o 40. To the twice-born, from whom not even the least fear is caused to beings, there is no fear from any cause when separated from (his) body.^ 41. Going forth from his house, silent, furnished with ^ [The commentators tamely take quite a different meaning: "But this to mean that when a man has others say that the sacrifice called completed threeordersheshouldenter prajapatya is a human sacrifice, as it the fourth. (The wandering order is is said, 'He shall sacrifice a Brah- denoted by the word " final-deliver- man to Brahma.' The Brahman is ance " (Medh.) The thi-ee debts are the sacrificial beast {pacu) and Pra- generally debts to the gods, paid by japati is Brahma ;" or (the Brahman sacrifice ; debts to the manes, paid is) the first sacrificial beast, but pra- by funeral feasts ; debts to the seers, tliamah jMQuh in Dr. B.'s IMS. must be paid by purity of life, etc. They are for Bnlhmanahparuh.] This human here given differently in the next sacrifice {puru.samcdha) was an- verse. Cf. (laut. iii. i.] ciently offered in India, and seems ^ [Medh. and K. quote the Tait. to be not entirely unknown or un- S. 6. 3. 10. 5, with the vai: lee. used in the time of the great epic] svddhydyena rdbhi/ah (for Brahma- * [This means (what is said in the caryena) to bring it into conformity Jabala^ruti) that one may go straight with the text. Accordingly, the from the second order (householder) three debts are sacrifice, offspring, to the fourth withmitpassing through and study, which are owing to gods, the stage of being a dweller in the manes, and seers.] woods (K.) Cf. Gaut. iii. 2.] '^ [A sacrifice to Prajapati, accom- '' [The Mbhil. reading grants it panied by giving up all his goods before {moliad for dchdd), " released to the priests, as prescribed in the from distraction, ignorance," a mere Yajur-veda (K.) Medh. hints at epithet, as in v. 39.] I40 THE ORDINANCES OF MANU- [lect. vr. pure things/ regardless of objects of desire presented (to liim), let him set out.^ 42. Let him ever go quite alone, without a helper,^ for the sake of perfection ; seeing the perfection of one alone, who forsakes not, nor is forsaken, 43. Being without fire, without an abode, he may go to a town for the sake of food, being indifferent (to disease), not fickle-minded, silent, (and) composed in resolution."^ 44. A potsherd,^ roots of trees,*' common clothes, loneli- ness, equanimity also to all, that is the sign of one freed. 45. He should not desire death, nor should he desire life ; let him, indeed, expect the time as a servant (his) orders.^ 46. He should put down his foot purified by seeing (that tliere is no impurity in the way) ; he should drink water purified by a (straining) cloth; he should utter speecli purified by truth ; he should have his mind purified.^ ^ [Pavitra: according to K., the staff, water-pot, etc. ; according to Medh., the addition would be the sacred grass, and the skin of the black antelope ; or he takes it more spiritually as mutterings of hymns ; or pavitra may be for pdvana, penances of purification. I have therefore substituted the above for Dr. B.'s " implements," which is the only translation he gives of the word.] ^ [Parivrajet, literally " wander .about," the mark of the fourth order. ] ^ [Asahdyavdn means scarcely more than cka, " let him go quite alone, without having a companion," i.e., as the commentators say, having with him neither servants nor sons.] ■* " Composed in resolution." The commentators say, " With mind fixed on Brahma ! " [" Being with- out fire," literally "let him be," etc. The fire is either the sacred fire or fire for cooking (Medh.) " Indiffer- ent," i.e., not attempting to ward off disease (Medh. and K.), or not caring to clean his water-pot, etc. (Medh.) " Not fickle," or, according to a va?: lee. noted by Medh. and K., " not keeping a store (of food, etc.)" (asancayika). " Silent " (muni/i'), here rendered by Medh. " restrained in voice and in senses." K. gives the explanation of hhdva as Brahma, which Dr. B. notes, but Medh.'s is different : " composed in thought and mind, not in voice alone " [hJid- vcna cittcna • . . manasd vikalpdti varjayct, hhdvcnaiva samdhito nu vdilmdti'cna). Ragh. follows K.'s interpretation. ] ^ [Perhaps onl}' a dish, not neces- sarily a potsherd. Cf. vss. 53, 54, and cf. Medh., "the begging-dish for food."] ^ [The roots of the tree make his house (Medh. and K.)] " [Nii-dcra (or nidc^a, some MSS. and Bomb. Mbha. ) ; a better reading seems to be that of Medh., nirve<;a, i e., his reward. " Time " (of death, K.) is thus explained by Medh.: " Let him think, whatever is going to happen at any time, then let that happen."] ^ [Cf. vs. 68. Manah jjHta h samd- caret can perhaps only be fully ren- dered by a paraphrase, " Let all his actions be purified by his possessing a pure mind. "] 42-53.] THE ORDINANCES OF MANU. 141 47. He should endure abuse ; he should despise no one ; and he shonld not be at enmity with any one with refe- rence^ to this body. 48. He may not be angry again with an angry man ; abused, he shonld speak fair; he may not utter untrue speech spread through the seven gates.^ 49. Delighting in the supreme self, seated, indifferent (to mundane objects), without lusts,^ with his own self ^ alone as a companion, he, seeking happiness, should exist here. 50. He must never gain alms by (expounding) portents and omens, nor by astrology, nor by preaching and ex- pounding.^ 51. He may not go (to beg) at a house frequented^ by (persons) practising austerity, or by Brahmans, or by birds and dogs, or by other (religious) beggars. 52. With his hair, nails, (and) beard trimmed, bearing a dish, a stick, and a water-pot, he should ever wander, intent, not injuring any creatures. ^ [So the commentators render ddntadarganc). Still others say that d(ritya; but they hold that every the gates refer to the seven Uiina- clause must have some particular ndni. Ragh. as K.'s first, but he meaning in connection with the adds the meaning is, " let him keep whole. The words seem to mean no silence." Aprojjos Baudh. (i. i, 12) more than " while he occupies this sjieaks of the treatises as the *' many (earthly) body," i.e., so long as he gates of the law."] lives.] ^ [(iV/r)d?rti'sa, " desire of flesh ; a ^ [What gates? The commenta- too great eagerness for living things" tors only show their ignorance of (Medh.)] what was once a term understood by * [" Self" is probably the inner self all in offering us the following ex- here, though K. renders it " his own planations (Medh., Govind.) : A body as only companion." The arfA- sevenf old basis of speech lies in duty; yCitman {s\i]nvn~ie self) may be him- gain; desire; duty and gain united ; self as individual (cf. vs. 82).] gain and desire united ; duty and ^ [He must not in this period of desire united ; duty, gain, and desire life direct the king what ought to united ; untruth may come in either be done, or give instruction in the division; or (Medh.) the seven meaning of different treatises; gates refer to the seven breaths ; or preaching, i.e., giving directions, (Medh.) to the six organs of sense orders, advice.] plus intelligence (huddhifi) as se- '' [yU/«ra is not translated "house" venth. The last is the first explana- by Medh., but " locality " (prade(a), tion given by K., who only changes and "frequented" heexplains," where it by making five organs of sense and many dependents (come) for the sake adding the dual anta hkaratia, com- of getting food." A courtyard is posed of mind and intelligence (cc- perhaps meant.] ^ 142 THE ORDINANCES OF MANU. [lect. vr. 53. His dishes must not be bright^ or cracked, Tlie purification of them is directed (to) be by (means of) water, like (that) of the camasas ^ in the sacrifice. 54. A gourd and a wooden bowl, an earthen (pot), and likewise a rattan (vessel), those Manu son of Svayambhfi declared to be vessels for relifrious duties.^ 55. He should go once (in a day) for food. He must not be addicted to much (food), for an ascetic addicted to (much) alms is ever addicted to objects of the senses. 56. When there is no smoke, when the pestle is quiet, when there is no burning charcoal, when people have eaten, when the removal of dishes has been done, the ascetic should always go for alms. 57. If he get none, he should not despair. If he get (some), he should not rejoice. He should have only enough to support life, free from attachment to mate- rials.^ 58. But he should indeed always despise food got by cringing, for by food so got an ascetic is fettered, though free.5 59. He should restrain, by eating little food and by sitting in a secluded place, the organs which are influenced by objects. 60. By opposition to the organs, and by decay of pas- sion (and) hatred, and by harmlessness to beings, he becomes fit for immortality. 61. He should contemplate the existences of men which ^ [Gold and silver ware, etc. (K.)] bidden as food at a <;ruddha (Mbha. - [Cf. V. 116 note ("purified by xiii. 91, 39). It is not elsewhere hand or by water "). The verse ap- spoken of in Manu.] pears to be a late addition.] * [That is, he should have no de- 2 [Medh. has no note on this sire for a new staff, water-pot, etc. verse. Govind. explains rattan (iwi- (Medh., K. )] dala) as "bark." "For religious ^ [Although his soul is in the con- duties " is a free translation of yati dition of freedom (it is not necessary (which means "for an ascetic of the for the man to die in order to be- fourth order"), as if Dr. B. had come "freed") it is fettered again read dharmn, but I know of no such by this act.] reading. The alCivu (gourd) is for- 53-69-] THE ORDINANCES OF MANU. 143 arise from faults in acts and their falling into niraya} and their torments in Yama's abode ; 62. And (he should contemplate) also separation from friends, and union with the hated, and victory (over him- self) by old age, and pain from diseases ; 63. And (let him contemplate) the leaving this body, and again being produced in the womb, and the going of this internal self through a thousand millions (of passages) in the womb ; 64. And the pain of living creatures arising from sin, and also the eternal pleasure arising from righteous- ness. 65. He should also consider by means of yocja'^ the subtileness of the supreme self, and (its) inherence in bodies, both high and low. 66. Even though calumniated,^ he should follow virtue in whatever stage of life he be occupied,* equable to all beings : a mark (is not) a cause of virtue.^ 6^. Though the fruit of the strychnine tree clears (muddy) water, water does not settle down by merely mentioning its name,*^ 6Z. Ever by night or day, for the protection of crea- tures, he should walk looking at the ground, even in pain of bodyJ 69. For purification for the creatures that an ascetic injures ignorantly, by day or night (as he moves about), he should, having bathed, make six suppressions of breath. 1 iV^fj-rtyrt, a hell [literally, "exit." (v. I. ratah), "pleased in any or- The commentators understand no der ").] special hell, but all the different ''' [That is, the mark of his order ones.] alone (to carry a staff, etc.), is not '■i [i'oj/rt is concentrated medita- enough to produce virtue (K.) Cf. tion. The appearance of the Vedan- Yaj. iii. 65.] tic Paramatma (all-soul), in opposi- " " Mention of its name," i.e., it tion to the internal self (vs. 63), is is necessary to actually rub the in- not in harmony with the philoso- side of the pot with it. [Thus car- pliical views of the rest of the work.] rying the mark of an ascetic does ^ [Or adorned (bhusita) v. I. (in not produce virtue (Medh.)] some MSS. so Medh.)]" ' [Medh., K. Cf. vs. 46.] ■• [Vasan (cf. hi. 50; ,\ii. 102), or 144 THE ORDINANCES OF MANU. [lect. vr. 70. Even three suppressions of breatli duly made, ac- companied by the vydhriti and 'pranava, is to be known as the highest austerity of a Brahman.^ 71. For as the dross of ores being melted is burnt, so faults of the organs are consumed by suppression of breath. 72. He should burn faults by suppression of breath, and sin by abstraction, attachment by restraining (the senses), and the uncontrolled qualities ^ by meditation. 73. He should, by means of meditation,^ see the course of this internal self through high and low beings, (a course) difficult to be recognised by those whose self is not (rightly) formed. 74. A man endowed with correct insight is not bound by acts,^ but one deprived of insight attains (successive stages of) existence.^ 75.^ By harmlessness, by non-attachment of the organs, and by acts taught by the Veda,'^ by severe courses of austerity, men here attain the condition (or world) of That.8 •j^. He should forsake this abode of the elements (the body) with pillars of bones, joined by tendons, with flesh and blood for plaster, covered by skin, full of stinks, (and) of urine and ordure ; ^ Vydhrti, i.e., hhuh bhuvah svah; done or undone in this, or, in other pranava, i.e., om. Cf. ii. 74. [The words, to pass through successive word Brahman is used to show that existences. "Correct insight " means this i-ule is not confined to the as taught by the Vedanta respecting ascetic (Medh., K.)] the supreme self (Medh.)] - [According to Medh., the three ^ [The mere performer of acts qualities (goodness, passion, dark- (without knowledge) enters trans- ness) which depend on things other migration [sarhsch-a) (Medh.)] than themselves (j5rtn(ta)i/d, know- * [Anuta, any disagreeable regu- ledge (of Veda), would .seem to sup- lation, as "no communication must port K.] be had with this man," "he must ^ [YathdrJiatah (Medh.)] ISO THE ORDINANCES OF MANU. [lect. vn. 17. He, Punishment/ (is) a royal person ; 2 he (is) a guide and ruler ; he is said to be the surety for the law of the four orders. 18. Punishment rules all men; punishment alone pro- tects them ; punishment is watchful while they sleep ; the wise know punishment (to be) justice.^ 19. Inflicted properly after consideration, (punishment) delights all people ;* but, inflicted without consideration, it altogether destroys (them). 20. If the king did not untiringly inflict punishment on those to be punished, the stronger would roast the weak like fish on a spit.^ 21. The crow would eat the sacrificial cake, and the dog would likewise lick the offering ; there would be no lord- ship in any one ; all would be upside down.*^ ^ " Punishment," literally a club or stick, which is here personified as punishment. Such personifications are very common in Sanskrit litera- ture ; we find even different metres thus dealt with. Compared with the present instance may be Rama's slippers, which struck against one another when injustice was done ; and this occurs in the Buddhist Jataka, which is the foundation of the Ramayana (see Prof. V. Paus- boll's "The" Dasaratha Jataka," 187 1), and has been adopted in the diffuse epic. There is an actual in- stance of what is done in the text at Benares in the worshijJ of Danda- pani, properly the name of an at- tendant of Civa, but "the true character of this personage has been forgotten, and his emblem has been elevated to the rank of a substantive deity." This emblem is "a verit- able cudgel, of enormous thickness ; not, indeed, of wood, but ... of stone. . . . Bhairo has issued his commands to it to beat any person who may be found working nds- chief " (Sherring, "Benares," pp. 62 and 63). - [Both Medh. and K. take purusa as a second attribute, " he is a king ; he is (like) a man," i.e., he has manly strength, others being (in compari- son) as women (K.) ; his strength is not as a woman's (Medh.)] * [" Justice " (dharma), transla- ted "criminal law " in vs. 14. "It is not the king and the treatises, but punishment alone," says Medh. on danda era. Both Medh. and K. call attention to the fact that punishment is of two sorts, here and hereafter, Rajadanda and Yama- danda.] ■* [Punishment which has been inflicted after (the king) has care- fully considered what is to be con- sidered, according to vs. 16, makes the whole realm happy (Medh.)] 5 [Medh. and K. ; the latter notes another reading {jale matsydn ivd 'hirhsyuh), which would mean "destroy as fishes in water." Medh. does not know this reading, which was probably substituted after his time, because the other was "une image bizarre," as Schlegel, rejecting it, calls it. As the " spit " (fUla, stake) was used to torture human beings upon, the comparison is not so unhappy.] •^ [Even the Cudra caste would be above the Brahman, etc. (Medh., K.)] 17-29.] THE ORDINANCES OF MANU. 151 22. The whole world is mastered by punishment ; a pure man is hard to find : from fear of punishment, indeed, all the world is fit for enjoyment.^ 23. Gods, devils, Gandharvas, evil demons, birds, and snakes — even they, ruled by punishment, become fit for enjoyment.^ 24. All castes would be perverted, all landmarks would be broken down, there would be mutiny in all the world from perversion of punishment. 25. Where dark, red-eyed Punishment, destroying sin, advances, there the people are not confounded, if the leader ^ discerns well. 26. (The wise) declare a truth-speaking king, one who acts after consideration, discerning, wise in virtue, plea- sure, and wealth, to be the (proper) infiictor of this (pun- ishment). 27. A king properly inflicting it (punishment) prospers in all three (virtue, pleasure, and wealth *) ; but a sensual,^ unfair, and base (king) verily perishes by punishment. 28. For punishment, very glorious, and hard to be borne by the undisciplined, destroys a king, together with his kin, when he has indeed departed from justice ; 29. Also (it destroys his) castle, and kingdom, and land, with immovable and movable things, and vexes the Munis gone to heaven, and the gods also.^ 1 [Cf. vs. 15 ; IMbha. xii. 15, 34. Gandharvas are heavenly singers, " A pure man," i.e., a man pure by Dfinavas and Raksasas evil spirits.] his own natural condition ; fear of ^ [Nctd (leader), like sampranetd punishment is necessary to make (inflictor),in the next verse, is the one him pure (Medh.) It seems as well who guides (^inflicts) punishment.] in most cases to let Punishment •* K. drop into punisliment, as Dr. B. has ^ [Kdm'dtmd (K.) ; or "blind with indicated by dropping the capital ; lust," Idmdndho (Medh. v. I., noted the personification is too awkward.] by Ragh.)] " [It is only because it is oppressed " " The Munis," because they and by fear of punishment that each the gods get no offerings. [B. R. creature gives up its own desires, luulerstand the Munis gone to and so all are kept in peace and heaven {antarikm) as the Great happiness. As to the heavenly Bear. Munis are the departed saint^s. beings, a Qruti is quoted that says Quotations from tlie I'lm'tiia-ldrdh all the divinities perform their func- are given by Medh. to show that tions through fear alone, " for if the the power of the celestials depends sun followed his own inclination, he on the sacrifice and offerings given would not get up " (Medh.) The them by man.] 152 THE ORDINANCES OF MANU. [lect. vii. 30. It (punishment) cannot justly be inflicted by (a king who is) without a helper, (who is) foolish, covetous, undisciplined, and devoted to sensual objects. 31. By (a king who is) pure, truthful, (who) exactly follows the treatises, who has good helpers and is pru- dent, may punishment be inflicted.^ 32. He should act justly in his own kingdom ^ and (be) very severe to enemies, straightforward to loving friends, patient to Brahmans. 33. The fame of a king who does so, though he live by gleaning,^ is spread in the world like a drop of oil on water. 34. But the fame of a king the opposite of this^ (in conduct), of unconquered self, is congealed in the world like a drop of ghee in water. 35. The king is created the protector of the castes and orders, each being devoted to its own duty ^ in order. 36. What is to be done by him with (his) ministers to ^ protect the people, that I shall declare to you duly in order. 37. The king, having arisen early, should reverence Brahmans learned in the Vedas (and) wise,'^ and he should stand (firm) by their decision ; 38. And he must ever honour old^ Brahmans who know the Veda (and are) pure ; for one who honours the old is worshipped even by evil demons. ^ [The " helpers " are his mini- native interpretation, Medh. says sters, generals, priests, etc. (K. ) that the king's sin is great if he does Medh. renders the word in vs. 30 not protect the castes (in which he and here by cohhandh.] iucliules all the women, children, 2 [Or " according to the laws in and old people) while firm in their his own kingdom," whether he be duty; if they err from it his sin is an inhabitant of Kashmir or a Pan- greater.] cala. The reading is either nijdi/a- ® [Medh.] vrttah or nydyavrttih (Medh.)] ^ [Medh. understands " learned " 3 [Figurative for " however poor (literally " old ") as those who have he may be" (Medh., K.)] read; " wise," as those who under- ^ {Atas tu viparitasi/a. Dr. B. stand the Vedas. K. and Ragh. translates atas tu simply " hence," make the latter refer to wisdom in which is clearly wrong.] other works, as the treatises on ^ [{Sve sve dharme nivistdndm) polity.] atha vd na tatra prarlisyate anivis- * [A repetition of the sense of the tdndmiti. As a prefix to this alter- foregoing (Medh.)] 30-45-] THE ORDINANCES OF MANU. 153 39. From them he should always learn good conduct, though disciplined; for a well-behaved ^ king never perishes. 40. Many kings with their attendants have perished from want of good conduct ; ^ and even dwellers in the forest have gained kingdoms by discipline. 41. Vena was ruined by bad conduct, and also the king Nahusa, and Sudas Paijavana/ also Sumukha and Kimi. 42. But Prthu by good conduct got a kingdom, and Manu and Kuvera (got) lordship over wealth, and Gadhi's son (got) even Brahmanhood. 43. He should learn the threefold knowledge (of the Vedas) from those who possess the knowledge of the three (Vedas),and the eternal (art of) policy,* logic, and knowledge of self ; but business from the people.^ 44. Let him day and night apply himself to the con- quest of his organs ; for one whose organs are conquered is able to bring the people under control. 45. Let him avoid with effort ten vices which arise 1 [" Disciplined " and " well-be- a Videha king. Prthii (cf. ix. 44) was haved " are the same in the original the title of several gods as well as (i;tnlte = directed, under control), to kings. The one meant is probably which vinaya (" good conduct ") is he whose happy reign is described in the substantive.] the 7th and 12th books of the Mbha. - [ Fi'nayrt, see last note. "Dwell- Manu needs only an exclamation, ers in the forest," i.e., (kings) de- There is a tale in the ej^ic of his rul- prived of resources (Medh.)] ing as king, but only as incarnate !* [For Sudaso Yavana, as Dr. B. deity. Kuvera was god of wealth, has it, cf. B. R., and our text, viii. 1 10. and Gadhi's son was Vigvamitra, who Vena or Vena (cf. ix. 66). Vena is was born a Ksatriya.] often taken as a type of an undisci- •* [Dandanlti is rather the science plinedking. He was son of Sunltha of subjugation (punishment) of and father to Prthu. As a mixed friends or foes. They say danda is class the Vena appears x. 19. Na- from damana (restraint) — (Medh.)] husa, son of Ayus (Mbha. i. and v.), ^ [By the Bilrhaspatya (Medh.,^ was ruined by love and ambition. Rul- treatise of Brhaspati mentioned in ing in Indra's stead, he was finally the epic) Medh. unites "from the c'.ianged to a snake. Sudas (spoken people " with all three last, " learn of as a Cudra in the epic) was king these from any one who knows at the time of the great Vasi^tha, and them." The first two in (h) should be a leader of the Trtsu (R. V. vii. 18). in apposition, .and dnrlksilcl is not Sumukha, as king, is unknown to logic as a system — " introspection me. Nimi in the epic is said to be (a seeking after), knowledge of self."] 154 THE ORDINANCES OF MANU. [lect. vii. from lust, and eiglit which arise from anger; (these) end ill. 46. For a king devoted to vices which spring from lust is deprived of his wealth and virtue ; but (if addicted) to those which arise from anger, of his self. 47. Sport,'^ dice, sleeping by day, gossip, women, liquor, song, dance, (and) music, and vain wandering about, are the tenfold class (of vices) arising from lust. 48. Malice, violence, injury, envy, calumny, mischief to property, abuse, and assault are the eightfold class (of vices) arising from anger. 49. But covetousness, which all bards have recognised as the root of both those, he should overcome with effort ; for both those classes (of vices) spring from it.^ 50. Drink, dice, women also, and hunting, let him know to be, in order, the worst four in the class arising from lust. 51. Let him loiow infliction of violence, also abuse, and mischief to property to be the worst three in the class arising from anger. 52. Of this class of seven everywhere prevailing, a self-possessed king should know the prior sin to be the worse. 53. Of vice and death, vice is said (to be) the worst; a vicious man, when dead, sinks down (and) down ; ^ a virtuous man goes to heaven. 54. (The king) should appoint seven or eight carefully examined ministers, (who are) hereditary, learned in the treatises, brave, skilled in the use of weapons,* and well- descended. 55. Even an easy deed is difficult to be effected by one 1 [Mnjayd, hunting for pleasure * [So K. to labdhalahsa ; Ragh., only (not for sacrifice), resulting in " skilful in war ;" Medh., more ac- the death of animals (Medh., K.)] cording to the literal sense, _" those - [Cf. ii. 2, where all is derived who have received distinction for from the principle of lust (/>■«//(«).] what they have done."] » {I.e., goes to hell (Medh.) ; to different hells (K.)] 46-62.] THE ORDINANCES OF MANU. 155 only, especially by one without a helper; still more a very prosperous kingdom (is hard to rule), 56. With them he should ever deliberate ordinary matters ^ of peace and war, the condition of the kingdom,^ wealth,=^ protection, and the pacification of acquired (ter- ritory).* 57. Having separately got from (each of) them his opinion, and then from them all,^ let him arrange in affairs what is good for himself. 58. But let the king think over most important designs referring- to the six matters'^ with a learned Brahman dis- tinfjuished from all. 59. Always trusting him, (the king) should devolve (on liim) all matters ; having determined (them) with him, he should then begin ^ the affair. 60. He should also appoint other ministers, pure, dis- cerning, firm, gatherers of wealth properly,^ well-tried. 61. As many men as by whom the business to be done for him may be effected, so many, unwearied, clever, dis- cerning, let him appoint. 62. Of them he should appoint over (his) gains the brave, clever, and well-descended ; the pure, over mines ;^ the fearful, in the interior of the palace. ^ [Perhaps better (sanianyam)," in ■* [Property (K.)] common with these (ministers) let * [First the opinion of each in (the king) discuss peace and war." secret, and then of them all assem- But the commentators take it as bled in council together (Medh. )] a substantive, "what is not too "^ " Referring to six matters," see secret " (Medh.), and reckon seven vs. 56. divisions (Ragh.)] '^ [Dr.B.'s MS. Medh. has samdca- " [Sthdna is, according to B. R., ret (for samdrabhct) with the Beng. any event which occurs. Medh. and MS., " he should carry on the K. both explain it as " of four sorts, affair after determining," etc.] consisting of army, treasury, capital, * [Medh. renders arthasamdhartar realm, for the welfare and protection by nidhdtar. The ottice of the savid- of which he must consult." In ac- liartar appears to be that of royal cordance with this I have prefixed coactor, or collector of revenues, who to Dr. B.'s translation ("the king- collects them when due (j>«M^((.y).] dom") the words conveying the " [So B. R. It seems odd to commentator's meaning, though have the mines, which we must sup- ISIedh. has another explanation pose to be in different parts of the whereby "defences "(stability) would comitry, introduced in this way. By be the right word.] following Medh, we get a .simple 3 [Medh., K. ] meaning, where all are town officials. 156 THE ORDINANCES OF MANU. [lect. vii. 6t,. He should also appoint an ambassador learned in all the treatises, who understands gestures, expression, and acts, pure, clever, well-descended. 64. The ambassador of a king is praised (who is) liked, pure, clever, with a (good) memory, who knows place and time, personable, fearless, eloquent. 65. The army (is) dependent on the minister;^ dis- ciplinary administration on the army ; the treasury and kingdom on the prince ; peace and the opposite on the ambassador. 66. For, verily, the ambassador alone unites, (and) divides also the united ; the ambassador conducts that business by which they are divided or not. 6y. In affairs he (the ambassador) should know by (his) obscure signs and acts the emotions, intentions, and efforts of him (the other king), and (should learn) what he intends to do from (his) dependents. 68. And having known truly (from the ambassador) all that is intended by the other king, (the king) should so make effort that he does not vex himself.^ 69. He should inhabit a country wath waste ground, supplied with grain, inhabited by Aryas chiefly, not marshy, delightful, with subdued neighbouring (kings), yielding a living.^ 70. Let him dwell in a town fortified by a desert,* or He should apppoint pure (not greedy) ^ [General of the army (Medh., men, etc. (including all the adjectives K.)] but the last), to take charge of the - ["So as not to cause himself business of his income and expendi- injury," is the literal meaning.] ture (artha, dyavyayavyavalmre), viz. ^ "Aryas," i.e., people of the (to explain the places connected higher castes. ["With waste land," therewith he adds), in the places for i.e., iu respect to water, as Medh. preparing (sarhskdra) gold and silver, defines : parvatdntajMnabahurrk.^o and for receiving goods resulting clc(;ojdnc/ala)n'Ucyate;"notmsiVHhy," from(hand) labour; i.e., these officials according to K., " healthy," accord- superintend the workers in gold and ing to Medh., " not filled with quar- the grain market, which gave heavy relsome people," literally, " not dis- revenues to the king. Cf. vs. 80. turbed ;" according to Medh., Aryas Tor sa7hskdra (Medh.), K., and Ragh. are " instructed."] have M«^a«i, "production." Artha ^ [Five yojana in extent.] is what they superintend, dkdrakar- mdnte is where.] 63-77-] THE ORDINANCES OF MANU. 157 by earth,^ or by water,- or even by trees, by (armed) men, or by mountains. 71. But let him with all efforts occupy a hill-fort ;3 for a hill-fort by its many (good) qualities is the best of them. 72. The first three of them, beasts, rats, and water animals occupy ; the last three, monkeys, men, and im- mortals, in order.4 73. As enemies hurt them ^ not when they have occu- pied (their) forts, so enemies hurt not a king in his fort. 74. One archer on the wall fights a hundred (below) ; a hundred, ten thousand ; therefore a fort ^ is directed.'^ 75. That (fort) should be furnished with weapons,^ with wealth, grain, and animals to ride, with Brahmans,^ ar- tisans, machines,^" fodder, and water. j6. In the middle of it he should have a well-built ^^ house made for himself, protected, suitable for all seasons,^^ beautiful, with water and trees. yy. Having occupied ic, he should marry a wife of the ^ [A circular wall of brick or stone him erect forts" {durgdni kdrayet) raised twelve cubits.] (Medh.)] 2 [A moat (Medh., K., Ragh.) ** ['i'hat is, offensive weapons, These are, of course, the late views swords, darts, etc., not defensive of the commentators only.] weapons, as helmets, etc. (Medh.)] ^ [The one last mentioned, vs. 70, " [As priests or enchanters to slay as " fortified by mountains."] the enemy, remove illness, etc., ac- ■* [The desert is occupied by cording to the commentators, or to (beasts, i.e.) deer, the (earth) wall settle what the king's duties are ijy rats, etc., the water by croco- when the readings of the commen- diles, etc., the woods by monkeys, tators (t'tkd) differ (Medh.)] the (outposts of) men by men, while ^'^ [Machines, i.e., divine projec- the gods reside on the mountain tiles made of iron (Ragh.) There is (hill), (K.) All the qualities, bad no possibility of determining what and good, of these occupants become " machines" are meant by the text ; those of the king (Medli. )] the word denotes elsewhei'e "bands" '' [The creatures residing in these and even "amulets."] various strongholds are safe from ^^ [Or commodious.] attack by the enemies peculiar to ^- [Literally " making all seasons" themselves; so the king is safe when (sarvartakain), by employing fruits, in his fort or stronghold (K.)] flowers, etc., of different sorts, or '' [The mountain stronghold is {sariaitugam iti vd ■pdthah)" vnciAv- meant (Medh. )J ing all " [i.e., "suitable for all sea- ^ \^VidIuiiatc ; or " is best" (fi(;is- sons") — (Medh.)] yate) (Ragh.); or, ''therefore let 158 THE ORDINANCES OF MANU. [lect. vii. same caste, with good marks, born of a great family, dear, endowed with beauty (and) good qualities. y8. And he should appoint a domestic priest, and choose a sacrificial priest ; these should perform the domestic and sacrificial^ rites for him."^ 79. The king should offer by various sacrifices with proper^ gifts (to the priests), and should also give, for virtue-sake, to Brahmans both means of enjoyment and wealth.4 80. He should cause to be collected by fit (persons) the yearly tribute from the kingdom, and should be thor- oughly conversant with the holy texts in the world ; ^ he should behave to men as a father, 81. He should appoint several clever superintendents in different places ; they should inspect all the acts of the men doing his work. 82. He should reverence Brahmans returned from their Guru's family, for that is laid down as the undecaying Brahmanic treasure of kings.^ 83. Neither thieves nor enemies take it, and it'perishes not ; therefore (this) undecaying treasure is to be deposited by a king with Brahmans. 84. What is offered in a Brahman's mouth is better than agniJiotras ;'^ it never is spilled, nor dries up, nor perishes. 1 [Purohita (cohen), family priest ; than in the text (unless it be a very litvif/, sacrificial priest. Medh. says free rendering of K.) : " He should the latter must be chosen, i.e., care- be intent on usage ; in the world he fully selected, as he should not be should behave to men as a father." very short or very tall, nor very old Amndya does not mean usage, and nor veiy young, etc.] lolx goes with the first clause in its - [ Vaitdnikdni. In the Mbha. xiii. current meaning of (in the world), 61, 4, the raitdnikarh Ixtrma and " among men," customary. Follow- gifts are the purification for the ing K. , we should have the meaning Ksatriya's "eternal deeds of cruelty" "he should be conversant with the (raudrarat larma).] customary rules (in regard to taxa- •^ [Medh. slyly observes that pro- tion").] per gifts means many gifts.] ^ [Reverence means bestow gifts 4 [Wreaths, perfumes, etc., and These gifts to Brahmans are thf gold, etc. (Medh )] king's undecaying treasure (Comm.)] 5 [I have taken the liberty of '' ^[Oblations (offerings) to fire, changing entirely Dr. B.'s transla- Better than these is the gift to a tion of this clause, for which I see Brahman, for the latter offering has no moi-e support in the commentators none of these faults ; the "mouth" 78-92.] THE ORDINANCES OF MANU, 159 85. A gift to a non-Brahman (produces) equal (fruit) ; to one who calls himself a Brahman, twofold ; to a learned (Brahman)/ a hundred thousand- (fold) ; to a student- of the Vedas, endless (recompense). 86. For the fruit, small or great, of a gift to one spe- cially fit and given with faith also, is obtained after death.^ 87. A king challenged by (kings of) equal, greater, (or) less power, giving protection to his people and remember- ing his duty as a Ksatriya, may not cease from battle.* 88. Never ceasing from battle, protection also of the people, (and) obedience to Brahmans (are) the chief cause of bliss to kings. 89. Kings who, desirous to slay one another, fight with their greatest strength in battles and without turning away, go to heaven. 90. One should not, fighting in battle, slay enemies by concealed weapons, nor with barbed or poisoned (weapons), nor with fire-kindled arrows. 91. Nor should one (mounted) slay an enemy down on the ground, a eunuch,^ a suppliant, one with loosened hair, one seated, one who says " I am thy (prisoner) ; " 92. Nor one asleep, one without armour, one naked,*^ one without weapons, one not fighting, a looker-on, one engaged with another : is the hand, as is said (iv. 117), "The ever, be taken as referring to the Brahman is one whose mouth is his king's personal conflicts hand to hand" (Medh.)] hand, as in the epic often. Medh. ^ [Or to an instructor, Cicdrije {sic), favours this explanation ; those of Medh. noted as v. I. by K.] less power being a personally weak - [That is, one who has completed adversary, or robbers and other law- one entire Veda in all its parts.] breakers. It is K.'snote that makes ^ [I see no reason for rejecting the "challenger" a king in Dr. B.'s the verse (kept and commented on translation.] by Medh. and Kagh., but not by K.) '' [Or one wanting_ manliness, a foimd after vs. SO as follows (86 b): coward (Medh.) Cf. Ap. ii. 10, il.] "If an article presented with faith be * INayna or (var. Ice.) bliaijna, given to a fit person, according to " one dashed down," overcome, rule (of) place and time, this (gift) though the words "one without causes the perfection of duty."l armour " do not include nagna ■* [ oblation is enjoined for the last get profit). Literally the words mean, watch {hrdhmyo muliitrtah ; cf. iv. "is joined to dharma," and dharma 92), Medh. says the text means it should mean in (i) what it does should be done at the last end of the in (a), " duty " or moral merit. " He watch, at dawn {vyustdydm rdtrau).] who draws (no more than) the tax •* [Not as in vs. 82 (puj), in the mentioned (by law) does right," sense "bestow gifts," though the seems to be the meaning, and " pro- commentators paraphrase this word tection " would then mean not over- {arc) by that.] loading with taxes. If the proxi- ^ [By greeting and conversing mity of vs. 143 (though that in such a (Medh. and K.)] work as this has little meaning) '' [Parrots, crows, etc., which re- makes pdlana necessary to be taken veal his plans (Medh.")] in the sense of physical protection, '' [Mlecchas — literally " barba- we may supply it in{h), "for the king rians."] does right who draws the tax men- ^ [This verse may mean he should tioned (if he protects his people)." It not admit these creatures as coun- is the want of this ellipsis, appa- sellors (Medh.)] rently, that makes Dr. B. translate ^ [Dr. B. has " he should be 145-154] THE ORDINANCES OF MANU. 167 151. At noon or midnight let him, having reposed and overcome (his) weariness, think on duty, pleasure, (and) wealth,^ with those (ministers), or all alone ; 152. And on the attainment- of these (things) when mutually opposed, and on the giving of (his) daughters (in marriage), and on the protection of his sons ; ^ 153. Also on ambassadors (and) messengers, and the result of his acts also; on the behaviour of the harem,* and tlie doings of (his) spies; 154. On all the eightfold acts (of a king), and on the fivefold class (of spies) exactly ; on affection and dis- affection also, and on the behaviour of neighbourintr states.^ honoured there ; " but ddrta means careful. "The despised " means the unfortunates of vs. 149. The word tinjagyona means beasts or birds in vs. 149 and here, but Medh. refutes as silly the idea of its meaning (men disguised as) "beasts," and its lite- ral sense is impossible.] ^ [Or gain. Cf. the discussion in ii. 224, with the note.] - [Attainment, samupdrjanam (K. arjanopdya ; Medh. sangrahana). I have substituted this word for Dr. B.'s "reconciliation of them," which is an error based on K.'s virodlwpari- hdrena, expressing the means.] •* [Protection of sons, i.e., training, education, etc. (Medh., K.)] * [These three terms may be in- terpreted differently. Instead of " ambassadors and messengers," the literal meaning (upheld by Yaj. i. 327) is preferable, " the sending forth of ambassadors." The expres- sion Jcdryafem means not " result," but litei-ally " the rest of what is to be done," that is, "the completion," which is the meaning held also by the commentators. " Behaviour of the harem " is the meaning given by the commentators to antahpura- pracdra, and is probably correct, though the literal meaning is "be- haviour of the inner city," which may include the conduct of his city officials. As meaning harem, Medh. and K. give instances to show that the women, the queen, etc., should be watched, as otherwise they might poison or otherwise kill the king, Viduratha and the king of the Ka^i having been slain thus. Cf. Kam. Nit. vii. 52, 4.] ^ [Medh. and K. give together three explanations of these divisions. The latter adopts that given by U(;anas, and which he regards as intended by the text respecting the " eight- fold acts," viz. : — (i) Reception of taxes ; (2) expenses ; (3) commands to ministers ; (4) prevention of wrong ; (5) decisions in regard to doubtful caste-duty ; (6) inspection of judicial affairs ; (7) punishment ; (8) purification from sin (though Medh. interprets (3) praisa as dus- tutydy). Medh. prefers one of two explanations founded on data given in the text, the first of which seems more reasonable, and is thus: — (i) Attempting what is still undone ; (2) completing what has been done ; (3) bettering what is completed ; (4) reaping the fruits of his acts (cf. vss. 99 and loi) ; (5, 6, 7, S) = the four " means " (taken for granted in vs. 107), viz., conciliation, bribery, dis- sension, and force. Ragh. follows K. As Medh.'s other explanation is still more arbitrary, it is plain that there was no certainty felt in his time as to what the "eightfold" i68 THE ORDINANCES OF MANU. [lect vii. 155. (Let him) strenuously (watch) the behaviour of (a king of) middle position/ and the attempts of (an aggres- sive power) desirous to conquer, the conduct of one who is neutral, and of (his) enemy. 156. Those elements (are) the root, in short, of the sur- rounding country; and eight others are reckoned i^ those twelve are said to be (the concern of a king 2). 157. And (there are) five other (elements), (viz.) minis- ters, kingdoms, forts, wealth, forces ; these, told separately,* (amount), in brief, (to) seventy-two. 158. A king should know the next (king to him to be) an enemy, as also the adherents of (that) enemy; the (one) next to the enemy (to be) a friend; the one beyond both^ (to be) neutral. meant. The fivefold class (of spies) is given by the commentators with probably the same arbitrariness : — (1) Ordinai-y detectives disguised; (2) fallen priests employed as spies ; (3 and 4) decayed farmers and mer- chants ; (5) priests under guise of religion. The guiles employed by them are explained by the ingenious commentators.] 1 [Madhyarna is the king lying between two foes, whose position and disposition is neutral. This techni- cal meaning (as the commentators explain it) is the same as that found in Kam. Nit. viii. 1 8, and means the king whose land borders on that of an ordinary foe and one aiming at universal sovereignty (desirous to conquer). Dr. B., overlooking this part of the technical meaning, has rendered it "a king of moderate power," which is a secondary point with Medh. and K. It may mean literally, " in the middle," or strata- getically, i.e., a neutral between two foes (asabove), since MdasZ)i« (neutral) refers not to two foes, but to all the "circuit" (mandala, "neighbouring states," vs. 1 54) of the king and really lies outside the circuit. The "enemy" (gatru: cf. Kam. Nit. viii. 14) is, according to Medh. and K., either one of the same family, a factitious foe, or one whose land lies next, though the Kam. Nit. gives but two kinds, the sahaja and hdryaja { = krtrima), i.e., family and unrelated foe (viii. 56).] ^ [According to K. the eight others are (in front): — The ally, foe's ally, ally's ally, ally of foe's ally ; (in the rear) the heel - catcher (cf. vs. 207), his attacked neighbour, the outlying neighbour of the heel- catcher, and of the neighbour of the heel-catcher ; these, with the four of vs. 155, make twelve (cf. Kam. Nit. viii. 17).] ^ [Or : ' ' and eight others are reckoned with them, and these are called The Twelve." The twelve- fold realm is meant, as U9anas says (Kam. Nit. viii. 22). According to the same work (xi. 67), the "province of consultation " of a king with his ministers extends over twelve, six- teen, or twenty subjects," as say Manu, Brhaspati, and U?anas re- spectively ; others say, "according to occasion " — possibly this verse is referred to.] 4 [Cf. ix. 294. Each of these things "told (i.e., counted) sepa- rately" or "for each one" (of the twelve in vs. 156), makes sixty things to be attended to ; adding the twelve king's themselves makes seventy-two (K.)] 5 [Friend and foe (Medh., K.)] 155-166.] THE ORDINANCES OF MANU. iCg 159. All those he should gain by conciliation 1 and the like means, separate or together ; also by valour and policy. 160. He should ever think of the six tactics of (a king), alliance, war, marching, encampments, stratagems,- and recourse to protection. 161. Having considered what is to be done, he should employ encampment, marching, alliance, war, stratagems, and recourse to protection.^ 162.* But a king should know that alliances (are) of two kinds, (as is) also war ; both marching (and encamp- ment) also, and stratagem ; and recourse to protection (is) also said to be of two kinds. 163. Alliance, connected with present or future (gain), is to be known as of two kinds : (first) when one acts^ in conjunction, and (second) the opposite also. 164. War is said to be of two kinds: (first) when made of one's own accord, in season or out of season, on account of one's object, and (second) also (when made) on occa- sion of injury to a friend.*^ 165. Expeditions are said (to be) of two kinds; (first) when (the king marches) alone, some affair admitting of no delay having unexpectedly arisen ;7 and (second) when he is accompanied by an ally. 166. Encamping is said to be of two kinds; (first) i"Conciliationandthelikemeaiis," samrraya (recourse), and seems to i.e., conciliation, dissension, liberality me to be so in vs. i6o. Cf. note to (bribery), and force. [Cf. vs. 107.] vs. 173 and vs. 167.] - "Stratagems," literally, dividing * [Medh. has no note on this (late) a hostile [? his own] army into two verse, and the word " king " is in bodies (in order to engage the one some MSS. omitted. The last pada while the other is out of position), in most MSS. repeat that of vs. 161.] [" Alliance " (union) ; " war " (sepa- ^ Literally, " makes an expedition ration) is its opposite (Medh.) The in conjunction (with the ally)." As word dmidhVihuva (stratagem) is the commentators say, both go to- explained in the Kiim. Nit. (xi. 27) gether, or one goes in one direction as " twofold, on his own and on his and the other in another.] enemy's side." K. and Ragh. take « [Jf(' [Cf. Kam. Nit. x. 26 ff.] present oppression by the enemy."] '' [ Vdhanani (vehicles), i.e., includ- ■* [I.e., according to Medh. and K. ing elephants, horses, chariots, etc. ; (cf. vs. 1 74), recourse at any time, even "conciliate," by honours, gifts, etc. when not oppressed, as an excuse (es- (Medh. and K.)] cape) when in fear of coming danger. » [Bala, i.e., ministers, etc. (K.), or Medh.notesthati'?/apacZffa isanother infantry and cattle (Medh..), or trea- word expressing the motive of, and sui-e (Ragh.), or it may mean his implying "recourse." own personal strength (Kagh.)] ^ For the five elements of a state ^ " His own object," i.e., distract 167-182.] THE ORDINANCES OF MANU. 171 174. But whenever he is most accessible to the enemy's forces, let him then quickly resort to a virtuous (and) powerful prince. 175. Let him ever, with all his might, have recourse as to a Guru, to him who can effect control of (disobedient) elements (in his) state ^ and of the enemy's forces. 176. If even then he perceive injury caused by (his) taking refuge, he should, even in that position, fearlessly - fijlht a good battle alone.^ 177. A prince skilled in polity should by all means so arrange that friends, neutrals, (and) enemies may not be his superiors. 178. Let him truly consider the future and present of all matters,* and the good and bad (sides) of all past (deeds). 179. He who knows the good and bad to come, who quickly decides as to the present, and who knows the result of past actions,^ is never overpowered by enemies. 180. Let him so manage all that neither friends, neu- trals, (nor) foes may prevail over him ; that is polity in brief. 181. When a chief begins an expedition against the kingdom of (his) enemy, he should then march gradually against the enemy's city in this system.*^ 182. Let a king go on an expedition in the clear montli Marga^irsha, or about the (time of) the two months Phfd- guna and Caitra, according to his forces.^ tho attention of the enemy by a part hope ; if that causes evil results (to of his forces to enable himself to get the other king, Ragh. ), let him fight into a safe position. [This, as the bravely, even to the death (though order shows, as well as the words dosa may mean exijose himself to {dvidhd hcdarii Icrtva), proves that evil).] what has been translated "strata- * [Karya - agenda, with present gem," means always this stratagem and future time, opposed to atita- of dividing forces.] acta of the past ; he should study 1 " Elements (of state)," see note his errors of the past, and weigh the to vs. 170 above. prospects of future acts.] - ["Without doubting" (K.) ; or ^ ["Cf^ note to vs. 153 on Mrya- "without change" (nirvikdra/i), fern.] Medh.; or "without questioning" ^ [/.f., according to the following (iiirritarkah), Rfigh.] directions.] _ » [Recourse to another is his last " "In the month Murga^irsha, 172 THE ORDINANCES OF MANU. [lect. vii. 183. Or even at other times, when he sees certain vic- tory, let him set out (against the enemy), waging war, or when also (his) enemy is in trouble.^ 184. Having made arrangement at home, and for the expedition in due form, having collected supplies- also, and having properly placed (his) spies ; 185. Having prepared the threefold way and sixfold forces,^ let him gradually advance by military rule to the enemy's city. 186. Let him be more (than ordinarily) watchful, both of an ally who secretly favours the enemy, and also of (a man who has) returned (to him) after going (away to the enemy),* for such an one is an enemy more (than ordi- narily) dangerous. i.e., when the crops are ripe and the weather is fine, or [in Phfilguna and Caitra, i.e.] the spring. [The first month mentioned comes at the middle of November, the othei-sat the middle of February and March. The stores of food to be fovmd in the enemy's realm, the kind of army that is to march, and the distance of the jour- ney, are all implied in the words "ac- cording to his forces." K. observes that Yaj. i. 347 gives the gist of the matter in directing the exj^edition to be made whenever the enemy's king- dom is supj^lied with grain and ad- vantageous factors of any sort. Cf. vs. 171, and Visnu, iii. 40.] ^ [Dr. B. 's translation ("let him set out, or when also (his) enemy is defeated after fighting ") I have been obliged to change somewhat. The general meaning of ydydd rigrhya is "he should make a war ex- pedition, " and the participle cannot be construed with "theenemy." Vya- sana is not " defeat " but "distress. " Cf. Medh., vigrliy'eti ydtaryain evd ' vastabhyd' Imya ydydt. and he defines ryasana as " weakened in treasury or army." Cf. also the technical vigrh- yaydnam in Kilm. Nit. xi. 3.] ^ [" Collected supplies " (?), or " having secured a position," i.e., by winning over malcontents from the other side, he should secure a foot- hold in (his enemy's) kingdom (Medh., K.) The "arrangement" is one for defence (Medh.)] ^ " The threefold way " is by level land, marshes, and through woods. [Medh., K., Ragh.; (cf. Kam. Nit. xviii. 2, 24.) Cf. vs. 192. "Prepar- ing " means clearing, leveling, etc.] The " sixfold force," i.e. [according to K. the army, comprising elephants, horses, chariots, infantry, the gene- ral, and the workmen. Medh. gives as the opinion of " others " that the two lastare "workmen and ti-easure." The army is prepared by furnishing it with food, medicine, etc. (K.)] * [This translation is mine. Dr. B. has " let him be most ititent on the adherent of (his) enemy, and on the secret friend (of his enemj'), and on goers and comers also." The translation I have substituted fol- lows Medh., K., and Ragh., as well as the evident sense. Medh. classifies the returned deserters as of four sorts, according to the reason of both ac- tions. Rilgh. makes all the epithets refer to one person : " an ally both secretly favouring the foe and (acting like a friend) by going away (openly but) coming (back by a secret way)." *S« in the next clause seems to favour this. K. takes them separately, as in the translation, and makes sa refer to both.] 183-192.] THE ORDINANCES OF MANU. 173 187. He should march upon the road with the troops distributed like a staff, or a waggon, or a boar, or a Makara, or a needle, or a Garuda.^ 188. And from whence he may suspect danger, to that (point) let him expand his forces ; and let him ever himself be 2 in (the centre of) a body distributed like a lotus. 1 89. Let him place his general and commanders ^ in all parts, and whence he fears danger (there) let him arrange Lis force to the front.* 190. And let him on all sides place fit bodies of men, distinguished (by iiniforni),^ clever in standing firm and in fighting, brave, unchanging. 191. Let (him) make a few fight in serried rank ; at his will he may spread about many. And thus having ar- ranged them in the needle, or also the thunderbolt form, let (him) cause (them) to fight.° 192. He should fight with chariots and horses on level (ground), so with boats and elephants on marshes; on ^ Like the altars in the sacrifices with cai/ana, bodies of troops were arransred in forms of animals, etc. The only representations I know of such figures are to be found in Eaflaes's "Java." In my "Cata- logue " I gave a plan of such an altar, and Professor Thibaut has since given others. [Like a " staff " is in straight columns ; the " wag- gon" has a sharp van with a broad rear ; the " boar " has a sharp van and rear with a broad centre ; the "makara" (sea-beast) is the opposite of this, having a narrow centre with a broad van and rear ; the " needle " is a long, thin, sharp-pointed row ; the " garuda " (mythological bird) has a very wide centre, but is other- wise like the "boar" (K.) The com- mentators give also the disposition of the forces. Cf. Kum. Nit. xix. 40; and the plans, ib. p. 130 (ed. Cal. Bib. Ind.) ' [I.e., takes his position {nivirda — iiivcra lii kurydt, Kiigh. ) The army is spread out in a circle about the king in the middle (Kagh.) Medh. has a var. Ice. dranket tu hhayaili yasmdt. Another interpretation is " let him lead the attack himself with an encompassing army."] •* [According to K. the commander has a command equal to ten gene- rals.] ■* [Literally, " put that place ahead."] 5 [Distinguished by their musical instruments, banners, etc. , according to the commentators. These out- posts {(julma) serve to warn of danger. They are posted at a distance of four thousand rods {danda) from the main force (Medh. ) (The rod is about four cubits in length.)] ^ [If he has but a few soldiers, they should be made into one com- pact body ; if he has many, he should mass them, or distribute them about as he chooses. The needle array has been explained in vs. 187. The thunderbolt array is where the army is drawn up in three divisions (K., Ragh.) by separating the two flanks (Medh.)] 174 THE ORDINANCES OF MANU. [lect. vii. (ground) covered by trees (and) shrubs, with bows ; ou cleared (ground), with weapons, swords and shields.^ 193. Let him cause Kuruksetras, Matsyas, Paficalas, and natives of (^urasena, and tall and light men also, to fight in the van.^ 194. Having arranged (his) forces, let (him) cheer them up, and let him properly try ^ them ; and he should find out their deeds when they are fighting the enemy. 195. Having obstructed the enemy, let him encamp and harass his kingdom, and ever spoil his fodder, food, water, (and) fuel. 196. Let (him) also burst tanks, enclosures, as well as trenches ; let (him) assail him, and also terrify (him) by night. 197. Let him bring over (those that) can be seduced, and let (him) be aware of what is done (by the enemy), and let him fight, desirous of victory, and without fear, when a fortunate (time) occurs. 198. He should endeavour to overcome (his) enemy by alliances, bribery, and treachery* — all together or separate — never by battle. 199. For since victory or defeat in battle is seen to be not permanent between (two forces) fighting, therefore he should avoid a battle. 200. But in case the three expedients already mentioned do not suit, let (him), prepared,^ fight, so that he may con- quer (his) enemies. 201. Having conquered, let (him) worship the gods and righteous Brahmans also ; let him grant immunities, and proclaim indemnities.'^ ^ ["As weapons," or "with swords, and dissension," as in v. 107, note, shields, and (spears, and other such) which seems right here also.] weapons" (Medh., K. )] ^ [Sariii/attah, Cpannah), or saih- 2 [Cf. ii. 19. All places in Nor- yuktah (Medh.) Some K. MSS. them India along the Ganges, from and Dr. B.'s MS. of Medh. have Delhi down. Most MSS. have parihsaye for asambhavc] Kauruksetra and Pancala, but not ^ "The gods," according to K. Matsya.l the gods of the conquered country. "* [Or "inspect."] "Immunities," according to Ragh. ^ [Or "by conciliation, bribery, gifts, such as clothes and ornaments. 193-209.] THE ORDINANCES OF MANU. 175 202. But having completely known the intention of all of them, let (him) station there (as ruler) one of that race, and give precise directions.^ 203. And let (him) make authoritative their laws as declared, and let (him) honour him (the new king) witli jewels, together with the chief persons (in the country). 204. The taking of desired things produces disaffection, but liberality (is) productive of loyalty ; (either) is proper if used in season. 205. All this action depends on divine or human de- sign) ; but of the two, the divine is unthinkable ; in human (affairs), action is known.^ 206.^ Or he may act with (the conquered), having care- fully made an alliance (with him), (and) considering an ally, gold, territory, (as) the triple fruit (of a victory). 207. And, considering (his) heel-catcher,* as well as the attacker (of that heel-catcher) in the adjacent region, let liim reap the fruit of the expedition from friend and from foe. 208. A (conquering) sovereign prospers not so much by gain of gold (and) territory as by gaining a firm ally, though (now) insignificant, (yet) capable in the future. 209. An insignificant ally, wdio knows duty and is grateful and contented/ devoted and firm in (his) endea- vours, is preferred. ^ [Literally, "stipulations."] That [Medh.'s discussion of vs. 205 ends this policy was actually carried out with the following verse : "A human is amply proved by the South Indian act which is produced through great inscriptions. effort by one who is united to fate's ^ [Cf. xi. 47 note. Every act on law causes success."] earth is established by fate, (divine) * [The "heel-catcher" as well as or human, {i.e., earthly action) ; fate "attacker" are technical names (u(»t cannot be known, bat the deed pro- elsewhereinManu, and probably late) duced by human action is apparent for the king who is in the rear and to all. Moral : do not trust to fate, threatens attack, and the one next but to your own ability (K. ) The beyond him and adverse to him. I divine power, fate, is regarded as have substituted the literal meaning the after-working power of deeds " heel- catcher " for Dr. B.'s erro- done in a former life. Cf. Yaj. i. neous "supporter." Cf. note to vs. 348.] 156.] •* Medh. appears to omit this verse ^ [K. and Ragh. take firahrt in as well as verses 207 to 210. Kul- the sense of ministers, etc., "one luka has them all, as well as Rfigh. whose realm is contented."] 176 THE ORDINANCES OF MANU. [lect. vii. 210. The wise declare an enemy who is discerning, of (high) race, brave, clever, liberal also, grateful and firm, (to be) a difficulty. 211. Nobility, knowledge of men, heroism, mercifulness, and constant magnanimity ^ are the fruit of virtues of a neutral. 2 1 2. A king should, to save himself, unhesitating, aban- don even a prosperous land, furnishing grain, and plentiful in cattle. 213. Let (him) preserve wealth against misfortune; let (him) preserve his wife even by wealth ; let (him) ever ^ save himself, even at the cost of wife (and) wealth. 214. Let a wise (king), seeing all calamities arisen too-ether in excess, apply, together or separate, all means. 215. The doer,^ what is to be done, and the means, as a whole — keeping in mind those three, let him strive for the accomplishment of the business.^ 216. Let the king, after he has thus considered all this (business) together with the ministers, taken exercise and bathed, enter at noon the harem to eat. 217. There let (him) eat food well tested by faithful attendants, (who are skilled in times ^ (and) not to be seduced, (which has been enchanted) by mantras which counteract poison. 2 1 8. Let (him) use all his (useful) articles with drugs ^ destructive of poison ; and let him, ever attentive, wear gems destructive of poison.'^ 219. Let attentive women, who have been tested, and 1 ["Or generosity" (K.) Medh. ^ "Drugs." Medh. reads uda- and Govind. erroneously interpret kaih or v/nters ; "gems destructive as "subtilty" (K., Ragh.) " nobi- of poison." Medh. mentions the lity," ciryatd. garudodglrna or emerald, and ndga- - "Ever," i.e.,satatam{K.) ; Medh. ramani or snakestone (?). reads sarmio = in everyway. [So '' "XJ&e," yoja}jct-^odhayet[M.(id\\.), Dr. B.'s MSS., but other MSS. are "wash with waters." like K.l * "Tested," i.e., to prevent their 3 U.c, himself.] concealing weapons about them. 4 [Prayeta 'rtlmsiddhaye (K.), or The vimkanya also, or poisoned (Medh. Tar. lee.) sddhayet kdryam maiden, was a favourite way of de- atmanah.] stroying enemies in India. [Cf. 5 [Meal-times (K.)] note to vs. 153.] 2IO-226.] THE ORDINANCES OF MANU. 177 pure in dress and ornaments, attend him with fans, water and perfumes. 220. Thus let (him) take care of vehicles, couches, seats, food ; ^ of baths, anointing also, and all ornaments. 221. Having eaten, he should also sport with women in the harem ; having sported, he should, according to the time, again think of business. 222. Dressed, he should again inspect the armed forces, and all vehicles,^ weapons, ornaments. 223. Having performed the evening devotion, bearing arms, let (him) hear in the inner apartment what has been done by the reporters of secrets and also the spies. 224. Having dismissed these people, having gone to another private apartment, surrounded by women, let (him) again enter the harem for food. 221^. HaviuGf there again eaten somethinir, cheered bv instrumental music,^ let him go to sleep in due time, and rise with fatigue gone. 226. A healthy king should pursue this system ; un- well, he may depute all that to (his) dependents. END OF THE SEVENTH LECTUKE. 1 [Medh. has dsanddisu (seats, ^ [^goft sounds of (turyn, i.e.) etc.) for dsandi'ane, as food has al- flute, lute, drum, or hoi-n (Medh.) ready been mentioned. " Bath " The Mbha. distinguishes the last means in bathing the head (Medh.)] from the turija. These last rules " " Vehicles," elephants, horses, are found in much the same farm in etc. (K.) Yaj. i. 324-330-] M ( 178 ) LECTUEE VIII.^ CIVIL AND CRIMINAL LAW. 1. Now a king, desirous to inspect suits, should, sub- dued, enter the assembly with Brahmans and ministers who know mantras.^ 2. There, seated or standing, having stretched forth his right hand, with humble vesture (and) ornaments, he should inspect the affairs of the parties.^ 3. Day by day (he should judge) separately (cases) under the eighteen titles * by reasons (drawn) from local usage and the treatises.^ 4. Of these (titles), the first is non-payment of debt; (next) pledges ; sale without ownership ; partnership and non-delivery of what has been given ; 5. Also non-payment of wages ; breach of contract ; ^ revocation of sale (and) purchase ; disputes between master (and) servant; 6. Also the law of disputes (about) boundaries ; assault (and) slander ; theft ; violence ; also adultery ;7 1 The eighth and nhith chapters a part of the original system of law ; of the text correspond to all Narada it appears only in the Smrtis, and its and the second book of Yajna- later development is easily traced, valkya. [Cf. also Visnu, iv.-xviii. ; Narada (i. 17-20) has the same num- Ap. ii., kh. n, M, 26-29 ; Gaut. x. ber [but these are again subdivided]. xii. xiii. xviii. xxviii. ; Vas. xv. The later books multiply these divi- xviii. ; Baudh. ii. 3, par.] sions, andthus afford signsof progress 2 Who know mantras, i.e., the toward a more rational classification. Vedas. [This may mean ministers, » gcMras, i.e., a body of teaching advisers, who know how to advise.] on a subject, whether ascribed to 3 Kin'TS used in the fourth can- divine or human origin. tury B.C.°to be much occupied with *^ [Perhaps better, with Narada, criminal, but little with civil law breaking the customary ordinances (Megasthenes,Fr.xxvii., ed. Schwan- that govern a guild, or family com- beck) • but the strict decorum here munity, corporation, etc.] directed was not observed. ^ [So K. It may mean improper 4 " Eighteen titles." This is not connection with women in general.] i-i6.] THE ORDINANCES OF MANU. 179 7. The law between man and woman ; jJfirtition ; dicing ; and games with animals.^ These eighteen topics occur in the settlements of suits here.^ 8. Let (the king), relying on eternal law, determine the affairs of men, w^ho mostly dispute on these topics.^ 9. But when the king does not himself inspect (such) affairs, then he should appoint a learned Brahman for the inspection of affairs. 10. Let him, accompanied by three* members of the court, view his affairs,^ having entered the high court, (and) seated or standing. 1 1 . In what country three Brahmans learned in the Veda and the king's learned deputy ^ sit, (the wise) have said that assembly (is) of Brahma, 12. Now when Dharma pierced by non-Dharma has re- course to (that) court, and they do not extract the arrow from him, there the judges are pierced (also). 1 3. One should not enter the court "^ or (what is) correct must be spoken ; a man who speaks not, or speaks per- versely,^ is sinful. 14. When Dharma is slain by non-Dharma, and truth by the untruth of the parties there, the members of the court (are) slain. 1 5. Dharma slain verily slays, (but) Dharma protected protects ; therefore Dharma is not to be injured. May not injured Dharma slay us ! 16. For lord Dharma is a bull (vrsav), and the gods take ^ [Cf. ix. ^23. Games with ani- ^ [Nand. omits this verse. Cf. mals means betting on them in Visini, iii. 72-74.] fi<'hts.] ■* [Medh. says three is stated to - This division is very confused exclude a smaller number.] and unsatisfactory ; the confusion is * " His affairs." Tlie king's affairs, partly owing to the theocratic nature as he should decide the suits, of the work. J. Mill remarks, " It ^ [Either adliilcrtit or prakjta. is not easy to conceive a more crude Medh. reads the latter, but knows and defective attempt at the classi- the former. The verse is omitted tication of laws than what is here by Nand.] presented (History of India, book ^ [Sabhd - j^ravcsfavyd (^Sledh., ii. ch. 4). All his remarks on this Ragh., and Nand.)] subject are still worth-' of atteu- * [Contrary to what has been seen tion. or heard (Rfigh.)] iSo THE ORDINANCES OF MANU. [lect. viii. one who injures him (to be) an outcast (vrsala)} One should not then cause dharma to faih 17. Dharma (virtue) is the one only friend who even in death follows after (us), for all else goes to destruction along with the body.^ 18. One-fourth of the non-Dharma (wrong) comes upon the doer,3 one-fourth comes upon the witness, one-fourth comes upon all the members of the court, one-fourth comes upon the king. 19. But the king is sinless, and the members of the court are free (from sin), and the sin comes upon the doer (alone), where one worthy of censure is censured. 20. He who can claim to be a Brahman merely on account of his birth, or he who only calls himself a Brah- man, may be, if desired, the declarer of law for the king, but a (^-udra never.^ 21. If a king looks on while a ^udra gives a judicial decision, his realm sinks into misfortune, like a cow in a quagmire.*^ 22. A realm which consists chiefly of (^iidras and is overrun by unbelievers '^ and destitute of twice-born men is soon totally destroyed, oppressed by famine and disease. 2^. After the kin" has seated himself on the seat of justice and paid reverence to the guardians of the world, let him, (being properly) clothed and with strict attention, undertake the inspection of affairs. 24. Considering what is useful or not useful, and what 1 This is a fanciful explanation of v. 9 (Medh ) Medh. reads arhati, rrsala, as one who does alam (or in- " deserves." jixres) vrsa. [Cf. i. 81, 82. In the ^ The commentators all say that Mbha. we find these figures united, the two middle castes, since they are and dharma is a four-footed bull, not forbidden to do so, may declare In Nand. lurute {lay am in text !) ; law. The later law so modified the 'lam (Comm.) is paraphrased "pre- stricture on the Cudra that, if he were vent" or "hinder."] appointed, his judicial decision was 2 Quoted Hit. i. 59. N-B.—Yov regarded as valid. The "Brahman the rest of the translation and for by birth " is one by whom the proper all further notes the editor alone is ceremoni£s have nut been performed, responsible, and [ ] are not used. « Nand. transposes the position of 3 " Doer " is the one who, either as (^udras and rajwo. plaintiff or defendant, has caused the '^ Who say there " is not," i.e., decision to be wrong (Medh., K.) according to Medh. and K,, deniers ■* Or the Brahman appointed by of another world. 17-3I-] THE ORDINANCES OF MANU. i