Manu Samhita

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Manu Samhita :Enfi!j,,fi||S|l&
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MAKtr bamhma:
Itniittsh ftsinkiaitiim
viiBtistikb §ok
iMfe SOClfiTY FOU HE RESUSCITATION

I
Ofr
INDIAN LITERATURE.
ilAKllATfiA »ATH DITTT, (Sliaatri)^ it*A.^
Ricior, Keshub Academjf,
Author of the Efigliih Translations of the R&m&yanant, Mahi'

, • Bh'dratam, SriinadbhSgavatain, MahdHirvana-Tantram,
Narivatns'a, Agni Purdnam, Mdrkandeya
Purdnam, &c., &c,
3, tijRRutv&tR Strbet, p. O., SBAMBAZAR.
dAtoijl'iA
t'tttiiTJSt) AND i>t;ELtSHEO BY H. C. Da^, EiysibM PRkî
3, FcRRiAPUKUR Street,
CHAPTER I.
i[UNTO) Mjlitu * WiisfuUy seated with his mind abstrac-

ted frdiji the world of the senses, came the great sages;
Having wdrShipped hijpi they, cdnformably to reasoii
iand pr0]îi6tyit interrcJig^^ted him is the following
Manner, (i) ^
V. .
^.:^ -
- -- '
JCuIluka substantiates liis statenieiit Fegardiiig the higtiest
Idthdtity of the Iii,aitutes 61 Manu among the dharma S'kstras
'of ancient Iitdia % niakiiig quQtatibils flronl tUe Chhandogya
Srdhmana, Prihaspati, arid the Mahhbhiratani.
wkatever Matiii- said is nlediciiie t(i thoSe, Îki need medica-
tion ifor theit impiety; • ;
„ ,.
Chhindogya Brdhinana.
The superiority of Manu lied in its IJeiiig fdiiiided ori the triie
inipott of the Vedas. THe SmHti, Which is cbntradictory to the

teachings of Manu, is lio Smriti at iW. S6 Idng does the science
bf reasoning 6r Grammar shine as long as Miiiu, the precept<ir iii
thatters of virtile arid salvation, does ricit appear in the field.
, Brikaspaii.
The Par&rias, the liistitiites 6i Manu, tHe Vedas with ttieii:
allied Sciences, âild the A'yuirveds are the fdur (branches of
study), by themselves, authoritative, and which should

Which ate,
hot be destroyed by mea^ris df sophisticated reasdiiirig (like that 6f
the Buddhists;. .
. .
^
Mah'aWiiratam.
* The fiirst couplet begiiis with the ternl " Maiiii" in aecdi-darice
with sii established [irecept of Saiiskrit Rhetoric, that "dli literary
Undertakings nidst begin With a ternl of auSpicidds iniport, or
signifying Deity," MaiM being the lianie of Agiii (fir^jgi^*), or it
Prajapati (cteatdr adctirdirig to others:— Kulluka.
Iii c6ni6rmity With the *uUs
t THe text hii yathd-nyiyani—
^f Logic or propriety, to ask an absutd or improper question tt<^
Uterdicted by the rules of our Dh»rma S'Astras.—KytltH^,
2 Manu Satnhita.
ft
Be pieased, O thou, who art posaefssed of the siji
kinds of opulence, to expound to us, in due ofd^r * thai
duties of all the (four) social orders, as well as thosef

of the members pf the mixed castes, t (2)
Thou alone art cognisant, O lord, of the imports

and regiflations '.of the self-origined Vedas, incompre-'
hensible "in (their meaning) and innumerable (in their
j'amifieations), as well as of the rites <enjoined to be

(performed), and truths inculcated, (therein.) J 1(3)
He§ of imponderable prowess, being thus interro^
gated by the magnanimous Rishis; replied, hear, O ye
great sages. (4)
* Anupurvas'ah : —In due oi'der, that is, commencing with the'
rite of Jdta Karma (post-natal rite) and, after that, dealing with
the successive rites in the order in which they are celebrated in
life. Kulluka.
f Antara-Prabhavandncha i. e., sons begotten by members of
superior castes on wives of inferior castes, and vtce versa, as well
as those who ar'e the offspring of unions with foreign women.—
Kulluka.
X ICarya'tattvartha-vit
—
Me^ha'titiA, a bigoted advocate of
the Vedic rites, explains the passage as "cognisant of the meanings'
of the principles of Vedic rites and sacrifices." We, however, have
thought fit to follow Kulluka" Bhatta in our translation, inas-
nluch as Mepha'TITHi's constraction of the text excludes many a'
cardinal point of the Vedic doctrine, such as the knowledge of

Brabraa, etc., narrows the general scope of the Vedas, and restricts
the enquiry to the discussion of a single topic — TV.
§ The
use of the pronoun in the third person, singular, in the
present couplet, strongly raises the presumption that the Manu-
Samhit4,' as we have it now, is not what it was originally wiitteii'
by its author Manu) but is merely a recension of the original
work by a disciple of that great patriarch, most probably by
Bhrigu. The probability amounts almost to a certainty when we
think thatit might have been quite within the province
of Bhrigu
««fc^revised the old Vedic system of Astronomy, to recast anii
revise the Vedic codes of Ethics" and La ws, wkich were' coUatea
Rfanu Samhila. 3
(CWâlTy) was* this universe enveloped in dark-

ness,t invisible to the sight, without any sign to indicate
and codified by Manu. Others, on the contrary, assert that, it was a

common practice with our ancient masters to mention their
names in the third person instead of saying "I so and so shall
now discourse on such and such a topic," and quote an aphorism
oi Jaimini in support of their statement.
Manu's description of, the creation of the' universe in answer
to the query of the Rishis regarding the Laws o£ virtue and
good conduct, etc, should not be regarded as unseasonable or
out of {dace. Medha'tithi holds that the description of the evolur
tion of the universe has been here introduced to show that the
different forms of existence, from the lowest animalculum to the
most exalted Brahmd., are but the effects of different degrees of
piety. Hence, this topic has a distmct and special bearing upon
the ftiain thesis of the Samhita, inasmuch as it unfolds the succes-
sive stages of evolution of the individualised self (îva) and
marks the order in which it wjrks up its progression upward,
or is constrained to descend, into the lower plaiies of life. Govinpa
Raja (another commentator of the Samhita) subscribes to the
same opinion-, and says that, the description of this evolutibri
of the universe is for the ascertainment of Brahma, the real
cause of the universe, the knowledge of Brahma being held

as the Summum bonum of life, and its acquisition, imperatively
obligatory on all, as so unequivocally enjoined by the holy

Yajnavalkya, Vadurayaiia, and the aiithor of the Mahabharatam.
Nor are the S'rutis silent on the point, but rather they inculcate
the knowledge of Brahma as the highest virtue in ma.n—Kulluka.
—
* (A'sid) From the unknowable and invisible nature of the
it must not be presumed
universe, enveloped in primordial gloom,
that nothing existed prior to was evolved out of pure
it, that it
Nothingness. Ckhhndogya Upanishad has an express text on the

subject, " O beloved, there was the only Real (Brahma) in the
beginning."
Nature, Prakfiti, re-
t Tamobhutam :— The gloam of Primal
suitingfrom the latent or potential existence of all ideas in
her body, the state of equipose among the qualities of Sativaj
•
Rajas and Tamas.
4 SÔ-mi, S'AmftUgk.
'4s existence^ utiknowabIe>« and bjeyond the inference of

reasoning or logic—as, if hushed ajl round, in one tinivef-,
sal sleep,.t t5>
After t-hsiit, the self.originedBlwty, though unmanifest
ymselfj ca,us?^ this, universe to b(»gracbiajly iânifest^
ed, by traJtSBiHtingjhJs energy toth^ ^w^wty-four cate--
gories such a^ the priniordial elements of indpmitable.
pi:owess-;:retc, a^ £a,ve. thye fitst ipipetua to. NaJture
to be.evolved; out.J; (6>
• Unknowable, eyeni hf. mfiaiB$ of inferfenpjB. (Arihtâiti)-^'
t /'j'asH/iAMK:—LuJIeAiftsJe^, iSjOiipOsed'tO-deith, indicating

ip its mjdst tiap. p9j:ential existenpe of life, anraiting progressive-
<;volutipn,and in;inifestation.
:|; By dinjt of his. viîll, the Sjlpreni^ Bâhraa, t^he underlying,
substratum or reality of the universe, 'gave the fir^ ifnpetus to.
Nature to. shaloe off her state of primal eqtUpoê, and to, be gradu«
^ly and sqpcessively evolved- out in,tho?e categoric, and elements,
\f.hich were hece'ss^ry for the.con^titutidh, of th^ pr,esent universe.
Nature alone, in the abênpe of a guiding, controlling. Wi)I to shape.
llt,ei;. ôjirse and destiny, might not have been sufficient to, evoke a..
unive'rsp.ip|to,Tjeing. The fortuitons^congregates of atonj^ conjd never-

have got themselves w.eighed and arrayed in. different groups and:
measures^for l^lie formation, of- different objepts, without the precon-
Qerted schema of a, devising Geniu^. The m^d v«;hirl-gig of mole-
«;ular combines w,ojiJd- never have been, timed witK such majestic
j^ythm of mptiop,an(li harmony as we find iPi the mariches of the '
stars without the coptroj of a master Harmonist, Inertia, and-

a few other form? of ph5rsjcal force may account for, the! perjiettial
motion we. see every w.here in, the upjivei;se, but wfho gave the first
^petus to: mption isa question w,hjqhi canppt be answered without

3droitting^th,e exiptence.of anpthjBr reality behind the universe.
"^he Juflian, I^sJiis. 'êrh fujly. aw,are of thp absurdity of
creating, \ system, of philosophy, which, trips, to, accdunt
for the
^vQlHt^n of thp u,n,iversB without the Inter'êntion of this
unr
^nown* reality, endeavoui;s to. dethrone God.from, His throne, an*
Maiiu Samhtia-. 5
He, who beyond the cognisance of the sraises^.

is
subtile, eternal, and imponderable, aiid.

unmanifest,
who runs through all created things, originated by him-
self (7> -
He, wishing to (M-eate various kinds of creatures fronv

6ut of his own bod^y,* first created water ,t and cast hia
geed therein. (8>,
That ^g had a golden colour, resplendent hke the:

(aggregative) effulgence of a thousand suns ;-Îii that:
(egg) Brajxmi4t himself wai.s horn—--Birahnifl/ the grandr-
father (progegjtor), of all creatures and region^; (9)
|)laces Nature on iit in. H;is steact Tfa.'B Bhaga^fidGitcklvtiiixh.,

authority to. this in,terpretation of TS^vyiMViA. viihea it says,
" Through, my agency Nature gives bitth. to, thempbile amd the-
im mobile."
Both GoviN,DARAji\ 4ad MephiA,th;thii explain the term. Tama-
nudu as dispeUer of gloom, we âve fDllo^fied Kulluka's inter-
pretation, " Prakriti-Pravartaka."
* The inimacuilate or unmpdified Prakriti, (N%t4ce\ before the-

commen.cem.en:t o( the proxx^ of evolution, pregnant with the po'
tential seeds, of the five nvateriaj elements, the five cognitive senses,
the five operative sertses. th,e rtii^, life (vitality) acts, knowledge-
and desire, etc, is. calkd th,e body of Brahma in. the parlance
of Vedantism, an4, as such, npjt hîng a separate existence from,
that of Brahm,!. It is through the v?ork.ings of the innate forces,
of his Self that Brahm^ is transformed in, th;e shape of the

universe —KulUtka.
t The first nviterial element evolved out after Mahatj Egoism,
and the five Tanmatras (subtle senstbles) etc.
X In the previous cycle of evolution of the univeise, Brahma
contemplated hlmsislf as Hirdnyagiyhha, who was both identical
with, and separate from, hjiB» 'Ihe astral bodjf of this Hiranya-
garbha, whiih survived, the dissolution of the universe as a thought-
form in Brahma, was reanimated, when Brahma again entered
it in the form, of life in the beginning of the evolution, .of qjn
«resent Universe. Kulluka.
6 Manu Samhita.
The water is called Nara, inasmuch as it is the first
offspring of Nara (the supreme self),* and inasmuch as

water was the first receptacle of the Supreme Self,
manifested as Brahma, the Supreme Self is called
Narayana (lo)
That which is primal, unmanifest, eternal (principle),
encompassing both the real and the phenomenal, the in-
dividual created by that principle is called Brahma, (ii)
In that egg that divinity, having lived for one

(Brahma) year, thought, "let the egg be broken in
halves," and the egg was so divided, (i 2)
Out of those two parts he created the heaven and

the earth, an4 in their midst he eternally placed the sky
and the eight quarters, and the seas all around. (13)
He the mind, which. partakes of the
recovered
nature of the Supreme Self, and embraceth both the
character of the noumenon and the phenomenon. Prior
to the evolution of the mind, (he recovered) the principle
of Egoism, the real incentive to all works. (14)
Prior to the evolution of the principle of Egoism,
was evolved the principle of Mahat (principle of
apprehension). All these categories (products of evo-
lution) are possessed of the three qualities (of Sattwa,
Rajas and Tamas). Gradually he created ûsed to be
The astral bodies or immutable thought-forms exist in the

eternal consciousness of Brahma, and they become re-animated
or re-deceased according to the influx or out-flow of life into, or
from, them, according to the exigencies of the evolution or involu-
tion of Prakriti, or to express it in the language of everyday
life, at the creation or dissolution of the universe.
*The text has Nara-Sunava, the offspring of Nara, the supreme
Self, the term Nafa, water being derived from " Nara" coupled
with the affix " an " denoting filialty. v'
Manu Samhild. j
gVolved out) the five cognitive senses, the recipients of

the sound, light, taste, and smdl* (isv
Eiy combining the subtlest pai'ts o? the principle of*
Egoism, and the five Tanmitras, with their modifica-

tions, the senses, and the five material elements, he
created all creatures. (i6)
Inasmuch as the subtle particles o^ these six prin-
ples (Egoism and the five Tanniitras), which con^
trive to compose the body of Brahma, enfolded by
Prakriti (Nature), are connected with the five elements
as their effect, the wise call the person of Brahma a^
his Body (S*ariram), from the fact of its being domposed
df these si:t {skai) piTnciplSs. (17)
Brahma, manifested in the fomi of the fivd

Froifl
Tanmdiras, were produced the great (material) elements,
together with their functions ;t (and) the deathless
Mind, which is the procreating cause of all creatioiisi,
together with its subtle functions of inclination, anti-

pathy, etc. was produced from Brahma, evolved out as
the prin.Giple of Egoism. (18)
From the subtle particle's of these seven Purusha-
likej principles of irrepressible energy viz., the princi-^
^les o( Ma/taf, Egoism and the five Tanmdtras has
originated this imiverse. From the real has proceeded
the phenomenal. (19)
• The particle " cha" includes the five operative senses and the
fire Tanmatras as well. Kullukai
t The function of A'kis'a (ether) is space^giviog, that of Viyu is
motion or arrangement, that of fife is transformation (lit heating
oi- cooking) ; that of water, aggregation of mass-makiftg, aiid

that of Earth is receptivity.—Ar«//«*<i
X because the
Purusha was transformed' into them at tljê
eutset.
I l\kanu Sarhhita.
Of these elements, each successive on;e partakes ot

the virtues of the preceding elenient, or in other wordsi
the virtues of an element is corresponding to the num-
ber which is placed against it in the list.* (20)
the names and functions and jlrdfessions bf all
fcreatures he (Hiranyag»rbha) separately createdt ac-

cording td the directions of the Vedas. (21)
TheLdrd cre&ted the Devas, who fdrnied the limBs
(as il were) of .the religious ritBS,t and the Devas pos^
sessed of life, the hosts of subtle Devai, the Sadhâst,
and the eternal sapriiice. (^2) .
The three Vedas, distinguished by the names of

Yayush and Sdman^ be milched from the Fire, air
Riie,
and the sUn ibr the performances of religious sacri^

fices. (23)
* Either dr A'kni'a, \^hich sUiids first M ttle li^t, has dnly the
bne prdpertjr df Sduild ; air v^tlieU dcqiliSies the secdad place in the
list has two prdperties vie , sdUdd aiid tditch ; the third.dlenient
(iiire) haS three properties, mz., sdurid, tduch and sight, (colotir ;
the fdurtH el6ri&etlt Wdtei- ha^ the four properties of sdtiild, ttiucH,
iight (cbldift ) aiid taste, while th« earth. Which stands fifth in the
ii^, has the five propertied df sdiiiid, tduch, sight ^cdloilt'}, taste
Stud sdell. KUllukd.
f The Vedas, which
eteriially .exist, are derged in Bt'Shda at
ihe time of the dissolution df the uiliverse diily to be patent iii

the beginning df the next c^cle df its evolution, fiirnlstiiiig
Hiranyagarbha (the S|)ririt Of the burning egg or .globe of primal

Cosmic matter) With {Orms and -patterns-0f a former cycle far the
guidance df his work'Ctf uiiiverssl creation^
The priority Of the Vedas to the birth df the universe is alsd
asserted in the S'arirtika Sutraitt.
S'abda iti Cheundtah Prabhctviti PratdkshSnu viiiâShyja^.
X ê created two clastes of divinities, Mimate such a£ Iqdra
and others, and inanimate SWch as (ladles etc., the Utensils
1
i^hich are employed iti the course df a Vedic sacrifice aod are
tivested with a kind ai divirtity.— Kulluka.
H6 Created 'time, the divisions of Time, the stars,
\)i& planets, the rivers, th6 s6as, the mountains, th6
|)lains, and the uneven grounds. (24)
Contemplation {Tapas\, speech, satisfabtion of the
hiind, desire and ang6r. 'W'ishing to 6reate these crea-
tures, he thus created this Creation. (25)
For the ftlasSifidatioh bf dots, h6 (ii|tinguished virtue
from vice, and connected the creatures with the pairs
of opposite^ Such as pleasure and pain, (heat and cold)>
etc. {26)
With the five Subtile attd tranSfornliiig fahmitras^
he Created this universe, in due order, (from the subtile
to the gross, and from the gross to the grosser, and so
on). (V)
To the Aôrk, for which he, the lord, ordained a
creature in the beginning, it spontaneously reverted iit
its successive inearnatiotis. 1(38)
To acts of love or Cruelty, of nlildness or feroCily>

or of virtue or -sîce, it Should spontaneously revertj
which he ordained for it in the beginning, (29)
As the characteristic features of a season of the year
appear at the advent of that season^ So the acts of
embodied creatures spontaneously assail them (in the
proper time). (30)
For the furtherance of the (good of the) World, he
created BTAhmAnd,' I^shatriya, Vais'y4, and S'udra from
his mouth, arms, thighs, and. legs.* (.31)-
• The division of castes, according to tl)e sOcia] economists of

aticieilt Ihdia, has. its basis, on th.e .
four brdad, distinctive func^
tions in the economy of the divirie orgariisnl. The cogitative,

the protective, the sustetitative arid the Operative functions, which
are so vitally essential to the continuance of each IndLvidual
organism, the living envelop of each- individual Self, or yfba,
must have their prototypes in similar functions of the divine bod/
2
id Mattu Samhita.
of Bramha, the direct iriotive principle of universal Evolution.

A
man, or a being, inorder to live, must think, and reason, and
desire. He must have some faculty iVithin him which nright help
bim to anticipate his wants, to profit by the lessons of the past, to
co-ordinate his innumerable relations with his enviroilments, and to
develop the deeper possibilitieE of his nature ; aiid to this functiorl
or principle, which is governed by the Daws of his prototype's being,

the ancient A'charyyas gave the name of Bramhana. Similarly,
there must be in man s&me furiction exclusively set apart for com-
bating the hidden foes of his organism, to help and accelerate a
cure in the case of disease ; another function, to store up and manu-
facture energy from the ingredients of irtgested food, or from the
physical elements of Nature, and another function to ungrudgingly*
and unremittingly serve the other three functions in the discharge
of their works, /. e., to be at the the beck and call of Ideation
ySrahmana), Protectivenes* (Kshatriya,) and sustentative func-
tion (lâis'ya). They respectively gave them the itames oi'Ksha-'

triya (soldier), Vais'ya (merchant or farroerl and S'udra (artisan oT
servant!. S'udravtam is held identical with Karmatvaiu, (work,

action, or service . a S'udra meant an evangelist of
Oi-iginally
service to mankind, although by an unfortunate degeneration of its
meaning, jit subsequently came to be synonymous With something
low or vile.
As so in the body politic ; as in the body politic, so

in the body,
in the universalbody politic, and hence the ancient A'charyyas
came to look upon these relations of Brdhmana, Kshatriya, Vais'ya
and S'udra, this classification of the units of society for the fur^
therance of the common weal, like the classification of functions
in the divine organism of which they are the exponents, to be
eternally existing in the social economy of mail, whenever and
wherever occurring.
These distinctions of castes have notWirg of tfte batered and
the sense of inequality, which promptetd many a civilized society
of modern times to lay down an arbitrary barFi«r between man
and man, to create an artificial gulf between the classes and the
masses, only on the basis of money-qualification. The framers
of the ancient Sambitfts recognised the inevitable necessity of
organizing a division of labour among the several orders of the'
society. The caste system had its origin in the principle of co-
Manu Samhita. ii
Having divided his body into two parts, He, the

lord (Brahmd), became male by means of the (onej half;
operation and reciprocal h«lp, and not in contempt and spitefulness

as it is now erroneously believed in certain quarters. A good
S'udra (an artisan) was as much free and as much honourable as
any Kshatriya, or any Vais'ya, [or even any Brahmana in ancient
India. The Rishis took them under their owH spiritual clanship
(Pravara), and sages "tike the holy Kds'yapa, Angira«a, PSlakyapa
(vide the Agnipuranam) wrote books on sculpture, architecture.
veterenary medicine and other branches of art entirely for the
training and guidance of the S'udras of their age. In, the caste sys-
tem the Rishis solved once for all the problem of capital and labour,
which so badly threatens the modern industries of the- West; It
was not the out-conte of monopolies or vested interests, for in the
primitive societies of communistic enfoyment, man had thg instinc-
tive wisdom to exclude all exclusiveness, either in- acquisition- or
possession, for the mere continuance ofhis race and being, if
for nothing else. It was not based on the superior rights of
conquest, for a S'udra, if not otherwise morally disqualified,

used to enjoy all the civic rights and privileges in common with
a member of was not established with
the twice-born order. It
the imprecations and anathemas of a crafty priesthood, for some.

of the authors of the ancient Samhitds (Vishnu Ch. 57, V. 16)
authorised thie Br&braanas to partake of boiled rice cooked by the
S'udras. For reasons stated abo<ve, the Rishis advised the society
to protect the interests of its different orders with certain limita-

tions. Unqualified equality is impossible in society, and the Rishis,
as the best possible alternative, promulgated general equality in
civic rights among individuals, and specific limpitations of privileges,
as of a class against class. The Rishis honestly believed that there
can be no society without such distinctions, and they did not err in
their belief.
Kulluka subscribes to this view when he says, thait, Brihmanas

etc., arose out of the divisions of the divine energy (Daivyds'cha
S'aktyd) as expressed by his different organs such as, the face, etc,
{MukhUHyhyah) . a,nd quotes a i'mti ; the Brahmana was in Jîs
mou^th.
fZ Manu SamMta,
and female by meaais of the other,* and on- that femafe

he begat Viraj.t (3^)
* He begat, Vairaj i:e: by nteans' of sexual reproduction—

Kulluka.
f We- can not suflSciently bring home^ to- the minds of our-
readers the fact that tjiese couplets (32—34;) reflect » knowledge-
of Ewbryology and the principle of sexual diamorphism> in our
ancient masters, which amounts almost to the superhuman, when-
we read' these verse* in the light of modern- science, and witb
the heljy of the kinder light of the Ayurveda. Bcamhd, the-
prototype of all creating agents in this world, first divided his-
body into- two equal parts, of which the one was endued with the--
male and the other wfth the female sexuaT virtues4 1 ben by-
uniting these two parts or principles he progenerated Viraj. Thus;
we find the 'three- modes of reproduetion' i.e., reproduction (by-
fission or divi«ion\ sexual reproduction- as in- hermaphrodistic
ereaturesj and sexual reproduction' by the union of parents of
distinct sexual characters plainly contemplated ia the lines- of the-
couplet. It is indeed a far cry from the birth of Vairaj to the
evolution of distinct sexual characters in man and woman. Pro-
fessors Geddes antf Thompson in their excellent work on the-
'Evolution of sex " huve delineated for general readers the long,
series of animal existence through whreh the distinct sexual cha-
racters of our species have been- evolved out, and the many attempts-
of Nature to- take a retrograde step towards- a Ibst type, but we can-
not but contemplate the 6ct with the greatest complacence that
k is Manui who- first promulgated the doctrine that the distinct!
sexual characters have evolved out of a state of original' her-
maphrodism, as now demonstrated by the savants of moderin
science.
The Vishmipurinam fills up the deficiency in the statement by

explicitly saying that the left part was endued with the female
sexual characteristics and the right half with the male ones,
antf
these two opposite po&riries ef life, the PitrikAs'akti
and th«-
M^trikds'akti, according to the Ayurveda, predominate
in the righe
iM left halves of the body of each man and
\( omsa.
Manu S'amHitn. *
ej
HaviiTg practised Tapxis^^ whom,' the Virat-Indi-

Tidual himsdf created, him,, O ye, foremost of the
twice-born ones, know to be Maivu, miy (bumble), self,,
the (second) or immediate creator of all (things and

beings). (33)
having wished' to progenerate creaturea, pracliised
I,
the most austere Tapas, and at first created the ten

great Rishis, the lords of creatures, (nimed as) Marichi,
Atri, Angirasa, Pulasta, Pulaha, Kratu, Pracliaas„
Vas'istha, Bhrigu and N^rada* (34 — 35O
These (Rishis) of indomitable prowess created, ire
their turn, seven other Manus,t and divinities other

than those whom^ BrahmS had created, togethet with
their celestial abodes, and great sages of irresistible
prowess. {i(>)
[And] Yakshas, Rakshas, Pis'ichasv Gandharvas,.

Apsarasas, Asuras, Ndgas, serpents, birds (such as
Garuda) and the several classes, of Pitris: (37)
* A'nanda Giri in hisômmentary on the- Brihad A'ranyaka

— —
Upanishad [Ch. 1. Br&hmana (Udgitha) S. Vlll.} explained the'
term Angirasa as a compound of Anga meaning members, causes
and effects, ini,Rasa meaning essence, substance; the whole mean-
ing is therefore the substance on which the cause and efTects-
depend.
Marichih is light, Pulasta is dimensiveness, Pulaha is con-
tractibility, Kratuh iis moral lawst Prachetas is gelf-conscious-
ness, Fas'jsfAo is confotmability to Lsvr, Bhrigu is buojrancy or
supportiveness (Gravitation >), Nirada is water giving or vitali-
sing .principle.
'1 he ten PrajSpati» ttoew are the. ten fuudamental principles of
the material universe.
t The term Manu here indicates the office of Manu; each

Manu takes his birth in the cycle of time he is intended to-
preside ovî.—Kulluka,
*
14 Manu Samhitar.
Lightnings, thunders, clouds, shafts of varied colour-

ed light,* rainbows, falling meteors, meteoric claps-
or reports,! luminous bodies with trailing banners of

light.t and other luminous bodies.§ (38)
Kinnaras, monkeys, fish, various species of birds,
beasts, deer, njen, and beasts with *
two rows of
teeth. (39)
Insects, worms, flees, lice, parasites, all kinds of
gnats and stinging flies, and the different kinds of trees
and climbing plants. (40)
Thus these (Manusl, through the merit of th&
Tapas they had practised, and in conformity with my
ordination, created all the mobile and immobile things,
each in the womb, best suited to it in consideration of
the miss'on of its life.|| (41)
Now I shall relate to you the work and the nature

of origin of each of these creatures, as narrated [by the
masters of old.] (42)
Quadrupeds, deer, wild beasts, those provided with
two rows of teeth, Rakshasas, Pi#achas and men, wha
are viviparous (placental) in their origin, (43)
All birds, serpents, alligators^ turtles, and fish and
• The text has Rohita, Kulluka explains it as shafts of refract-

ed light of prismatic colours.
t Nirghata:—yih\da literally means the report of any dis-

turbing physical phenomenon occurring in the earth or heaven
such a^ that of a meteor or earthquake. Kulluka.
X Ketumscha : —Trailing light of any falling heavenly body

such as a meteor, etc.
§ Jyotimshi .— KuLLUK* explains it as Dhruvadin, the pole

star, etc.
l^Vathd- Karma Tapo Yogdt .—The nature of the work a

creature is intended to perform in life.—Kulluka.
Manii Samhitd. 15
*th6lr like, whether amphibious or aquatic in their habits,

*are oviparous. (44)
Gnats, Mosquitos, licfi, flees, and such other insects,
Which originate from heat (decomposed matter) are

tailed Svedaja. (45)
All vegetables, whidh Spf out from seeds or graftings,

are called Udhhit\lit. bursting Out of the earth 1, while
those (plants), which die aS their fruit (corns) are ripe
and bear a krgS dumber of flowers and ears, are called

Oshadhis (cereals). 146)
Those trees, whieh bear fruit without blossoming,

iare Called Vnftaspatis, while those which bear both
fruits and flowers are Called Vrik&has, (4;^)
There are various kinds ot shrubs and bushy plaiitsj

and various kinds oi weeds and gr'ass, dreepers and
trailing plants, iSome of which grow from seeds and
others frdni grafts. (48)
Variously enShiôuded by the quality of Tamas,

(Igriorance, or Noii^GonsCiousne-s), the effects of their
Own they retain their cons<3iousnes9 inWard, sus'
acts,
ceptible to pleasure and paiti. (4^ *
* Even the most CUfSofy feadei' of this ^limbita can not but
be impressed with thfe deep insight of its anthoi- tiito the nature
of things, which stfongly faVoufs the hypothesis that the truths

the Rishis preached were diear perceptive truths ahd Hot mei'd
deductidns from entpifical knriwiedge. flilxley has demcfftstrated
the fact that the "difference faetweeil the Vegetable afld artlmal life
isone of quantity, and tiot of quality " (THrek E!ssaVs) and Prd-
fessor J. C. Bose (Response in the Living arid Nori-LiVingi his
startled the world by his epoch-nialcing discovery that the tissues
of plants give almost the same response under pressufe or
stimulus.
^6 Afiinu Salhhi'tli.
Thus (I have) related the origin of all forflis ot

existence from Brahma downward, which occur in this
miserable world of fconstant change, tossing with its
waves of birth and de^th. (go*
* These fifty couples from the beginiiihg Irepresent the

Siccepted, orthodox view of Brihmanism regafdiilg the evolutioil
of the un^velrse, and as the view of Manu on the subject is r&-
.garded as the reconciliation between the two opposite schools
t)f BrAhitianic thought, viz., the Sdnkhya and the Veianta, it will
not be amiss if we try to Undersand here the real sighificatiohs

of the terms or Concepts occurring in the text, divested of their
metaphors ahd allegories
AVai^dA Giri in his Commentiry on the (Brihad A'rauyaka
VpnmshaA, Brahtnana, III. 3. IX.) says that, creation pre>supposes
non-creatioh and hence the manifest Creator etttaits the Necessity
of admitting (he existence of a non-prodUced creator, the " five M
produced fires " necessarily indicate a don-produced one from
which they have originated. "This itiinianifest spirit, from which
tiiranyagarbha or I'svara (supreme ruleri, the first produced, or
manifest seed of the universe) ofigiAated, is Called Brahma from
the all-pervading Nature of its Self This Brahma, Or unmanifest,
absolute spirituality is the receptacle of Prakriti Or itniversal
Nisciinct. Pfakriti is inherent in Brahma, the absolute Conscious-
ness, as " my sleep " is inherent in " my consciousness." They are
not two separate entities, but united co-relatives, perfect Science
and absolute IVescience. When that Brahma roUses up from sleep
.state of quiescience after the involution of the Universal Nature,
that Nescience, or that unconsciousness of sleep of the non-manifest
Spirit is naturally transformed into the principle of Apprehension
{Mahat TatUiam). Now the human mind is so constructed that it
cinnot think of any apprehension without referring it to a Self or
Ego, "I feel," "I think." "I perceive." As there must be the
factor of " 1" or mineness in all acts of perception
or cognition, the
principle of Mahat was transformed into Ahankdra the principle of
mine-ness. With the sense of Egoism arises the necessity of per-
ception, and so from Ahankdra originit'ed the five subtile Tan-
mtras, the atoms of perception, if we may be warranted to use
Manu Samhita. i/
S^ch a term. With perception there arose the necessity of int^t-

lection, and the next category we find inthe list i&ths Manah
or mind, from which the Indriyas or the senses originated. As
thinking iniplies adtioh, artd action means the contact with the
flon-self (the external wOrld), the five Tan-m&tras^ in their turn,
were transformed into the gross elements of ether, air, light,
water and earth, to supply the /«rfwy<« with their respective
Objects. Hitherto we do not find any creator or creation, these
categories of Mahat, Ahankafa, Paifcha-tanmairas, the Mind,
the senses and the elements being thd modifications of Prakriti,
Or the universal Nescience.
Then what ai'e these ? A'nanda Ciri in his commentary on ths
Bnhad Aranyaka Upanishad (Bydhmana, III.) says that "what-
ever is in the effect must also be in the cause." Now, accord-
ing to the Vedcmta, the individual- soul or self is encased iria subtile
body cottsisting"of' four ;sheafhs or Kashas viz., the Vij'nanamaya

Kasha (Intellectual- Sheath), the Manomnya Kosha (the Mental
Sheath); th«Prdnamaya Kosha (the Sheath of Vital airs> and the
Annaniaya Kosha (the Sheath of nutriment). The first is composed
Of intellect and the five intellectual senses. The second is formed
by the mind ând the five organs of action or operation, the third
consists of the five vital airs governing the processes of inspiration,
Respiration, The fourth is formed by the gross
Circulation,
etc.
matter. samemanner the principles of Mahat (apprehen-

In the
Sion\ Ahanh&ya (minehesS), the Tan-mairas and the mind, etc.,
formed the body of Brahma on the eve of the evolution of the
Universe. The Sheaths or the subtile organism of the individual
self is inseparable from it as long as it has to undergo transmi-
grations ; the subtile organism (S'ariram) of the universal self is
insepirable from it as loilg it has to undergo transformations

in the form of Hiranyagarbha (the first embodied Self) etc., the
Ahankara in either case being transformed into three distinct
binds such as, the Vaikanka (phenomenal, the creator of mind),
the Taijasa (thermic, the creator of the senses) and the S/iMiarfj
(the creator of gross matter).
In the next stage of Evolution we find that /l/Ja (W water),
whose property is mass-making, has been created, and oh it the
N. B. For "under pressure or stimulus." (p. ig, I. 31.) read uffder
"pressure or stimulus as the tissues of animals."
3
1 Manu Samhita.
seed or egg of Brahma, resplendent with the aggregative effut-*

gence of a thousand suns, is lying afloat. We need hardly say
that this egg, the conglomeration of Paraminus (atoms of the 1
Vaii'eshika philosophy, is the globe of the first cosmic matter'

from which the worlds and systems of the universe have subse-
quently evolved out, and we need not wonder at the statement
that the material atoms havecome into being out of the im-
material components of the body of Brahma, if we consider the
modern Scientific d^nition of atoms, "as projections of unit?
of consciousness into space." (Maxwell^
These twenty four categories then were the body of Brahma, '
or in 'which Brahma (the universal substance) was successively

transformed immediately before this material universe was called
into existence, as Jayiditya has expressed it in his work. We
need hardly say that, the Sdnkhya philosophy starts with this
unmodified Prakriti as the prime cause of this universe; and the
Vais'eshika, with this resplendent egg of Hiranyagarljjia, the
conglomeration of atoms {Paramanupunja) &% the first condition
of creation, though with the difference of meanirigs of these
two terms. The Mula Prakriti of the Sankhyas and the
primeval gloom of Manu, which enveloped the supreme Self before
the creation, are both n«gative entities. But the Mula Prakriti,
the state of quiescience of the three qualities of Sattwa, Rajas
and Tamas (knowledge, desire and Ignorance) is an original entity,
self-existing and eternal. The Sdnkhya dismisses all further
enquiries into the finil cause by saying, it is impossible to ask the
origin of that which is original (Mule Mulhbhaoat Amulam
Mulam) and supplies that starting place to the
human mind with-
out which it cannot exercise its
reasoning about cause and effect'.
The Vais'eshikas, on the other hand, say that, the atoms are-
eternal, and their cambinations and conglomerations as the only
mediate condition of the evolution of the universe, are effected
through the agency of an unseen cause (Adrishta), which is un-
known and unknowable, and which, like the final cause of all
agnostic philosophies, partakes of the nature of " fate " or " Neces-
sity." Beyond this stage there is no material difiFerence of opinion
among the exponents of the different schools of Brahmanic
philo-
sophy as regards the process and order of the evolution
of the
unêrse.
Manu Samhili. 19
Now to return to the Sarahit4 : From out of the body of

Brahma, the unconditioned was produced Apa (lit, water: and
Self,
in that he cast his seeds which were formed into an egg, bright as
a thousand suns Then by dint of contemplation, Bramha trans-
formed himself into /fiVaijyara/'ifta, the first embodied soul, and
in that egg Hiranyagarbha or Brahml was born. (See note | p. 5.)
Now let us examine what did the Rishi mean by Ndra 'water)
we learn from the SamhitS. that it is a kind of principle, which
emanated from the body of Nara, the universal substance whose
function is fluidity and mass-making (Samhati), and in that prin-
ciple, the first material force {SakH-rupma fCuUuka) he cist his
seed. His seed developed itself into an egg resplendent as a thou-

sand suns, the primal globe of burning cosmic matter. Brahmi
(Prajapati of the upanishads) by means of his objective mental
qualities entered that egg and was born in it as Brahmi or
Hiranyagafhha. The passage of the text elucidates that life was
inherent in the primal cosmic matter, or as Anandaglri in his
commentary of the Brihad Aranyaka Upaniihad {Brahmana III,
S, 2J) expresses it, "this is likeness (identity) of life. This

identity is not merely found in the iifferent bodies in proportion
to their size, because life has no shape and is everywhere.''
Why this seed was called an egg ? Because, like* the impreg-
nated ovum, was divided simultaneously with the commence-
it
ment of its influences of two

evolutien, and was subjected to the
polarities of life, motion or vibration, the Upusaypani and the
Apasarpani of the Vais'eshika philosophy, the centrifugal and
centripetal forces in the material plane. The universal egg wis
divided and broken in parts with which the first embodied soul
created the stars and the solar systems, etc. The text here is only
a poetic representation of the doctrine of the Vaiseshika, the atomic
theory of ancient India, in which connection it may be said that
Kanada, the founder of the Vais'eshika, by pouring a few drops of
oil in a basin of water and by stirring it with a stick, first demons-
trated the origin of the worlds out of a prfmil globe of cosmic

Perhaps the term " Apa " (water) in tij^ text, the vehicle
matter.
of the primordial atoms, is so named after the water of Kanada's
experiment-basin.
The notion of Viraj, dividing his own substance into male and
female, occurs in more than one Purana. But the Manu Samhita
20 Manu Samhita.
Having thus created me and all (the universe), He

of imponderable prowess vanished in Himself, by
oppressing (destroying) the time (of evolutions with the
time of Dissolution. 51)
When that effulgent Being awakes, the universe is
animated ; when He of reposeful mind sleeps, the uni-
verse is folded up (vanishes). (52)
When he reposes in himself, the self-conscious,
embodied with their bodies, the f uits of their
selves,
acts, cease their respective activities, and the mind,*
divested of its functions, reposes languid. (53)
When the all (whole universe) is simultaneously
merged in it, then this universal spirit, divested of all its
works, happily sleeps the dreamless sleep .t (54)^

The individualised Self, with its senses, long continues
in a state of unconsciousness, ceases to perform any
act, then it passes over from its former body in its
true appearance.J (551
makes Viraj to be the issue of such a separation of persons and

Manu himself to be his offspring. The Brihad Aranyaka Upmi-
shad relates the allegory of an incestuous marriage and intercourse
of the first Manu with his daughter S'atarupa (B. A. Upanishad.
Brahmana IV, S. 4.
* Ihe text has Manas which means the mind with all its
functions and the senses and their faculties. Kulluka.

t Nrivitak :— Devoid of the states of wakening or sleep It
may be questioned that how can there be any such thing as

dreamless sleep in the supreme Self, whose nature is perfect
knowledge and felicity. The answer is that this is merely an
analogy based upon the functions of animal life (anthropomorphism,
jfiva dkarma.) — Kulluka.
% Acts (Karma) — acts
ôf respiration and such Hie bodily
functions. The body of the individual leaves and goes out
astral
of its former gross body and the life (.vitality) and the senses
(oljow and overtake it in its ne.Kt rebirth, as stated in the
Brihad A'ranâka :
Manu Samhita. 21
*
When being extremely attenuated (subtile) in form,

the individual Self (jiva), in combination with the
(eight categories),* enters into the seed of a mobile
or immobile being, then it is said to assume a gross.
form. (56)
And thus he (Brahma), though himself deathless,
by his wakening and sleep, is constantly vitalising and
mobile and immobile (creatures). (57)
killing all the
Having framed this, (code) at the beginning of crea-
tion, he (Brahmd) taught it to me jn conformity with

the rites laid down in the S'Astras ; and I, in my turn,
communicated and other Munis.t (58)
it to Marichi
This Sage Bhrigu will narrate to you the code,
inas.nach as he has learnt it in entirety from my
own self. (59)
" Him going out Ueaping overj follows life, and the flying life
do the senses follow." Kulluka.

* Samsrisfita —In combination with the eight categories of
the five subtile eIements,T:he senses, the mind, the intellect, desire,
Vayus, aats and the Nescience. The astral body (Linga S'arifay
goes out in company of these. Kulluka.
\ MeoHatithi asks how is it that, the authorship of this code,
which was actuatly framed by Brahml himself, came to be attri-
buted to Manu ? He answers the question by e.xplaining the term
"S'&stram as "injunctions and prohibitions as disclosed by the true
meaning of the code." Hence these injunctions and prohibitions
were ordained 'by BrahmS., and Manu subsequently wrote a Code
of Laws based on those ordinations, etc., in verse. Kulluka
subscribes to the same opinion and says that hence it is no con-
tradiction to say that, "Brahmi originally composed a Samhitd
containing a hundred thousand couplets and taught it to Manu,
Y^ho, in his turn, summarised the work and wrote it out again
in his own language" Hence it is not at all contradictory to the
couplet of Ndrada,
He recollected this code composed of a hundred thoi||and
verses. Narada.
22 Manu Samhita.
Having been thus commanded by him (Manu), the

great sage Bhrigu complacently told them all, hear,
O ye Rishis. ,60)
In the line of this Manu, the son of the self-begotten
one (Brahmd), six other Manus* were born j those mag-
nanimous Manus) of great prowess procreated their
respective progeniqg.t (61)
Svarochisha, Auttami, Timasa, Raivata, Chikshusa
of great energy, and the son of Vivasvin (Vaivasvat)
[these are the six Manus.J (62)
These seven Manus of great prowess, beginning with
Svayambhuva, in their respective cycles, created all
this universe (lit."\ mobile and immobile things.) (63)
Eighteen Nimeshas^ (twinkles of the eyet make
one Kdshthd, thirty Kastkds make one Ki^ld, thirty
Kalis make one Muhurta (forty-eight minutes), and
thirty Muhurtas make one day and night. 64)
The sun divided the day and night of the Devas and
men. The night is for the sleep of creatures, and the
day is for the performance of works. (65)
One month of men makes one day and night of
the Pitris, each fortnight of men being equal to a day
or a night of theirs. The dark fortnight of men is the
working time (day) of the Pitris, the light fortnight is
the time for their sleep (night of the manes). (66)
One full year of men makes one day and night of

the Devas. The Northern solstice is their day, the
Southern solstice is their night. (67)
• Svah Svah Prajah — I'heir own progenies in their respective

times, i.e., cycles of time over which they respectively ruled.
Kulluka.
t "ê time taken by spontaneously opening and closing the

eye-lid is called Nimesha. Kulluka, ^^—
Manu Samhita. 2|
The duration of one day and night of Brahtn^, as

Well as that of each cycle of tinae such as the Satyam,
now hear me briilly narrate in succession. 168)
6tc.,
The Krita Yuaa consists of four thousand years

(of the Devas) j four hundred such years form the
Sandhyd* (dawn) of that cycle, and four hundred such
years form its Sandhydms'a\ (eve). (691
Of the remaining yugas, the duration of each suc-
ceeding yuga and Sandhyd and Sandhydms'a, are
its
fespectively less than those of its predecessor by one
thousand and one hundred years.f (70)

Twelve thousands of such four Yugas, as computed
before in their order of enumeration, count as one
yuga of the Devas. {ji^
A thousand yugas of the Devas count as one day
of Brahma and his night is of a similar duration. (72)
[The wise], who know such a thousand yugas to be
a day of Brahma and another such a thousand yugas
to be his night, are called the knowers of true day and
night. (73)
* Sandhyoi here means the forepart of a cycle of time; and

Sandhyams'a its closing part. Kulluka.
f A period of as many hundred years is its Sandhy4 and a
similar period is its Sandhy&ms'a and the period that intervenes
between the Sandhya and Sandhy&iis'a is called theyuga.
Vishnupuranam.
% The Ekapdyena Vartanfe—the amplification of its

text has
meaning would be that the Treia Yuga consists of three thousand
(divine years, its Sandhya and Sandhyams'a being respectively
I
composed of three hundred years The Dvapara Yuga consists

of tTTo thousand (divine years and its 'Sandhya and Sandhyams'a
being composed of two hundred year's each. The Ka}i Yuga
is composed of one thousand (divine) years, its 'iandhya and
Sandhyams'a respectively consisting of a hundred such years.
-->
24 Manu Samhlta
At the expiry of his day and night, he isi'akes li^

from his sleep, and awake, creates the mind, which
partakes of the nature of both the real and the pheno-
menal.* (74)
Impelled by (its) desire of creation, the mind (or
Mahat creates (begins the work of creation), and the
A'k^s'a (ether) is Created therefrom (in the order des-
cribed before)t whose property is sound. (75)
From the modification of the ether is born the
pure, mighty air, the carrier of all kinds of smell, and
whose property touch. (76)
is
From the modification of the air is born the illumi-

nant, gloom-dispelling, effulgent light, whose property
is sight, djfi . ^
From the modification of light (heat) was born the

Water, whose property is taste, (and) from the water was
born the Earth Whose ptoperty is smell. This was the
Creation at the out-set.J (78 >
• he text has Srijatl Manah Which beirtg literally translated

1
means created the mind. Kulluk* says, that by the'term Srijati

(creates) is meant that' he engaged his mind in creating the three
regions of Bhu, Bhuba and Sva, and quotes a Pauranic text in
support of his statement.
Manah Srisikshayh-yuktam Sargaya Nidadhe Punah.
Again he engaged his mind, teeming with the desire of creation,
in the act of creating.
Manah here is identical with the principle of Mahat (appreheil-
which the energy of the Supreme Brahma was trans-
sion) into
formed after the dissolution of the Universe ; what Mahat is to
Brahma in the first cycle of unspecified creation, the Manah is
to Brahma in respect of the subsequent specific creations.
+ In the order of Egoism or Mineness (Ahank&ra), the five
tanmhtras and so on. Kulluka.
i. Srishtiraditah. Creation of material elements.in the begin-
ning of creation, i.e., after the dissolution of the Universe)
and
Sianu Sanihiia. 2%
S6v6nty-one of such D'mnQ yugas, 6ach consisting

%)ftwelve thousand years as mentioned before, cons-
titute the period of a Manvantara (the ruling time of
a Manu). (79)
Innumerable such Manvnntaras, innumerable crea-
tions and dissolutions of the universe,* the Supremef
Being makes out of sport, J (80) ,
Virtue was fbur-footedjf and Truth, in Special, was

entire in the Krita Yuga. [In *that agej men did not
•earn an3rthing by viCiouS means. || (81)
In the other Yugas, Virtue, on account of the foul-
ness! of means by which money or knowledge was
acquired in them, became successively diyeste4 of its
• ,
with these elenieilts the various worlds or regions were Subse-

quently created. Kulluka.
* Though only fourteeil Manvantaras llaV6 beeil enumerated
in the Puranam, in fact there had been innumerable Manvantaras-,
and innumefablB times the universe had beert created 4nd des-
troyed. Kulluka.
t The text has Pa*amehsthi, lit., hie, Who is not qualified by
aAy name, form, or attributes (Andvtitta-Lakshane tisthati iti
Parameshthi) Kulluka — .
X This is aiiother iilstartce of the anthMpomorphic virtues

being attributed to Brahma, which in fact have no room in his real
hature, Lokavattu LilA Kaivalyam (Human-like is his sport, (crea-
tion) and emancipation (dissolution of the universe), S'ariraka

Sutram
§ Virtue is represented as a bull in the A'gamas, its foiir feet
respectively coilsisting of Tapas (contemplation), knowledge, cele^

bratiort of sacrifice {Yajna), aitd gift-making {OkAiiA).— Kulluka.
,11
Nddharmendgama — KuLLUKA explains AdharMena as "by
meaiis hot sailctioned by the V^das.'*
A'gamat :— Vicious or dishortest means— KuLtUKA. Medha*

!
TlTHl arid GoviNDARAj explain it with " Veddt," (from the Vedas,
the whole meaning, according to them, being the virtue, which 13

earned by living in conformity with the teachings of the Vedas.
4
26 Manu Samhita.
one foot in each. On account of theft, untruthfulness

atid dissimulation, the virtue, which is earned by pur-"
suing an honest profession, successively became less ,by
a quarter each Yuga^ (82)

[in
In the Krtta Yuga (golden age) men knew nd

disease,and used to witness the realisation of all their
desires* he duration of human life was four hun-
'!
dred years.t In each of the [three succeeding ages]

such as the Tretd, etc., the life-duration of man respec-
tively became less by a quarter. (83)
The duration of human life, the fruits of acts done
by the mortals,! and the energies (moral force) of
embodied creatures§ Jare' proportionate (to the ethical
forces) of each age. (84)
Of one kind is the virtue in the Krita Yuga,
different is it in the Tretd. Of one kind is it in the
Dvapara and different is it in the Kali Yuga, succes-
sively and proportionately decreasing according (to the
spirit of) each age. (85)
The practice of Tapas (divine contemplation and
communion) was the greatest virtue in the age of Krtfa ;
knowledge (of Self) was the highest virtue in the age
of Treid (the age df three-quarter virtue) ;
performance
• Sarva-Siddhhrthdh : — Successful in all their undertakings.
They knew no failure as vice, which wards off and opposes all
success,was absent in that age.. KuUuka.

f S'athyu Vh Purusha (the duration of human life is a
hundred years) is the S'ruti, which lays dowit, according to
KuLLUKA, the extent of human longevity in the present Kaliyu^ ;
or S'aiam (a hundred) is here indefinitely used for a large number.

Ilence the text is not at all contradictory to the S'ruti.
X A's'ishas'chaib Karmanam —FrUits of Vedic rites performed

for the fruition oi any desire. Kulluka.
- § frabh&vas'cha S'areerin&m—Ca-picity of Brahmanas to make
their imprecations or benedictions effective. KuUuka.
Manu Samhita. 27
of religious sacrifices was the highest virtue in the

Dvapara (age of two-quarter virtue), and gift-making
or charity the highest virtue ip the Kali-Yuga. (86)
is
For the preservation* of all this creation, He of

great effulgence, laid down separate duties for those
originated from his mouth (Brihmanas), from His arms
(Kshatriyas), from His thighs (Vais'yas), and from His
legs (S'udras). (87)'
Study (of the Vedas\ teaching, performance of sacri-
fices, officiating as priests at other men's sacrifices, gift-
making, and acceptance of gifts are the duties of
Brdhmanas. (88)
Protection of the people, gift-making, performance
of sacrifices, study of the Vedas^ and abstention from
luxuryt are, in general, the duties of Kshatriyas. (89)
Rearing of cattle (sheep, etc.,) gift-making, perform-
ance of sacrifices, study (of the Vedas), merchandise,

money-lending and agriculture are the duties of
Vaisyas. (90)
Only one work did the lord ordain for' S'udras,
viz., to ungrudgingly serve the three above-said social
orders. (91)
Sacred is the whole person of a man, more sacred
is the part of his body, which lies above his navel, and
* Gupiyartham —Each contributing to the well-being of all,'
and all jointly contributing to the welfare of each in the manner

of libations of clarified butter cast in the fire by the celebrant of
a sacrifice (Agnau Prds'tahutih). The vapours of clarified
butter cast in the sacrificial fire ascend the sun god. The sun
god, thus propitiated, sends down the rain. The rain greatly
favours the growth of food-crops, and food gives sustenance to

the living creatures.— /ira//»fta.
-j- yishayeshvapraiaktis'cha :—Non-attachment to rausic,'women,
dancing and articles of \\x)i\xry.-'Kulluka,

2i Manu Samhita.
most sacred is his face (head) ; this is what the self-
orjgined (Brahmi) has said. (92)

From the fact of bis having originated from the
mouth, for the reason of his being .the eldest bom lof
Brahma), for the reason of his being the repository

of the Vedas^ Brdhmana is the ruler of all the creation,
in asmuch as he lays down the duties [of all the soda!
orders.] (93) .
Him, the self-origined one, having practised Tapas,

created from out of his mouth, for the preservation of
creation, and in order that the Pitris (manes) and the
Devas (celestials) might obtain their (portions of the
sacrificial) oblation. 194)
Through the mouth of this (Brahmana), the celes-

tials eat their Havyas (oblations), and the manes, their
Kavyas (oblations.)* (95)

Of the created things the animate creatures are the
highest ; of the animate creatures the intelligent ones
are the highest, of the intelligent creatures men are
the highest, and among men the Brdbmanas are the
highest. (96)
Among Brahmanas the erudite ones are the highest,

among the erudite Br&hmanas those, who think it
their duty to perform the S'astric rites,t are the highest,
among the latter those, who perform such rites, are
the highest, andamong the performers of rites the
knowers of Brahma are the highest. (97)
• Havya : oblations offered unto the deities are called Havyas,

while those offered unto the manes are called Kavyas. — Kulluka.
t Krita-Buddhayah— those, who have the notion {Buddhi) of
duty «'.
c, those who are aware of the imperatively obligatory
•nature of the performance of Vedic rites. Kulluka^
Manu Samhili, 25,
The Brihmana has originated as the eternal embodi-

ment of virtue. His origin is for the furtherahce of
virtue he becomes of the essence of Brahma. (98)
;
Bom as a Brdhmana, he wields the supremacy of

the world, the ruler of all creatures, the custodian of the
treasure of virtue.* (99)
Whatever property (wealth) is in this world belongs
to the Brdhmana. For the fact. of his» being the eldest
born (of the creator),t all wealth legitimately belongs,
to the Brahmana. (100)
Whatever does a Brdhmana eat, whatever does a
Brahmana wear, whatever does a Brahmana receive^,
is his own property, even if it belongs to another, in.
asmuch as it is through the kindness of Brdhmanas do

the othfer ^castes) enjoy, (ion
For the classification of the works (duties) of the
Brahmana and other castes of society in the order of
their enumeration, the wise Manu, the grandson of
the self-origined on e,t framed this code. (102)
Ihis I code I should be diligently read and taught
in its entirety to his pupils by an erudite Brihmana, and
not by (a member of) any other (caste .§ (103)
'
* Dharma-Koshasya Guptaye —The Brihmana is virtually the

ruler of all the other social orders, inasmuch as it is he wha
formulates the duties of men and teaches them of God and
religion. KuUuHa.
t S'yaisthenabhijanena.: for the reason of his being prior to

the Kshatriya, Vais'ya, and S'udra in respect of time,
X Svayambhuba, or the Manu of the first Manvantar, the

grandson of the self-origined Brahm^.
§ KuixuKA interprets the^' passage to mean that, all the twice-
born orders are competent to read this Samhita, and says that it
authorises only a Brahmana to- teach it to his pupils, condemnigg

the interpretation of Medhatithi who holds the concluding part
30 Manu Samhita.
A
Brahmana, who, while observing the vow of self-
is not tainted
control, continence, etc., reads this code,
by the daily acts of iniquity done by his mind, speech
and body. (104)
He sanctifies the row [panktu* and the seven
generations of his ancestors and descendants. He is
fit to be honoured even with the gift of the whole

earth. (1051
This code \i.e., the reading of this code) is the great-
est of all auspicious rites.t It improves the intellect (of
its reader), imparts fame and longevity, and is superla-
tively auspicious. (106)
In this (code) are (described) virtues (duties) in
their entirety, merits and demerits of acts, .and the

eternal rules of conduct, which govern the four social
orders. (107)
Conduct is the highest viitue, as inculcated by the

Smriti and the S'ruti{Vedas't. Hence, a Brahmana,
with his senses under control, shall always conform to
rules of conduct. (108)
of the couplet to be an intentional repitition, specically disqualify-

ing the other three castes (Kshatriya, Vais'ya and Sudra) to read
th&5am^tVa, or to use his own language it is a mere Anuvada {i.e.
an explanatory repetition or reference to what is already mention-

ed, and which illustrates or explains a Vidhi or direction previously
laid down, but does not itself lay down any direStion.)
* /'«» Ait' .-—means the row of |3rjihmanas with whom he may
chance to sit down to a S'raddha repast.
t The text has Svastyayanam which literally means a rite or

an undertafeJBg in which lies( Yayanam) the continued enjoyment
or non-destruction of a wished for object. Mutterings of Mantras
Nomas (burnt [offerings), etc., are usually ' included within the
Svastyayanam (benedictory rites) in as much as they are calculated
to oppose the advent of evil and to ensure the continuance of a
blessing already received and enjoyed.— KtiUuka.
Manu Samhita, 3*
Devoid of conduct,* a Brihmana does not obtain

the merit of reading the Vedas. Possessed of (good)
Condufct, he reaps the entire fruit (of such study). (109)
Having thus observed the origin of virtue from
(good) conduct, the sages accepted conduct as the basis
of all austerities.! (no)
The origin of the universe {Jagat),% the sacramental
tAjs,% {^SamskArasW the performance of vows (Vratas)
and the rules of ceremonial ablutions. ||
(in)
Rules as to visiting one's wife, conditions and forms
of marriage, the mode of performing the great sacrifices
{Maha-yajnasj *^ and the eternal S'raddha. (112)
* The text has Achat Mvichyutah, which literally means " fallen
frdm conduct."
f The text has Tapasa which here includes not only conteui-
pldtion in the manner of Yoga but austere penances, and ex-
piatory rites such as, the Chandrhyanain, etc. Kulluka.
X The term Jagai (universe) emphatically demonstrates the

fact that the Rishis, who first used the term, were fully cognisant
of the perpetually moving, changing character of every thing
included within it. 'J he motion of our earth, which was known
to the Acharyas, at )east two or three centuries before the
Christian era, is but a necessary corrolary deduced from the denota-
tion of the term "Jagat.
§ Such as the rites of tonsure, post-natal purification, etc.
-^Kulluka.
II
Such as the vow of celibacy (Brahmackarj/ayam etc.)
—'Kulluka.
Snanasya Paramam Viiik-im-^The mode of performing the
ceremony of ablution by a student after returning from his pre-
ceptor's house.^— Kulluka.
<|[ Mahd- Yajnas, the five daily sacrifices of the householder,

such as the Vais'vadeva, etc. Kulluka.
32 Mann Samhita.
Descriptions of professions, the vows of Sndiak&s^

*articles which ought or ought not to be eaten, purifi^
cation of articles* (113)

Means by which females can earn Virtue, penitential
austerities, emancipation of the Self, asceticism, duties

of kin^s, and laws relating to money-debts. (114)
The mode o^ examining witnesses, duties of wives
and husbands, divisions of shares, laws of gambling,
and the punishment of thieves, etc. (115)
The specific duties (works) of Vais'yas ând S'udras,
as well as those of the members of mixed castes, duties
in times of distress, and the mode of performing ex-
piatory penances. (116)
Re-births according to the merits of three kinds of
works,t means of self-emancipation, and the ascertain*
ment of goodness and badness of acts. (117)
The duties of citizenship, duties peculiar to one's
and the eternal family-duties, and the duties of
caste,
Pdshandas—\h&%Q are the subjects lord Manu described
in this code.t ((118)
The Code, as Manu, interrogated by me, first nar^
rated, that you shall hear firom me to-day. (119)
* Subjects included within asterisks are treated in the fourth

chapter.
f Trividham Karma- Sambhavam .—According to the merit

of any of the three kinds of acts such as good, middling and bad.
—Ku}luka.
X Pdshandas —Men, who follow scriptures other than the Vedat, ]
and do forbidden aCts. Kulluha.

CHAPTER n.
The virtue, which pious men, well read (in the Vedas^
and free from attachment and aversion,t have followed
from time immemorial, (for the reason of its being
based on the Vedas^ the eternal repository of truth),
and as to the truth or falsity of which. the dictates of
the heart are the concluding proof :$ now hear me
describe that virtue, (i)
What is virtue ? Kan&da, the founder of the Vais'eshika

system of philosophy, answers, that, Which gives prosperity
(cessation of wants) in this life and the highest success (Self-emanci
pation) hereafter, is called virtue (Yatobhyudayo Nis'reyasa Siddhi.
Sa dharrâ iti.)
Ha'rita says :—Now I shall discourse on Virtue. That which
is sanctioned by the S'rutis (Scriptures, both Vaidic and Tintrik)
is virtue (S'ruti Pramdnaha Dharma.)
Jaimini says :—The object indicated (as good) by a Scriptural
Commandment is Virtue {ChodanA-lakshanortho Dharma, iti).
1 he Bhavishya Puranam observes, "virtute is synonymous with

good (S'reya), and "good" denotes prosperity. There are five
kinds of the eternal virtue which has its basis in the Vedas.
* The text has Vidvatbhih, Kulluka explains it by Veda-
vidbhi, men well-versed in the Vedas.
f The text has Ardgibhih,—which means that it should not
be pursued out of any desire or greed. Virtue is the offspring
of an unsullied soul and should be pursued with [an unstained
heart, and for its own sake only.
$ 'I'he text has Hridayendbhyunujnato : KullOKA explains
it by "which the mind, as charmed by its" sweetness, freely
approves."
GoviNDARAj explains it as " that about which the mind does
not entertain any doubt."

That, by pursuing which the mind, free from all doubt and
scepticism, naturally enjoys a state of self-complacency, is calle,d
Dharma or Virtue.
5
34 Manu Samhita.
Not commendable is the spirit of desire in maily

nor the total absence of such a spirit (in him^ is
detected in this world. The study of the Vedas and

the performance of the Vaidic rites and sacrifices fall
within the boundary of acts with a desire.* {2)
Desire is based on volition or de(termination,t

and the religious Sacrifices are based on iblemn deter-
minations. All vows, Niyamas and
(self-^;ontrol),
religious dutiesj are said to be bom of desire or

determination. (31
No action is found, in this world, of a man without
Mkdha'tithi explains " Hridayam" (heart 1 by " notions derived

from perusing the Vedas, the whole meaning, accordisg to him,
being that to which the mind, pregnant with notions originated
from the study of the Vedas, gives its unstinted sanction.
The true meaning of the couplet, we venture to suggest, is
that " Virtue which does not spring up from the passions of the
mind, which, like the religion founded by a'false, designing prophet,
does not live only an ephemeral existence, which, for the reason
of its being based on the teachings of the eternal Vedas, pious
men have been pursuing from time immemorial, which the pious
ritualists, with minds, purified by the teachings of the Vedas, and
equipped with testimonies and evidences of its truth, have been
adoring ever since the birth of creation, andjabout the truth of
which the dictates of the heart furnish the conclusive proof, now
hear me discourse on that virtue."
* Acts performed for the fruition of a desire cannot be com-

mended, in asmuch as it is these acts which bind the Self of a
man to the necessary chain of re-births, while daily (Nitya) and
accidental (Naimittiâ) religious rites lead to salvation by illu-
mining self-knowledge. Kulluka.
f '1
he text has SViwia/â which means volition or desire, as
well as a solem vow to perform a religious ceremony.
{ Such as the duties of Snalakas, etc , described in the fourth

Chapter of this Samhita.— Kulluka.
Manu Samhita. 35
de§ire. Whatever act a person does is but the effprt

of his desire. (4)
A
man, by properly' doing the acts enjoined to be
performed in the Ved<is,* attains to the state of
Brahma ;t even in this world he may obtain all his
wished-for objects.J (5)
The entire Vedas,^ the la\v codes framed by men,

well versed in the Vedas, from their recollections,!!
as well as the rules of life observed by them ,11 the
* The desire or greed for the fruit of a virtuous act is here

condemned, but not the desire or wish to perform such an act
without an eye to its merit.
The text has Amaralokaiam (/li. state of the immortals) —

t
KULLUKA 'explains it by Brahma- bhduam, the state of Brahma.
X As in the Chkllndo arya," when he wishes to attain to the
region of the manes, the manes appear unto him simultaneously
with his desire (Sa Yadd Piiriloka-kdmo Bhavati, Samkalpd-
devdsya Pitarah Samuttishihanti.)
§ The Rik, Soma, Yajus, and Atharva Vedas, as containing

all precepts fP'trfA J j^, explanatory remarks recommending a pre-
cept by stating the merit arising from its proper observance
{Arthavada) and Maniras. — Kulluka.
II
Smriti S'ile Cha [Tadvidam. The recollections of Sages
well-versed in the Vedas, as recorded in the Law Codes bearing
their names, and which are collectively called the Smriti (things
remembered).
^ 5'«7awi— Observance of rules of life such as Brahmanism, etc.
•—Kulluka.
Ha'rita observes that, there are thirteen kinds of S'ilam.
such as, devotion to the gods and manes, amiability, non-aggres-

siveness, non-maliciousness, mildness, smoothness (of temper),
friendliness, sweet speaking, gratitude, protectiveness, kindness,
and contentment.
GoviNDVRAj explains S'ilam by absence of attachment and
aversion, etc.
36 Manu Samhita
costumes* etc., of the pious, and the feeling of sdf^

complacencyt are the proofs of virtue. (6)
The duties, which Manu has described as obligatory
on any particular person, have been so ordained in
the Vedas, for he (Manu) is omnisciatit.t (7)

Having observed all the S'asttas,§ allied Vrith the
Vedas with the eye of knowledge, the erudite one
shall perform* the duties (peculiar to his order) in
conformity with the proofs of the S'ruti. (8)
By practising pieties inculcated in the S'ruti and
the Smriti, a person acquires fame in this life and
excellent happiness in the niext. {9)
The Veda is called the S'ruti, and the Dharma
S'Sstra is called the Smriti. Their teachings should
not he put to the test of logic, ||
for virtue has emanated
from these two. (10)
The Br&hmana, who by dint of logic, tries to bring,
these S'istras into disrepute, shall be excommunicated
* A'ckara, costumes, etc., of the ascetics such as the blankets^,

barks of. trees, etc.
f The text has Atmanastushti satisfaction of the mind in cases
of alternatives (I^tâ2^0). As for instance, there is a regulation

that burnt offerings may be made either at sunrise or at sunset.
The satisfaction of the mind which the offerer derives by making
such offerings either at morning or evening is the satis&ctory
evidence that the offering has been rightly made. GARGAsays
that, in such cases of alternatives Self-satisfaction is the test
(Vaikalpike Atmatushtis'cha.)
% Savvajnanamayo hi sah, GovindaraI parses it as an adjec-

it by " inasmuch as the Veda is the reposi-
tive to Veda, explaining
tory of all knowledge."
§ Such as the Grammar, MimAiisa, etc. Kulluka.
. II
Their imports should not be misconstrued by sophistry.
(Kutarka.)— /irM//«A«.
Ihafin Jamktta.. ^j;
from the society, as a heretical* caluiimialor of the

yedas. (II)
The /edas, the Smriti, good conduct, and self-
complacency of one's own, the wise call these four aa

the positive proofs of virtue, (ra;
The sense of virtue germinates in those, who are.
non-attached to desire and wealth. To all ênquirers of

virtue the S'ruti is the highest (conclusive) proof. U3)
In a case of two conflicting S'rutis, both of which
are equally authoritative, the wise have called both of
them as virtues of equal authority .t (14)
[As for example, there are two] Vaidic S'rutis that,
Homas should be performed before sunrise, and Homas

should be performed after sunrise. These two times
are different, but Homas may be performed at either of
them [according to the privilege of the offerer and
the nature of the deity to whom the libations are
offered]. (15)
He, whose all life, from the rite of Nisheka to that

9f funeral, is governed by the regulations of the S'istras,
is alone competent to read,- or to hear this S'istra, and

no other. (16)
The tract of country, which lies between the

Sarasbati, and the Driihadvati, the two celestial rivers,
that god-built country is called Brahmavartam. (17)
The conduct of life, as it obtains from gefleration
to generation in that country among the twice-born
* Ndstika is the term which occurs in the text ; literally it
means an athiest, although it is often used in the lense of sceptic,
agnostic, etc.
t In the conflict of two Srutis of equal authority either of

them may be followed as an alternative,— Ga»â/»o.
38 Mann Samfiifa.
and the mixed castes, is called Sad&char (good con-

duct) (1 8)
Kurukshetra, Matsya, Pinchila and Surasenaka are

called the land of the Brahmarshis, they are inferior to
Brahmavartam (in respect of sanctity).* (19)
From a Brihmana, bom in this couiitry, every one
in this world should learn his own proper duties. (20)
The bf
land, which extends between the
tract
Vindhya and the Himalaya, and lies to the east of
Vinas'anat and west of Pray4ga,t is called Madhya-
Des'a (central country). (21)
The tract of land, lying between the eastern and
the western seas and included between the Vindhya
and the Himalaya, is called A'ryavarta (the country of
the A'ryans) by the wise, (zi)
The country, in which black antelopes are found to
roam about in nature, should be understood as a
sacrificial country, the rest is the country of the
Mlechchhas,\ (23)
These countries, the twice-born ones shall be care-
ful to make their home ; a S'udra, in quest of a living,
may adopt any country as his own. (24)
1
* Kurukshetra —an extensive tract of land near Delhi ex-
tending from the south of the Sarasvati to the north of the
Drishadvati.
Matsya is the name of a country lying to the west of modern
Dholpur. Its capital Virat is probably same as Bairat, forty miles
north of Jeypur.
Panchala, the modern Gangetic Doab.
Surasenaka is the country around Muttra.
t Vinas'and, the country in which the river Sarasvati is lost
in the desert.
+ Prayhga is modern Allahabad.

I Yajniya Deskahi.e., land in which religious sacrifices may
be performed and celebrated.— /ir«/Za*a.
Manu Samhitd. 39
Thus has been briefly descri{)ed the source of virtue,*

as well as the origin of all (the universe). Now hear
me describe the respective duties of the different social
orders. (25)
With the auspicious Vedic rites, the purification
of the bodies of twice-born ones shall be effected, as
(examplified in) the rites of Garbhddhdnam, etc.
These Vedic rites are purifying both in this life and
the next. (26)
By means of the Vedic rites of consecration of the
womb, post-natal purification, tonsure, and initiation
with the thread, the sin of the twice-bom ones, per-
taining to the seed and womb (of, their parents), is
absolve4. (27)
The study of the three Vedas, Vows,1; burnt offer-
ingsj Ijds,^ sons, the great sacrifices,!! and sacrificesH
make the soul of a man** competent to attain to
Brahma. (28)
* The text has Dharmasya Yoni, —^Kulluka explains it as the

revealer of virtue, i e., the Vedas, as disclosed by the couplet
Vedohhila Dharma Mulam, — GoviNDaraj explains it by " origin
of virtue, i.e., the different acts oi piety such as, the rit-es of
S'raddhas, Ashâkcis, etc, as contemplated by the first verse of
this chapter.
t Vratas or vows of forswearing meat, wine, etc.

$ Homas or burnt offerings known as the Savitri Hoitia, Charu
Homa, etc., as well as those daily offered at morning and evening.
§ Ijas—z'Aes of propitiating the gods, Rishis and manes with
libations of water by a student (Brt:(kmacharin) ; a man is debtor
to the Devas by the Vedic study, to the Rishis by sacrifice, and to
the manes by the son.
H The great sacrifices are the five Brahma Yajnas.
^ Yajnas or sacrifices such as the ^yottsioma, etc.
•* The text has Tanu, which literally means body,—Kulluka

explains it by " embodied soul."
40 Manu Samhita.
The rite of Jataknrtna <post-naital purification) shall

be done unto a [male child before the cutting of its
wmbilical cord and at that time, it should be fed with
;
honey, clarified butter, and gold-leaf. (29)

The rite of nomenclature shall be done unto it, in
the tenth or twelfth month, on a day marked by an

auspicious star, or by an auspicious phase of the moon,
or by a good AfukurtM. tso)
The name of a Brihmana shall be a term of blissful
import, that of a Kshatriya shall be one denoting
strength, that of a Vais'ya shall be one connected with
a term denoting wealth, (and) the name of a S'udra shall
be a term implying vileness. (31)
The name of a Br&hmaua shall be êêd tQ
*' S'arman," that of a Kshatriya shall be coupled with
a term denoting protection, the name of a Vais'ya shall
be prefixed to a term denoting prosperity, and that of
a S'udra shall be a term prefixed to one denoting
service. (32)
Of women, the nam^s shall be terms which can be
easily pronounced, not of any cruel import, explicit
in their meanings, sweet, of auspicious significations,
ending in long sounds, and coupled with terms imply-
ing bliss or benediction. (33)
In the fourth month* shall be done the rite of

shoTying the child to* the sun ; in the sixth month, the
rite of feeding the child with boiled rice, or according
to the custom obtaining in the family. (34)
For virtue, the rite of tousure, In respect of all
• In the third month according to Yama, the name of the rite

(Niscrhmanam) literally means taking the child out of the
room.
the twice-born orders, shall be done, unlo the child in
its first or third year,* as ordained by the yruti. .(35)
The rite ,of .initiation with the thread shall be done
iirito a Brihiftaaa boy ift his eighth year, unto a
Kshatriya boy in his eleventh year, and unto a.Vais'y^
boy iti hi% twelfth year, counted from the day of
conception. (36')
Wishihgt the energy of Brahma, J » BrAhrhana (boy)

should be initiated with the thread ih his fifth year;
wishing strength,§ k Kshatriya boy should be s6

initiated in his sixth year and wishing wealth, a ;
Vais'ya boy should be initiated with the thread iia his

eighth year. (37)
The time for itiitiati6n with the thread {Sdviiri) in
respect* of a Brahma ua lasts till his sixteenth year ;||
that of a Kshatriya, till his twenty-second year ; and

that of a Vais'ya, till his twenty-fourth year. (38)
Henceforth (beydud these age-limits) "thfese three
twice born ones, not duly initiated with the thread,
* In the third yea'r the rite Of tohsure, Or according to the

faitiily custom —/l'i'i/a/aya«a's Grihya sufthWi. Z
( Though such a desire oh the part of the child is imiJoSgiblej
its /athSr is supposed tO cherish them in his heart. Ktilluh'a.
% Brahttia Varchasam — The kpiritiial force or energy ^hich is
'derived fi-6nii the Stndy aftd right understanding Of the. Vedai

—Ktdluka.
§ Balarthinah—t. e., strength of k'ijigddm, and that derived
from the f)ossessiO^ of horses, elephants, etc. ,;
The text has A'-S'odaSh4t the prefix A' in this instance, ac-
II
;
cording to KuLLUKA, has the force of " till the completion (of" the
sixteenth year). Others, on the contrary, relying on the opinion of
Yama, " after his fifteenth year, a Brihmana, not initiated with the
thread, becomes degraded," s^ that, the force of the prefix A' in

A'S'odashat is "yp to the limit of." VYc/however, have fallowed
'
KuLLUKA in our translation.
^
6
'42 Mayiu Sd'tnhifa.
'become t'riJ^j/af (of- broken vows), and afe degraded

from- the sdcietyof the Aryails. (39)
Â Brdhmaoa, even in the time of distress, must
'
'not hold any connection with these Vr&tyas, not duly

'expiated according- to the regulation,-either by marriage,
of*1jy (Vedic) study. (4b,
The Brahmacharins (of the thrfee social ordefs)
shall respectively* wear 'hempen, silken, tmd woolen
cloths, -and put on upper sheets {uttariyas) respec-
tively made of the skhis of the antelope, Riirui^ species
of' deer) and goat.* (41)
The girdle of a Brahniana'(sttldent) shall be made
'of three strings of Munjd grass, evenly and smoothly
Hifcd, that of a K^hatriya shall be made of Murvd
'jBbres tied %i the shape of'a and tliat of bow-'string,
"a^'fels'ya shall-be"made of bemp-tw'ists.H42)
In the absence of Afunjd -^rass, "etc., the girdles
'tJf "(BrahmaQas, Kshatriyas and Vais'yas) shall be res-
ipectively made of =the fibres of Musa, Askmantaka

and Valv'aja^ cbttsr^tihg Of bile, 'three, or five tiea,
(according "to the famfly-custom , each tie being tied

with three strings of such fibre-thread. (43)
The holy thread of a firahmana shall be made with
three stringst of cotton -thread, that of a Kshatriya
* A Brihmana student shall wear a clothmade -of -hemp twists

and put on an antelope-skin as his upp6r sheet. A Kshatriya
Brahmacharin. shall fiut Oh a silk-cl"oth and an upper sheet mad^
of the skin of a Ruyu (Jeer, and a Vais'ya Brahmacharin shall
put on a woolen cloth and an upper sheet madeof the goat's skin
— Kulluka.
t TWi«7'(/i7 ,
th'riceroUhded) is tl»e terrti that occurs in the
tbxt. But although Manu ordains that the holy thread of a tnicb
born Che, whethw Brahmana, Kshatriya or Vais.ya, miist consist
Manu SamhilJ. 43.,
wtjthtlrtee^ strings of hempen thready and '. that of

-
:a^
Vais'ya with three strings of -woolen thread, suspended,,

,
fiom the upper (part of the body). 144)

For virtue, a Brahmana shall carry a staff made of,
the yiiva or the J'a/ds'a w.o,od;* a Kshatriya>vone-made .
of. the Vafa or the Catechu wood-; and a Vais'ya, ono.

-
made of the A7m or the Aadumvara wpod.;, (45)

The staff" of a Brdhmana (religious student) shall •
1^ made of a height so as to reach to the hair of.hi9

,.
Kead,, that of a-Kshatriy^4student) shall of .a heighl*

so as to. reach his forehead, while that of,.a.Vais'ya::,
(student) shall be of a height so ag, to .reach »up to the .-
tip of his nose, (46);.

The staff shall be straight^- whole-barked, not eaten.^^^
into by worms (h'L unulcerated)', beautiful to look at^
Ujiiburnt,anAomcreative of terror to any person.t (47)
With such a
desirable staff" in-^his hand, and having^
worshipped the sun and thrice -circumambulated the =,
fire,, he (a religious student) shall go forth asking for,
ajms, as laid down in the-regulation. .(48) ,
The foremost of the twice-born ones (a Brahman?

student), duly initiated with thethread, shall beg alms ;
of three strings
,
of.. th;;ead, yet in practice it, is made to consist ;•
0/ nine strings, each three of -th^m, .being fastened with a knof.

or. Granihi on J:he autjiority of the, Chh4ndagya Payis'ishtam.
Dbvala too, says that thq holy thread must cor^sist of nine,-
%ttmgi (yajnopavitamjturvita sutraninava iantavah).
* The text' has Vtlva indPalasa staffs." But,her&only either,
ol, these -Staffs.shoi)ld b&carried as stated inthe Vasishtha, Vailva.
Phlas'o va Danda (a staff eitjier ^ thq -Vilva or,th^Palis'a woodj^,
•rrKulluka.
t An-udvega-karh- Nrin&m with wbiph he — rai(St notthreateo^s

Qji. terrorise any .per^Q.n.^KullHk«'>.
4,'4'. M'anu Samkitai
/>>: .
by pronouncing" the tejrm ''Bfiavaf* in the first part*

a Kshatriya^ by uttering it in the middle part, and a^
yais'ya, by uttering, it, at the,- endi (ofhis begging

Vormula). (49)
He. shall beg alms. first of. his own moêr, or sister,,
or mother's sister ,t or of any other woman,' who might
iiot insult him îîth a refusal. {50)
Mavingr collected! so. muoh alms' as necessary andU
ttndeceitfully made over the same to hi& preceptor,,
he shall sip water : and; pure in body, he shall eat his;
meal, sitting with his- face towards the east. (,51)
He> who eats his meal; vsîth his &cettowards the.-
east, acquires longevity ; by eating his meal with his;

face towards the- south, a. person acquires farpe. Hej.
who eats his meal with his facCi towards the. West,,
acquires opulfence ; by eating with his face; towards;

the north, he acquires truthfulness. (52),
Having sipped, water, a. twice-bora one shall eat

his meal,, each day, self-conttolled having eaten, her ;
shall agaitt sip water and,touch the external orifices oC

his organs! with water. (53)
Each, day, haying wprshipped it, and; without speakr
ing ill of it, hfi shall eat his foods Let him rejoice at
* The formula fOrr a Br^htnana is Bhaban Viksham deht, you,
(be pleased), t.Oiir.give me alms, that for. a Kshatrjya student is.
Viksham Bhaban dehi (alms you, be pleased to giye), and that for-
3 Vais'ya student is. Vikshatn. dehi Bhava», giye me alms, O thouj

Tievered one.
-f
la tjie absence of his mother, he shaft beg. of his sister.; in,
the absence of a sister he shall beg of his mother's sister ; in the-
absence of a mother's sister hs shall beg of a w.oman, w.ho might;

mot refuse him. the alms, Kullujf^
X The text has. Khani, which means the e.xternal or.ifices of'
the organs. The mouth, the eyes, the nostrils, and, the du.cts erf th.e-
eavs are what is here contemplated, KuHuka...
ik:a'nu Samhita. 45
M&- sight of, his. entire- food (/«V, boiled:rice', and.

propitiate it, and. pray it to be available, each day* (54.)
Food, daily worshipped, gives strength and. vit£(lity.
TJnworshipped, food destroys both the worlds of its,,
partakej.t 155)
Let him not eat the leaving of any body's (food),!
nor take a (^hirdj meal during the interval of. his. niorii-,
ijig and. evening ones § Let him avoid laver-eating. Hc;
iji-ust not go any where- wjthput; Wjashing his mouthj
after eating, (56) • ^
Over-eating brings on ill-he.alth, shortens the dvtrationi
of life, proves hostile to acts (saprifices) which lead to,
heaven, is Mhftil; and condemned by men. Hence^ let
him avoid -over-eating. (57)
Always shall %, Briihmana, sip water with thej:
Brahma-tirtham, with i^c^Q Kdya^ or yj'\i}a. ^<SiDaivd--
jfz>Â«»«, but never -^Wh \}aQ Pitri-tirthain., (58)
The. region abput the b?ill of the thumb is called the,

Brahma-tirtham, the, Kaya-tirthflm lies at the. root
* As it ij.said in the A'dipura'nam, "in as muf has it is heard

in the i)'ruti that focd is Vishnu himself, let a per^son,. seeking;^
vitality, cp'nstantly meditate upon me, wp^shjp me, eat,.m? with,

joy, rejoipe at my sight, propitiate me, pray mp to be available
each day, and ronoynce, at my sight, his grief from. w)ijtspey«r
oausearisen,
t Both M,BDB,A'TiTHf an^ GpviNpARA'jA observe that, this
W.or.ship is. daily. oWigatory like the r^tes of Sandhyd, and as it is
a. daily obligatory da^y (Niiy a Karma)i its violatipn, entails sin,
ajthpugh its performance does. not give any m.erit, Thjts enumera-
tion of benefits of the wprshipped fopd is, a praise of the food, a.
inere Arthavddaa.'aA is npt here intrpduped tp,rpu?e up the desire,
of thfe partaker for, securing thpse fruits or.benpfits in the manner
Qf a Kdmya Karma (act for tht fruition of a desire)..
} Hereby th,e giving of leavings even, to a S'udra is prphibited,
\Yox the purposes of th,e v.o^w of nSnataka..,

46, Mamt.Samh\tA,
of the small finger, 'Ca&. Daivam^tirthain \\q%. at ttre>
tips of the fingers, KcA'\}a&^ Pitri-tirtham (sacred to

•
the manes i lies bgtwpeji the.micl^lec; parts of, the index

^nd the -small fingers (59)
First, let him thrice sip water, and; then twice rub>
lîs closed ilips.- with the . tij of. his we^ thumb,, A ft&r ,
t|iat, let him. tpuch hij5;;0]^Bs,- chest,* and head with .•
vrater. {§o\
A person, conversant with virtue, apd/ seeking puri-_

fication, a^lon^y. place, facing towards,
shall sit in
the egist.
01;, a;nd. congtantly do the rite of
th^^. north,
yJVAa»««M«/«,(sippi]tig^w£ite|;) ,with cpDl,t ftothlesa, wat^:
l^ the aid of the (above-said][ Tirth^s^ (6ji.
[In connection^ with the- rite - of/ A'^chamanam] a j

Brihmaâ is..purified,by sipping water, enough to reach
down to . (the region of) , his .heart ; a« K^hatriya, by
sipping, water enough, tOimoisteehis throat ; a Vais'ya,^
Ijy enough water to moisten îs., mouth ; and a^
sqjping.
S'udra, by sipping a qu^tity sufficiegt, to-, mQtsteji his-,
Kps and the -tip of:his:tongju% 46:2>v
A twice-bptn. on^ is.âi,4.to h^Mpavii'i (wearing-the
holy thread, in. the,, usual way) wheji the holy thready
or the upper sheet lies suspendsd -from his-, left shoulder
on his right hip, leaving the right arm untouched ^
and (free), Similariy, wh^n the. same, lies suspended',
fjom his l§ft shoyldgr, he is., called;. PrSchin&viti, when
» Ihe text has A'imSnam which means Self. Self or the

soul, according to the Upanishads, is located in . the heart
hence it is the practice to touch the chest with water-in an aet »f.
*
A'ckamanam.
t' According to A'fastambka hot or boiled waiter may be used <
lgf,a sick, or diseased perjoij.,
^Ma'M* Siimhita, 4-7
It hangs round his neck (like a necklace), he is called

'Niviti. (63 *
A torn girdle {Mekkald), antelope-skin {Ajina), oir
holy thread, as well as a broken staff, or ewer should

-be cast in the water, and a new one should be taken by
consecrating ifwitli the Mantra. (64)
The rite of Ar«'fl«â*-should be done unto a Brah-
mana in his sixteenth year, unto a Kahatriya in his
-^twenty-second year, and unto a Vais'.ya in his twenty-
fourth year. 165)
For the purification of their pefsons, these rit(3s>
'-excepting that of initiation with the thread, shall be

done unto women,in dife time and in due order, with-
out any Vaidic Mantras. -(66)
The ^sacrament of marriage is to a-'femalfe, what inr-
-tiation with the thread is to a male. The service of
•^the husband is to the wife, what his residence in the
.preceptor's house, as a religious student, is to the fans'

'band; the household duty is to -a woman, what .th«
nwking of burnt offerings is toâman. ;6.7)

Thus is described the regulation of initiation with
'the thread in respect of the twice-born ones, the sacred
initiation which is as a second birth unto them. Now
-hear me describe the acts and duties [_Karma-Yoga)
which are obligatory on them, after initiation. <68)
Having initiated a pupil, let the preceptor teach
-him the rules of purification and good conduct, as
-well as the mode of doing burnt offerings and
^Sandh^^s-., (69)
-For the end of studying the Vedas^ let a student,
iseif-controlled, clad in a light garment, and looking.
* This stanza is but a paraphrase of the opinion of GMiila Oft
thG bubjec-t.
'^S Mdnu Sdmhifia.
towards the north* do the rite of /iVAawâwaw, khfl

•unite bis palms in the manner of a Bruhmnnjali^
after which, lessons shall be given 16 hirh. (70)
At the cbmmencement and at' the close of his Vedic

study, a student sbÛ catch hbld df the feet of his
He shall read with the palms of his hands
ijMreceptor,
Hiiiit-ed. This is called ^/-a^/êaKya// (the united palms

of 'Brahma or -^ê-dic study.) <;!)
'With his arifts p^rallelly outstretched, he shall

'make "obeisance unto his preceptor, by touching his
(preceptor's) right-foot with the fight, and his left-foot
Vith the left hand of his own.J (72;
'Let ;the .preceptor, free from laziness, address his

ûpil-, M the time of teaching, as " 0, do you read
'now," and end his (d^y's) lesson by saying, "let there
'ê a stop here." (.73)
Let a Brihmana utter Pr'anava at the ccAmence-

ênt and at the end of his study. Pranava, not
ûttered at the cpmmfencement, leads to the destruction
not.pronounced at the close,
•of the reading; it kills
%he remembrance of the studied subject. (.74)

Seated on a (mattress) of Kus'a grass, wrth theii:
%Ops directed towards the feast, and purified by taking
4iold of the Kus'a blades in his hands, let hitfi purify
* On his right hand side the piipil, looking towards the east dr
'the north.— Gautama.
t firaA>»a«ya/r.— Drawing uf) the hands a little in a flexeA
{posture and then by tittiting the fialms —this iB called Brahmdn-

jali. — Kulluka.
% Laying the palrtis of his outstretched hands Oh their back
•on the ground," let hirti catch hold of his preceptor's right Coot with
liis right hand 4nd his left foot with his left han^.—Paithancmi,
Mdfik Samhtth. 4^
by practising thre6 Prdndyamai,* after which

itiiiil'self
become coiiipetent to Utter the Pranma. (75)

'he shall
Ak&ru (A>, Ukara (Ui ZxA Makdra (M), (the com-
Iponent letters 'df the Mamm, 0m), Prajnpati, (the
creator of the luiiverse), milched from the three Vedas,
together with the {Vydhriti Mantras) Bhurbhuvah
and Svah!\ i.^6J
•
* Pr&nayama —Regakti&n Of the brfeath in a particular rhanner.

'He Shall purify his body by three Pranayamns, consisting of fifteeft
Matras (i. e., lastitig foi" a time tiecessary to utter fifteeli short
vowels). Gautama.
t We find both in the Upantshads and the Puranas that, this
'ihaterial, phenomenal universe, with its life and living inmates, has
'evolved out of the eternal " Om," the exponent of vibrations of
'the primordial ether. The inspired rhapsodists of the Rik Veda
'chant that, there is only One substance in the world, and the
Tantrikas and Tattvavddms (knOwers of Tattvas) aver that, the
'different forms of matter have originated from that One substance
through the variations of atomic vibrations,' or to express it ii
their own terms, through the action of the different Matrix sounds
'iMatrika '
V'amas). Sound is the first expression Of a thought or
^dea, and therefore the Matrix sounds were the first teaVisation of
the idea of universal evolution.
Now the component sounds of "Om" (A + U4-M) represent
lill the sounds, both vowel and consonant. Of the SanSfci:it Alphabet,
and hence they are the rhatrix sounds or vibi-atiohs that ushered ihtft
'being , all forms of existence. A (?l) is the first vowel sound
as well as the first letter of the Alphabet, and U (3) is the middle
Vowel soundj; or in other words, the rest of thfe Vowel sounds are
•but the modifications of A i^)andu(3). M (?T) is the last
consonant sound, the last letter of the five ' Vatgai or groups of
Sprincipal consonants, the remaining consonants being only aiixi-
liary or intermediate sounds (Antaithas and Ayogaii&hiis). Thus
we see that t,he components of Om represent the three whole
gamuts of existence, the Vydhritis, or the Bhur bhuva and S-vak
(the spheres of being, becoming and Self). Prajapati-mi\e,h.ed.-
this Om, with the three Vyahritis , from the three Vedas, i.e., he
7
"Sb Xfunu Safhhrt&.
Prajapati, the inmate of the supreme spherd, r6=-
>6ovfered feach (of the three 'feet cff the) Giya^r?, con-^
sisting of the Riks, x\ixix\xag as Tad, etc., from the

-three Veaas. {"jf)
The JêaTfl-knowidg Brahmana, who miftters this
three-footed (Tripada) Gdyatri, precedfed by the
fh-anava* and the Vykhriti Mantras, at nlfeetings of
"theday and night, becomes associated witli (obtains)
the merit of reading the entiffe Vedas. (78)
A twice-born oiie, who mutters these three Riks
a thousand times, each day, is -abl* to cast off all sin
within a month, as a snake casts off its slough. 79)
A
Brahmana, Kshatriya, or a Vais'ya, who becomes
dissociated with this Rich (Gdyatri), or deviates fronl
performing his religious "duties in proper times, is
condemned by the virtuous. (80)
The thre^ great eternal Vydkriiis, appended to the
Omkdra., and the three-footed Gdyatri form the mouth
of Brahma.X (8i)
He, who unremittingly mutters these Mantras for
three years in succession, attains to the Supreme Brahma,
becoming all-Coursing like the air, and unaffected and
all-embracing like the universal expanse of ether. 182)
The single-lettered {Mantra, Om) is the Supreme
recovered this knowledge of the etertial iecoiiortjy of things "from

the three Vedas, the repository of eternal knowledge.
* Pranava is same as the " Om or Omkara."
Vyahritis, the three Vyahritis, such as, the Bhuh, Bhuvah

•J-
and Svah.
X Brahmana-mukham (lit. mouth of Brahma), Kulluka explains

itby "the chief means of attaining to Brahma, or the mouth of
the Vedas, i. e to be muttered before coriimencing the study of
,
th« Vedas.
Manu Samhita. Ji?
Bralim^, Prdnayamas* are- the- highest austerity; there-

is nothing greater than, the- Savitri ( Gdyatri) Mantra,.
and truthfulness is greater than silence. (83)
All the Vaidic rites such as, tho-Japas, Hotna's, etc.,.
do perish in time;t but eternal {lit. decayless) is the-

Pranava, since Pranava is identical withi Brahma'
Prajapati. (84) •
A Japa-yajna (muttering of! a Mantra) is ten times^-

more meritorious than a Vidhi-yajna (Ritualistic sacri-
fice). The muttering of a Mantra in a, low or inaudible:
tone {Updms'u Japa) is a> hundred times,, and a' Manasa
Japa (mental repetition of a Mantra) is a thousand*
times as muchi meritorious. (85)
The. four Pdka.yajnas,% if added to- the Vidhi-
yajnas,^ cannot count a. sixteenth part of a Japa-yajna
in. respect of merit. (86)
Undoubtedly by means of Japa alone^ a- Brihmana>
achieves success, (becomes liberated), no matter whether
he performs any other Vaidic sacrifice or not ; since;
a Bx^hmana is. said, to bea friend ||

of Brahma. (87)
* Dharanidhara reads the text a.% Ekakshara-param Brahma,.

Pranayama-parnm Tapah,, meaning, Brahma is symbolised by the-
single lettered' il/l2M^j-a (Omi. Tapas essentially consists in prac-
tising Pranayamas. -We have adopted' Kulluka'S reading who has;
followed Medha'tithi
f Perish after-their fruits are-exhausted; Kulluka.
X The four- Paka-yajnas {lit. sacrifices in which.rice is cooked>)

other than the one known, as. the Brahma yajna (study of the-,
Vedas)a.xG the- Vais'vadevas, Homas, Vali-karmas, daily Sr'addhas
and Atithi-puja (hospitality- tOii4<jVAis)i
§ Such 3.&.Darsa-Paurnamasi and the like sacrifices Kulluka..
The
II
Brahmana Uchyate Kulluka explains
text hs&.Maitro —
it'by. Brahmanah Sambandhi related to. Brahma i, e., he is- merged;
j;n.the supreme self, as narrated in the A'gamai.

5'2' M'anu Samhitn-.
The' senses, spontaneously running towards "tllejT-
attractive objects of 'gratification', ' the- erudite: one;

shall control, as a. charioteer controls-, hjs: (sharnessed).
horses. (SS).
Of the eleven senses) enumerated- by- the- sages of"
yore, I shall discourse on ©ach of them, in, detail, and.
in due: order. (89)
The.- ears.4 the dsih',, the eyes, th^ tongue^ the nose-
wliich is, the: fifth, the; anus, the reproductive organ,
the hands-," th©- legs, and the- speech which, is the- tenths,
(these are the- ten senses 1 . 90^

The: first five^ in. due: succession), commencing -withi
the- earsj. are: called the- cognitive- senses [Buddhin-

driyani), the-, (second) five-, commencing with the anus,,
are- called the- operative- senses [Karmend'riydni.) (91)
The min<i is. kn-own- as the- eleveiith. (sense-', which;
partakes of the nature- of both, the- cognitive:- and the-
operative- senses, and b>y conquering which^ one is;
enabled to conquer the- other-)i ten

( ( senses). (92)
(A person)^ through the conatact of his senses (sense-

organs) with their objects of gratification,, undoubtedly
acquires sim* Hence, by controlHng. them>. one achieves-,
success (obtainsTiberation*) (931

Never is desire e-xtinguished by enjoying the ob-
jfects of desire ;
•
like- the- fire- fed with libations, of)
clarified butter, it doubly- burns- up. t 94'
* Compace- S'ankaru's commentary- on. the Brihad A'ranyaka

Upanishad Ch, I. Btahmana III. (Udgitha). For- by contact, whichi
is their, coniiectioii,' with, thte special work, which tliey. well perr-
fermed, they were allied with, th^ sin of the demons.

f Compare the saying, of Yaydti in the Vishnu- purdnam.
Food grain, gold, animals, and women: that exist in this world, desire-
even in respect of a single one of these objects of enjoyment is-
uever, satiated, hence let a man renounce inordinate desire. Witlja

Mami Samhita^ 53:
Off one' who has obtained; all the objects offhisv

dfcsive and theotjier who. has renounced all theobjects.
of desire, the man of renunciation is superior to hinif
of enjoyment. 195)
Thesesenses, attached to. thsiir respeQtive- objects^,
t?annot be^ so effectively controllediby means of inanitioiit
(/.e., by withholding them from, their objects) as, by-,

tihe cultivation of knowledge:*- (9611, .
The- study of \h&(yedas\ renui^ciationj the -perform--

ance of religious sacrifices, self--control and! devotional;
austerities, madfe by him, QBrahmana,who>is wicked at;.;
heart, can never be successfiil.t (97)

The. man, who, haying heardj touched; seeHj eatenv
or smelled anything (whether, good or bad), <iOes not
feel pleasure or pain> is; saidi to. have conqjiersdihis.,
senses. (98)
Of.all the senses (of aman), if only one sensemanages:
to leak out, thereby all his wisdom leaks out, like the^
water, of a water-^bladder (through, only outlet.) (99) its
Having controlled the concourse of (the external)

sense, organs and having subdued the mind, let himv
work out all his ends, averting^ the paiSi of the body ;
by means of Yoga. (looj ,
During the- morning; 5'a«^>%;X'^,. he (the- votary)-, shall!
t-he mind attached to objects of the senses, I have liyed a,
thousand years, complete, still my thirst does, not abate'— Vishnu

Puranam.
* Jndnena : —by constantly thinking of the unstable character-
of prosperity, the transitoriness of human life, and the obnoxouSi

nature of thp human, body -which, is a Jbag of bones and muscles,
etc — Kulluka.
f Th« text has. Dushta-bhavasya, which literally means of a.
ijian of bad or sullied feelings.and i4eas, Kulluka. explains, it as^
^h.ose mjn,d is tainted by the object of the senses.

^ Manu SamKittt:
mutter the- S&vitri {Mantra), standing, until the' sun?.

is seen (on the horizon). During the- evening Sandhya
he shall rriutter the Mantra^ in- a sitting posture^ until.',
the stars do appear (in the heaven).* (lor)
By muttering the M'antra in a standing position
during the- rite of morning Sandhyn, one- is absolved'
of the- sin accumulated ia the night. By muttering
it in a sitting ptosture in the evening,! one. is absolved, of
the- sin acqjiired' during the day.f (102)-
He-, who does- not stand, hy his morning SandhyS,.

oor worships- in the- evening, shall' be disqualified, from^
performing all Brahmanic rites, like unto a S'udra, (103)
Incapable- of reading a large portion of the Vedas,.
hCi conforming to the- regulation of daily reading
the Vedus, shall mutter, and with
self-controlled,
undivided attention, the Sdvitri Mantra, coupled with
the- Vydhritis, on the shore- of a, river or pool in a^
lonely forest. (104)

There is no prohibition in respect of reading the-
allied branches of the- lêdic study (such as, the Prosody,.
Grammar, rules of pronounciation, eta,) or in r^pect
of the H'oma Mnntra^, or in respe* of that portion-
of the iêda which should b? read eick day (i.e., the-
Sandhyd il/aw^raji, during the period in which thestudy
of the Vedas is. ordina.rily interdicted^ (105),
* Medha'tithi gives prominence to the postures taken by the

votgry during the performance of the Sandhyh prayer as the-
prirjiary faqtor in imparting, merit :
^- Sandhya. according tOi Yhjna-Valkya, lasts for a Mahurta

(forty-eight minutes) at either meeting of the day and the night.
% Compare Yhjna-Valkya ; the sin unknowingly committed byv

3 man, either in the day or night, is expiated by thrice performing:
Sandhyh, each day>
Manu SiimhitS. 5S
*riiis prohibition does not extend to the daily rites of

Homas, etc.), in asrtiuch as they are called th6
'ijapas,
'Brahma Satram* (the sacrifice of Brahma) the offering ;
of Vaidic recitation, inade during the continuance of the

period of non-study, whifih is Syinb6lis6d by -the Mantra-,
Vashat^\ produces auspicious fruits. (io6).
Unto him, who, pui*e and self-coMrolted, studies
« the t/edas, according to the regulation, continuously for
a year, (the study) sheds, milk, milk-curd, clarified '
•butter and hon6y,t each day. (107)

A Vaidic student (Brahmachdrin), uttlil he tettons
to his father's house, shall kindle the fire at morning
•and evening, beg alms, on the bare ground, and do
lie
what is conducive to the good of his preceptor,t each"

•day. (108)
The son of the preceptor, one who is devoted to
service, a virtuous person, one wô is pure, a relation,
one who is capable of comprehending the (meaning of

the Vedas), an honest youth, a son, and a paying
student, these ten are fit to be taught. (109)
Without being asked, one must not speak anything
* KuLLOKA amplifies tke term Brahrha S&tram as Brahma

(Veda) eva Satram, i. c , the sacrifice of Brahma, thte prepolsition
'"
6f " having an appositive sense in this instance.
the close of a Vaidic

f Vashat is the term that is uttered at
lesson. Hence the term is here figuratively used for the suspense
of Vedic studjr, or in Other words it is here used to denote the
period during which the study of the Vedas is forbidden.
X The text has Payo-dadhi-ghritam Madhu (milk, curd)

•
"clarified butter and honey) which, according to the technicalities
of the Hindu Sastra, means.the satisfaction of the gods and the
manes. Compare Yajna-valkya, the twice-born one, who reads
the Rig-Veda, every day, is said to satisfy the gods withmilk
and honey, and the manes with honey and clarified butter.
5^6 'JlfdHit SamJiitA
Ho atiy ^êrsbh;* hbr shoifld he speak if any quSstiSfe
4s put to him without defcbrum. In such cases, the ilr-
*telligent one shall behave like a dumb person.* iiio)
He, who l{)uts kh impropei- questioh, Or he whd

•answeris an improper one, either of thfem mefets his
*doom, or incurs the^fenmity of the either, ('iii)
Whfere there is no where there is

viirtufe or gain, or
^no prospect of a counter-balancing service, there know-
ledge should not be imparted, 4ike a good seed in a
.'barren 'Tsoil. (ii2j
Even ih the absfence of a meitns of livelihood, rather

'let a Vedic precfcptor die with his knowledge thaft
impart it to an uhworthy recipifeht (pupil) (i 1.3)
Thfe presiding deity of knowledget came to a

ISrahraaaa and said, "preserve me, I am thy highest
treasure. Do ftot impart me to a malicious person,
'thereby nliy potency will be kept unimpugnfed.t U 14)
To him, whbtti thou shaft kaow to be pure, per-
fectly continent, and free from the follies of the world,
to that Brahmana, to that Custodian of the treasure of
-knowledge, shaltthou impart me." (115)
He, who acquires the knowledge of th6 i^sdîs
(lessons in the Vedas) from a studying pupil, or from a

teaching preceptor, without his permission, stands guilty
'Of the theft of Brahrtia and goes to hell for his
crinie. (116)
* THfe text has Jadavat, which literally toeahs like a fool
'or "an idiot. Kulluka expTllins it by Muka-iva, like a dumb

:pei'son.
+ The text has vidyd, the presiding goddess of knowledge.

'Compare Vaistha Ch. 11, vs. 2—5.
Manu Samhtti. 57
Mini, from Whom one has acquired any secular,

Vaidic, or spiritual knowledge,* he shall reverentially
accost without Waiting to be first spoken to. (117)
A
BrShmana, who, knowing only the Gayatri
Mantra, conforms to the rules of conduct as laid down in
the Ordinance, is superior to a Br&hmana, who, although
well-versed in the three Vedas, eats forbidden food and
sells things which ought not to be sold.t (118)
He, who sits on a bed or a cushion on which his
preceptor (or superior) is used to sit, shall find no
good (prosperity) in this world. Happening to sit on
a bed or cushion (at the time), he shall stand up, leaving
his bed or cushion, and accost his preceptor at his
advent. (1.19)
At the advent of an old man, old

' in years and
Wisdom), the vital airs of a youth heave up and attempt
to leap over to him ; they are restored to their normal
condition by his rising up from his seat and duly wel-
coming him in. (120)
The duration of life, fame, and bodily Strength, these

four (things) of him, who sits in the assembly of the
oldf and serves thetn faithfully, each day, are found to
increase. (121)
Having accosted an elderly person, a Brihmana,
* A spiritual teacher is more veneraWe than a Vaidic precep-

tor, and a Vaidic preceptor ismore veneraljle than an itnparter of
secular knowledge. kulluka.
t The text has Sarvds'i and Sarva'Vikrayi wrhich literally

means eater of all kinds of food and seller of all articles of sale.
Kulluka explains it by NishiidHd-bhojanq-s' Ha and Prdtishiddha
Vikretd which we have adpoted in our translation.
f In the assembly of
preceptors or superiors — Kulluka,
8
58 Manu Samhtta
after the accosting, shall enumerate his mvn name as,

I am that so and so who accost you * (1221
If the person, accosted, chances not to know
Sanskrit (the usual language of accosting), then the
accoster shall address him as, I am so and so ', likewise
ladies in general should be thus accosted. <
123)
At the time of accosting one shall utter the terra
" Bho" (O) at the end of his name, inasmuch as that
term, in common with the name of a person, signifies
the fact of addressing. (124)
A Br^hmana accoster shall be re-accosted as, " be
long-lived, O you, handsome-looking one," and the
last vowel soimd of bis name, in the event of its ending
in a vowel sound, shall be pronounced in* a Pluta
voice.t (125)
A BrdhmaTia, who, having been accosted, does not
know how to return it {i.e., does not know the formula
cf re-accosting), shall not be accosted at all by the
erudite. He is like xmto a S'udra. (126)
In meeting a Brihmana, his spiritual good willjbe the
first thing that shall be enquired ; similarly, the world-
ly peace of a Kshatriya, the opulence of a Vais'ya, and
* Both Medhatithi and Govindxraja hold that, the accoster

shall couple his own name with the term of accosting or wel-
come.
Let him accost (a superior) by mentioning his own name as,
1 am so and so that accost you. Gautama.

O, I am that so and so, let him thus mention his own name.—
Sdmkhydyana.
+ The final vowel of the name of a Brahmana {Ai'udra), or if it
does not terminate in a vowel sound, the one immediately preced-

ing the last letter of thi name should be uttered in a thrice pro-
lated or protracted manner at the time of addressing or accosting
a Brahmana {Teh pluta Udhtta'Phnini).
Manu Samhita. 59
the good health* of a S'udfa are' the things that shall

be asked after the first meeting. ( ia 7
A virtuous man shall not address a person, engaged

a sacrifice, although his younger in years,
in celebrating
by his own name. He shall address him as, " Bho"
(0),"Bhabat" revered one), etc.^(i28)
(
One shall address another man's ^\fe, not related

to him by marriage, as Bhabati (revered lady), etc.,
he shall address his younger sister as, O thou fortunate

one {Subhage). (129)
One shall stand up in the presence of one's uncles,
father-in-la)v, maternal uncles, priests (Rittviks) and
preceptors, although younger than him in years, and
welcome them as, I am that so and so, etc., (that
accost you). (130)
A Another's sister, the wife of a maternal uncle, or

a father's sister shall be revered as the wife of a Guru.
All these are equally venerable as the preceptor's
wife. (131)
One shall accost a wife of his elder brother, belong-

ing to his Jown caste, by clasping her feet, on returning
from a distant country'; one shall accost his aunt aiid
mother-in-law by clasping their feet. (132)
One shall behave unto his elder sister, mother's

sister, or father's sister as his own mother ; but his
mother is the most venerable of them all. (133)
* A'PASTAMVA says that these forms of addressing may' be used

in accosting one's junior or equal in age. Govindasaja says that, in
"as much as these terms (Kshema, etqift are synonymous, what is
contemplated here is that, these different terms should be used in
accosting persons of diflferent castes.

6o Manu Samhita.
Among inmates of the same village or tovm, persons*

yoiinger than one another even by ten years are equal
among professional dancers and musicians, persons youn-
ger than one another even by five years are equal. Among
Brdhmanas well-verspcl in the Vedas^ even three years'
youngers shall be treated as equals. Among blood-
relations it is only a small desparity of age that makes
one entitled to respect and veneration. (134
ABr^hmana, ten years old, and a Kshatriya of a
hundred years of age, shall be considered as a father
and a son ; the Brahmana shall be treated as the father
of the Kshatriya. (135)
Wealth (honestly acquired) friends (relations^ age,
work, and erudition (knowledge) which forms the fifth,
these are the sources of honour, each succeeding one
being more honourable than the one preceding it in
the (order of enumeration.) (136)
Among members of the three castes, he, who has

the best of the five abovesaid qualifications, is entitled
to the highest honour. Even a S'udra of ninety
years completet shall be respected by the twice-
born ones. (137)
[On the road] one must give way to a carter, to a
man of more than ninety years of age, to a sick folk,
• An educated man living in the same town or village with an

illeterate person, older than him even by ten years, shall not show
any special marks of respect to him for his years, as he is bound
to do to an equally uneducated fellow citizen of his, older than
him by more than ten years. KHlfûha. •
+ The text has Das'amimgatah which literally means" in his
nineties." Kulluka.
Manu Santhiâ. 6j
to a carrier of weights, to a woman, to a Sn^taha,* to

the king, and to a bridegroom.t 138) 1
When all these meet together (on the road), great-
est preference shall be shown to the king and the:

iindtaha. Of a king and a Sndtak^, the first shall
give way (show respect) to the last. (139)

A
Brdhmana, who having initfeted a pupil with the
thread teaches him the Vedas with aM its niysteriesj
and ceremonials, is said to be an A'ckdryaya unto that,
pupil. (140)
He, who, in consideration of fees, teaches a portion
of the Vedas and any of the Vedangas (allied branches
ofi Vaidtc study) to a pupul, is said to be the Up&dhy&ya
of the latter. (141)
He, who does the (consecrating;) ritps, of ATM^^*

etc., unto a child Recording to the ordinance, and main-
tains him with food (and raiment), is said to be his Guru
(father). (142)
A Brdhmana, who, being appointed by another, does

for him the religioys sacrifipes, prilled the Agnyadheyam\
* The text has Snataka, which means a Brahmana religious

student returning from his preceptor's house after finishing his
student's career.
f Vara here means a bridgroom on his way to, or from the

bride's house before^ or after the marriage is formally solemnized
—Kulluka.
J The text has Sakalpam Sarahasyamcha. Kalpa. means the

branch of Vaidip literature which deals with 'cerempnial^ and
the celebration of religious sacrifices. Rahasyam (lit mysferies)
is the transcendental truths inculcated in the Upanishads.
Kullukft.
*
§ The rite of first kindling the sacred fire in which oblations, or
libations of melted butter are fit to be oSes^d— Kulluka,

62 Manu Samhita.
Pdka-yajna, Agni-Stoma, etc., is said to be his Rtttvik

(priest).* (143)
He, who fills the ears of a person with the eternal

truths of the Vaidic Mantras, is said to be his fether
and mother ; against him he shall not rebels (144)
An A'charyaya excels ten Uphdhyhyas, a father

excels a hundred A'charyayas, and a mother excels a
thousand fathers, in respect of veneration.t (145)
* A Pittvik, otherwise devoid of the qualifications ofiBrakma-

charin (such as the vow of continence, etc.) should be revered
as a Brahmacharin — Kulluka.
t An A'chdryaya is more venerable than ten Upidhy&yas a ;
father is more venerable than a hundred A'chiryayas, and a mother

is more venerable than a thousand fathers. Kulluka.
It is held by certain western Scholars that, the sentiment ex-
pressed in this couplet dates from the time when the sanctity and
obligations of marriage, as a social institution, were but very

partially observed and discharged by men, or when but a very
crude form of marriage was adopted in society. After the days
of promiscuity, the first attempt at forming a domestic economy
must necessarily be a (government by the mother). The
mother was the queen, the protectrix, the fooi-earning agent
in the first house of man. In the days of promiscuous intercourse
the mothers of men, like the mothers of beasts, had to take the
sole care of the child ; and hence with the arduous nature of the
maternal duties there arose the sense of the child's obligation to its
mother. In that stage of society it was natural for the primitive

man to look upon his father as a mere progenitor whom perhaps he
had very little chance of seeing in his life, and to consider the
mother as a thousand times more necessary and valuable for the
rearing of his life, from the days of his helpless infancy to those of
his resourceful adolescence. But the Tantriks, on the other hand,
relying solely on their admirable embryology hold that, the func-
tion of the paternal element is only to call the life force latent in
the impregnated ovum into being, and that the maternal element
is the real manufucturer of life. Beyond this evoking of life
Manu Safnhita. 63
Of one's own progenitor and imparter (teacher) of

the Vedas, he, who teaches him the Vedas, is superior
to his progenitor, since the birth of a Brahmana through
the Vedas is his eternal existence both in this world
and the next. (146)
The birth of a man through the lustful meeting of
his parents in his mother's womb is the birth which he
has in common with the beasts. (147) *
The birth, which the A'chiryaya, well-conversant

with the Vedas, procreates for him through the Satviiri
initiation, according to the Regulation, is his real, decay-
less, immortal birth {i.e., birth in immortality). {1481
Him, who benefits man by imparting to him a
a
lesser or greater amount of Vaidic knowledge, let that
man revere as his preceptor ((?«r«), on account of im-
parting that much knowledge of th6 Vedas. (149)
A
Brihmana, who, although of a tender age, causes
the initiation of an old man in the Vedas, and teaches
him his religious duties (by explaining their true import),
him such an old man is in duty bound to venerate as
his own father. (150)
Even the infant son of Angiri, whose vision ex-
tended far into the depths of the unseen mysteries,*
taught his own fatherst and used to address them as
sons. (151)
force in the ovum the paternal element is perfectly inoperative

and hence they decree that a mother is a thousand times more
venerable than a father,
* The text has Kavi. Sayana explains it in his renowned
Scholia to the Rigveda by Krknta-darshi "of a far-reaching
vision."
•j- The text has Pitrin, Kulluka explains by Piirivyan,

Pitrivya putran, paternal uncles and sons of paternal uncles.
64 Mann Samhita..
Having been tlius addressed by A'ngirasai, they, mad

with rage, demanded its reason of the Devas, and the
assembled Devas said unto them, "the boy has not
sJ)okeri indecorum." (152)
An ignoramus* is veritably a boy, the imparter of
• the Matiiratf is like unto a father, for since the Ancient
time it has been the practice to a call an ignoramus a
boy and an imparter of the Mantras a father. (153)
Neither by years (age) nor by grey hairs, neither
by wealth nor by friends (relations) does one become
great. The Rishis made a compact of yore that, " he
of us Who will Study the entife Veda with the allied
branches of study t will be called great, (154)
(Elderliness) among the Brahmaaas is accerding to

knowledge, that among the Kshatriyas is proportionate
to prowess, that ambUg the Vais'yaS is proportionate
to wealth,! ^Q<1 ^^^^ among the S'udrsts is proportionate
to age [lit datfe of birth.) 1155)
Grey do not make an old man
hairs ; a young man,
who has studied, the D^Vas designate htoi as really
old. (156)
* The text has Ajna, which literally meatls " an igitofaidus".

itullul^ explains it by ''one ignorant of the Vedas.'
f Mantrada is the term that occurs in the text, its literal
meaning being the imparter of the Mantra. Kulluka explains

it by teacher of the Vedas.
* The text has Anuchanah. Kulluka explains it by S&nga
Vedadheyata, the reader of all the Vedas with the allied branches
of knowledge, such as the prosody, grammar, rules of ceremonials,
rules of pronounciation, astronomy and Mimansa (exiget'ic disser-
tations on the Vedas)
§ The text]has Dhana-dhanyatah i.e. accordi^ to one's posses-

sion of food grains, animals etc.
Wanu 'SamMta. 65
liikfe unto a wooden elephant- or a leathern deer,

^ Brihtnana, who has not studied, bears only the name
•of a BrihmanA. (157)
As a eunueh is (sexually) fruitless (uflsuccessful) in
Tespect of a vfroman, as (sexually) fruitless is the meet-
ing of two eows, as fruitless is the gift to an ignoramus,*
so fruitless (is the life of a) Brahmana Who has not
'
studied the Riks {i.e., the Vedas). (158)
The good of creatures should be eSected with kind
and sympathetic means ;t desiring virtue, one shall use
sweet and gentle words under the circumstances. (159)
He, whose speech and mind are always puref and
folly restrained,§ derives all the benefits enumerated in
the Ved&nta.W (''6°)
Persecuted or oppressed, one must not hurt the

feelings of others. Let him wish or do no injury to
any body. Let him not use a harsh word, that bars the
igate of heaven, to any body. (161)
Let a Brihmana shun worldly honours, like a poison^
* The text has Ajna which means an ignorant person ; certain

'commentators explain mad person."
it by "a
•[ The text has Bhutanam * * S'reyo'nus'dsanam-, the

literal rendering of which has been given above. Kulhika explains
Bhutanam by "S'ishydnant (of pupils),'' and SVcyo, by "instruc-

tion," the whole Jneaning, according to him, [is that instructions
should be given with the help of compassionate means.

% The text has S'uddhi (pure). Kulluka explains it as speech,
unsullied by untruthfulness, and mind, free from desire, aversion,
hatred, etc.
§ The text has Samyaggupte, Kulluka explaiils it as mind
restrained from walking in forbidden paths.
Veddntopagatam phalam. i.e , lordliness of the universe,

II
and emancipation of Self, etc., described in the Vedanta, as the
result of practising its tenets.

56 Manu Samhila>
throughout his life. Desiring immortality, let him court

humiliation all through his days. (1621
He, who habituates himself to bear humiliation,

happily sleeps, happily wakes (from sleep) and travels
in the path of duty.* The humiliator suffers a double
death.t <i63)
Let a duly initiated Brahmana, by dint of gradual
practice, acquirS, while residing in the house of his
preceptor, this Tapas (penitential austerity), which
would enable him to fully comprehend the import of
the Vedas.X (164)
By means of special austerities and various (other)

vows practised according to the Regulation, a twice-
born one (Brdhmana) shall master all the yedas with
• The discomfiture, which a man suflfers for having had to beaf

with humiliations, ceases to torment the person, who, from his
very childhood, learns to look upon honour and dishonour with
equal indifference, and thus robs humiliation of its sting. In the
armoury of the petty vexations of life there is no dart keen enough
to hurt him under his mail of healthy contempt for littleness.
There is nothing in this world to disturb his night's repose, or to

cloud the gladness of life wjhich returns to him, each day, with the
morning song and sunshine. With his head touching the stars in
the conscious glory of a larger manhood, he treads triumphant in
the path of duty, without casting a look at the shady by-paths of
•life, or lending his ears to the siren-songs of pleasure. The glory
of this world, at its best worth, is but a mist, a vapour, and the
commercial success of life may, in reality, be the very opposite
of success.
t The text has Vinas'yati, Kulluka explains it by " doubly

dies out of self-reproach."
% The text has Brahmhdhigamikam tapah which may also

mean penitential austerity that enables one to attain to Brahma.
Kulluka has explained Brahma by Veda, and we have adopted
Kulluka's interpretation.
Manu SamkriS- 67
their Rakasyas {i.e., the mystic transcendentalism as-
inculcated in the Upaniskads). (165)

Let the foremost of the twice-born ones (Brih-
manas) constantly commit the i/edas to memory, in-
asmuch as the study (recitation) of the Vedas- is said

to be the highest Tapasyd* for a Br^hmapa. (,166)
Even he, who indulges in such articles of luxury

as, the garland of flowers, etc., by studj^ng the Vedasy
each day, according to his might, acquires such an-
efficiency in Tapas that its (energy) surcharges his

whole body from the tips of his fingpr-nails. to the
crown of his head. (167)
A Brdhmana, who not having studied the Vedas,
tries to acquire other forms of (secular) leaining,t
' is
degraded to the status of a S'udra with all his progeny,
even in. his life-time. (168)

The first birth of a Brihmana is in the womb of
his mother,, his second birth is through his initiation
with the holy thread, and his third birth lies through
his initiation in the lâidic sacrifices [Jyatishtoma,. etc.)'
as ordained by the. S'ruti.X (169)
In respect of the birth of a Br^hmana in 'Brahma^

of which the wearing, of the holy gjrdle {Mekhaia) is
the symbol, the Sdviiri {Gayatri iWantra) is his- mother
and the preceptor {A' ch-dryay a)- \s his father. (170)
* Tapas means austerity wkh coinmunion with the supreme

Self.
•( The text has Anyatra Kurute S'ramam. Kulluka explains it
by " forms af learning other than the Smrtti and Vedangas."

Compare Sankha, " Before the studying the lêdas, let him not
study any other subject of study."
J Which the priests {Rittviks) perform to make him competent

for the celebration of the Vaidic sacrifices, to make him initiated
in. the sacrifice ; through, that he takes birth agaifi.— iVatj.
6® Ma-nii Samfitfa,
Before his initiation with' tlie thread, a Btihrnanai
is not competent to perform any kind of religions,
rites ;* hence, for the fact that, the; Ahharyaya im-

parts to him, the knowledge of the Vedas, the-. A! char-
yaya is liis called father, (d 7 1
A Brdhmana, until he is again bom. in th& VedaSf.

continues like unto a S'udra. Let him not utter any
Vaidic Mantras except those of tha S'rdddhafi before:
his initiation with the thread. (172)

Toa Br^hmana, duly initiated with the: thread, shalL
be given instructions, regarding the practice of vows,t
gradually and in conformity with the Regulation; he;
shall be made to get by heart the (different portions§ of
the) Vedas.. (
173)
The kmds of skin, thread,, staff and. girdle;, which,
have been ordained for a {Brahmachdrin) at the time

of 'initiation with the thread, shall be likewise used, by
him in connection with practising a vow.|| (.174)
* The text has- Karma, Kulluka explains, it by Srauta or

S'marta Karma, i. e., acts, enjoined to.be performed in the S'ruti
^Vedas). znd Smriti.
i"
Svadha iB the term that occurs in the text. Svacfha is.
the WQiid which is uttered at the time of offering oblations to.
the manes. Here it figuratively stands for the S'raddha Mantras..
KuLiiUKA explains it iiy "Mantras which are recited, during, thee
celebration of a first (Nava). S'raddha ceremony."
J The text has Vratades%n, Kulluka explains it by "command-

ments to practise the vows which he promised to undertake at
the time of initiation, vis., I will collect fuel for the sacrificial
tire, I will not sleep in the day, etc.
§ Brahmana,, the successive portions of the Vedas such as^

the Mantra Brcihmanas, etc.—Kulluka,
II
Such as the pefiances ol Govartot Chhndrayamm, etc
Manu Samhita. Sgt,
A Brahmachdrin, while residing with his- preqeptor^

shall control his senses and observe these rules
of conduct for the augmentation of his psychic
power. (175)
Let him be pure, let him bathe each day,* prppitiat©;
the gods and manes with libations of water, worship,
the deities, and cast sacrificial twigs {Samidh) iij tha-
fire,each morning and evening. (176) *
Let him forswear the use of honey, meat, scents,,

garlands of flowers, and articles of sweet taste which,
acquire an acid flavour when stale. Let him refrain
from visiting women and killing animals. (177)
Let him forswear the use of anointments (unguents),

ColljTiums, shoes, and umbrella 'let him renounce lust,
;
anger, greed, dancing, singing and music (178) :
Gambling with dice, idle gossips, scandal, falsehood,

embracing, and casting lustful eyes on females, and
doing injury to others. (179)
Hemust sleep always alone, and let him not cast
his seed (by any unnatural means.) A lustful casting;^
of seed kills one's vow. (180)
A Brihmana religious student, who has uninten-
tionally spent himself in sleep, shall bathe and wor-
ship the sun (and thrice mutter the Rik running as
Funarmam. (181)
He shall fetch pitchers-fiil of water, flowers, cow-
dmig, clay and Kus'a grass asmuch as his preceptor
might require, and beg alms, every day. (182)
• Morning and evening, let him bathe each day, — Vishnu. ,
Though daily baths are forbidden by Gautama in respect of"

Brahmacharins, this prohibition extends only to wanton bathing,
as Saudhayana expresses it. Let him not bathe (many tiraps) out
hnyAdo.—Baudhayana.
of a spirit of
yo Manu Samhtta.
Of house-holders, who celebrate the Vaidicsa.cn~

fices and complacently perform the duties peculiar
to their order, a Brahmachdrin, pure in body and spirit^
shall beg alms, each day. (183)
He shall not beg alms of his preceptOT's family,
nor of his cognates and relations. In the absence of
any other house-holder, he shall beg alms, leaving each,
preceding one of these persons. (184)
In the absence of (fit persons of whom the- Vedas:
gives a Brahmachdrin the sanction to beg alms), let
him, silent and self-controlled, beg alms of the whole-
village {i. e., of all the four castes) without repeating the-
proper formula of begging. (r8'5>
Let him collect fuels (Samial for the sacrjficial fire
from a distant forest* and place them in the open ;
with them he must punctually offer the burnt offer-

ings, morning and evening, each day. (186)
In health, if a Brahmachdrin fails to beg alms, or tO'
kindle the sacrificial fire with the fiid of Samid twigs,,

for seven days in succession, he must do the penance
of an Avakirni (of broken vow). (187)
A Brahmachdrin, having been invited to a repast
given in connection with a S^rdddha offered to the
deities, may take- to his satisfaction (articles of food)
which do not soil the vow) of a vowist ;t invited to a
repast in connection with a s^rdddha offered to the
manes, he may take to his satisfaction such food, which
* The dry twigs of trees which have been mentioned in the-

Ferffli asholy and fit to be used with the burnt offerings. They
should be collected from a distance as it is evident from the-
use of the term Durht in the text.
f-
The text has Vratabat, i. e., all articles of food excepting
meat, hosey, etc., Madhu Mamsa-Varjam —Kulluka.
Manu Samhiia. 11
Si Kishi ftiay 6at* Without impugnity, even if without

Jncurring the sin of eating the food given by one and the
same person thereby his vow is not nullified. (i88 89)
; —
Wise men have ordained alms-begging as equally,
obligatory on Brakmachdrins of all the twice-born
castes (Brihmana, Kshatriya, and Vais'ya), but a Ksha^
triya or a Vais'ya Brahmacharin is not authorised
to partake of a S'rdddha repast given* by a single
person. (190)
Goaded by his preceptor or not, he shall take
special care of his lessons and evince a special interest
in things conducive to his preceptor's benefit, each
day. (191)
Controlling his body (physical propulsions), Speech,
intellect, senses and mind, let him sit with the palms of
his hands, united together, looking at the face of his
preceptor. (192)
Covering his body With the upper sheet ''of garment
in a manner so as to leave) the right arm free and un»
covered, let him sit, meek and self-controlled, each day,
in the front of his preceptor, after being told by him,
" sit down here." (193)
By the side of his preceptor he shall eat food and
Wear garments inferior to those of his preceptor. Aftei*
him he shall go to, and prior to him he shall leave
his bed. (194)
Comfortably lying in bed or seated on a cushion, or
with his face turned back, he must not hear his precept
tor's order, nor speak to him. (195)
If his preceptor orders him for any thing when he
is seated, he shall rise up ; if he does that standing, he
* Rishivat, i e., Nivara grains and such like food-stuff which

a holy sage Usually eats in his hermitage.— /ifai/MAa,
yi MaHu Samhiia.
shall advaiic6 a few steps.towards him ; if he do6s that

'while stfoUing, he shall follow him and if he does that
;
"wtiile going away, he Shall run after him and receive

that order or speak to him. (196)
The preceptor happening to look at any other side^
•he shall stand in front of him ; the preceptor happening
to be at a little distance, he shall go unto him ; and his
preceptot happening to be in bed or seated, he shall
>
hung down his head and receive his order and speak
xtato him. (197)
By the side of his preceptor he shall always
occupy a lower bed or seat ; within the sight of his
preceptor he must not sit in an easy or careless
posture. (198)
He shall not utter his preceptor's name even at
his back. He must not mimick his gait, speech of
voice. (199)
Let him shut up the ducts of his ears in a place
where his preceptor is calumnised or spoken ill of, or he
must go elsewhere from that place. (200)
A calumniator of his Guru shall be bom as an ass,
and a vilifier of his Guru shall be a dog, in his next
birth. For having wrongfully enjoyed the property of
his Guru, he shall be born as a worm ; one envious of
his Guru's excellence shall take birth as an insect in
his next incarnation. (201)
He shall not worship his Guru (wîth garlands of
flowers, sandal-pastes, etc ,) from a distance,* nor when
angry or in the company of ladies. Happening to
meet Guru from a car or from (raised
his , seat, he shall
get down and pay him respect. (202)
* He shall not send such ofTerings of flowers, etc , to his Guru

through a third person from a distance. Kullaka.'
Manu Samhita. 73
He must not sit with \ih Guru when the wittd will
be blowing, from his direction to that of his Guru*
or the contrary ; while in his company, he must not say
anything which is inaudible to his Guru. (203)
In a bullock cart, in a cart drawn by a horse or
a camel, on the terrace of a buiiding,
in a courtyard, on
a large mattress of reeds, on a stone-slab, in a boat he
may sit by the side of his preceptor [Gilru). (204)
In the event of the (preceptor) of his preceptor
being near, he must behave unto him as unto his. own
preceptor ; while residing in his preceptor's house, he
(the pupil) shall not accost even his own parents without
firsthaving obtained the preceptor's permission. (205)
Unto^ his preceptor, (teacher; and superior relations
such as uncles, etc.), unto counsellors of good, and
unto those who dissuade him from evil ways^ he shall
always thus behave. (206)
As well as unto his elders in virtue and wisdom :
likewise unto his preceptor's sons and friends and

relations thus he shall constantly behave. (207)
A preceptor's son, if he be his younger or equal in
age, or if he be a disciple of his in respect of the cele-

bration of a religious sacrifice, he (the pupil) shall res-
pect as his own preceptor, in the event of that (son)
having taught him the Vedas. (208)
He shall not rub the person of his preceptor's son,
» 1 he text; has Prativcite Anuvate. The wind is said to be

Prativdta when it blows from the direction of the Guru to that
of the pupil, and Anuvdta when it blows from the direction of the
pupil to that of the preceptor. A pupil is forbidden to sit by
his Guru, when the wind blows
from either of these directions,
lest the particles -of saliva, etc.,

from his mouth, while speaking,
might not fall upon his preceptor's body. ,

^^
10
74 Manu Samhiia.
nor help him ih bathing, nor eat the leaving of his food,
(as he shall do in the case of his preceptor). (209)
The wives of a preceptor of his own caste shall be

revered (by a pupil) as the preceptor himself. His
wives of different castes shall be honoured with mere .
accosting and by rising from the seat. (2101
A pupil shajl not anoint the person of his preceptor's

wife, nor help her in her bath, nor rub her person, nor
comb her hair. (211)
A pupil, twenty years old, (or) who has attained the

age of discretion, shall not accost his preceptor's wife, if
she be a youthful one, by clasping her feet. (212)

To defile men is the nature of women, hence the
wise are never infatuated nor un-circumspect about
them. (213)
Man, by nature, is'subject to lust and anger ; women
are quite competent to lead even the wise men astray,
not to speak of fools, (their easy victims). (214)
One shall not reside in a solitary place even with
his own mother, sister or daughter. Powerful are the
passions (lit senses) of a man, and they sometimes over-
whelmn even the wise. (215)
If desired, the young pupil may accost a youthful
wife of his preceptor, according to the Regulation,* by
mentioning his name as I am so and so (that accost
you).' (216)
Having returned from a distant country, he, bearing
in mind the rules of good conduct, shall accost (an
elderly) wife of his Guru by clasping her feet, on the
first day ; on all subsequent days, he shall simply accost
her without clasping her feet.) (2171.
• That is without clasping her iteU—Kulluha.

Manu Samhita. 75
As by digging (the earth) with a digging instrument,

one gets water, so by faithfully serving him, a pupil
acquires (all) the knowledge which is contained in his
Gui'u (preceptor). (218)
A Brahmachdrin, whose head is clean shaved, or
who wears clotted hair, or grows a single tuft of
clotted hair on his crown, let not the rising or setting
sun find within the precincts of" a vilkge **(2i9)
If the sun rises, him asleep, out of wilful
seeing
laziness, or goes down him resting in bed out
finding
of ignorance, let him mutter the Gayatri Mantra and
fast for a whole day. (220)
A sleeping (brahmachdrin)^ roused up from his
sleep by the sun, if he fails to do this penance, is asso-
ciated with a great sin. (221)
Both in the morning and evening, let him, pure and
self-controlled, mutter the Gdyati i, and pray, sitting in
a holy place, as laid down in the Regulation. (222)
Even if a woman or a S'udra advises him to do any

,
good act, let him do that, or whatever his mind approves

of, (if that is not hostile to the S'dstra.) (223)
Some say that virtue and wealth are the only good
in life, others aver that wealth and desire are the
highest good, some hold that virtue is the only good,
others say that wealth is the only good in life : virtue
wealth and desire combinedly form the good in life.
This is the conclusion. (224)

The preceptor is the living image of Brahma, the
fathCiT is that of Prajdpati (creator) ; the mother is the
living image of the earth, and the uterine brother is
one's own image (second, self.) (225)
* He mustbe in his forest-home before the sun sets, nor quit

it for a village before he rises in the morning.
^S Manu Satnhita.
Hence, a man, and specially a Brdhmana, even being

hardly oppressed by them, shall not insult a father,
a mother, or an elder brother. (226)
Even in the course of a hundred years, a son can
not repay the trouble which his parents have under-
gone for the purpose of bringing him up. (227)
Let him constantly do what is good to his parents,
and speciallji" what conduces to the comfort of his

preceptor. The satisfaction of these three is the con-
summation of all Tapas (penitential austerities) (228)
Serving these three constitutes the highest Tapas ;
without their permission, let him not practise any

other; piety. (229)
These three represent the three Regions,* the three

orders of the society. They are the three Vedas, they
are the three fires. (230)
The father is the household fire, the mother is the
southern fire, and the preceptor is the sacrificial
fire. These three fires are the most glorious in the

world. (231)
A house-holder, who does not commit any folly
in respect of these, conquers the three regions ; efful-
gent as a god, he, even in his mortal firame, is enabled
to enjoy the felicity of heaven. (232)
By means of devotion to his mother one conquers
this world, by devotion to
his father he conquers the
middle world (firmament), and by devotion to his pre-
ceptor he attains to the region of Brahma. (233)
He adores all the virtues, who adores all these
three ; He, who belittles these three, belittles all the
virtues. (234)
* Trayo Lekah, the earth, the firmament, and the heaven.

Trayo As'ramah the order of Brahmacharin (the^ religious
Student), the order of the house-holder, and the order of hermits.
Manu Samhitd- 77
So long as these three live, let him not practise

any other virtue (piety) let him tenderly serve them
;
and always do whatever is good and pleasant to

.
them. {235)
Whatever other virtues does he practise by mind,
speech and acts, for his good in the other world,
he shall inform them thereof. 1236)
To serve them tenderly is the highest and most
manifest consummation of his duty, all other pieties*
are minor virtues. (237)
Respectful, let him acquire an auspicious knowledget

even from a S'udra ; the highest virtue,! even from a
man of vile caste ; and a good wife,§ even from a bad
family. (238)
Ambrosia may be taken even out of poison a ;
good word, even from an infant a good conduct, even ;
from an enemy and gold, even from an unhallowed

; II
person. (239)
Women (wivesl, gems, knowledge, virtue, purity,

good words (counsels), and the various kinds of art
may be acquired from anywhere. (240)
In times of distress, a Brahmana student may take
* Apadharma is the term that occurs in the text, Kulluka

explains it by Vaidic sacrifices such as the Agmshtoma, etc.
—
t S'ubhdm Vidydm knowledge of manifest, or tested power
and potency, such as the Garudi Vidya (drugs and incantations
for the cure of a snake-bite). Kulluka.
X Param Dharmam, means liberation of the soul. Kulluka.
§ 1 he text has Stri-ratnam which literally means "a gem

of a woman."
II
Amitradapi Sadvrittam i.e., even the good conduct of one's
enemy should be imitated. Kulluka.
7? Manu' Samhita
his les30iis from a non-Brahmana* preceptor, and he

shall serve his Guru ^teache^j only so long as he shall
actually study.t (241)
Wishing the most exalted existence (i.e., liberation
of self), aftef death, let not a Brihmana student live
for good in the house of a non-Brdhmana preceptor,
or in the house of a Brihmana who has foresworn
/
good conduct, "and renounced his function of a Vaidic

teacher. (242)
A (ritualistic) Brahmachirin, if he desires to live
for good in the house of his preceptor, must render
him services to the last day of his- life. (243)
A Brihmana, who, to the last day of his life, thus
serves his preceptor, attains by his own spiritual energy
to the eternal abode of Brahma. (244)
Let not a virtuous Vaidic student pay any (money)
to his preceptor ere he returns from his house after
finishing his career. After having bathedt with the
permission of his Guru, he must pay him a honorarium
according to his pecuniary circumstances. (245)
• 1 he text has Abrahmanat which literally means from a

non-Brahmana. Kulluka explains it by " in the absence of a
Brdhmana, he may study under a Kshatriya and in the absence
;
of a Kshatriya, under a Vais'ya preceptor."
t Render all other services except that of washing his feet

and eating the leaving of his food, etc. Kulluka.
Brihmana students shall serve a Kshatriya imparter of the

Mantra (teacher of the Vedas) by such acts as following him etc.
A Br4hmana even who has'acquired knowledge from him shall be
regarded by a (Kshatriya) as his Guru.— Vyas'a.
X Ablution at the close of his student's career, which formed,
as it were, a signal for quitting the preceptor's roof for that of
his paternal home.
Manu Sainhiia.
^
79
A plot of land, gold, a cow, a horse, an umbrella,

a pair of shoes, paddy, vegetables,* glothes, or whatever
he is capable of giving him, with that he shall evoke
the pleasure of his preceptor. (246)
On the death of his preceptor, unto a qualified

son of his, or unto his (widowed) wife, or unto a cognate
of his he shall behave as his preceptor. ^247)
In the absence of all these three, let him, making

use of his preceptor's seat and cushipn, offer burnt
offerings,- (morning and evening, each day), and thereby
make his Self competent to attain to Brahma. (248)
A Brahman a, who thus undeviatingly practises the
vow of a ritualistic Brakmachdrin, obtains an excellent
status,t after death, and stands not under the necessity
of reverting to human existence. (249)
* In return of the knowledge acquired from him, he shall give

unto his preceptor a few vegetables even if his wordly circum--
stances do not admit of his giving any other thing. A gift how-
ever precious or costly is no adequate return for the benefit
which a preceptor accords to his pupil. Compare,
There is no such thing in this world, by giving which a pupil
can discharge his debt to a preceptor, who has taught him, no
more than a single letter of the alphabet, Laghu Harita.
\ In the absence of a qualified son of his Guru he shall behave

unto (render services) to his widowed wife as his preceptor, and
even in the absence of such a widowed wife he shall extend the
same differential treatment to a surviving ccignate of his (such as
^
an uncle, etc. Kulluka.
«
j: The text has, Uttamam Sthanam, Kulluka explains it by

"he goes to the vicinity of Brahma.^'
8o Manu Samkita,
CHAPTER III.
In his preceptor's Ijouse, a Brahmachdrin^ having prao

tised the vow of (studying) the three Vedas* for thirty-
six years, or for a half or a quarter of that period,t or
for a period necessary to fully comprehend tbem. (i) ;
Or having studied (all) the Vedas, or two Vedas, or

a single Veaa-\^ in the proper order of Mantra, Brih-
mapasj etc., without the least deviation from his
vows,§ shall enter the order of the householder. || (2)
A lyouthful) BrahmachdAn, renowned for the com-

pletion of his vow of a Vaidic study, and who has
studied the Vedas from his father o» preceptor, and is
about to enter the order of the house-hDlder,T shall be
* Traivedikam Vratam, literally means the "vow of three

Vedas ;" but although the three Vedas {Rik, Saman and Yajus)
have been here specifically mentioned, we shall have to understand
the four Vedas (viz., the Rik, Saman, Yajus, and Atharvan) by
the term Traivedikam, the Atharvan being included within the
Fig Veda. Hence we find in the Vishnu Puranam, "The
allied branches of Vaidic study and the four Vedas (Angani
Vedas' chatvarah, etc).
] Compare Yajnavalkya —The vow of a Brahmacharin for
twelve or five years in respect of (studyingl each Veda {Praii-

iiedam Brahmacharyayam Dvadas'tKvdam Pancha vd.)
J According to the Sakha (school) of the Vedas he belongs

to. Kullaka.
§ Manilas, Brihmanas are the different divisions of the

Vedas.
II
The vow of perfect continence and abstinence from honey,
meat,, etc.
^ The text has Garhasthyas'rama (the order of the house-

holder) i. e., he shall impose upon himself the obligations of
matrimony and discharge the duties of married life, marriage,
being the first step to house-keeping. Kulluku.
!
Manu Samhita^ 8i
presented with a cow, and a cup of honey,* when he,

decorated with garlands of flowers, will be found seated
in his bed. 13)
Having bathed with the permission of his Guru at

the termination of his vow, a Brdhmana shall marry a
wife of his own caste, possessed of auspicious signs. (4)
For the purposes of marriage and sexual intercourse,
a girl, not related to his mother by the,tie of Sapinda\
relationship, nor to his father as a SagoiraX (cognate),
is as well recommended in respect of a Brihmana. (5)
However great (illustrious), or opulent with (the
possession of kine, goats, sheep, money and paddy),
they might be, (the following) ten families should be
avoided in inspect of taking a bride from (any of;
them. (6)
* The father or the preceptor shall thus worship (offer) him

with a cow and a cup of honey {Uadhu-parkam).
t i'fl/ijMia-relationship is •
extinguished in the seventh degree
of descent.
J Sagotra means persons belonging to the same spiritual clan-
ship, or descendants frbm a common ancestor.

According to the Dharma Sastra one cannot marry a female
Sapinda relation of his mother, though he can marry a female
Sagotra relation of hers.
The particle "cha,'' includes father's sisters and their
.'daughters who are not his Sagotras. lâsa, on the other hand,
forbids the marriage with a mother's Sagotra girl.
Some desire not marriage with a mother's sagotra girl. In
a case when the name of the girl's family is not known, one can
marry her without the least hesitation. — Vyasa.
Having married a daughter of his maternal uncle, or a girl
belonging to his mother's Sagotra, or a gir) belonging to the same

Gotra or Pravara (spiritual clanship i with his father, or having
gifted a girl in such a marriage, a Brahmana shall do a Chditiror
yana penance by way of expiation.— FafsifAa.
II
82 Rfanu SamhitA.
A family of doers pf mean acts, a family in whicli

no male child is born, a family of men devoid of
Vaidic knowledge, a family of hairy men and women,
and a family in which consumptive, epileptic, leprous or
leucodermic members are born, these are the ten

families in which one is forbidden to marry, i^)
Let him not marry agirl of brown complexion, or
one with a limb in less or excess, or one who is a pro-
nounced invalid, or a hairy one, or one devoid of hairs
on her body, or a garruUous one, or" one whose eye-balls
are brown or yellow. (8)
Nor a girl who has a ijame implying a star, tree,
river,' mountain, bird, serpent or servilence, nor one

whose name denotes a dreadful object. {9)
A well-formed girl, without hairs on her limbs, and

having a sweet name and a gait resembling that of a
swan or an elephant, slender, with small pearly teeth,
and a crown of thin, silky hair, he shall take for his
wife. <<io)
A girl, who has no uterine brother of her o-wti, or*

whose father's name is unknown, shall not be married
out of the apprehension of a PutrikaA compact. ( 1 1
* A girl married on the express coadition that the son of

her womb will be a son unto her father ; or given in marriage
with such an intention is called a Putrikd. Abhisandhi- mdtr at
Futrika — Gautama.
GoviNDARAjA explains the verse by referring the term
j-
Putrika dharma Sankaya to both the clauses, "who has no

uterine brother" and "whose father's name is not known." We
have adopted Kulluka's interpretation as being more consistent
with reason. Kulluka siys that the prohibition as regards
marrying a girlof unknown parentage is for the apprehension
lest she might be a foundling or an illegitimate one.
Manu Samhiia. 83
A girl belonging to his own caste is recommended

to a Brahmana for holy wedlock ; for desire, a wife he
may take from any of the .three remaining castes, her
precedence being according to her caste. (12)
A S'udra woman is the wife of aiS'udra ; a Vais'ya
can marry a S'udra or a Vais'ya wife, a Kshatriya
can take a S'udra, a Vais'ya or a Kshatjiya wife and ;
a BrShmana can marry a S'udra, Vais'ya, Kshatriya

era Br&hmana wife. (13)
In nt) history or chronicles can be found that, even

in the time of distress, a Brahmana or a Kshatriya has
(lawfully) married a S'udra wife. 114)
By marrying a low caste woman through the intoxi-

cation of desire (passion), a twice-born one* degrades
himself, with the nine generations of his progeny, to
the status of a S'udra. (15)
He, who marries a S'udra woman, becomes de-

graded. This is the opinion of Atri and of [Gautaâ^
the son of Utathya. By visiting a S'udra wifet for
the purpose of begetting offspring on her, a twice-born
one becomes degiaded; this is the opinion Qi S''anaka.
The fathership of his S'udra children degrades a twice-
born one. This is the opyiion of Bhrigu. (16)
* Whether a Brahmana, or a Kshatriya, or a Vais'yu.—fCulluka.
t The text has 'Sufoipatiya (by procreating children) and

Tadapatyataya (on account of his having z. e., begetting Suira
children). Both Mrdhatithi and Govindaraja explain the first
(
\utdpattyh) by "visiting a S'udra wife, accidentally married out of
ignorance, on the fourth day of her menses for the purpose of
procreating a child as enjoined in the Sastm, even if there be no
offspring of that union, and the second O'adapatyatayd) by "wil-
fully and knowingly begetting children on a S'udra wife.
g^ Manu Sanihita.
By lyiflg with a S'udra woman in his bed, a Br&h-

maiia falls into a degraded existence ; by begetting
ja child on her, he stands divested of his Brahman-
ism. (1 7)
The by a twice-bonj one who is

oblations, offered
assisted by a S'udra woman in the capadty of his
principal marijed wife in the rite of a Pitri or Daiva
S'r&ddha ceremony, neither the manes, nor the divini-
ties partake of Even by practising hospitality to

Aiithis* he -cannot ascend to heaven, after death. (i8i
By sucking the lips of a S'udra wife, by inhaling
her breath, or by begetting children on her person, a

twice-born one can never find any succour. (19)
Now hear me discourse on the eight forms of
marriage, which contribute to the good, or to the evil
.
of the four castes of men next world. (20)

in the
They are known as the Brahma, Daiva, A'rsha,

Prdjipatya, A' sura, Gdndharva, Rdkshasa and Pat-
s'dcha, whifch forms the eighth. (21)
Now I shall which
discuss all the forms of marriage
are proper for each of the social orders, the merit and
demerit which appertain to each such form, and the
benefit or otherwise which the offspring of each form
can accord (to its parents). (22)
The six forms (of marriage) commencing with the

first one {Brahma) are proper for Brihmanas ; the four
forms counted from the end {Pais'dcha) are not sinful
for Kshatriyas, and the same set excepting that of

Rnkshasa shall be regarded as proper for Vais'yas. and
S'udras. (23,)
The four forms (of Marriage) the seers have ordained

as proper for Brihmanas ; only the Rikshasa form as
* Aiithis i. e., chance guests or chance arrivals at his house.

Manu Samhita. S'S,.
proper for Kshatriyas, and the A'sura form as propar fof

Vais'yas and S'udras* (24)
Thus out of these five formst of marriage,* threet

are lawful, and two are sinful (unlawful). Let a maft;
never marry a wife either in the Pis'acha or in the:
A'sura form, since" these two forms are prohibited. (25)
A marriage,, whether effected in the pjire Gindharva-,.

or in the pure Rakshasa form, as described before, or in
a mode which is a combination of both of them,§ is.
(primarily) lawful for a Kshatriya. (26.) •
The form (of marriage) in which .a well-atfired

bride, decorated with ornaments, is given in marjiage
to an erudite, good-charactered b.idegroom, especially
invited by the bride's father himself to receive her,
,
is called Br4hma. (27)- >
* These are the forms of mar/iage which a Brahraana, a Ksha-

triya, a Vais'ya and a Sudra shall respectively consider as the most
approved forms of taking a wife, and think of marrying in any
.other fashion when the marriage cannot be effected in any of
these modes. Kulluka.
t The forms of marriage referred to in the text the Prajh-

five
patya, the A''sura, the Gandharva, the Rakshasa and the Pisacha.
t The three lawful forms are the Prajapatya, the Gandharva,

and the Rakshasa, the Prajapatya form is lawful for Brahmanas ;
the Gandharva, for members of all the four social orders ; and the
Rakshasa, for Vais'yas and Sudras. Kulluka.
§ The text has Mis'ram (mixed) the form of marriage in which

the bridegroom, conscious of his well-returned or well-requitted
love, carries away the bride by force or conquest, is called Mis'ra
or GAndharva-Rakshasa. Kulluka:
The marriage of Dushmanta and S'akuntala, furnishes the illus-
tration of a pureGandharva form of marriage that of Vichitra- ;
virja and Ambic4, of a Rakshasa form, and that of Arjuna and
Subhadra, of a mixed Gandharva and RS,kshasa form.

86 Manu Sarithita.
The form of marriage in which the bride is gifted

{i.e., given in marriage) to the person duly officiating
as a priest at a Vaidic sacrifice,which is being cele-
brated, is Daiva by the holy sages. (28)
called
The lawful form (of marriage) in which a bride, on
the receipt of an ox and a cow, or of two oxen and two
kine for the performance of religious sacrifices, is duly
given in marriage to the bridegroom^ according to the
ordinance, is called AWsha (by the wise.) (29)
The form, in which after having worshipped the

bridegroom, the bride is given to him in marriage with
the injimction, " let both of you jointly discharge the
duties of a house-holder, is called PrUjapatya. (30)
The form, in which the bridegroom, on paying

money to her father and to herself, out of the prompt-
ings of his own desire,* receives the bride in marriage,
is called A'sura.* (31^
* The text has Svachchh-andyaf, which means out of his own

selfish wish, in direct contravention of the provisions of the
S'istra. It may be set down to the credit of our ancient Rishis
that, they were the first to condemn, and to rule out of court,
this commercial element of the matrimonial compact. In all
primitive sacieties, the father had absolute proprietary rights

in his sons and daughters, and accordingly he missed no oppor-
tunity to make a good capital out of his daughters, by selling them
to the highest bidders in the matrimonial market.. Thus in the
very nature of things the daughters came to be looked upon as ex-
cellent marketable commodities, and the dearest purchasers of their
charms and favour Is the most eligible bridegrooms. No wonder
then that husbands, in their turn, learnt to look upon their wives as
a kind of moveable property, a class of slaves whom they had to
purchase for money or its equivalent. Thus we see in the earliar
societies of the Roman empire, for-any encroachment on the con-
jugal rights of a husband, the trespasser had to pay a fine to him
just in common with an ordinary trespasser on land or on.'any other
Manu SanihtlA. Sf
The form, in whieh, for the reason of a reciprocal

ttiarriage of hearts, the bridegroom is mated with the
bride, is called Gindharva. It originates from a couple's •
passionate desire of being united with each other* (32)

The form of marriage, in which the bridegroom,
by killing or hurting the guardians or relations of the
bride, and by forcing open the door of her house,'
forcibly carries her away, weaping and* screaming, is
called Rakshasa. (33)
The form in which the bride, when alone, asleep,
senseless, intoxicated, or delirious with wine, is ravish-
ed by the bridegroom,;is called Pis'dcha, the eighth and
the most sinful form of marriage. (34)
The marriage of a Brahmana must be preceded by
the rite of water-gifting, the nfarriage of a member
of any other caste may be preceded by (negotiated
with) a formal betrothal, if the parties mutually desire
it so. (35)
O Br^hmanas, now hear me fully describe the
virtues (merits) of these different forms of marriage as
narrated by Manu of yore. (36)
civic rights of his neighbour. But the Rishis in their perfect

wisdom foresaw the evils of this form of legal marriage, which
is but a modified form of slave-trade, and restricted it to Vaisyas
(Merchants) and Sudras (artisans) alone whose compulsary stays
in foreign or distant countries many times left it the only form
of marriage, open to them among strangers From its name
we can legitimately presume that this form of marriage was iii
vogue among the Assyrians .(Asurus , and more so, when we

consider that in ancient Chaldea and Babylon it was quite honour-
able for a girl to earn her marriage-dowry even by selling her
favours.
* The consummation of marriage by the lovers, even before
it is formally solemnized, is- not condemned in the Gandharva
form of marriage.
S8 Mantc Samhtta
The male offspring oi ^.Br&hma form of marriage,

if he does good works, succours his own self, as -vyiell
as his ten ancestors* and ten descendantst from ^the

eiEfects of) sin. {37)
The male oJSspring of a Daiva form of marriage
succours (his own self and) his seven ancestors and
seven descendants; and that of an A^sha form of
own self) and his three ancestors
iparriage succsurs (his
and three descendants, while that of a Prajdpatya.
form of marriage succours (his own self) and his six
ancestors and six descendants, (from the effects of)
sin. (38)
Sons born of the four forms of marriage, conse-
cutively counted from the Brahma form, become
possessed of the energy of Brahma^ and are recognised
(as well-born) by honest men. (39)
Handsome looking, wealthy, renowned, possessed
of fortitude and good qualities, virtuous and amply
provided with all the objects of enjoyment, these sonsj
live for a hundred years. (40)
Sons of the remaining (four) low (forms of marriage)
are born cruel, untruthful, and hostile to the religion
of Brahma {i.e., to the iêdas). (41)
Sons begotten on commendable wives§ arfe' bom
with commendable traits (in their character) sons, the j
• Das'a Purvan —Ten ancestors such as the father, the grand-

father, the great-grand-father, etc., and Das'a Paran means ten
descendants such as the son, the grandson, the great grandson, etc.
f Qualities which mark the spirit of a union {i e., form of
marriê) are inherited by its offspring. Kulluka.
% Offspring of these four forms of marriage, viz , Brahma,
Daiva. A\shah and Praj&patyah.
\ Good wives married in any of the four preceding comraen-
dable forms of marriage.
M&Hu SamhilH. tg
t>lfeprril§ of unions with condemnable wives, are bom

with condemnable traits in their character. Hence,
M a man avoid a vile form of matrimony. (42)
In a marriage between a maa and a woman of the
same caste they shall join their hands, while in the one
tiontracted between a bride and a bridegroom of differ^
ent castes the following rules should be observed. (43)

In hei' marriage with a Brahmana, a Kshatriya girl
shall clasp a shaft ; a Vais'ya girl, a goading stick ;*
and a S'udr5, the frill of his Cloth with her hand, during
Ihe ceremony. {44)
Always faithful to her, for sexual pleasures, let him
Visitt his wife during her nlenstrual period, aVoidiilg
the days of the Parva,t and when not observing a
Vow.§ (45)
* The text has Pratoda which means a stick, or a rod used by

a cow-herd in goading the kine of his flock.
The brides shall respectively clasp an arfqW) a gOadiilg-Stlbk,

etc., carried by the bridegroom in his hand during the cere^
taoay.—Kulluka.
f This regulatiOA is iot one who has not procreated a son,
the procreation of a son being obligatory oh every ohe for dis-
charging his debt to the manes.

Cf. By his birth a Btrahmana is a debtor by three debts.
By sacrifice he discharges his debt to the deities, by pfo-

tteating a son he discharges his debt to the manes, and by studying
the Vedas he discharges his debt to the Rishis. — S'ruti.
Also compare. —He who visits not his wife after she has bathed
(on the fburth day of her menses,) commits the sin of foeticide.
Par^sara
For the end o,f begetting a male child he shall visit his wife
on the even days during her menstrual period. Sushruta.
J Parvus, sueh as the day of the full or new moon, etd
§ A Vowist, as well as one who has begotten a son, stands
hot under the obligation of visiting his wife during her menstrual
period.
12
go Manu Samhita
The menstrual period of a woman naturally lasts

for sixteen nights (days) inclusive of the four days of
flow, which are condemned by the wise.* (46)
Of thesjp (sixteen and the
days), the first four,
eleventh and the thirteenth art condemned by the

wise for sexual purposes, the rest ten days are com-
mended. (47)
Sons are born on the even days and daughters on
the odd ones (of the menstrual period.) Hence, one,
desiring the birth of a son, shall visit his wife on an
even day. (48)
Even on an (odd day, a comparative excesst of the
paternal element gives rise to the birth of a male child,
a comparative excess of the maternal element gives
rise to the birth of a daughter. A sexless child, or a
twin (a son and a daughter) is born when the paternal
element equal to the maternal one. (49)
is
Leaving^these (six condemned days) and eight days

out of the commended ten days, a person, to whatso-
ever order he might belong, who visits his wife on
these two days alone, shall be regarded as a Z?/-aAw«a-
ckdrin.t (50)
An erudite father of a girl shall not take any thing
by way of -^'ulka from her bridegroom. By taking
* The first four days of the flow.
t The " S'ukra-bahulyam" or A'rtava-bahulyam of the text

denotes the preponderance of the Katabolic (Pitrika S'akti) or
Anabolic energy (Mdtrika :>'akti) in the impregnited ovum through
the gi:eater intensity of the father's or mother's desire at the time.
MEDHA'xirHi holds that two days are allowed to a man, be-
longing to any order of the society whatsoever, for the enjoyment
of conjugal pleasures, and says that, thereby his vow of conti-
nence is not brolfen. Govindaraja holds that the license is given
to a man after the death of his only son. '
Manu Samhita. gi
a dowry out of greed, he becomes the seller of his off-
spring. (51)
The friends and relations of a woman,* who, out
of folly or avarice, live upon the property belonging to
her,t or the wicked ones who oust her of the en-
joyment of her own balongingst such as cloth, etc.,§
go to hell, (after death). (52)
Even the acceptance of a bovine j?air (by the father
of the bride from the bridegroom) is designated as
a dowry by certain authorities, (the acceptance of) a
dowry be it costly, or be it of insignificant value,
constitutes the sale of the girl.|| (53)
* Bandhavah 'friends and relations' is the term that occurs

in the text. Kulluka explains it by "Pati-Pitradaya," father,
husband, etc.
f The text has S'tridhanam (woman's property) which

consists of dowries given to her by her friends and relations at
the time of marriage, or on such-liUe occasions Kulluka.
% Xariyandni is the term that occurs in the text, Kulluka
explains it by "horses, slave girls, etc."
§ Vastram (cloth). It lays down that it is sinful to dispossess
her even of her most insignificant belonings such as, a cloth or a

garment. Kulluka.
II
GoviNDAEAjA, grounding his statement on the view ex-
pressed in the preceding couplet, opines that, the verse 29 of
this chapter, which authorises the bride's father to take a dowry of
a bull and a cow from the bridegroom, does not reflect the opinion
of Manu on the subject, but merely an extract from another
is
Code, quoted to be subsequently discussed and refuted. The

acceptance of a dowry, however small and inexpensivesj by the
bride's father, or by the father of the bridegroom, spells as the5
price paid for the hands of the bride or of the bridegroom, and
gives a commercial aspect to the transaction, transforming it
into a veritable contract of buy and sale.
Medhatithi is evidently puzzled by this apparent contradiction

and retires without being able to satisfactorily account for it.
92 Manw SamMta.
A marriage in which the bride's relations cIo>
accept* the dowry (voluntarily presented by the bride-

groom's father, etc.,") is no sale (of the bride), since
such a present is but an adoration of the bride, done
out of love or affection.t (54)
Seeking many a blessing («.<?., God's gifts) in life, h^r

father, mother, husband, or husband's younger brother
shall maintain a bride witht a respectful Iove,t and give
her ornaments for the decoration of her person. (55)
[ The deities smile on the femily] where the females

are honoured (held in respect) ; fruitless are the acts§
(in the family) where they are dishonoured. (56)
KuLLUKA says that, there is no contradiction at all between

these two verses. In the A'rsha form of marriage although the
bride's father is authorised to take a bull and a cow in the shape
of a dowry from the bridegroom, the dowry is accepted to help
the married couple to celebrate religious sacrifices (Dharmatah)
and not for any specific gain or benefit of the bride. Under these-
circumstances it is no dowry [at all, inasmuch as it is misnomer to
call a benefit benefit that is not actually derived or eiqoyed.
iVIarriage, according to the Rishis, is a holy sacrament, a kind
of psychic transformation, the two parties to it being blended
together in spirit, and for all eternity,'the two parties to it being
transformed into that "human centaur" which is called man and
wife. To turn it into a mere social or commercial contract is to
transform Psyche into a shop-girl.
* Nadadate i. e. do not appropriate it to their own use, or
derive any benefit from it.
f The text has Anris'amsyancha which literally means " out

"
of compassion
X Pujydh literally means to be adored or worshipped, Kullu-

KA exphins it by "shall be respectfully supported with delectable
articles of fare. etc.
§ Viphald Kriya The religious rites, even duly performed, fail
to bear their fruits.

Manu Samhita. 93
Prosperity reigns supreme in the family where

females do not grieve ; the family, in -which they grieve,
suffersa speedy destruction* (57)
Like a fiend-cursedt home, utterly perisheth the
house, vsrhich its daughters,t through suffering, mortifica-
tions, do but (sadly) imprecate. (58)
Hence they should be satisfied with presents of
food, raiments, ornaments, etc by men sediing pros- ,
perity, and ceremonial^ occasions. (59)

on festive
In the family where the husband is contended with

the wife, and the wife with the husband, steadfast is
the blessing of the deity. (60)
If even with garments and ornaments the wife feils
to be attractive, or if the husband does not find any

pleasure in her, no progeny of the husband is possible
on account of the lack of that pleasure. (61)
A charming wife lends her charm to every thing

and makes the whole world look attractive to her
husband, a charmle?s|| wife robs the world of its
charm, {di)
* The Jamaya. Both Medha'tithi and Govinpara'ja

text has
explain the term by newly married daughters in law, daiighters,
etc. (Duhitti Navoda Snushddaya.)
•j- Krityahatani : Krityh is a kind of female fiend evoked
by murderous incantations.
X 'Jamaya, daughters, sisters, daughters-in-law described in

the preceding stanza.
§ Satkareshu :— Such as the festivities of Kaumadi (night of the
full moon in the moijth of A's'vina,) etc. Kutluka.
II
The text has Arochamana which leterally means charmless,
Kulluka explains it by Bhartri-Vidveshatayci. Narantara Sam-
parkat Malinam a wife who through her hostility to the husband
and her intrigue with another man makes the house gloomy,
94 Manu Samhita.
By a bad marriage, by the extinction of religious

ceremonies, by the non-study of the Vedas, and by
insulting a Br^hmaiia, the prestige of a good family is
annihilated* (63)
By pursuing handy craft* or agriculture, by begetting
children on a S'udra wife, by trafficking in cows, horses,
or carts, by entering the king's service, by oflSciating
as a priest 8Et the sacrifice of one who ought not to
be so served, by living in open hostility to the Vedas,
and by their non-study, men (Br^hmanas) degrade their
families.t (64 — 65)
Families, rich in the opulence of Vaidic studies and
in the performance of Vaidic sacrifices, even if they
be poor in the riches of the world, are counted among
the illustrious families (of the landi in point of renown
and dignity. (66)
In the nuptial firet a house-holder shall perform,
according to the ordinance, all the house-hold rites,§ as
well as the five great sacrifices ;]| likewise over that fire
shall be cooked the (daily) food of the household. (67)
* The text has —

Kulanya kulhni Janti which literally means
families become no families. Kulluka says that a bad marriage,
extinction of the religious ceremonies, neglect of Vaidic studies
and a wilful affront to a Brahmana are the factors, which, being
done in a family, kill its good name and position in the society.
j- The text has Nastikyena Which literally meens by Hying
the life of an athiest. We have adopted Kulluka's explanation.
J The text has Bibahike'gnau i. e. in the sacred fire kindled

on the occasion of his nuptial ceremony as opposed to the A'ha-
vaniya (sacrificial) fire.
§ Grihyam Karma— the burnt

offerings offered, each morning
and evening, as well as the rites of Ashtakh S'raddhas (to be

described later on). Kulluka
II
Pancha-yaj'nas— the five daily sacrificial rites such as, the
offerings to the Visvadevas (i. e to all the duties) etc. Kulluka.
Manu Samhita. 95
A householder has five places where animal lives

are destroyed ; they are the hearth, the grinding stoney
the broom-stick, the pestle and mortar, and the stool
for the water-pitcher. These five, when performing
their proper functions, kill animal-life. (68)
For the expiation" of the sin committed by him in
each of these five places, the great sages have ordained
.
that, the householder-celebrants of sacrifices*(«.e., house^

holders) shall daily perform the five great sacrifices
{Pancka-Fajnas\ {69)
The sacrifice of Brahma consists in teaching the
Vedas, offering oblations or libations to the manes is
called a Pitri-yajna, burnt offerings to the deities con-

stitute a Daiva-yajna ; offering oblations (food) to the
animals is called a Bhuta-yajna, while hospitality to
chance-guests is called a Nri-yajna, (70)
By not suffering the daily performance of these five
sacrifices to be omitted, a householdft-, even living in
his house, is not associated with the sin committed
in the five life-killing places in the household {Pancha-
suni) (71)
He who does not feed the deities, the chance-guests,

the beasts, the manes, and his own self, each day, by
performing the five great sacrifices, is a dead man, even
though he breathes. (72)
The five great sacrifices are czlled. A hutam, Hutam,

Prahutam,, Brdhma-hutam and Prasitam. ^73)
A Brahnia-yajna or muttering of Mantras is called

Ahutam offering oblations (food) to the beasts is called
;
Prahutam hosptality to men, chance-guests and Brih-

;
maaas, in special, is called Brdhma-hutam, and offering
oblations to the manes (in connection with the daily

S'raddas) is called Prasitam. (74)
§6 Man'u HamkilA.
[In the event of his incapacity of practising hoSpi-

taUty to chance-guests, etc.], lethim be constantly
engaged in studying the Vedas^ and in making burnt
offerings to the divinities. He, who constantly engages
himself in doing the works of the deities, supports all
the universe. (75)

Libations of clarified butter duly cast in the sacri-
ficial fire aScend to the sun ; from the sun originates
the rain ; from the rain, do the provisions ; and from the
provisions, the creatures. (76)
As all creatures live by taking recourse to the air,
so all the.different orders (of mendicants, forestsiwellers

and anchorites) depend upon the householder for their
existence. {77)
As the three orders of ascetics are maintained by
the householder with the gifts of food and knowledge
of the eternal Vedas, the householder is the foremost of
all the four orders. (78)
Desiring eternal heaven, and happiness in this life,
one shall assiduously discharge the duties of a house-

holder. A weak mind and the imcontroUed senses are
the barriers against the proper discharge of these
duties. {^<^
The Rishis, manes, animals, guests and relations

expectantly look upon the householder ifor maintc'
nance, Hence, a wise householder shall properly
etc.)
discharge the duties he owes to them. (80)
Let him satisfy the Rishis with his Vaidic studies

the deities with the proper burnt offerings ; the manes,
with the S'raddha offerings ; the guests, with food
and the animals, with oblations offered unto them. (81)
Let him constantly celebrate the {Pdrvana) S'rSddha

ceremonies by offering fruit, (,ediblej roots, boili d rice,
^
Manu Samhita. 97
Xfralfer and vegetables, etc., unto his manes, and evoke

•their satisfaction in special. (82)
In connection with the celebration of a S'rdddha

ceremony included within the five daily sacrifices, let
him feed a single Brihmaua ; he need not feed any

Br4hmaaa in connection with the celebration of a
Vais'vadeva sacrifice. (83)
Let a Brihmana offer, each day, oblatigjis of conse-

crated boiled rice, cooked over the household fire,
•unto the following deities according to the Regula-

tion, {pizj (84)
Unto Agni, unto Soma, unto Agni and Soma com-
'bined, unto all the deities, unto Dhanvantari, unto
Kuhu, unto Anumati) unto Prajipati, unto the earth
and firmament, and unto Svistakrit at the end. (85-^86)
Having thus duly offered oblations unto each of

these deities, he shall circumambulate them from the
east by the south and west to the north as follows :—
Obeisance to Indra and obeisance to the attendants of
Indra in the east, obeisance to Yama and obeisance
to the attendants of Yama in the south, obeisance to
Varuaa and obeisance to the attendants of Varuna in
and obeisance to Soma and obeisance to the
'the west,
attendants of Soma .in the north. (87)
Then at the threshold of the sacrificial chamber he

shall offer oblations unto the Maruts, imto the " water"
in the water, and unto the Vanaspatis (lords of the
forest) in the pestle and mortar. (88)
On the head of the Vdstupurusha he shall offer obla-

tions unto the goddess S'ri, by saying, " obeisance unto
S'ri, at his foot to the goddess Bhadrakali, by saying
" obeisance linto Bhadrakali," imto Brahma inside the
chamber, by saying, "obeisance unto Brahma," and
13
9$ Manu Samhita.
finally unto the presiding deity of the household, by

saying, " obeisance unto Vdstudevata." (89)
Unto all the deities, unto ghosts that are abroad by
day, and unto those that roam about in the night he
shall offer oblations in the sky. (90)
On the ground, at his back, he shall offer oblations
unto all the ghosts, by saying, " oblations unto all the
spirits," and the residue of the food (boiled rice), thus
offered unto tê ghosts) he shall collect, and offer
to the manes in the south, by saying, " obeisance to the

manes." (91)
Unto dogs, unto the degraded, unto Chanddlas* and
persons afflicted with diseases which are the out-come
of sin,t and unto crows and worms he shall offer
oblations of boiled rice on the groimd, taking care that
they may not be soiled with dust. (92)
A Br^hmaua, who thus daily worships all creatures
with food, assumes a resplendent body, and goes by the
straightest road to the abode of supreme bliss.f (93)
After offering these oblations, a householder shall
first feed the Atithi guests arrived at his house, and
then dole out .alms§ to Brahmacharins and mendi-
cants (94)
A Brihmana householder obtains the same merit
* The text has " S'vapachas " which literally means cookers
or eaters ot dog's flesh.
t The text has Paf>a-rogmam i. c. persons afflicted with le-
prosy, phthisis, and kindred affections. Kulluka.
J The
text has Sa Gachchhati Param Sthdnam. Kulluka
explains it by " he is merged in the supreme Brahma.
§ The text has Bhikshh, which means a morsel of grain given
to a poor man as alms.
Grasamhtra Bhavet Bhikshh ( A morsel of food is the quan-

>-4ily that shall be given as alms to a beggarj S'atatapa.
Manu Samhiti. 99
by giving alms to beggars as a Brahmachdrin does by

making the gift of a cow to his preceptor in confor-
mity with the ordinance. (95)
Let alms, or pitchers, fvill of water, be gifted to a
Brihmana, thoroughly conversant with the meanings of
the iêdas, by one duly worshipping him, and mutter-
ing words of benediction. (96) •
Oblations offered imto the manes and deities by

men, who, ignorant of the true spirit of gift-making,
make gift unto burnt out* Brihmanas, certainly do
perish. (97)
Oblations cast in the mouth-fire of a Brahmana,

kindled with the energy of Vaidic study and peniten-
tial austerities, succour one from great danger and from
great sin as well. (98.)
Let a householder give a cushion, and water for
washing his feet unto an Atithi, airrived at his house

(without invitation), and duly offer him cooked rice-
with curries etc., according to his might, (gig-i
A Brdhmana guest, liappening to remain unfed and

unattended to even in the house of a householder, who
daily lives upon the pickings of the field, or worships
the five .fires,t carries away the merit of all his pious
acts. (100)
* The text has Bhasmibhuta which literally means burnt

down to ashes. Kulluka e.^cplains it by "Brahroanas who are
devoid of Vaidic studies and do not offer oblations to- the manes
and deities, and hence are like unto the extinguished charcoal.
) The text has Panehagninapi jûhvatah : The worshipper of

the^five fires, «.«., an extremely indigent Brahman. The five fires
are the Tretigni ( the triad of fires, , the Avasakhyaagni and the
Sabhya, Sabhya being the fire which on« uses iv warming hirosdf
( in want of c\ot'b,ti.)~-KMuk<u
100 Mann Samhtta
Haysj* groiind,t water, and a sweet word, whicfo

forms the fourth (in the list), are never wanting in the-
houses of the good. (loi)
A Brihmana, whi resides for a single night in the
house (of another), is called an Atithi (chance guest<
since there is no certainty of his staying (there, the-
next day) he i| called an Atithi.X (102)
A Bra.hmana living in the same village with him,
or one who lives on his wits, even if he calls at the
house of a man living with his wife and (sacred) fire
therein, must not be called an Atithi. (103)
Householders, who, ignorant of the demerit of
eating food given by others, stroll about in a -village-
other than his own, out of a greed for sharing other
men's hospitalities, become the domestic beasts of those
whose hospitalities they then partake of (104)
An Atithi arrived after sunset§ at the house must
not be discarded under any circumstances. An Atithi
(guest), whether arrived at the house in the proper
or improper time, must not be kept unfed. || (105)
» The text has Trindni (hays) i'.*'., hays for a bed. Kulluka.
\ The text has Bhumi, grournd Kullbka expla'ns it bjr

A'sanam, a cushion.
" Sthiti," stay i.e.,
X Atithi is derived from "A," without and
onei whose stay in the house is uncertain for more than one night.
§ The text has Suryodhah, literally carried or borne by the win.
II
In the proper time i. e. at the time of the performance oi
the Vais'vadeva vali (offerings to all the deites.)
GoviNDARAJA holds that it is a special provision for hospitalities'
to Atithis discarded on the score of not arriving at the time of the

Vais'vadeva offering or of arriving at night fall.
Cf. O king, the sin of discarding an Atithi after sunset is eight

times greater than what is incurred by not practising hospitality to-
xn Atitht in the day, — Vishnupuranam.

Mann Samhita. 'or
Let not (a householder) eat that himself which hiy

Atithi has not partaken of; hospitality to an AtHhi
brings on wealth, fame, and longevity, and ensures
heaven to'him who practises it. (io6)
Cushions, bedsteads, beddings, following* and wor-
ship should differ according to the stations of Atithis.
Better cushions, etc., should be given to Atithis of
superior status, ordinary ones to Atithis of equal rank
with the host, and inferior ones to Atithis of infîor
ranks (in life). (107)
If a guest {Atithi) arrives at his house after the-
completion of the Vais'vadeva offering, and after another
guest has previously arrived, he shall duly cook and.
offer food (boiled rice) to the second Atithi, but there
is no need of making aisecond offering to the Vais'va-
devas.f (108)
Let not a Brahmana mention his own name and
family for enjoying one's hospitality ; he, who eats by
giving out the name of his own self and family,, eats-
egesta. (109)
A Kshatriya, Vais'ya, or S'udra guest in the house

of a Br^hmana, as welljas a preceptor or a relation, hap-
pening to call at his house, is not called an Atithi. {110)
But even if a Kshatriya calls (at the house of a

Brahmana) as an Atithi^X the master of the'house shall
• The text kas Anuvrajydm which means an act of respectfully
following a revered guest at the time of bis departure. Kulluka
+ In Gonneetion with the sacred act of hospitality it is eh-

joined in the S'astra that offerings should be made to att the
deities ( Vis''<oadevas) before feeding the Atithi.
t The text has Aiithi^Dharmena which means a Kshatriya,

a resident of a, distant or different village, seeking the hospitati-
ty of the house for the Asy.— Kulluka.
r02 Manu Samhila.
feed him sumptuously after the Brihmana Atiihis have
been repasted. ( 1 1 1
If Vais'yas and S'udras arrive at his (Brihmana's)

house as A tit his, he, out of compassion, shall feed them
in the company of his own servants* {ii2)
His and relations happening to be guests

friends
in his house out of love or affection, he (Brihraaaa)
shall feed them with cooked food, as his circumstances
would admit of, in the company of his own wife.t (113)
Newly married daughters and daughters-in-law,t:

infants, sick folks and pregnant women in the house
he shall unhesitatingly feed before§ feeding the
A tit his. (114)
He, who without having fed the abovenamed persons
and the Atithis in the house, first eats anything himself,
does not know that, his body will be devoured by dogs
and vultures, after death, (i 15
Let the master and mistress of the house eat vrluit
• The text has Kuiumva which literally means dependants.
KoLLUKA explains it by " in the company of the servants of the-

house after the Kshatriya Atithis \i%\& been fed and before the
master and mistress of the house have taken their repast. 112:
•j-
The text has Saha- Bharjyaya i.e. in the company of his
wife. KuLi-uKA says that it is only another mode o-f Saying that
at the time when the master of the house will eat his meal, for
it is laid down in the S'hstra that the meal time of the master
is the same with that of the mistress of the house. 113.
% The text has Suvdsinik which literally means well clad

girls. We have adopted Kulluka's explanation.
§ MedhatiTHI reads the line as Atithibhyonvagevaitan, si-
multaneously with feeding the /4<z'</iti (guests.) We have how-

ever adopted Kulluka's reading and explanation in our rendering -
ef the te.xt. 114.

Manu Samhita. loj
remains after feeding the Brihmanas (guests), relations
and servants, (i 1 6)
After worshipping the deities, Rishis, guests, manes

and the household divinities* with oblations of boiled
rice, l«t a householder eat his food at the end. (117)
He, who cooks food for his own sole use,t eats sin
food, which is the residue of sacrificial obl?itions, is
recommended by the virtuous. (1181
One's King,! Rittvika, Sndtaka^\ preceptor, son-in-
law,|| father-in-law or maternal uncle, happening to
call at his house after the lapse of a year,l he shall
well come by
first offering him a cup of honey {Madhu-
parkom). (119)
A king or a Snataka^ happening' to call at his house
«ven within a year (of the last visit) on the occasion
of a sacrificial ceremony, he shall welcome in the
method of Madhuparkam, and not otherwise ; this is
the conclusion. (120)
Each evening, the housewife shall offer oblations of

cooked rice, without muttering any Mantras^ to the
* The text has Grihyds'cha Devatdh Kulluka says that

the Bhuta- Yajna j(ofFering oblations to beasts) is also included
within the meaning of the term.

f Cf. Kevaldgho Bhavati Kevaladah (jhe who eats alone be-
comes associated with sin.)— S'ruti.

% A duly crowned Kshatriya. Kulluka.
§ He who observes the vow of ceremonial ablution simply
as a vowist or for studying the Veas. — Kulluka.
I!
The text has Priya, Kulluka explains it by "Jamhta, a
son-in-law.
\ The text has Parsimvatasardt; after the expiry of a year.

The prefix Pari in this instance has, according to Jay4ditya, the
sense of "leaving aside."
Medha'tithi reads it as ,Partsamvatsarin, i.e., those who
have come back after the lapse of a year.
504 Mattu Samkita.
Vais'vedevas, inasmuch as such offerings are erijoifled

to be made, (eaeh) morning and evening. (121
-Let a Brkhmana, who is a keeper of (the sacred) fire,
offer a Pinda S'rdddha to his manes on the day of the

new moon, and after ithat perform the Pindanvahdrya.-
kam S'rdddha from month to month. (122)
Monthly î'raddkas offered by men to their manes
aie called 4*'âhdryam by the wise ; commendable
meat-offerings should be madei to them on these occa-
sions. (123)
O ye foremost of Brihmatfas, now I shall fully des-

cribe who shall be invited to, and who shall .be" avoided
in, a S'rdddha repast, as well as the number (of Br^h-
manas) to be invited and the nature of food with which
they are to be fed. (124)
Two Brihmanas shall be fed on the occasion of a
Daiva S'rdddha ceremony £tnd three, on the occasion
;
of a Pitri S'rdddha ;BrShmana on each such

or one
occasion. Even prosperous enough to feed many Brah-
manas, he shall not exceed the number, (fixed) (125)
In cases of feeding a large number of (Brihmanas),

proper attendance to them, and ascertainment of their
purity, impurity, and the place and time of repaating
(invitation I are the five factors that axe destroyed
<apt to suffer). (126)
This rite (of offering oblations to the manes) on

each new moon* day is said to be conducive to the
» The text has Vidhu-kshaye (i. e. on the last day of the moon's
wane) which is the reading adopted by Kulluka, Kandaraja and
Medha'tithi. Govindaeaja reads it as Vidhi-kshaye and explains
it as this is the rule ( Vidhi) on the last days of the moon's wane
{Kshaye), i. e., such S'rdddkas siiould be offered to the manes on
the day of the new moon, each month. We have adopted
MaHu SumMtn. 'loj
%fcttfefit of the manes. He, who is constantly engaged in

»performing this ^marta'*^ rite, acquires Qpulence.t (127)
Givers shall give unto Br&hmanas, well-read in the
Vedas, the oblations of food they have offejred to tjie
<manes and deities ;

given to the most deserving reci-
pients (Brahmanas), they bear great fruits. 1.128)
A Brihraaâ shall feed a single Brahmaâ, conversant

with th« Ifedax, on the occasion of a S'raaaha ofiered
to the manes or deities great ;
is the merit which he
•shall acquire by -feeding such a single (Brahmana), there
'being ,no merit jn -feeding a large number of Br4hmaiias
who are ignorant of Vaidic Mantras. (129)
> ' The parentage.J etc, of -a F^â-knowing BrAhmaija
-should be far enquired into; Vaidic Brahmaiiap, sons
of anscestors who had been well conversant with the
Vgdas, are the vehieles§ for conveying th« oblations to
'the manes and deities. Gifts made unto such Brihmauas
>aje as meritorious as gifts made unto A4ithis.\\ (130)
In f^the :>'rdddha where thousands of Brdhmanas,
ignorant of the Vedas.f9xe -fed ; if a single Feâ-know"
KutiUKA'STeading as being identidal with those of the aticient

'commentators of th£ SamhitH.
• The text has L»ukihi, Kuixuka explains it by Smarta, ?.e.,
a rite enjoined to be performed in the ^mriti.
f The text has Preta-Krityd, Kulluka explains it by Pitro-

pakarartham, i.e., conducive to the benefit of the manes, and hence
'imparting Wealth, good progeny etc. to the performer by way of
reward.^
% Durddiva Pariksketa, the parentage, piety, erudition of these
Brdhmanas and their remote ancestors should be enquired so as
to determine. y«;hel^her they haye acquired their excellence by
heredityor not.
§ Tirthas : Lit. landing places.
II
The same merit which one acquires by practising hospitality
•and making gifts to Atithis. - * . .
J4
k'oS Mmu SamAHa.
ihg Brihnlana therein is satisfied with the S'r&dXhH

repast, the merit of feeding such thousands on th®
occasion is acquired by feeding that Brahmana
alone. (131)
Oblations offered to the man«s and deities should
be given to Brahmanas who are the niost excellent in
respect of knowledge ; blood-stained hands are not
washed pure ij/ith blood. (132)
A Brahmaaa, ignorant of the Vedas, shall have
to eat as many morsels of burning spear-heads> after
death, as he eats of the s'rdaaha oblations to the manes
and deities, in life. (133)
Some Brdhmanas are devoted to (the cultivation

of) self knowledge, others are devoted to the prac
tice of penitential austerities ; some there are who are
devoted to the study of the lêdas and to penitential
austerities^ while others are devoted to work. (134)
Oblations offered to the manes shall be given to

BtihtAanas devoted to the knowledge of self to eat,
oblation^ offered to the deities should be duly given to
,all these four classes of Brahmanas., (135)
Of a Brihmaiia who is well-versed in the <êdas

and whose father was ignorant of the and one lêdas,
who is himself ignorant of the Vedas but whose fathet
was well-versed in them, ^he ignorant son of the Veda^
knowing father should be regarded as a \<rorthier guest
(in respect of a o'raddha repast) ; but since adgrable
are the Mantras of the Vedas, a Fe^/a-knowing son
of a father, ignorant of the Vedas, should be as well-
honoured (with an invitation to a H'raddha repast.
(136—137)
No one, out of friendship, should be invited to a
S'raddha repast,, friendship should be shown with other
Manu Samkita-. rof
acts and monetary (presents). Let him invite -a Brih-

mana to the SWdddha repast whom he neither knows
to be his friend or foe. (138)
A S'rAddka* offered by a person to his manes or-

to the deities, in connection with, which it tsmainly
bis friends that are repasted, fails to bear any fruit in;
the next world. (139) •
A person (Brihmana), whoj out of ignorance, tries,
to make friendship through the. instrumentality of a.
Srnddha repast, that worst of BrShraanas, for acquir-

ing, such .SVarfflfAfl friends, falls from heaven.t (140)
A Sraddha repast, given to one?s friends and rela-
tions, is, called a fiendish repast by the Rishis. Lika
blind cows huddled together in one pen such a repast;,
may contribute to cement friendship in this world, but
gives no benefit in the next. (141).
As a by sowing seeds in an alkaline soil,

sower,
reaps no by giving oblations (i <?.,
harvest, so a giver,
feeding) taa Brahmana, ignorant of the Vedas, (in con-
nexion with a S'raddha), derives no benefit. (142).
A honorarium, duly given to an erudite (Veda-
knowing> Brahmana, makes its giver and recipient
* GoviNDARAjA asserts that feeding Brahmanas is the essential

{actor of i S'raddha ceremony, the offiering, of Pindas being only
its minor aad a,ccessory feature. Kulluka, following A'pastamhhn

aad others, asserts that the offering of oblations or offerings to the
manes and the subsequenJt acceptance of those offerings by the
Brihmanas, present, form, what is.called.a S'raddha.
+ The heaven-giving merit of a S'raddha is described by
Yhj navalkya.
Longevity., progeny, opulence, erudition, heaven, salvation,
happiness and kingdom, do .the maaes,. satisfied, with S'r&diUia,

offerings, impart.
l.&^ Manu SamhiHi.
entitled to. religious merits^ both, in this world' and tlte
next. (143)
the absence of a qualified "BrUhmana], better it^
[In
is to feed a friend or a relatioa than to feed an erudite;
foe on the occasion of a S'rdddka ceremony, as

oblations offered to a foe fail to bear any fruits in the;
next world. (1^4);

On the occasion of a S^radebha repast, let him care-
fully feed a Btahmana who has studied the Rik, Yajus^.

or the Sama Veda with all its sub-divisions (such as thfc
Mantras, Brahmanas, etc^v (145);
The satisfaction,, which the seven generations of his.
ancestors who feeds Miy such BrAhmana (on the oc-

casion, of a SWdddha ceremony), derive from the act
lasts for all eternity. (146)
The aforesaid Veda-knowing, Btahmanas [S'rotriyasy

should be regarded as the: worthiest recipieaits off
SWaddha oblations, offered by a man to the manes or

deities, the following, are their substitutes whom the.
wise shall feed when, such S'mtriyas. would be unavaiK

able. ii!47>
One's mother's &ther, mover's brother, sister's- san„

fetlier-in-law, preceptor, daughter's son,, son-in-law,,
and sons, of mother's; or father's sistess: priest,, and dis-
* The te.xt has: Phalabhdginah • • * Pretyachehacha..

Both Mi'DHATiTHi antt'GoviNDARAjA explain it by "honorariutn-
dflly gîven to.a Veda-know.ing Brihmana accords spiritual benefitr
to the donor in the next, and fame and good name etc., ina
this world. KutLUKA explains that such, a gift accords fame-

etc;, to th-e donor in thiS' w%>rld' and salvatidOk etc., in the next,.
as described" by Yhjnavalkya, and' the recipient of the donation,,
by celebrating religions sacri'ice's- therewith, acquires spirituali'
benefit aftd the fame of earning- honest money in this world, as^
an sacrifice celebuted with. iU-gotten< gain fails to bear. anjrKcuits.

re<; should be fed on the occasion Of a S'fSddha
r.epast in the^ absence, dfi (^he ten. aforesaid SWotriyas)-..
(148)
FitnesS) erudition^ etc, of Brahmanas, to be fed. on,
the occasion of a' /?«?»« 5Vi</Â« cereanony, must not.
be tested, which shall be carefully done- in respect of:"
those to be- fed, on the: occasion of a. J Va<^<//4fl offering;

"
to the: manes. (142)
Those BrAhmatias, who are gold-stealers, degradtedi,

sexless; or athiests must not be invited, on the oc-
casion of a Srdddha, offered, to the manes, or to thei
deities, this, is tha- dictum of Manu. (1,50)
Brahmacbdrins who. wear clotted hairs,* or who are^

ignorant of the* Vedas, Brahmanas, who are afflictedt
with skin diseasest or are- gamblers, or ofiScjate as.
priests at many men's sacrifices must not beefed, on the-
occasioni of a; s''raddha ceremony. (iiSi)
BrAhmanas, who are: professional physicians,, or, live:
by worshipping divine; images, or are meat-«ellers,- or

carry on any kind of trade, should, be avoided on the.
occasion of a S'raddha, offered to the manes,, or to, the;
deities. (152),
Servants of the king or of a. village community,,

those, afflicted with bad nail, black toothed ones, those:
who are hostile to their preceptors, and those (Br&h--
manas) who have renounced their sacred fires and.
leligious rites (enjoined to be performed in) the Vedas
and Smriti, or live by usury. (153):
* The text has Jfatilam, Kulluka explains it asi Brahma-

chdrins who wear clotted hair or clearly- shave their heads.
,
-f
The text h^s Durbalam, weak. Kulluka. explains it by-
Briihraanas suffering from cutaneous' affections.
I lO Mann Samhita
Brahmanas sufferii^ from phthisis, those wha rear

cattle for marry before their elder-
livelihood, or
brothers have been married, or have renounced the
performance of the five (daily house-hold) sacrifices, or
are inimically disposed towards the BrElbmanas, or

suffer their younger brothers to marry before them, or
are incumbents upon endowments (whether money or
monasteries) mafle by others for the public weal. (iS4)>
A Br^hmana, who is a professional dancer, a Yati
or a Brahmachdrin whose vow of continency has been
soiled biy the woman, the Rahman a)
contact of a
husband of a Sluira woman, one begotten on a re-
married widow,* the son of a woman bom before her
marriage, and one who lives; with a faithless wife. (vi55)
He who teaches the Vedas for money,, as well as

he who learns them from him, he who. has got Sudra
disciples or teaches S'udra students, a. harsh tongued
(Brahmaua), and sons born in adultery d"uring tlite life^
time or after the death of their mother's husband. (t$(>)
One who has wrongfully deserted his parents; or-
preceptor, as well as those who are associated either ini
Vedaic study or through marriage with those- who. have;

been degraded in life. (157)
One who is guilty of poisoning or oCincendiarism,.

one who- sells the Soma plant, one who partakes of
the food of a man bora in adultery^ a sea-faringv
* The text has Punarbhava. It may also mean- the son of a>'
woman born in. adultery after the demiseof her husband.

t The text has Kundak, a son born injadultery during the-
Hfe-tirae of hermother's lawful husband: Kulluka, holds that,
the two kinds of incestuous offspring' mentioned in, the preced-- '
ing couplet are here contemplated by the termj Kputdah, whichi.

includes both Kundah and Galakah*,
Manii SamMta. tti
'BtS.'hinana, a professional eulogist, an oilman, and a

te:g6r of doeuments or a falsifier of weights. (15S)
One who quarrels "with his father,* a deceitful one.t
•adrunkard,} one afflicted with a (foul) sinful disease ot
imder an 5M,pr6cation, an aitogaftt (BrAhmana), as well
as the one who deals in any Mnd of sweet sap such as,
<sugarcane juice, etc.) (159^
A (Brahmana) who constructs bovfs and ^rows,

one who marries a girl with an unmarried elder sister,
one who injures his friends, one who lives by gambling
Vith dice, and he who has learnt the Fedas from his
ison. (160)
One afflfeted with epilepsy, scrofula, or leucoderma,
or one who is wicked, insane, or blind, or speaks evil
of the Vedas. (ifii)
A trainer of cows, horses, camels or elephants, a

,professional astoologer, a tamer of beasts and one
teaches the science of war. (162)
One who obstructs a water course or diverts it in
ânother channel, a professional mason or ar<:hitect, one
who plants trees, or goes on errands for money. (163)
A dog-player, one who lives by training felcons, a
defiler of .girls, one who kills animals, one who is
in the "service of a S'udra, and one who serves all
classes of society as a priest. (164)
One who does not observe the riiles of good con-

duct, a sexless (Brahmana), one who daily begs, or lives
* The text has Pitra Vivadamdndh, Ki;lluka explains it, one

who quarrels with his father whether for arguing a point (A
6'astra or for any worldly object.
j- Several editions read lieknrah, squint-eyed.
% Madyapa i.e., one who drinks any form of intoxicating liquoif
other than j/uru ^wiaej.

^y agriculturfe, one afflicted with elephaiitisis '6f tlft
legs, and one condemned by honest men. 1 165)

A Br&hmana who rears sheep or buffalloes fori a
living, one who has married a girl previously wedded

to another, and one who money, all
carries corpses for
these Brihmanas should be studiously avoided on th6
occasion of a a'rdddha ceremony. (j66)
A good aad erudite Br^hijiacta must avoid all these
(t e., the aforesaid) vile and condemnable Brihmaaas,
who disgrace the r©w of eaters ia a S'rdddha re-
past. (167)
A Brahmana, who has Hot studied the Vedas, is
like unto a rush fire that is soon extinguished, to him

oblations must; not be offered, as ho one casts fire^
offerings in the ashes. <i68)
The merit which the giver acquires in the oth^
virorld by giving oblations unto Brahmanas, unfit to be
îven access to a row of diners, in connection with a
di'rdddka offered to the manes, or to the deities, now
h,earme describe in detail. ^169)
Whatever is eaten by Brahmauas who ê non-

observant of the lâidk '&i S'dstric vows, or by those
who are guilty of the sin of Parivetta, or by Brahmauas
\vho are uniit to sit in the row of diners (. ipdnkteyas)
in a J 'r.iddlia repast, is eaten by monsters. (170;
A younger brother, who marries or kindles the

sacred fire before his elder (brother) has married or
kindled such a fire, is called a Farivettd, the latter a
Parivitta. (l^l)
A Parivetid, a Parivitia, the bride given away in

5such a marriage, the giver of the bride and the priest
who solemnizes the marriage ceremony, aii tnese tive>
igo to hell, (after death). {1/2)

MafiU Samhita, 1 15
Hfc, Vvho, otherwise thaii undeir ail appointment of

'begetting a' son on her, visits the widow of his deceased
elder brother, out of passion, is Called the husband of

a deceased elder brother's widow. (173)
Sons begotten by a man on ^nothibr's wife are
dialled either Kundas or Gotakas. The son of a
woman, born in adultery, during the^life tinie of her
iawful husband, is called a Kunda, while a son begotten
oh a i^ridow, after the demise of h.tt huSband> is called
a Goldka. '(174)
5Vafl'flf/(ft oMations* offered to either of these two
kinds of sons, (incestuously) begotten on another nian's
wifis, destroy all the merits of their donors (both iii thii
world and the next, 1175)
If a Brahmana, wnfit to be invited to a S'rdddha
repast (Apdnkieya),f 'sees a number of comp'eteht
Brihmanas eating their meal (in connection therewith.),
the unfortunate giver of the repast is deprived of the
ttierit of feeding that number of Brahnjanas, seen
eating by the Ap&nkteya one.^(i76}
[In the event of the dinnet being] thus looked
•atj by a completely blind ApAnktey.a, the giver of the
repast is deprived of that much merit as is acquired by
feeding ninety Brahmanas ; looked at by one, blind in the
one eye, he is robbed of the merit which is acquired by
• Any oblatitjn whether offered to the manes, or to the deities
on the occasion of a S^rdddha ceremony.

t Such as Brahmanas, guilty of gold stealing etc.
% How can a'blind man see ? The meaning is that, if a blind,

ApSnkteya intruder Can reasonably infer from sounds, etc., that
tberepast is going on. KulIuka explains that a blind, Apdnkteâ

lonrooker, sitting at a place whence it is possible for one with
eyes to writnes:s the repast.
'5
114 Manu Samhita.
feeding sixty Brahmanas ; looked at by a leper (leuco-

dermic Brihraana) or by one afflicted with a sinful
malady, he is robbed of the merit which is acquired by
feeding a hundred or a thousand Brahmanas. (177)
If a Brihmana, who is the priest of S'u^ras, touches
with his limbs number of worthy Brahmanas,
any •
eating a S'raddha repast in the same row with him,

the giver of thS repast is deprived of the merit of
feeding the Brahmanas so touched (by the priest of
S'udras). (178)
Even a K^^/a-knowing BrAhmana, who has accepted,

o«t of greed, [any gift from a Brfthmana who serves
as the priest of S'udras, shall meet his doom, like an
unbaked clay-pot (immersed) in water. (179)
A gift made unto a (Bl^hmana) seller of Somaplant

is like unto excreta,* a gift made unto a professional
physician is like unto pus and blood. Destroyed is the
gift which is made to a paid worshipper of a village
deity {Dcvala), while that which is given to a usurer
(Brihmana) can not standt before the deity. (i8o)
The gift made to a trader (Brihmana) is of no bene-
fit either here or hereafter. Like libations of clarified
butter cast in the ashes is the gift made to a Bsfthmana

who is the son of a faithless widow, born after her hus-
band's dennse. (iSi)
Oblations offered to the manes and deities, if they
are given to the aforesaid impious said condemnable
BrihmanM who are not fit to be invited to a b'rdddha
* Can never be acceptable to the manes or deities ^Kulluka.
+ The text has Apratishthamfu which literally means has n©

lotus standi. KuLLUKA explains it by" Anas'rayttaya Nishpha-
lam, futile as it is not supported (csutiteninced; by the gods.
Manu Samhita. 1.15
repast, are like unto blood, fat, flesh, marrow, bones

is what the wise men say. (182)
etc.,* this
Hear me speak in detail of those foremost of
Brihmanas whose presence sanctifies a row (of diners)
in a S'raddha repast which has been sullied by the
presence of an Ap&nkteya BrUhmana, (not fit to sit in
the row). (183)
Those (Br&hmanas), who are foremosf {i.e., well read)
in all the Vedas and Vedangas,^ and whose ten ances-
torsj were well conversant with the Vedas., are called
sanctifiers of the »ow (Panktipavanas) >
184)
He who has taken the vow sf reading the Trind-

chiketa,\ or the three Suparna'i\ or has studied the six
allied subjects of Vedic study, or sings the Jyeshtha
Sdman, or keeps the five sacred fires, or is the o£Espring
* KuLLUKA says that in th6 opinion of the wise these oblations

are transformed into many an abominable thing, such as raw fat,
meat, etc. which their giver to the worthless Brahmanas is obliged

to partake of in the next world ; or he is necessitated to take
birth in a family in which such impure things are eaten.
f The text has Pravachaneshucha. Pravachanam means any

branch of knowledge which serves to illucidate the meaning of
the Vatdic text. Yama includes A(yaya philosophy and the six
,
allied branches of Vaidic study within the Pravachanam in as

much as he extends the privilege of Pankiipavana to a student
of Nyaya philosophy or of any of the Shadangas (six sub-divisions)
of Vaidic study. Nyayavichcha Shadangavit.
% The text has S'rotriyanvayhajscha which means descend-

ants oHyrotriya) Keif a -knowing ancestors. The meaning adopted
in the translation is based on an aphprism of Usana, Chhandasa
S'uddha Das'a Purusha, ten generations of ancestors purified by
Vaidic study.
$ the for^ part of the Yajur Veda,
II
Taittiriya Arauyakam X. 48—50;
ii5 Mantt Samhifi*.
of a marriage celebyated in the Brahma form (is a S3p.c-
tifierdfthe row. (185)
A knower of the Vedas, an expositor of Vedic
doctrines^ a religious student^ a m?iker of many gifts,,
and a ceiitenarian, snould be known as sanctifiers; of

t«e row. (186)
On the occasion of a S'rdddha, at least three Brih-

manas be
possessing the aforesaid qualifications should
respectfully invited on the day of the ceremony, or on
the previous day. (187)
A Brihmana, on being invited to a repast given im

connexion with a S'raddha offering to the manes, shall
observe perfect continence and refra.in from studying
the Vedas; the celebrant of the S'raddha dsi&vaonj
slriall as well observe the same (rules of/ conduct. (188)
The manes do invisibly enter the persons of Brih-

manas invited (on the occasion of a S'rdddha), follow
them like the air,* and sit by them when they are
seated (189)
Even the foremost of Brihmanas, who, having ac-

cepted an invitation (to a S'rdddha repast), wilfuBy
violates his pledge (to attend it), is sure to incur
sin, and will be reborn as a hog in his next birth. (190)
He, who, having be*i invited to a S'raddha repast.
* The
text has Vajiutachchanugachchhati foUpvys like tha
ai^-.K;ulluka explains, "Yayu" by '^ Prhna Vayu" vital .airs,
the whole meaning according to him being that, " Pitris (manes)
enter the organisms of the Brahjn^na guestsjust as spylf oLmen
entar the seeds in their parents' bodies.
sexually knows a S'udra wife,* is associated! vsrith aU tUe
sin done by the giver of the repast.t 191) >
Xhe manes are wrathless, cleanly (in their habits ,

and magi:ânimous,t are prior to the gods, and have laid
aside their arms. 193

Ihe source of their manes' origin, those who con-
>
stitute this, region of the manes, and the mode of wor-
shipping their Pitris (progenitors.) now hoar me describe

in detail. 193)
The Pitris are the sons of Rishis, Marichi, etc., whoi
are the sons of Manu, the son of Hiranyagarbha. (194).
Of these, Somasadas, the sons of Virat, are the manes;
of the Sadhyas and Agnishattas, the sons of Marichi^
;
who are renowned in the three regions, are the manes

of the dfeities. (195)
Barhishadas, the sons of Atri, are the manes of
Daityas, Danavas, Gandharvas, serpents, Rakshasas,
Kinnaras and birds. (196)
Somapas (ôma-driii|kers) are the manes of Biah-

manas, Havirbhujas (eaters of oblations) are those of
Kshatriyas, Ajyapas (drinkers of clarified butter) are
* The text has Vrishali which means a S'udra wife. Both

Mbdhatithi and Govindaraja bold that, intercourse even with
his Brahmana wife by a man, invited to a Sraddha repast, is for-
l>i.4dQn. They give the etymology of the term Vrishali as'
Vrihasyante chapal4yati Bhartaram, one who covets her husband

and makes him restive,'' in short, an amorous wife." Perfect
continence on the part of the guest on the occasion is what is
contemplated by the text. For other meanings of " Vrishali"

see Apastombha.
f Xhe text has Pratipadyati, that is, all sin of the giver of
the repast is transferred to the incontinent guest.
X The text has Mahabhagah j, e. possessed of the eight

moral virtues of clemency, etc. Kulluka
nS Manu Samhita.
tb« manes of Vais'yas, and Sukdlinas are the manes of

S'Hdras. (197)
The sons of the celestial bard (Bhrigu) are called
Somapas, the sons of Angira are called Havirbhujas,
Ajyapas are the sons of Pulastyaj a^d Sqk41inas are the
sons of Vasishtha. (198)
Agnidiigdkds; Anagnidagdhds (Kt, not burnt in fire>,
K»vyas, B.irhishadas, Agnishattas, asd Saumyds should

be known as the manes of Brdhmapas. 1199)
Thus the principal ones among the manes have been
described, infinite are their sons and grand-sons in this
universe* (200)
From the Righist have origiaated the Pitris

(manes) and from the manes have sprung the races
of demons and divinities, and from the deities have
originated all things in the order of immobile, mobile^
and 90 on. (201)
Water, reverentially offered to the manes in a silver

vessel, or in a vessel plated with silver, gives them
infinite satisfation. (202)
The performance of Pitri S'rdddhas (i e., S'rdddhas

offered to the manes) is more specifically obligatory
on thg twice-bora ones than the performance of Daiva
S^rdddhas {i.e. S'rdddAa-tiffenngs made to the deities).
• The Markandeya Puraaam describes these sons and grandsons

of the Pitris as the manes of lower animals such as the cow,
the horse, etc.
f Celestial sages such as Marichi, etc. Hence even in

.Vrdddha ceremonies of one's own father, grandfather, or great
grandfather, the Somapa manes should be as well worshipped, in
as much as they are the remote descendants of such soma-drinking
Pitris.— Kulluka.
Manu Snmhtt/l. tig
A Dai-on S'rdddka is held only as a prelude* to a Pifri

ii^r&ddha (ceremony). (203
For the protection of a Pitri S'raidha ceremony
it should be preceded by a Dalva S'rdddha offerlhgt
A S'rdddha, not protected in this manner, is destsoyed
by monsters. (204)
Hence the Vis'vedevas should be invoked at the
outset,and formally bid adieu at the cldSe, of a Pitri
S'rdddha ceremony, the manes should not be invoked
or dismissed in a S'rdddha before the intocation and
dismissal of the îs'vedsvas. He perisheth vrith his
progeny who Brahma nas or
invites the dismisses the
BrAhmaaa representatives of his manes in a SWdddha
ceremony without first worshipping the Vis'vedevas:
0s directed above.)! (205)
Let him seek out a and holy§ plot of
soliteiry
land for the performance of a ^'rdddha (thereon) aad

plaster it with cow-dung the ground must be (artifi-
;
cially) made to slope towards the south, if tt is not
so by nature. (206)
S'rdddhas offered to the manes on river-banks, in
solitary 'places, in recesses of forests,* ete., satisfy them
to the greatest degree. (207)
« A Daiva S'rdddha forms only a'preliminary and auxiliary

function of the Pitri S'raddha. cerennoay.
t Invocation and offerings to the Vishvadevas (j. «., all the

deities).
X All rites done unto BTahmanas in connection with a S'rdddha

offering to the manes must be preceded by similar rites being
done unto the Vis'vedevas — Devala.
§ Tho text has s'ucht, sacred, Kulluka explains it by free from
bones and charcoals.
II
The text has Avakds'eshu choksheshu^ Kvlluka, expkins it
by Svabhavenas'uchayo'ranyadipradtfânteshu, Recesses of natw-

ally sacred places such as, forssts, etc.
120 Mann Samhtta
There, after they ha\'e bathed and duly sipped water,

the invited Brahmanas shall be seated, each on A
iseparate cushion, containing Kusha grass* (208)
Thus having seated these commendable Brdhmanas

on conifortable cushinons, they should 'be worshipped
with the offerings of safifron, sandal paste, and garlands
of sweet-smelling flowers, those who 'represent the
deities being first worshipped, and after them the re-
presentatives of the manes. ( 209
Then having offered the water of veneration
\Arghyn), containing sesame and Kus'a grass, he shall,
With their permission, make fire offerings in the manned

following. (2£o)
At the outset let him satisfy Agni, Soma, and Yama

with libations of clarified butter, and, after that, offer
oblations unto his manes. ( a 1 1
In the absence of the sacred fire,t let him (the

celebrant) offer the oblations on the hands of the
Br^hmanas. " Fire is the Br^hmana," thus Brahmanas,
well-versed in the f'i^flfaj, have said. (212)
The foremost of the twice-born ones (BrAhmanas),

devoid of all irascible feelings, ever graciously disposed,
the-oldest born in the economy of the unfverse, and per-
petually engaged to promote the weal of the world, have
• On each of the cushions of Brahmanas who are the reptesen-

tatives of the Vis'vadevas shall be placed two blades of kus'a grass
with their tips direcPed towards the east, on each of the cushions
of the Brahmanas who represent the mines shall be placed a single
blade of kusa grass with its top pointed towards the south Devala.
f As is probable in the case of an unmarried religious student,

duly initiated with the thread, who has finished his study and
returned from the house of his preceptor, or of 4 widower.—
Kulluka.
Manu S-atnhitd. I9t
been described by the Rishis as the proper recipient

deities of S'raddha offerings (oblations). (21,3^
AH acts* in connection" with the fire-offering must be
done by the offerer, seated in, or looking towards, the
isouth, with his right hand. He shall sprinkle water on
the ground on which the oblation will be offered. (214)
Let him make three Pindas (oblations) out of the
remnants of oblations cast in the fire T and facing the
south, with his whole soul bent thereon, let him offer
the same on the Kus'a blade, with the Pitri Tirtka^ of
his right-hand. (215)
Then having offered the Pindas on the Kus'a
blades conformably to the rules (of his own school
of Grikya Regulatioil)> let him filb his hand over the
Kus'a roots for the satisfaction of his three generations
of ancestors, Starting with his great grand-father^
in the ascending line, who are fond of such pasty
scrapings of oblations.]: (216)
Then having directed his face towards the north, he
must sip water, and gently practise three Prdnaydmas,
and make obeisance to the six seasons of the year and
to themanes.§ (217)
The residue of water, contained in the wa^r-vessels,
shall be gently poured out near each of the Pindas
* Such as Paryukskanam, (silently sprinkling water over the

fire without muttering any Mantra, etc. Kulluka.
f Part of the hand between the fore-finger and the thumb,

considered sacred to the manes.
X On the kus'a roots let him scrape the sticky paste (of oblation)
from his hand— Vishnu.
§ .Respectively running as " I

make obeisance to spring" (I'aiaM-
iiya Namastubhyam) and " obeisance to you, manes" (Namo Vak
Pitarah) —Kulluka.
16
i'22 Manu Samhtta
(ob&ticois), and the PiAdas shall he smelled iti the order

in which they have been offered. (218)
^
After that, let him take a small portion from each
o'f the ohlations offered to the fathers, etc., and give
th^ first to the BrShmaâs, present, to eat. (219)
In the event of his father living, let him (the'
celebrant) oiiet S'rdddhas to his three ancestors pre-
ceding his fkther,* or feed his own father instead of the
Brdhmana, who is usually appointed to represent him
in the ceremony. (i2o)
But he. whose father is dead, but whose grand-father
ifi alive, let him offer a S'rdddha first to his deoeased
fether, aftd after that, to his departed great grand-
father.t (221)
A living grand-father can eat the oblation himself
instead of the Brihmana representing him (in connec-
fiqn with a -sVif «?fl?Aa offered by his grandson), or the .
grandson may perform the ceremony in any way he

Ekes with the perhiission of the grand-father. (2^2)
Then having given water and Kus'a grass in the
hands of the Brahma^ja^- let*^ him offer the first
pfekings from the oblations thereof, •
by muttering the
Mantra^ oblation to the manes "\Pitri Svadfid).^* -{222)
There, tarrying the plate of boiled rice "with hii
-hands, he, meditating on his departed ancestors, shall
pllaoe it near the Brdhmanits for serving the« boiled rice
tp^them. (224)
* Grandfather, great grandfather, great great grandEather.

, A son is privileged to pertorm S'raddhas, which are accessory
to an expiatory rite (Prayas'chittam) even in the life time of his
father.
+ Gbvindaraja, following Vishnu, explains it as, "He whose fkther

and Igreat-grand-father are dead, let him Rrst offer a Pindd
^'rdddha) to his two ancestors, preceding his grand-father.
Matm Samhiâ. i:^
The boiled rice, contained .jin a plate which is ncft
carried with, the two hands, or is served o^t only

with asingle hand, is robbed by the maligriaQt Asuras
{demons). (225)
[Plates, containing] vegetable curries or soups, milk,
curd, honey and clarified butter, must be carefully
deposited on the ground before serving them to Brah-
manas put of the same. (226) •
Articles ' of confectionary, sweet porridge,* edible

roots, fruit, palatable preparations of meat, and aromatic
cordials. (227)
These should be gradually brought near the Br£h-
manas with undivided attention and served to them by
commending the actual quantity served out at a
time. (228)
One must not shed tears at the time of ^serying out
. the dishes (to the Brihmanas), nor give vent to aHger,
nor i^pej^k falsehood, nor scatter the boiled, rice, nor
touch it with his feet. (229)
Tears shed by one, at the time of serving the boilSd

rice, augment the satisfaction of -ghosts^; a . fit of
anger at the time leads to the pleasure of one's
eneniies, a falsehood spoken at the time, augments
the satisfaction of^ dogs, boiled rice, trampled under
feet, leads to the satisfaction of monsters, and
scattering boiled rice, leads to the satisfaction of
miscreants. (130)
* The text has Bhalcshyani>, anything that is eaten by chewing,

and Bhojyam, anything which is taken in the manner of a sweet
porridge or thick barley gruel, etc, Kulluka explains Bhakshyam
by Modakadi (confection) etc. and Bhojyam, Payasadi, rice
cooked with milk and sweetened with sifgar, and supfe lilee
'
preparations.
134 Manu Samhitit,
which the Brahmanas show a

Articles of food, to
fondness at the time, must be unstintedly served out
to them ; a discourse on the supreme Self at the time
leads to the satisfaction of the manes. (231)
During the S'rdddha repast Vedas, Purdnas,*
Itihasas and Khilas\ should be recited to the Brdh-
mana guests, when they would be eating. (232)
In a cheerful frame of mind, he, (the giver of the
Brahmanas, feed them gently,
repast), shall satisfy the
and repeatedly ask them to partake more and more of
the (proferred) dishes, etc,, by dilating on their ex-
cellence. (233)
Let him assiduously feed a religious student, related
to the deceased ito whom the .S V(J<Wa« is offered; as
a daughter's son, and honour him with the present of
a blanket,! and scatter sesame on the groimd of the
S'raddha. (234)
Three things are sacred in a S'rdddha, vis., a
daughter's son, a blanket and sesame ; three things are
commended in a S'raddha ceremony viz., cleanliness
(purity of mind and body), non-irascibility and absence

of hurry. (235)
Let the Brahmanas silently eat all the cooked food,
luke warm, in a S'raddha repast.. Repeatedly asked to
pronounce on their excellence or otherwise, they must
not open their mouths. (206)
As long as the food remains warm, as long as the
* In his commentary on Brikod A'ranyaka, S'ankara describes

Purdnas, as woiks dealing with the creation of the universe.
t Khilas, KuLLUKA explains it by S'risuktas, S'iva San-

kalpas, etc.
XThe text has Kutaptm, Kulluka explains it by " Nepdla

Hmvalam," a blanket manufiQtured in the country of ffepala.
Manu Samhita. 125
Brahmanas eat that in silence, as long as they do

not remark on the excellence of the food, so long do
the manes eat. (237)
What the Br&hmanas eat with their heads, covered,
whatever do they eat with their faces towards the
south, whatever do they eat with their shoes on, the
monsters (and not the manes) eat all that. (238)
Let not a Chandhla, a hog, a cock, a dog, a woman

in her menses, or a enuch see these Brahmanas eating
a {S'raddha repast). (239)
Any thing looked at by (any of these creattires)
in the course of a fire-offering, gift-making, repast,
or a S'rhddha in honour of the manes or deitiess, pro-

duces, contrary effect. (240)
A hog by his scent, a cock by flapping his wings,

a dog by his sight, and a vile-caste man by his touch,
'destroys a iV^flfÂ*.. (241)
A lame' or one-eyed nian, or one who has a limb in

less or excess, even if he chances to b© a servant of
the giver of the repast, must be removed' from the
place of the S'rdddha. (242)
A householder or a mendicant Brahmaca, if he

happens to ask for a meal on the occasion, he shall
feed, according to his might, with the permission of the
I
Brihmanas, who are the eaters of the S'raddha re-
past. (243)
All kinds of cooked curries and boiled rice etc,.

blended together and mixed with water, shall be depo-
sited on Kus'a blades before the repasted Brah-
manas. (244)
These leavings deposited on the Kus'i (grass) are
unfit to be east in the fire they form the portions of
;
126 Manu Samhita.
spirits of deceased infants, and of faithless wives who

had left their husband's familes ih life* 245) 1
'rtie leavings of food cast on the ground in a

î'raddha fepast|is laid down as belonging to the portion
and energetic servants pf the ôuse. (246)
of, artless
S'rhddhas, which shQuld be offered to the spirit

of a newly deegtased person till the perfoiiaance of the
Sapindikaranam rite, should be performed wit;hout
ofiering oblations to the Vishvedevas ; and only a single
Bt&hmaâ, a single oblation, and a sihgle blade of Kus'a
grass are necessary fot each of thetn.t (247)
After the performance of his Sapindikaranam,
the sons of the deceased, whose funeral rites have been
done according to the Regulation, shall offer oblations
to his spirit on the day of his deaths vi the manner
of a Pdrvana S'rllddha.% (24S)
Having eaten a S'rdddha repast, the foolish one,
who gives the leavings of his plate to a itûdra, falls
headloij^g into the hell of KdU Sûtram (thread of
time). (249)
In the excreta of him, who has sexually known a
woman within twenty four hours of eating a S'rdddha
* The. text has Tydgindm —Kulluka explains it by Gurvddi-

Tyaginam who have abandoned their husbands and superiors*
We hare adopted Govindraja's explanation in our translation.
f With only a single Arghya offering, devoid of oblations to the

deities, invocation and fire-offerings, and with a single Kus'a blade
should be performed such an Ekodduhta'.S'rdddha (i.e.) a S'riddha

offered to the spirit of a person
.
who has recently departed this
Mto—Y&jnawdkya
'
t On the day marked by the same lunar phase

"'-
in each month
of Wie year.
$ Pdrvana S'rdddha is a S'rAddha offered to the manes on the

dm^ of the full or new moan {Parva).
Manu Samhita. i<27
te^st, sliall his iTianes lie for a fttofith from tha£

date. (250)
Having asked the Br&hmanas, "have you well eaten?"
or "have yon been repleted ?", he shall ask them to waeb
their mouths and hands, and after they have so washed,
request them to take rest, saying "rest yoiirselves
O, Brihmanas." (251)
After rest, the Brihmanas shall say, *Svadhh Asi"
(let the manes be satisfied);* in all rites of S'rdddha it is
the highest benediction. (252)

After that, he shall ask the Brihmanas in which
way the Residue of food (prepared oh the occasion) to
to be distributed. He shall giVe it to persons as they
will direct him to do. (253)
In all S'rhddhas offered to one's father or mother, he
shall enquire about the satisfaction of the Br&hmanas,
by asking, "have you well eaten?"; in those offered to
all the ancestors fgeskthi) by asking, " have you well
heard ?" in those offered on auspicious occa&wa.fA^bkyu-'^
daikaj by asking, "isjit well done ?", a«d in those offered
to the deities, by asking, "does it please ?" (254)
An auspicious aftemoon,t Kusâ grasses, plastering
the house with solution pf (fresh) cowdtmg, sesame
seeds, unstinted gifts (to the Br^hmanas>, ûrifica-
tiont ^d cooking of the edibles, and acquisitioii
* The full meaning is that,' let the manes be satisfied and let
blessing accrue tbereirom te the celebrant of the H'raddha

ceraenDivy.
f Afternoon ||piâses of S'r0dhas oflfered on the day of the

new moon. Abeording t» another Smriti, S'tddihas to be'
offered on auspicious occasions (Abhyuddiyahtt)- should be done'
in the morning.
\ The][texti has Samskira, which means either purifiestion of or
cooking curries, belled rice, confection etc.
128 Manu Stttnkiia.
of jTOW-sanctifying (Pankti-pdvanas) Brihmanas, thesd

are the blessed auxiliaries of a S'raddha ceremony. (255)
Kusa' grass. Mantras, morning> avishyhnnam and H
things, which have been enumerated as sacred before,
are the blessey accessories to a S'raddha offered to the
deities. (256)
Food grains used by Munis (divine contempla^

tors),* milk, Soma-\vi\CQ, raw meatt and non-alkaline
saltsi are called natural oblations. (257)
Having dismissed the Brahmanas, let him, piire,
silent and self-controlled, longingly cast his look towards
the south, and pray the manes as follows (258) :
May the number of gift-makers, O ye manes, im

crease in our family, may our progeny and wisdom in the
Vedas grow from more to more, may veneration to*
wards the Vedas never depart from our family, and
may we have many things fit to be gifted away. (2591
Having thus performed the S'raddha and at the
close of the prayer, the oblations {Pindas) should be
caused to be eaten by a cow, or by a Brdhmana, or by a
goat, or they should be cast in the water or fire. (260)
Several authorities advise to offer the Pindas to the

manes after the BrShraanas have been fed; others advise
to give the oblations to the birds to eat, others advise
to cast them in the fire or vâtgr. (261)
^
^
L , C„„> .,
- •
• S'ankara in hiscommentary on the Brih W, Aranyaka

Upanishad defines 'Muni" ismanandt Muniftron , lading ttê
supreme Self he is called Muni. The text has Mu-^ nndni that
Is the kind of -food grains which is eaten by her^ts ,,iths forest,
such as Nivara etc. ^

\ Flesh of an animal which is not forbidden to b,-, iten, such
as venison, hare's flesh,or goat's flesh, which may be j,:., ,'ed to the
manes as oblations. ,,j\
I Such as Rocksalt, sea salt, etc. ,.,.

Martu Samhita. 139
The second
oblation* (^jWa) should be given to a
ani lawfully married viîfe, eager to worship the
faithful
manes and desirous of conceiving a male child* (262)
[Thereby] she will give birth to a long-lived, intelli-
gent, well-renowned, opulent, and virtuous son, spiri-
bually disposed, (who, in his turn), will be the father of

a large family. (263)
Thus having washed his hands and sipped (water,
be with the greatest attention, feed his father's
shall,
cognates> and after that, the relations on his mother's

side. (^64)
Let not the leavings be removed till the Brahmanas

,
have departed from their seats; and after that, ;let hijn
make the household offerings, this is the Regular
tion. (365)
Now I shall describe the kinds of oblations, which,
being duly offered to the manes, give them satisfaction
which lasts for a long time, or for all eternity. (266)
Sesame, barley grains, Vrihi graips, kidney beans,
water, -fruits, and edible roots, ,duly offered to the
manes, keep them satisfied for one month. (267)
P4thina fish (keeps them satisfied) for two months
venison, for three months mutton, for
; four months and ;
flesh (of clean) birds, for five months ; ^268)
Goat's flesh, for six months ; flesh of a spotted deer,

for seven months ; the flesh of, an ^na deer, fpr eight
months; and the flesh of a Ruru deer, for nine

months. (269)
Flesh of the buffalo or rhinoceros satisfies the manes
* The text his Madhyamah Pindah {i e ) the oblation offered

by her]husband to his deceased grandfather, and duly consecrated
with the Grihya mantras.
'7
130 Manu Samhitd,
for ten months ; the flesh of a hare or tortoise, for

eleven months ; (270)
Preparations of cow-milk, and Pdyasa for one full
year ; the flesh of a white, old goat, for twelve

years. (271) •>
The satisfaction, which they derive (from) Kola-

s' aka (a kind of vegetables), large scaled fishes, flesh of
the rhinoceros or of red goat, honey, and food grains lasts
for all eternity. (272)
Anything mixed with honey, which is offered to
them on the thirteenth day of the fortnight, marked
by the asterism Magkd,* leads to their satisfaction for
eternal time. (273)
" May he be bom in our family, who will offer us
Pdyasa offerings, mixed with honey and clarified butter,
on the day of the thirteenth phase of the moon, marked
by the asterism Maghd, or under the auspices oiKunJara-
chchhdydA (274)
Anything, which is reverentially offered to the
manes, gives them infinite and eternal satisfaction in the
next world. (275)
The days of the fortnight, from the tenth day to
the day of the new moon, excepting the day of the
fourteenth day of the moon's wane, are auspicious for
the performance of S'raddhas. (276)
* Thtf Trayoiiashi (the thirteenth day of the moon's wane)

is specifically mentioned, the thirteenth day of the moon's wane
in the month of Bh^dra should be considered as meant —as Sankha
opines.
j- When the sun is in the asterism Hasta in the month of
.i4'i/i»jK, the thirteenth day of the lunar wane in the month of
Mukhya Bhadra in connection therewith, marked by the asterism
Maghh, is called Kunjara-Chehhaya, see Vishnu. Ch.
LXXVIII—52, S3-
Manu Samkitd. 131
S'raddhas, offered under the auspices of even

numbered asterisms (such as, the second, fourth lunar
mansions), or of the even numbered phases of the moon,
grant the fruition of all desires ; while those, offered under
the auspices of odd numbered asterisms, or lunar phases,
grant a family of opulent and erudite sons. (277)
As the dark fortnight is more auspicious than the
light one for the purposes of S'rMdha 'o&Qx'mgs to the
manes, so evening is better than forenoon for that
end. (278)
With the holy thread placed on his right shdulder,
and the Kus''a grass in his hand, let him assiduously
perform all rites in connection with a S'raddha to the
manes with the help of the Pitri-tirtha of his right
hand. (579)
Let him not offer a S'raddha offering in the night
night is the time for monsters, nor they should be offered
at either meeting of the day and night, nor just at sun-
rise. (280)
In the event of his inability to offer S'rdddhas, each

month, let him in this manner offer three S'rdddhas
in Summer, Rain", and fore-winter (Hemanta). (28 1)
The fire offering to be made in a S^rciddha must

not be made in any other fire than that in which Vedic
and Smarta rites are performed ; a Brahmana keeper
of the sacred fire must not offer a S'raddha on any other
day in the dark > fortnight except on the day of the
new moon. (282)
The foremost of Br^hmanas obtains the same

merit by offering libations of water to the manes after
his bath, as is acquired by instituting the Pitri-
yajnas {i.e., S'rdddhas, lit. sacrifipes offered to the

manes.) (283)
12Z Mantt Samhttik
The Rishis call the (heirarchy of) fathers as Vasns^

the (heirarchy of) grand-fathers as Rudras, and the
(heirarchy of) great grand-fathers as A'dityas (284)
Every day, eat the residue of cooked food left after
first feeding the Brihmanas (Vishvasa); eai, every day,
ambrosia. The first is called Vishvasa, the second is
the residue of food left after performing a sacrifice

therewith. i2S5)»
Even the eternal S'ruti has aknowledged the divi-
nity of the manes. Thus I have told you all about

the mode of performing the five daily sacrifices, and
a:ll rites in connection therewith. Now hear me des-
cribe the means by which the twice-born ones shsdl
earn their livelihood. (286)
CHAPTER IV.
A TWICE-BORN one shall reside for the first quarter

of his life* in the residence of his preceptor, and the
second quarter (thereof) in his own house as a married
man. (i)
A Brahmana, other than in the time of distress,
shall earn his livelihood and maintain, his family by a

means, which does not clash, or clash veryjittle, with
other men's interests.f (2)
J
• The text has Chaturthamdyusho Bhagam, a quarter part

of the duration of life, >. e. twenty five years, since according
to the S'rutii a hundred years is the ordained space of human
existence. S'atayurvai Purushah.
I In short by teaching, by celebrating sacrifices on behalf of

their celebrants, and by receiving gifts, from the pure and the holy,
cic., yajanadhyapana-Vis'uddha-prati grahadibhih—Kulluka,
Manu Samhita. 135
He must earn money, enough for his merest exist-

ence, by works which do not disgrace the social order
he belongs to, and which do not entail much physical
labourer hardship. (31

Let him live by Ritam and Amt itam^ or by Mritam
or Pramitam, or by Satyanritam, but never by the
avocation of a dog* (4)
Picking up ,
grains of paddy fronf the stubbly
fields (uncha vritti), or collecting the ears of paddy
constitutes what is called Ritam.
Anything obtained without solicitation is called
Amritam (lit, nectar); to live hy begging is called
Mritam (death), and to live by agriculture is called
Pramritam. (5)
Trade is called Satydnritam, and it is good that a
man should live by trade. Service is called the
vocation of a dog, hence it should be shunned. (6)
Either be a Ens' ala-dhdnyaka'\',ox a Kumbhi-dhan-
yaka,t ori store up enough to support the family for
three days, or only enough for the morrow. ( 7)

Of these four kinds of Brihmana house-holders
(kus'aladhdnyaka etc), each succeeding one is more
meritorious than the one immediately preceding it
(in the inasmuch as on account of the compara-

list),
tively greater poverty of their resources they are com-

pelled to practise self-abnegation (lit, self control)
by which they are enabled to conquer the whole
world. (8
* The text has S'va-vrittya by the avocation of a dog, ».«.,
by accepting service.
f One vfho has got food grains stored in his house, eiiough for
three years' consumption of his family.- '
J One who has stored up food gi-iin enough for a year's

consumption of the family.
134 Mann Satnhita.
A may earn a
householder (with a large family)
living by six acts,* one (with a smaller family than the
former) by three acts,t one (with a small family)
by two acts,t and one with a very small family by
teaching alone. (9)
A Brihmana, living by S'ila or Uncha means of
livelihood, should only be devoted to the keeping of
the fire, and «do the sacrifices which are enjoined to be''^
performed at the end of a Parva or Ayana. (10)

For a livelihood, let him (BrS.hmana) not take to
any (vile) means, lusually) adopted by ordinary men,§
let him maintain himself by a profession which is h onest,

artless, holy and worthy of a Brahmana. 1 1) (
Resting in contentment, a seeker of happiness must

restrain himself from pursuing more and more wealth.
Happiness is rooted in contentment, misery is based
on discontent. (12)
any of the aforesaid professions, a
Following
Snataka Brahmana should observe the following rules
of conduct and vows, which impart fame and longevity
In this life and lead to heaven (after death.) (13)
By unremittingly discharging his duties alone, as
ordained in th^ Vedas, to the best of his ability, one
comes by the most elevated status. (14)
• Such as Ritam, obtaining without solicitation, begging,

agriculture, trade and money-lending.
t Priesthood, teaching, and gift taking.
X Teaching and officiating as priests at sacrifices celebrated

by others.
§ The text has Na Loka Vrittam, Kulluka explains it as " not

by falsehood, deceit, sycophancy, self advertisement, and imitation
of the dress and manners of one's master as is usually done by
common men.
Manu Samhita. r^jg
He shall not earn money by acts which enthral

the senses of man, nor by means forbidden by the
Vedas : In the event of his possessing money, or in
wafttj'one must not endeavour to earn money from
any source, without discrimination* (151
Let him not wilfully addict 'himself to anyôbject
of sense-gratification ; in case of extreme attachment
he must counteractjiti by means of his wilPforce. (16)
Acquisition (of wealth,'' etc),T hostile to his têdiac
studies, must be avoided; if he can study his Vedas, ;
each day, by anyjhow supporting his family, that is his

success in life. (17) i
His dress, speech and his discernment (feelings)

must be in conformity with his birth, wealth, age and
Fîifiac knowledge. (18)
He shall peruse, each day, S^dstras whose perusal
serves to improve the intellect, as well as those which
treats on the art of money-making.t Likewise, he shall
study the Nigamas which illucidate the (true) import

of the Vedas.t (19)
A man acquire? proficiency in the S'dstras he reads,
each day ; and illuminated with their light, his general
knowledge increases. (20)

Let him not omit performing the Riski-yajna,
Deva-Yajna, Bhuta-Yajna and Pitri-Yajna\ accord-
ing to the best of his might. (21)
* " Prasangena " is the term that occurs in the text, Kulluka
exaiuplifies by "dance and music" (Nritydgitddina).
it
f Dhanyini, the science of money maMng, such as the works

of Ushanas and Brihaspati. ,X The Upanishads, etc.
§ Rishi-yajna, i. e. study of the Vedas, Devayajna, i. e. five
offerings to the deities, Bhj-itayajna oblations to animals^ A/'«.

yaj'na, i. e, hospitalities to men ; and Piiri-yajna, S'raddha. offer-
ings to the manes.

J 36 MaHtt Samkila.
Some there are, who, though conversant with the

mode of performing both external and internal yajnas,f
perform these five kinds of yaj'nas, by withdraw
ing the five senses from their respective objects of
gratification. (22)
Several wise householders, knowing that immortal
is the fruit of performing sacrifices With speech and
vital airs, cdhstantly cast offerJngs of speech in the
vital airs, and those of vital airs in the speech.t (23)
Several other Brihmanas, possessed of tile know
ledge of Brahma, constantly perform these five sacri-
fices by means of knowledge of Brahma ; with
their
their sight oi vrisAova {Upanishad), ih.QY behold that
knowledge is the primary end of all (religious) acts. (24)
Let five offerings* in connection with the Agnt-
hotra sacrifices be offered in the fore-part of the day
or night, or in the first or last part of the day, or in
the first or last part of the night. At the close of the
dark fort-night he shall perform the Darska sacrifice,
and at the close of the light fort-night the one known
9S Paurnamdsa. (25)
A Brahmana must celebrate the (Agrayana)
sacrifice on the harvesting of the new crops,! the
* Vdhya Abhyantara yajnas, Vdhya yajnas are religious rites

or ceremonials, while Abhyantara yajnas consist in practising
yoga with its accessories.
J-
Mutter the Mantra, " I cast the offering of speech in the
fire of vitality, while not speaking; and the one running as, "I cast
the offering of life in sêch" at the time of speaking.
J The text has S'asydnte, which literally means after

the stock of the previous year's food grains has run out.
KuLLUKA, grounding his statement on the aphorism of the
Sutra-Kdra, Saradi .Vavdandm, the harvest-sacrifice in S'rat
(October-November), asserts that the sacrifice must be performed
Mafru Samhiia. ijy
^hSrarmdsyn) sacrifice at the close of a seasoft,* the

*tiiiflal sacfifice at the beginning of a Ayana,\ and the
Somaâjnas at the close of the year.J (26)
A fo^hiftana, with the sacred fire, wishing a long
Mfe, shall not partake of newly harvested food grain, or
Cooked meat ^frithout first performing the Navdnnam
<new food grain) and aaiiAa,l sacrifice9.4 (27)
The fire consumes the Vitality of the gluttonous
Brihraana (with the sacred fire), if he partakes of the
newly harvested food grains and meat without first
offering them as oblations to the fire. 28) .
Let not an Aiifhi (guest), unpropitiated with a

cushion, bed, food, water, fruit or edible roots to the
feestof his might,. reside in his (Bi^hmanas) house. (29)
Let him not welcome with speech even (guests)
who go contrary to the Veâs, or live by professions
other ithan those peculiar t« his order, or are cat-
naturedll or dispute the doctrines of the Vedas by
after the harvest of the new grains has been gleaned, no matter
whether the stock of the previous year's food grains has been ex-
tiausted m not, as otherwise a rich housetholder, with several years'
provisions in his store, will be discharged from the oblâtion of
<6f cdebrating this sacrifice.
• A RHuh (season), according to Ki}i,i,uKA, consists of four

months, a year is divided into three seasons, a fact which shows
that, this celebrated commentator of the Manu Samhita was a
resident of northern India.
f Ayana means the period when the sun is either in the nor-
thern, or in the southern solstice.
J The
text has Sdmante, (lit, at the close of the year) (.«., in
spring, inasmuch as the Vediac year which used to be computed
with the first day the lunar month in Chaitra was considered
'coaipl'ete with winter.
§ Soma Yaijnas such as, Agnishtoma etc.,
\ The text has Vaidila Vrittikhn and Vaka Vratins i.e, mea
who are iJeceitful as cats, or carry «loiks of religion.
18
^138 Manu Samhttv,
false logic, or have no faith in the Vedas, or are crane"
natured.* (30)
*
Le.t him honour the house-holders, who have per-
*formedthe rites of ceremonial ablutions at the comple-
tion of the Vedic study, or at the close of a vow, or
both, with oblations offered to the gods and manes, and
avoid those who are otherwise qualified.! 131)
A househslder shall give cooked food to Brakma-
ckdrins etc.,t who do not cook their meals ; and after
keeping enough food for his relations and dependents,
he shall distribute the residue among the birds and
beasts. 132)
A sntiiiika householder, famished with hunger,
shall ask money of the king, or of his pupils and disci-
ples, but of no other men. This is the conclusion. (33)
A. Sndiaka BrShmana must on no account sufier
himself to be overwhelmed with hunger ;§ and possessing

nioney, he must not wear a torn or dirty cloth. (34)
• Cf \ ishnu. Chapter LXXXII. Aphorisms 5 and 7.
f Let him invite them on the occasion of a .SVaiftÂa, offered

to the, gods or manes.
% Medhatithi and Govindaeaja, on the basis of the couplet,
Bhikshancha Bhikshave dadyat Vidhibat Brahmachhrine, etc.,
S^y that, Bkikskus, f'aribrdjakas, Brahmncliarins, etc.,
have been provided Tor in the above quotedcovipl.H, and hold that
this stanza contemplates the giving of cooked food to mendicants
of other pursuasions, or to those who denounce the authority of
the Vedas fPdshandins).
J Even water should be given to trtaes and plants, each day,
by a Brahttana householder. v
§ The te.xt has. Na Sidet Snataka Vipra, KuLLUKA explains,
that a fully educated Snataka enjoys the privilege of receiving
gifts from proper persons, so he need not beg any thing of the king,
as he has many ether substantial means of keeping the wolf from.
ttie door vrithout depending upon the bounty of the statej.
Manii Samhita. '39
With and beards cleanly clipped and his

his hair
finger nails he, pure in body anji
decently paired,
spirit> self-controlled and clad in a white garment,
shall study the Vedas, and be mindful of his own

benefit.* (35)
him carry a bamboo stick in his hand, an ewer,
Le;t
fullof water, his Veda, and the holy thread, and wear
a pair of beautiful, golden ear-rings. (36)'
He must not gaze on the rising or setting sun,
nor look at the sun in the mid sky, nor during an
eclipse, nor at his reflected image in the water. (37)
He must not leap over the tether of a calf, nor run
while it is raining, nor look at his image in the water.
This is the injunction (of the Sistra). (38)
A heap of earth, a cow, a divine edifice, a Br&hmana,
clarified butter, honey, a crossing of roads, and large
forest trees, these he shall circumambulate (from right
to left.) (39)
Even extremely heated, he must not visit his wife
during the three forbidden days of her periods, nor
share the same bed with her. (40)
Intellect, vigour, strength, eye-sight, and vitality
of a man, who goes unto a woman in her menses, are
impaired. (41)
Of him, who avoids a woman in her menses, the
intellect, vigour, strength, eye-sight and vitality are
improved. (42)
Let him not eat in the company of his wife, nor
see her eating, nor while she is' yawning or sneezing, or
sitting {eK dishabille) at ease. (43)
• The text h^.^ Â'tmahiteshucha, Kulluka explains it by

"taking special care of his own health with the help of suitabla
medicines, if necessary, and by avoiding unwholesome any indiges»
table food."
rÔ Rtann Satnkit/f,
Nor while she is applying, collyrium! alon^ her

eye-lid«, or anointing her uncovered person with oil
HOT while she is giving birth to a child, his wife should
be looked at by the foremost of Brahmanas, seeking
vigour. (44)
Wearing a smgle cloth, he must not eat his meal,
nor bathe dtript of must not pass
all clothes. He
urine on the road, or in- a pasture-ground, or on the
ashes. {^$)
Nor in a ploughed field at in the water, nor in »
cremation groimd, nor on the mountain, nor in a^
dilapidated temple, and never on, an ant hill. (46)
Not in a hole dwelt by an animal, neither when
walking, nor staying, nor having arrived at a riva: bank^
nor on the summit of a mountain. (47)
Facing the wind, fire, a Brahmana, the sun, the
water, or a cow, let him never evacuate urine or
excreta. (48)
Covering the earth with wood, clods of earth, leaves,.
or Weeds, with covered head and body,and silent,
having washed his mouth, {let him evacuate urine and

excreta. (49)
In the day he shall evacuate stool and urine with

his face turned towards the north, looking towards the
sbuth he must do it in the night ; at either juncture
af the day and night he must do it as in the day. (50)
In the night, in the event of the stars, 'etc., being

enveloped by the cloud,, in times of peril to life, let
a Brahman evacuate stool and urine, facing any quarter

of tile heaven he pleases. (51)
Facing the wind, the fire, the sun, or the moon, or

looking at a cow, or a Br&hmana, he, who evacuates
stool or urine, is robbed of his intellect, (52)
Martu SamhtU. 14 »
Let him not cast any unholy thing in the, fire, nor
warm his feet over it. Let him not blow a fire with his-
ipouth, nor look at his naked wife. {53)

Let him not keep a fire underneath his bedstead,'^
nor leap over a fire. He must not place a fire at his
foot, nor do any thing that imperils life. (54)

At either meeting of the day and night, let him not
eat any thing, or lie down, or walk {?>.,»go any where).
He must not dig lines in the ground, nor himself re-
move the garland of flowers he has worn, (55)
In the water he must not evacuate stool or urine,
nor cast sputa, poison, blood, or any thing smeared
with any excreted organic matter. (56)
He must not sleep alone in a solitary chamber, nor
rouse up a superior from his sleep. Let him not speak
with a woman in her flow, nor go to a religious cere-
mony without invitation. 57)

He must keep his right arm free,and uncovered
by his vpper sheet of apparel, in the chamber of the
sacred fire, in a pasture ground, in the company of
the Brihmauas, at the time of reading the \iêdas^ and
at the time of eating his (meal). (58)
He must not restrain a cow from drinking water

or suckling her calf, if he sees her in the act; nor
shall he report it to any body. An intelligent person,
who has beheld a rainbow in the sky, must not show-

it to others. (59)
Let him not long reside in an impious village, nor

in >on§ infected with must not go
any d!isease. iJe
alone on a long journey, nor stay long on a mountain

summit. (60)
Let him not reside in a S'udra kingdom, nor in one
teeming with an ungodly population. He must not
142 Mann Samhita
live in a country abounding in revilers of the Vedas, nor

in that which by vile-caste men.
is infested (61)
He must not eat any thing .whose oleagindus
essence has been taken out,* nor over-load his stomacht
with food and let him not eat any thing too early
;
in the morning or evening, nor take any thing in the

night, if he has been over-repleted in the day. 62)
Let him not make any futile attempt,} nor drink
water with the united palms of his hands ; he must
not eat any thing by placing it on his thighs, nor be
needlessly inquisitive about any matter. 63) 1
He must not sing a tune, or dance a measure, or

play on a musical instrument, prohibited in the science
of music) ; he must not vauntingly stroke the muscles
of his upper arms, nor gnash his teeth, nor bray
like an ass out of an exuberance of) emotional
feeling. (64)
He shall never wash his feet in a vessel of white

brass, he must not eat in a cracked plate, nor in a vessel^
repugnant to his sensibility. (65)
A holy thready an ewer, a coth, a garland of flowers,
an ornament, and shoes, previously used by another, he
must not wear. (66)
He must not ride on a wild (unbroken), hungry,
diseased, beast of conveyance, nor on one with pierced
hoofs and mutilated tails, or broken horns. (67)
He shall travel by 1 horses or elephants) that are
* Such as Piny4ka, mustard cake, etc.,— fCulluka.

t Fill half of the stomach with food, its quarter part with
water, and leave a quarter part of its cavity free for the circulation
of air. — Vishunpuranam.
% The te.xt has Na kurvita Vritha Cheshtam, i.-e. he must
not spend his physical energy to do an act which does not bring
him any good either immediate or prospective.
Manu Samhite, 143
ikstgOing, quiet,handsome and good coloured animals,

possessed of auspicious features, sparing the mace or the
whip as much as possible. (68)
The heat of the autum sun,* the smoke of a crema-
tion ground, a cracked or fissured seat, he must avoid ;
he must not tear his hair or finger nails, nor cut his
finger nails with his teeth. (69)
He must not wantonly grind clay or« clods of earth
with his hands, nor cut weeds with his finger nails
let him not attempt a futile act, nor do any thing which
may create troubles in the future. t (70)

He, who (wantonly) grinds earth (with his fingers),
or cuts his finger nails (with his teeth), as well as
I
a malicious calumniator, and one, who neglects his

pearsonal cleanliness, soon meet destruction. (71)
He must not lay any wager (as regards matters of
S^dstras or concerns of life), nor go out wearing a
garland of flowers round his neck ;J in every way it
is condemnable to ride on a bullock. (72)

Let him not enter a (walled) village or a house by
any other entrance than the froHt door (or gate) he ;
shall avoid from a distance the roots of trees in the

night. § (73)
* The text has Valdtapak, tome commadtatort explain it by
" ray of the msrning sun.'' It really means the heat of the sun
when it remains in the sign of Kanyi (Virgo).
f This stanza it not a mere repetition of stanza 63, there
Cheshth meant physical exertion the present stanza contemplatee
;
all mwtal acts, such as plaAning, willing etc., for the performance
of an act which does not confer any D£neit.on its d«er.
\ lie must keep it concealed under his upper sheet of gar-

ment, when going out. Kulluka.
§ He^m ust not think of lying or taking shelter under a tree in

the ni(hk
144 hfann Satafiith.
He must not play a game with dice, nor carry ift hii
hand the shoes he wears let him not gradually eat a
;
morsel of food he has taken in his hand, nor by placing

the plate (of food) on a cushion. 74
Hemust not eat any preparation of sesame, or any
thing, cpotaining sesame, after sunset ; let him not lie
down entirely naked in the bed, nor go any where
without washiBg his mouth after eating. (75)
He must eat in wet feet, but he must act lie
down in wet feet ; he, who eats in wet feet, acquire

longevity. (76)
Let him not go to a place, which is not easily ac-
cessible and which is beyond sight ; he must not look at
the excreta, nor swim across a river with his arms. (77)
\ person, wishing to live a long life, must not stand
on the ashes, on skeletal bones, on bits of broken, baked
earthen vessels, on heaps of cotton seeds, nor on husks
of paddy. (y8
For a moment even, let him not associkte with the
degraded, with CkandSlas, with Pukhas'as,* with the
illiterate, with the purse-proud, and with low caste men
{Antyavasdy ins) .
(791
He must not give, any worldly advice, or the leaving
of his food,t or the residue of the fire-offering to a S'udra
let him not giye religious instructions to a S'udra, not
£raat him (S'udra) sanction to practise a vow. (80)
The Brihmaoa, Who gives religious instructions to

a S*adra, or advises him to practise a religous vow, is
* A son of a S'udra wom^n bya Brahmana is called a Nishdda.

The son which a Nishdda begets on a Sudra -woman is called a
i'tikkas'a, and the son begotten by a Chanddla on a Nishdda wifie
is called an Autyaiiasaviii.
t Ha can give the leaving of his food to his S'udra servant.

Matiu Samhita. I45
dtownied with that S'udra m the hell of Asarnvritam

(unrestrahied darkness). (81
Let him Hot scratch his head with his united hands,
nor touch it without wâshing his ifiouth^ after eating,
nor bathe without immersing his head in the water. (82)
He^must not strike any one on the head, nor pull
him by his hair ; after bathing, head-anointed, let him
not touch oil with any other part of hi« body. {83)
He must not accept the gift of a king, who is not
the son of a Kshatriya, nor of him who lives by selling
meat,* nor of an oil-presser,t nor of a wine-seller,t nor
'of him who lives upon the income of prostitution. (84)
An oil-presser is ten times as vile as a butcher
(meat-seller), a wine seller is ten times as vile as an
oil-presser, an enjoyer of the earnings of a prostitute is
ten times as vile as a wine-seller, and a non-Kshatriya

king is ten times as vile as the enjoyer of a prostitute's
earnings. (85)
A non-Xshatriya king is like unto a butcher, who
keeps ten thousand slaughter-houses going; and hence,
to accept the gift of such a king is a deadly sin. (86)
He, who accepts the gift of a greedy king, who

does not rule in conformity With the Regulation, goes
to the twenty one hells in succession, known as, (87)
Tdmisram (hell of darkness), Andha-tamisram (hell

of sable .darkness), Mahd-rauravam (the great howling
hell),Kkla-sutram (the hell of the thread of time)
and Maha-narakam (the great hell). (88j
* The text has' 'taunika which means a butcher, from Sund,

a place of slaughter.
f Chahram^—a.i\ oil-press.
J The text has Dhvajin, Dhavja means a pennon, a wine-seller

is called Dhvajin, because in ancient India a pennon is used to be
hung down on the door-way of each wine-shop.
J 46 Martu Samhita.
The Sanjivanam (animating heliy, Mahdvkki (heH

of great billows), Tapanam (burning hell),- SAmpratat
panam (extremely heating hell), SangJtdtam (the^ crush-
ing hell). Sakdkolam (hell with crows and owls)
K^dmalam, Putimrittika,m (hell of foul-smelling,
soil). (&9>
Laha S'anhu (hell of iron tongs), Ripsham (ftying),
Pantha, Sh&lmifli, Nadi, Asipatravanam (sWord-leafed

forest)and Lohadarakam (iron-breaking)w (90)
Brihma-knowing Brahraanas, aware of
Erudite,
these things, do not accept gifts from tsuch) a king,
for their good in the next world, (jgr 1
He must leave his bed at the Brahma, M-uhurta*

(forty-eight minutes before the sun-rise), meditate on piety
and worldly interests, ponder over the form of physicaJ
labour by which they can be secured> and ascertain?
the true imiport of the Vedas.-\ (92)
Having left his bed and atten'ied to the calls of
nature, he, well washed, and pure in spirit, shall, with vm-
divided attention, mutter the morning Gayatri and the
Gdyatrts, which are connected with the other Sandhya
rites as well. (93)
GoviNDARAjA interprets the term Brahma

• Muhurtia Ky
mean the latter end of the last watch of the night.
t The injunction, ordaining the contemplation of the real
mport of the Vedas at that time, is for the fact that, intellect be.-:
copies frpsh and clear in the morning, which leads to a clear con-
ception of the divinity which hedges round our daily duties irv
life. All our acts are subordinated to the will.of the providence, we
live in God and live for God o,nly, and all our works are His works.
This is the true import of the teachings of the Vedas, and there.
can be no better moment for thinking of thisldivine nature of our
mission in life than the cool and calm hours of the morning, thus to
begin life, each day, with the thought and conviction of divine
help and contact.
Manu Samhita. 147
The Rishis were long-lived becaiise they tised to

devote greater lengths of time to their rites of daily
Sandkyd (prayer), and for this they obtained fame,
progeny, celebrity, and the energy at Braked. (94)
Having performed the rite of Upakarmk* on the
day of the full moon in the month of S^rdvand or
Bhddi-a, he shall devotedly read the Vedas for four
months and a half (95)
After that period, under the auspices of the asterism
PushyS (iri the morith of Pausha), he shall, out-side
the boundary of his villagfe, d6 the rite in connection
Aîth the completioii of his Vedic study, or do it on the
fotetioon of the fifst day of the light fortnight in th^
month of Mdgkd.^ (^6)
Having duly performed th6 rite of bidding adieu
to the Vedas% at the out-skift of his village, he shall
refrain from studying the Vedas for that day and night,
or for that day and night and the next day only
(Pakshini). (97)
After that, let him study the Vedat during the
of the light fortnight, and the allied branches .of
•strhoXe
study {Veddngas such as Grammar, Prosody, Astro-

nomy, etc.,) during the entire dark fortnight. (98)
He must not indistinctly read the Vedas, nor read
them near a S'udra ; tired with reading the iêdus
in the last watch of the night, let him not sleep

again. (99)
* The rite of Up&kariha consists in making a fire-offering for

the worship and gtofification of the Achdryaya, preceptor)
f Those who have performed the Upakaytiia on thfc fiill modri

day of Bh^dra must do this rite in the first day of the light
fortnight' in Migha^
J FirB offerings riiade after finishing the study of the fVrfai

for four months and a half.
14S' Manu Samhit'th
In the aforesaid manner, a Brihmana shall devotecBy

read the metrical Mantra porticHi of the Vedas ; and in;
the absence of distressing circumstances, he shall devo-

tedly read their Mantra and Br&hmana portions as
well. (100) >
Both thej^reading student and the teaching preceptor

must not read the Vedas under the following circum-
stances of non-study {Anadhyayam). (ror))
In the rainy season, when the: wind, is heard roaring,

in the night, ch: when the wind is seen raising clouds of
dust in the day, (a&they are the circumstances, which.
the learned, acquainted with rule of F^rfzfl<:study„say as.
eccasionii^ the non-study (of the Vedai)t. (aoa)
When it laarts-with thunder and lightning, and wheit

showers of meteors fall from the skies, are the circums-
tances, said to> occasion the accidental non-study of the
F«fl?«j' (from that time to the next day)» 1 his is^ what
Manu has ordained. (103)
If these phenomena (thunder, lightning, etc,,) occur

at the time of kindling the Homa fire in the evening,
during, the rainy season, they should not be regarded as.
occasions of imn-study, but ia other seasons of the

year the appearance of clouds at the time, of kindling,
the: Homa-Gie. will occasion non-study. (104)
Earth-quakes, with rumbling sounds in the earth,

and eclipses of the sun and moon, even if they happen im
their proper seasons,, should be regarded as occasioning
periods of non-study. (105).
If lightning and claps of thunder happen to be seea

and heard at the. time of kindling the Homa-^K, the
period of non-study will last till the extinction of the:
Ma?iw Samhifa. >4i9
Iwminary * while it extend for the whole day anct

shall
night, if it happens to rain after the occurrence- of either
of the aforesaid 'phenomena. ( io6)
For extremely pious men, thestudy of the. Vedas vat
a crowded village,, or in places, always full of foul smel^
is prohibited.t (107}
In a village from which a dleadi body has not beett
removed, by the side of an extremely impfous; person,!:
in a crowded place, or in a place where the crying;
soiond is heard, the Vedos shall never be studied. (108),
In the water, at mid-night,§ at the time of evacuating;
stool and urine, in unwashed mouth after eating, and
having eaten a S'raddhaxiepast„let him notcoa-
aftea:
template (the Vedas) in his mind; (109)

An erudite Briihmana,, on accepting an invitations toj
an Ekoddishta S'riddha repast, must not read the Vedas^
for three days (from the date of such acceptance) ;
(simi-
larly), h© must not read them for three days on the birth
of a king's scm, or on the occasion of a solar or lunar
eclipse. 1 1 10).
So long as the scent ot residue of saflforn-pastes etc.,,

with, which his body has been smeared on the occasion^
* Tffl the sun sets, if it happens in the day; and till- the stars:
disappear in heaven, if it happens, in. the night.
t The text has, Dharmamaipunya- Kdminah, Kulluka ex-

plains it by Dharmitis'aydrthituth, those w.ho. seek, the highest
form of virtue.
% The text has Vrishala, Kulluka explains it by Adh&rmikah,
^pious person, and' not a S'udra.
§ The text has Madhyardtre, Kulluka explains it by Muhurta--
chatftshtaya, 192 minutes in. the midnight, and he is- supported by

Gautama, " Nis'dydm Chaturmuhurta, for 192 minutes in tha
mid-night. Govindaraja explains it hy Dviprahara, at the sscondi
Frakara of the night, a Prahara being equal to three hours.
150 Manu Samhita.
of an Ekoddishta S'riddha, remains on his person,

an erudite Brihmana must not read the Vedas. (iii)
Lying, or sitting on his haunches, or with his thighs
uncovered, after eating cooked flesh, or boiled tice
(food) soiled by a birth or death-vmcleanness, he must

not read the Vedas. (112)
In a forest, on hearing the sound of flying arrows,*
at either juncture of theday and night, and on the day
of the new or full moon, as well as on the eighth and
fourteenth days of the fortnight, and on the occasions of
Ashtakas, he must not read the iêdas. (113)
The day of the new moon destroys the preceptor,

the fourteenth day of the fortnight kills the disciple
(student), Ashtaka's and the day of the full moon lead
to the loss of their (
Vedas] memory ; hence, these days
should be avoided in reading the iêdas. (i 14)
In dust storms, on the appearance of a meteoric Kght

on the horizon, when the jackals howl, and dogs bark,
or the asses bray, and camels scream, as well as in a
company, let not a Brahmana read the Vedas. (115)
Let him not read (the Vedas) at a cremation ground,
at the outskirt of a a pasture ground, wear-

village, in
ing the dress, he had on when he visited his wife, and

on accepting a S'raddha gift^ 11 16)
Having accepted a SVSddha gift,, whether animate
(such as a cow, etc.,) or inanimate, he must not read the
* The text has V&na H'amie, several commentators exidain

Vdiui,, which ordinarily means anarrow.by Vina Visesha, a kind
harp or lyre,, the whole raeaaing. according to them being on
kearing the notes of a harp.
Manu SamhiiS. i§t
tV</ar, inasmuch as the hands of a BtShmani are said

to be like uflto his mouth* (117)
A terror of thieves and blazes breaking out in the
Village, as well as all abnormal phenomena of nature?
taust be understood as occasioning periods of nonstudy
(of the Uedas). (iiS)
The period of non-study lasts for three nights at the
close of the rite of Upd karma at Utsttrgn ;t that in
connection withj an ^51 â/fea or the completion of a
season of the year is one day and night, (i 191
Let him not read (the Vedas on horse-baek, nof

while riding on an elephant, or sitting on the bough of
a tree, nor while riding an ass or a camel or going in a
boat or a vehicle, nor standing on a bar»en> waterlesa
ground. 1120)
Nor while wrangling or fighting, nor near a troop
of soldiers, nor in a battle-field, nor immediately aftef
eatingjf nor while suffering from ind-Jgestion, nor aftei'
vomiting, nor after a sour rising. (121)
Nor without taking permission of a guest [Atiifhi)\n

the house, nor while the winds are violently blowing,
nor after bleeding from any part of the body, nor after
a cut from a weapon. ( 1 22f)
* Tljfe text has Panythsyah, lit,, hand'mouthed, the m«aii>ing id
that acceptance, of a gift by a Brahmana with his hand is like
unto his eating the same.
+ For Uisarga and Uphkarma, see Note, under V. (,o of this
chapter.
% Ashtakas.—TYie eighth days of the moon's wane during the

three months commencing with the day of the full moon in the
month of Agrahiyana.
§ Cf. Vasishtha, Yamiirdr.aphniriti," as long as the (washed)
hands remain wet after a meal.

1^2 Manu SamkitA
H€ must not read the Riki and Yajush (

Vedns) as lofig
as the chants of the Sama Veda will ren&in audible>
Bor any other Veda^ aftet completing the rea>ling of
one Veda with its (allied) A''ranyakam. (123)
The gods are the presiding deities of the Rig- Veda,,
tnen are those of the Yajush^ and the manes are
those of the Sama Veda ; hence, unholy are the chants
of the Sama iêda.\ (124)
Knowing these (tutelary gods), the erudite ones first
mutter the Pranava^ the Vyahriti and the Gdyatri, the

essence of all the Vedas, and read the Vedus after
that. (125)
A cow, etc.,t a toad, a cat, a dog, a snake, a mim^
goose or a mouse, happening to pass between (the pre-
ceptor and his disciple) at the time of teaching the
vedas, the period of non-study shall be deemed as ex-
tending for one day and night. (126)
The impurity of the place of Vedaic study,§ and
personal uncleanness of the reader, these two are the
permanent causes of nons-tudy ; let a Brdhmana carefully
avoid these two occasions of non-study. (127)
A Snataka Brihmana must shun the bed of his wife
on the day of the full or new moon, as well as on the
• Religious rites and sacfifices to be performed by men

and the mode of performing them form the main thesis of the
Yujurveda.
i"
The Bhagavad Gita, on the other hand, gives the highest
precedence to the Soman among the four Vedas.
Cf Vedanhm Sdmavedosmi, I ( supreme deity ) am the Sama

Veda among the Vedas.
% The text has Pasû, which literally means a beast, Kulluka
explains it by Gavddi, hoarned :attle, etc.
§ Such as dsfilement of the floor of the study with leaving of

food, etc..
Murtu Sitmhtm. igS
^rglith or fourteenth days of the moon's \irane W

increase, even if his wife be in her menstrual period* at
^he time. (128)
He must not bathe
after eating, nor while ill^t not
-at midnightj nor with a large number of clothes on,§ not
•in an unknown tank or reservoir of water. (129)
Let him not wilfully leap over the shadow* of his
'king or preceptor, nor that of a diyine iftiage, nor that
-of a eow, nor that of a Sndtaka, nor that of an initiator^
*ior that of a brown cow, nor that of an initiated
person. (130
-He must not long tarry at a cross road at midday
'or midnight, nor after eating meat in a Sr^ddha repast,
«ior at either meeting of the day or night. (1311
Let him not wilfully touch with his feet used cosmatic
pastes, bathing water, excreted matter, blood, mucous,
II
^puta and vomited matter (lying on the ground). (132)

iet him not associate with (i.e., serve) his enemies,
"with the friends of his enemies, with impious men, with
'thievesjand other men's wives. (133'
Nothing so shortens the life of a man in this world
«s the act of (clandestinely) visiting another's wife. (134)
* Twtelve days from the fourth day of her period.
t An iristitator of a religious ceremony, happeiyng to fall ill

ahd hence incapable of bathing, must bathe without Immei-jing his
9iead in water and by rubbing his body with a wet towel. Jdvala.
\ Not forbidden in the case of touching a Chandala, or a low-
"caê man.
\ Except those forms of Ceremonial ablutions which are
âde for the fruition of any specific desire, like those performed
il'nder the auspices of a lunar eclipSe,. etc.
II
The text has Udvartanam, Kulluka explains it as Abhyanga
tnaldpakak^hana pishtakam, pasted tcinleric, Erablic myrdbalans
etc mixed with oil, with which the body is rubbed for removing
its impurities.
20
154 Manu SamhttA
A man, however prosperous in life, must not insult
a Kshatriya, a profoundly erudite Br^hmaBa, or a

serpent,: (thinking him to be too weak to retaliate)
likewise one must not humiliate the weak and the

defenceless. (135)
These three, insulted by a man, verily consume
him (like fire) hence, the intelligent one must not
;
insult them und^ any circumstances whatsoever * (136)

Let him not disparage himself on account of his
past failures or misfortunes ; let him pursue fcjrtune
even to the last day of his life and never think her
beyond his reach, (137)
He must speak truth, and truths that are pleasant j
he must not speak an unpleasant truth nor a pleasant
lie. This is the eternal virtue.t (138)
Even in cases of ungentle dealings he must say
" that's good,"t " that's good," or he shall say "good"
to all ; he must not engage in a futile quarrel, nor oreate
a barren enmity, with any person. (139'
In the early dawn or evening, or at midday, he must
not go anywhere, nor with a man of unknown character
and parentage, nor with a low born miscreant.§ 140)
Persons possessing limbs in less or excess, old men,
• The text has Buddhimana Kulluka explains if by

kalyana Buddhi which may, mean one gracioUsiy disposed, or
seeking his own good.
f The text has Na manyet Durlabham. He must not think

that itis too late or impossible for bim to acquire a fortune.
} The text has ' Bhadram'' Bhadram iti Bruyat Bhadram

ityeva. KuLLUKA says that the first " Bhadram (good) means
instances of ungentle behaviour, or unfair treatment.
§ The text has P'niAa/n. JKulluka explains it by " S'udra,"

we ho vever find no reason to interpret it in any other sense than
that in which it has been used in Stanza io8 of this chapter.
Manu Samhita. 155
illiterate persons, those devoid of personal beauty and

worldly possessions, andmen of low birth, he must not
taunt for their (unfortunate) deformities or privations
(141)
Without washing his mouth, after eating, he must
not touch a Brdhmana, a cow or fire with his hand. Im-
pure, when in health, he must not gaze upon the lumin-
aries {i. e. stars etc.,) in the heaven. (i42>*
Happening to touch a cow, etc., while he is in an
' impure conditon, he
must sip water and touch the ex-
ternal orifices of his organs (such as tjie nose^ ears, etc.)
and his umbilicus with water. {143)
Not otherwise ill or indisposed, he must not wantonly
finger the external dtiets of his organs (such as
the nostrils, etc.,) nor handle the private hairs of his
body. All these should be avoided. (144)
Always he must be of aupicious conduct;* pure in
body and spirit and self-controlled, let him unremit-
tingly mutter the sacred Mantras and make the fire-
offerings. (145)
Calamitiest befall not those who constantly be of

auspicious conduct, nourish a clean spirit in a dean
body, constantly mjitter the sacred Mantras*?sa&. do the
fire-offerings. (146)
L^t him diligently study the Vedas,X whenever he

finds an opportunity; that is the highest duty of«
* The text has Mangalachdra Kulluka explaifns it by- Gora-

ehanadi dhamnam,. Aocording to him, putting of toteijis of
pasted Gorochana fgall stones of oxes) on the loreftead, etc. is also-
included within Mangalachdra.
t Vinipata, KuLLUKA explains it bjr physical' diisturbanees

(such as earthquakes, disease, or breaT'emejits.
X The text has Vcdam ILulbîtka explains it by " th» VyJ^riti^

Pratiava,, ttc.
156' Manw Samhita.
Brahmanat, all other being^ his minor or accessory-

duties. (147)
Constant study of the Vedas, eleanlinessof the body
and mind, contemplation, austerities {Tapas) ani
compaôn towards all creatures arc what bring to a
man the remembrances of his past existences (J&ti-
sfnara. (148J.
Remembrances of his past births- make him apathetfc;
to the world and its concerns, and lead him to attain ;
the Supreme Brahma and by existing in this supreme"

;
self (5rflA7«5)* he enjoys infinite and eternal happiness:
(beatitudes). 1149)
On the day of the full or new moon, he must make-
the fire-offerings known as the ^davitrior S^&nti-
Hondas, and worship the manes with Sraddha-<MenD.^.
on the days of Ashtakds and Anvashtakas. (150)
The stool and urine should be voided at a distance
from the fire chamber at a distance from the fir&
;
chamber should be cast the washings of feet,, lea-mgs of

food, and the semen. (151)
Voiding stool, performance of toilet,, bathing, clean-
ing' the teeth, applying colyrrium along the eye-lids;
and worshipping the deities must be j)erformed before
sun-rise at the close of the night. (152)'
On the day of the Par-m (such as the day o^ the
* Brahmabhydsena is the term that occurs in the text.

KuLLUKA explains Brahma by " Veda". This is h&wever
another instance of the attempt to further Veda at any costs an*
even in cases where the terms admit of another kind of interpre-
tation. Even, men liie S'ankara, R^m^nuja, Savara Svami, and.
KumarUa an' not free from the fault of advocating their respec-
tive cults even at the cost of distorting the true meaning of the-
text, we, however, find no reason to alter our dicision as regards^
the true meaning of the stanza.
Manu Samhita, 1'57
fall or new moon), he must go- to pay respect to a

divine image, to a protecting king, and to his parents;
and superiors. (153)
He
must welcome the elders (on their arrival to
his house), givethem cushions to, sit upon with has- owni
hands, sit before them with the palms of his hands-
meekly united together, and fbllpw them when they
shall go out. •
(154)
Unremittingly he must observe the rules of good
conduct, commended in the- Vedas and Smritis as:
proper to the social order he beloirgs to,, as the fbuntaiik

source of all virtues. (155)
Through (observing good 1 conducj; one acquires a.
long life, through conduct one acquires a desirable

progeny ; through good conduct one acquires a decay-
less wealthy and good conduct kills, all the inauspicious
(bodily) traits of a person.* '156)
A man of misconduct is condemned "in the worlds
suffers perpetual misery,, is afflicted with' disease, and
dies a premature death. (157)
Even devoid of all auspicious traits; a man of good
conduct, believing God) and envying no one, is
(in
enabled to live for a hundred years. (158)

Works, which make one dependent on others, he
mu-st studiously avoid works, which are entirely under
;
hi§ own control, he must diligently pursue. (159)

Liberty (in allrespects) is happiness and depen-
dence, (in all matter) is misery. These know to ba
the general definions of happiness and misery. (i6o>
A work, by doing which the inner man is satisfied,
do by all means, avoid the contrary. (161) »
N.B. —For Sakakolam (crows and owls) read Sabdkolam (h.eU
o£ ravens.)— p. 14,6.
ijS Manu Samhita,
An AchSryaya, an expounder of the Vedar, one's o\to

parents or superiors,. Brihmanas, cows, and Tapasvins
(asceties)one must not any wise hurt or mjure.''{i62)
. Let him avoid atheism, reviling the gods and the
Vedast, arrogance, vanity, anger, and harshness. (163)
Let him not raise a elub to any body, nor strike-
any body with a dub, excepting his son and disciple

for the purposel of discipline. (164).
With a desire to kill» if a twice born one raises a
club to a Br^hmap^, he shall live for a century in the;
hell of extreme darkness (Andha Tamisram) . (165)
For wilfully striking a Br§.hmana, out of anger,,

even with a weed, the striker shall be reborn for-
twenty one existences in vile wombs. 1166)
He, who draws blood out the body of a non-

fighting Brihmaiia, suffers extreme misery 'for that
, piece of his folly in the next world. (i$7)
For as [many number of years the; assaulter is eaten

by dogs and jackals in the hell as the number of
particles of dust on the ground which are soaked by
the (spilt) blood of the Brahmana. (168)
Hence the erudite one shall not raise his stiek to a.
Brahmana, nor strike him (even -with a weed, nor (fraw^

blood from his person (by assulting). (169^)
An impious man, he whose wealth is iH-gotteir, he

wha is constantly envious of others, any of these men
can not enjoy happiness in this world. (170)
Seeing the reverses of the dishonest and |the un-

gbdly, let him not, in mwnents of scarcity or mone-
tary -wants, turn his thoughts to dishonest gain. (171)
Like seeds sown in the earth, iniquities do not

taike fruit,, the same day; but fully evolved out ioi
Manu Samhita. igg
tiOUfSe of" tinie, they Cut the root {i. e. fcompletely des>
ttoy) their perpetrators. (172)
The iniquities of a sinner will bear fruit in his sons' or
grandf-sons even if they fail to be fruitful in- his own
self. Th6y can never be fruitless. (173)
By iniquity (dishonesty) a man may thrive, may see
many a g9od in life, may conquer his enemies, but
ultimately iniquity is sure to completely overwhelm
and destroy him. (1741
Let him, with his tongue, arm, and belly properly

controlled, constantly devote himself to truth, piety
good conduct and purity, and govern his disciples ac-
cording to the rules of the S'dstra. (175)
Let him avoid money, and desires which are bereft

of virtue, let him not practise a virtue by practising
which he incurs the enmity of others, of which brings
him trouble in the future. (176)
He must avoid all fickleness of hands, feet, eyes,

and speech, do what is straight and honest, and never
think of doing any hostility to any body. (177)
In virtues of conflicting authority, let him take
to the pathi adopted by his fathers and grand-fathers j
l^ adopting that path, he will not incur eimiity of any

man. (178)
He" must not quarrel with his priests, Riitvigs (z>.,

celebrants of sacrifices on his behalf), preceptors and
maternal uncles, Atithi guests, dependants, servants,,
infants, 'old. men, sick folks, physicians, cognates,
marriage-relations and relations. (179)
Nor with his, parents, sisters, daughters-iiJ-law, sons'

wives, and brothers, and slaves. (180)
By avoiding quarrels with these, a house-holder may

l6o Manu SamMfa.
be exoaerated of all sin ; by eonquering these, ^ lidige*

holder can conquer all these worlds. (i8i) '
A (propitiated) predeptor leades him to (/«V. is the

master of) the region of '^Brahma, a satisfied father
leads him to the region of Praj&patic, a well'-pleased
Atithi guest leads
\
him to the region of Indra, and a
satisfied Rittvik leads him to the region of gods. (182)
His well-pleased daughters (and daughters-in-law)

tead him to the region of the Apsarasas, his friends
- lead him to the region of the Vis'vedevas, his brothers'
in-law lead him to the region of Varuna and the
influences of his mother and maternal uncles are upon
the earth. (183)
Satisfied old men, infants, weaklings, and sick folks
lead him to the region of the firmament, he shall res^
pect his eldest brother as his own father, and consider
his wife and children as parts and parcels of his own
self. (1S4)
He shall look upon his slaves as his own shadow

and his daughter as the respectacle of highest affec-
tion; worried by them, he must patiently bear with
such a worry. U85)
'
Even capable of accepting a gift, he must give up
all attachment to gift-taking ;
gift-taking speedily
extinguishes the energy of the supreme self which is
in a Bi^dhmana. (186)
Ignorant of the regulations of the Sastra as re

gards the taking of gift articles, a (Brdhmana), over
whelmed with hunger, must not take a gift. (187)
Gifts of gold, horses, lands, cows, food grains,
clothes and sesame seeds, made to an ignorant Brdhmana,

are consumed, like a wood cast in the fire. (188;
Manu Samhila. 16 k
Tke life-dutation of an ignorant Brdhmana 'suffers,
if he accepts a gift of gold or food grains ; by accep-

ling the gift of a land or a co\* he suffers in health
for accepting the gift of a horse he is deprived
of his sight, for acceptlftg the gift of a cloth his
skin suffefd, for a(::cepting the gift of clarified butter
his energy, and for accepting sesame, his progeny are
consumed. (189)
A Brahma na, who is devoid of all ascetic Virtues,
is unread in th6 Vedas and very fond of gift'-taking, if
he takes '.a gift, is drowned with its donor, like a stone

taft with its rider. (190)
Hence, let an erudite (Brihmana) be afraid of ac-

cepting a gift from all and sundry ; even by taking
a small gift, a Brahmaaa is drowned like a cow in
the mire. (191)

A virtuous man must not make even an insigHificant
gift to a BrUhmana, who is cat-natured (selfish), or carries

a cloak of religion ( Vakavrata^ or is not read in the
Vedas. (i$2)
By giving a well-gotten wealth to any of these

three kinds of Br&hmanas, both the doitor and
the receiver of the gift come to grief in the next
world. (193)
Like a man, attempting to cross (a river) with the

aid of a stone raft, both the ignorant donor and acceptor
of a gift are drowned. (194) «
He who, though extremely covetous of wealth,
carries a cloik of religion, is deceitful (lit,, dissimulating),
arrogant, and envious, and can not bear the praise of
others, and hence tries to snub down all men, is called
cat-natured ( Viddla-vrataka). i. e., He is like unto a
cat, who assumes meekness only to decoy his prey out
21
i62 Manu Satnhita.
of his safe-hold and then pounces upon it with all th«

native fury of his soul.) (195)
With eyes cast down, to conceal his ferocious pur-
pose, he, who to gain hi§ own ends, roams about in
deceit and falsehood, like a crane, is called Vaka-vrati
(crane-itiatured.) (196)
Those Brahmanas, who are cat-natured or crane-

natured, fall intp the hell of extreme darkness through
the effects of their (treacherous deeds). (197)
After committing a crime, let him not practise the
expiatory penance in the pretext of practising a virtue,
for the purpose of duping females and S'udras. (198)
A vow or a penance practised in the way of a pretext
goes to the monsters ; those Brihmanas, (who are cat-
natured or crane-natured), are condemned by the
Brahma-Vadins. (199)
A person, who tries to earn a livelihood by falsely
wearing the badges or marks of an order he does not
belong to, robs all the sin of that order, and is reborn
in the womb of beasts. (200)
Let him not bathe in another's tank (not endowed
for the public use) ; by so bathing, he is partly associated
with the sin of its owner. (201)
He must not use without its owner's permission a

vehicle, a bed, a cushion, a well, or a tank, belonging to
another,; by so doing, he becomes associated with a
quartef part of its owner's sin. (202)
Let him always bathe in rivers, in natural reservoirs
of water, such as tanks, ponds. Cartas (lakes less than

eight miles in length) and fountains, (203)
Let him constantly practise self-control and not

vows only he, who practises vows only, but no self-
;
control, meets his fall. (204)

Manu SamhilA. 163
Let not a Brahmaria eat anything in a religious

sacrifice wherin fire offerings have been performed by a
Brahmana, ignorant of the Vedas, or who serves as a
village priest, or by a woman or eunuch. (205)
A religious sacrifice in which such persons perform
the fire-offerings tends to destroy the prosperity of the
Brahmanas, and is not liked by the gods ; hence, it

*
should be avoided. (206)
Let him not eat the food offered by an insane,
angry, or diseased person, nor that containing hair £«nd
flies, nor that which has been wilfully touched by one
with his feet. (207 •
Nor the food looked at by a foeticide, nor that

touched by a woman in her menses or hiked at by
a bird, nor thit touched by a dog. (208)
Nor that smelled by a cow, nor that which has been
offered to the hungry and the indigent by proclamation,
nbr ;that of a monastery, nor that offered by a courte^
san, nor that condemned^by the wise. (209)
Nor that of a gold-st@aler, nor that of one who

lives by singing, nor that of a Takshana, nor that of
an usurer, nor of one initiated in a sacrifice (without
performing the ^^«« Somiya yajna)^ norj that of a
miser, nor of a chained prisoner. (210)
Nor that of an accursed person, nor that of a

eunuch, nor that of a corrupt woman, nor that of an
arrogant person, nor the food, containing sweet, that has
acquired an acid taste, nor that which is stale or
has been prepared over night, nor that which is t-he
leaving of a S'udra's food. (211)
Nor that of a physician, nor that of a hunter^ nor

that of a cruel person, nor that of one who cats leaving,
nor that of one engaged in dreadful acts, nor
164 Manu Samhtta
that of a newly parturient womsm, nor^ of those

Brdhmanas who continue eating, after a diner in their
row has finished eating and washed his mouth

{Parjachinta). (212)
Nor what has been slightingly offefed, nor the
fleshwhich has not been formally offered to the deities,
nor the food of an unprotected woman, nor of an
enemy, nor th^t of a city, nor that of the degraded,
nor that which has been sneezed over. (213)
Nor that of a scandal-monger, nor that of one who
bears false witness, nor that of one who sells the
merits of religious sacrifices for money, nor that of
a professional &ctor, nor that of a tailor, nor that of
an ungrateful person. (214)
Nor that of a black smith, nor that of a Nishada,
nor that of a stage-manager, nor that of a gold smith,
nor that of one who manufactures bamboo articles,
nor that of one who sells weapons. 1215)

Nor that of a keeper of dogs, nor that of a wine-
seller, nor that of a dyer of clothes, nor that of a
washerman, nor that of a cruel person, nor that of
one whose wife's paramour lives disguisedly in his
house, (216)
Nor that of one who connives at the misconduct

of his wife, nor that of an extremely oxorious person,
nor that of one who is affected by a death uncleanness,
nor that which fails to give satisfaction. (217)
Food, given by a king, robs its (partaker) of his

spirit and energy, that given by a S'udra robs the
Br&hma energy (of its partaker) ; food given by a
gold smith impairs the vitality, and that offered by a
cobbler (leather-seller), destroys the good name (of their
partakers). (218)
Manu Samkita. 165
The food of an artisan kills the progeny, that of a

dyer kills strength ; the food of a hotel, or of ajcourtesart
leads to the fall of its partaker from the heaven (he
'
has acquired by his acts). (219)
The food, given by a physician, is like iiftto pus ; the

food given by a corrupt woman is like unto semen,
the food given by a usurer is like unto excreta, and the
food given by a weapon-seller is like unto mucous. (220)
The food', offered by those whose food is ut^fit to

betaken as mentioned above, should be deemed as
respectively like unto their skin, hair and skeletal
bones. This is what the learned have said. (221)
. Having unwillingly partakeh of the food of any

of these persons, one must fast for three nights. .
Having knowingly eaten (food of any of these), he

must practise a CMndrhyanam penance. The same
is the penance for eating excreta. (22?)
An erudite Br^hm&na must not eat the cooked

food of a S'udra, devoid of Sraddhas; but he may
take his uncooked food, enough to last him for a single
night. (223)
One is a Veda-knowing miser and another, a usurer,

;
though charitable ; deciding about these two persons,

the gods came to the conclusion that the food of
these two is equally (defiling). (224)
But Brahmil came unto the gods and said, " do not
consider the food of these two, virtually possessed of
contrary virtues, as of like nature ; the food of the
charitable usurer by kindness, but the food,
is purified
offered by a miserly Veda-knowing Brdhmana, isjoffered
with reluctance, and^^ hence it is defiled. (225)
Let him with proper feelings mnremittingly do

1 66 Manu Samhifa.
the Ishta and Purta works* These works, done with

the honest money, bear decayless fruits.t (22*6)
Qn obtaining a fit recipient of gift, let him

do the Ishta and Purta works with the greatest self-
complacence, and to the best of his means. {zzT)
Let him practise small gift-makings without any
feeling of anger or vexation by them he shall some;
day obtain a*gift-taker who will be able to succour

him in every way. (328)
A giver of water enjoys (lit acquires) satisfaction,
a food-giver enjoys decayless felicity ; a giver of sesame
-seed* obtains a desirable progeny, and a giver of lamps

(lights) obtains a commendable sight.J (22^)
A gifter of land acquires a landed property, a gold
gifter obtains gold ; A gifter of houses obtains splend-
id buildings, a giver of silver is blessed with personal
beauty. (230)
A giver of clothes attain to the region of the moon-
god, a giver of horses ascends to the region of As'visi
a giver of bullocks enjoys prosperity, a cow-giver goes
to the region of the sup. (231)
A giver of a bed or cushion obtains (a good
and
handsome) wife ; a giver of refuge acquires an unbounded
wealth ; a giver of paddy enjoys eternal felicity, and
a giver of the Vedas attains the supreme Brahma. (232)
Of all gifts, whether they be of water, cowl, cloth,
sesame, gold or clarified butter, a gift of the Vedas
stands preminently the most meritorious. (233)
* Religious sacrifices.
f Endowment of wells, tanks of water, gardens, etc., for the

public^weal are called Purta Kdryayas.
% The text has Dipadas'chahshuruttamam, which may aho

mean that a gifter of lights is blessed, with a supersensous vision
ia his next existenae.
Mattu Samhiia. Jfi?
A which one makes out of a certain ni©tite*

gift,-
in this life; shall be returned to him in his next life,
honoured with the fulfilment of that motive. (234)

He, who/ being duly honoured, makes the gift, a«
well as he, who, being duly honoured, accents the gift,,
both of them go to heaven ; if otherwise, they go to

hell. (235)
He must not wonder at, nor be proud bf the powers'

(he has acquired by dint of Yoga and austerities, nor speak
untruth on celebrating a religious sacrifice ; even highly
oppressed by him, let him not speak ill of a Brihmana,,
nor brag of the gifts he has made. (2j6) '
One's sacrifice is decayed by falsehood ;

(one's merit
of) Yoga and penitential austerities, by (his' wonder
(at the success, achieved). Duration of life is shortead
^ by calumniating a Brihrnana ; and one's merit of gift-
'
making, by (his) vaunting of it. (237;
Little by little let him store up virtues, as white ants;
build up an ant-hill, for his benefit in the next, worldy

without creating hardship on any creature. (238)
In the next world, neither his wife [and children,
nor his parents and relations will be of any 'avail;
it is virtue alone that stands by him (in the next
world). (229)
Alone a creature comes into being, alone does h&
meet his death alone he enjoys the merits of his good
;
deeds, and the consequence of his misdeeds does he

suffer alone. (240;
Leaving behind him his dead body, like a log of
wood, or a clod of earth, on the'ground, his friends and
* The text has Yena Vena tu bhhena (i.e., out of that, that
motivej. Kulluka explains it by the motive out of which a
gift is made in this life, either for the enjoyment of celestial bliss,,
or self-emancipation, etc.
1 68 Manu Samhtta.
relations go away turning their backs on it ; it is Virtue

alone thatjfollows him (in the darkness of death). (241)
Hence, inorder to have virtue as his ally, let him
little by little store up Virtue with the help of vhtue
;
a man sails across the shoreless darkness. (242)

The effulgent, ethereal body of a man of dominant
virtue, who has extinguished his sin by ptactising peni-
tenSal austerities^ Virtue herself will swiftly carty up to
the other world, after death. (243) '
For the elevation of his own family, let him create

relationships with nobler families, and avoid those
that are mean and humble. (244)
By creating relationships with families that are pro-
gressively nobler and nobler and by avoiding connec--
tions with low ones, a Brdhmana obtains elevation
by doing the contrary, he becomes (degraded as) a
S'udra. (J45)
A thorough worker (in the line of good deeds), mild,
self-controlled, and bereft of envy, he who does not
associate with the miscreants, conquers by his gifts and
and self-control. (246)
Fuel, water, edible roots, offered without soHcita-
tion,{as well as honey and reftige (protection), may be
accepted from all.* (247)
Gifts, offered without solicitation, and to which no

previous reference has been in any way made, may be
received even from the miscreants, this is what Brah-
md has acknowledged. (248)
His manes do not eat his oblations, nor the fire
convey his oblations to the deities, who insult (refiiseji

to accept) these gifts. (249)
* Excepting corrupt women, eunuchs, etc, as laid down by

Y&jnavalkya. Kulluka,
Mafiu Satfthi'ia. 169
Ijifts of b6ds, houses, Kus'a grass, scents, water,
ftowers, gems, milk-curd, fried rice, fish, mills, flesh,
and s'akas, these, if offered without solicitation, must

not be refused. (250)
For supporting his parents, preceptors, gu69ts,
servants, wife, and family, as well as for the purposes
of worshipping the deities, he can accept gifts from] any
person whatsoever, but not for anywise benefiting his
own self. (251)
On the death of one's parents, 6r in the event of
his living separate from them, even when they are
alive, he must always accept gifts from honest persons
for his subsistence. (252)
Among S'udras, a Brihmana may partake of the
cooked rice of one who Cultivates his fields, or of one
who is an ancient friend of his family,* or of one who
keeps his cows, or of his slave or barber, as well as
of him who has surrendered himself to his proteo^
tion. (2S3)
; Let him give out to a proper person his true nature,
the kind of work he intends doing, and the extent of
service he is capable of rendering him. (254)
He, who gives himself out to honest persons as
something different from what he really is, is called the
worst of miscreants truly he is a thief, inasmuch as
;
he dissimulates his real self (255)

All things are inherent in the meanings of (spoken)
words, all things are founded on speech, all things
emanate from speech (words) ; he; who speaks false-
hood, is said to be a imiversal thief (stealer of all
things.) (256)
« The text has Kulamitram, i.e., the descendant of a S'udra-

family living in amity with that of his own from a long time.
22
170 Manu Samhtia.
Having duly discharged the debts to the great sageS/

to the manes and deities, and entrusted all things to his
Son, let hiiH live unattached (indifferent) to all things
of the world. (257)
Seated in a solitary place, let him always pondef
over the good of his Self; by contemplating in a
solitary place, he will obtain the supreme bliss. (258)
Thus the etefnal duties of a Brihmana house-^holdery
as well as the duties of the order of ^nataka, which
augment the quality of Sattva in men, have been
formulated. (259)
A
Fâfa- Knowing Brahmana, who maintains him-
self by means, laid down iii the 5'asira, is absolved of
sill sin arid is glorified in the region of Brahma. (260)
CHAPTER V.
Thus having heard the duties of a Snataka* as duly

promulgated before, the Rishis asked the fire-origined
Bhrigu as follows, (i)
Brahmanas who are well read in the Vedas and

thus duly discharge the duties of their order, how
can Death assail them, O lord, (before the appointed
time)? (2)
He, the true-sould Bhrigu, the son of Manu, said
to the great sages, hear for what fault doth Death des-
troy the Brahmanas ? (3)
* Sndtaka. —A Brahmana, who after the completion of the

vow of a religious student, has performed the ceremonial ablutioft.
t The text has Anala-pyabhavam, i.e., the fire-origined one.

Cf. S'ruti.— His firstwhich lay effulgent, was transformed
seed,
into the primival sun (Aditya), and its residue took embodiment
in Bhrigu.
Manu Satnhita. 171
Through non-study of the Vedas, through non-

observanca of the rules of conduct, through idleness, and
through partaking of unwholesome food, Death destroys
the Brdhmanas. (4) •
The garlic, turnip, onion, and mush-room are the

three (vegetables), unfit to be eaten by Brihmauas, (inas
much as) they are origina,ted from impurities (unclean
things* (5)
Hard, red (gummy) exudations of tr'ees, exudations
(obtained by making) incisions in trees,t the Shelu
(fruit) and the milk of a newly parturient cowt should
be carefully avoided. (6)

KrisarasjX Samydvas^ and cakes, not offered to the
deities, unconsecrated meat, and offerings not offered to
the deities, and clarified butter before being used in a
fire-offering. (7)
The milk of a newly parturient
cow within ten days
of her parturition, the milk of a she-camel, or that of a
female animal with unbifurcated hoofs, the milk of an
||
* Cf. Inasmuch as they are cultivated with manure prepared

from excreta, Vidjatani according to Ydjnavalkya.
Cf. Atho Khalu Ya Eva Lohito, yo vd Bras'chandnnir-
—
yasati tasya ndsya Kdmamanyasyeti Now, the red exudations
of a tree, as well as that which exudes froni a cut in the tree
should not be taken, exudations of trees other than these should
be taken.— raiV^jVeya S'ruti.
t The milk of a newly parturient cow, before the tenth day
of her parturition, is formed into hard lumps when cooked.
r—Kulluka. ,
rice and sesame (Tila

X Krisara is a kind of preparation of
Tandula-samparkdt Krisara So'bhidiyate.—Chhandogya-paris'ish-
tarn.
Samya'va—a. cooked compound of clarified butter, treacle,
\
jnilki and wheat-flour.

H The text has Ekas'opha, such as a mare, etc.
173 Manu Sam hita.
evre, or of a cow in her heat,* or that of a cow without

her calf. (8)
The milk of all wild female beasts except that of a

she-buffalo, the milk of a woman, and all naturally
sweet articles {Sukias) that have acquired an acid taste
(in the course of time). ^9)
Of Sukias, milk curd and articles prepared from
curdled milk,t as well as ûktas prepared with the addi-
tion of auspicious fruits, flowers, edible roots, etc.. may
be eaten. (lo)
The flesh of all kinds of carnivorous birds, the flesh
of a village fowl, the flesh of an unconsecratedj
animal with unbifurcated hoofs, and the flesh of a
Tittibha bird must not be eaten (lit, avoided. (11)
(Similarly,^ the flesh of a Kalivinka, of a diving
swan, of a swan, of a Chakravika, of a domestic fowl,
of a crane, of a Rajjuvala, of a Dyatuha, of a S'uka
and of aS'iW/â. (u)
(And) Pratudas, web-footed birds, Koyashtis,
Vishikiras, diving fish-catchers, butchers meat and dry
meat must be avoided. (13)
* The text has Sandini, which means a cow that seeks a bull.
KuLLUKA forbids the use of Sandini-miYk, on the ground that

it is nothing but transformed menstrual blood.
f The text has Dadhisambhavan, i e., articles prepared from
milk curd such as, whey, butter, etc.
J The text has Amrdishtdns'chaikas'aphan, i.e., the flesh of

animals with unbifurcated hoops, not slaughtered on the occasion
of a religious sacrifice. The Horse-sacrifice of the Rig or the
Yajur Veda is capable of bearing another interpretation than
what is usually put upon it. A horse-sacrifice, or the use of
horse-flesh as an article of fare ought to have been repugnant to
the finer sensibilities of the ancient Aryans, and points to the
Scythian origin of the practice or ceremony.
Manu Samhtli. 173
Nor a crane, heron, jackdaw, Khanjaiitaka, nor,

fish-eating animals, swine that eat excreta, and all
species of fish. ( 1 4)
He, who eats the flesh of an animal, is called the
eater of that animal ; he who eats fish eats the flesh of
all animals, hence let him forswear eating fish. (15)
Pdthina, Rohita, Rdjiba, and Sakula fish, and all

large-scaled fish may be eaten, but all those should
be first offered to the gods and manes before
being eaten. (16)
He must not eat the flesh of animals that move
about alone (likea snake), nor of those beasts and birds
whose name and nature are not known, nor of those,
whose flesh is not forbidden, nor of those which are
possessed of five nails. (17)
An attempt to ascertain the true meaning of the term As'va

medha and the nature of the ceremony which, the Vedaic Rishii
used to celebrate under that denomination, may not be out of the
sphere of a commentator of the Manu Samhitd, as it will help us
to some extent in fi.îng the date of its r,ecension by Bhrigu,

or in other words, of the " Institutes of Manu" as we have it
at present.
The term As'va-medha according to its usual acceptation

means a horse-sacrifice, a sacrifice in which a horse is slaughtered
as an offering to the sun-god. By a fiction of Vediac ceremony
the horse is supposed to absorb in his self the plaints and prayers
of the celebrants and is sent to the sun-god as an atonement for
their sin. Even before his immolation and at the time he is being
brought to the sacrificial ground, heralded by a bleating mult i-
colouFed goat, the priests sing a hymn the first part of which
ends with "may this vigorous horse bring us exemption from,
wickedness," [Rig-Veda Ashtaka II. S. VI. (CLXII.)]. According'
(to the Yajush XXIV. 58) and the Katyayana S'utra (98 etc.1, a
black goat, a victim "sacred to Agni, is tied to the front. of the
sacrificial post, and immolated. '.
horse at the is first
174 Manu Samhita
The Porcupine, Shalyaka, lizard, (Godha), rhinoceros

tortoise, and hare, may be eaten among the five-nailed
animals ; of animals possessed of only one pair of teeth,
the flesh of a camel may be eaten (on the occasion of
a religious sacrifice. (i8j
According to the K&ty&yana S'utra, twenty-one posts of

various kinds of wood, each twenty-one feet long, are to be set
up which the different animals are to be fastened, amounting
to
to three hundred and forty-nine, besides two hundred and sixty
wild animals, making altogether six hundred and nine. The text
in the Rigveda does not warrant such a multiplication of posts
and seems to say that a singla post is intended. We wish to
conclude this paragarph with the observation that, the horse, thQ
victim in the sacrifice, must be possessed of thirtyfour ribs,
according to the text of the Rigveda, which run as Chatustrins'ah
Vajino deva-bandhorvamkriras'vasya svadkitih sameti, may the
axe fully penetrate the thirtyfour ribs which lie on both sides of
the swift goer, the beloved of the gods. (Rigveda, II Ashtaka.
}62 Sukti I i Rk.)
Such is the interpretation of the Sutrak4ras, and of Yaska,

Siyana, and Mahidhara. Wilson says that, " although some of the
expressions are obscure, and perhaps contradictory, yet it is un-i
deniable that the hymn describes the actual sacrifice of a horse."
Another section of Sanskrit scholars^, who hold that the Sarga of

the Vediac Rishis is Mongolia of our modern geography and
the Brahmarshi Des'a was a conntry which was situated to the

north gf modern Siberia along the Artie Sea, which was then
habitable, finds in Rik II of this Sukta, the first domestication
of the horse which was first found in Tartary (the Sarga of tho
Vedas) and its employment to the servige of man. " Yamenadattam
Trita enamayunagindram enam prathamo adhya-tishthat.
Gandharvo asya ras'anamagribkuat surddas'vam Vasaba
nirtishthat.
These two 5ets of opinion practically eschanst all in favour

of holding the actual sacrifice of a horse
•
; or interprating the
term, A'sva in the usually acceptation of the term, (horsej.
^
Manu Sam/iiia. 173
By
AViifuUy eating a mushroom, a domtistid pig, a
garlic,a domestic Codf an onion, or a turnip, at twice^
,
born one becomes degraded [i.e. loses the privileges of

his order. (19)
A£î (the riame dt a Vediac pati'iai'Ch) gaVe it (horse) to

VAyu, who yoked it to the chificit, arid Iridra (the king of Sarga)
fode first in| this chariot. GandharVa (Somal took the reins oi
this horse irt his hands, arid O ye Vasus, you originated him
from the sun (Rik. 11. Suskta i6i. Ashtaka II).
We, an the ather hand, beg to differ fi'om the views of these
illustrious glossits arid commentators, and make bold to Say that,
the actual immolation of a horse Was never contemplated by the
inspired singers of these Hiks. All shades of religious opinion in
India and all forms of creed, whether Paurinik, Tantrika, at
pure Vedantik, trace their origin and draw their inspirations from
the Mantras of the Vedas and Brahmanas. Even the Vdmachayiit
Tantriks find the essential tenets of their cult presaged in the
musings of Agastya and Lopamudra (A I. Sukta 172). and in the
concluding chapter of the Brihad Aranyakam (Adhoyajna. Br. 4
Ch. 6 ; and manifestly the doctrines of the Vedhnta and Shnkhya
philosophies are found in embryo in the Sukta 164 of the second
Ashtaka of the Rikveda. These things show that the Riks maj"
admit of different or contrary interpretations in many instances,
and it may be that contrary interpretations have been made at ;
Afferent times in order to extort sanctions out of them for some

new customs or newer forms of worship or sacrifice, Which the
increased contact of our forefathers with the neighbouring nations
and principalities added to the national code of rituals as neW
I
accretions.
Thus we find the Anukramanika enjoys that, the reputable
Purusha Suktam, the muttering of Which, according to the later-
day Dharmas'astras, forms the atonement for many a deadly sin,
to be read out on the occasion of a human sacrifice.
We fail to
detect why should have been so enjoned, when it is capable of
it
bearing a truly grand meaning, a meaning which at once illuci-

dates the loftiest aspirations of the Upanishads, and more so, when
we consider that the whole spirit of the Vedaic mantras is

176 Mann SamkitA'.
Having unintentionally eatea these six tHingg, (aa

are mentioned in the preceding stanza), he shall practise
a Krichcha Santapannm penance (which lasts for seven
days) or a Yati-chandrdyanam. For eating any thing
other than the six preceding ones (such red j' gummy
exudations of trees, etc) , he shall fast for a day and
night. (20)
c
'
absolutely antagonistic to such of uel and barbarous rites. It
sounds totally absurd when .ve consider that the Veda was a song of
the gladness of life, sung by men with Whom life was a joy, a blessing
of God to be thankful for, and who would never have denied that
gladness to the humblest of creatures that trails on earth. With
them itwas a high preoragative of man to witness the glorious
birth of each song-girdled Day on verdant fields and golden
hill-tops, and such atrocities need must have been entirely
when we consider that an
foreign to their simple understanding
aot of kindness done to a peafowl has been made use of in the
Vtdas as a mechanism of setting the sympathy of the Universal
Heart in favour of its doer. Vediac civilisation was singularly
conservative of life and its offerings were absolutely blood-less.
Now let us see in which connection does these two Richas
occur so that, in accordance with the recognised rules of inter-
pretation {Tantrayukti) such as inference (Uhi), concord (etc), we
will be able to determine the disguised meaning of a term, if it bears
any such disguise. The preceding Suktam (CLXI. A. 11) is in
honour of the ^tiAKf, the solar rays, the personified leaders ot
the rays who reside in the unapprehensible sun (Aguhyasya
A'dityasya)], for the purpose of fertilising the Indeed, the earth.
tenth verse of this Suktam contains a reference, according to
Siyana's interpretation, to the immolation of the victim and the
quartering of its body, but this too may be explained in a
different way ; S'rondmekain Udakam may as well mean yellow
coloured water as blood (Rudhirara^, which is Sayana's explana-
tion. The succeeding Suktam is the 165, the same
one which
is called the parent of Vedantism and which
will help us much
in our attempt at explaining the so called Horse-Sacrifice
Riks.
Man-u 'Sjtfnkif&. «.77
Eyeii t biirsory acqiiaiiitance With the VediaC liteiraturê ^jll

Sisclose the 'fact that, the explanatiofts of Richas had updergoiie
'Changes in the hands of different' commentators, most pr9bably
to sujt the spirit of their conteraporaty times, |aftd [to squeeze
sanctions out of them for some religioaS rites or ceremo]tiies that
might have heen newly added to the code of rituals cî pie prevail-
ijng Brahni^nism. Yaska's Nirukata deals only with that aspect of
their ipeanings which, has its exponents in the physiqal,ph,9jiqmefia
of the universe. The causation 'pf rain, the births and deatjisof
Oays, the March of seasons, and sttch like physical iitcidents of .
Nature ,are, according to. him, fqrni the inner meanings of a)l ohscutp
Verses of the ji?«^7W», In his work we completely lose s^ht of
that grand .metaphysipjil spirit pi the ancient masters ifl interpreting
the Vediac Mantras, which is so markedly prominent, in |;he Upa-
îshads like Brihad A'ranyiika and Chhaadogya, etc. ,Sayana, on the

•other hand, mainly Conteijts himself *ith giving the lexicon mean-
ings pf the Richas, footing from the.Niru&tam instai^ces Where it
differs fôm his explanations. A Rik of the fit-st Ashtaka of
the Rig'veda may serve as an illustration of Sayana's Commen-
tary whfre Vrika, which Yasba has explained
. as Brinhitasras'
mis'chndraiH^, inasardhamdsasamvaisayadiikartth, (the thicfc-
rayed moon, the creator of months, h^lf months, seasons and

full years, etc he (Sayana) explains by Aranyas'vn, (forest dog i.e.,
,
wolf). However, the genitis of Brahmanic philosophy can not Me

asleep fot good even in Sayana, the scholarly premier qf prince
Vakku ; and hence, we find hio^ tagging at times philosofîcal in-
terpretations to those by Yashka and his self, as in the Rik, striyak

sateestdn Ume pumsa ahafi, etc., (Rik. i6, Suktai64, Ashtaka II.
K[g). Lastly, let us consider the interpretations put upon the

y^diac mantras by the immortal S'ankara in his commentaries on
,
th« Upanishad^ several quotations from which have been given in
the preceding pages, and we will find that, they were made at a
time when the doctrine of Vedantism reigned supreme in India.
And all these fully substantiate our theory . that, the Vediac
mantras have been variously interpreted in diverse times to meet
the exigencies of the then prevailing forms of faith, and that
all of them are capable of bearing metaphysical meanings. In fact,
it would be highly interesting to trace the gradual changes in
the faith and religious ceremonies of India, if we can hit upon the
23
178 Manu Samhita.
exact dates of the Ramayanatn, Mahabharatam, and Ydshfea. Wtf

shall presently show that, there might have been no.iactual immola'
tion of a horse in the Vediac As'vamedha, and that the descriptions
of the sacrifice, as contained in the Ramayanam and Maha-
bharatam, strongly intimate the probability that, borse-killing sacri'
fices were imported from our ancient Scythean* neighbours. Most
probably when the Scythean or Hungarian settlers in the:country
came to be assimilated in the Brahmanic faith, the contemporary
Brahmanism, by ây of a compromise, or concession to the
national ceremonies of its new proselytes, had to invent some
sort of theological fiction by which they could be shown to have
directly carried their sanctions from the Vediac text, but which,
like all such fictions and stratagems, only serve to disclose the
truth by its attempted concealment.
/'
Let us now proceed to examine more closely how far we are
justified in holding this view. We all know that, the terms
" Vrisha " (bull) and "Ai'va" (horse) denote, according to the
Brahmanas, the soal of the universe (vis'vasya atma) and also
its prototype entombed in the human body. The Taittiriyam
is sufficiently explicit on the subject when it says, A'ditya
vrishas'va itt (the sun is the bull or the horse). Thus we see that,
the bull, the horse, the self, aod the sun are all synonymous in the
mystic phraseology of the Vediac seers. Moreover, we learn from
the Sukta 164, Rik. II of the second Ashtaka of the Rigvedo
that the horses of the Surr (i.e., the solar rays), though seven ia
number, are virtually one ; the one horse represents th« collective'
rays of the sun, or the entire manifesting factor {Saptam yumjanti
t athamekaehakrameko As'va Vahati saptanama).
Epuipped iwith these clear cut definitions of "As'va," we must
now proceed to discuss the nature of the horse, for whose
immolation in the sacrifice OAxr opponents find such an unequivocal
and unmistakable sanction in these Riks (162 — 164, Sukias, IT
Ashtaka of the Rigveda). The third Rik of the 163rd Sukta
addresses the alleged horse as, " O thou goer (Arvan), thou art
Yama (fire), thou art A'ditya (sun), thou art I'rita by a mystic act
(Asiyamo Asyadityo Arvannasi Trita guhyena V ratena); Thott
art associated with Soma (Asi somena samaya viprikia), thou ha«t
three binding places in heaven, thus say the wise, {A'huste trini
divi bandhanetni). S^yana explains this mystic act by "durdinena"
Manu Samhita. 179
«> tm a cloudy
, day, or by dint oi yoga {yogadisadhana rupena)-
the sun is transformed into Trita.
We ask, how Trita, who, according to Sdyana, is a Rishi or sage,

can be transformed into a horse or the sun on a cloudy day, or
by dint of Yoga? The whole explanation is absurd, but the
meaning becomes intelligible enough, if we explain Tritah
(Tra and Ita) as Trigunopitah Manushyah, man or the
human soul, enveloped by the three qualities of Sattva, Rajas
and Tamas as its upadhi or distinctive attri^tes, in contra-
distinction to the ^Vzâ or the universal self {Vis'vhtmh). The
whole meaning then runs as something like this, O Goer (i.e.,
human soul,) thou art one in substance with the fire, thou art
identical with the universal self (Aditya) in nature, who is
transformed in to thy own self through the mysteries of Yoga

and psychic transformation. This explanation is further borne out
by " Trini Bandhanhni " etc., (lit) thy t-hree binding places, three
in heaven, three upon earth, and three in the firmament. How can
a mere horse have threejbinding places in heaven, and three in the
firmament ? Sayana, not to be perplexed by any thing, explains
" Bandhanani" by "\Utpatti karanani" (causes of origin), pro-
bably in the light of the tenth Rik of the next Sukta (164. c
22. M.
I. Ashtaka where Tisro Matrristrinpitrrinbibhradeka urdha-

II.)
stathau (Not befriended by any, he, the one (absolute) sun, who,
having three mothers and three fathers, is borne up on the high)
is explained by Si.ya.xa as three mothers, the three regions of the
earth, firmament and Tnesivsn (kshitydcfi Loka trayam); and three
fathers, by " air, fire and sun, the supporters of the three regions.
The sun stands on high, according to Sayana, as the causal agent of
the past, present and future {Bhutabhavishyadadyatmana). We fail
to understand why the same acceptation may not be extended
to the trini bandhanani. What would be the harm, if we explain it
by Sattva Raja tamdnsi, i.e. (qualities of Sattva Rajas and Tamas,
which govern the entombing body of the soul on earth, in heaven
and in the astral plain (antariksha) ? We know the human body is
called Tristhunam, Tridandi (three posted exponent of the three
preceding principles.) And continuing the metaphor of a horse,
(self orgoer Arvan), will it not be absolutely legitimate to call
the thrê fundamental, principles of its body as its binding stakes
«r places ? It is superfluous to add that, a smattering pf Brahmanic
iSdi Manti, Samkiia.
I^hilocophy mlT convince a man that the- Sattva, Rajah and Tskraa*
are identical with the future, present an<i> past, or ether (air), fice;
aad Tater in the parlance of Brahmanic philosophy.

The term Apsu i tit. in the waters i in the Rik, which S^yanat
explains by earth, may be interpreted to. mean all ere tted beings:
(sarvam Bhuta grhmam) as he himself has done in the Rik XII.
Cb,. VII, 3 An. S. (^4). As (Apas'chana praminanti Vratapt
Vam) where "Apas" is used by mytonemy "f&r all beings."'
And if this vi«v» be correct, the three binding places (Trini

Bandhanhni) dan not have any other meaning than the qualities.
of Sattva, Rajas and Tamas.

The Vishnupuranam [Ch. I. V.] explicitly enunciates that, the
Purusha includes earth, firmament, heaven, etc.,. and on the basis,
of its' authority we can safely say that, "As'va" of the AsVamedha

is the Purusha of our subsequent philosophical systems.
We will conclude this portion of our dissertation by enquiring
a little more into the nature and origin of the AsVa, as set
forth in the Richas themselves. In the Rik T, Sukta 167, we

find that the coursing' sapta (which may mean a mov«r ex-
pander or the horse) is originated from the energies of all
the gods ( Fo/Vwo Deva jatasya sapte). The As'va is identical
with various 'divinites. The various parts of the AsVa consists,
of the energies of various divinities, the Dawn goddess form-

ing its head {Ushd vd as'vasya medhvasya S'ira iti — Sruti).
A little' knowledge of the Upanishads will be enough to disclose
that, various divinites, such as Agni, Aditya, Prajipati etc. form
(1. e., preside over) the different senses and organs of an indivi^
dualised %(M (Sapta), which, like its supreme prototype, is ever
expanding. Even for once we could have entertained the idea of
explaining "As'va" by horse, if the iRiohas had given it Jhirty-six
or thirty eight ribs instead of thirty four. It is our duty now ta

see if we can exiplain it in any other way.
Our present contetton how can a horse have thirty four

is that,
ribs? We cannot deny the Vedidc Rishis the knowledge of

veterinary anatomy, if we once admit that a horse was used to be
immolated in the As'vamedha sacrifice ; since the different parts
arid members of the quahnired body of a sacrificial victim have been
ehj6iried to be carved a'nd quartered in the peculiar fashion. Th»
Aitireya Br jftimina fuHy bears out the point. How can we'thea
Manu Samhila. \8i
necount for this anomaly? Sayana explains away the îiHculty ,
by saying that, " other animals such as, the goat, etc., have twenty-
six ribs, while the horse has thirty»-four ;" and this is manifestly an
error based on the ignorance of veterinay anatomy.
First tali;ing As'va to mean the sun (Surya, the motive force or
?oul of the universe, Sarvasya pr$r,ayitd) the thirty four ribs
may be explained as the thirteen months, consisting of the twelve
solar months and the intercalary one, the fifteen Tithis, and the six;
seasons. As regards the existence of the thirt^nth month, we can

refer to the Rik XV of the Sufetam 164. Ch. XXII. M. I. Asht II,
of the Rigveda {Samkajanam Saptatha, mhhureka, some assert
that there are seven seasons, born of the sun etc.,) where Sayan^
quotes from the S'ruti, " there is % thirteenth month " CAsH
trayodas'o mdsa iti). Now let vs see we can reconcile it ta
if
A' sva in its acceptance of self or human soul. The thirty four
panjaras or essential components of an individualised self -aro
the seven fundamental organic principles of lymph chyle, blood

etc., the three Dhatus of Viiyu, Pittam and Kaphah recognised by
the Veda{C(. Tridhdtu S'arma Vahantam), the ten sense organs,^
the ten senses, the five material elements, the five tanmdtras
(elementals), and ifanak, Buddhi and Ahankdr (sense of mineness)
making thirty-four,- together with the self.
The essential components of the individualised Self have been

differently computed by different philosophers of India. The
holy Agnivesha asserts that, the five elements, together with cons-
ciousness, are called the Purusha (Individualised Self', Cons-.
ciousness alone, according to others, forms the Purusha. On the-
other hand, the twenty fonr categories such as, the mind, the ten
organs, the objects of the senses, etc., are collectively called the-
Purusha (Khadayaschetand dkatu Shashthastu Purusha Smriiah ;
Chetanh dhaturapyekah smriiah Purusha samjnahah. Punas'cha
dhatubhedena Chaturvins'atikah smriiah ; Mono das'endriyan-.
yarthah Prakriti s'chashiadhaiukee ( Charafca. S'4rira, Ch. I. Vs.
X4_j5). From this it will appear that, the method of computing
the constituents of the Purusha (individual Self) which we have

lidapted is not only legitimate and parries the sanction of the-
ancient masters, but that it would give a total of thirty four,.
}f the common factors are eliminated from these different lists.
It will thus be seen that, the above e.\apl?nation precisely fits.

lS2 Manu SamkitA.
in with .the nuatb.er gtren in tli^ tect, amd it has this additional
advantage that, it does aoray with the necessity of hypotltecating ail
ignorance of the veterinary anatomy in the Rishis of these Mantras

an ignorance, if thsy admit, will at once knock off the bottom
of the arguments of- our opponents, endeavouring to prove the
actual immolation of a horse in the As'vamtdka. *
Now let us see who is the immolator of the so called As'iia.

The ninteenth Rik of the Suktam 162. runs as follows : there is
one immolator of th% radiant As'va, which is Time, there are two
that hold him fast, 1. e., the day awl *tght, or thejearth and heaven-
(Ekastashtu ras'vasyd Vis'astd dvd yamtdrd bhavatastatha rituh),
S&yana explains the second line of this Rik by " those of thy limbs
which I cut |up in due season, I oiFer them made into balls (of
meat) upon the {ire (yd U gatranamritutha krinomi tata
pindanam pra juhomyagnau). We should rather explain it by
" the waste which your limbs and organs etc. have suffered in
the course of time, them I offer as oblations in the vital (ire." This
view has been adopted even by Siyana in his commentary on
the Rik 14 of the Suktam, where he explains the five hotris
{offerers) of Soma as the five vital airs which Trita, a yogin,
for the acquisition of super-human, powers, suppressed and
concentrated with the Cbakra: or umbilical plexus. The line
of the Rik under reference runs as Trito nayan panchahotrin
abhishtaye avavarttad. avaran chakriya avase. He made the
vital airs, desirous of issuing from himself, to turn back into his
own presence and to concentrate with umbilical plexus, for
the entire completion of the rite) those airs such as Prana, Apana
and the rest constituting the five nunistering priests. These Riks
clearly demonstrate the fact thati the Rishis had a precise
knowledge of the existence of spiritual plexuses in man, and that
they u$ed to perform a rite some what analogous to the Tantrik
Shatchakra Bheda (penetrating through the six occult plexuses)
which most probably then went by the denomination of
As'vamedha. How easily a confusion of the two different
meanings of the term {As'vamedha) may arise may be illus-
trated from the last named Rik alone. If we explain Chakrena

by lance or spear { Sisktikakkyena A'yudkena) instead of
explaining it by umbilical plexus, the Pauranik conception of the
rite (Horse sawifice) will become irresistably patent ; and to the
ftlind, blinded by the legendary practice of horte-kHling, the true and!
hobler meaning of these Richas will be utterly incomprehensible.
We find no reason which should hinder us from giving the
preceding rendering, especially when we know that ''Juhomi" in the
sense of maintaining the metabolic fire of the orgainsm either by
the ingestion of food, of through the effect Oi the constructive or
destructive metabolism of the body, occurs both in the Charaka and
Sushruta, and that Lat (present tense) is used for the past and all
the preterites (£a«^, Ling, Lung, û^, etc.)iin the Vedas. What
can be more natural for an institutor of an As'vamedha (sacrifice
to the soul) to address his soul as, " the wastes of my body, O self,
which have been made in the course of time, have been cast in the
fire of life, (which is but thy inseparable exponent) as oblations]
in a fire-offering and have been re-absorbed and re-assimilated
in thy essence ? The origin and merging of the body with its
environments from, and in, the Self is sung in the', Riks, XXX and
XXZn, of the suktam 164, portions of which have been enjoined
by the Anukramanika to be used in the middle portion of the
As'vamedha, which means, according to our view, a sacrifice
instituted for the glorification or honorification of the soul {As'va
self, medhyate, pujyata, is worshipped or glorified, Asmin herein).
The self, continuing unchanged and undecaying amidst the
incessant changes of its oi^nic embodiment, was fitly made the
highest object of Teneration in the As'vamedha. Those who
doubt the identity of Self with Aditya we only refer to the R. 5 of
the Sukta 164. the seven threads (dhatus, Somayajnas according
to Sayana) whicli the Sages have spread to envelop the sun, Baskaye
i.e. the container ot reality, the abode of all ( Vatse Baskaye'dhi
Sapta Tantun)
We admit that there are Riks in the Sukta 16a. such as the
Riks IX, X, 3f '1 XIII, XV. which apparently indicate the actual
immolation of a horse and contain references to the cooking of

its flesh, to the distribution of the broth, to the caldron, odoriferous
with its boiling contents, to its (horse's; grease smeared upon the
brush or the axe.
But there is no ground for holding that, even these Richas, if they
are not actual interpolations, are not capable of bearing a meaning
which may not shake our faith in the bloodless character of the
As'vamedha, In the Rik 34. Sukta 164 Ashtaka II. of the Rig Veda
Jthe Rijshi asks "v^hat is thfe seed ttf this showering sUil (PrickchhaH
Vrishno As'vasyti retah) aild the ihswer to this qUefy is supplied
in the Rik XXV of the same Sukta, in the statement that this Soma.
is the seed of the horse (sun) (Ayam soma VHshno As'vasya
retah). The Rik 44 of the same suktam says, the three tresses
%ot the dniversal self,) fire, air and the sun in proper seasons looks
over the earth, oiie of theni shears the tresses, ithe cereals, herbs
and forest leaves) at the eiid of the ear ( Trayah keshina ritntha
vi chakshati satlvfitsfire vapata ika esham), and ill the same
Suktam occurs the Rik whieh says, the priests cook the soma ox as
their primary duty (ukshanam Pris'nimapachanta virah prathama->
tairasyan.) Now, «onsiderii)|; that ox !s;identicil with horse which
signifies the sun or the self, and that soma plant is the body of
the ox or horse, and further that the Soma is called the seed
t>f the horse, and the cereals etc. are his ttesses, 31& we not
Warranted to suppose that the cooking of the different limbs
iand bodily prittdples of the As'va, described in the Riks of the
Suktam 163 of the Rigveda, is only«a poetical mode of describing
the fermentation of the Soma beverage, whose soul-exhilarating
|)roperties had been many times eulogised in the Vedas, and which
vspecially ill the glotifieition sacrifice offered to the self (As'va-
medha) might naturally seem to them to be the only 6t and
adorable offering to the Real in man ? We have seen in the Rik
f XI. of the Suktam CLXIII. that the hairs of the horse's manes
are the flames of the fire which ate tossed in manifold directions
and spread in the foiêsts {Tdva S'ringani^ Puratra-ranyeshiif,
eharanti R. Ilv S. lii. VlS. A II.
Now even if we, like Yaska, confitte ourselves only to that kind
of interpretation of the|Riks which I'eQects only the occurra bee of
certain physicial phenomena, we will be quite justified in holding
that, the quartered members of the As'vas body are nothing more
than the ceiêals, foodgrains and Soma plants, which have been
figuratively described as the limbs and organic principles of the
A'sva, or the sun, or the fire incarcerated in the soil and the womb
of the Earth.
We know that in the mystical language of the Brlhmanas the
sun (Aswa-goer) or Indra (the burning one) is the soul of the
universe ; by a poetical analogy and with a little difference of
meaning all these terras Indf a (the holder of the sensed Asva (the
Manu SamhitS. 185
êV 't*fe reality that gffes out of the bodjr at death , the Surya
'<the impellor) were extended to denote its human prototype.
Prishni the mother '.of the sun or gods is the Firmament,
^rishni, the Soma plaftt is ttie Seed of the Ashva (Selfi and
Soma is the name of the most ImpQttant of the orgahic vital
1>rinciples (protoplasmic albumen) which âs been described by
the Rishis as the quintessence of life, and which is contained in
the heart and the viscera (Hridaveva Kukshaya Samadhana.)
According, to their view the san, the Self and the (ire, whether
*Calledby the epithet of horse or ball, represent the three different

aspects of the same substance, if it be tight to call force a subs-
tance. Similarly, the Soma (protoplasmic albumen), the Soma
(plant, the seed of the Self) are the food of both the gross and subtle
life. The yellow jaice of the red or yellow species of Soma, and
twenty four of them are recognised in the Ayurveda (And now
this divine Soma may be divded into twenty four species accord-
ing to the difference of its habitat,, virtue, potency, structure,
>colour, SitG. — Atha Khalu Bhagavan Somah Sihanhkritigunajiir-
yaya vis'eshaisckaiuy-vims'atidha bhavati.—Sushtati. Chik. C.
39 — C3.) have been termed as the blood, its bruesed stem as flesh,
and these may account for which have been put

interpretations
Upon theae terms in the As'vamedha Suktam, and which have
led many level headed scholars to come to a positive dicision
about the actual immolation of a horse in the As'vamedha.
The next point that our opponents may urge against our mode
of interpretation is that actual Qooking etc of horse flesh has been
iinequivocally described in these Richas. But their contention falls
to the ground if we say that these terms, the derivatives of the

toot pacha ito cooki may also unequivocably mean to grow mature
to continue in existence. Kdlah (Time) Pachati (matures* Bhudtni
(all beings) is a Sanskrit maxim which known even to a veritable
Tyro in Sanskrit. I'he caldron, the ladle etc. which occur in [these
Richas may also |be more consistently explained as the " caldron of
time, the ladle of seasons,") and scores of instances can be quoted
from the Rigveda where chamasau, two ladles, have been called
the yoni of the sacrifice and of all creatures in the shape of Earth
and Heaven.
The Singers of the As'vamedha Richas were not a race of
p-rimitive nomads. They were far advanced in the arts of
24
l86 Manu Sainhtta
civilisation and knowledge. Astronomy, prosody, gcaxAtixit iHA A

rudimentary form of Logic, together with works ofi ceremonially
and medicine, are found to have been frequently mentioned in!
the Rig Veda. In fact, the fundamental principles of each
abstruse system of philosophy such as, the Ânkhya and Vedd.ntal
were presaged in the Suttani 164, the next one to the As'vamedha
Sukiam. There is an unequivocal reference to the Prakriti
(Natufe) of the SinkhyaS iA Asthndvantam Yadanasthd Bibhartti
(one with bone »». the primal self, is borne by the boneless (illusivei
Prakrit!). Fqi' the first tinie we find the oneness of the universal
self Wtth the individual Soul clearly enunciated in the Rik. (18.)
of this Suktam which runs as, "he who knows the protector of this
universe as the inferior associated with the supefiof, and the
superior associated with the inferior," Avah parena Pitaram yo
asydnuveda para evdvafena ; XX of the same
and in'the Rik
Suktam running as, two birds associated together, and two friends
(as they are) take refuge in the same tree one of them (individual
;
Self) eats the sweet Pippala fruit, the other ( Supreme Sel^)
eating not, merily looks on (Dv£ saparnh Sayuja Sakhayi

Samdnam Vriksham parishasva ^dti ; Tayoranyah pippalam
Svadvattyanas'nannanya abhi Chakasheeti •) The famous dictum
of the Upanishad regarding the sexless character of the Self is
but the echo of the Rik, Striyah Saieesima Ume pumsa dhu etc.
In short, all forms of philosophic ideas had their origin in the
Vedas. Under these circumstances, are we not warranted toi
assert that, the mysticisims of the Yoga likewise originated from

the metaphysics of the Vedas i We have shown abovs that, a
rite analogous to the rite of Tdntrika yotm, commonly known as
Shai chakra Bkeda, Was not unknown to the Rishis of the second
Ashtaka of the Rig Veda, and we must say that, frOm the metaphy
sical meaning which the As'vamedha Richas are capable of bearing^
the Asvamedba (the sacrifice for the glorification of Self), in its
original inception, must have been somewhat identical with this

Shatchakra bhedah. This spiritual or mystic character of th«
rite was not lost sight of even at the time when Ehirigu made
his famous recension of the Manu Samhita. Later on in thi&
chapter we shall come across a couplet, which lays down that, a
noa-killer of animal life (abstainer of meat diet) is as much meri-
torious as a perfsrmer of a hundred horse sacrifices. This couplet
Manu Samhita. 187
would have been ridiculously absurd, if As'vantedha had entailed in

fact the immblation of six hundred and nine animals. For in that
case the couplet would mean something like this, vix., to for-
swear meat is as meritorious as killing six hundred and nine
animals, a hundred times multiplied. Or in other words, the
merit of forswearing false-hood is equal to that of telling a
hundred thousand lies. ,
The greatest obstacle to the acceptance of our view of inter-

pretation is the 'description of the horso^sacrifice in the
As'vamedha Parva of the Mahabharatam (Anugiti Parva Ch. 88
VS 27 — 35 and Ch. 89. VS 1—5.). Before proceeding further
with this dissertation, we must add that, the arguments, which we
shall adduce to account for its description in the Mahabharatam,
shall apply mutatis mutandis to the description of the As'vamedha
contained in the Ramayanam. One thing, which strikes us most
in the sufercial view of the matter, is that both in the Rig Veda
and Mahahharata the As'vamedha is associated with deep and
abstruse metaphysical disquisitions. In the Rig Veda the philosophi-
cal Suktam follows the As'vamedha Richas, in the Mahabharatam
the philosophy precedes the description of the As'vamedha. In
the Mahabhatam, the A'svamedha was instructed to be instituted
primarily for expiating the sin of a disastrous civil war ; but the
actual eating of horse-flesh by the priests or the institiitor of the
sacrifice, as seems to be sanctioned by the Sayana's commentary,
was dispensed with in the Mahabharatam. King Yudhishthira
then smelled the smoke, capable of purging one of his sin, of the
marrow of the horse that was thus cooked [Asvamedha Parva:
Ch, 89. V. 4). In the Mahabharata the sacrificial horse was
made to wander all over the world for the purpose of collecting
tributes from the kings of countries through which it had passed.
The launching of a campaign of world-wide conquest as a preli-
minary to the institution of the A'svamedha was never contem-
plated in the Richas of the Rigveda. A little knowledge of the
ancient history of the world will help us to point out the source
from which this Horse-sacrifice was imported into Brahmanism, and
to trace the steps taken by her priesthood to celebrate this Horse
sacrifice with the Mantras, relative to the soul-worship of the
Vedas. We know that the ancestors of Huns or Hungarians were
proverbially fond of horse-flesh, both literally and metaphorically.
I^B Munu Samhitit,
T&ete worshippers" of the'Serce/tawny coloured' god, Rudra,- whO),

in the shape of the bull, bôt Maruts on Pris'ni, disguised as %
brindled cow (Eitropa ?), used to celebrate their victories in war
with horse-sacrifices. The descendants of these H-uns, after their
conquest of, and settlement in northern India, came to-be assimilated
in Brahmanism. And Brahmanism^ in its turn, to please the fancy of
the conqueror and to prove his lineage from, the Vediac gods, sane-
tionqd the sacriRce as a Vedaic sacrifice, adopting and altering the
sense of the Mantles to the exigencies of the ceremony, to con-
ceal its character of a foreign and im.ported innovation.
Seyeral eminent authorities, both Indian and European, hold
certain parts of the Mahabharatam such as, the Bhagavad Giti etc.,
to he interpolations ; and there is nothing to show to the contrary

that, the Anugitiparvadhydya, containing the description of the
horê-sacriSce, is no>t a subsequent addition to that immortal epic,,
as it gives hut the contemporary view of the meanings of the
'
As'vamedha Richas as it was understood and celebrated in that age.

We can assert without the least fear of contradiction that, the
Vedas have been explained in different times according to the
genius and intelligence of each age. Yashka's Nirukta, which reads,
the description of rain, thunder, lightning, or storm in each Rik,
must have been written at an age when the Brahmanic genins,,
devoid of its keenîghted and subtle philosophy, began to look

upon the physical phenomena as the highest manifestations of
the Divine. The early Sutrakdras and Mimansa (rules of
interpretation of Vedaic mantras), were written at a time when
the divine authorship of the Vedas came to be first seriously
doubted. Sankara's interpretation of the Mantras, contained in
the Upanishads, could not help being metaphysical in the face
of such a keen and potent Buddhistic opposition of the age (tenth
century). Sayana's commentary (14th century A. D.) reflects,
the spirit which the reconquest by Brahmanism,

of an age in
was once more complete, and all the different forms of interpreta-
tion could be equally authoritative and obligatory, and which,
discarding none, tended to augment the literary fame of its
erudite author. It is impossible within such a narrow compass to
fully advance and elucidate all the arguments that favour the
mode of interpretation we have adopted. We have given only
the main heads of our argument and the line by which we hav*
Manu Samhita. 189
To remove the doubt whether he has eaten any-

unclean article of fare or not, a twice-born one shall
practise a Krichchha penance, once within a year. Having
knowingly eaten any forbidden articles of fare, he must
practise penances, especially enjoined to be performed
for expiating the sins of eating those articles. (21)
For the purposes of a religious sacrifice, or for the

maintenance of his dependants, a Bribmana can kill
the commendable beasts and birds, as did Agastya oi
yor6. (22)
In religious sacrifices instituted by the Rishis, Br4h-
manas, and Kshatriyas of yore, oblations of meat-cakes
used to be made of the flesh of beasts and birds, (there-,
in immolated.) (23)
Commendable articles of food, even after they have

become stale, may be eaten with the addition of any
oleaginous substance ; residue of oblations (such as sacri-
ficial porridge, etc.,), left 'after the performance of a
fire-offering, may be eaten (even without such addition
of clarified butter, etc.) (24)
Articles made of barley or wheat flour, all modifica-

tions of milk, even after they have become stale, or
if prepared a long time ago, may be eaten by twice-
born ones (25)
Thus the commendable and forbidden articles of
diet in respect of twice-born ones have been specifi-
arrived at that explanation and leave it to our readers, if they

approve of our view, to carry on the investigation for them-
selves.
The discrepancies found in Sayana, Mahidhara, and Maha-

bharata, etc., regarding the mode of celebrating the actual cere-
mony, are enough to thdw that the Asvamedha originally meant

f omething other than a mere horse-sacri&ce.
igo Manu Samhiia,
cally describea, now hear me describe the mode of

using or forswearing meat-diet. (26)
Residue of meat-oblations, cast in the fire in a re-
h'giobs sacrifice, as well as that offered in a S'r&ddha
repast, may be eaten ; flesh may be eaten at the request
of Brahmanas, and in diseases, or under circumstatices
which imperil life. {2j)
Whatever îsts in the world, all' that Prajdpaii

has ordained to be the food of living jbeings ; all, both
mobile and immobile, is the food of creatuies. (28)
The immobile are the food of the mobile Ccreatures),

the toothless ones are the food of the toothed creatures ;
the handless, are that of the hand-possessed ones ; and

the timid, that of the brave. (39)
An eater, eating an animal and thinking 'it to be his

legitimate food, does not commit any sin, inasmuch as
the ordainer has created some animals as eaters and
the other as their food. (30)
The eating of flesh on the occasion of a religious
sacrifice is the divine ordination, to eat flesh for any
other purpose is a monstrous practice. (31)
He, who, having brought, or procured, or received

the gift of, the flesh (of an animal), eats it after having
first offered it to the manes and deities, is not defiled
thereby. (32)
[Otherwise than in times of distress,] a Brihmana,

who eats the flesh (of an animal) in a manner con-
demned by the Regulation, isjeaten, defenceless, by that
*
animal in the next world. (33)
A huntsman, who kills animals for money, does not
acquire the same demerit in after life, as one who
cats flesh in violation of the ordinance. (34)
Manu Samhita, i^t
But the persoti, who being appointed to do a reli"
|[ious sacfificis, does not eat the (consecrated) flesh,
Nvill be rc-born as a beast for twenty-one births in

succession. (35)
Let a Brahmana never eat the flesh of an animal^
unconsecrated by Mantras ; conforming to the eternal
brdinance, he must always eat thd consecrated flesh, (36)
Desiring to eat fiesh. rather let Mm eat its effigy

made of dough and clarified butter than eat the un-
consecrated flesh of au animal, not immolated in a
religious sacrifice. (37)
For as many number of times does the wanton killer

of animal life meets death in his successive re-birthS
hereafter as there are hairs on the body of the immo-

lated animal. (38)
For the purposes of religious sacrifices the beasts

were created by the self-origined one, the saprifice id
for the elevation of the whole universe, hence killing
is not killing in a religious sacrifice (yajna). (39)
Cereals, beasts, trees, animals of the tortoise specieg

and birds, immolated on the occasion of a religious
sacrifice, obtain the eternal status. (40)
A Madhupatka, a Sriddha, offered to the manes

and deities, and a religious sacrifice are the occasions
on which a beast should be sacrificed, and on no other
occasion. This is the dictum of Manu. (41)
By on these oocasions, a Brahmana,

killing beasts
conversant with the inport of the i/edas, accords a

more elevated status both to his own self and to the
self of the (immolated) beast. (42)
Even in times of distress, a self-controlled Brah-

mana, whether residing in the forest, or in the house
f^z ManU Sa»ihitn.
t)f his own, or of his preceptor> must liot do ill iflt
of killing not sanctioned in the Vedas. (43) •
Aets oif killing which the Vedas have sanctioned

in the universe should be regard as acts of non-
killing, in as much as all virtue has emanated from thd
Vedas. (44)
He, who in quest of his own pleasure kills the
harmless animals, does not obtain aiiy happiness*
whether dead or alive. (45)
He, Who does not wish to inflict on any animal

the pain of death or captivity, is said to be the well^
Wisher of all, Sueh a man obtains perfect felicity. (46)
Whatever he contemplates, whatever he strives for,
whatever he puts his heart upon, he gets that without
effort, if he does not kill any animal life. (47)
Flesh cannot be obtained without killing a beast,

animal-killing does not lead to heaven ; hence, a man
must forswear (eating flesh. (48)
Considering the origin of flesh (which is a kind
cf tratisformed menstrual blood) and the pangs of
death and incarceration the beast suffers, he must
forswear eating all kinds of flesh, (whether approved
of or prohibited by the ordinance). (49)
He,' who does not eat fleslij like a monster, in viola*
tion of the ordinance, becomes a favourite with all

and is not afflicted with any disease. (50)
He who sanctions the killing of an animal, he who

quarters its slaughtered body, the actual immolator,
the seller and buybr of its flesh, the man who cooks
the he
flesh,who serves that cooked flesh to the eaters,
and he who eats it are called the killers. (51)
He, who otherwise than for the purposes of
S'raddkas offered to the manes and. deities, tries to]
Ifiigihent the flfesh of his body with thfe fl6^h 6? -a
%east, is thfe greatest of ail sinners. (52)

The merit of him, who forswears the use of meat,
'is equal to that af one who performs the As'iiamidita
Sacrifice, each year, for a eentury. (53)
By living on fruit, toulbs, oir food grains used by the

'holy sages, a man does not acquire the same religious
taer-it as he does by forswearing the use af meat. (54)
He^ whose flesh I eat in this life, shall eat my flesk
•in the next ; this is the essential attribute of flesh, as
•disclosed by its etymological SignificatioH, according

•to the wise. (55)
No sin is attached to wenching, flesh-eating, of 'Viriiie*
drinking ^ these are the natural propulsions of Man, but
abstinence bears greater fruits. (56)
Now I shall discourse on death-uncleanness, as it
•affects the members of the four social orders in the order

of the enumeration, as well as on the mode of purifying
'the defiled articles. (5?)
The Bandhus {i.e., Sapindas and Samdnodakas) of

-a male child, dead before, or after cutting his teeth, or
>at the age of tonsure or initiation with the thread, be-

Kjome undean on his death ; likewise his Bandhus
i)ecome unclean on the birth of a male child. (58)
Death-uncleanness continues for ten days among
f
Sapinaas., or until the bones are Collected {i.e.., for four
•days as in the case of a fire-keeping Brahmana), or

for three days, or for an entire day and night. (59)
The .S'fl/)2'w<â-relationship is extinguished in the
seventh generation âwiwoafaâ-relationship lasts for

;
all eternity, being extingjiished .only When the name
and Gotya are not known. (60)
^5
194 Manu SamhitM,
Th« term of death-uncleanness, hrrcin lîd dowii,

should be also regarded as holding good in respect of
Wrth-uncleanness among Sapindas, desirous of obtain-
ing perfect purity. (6 1)
Personal impurity during the term of a death-un-
cleannesis equal among all the Sapindas ; but in res-
pect of a birtU-imcleanness, the mother of the (ne\r

born) child remains unclean for ten days, while its
fether regains his piirity on bathing. (62) '
Having wantonly cast his seed, a man shall regain
îs purity by bathing ; but having cast his seed in a

woman other than his married wife, he shall remain
unclean for three days. (63)
A Brahmana, who has touched the dead body of a
Sapinda relation, shall remain-.unclean for three times
three days and one day ; a Brahmana, who has touched
the dead body of a bam&nodaka relation, shall remain
imcleaii for three days. (64)
A disciple, happeningperform the fimeral rites
to",
unto his deceased preceptor, i shall remain unclean for

ten days like the Sapinda relations of the latter. (65)
In a case of abortion or miscarriage (of pregnancy

from within three to ^six months), purification will be
effected after the lapse of days, equal in number to that
of the months of pregnancy, (the period of uncleanness
being three days in respect of an abortion before three
months) ; a chaste woman in her menses will be pure
by bathing after the cessation of her flow. (66)
(Sapinda relations of a) boy, dead before his rite
of tonsure, shall remain unclean for one day and night

while on the death of one, dead after the rite of
tonsure (and before his initiation with the thread),
they will remain uAclean for three nights (days). (67)
Manu SamhitA. 195
His relations shall bury the corpse of a ©hild,

dead before completing the second year of his exist-
ence, in a pure ground at the out-skirt of the village,
fully decorated, without performing the rite of bone-
collecting. 1
68)
His (its) corpse must not be cremated, nor libationc
of water must be offered to his (its) spirit leaving it ;
in the forest, like a log of wood, they (;.*., relations)

shall pass three days in uncleanness. (69)
On the atath of a boy, less than three years of
age, his relations must not do the rite of (offering
libations of) water unto him. The departed spirit of
an infant, dead after cutting his teeth, or after hit
rite of nomenclature, becomes happy with such a water-
rite, though its performance is not obligatory on his
relations. (70)
The period of uncleanness, incidental to the death
of one's fellow-student (of the Vedas), is one day only,
while on the birth of one's Sam&nodaka, one should
be regarded pure on the expiry of three days (from
the date of the birth ) (71)
On the death of a betrothed, (though) unmarried
girl, her friends (such as her affianced husband, father,^
etc.) become purified after the expiry of three days ; her

Sapinda relations also become purified after the expiry
of the same period. (72)

During the term of a (death-uncleanness) thiey shall
eat their meals without any (artificial) salt, must bath©
on each of the three days of .uncleanness), forswear
i
meat-diet, and sleep separately on the ground. (73)
The mode of observing a death-uncleanness (by

Bandhus and relations), residing in the vicinity, has
b«aa described; the fbllowiijig should be known at tb*
t^ M'emu Samhtt*
Hmde of observing it by Bandhus and rel'ationsi, r«*.
siding at a distance, {74)

'
Happening to hear of the death of. a relation in a.,
distant country, within ten days of its occurrence', he-

shall remain unclean for the unexpired portion of (the;
period of) ten days. (75)
If he hears it after the- expiry of ten days, he shalL
remain impure "for three days only. Happening to-
learn it after one year of its occurrence, he shall,
legain his purity by bathing, (76)
Happening to hear of the birth of his son, or of
the death of his relation, ten days after its occur-
rence, a. man becomes purified by bathing. vui.thhi9v
clothes on. (77)
On the- death-of a Samdnodaka relation,, or of a.
child dead before- teethang in a distant gountry, he? shall
ba purified by bathiiog with all his clothes oiu (78)

A
birth or death uncleaiuiess, occurring withia the^
term of a pre-existing one, must abate with the; expiry-
o( th.& latter {i.e., the- previous uncleanness. ) ^79).
It is- said that, one's uncleanness, incidental to the-

death of his preceptor, lasts for three, days-; that om
the death of a preceptor'^, son. or wife is for one day-
and night. (80)
On the death' of one's: fellow student of the-

Vedas in the same- house; the- period of uncleanness:
is three days : fOn the death of one's brother, disciple-
or iprie^t, he shall 'remain impure for two days andt

the night between them (Pakshini)-.- (8i)
On the death of the king of the country where*

in he him observe a death-uncleanness for
resides, let
the day or night in which the death hasioccurred»

The period of uncleaiinMs in* respect of the. death of
Manic Samhitiat, 19?^
©f a Veda-ignorant, or Veda-knowing, preceptor, is for.-
the entire day or night in which thej death

' hasi
occurred. (82),
A Brahmana. shall regain, his^ purity after ten; days ;,
a Kshatriya, after twelve days ; a .Vais'ya, after fifteen,
days and;a Sudra, after a month. 183)

;
Let him not extend, the period of uncleanness, nor.
cease to make the Vediac fire-offerings if he gets them-, ;
done^ by a Sapinda proxy, he does not become im-

pure.. (84).
Happening to touch, a Chandkla^ a woman in her.-

flow, a degraded person, a. (newly parturient woman,, )j
a dead jaody, or a person who has touched a corpse^

one shall regain his purity by bathing, (85)
Having seen an. unholy sight after the perfor-
mance of A' chamanam (sipping water) in connectioma
with a daily religjousirite;, one. must diligently mutter-
the Mantras sacred, to the sungod, or any other sacredt
Mantras, to the best of his ability. (86).
Happening, to touch a human skeletal bone^.

smeared with, grease, or marrow, a Brahmana shall
regain his purity by bathing ; having touched, such ai
dry bone, he shall purify himself by touching a cow,,

or by looking at the sun. (8i7)
A religious student {BrahmucMrin) , before fulfill-
ing his vow,.i must not do obsequious rites unto the

\
spirits of his departed relations ; after the completion

of his vow he shall observe a death-uncleanness for
three days, and thereafter regain his purity by offer-
ing libations of water unto them. (88)
Unto the ( souls of) persons of hybrid castes (be-

gotten by men of inferior castes on women of superior
castes) and unto the souls of ascetics and of men vrho.
i^S tf»nu Samhi/a.
have committed suicide libations of water must not be

offered, after death. (89)
(Similarly), not unto the spirits of atheists, defiler»
of the Vedas, moral wantons, and wives who had
been drunkards, or faithless to their husbands, or guilty
of committing abortions of pregenancy. (9o>
For carrying, or cremating the dead body of hi*
own initiator ioKBrAhmanism, or of his preceptor, father,,
mother, or of any other superior relation, a religious-
student (Brnhmackartn) must not be considered as.
dis-associated<i. e. to have broken) with his vow. (91)

The corpse of a deceased S'udra must be carried out
©f his house through the eastern door of its southern
portion ; that of a Vais'ya, through the western door,,
thai of a Kshatriya through the northern door, and that
of a Brahmana through the eastern exit. (92)
Kiftgs crowned and duly anointed sovereigns,

(t. e.
of the Kshatriya caste), Brahmacharins, and celebra-

tors of Vediac sacrifices are never affected by death or
birth-uncleanness, inasmuch as the kings are the re-
presentatives of Indra (on earth), and the two last
named ones are those of Brahma. (93),
In irespect of a king, seated on the glorious cushion

of sovereignty, the (period of) uncleanness is laid down
as one day only,, the reason being that sovereignty exists
for the protection and welfare of the subjects.* (94)
No imcleanness exists in 'respect of the death of
persons, killed in a battle not conducted by the king,.
• Kings are not governed by ordinary Laws of uncleanness.

as their persons must be kept always pure inorder to leave them
norally competent to- make gifts and to do other prophylactic rites,
for the welfare of their' subjects in cases of emergency such as.

Manu SamhiU, I199
»t Struck dead by lightning, or killed in executioa of

the sentences of royal tribunals (lit, king's commands),
as well as in respectof the death of those who have
surrendered their lives for the protection of kine and
Brahmanas, or of those whose deaths by the king's
command should not give rise to such uncleanness. {95)
The king is the embodiment of the (energies of the)
eight lords of regions such as, the Moon, the fire, the
air, the sun, Indra, the lord of wealth (Kuvera), the lord
of waters (Varuna) and Yama„ (96)
Sovereignty is founded on the energies of the lords
of the eight regions ; hence, a king is not affected by
uncleanness. How can he, whose commands make
mortals subject, to cleanness and uncleanness, be him-
self affected by uncleanness ? (97)
A person, killed with an uplifted weapon (such
as a sword, etc) in battle in discharge -.of the duties
of a Kshatriya, instantaneously acquires the merit of
iân Agnishtoma) sacrifice, and is at that momsnt
purged of uncleanness. (98)
(After the performance of the S'raddha and at the
expiry of the period of uncleanness a Brahmana is i,
by sipping water a Kshatriya, by touching a

purified ;
weapon and a charger a Vaisya, by touching a goading

;
stick and the reins (of a horse) ; and a Sudra, by touch-

ing a stick. (99)
O you foremost of Brahmanas, thus I have related

to you the rules of cle,anness among the Sapinda rela-
tions of the decased, now hear me describe the rules

of cleanness to be observed by the Asafiinda relatioBS
of the deceased. (100)
A
Brahmana, having carried and cremated the
corpse of an Asapinda relation, like a relation, be-
forties pur* after a threedays' undeanfless. Simiiifry^
iiaving Carried and cremated the corpse of a? deceased

and intimate relation (uterine brother or sister of his
mother), he shall observe a period of three day's un-
"clealln'esi. (lol)
Having partaken of the food id the house of his
decased Asapinda relation (during this term of im-
cleanness)> a Btahman shall remain unclean for teft
<days, his mere residence in the house without partaking

t)f the food (of the family) \îll make him uilClean for
one day only. (102)
HaViflg followed the corpse of a deceased person>
whether related to him as a Cognate or not, a man shall
leffect his purificatioil by bathing with all his clothes
on, by touching fire, and jby drinking clarified butter
(after thit). (103)
In the event of his having had relations of his own>

the corpse of a deceased Brahmana must not be
carried by S'udras ; such a corpse (lit, bodily oblation
lo death), defiled by the touch of the S'udras, leads
Hot its spirit to heaven. (104)
Knowledge (of Brahma), yogi and penitential
austerities ( Tapas), the fire, food, the earth, Conviction^
water, pastes and unguents, the air, deed, the sun and
Time are the purificators of embodied creatures. (105)
Of all purifications (or purities 1

the purification or
purity of the mind is the greatest purification or
purity^ He who is pure in intent (thought or idea) is
truly pvu'e, purification with the help of clay and

water is no (real) purification. (106)
Through forbearance the erudite are purified, through

gifts wrong'doers are made pure. Sinners iii secret
are purified by muttering or nieutally repeating {yapyof
Manu Samhita, 20
the sacred Mantras, and the foremost of Veda-know-

ing Brahmanas are purified through the practice of
penitential austerities. (1071
Things to be purified are purified with clay and
water a river is purified by its current a woman,
; ;
by her flow ; said the best of Brahmanas, by

asceticism. (108)
Water purifies the limbs and bodily members (of a
person) ; truthfulness purifies the mind the individua- ;
lised Self is purified by knowledge and penitential

austerities and intellect (Discriminative faculty)
; is
piurified by knowledge. (1091

Thus the mode of purification in respect of your
persons has been descibed ; now hear me discourse on
the mode of purifying various articles (and sub-
stances), (no)
The purification of all gems, metallic articles, and
things made of stone should be effected with the
help of water, ashes and earth. This is what has
been said by the wise, (r 1 1)
A golden vessel, bereft of smear («. e.^ not
smeared with grease or any unclean paste), is purified
by washing it with water the same rule holds good
;
in respect of articles made of stone, of aquatic subs-

tances, and of unstriated articles of silver. (112)
Silver and gold have originated from the fire and

water, hence the purification of gold and silver should
be effected with fire and water, their parent subs-
tances. (113).
Articles, made of copper, iron, bell-metal, brass,
zinc, or lead, should be respectively purified with alkali

(ashei), acid and water, as suited to each of them
(See Brihaspati Samhita). (114)
26
2C2 Manur Samhita.
All fluid substances (such as dil, clarified BfutteSy
etc., defiled by a crow, or by a fly) should bS purified

by stirring them (with a ladle). Articles, made of the
combination of several other things, should be purified
by sprinkling water over them, and wooden artielesf
should be purified by scraping them. (115)

During the celebration of a religious' sacrifice,
siacrifidal vessels are purified by rubbing them with

the palm of hand, while ladle and spoons are purified
by washing them. (116)
Sacrificial porridge, and sacrificial spoons and ladles,
known as Sruk and Sruva, are purified by wash-
ingthem with hot water winnows, carts, pestles and
;
mortars are purified by washing theto with hot

water. (117)
A pile of paddy or clothes, (defiled by any impure
contact)^ is purified by sprinkling water over it; a
snmll quantity of paddy, or a small number of clothes
is p>urified by washing it with water. (118)
The purification of Bamboo articles, as well as
of those made of leather should be effected in the
manner of clothes ; whereas the purification of
Sakas, fruit and bulbs should be made in the manner
of paddy. (119)
Wearing stuffs, made of the threads of silk-worm-

fcocooHS {Kausheya\ and stuffs made of sheep's wool
must be purified with alkali; blankets, such as are
manufactured in the coulitry of Nepal, must be purified
with Nimva leaves ; cloths made of flax and Jute-twists
must be purified with Vilva fruit, while those made

of bark-twists (Kshauma) must be purified with white
mustard seeds. •( 1 20)
Let the knowing one effect the purification of

Manu Satnhita, 203
articles made of horns, conch-shells, bones, or teeth

(tusks) in the manner of Kshauma cloths, or with
water and cow's urine. (i?i)
Wood, weeds, straws, etc , are purified by sprink-.
ing water over them, a room is purified by washing and
plastering it (with cowdung, etc , while earthen vessels
are purified by baking them again. (122)
Earthenvessels, defiled by the touch of urine,

fasces,sputam, pus or blood, are not purified by re-
,
baking them. {133)
A ground, (defiled by stool, by urine, or by the

residence of a Chandala thereon and such like causes),
is purified by brooming, plastering, washing, and
scraping it, or by keeping kine thereon. (124)
An article, by a bird (whose flesh may be

nibled
eaten), or sraelled by a cow, or spitted upon, or trampled
under foot, or defiled by the touch of an insect or
hair, is purified by throwing earth over it. (125)
An article, smeared with any impure substance,
must be rubbed with earth and washed with water

until the smear and its foul smell are removed. This
is the rule in respect of the purification of all
articles. (126)
The gods have ordained three things as pure for

Brahmanas, viz.^ those which have not been found to
be any wise polluted, those washed with water, and
those declared as pure by speech (word . (127)
That quantity of water, which is enough for a cow

to quench her thirst with, if it stay? on the ground,
not bereft of (its proper] smell and colour, and uiv
defiled by the contact of any impure thing, should
be regarded as pure. (laS)
204 Manu Samhita.
Always pure is the hand of a maker of flower-

garlands, always pure m the shop is an article spread
out for sale, and always pure is the article of gift in the
possession of a Brahmacharin. This is the conclu-
sion of the Sastras. 129)
Always pure are the faces of women, pnre is the
bird in the act of felling down a fruit ;
pure is the
mouth of a calf at the time of milching a cow, and pure
is the mouth of a dog in catching a game in
a hunt. (130)
Pure is the flesh of an animal killed by a dog
as well pure is the flesh of an animal killed by a
Chandala, or by a carnivorous beast. This is what
Manu has said. (131)
At all times pure are the external ducts of organs
situated above one's umbilicus, always impure are the
ducts of organs situated below the navel, as well as
the refuse matter which are secreted or discharged
through them. {132)
Flies, particles of saliva escaped out of the mouth,
a shadow, the cow, the horse, the rays of the sun,

dusts carried in the air, earth, fire and air have been
held as pure in respect of their touch. (133)
Earth and water, enough for the purpose, should
be used purifying the parts after defication or mina-
tion, or after the discharge of any of the twelve afore-
said bodily excretions. (134)
The fat, semen, blood, marrow, urine, faeces, the

waxy deposits in the ears and nostrils, phlegm
(mucous) tears, sweat and the mucous deposit in the
comers) of the eyes, these are the twelve refuse products
of the bodies of men. (135)
A person, wishing purification, must nib his genitals
Manu Samhil/l. 205
once, his anus thrice, his hand ten times, and

left
his both hands seven times, with earth iclay) and

•water. 1136)
This is the (rule of) purification for house-holders

Brahmacharins, forest-dwelling hermits, and anchorites
(Yatis) shall respectively double, treble and quadruple
the number (of purificatory measures laid down in the
preceding couplet I
.
(137) »
After defecation or urination, after having eaten his

meal, or wishing to study the Vedas, he shall sip water
and touch the apertures of his organs. (138)
•
Desiring the purification of his body, he must thrice
sip water and thrice wash his mouth with water. Only
once must a S'udra and a woman do each of these
things. (139)
Following the path of equity, S'udras must shave

their heads once, each month, follow the rules of puri-
fication laid down in respect of the Vais'yas, and eat
the leavings of Brahmanas' food. (140)
Particles of saliva falling on the limbs, hairs of the
beard getting into the mouth, and the particles of food
retained in the interstices between the teeth must not
be regarded as leavings of food (Uchchhishtam). (141)
Drops of water, falling down on the feet of one at
the time of helping another to rinse his mouth with
water, should be regarded as pure as the water, lying on
the ground. (142)
A person, with an article in his hand, happening
to be touched by the leaving of food, shall, recover his
personal purity by sipping water, without placing the
same article on the ground. (143)
After purgation or emesis (induced by a medicine)
a person shall bathe and drink clarified butter ; having
9«6 Manu SamhtU
bclohsd sSbat taking his meal, he must sip water in

tjie manner of an Achamanam. It is said fhat, after
Visiting the beds of their wives, men must purify their

persons by bathing. (144)
After having slept, sneezed, eaten, spitted, drunk
water, or spoken a lie, commencing his Vediac
or before
ûdy, let him assiduoudy do an Achamanam. {145)
Thus the mode of effecting the personal purifica-
tion, as well as that of purifying (various) defiled
articles) has been elaborately and exhaustively des-
cribed ; now hear me discourse on the duties of women
of all the (four) social orders. (146)
A girl, or a maid, or an old woman must not do
any thing independently (j.^., at her own will) in the
house. (147)
In childhood let her remain under the control of
her father, under the control of her husband in youth
and under the control of her son after the demise
of her lord in old age. A woman must not assume
independence under any circumstances whatever. (148)
She must not wish separation from her father,
husband or sons ; a woman living separate from these
(relatives) becomes condemnable in both families.
(149)
Skillful in her household duties, let herjmaintain
a happy and cheerful frame of mind, keeping the furni-
ture neat and tidy, and avoiding extravagance. (150)
During the life-time of him unto whom her father,

or her brother, with her father's consent, might have
him she must (devotedly) serve,
given her in marriage,
and make no transgression against him, after his
demise. (151)
The ^religious sacrifice, known as the Prajdpati-^

yn/na and other bliss-giving rites should be instituted
ManU Samhiia. 267
Oil thd occasions of their martiagfe) ; firt atKpicioiasness }
{i.e., for fraitioit of the dbjadt/of- marriage) ; the fofitial
giving away (betrothal, or giving of word according

td Kuiluka) dreates^the right of husbandship. (152)
The lawfully married husband, the doer of the rite
of consecration by Mantra {i.e., Marriage) ; is at liberty
to visit his wife during"iher|biesstrual period, or at any
Other tinie, since it is he who gives »pleasare to the
Wife both in this' world and the next. (153)
Like a deity, a chaste wife shall always serve her

husband, even if he be found devoid of learning, eharac
ter and conjugal fidelity. (154)
A wife has no other religious rite or vow of her own

thj^n an unflinching devotion to her lord, whereby she
will be glorified in heaven. (155)
A virtuous wife, desiriiJg to attain the regioH of

the husband) must not do aay thing "unpleasant to bef
lord, in life or death. (156)
After the demise of her loTd, let her control her

passion by lining on auKpicions flowers, bulbs, and,fruity
and never dreatn of taking the name of another
man. (157)
Forbearing, self-«ontrolled, and emulating the excel-
lent virtues of chaste Wives, let her pass her whole
life in the constant practice of asceticism, (for swear-
ing meat, honey, wine and sexual intercoatse, etc.) (158)
Many thousands of celebrated Brahmtzchdrins (such

as, Sanaka, BHakhilyas, etc.,) aad thousands of
Srihmanas have gone to heaven (even) without (the
(merit of) procreating children. (159)
After the demise of her lord, a virtuous wife, by

taking to the life ©f asceticism, may go to heavien.
*
:B08 Manu Samhita,
even though not blest with a child, like the Brahma-

charins. (i6o) •
Out of a greed for progeny, a wife, who makes

transgressions against her lord, acquires infamy in this
life and is ousted of the region of conjugal felicity
[lit. region where virtuous wives are re-united with
their husbands after death.) (i6i)
A son, begotten by a man on another's wife, and
vice versa) can never be called a son, and nowhere a
virtuous woman has been advised to take a second hus-
band {in the Sastra.) {1621
A woman, who, discarding a former though inferior
husband of her own, marries a better and greater
husband, ifor the second (time), is condemned in society
and is called a fore-enjoyed wife (Parapurva.) (163)

For acts of infidelity to her lord, a wife becomes,
condemnable in society she will be reborn as a
;
she-jackal, afflicted with many a foul disease (such as

leprosy, etc). (164).
Controlled in her speech, body and mind, a wife, who
transgreeses not her lord, attains the region of the
husband and is glorified as a chaste woman by the
world. (165)
Controlled in her speech, body and mind, and by
thus faithfully discnargîng the duties of matrimony, a
a woman (wife) acquires glory in this life and attains
the region of the husband, after death. (i66)
A true-born one (Brahmana), shall cremate the

corpse of such a dutiful wife, dead before him, in the
Agni Hotra fire, together with the wooden utensils used
in that sacrifice. (167)
Having thus cremated his deceased wife, the sur-

viving husband shall again marry a second wife, or
MaHU Samhim, 2iO^
IpSS 'thte 'iteitiaiflcfef <jf his life in dding Hre-oiffer-

'ings. (i6gy
A housfr-holdet riiust not abandon the performance
of thb five daily Sacrifi'ces, conformably to the rules
stated before, and shall reside married in his house for
=the second division of his life. (1697
CHAPTEII vl.
HAviifGlhus dtily discharged the duties of the liftasfe-
hblder, a Sndtnka Br^hmana, nîth all the passion*

of his heart sobered and Iranquilised, shall live, self^
controlled, in the forfe^. (
i)
A house-holder, when he will find his hairs turned

grey and the skin -^ his body furrowed with lines and
Vrinkles and see the son of his own son, shall resort
to tie forest. (2)
Forswearing the use of all kinds of food-grains,

as iSrell as that of vehicles and wearing apparels used
hy (men) in the Village, and placing his wife under
the pfotectioh of his Son, or in her Company, let him
'take refuge in the wood. (3) ^
Taking the S'rauta and the <^;»-«^j)'«-fii'es, together

'with the spoons anS ladles, etc., used in the Agni-
hotra offerings, ttîth him, let him come out of the
Village, and live, peaceful and self-controlled, in the
forest. (4)
With food-grains used by Mtinis (divine contetn-

platers) -and holy roots, fruit and S'akaSi let him duly
perform these five grealt sacrifices. (5)
27
aio Manu Samhita.
Let him be clad in skin, tags, or barks of trees,
bathe morning and evening, each day, wear beard,,

mustache and clotted hair, and grow finger-nails. (6)
Out of his own food let him make offerings and

gifts to the best of his might to the poor, and worship
(serve) the guests in his hermitage with offerings of
water, fruit and edible roots. (7)
Always devoted to the study of the Vedas, with

all his senses under control, beneficient and compas-
sionate to all,him ceaselessly make
let gifts without
receiving them from any one, and exert for the good
of all creatures. (8)
He must do the Vaitanika Agnihotra* fire offer-
ing according to the Regulation, and perform the

sacrifices on the days of the lull and new moon in
turn. (9)
Successively he shall institute the religious sacrifices,
known as Rikshiskie, Agrayana (the harvest offer-
ing), and Ckaturmasya, as well as those which are
respegtively to be instituted under the auspicies of the
two solstices (Uttardyana and Dakshinayana). (10)
Let him separately offer oblations of sacrificial
porridge, etc., cooked with food grains used by Munis,

in Spring and Autumn, which he himself must glean
for the purpose. ( 1 1)
Having first offered oblations of holy forest-grains

(such as Nivara, etc.,) duly cooked, to the deities, let
him eat the residue thereof, and use the salt which
he himself has manufactured. (12)
* The consecrated fire which a house-holder duly inaugurates

on the altar in the house is called Garhapatydgni. The mixing
of this fire in the pit with the southern fire is called Vitdnam and
Vaitanika Aernihotra consists in casting libations of clarified
butter in this fire.
Manu Samhita, 21*1
Flowers, fruits and edible rootSjwhether grown oa

land or wafer, and the fruit of holy forest trees, as well
as oils pressed out of wild seeds he shall take. (13)
Let him avoid honey, flesh, mushrooms, Bhustri-,
nam, Shigru and Shleshmataka fruits. (14)
In the month of As^vina, he must give away his
store of food grains, fit to be eaten by Munis ^ and
which he might have collected in the prcôiis year, and
cast away the old clothes and fruits, bulbs and Sakasi
collected in the previous year. (15)
Let him not eat any thing grown on a ploughed

field even if it be voluntarily offered; even imder
the most pressing circumstances, he must not eat any
bulb or fruit, grown in a village, (16)
He must eat his food by cooking it over firey or

fruits spontaneously ripened in course of time, or by
grinding the (edible things) with stone, or by simply
grinding, or chewing them with his teeth. (17)
He must store up food grain enough for a day's,

month's, half year's, or year's use. (i&)
Collecting it to the best of his ability,, let Mm eat

his food in the day or night, or on the night of the
second day after a fast of the previous day, or on the
night of the fourth dayâfter fasting for the three pre-

ceding dayst (19)
Or he shall live as laid down in respect of the

Chandr&yana penance in the light or dark fortnight,
or at the dose of the fortnight iî.e., on the day of the
full or new moon) he must drink barley gruel omly one
time. (20)
Or he shall live on fruit, roots and flowers alone,,
on ro those which have ripened, or witherd ia

2T2- Bfanu Samhifik
Bourse of titnej or live the'^ life of a fbrest-dweflm^

hermit. (21)
He' shall either stroll on the ground^ op standi on' the"
tips of his toes during the day,, or gently ramble- in» the;
place of his staying,, and baths at: momingv noon<
and evening, (22).
In summer let him practise the? five penances,* liet-
in. the open* during, the rainy season, and wear wet
plothes in. the fore part of winter.. Thus let him gra-r
dually increase his penitential austerities. (23^

Thrice bathing, and ©fferiiag libations of water untO'
the gods, Rishis and manes, each day, let him purify hisi;
body by means of austere penances such as fasting for.
a month or fortnight at a time). {24)
Having duly installed the sacrificial fii-eon his oww
self,as is practised by the forest-dwellihg hermits, he ,
must observe the vow ofi silencer; and houseless and

unpossessed of fire, he must live on fruit and edible-
roots (of the forest.)' (^5*
Apathetic to the objects ef pleasure, and' continent,,

he must on the bare ground, knowing no other house
lie
than the tree-shade, and despising any ether place of

refuge. (26)
Of Tapasvt'ns, forest dwelling, or house holdec
Brihmanas he shall beg his necessaries of li& (daily
fcod'i. (27^
Or having collected it from the village, he shall;
eat eight morsels thereof in the wood, placing ths;

same in the holow of his palm,, or in, a chip of bark,,
or in a cup of tree-leaf (28.)
• The text has Panchatapah which consists in placing one's,
self amidst five fires, i.e., the four fires Blazing on his four sidea.
•ad tibe sun shining over.-head.— ZVasi/oto?:..

Manu Siunkita. 2^3:
Thtis living' iii' the wood; a forest hermit shall dis+-

eharge these duties (of his order) ; for the realisationt
and correct knowledge of his. own Self he shall ponder-
over the Sruiis which apertain to the science of"
((BrahmaK (2.9)
With a view to augment their penance and know--
ledge; and for the purification of their persons, Rishis,,
Brihmanas and (.even) householder ferahmanas hav«;
made use of (lit, served) these Upanishads. 1301
On the advent of an incurable, disease; let him,,
living on air and water, and with, his Self rapt in Yoga,,
go straight to the north east until he quits, this mortall
life. (31)
By quitting his any of these modes of the
body in
great sages; a Brahmaua. void o£ tear and grief, is^
glorified in the region, of Brahma. (32)
Thus living in the forest, he shall pass the- third,
period of his life ; and forswearing company, he shall
dedicate the fourth period of his life to the practice

of asceticism. (33)
Thus having successively passed from one' order of."
life over to another, he, the conqueror of his senses,

and institutor of many a fire-offering, tired with the
labour of begging and offering oblations,, shall augment
or increase his pleasures in the next world by taking
to asceticism. (.34)'
Having discharged his three debts, let him devote-

his thought to Self-Emancipation striving to attaia ;
emancipation without dicharging these debts, a mait.

©btains a degraded status. (35)
Having studied the Vedas accoyding to the Regu-

lation, procreated sons according to the rules at
virtue, and performed the religious sacrifices, to. the
214 Manu Samkita.
best of his ability, let him turn his thought to Self-

Emancipation. (36)
For seeking the emancipation of self, without
having studied the Vedas, and procreated children and
performed the sacrifices, a Brdhmana shall obtain a
very degraded status in the next world. (37)
Having studied all the Vedas and paid honoraria ta
his preceptor, and performed the Prajapatya sacrifice
and installed the sacrificial fire on his own self, a
Brahmana must abandon his home and take to the
life of asceticism. (38)
Those Brahmanas, who, declaring protection to all
creatures, leave their homes and take to asceticism
attain the effulgent regions. (39)
The soul of a Brdhmana who no cause of
gives
terror to any creature, does not obtain a fright from any
creature in return, after escapmg from his body. (40)
Having abandoned his home, let him, observing the
vow of silence and carrying the holy paraphernalia of
asceticism (such as, a staff and an ewer*), betake the
life of an ascetic, apathetic to all objects of desire (such
as, palatable food-, etc.) (41)

Alone and unfriended, let him roam about work-
for
ing, out the emancipation of his self. Having thus
alone achieved success, he will neither abandon, n^r
will be abandoned, in his tiurn, by, any body.f (42)
* The text has Pcmitropachiiah, Medhatithi explains it by

" Pamtrairmantra "fapairathava pdvanai Krichchhrayadibhih
i,e., associated vrith the sacred Mantras and attached to the practice
of austere penances. —Tr.
t Apathetic to fedings of pleasure and pain. He will not
miss the absence ôf his- sons and relations, nor will be missed bjr
themi.—Tr.
'
Manu Samhiti: 215
Houseless, bereft of the sacred fire, apathetic and

speechless, let him, maintaining the perfect equanimity,
enter the village for begging his food. {43)
This carrying of alms bowl, the housing about the
roots of trees, companionlessness, the wearing of rags
and non-destinction of friends and foes are the charac-
teristicsof an emancipated individual. (44)
Life or death he must not court > like a servant
waiting for the receipt of his salary, he must bide the
time of Death (45)
With his sight he must purify his each foot-step,*
drink water which has been strained through a piece
of linen, speak the speech which truth has purifie,
and do whatever his conscience would approve of (46)
must bear with his revilers,
Dispassionately he
nor offer affront to any one ; let him not, for the sake
of this (frail and pathogenic) body, create enmity with
any person whomsoever. (47)
Let him not enrage an already angry or infuriated
person, speak sweetly and gently to one who is not
angry, and refrain from uttering any word about any
temporal subject through any of the seven speaking
appliances of the mind* [i.e., speak about nothing but
Supreme Brahma). (48)
* The text has :iaptadvdrdvakirndncha, lit promulgated
through the seven doors of the mind, which, according to the
Vedanta comprise the eye, the nose, the ear, the tongue, the skin,
the intellect, and discrimination. Govindaraja, on the other hand,
explains it by speech originating from its seven objects such as,
virtue and wealth, desire and virtue, wealth and desire, and virtue
and desire. Certain authorities explain it by " (even regions," as
correlated to speech. In short, the meaning is that he must not
speak of any object of sight, touch, taste, smell etc., which belongs
to the earth and is earthly, and does not appertain to Brshnia, the
only reality in the universe —Tr.
:3>i6 'Stwmi Satrihtttk
Always brooditig tipon the thougHt of Bfahiiia, hbft*

Attached to any thing of this wotld, and desiritg
nothing both here and hereafter), let him in the conr-
pany of his self alone roam about in the world for the
{Measure of emancipation. 1(49)
He must not desire to obtain gifts by reading

portends and omens, nor by practising ^divination or
astrology, nor by«readiQg physiognomy, 'no* by inter*-
,pfeting'and preac*hilig Sâstras, (s'd)
He imuSt not enter a room, crowded by hermits,

Brd^hmauas, birds, beggars of others. (51)
With his hair, beard and finger-nails clipped, and

carrying a ^talF afid an ewer, he shall wander without
•creating hardship on any creature. (52)
His ewers, etc., shall be made of unbroken nom
metallic ivegetable) substances ; like that of sacrificial
ladles during the celebration ot a religious sacrifice,

their purification should be made with water. {53)
made of gourds, wood, earth or bamboo,

Vessels
should be used by the fourth order of ascetics (yatis).
Xbis is what Manu has said on the subject. (54)-
Once a day, let him stroll out for begging alms
and refrain from attempting to secure a large quantity
of foodrstuff by beggiiig; through attachment to a
laTger ulms'coliecting, a jya^/ (ascetic) may ultimately
become attached to things of the senses. (55)
After (the hearths of house-holders) have ceased

to emit smoke, after pestles and mortars have been
laid aside for the day, after the hearth-fires have been
extinguished, after the house-holders have all eaten
their meals, and plates with leavings have been cast
Hânu SamhitS. S'lf
liây, let an ascetic stroll oat for alms, each day (in
the evening). (56)
He must not h& sorry, if he obtains no alms, not
rejoice at its receipt; collecting alms (food), enoiigh,
for the purposes of barest existence, he must free him*
self from the sensibilities of contraries, pleasure, pain,
htak, or cold, etc.) ij.^)
By all means, let him condemn gifts talms), given
"with honour ; by such glorifying gifts, a jyaii, though,

emancipated, is eiichained again. 58)
By taking small food, and by residing in solitude,
he must withdraw his senses from their attracting
objects of enjoyment. (59)
By restraining the senses, by annihilating love and
aversion, by extending compassion to all creatures,
(•a yati) attains immortality. 60)
He
must ponder tja the sufferings of human life,
brought about through the effect of evil deeds such

as, the consignment of (souls) to the tortures of hell,
and the dreadful sufferings therein to be endured, <6i)
On separation from objects of love and association
with those who are loathsome, on the ravages of age
and imbelicity, and affliction from desease. (62)
On the exit of the soul from the body, and its re-
birth in another womb, after death, and on the transmi-

gration of this inner spirit through tens of millions of
wombs. {631
On the affliction which is endured by" all embodied

creatures through the predominance of sin, and on the
eternal felicity they enjoy through the effect of their
Virtue and virtuous wealth. (64)
By means of yoga he must comprehend the des-

embodied self of sapreme Brahma, which, in its gross
2i8 Manu Samkita
from, runs through all types of living beings, good of

bad, high or low. (65)
Placed in whatsoever station of society, and (how^
soever) defiled, let him practise virtue and be equally
(compassionate) to all creatures. The mere cloak of
virtue (Garb of holy orders) is no virtue. {66)
It is the (actual contact of) a Kataka seed which

tends to clear w^ter of its impurities, the mere mention^
of its name can not make (tur bid) water, clear. (67)
In day or night, and even in disease, he musty

for the protection of (small) animals such as, the ant,
etc.) walk by carefully observing the ground. (68)
For expiating the sin of unconsciously or unknow-

ingly killing animal lives in the night, a yati must
bathe, and six times suppress his breath in the manner'
of a Pranayama. {d^")
Even three Prindyamas, coupled with Pranava

and Vyahritis and duly practised, should be under-
stood as forming the highest penance of a Brah^
mana. (70)
As burning metals are purged off their dross, so the

impurities of the senses are burnt off by practising the
PrdnHyama. (71)
Let him burn down the defects of his senses'

(mental propulsions) with Pranayama ; sin,, by con"
centrating his mind on Self ; attachment to the world,
by withdrawing the senses from the external objects ;
and ungodly attributes of his self, by means of

divine contemplation. 72)
The all-pervadingness of this Inner Self, which
runs through all creatures, whether high or low, is
ynintelligible to untrained and uncultured intellects.
Manu Satnhita. 219
let him witness this all-pervadingness by means » of

Communioristic contemplation {Dhyana Yoga). (731
Him, who has fully witnessed this (all-pervadingness
of supreme) Self, the acts do not enchain ; bereft of
this witnessing, a man shall revert to thisVorld. (74) •
Universal compassion, annihilatipn of all killing ,
and injurirag (desires,) control of the senses, institution,

of religious rites enjoined in the Vedhs, and practice
of austere penances are the factors by which one can,
realise theSupreme Self in life. (75)
Supported by the pillars of bones, bound by liga-
ments, plastered over with flesh and blood, and covered
with skin, this body should he understood as the foul-
smelling refuge of urine and excreta. 7 6)
He shall have to quit this bodily frame, subject
to age; and imbecility, the abode of diseases, afflicted
with pain and suffering, the transitory embodiment of
material elements, characterised by the quality of
Rajas. (77)
As a tree tumbles down from the bank of a river
as a bird quits a tree (at day break), so the self, like aii
aquatic animal freed from the jaws of an aquatic mons-

. ter (crocodile,) with the greatest difficulty, becomes
liberated from this body. (78)
Leaving his good to his dear ones and his evil to his-
enemies,* let him, by dint of contemplation, attain the

eternal Brahma. (79)
When through the effect of contemplation he will ,
be entirely desJreless about things of the- world, then ..
* Let him leave the good he has done to his friends and the
evil which he has suffered at the hands of his enemies 'Work out
their respective, effects in them, and let him not any wise associate^ -
liLs Self with them and banish their thought! from his mind.— ^»v
220 Mann Samhitm.
he shall acquire eternal felidty both here, and here^

after. (80)
Thus by gradually ahandoning all associations, and
becoming, free from pairs of contraries", his self will
merge in Bruhma. ^8ii
All these aforementioned, (latent possibilities of his;
nature such as, the knowledge of identity of his self

with Supreme ^rahma, extinction of all feelings of
mineness, etc.,' bocome pa: eat omly tluou^h the prac-
tice of meditation ; he who has not acquired the know-
ledge of this identity will not obtain the highest gooA
(emancipation of self) through meditation. iS^s)
He must constantly mutter the sacred mantras

which are related to the performance of Vediac sacri-
fices,or to the adoration of Vediac deities, or to the:
knowledge of self, as well as those of the Vedanta
which treats of eternal realities.* (83 J
This Brahma is the refuge of all knowing as well
as ignorant beings. It is the final goal of the aspira-
tions of all heaven-desiring individuals. 84
A
Brihmana, who, following these graduated steps,
takes to asceticism, shakes off all sin and attains the
supreme Brahma. (85)
hus have I disclosed to you the duties of the self-
I
controlled yatis (fourth order of ascetics), now hear

m* promulgate the duties iêdiac Sannydsikus.i (86)
* The text has Adhiyajnam which means the spirit of

Vi^knu i^l-pervading sell) residing as the tutilasy divinity of
religious sacrifice in his eternal and infinite emhodiment. Compare
Adliiyafnohamevutradehe (I am Adhiyajna in this body).
Bhagavudgiia. — TV.
•f Veda. SamnyAsikat) cottage-dwilling anchorites who have
abandoned, the performance of Agni'hotras and other religiou&
«»crtiii:e»..enJ9it>edjto be performed' iathe Vedas. — 7V.
MaHu Samhiia. 321
Brahmajchhrins^ house hUders^ forest 4'welilers. aiwl

yatis fourth, order of ascetics , all these fow several
orders have sprung from thje order of hows© holder, (87)1
All these orders, adapted and goo© thsough accord-
ing to the Regulation, lead a Brihroa,oi» who has duly
discharged the duties they respectii«f©ly entail^ to tbft
supreme status. (881
Of all these orders, the order of hguseholder is saidl.
to be the highest according to the ordinance of the:

Vediac Law code,, since it is the order of householdec
that supports all the other three orders. (8:9;
As all rivers, whether bearing masculine or feminine-

names, finally draw their support from the ocean, so.
all the orders (of ascetic, Brahtnackarins, etc.,) draw
their maintenance from the order of houseiholdep; (90)'
By Brihmanas, belonging to all' these foar

orders, should be assiduously pursued the tea-attributed
virtue. (91 j
Contentment, forbearance', non-attachment to world--

ly concerns,: non-avarice, purity, subjugation, of th&
senses, knowledge of the immutable princip^les, erudititDir^
truthfulness, and non-irascibility, are the- ten specific

attributes of virtue. (92)
" Brihmanas, who having throughly learnt of these
ten attributes of virtues, practise them in life, attain
the most exalted status. (93)
A Br^hmana, havipg discharged, the threerfoldl
debt of life and practised the ten-attributed virtue
and heard the discourse on Vedanta according to. tb«
Rugulation, must be take to aaceticesm. (94),
I{£^ying abandoned; aU; 2^^ and. scuHhiMsdi the

demerit arising from work, lot; hioi GO£tsitaQtl|}s sttuify
223! lâpu Samhifa,
the Veitasy liring in the- maintenance of his

son. (95)
Bereft of all work, apathetic to the pleasures of
heaven as factors of oichainment, on account of the pri-
vilege of witnessing his Self, and by constanUy brooding
over Brahma, a Br&hman attains the highest bliss. (96)
Thus the fourfold Virtue of Brahmanas, auspici*
ous and bearing eternal fruits, has been narrated to you^
nov? hear me discourse on the duties of kings. (97)
CHAPTEU VH.
Now I shall relate the rules of conduct which should
be followed by the king, iand the mede by which he.
shall achieve the highest success. (
i)
The protection of all should be justly and lawfully
made by a Kshatriya (king), intiated with all the
initiatory rites inculcated in the Vedas, according ta
the laws of his own realm and in the exercise of the
functions peculiar to his own order). (2)
Out of terror all creatures run about when thes
world suffers anarchy ; hence, the lord created the king
for the protection of all. (3;^
Out of the eternal essence of the deities^ Indra, wind

god, Yama (Death", Sun, Fire, Varuna (water god',
Moon, and Vittesha the 1 lord of riches. ) (4)
Since the king has been made out of the essence of
Indra, and such like deities, his eaiergy overwhelms all
creatures in the world. (5)
Like the sim, he dazzles the sight and mind ; no one:
can look at his £cice in this world. [6)
Manu Samhita. 223
. In his energy he is like unto Agnt (fire,) Vayu (wind

ôd) Arki* (sun Soma moon ,the lord of virtue Yama',
Kuvera, Varuna and the great Indra. (7)
The king, ilf he be an infant, ittust not be belittled
tn the knowledge of his human birth, he is the great
idivinity manifest in the shape of a man. (8)
Fire doth consume a man who may unconseiously
come in its contact, the fire of king's wrath burnd
ôwn one's whole family with all its animals and
possessions. (0)
He (the king), in due consideration of the exigen-
cies of the work, force, country and time, assumes
diverse attributes under diverse (iireumstanees for the
realisation of the irlceptiVe principle of his exist-',
ence.* (ic)
He, inwhose grace dwelleth the goddess of opu*
lence, in whose prowess resides victory iaild in whose
^s^rath abideth death, needs must be full of all energy
(i. e. all effulgent.) (11)
He, who, out of folly, intiurs the enenlity of the
king, certainly meets his doom ; speedily doth ths king
tesolves his destruction. 1121
Hencej let not a man violate the gradious or ungra-
cious command of the king which he might be pleased
to make in respect of his friends or foes. (13)
For the achievement of his '(king's) end, the lord
(iJrahma) created, out of his own essence, his son, the
punishing rod of sovereignty for the protection of all
creatures. (14)
Out of fear of that (rod), all created things, whether"

mobile or unmobile, are enabled to enjoy their respec-»
tive enjoyments and do not diviate from their speeifie

duties in life. (15)
2f4 Manti Samhita.
In due cdfitsfderation of thie time, place, know^tedga

and specific HAture of his offfenfce he must inflict proper
punishment on an offender. (i6)
That rod of sovereignty is in fafit the sovereigh he ;
is said to be the leader and regulator (of dpciety,) the
surety for 'the due discharge of their duties by (the

members of) the four social orders. ( 1 7)
The rod of SOvtri^ty governs the subjects, the rod

punishment protects all the subject people
t!»f it id ;
the rod ot punishment that wakes up by the side of

those who are asleep, the erudite ones call punishment
the embodirfient of virtue. (18)
Punishment, justly inflicted after due deliberation,
endears all subjects ; unjtistly inflicted, it destroys them
all. (19)
When the king fails to unremittingly inflict punish^

ments on offenders, the powerful will torture the weak,
like fishes fried* on gird irons. 20)
(Had there been no terror of punishment), crows

Vrould have drunk the sacrificial porridge, the dogs
would have licked off sacrificial elarified butter, no one
would have had the right of ownership in any thing
and the misfcreants would have been paramount in
society, {it)
Men are dominated by the fear of punishment, rare

is the man who is moral for the sake of morality it is ;
the terror of punishment that enables all men to enjoy

their earnings or possessions. (221
Evfen gods, and demons, Gandharvas. Rakshas, and

celestial serpents and birds, dominated by the fear of
divine retribution, tend to discharge their respective
duties (for the advancement of the universe). (23)
Manu Sdmhita. 91})
l£*tinction, ot anomaly of, punishment will vitiate all

the social orders, cau-e all bridges to be broken dpwn,
and create a panic among all ranks of the society. (34)
Subjects are not agitated (in the country where
•stalks the blue-coloured, red-eyed rod of punishment,
if its wielder (king) fails not to see things in their true
îght. (25)
Such a truthful, intelligent, inflictor of punishments,

"who is possessed of good deliberations and understands
the principles of virtue, desire and Wealth, men call
the king. (26)

The three categories (of virtue, desire and wealth)
•of the sovereign, who justly and properly inflicts punish-
ment, become augmeiited ; while punishment des-
troyeth a self'seekiag, sensuous, deceitful, and arrogant
Jiing. (27)
This mighty rod of punishment, which is loo heavy

to be borne by an uncultured king, will destroy, with
his friends and relations, a sovereign, who has deviated
from the pfath of virtue. <2^
After that {t'.e., after the complete ruin of an iniqui-
tous king with his progeny^ etc.,), an unjustly inflicted
punishment (will) lead to the destruction of his kingdom,

forts and subjects, both nsobile and immobile, and
then proceed to oppress the gods and holy sages, who
reside in heaven, (by making the offering of oblations
to them impossible). (^9)
Devoid of the co-operation of his allies (ministers,
igenerals, priests etc.,', foolish, greedy, uncultured, and

attached to the pleasures of the senses, such a king
becomes incapable of inflicting punishments in proper
cases. (30)
^9
226 Manu Sam}iit&.
A pure, truth-seeking, intelligent king, possessed <&

good allies (cohorts) and acting conformably to thd
teaching^ of the Sastra, i^ alond capable of exercising
the rod of punishment. (311
Let him be jtfst and equitable in his own dominion^
hard-hitting in respect of his enemies, stiaight in his
dealings with hit^ friends, and.forbearing to.the peaceftd
Brdhmanas. <32)
The fame of a king oi su(ih Conduct, 6ven if he
lives on fared of poverty, shall Expand in this worlds
like oil-drops on water. (33)
The fame of a king of (Contrary Conducty who has
not controlled his senses, shall Contract in this world>
like drops of clarified butter on water. (34)
Of the miembers of all the (four) several castes
* • in their order of enumeration, tirUe to the duties of
their respective orders, the king has been created thie
protector. 1351
Now I shall enumerate to you ih due order thte
duties of the king and his servants in protecting the

subjects. (36)
A king, leaving his bed at early dawn, shall wop--
ship old Br&hmanas, well-versed in the three Vedas,
and abide by their instructions. (37)
Daily he shall abide- by the instructions of pure,
old, and Veda-knowing Brihmanas ; a king, who acts
according to the instructions of the old, is certainly
and always worshipped even by Rakshas (38)
Even though humble in spirit, he must learn h^pir-

lity from them (Br&hmaoasi, each day a king, who is ;
humble in spirit, can never be destroyed. (39)
Many kings, with their progenies, have been des-

troyed through ârrogaaoe (hauteur) \ aiid kings, who
Manu SnmkitH. 227
r
had been exiles m forests, have regained their kingdoms,

through hiynility. (40)
Vena, king Nahusha, SudAsa, YAvani, Sumukha and
Nimi were destroyed through hauteur. (41)
Through humility, Prithu and Manu regained their
kingdoms through humility Kuvera obtained wealth
;
and opulence and the son of Gddhi (Vis'vimitra)., the

;
status of a BrShmana. (42) ^

From BrAhmanas, well-versed in the three Vedaa,
be must learn the three Vedas, the eternal principle
of punishment, the science of reasoning, the. science
of Self-knowledge, the principles of trade, agriculture,
and cattle rearing, and the science of wealth. (43)
Day and night,he must be engaged in conquering
bis senses ; a kingj. who has conquered his; senses, is
enabled to keep his subjects under control. (44)
Let him assiduously avoid the ten evil habits, which
originate from desire (lust),, as well as those eight,
which result from anger, and whidi are sure to enii
ia grief. (45)
A king, addicted to- vices resulting from desire
(tust), becomes dis-associated with virtue- and wealth ;
addicted to tho^g which result from anger, he meets-
A hunting excursion, a game with dice, day-sleep\
^lUmny,. promiscuous, intercourse (lit, a large concourse-

of wives),, intoxication, singing, diancihg, music, andi
idle rambling, these- are; the- ten vices which originate
firora desire. (47 V
Deceit, or crookeAiess of temper, rashness, thee

seeking of other men's discomfiture, envy, the spirit of
&ult-findrn[g,.the robbing of other men's money br non-
payment of just deblSj use of abjisive language, and

iaS Mamt Samhtta
battery, these are the eight vices which originate' fiotn

anger. (48)
Assiduously he must conquer that greed which alt
erudite men have described to be the parent of these
two sets of vices. (49)
Abuse of wine, gamMing with dice; promiscuous^
sexual intercourse, and a hunting exctlrsion,^ these four
should be sueoessively regarded as the most inveterate
of vices originating from desire. (50)
Battery with a club, use of abusive language, and
encroachment on other men's wealth, these three
, should be always regarded as the most inveterate of
vices resulting from irascibility (anger,) (51)
A self-controlled king must know these seven con-
comitant evils ^such as, the abuse of wine, gambling with
dice, promiscuous intercourse, hunting excursion, as-
sault, use of abusive language, and encroachment on
other men's wealth) of the two (preceding) sets of vices
as most heinous, each preceding one beiAg more heinous
than the one immediately following it in the list. 152)
Of vice and death, vice is more painful, in as much

as a vicious man, down to a lower
after death, will sink
and lower status, whereas a non-vicious man will ascend
to heaven. (53 >
He shall select seven or eight ministers of tested

virtue and ability who would be conversant with the
prices of lands, well-versed in the Sastras, valorous,
and bom of noble families, with unmissing aims in
archery or in the use of arms. 154)
Even a work, which may be easily accomplished,
may appear difficult to an unaided man to accomplish
how can a kingdom, which involves so many mighty
issues, be governed by a single, unaided person ? (55)
Jtfanu âmhtfa. "229
With them he must ^liberate on all general topics-

cf treaty and war, on the maintenance of forces, on.
,the state of the exchequer, on the capacity of the-
.
capital and the kingdom as regards the location and
food-supply of their inmates, on way? and. means, ou
the protection of his person and kingdom, and the dis-
tribution ot revenue among its worthy recipients:
(public officers I
(56)
Having heard the several and independent opinions;
of thê counsellors, let him carry that mudi of those
opinions inta practice whidi conduces to- his wd-
fere- (57)
The King, shall deliberate with the most erudite

BrShmana among these condllors on the iiu)st impor-
tant topic regarding the six predicatives of the^kingdomi
{viz. treaty, war, expedition,, etc.). ^58)
Having been confident of his integrity,, let hih*
entrust all works to him i«>., ot the RrAhmana premier)
and iindertake all works, after first having deliberated
with him. 159)
Other councillors, pure, intelligent, affluent iri wealthy
and of tested virtue and comprehension, he shall also-
appoint. (00)
Kings shall appoint somany skill&l, intelligent and

hard-working officials^) as may be considered necessary
for the due discharge of their kingly duties. (61.),
Out of these he must appoint îllfiil^ valorous:

men of noble parentage in protecting the wealth ol
the kingdom, and in supervising the mines (sources of
revenue) ; and conscientious men he shall appoinli in
matters of domestic economy. (62)
An .intelligent, pure^hearted man of noble femily,

efficient, well-versed in all the S5stras, and capable of
230 M.atiu SamhilA^
ihterpretitig other men's feelings from their meins anfi

demeanours he shall appoint as an ambassador. (63)
A person, handisome-looking, intdligent, skillful,,
-pure-hearted» devoted: to his- person, capablb' of judging

tie spirit of the place and time; fearless and' eloquent,.
fe recommended to be the- arabassadbr of the king. {64)
The-forces of the- realm, as well as the- maintenance-
©f its internal pgace should' be in tiie hand^ of the-
General ( AraiStya) ;• the- government and- treasury in the*
bands of the king, and' the declaration of)- war audi
toeaty in the: hands of the ambassador. (65).
The ambassador ia fit to create or break an alliance-;

he does that, by wftich those who are not united are-
united in alliance, and those who are allies are severed;
from one another. ((66)
He I the ambassador) shall ascertain from- the ges~

tures and demeanours of the intimate friends (associates)
and relations of a (foieign kiing), as well as from those:
of his servants, the scope and nature of his^ works andt
undertakings. (67)
Having ascertained the nature and scope of th&

works (of a foreign king), he shall so deport himselS
(in his realm) so as not to aay wise imperil: his personal
safety. (68)
He, Cthe king) must live in a dry, fertile country,,

(enjoying much of sun and bereft of swamps andi
light
jtirigles), containing large stores of food-grain and a large-
population of Aryan settlers, clear frea from disease: 1
and disturbing physical phenomena), beautiful with,

shady trees and creepers, bordered by (adjacent to that
territories of his submissive vassals, and which off^s,
uieans of livelihood (by trade or agricutturfi. 169)

MaMU Sathhiia. 231
fie shall live by taking refuge either in a fort

Ifgirdled by'<ifeserts), br in a land-fort, or in a w^ter-fort,
'or in a wood-fort, or in a ifort composed of men (z. e.>,
.yarded by troops of soldiers). (70)

By aill endeavours let -Mm take refuge in a hill-
fortress ; a hill-fort is the best oif all forts for its many
êxcellent features and advantages. (71)
Of thfese, the first three forms of torts are respeo-
tively inmated by quadrupeds, hole dwelling animals,
and aquatic creatures, fenS the remaninig three are res-
pectively inmated by monkeys quatfirumanas), men and
Hieities. J2)
As hulitsmen can. not hurt these aliinjals, whilfe
residing in these fortresses, so his enemies cannot assail
a king who has taken rfefuge in any of them. 73)
Since from behind the battlement of a castle an
Archer can fight a hundred archers, and a hundred
^rchers can fight a ten thousand archers, so the building
•of a castle is imparatively obligatory (on a king.) (74)
The fort should be equipped with weapons, moneyi,
Cood grains, transport-animals, Brihmanas, artisans*
engines, forage and water. (75^
Within this fort the kitig shall cause his palace to be

4)uilt, commodious, secret, white, fit for all seasons of
"the year, and provided with trees and water. (76)
Residing therein, he must marry a wife, beautifai,
accomplished, possessed commendable bodily fea-
'ctf
tures, born of noble parentage, and belonging te.his

•ewn caste. Xtj)
He shall appoint a priest and a Ritvik, who will
respectively perform his domestic sacrifices and the

'F«//i«//ta fire-oifferings. (j8)
ajS Manu Samhtta.
The king shall institute various sacrifices,' and^ pay

honoraria to priests officiating at them; for tlleacquisfr
make gifts of money and
tion of virtue likewise he shall
articles of enjoyment to Brihmanas (79)
At the end of the year, he shall collect revenue
&om men appointed to collect it (from his subjects):;
and he be like a father imto persons, true to the
shall
Sastra, and residing in his dominion. (80)
And in those matters he will appoint efficient super'-
visers (agents ?), •who vfill superintend the works of

men (appointed by the king. (81)
The king must be the worshipper (pecuniary helper)
<ot Brahmaaas, returned from the houses of their pre^-
ceptors. This (worship) is said to be the eternal

treasure of a king in Brahma. (821
That treasure) the thieves steal not, nor enemies

destroy ; hence a king should deposit that eternal
treasure in Brihmaoas. (83)
Oblations (food) cast in the mouths of Brahmanas
are superior (in respect of merit) to those offered in
A^nihotth iire-offerings, inasmuch as they do not
deteriorate, nor wither, nor decay. (84)
A gift, made to a non-Brihmana, bears ordinary
merit ; those made to a degraded Brahmaua, to a
well-read one, and to a Veda~}sja.o^m.g Br^hmaaa
respectively bear double, hundred thousand and eternal
merit. (851
Through the difference of characters of its reci»

pients, and the variation in the sincerity of feeling with
which it is offered, a gift acquires a greater or lessef
merit in the next world (86)
A king, protecting his subjects, if called by an equate

ly powerful or more or less powerful adversary to
fe&ttldj Must hot be rductant to fight in consideratiori
tof his martial duties. (87)
A non-reluctance to fight, th6 protection df subjects
tod serving the Brdhniarias are the mdst auspicious
duties of kings. (88)
Of two Jkings, trying to kill 6adh oth6r with superior
forces, the one, who does not turn his back on thd
battle-field, goes to heaven, after d6ath.»(89)
Fighting, he must not kill his enemies in battW with

hidden weapons) nor with barbed, poisoned, burning or
fire-^mouthed arrows. (90)
Himself riding he niust not Mil an

in a chariot, ad-^
versary, standing on the ground, nor one who is a

feunuch, or prays for life, or surrenders himself. (91)
Nor one who is asleep or unarnioured, nOr ond

Who is unarmed or stript of clothes, nor ond who id
ia mere non-fighting on-looker, or is Engaged with

another. (92)
Nor one whose weapon is broki^n, dr who is fa^moart'

ing the loss of a killed relation, or is seriou^y wounded
nor one who is afraid of life, or flying from the battle'-
fifeid i^ consideration of his martial dutjes. (93)
Afraid of life, if one, while flying from the fidd of

battle, is killed by the enemy, he acquires all the deme-
rit of his master (employer) (94)
Ail the merit, which such a run-away (froni battle)
blight have acquired for heaven, his master will acquire
in the event of his being killed during flight. ij.(95)
A a horse, or an elephant, as well as paddy^

car,
wealth (money), women and all other articles, or any

me tal other than gold or silver, whatever one might havs
eonquered ((captured in war), would be his own. (gjj)
30
234 Manu Samhtta,
" The residue shall go to the king" is the dictum of

the Vediac law on the subject ; a thing, which has not
been captured by any particular man {i. e., all such arti-
cles)i he (king) shall divide among all the soldiers. {97}
The eternal and commendable duty of a warrior is

(thus) desctibed a Kshatriya, While engaged in killing
;
his adversaries in battle, must not deviate from this

duty. (98) •
(A king) must covet what has not been acquired,

what has been acquired, augment
assiduously protect
what has been kept and protected, and distribute
this augmented wealth among worthy recipients (i. e.,
spend it on worthy projects.) (99)

The preceding four acts he must risgard as the high-
est good in his life ; Mid hence, assiduously be must do
them from day to day. (loo)-
A king shall covet a thing, uUgained, by means of

force keep the acquired wealth by giving due atten-
;
tion to its increase {i.e., the acquired wealth with

iitterest accrued thereon), and pay over the increase t(4
worthy recipients, (roi)
Each day, he must maneuver his forces ; each day,

he must manifest his prowess; each day, he must conceal
the performances of incantationary rites ; and each day,
seek the weak points (watch the discomfitures) of his
enemies. (102)
The world is overwhelmed with the- terror of a king,

who daily maneuvers his forces '.
hence, he must bring,
to submission all the world with tlie (show of his)'
might. (103)
Secret in his design, he must be straight-forward iff

his dealings, and never live by deceit ; but he must be
Manu Samhita. 233
wise enough to understand the stratagem of his adver-

sary. (104)
He must not let his enemies know of his weak-
points, but he must learn them of his adversaries; like
a tortoise hiding his limbs](within the cavity of its shell),
be must conceal his own weaknesses (lit, holes.) (105)
(Patiently, and concealed,) like a heron, he must

watch his own interests {i.e., the disconJfiture of a fish-
like fickle adversary), attack his enemy (even if big like
an elephant) with the courage and prowess of a lion,
dart upon (his prey) like a leopard, and beat out a

retreat (with the fleetness and subtility of) a hare. (806)
Those, who will (dare) being the enemies of such a

conquering king, he must bring under his control with
the appliances of conciliation, etc, (107)
If thy do not stand [i.e., can not be conquered with)

the application of the first three appliances (conciliation,
buying off [z-uA. division,) he must conquer them at once
or gradually with his forces. (108)
Of the four Government such

expedients (of
as, conciliation, buying off, division and war), wise men
recommend the adoption of conciliation and war for
the advancement of the kingdom. (109)
As a weeder weeds out the weeds and preserves the

paddy plants in the field, so a king must protect the
kingdom (loyal subjects) and destroy its enemies, (no)
A king, who has indiscriminately ploughed (the
field of) his kingdom, shall be ousted thereof; he shall
meet destruction with his relations (progeny, etc), (in)
As the vitality of a man ebbs away (on account of
the aggravation of his bodily humours) through fasting
(and such like depletory causes), so the life of a king
2^6, M'a,nu. Samhiia,-
?b}))s, away Ijhjougli. thp enragement of hiS;, suli^
jects. (112),
This, measure shojild bê always a.dopted for the
management of the state'; a king whose kingdom is,
'êll-managed (well-otderedji a,ttains happiness. (113)
For ^ha. ordeily management of the state, he shal^

appoint governing oflBcers over each circle (gulma) 0%
one hundred; tesro hundred, three hundred, or five
liiUndred; villages. (,114)
He shall appoint a head, man of each village, a.
headman, over ten villages, a headman over twenty

yiilageSf a headman over hundred villages,, and a head
man over a thousa,nd villages. (115)
The governor of the village shall try 3,11 cases of

offence occurring therein; cases which he îs not
competent to, 4pci4e» he shall refer to the governor
of ten villages. In cas^s of doubt or incompetency,^
the lord of ten villages shall refer to the lord o^
twenty villages
; and the the lord of a hundred^
latter, to
villages and he too, under similar circumstsmces, to the

;
lord of a thousand villages. ri6 1:17) —

Thei. king's 4aily dues from the inmates of at
village, (such as articles of food or drink, and fuel etc.,),
the governor of thq tillage shall receive (enjoy, each,

#y. (ii83
A governor of ten villages shall enjoy a, Kula mea-

sure* ol land ; a governor of twenty villages, five KuLas ;
a govemp; of a, hundred villages shall ^njoy ^.yill^ge ; z^
governor of a thousand villages, a town. (119)
• The measure pf land which a cultivator can plough with, a

plough, yoked with six bullpcks, in a day (morm^g and evening),
9f six hours.
Manu Samhiti. 237
Other '
confidential ministers of the king shall

gssiduouslji supervise the works of these village*-
governors and pother works as well. (120)'

In each city the king shall appoint officers, mighty
Jike themighty planets, seen among the stws in the,

higher spaces of heaven.lwho will think of all matters
relating to its government. (121)
He (city governor) shall go but on tours, hispecting

the works of headmen of villages, and of the works of
these city-governors the kjng shall be cognisant through
spies. (122)
The king's servants, connected with the government

of the realm, are often found to he exacting and
êceitfi;} ; the king shall protect his subjects from (thQ
exactions of) these officials. 1123)
The king shall excommunicate from the comitry

corrupt ofBcials, who would receive tmdue gratification*
ftom suitors (at their courts), and confiscate thgir good^
as well. (124)
Maids, messengers, and minials,.engaged in the king's

service, shall be daily paid their wages at rates varying
according to the nature of their posts and services. (125)
0ê Pana (Anna) should be the daily wages of

menial servants, and six Panas those of higher ones.
Each menial should get one Drona of paddy, every>
month and a higher servant, six Djonas each menial
; ;
should ohtain a cloth, every six month, while a higher-

servant should get six pieces (three pairs). (126)
Taking' into consideration the baught-price as well

as the sale-price of his goods, the cost of conveyance^
the costs of his daily living; and other contingent
expenses, as well as the gost of ensuring safety ta
23S Manu SamhtH
his goods {yoga^kshema), the cost of policing the

forestSj rivers, hill-passes, etc.) he shall lety taxes on
merchants. (127)
The king, after due deliberation, shall always im-
pose taxes on profits of traders and cultivators, as
well as on those of the state. (128)
As leeches, calves and bees, little by little, draw
their respective sustenances, so the king shall draw
his revenue from his realm, little by little, each
year. (129)
A fiftieth part of its value should be the tax on
gold or animal ; and a sixth, eighth or twelfth part of
its value on food-grain, according to circumstances,
should be collected by the king, each year, from his
subjects. (130)
He shall take a sixth part of profits derived from
trees, honey, clarified butter, scents, cereals, saps,
flowers, roots and fruits. (131)
As well as of that derived from leaves, s'akas, weeds,
leather, bamboo-made articles, earthen vessels, and all
kinds of stone-ware. (132)
A king, even at the point of death, must not receive
any revenue from a S'rotriya Brahmana nor must ;
he suffer a S'rotriya, living in his territory, to be

oppressed with hunger. (133)
The kingdom of a king, wherein a S'rotriya is over-
whelmed with hunger, is soon consumed by that
hunger. (134)
Informed of his Vediac knowledge and holy rituals,
the kipg shall provide for his proper means of subsi-

tence ; and like a son of his own loins, he shall protect
him {S'rotriya) from thieves, etc. (135)
The religious rites which a S'rotriya, protected

MaHU Samhitd. 2fJ^
by thef fcingy performs every day, tend to increase the?

longevity, riches, and territories of the king. (1361
The king shall levy a nominal tax on poor men^
living by plying small trades in bis kingdom. (137
The king shall cause each artisan, manufacturer^

S'udra and labourer, to work for him for a day, each
month. (138)'
Out of affection for his subiedts, he'must not brin^

about his own ruin by forswearing to collect his revenue
ftom them, nor cause their ruin by his greed ; by so
bringing about his own ruin, he will become an op-
pressor of his own self, as well as of his subjeots. ( 139)
The king rnuSt be mild or sharp (hard) according to
the exigency of each case. Endeared to all is the king
Who 6'an be thus mild and hard, (140)
Tired or incapable of personally attending to the
aiEfairs of the state, the king shall place in his own
stead ( i. e., delegate his authority to) his wise, nobly-
born premier, who has controlled his senses. (141)
An energetic sovereign, free from folly, thus for--
tHulating and ascertaining his duties, shall protect \x\si
subjects. (142)
The king, who with his ministers and ofiScials, sees

and suffers his subjects to be harassed by thieves and
robbers, is a dead, and not living, king. (143)
The highest duty of a Kshatriya (king)' Js the pro^

tection of his subjects ; a king, who enjoys the just
and properly levied revenue (of his realm), becomes
associated with (i. e., acquires) virtue. (144)
Having left his bed in the last Watch of the night,-
and attended to the calls of nature, and carefully

washed himself, he, after having cast oblation^ in the
j2^5 Manu SamhitA.
fire and Wdrsbipped the Brahmaiias, Shall enter thg

auspicious hail of assembly. (145)
Seated ill that (assembly-hall^ he shall graciously
ispeak to and (courteously) dismiss his subjects ; and
kaving disniissed them all, he shall deliberate with his
ministers. (146)
On the hill-toiJ, in the solitary chamber of his
t>alace, or in the dense solitude of a lonely forest where!
even birds eannot penetrate, he must deliberate (with
his ministers without letting his resolution being in
1 any
\iray detected (by them). (147)
A king, whose counsels the vulgar can not detect^
is enabled to enjoy the whole world, even if he be*
bereft of treasure. (148)

^
He must avoid the (presentie of) idiots, of dumb or

deaf oties, of birds (such as parrots> etc.), of extremely
old meUj of women, of Mlethchhas (barbarous people).j
c(f sick folks> and of those who have got limbs in

less. ((4§i)
It is fickleness, and parrots and women in special^

who disclose the counsels of kings ; hence, they should
be studiously avoided (at the time of delibera-*
tion). (150)
Jleposed and refreshed, either alone, or in their

a. e,, ministers') company, he must ponder on (themes)
of virtue, desire and wealth at midday, or at mid-
hjght. (15J)
Aoquisitions of virtue, desire and wealth, which do

not conflict with one another, should be made; the
daughters should be married and sons, protected. (152)
;
The sending of spies (into the realm of his

adversary), the execution of acts ajready undertaken^
the Gomtemplation of deportments of the female
Sfttfflatfis of the palace,* as well as of the endeavours
of his spies in foreign countries, should be made (by
thekin^. 1153).
His entire eight-fold dTiity,t his five-fold espionage
i^Varga),X love and aversion of i (his subjects, and

the usages (rf his country he must ponder on. (154)
He must assiduously watch the expansion of a
* His queen killed king Vidutatha with a weapon, which she

(previously kept concealed within the braid of her hair, and the
queen of the knig of Kasi killed her lord with the contact of her
iipoisoned anklets (Nupur).
t A'ddnecha Visargecha tathdpraisha-nishedhayoh; Pancho'

mechdrtka-vachane Vyavahdfasya chekshane. Danda s'uddhyoh
sadd Yuktasten&shtagatikonripak. Ushand. — .
. Collection of revenue, disbursement of the revenae in the

'shape of salaries t6 state-officials, restraint on ministers and offi-
xials in affairs of the state, declaration of injunctions in respect of

hostile actsdone by the king's servants, supervision of the admi-
nistration of justice, infliction of punishment, and the institution of
ipurihcatory rites for expiating the sin of an iniquitous act, these
are the eight duties of the king. KuHuka gives the above extract
from Ushand in support of the explanation he has offered. Medhd-
iithi, on the other hand, describes the duties of sovereignty as
"undsttaking of acts not already undertaken (AkrUdrambha), cora-

Ipletion or execution of those, already undertaken (Kritdnushthd-.
nam), specification of an act already executed (Anushthita-

msheshanam).
Construction of roads, caravans and bridges, the buildingf(of
repairing forts and other public buildings already constructed,
'forts,
'Capture of elephants, working of mines, construction of barracks

for soldiers, and clearing of forests, according to others.
•j- Appointment.of spies such a«, those who disguise themselves
as (I) students (Kapatikas), or (2) Sannydsins, or (3) peaceful
householders, (4) or MQ-chants (Vaidehikas) or as (5) shaven-
headed ascetics (Tapasvms)
3»
*44 - " *îrnu SamMla.
•Madkyamai* or Udhina^ sovereign, and th6 ftiov6niedl3

J^'a Vijigtsku king^lii., of a king bent on 'conquest
i. ?., the central monarch). <i55)
These four sovereigns {Prakriti^ collectivly form
the basis of thfe circle of sovereignty (Aiandalam, balance
o( power). Together ;with the eight other Prakritis*
they are twelve in number, and constitute the Prakritis
•(eoflStitUfenteleSnedts of the state and allfes, etc.) (igS)
Each of jthese twelve Prakritis (sovereigns, allies)
has five Prakritis (essential cqnstituents of the state) of
their own such as, ministers, government, forts, treasury^
and punishment (Administration of justice), thus form-

ing seventy two in all. (157)
The king, whose realm adjoins that of his own, (2)
4ie mast reckon as his adversary {Art), as well as hinl
"who is the ally of that adversary him whose realm is
;
YX)ntig^'oti3 to that of his foe as his ally {Mitram) and ;
him who is other than these two (foe and ally) as in*
different (Udasina.) <I58)
With the expedient meaures of State-craft sfldh asj
Cotofcilliation, divisiotii (brfeach^making among allies)^
etc., eithir jointly or severally applied, or with

prowess oi diplomacy, he must bring these (sovereign^
Imder his control. (I59)
* A king Whose territory lies between the realm oi a conquest^

{landing sovereign (i.e., central monarch' and that Of his adver->
sal^ (Art) and who is capable of doing good to them when com-
bined, but is povrerful enough to subdue them severally when not
lillied with each other, is called a {Madhyama, jntermediate) sove->
reign Kulluka.
f Udasina {lit. indifTerent) means a sovereign who is capable
of benefiting or suppressing the Madhyama, Ari and Vijigishu
kings at will, whether they are combined or uncombined—
Kulluka.
Manu Samhittt, 2"43j
He must constantly ponder on the six political

expedients of treaty, war^ military expedition, toleration:
{i. e., waiting for opportunity), dividing the army-
and attacking the enemy in dfetachments,* and making
alliance with a more powerful king (when attacked by
an enemy). (i6o)
According to circumstancesj. he (the kmg) mast tako'
rfecourse to the expedients of toreratibn, expedition,
treaty, war,, guerilla skirmishes {Dvaidhi}^ or alliance;
with a more powertui sovereign:, (tei)
Of twofold nature is Treaty, of twofold nature is
War, of twofold nature is expedition, of twofold nature-

is toleration (waiting for opportunity), and of twofold
nature is an alliance with a more powerful ally. (162)
A treaty entered into by two sovereigns, for offen-
sive (and defensive)' purposes for the time being, is;
called Samdna-ydna-karma ; while- the one> which is
entered into for a prospective benefit and which takes:

effect in some future timcj is called iîfarita. These-
are the two forms of treaty. (163)
A war, whether declared fn the proper or improper
season,t by a king for his own good, and a war so.
declared by him for the protection of his ally (illustrate >'
the two kinds of war. (164)
Twofold is the nature of a military expedition;

(campaigning) according as it is undertaken at will by a
• The text has Dvaidhihhdvam^. whicih, according to- several

authorities, implies d'auble-deaHng, i. e., keeping an apparently
firienely, relation with the enemy. We> however, have adopted!
Kulluka's explanation.
f Akale (lit, at an improper time) i.e. in any month of the yeas-
Qtber than that oi^Mdrgas'trsa — Kulluka.

Kile (at the proper time), i.e. when the pncmy is in. distress.
244 Hânu Samlhta, ,
king alonf foil the sudden discomfiture of his enemy)^,

or in eombination with an ally. (165):
Twofold is the nature of A'sanam (toleration of^
or bearing with,, the rising supremacy of his enemy v
accorcUng as it is either made bjr a king on account of
the loss of his forces thsougjti his^ past follies or as-
Hhe effect of sin of his former birth; or as it is;
resorted to by a capable or powerful sovereign, at the

request (and for the welfare) of his ally)'. ( 1 66)1
Twofold is the nature of the oivision/ of the army,

accordingly as it is made for the achievement of
the object (of the war), or for the protection of the
sovereign. This is what has been said by experts; on.
the six expedients of state-craft. ( 167)
Twofold is said, to be, the nature: of alliance;
with a more powerful ally, according, as it is made by
(a sovereigit) hardly pressed, by his enemy at the timej.
or only as a pretext to intimidate his- fiiture aad in-
tending invaders. (168.)
A sovereign,, when he shall find that, at the cost of
an inconsiderable pain or loss for the present, he caa

purchase his permanent superiority in fulure, must
then enter into a treaty even at the cost of that' little-
pain or loss (payment of money). (169)

A kiitg>, when he shall find his subjects' and allies-^
fully contented (with his gifts and honours, etc.), andv

himself in a very exalted position in respect of his-
forces («' e.y at the head of a spirited and well-equip-
ped army), shall then declare war (with his adver-
sary). (170)
When he shall find his» forces exhilarated and
largely augmented and those of his adversary in a
contrary condition, then the king must go out cam-
paigning against him. (171)
Manu SamhiM. 24^1
Having lost his forces and transport mmaXs, he-

shall gradually concilliate his enemy, and enter into-
a:defensive alliance with a more powerful ally. (172)
The king,, whfen he shall consider his- adversary-
more powerful than his own self in every respect,, thea
having divided his army into divisonsi shall proceed to-
achieve his own purpose. 1 73) (
The king, when he shall apprehqpd to be mada

a captive by the forces of his adversary, shall then,
ent&c into an alliance with {h'L place himself under
the protection ot) a virtuous, powerful sovereiga
(ally), (174)
Him {i.e., the ally), who is capable of punishing

both the subjects (generals ministers, etc., throligh
whose was made possible) and.
infidelity his captiure
the adversary, the king must daily and assiduously
worship as his preceptor. (175)
If hfe detects any treachery in that ally, let him
fearlessly wage an honourable war* against him. (176)
By means of all political expedients, a king, Well
versed in the laws of state-craft, shall so exert that,
his allies, foes, and indifferent sovereigns may not
acquire a higher supremacy than his owft Self (177)
He must righly ponder on all works (of the-
state) in .their rdatioris to the past, present and future,
as well as on the good or evil accruing therefrom (178)
* The text has Suyuddham, Kulluha explains it by Sobhanam

yuddham, honourable war. Though there is little chance of his
coming victorious out of the contest with such a powerful, though
treacherous ally, and although there is every probability of |iis,
being killed in the conflict, yet it is infinitely more honourable to

die like hero, than to put up with affror^s offered by a cowardly
though powerful potentate, who can violate the laws af hoî~
tality and take advantage of an ally in distress.
24.6 Manu Samkiia.
A king, who can rightly and speecGly ascertain the

good or evil of all past, present, or future issues, suffers
no discomfiture at the hands of his adversary. (179)

The king shall so arrange all matters that, neither
.
his enemies and allies,' nor indifferent kings ( Udasinas)
may deceive him (surprise him unprepared). This is
the synopsis of the Law of state-craft. (180)
the .lord (king) shall march on the capital
When
of his adversary in a campaign, he shall slowly
approach it by arranging all matters in the aforesaid
manner. (181)
In the auspicious month of MhrgasSrsha (November
December), or in the month of Phhlguna (February
March), orinCAa?Vra (March-Apiil), the king, at thet
bead of (the four divisions of) his army, shall march
out (aginst his adversary). (182)
In seasons (months) other than the aforesaid ones,
he the king) shall break all treaties, march out with his
forces against his adversary, if he will find the prospect
of a sure victory, or the (internal) distress of his enamie's
(realmi due to the infidelity of his ministers, etc). (183)
Conformably to all rules which should be followed
in respect of the protection of his own realm at the
time of marching,* and having won over the servants

and officials of that part his enemie's territory wherein
he intends to mobilise ; and having stationed spies in=
due order, 184).

And having cleared the three kinds of ways, andv
* Strengthening the fortifications of his own kingdom, protec-

tion of the rear of his realm with trustworthy rear-guard allies
{Pdrshingrahas), distribution of proper forces for the preserva-

tion of its internal peace, collection of food, forage,, water, traos-
port animals, armours, and arsenals, etc.
Manu SamhitA, 347
|)urififcd the Six kinds of his own forces, lie (the king),
¥ully equipped with all the munitions of war, shall
slowly march into the kingdom of his adversary. (185)
An ally, who secretly serves the adversary, and who
had once been openly in alliance with the enemy but
has again been won over to his side, thus serving as a
between the two beligerents, should be regarded
link
by a king as the more dreadful (treacherous; of the
two enemies. (186)
With his forces drawn up in the array, known as
Danda^ S'akata^^ Varii.haX Makara,\ S''uchi^ or
Garuda-vyuha,"^ he shall march that way {i. e. on the
Toad to his objective) (187)
He shall extend the (front 0? his forces in the
quarter from whence he will apprehend any danger,
-and shall himself remain in the midst ôf the ^ corps
* Th« array, in which the general (Balidhyaksha) leads the

van ; the king, the centre ; and the lieutenant general, the rear ot
the army, "and each of its wings is composed of elephant-men,
icavalry soldiers and infantry in the order of their enumeration
aie.i first the «lephant-meft, flanked by the cavalfy, and the Cavalry,
Banked by the infantry, is called th« Dandaka Vyuha.
f The array, in which the van of an army it drawn up in a

liiarrowand compact order, its rear expanding in extended columns
like the back of an Indian cart (Sâkatai, is cilled the Sakatat
Vyuha (cart array.)
$ The array, in which the army is drawn up in the order,
narrow at the van and rear, and thick and extended at its centre, is
called the Vardha Vyuha (boar-array).
§ The reverse of Vardha Vyuha is called the Makara Vyuha,
II
The array of soldiers in extended columns, one man, follow-
ing one another like a swarm of ants, is called the S'uchi Vyuha.
^ The array, in which the centre of thejarmy is thick, and

bulges out both ways, is called the Garuda Vyuha,
^^t Manu Samheta
guarded by soldiers, drawn up in the array, kflotf^n as
iPadma l^yuha* (i88)

Let him place Senhpati and Balhdhyakshas\ in all
^quarters, first placing them in that quarter from whence
the danger is apprehended. (189; ,
He shall place piquets or patrols of trusted {Gulma)X

troops, to fall in at the sound of any particular instru-
ment, expert iH» fighting as well as in covering the
tetreat, valorous and incorruptible, (for the purpose
of guarding the entrance of hostile soldiers into the
line). (190)
He shall fight, placing the soldiere of lesser fight-'
ing capacities in compact squads, and placing the

veterans in extended lines ; drawing up his troops in
the Snc'hi (needle) or Vajra (thunder-bolt) array,* he
shall fight (the hostile army). (191
On the even ground he shall engage his charioteers
and -cavalry, in swamps he shall engage his elephant
riders, on the water he shall engage his flotilla, on
grounds covered with trees and shrubs he shall engage

his archers, and on the level ground he shall engage his
bucklers and swordsmen. (192)
* The array, ia which the king is protected by troops drawn up

in circles, within a compact square of soldiers, is called Padma
(lotus) arrayi.
f The leader of one elephantman, one horseman, and ten foot-

soldiers is called a Pattika, An officer who commands ten such
Pattikas is called a Sendpati, the leader of ten Sendpatis is called
a Balddhyakiha (general).
% 9 Elephant-soldiers, 9 charioteers, 27 horsemen, and 45 foot-

soldiers from a Gulma <group1.
For knowledge of the formations of brigades, army-
a better
corpses, battle-arrays, and orders of attack and retreat, the reader
is referred to the English translation of the Agnipuranam (Wealth
of India series). Vol. 11. CH. CCXLII. pp. 871—880.
Wafiu Samkfltt. 24,9
ê shall fight placing in the front line of fighting

%&Ch talland light-limbed soldiers as men of Kuruk-
'Sh'etra, Matsya, P^nchala and Surasena countries. (193)
Drawn up in the battle array, let him supervise and

Encourage his troops and ascertain th«ir feelings to-
wards the enemy. (194)
Let him closely besiege the enemy and hafasS
iiis territories ; likewise he must Constantly vitiate
(%nêQOm)ks food stuffs, fotage and water. (195)
Let him demolish fortwallsand cut down the banks

"of dykes and water-tanks (of the enemie's country);
Safely encamped for the night, he must constantly
harrow his enemy with terror. (196)
Having Severed those (such as, ministers of the

«nemy who would
^
be capable of being severed (from
the cause of their master) and ascertained the inten-
tion of the enemy, he (the king), fearless and intending
to win the Victory shall fight his enemy 'Oft the auspi-
cious moment (2. e., watched by auspicious stars). (197)
With concilliation, payment, and breach-making,

'severally or combinedly applied, he must endeavour
to conquer Tiis enemy ; and never by fighting. (198)
Since, dubious is victory in a battle between two

belligerents ; and since, defeat in battle is sometimes
seen, let him accordingly avoid war. (199)
In cases when the thrtee aforesaid expedients (of

tjoncilliation, etc.,) would be unavailing, let him, fully
lequipped) so fight his enemies that, Victory might cer-
tainly wait ©n kis banner. (200)
Having won the victory, he must worship the

deities and virtuous Brihmauas, give gratuities to the
inhabitants of the conquered country (for the advance-
32
250 Manu Samhtta
medt of the public weal), and declare a general pardoB

(amnesty). {201)
Thus having ascertained the intention (of the
ministers, etc., of the conquered king), he shall re-
instate a scion of that family on the throne of the
country, and determine (formulate) his duties and obli-^
gations. (202)
He shall v&ify their laws and usages, and glorify
the (newly-appointed) king amd his ministers with pre-
sents of gems. (203)
Unpleasant is the non-giving (confiscation or with--

holding) of the desired objects (of individuals) and
pleasant is their giving ; but such withholding is recom-
mended under certain circumstances. (204)
All these works are contingent on the laws of men

and gods ; unthinkable (unscrutable) is the <^vine dis-
pensation, while measures are possible in respect of
human afiîrs. (205
Having found the three kinds of benefit such as^

land or territory (ceded ta himi, gold, and an ally (i»
the person of the conquered sovereign), let the king
depart with his (forces and alliesi after assiduously
making tl;e treaty. 1206)
Having judged the attitude of the hostile king iij
the rear of his realm {Pdrshnigrdha), as well as^that

of one (A^krandd)y whose conduct controls- the actioa
of the former, and from their amity or Mimity, let hinj
infer the success of the expedation. (207)
With the acquisition of gold ot territory a king:does^

not prosper so much as with the acquisition of a true
and steady ally, who can be powerful in future. (208)
An ally, virtuous, grateful, contented, devoted, and
Manu Samhifa. 3S^
resolute in his undertakings, even if he be weak, is
recommended (as worth-having). (209)

An enemy, who is intelligent, well-born, valorous,
efficient, grateful, munificent and possessed of a good
comprehension, the wise call the most inveterate of
foes. (210)
Urbanity, with a knowledge of men, valour, gene-

rosity,and munificence in gifts, are *the excellent
traits inan Uddsina (indifferent) sovereign ally (and ;
hence, the alliance of such a one should be always

courted.) (211)
A king, in consideration' of his own safety {i.e., in

the absence of any other means of self-protection),
shall unhesitatingly give up a land (country), possessed
of auspicious traits, fertile (i.e., well-watered by rivers),
and always affording excellent facilities for the rear-
ing and increase of cattle. (213)
Let him preserve money for (times 'of) distress,

protect (his) wives at the sacrifice of wealth, and
always protect himself at the cost of wealth and
wives. (213)
Finding all dire distresses to be simultaneously pre-

sent, let a wise man apply these expedients either
severally or combinedly. (214)
Considering his own self (his own capacity), the

nature of the object to be obtained, and the expedients
(to be applied for its realisation), he must proceed to
achieve his own end. (215)
The king, having thus deliberated on all these sub-

jects with his ministers and taken physical exercise,
shall enter the seraglio to eat his meal at mid-

day. (216)
2'sz- Mtfnoi Sarmkit».^
There he shall eat his nieal, well-tested ^ to ite

feeing free from poison) by trusted* incorruptibie {lit. \a^
separable) cooks, who are acqiiainted^ with the- hours
of his meals, by consecrating, it with Mantras of anti^
toxic virtiiesi 217) ,
All articles of his ^royal)" use should be- protectedl

writh (the admixture of anti-toxic- drug-comipoundg:
(Agadas), and be must always bear on his person gems;
of venom-destroying properties. 1218;
and well-dressed ladies, well-exafnineJ

Respectful
^that they do not secrete any weapon or poison the m
fplds of their garments), shall fan hinj, and carry
ki$ water goblets, and bmrn ^fogrant; incense before
him. <2i9)
. Thus- he roust exercise caution ia respect of his

vehicles, beds,, seats, baths, toilet^ and all personal
decorations. (220)
Having eaten his meal, he must sport the com- m

pany of the ladies of the seraglio j and having reposed
a little, he must again pond^ on the affairs of the:
state). (221)
Decorated, he must inspect his troops arsenals^

animals 0/ transport and conveyance, and all weapons
and ornamoits (i.e., state jewels, etc), {^zz)
Having performed his Sandhya (prayer), he, armed

with weapons, shall hear tales of wonder and the
reports of his spies in an inner chamber of the
palace. (223)
Then having entered another chamber and

-: directed
them (spies) as to their fresh undertakings, he, sur-
rounded by the ladies (of the palace)^ shall, enter it
again to take his (night) meal. (224)
Manu Samhita, 353
Then having eaten, and been exhilarated for a wbalee

vitb the .sounds of musicj he diall gP' to bed andi
leave it, fully refreshed, at the proper time («. ^., at
early dawn.) (225)
Tlie king {lit. lord of the world) shall observe these
sales of conduct in health ; and in disease he shall
delegate these duties; to. his servants; {226)
CHAPTER Vm.
Wishing to see (f.^., attend to ac^*udications^ of) hm
suits, the king, in thefcompany of Brahmanas and
ministers, versed in law (lit. judgment oti delibera-
tion), and in a gentle mein^ shall wAss the assembly
(court). (i>
Seated in, or staying at,^ that (assemMy) iH' plain
(t. e., as opposed to gaudy (x majestic) garments and
ornaments, he shall supervise the cases of suitors, fa)
Each day, conformably to the rules of the S'dstra
and usages of the country, he shall severally adjudi-
cate (cases arising from) the eighteen sources of law-

suits (subjects of legal contest such as^tbe non-payment
of a money debt, etc.) (3)
Of these (subjects'.of contention),, the non-discharge
of a debt, creation of a trust, sale of a property by CHie
other than its lawful owner, co-partnership transactions

(mercantile causes;', resumption of a gift, non-payment
of his salary to a servant, non-performance of a promise
or contract, non-delivery or non-claiming of a good
bought or sold, dispute between a cowherd and an
owner of cattle, dispute in respect of a boundary,
assault and use of abusive language, theft, rash act
354 Manu Samhita.
(robbery), adultery, duties of husbands and wives, the

division of an ancestral estate, gambling with dice, and
wagers in respect ; of animal-fights, form the eighteen
legs (subjects of law suits). (4 — 7 >
In these matters of men, variously contesting with,

one another, he, conformably to the eternal Law,
shall adjudicate. (8)
When the king can not himself attend to the ad-

judication of a law suit, he must delegate his authority
to an erudite Brdhmana for its decision. (9)
He the appointed BrAhmaaa), accompanied by

three other jurors, shall enter the assembly-roon»
(court room) ; and there, either seated or standing^
they shall witness these transactions. (10)
(The assembly), wherein are [present (seated) three

Veda-'kaovr'mg Brahmanas and an official of the state
(judge) is called a Brahma assembly. (11)
All the members of the tribunal, in which truth

(or justice) is conquered by feilsehood (or injustice);
and falsehood is not pierced by the needle of justice,

should be regarded as smitten with impiety, (i 2)
Rather one should not attend a tribunal, but once

there, he must speak nothing but truth; by keeping
silenti or speaking falsehood in a tribunal, a man be-
comes; guilty of vice. (13)
The members of a tribunal, wherein truth is killed
by untruth, and virtue by Vice, are killed by that

(partial or prejudiced) sight. (14)
Virtue (justice), killed, kills (in its turn); virtue,

(justice), preserved, protects (in its turn) ; hence^ virtue
should not be destroyed; may not killed virtue (/.*.>
i failure ;of justice) destroy us

all. (15)
Manu Samhita, 2$$
Virtue (justice) is the showerer ;* he, who impedes

the (full working of virtue, is^called Vrishala; hence,
virtue should not be obliterated. (i6i
Virtue is the one tiue friend of man who follows
him even after death ; with the death of (hisj body all
other (friends) fall off. (171
A quarter part of the (sin of) injustice is attached
to the person making the false complaint, a quarter
part is attached to his false witnesses, a quarter
part is attached to the members of the tribunal, and
another quarter part is attached to the king, (18)
The king becomes sinless, the members of the

tribunal are absolved of the sin, and sin goes to its
perpetrator, when the offender is righly condemned

(punished). (19)
The Judicial officer of a king must be a BrShmana,

even if he be a mere Br4hmana by birth (and bereft
of the virtues of his order), or a mere professional
adjudicator of issues, and not a S'udra under any oir-
cumstaces whatsoever. (20)
The realm of a king, wherein a S'udra official
administers justice, is destroyed under his very eyes,

like a cow merged in the mire. 121)
The kingdom, wherein S'udras abound and which is
infested with an atheistic, non-Brahmana population, is
soon destroyed in its entirety, stricken with famine

and pestilence. (22)
• Vrisha (which usually means a bull) is the term that occars

in the text. Vrisha here means a showerer of desired benefits,
Kamhnam Varshith. The whole meaning of the couplet is that,
by birth alone a mm does not become a S'udraj; a man of easy

virtue is as much a S'udra ,as one born of S'udra parents.
Seated oft the judidal seat, the khlg, with hU body
well-covered, and having made obeisaftCe to the lords of
the quarters of heaven, shall commence to witness the
affairs of the court (adjudications of law'-suits). (23)
Bearing in înd the good (Of the protection of

Subjects) and the evil (of their destruction), and piety
justice) and impiety (injustice) alone, (so that they may
Hot clash with feach other), the king shall attend to the
(judicial) matters in court, and take up cases in
preference to the castes of the suitors. (24)
From external features such as, their meins> de*
taeanours, tones of voice, gestures, and looks, he shall
ascertain the inner feelings of men. (25)
From meins, gestures, movements, depoitments,
tones of Voice, and expressions of faces and eyes should
be comprehend the inner mind. (26)
The estates of friendless orphans the king shall
keep in his custody for so long as they do not come up
to age and marry. (27)
So shall he protect the estates belonging to sterile
or sonless women, to women who have not got any

iiapinda relation (and whose husbands are absent in
distant countries, to widows, and to chaste but sickly
wives. 28^
A virtuous king shall punish, like thieves, those of
their male (lelations) who might have attempted to
rob them (of their estates) during their life^-times. (29)
For three years, the king '.shall hold in trust a

property whose rightful owner cannot be ascertained
after three years, he shall confiscate it (by law of
escheat.) (3©)
" Saying it mine," he, who shall claim such a

treasure, must give its exact (measure and description,
Manu Satfthi'tit. 2,57
%6d if th6y be found correct, the king shall make it
over to hkn. (31)

Failing to îve the correct colour, size, and des-
tsription of the lost article which he has claimed, as well
as the time and place of its loss, the king shall fine
IhiA its equal value in money. (32)
The khig shall receive from the owner of a lost
article in case of its recovery, si sixteenth or twelfth
part of its value according to the superior, middling,
•or inferior status of its owner^ (33)
The king's official Shall make over to the king all
lost articles which ihight have come into their posses-

sions, and the king shall cause all thieves caught (in his
i'ealm) to be (trampled down) killed by elephants. (34)
From the man, who shall truly claim a lost treasure
as his own, the king shall realise a sixth or twelfth part
of its value. ^35)
In the event of one's falsely claiming such a lost
article, the king shall fine him an eighth part of its
value, or a lesser fine in the case of doubt. (36)
An Brahmana, having received a treasure
erudite
previously given by another j shall take the whole of
it, inasmuch as he is the lord of all (wealth). (37)
The king having found an old treasure, buried

Imderneath the ground, shall give a half thereof to
Brahmanas, and half he shall deposit in his treasury. (38)
Of old treasures, and metals (and minerals, etc.,
found underneath the soil, the king shall retain a
ttioiety thereof, inasmuch as he is the owner and pro-
tector (of mines) . '39)
Theking shall recover from thieves all articles they

have stolen, and make them over to their respective
owners without any distinction of Castes ; a king, by
33
S'SS Manu Samhita.
enjoying such stolen artietes, acquires the sin of a(
thief. (40>
The king, cognisant of laws, and in eonsideration

of the dutife of the (four) several orders of society,
as wdl as of usages and customs of different localities^
guilds,communities and families, (not' incompatible'
with the doctrines of the Vedas) shall disch^ge hi»
own duties {i.e.^ enact and enforce laws, recognizing
the valid authority of those customs and usages). (41)
Men, discharging their own specific duties, even
if they happî to be remote, become endeared to the'
world for the fectôf their being true to their respeo
tive works (duties). (42)
The king, or king's oificisds (judges, t\.0 shall never

fScibricate a false .case, (01 institute a false law-suit) out
of -greed,* nor put oS(lit. be indifferent to, the hearing;
of a case for (illegal) gratifications. (43)
As a huntsroan traces the wounded quarry ta its lair

by means of its Mood-streaked^foot-prints on theground^
so the king shall administer justice {i.e., adjudicate
cases) by means of inference (and positive proof (44)
The king, presiding over a tribunal, shall ascertain
the truth and determine the correctness o4 the (alle-
gation regarding) the subject of the suit, the correctness

of the testimonies of witnesses, the description, time,
and place (country) of the transaction (or incident)
giving rise to the case, as well as its usages, and
jprononnce the true judgment in consideration of the
merit he will acquire (in heaven by so doing). (45)
• The king, out of partiality or greed, must not ;drag non-

litigant men into a law suit ; he must not fabricate Mse cas«^
nor falsely start law suits against his subjects for monej'.
Katyana,
Afanu Samhiti. 2|9
Whatever has been done by good men, or ^hat

ever has J)een done by the virtuous BrlhmaBas, should
be regarded as valid, if they be not contrary to the
law and usages of (their country), and the king shall
judgment in conformity therewith. (46)
shall give
If a creditor makes an allegation (institutes a suit)
against a debtor for the recovery of his money, the
king, after the debt has been proved, shall cause such
money to be realised from the debtor, and make it over
to the creditor. (47)
By those means, by which the creditor can realise
the amount of claim from the debtor, the king shall
cause it to be realised from the debtor and make it
over to the creditor. (48)

By means of friendly pursuasion,* by getting its
payment assured by a bond or oath.t by means of

fraud,t by arresting the person of his son, etc, or
by employing force,! which forms the fifth means, a
creditor can realise the money from his debtor. (49)
He, who will thus realise his money from his
creditor, must not be indicted by the king for his
having realised the same. (50)
* The text has Dhartifa, Suhrii Sambandhi-sandishiaih

Samena Chdnugamenacha ; Prayena Va rini ddpyo dharma esha-
Uddhritah.
Realisation of a debt by a creditor from a debtor by means of
gentle pursuasion, or by following him, or through the pursuiion
of his friendsis called Dkarmah.
f The hypothecation of his property to, or execution of a bond

by him in favour of,"his'credit-or by a debtor is called Vyavahdra.
i As by seizng another man's money kept with or in the posses-
sion of the debtor (Anyahritddi Vdhritya dapyate tatra sopadhih).
! By dragging him bound to his (creditors) own house and inti-
midating him with sticks and cudgels (Baddhd Svagrihamdniya

tddanddyairupa_ Kramaik).
26o Manu SamhttA
If a debt «ot admit the'debt, and if that

or does
debt be subsequently proved in court (by. means of
documents, etc.), the king shall recover and mi^<s over
the debtal amount to the creditor, and impose a
small fine upon the debtor according to his pecuniary
circumstances. (51)
In the event of the debtor not admitting the debt
even after the tribunal has ordered him to pay it off,,
the complainant shall substantiate with his claim

documents (and witnesses), and the king, after the
proving of the debt, shall impose a fine^ upon the
debtor for this fraudulent denial. (52)
[The king shall dismiss the suit, instituted by] a
plaintiff who has cited witnessess who can not be
possibly present at the time of the transaction (i.e.
payment of the money!, or has purposely foiled to

produce witnesses, he has already cited, or does not
understand that his later allegations contradict his
former ones.
Or tries to amend a former statement by alleging
a new and different fact,* or who, releveiatly interro-
gated by the coint, refuses to give any answer. (54)
Or consults with his witnesses in a solitary place

where he should not so consult, or does not answer
* As for example, having said that, the debtor took a Palam

weight (four toUas) of gold from my hand" the creditor or the
plaintiff corrects himself afterwards, "yes, the debtor took a
Palam weight of gold from my son." Kulluka.
f The text has .?a»jyai P»anihilan.chartham i.e. interrogated

as to why xiid he lend that money in the
darkness of the night
. and in the absence of any witness, the plaintiff does not give any
reply (Kasmat tvayd rdtr&vasdkshikam dattamityevantddi prid-
vivekena prishtah Sanna SamadhatteJ — Kulluka.
MaHu Samhiia, 261
qaestions by this court, or hrariedly Ifeave^ the premises

of the court. (55)
Or refuses, when asked (by the court to speak out,
or fails to prove his allegation, or understands not
what is required to be proved iand the means by which
that proof can be established. In such cases cre-
ditors shall not be entitled to recover from debtors
their claims. (56) ,
And for these reasons the judge shall dismiss the

suit of a plaintiff, who, having alleged to have wit-
nesses, shall fail to produce them in court,^ after being
so directed by
to do. (57)
it
A complainant who refuses to depose toy thing in

court after filing his written statement (plaint or Com-
plaint) shall be punished with death (in a complaint of
grave and serious nature), or with a lighter peaialty
(in a light case) and his case shall he dismissed if he
;
refiises to answer for three weeks. (58)

If a (defendant I
fraudulently disowns a true debt,
or if a plaintiff sets up a false claim, in -court, the king
shall fine them double the amount, so fraudeiitly dis-
owned or claimed. (59)
If a debtor (defendant), interrogated .by the judge)

denies the debt, then he shall have to prove his non-
indebtedness before the king and Brihnianas with
(the testimony of at least) three witnesses. (6o)
Now I shall discourse on witnesses by whom

creditors shall get their transactions attested, and the
mode in which they shall bear the true testimony. (6i)
Kshatriya, Vais'ya and Sudra house-holders who
are residents of the same village or town) with the
dredStdr, are fit to be witnesses. In times of distress
any person may be a witness. (62)
362 Manu Samkita.
In all matters, ttustworthy, nonrararicious men, who

are conversant with all forms of virtue, should be
made witnesses ; and men of contrary characters should
be avoided. ^'63)
Persons having pecuniary relations with the parties
(or having any interest in the transaction), or their rela-
tions, dependants ^cohorts), or enemies, as well as sick
folks or person^ degraded for any hdnous crime, or
those who have known to bear false witnesses, should
not be made (/.«., cited as) witnesses. (64)
The king, an artisan, a professional actor, a musician,
a S'rotriya Brahmana, an ascetic^ and a religious men-
dicant can not be called as witnesses. (65)
A
bom dependant, a man of condemnable character,
a highway robber, a miscreant, an infant, an old man or
one deprived of any bodily organ (must not be cited
as a witness). (66)
A man in bereavement, an intoxicated person, one
afflicted with thirst or hunger, a fatigued, angry, or
sexually excited person, and a thief, (must not be made
witnesses) {fift
Women shall be the witnesses of women (in money

transactions etc.,> and members of twice bom orders
be the witnesses of men of their respective orders
shall
(m behalf of Sûdras
virtuous S'udras shall be witnesses
and members of vile orders, on behalf of men of
their own castes. (68)
Any one, who is aware of the acts of the litigants,

done in a room or forest, or at the time of death) is
competent to bear witness. (69)
In the absence of any other available evidence, a
woman, an in&nt, an old man, a disciple, a friend, a
slave, or a servant may bear testimony. (70)
Maau Samkita. 263
f he fetlteriiig speech is th^ indicator of an old mail,

infant, or> a sick folk deposing any thing false; under
theê circumstances their real mind should be inferred
from gestures 'and demeanours. (711
In all casts of violence,* theft, kidnapping, lot
elopement of females), abuse, assault, or battery, wit-
besses (of aforesaid qualifications) should not be re-
garded) and examined ad the only , competent wit*
ness.t {72)
In cases of conflicting testimonies (lit, wherein
witnesses contradict one another) the king shall causa
the evidenced of many witnesses to be taken down 5
in cases of equalnumber of testimonies (on each side ,

testimonies of witnesses of Commendable qualifica'-
tions will prevail, and in cases where their (qualified
witnesses') number is equal, the testimonies of excellent
Br^hmslnas shall prevail. (73)
The testimony of an eye-witnesd in respect of a
fact which can be seen, or the hearing by a witness of
a matter which can be heard, should be regarded as
valid a witness by spea king truth »in respect thereof
;
is not disassociated with virtue and wealth ,and does
not become liable to a fine or money penalty). (74)

A witness, who has spoken in the assumbly of
venoiables (in court) any thing other than what he
has actually seen or heard, shall be ousted of heaven,
and fall headlong into hell, after death. (75)
* Such as acts of incendiarism, poisoning âdministration of

poison, etc) Rulluka.
t In these cases the court
must not refuse to record the testi-
mony of men who are not possessed of the qualitications mention-
ed in verse 6a of this chapter, but is at liberty to taken down

evidences given by infants, old men, in short by all persons consi-
dered able to give material informations.— Tr.

2^4 Matiu Satnhtta.
A person, (present tft court) must depose truly aS

to what he has seen or heard, when asked, even
though he may not have been cited as a witness (by
any party to the suit),. (76)
A single non-avaricious male witness should be
regarded as enough and competent for testifying to a
fact, while a host of virtuous women should not be re-
garded as compênt witnesses owing to the fickleness

of the female temperament. Likewise, those, who beaf
stigmas on their characters, (whether male or female),
are not competent to be witnesses. ()?;)
Whatever a witness has spontaneously (i. e., volun-
tarily) alleged shall be taken cognisance of for the
adjudication of a case by the court) ,-
his allegations of
a contrary character (i.e., those made out of fear, or
through inducement or pursu£îon etc.,) should be
rejected as worthless. (78)
The presiding officer of the court [PradvivekaJ
shall interrogate the witnesses, present, in the presence
of the complainant and defendant, courteously address-
ing (lit, consoling) them in the manner following. (79)
Speak truly what you know regarding the deal-

ings between the plaintiff and the defendant which
form the subject of the present suit you have been
cited as a witness in this matter. (80)
A witness, who alleges truth in his deposition,

attains the exalted regions after death and acquires an
excellent fame in this life ; this is a statement which
BrAhma has approved of dit., worshipped). (81)
A witness, for giving false testimony, shall be

oppressed, a captive, for a hundred existences, under
water, tied with the, serpent nooses of âruna (water
god) ; hence, a witness must speak truth. (82)
Manu Samhiia. 265
Truth purifies a witness, and it is Truth that

augmenta virtue (justice) hence, witnesses of all
;
castes must Speak truth. {83)

His Self (soul) is the witness to his own self (i.e.,
to all his acts) ; Self is the refuge of self; hence, by
bearing false witness, one must not insult his own self,
(the omniscient and eternal witness to all inci-
dents). (84)
Miscreants think that, there is none to witness
their secret vices ; the gods and their inner Selve^ are
the witnesses to their misdeeds. (85)
- ^
The two worlds (Heaven and Earth), the water, the
heart, the sun, the moon, the lord of Death, the
wind-god, the night, the two junctures of the day and
night, and virtue are cognisant of the thoughts of
all creatures. 186)
In the presence of the gods (divine images)

and Br&hmanas, let him, pure (in body and mind), ques-
tion the pure Brahmana witnesses, with their faces
turned towards the north or the east, about the truth,
in the forepart of the day. (87)
He (i. e. the judge) shall say unto a Brihmana (wit-

ness " speak," " speak truth" unto a Kshatriya by the ;
cow, gold or seeds he shall charge a

sin of stealing a
Vais'yu witness to speak truth and a. Sildra (witness),
;
by all sins. 88)
To regions, which are said to be reserved for killers

of Brihmanas and women, for infanticides, for the
violators of friendship, and for the ungrateful, go (the
souls of) those who speak falsehood, (after death). (89)
O thou gentle one, may the (merits of) virtues,

which thou hast practised since thy birth, all go to the
dogs, if thou speakest falsehood. 90)
34
266 ^ Manu Samhita.
Think not, O thou gentle one, that, " I am the soul,

and nothing exists but my own self;" for, the eternal
witness to virtue and vice always dwelleth in the

heart. (911
If you quarrel not (by tellih'g lies) with the .
Supreme Self, the representative of the sun and Death,

which is ensconced in the heart {i.e. conscience), you
need not go to tb a (sacred) Ganges or Kurukshetra (for
the expiation of. sin). (92)
Bare-bodied, shaven-headed, blind, and oppressed
with thirst and hunger, shall he go (to the doors of) his
eneniies for begging his food, ^who shall bear false
witness. (93)
In respect of ascertaining the truth {lit, virtue), the
sinful one,who, being duty interrogated, shall speak
falsehood, shall fall headlong into the hell of extreme-
darkness [Andhii-tdmisram). (94)
He, who being summoned to court (Hi. present in
the tribunal) alleges distorted facts, or facts which he
has not personally witnessed, (in consideration of bribes
offered to him , does not know that his conduct is like
that of a blind man attempting to eat a fish with its
bones. (95)
A greater being than the Self of a man, which at
the time of'his deposing (in court) never apprehends
that, he will speak falsehood, the gods know not in
this world. (96
O thOu beloved one, hear me describe the specific
kinds of falsehood and the numbers of his ancestors
which one kills by telling lies. (97)
By telling a liein respect of an animal, one kills five

(generations of his ancestors ; ten (generations of his
ancestors, by telling a lie) in respect of a cow a hun-
;
Manu Samhita. 267
dred (generations of his ancestors.lby telling a lie) in
respect 0/ a horse ; and a thousand generations of his

ancestors by telling a lie)|in respect of a person. {98)
By telling a lie in respect of gold, one kills all his
ancestors and unborn (descendants) ; by telling a lie in

respect of a land one commits the sin of killing all
creatures. Hence, one should not tell a lie lor a

land. (99) • •
False evidence given in respect of waters {i.e., tanks

ponds, etc.), carnal knowledge of a woinan, gems, or
any kind of stone-ware is as sinful as a lie spoken in
respect of land. (loo)"
Considering these evils of giving false evidence {Hi.

speaking falsehood), you must speak what you have
actually seen or heard. ( 1 1
Brahmanas, w:ho live by tenUng cattle, as well as
those (Br4hmanas) who are traders, artisans, profes-

sional actors or musicians, money-lenders, or are in
the service (of any body), should be treated as S'udras,
(if summoned to a court as witnesses). (102)
A witness, who, out of corrpassion, has knowingly

stated a fact otherwise than it is in reality, shall not
be ousted of heaven therefor, since such a speech
(statement^ is called a divine allegation. (103*
In cases where the allegation of truth would lead to

the (lawful execution {lit. death) of a S'udra, Vais'ya,
Kshatriya or BrS.hmana, a witness is warranted to
speak falsehood. In such a case a lie is Jgreater than
truth, (104)
Such (false) witnesses shall worship the deity (of

Speech with offerings of sacrificial porridge, that being
a good expiation for the sin of speaking such lies. (105)
258 Manu Samkita.
Or muttering the Kushmand i Mantra^ or the

three Rickas running as Uditi^ or the thrfee Richas
sacred to Varuna, he shall duly cast libations of
clarifiedfbutter in the sacrificial fire. (io6'
A witness in health {i.e., not incapacitated by disease
or sickness), having refused to depose in respect of a
money-debt in court, shall pay the equal amount of the
debt to the creditor and » tenth part thereof to the
king. (107)
The witness, who, within a week of his deposition
in court, is found to be punished with a disease, or with
the death of a relation, or with the burning of his
house by fire, shall be liable to pay the debt (/. e.,
the amount in claim) and a fine to the king.* (108)

In a suit without witnesses, the truth should tie
ascertained by causing the contending parties (litigants)

to swear or affirm on oath. {1091
The gods and great sages have sworn for deter-
mining the truth (in suspicious cases) Vas'ishtha swore ;
in the court of king'Paiyavanat (of yore), dio',

A wise man shall never wantonly swear for a small
thing; by unnecessarily swearing a man is destroyed
both in this world and the next, (i 11)
A swear (falsely made by a husband of many wives
as to his preference to one of them, present at the
time), as well as that made in respect of a matrimonial
• Such calamities are considered to be the effects of divine
retribution for the false he must make

evidence of the witness,
good the amount Of money which the defeated creditor might
have lost in conrt, and also pay a fine to the king for perjdry.
t Once on a time, Vis'vamitra accused Vas'ishtha of having
eaten a hundred sons of his own. Vas'ishtha to exculpiate himself
swore to his own innocence in the court of king Sudamd, the
son of Piyavana.
Manu Samhili 269
(negotiation) in respect of forage for cattle, in respect

of, fuel, (sr the one made for the advancement of a
Br^hmana, does not entail any sin. ;i 12)
A Brihmana shall be caused to swear by truth ; a
Kshatriya, by his weapons and riding animals ; a
Vais'ya,by his cattle and seed-grains ; and a S'udra,
by the sin of all the crimes. (113)
Or he (s'udra) shall be caused to cjrry fire* in his
hands, or to be drowned in water,t or to swear by
touching the head of his son or wife. (114
Him, whom a well-kindled fire burns not, nor water
ean drown, nor disease does strike, should be speedily
pronounced innocent in an ordeal. (115)
Of Vatsa, who was accused (of his S'udra origin)
by his younger (step) brother of yore, the fire, in con-
gnisance of the good of the world, did not burn the
hair, on account of the truth of his assertion, (116)
In all litigations (/>. partly heard or adjudicated

suits) in which false evidence would be subsequently
detected, all orders and proceedings must stay, and
whatever has been done (in connection therewith) must
be regarded as undone. ( 1 1 7 i
False evidence is said (to emanate) from, greed,

ignorance, fright, friendship, desire, anger, foolishness,
and juvenile (fickleness.) (118)
I enumerate in due order the punishments

shall
to be inflicted on a witness who gives false evidence
under circumstances («. e., out of reasons) other than
these. (119)
* A red hot iron ball, weighing fifty Palas and to the girth of
eight fingers, should be carried on the palm, strewn over with
Asvatha leaves.
+ As regards other forms of ordeals see Vishnu Samhita,

270 Manu Samhita
For giving false evidence out of greed, out of mental

agitation,out of terror, or out of affection,, one shall
be respectively punisHed with a fine of a thousand,
two hundred and fifty, one thousand, and a thousand
Panas. (120)
For giving
false evidence out of lust («. e., sexual
obligation)one shall be punished with a fine of two
thousand and five hundred Panas; for giving false
evidence out of anger or spite the penalty shall be a
fineof three thousand Panas, for giving false evidence
out of ignorance one shall be punished with a fine of
two hundred Panas, while the penalty for giving; false
evidence through inadvertance shall be a fine of a
hundred Panas. (121)
For guarding against the failure of justice, and
for repressing crime, wise men have laid down these
penalties for giving false evidence. (122)
A virtuous sovereign shall punish false witnesses of
tê three social orders in the aforesaid manr.er and banish
them from the country while he shall simply exile
;
a false witness of the Brahmana caste from the realm

(without punishing him with a money-penalty). (123)
Unhurt even in those ten places (limbs), on which
the self-origined Manu has directed that punishment
should to be inflicted, a Br4hmana offender shall be
banished fiom the country. (124)
The reproductive organ, thej tongue, hands, legs
which (stand) fifth (in the list), the eye, the nose, the
ears,property and body (are the ten places of punish-
ment. (125)
Consid«riflg the Wilful repetition [i.e., wilful and
repea;teid perpetratioii) of a crime by (an oSender),âs
well as the time,Tplace, and circumstances of itsi perpe-
Munu Samhita. 271
tration, the light or serious nature of the offence

committecl, and the bodilj^ strength (and pecuniary
circumstances of the offender to bear the penalty),
punishment should be inflicted on an offender. 1126)
An unlawful punishment destroys fame and renown
and shuts out the heaven in the next world hence, ;
(the king) shall withold an illegal punishment. (127)
By punishing those who should not be punished,

and by not punishing those who ought to be punished,
the king acquires a great infamy and goes to hell, after
death. (128)
A, first offender should be let off with a (warn-

ing , a secondi offender (i.e. one who has committed
the same offence for the second time) should be let off
with a. strong censure one, who has committed the
;
same offence for the third time, should be punished

with a fine; while death (corporeal punishment, or
mutilation of a limb) should be the penalty for one
who has committed the same crime for the fourth
time. (;i2 9)
Im 'cases where corporeal punishment would not

prove sufficiently deterrent, all these four forms of
penalty : should be simultaneously inflicted on the
offender. (130)
Now I shall enumerate the measures of eopp^,

silver, arid gold as they are known in daily use (i.e.,
barter or exchange by men), and by which names they

are current in the world. (131/
The smallest particle of dusty which is seen to float
in a ray of sun-beam, admitted through a hole in
the window, is called a Tusra-renu. (ija)-
Ei htsuch Ti-isra renus make a Liksha ; three

2']i Manu. Samhita.
Likihas make a Raja -Sarshapah ; aud three Raja Sar-

shapas make one Gaura Sa,rshapah. (133)
Six make one Yavamadhya,
(Gaura) Sarshapas
and three Yava-(madhyas) make one Krishnalam
{Ratti) five Krishnalakas make one Md^ha, and six-
;
teen Mdshas make one Suvama weight of a (Gold

mohur). (134)
¥o\a Suvar%as vaakQ ouQ^Palam, ten Palas make
one Dharanam ; two Krishnalas of equal weight make
one Raupya-mnshaka. (135)
Sixteen such Raupa (silver) maskakas make one
Dharanam or Raupa (silver) puranam one Karshika
;
(eightyRatth or a quarter Palam) of copper is called

a Panah or Karshhpanah. (136)
Ten Dharanams make one Raupya (silver) Jaâ-
»«a«a and four Suvarnas make one Nishka. (137)
Two hundred and fifty Panas constitute what is
called Prathama Sdhasa five hundred Panas, Madh-
;
yama Sahasa', and a thousand Panas, Uttamasahasa.

(138)
In the event of the debtor acknowledging his debt
to the creditor, the king shall fine him (at the rate of)
fivePanas for each hundred Panas of the debtal
amount ;,while in the case of his falsely denying the
debt (the king shall fine him) double the amoimt {i.e.
ten Panas for each hundred Panas of the amount in

claim.) This is the injunction of Manu. (139)
A money-lending creditor shall charge interest (on

the money lent and advanced on a mortgage) at the
rate fixed by Vasishtha, i.e.^ an eightieth part of each
hundred per »2^«j«/«. (140)
'
Conformably to the practice of virtuous men, let
him take interest at the rate of two Panas for each
Manu Samhita, 273
hundred Panas per mensum by charging interest at ;
the rate of two Panas for a hundred Panas per

mensum, a man does not commit any sin. (141)
Interests shall be respectively charged from (the

members of the (four) social orders in the order of their
enumeration at the rates of two, three, "four and five
Panas for a hundred Panas, per menstin. (1 42)
No interest shall accrue when tRe debtor will
borrow money by assigning the use of the mortgaged
property to the creditor and the mortgaged premises,
;
for being long held in mortgage, shall not be considered

as any thing other than a mortgage, and as such, in-
capable of being sold. (143)
A creditor, forcibly enjoying a mortgaged property
which ought not to be so enjoyed, shall remit tha
intereston the money (lent and advanced) and satisfy
the debtor with the price thereof; in default whereof
he shall be punished as a stealer of the mortgaged
property (article*. (144)
An article, held in trust or under a mortgage, should
be returned to its owner on demand without the least
delay even after the long continuance of such an
;
article in trust or mortgage, its return or reconveyance

to its owner must not be withheld. (1^5)
It may
be necessary to make use, out of amity, by
a person of a C3w, horse or camel, made over to
him to be tamed or broken to harness, but such an use
will not extinguish the right of its owner in the
animal. 1145^)
If the owner nf a ?MiaiI property (money), knowingly

cf^nnive.^ ,'it i'.s possession and enjf^yment by another
for ten- years, ';e shall not Lo conpeLcnt to recover
35
274 Manu Samhila.
er daiiw ft back as- ihi* owa after the lapse of that

period. (147)
If the owner of such a property be not an Idiot
or a minor, an uninterrupted possession thereof by a

person (holding it in adverse possession) will create
his right of ownership therein. (148)
Enjoyment of a mortgaged article, of a boundary
land, of aminoi's property, of a trust propeiiyi of a
fsealed) deposit, or of a woman, does not extinguish
the right of ownership. (149)
A foolish mortgagee, who without the consent of its
owner (the mortgager) has enjoyed (the mesne profits

of?) a mortgaged property, shall have to remit a moity
of interest to him by way
of compensation. (150)
Principal and interest, simultaneously recovered at
one time, must not double the amount (originally lent
and advanced) in respect of paddy,
; fruit, wool and
animals of conveyance five times the quantity or
number (originally lent) may be
and not recovered,
more. (151)
A5 rate of interest other than what has been laid
down in the S'astra (in respect of the members of
a certain caste), if agreed upon (by them), must not
be held as valid, in other instances interest may be
charged 'at the rate of five percent (as sanctioned by
Manu.) (152)
A creditor shall not recover from a debtor interest
(accrued due on money advanced by him) not later
than a year,* nor at rates disallowed by the Sastra
*The text has Natisanwaisarim Vriddhim, i.e. a creditor

who has agreed to receive interests after three, four or six months,
must not let it accrue due for more than one year. He shall
demand and receive it withiD that period.
Manu Samkita. 875
such as, Chakravriddhi (compound interest), Kalw.

vridhi* karita\ and Kayika.%
(153)
^
A debtor, incapable
of discharging his debt and
willing to renew the 'bond, must pay off [the whole
amount of interest accrued due thereon and execute a
fresh one in the favour of the creditor.
(154)
Failing to pay off the whole amount of interest,
he shall add up the principal and theu balance of in-
terest, and execute a bond (in favour of the creditor)
entering therein the consolidated amount as the prin-
cipal). (155)
A (carrier; who has stipulated to carry (a thing) for

a certain time, or for a certain distance {lit. place) in
consideration of fares, charged at the rate of compound
interest, shall not be entitled to it (compound interest), if
he fails to carry it for that much time or distance.* (156)
In such cases, the rates of interest on fares, which
traders Dy land or sea {lit., seafaring merchants),
conversant with the laws of time, place and fares,
might have thought fit to lay down aiid fix, shall
prevail. (157)
He, who stands surety for the appearance of a debtor
(in court), is boujid to discharge the debt with his own
money, if he fails to make the debtor enter appear-
ance. '168)
A son is not bound to discharge the gambling debt
of his father, or the unrecovered balance of a fine
* Kalamriddhi, i.e., the interest must not double the amount

originally lent and advanced, no matter how long the debt might
have been standing unrealised.
f Karita, the heavy rate of interest which a debtor in distress
may be agreed to pay.
% Kayika, the exorbitant rate of interest which is e.xacted
from a debtor by means of threat or violence.

276 Manu Samhita.
imposed upon him, nor to pay off the money, due from
him for standing surety for another (money recognisance)
or a gift made by him to a unworthly person. (169)*
The rule in respect of one""? standing a surety for ,
the appearance of another has been stated above

in the event of the death of one who has stood a
surety for goods, Ijis heirs shall pay off the recognisance-
money. )i6o)
(If it be asked) why should the heir of a person
who has entered into a recognisance for the appearance
of another or for (the delivery of) goods, pay the
recognisance money, ithe answer is) that, on the death
of one who has stood such a surety on having received
a proper sum of money from the debtor (or the
defendant) his heirs are jjound to refund it to him \i.e.
debtor.) (161)
In the event of the surety having received tnough
money from the debtor to pay off his recognizance,
his heirs, shall pay it back to the debtor out of their
own funds. (162)
An act (money-transaction), done by an insane,
intoxicated, or diseased person, or by an infant or old
man, or by one, not duly authorized in that behalf, can
never be valid. (163)
A deed of agreement or contract, (containing pro-
visions) contrary to law (Dharma) and confirmed
usages, if it be executed by one, must not be held.as
valid. (164)
A mortgage, sale, gift, acceptance, or trust, if found
* The text has Vrithadinam, Kjulluka explains it by parihasa-

nimiUam BhandMibhyodeyntvena pitr&ngikritam, money gifts
promised by the father to 'fools and jesters, etc^ for jokes or
oolings.
fiianu Samkita. 277
to be fraudently dofte, shall abate, andall proceedings

made under should be regarded as unmade. (165)
it
If one dies after having made a debt for (thei mainte^

nance of the) family, then all the members of that
family, whether joint or divided, shall discharge that
debt out of their own funds. (166)
A debt, contracted by a slave for the maintenance
of his master's family, the master, whether residing in
that or in a distant land,
is bound to acknowledge and
approve as one contracted by himself (167)

Anything given, or written (executed) through the
application of force, or forcibly enjoyed, (as well as)
all done under force, should be considered as
acts
undone this is what Manu has said. (168)
;
A witness, a surety, and an umpire are the three

(persons) who suffer pain for the sake of others ; and
a king, a capitalist {lit. rich man), a BrahTnana, and a
merchant are the four (persons) to whose thriving do
the others contribute. (169)
A king, even in direst need, must not "take what
ought not to be taken ; even when most affluent in
wealth he must not give the veriest trifle of what
ought not to be given. (170)
By taking what ought not to be taken, and by giving
what ought not to be given, the weakness of a king is
proclaimed ; he perisheth both here and hereafter (171)
By receiving his just dues, by preventing the inter-
mixture of castes, and by protecting the weak, the
strength of a king is augmented ; he thrives both in
this world and the next. (170).
Hence, the king shall^conquer his anger and senses ,"'j
and forswearing personal love and^derison, he shall be,

like unto death, impartial to all. (1731
2^8 Manu Satuhita.
The bad-souled king, who fails to administer even

handed justice out of greed or folly, his enemies soon
do subjugate. (174)
Him, who, with his anger and desire fully control-
led, administers justice {lit., adjudicates cases), do the
subjects fondly follow, like the rivers, following the
sea, (175)
If a debtor lodges a complaint against a creditor,
endeavouring to realise his just money from the former,
the king shall punish the debtor with a fine, equivalent
to a [quarter part of the debtal amount, and realise,
.
and make over to the creditor, his just dues. (176)

If the debtor be of the same caste with the creditor
or belongs to a caste inferior to that of the creditor,
he shall pay off the debt by bodily work (compatible
with his social order) while a debtor, belonging to a
;
caste superior to that of the creditor, shall repay his

debt by easy instalments. (177)
Conformably to the aforesaid rules, the king shall
decide law-suits between the parlies thereto with the
help of witnesses, and testimonies, etc. ( 1 78)
A wise man shall deposit money in trust with a
high-born, good charactered, virtuous, truthful and
opulent person with a large family (of sons and rela-
•
tions. (179)
In the same manner, in which a man will deposit

any money in the hand of another, will it be returned to
him on demand. As the deposit is, the refund is. (180)
On the deposit-holder failing to refund the trust [lit.
deposit) money to the depositor on demand, the latter

shall apply to the judge, and the judge, at the back
of the depositor, shall demand the money of the
trustee. (181)
Manu SamhitA. 279
Iti the absence of any witness in such a transaction,
the judge, for the determination of truth, shall cause

a handsome looking attendant (officer of the court)
disguised so as to conceal his identity, to deposit gold
with the alleged (deposit-holder) and to demand the
same of him. (182)
If the holder of such a deposit can return the gold
in the same form and in the same condition ( i e., sealed
or unsealed^ in which it was originally deposited, it
shall be presumed that he does not hold the deposit
as alleged by the complainant (plaintiff). (183)
But if he fails to return the deposit (gold) made by

his attendant in its form and condition, the
original
judge shall recover from him both the deposits («.?.,
gold and the article or money alleged to be deposited
by the plaintiff) This is the decision of law. (184)
One shall not give an article,mortgaged to or
deposited with him, to his heir,inasmuch as either in
his life-itime or after his demise (such a giving may
lead toSthe probable destructiou of such a pledge or
deposit article. (185)
If after the demise of the depositor, the holdw of

the deposit, out of his own motion, returns the deposit
article to his (depositor's lawfuli heir, the relations of
the depositor shall not be competeiit to bring an action
agaiiist him (/.^., the holder of the deposit) in the king's
court (on the allegation of the existence of more such
deposits with him) (186)
Onthe institution of such a suit {lit. after the filing

of such a complaint), the king, forswearing all dupli-
city, shall endeavour to recover the deposit article with
amicable means ; and in cDnsidaratioa of the character
28o Sfanu Samhfta
of the deposit-holder _he shall achieve his end with

concilliatory appliances. (187)
This rule holds good in respect of realising'all kinds
of deposit articles ; if the deposit-holder returns a sealed
deposit article with the seal intact, or does not take
anything out of it, he shall not be indictalê. (188)
A deposit-holder is not liable to make good the
deposit article in the case of its being stolen by a thief
or in the event (tf its by water or fire. (189)
destruction
(Th» king examine the stealer of a deposit-
shall)
article, as well as the one who fraudently demands an

article that has never been deposited as a trust, by
means of all the aforesaid expedients (of concilliatory
measures, etc.,) as well as by means of ordeals men-
tioned in the Vedas. (190)
He who refuses to give back a deposit article, and
he who demands an article without having kept it as
a deposit, both of them should be punished as thieves,
and the value of such an article should be recovered
(from either of them.) (191)
The stealer of a deposit article shall be punished
with a fine equal in value to that of the article deposited
with him* and the king shall punish a stealer of a
pledged article with a fine, equal to its value, without
any distinction of caste or person.* ^192)
He, wô on a falset pretext robs another of his
* This couplet is not a mere repetion of what has been stated

in the preceding verse, but contemplates cases where Brahmanas,
who were above all corporeal punishments, would be guilty of
offences enumerated here in. Kulluka.
•(• The text has UpadhabhisJia on a false pretence. Kulluka
exemplifies it by illustrations such as, when a n>an goes to his
neighbour and says "the king is angry upon you, pay me so
much money and I shall shield you from the king's wiath:
Manu SamhilS.
'
28
Vncnfey, shall W
'punished, together with his abettor,
with any of the various corporeal punishments* (men-
tioned before. (1931
An article (such as gold, etc.,) dbposited with a man
in the presence of a witness, should be returned to the
'depositor ( on demand) in the same quantity or measure
in which it was deposited and such a witness, deposing
;
falsely to its (original measure or qi»ntity), shall be

liable to punishment. (194)
An articlCj which as been deposited and received
in secret, should be secretly returned (to its depositor
on demand); like the deposit is the taking back. (195)
The king, without anywise oppressing the deposit-
holder, shall ascertain the fact whether the ariic'.e is
actually a deposit, or a pledge, or a deposit out of love

or affection.t (i^(>)
The king never accept the testimony of him,

shall
\vho, without having any right of ownership in it, sells
an article without the consent of its rightful owner,
and who, although a.Jthitf in reality, does not consider
himself as such. (1971
Such a person, who is equally culpable as a thief,
if he happens to belong to the family of the rightful
owner, should Be punished with a fine of six hundred
Fanas ; otherwise he shall be held gpilty as a thief and
punished with the penalty for theft. (198)
A sale or mortage of a thing by a person other

than its right and lawful owner, as well as all acts
___^ ..«
• Imprisonment, or mutilation of any Ijmb or organ such as,
the hand, leg, etc. — Kulluka.

f The text has Prityopanihitwya. That an article
'
is,
deposited with a person, out of love by the depositior, for its
temporary use by the former. Kitlluka.
3^-
2ti Man SaMhita
doiis by him (in connection there with> must M

regarded as invalid (lit, not done). This is the deci*
Sion of Law. (i9î
In the case where possession (of a property by
one) is evidenced, but not the means (right Or little)
under which hd has come by it, the title will determine:

the right of ownership therein and not the possessiom
This is the decisiofl of law. (loo)
At a public auction, the man, who purchases a
property (lit, wealth) for a (good) value in tie presened
of legally conipetent witnesses, is said to lawfully come
by it, sinqe (a good) value or consideration purifies thO
.property i.e. removes any defect in its little after the
sale.) (201).
If the auction-purdias^ (vender of M article ox

property), on his failure to produce (lit, show) thd
vendor,* Can prove (the fact of his purchasing thfe
same at a public [lit, open auction and] its consetjuant

purity for its being so purchased, he shall not be
punishable for purchasing it from one who is not its
rightful owner ; but the rightful owner of the article'
in such a dase shall have |it back on payment of half

the consideration to the purchaser. (202)
An one species) mixed with another of
article (of
a different (species), a pithless substance, an article
weighing less than its svrrface or manifest w'eight, and
an article that is under a cover or lies at a distance,
must not be sold. (203*
If by showing a (more handsome) bride (at the
time of fixing the dowry) another (of more homely
• As in the event of his deatli, or departure to a distant

country.— Kulluka,
Manu SamJtiia^ 28
features) is given in marriager, than the bridegroom,'

shall be- entitled, to marry both of them on pay-
ment of that (single.) dowry).;, this is. what Manu haa
saidi (204)'
He ^^ho gives away in marriage- aninsane gidj or

©ne who is not virgin, or is afflicted with any^ fornf ofc'
cutaneous affections, without informing (the; bride*
groom) of her such disqualification^ sliall^ he liable., toi .
punishment. (^^05)
If a rittvik (priest) duly appointed to officiate at a;

religious sacrifice, abandons his office, the ihstitutors:
of the irite shall be beund'to pay him his honorarliihi
{Dakshind) proportionate to the work he. has per^^
'
formed. (iq6)s
Having officiated, as a priest" at a sacrifice till the-

payment of the honorarium {i.e., nearly up to the com-
pletion of the rite), if he is compelled' to abandon hts
office, he- shall bs entitled to the entire amount of;
Bakshind, and. to get the. remaininf rites done by

another. (107)
The query whether in respect of a religious ritef,

is
idx the- performance of each part whereof a sepatatei-

Dakshind (Honorarium) has been sanctiolied by thd
SUstra, persons who have respectively performed those
parts shall each obtain- a- Z?s/JjA««^", or, shall they apor-
tion among themselves the entire Dakshiua (f)ai.d..in one
lump sum at the,close-of the sacrifice ? (208-)
(Among the followers of certain branches of the-

Vedds the-practice that) the Ajihvarjti- shall obtain^-
is
shall receive- a swift-goingr

a- chariot, the- Brahma
hotse,, the./ô/i shall obtain,a.horse^.an.d

\h&.Mdgdt£:
284 Itfdnu Samhifa.
(chanter of the Samveda) shall' obtain the cart at which,

the Soma plants have, been carried* (209)1
th& Dakshina (which;
(In a Jyotishtoma sacrifice-
consists of a hundred kine should be distributed among
the sixteen priests as follows, vts.,) the (four J principal
priests (Hatii, Adhuaryu, B-rahma and UdgAta) shalt
each receive, a Dnkshind of- a dozett kinOj those
known as M-aifnavatuna, Pratistold, Brahmanan--
chchhansi and Prastota shall each recfflve a half Of the-
Dakshina of the formpr (;>., six kine each); the priests:
of the third set (tchchkavak, Nashtni, A. nidhra.
and Pratiharta)
I shall each h3=ve. a third part of tho^r
Daki.hin&: (of a principal priest, «>., four kine each),

and the priests of the- fourth set {Grdva$tut, Unnita^,
Pota and Suhrahmanya) shall each have a quarter part
of the Bakshina of ^ principal priest v«--^-> they shall
have three kine each.t (210)
* The text Ckdpyanahkraye, which KuUuka explains by

Soma'Ttakannrâkatatn, ^ c!t.rt or hiTtow eniplojced ta- bring- the
soma plant to the hall of sacrifice. In the Rick. 19 of the Sukta^
IX (XLl) of the second Ashtaka (Eighth Adhyaya of the Rigvedaj
we find a reference to these carts or barrows which, ate placed in
front of the hall of sacrifice ; north and south of an alfar erected
outside.. Tha Sakatas are requested, according to Sayana, to
proceed to, the west part of the northern Vedi, oe altar ; accord-
ing to Katyayana, they are also termed Havirdhdnas, oblation>
containers, and part of the ceremony consists in dragging them,
into different positions at difFerMit periods accompanied by appror
priate Mantras which are given in Yajar Veda. V. 14-31^
•|- The sixteen are thus enumerated by Kulluka Bhatta, in,
the order and proportion in which they are entitled- to share in a<
Dakshina of a hundred cows-, being arranged in four classes,,
of I which the first four are severally the heads, and th©
others subordinate to them, in. the same course of succession :—.
I. ffotri, Adhwaryu, Udgktri and Brahman, are to. have
Manu Samhita, 285,
The- shares of several men, jointly dDing a work;

ai this 'world, should' be respectively determined
by applying the above-said principle (of division ef
Dajishinii, [ziiy^
twelve each, or fqrty-eight in all. ^ Maitrc^varmia. PratistotrJ.

Brahtnanachchhansi, and, Pratiharitri, six each, or twenty-
fOlir. Achchavaka, N^shtri, Agnidhra and Prati/tarttri, four,-
3.
each, or sixteen,; and' 4. Gravadut, Niitri,,ati&iubyahmanya, three

each, or in all twelve malc|Hg- up the total of one hundre<^;.
;
EAmanatfia, in his commentary on the Amara KasKa, vii. 17,

also gives the names of the sixteen priests, w<ith a few variations
frpm KuLLUKA. GrcLvastut. is his reading, instead of, Gravadut,,
and it" is tjie more usual one and in place of the Prastotri Nftri,.
;
and Polri. he gives, Prasthatri, Prasastri- an^- Balachchha W-B :
have the Potri repea^dly named in the text of the ^tcA, as well'
as th« Prasastri. Ifi the Aitafeya Brahm^na b. vii. I, the six-,
teen priests to whom portions of the ofFeringârea^signed are als(^.
enunierated with some modifications, having, instead of the

Pratistetri, Grcmaduf, Neiri, and Subrahmanya, of the fir^t list,
!
Pratiprasthatri, Upagairi, A'treya, afld Sadasya. The same
aiUthori-ty-,- however, adds as priest not included ia the sixteen,
Cravastut, Unnetri, Subrahmanya, and the Samitri, immolatoii
wljen a Brahman. In Madhava's commentarjj on the Nyaya,
maih. vis(.a,ra oi Jaimini,' ior ao, extract from which Lam in-,
de^bted to,Dr-> Gold^tucker, he enumerates _the. sixteen priests a«.

classed in four orders, following the authority- of Kumaril Bhatta,
much to the same eflFect as-KuLi-UKA ; they are
: I. iTie Adhwaryu,
Pi-atiprasthatri, and Unnetri-;. 2. t,he- Brahma, Brahmanachch-.

_
hansi, Agmdhra and.Potri a-tke Udgatri, Prasfoiri,\Prfiiiharttri,,

znd, Subrahtnanya ; And 4. ihe Hutri, Maitrhvaruna, Achchha-
lidka, and Gravasfut. The four first. are especially charged with
the ceremonial of th* Kfl/Mj'-^P'^fio r: the next four superintend,

the whole acpording to the ritual of the thaee, Vedas ; the thiiyt
qlass .
qbant the hym^, especially, of the Sama Veda, and the-
fpurth repeat the hymns of.tlje Rich; the head of each clas&:
receives the entire Dakshina, or- gratuity ; the second, one-half-;

the third, one-third-; and the fourth, a quarter :,th9 several func^
tjions-are not very explicitly described.
3^6; Matm Samkiiiti,
One, who has given, or has promised', to give- at

small) sum of money to a person for a religious rite',
âjt get back the- money or withhold the. gift in the^
event ofthfelatter's failure to perform the' same. (212)
If the- supplicant, out o£ greed or foolishness^ &ils:
to refund the money to the giver, the king shall fine^

fegn a.~Suvarna (gold mohur) for-the theft. (2i?3)
Thus is "described the lajv. relating to malefeasance;
in respect of trusts. or deposits ; now I shall discourse-
on (the law, relating^îto) non-payment of. wages (to>
servants, etC;) (^14)
A, servant, wor.kipg for a stipulated pay> if he rer

&ses to do, without being sick or indisposed, the. work.
j^greedupon;out of.insolencQ;Or impertinence, shall be-
punished with a fine of eight kriihnalas of gold ; andi
the wages shall not be paid, to .him-. (21-5^
(But) if' he had,been really ill, and if after recovery-

he resumes his work as originally.-agreed,.upon, he shall
be entitled to his pay, dpCrto him. for howsoever long-
a period (?i6)
He, who fails, (to. get the stipulated" work done by

others), when ill, or refuses to dp it himself when well,,
shall get no wages, even, ifi a very small part of the-
work is lefE undone^ (217^
Thus the law relating to the payment- of wages haSr
been fully set forth, now I" shall discourse on the law
relating to lâach of. prpmise-or coBtract. (218)
Him, who, having promisedt on oath to abide by the;

Bulesof the-guild.or assembly of his village or country,
fereaks that promise. (A^., transgresses the- rules) out of'
greed, (the; king) should, banish from- the- country. (219);,
Havjng thus punished the- breaker of promisej (thct-

Mnnu Samhilli. 2B?
iiiWg shall impdsfe upon him) a fine of fdur smarnas or

six Nish/fas, or one hundred silver coins. (220)
A virtuous kirtg shall adopt this law of penalty 'iie.-f
inflict these penalties on) in respect of persons who

have violated their donlpacts with th«ir caste-gmids
or village-assemblies. (221)
ii J, who, having purchased or sold an article repents
his sale or purchase, must rfeturh it' (to the seller or
purchaser) within ten days of the sale or bargain. (222)
After the expiry of ten days such an article must
not he given or taken ; for giving or taking it (after
the lapse of ten days) the king shall punish the giver
or the taker) with a fine of six hundred Panas. (2231
Him, who gives a faulty girl in marriage without
ineiitioning the defect, let the king puiiish with a fin'^
of ninety-six Panas. (2^4)
He, who, out Of Spite, calls a virgin, Unvirgiil, shall
be fined a hundred Panas, on his failure, to substantiate
his statement. (225)
Nuptial Mantras arte related to (Hi., established

on virgins,* and they are never applicable in respect
of unvirgined brides, inasmuch as they stand outside
the pale of {Hi. are bereft of ; all religious rites. (226)
* The text has Kanya which Kolluka his explaitled by

Akshatayotn, which is ordinarily interpreted td mearl a girl
who has not menstruated. It,would have been far iJiof^
desirable, if the celebrated commentator could hive tlsed
any other term less equivocal afld less confounding. The

intention of the author is plain enough, and we would prefer to
explain KaHyd by Akshiinna-Sati'Chchhada (a girl with un-

ruptured hymen, which is the recognised evidence of virginity
in a girl).The marriage of a girl, after menstruation, is not con-

demned by Manu, nor does his Samhita depict her status as a
wife in any way inferior to that of one married before the age
258 Ma mi Sbmhiln,
The nuptial Mantras impart the status cA a wife,

=aiid the rite of Suptapudi (walking seven steps), gone
through by the bride, completes the creation of wife-
hood. <22^)
In whatsoev'er transaction (i.e., not only in a sale,
or purchase, or payment of wages), him, who shall have

any cause of cdmplaint, the king 'feteill gif* this equit-
able relief in accordance with the abovesaid rules. (228)
L
ot puberty. In the Vetse X'C of the IX. Chapter we find that, an

unmarried girl, after mehstruation, is -enjoined to live for thred
3nsars in her father's house, and to seek out a husband thereafter
and the verse XCIII. of the same Chapter exempts a man, marrying
such a girl, from the obligation of paying a dowry to her father.
The right of using Vediac Mantras in marriages of pregnant
biides, and the privilege of recognising such marriages as sacre-
ments were not denied to 't'h'6v!patties thereto by Maliu, as would
from Ya Garbhini Samskiiyati or Vadhu Kanyd Samudbhabam
etc. In respect of the Gandharva form of marriage, which
» may be solemnised even after its actual consunimation- by the
couple, Devala enjoins that Vediac Mantras and rites should be

respectively recited and gon* through 6n the Occasion of its
solemnization before the nuptial fire. (Gdndharvesha Vivdheshtt
punar Vaivdhika Vidhik ; Kartavyas'cha tribhirvariiai/t Samaya-
ndgni Sdkshikah), The couplet in the ninth chapter of this
Samhita whi'gh lays down that 4 man Of thirty should marry a
handsome girl of tyrelve (Trinsadvarsho-dvahet Kanydm hridydm
Dvddas'aiidrshikim) does ilot necessarily suggest that girls should
be married before pubeirty, since menstruation has been knovvn to
occur in many Cases earlier than that age. What the couplet
does at best is to fix the highest desparity of age allowable
between the married couple. The intention of the Samhita is to
ensure the highest sanctity of marriage and this verse evidently
contemplates that a bride must be a chaste virgin in order to be
consecrated with the sacrament of marriage. (Dharmay Vivdh2\
which the loss of her virginity before the wedlock does not entitle
her to claim. ,
Manu Satnhita. 28i^
Now I sliall duly discourse (on the law relating to)
'disputes lietWeen owners and keepers of cattle, arising

out of their (respectivej Short-cdniings {i.e., negligenCî
or oniissions). (229)
The keeper of afl animal, niade over to' him for
"tending, sh^li be arisWefable for any injury done to it
"during the day, while its owner shall be answerable for

an injury done to it iii his house during the night ; but if
the terms of tending be otherwise ii. e., for the day

and night) the keeper shall be answerable for injuries
done to it both in the day and liight. (230)
A cowherd, who has agreed to take milk in lieu
'of his Wages, shall milch with the consent of thd
owner, the best 'ohfe imong (each group of) ten cows.
In the absence of a stipulation for any other form of
Vages, this should be held as the (Standard) wages of
cow-keepters. (231)
If an animal strays ibut of sight, Or is killed by 1
reptile or, by falling into a pit (lit uneven ground)
through the wilful negligence of the keeper of his
duties, the keeper shall be bound to make good its loss
(to the owner .of the beast. (2321
If a beast be stolen by a gang of thieves, who have

perpetrated the crime 'with the beat of drum, the
keeper of the flock shall not be liable to make good it^
loss if he informs its owner of the fact at the proper

tirne and place. (233)
If a beast dies a natural death, its keeper shall cut
off its ears, skin, hairs, bladder, sineWs, gall-stones, or
'Other bodily appendages which may testify to its natural

death, and show theiti to its owner (for his better
conviction). (234)
In the ab^nce of the'flock-keeper, if a wolf attacks
2,1
•^jSjO Manu Sam'hi'ta,
'the flock anS carries away a beast, the flock-keepeJ

shall be answerable for, and liable to make.good the
loss of, that animal to its owner, 435)
But if a wolf darts upon and kills one of the animals,
grazing in flocks in a wood in his presence, the flock*
keeper shall not be answerable ifor the death of that
animal to its owner.) (236)
A strip of laftd to the extent of four hundred cubits
or to the width ot three large sticks at the outskirt of
a .village should be set apart for pasturage ; a ground of
thrice as much measure should be kept reserved for the
purpose at the outskirt of a town ot city. (237)
If the cattle graze on and destroy the crops standi
ing on an unfenced ground, adjoining the pasture-Iand>
the king shall inflict no penalty on th« cattle-keepers
<for such destructions of crops.) (238)
Such a land {i.e, the one adjoining or close to the

pastwe ground) should be enclosed with a fence or en=-
closure over which a camel would not be able to see,
and too dense to allow a dog or a hog to thurst its nosQ
or snout into it. (239) *
If a flock of cattle, attended by its keeper, tres-

passes on an enclosed field near the road side, or at th@
outskirt of a village, or close to a pasture ground (and
grazes upon the growing crop), the king shall fine him a
hundred panas \ the owner of the field is bound to keep
them off, if the cattle, unattended by the keeper,
attempt to enter upon it. (240)
If the cattle trespass and graze on fields other

than those described above, the keeper shall be punish-
ed with a fine of one Pana and a quarter ; but under all
circumstances he shall be liable to make good the loss

to the owner of the field, (241)
Mlanu SamkilS. 39 1'
No penalty exists in respect of the dfestruction of &i
crop by arcow within tendays of. her parturition, or by

a bull branded with the sign of a discus or trident, or-
by a bull; dedicated to a deity, whether attended by the-

the cowherd or otherwise. This is^ the decision of'^
Manu: (2421
In the event of the destruction of the crop through-
the negligence or omission of the owner of the field,
he shall be punished with a fine of ten times the?

measure of grain payable (as revenue) to theking (in/
respect of that field) ; and half of the above fine - shalL
be the penalty when the loss will occur through acts of
the owner's servants and without his knowledge. (243)
Conformably- to thesexules the- virtuous king shall,
settle disputes between keepers and owners of animals,,
arising out of their respective omissions- or short-
comings,. (244)
In, a dispute as to boundaries between- two- villages,-,
the boundary should be determined in the month of

Jdhhtha (May Jime^ embakments have;
after the -border
%become fully apparent (onthe recedence of water. (245)'
Trees such as the Nyagrodha,.Aihvattha, Kins'uka,.

S'almali, Sdla, Ta/a, and A'xAm should be. made ij.e.,.
planted to dfemarcate) boundaries. (246).

Boundaries, demarcated.by shrubs> bamboos, various:
kinds of Shamisj, ( ), creepers, mud-rpillars, or,-
Kuvjaka plants are never obliterated. (247)
At the meeting, of boundaries, tanks; pond§, foun--

tains or reservoirs, of water should be. made, or divine
temples should' be erected. (248)
Considering, the blunders- committed, by, men vkt
determining or ascertaining boundaries, other hiddeni

signs of boundary-demarcation should be made. (249)
29? Man Samhtta.;
Stones, bones, cow's hairs, husks bf p^djiy, aghes^

Ipjts of brolicn pottery, dried cow-dung cakes, bricks,^
charcoals, broUen bits of baked clay and s^nds. (250)
(Or in other words allthings which the earth may-
not consurrie in course of tiiine should.be buried under^.
neath the soilj for the purpose pf fixing tfeg bpun-_
daries. (251)
The king sh«H lay down, the boundary between, the-

two contending (villages) by the abovesaid dgmaicating-
substances, having determined it by previous possession,
and (the existence of) water-coyrses. (25-2)
In the case wtjere the. [existence of boundary-jnarks;

would. giv§ rise to, a suspicion the testimony of witnesses,
would settle the dispute as. to the boundary. (253.)
He {i.e., thg king) shall interrogate^ thQ witnqsses-

as to the bonndary iparks in the presence, of the dis-.
putants and the inmates of the.sam^ village.' (254)
Statements made by the witnesses regarding the-

determination of boundaries, together with their names,
the king shall cause^to be entered into t.h^ bonndary-.
paper (jrecord), (,255)
The. w:itnesses, clad in red. garments, decked with;

garlands of, red flowers round their necks, and carrying
loose earth on their heads, shall swear as to the. cor-.
rectness of the boundary l?y their respective goodi
deeds. (256)
Their true testimony shall purify these trnthful;

witnesses, but the king shall punish each of them,
with a fine of tw:o hundred, panfis, if they give false,
evidence. (257)
In the absence of witnesses, four persons, living

?| the four angles of ithe village, {S'amantas), sUaU
Manu Safnhita. 293;
^.ssinjiuously determine, the boundary iit the presence,

of the king. (258)
'
In the absence of Samantas, persons who are. the.
members of old-established families in the- village, shall

be cited as. witnesses, and in ca.ses Where even they
wouldi be unavaila|),Ie the. foresters, [such as trappers,,
fowlers, cowherds, "/Ta/wfl >5â J .(fishermen)) herb-collec-
tors, snakercatchers, and grainrpickess]' shall be interr:.
ôgated> (259-^^360,) '
Interrogated by him> whatever they will say as to,

the mode of demarcating the boundary between, the,
two villages the king shall, lay dpwn the boundary iuj
accordance therewith. \26x)
In demarcating the boundaries of a field, well, pond*.

orch,aj:d, or a house, the testimony of a. man, living in.,
the neighbourhood and. cognisant thereof, shall be^

taken. (262)1
The king- shall punish, each of these witnesses with,

a fine of Madhyama Sdhasa (five hundred Panas), if
they giye fajse evidence in respect of l^g boiinr-
dary. (^63),
For having wrongfully taken, possession of a house,

or orchard by intimidation, one shall bp. pmrished; withj
^ fine of five hundred Panas, for having unknowingly-
taken possession, thereof] one. shajl be; punished, with,
a fine of twô hundred /"awflj. (264),
In the case;wher6it wjU be: impossible to (rightly),,
demarcate the boundary, the king shÛ go to the- spot

in person and. allot the lands (in, djspute) to such (of-
the disputants) to whom, they may be most useful. (265)
Thus the law {i.e., procedure) relating to boundary^

disputes, has been laid dpw,n in. its entirety ; hqncefortb.
294 Mvnu Samhitn.
I* shall! discourse- on the law relatittg to the use ofc/
«
abusive language. (266)
For having used any abusive language to a.BrAh-.
mana, a Kshatriya âll be punished with a fineof one-
hundred Panas whereas for the same offence a. Vais'yau
;
shall be punished with a fine of one hundred »id fifty- .
or two hundred fawaj ; and aS'udraj-.with a corporal

punishment (flogging, etc) (t^dli)
For having used abusive language to a Kshatriya a

Br&hmana shall be punished with a fine oL fifty Panas ;
while for having used abusive language to a Vais'ya

Qr S'udra he shall.be punished with a fine of twenty-five
or twelve Panas. i269i^
In the case of abusive language among members of

the twice-born castes, the offender shall be punished,
with a fine of twelve Panax, while in the event of filthy,
^nguage- being used the offender shallij be punished,

with a fine of double value (twenty four Panas.) Xêp)
If a S'udra uses any offensive language to a member
ol the twice* bom caste^(Brahmana)i his tongue shall be;
slipped off, inasmuch as he-cS'udra^ has. originated from,
a vile place (o€ the body of Supreme Brahma). (2701

If a Sûdjra abuses a member of thetwiccTiom. order
by mentioning his name and caste, a burning tong
to the length of ten flijgexg. shall be.- inserted, into his.
mouth. ((271)1
If a S'udra. insolently gives-, any rdigibus-or morali

advice to>ai 6r&hma.Da, the; king shall cause: %ot oil to*
be poured into his^ mouth and ears. (27'2),
For having cast unjust aspersions, on one<s learning,,

cotmtry, caste, deeds, or bodily features, the kiq^
shall punish the offender with. 9, fine of two, hundred
Panasi. (273),
'/lia-Hu SainhiPa, ^95
{''or having taunted a than fox his phygifcal deformity'

(lit. for having "called a lamfe man, lame, and a biin&
ma;n blind) or for having cortimitted a similar offence out
"of insolence, the king shall puftish the offender with k
•fine of one Karshd Panam (sixteeft Pahas. (2^4)
For having used abusive language to his riiothfei*-,
'father, wife, brother, *«r son, and for ndt having giveft
way to his preceptor, the king shaifl pu»ish the offender

with a fine of one hundred Panas. (275)
In the case where a Brihmana has used abusivd
language 'to a Kshatriya, and iice versa, 'the kiftg shall
punish the Brihrnana with a fine of the Prathant'a

Sahasa hundred Punas) and the Kshatriya
class (one
with a fine of the Madhyama iahasa ctos (twO
hundred and fifty Panas. (276^
For such a (quarrel^ having occftrred betweeft a
Yais'ya and a S'udra, the Vais'ya shall be punisheii
"with a fine Ksf the Pratkama .'i/ihaia das§, and the
S'udra, without having had his tongue dipped off, shall
Ije punished with a fine of the Madhyama Sihasa class.
This is the decision of law in reSpedt of punishmenl

(foi these offences). (27^)
Verily thts the punishment fof the use of abusive

language has been described. Now I shall discourse
on the law relating to assault or battety. (278)
The limb With Which a member of a vile caste shall
assault a member of a superior caste shall be cut off.
This is the injunction of Manu. (27,9)
If a member of a Vile caste raises his hand against,
or assaults, a member of a superior caste with his

hand, his ^hand shall be cut off by way of punishment
if he commits the same offence with his leg out of
anger, his leg shall be cut off^ (280)
296 lii'dnu S'dthhtta.
If a vile person attiiempts to sit '6n the same seat

Or cushion with a mah of superior caste, the kfng shall
punish him by branding his waist and exiling him froni
the country, or by lopping 'off his hips. (281)
If any one insolently spits on the person (of a

Brahniâa) the kirtg shall cause his lips to be cut off;
ifany one urinates or passes flatus (out of insolence)
on the person of*a Brihmaaa' the king shall cause his
penis or rectum to be cut 'Off. '(2'82)
If any body him (BrAhmana) by the hair 'Or

pulls
beard, the king shall cause his (oflfender's) hand or leg

to be cut Off, if any body pushes him (Brihmapa)
by the n6ck the 'king shall causes his testes to be
severed. (283)
A Breaker of ^kin or drawer of blood (on the body

of one of his own caste) shall be punished with a fine
of one hundred Pdnas, a piercer of flesh, with a fine
tt^f six Nishkas \ and breaker of bone with exile. (284)
Any one injuring the factors by which the trees

iaild vegetables may be used and enjoyed (such as
fruits, flowers^ etc.) shall be punished with penalties
deterniined according to the gravity or lightness of his
offence. (2^5)
If men Or beasts are grieviously hurt, let (the

offender) be punished with a punishment proportionate
to the greviousness of the hurt. (286)
In (a case of assault attended with) the injury of a

limb or organ, or with a wound or bleeding, the king
Shall cause the assaulter to pay to the assaulted person
the costs of the medical 5 treatnient necessary for his
cure; in default whereof he shall be punished with a
fine, double of such costs in Value. (287)
Manu Samh'i'ta. 2^1
jôr having kndwiAgly or unknowingly done any

Wischief to another's property (or go'ods), the offender
shall satisfy the injured party by paying off its price or
by replacing the same, and also he shall pay a fine
of equal value to the king. (288)
For having knowingly or unknowingly destroyed

a leather, or 4 leathern article, a wooden or earthen
vessel, or a flower, bulb or fruit, (belonging to another)
one shall pay a penalty of five times its value. (289)
Except under the ten circumstances (hereunder

mentioned) the carman, pAsSenger and the owner of a
car shall be liable to punishment. (^90)
If a mischief happens to any beast or person (on the

road) on tk'e breaking of the nose-rope (ot a bullock
yoked to a bullock cart), on the breaking of the shaft
<of a horse car), on account of the uneven nature of
the ground, on the breaking of a wheel or its spoke,
on the breaking of the straps, reins, or headrope, or
even after being loudly warned of the danger, (the
,
carman, or carowner etc ,) shall not be liable to punish-
ment. This is what Manu has said (on the subject.)
(291 — 292)
If for the inefficiency of the driver any mischief (oi:
accident) happens (to a person or beast), the owner of

the car shall be punished with a fine of two hundred
Panas (for having employed an unskillful carman. (293)
If the driver (car-man) be an efficient one, he alone

shall be liable to a fine of two hundred Panas ; other-
wise the riders, car owner etc., shall be each liable to
a fine of oiie hundred Panas. (894)

If for being obstructed in his way by beasts or carts,
A charioteer, while driving his chariot, happens to kill
38
2g8 Manu Samhita,
any creature, he shall be sumfflarity punished (for that

rash adt.) (295)
, For thus having killed a man, he shall be summarily
pjmished with the penalty for theft (/. e., with a fine
of one thousand Panas and not with the punish-

ment for man-slaughter), while the penalty shall be
half as much {i.e., five hundred Panas) if he chances to
kill a large qua(Sruped such as, a cow, elephant, horse
or camel) (296)
Two hundred Panas shall be the penalty for killing
small beasts under the circumstances, while that in res-
pect of killing an auspicious beast (such as, deer) or bird
(such iis a parrot, etc*, is fifty Panas. (297)
Five Mdshas (of silver) is the penalty for (thus) kill-
ing as ass, goat o{ lamb, while a Mdsha of silver fe the

penalty for killing a dog or at hog (under the circum-
stances) (298)
A wife, son, servant, disciple, or uterine brothery
found guilty of an offence, should be punished with a
chord or with (a foliated) bamboo stick. (299)
They
shall be chastised on the lower parts of their
bodies, and never upon the upper limbs. For having,
flogged them in any other fashion one shall be liable to
punishmeftt for theft. (300)
Thus the law relating to assault and battery has'
been fully set forth ; now I âll discourse on the law
relating to theft. (301)
The king endeavour to repress the

shall assiduously
thieves in hiskingdom ; by repressing theft the fame
and kingdom of a king are augmented. (302)
Always worshipped is the king who grants protec-
tion from thieves (to his honest subjects); verily
augmeuteth his sacrifice (of sovereignty) which grants
Manu Samhita. 299
perpetual protection (to his subjects)*as its Dakshinds

(honorarium) (303)
The king receives a^sixth part of the religious merit
of his subjects whom be in every way protecteth, and
a sixth part of their sins if he fails to properly pro-
'
tect thenj. (304)

Whatever Vediac studies do his subjects do, what-
ever sacrifices do they perform, wjiatever gifts they
make, and whatever prayers they oflFer to the deity,
through his properly protecting them he enjoyeth a
sixth part of the merit thereof. (305)
By lawfully protecting his subjects, and by punish-
ing those who deserve punishment, the king acquires
the merit of a sacrifice which is performed daily with a
Dakshind of a hundred thousand cows. (306)
The king, who without protecting his subjects rea-
lises from them a sixth part of the produce of their
fields, revenue, duties, royalties* and fines, goes to hell
alfter death. (307)
Thp wise have called such a king, who realises a
sixth part (of tjie agricultural products of his subjects
without giving them the safety of life and property, as
the filth-taker of all. (308)
A law-breakjng, avaricious, non-protecting, oppres-

sive, king who sucks up the life-blood of his subjects
{i. e. squeezes out their subftance by means of unjust
and oppressive taxes) should be regarded as one (al-
ready) doomed to a vile existence (after death.) (309)
By the three lawful expedierits of imprisonment,
* The text has Praiibhagam, Kolluka explains it by Phala-

kusuma, S'akn-irin&dyuphyanam Pratidinagrahyam Tolls or
royalties of fruitSi flowers, edible bulbs, ha/s, etc, daily piid to
the king.
300 Manu Samhita.
enchainment and various forms of corporeal punish-

ment fsuch as the mutilation of a limb, etc.,) let hin*
assiduously repress the miscreants. (3101
By repressing the wrong doers and encouraging
the virtuous, kings are constantly purified as Brdh-
manas are purified by the performance of religious
sacrifices. (311),
A king, seeking^his own welfare shall always toler

rate the calumnious remarks made by suitors, defend-
ants, infants, old men and sick folks regarding him-
self. (312)
He who bears with ill-reports (adverse criticisms)

made by the aggrieved is glorified in heaven ; he who
out of pride of wealth can not tolerate such criticisms
goes to hell for that. (313)
A thief, with his hairs dishevelled, must run to the

king, confessing his own guilt and asking him to punish
his self. (314)
Carrying a cudgel, or a club of catechu wood, or a

sharp spear, or an iron rod on his shoulder. (315)
Killed, or alive after being punished by the king, a

thief is exonerated from his crime ; but the king who
lets off a thfef without punishment himseif acquires
the guilt of theft. (316)
The sin of a fseticide is transferred to the person

who partakes of his food, the husband of a faithless
wife obtains the sin of her adultery, the sin of the dis-
ciple is contaminated to his preceptor, and the sin of a
yajdtnana (institutor of a religious rite) is transmitted
to the priest officiating at the ceremony. (317)
I After having committed crimes, men, punished

by the king, become free from impurity and go to
Manu Samhili. 351'
heavea ftfter death as honest and virtuous men

do., (318)
He who has stolen a pitcher from a well, or broken

down a water house,* shall be punished with a fine of
one Masha and liable to return the stolen good to its
owner. (319)
For having stolen paddy of more thjn ten kumbha^
measures a person shall be punished with death (corpo-
real punishment or mutilation of a limb) for having ;
stolen paddy of a lesser measure he shall be punished

with a fine of eleven times the quantity of the stolen
paddy, which should be restored to the owner, (320) :
Capital punishment should be inflicted on a thief

for having stolen a tula weight of gold or silver or
precious (silk) cloths, weighing more than a hundred
falas. (221)
Mutilation of a hand should be the pimishment for
stealing the abovesaid articles, numbering more than
fifty and less than one hundred. For stealing less than
fifty (pieces of cloth) the penalty should be eleven
times their value. (322)
Death should be the punishment for stealing jewels
and precious gems belonging to high born ladies and
men. (323)
For stealing large quadrupeds, weapons, and medi-
cines, the king shall inflict proper punishments in consi-
deration of the hardness of the time and the gravity

of the offence or otherwise. (324)
Half of the' leg of a thief should be cut away for
• The text has Praph {which means a house where water is
given to the paisers.

f Two hundred Palas make one Drona, and twenty Drenas
make one liumbha.
302 Manu Samhita.
having stolen and threaded the nose pf a Bf^hmana's

cow, or for robbing an animal intended to be itaraolated
in a sacrifice (325)
For the theft of cottou-threads, cotton, enzyme,
cow-dung;, treacle, milk-curd, thickened milk, whey,
cordials or hays. (326)
(Or of) bamboo made vessels,. sialts, earthen vessels,

earth and ashes as well. (307)
(Or of all kinds) of fish, birds, oil clarified butter,

meat, honey, or any other animal produce. (328J
Or of other articles, wines, intoxicating drugs,
articles of food, or confection, the penalty shall be a
fine double the value of the article, stolen. (329)
For the theft of green paddy, of a shrub or creeper,

or of any other kind of unthreshed grains the penalty
sha.ll be a fine of five krhhnalas. (330)
For the theft of threshed paddy, ^&kas, edible root?

or bulbs, or fruits by one who is not related to their
owner the punishment shall be a fine pf one himdied
Panas, whereas the fine shall' b^ fifty P^nas^M i\\s
oifender is found to be a relation of th^ owner. (331)
The forcible taking or carrying aw?iy ©f a thing

(with the knowledge and in the presence of the owner)
constitutiBs what is called Sakasa (robbery), taking
away ot a thing in the absence lOf its owner constitutes
^^f;»«»», and the hiding of a thing after having stolen
it is called Chauryam. (332)
Hirar who has sitolen any of the abovesaid articles

made suitable for human use or has robbed the sacred
fire from the fire-chamber, the king shall punish with
a fine of the Prathama Sdhasa class {i.e., one hundred
Panas.) (333)
Mattu Samhita. 3o3-
With Airhatsoever limb of his body one shall at-

tempt to commit theft, the kiflg, for checking the
Recrudescence of that crime, shall cause that limb to
be cut off. (334)
A fathSi', preceptor, relation, mother, wife, son or
priest, who fails to discharge his specific duties, should
be punished by the king. (335)
For the offence for which an ordinary person would
be punished with a fine of one Kdrshdpanam, a penalty
of one thousand K&shapanam should be inflicted on
the king, if he is found guilty thereof. This is the con-
clusion. (336)
For having committed theft, a S'udra, cognisant

of the law, shall be punished wkh a fine eight times
the usual one in value ; a Vais'ya, with a fine sixteen
times ; a Kshatriya, with a fine thirty-two times ; and a
Brdhmana, with a fine sixty-four, hundred, or hundred
and twenty-eight times the usual one in value.
(337— 338)
The taking of truits and roots of trees, fuel wood
for fire, and hays for cattle, if they belong to others,,
does not constitute theft, 1339
A Brihmana, if he wishes to take even Jiis just fees
for teaching (a pupil) or perforniing a religious sacrifice)
from the hand of one whom he knows to be a thief

fand which money he knows to have been obtained
by theft) shall be liable to punishment as a thief. (340)
Por having taken two pieces of sugar cane and two

edible roots from another's field, an indigent, way-faring
BrAhmana, shall not be liable to punishment. (34 1>
Wrongful detainers of stray cattle, as well as those

who let loose the horses tied to their posts in a stable
304 Man Satnhtt6>
and 'those who rob slaves, horses and chariots should

be punished as thieves {lit. are guilty of theft.) (342)
A king, by thus repressing the thieves (in his realm)
acquires renown iii this world and enjoys perfect
felicity in the next. (343)
Wishing to attain the status of Indra (king of the

deities) and an etrnal fame, let the king show not the
least indulgenee for a moment to a robber. (344)
c
A robber should be regarded as a worse miscreant
than a thief, assaulter or foul-mouthed person (345)
The king who tolerates (the depredations of a
robber soon incurs the ill will (of his Subjects) and
meets his doom. (346)
Let not a king, out of feelings of friendship, or in

Consideration of a large pecuniary gain, let off unpunish-
ed robbets, who are the dread of all creatures. (347)
When (the practice of) virtue is obstructed (by
tyranny), when the eternal division of castes is any
wise jeopardised, Brdhmanas may wield arms (for the
preservation of law). (348)
He, who destroys life (commits man^^slaughter) for

the defence of his life and property, in a justiand fiiir
fight, or for the protectioii of women and Br^manas,

does not bebome thereby morally condemnable. (349;
A preceptor, old man, infant, Bfiahmana, or Vastly
erudite person, coming as an A'iatayin,* must be killed
without the least hesitation, (350)
* Agnid* Garadas'chaiva S'astrapdni Dhandrpahah kshetrd

idrdpahdricha S'adeti dtatiyinah. He Who administers poison,
sets fire to his house, comes to assaul't him with a weapon, or
robs him of his treasure, or deRles his mother or wife are said
to be the siz Atatyanis (mortal enemies) of a man. ^
Manu Samhtta. 305
Bykilling an /iVaîjj//« the killer acquires no de-

merit, inasmuch as it is anger that kills anger in fact
in such a case. (35 ij
The king, having clumsily mutilated thdr persons,
shall eause the defilers men's wives to be bani-
of other
shed froni the country.
(352)
^
Since it is through such iften that hybridisation
of *castes eifected and intermixture
is ;castes is the ^
primal cause of vice which leads to universal destruc-
tion. ^^5 3' *
A man, who is known to have held incests with

other men's wives before, if found conversing in soli-
tude with another's wife, should be punished with a
fine of the Prathama Sahasa class {i. e., one hundred
Panas). (354)
-
,
But a man, who is not impeached with an act of
.previous incest, if found conversing in solitude With
•another's wife for any just reason, shall not be liable
to punishment, inasmuch as there is no delinquency
'on/his part. (3^55)
If one accosts, and converses with another's wife in

-a* lonely wood or forest, or at a hbly pool or confi\jence
of rivers, he shall be guilty of the offence jaf adultery
{rtinishable with a fine of one thousand Panas. (356)
Sending presents of scents and flower-garlands to
•another's wife, cutting jokes with, or embracing her,
touching her ornaments and catching hold of her wear-
ing apparel, and eating, or sharing the same bed-stead,
with her are acts which are said to constitute Stri-
samgraha (adultery with another's wife) (357)
A woman who tolerates being touched at het pri-

vate lit., untouchable) parts by a man, and a man who
39
"3<3^ MuTttt Santhi'ta.
'^tolerates being 'similarly touched by her are said to be

i'guity of adultery- by mutual consent. (358)
-A non-BrAhmana (S'udra', found guilty of adultery,
^ shall i-be pimished with death, inasmuch as it is incum^
'bent on men of all the four castes to protect their wives
-above (all other possessions). *(359)
'
men initiated ifl a
Beggars, professional panegyrfst's,
and artisans (such as cooks, etc.,) may, if not
"sacrifice,
•otherwise "^forbidden, ^speak with other men's wiVes

i
(while alene) (360)
Forbidden to speak wfth another's wife, one must
"not Converse with her. For thus conversing inspite of
•the warning the offender shaU be 'liable to a fine of one
suvarna-{go\di Mohar.) (361)
This tule does not hold good in respect of WiVes
'of Chdranas (professional actors or musicians 1, A'tmopo'
•jivins*and of those who sell their wive's embraces fof
money, inasmuch as they deck out their wives for the
embrace of others, or lie concea-led to help them (to
carry on their obnoxious trade.) (362
For having conversed with the above said females*
maid-servants, and false female ascetics (nuns) in
solitude, the offender shall be liable to pay a very
small fine. (363)
He, who de fries a maid, not «matiV«ly disposed,
should be punislied (with the mutilation of his repro-
ductive organ), but for having visited an amototis maid
t)f his own caste one shall not be liable to corporeal
punishment. (364)
For sharing the bed of a man of superior Caste,
a maid must not; pay any fine, for having carnally
• Those who connive at the adultery of their Wives for money

and live upon the earnings of their infidelity.
Manu Samhita.^ , 397 •
known, a man of inferior caste she should 1)0- kept m^

ciarcerated'in the house. (365)
For. having visited a. womaai of ^superior caste- a > ?
man of inferior caste must be punished with death ;
Ijut if for having visited a girl of his own caste, the •
father ofl the girli asks for ax,, money compeHsation,'

(lit, duty) he shall have, to pay it to the father. (366)
The fingers of him who forcibly ruptures thre-

hymen of a virgin therewith shall be clipped ^nd
off, ..
he shall be further- liaWe. to pay a .,fine^.. of .six. hnndted

Panas. (36^^
Ai ^man, founds gviilty. of.destroying thfe virginity^
an amorous girl of .his own caste with his fingers, shalL

have- his fingers clipped oflE!; and for checking the.
rficrudescence of the. crime, the offender shall be^
f unished with a fine of two hundred Panas. (gjSS)
A girl committing th© same- offence -upon another

girl shall be pimished/ with stripes and a fine of twos
hundred /'tf««j;: ê- shall be' (further liable to pay a.
compensation of double valueij ( faur.^ hundred Pxinasy

tx) the father of "(the-deflowered girl). (369),
A wojnan found, guilty of committing the - - same

•
•
offojice on the person of a gid- shall ha\«.' her head
shavedr! and fingers clipped off; and thus mutilated)

ê shall' he perambulated, oa an ass (round the ,
town;. (37©)-
A wife, who out of pride of personal, beauty and
opulent relationship has j made transgressions against,;
her husband,, theking; shall cause to be devoured by.
ferocious dogs- in a well-crowded locality. (371)
The king shall cause the male miscreant (adulterer);

%). he. laid down o;i a.hot bed of iron and.the public
3oS » Manu Samhita.
executioners shall cast logs of wood: iit the- fire-becfe
till his body is consumed to ashes. (372)

A person, found gAiilty of adultery withiti one year
of his Jiaying been punished for the sanve offence, shall;
be liable to double the penalty ; for squally visiting-
a girl of uncQnsecrated caste ( 'V/7/j)/a).the:pftni3Jty is,
the same as that for carnally knowing ^ Ch^mbil^

woman. (373).
*-
For having sexually visited a womaft of any twice-

born caste, whether protected, or unprotected by her
husband, a S'udra shall be punished 'with the mutila^
tion of his reproductive organ and a confiscation of
all his goods and estates in the first named instance-
{i.e., knowing an unprotected twice-born woman),
for
and; in the last named case he shall pay the penalty-
with his life and all his goods and estjates) will be-
f
escheated to the sovereign. .374)

A Vais'ya, found guilty of carnally knowing a pro-
tected Br&hmaua woman, shall be punished, with im--
prisonment for one year, after which all his estates--
will be escheated to the king A Kshatriya, found

guilty of the same offence, shall be punished with a,
fine of one thousand Panas and his head shall be:

shaved with urine. ( J75).
A Vais'ya and a Kshatrity found gu^ty of carnally

knowing ap unprotected BrAhmana woman shall be-
,
respectively liable to pay fived hundred and one thou-

sand Panas (to the king.) (376)
Either of them, found guilty of carnal knowledge-
of a protected Brahmana woman, shall be punished as a
S'udra guilty of the same offence and burnt in a hay
fire. (377)
For having forcibly ravished a protected; Brahmana.
Manu Samhitn. 309'
woman, a Br&hmana shall be punished with- a fine of

one thoflsand Patins, for having know,n such a Brah-
mana woipan with her knowledge and consent he shall
be punished: with a, fine of five hundred Punas. (378)
In respect of a, Brihmapa a death sentence must
be commuted to one of shaving the hair of his
head ; death-sentences may be passed on members o^'
'
all other castes. (379)
Let him (Uing) not kill a Brahmapa, even, if he.
be found guilty of ^l,the crimeg hemustbj^nish him, ;
(Br^hmana) from the realm unhurt and. with, all his a

possessions, (380)
A more heinous sin exists, not in.this world than:^
murdering (killing), a Brahmapa ; let not a. king even

think of such a project in his, mind, (381 >
If a, Vais'ya is found, guilty of the- carnal knowledge-

of a protected Kshatriya, woman, or if a Kshatriya is
folind. guilty of visiting the- bed. of a, protected. Vais'ya

woman, either of them, must be punished, with the;
penalty laid down for the carnal knpwjedge.of an un-
protected Brahmaaa woman. (382 j
For having visited, the bed of a,protectedi Vais'ya,,

or Kshatriya. woman, a. Brahmana shall be punished
with a fine of one thousandi-. Panas.; a. âjs.'ya or a^
Kshatriya, guilty of the carnal knowledge cf a pro-,
tected S;udra. woman, shaili be finejd; one_ l^housandt
Panas. (383)
For having carnally known an unprotected,
Kshatriya woman, a. Vais'ya shall be punished with,
a fine hundred Panas a Kshatriya, guilty- off
of five ;
the same offence, shall have the hair* of his head

shaved with (ass's* urine) or hq shail pay a. fine of
f,ve hundred Panas. (384),
3iô> Sfînu Samfti/a-,
For having' visited, the: bed. of an-, unprotected^

Kshatriya, Vais'ya, or Sûdra woman^ i^Brahmaiia shall:*
be: punished, \nth. a) fine: of five hundred' /'anaj; for-

having gone unto a, vile-caste -woman, he-shall' be- liable-
to .a. fineof. one thousandi Panas. (385)
The king ir^^ whose- realm there exists not-a thief,!
a defiler of another's, wife, a. foul-mouthed person, a

robber, or an asûlter attains the-region of- Indra (the^
king of the;celestials), (386)
The.: repression of these- five kinds (of^miscreants)'
h!^ a king in. his own. realm grants him suzerainty over
his compeers (contemporary sovereigns) and^ a; high-,
fame in this world. (387)?
Either of the Ka/awflfwa (institutor ofa religious-
ceremony) who unjustly renounces a priest, capable-
of performing ^that sacrifice), or the priest- who re-,
nounces a Yajamdna, not in any way defiled, or-
degraded, should', be- liable to pnyv- a fine-- of- one-
hundred Panas. (388)

It is not proper (for a. man) tfh desert his- mother^,
father, wife, or son ; for having deserted any of-them>
not ini any way degraded, the king^ shall punish himi
with, a. fineof six. hundred, /'a«fl5, (389)
In a disptite among Brahmanas regarding the proper

interpretation! 06 a procedure of riiueil (lit, domestic-
sacrifice) theking, for the reason of his owm well-,
fare, shall refrain from gftgsihg any decisive opinion on
the subji3«t. (39p))
In such a case., the king having, properly honoured

^6; Brahmana (disputant^s), and> appeased- their anger
by conciliatory words must proceed- to give> the proper
iiiterpretatjon. of their duties, with the. help of. (pthejr),
Brahmanas (of his court;. (391.)

Ih feormectioh with an auspidous ritfe iii \vhich it is
^fceessasy to feed ti/^fenty Brihmanas, if a Brahmaaa

êisds others 'in «xclusion of Ms neighbours and the
inmates of his house, he shall be liable to pay -a Bne
-of one JfIisha(oi silver to the king.) (,392)
A S^f^triya (i. e-, Veda-]iinosf\a^ Br4hHiana, 'failing

'to feeda virtuous 5Vi?/î>a '^(tieighbour or inmate of his
iiouse) on the occasion of a rite of prosperity (/jV.
4hat which con&tis progeny and prosperity such as,
marpjagfe, et«.) shall give him twice as touch food, and
'a fine of one Masha (of gold to the king.) (393^
A blind '«>t lame nian, an idiot, one above seventy
.'years of age, and one who does any benefit to a Vedar-
iknowing Srdhmana must be exempted from paying any
tax (or revenue to the king). 1394.
Let, the -king always do honour to \i.e.y provide
'for) a S'rotriyoy sick man, invalid, or infant, -as well
-as to the indigent, high-born and the revered. (395)
A washerman iftust gently wash the clothes on a
Smooth-board of S'Mraali (Bombax Malabaricum) plank,
•he naust not mix one s clothes with another's, nor give
©ne's clothes to another for use or wearing. 396 >
For each ten Palam weight of cotton thread given

to a weaver, he must retui'n eleven Palam weight of
manufactured eloth ; otherwise he shall be liable to
pay a fine of twelve Panas. (397)
At toll stations or customs houses, the king shall

receive a twentieth part of the profit on the price of
an article, determined by men, expert in fixing the
prides of commodities. (398)
The king shall confiscate all the goods (estates etc.,)
of him, who, out of greed, shall attempt to a sell
commodity which is the king's monopoly, or to export

2'li Idiirtu Sahthitil.
'corartiodities whicli kre forbidden to be exporlfed

(coiitra-bands) to forfeigii countries. (399)
For having avoided the .pkblic highway or sold his
,=goods in thfe ftight, or given out a lesser number (i. e.,
a false manifest of) of his goods with a view to

'defraud the toll duties or custoriis, one shall be liable
to pay a fine eight times the value of the d&firauded

'duties. (400 1 *
In consideration df the distance from which an

Article has come or to whieh it shall be despatched,
and for which period* must it be kept in stock and
what prices it will obtain thereby, and the 6xpendi-
• 'tures to be in6urred under these heads the king shali
•fix the prices of articles of merchandise (401)
At the end of each fifth day, or at the close of each
fortnight, the king in the presence of the appraisers of
^F^ces and in consideration of their stock in the lAarket
sliall lay down the prices of Commodities. (402)
Weights and measures of trade let the king
lJ)ersoHally determine and lay do\^n> and let him exjftnine
those weights and measures at the end of «acli six
•months. (403)
The freight for taking a vehicle across a, ferry is
one P&'tia, that for taking a load, which can be carried

i>y a mj.n, across a ferry is half a Pnna^ the freight for
taking a beast or a woman Across a ferry is a quarter
Pana, and that for taking a man -^vithout lilggage is
one-eighth Pana {lit. half of the latter amount.) (404)
Ferry rates in respect of vehicles^ full of goiods

of merchandise, should be determined according to
the preciousness or otherwise of those commodities,
those in respect of indigent persons and empty sacks
ard guny-bags must be very small. (405)
Manu Samhiti. 3*3
The hire of a boat should be proportionate to the

dEstance .'of the journey alA must be determined in
consideration of the nature of the season and \ht
current of the riV^r. No rule exists in determining
freights of sea-going vessels. (406)
Pregnant women till during the second month of
.gestation, sages who have taken the vow of asceticism,
Brihmanas, «n^ Brahmacharins (religious students) are
exempted from paying ferry-toll*. (407)
Whatever loss the passengers of a boat might sus-
tain through the fault of the crew, the crew must
make that good out of their respective shares (in
fireights). (^08)
Thus the law relating to boatmen has been set
forth any thing lost in water through the fault of th6
;
crew must be made good by them, who are not liable

for any thing destroyed by an act of ptovidence. (409)
The king shall cause a Vais'ya {i.e. members of th6
Vais'ya ccste) to carry on trade, money-lending, agri-
culture and cattle rearing ; and a S'udra, to serve the
iSr&hmlnas. (4101
A Brahmana shall lovingly support a Vais'ya and a

Kshatriya, incapable of maintaining themselves, by
engaging them in their proper works or profes-
sions. (411)
For having compelled an initiated Brahmana to

serve as a servant inspite of his disinclination for
such service, a Brahmana shall be punished by the king
with a fine of six hundred Panas. (41?)
A S'udra, whether a slave purchased or otherwise,
must be employed in service, inasmuch as it is for
Brihmana that he has been created by the
seving the
sclf-begott en one. (413)
40
314 Manu Samhita.
Even set af liberty by his maêr, a S'udra can riolf
be liberated from service : service by is his vocation
nature; who shall emancipate him from that? (414)

A captive of war, a slave for maintenance, the son
of a female slave, one purchased for money , a slave'
obtained as a present,- a hereditary one, and one
condemned to slavery for any offence, these aie the'
seven kinds of ^ve (lit., sources of slavery). (415)
A wife, a son, and a slave can never acquire any
property for themselves ; whatever they earn go to him'
to whom they belong. (4^6)
Let a Brihmana unhesitatingly appropriate to him-=
self whatever (his) S'udra (slave) has earned, inasmuchr
as nothing can belong to the latter, he being himself aiv
enjoyable good of the Brdhmana. (417)

Let (the king) assiduously cause the Vais'yas and
S'udras feithfuUy discharge their proper and specific
duties, since their non-performance ten^ to oppress
(disturb) the whole world («'.«. social economy.) (418)
At the close of his duties, let the king regularly
supervise his income, expenditure, treasures and mines,
each day. (4i9>
A king by observing these rules {lit. fulfilling these'
duties) becomes exonerated from all sin and acquires a©
exalted status (after death). (420)
Manu Samhita, 515
CHAPTER IX,
I SHALL discourse on the eternal duties of the bus-

t)and and wife, leading a virtuous life, as well as on
those which are obligatory on them when they live
together or apart.* (s)
Men should never give any license to their wives in

day and night; by keeping them engaged in com-
mendable pursuitSjt they should keep t6em under their
own control. (2)
The father protects her in infancy ; the husband, in
youth ; and sons, in old age ; a woman does not deserve
independence. (3)
Condemnable is' the father who does not marry his
daughter at the proper age ; condemnable is the hus-
band who does not visit his wife (during her menstrual
periodj) and condemtiable is the son who does not
;
maintain {Iz'i protect) his mother after the demise of

her lord. (4)
Women should be especially protected from the
slightest of corrupting influences (such as, a bad com-
pany etc.,) since an unprotected woman aggrieves the
two families {i.e., those of her farher and husband). (5)
• KcLLUKAiStates that, the duties of married life,'alth()ugh not

falling within the purview of the ordinary legal duties of an indi-
vidual, have been dealt with in this chapter as such, because their
violations are punishable by law as crimes, and the king's coutt has
jurisdictton to take cognisance of cases in which the rights or
obligations, which these duties entail, are sought to be established
«r enforced.
t The text has Vishayeshu cha Sajyantyah, Kolluka explains
it by Anishiddheshvapi ruparasddi-Vishayeshu in not condemna-
ble objects of sight, hearing, etc.
X Within eight days of the cessation of her flow.

'
.__
3I& Manu Samhita.
This (protedfeion of wives) forms the highest duty off

the members of all the four social orders. Even weak.
(i. e., diseased or physically deformed) husbands should
endeavour to protect their wives. (6>)
By assiduously protecting his wife, a man protects

(the purity of his) progeny and family, as well as his-,
character, Self, and virtue. ( 7)

The husband, 4>y entering (into the body of) the
wife, takes birth as the fetus in her womb, a wife is.
called Jiyi (Jenetrix.), inasmuch as the husbaed is again,
born in her. (8)
A wife gives birth to a child similar (in every res-
pect) to the man who impregnates her ; hence, for the
purity of his progeny, one must assiduously protect
his wife. (9)
Wives (lit., women) cannot be kept by force ; it is
by the application of the following expedients^ that,

they can be kept under control. (10)
They should be employed, in storing and', spending-
money (i.e. in looking after the expenses of the house-
hold), in maintaining the cleanliness of their persons
and of the house, and in looking after the beddings,
wearing apparels, and household furniture. (11)
Imprisoned in the house and closely guarded by
their male relations, (bad) women are not sufficiently
protected (i.e. they can find opportunities to gratify
their evil propensities). Women who guard themselves
are said to be truly guarded (and protecte'd). (12)
Wine-drink fng,
evil company, separation from the
husband, idle rambling, sleep at the improper time, and

residence in another's house are the six factors which
tend to defile a woman. (13)
They do not care for the personal beauty or young

Aianu Samhita. 317
age; vômen only long for sexual intercourses with

men, whfether they be good-looking or bad lookmg. (14)
On account of the germination of erotic fancies in
their minds at the mere sight of men, and on account
of the inborn absence of affection and innate fickle-
ness of heart, women, though well protected by their

husbands, make transgressions against them. {15)
Thus having known their god-give5;nature {lit., as
created by the creator of universe, Prajapati), let a man
protect his wife to the best of his endeavours. (16)
Fondness for ornaments, beds and cushions, intense
erotic feelings, anger, crookedness, and scandal are
natural to women in the opinion of Manu. (17)
The purificatory rites of women are {i. e., must be
performed) withoat the Vediac Mantras ; this is the
decision of the law code. And for this disqualification
of Mantra-less-ness, women are like unto inorganic
things. This is the conclusion. (18)
The proneness of women to infidelity has been
largely sung in the fêdas and Nigamas. Now hear
what has been said in the Veeias regarding the expiation
of their incestuous sin. (19)
"Inagmuch as my mother, faithless to her lord, used
to stroll about in quest of other men's (embcaces,) may
my father purify her ovum, defiled by her incests with
others)." This (Mantra of the yeda) serves as an
illustration (of what has been said in the preceding
couplet). (20)
For the expiation of the sin which a woman com-

mits by contemplating transgressions against hdr lord,
however slight, this Mantra has been enjoined to be
employed. (21)
As a river in contact with the sea becomes briny}"

jiS Manu Satnhita.
so % woman acquires traits of mind and character

similar to those of the man she is united with. <23)
Though born of vile castes, Aksham&l&, united with
Vas'ishtha, and S'irangi, wedded to MandapMa, became
highly glorified. (23)
These and other women of low origin acquired
excellent traits of character through [contact with
the auspicious ifiental traits of their respective hus-
bands. (24)
Thus the rule relating to the auspicious living of
men and Iwomen (husbands and wives) has been laid
down ; now hear me ^discourse on the law relating (to
the right in) children* which is conducive to happi-
ness both in this world and the next. (25)
For conceiving progeny, wives, the lights of house-
holds, the repositories of bliss and auspiciousness,
should be honoured with presents of apparels and orna-
ments). No distinction exists between the wife and
the goddess of fortune in the house. (26)
Wife is the manifest source of procreation and
bringing up of children, and of the performance of the
duties of every day life as well.t (27)
Giving birth to children, performance of reli-
gious sapriftces (Agni Hotra, etc.^, nursing, excellent

(sweeti^t) love, and the acquisition of heaven by one
and his manes are contingent on his wife. (28)
She, who, pure and controlled in her mind, speech
and body, transgresses not her lord, attains to the re-
* Whether the son belongs to its natural father, or to the

husband of its mother ? (Kim Ksketrino'patyamuta —
Sijinak).
' Kulluka.
t Such as hospitality to Atithis, and feeding his friends and
relations {Atithi mitra-bhojanadeh.)— Kulluka.
MaHU SatHhiia. pg
gidfl of the husbands (Patiloka) aiid is called chaste
by the ^Pirtuous. (^9)
Through transgressions against her loiTd, a wife
becomes tfondemnable in this world, takes birth in
the womb a she-jackal in her next existence, and
(of •
is afflicted with diseases of sm. (30)
Now hear me relate the anecdote regarding the

procreation of a son which the great sages of yore
had narrated for the good of the iltliverse, {31)
The son belongs to the father, but regarding the
denotation of " father" there are two contrary dicta
of the S'ruti (i.e., Veda). Some call the actual pro-
genitor of the son as his father^ while others at^ that,
the man on whose wife the son is begotten is his
father, (32)
The woman is said to be like unto a field, and
the man is like unto a seed ; the origin of all creatures
is (in) the union of the seed and the soil. (33)
In some cases the pre-eminence is of the seed,* and

in others the dominance is of the soil ;t commend-
able is the offspring where the seed and the soil are
equally dominant. (34)
Of the seed and the soil the predominence is said
to be of the seed, inasmuch as the births of al| created
* The birth of Budha illustrates a case of this kind. Soma,

without any appointment begat Budha on the person of Hi and
claimed him as his son in opposition to the lawful husband of
his mother.
t Procreation of children on the widows of Viehtrarirya by

Vyisa, under an appointment, furnishes an example of ithe pre-
eminence of the soil, where the sons of the unian, (Pandu and
Dbritarashtra) became the lawful tons of the deceased husband
of their mother.
320 llfanu Samhtta<.
things are marked by the (specific) traits of thieif
seeds. (35) *
.
Like the seed, which iS sown in a cultivated field
in the proper season, is the sprout that germinates there-

from, niarked by its (seed's) specifics features. (36)
This earth is said to be the eternal womb of all
created things; but at no stage of its development a

plant is seen t« partake df the specific properties of
the soil. (37)
sown in the sime field fay
Different kinds of seeds,
husbandmen in the", proper season, are seen to sprout
up in different forms according to the specific natural
variations of their species. (38)
Brihi, Salis, Mudga, sesame, kidney beans, garlids
and sugar-cane sprout up according to the natute of

their seeds. (39)
From the sêds of one kind sprouts of another
kind (of vegetables) are not seen to germinate : like
sprouts germinate from the like species of seeds. 40.

Hence, a wise, modest, man of sicience and erudi-
tion, seeking longevity, must not sow his seeds in
another's field (wife). (41)
Men, learned in history, recite a verse on the subject,
framed by VHyu, which forbids man to sow thdr seeds
in other men's wives. (42)
As an arrow, hit by one into the aperature of art

arrow on the body of an animal previously shot by
another, bepomes futile,* so the fruit of the seed, cast
i by one in the wife of another, does not belong to
him. (43)
Historians say that, this earth is called Pritki-oi
from the fact of her first being the wife {i.e., enjoyed
by) king, Prithu ; a field is named after the person who
Xfanu Samkit'a, Z^'i
'iRrst clears it of the jungle, and a game belongs to hini

who hits it firtt. (Hence, a son procreated on another's
wife does not belong to his progenitor.) (44)
It is only with his wife and' progeny that a man
becomes complete. Hence, the wise call the huând
and wife as ideiitical. (45)
By sale or separation (abandonment) the husband
and wife can not be liberated (sev6red) frot^ each other
we know this law to have |been originally made by the
(H-eator of the uuiversfi. (46)
Only once can the partition of an estate be made,
only once can a girl be given away in marriage, and
only once can a thing be gifted. Each of th6se three
things can be made only for once. (47)
As in respect of cows, mares, she-camels, female
tad ewes the young ones
skyes-, she-buffalos, she-goats
do not belong to, their progenitors, so sons begdtten
on other m6n's wives do not belong to their natural
fathers. (48)
Seed-ownters, without fields of their own, who sow
their seeds in other men's fields, can never be entitled
to the crops raised thferefrom. (49)
Eveii if a bull procreates a hundred calves'" oii
another's 'cows, all fthose calves shall belong ta

the owner of the kine ; in vain the bull has spent
his seed ! (50)
Similarly, the sSed cast by one irf ilnother's field
(wife) contributes to the benefit of the owter of thd

field, the caster of the seed does not obtain the ftuits
(offspring) thereof. (51)
In the absence of any express agreement between

the owner of the field (husband of the woman) and the
caster of the seed regarding the right in the fruits
41
3S'2F Matite Samktta'.
(offspring or issues of the union), the fruits shall tSiAuU

festly belong to the former, inasmuch as. in such art
instance the womb has a greater preeminence thaa

the seed. (52)
But if there be a previous compact of giving the
fruit to the caster of the seed, then both the caster
of the seed and the owner of the field {i.e., the husband
of the womaa) shall be equally entitled to enjoy the
fruit (offspring). (53)
If a seed, carried away by the wind or a stream

of water, sprouts in another's field, the owner of the
field shall have it and not the sower of the seed. (54)
This is the law relating to (the right in the) off-
spring of a cow, mare, female slave, sbe-goat, ewe and

a female bird. (55)
Thus the synopsis of the law relating (to the rela-

tive pre-eminence of) the seed and the Womb have been'
prontulgated ; now hear me discourse on the duties of
women on the failure of issues. (56)
The wife of an elder brother is said to be like a
preceptor's or superior's wife unto his younger brother,
and the wife of a younger brother is said to be like
'
unto a daughter-in-law to his elder brother. (57)
Except in the case of a failure of issues, an elder,
By going unto the wife of his younger brother, or a
younger brother, by goiijig unto the wife of an elder
brother, even under an appointment, becomes de-
graded. (58)
In the absence of a son, a woman wishing to obtain

a progeny, shall lie [clown, under an appointment, with
a younger brother, or with a ^ff/jWa relation, of her
husband for the procreation of a son. (59)
A man, appointed to procreate a sen on a widowy
Manu SamhitA. 323
»
âll anoint his person with clarified butter

and silently
procreate a son on her in the night but he must not ;
procreate a second son under any circumiânces what-

soever. (60)
Men, wise in the knowledge of procreation of children,
aver that one with a single child must be regarded as
almost sonless ; hence, a man (i.e., a Sapinda or younger
brother of her husband), under an appointment, may
procreate two children on a woman. (61)
Ailer the procreation of a son on a widow iby a
younger or an elder brother (of her deceased husband)
I
he shall revere or look upon her as a preceptor's wife or
a daughter-in-law as the case may be. (62)
An elder brother or a yoimger brother, who trans-
I
gresses the rules of appointment out of amorous
exuberance, commits the sin of defiling the bed of a
daughter-in-law or of a preceptor's wife, {(>i)
Brdhmanas shall never allow a widow of their own

to get a son procreated on her by any one under an
appointment ; by so engaging her one kills the eternal
virtue. (64)
Procreation of children by appointment on another's

wife (Niyoga) has nowhere been mentioned in the
Mantras of nuptial rites, nor the marriage of^ a widow
has ever been mentioned in the Sastra. (65)
This beastly custom, which first prevailed among
men during the reign of king Vena, is condemned by
the erudite Brdhmanas. if>(i\
That foremost of kings (Vena), having enjoyed the

whole earth, with his mind clouded by erotic feelings,
introduced this custom (procreation of children under
appointment on another's wife) of yore among men
which led to the intermixture of castes, {(ti),
^^ Aianu Samkita^
Since that time, he^ who has appointed a widow-

to get a son procreated on her by another man, has,
been condemeed by the virtuous. (68)

A girl whose, betrothed husband has been deSdafter-
the betrothal her (deceased) husband's brother shall
t-ake (niarry) in the following manner. (69)
He, having married her, pure in body and mindi
and clad in a white cloth, shall visit her once- in each,
month during her menstrual period. (70)
Having married a girl to one, let not a wise
man marry her again to another ; by so doing a max*
commits sin. 7 1) 1
Even having formally accepted the gift of {t.e.,,
married) a girl, possessed of any inauspicious physical

features-, diseased-, deflowered, or fraudulently given in,
marriage by .suppressing a physical deformity, one.

laay abandon her (before the. rite of seven steps is
gone into). (72)
If a miscreant gives away a faulty girl in marriage,

without giving out the nature of her defect, the gift
of such a miscreant (i.e., the marriage bond of the
girl) may be cancelled. (73)
A man of business must go, to a, foreign county-
after first? having made provisions for the maintenance
of his wife ; an honest wife may be compelled to take
to the evil path in want of a. suitable provision.. (74)
In the event of her husband having made suitable

provisions for her before leaving the country, let hei;
live with the greatest propriety ; in the absence of
any suoh provision, let her live by plying any com-
piendable art (such as weaving, spinning, etc.) (75)
For eight years a wife shall wait for her husband,

absent in a distant country for prosecuting an object
Manu Samhiia, 335
of virtue ; for six years shall she bide her tjme for a
husband, absent in a distant country for study or for
achieving fame, and three years for a husband, absent
on a visit to a co-wife in a distant country, (after which
she shall go to her lord). (76)
A husband shall wait one year for a hostile wife ;
after the lapse of a year, if her hostile feelings still
continue, he shall take back what he might have given

her, and marry a second wife. (77)
Of a wife who slights her husband for his sickness,
or for his addiction to wine or gambling, the husband

must forswear the bed for three months, and she must
not be allowed to use her beddings and ornaments
during that period. (78)
But a wife failing to nurse an insane, degraded,
sexless or seedless husband, or one afflicted with a sin-
ful disease, is not fit to be abandoned by the husband
which he might
for that hostile conduct, nor tiie things
have presented to her can be taken back firomjher. (79)

In the event of one's wife becoming a drunkard or
feithless, hostile, invalid, extremely hot-tempered or
spend-threft, one shall marry a second wife. (80)
Xhe husband of a sterile woman shall remarry on

the eighth, the husband of a wife whase children die
in infancy on the tenth, and the liusband of a wife
who has given birth to daughters only on the eleventh
year of their respective marriages, while the husband
of a harsh-tongued wife may remarry without the least
delay.* (81)
* Such a harsh-tongued wife, if she has given birth to a male

child, may be abandoned by the husband, but he will not be
competent, in pursuance of a prohibition by A'pastambha, to marry
.duT'ng Jier life-tim«k in asmuch as by giving birth to a son she
326 Afanu Samhita,
good conduct,IISwho is attached to the

If a wife of
good of her lord, happens to be afflicted wit6 (an
incurable) disease, let her husband marry again with
her consent ; but he must not insult ior neglect) her
under any circumstances whatsoever. (82) .
But if the first wife of a remarried husband (at-

tempts to) leave his house out of anger, he must either
keep her imprisoned -(in the house) or send her to her
father's family for good. (83)
The wife (of one other than a Br&hmana),'who,
being pfohibhed to drink wine in a marriage-festival,
drinks it, or attends a public dancing party, should be
punished with a fine of six Krishnalas. (84)
If members of twice-born castes happen to marry
wives of other castes, thdr precedence, honour, and
dwelling-houses should be according to the superiority
of their castes. (85)
A
wife belonging to his own caste must attend to
the physical comforts of a man having many wivesând
shall be his cohort in prttctising virtues (performing
religious rites) : a wife who is not of the same caste

with her husband must never do these things. (86)
He, who, having a wife of his own caste, csijases,
out of foolishness, a wife of another caste to perform

these'duties, is said to be, by the ancient sages li^ke unto
a Brihmana Chundala {i.e., a son begotten by a S'udra
on a Br&hmaiia woman). (87)
A girl, even before having attained the proper age
of marriage, #hould be duly married to a handson.e,
qualified husband of her own caste, (if such an oppor-
tunity occurs). (88)
has acquired the privileges m( a Dharma Patni (indefesible right

of wifehood;.
Manu Samkiia. 327
Rather should a "^girl, who hag attained puberty,

Stay unmarried in her father's house for her whole
life-time than she should be wedded to a non-eligible
{lit. disqualified) husband, for any consideration what-
soeven (89)
A girl, who has attained puberty, shall wait (un-
married in her father's house) for three years (after
the appearance of her first floWi ; after that, she shall
take a husband of her own caste and status (without

waiting tor the consent of her guardians.) (90)
For taking a husband herself, a girl, not given away

in marriage-at the proper tim* by her;[father, acquirss
no demerit, nor does the man who takes her as his
Wife. (91)
A girl, who through her swn endeavours has taken

a husband, must not tak« away the ornaments, etc.,
given to her by her father, mother or brother, inas
much as by so doing she will be guilty of theft. (93)
For having married a girl who has attained her

puberty, one must not pay any money to her father,
inasmuch las for having impeded conception during the
menstrual period his right of fatherhood (Juris peters)
in the'girl has been extinguished. (95) .
Let a man of thirty years marry an amiable girt
of twelve years of age, or a man of twenty-four years
marry a girl of eight years of age.* One may marry
* This couplet does not lay down the minimam age limit of
marriage, but enjoins that the highest dssparity of age allowable

befeween the huSband and wife. Under no circumstances, the
age of the wife should b« less than one-third of that of the
husband.
îS Aitanu Samhitak
earlier, jf delay be detrime»tal to one's religioii§
duty* (94)
Through the ordaination of the gods one obtains
a wjfe and never by his own willing.t Let him always
maintain such a virtaous wife and (thereby) do the
pleasure of the gods. 195)
Women are created to conceive pregrianeies, and
rnen are created to«mpregnate women. Hence, like the
act of procreation, the religious duties of the husband

and wife are correlated.f This is said in the Veda. (96)
If the (betrothed husband) of a girl happens to die
after he has paid the price for hdr hand {tit. marriage
duty) to her guardian, she should be married to a
younger brcfther of the dedeased, if shd approves (of
such a marriage). (97)
Even a S'udra must not take any price (lit. duty or
pecuniary consideration) for the hands of his slaughter
when giving her away in marriage. Such acceptance
of money constitutes a sale of the girl iii disguise. (98)
Honest men of yorcy never did, not the virtuous
men at the present do marry a girl to another after
having agreed to marry her to one. '99)
* As in the qîse Of a Bi;&hmana wha has finished his Veddic

study before the age of twenty- four and thus stands under the
obligation: of settling in life as a house-holder. Kulluka.
t The gods such as Bhaga, Aryaman (the presiding deity of

day) 'afld Savita (the sun-god lit impeller of the universe) of'
mighty intelleet have given me a wife to discharge the duties of

the household (Bhaôryamh Saviia Purandhi Mahyam VadhuY'
ghrhapatyaya, etc., S'ruti).
% The wife must be the companion of the husband in doing

religious sacrificesl: "clad in a silk cloth, let the wife, and
the husband kindle the sasred fire (Kshaume Vashnavagnintt'
I dadh iyhiam.—S'mi \),
Manu Samhita, 3^9
Even ill niy ^^st existences never did I haar of

the disguised sale of a girl iii the form of a marriage
on the acceptance of money (by- her father.) (o'orj
There should be mutual fidelity (between the hus^

band and wife) till death. This should be ktiown as tha
primary duty, of the husband and wife in brief. (lot)
A married man and woman should always so
endeavour as not to live separate from, and make trans-
gressions against, each other. (102)
Thus the loving duties ot the husband and wife to*

wards ea6h other, as •tt*'ell as those, which are obligatory
(on them) for the procreation of sons in their absence,
have been foririulated ; now hear nie discourse on the
law relating to the division of paternal estates. (103)
After the demise of their father or mother, let tha

(brothers congregate and equally partition the paternal
(or maternal) estate among themselves : during his (of
her) life-time they are not the lords thereof («.«., have
no right therein.)* (r 04)
[If the brothers wish to live undivided], let the

eldest one take the whole of the paternal estate, and
the rest (i.e , the other brothers) shall depend upon
(obtain from) him for their maintenance as* they did
on their father (before). (105)
The moment one's eldest born comes into being
one becomes possessed of a son and discharges the
* But in a paternal estate partitioned by the father among
, his sons during his life-time the sons have all rights of owaer-
^
«hip.-Cf.
If the father voluntarily makes a division af his estate, let hm

partition it among his sons (Vihhhganoka pUd Kuryat ickckhayS'
ViShajet Sutan].—1tdjna-aalhiia,
4?
33* Manu Samhita.
'"-
debt to his manes [Piiris) ; hence the eldest ffou is
entitled to receive the entire (paternal estate.) (io6)
He {i.e., the eldest son) on whose birth the debt

(to the manes) is disclmrged and the father obtains
immortality is called the son according to virtue
{Dharma-putra), the rest are sons of {Le., begotten in)
lust. (107)
Like a fatltet must the eldest brother maintain his^

younger brothers, and the younger brothers must live
in obedience to him as to their father. (108)
Inasmuch as the eldest brother can exalt the family

<by his noble conduct), or bring ruin upon it (lyy sett-
ing a bad example to his yottngers), the eldest brother
is the most revered ; and the virtuous younger brothers
should not condemn their eldest brother. (109^)
The eldest brother, who stands imto his youngers as

their father or mother, is like a Mher or mother
unto them ; filing to discbarge these duties, him they
should respect as a friend (.relation), (no)
Thus they (brothers) should live undivided ; or seek-
ing the furtherance of virtue,* they should be separate
and separately perform the (five great daily house-boldf)
sacrifices, (in)
A twentieth part of the paternal property, tcêther
with the best of articles is the portion of the eldest
son, a fortieth part (of thfe paternal estate) forms the
portion of the second son, and an eighieth part (of the
Cf.- BrihaâtiÔf brothers living in commensality the rite of
worshipping the manes, Brahmanas and gods should be one (andl

joint) i
living separate, each of them should perform these rites
in his separate Eka pakena vasaidm pitrtdtvadvifd
house:
rthanam; Ekam bhabet bibhaktinam tadeva sySd grihe grihe.)-
Manu Samhiia. 33^
paternal estate) forms the portion of the youngest

son.* (112J
The portions which should fall to the eldest and
youngest sons have been laid down ; sons intermediate
between them should all have the portion of the
second son (t.e., a fortieth part of the whole paternal
estate. (113)
The eldest sonf shall take the belt one of the
articles (left by the father), as well as the best one of
each ten animals (such as, cows^ etc.) (114)

Among sons equally discharging the ten religious
duties of {Vediac study, etc., ie., equally qualified) the
eldest one shall obtain no (prefeifential) excess share,
but a little in excess should be given to him for his
honour. (115)
After the division of the paternal state in the afore-
said manner, the brothers shall equally apportion the
residue among themselves ; or in the alternative, they
shall partition it in the manner following. (116)
The eldest son shall take one share and one share
in addition thereto {t.e. two shares,) the second son
shall take one and a half share, and the other younger
sons shall take one share each. This is the decision of
Law. (117)
The brothers fhall separately give quarter parts out
of their respective shares to their unmarried sisters
* The residue of the estate should be equally divided among

thera (Avashiihtam dhanam Santam Kritva vibhajaniyantj
Kulluka,
f In the event of the eldest son being possessed of excellent
qualifications and the other sons being devoid of them.
Kulluka
X Cf. Dasdta Pas'unam (the best one of each ten animall)'
Gauiamd.
332 Manu Samhtta.
and failing to give them (sisters) such shares, they shall

become degraded in life. (ii8)
A goat, a lamb, or an animal with unbi-furcated
hoofe, remaing odd after the division, shall fall to the
share of the eldest son. {119)
A son, begotten by a younger brother on the wife of
his eldest brother under an appointment, shall have an
equal shire witfi his uncles (at the time of the division
of the paternal estate amcHig them).* This is the deci-
sien of Law. (lao)
A son begotten on the wife of the eldest brother
caa not be lawfully called the son of the eldest'brother
inasmuch as the preeminence is of the progenitor in ,
respeet of the procreation of a child. Hence, he should

be discarded t (121)
If a doubt arises as to how shall the division of the
paternal estate be made, if the eldest son is begotten .
on the youngest wife, and the youngest son is begotten

on the eldest wife of a man : — (122)
The son of the eldest wife (in such a case) shall
take the best bull as his preferential share (although he
is the youngest son of his father), and the sons of other
co-wives, though they be his elders, shall take compara-
tively inferior bullocks according to the juniority of
. their respective mothers. (123)
The eldest son, begotten on the eldest wife, shall
take fifteen dows and one bullock (as his share), and the
other sons shall take according to the precedence of
their respectfve mothers. This is the decision. ( 1
24)
* He must not claim an excess share under the husband of his
nother, the eldest son of his grandfather.
f i.e. ha Mn not claim an excess or additional share under the
husband ef his mother as the lawfulfy begdttin son of the eldest
Itrother.
Manu Samhili. 333
The seniority among sons of cowives of the same

a
caste is said to be according to their births, and
not according to the priority of their respective
mothers. (125)
The invocation of Indra in the Agnishtoma sacri-
[
fice] by the Mantt-a,'knoiwa2i% Sva brdhmana, ihonldi
be made by the eldest brother; apd in re«pect of

twin-born sons, the one, that is first delivered of the
womb, should be regarded as the elder." (126)
If a sonless man marries his daughter to another on
the stipulation that, "sons born of her womb shall do
my S''r6ddhas and offer me oblations," that daughter is
called a Putrikli. (1271

In this way Putrika (compacts^ were created of
yore for the increase of his progeny by the patriarch
(///, lord of creatures) Daksha himself. (128
Decked with ornaments, ten (of his daughters) he
complacently gave to Dharma (the god of virtue)
thirteen to Kas'yapa ; and twenty seven, to king
Soma. (129)
One's Self is identical with his son, and a daughter
is like unto a son : in the presence of one's (putrika)
daughter,' who is identical with his self, who else shall
take his property '/iV. wealth)? (130)

The mother's dowry shall be the portion of"<her)
daughter, and his daughter's son shall take the entire
estate of a sonless man. (131)

(His) daughter's son shall take the entire estate of
a sonless father, and he (».?. daughter's son) shall offer
two oblations {Pindas), one to his (own deceased) father,
and another to (his deceased) mother's father. 132) 1
Virtually ,thei'e exists no difference between a son's
son aad a daughter's son in this world, both their

324 M0HU StttnhiU.
respectJive futhei and mcttfaer havs originated from the

body of one and the same man. (133)
In the event of the birth of one's son after the crea-
tion of the PutrikS (compact), that son and the son of
the Putrika daughter shall hare equal ^shares in his
'
estate, in asmuch as a female can not have the privi-

leges of) eldest-bom-ship. (1341
On the death of a sonless Putrikd daughter, her
husband shall unhesitatingly take the entire estate left
by her (1'.*., her father shall have no right in her pro-
perty on the strength of that Putrika compact.) (135)
By the son, whom one's daughter, whether married

with or without the Putrika compact, gives birth
to, her Mher becomes possessed of a son ; such a
daughter's son shall offer C^^r&ddha) oblations to her
(deceased, sonless), mother's father, and take (inherit)
his estate. (136)
By a son one conquers the worlds, by a son's son

one attains ths infinite, by the son of a son's son one
attains the region of the sun. (137)
Since a son succours his father from the hell called

Put ; hence, the sdf-begotten one (Brahm&) has called
a son, PutraJ^lit, deliverer from the hell of Put.)' (138)
No distinction is found between a son's son and a

daughter's son in this world, in asmuch as Ja daughter's
son, like a son's son, can succour a man from
hell. (139)
The son of a Putrikd daughter shall first offer an

oblation (Pinda) to his (deceased) mother, then to his
mother's father, and then to her father's father. (140)
A Dattaka (adopted) son, possessed of all com-

mbndable qualifeâtions, though born of another
Maftu Samhfia. 3^33
Goit-a (family*, shitll take? the estate of his putative

fathen* (141)
An adopted son must not take the property or
Gotra (family title) of his natural father. The Pinda
toUoWs tl;ie estate and the property, ;t hence, an
adopted son must not offer S'rdddhas unto his natural
&ther. (142)
The on a girl without an appointment
son, begotten
and the son, begotten on a woman
firom her guardians,
with a son by her husband's younger brother even
Under an appointment, shall have no shares (in the
paternal property), inasmuchas they are bastards, and
offsfHTing of lust. (143)
A son, begotten on a woman under an appointment
but not conformably to the rules, shall not be compe-
tent to inherit (his) ancestral property, inasmuchas he
has been procreated by a degraded person. (144)
A son, begotten on one's wife by another under an
appointinent, shall take an equal share in the estate (left
by him) like a son born of his own loins ; in asmuch as

the seed virtually belongs to the owner of the field
(husband of the woman) in such a case, and the son thus
begotten is his legitimate son. (145)
* Ekevaurasak putyah pitrasya Vasunah prabhuh (only the

son of one's own loins, is the lord of (heir to) the whole ancestral
estate.Kulluka quotes the preceding maxim and says that, in the
presence of a son of one's own loins his adapted son is not entitled
to his whole property but must take a sixth part thereof as his
own share like a Kshetraja son. Govinoaraja, on the other
hand, holds that, one's adapted son is heir to the whole estate
left by him even in the presence of a son of his loin;, if any.
f A man obtains îs heir to) the wealth and family title ^Gotra) 1
of him unto him he offers S'rhddha vblations (PindasJ,

gij6 Mann Samhita,
He who maintains the estate and widow of A dfl'
Ceased elder brother shall procreate a son on the person

of that widow and give his (deceased brother's) estate
to the son, thus begotten. (146)
The son of who, even under an ?ippointment
her,
from her guardians gets him procreated on herself by

the younger brother of her deceased husband, or by any
(of his male Saplnâ relations) out of lust,* is called
lust-begotten and invalidly procreated; such a son

shall take no Share in (the paternal estate). (147)
This should be understood as the law relating to

the diVisioa (of the paternal property) among uterine
brothers' of the sama caste, no\y hear me expound the

law relating to the division (of the paternal property)
among sons begotten, by oile and the same man on
Women of different castes. (148)
If a Brihmana has had wives belonging to the fouf
(different) castes in the order of their enumeration,
the division of the estate among sons of those
wives should be made conformably to the following
rule. (149I ..•
One tiller, a cow, a bull, the house (or room);

•ornaments and the best portion of other estates .shall
go to the sou of the Brahmana, wife as his (Uddh&ra)
preferential share. (150)
Out of the remaining estate three parts shall go to

the Br&hmana son. two to the Kshatriya son, one and
a half part to the Vais'ya son, and one part to the
S'udra son. (151)
* Cp. Narada Mukhat mukhtm pariharan gitrairgatranyaiam-

spris'an ; Kule tadavashesheoha santdndriham na khmata iti,
without touching her face and limbs with hU face and limbs, let him
procreate a son (on her; for progeny and not out of lust, etc.
Manu Samhita. 3U
[ Or instead of giving a preferential shjspe (excess)
to theBfihmauason], let the-versed-in law divide the
whole estate into ten (equal ' parts, and allot thepi (to
the sons) in the following lawful manner :
— (152)
Let the Bsihrnana (son) take four (such) shares ; the
Kshatriya (son), three ; the Vais'ya (son), two ; and the
S'udra (son), one. (153)
But let him not in consideration of ^virtue give more
than a tenth share to his S'udra son, whether he be a
*"
good son or otherwise. (154)
The son of a Brahman, Kshatriya, or Vais'.ya by a
S'udra wife is not entitled to take any shafe in his
.
property ; whatever his father will give shall b'e the

portion of (such a S'udra son).* (155)
Of sons of twice born ones by wives of their own
castes, let the younger sons give preferential shares to
J;heir (respective) eldest brothers and then equally
divide the estate among themselves. (156)
A S'udra is not competent to marry any other wife
than one of his own caste, and sone begotten on her,
even if they number a hundred, shall take equal shares
(in their paternal property). (157)
Of the twelve kinds of sons of men, as. said (re-
cognised) by the self begotten Ma»u, six aê heirs and
Bandhus, and six are neither heirs nor Bandhus. (158)
The Auras'a (a son of one's (fwn loins), Kshetreja (a
son procreated on one's wife or widow by another),
Datta (adopted son), Kritrima (filiated sqp), JSudkot-
panna (a son secretly procreated on one's wife) and
* This is not contradictory to provisions laid down in the

precteding verses (151, 15J and I5'4)- Kulluka says that, this rule
shall hold good in respect of sons of twice-born ones by S'udra
women who are not their mar-ried wives.
43
338 Manu SatnhUa.
Apaviddha (taken and adopted) these are the six^ sotfg

who are both h^frs and Bandhus. {159)
Six sons (such as), Kaninah, Sahodah, Kritah,
Paunarbkava, Svyamdatta, and S'audra (son by a
S'udra wife) are no heirs (to their paterpal property),
although they are Bandhus {ie^ competent to offer
libations of water etc., to their fictitious, deceased
father.)* (160) *
Disastrousthe result of attempting to cross over

is
the darkness of death with the help of a bad son lik©

unto that of sailing across a river with a badly madff^
raft.t (i6i)
Though Kshetraja son and a son of his owit

one's
loins are both heirs to one and the same property
(i.e., to the estate left by him), yet each of them shall
• The
text has Shadadayadabandhavah. MbDHAtiThi eX'
plains by " Shadftflhyad abdndhavah " in as much as these six
it
sons are not competent to inherit the estate of; their deceased
father, they are abdndhavah, i. c. not competent to offer 1 ibations
of, water, etc. to'his spirit. Baudhayatta, however, confirms our
view of interpretation and asserts that, although these six sons
are not heirs, 'they are not disqualified from oiTering water etc.,
to the spirit of.their deceased father by fiction ; and hence, they

are Bandhus,
Qi., Kdninancha Sahodancha, Kritam paunarbhavam" tatha ;
Svayamdattam Nishddancha Gotrabajah prachakshate. Sons
such as, Khnina, Sahoda, Kreeta, Paunarbhava, Svyamdatta and
Nishada (son of a Brahman by a S'udra wife) partake of the
gotras of their fathers, i.e. they are competent to do the water-
rite etc. to his spirit.
+ A son of inferior status such as, a Kshetraja son {i.e. a son

begolten on one's wife by another under an appointment), liiê at
foolish or illiterate son ;of one's own loins, fails to do the fullest
spiritual benefit to the spirit of his fictitious father.
Manu Samhila. ^5
talce the estate of his own natural father, and no
other* (162)
Only the son of one's own louas is the owner of
(heir to) the paternal estate with a view to create no
;
hardship on them, let him give maintenance to other

sons (of inferior status. (i63)-
The son of one's own seed, while^dividing the pater-
nal estate, shall give a fifth 01 sixth part
thereout to the
Kshetreja son (of his father) as his share.
(164)
One's Kshetraja and Aurasa (son of his
own loins)
sons are heirs to {lit. sharers of) the paternal
estate of ;
the ten remaining (kinds of) sons (such as, the

Dattaka
etc.,)who share the Gotra of their father, each suc-
ceeding one shall take a share in (/. e., inherit)
the
paternal property in the absence of one immediately
preceding him in the list of enumeration. fi6s)
A son begotten by a man himself on a lawfully
married wife of his own caste should be known as his
Aurasa the foremost of sons in respect of status
(son),
or pre-eminence. (166)
A son procreated on the wife of a sick or impotent
person or on the widow of a deceased individual under
an appointment by another, is called Kshetraja or di.'
* In the light of the dictum of Yajna-Valkya, "'VirtuaHy, he is
the heir, and shall offer Pindas to both of them," Ubhayora-

pyasau rikihee pinda-ddidcha dharmatah.
The couplet contempletes the case where after the procrea-
tion of a son on one's wife by another under an appointment,

one of his own loins is born. Both MbphaTithi and Gcvinpa-
RAJA explain ^Mcaiaire by a son procreated by one
in the couplet
on another's wife without an appointment, which is manifestly

absurd, inasmuch as such a son is not competent to t*ke a
share in his estate.
34© Manu Samkita,
Talpaja (proereated in the bed of) son (of that sicfe^
impotent or deceased person.) (167)

The son whom his (natural) father or mother gladly
gives to one of his own caste during the distress of his
son-less-ness (?' e. gives him to be filiated by one on the
failure of one's issue), by consecrating him with water,
is Dattaka or Datrima) son. (168)
called a
The whom a knower of merits and demerits*
sQji
takes out of hisj own caste and entrusts him with the
duties of a ]saa is called a Kritrima {lit artificial
one. (169)
The son who is begotten on one's wife in his own
housejby an unknown man is called a Gudhotpanna
(secretly born) one ; as a son, he belongs to him in
whose bed he is procreated. (170)
The son, who deserted by his parents, or given by
either of them is adopted as such by one, is called an
apaviddha son to the latter. ^171)
The son who, is secretly procreated on one's wife
before her marriage in her father's house is called his
Kanina son, the offspring of the girl whom he has
married. (172)
The man who'manies a chaste wife, either yrith or
without the f)atent_,signs of pregnancy, is said to be the
father of that âhoda (lit., got with the marriage) son,
" born in the womb at the; time of the maniage. ( x 73)
The son, whom ; one buys for filiation from his
parents, is said to be his' Kreeta (purchased)* son,
[1 whether he be of his own caste or otherwise.* (164)
* According to Yajnavalkya aH these filiated sons must be of

the] same caste with their putative fathers. (Svajdtiyeshvayam
frekta staâyeshu mays, vidliihj. According toJManu, all kinds
Manu Samhita. ^ 341
The son, whom one's widow, or deserted wife volun-

tarily gets procreated on her person by her second
husbandj is said to be the Paunarbhava (lit, the son
of a remarried woman) son of the latter. (175)
If that wife, with unruptured hymen, takes another
husband,then let the second husband lawfully marry
her again ; similarly if a wife, after having deserted the
husbanid of her girlhood and known another man,
returns to her husband of girlhood, then let that first
husband lawfully marry her again. (176)
The son, who in the absence of his natural parents,

or being deserted by them without any reason, gives
himself up to a man as his son, is said to be the
Svayamdatta (self-given) son of the latter. (177)
The son whom a Brahmana procreates out of lust

on his S'udra wife is like unto a corpse (S'ava) even
when alive (pdrayana,) and is accordingly called a
Parasava (Hi, a living corpse). (178)
The son of a S'udra by a slave girl, or by the wife

of a male slave, shall take an equal share in his estate
with the sons of his married wives, if he (the father) so
desires it. This is the decision of law. (i 79 >
The sages have enumerated (recognised) these

eleven kinds of sons such as, the Kshetraja etc., as
proxies of the aurasa son to guard against the extinc^
tion of the rites of Srdddha, etc. (180)
'
Excepting the Kshetreja son, [soiis, procreated by
other men's seeds (on one's wife) and incidentally
mentioned in connection herewith, should be regarded
of filiated sons, excepting the one called Kreeta (purchased),
must be of the same caste with their'putative fathers.

342 Manu Samhita,
as the sons of those from whose seeds they have prigi-

nated, and of no other* (i8i)
If one among several uterine brothers gets a son, by
that son Û of them shall be possessed of a son. This
is what Manu has said on the subject. (182)
Of several co-wives, if one ot them gets a son, then
by that son all of them, will be possessed cf a son.
This is what Manu has said. (183 >
In the absence of a son of superior status, one of

the immediately inferior status shall be entitled to ,
(the paternal' property of several sons of equal or

;
similar status each' shall have a share (in the paternal) _
property. (184)
Sons shall- take (inherit) the property of their father,
and Hot his (/. e. father's uterine) brothers or ancestors
(grand-father etc.,) shall inherit his property ; but the
father shall take (inherit) the property of a son-less
son,t and in his (father's) absence the brothers of the
son shall take (his property . (185*
Let a man do the water-rite and offer oblations to
bis three ancestors {i.e. and great
father, grand-father
grand-father), no Sapinda relation-ship exists between
the offerer of such oblations and his fifth ancestor {i.e.
great great grgnd-father.) (1861
Of the Sapinda-t^'a.Wcia.%, one nearest to the deceased
shall inherit the property (in exclusion of one more
* As the wis* use oil as a substitute for clarified butter, so
these eleven kinds of sons are only proxies for Aurasa and
Putrika ones. J^jyam Vina yathh iailam Sadbhi pratinidhi
Kriiam, Tathaikadas'a piitrhstu puMkaurasayorvinh Briddha
Brihnspati.
t I. «. of a son, dead without leaving a wife, daughter, or a son
of any Ifind.
Manu SamhilA. 343
teliilote ] in the absence of one's Sapindas one's Samdno^

dakas sh'all inherit his property, and in the absence of a
Samdnodaka his preceptor, and in the absence of a
preceptor his disci jfl* (shall inherit his property.)* (187)
• In the absence of a son of any of the eleven kinds the line

6f succession shall be as follows ; widow of the deceased, in hef
absence \!ci<i AputYika daughter, inl Her' ab'sence the father of
toother of the deceased, in theif absence the uterine brothers, in

their absence their sons, in their absence the father's motKer, in
the abseiiCte of the sons of the graild father, then the sons of
the great- grand father, in their absence Samanodakas, in their
absence his disciple.
Medhatiths says that, a widow is disqualified from inheriting
the estate of her deceased husband, but the following express

provisions <3i the several ancient law codes will serve to con-
clusively demonstrate the error of his viewj l87
^l^^ ÎT^^WI 1
344 Manu SamhilA.
Wife fwidowl, daughters, father, mother, brothers, their sons

Gotraja (of the same family), BancLhns, disciple and Brahmacharins
of the same school, each succeeding one
is heir in the absence of the
person immedintely preceding him in the order of enumeration — ^

This is the law in respect of the inheritence to the property of a
sonless deceased person of whatsoever caste.
yhjtiavalkya
In the Vedas, Smrttis, ajod Tantras as well as in conlmon parl-
ance of the world the wise men call the wife the half of her
husband. «
He who has widow surviving him has got the half of

left a
his body when half of his body is alive, who else
verily alive, and
shall take hi« property ? • • •
The king should punish as thieves, the Sapinda relations of her
deceased husband, attempting to rob her inheritartce, (her husband's
estate) or to oust her thereof.
Brihaspaii,
A chaste widow, self-controlled and preserving the sanctity of
the bed of her deceased husband, shall offer him oblations and
take his entire estate.
Briddha Manu
nu SamhilB. g4|
111 the absence of all these relationsj Brihm^nas,

'W'ell-versed in the three Vedas, pure, ancl with theit
'senses fully controlled^ shall take (the) estate, whereby
Virtue will not be impaired. (i8'8)
Unacceptable {i.e., uninheritable) is the estate of

a Brahmana by the king under all circumstances ; on
the failure of all thes'e heirs (successors), let the king
%ake the estate of a deceased person of whatsoever
«ther caste. (189)
Let the widow of a deceased, sdnless man get a s'on
procreated on her person by a man of her husband's
Geira [i.e., his younger brother, or a Sapmda relation^
aiid let th« entire estate of that deceased person be
invested in that son. (190)
Of tXvo sons, begotten on 'th® same woman by tW(J
^different men, contending for the paternal estate^ let
either of them take the property left by his own
^[natural) father and no other. (191)
On the death of their mother, let all tlie uterinS
brothers ?kvA their iramarried sisters equally partition
the mat-ernal estate among themselves, and kt then!
give quarter parts of their respeetive shares to their
married "sisters. (192)
To the (unmarried) daughters of thase (married)

daughters should be lovingly given out of the estate
of their (deceased) grand-mother {i -e., mother's nlother)
ia little as worthy of each of them. (193)
Presents given to a woman before the nuptial fire
fidhyagniJi those given to her at the time of her

going to her husband's family from her father's house
{Adhyavdhanikam), those given to her on happy riteS
ceremonies of gladness)) and those respectively
{lit.
given to her by her father, mother and brother form

44
34§ MaHU SamhilM,
the six kinds of Siridhanam {lit. woman's pro-

perty) (194)
Estates, given to her after her marriage by hef
parents, husband's parents, and relatiofts (Anvadheyam)
as well as those given to her by her husband out of
love, I6t her sons divide among themselves, if she
happens to die in the life-time of her husband. (195)
Estates received by the wife in the Brahma, Daiva^
A'rsha, Gdndharva, or Prdjdfatya form of iiiarriage
(<.f., the si^ kinds of Siridhanam) her husband shall
take, if she dies sonless in his life-time. (196)
Whatever property is given to a woman in the
A^sura, etc., forms of marriage, her mother, and (in her
absence), her father shall take, if she dies sonless in hef
or his life-time, (197)
Any thing given to his co-wives (of different ca&tes)
by her father, the daughter of his Brihmana wife shall
take ; and in her absence, her son. (198)
Out of the estate jointly belonging to many of theii'
relations, wives shall not be competent to create theif

Stridhanas, nor out of the estates of their respective
husbands without their consent ; (otherwise the estates
shall not be regarded as (S^^-i'ii/AflKaj). {199)
The ornaments which a woman has worn during
the life-time of her husband his heirs shall not take
by so-doing they shall be degraded. (200)
A eunuch, a degraded person, a born blind or deaf
man, an idiot, or those devoid of any organ, shall not
take any share in the paternal property. (201)
But ample and adequate maintenances should be

given to themjaccording to the resources of the estate ;
a non-giveriof. such maintenances shall te degiaded in

life. (202)
Manu Samhita, 347
But if these eunuchs, etc, ever feel I'ndined to

marry {i.e., get rid of their sexual incapacities), sons
begotten by them (on theirTwives) shall have shares in
the paternal property. (203)
After the demise of their father, however small

a property the undivided eldest brother may acquire,
the educated youngest brother shall take a share
therein. (204) ' •
In the property acquired by the exertions of the

illiterate yoimger brothers, even if that be not the
paternal estate, all of them shall have equal shares.
This is the decision. (205)
The wealth which one's acquires by his skill or

knowledge (Vidyd-dkanam) ,* the wealth which one
obtains from his friends (Maitrya-dhanamJ , the wealth
which one obtains on his marriage, and the wealth
which one obtains as a present of honour on the occa-
sion of a Madhuparka (offering of a cup of honey)
shall be exclusively his own. (206)
If a brother, capable of earning money (tit. wealth)
by his own skill or exertion.t does not wish to take his
share in the paternal estate, then his other brothers
shall give him something for his maintenance out of his
• Vidyddhanam-^kt-j^yim. explains it by the wealth which

one acquires by his knowledge acquired from another by staying in
the house and eating the food of the latter. The wealth which one
acquires hy such knowledge can not be partitioned. Pata bhakta
pradhnena praptd vidya yadanyatah, tayh praptamcha vidhitii
vidya-prapfam taduchyate, Upanyasii cha Yallabdham Vtdyaya
panjpurvakam Vidya dhanantu tadvidyat vihhhgena vibhajyate.
f Such as by entering the king's service, etc., {RajAnugamanadi

Karman&)—Kulluka.
348 Manu Samhila,
own share, make hira separate,^ and divide the residue

among themselves.* {201)
Whatever one has earned by his own labour without
impairing {lit. destroying) the paternal estate, one may
not give a share of that self-acquired » property to
another, if he so desires it. (208)
A son, who ba^ managed to recover an ancestraf

property which bis father bad failed to do in his
life-time, nrust not divide the sam«^ ^mong his. own
brothers ; if h& does not so desire it. (209)
Divided brothers, if after having lived jointly {i.e.
joint in food and funds; for a while, 'again wish l€>

partition their estate, they sh?'! partition it equally
among themselves ; in such a o. je there exists no
preferential (excess) share for the eldest brother. (210)
Of brothers, some of whom, whether the eldest or
the youngest, are absent at the time of the division of

the estate, the shares of the absent brothers therein
yf iW. not be extinguished for their absence. (211)
His uterine brothers shall congregate and divide

such âres (of their dead, absent, or ascetic brothers)
among tbemselvesjt and the joint and undivided (step)
brothers and, uterine sisters shall divide sudi shares
among them. (212)
The eldest brother, who, out of greed, deprives his

younger brothers (of their paternal property) is not
worthy of the honour of eldest-botn-ship, has no right
* The sons of such a separate brother shall not claim any

share in the paternal property, to which he baa vohmtarily
relinquished his right. Kulluka,
+ In the absence of a son, wife, diaugbter, father or njotber

of the absent or defunct brother.
Mattu Samkifa. 3149
to claim the preferential (excess) share of the eldest-

born, ahd deserves to be punished by the king. 2 3> 1
Brothers, addicted to vices, shall have no shares

(in the paternal estate) ; the eldest brother, without
giving their shares to- his younger brothers, must not

make any exclusive property of his. own out of the
paternal estate. (-SI 4)
If the brothers live undivided Vith their father

and all earn money, then at the division of the estate
the father must not give an excess share to any of
them. {215)
A son bom after the partition of his paternal estate
shall have his share .tjêrein ; if the brother live un-
divided, he shall obl^n his share from the undivided
brothers. {2i6;j
The estate of an unmarried son, deceased without

an issue, shall go to his mother ; in the absence of the
mother, his father's mother shall get the same. (217)
After the due division of the paternal estate, if any
debt or assets of the father be found out, then let
the brothers equally divide the same among them-
selves. (218)
Clothes, leaves, ornaments, articles of .confectionary

(KritdnnamJ, slave girls, priests, and pasture grounds
are said to be indivisible. (219)
Thus I have described to you (the law relating to)

the division of property and the procedure of (pro-
creating) Kshetreja sons, etc ; now hear me discourse
on the law (for the prevention of) gambling with dice
(Dyutam). (220)
Let a Iking banish gambling with dice {Dyutam)
and betting on fighting animals {Samdhvaya) from his
350 Manu Samhita,
realm ; both these (vices) tend to destroy the kingdoia
of a sovereign. (221)
Gambling with dice, or betting oi» fighting animals
is a theft, openly committed ; the king should always
endeavour to repress these two '^crimes). (222)

Gambling with inanimate things (such as dice, rods,
etc.,) isicalled hyutam betting on (fighting) animals is
;
called Samahvaâ. (223)

All of them, who engage themselves, or cause others
to engage iij gambling with dice, or in betting 00 fi-ght-
ing animals, the king shall kill, as well as those Sudras
who wear the insignias of Brihmanas (224)
The king shall speedily banish from his realm
gamblers, street-dancers and" singers, men of cruel
deeds, reviles of the Vedas, miscreants, and wine-
brewers. (225)
By staying in the realm, these (miscreants), who
are thieves in disguise, daily cheat the honest sub-
jects of the king (of their earnings), and thus prove a
source of torment to them. (226)
Gambling has been known to create great enmities
of yore ; hence, a wise man must not gamble with dice
even out of fun or sport. (227)
On him„who openly or secretly gamSle with
shall
dice, the king shall be competent to inflict an ample
sini condign punishment according to the gravity of hfe
offence. (228)
A Kshatriya, VaiVya, or S'udra, incapable of pay-

ing the penalty, shall pay it by the labour of hisibody
a Brihmana, similarly circumstanced, shall pay it off
by easy instalments. (229,)
Women, infants, old or insane persons, poor mer»,
and sick folks» incupaWe of paying the penalty, the
Mann Samhita. 3^!
king shall pimlsh With stripes of bamboo-twists, of

With chords, or by binding them. (230)
Officers in the king's service, who, in consideration
of bribes {h't. affected by the heat of wealth)^ have
destroyed the afifeirs of suitors, 'the king shall make
Stript of all their possessions. (231)
Falsifiers of the king's mandates, Cdrrupters of thd
king's ministers, killejs of women, of infants, and of
Br^hmanas, and men in allegiance with the enemy the
king shall cause to be killed. (232)
Whatever has been lawfully adjudicated in accord*
ance with the instructions of the S^dstra (ns judi'-
cata ?) the king shall pfohibit the revival thereof (in thd
court.) {233)
Whatever the Counsellors or judges, employed ia
hearing suits, shall wilfully abjudicate in the [Wrong
way, the king shall re-adjudiCate himself and shall
pUnii^ them with a fine of one thousand Panas^
each. (234)
A killer of a Brahmana, a wine-drinker, a thief,
and a defiler of his preceptor's or superior's bed should
be respectively known as Mahapatakins (great
sinners), (235)
Any one of these four kinds of Mihdpatakins^

failing to perform the expiatory penances, the king
shall punish with fines as well as with corporeal punish*
ments. (236)
The mark of a female generative organ should be
branded on the forehead of a defiler of his preceptor's
bed ; that of a wine^bowl, on the forehead ot a wine-
drinker ; that of a dog's foot, on the forehead of a
gold-stealer ; and that of a headless human body, on the
forehead of the killer ot a Brahmana. (23 7
3g2 Mttn>u SamhifA^
No one shall eat with thetn, or serve lhe;ik- as
priests, or teach them the Vedas, or marry theit

daughters to them ; they must Wandej: miserable is this
world, ousted o? forms of virtue. (238)
all
Their relations shall renounce these eruel mis=

creants, branded with the aforesaid signs and unto
whom no one shall make obeisance. This is the ordi-
nation of Manu. ^239)
But these (sinners), 'after having done the proper
e-xpiations according to their castes, shall not be brands
«d with the aforesaid signs on their foreheads but they ;
shall pay a penalty of the Uttama Sahasa class to the

king^ (240)
A BrSjimana, accidentally (/<V. tift'vîlfully) guilty of
any of these great sins (Mahapatakas), shall pay a fin^
of the MadkyAma sdhaia class to the kiilg ; wilfully

guilty of any of these crimes, let the king banish
him from the country with all his clothes and bfông'-
iiigs. (241)
Others {s.e. Kshatriyas etc.^) accidentally guilty of
ffny of these great Crimes, shall be dispossessed of all
their possessions ; Wilfully guilty, they shall be banished*

from the country. (242)
Let not 'the virtuous king take the wealth of H
Mahdpaiakin \ by taking it out of greed, he is associated
with that fgreat) sin. (243)
The from a Mahdpaiakin (great sinner)

fine realised
shall be thrown into the

water as an offeiiiig to
Varuna (the god of water , or it should be given to a
BrAhmana, well read in the Vedas. (244^
Varuna the lord of punishment, he wields the

is,
f od even over kings a Brdhmana, welltversed in the

;
Vedas, is the lord of the universe. (245)

WtiKu Smtihi'ta,. S'SJ
1(1 I'hfe Country, \«-here the kirig does not accept the
>/ealth o'f the miscreants, long-lived men are born at
proper times {i:e\ no premature birth or death occurs
therein). '(246)
There the Vais'yaS fully hartêst the several CropS>
âs they so\<r (during the year , children do not die ia
infancy, and babes are not born deformed. (247)
A
S'udra, guilty of \frilfuliy tormenting a BrAhmana,
let Ihe king put to death by the painful mutilation of
lais limbs or organs. (248; ^
In respect of the impartial administration of justice
\tit. infliction of punishment), a king commits the same
<Crime ^y punishing an innocent man as he does by
'suffering a,^tSlty person to go unpunished. I'a^g)
I'hus the procedure relating to suits between two

litigent parties, which are divided into eigteen branches,
lias been fufly described. (250) '
Let the king, fully discharging these duties^ covet

the country which he has not conquered (///. ob'
tained) and protect that which he has conquered. (251)
Building forts according to the S'astra in a welt-

populated country and residing therein, let the king
assiduously weed out the thorns (exterminate the
caitiffs, etc ,) of his i<ealm. (252)
Kings, always eager to protect their subjeets, go to

heaven by protecting the virtuous and punishing the
wicked lit^ by clearing the realm of thorns.) (253)
The king, who receives the revenue from his sub-
jects without punishing the thieves (and miscreants),
.produces a SbUrce %i terror in his realm and becomes
iêpriv«d of heaven, (after death.) (254)
The kingdom of the king, Under the protection af

45
354 Manu Samhttai
whose strong arms the realm becomes free iiavA terrof,
thrives like a tree watered, each day. (255)

The king, who sees through his spies, must detect
two kinds of thieves those who openly rob other men
;
and those who rob tham in secret. {2561

The open deceivers are those several kinds of trades-*
men (who openly steal by means of false weights and
exorbitant prices)* while the secret thieves are those
who rob people in forests, (or by boring holes in the
walls of theirôuses.) (257)
Bribe-takers, those who extort money from othera

by intimidation (robbers), cheats,* deceivers,! falsa
soothsayers, palmists, men
of secret vices, trainers of
elephants who train them badly or inadequately, half-
educated physicians, professional artists (painters, etc.),
adepts in the traffic of females, and non-aryans who
use the insignias of Aryans, these should be known
as the open thorns (thieves) of the realm. {258—260)
The king, by encouraging spies, stationed in many
places, and ostensibly carrying on the same professions
with these miscreants, shall bring them imder his con-
trol. (261)
The king, by proclaiming the offences of. these
(open and sedtet thieves) in their respective trades, shall
punish them according to their bodily strength and
pecuniary circumstances. (262)
Since, without punishment these evil-minded ones,
wandering meekly in the disguise of honest men, can
• VanchakTsr, such as those who give gif'ded metals in ex-

change of gold. Kulluka,
t fCitabas, such as those who gamble with dice, or bet up»n

fighting iaiiaiis.-^Kulluka.
Mattu SamhilM. 355
not be dissuaded from carrying on their nefarious

trades. '{263)
The king shall cause public assembly-rooms, water-
chambers * cake-shops, wine shops, houses of infamy,
hotels {lit. food-shops\ crossings of roads, grounds
underneath the famous trees, trysting places, places of
public shows or spectacles (P'rekshanllni) , dilapidated
gardens, forests, houses of artisans,* deserted rooms,
orchards, artificial bowers, etc., to be searched by spies,
or by stationed or moving columns of foQt-soldiers for
repressing the thieves. (264 — 2661
He {i.e. the king) shall detect and destroy them
{i.e., thieves) with the aid of skilful former thieves,
who had been tlieir abettors or accomplices, and
who are fully acquainted with their practices and loca-
tions, etc. (267)
They decoy them out of their retreats with
shall
{lit. food and eatables etc.,)
prospects of feasts or of
seeing holy Brdhmanas, or of witnessing deeds of
valour, and have them congregated (at a previously
appointed place). (268)
Those (thieves), who shall not congregate there, or
being warned by the spy-thieves of the king shall avoid
their company, let the king forcibly attack.and kill with
their friends, cognates, and relations. (269)
Let not the virtuous king kill a thief caught without
his booty (or implement of boring holes in the walls)
caught with these, let him kill the thief (withchit) the
least hesitation. (2701
Them also> who shall [knowingly give food and
shelter to thieves, or give. them utensils of (daily use).
• The text has Prapa which literally means a chamber where

water is given to the way-farers and psssers by.
3g6 Ma/HVi Savtrkfta,
the king shall kill (for their in<Krect coinÎi'cil5r fa

the crime.) {zfi)
Those who are entrusted' with the duty of policing
the realmy as well as those who- guard' its bouncferiesj if
found implicated with planning thefts (or robberies)),
shall be- punished as- thieves by the kireg. (2721
The king shall punish the swerving oSdf man of"

virtuous living. \i.e. BrahmaiKi) ff om> the patb of his:
duty. (27.3)
Them, wfio' on hearing that a village-is being lootedv

or a bridge is being, hewd dowii^ or a theft is being;
eommitted by thieves, do not chase them* for their ap-
preheiTsion to the best of their might,, let theking
ianish &oni the country, with ^J their belongings (Jit^
Bnstript of their cloths. ^-5^4)
Stealers of king's treasure, those who\are' bcstile- to»

fiira, as- well as those who secretly contrive- to< advance
the cause of the king's enemv, he {i.e. therking.1 shalli
kill by inflicting various punishments- on them. (275)
Of thieves, who commit thefts in the night by

feorning holes (in the w^fe of bouses), let the king
eut off the hands ; and after that, place them cm the
tops of sMjp pointed pikes. (276)
Those" who
steal by cutting knots of dothes («>:-
things up in knots at the ends of cloths)>

tied
should be punished^ with the mutilation ot fingersi
on the first Gonyictsou^ with the mutilation of hands;
and legs' on the second, and with deatli ob the:
third. (277)
Them, who shall knowingly give fire, food, tools or

shelter to thieves, or secrete their stolen articles in theis
houses, let the king punish as actual thieves. (27&)
Mctnu SamkiM, SSTi
I
Hewho- has cut away the emb.anktne;it (/<V, des^

ttroys) « tank should be killed, or killed by beings
dffowened in water; but in the event of his d^y^

repairing the same and making it as before-, he shall pay
a fine of the Uttama Sdhasa class to. the king. (279)
Those, who break open a royal storcTiouse, or
a treasury,, or a divine temple> or an- arsenal, as well a»
stealers of king's elephants or horses," should bepunisht-
ed with death without the least hesitation. (2S0.)
He, who has destroyed the entire water of a tank,,

dedicated to public use, or has stopped the channel
©f a running water course by means of an embank-
ment, shall be punished with a fine of the Prathattfa
Sahasa class. (2S1)
One, found guilty of defecating, except in the time

of on the king's high way, shall be punished
distress,
with a fine of two K&rshdpanas ; moreover he shall be

caused to remove the feces himself. (282)
But a distressed person, an infant or an old map^
found guilty of the same offence, shall be liabe to
to remove the feces. This js the decision^ (283) .
Physicians, found guilty of niaking wrong mediqal

treatments in respect of beasts and men, shall be res-
pectively punished with fines of the fir;st Sdhasa and
middling Sahasa class. (284)
A breaker of a flii^t of steps, of a tenner -post,

cr of a divine image shall be punished with a fine of
fivehundred Pianas \ he shall be liabl.e to. reconstruct
and replace the same. (285)
For having adulterated an unadulterated a,EticIe,
or having bored a gem which ought not to be bored, or
for having bored it at the wrong place, one shalljje
358 Manu Samhila.
punished with a fine of the Prathama Saahasa

class. (28 6r
He, who sells unequally (mixed) goods to one who
has paid the proper price for the superior quality, or
sells articles of equal value to one for a? greater and to
another for a lesser value, shall be liable to pay a
fine of the middling Sdhasa class to the king. (287)
Houses of incarceration (Prison houses) should be
situated near the public high way, so that the en-
chained misqêants may be seen in their miserable
plight by the passers by. (288)
A house-breaker, a filler of a ditch, and a breaker of
a wall-door shall be instantaneously banished from
the country. (289)
For having practised a fatal incantation {i.e. a spell
practised for one's death), for having hypnotised (/?V,
subjugation of one's mind) one who is not his in-

timate relation,* or for having practised an incantation
for the distraction of one's mind, the offender shall
be punished with a fine of two hundred Pannas, (if
death of its victim has not resulted therefiromt) (290)

For having sold devitalised seeds or bad seeds as
good ones, or for having obliterated (lit demolished)
the boundaiy marks of a village), one stall be
punished with rasitilation of organs (such as the nose,
ears, etc). (291)
* The text hac <4>ia^âi, which means not by his- own people.
A wife,* mother or a father is at liberty to hypnotise her husband
or his or her son ; but one atteniptmg to hypnotise another with
a view to make hin make large gifts in his favour, or to extort
money Irom him, is guilty of the offence, dealt with in this
couplet.
+ If death-results from such an incantation, its practiser shall
be punished as a murderer. Kulhika.
Manu Sa»ihita. 359
llie gold smith is the -wi-orst of all thorns of the

Jffealm ( ue. thieves) ; hence, a gold smith, fomid guilty
of treading the path of iniquity \i. e., of StSaling gold)
Should be put to death by cutting him to pieces with a
razor. (292)
For having dtolen implements of agriculture, or
weapons, or medicines, the king shall punish the
offender in consideration of the hardness of the time,
and the motive of his crime. (293)
The soverign, the premier, the capital or palace,
the kingdom, the treasury, the army, and the ally,
these are the seven essentials [Prairiiii of govern-
ment ; and (hence), a kingdom is called a seven-limbed
(polity). (294)
Of these seven limbs of government, the destrue-

tidn of each preceding one is more diresome (moment-
ous) than that of the one immediately succeeding it
In the order of enumeration. (295'

As there is no difference of importance among the
three staves (of an ascetic bound together to form one),
so these seven limbs af government, though contrary
to one another in their virtues {i. e. ends and nature),
are co-operative ; one does not excel another in res-
pect of eminence or importance. (296) •
In those works, which are effected by any particular

limb of government-, should be judged its specific
pre eminence. (297)

By means of secret spies, by encouraging his army,
and (by the ability; to institute works (of public utility)
the king must judge his own strength as well as that of
tis enemy. (2(^8)
In consideration of the prevalence of dreadful epide-
,
mics in his (enemy's) country or of any other distress
5%& Mafiu Sam%tfa.
therein, as wftTl as of the great or Small clisturTbaa?^

in his state polity, let the king make war or peace
As'ith his adversary. (299)
Tired of {ie.-, unsuccessful in) his attempting to
increase his territory a%d Gon(|uer the kingdom of his
advefsary, let the king put forth new efforts (lit>
tindertake fresh .works) to that end. The goddess of

(fortune embraces the man who has undertaken
a work. (500)
I riie' îflfSrent cycles of '.time stich as] the Kritam,
Treta, Dvapdra and Kali are but the undertakings
kK kings. {J.e. they consist of the incidents of royal
fives). Hence, the king is ealled (the embodiment ofj
a^«jfrt (cycle of time . {301)

When the king sleeps remains > idle and inoperative)
Vie is the Kali Yuga, when he is awake [i.e.y without
XiU'dertaking any sort of exploit!, he is the Dvdpara^,
when he energetically undertakes an exploit he is the
Tretd, and when he
on the move, (fully operative
is
and wakeful) he is the Kritam (golden age.) (302)

The divine energies of (the deities) Indra, Arka (the
sun', V^yu (the windi, Yama (the god ot death), Varuna
(the god of oceans), Chandra (the moon), aod Agni
(the fire), 'ftrhich enter into the composition of his
£,elf, the king shall call into play (in his works in
life) (zoz)
As Indra ithe lord of rains) pours showers of rain

on the earth for four months in the year, so the king,
by showering gifts and riches on his subjects for fouf
months, shall practise the vow of Indra i.e.^ imitate
the conduct of Indra.) 1304)
As the sun-god soaks up Water (from the earth) with
his rays during the eiglit mouths in the year, so the
tflanu Samhi'ta. i6l
kiiig stiall extract the revenue from his subjects, this

is what is called acting like unto the sun {Arka
Vratam.) (305)
As the air runs through all created things, so the
king shall penetrate into the hearts of all his subjects
with the help of his spies. (306)
As Yama <the lord of death) deals impartially With

all (irrespective of his votaries or revilers), so the king
shall administer even-handed justice to all his sub-
jects ; this what is 'called Yama Vratam {i.e., acting
like unto Death.) 1307)
As Varuna (the god of ocean) is seen to bind (the
Sinners) with his noose, so the king shall punish the
miscreants (with imprisonment, etc.). This is what
is called the Varuna Vratam (acting like unto
Varuna. (308)
As men rejoice at the sight of the full moon, so

the king, in whom stayeth the delight of his subjects,
te called the moon-vowed one. (309)
Mighty, and full of indomitable prowess, the king,

who constantly consumes the miscreants and the re-
fractory vassals of his own, is said to act like unto the
fire (Agneya Vratam). (310) ^
As the Earth supports all creatures on her (buoyant)

body (in the air), so the king supports all his subjects.
This is what is called his acting like unto the Earth
{Partkiva Vratam). (31 1)
Always energetic and possessed of these expedients,

let the king suppress the caitiffs both in his realm and
in other countries. (312)
Even having obtained {i.e. fallen in) the direst dis-
tress, let him not enrage Brahmanas (inasmuch ; as)
46
362 Manu Samhtta.
enraged, they may instantaneously kill him with hi3

army and riding anynals. (313)
Who may not meet his doom by enraging the
Br4hmagas, who made the fire, the eater of all things
(clean and unclean), the great ocean,, undrinkable,
and the wasting moon, full again ? (314)
Who can prosper by insulting the feelings of
Br4hmanas, who *n fits of anger can create separate
worlds with their presiding deities, and undeify the
gods?* (315) .
Who, loving life, shall oppress Brdhmanas on whom

do the worlds and deities constantly depend for their
existence,and whose only treasure is Brahma ?t (316)
As the fire is the great deity, whether consecrated
or unconsecrated ; so a great deity is the Brdhmana,
whether he is erudite or unread. (3 17) .
The mighty-prowessed fire is not defiled even in

the cremation with libations (of
ground ; but fed
clarified and other offerings) in a sacrifice, it
butter,
becomes freshly augmented. (318)
And so, even if Br^hmanas betake to all kinds of
evil acts, they should be regarded as (prototypes of)
the supreme deity. (319)

The Brihslana capable of making full reprisals
is
for wrongs done by an extremely spirited (arrogant)

Kshatriya on Br^hmanas (by means of imprecation,
etc.) The Kshatriya has originated from (the arm of)
Brahma (320)
* i.e., Can divest them of their divinities. Many deities of

the Brahmanic pantheon, such as I ndra, etc., are known to have
been changed-into mortals under imprecations of holy sages.
t KuLLUKA explains Brahmu by Veda.

Manu Sainhtta 363
From the water originated the fire,' from Rrahma

emanated the Kshatriyas, and from stone originated
iron ; they are subdued by their respective sources of
origin. T321)
The Kshatriya without the Brahmana {i. e., foirce
without intellect) and the Brahmana withoiit the
Kshatriya can never thrive ; acting in co-operation
with each other they prosper in this -vôrld. (322)
Having given all money realised as fines froiti
miscreants (other than Mahnpnkins) to BrShnlanas^ and

made over the throne to his son, let the king, (afflict-
ed with an incurable disease), go to and die in ai»,
battle* (323)
The king, discharging all the duties, (laid down in
this chapter), shall employ all his servants for con-

stantly doing good to his subjedts. (304)
Thus all the atts and eternal' duties of the king
have been fully described, now hear me expound the'
duties of Vais'yas and S'udras in succession. (325)

A Vais'ya, initiated with the holy thread, shall
marry, and daily attend to agriculture and cattle-
rearing. (326)
Prajnpati (consciousness embodied' by the uni-
verse) c'reated the beasts and gave them to the 'Vais'ya;
and all the creatures he gave to the king and the
Brahmana. (327)
•
The "Vais'ya must not desire to keep no beasts;

if the Vais'ya desires to keep beasts {i.e., to rear
animals", letnone else do that. 1328)
Let the Vais'ya appraise (cultivate the knowledgfe
of) the prices and qualities of gems, pearls, corals,
Or to quit his
* life by starvation in the absence of a battle—
Sangrdmd sambhave tvanas'anddindj. — Kulluka.
364 nfanu SamkttA^
fiietals, woven stuffs, scented things (such as camphor,

etc.,) and salts. (329)
Likewise, he mu^ possess the knowledge of sow-
ing seeds, of the specific traits erf the soil, of the
measures of (i.e., the rules of measuring) lands, and the
rules of weighing articles. (330)
(As well as) defects or excellences of articles, the
good or evil traits of countries, profits or losses ia
manufactured articles and the increase of animals (the
method of rearing cattle, etc.) (331)
He must £now the wages of artisans and workmen,
and languages of different races of meji, shall be able
to forecast the increase or decrease in the prices,
and amelioration or deterioration in the quality, of an
article at a particular place and time, as well as the,
mode of selling or buying. 332
He shall constantly try to multiply his riches by
honest means and give food to animals out of all
creatures. (333)
Serving the renowned house-holder Brahmanas,
well-versed in the Vedas, forms the highest virtue
(duty) of S'udras. (334)
Pure body and mind, of gentle speech and
in
demeanour, a S'udra, by living under the shelter of a
Brihmaua, itttains a considerably higher status (lit,
caste) among his fellow S'udras. (335)

Thus the auspicious duties of the Members of the
four castes in times of peace {i.e., not in times of dis-
tress, have been described; now hear me discourse
on their duties in times of distress. (336)
Manu Samhttd 365
CHAPTER X.
The members of the three twice-born orders, attend-

ing to the specific duties of their castes, shall read
(the Vidas), but the Brihmarias alone shall teach the
Vedas, and none else, this is the conclusion ( 1 1
Cognisant of the modes of livelihood of all castes

of men, and discharging the specific duties of his own
order, let the Brahmana advise on the same to mem-
bars of all (the four) castes. ^2)
By the excellence of his specific djities, by the

loftiness of his birth (from the face of Brahma), and
by bis comprehension of the Vedas,* the Brdhmana is
the lord of all the castes. (3J
The Brahmana, Kshatriya, and Vais'ya are the three

twice-born castes ; the S'udra is the fourth, there being
no sub-castes among S'udras, and there is no fifth
caste. (4)
Sons, begotten by members of the (four several)
castes on lawful married wives, belonging to their
respective social orders (castes) in the due order of
enumeration, and with unraptured hymens (at the
time of marriage , should be regarded as the best (of
sons). , Sons, begotten by twice-born ones on wives
not belonging to their respective castes, do, not bceome
of the same castes with their fathers ; they belong to
different castes. Sons begotten by members of twice-
born castes on wives belonging to their next inferior
castes (in the order of enumeration) are said (by Manu)
not obtain the castes of their fathers owing to the
degraded castes of their mothers. (5 6) —
• The text has Niyamasya cha Dkaranat. GoVINPARAJA
explains it by " for his pi-actising the vow of Snatakas, etc.,
Sndtaka Vratadidharandt,
366 Mattu Samhita.
Thus the status of sons begotten by fathers on

wives respectively belonging to their next inferior
castes has been described now hear me discourse on
;
the status of sons, begotten by men on wives belonging

to the next but one, or next but two inferior castes of
their own. (7)
Sons begotten by Brihmanas on their lawfully

married Vais'ya wves are called Ambashthas ; s6ns
begotten by Brahmanas on|jieir S'udra wives are called
Nishddas or Pdras'avas (lit. living corpses). (8)
«
Sons begotten by Kshatriyas on their S'udra wives
are called Ugras ; they become cruel in deeds and
temperaments owing to the natural mental traits of
their respective parents. (9)
Sons begotten by Brihmanas on wives of the next

three (inferior) castes \ie., Kshatriya, Vais'ya and
S'udra), those begotten by Kshatriyas on wives of the

next two inferior castes, and by Vais'yas on wives of
the next inferior castfe (S'udra , in their order of enu-^
meration, should be regarded as six! inferior (Apasada)
sons. (10)
A son begotten by a Kshatriya on a Brahmana

woman becomes a Suta
by caste; sons begottea by
Vais'yas on Kshatriya women
are c<>X!i&AMagadhns, and
sons begotten by Vais'yas on Brihmana women are
called Vaidehas. (11)
Sons begotten by S'udras on Vais'ya women are

called Ayogavas, those begotten on Kshatriya women
by them are called Kshattas, and those which they
beget on Brihmaua women are called Ckandalas, the
most abominable creatures. Thus the mixed castes
are originated. (12)
Manu Samhtta. ^6'f
Sons begotten by men on wivies, belonging to castes

tiextby one to those of their own, computed in the order
of enumeration such as, the Ambasktha £^nd Ugra^ bear
the anology with Kshatta and Vaidehas, which are
begotten by fathers on wives belonging to castes next
by ,one to those of their own, counted in the inverse
order of enumeration. (13)
Sons of the twice-born ones, begotten by them on

wives belonging to the next inferior castes to those
of their own as described before, are tailed Antar
Janmas, owing to the defects (inferior castes) of their
respective mothers. (14)
Sons begotten by a Brdhmaaa on Ugra, A'^mbastha

and A''yogava women are respectively called Avrita,
Abhira and Dhigvana. 15)
The Ayogava, Khattd and Chand&la, the lowest of
men, inasmuch as they were begotten by S'udras on
women respectively belonging to superior castes in the
inverse order of enumeration, should be regarded as
extremely low castes. (16)
The Magadha and Vaideha, begotten by the Vais'ya,
and the Suta, begotten by the Kshatriya, should be
regarded as of vile castes, inasmuch as they have been
begotten by their fathers on women (of ftieir superior
castes) reckoned in the inverse order of enumeration. (
17)
A son begotten by a Nishada on a S'udra wôman,
becomes a Puhkasa by caste a son, begotten by a
;
S'udra on 2l Nishada woman is called a Kukkutaka. 11 81

A son, begotten by a Kshatta on an Ugra woman,
is called a S'vapaka a son, begotten by a Vaide ha
;
on an Ambastha women is called a Vena. 19) (
Sons begotten by twice-born ones on wives of their

own castes, and devoid of the rites of initiation with the
366 Maitu SatnhitA.
thread, etc., are called Vraiyas (lit. broken VoWed

ones.) 20
Sons begotten by Vrcltya Brihmanas on law-
uUy married wives of their own castes, are called
Bhurjakantakas ; they are also known by the desig-
nations of Avantyhs Vhtadhanas, Pushpadhas and
S'aikhas also. (21)
Sons begotten by Vrhtya Kshatriyas on lawfully
married wives of their own castes, are called Jhallas,
Mallas, IVataf, Karanas, Khasas and Dravidas. 12a)
Sons begotten by Vrhtya (uninitiated) Vais'yas on
wives of their own castes, are called Sadhanv, acharyaya
Kdrustia, Vtjanma, Maitra and Svatata. (23)
Through the intermixture of castes, through in-

termarriages among forbidden castes, and through
renunciation of their specific duties by (members of
the four several; castes, that the hybrid ones are
born. 1241
Now I shall describe in detail the castes of low
origin which spring up from sexual intercourses among

members of the four several) castes, reckoned in the
usual or inverse order of enumeration. (25*
SutSs, Vaidehakns, Chandalas, the vilest of men,
Mdgndhas, Kshattds and Ayogavas are the six hybrid
castes, (begotten by fathers on mothers^ respectively
belonging to) castes, counted in the inverse order of
enumeration [Pratilomnja^. '26)
Members of these six hybrid castes beget on women

respectively belonging to their superior castes, or to
castes of their mothers, or to their own castes, sons
who become of their own castes. (27)
As sons begotten by a Br&hmana on a Vais'ya or
Kshatriya wife, or on his Brihmana wife are superior
%o his soiiB by a S'udra wife, so among members df
inferior .castes, sons begotten jfey Vais'yas on|Ksbatriya
women, by Kshatriyas on Bribmana
or thoss begotten
ôraen are more honourable than sons
a little
begotten by S'udras on women, belonging to their

(superior) castes, reckoned in the inverse order of
'enumeration, {li)
Sons begotten by members of the aix hybrid castes,
such as the Ayogavas, etc., on women belonging
to their immediately superior ^r inferior castes, (lit.
castes reckoned in the usual or inverse order of

enumeration) should be respectively reckoned as viler,
and more condemnable ; and more deprived of the

privilege of doing religious rites. (29)
As S'udras begot the vilest Chanddlax\ on Brih-
mana women, so the vile sons, begotten by members of
the vile hybrid castes on women respectively belong-
ing to the four castes, shall be regal^deSj a^ extremely
vile, degraded and condemnable. (30)
Sons begotten through intermarriage by the
members of the six hybrid castes such as, the Ayogavas,
,<tc,, among their own castes, are divided into (grouped
under* fifteen castes; land) th«y are more j degraded

, than tHeir progenitors. '(31)
by members of the robber castes oil

Sons, begotten
women of the Ayogava caste are called SairinMras
they are .expert in dressing hair, and although not
actually servants (lit slaves, Ddsas), they live by
service and by capturing birds and beasts. (32)
Sons begotten by Vaidehas on Ayogava women

are called Maitreyas ; they lavishly sing the eulogies
of the king at dawn, and rouse him from sleep by
Xringing bells (va. the morning'. (33)
47
37« Manu SatnHilA.
Son«, begottenby NisMdhas on Ayoiâiia Wom<Jll,

are '.called Margavas, who live by working as boatmen J
the inhabitants of Aryavatta call them Kaivartds. (34)

Of women Jof the Ayogava caste, who wear the
clothes of corpses and eat the leavings ot other men's
food, are bom the three vile castes {Sairandhra,
Maitreya and Mdrgava) who do not obtain the castas
of their 'fathers. '(3 5)
Of K&ravara Womeh by Nishddas are born the

Charmakarms (Cobble's), and of Kdravara and Nishada
Ssômen by Vaidehdkas are respectively born the
Andhras and Medas, who live outside villages. (361
Of Vnidehika women by Chandalas are bom

Pandapakas, who manufacture bamboo-made articles
and of Vaideha women by Nishadas are born the
Ahindakas. (t,"])
Of Pukkaia women by Chnndalas are bom the

who live by working as
loathsome, villainous Sopdkas,
public executioners {lit. by executing criminals punished
with death.) (38)
Sons begotten^ by Chandalas on Nishada women

are called Antyiivasnyins, who
by working as
live
attendants at j^
cremation grounds, and they 'are the ;
vilest of all vile castes. (39)
Fathers and mothers of these hybrid castes have

been set forth, those of unknown parentage should be
detected by their respective works. J140)
Of sons begotten by twice-born ones (Brihmanas

and Kshatriyas) on wives of their own castes, or on
wives belonging to castes next, or next by one to those
of their own,' six castes (of sons) have the
right t)f
being initiated with the thread {lit. the privilege
of
Manu Samhita. 371
twice-b®rnship), and the rest are S'udras, partaking of

the status and privileges of S'udra. (41)'
But in each cycle of time, these men (such as

Vi3'y4mitra, etc.) {i.e., those born of parents belonging
to the same caste or contrary), by dint of peniten-
tial austerities, and through the excellence of their
(Beejas) paternal elements (such as, Rishyas'ringa, etc.)
acquire higher castes, (and through contrary causes)
are degraded to yiler castes in life. (42)
The following Kshatriya, castes, through=the extinc-
tion, (non-performances) of their proper religious rites
and on account of not seeing [i.e., in the absence of
their contact with) B^dhmanas, have been degraded to
the S'udra caste in this world. (43)
[ They are J the Paundrakas, Andras, Dravidas,
Kamvojas, Javanas, Sakas, Paranda?, Pandavas, Chinas,
Kiratas, Daradas, Kashas. [Kshatriyas of these countries
have become S'udras for having renounced the religious
rites.] (44)
Members of castes, respectively originated from the

face, arms, thighs and legs of Brahman [i.e., Brah-
mana, Kshatriya, Vais'ya and S'udra) who have been
comprised outside the pale of these four castes for
the extinction of their religious rites, are all called
Dasyus, whether they speak an Aryan or a non-Aryan
(Mlechchha) tongue. (45)
Castes begotten by the twice-born ones on women
belonging to their next inferior castes in the due order
of enumeration ( ^pasadas , as well as those begotten
by men on women belonging to castes, counted in the
inverse order of their enumeration, shall live by doing
lowly works, which the Brihmanas are incapable of
(doing. (46)
372" M'anu Sam^M
Sutai shall Ih* by- working its- charloteeis ;
AmSa^^
tkas. by practising medicines ; Vaideh/tkas, by gjuarditig^-
ttie haremsf ol^ lung's, aitid' if'dâttfms by tracEn^. (47)

Nishadas stvall live by klllihg: fiês; Aytogdvar, Hxf
doing GiEpentry ; and Medas, Andkras, ChahcMds,.
and iI/â5f«J, by killing wild beasts. (48)
Kshal/as, UgraioaA Pukkasas shall lire 1^ killing;
or capturii^ hole-dwelling animals ^ cwitag off leather

(cobbler's work) is the profession of; Dkigvatias, aiiid
drum- beating, %tc , is that of the Venai. (49)

Doing their proper woxks, these castes shall live
in the' fortet, or about cremation-grounds, or oa hM
tops, or underneath the lordly tree& 50 1
>
Chand'alas and Svapachas kltt. doig-eater^ shall Kve;

at the out-skirts of villages, they shall tkse do utensils ;:
dogs and asses being their only viêalthi. (5r>

Th&y ^Chand/<ilas, etc., shall wear the- apparels ot
corpses, &X but of broken pots^ wear ornaments of
steel, and live a nomadic life. (52)
Oiie, while doing a rdigious rite, must Rot see, or
speiak to them (CAi«<jf^/aj) ; they shall carry on their

monetaty or matrimonial transactions among members,
©f their own caste. (531
One shalt cause food to be given to- themi througb
his servants in broken saucers; and they must not
be allowed to rodm about in a village in the night. (54)
Stamped with the signs of king''s permits on their
persons, they shall enter the village on business {i.e.,.
for the sale or purchase of goods) in the day ; 4nd the

decision isthey shall remove the corpses of
that, the:
friendless deceased (from villages). (55)
They shall kill, according to the rules of the -âstra^

criminals punished by the king with death, and take:
Manu S.ainktla 37.;$
the beddings and wearing apparels of the executed

coDTicfs. 156)
In respect ot ascertaining the Aryan or nqnÂryaiv
origins of men of vile parentage, who stand outside
the pale of the four castes, their respective works
(acts or coifdact) should from the criterion ofjiidg-
meiit. (57>
and doing improper acts
Meanness^, cruelty, malice,
(».*., improper deeds) point to the vile origin of a
man. (58)
^ son partakes of the nature of his father or mother

or of both of them ; a man of vile descent can never
conceal his origin. (59)
Born in a noble family, the son of a faithless
mother, bred in adultery, partai<es more or less of the.
wicked nature of his vile progenitor. (60)
The kingdom, wherein such ruinous hybridiseVs of

castes are born, soon perisheth with all its inmates. (61)
By voluntarily laying down their lives without any
consideration of gain or reward for the good (succour)
of Brahmanas, kine, infants or women, these (castes)
men ascend to heaven (after death . (621
Annihilation of killing prppensities {i..e , compassion

to all), truthfulness, non-stealing, purity and subjuga-
tion of the senses, these fonr, Manu described as the
general duties of all the four castes. (63)
If the daughter of a Brahmaoa by his S'udra wife

is married to a Brihmana, and the daughter of that
union is again married to a Br^h'mana, and so on utj-
interruptedly up to the seventh generation in the

female Jihe, then at the seventh generation the issue
of such union is #vested of its Pd>as'ava caste and
becomes a BrAhmana. (64)
374 Manu Samhtta.
Thus a S'udra may obtain the caste of a Br&htnaua

and a Br&hmaaa may obtain the caste of a 9'udra
similarly, the sons of Kshatriya or Vais'ya fathers may
acquire higher or lower castes. (65)
Of sons, begotten out of lust by Brihmanas on
non-Aryan women, and sons begotten by non-Aryan«
on Brahmana women, whose is the preference ? (65'
Certainly the 'sons begotten by Aryans on non-
Aryan women become possessed of the privileges (of
instituting Pa^;a-Yajnas, etc., ».«., they become Aryans),
while sons begotten by non- Aryans on* Aryan women
become non-Aryans. This is the decision. (67)
Owing to the defects (degraded nature) of their
births, both these two kinds of sons {i.e., sons begotten
by Brihmanas on non-Aryan women and sons begotten

by non-Aryans on Aryan women) are divested of the
rights of being initiated with the thread, etc., (/«/.
of the right of purificatory rit«s being done unto

them.) (68)
As (from) good seeds, sown in a good soil, excellent
cereals sprout up, so the son, begotten by an ".Aryan
on an Aryan woman is worthy of {Hi. acquires the
privilege ofi all purificatory rites being done unto
him. (69) .
Several wise men assert the pre-eminence of the

soil ; others, of the seed ; while some there are who
speak of the equal importance of both the seed
and the soil. In such cases of conflicting opinions
the following is the decision of law {i.e., criterion of
judgment.) (70)
Sown in a barren soil, a seed dies before sprouting,

while a good field without seeds is but a hard fallow
{Sthandilam.) (71)
Since through their excellent energies (potency),
Seeds,' cast in the wombs of beasts (by the holy sages),
fructified in the shapes of human beings, who became
honoured and commendable Rishis* in life ; the seed
is commended (as of greater importance in an act of
fecundation). (72)
In respect of a non-Aryan, who does the acts of
(behave like) an Aryan and an Aryan who deports
himself {lit. does the works of) like a non-Aryan, the
ordainer, after deliberation, ordained the^fact that, they
are neither equal nor unequal. (73
Brihmanas, addicted to the contemplation of Brahma,
who discharge the duties peculiar to their order, shall
(alone) earn their livings by doing the six following
acts. (74)
Study of the Vedas, teaching the Vedas to pupils),

performances of religious sacrifices, ofHciating as priests
at sacrifices instituted by others, gift-making, and ac-
ceptance of gifts, these six are the vocations {/it. works)
of the eldest borns of creation {i.e., Brihmanas). ( 75)
Out of these six acts, by oflSciating as priests at
other men's sacrificps, by teaching the têdns, and by
accepting gifts from clean gift-makers, let the Brih-
manas earn their livelihood. 76) ,
Teaching the Fedas, officiating as priests at other

men's sacrifices and gift-taking, which forms the third,
are ;the three acts which shall never revert to the <
Kshatriya as against the Brihmaaa.t (77)
* The holy sage Rishyas'ringa was procreated by Vibhandaba

in the womb of a she-deer.
t The text has Brahmanat Kshatriyam. praii, i.e.. a Kshatrija

shall never be competent to take gifts from a Brihmana> or to
teach him the Vedn, or to officiate as a priest at a sacrifice insti-
tuted by a Brahmana.
gyg Manu SamkiH.
Similarly, these privileges {lit. acts> must not be

claimed by the Vais'ya against the Brfthmana,,inasmuch
as the lord of the universe (Prajapati) did not ordain
these duties (of gift-taking, etc,,), for the Vais'ya and
the Kshatriya. This is the decision. (78)
A Kshatriya shall earn his living by wielding arms .
and "weapons; and a Vais'ya, by trade, agriculture and

cattle-rearing. FSr virtue (and not for a living) they
can study the Veda, make gifts, and institute religions
sacrifices. (79)
Of works stated before, the study of the Vedas

forms the specific duty of Brihmanas; protection
of subjects forms the specific duty of Kshatriyas
and agriculture forms the speciar vocation of the
Vais'ya. (80)
Failing to earn a living by his specific vocation, let
a BriShmana earn his livelihood by doing the duties

of a Kshatriya, since the vocation of a Kshatriya is
more kindred to that of his own (than any other

calling). (Si I
Failing to earn his livelihood by either of itjhese two

callings, how shall a Brihmana obtain a living 7 Let
him earn^ bi^s living (in that case) by following the
vocation of a Vais'ya, [viM., agriculture and cattle-
rearing). (83)
Failing to earn a living by. following the vocation

of a Vais'ya, let not a Brihmaâ, or a Kshatriya live
by prosecuting agriculture, which is dependent (on
bullocks) and entails the destruction of many (under
Ifround) liviBs. (83)
Many people consider agriculture to be a com-

mendable vocation, but, in fact, it is condemned by the
Marcu Samhita. 377
'îftttotis, ifiasmuch as the iron-boisftd ftitrow penetrates

^rito th6 earth and destroys many terrestrial lives. {84)
A BrShnaana, of a Kshatriya, failing to earn his
livelihood by his proper Vocation, and thereby happen-
ing to infringe the LaW, shall live by selling the im-
'tondemnable and wealth-augmenting articles of trade, out
•of those which are (ordinarily) sold by a Vais'ya. (85) >
He must not sell edible articles'of all tastes, ôn-^

Action made with sesame speds, -stones, salts, feeasts-
ând men (slaves). (86) ,
[ As well as ] clothes woven with red-colouired

cotton twists or with, hemp twists, silk-clotha, cloths
*tiade of sheep's wool, fruits and edible roots, and
'medicinal drugs (herbs). (87)
(As well as) Water, weapon, poison, flesh. Soma plant,
all kinds of scented things, milk, bee's wax, milk curd,
clarified butter, oil, honey, treacle and Kus'a grass, (88)
[And] all kinds of wild beasts, the fanged ones
4n special, birds, wines, indigo, shellac, and all beasts
w-ith anbifurcated hoops. (89)
Having wilfully raised a crop of sesame seeds by
iiimself cultivating the soil, let him speedily sell those
holy (seeds) only for the purposes of religious sacH^-
'fices. (90) J
For having sold sesame seeds for the purposes of

food, unguents and gifts, he, with his manes, shall be
Mierged (born) as worms in the feiccreta of dogs. (91)
By selling 'flesh, lac-dye, or salt, he shall be degraded
•on the very day of the sale ; by selling milk a Br4h-
raana shall become a S'udra in the course of three
•
•days. C92)
For having wilfully sold other articles bf trade

^ Brahraana, in the course of seven n^hts (day s), ' shall
48
37^, Manu Samhita.
assume the natufe of a Vais'ya (i.e.t be shall be de<

graded to the status of a Vais'ya in a week). (93)'
Saps^suoh as treacle, etc.,) may be given (or taken)
in exchange of (emolient I
§aps such as milk, clarified
butter, etc)., but sap must not be taken in exchange
of salt similarly, raw rice
; may be taken in exchange
of cooked rice, and sesame of paddy. (94)
Rather should'a Kshatriya in distress live by fol-
Jovring all these trades ; but under no circumstances^

should he emljrace the vocation of a Br&hmapa. (95)
Him, who, though of an inferior caste, shall adopt,
out of greed, the vocation of his superior caste for a*
living, let the king banish from the country, stript of

all his belongings. (96)
It is better that one should live by doing the vile
works allotted to his own caste than embrace the
vocation of a superior caste for livelihood ; living by
adopting the vocation of another caste, one becomes
degraded the very day. 197)
A Vais'ya, incapable of earning a living by doing
the vocation of his caste, shall do the works of a
S'udra in exclusion of the condemnable ones ; when
capable, let him resume the vocation of his own
order. (98) ,
A S'udra, incapable ojT securing the services of

Brihmanas, shall live as an artisan to prevent the
death of his wife and children by starvation. (99)
Let him {i.e., S'udra) do such varied works of . arti-
sanship (such as painting, carpentry, by which
etc.,)
the Br^hmanas are best served (« e., those which are

of daily use to Brahmanas). (100)
Let a BrShmana, discharging the duties] of his

own order {fit. keeping to his proper path in life) with-
Manu Samkita. 379
out living by the vocation of a Vais'ya, do the (follow-

ing) works {lit. duties for his livelihood), oppressed by
the absence of any means of living. (101)
Let him successively accept gifts from all men,
(condemnable, more condemnable and the most condem-
nable in their order of enumeration). A holy thing
can never be virtually called defiled by the contact
of an unclean substance.* (loa) '
In times of distress, . Brihmanas, by< teaching the

Vedas to the unworthy, or by officiating as priests at the
religious sacrifices of their degraded institutors, or by
accepting the gifts of the vile, are not degraded, in as
much as they are like unto the water and the fire {j.e.y
above all defilement). (X03)
By taking his food at a place (however sinful or un-

holy), a Brahmana on the point of death, like unto the
ether purging off all dust, shall not be associated with
the sin. (104)
The hungry (sage) Ajagartahy for having attempted

to kill his son (S''unahs'epka) in order to appease his
hunger (with his flesh), was not associated with the
'sin (of child killing). (105)
The famished V&madevahy the knower of sin and

virtue, for having wished to eat [dog's 'flesh inorder
to avoid death from starvation,^ was not associated with
the sin (of eating dog's flesh. (io6.)
Opressed by hunger in a lonely forest, the (holy)
* As the water of the holy Ganges can never be defiled by

the touch of running and unclean water-channels from the road, so
a Brihmana, true to his own duties, can never be degraded by
»cc«pting gifts even from the vilest of person* for his living-—
Kulluka,.
38d> Maniti Samhi4'A.
BhaJadVaja of great austerity, together witb hfa- saa^

was not associated with the sire (of taking vile gifts)*
for having accepted the gift of a large number oC
kine froih FrzVAw who was- a carpenter (loy)
Oppressed by hunger, the holy Vi^vdmitraf. the,-

knower of merits and demerits, for having, accepted the:
gift of the fiesh of a. dog's thigh from, the: hand of ai
Chandala) was not associated with sin. (zoSi)
[Of sinsj of teaching the Vedas (to* the unworthy)^,

of officiating • as psiests (at the sacrifices of> the-
degraded), aiid bt accepting (vile gifts) ^ the last
named one shonld be regarded! as the most degrading
for a Brabmana in his life after death, (109)*
In. times- of distress let thff BrAhmanas teach- the-.

Vedas to, and officiate as priests at sacrifices insti-
I
tuted by, the twice-born ones and accept gifts fromu

S'udras. (no)
He gets, rid of the sin of teaching thetmworthy-
and doing sacrifices on behalf of tlie degradei. by
means of Japas and homas, that which is incidental
to his taking (vile gifts) he shall get rid of by means of.
pjenitential austerities and by renunciation (i.e., by.
renouncing the articles of gift. (11 1)
A Br&hmana, any where he pleases {i.e., vm

living
a dale or a valleyTwithot living by his proper vocation)^
shall live by practising S'ila and Uncha Sila (described ;
before) is.better than gift-taking, and Uncka (to live-

by| picking up grains from fields or stubbles) is more:
meritorious than yila. (112)
Sndtaka Brahmanas, in the absence of [thein proper

means of liveslihood, may beg [for paddy, food grains,,
liirearing stuff, or any metal, other than gold oc salver,.
M'onu Samkitv. 38 Ir
®ff the king ; if the; king refuses to make thesegifts,

they should not be asked, the second time:* (113)
Unprepared (uncultivated) fields are less sinful, (as
gifts) than, those prepared, (cultivated by men), and
of kine> goats, sheep, gold, paddy and< cooked food
each preceding one ia^ less sinful (as a gift) than, one
immediately following, it in. the. order, of enumeira-
tion. (ii4)< •
Inheritance, presents (from* ftiendfe), purchase, con^-

questjt accretion by interest, .investment in (trade oe-
agriculture), and taking, gifts from. the. worthy form thcw

seven lawful (honest or virtuous) sources of. pecuniary.-
income (/«'^. access of wealth). (1.15)

Teaching sciences-other than the Yedas (iii. educa-
tion,) art, service, doing other men's behests, cattla-
rearing, tirade, cultivation (done by one's own-sfelf).;^,
contentment, {i.e., resting content with little what is-
Qbtained),. alms-begging, and. money lending are the ten-.
means- of livelihood. in times of distress. J (116)
A Br^hmana or a Kshatyiya must not lead money;'

for interest ; but for the purposes- of virtue he ma]p
* The text has tyagfiinarhati.. Both MsoHATiTHiând GoviNi-,

T3h!RA}tL.^ explain it by. iasya de'ie na Vastavyam — let them nofe
live in his country. ^
f The first three should be understood as the honest sourees.

of wealth in respect, of all the four orders of society. Conquest;., .
is only lawful for a. Kshatriya. Money-lending and-, investments

in trade and agriculture are open only, to Vais'yas, while giftr-
taking from worthy, donors is- lawful for Br&bmanas only.^— --
Kulluka,
J Ofi these, means of living, which are unlawful for a particukr

caste under ordinary, circumstances (i4«a/iflrf«), may be embraced
or adopted by it und^r emergency or in times- of distress,
^•padi). — Kulluka,
j$3f Manu SamkttH,
lend money to> % miscr^mt at a very small rate of"

•
interest. (117),
In times of emergency, a king, fiill'< protecting his

subjects by his mighty prowesi^ shall not be guilty off
theîn (of exacting rack-rents) ,, if he; taJcesâ quarter part,
of the agricultural produce fcoro each of them. (118;)
Conquest (of foreign countries) is. the proper duty

of the king, let Wm not dissuade from battl©^ (when
called upon to fight> : by protecting the Vaisya* withi
his arms, let him collect tha proper revenua (fronu
them.) (ii9>
In times of emergfflicy, let, the king, receive-an eightht
part of the (stored up food grains and a twentieth, part
of eadi KdrsMpatuim. (loC collected money) fcom tha
Vaisiyas.* S?udras, artisans, and confectioners (Ka-raa,asyi
etc., should be made to work in lieu of revenue, (imo)
[If by serving a Bar&hmiana hc' fails to obtain ixt
adequate livingj, let^ the Sudra take- the; services of at
Kshatrfya or of a rich Vaisya and thereby earn his;
livelihood. (i2i>
For the acquisition fi»f heaven (after death), or both
for heaven and a living, let the Sudra serve the. Br Ah-
Vana J the sigiuficance. of the term Jata-BrhAmatieL
(lit. bom for serving the Br&hmanas) which, demotes
a Sudruy will be thereby fully realised. (12a).
Servii^g the BrAhmauas forms the Summum bonuti
(highest duty) ©f a Sudra's life; whatevw else he does
is futile. (123)
In consideration of the skilfulness of their^senrices^
their capacity of work,, and the number of their
* A twelfth part of hit grrains should be taken from a Vais'y^.'

is the injunction. In times of extreme emergency the kipj^ uk,
|»iivil%ed to take a fourth part.

Manu Samhifa. 383
^ftpendanls, let him (Brihmana) adequately fix the

salaries of his Sudra (Servants). 1(124)
He shall gite him the leavings of his food * his old
and cast off clothes, and his old beidings and gfainless
Jpaddyforhisbed. (125)
A S'udra commits no sin by (eating the prohibited
Sirticles of fare , he Can hot be initiated With the thread,
lie Is not privileged to institute ( Vedtad) sacrifices, not

lie is precluded from doing the (Paka-yaynas). (126)
But S'udras, who are the knowers pf virtue and
«eek to acquire virtue, commit no sin by imitating the
doings of the virtuous in exclusion of the Vediac
Hantras; rather they become commendable by so
doing. (127)
Non-malicious Sudras proportionately acquire like
tommendations and elevations in this World and the
iiext as they do comparatively better deeds in this
life. (128)
A S'udra, even capable of earning money, must not
accumulate wealth, lest in pride of his riches he might
oppress a Brihmana. (129)
Thus I have described to you the duties of the
four social orders in times of distress, by faithfully
discharging which men acquire exalted status. (130)
Thus I have fully described the duties of the
four social orders, now I shall discourse on the
mode of doing the auspicious, expiatory rites {Prhyas'
chittam), (131)
* The previous prohibition in respect of giving leavings of

his food by X Brihmana to a S'udra (A'a S'-udr&ya, Maiim dadyat
nockchhishtant, etc, holds good only in the case of a S'udra,
who is not his servant.
584 Wanu Samrkita^
'CHAPTEfe XI.
'Those who marry only for the purpose of pWCreat*
'ing children iSantdnikks), those who desire to com-'
plete religiotis sacrifices already i'flstituted by them

iVaks^yand), itinerant Br^hmauas, those'who have gifted
away all their belongings, [ as Dakshinas (fees) fot
. Vis'vajtt sacrificet], those who beg for the purposes of

supporting their parents or preceptors, or for defraying
the costs of their Vediac studies, sick folks (Brihrnanas)
whoTjeg paying the costs of their medical treat-
for
ment—these nine Sn4takas must be known as mendi-
cants for virtue {Dharma Vtkshui). To these indigent
persons (Brihmanas) must be made gifts* preferentially
according to their eruditions, (i — 2)

To those foremost of Brahmanas should be made
igifts of food (raw food- grains, and money, and
etc.,)
to others gifts of cooked food should be made outside

the sacrificial platform. (3)
Let the l*ing make gifts of all kinds of gems as well
as of fees (Dakshinas) for religious sacrifices to these

Brahmanas and to those who are well versed in the
Vedas. (4)
A married man, who marries a second Wife by beg^
ging money of another, enjoys only the benefit of
sexual gratification in her {i.e., the second wife) ; sons
of her womb belong to him who has paid him the ex-
pense of the marriage; (5)
But let a man give money according to his might
to Veda-knowing Brihmanas, as well as to those who
• Inasmuch as charity fgift-makingi is the primary form of ex-

piation for all kinds of misdeeds (Odnena-Kdrya-Karinah), the
framer of the code has thought fit to describe the njne proper
^recipM»tg of gifts at the commanceraent of the present chapter.
l^mu Sumh'i'iit. '^SS
\iik^h renounced th6 brder of house-holdfir, whereby hd

^hall acquire heaven, after death. (6)
lie who has got thr6e years' provisions of his family
•Sind the wages of his s6rvants for three years, stocked,
and stored up in hts house, is alone cortipetent to drink
the Soma juice (i.e., to do the Soma Vajna: (7)
A Brihniana, with a smaller provision, who has
performed a Soma sacrifice, has hdt acquired the full
merit of th6 performance. (8)

The gift by one, who can find means tg give id other
indigent persons in the presence of his own peopled
suffering from penury, may seem to him sWe6t and
Virtuous for the time being, but it will be like unto
poison in the end. That (gift) is but the shadow of
Virtue. (9)
Whatever virtue {lit. any thing done for Iti^
Elevation in the next vsror^'d) one practises by treating
hardships on his dependants beconies a sourcfe of tor-
ment to him both here and hereafter, (io)
In the event of there being a king, if a pdrt of" a

religious sacrifice instituted by a virtuous Kshatriya>
or by a Brahmana, in special) stands unperformed for
want ^ of funds let him for the performance thereof
;
forcibly carry away that much money frcjm the^ housS

a non-sacrificing Yais'ya, who, although possessed of
9. large number of animals, does not drink the Soma
juide («(?., perfqrnis the 5'owa VajUd.) (ii— 12)
In the absence of such a Vais'ya, let him forcibly
Carry those articles from the house of a S'udra in the

tevent of two or three limbs of his Kama Yajna (ft
isacrifice instituted for the fruition of definite desire)
standing unperformed : gift? shall not be taken front

t. S'udra for the purposes of a religious saerififeg,
49
3S6 3tianu Samhita,
(no harm there jexists |in forcibly taking articles from

hisjhouse). (13)
Moreover, from a (Br^'Hrnana or Kshatriya) relation
of his, who, although not a keeper of the sacred fire, is
possessed of a hundred kine, and from a (Brihmana

or Kshatriya) relation who, although a keeper of the
sacred fire, does not perform the Vediac sacrifices,
although he is possessed of a thousand kine— from
these two relations, let him unhesitatingly take the
articles requisite for his sacrifice. (14)
From him, who daily accumulates money by taking
gifts but does not spend it in religious sacrifices or in
works of public utility, let him forcibly take the
articles necessary for the performance of his sacrifice,
whereby his fame and virtue will be augmented. (15)
Having fasted for three days in Vant of food, a man
in the forepart of the fourth day may [steal a day's
provision from the housQ of a miserly miscreant. (16)
He shall steal those food-grains from the thrashing
floor, from the field, or from the granary (of such a
miscreant', or from any other part (of his house), con-
venient, ; and if he interrogates him [i.e., the stealer
about the theift), let him speak the reason thereoC. (17)
A Kshatriya (as well as a Vais'ya or a S'udra' must

never steal what belongs to a Brihmana ; but from a
Brihmana, who the author of bad deeds and does

is
not perform the Vediac sacrifices, a Kshatriya may steal

articles necessary for the performance of a sacrifice
in the event of it standing unperformed for their
want. (18)
He, who having taken (stolen or extorted) money
from miscreants give it to the virtuous (Brihmanas),
verily converts himself into a raft whereby he takes
Manu Samhili. 387
both its recipients and his own self across the ocean
of misery. (19)
The wealth of those who regularly institute reli-
gious sacrifices is called the divine property by the
wise, the wealth of non-sacrlficers is called demoniac
wealth. (20)
The virtuous king must not inflict punishment on
a person who has stolen or forcibly "carried away the
wealth (of a non-sacrificer), since it is through the
foolishness of the Kshatriya (king) that hunger over-
whelms a Brdhmana. (21)
Having ascertained the number of his {i.e., starving
Brdhmana's) dependents, and the extent of his erudi-
tion and piety {lit. good conduct), the king must grant
him a stipend firom his own treasury. (22)
Having provided him with a stipend, let the king
protect him in every way from thieves, for such pro-
tections the king receives a sixth part of his religious
merit. (33)
For the purposes {i.e., completion of) of a religious
sacrifice a Br&hmana must never beg money of a
S'udra ; for having performed a religious sacrifice with
such money he shall be born as a JOhandila in his
next ificarnation.* (24)
A Brihmana, who, having obtained money by beg-
ging for the performance of a religious sacrifice, does
not spend it all for that purpose, becomes a crow or
a Bhdsa bird in his next birth for a hundred years, (as)- ,
The miscreant, who, out of greed, robs the property

of a god or of a Brdhmana, shalUive on the leavings of
• Only begging is prohibited ; a Brdhmana is not precluded

fcom. instituting » religious sacrifice Trith money Toluntarily
jîvea by a Sudra.-Wf«//«,*««,
3;58; Manu. Samhita,
Cultures (tottea carcases), all through; his. life in; Wa

next birth. (26>,
For expiating th& sin. of his not having- perfonuedi,

the; ajniroal sacrifice or Soma Yajna, a, Brahmana may
take.' money from a S'udra to institute', a Vaisâmtrm
sacrifice therewith at the close of the year.* (;^2ft>
A, Br^hman^, who, in the time of safety does %

religious rite in the manner laid down for its perfbrm"-
ancc: in times of distress> shall not acquire tha merflt

thereof in heaven. This is the decision. (28)'
Vis'vedeyas, Sidbyas (an. order of celestial beings)^

BrShmapas, and the great sages have done' the;
Vais'vinari sacrifice; by proxies tjnder circumstances^
perilous to life. (39)
Thq eyil-njinded one, who, although capable- of"
instituting a religious sacrifice in persob (lit as a prin-
cipal), does it by proxy, does not obtain the merit;
thereof in the next world. (39)
A virtuous Br&hmana must not complaia ot any
wrong done to him. to. the: king he shall punish the: ;
wrong-doer by means of his own ((psychic) power. (31)

The BjT&hmsnic (psychic force) is stronger than<
the royal prowess ; hence, let a Brahmana punish his;
enemies by means of his, own (psychic) powers. (32)
Without the least compunction in his mind he shall,
5Qcite the. A'ngirasi S'ruti, as laiddpwn in ihQ. Atharvatti
iliê., practise, deadly incantations). Word is the weapon*

of a Brdhmana, let him. kill his enemies therewith." (33),
A Kshatriya shall get rid of his, trouble: by the-

pj;o,wess. ot his arm ;. a. Vais'ya or a S'udra, by the aid.
* According to.a.certîfii calendar the Vediao year used to com>

®,ence witl!Ltt>.e. lig^ht. fottnigljt at CMteB..
i)t h\^ wealth ; and a good Brihmana) by means ok
Jja.âs and Nomas. (341))

,
An ihstitutor ot proper religious rites,* governor-
©f sons and disciples, expounder (of spiritual or moral,
truths, or of Law CJode&K equally compassionate to.
all creatures, is called a Brihmana ; a harsh or abusiva>
language must not be- used; unto. him;(?uch. a. Bi^h^-
Biana. (35)
Ah unmarried girli,. a youthful matron^ an ijnread
Brdhmana, one of small learning,, one, afflicted, with. $t
disease, or uninitiated with, the^ holy thread, must not
perform, the Agnih0tra Homa^ (fire, offering). (3,6.)
For hating cast 9u,ch libations in the fire, thgse^

((Unmarried girls, etc,) shall go to hell, together with t^Q:
person on whose behalf they do swch, fire-ogejripgs j;
bejice, a Brdhnaana, well-versed; in the Veidfis. and in thft
art of performing such fire-offeyngs,, shall act as a,
ffotd (i.e., offerer of the. libation, or doer of the. firo?

offering.) (37)
He, who, having had the mmns to, give. a» horsQ,

which is, sacred to Prajdpati, to, the ofijcjating priest
{Rittvik) as his. Dakshina (fee) on the occasion of firsl;.
establishing (kindling) the sacred fire, does not give it.
to him, remains as one who has not kindled the sacred

fire, and fails, to obtain the merit of the rite.. (38)
Let not one, believing and self-controlled, doing

other religious rites, perform sacrifices by giving
* The text has. Vidhdta 'whi.ch may also, meaA a.n ordainer oJf
l?ws.
f They are not fcompetent to perform the Homas enjoined tOi

be performed in the Vedas by a Brihmana, morning and eveniog^
e^Qfe day (SraKian Shyam. frMa^r homdn na Kur)iuk).-r-KuJlu&.a^
39®' Manu Samhita,
small amounts of fees (Dakshin&J to the officiatfag^
priests), (39)
A sacrifice, performed with a small amount of fees

(paM to th© pries^, destroys, the progeny, (domestic),
animals, fame and the senses of its institutor, shortens;
the duration of his life, and acts as a bar against his;
Heaven. no one perform a

Hence, let sacrifice vritlt
a small amount ot' money. (40)
An Agnihotri\ (performer of the Agnihotra fir6~

offering)Brihmana, who wilfully neglects to do the;
morning and evening, each day, shall do.
(ire-offering,
the penance of Chandr&yana for a month, inasmuch as.

the sin (thereby committed) is equal to. that of killing^
(one's own) son. (41)
They, who having obtained; money from S'udras^.

do the Agnihotra fire-oflerings, are jcondemned by thct
Brahmavadins as the priests, of S'udras. (42)
Resting his feet on the heads of those foolish^
Btttviks (sacrificers) who do the fire-offerings with the.-
belp of money obtained from him, the S'udra donor

(of the money) shall rise up from, and get rid. o^
hell, (43)
For having done improper acts and failed to 3o the;

commendable ones (rites), and for having been attached^
to objects of the senses, a man stands under the obliga"
tion of doing an expiatory penance> (44)
(Several) wise men assert that, atonement is possible^

only for sins, iiivoluntarily committed; while others,,
grounding their decision on precedents |in the Vedas,.

hold that, expiation is possible even in respect of sins^.
deliberately committed, (45)
A sin, unwittingly committed, is atoned, by reading

Iânu Samhiia. 39
Viias) those, wilifuliy comittitted, requirfe separate

llffe
tipiatofy penances for their atonement. (46)

Having incurred the obligation of doing an expia^
lory penance for a sin accidentally (unwittingly) com^
taitted in this life, or for one done in his previous
Bxistente, a Brihmana must not associate with othef
(pure) Brihmanas before he has made the atone='
Inent. (47)
Of some through misdeeds done in this
miscreants,
life, and others through sine committed in their previous
existences {become deformed in their persons. (48)
A gold-stealer is (born with) bad nails ; a wine-
drinker, with black teeth ; a Brihmanicide is afflicted
With consumption and a defiler of his preceptor's bed»
;
with skin-troubles (Hi. bad skin.) (49)

A true calumniator is born with fetid nostrils (i.e.,
is with foul-smelling nasal catarrh) a falsa

afflicted ;
calumniator, with a bad smell in his mouth a paddy^ ;
stealer is bom with a limb in less; and a mixef

(adulterer of grains, etc.), with a limb in excess. (50)
A stealer of food is (punished With) a sluggish
appetite ; and a stealer of words,* with dumbness ; a
cloth-sljealer is. born with leucoderma, and a horse,=
istealer is born maimed. (51) • «
A lamp (light)-stealer is born blind ; an extinguished

of light, blind in the one eye ; a killer of animal lives is
(punished with) many diseases (in this life) and a

ravisher of another's wife, with (a nervous swelling of
the limbs (due to nervous disorder) (52).
Thus (through the dynamaics of) different misdeeds
* The text has Vdgdpahhrakah. Kclluka explains it by

" Ananujnatadhydin," otLQ who learns the Veda by hearing it
'
recited by another without the premission of a preceptor.

^5% l&am 'Samhi'ta.
Mfeii arfe born idiotic, dâf, dumb, blind, i^6f6rtiie4, at
possessed of limbs in less or excess, abhorred by th6

virtuous (53).
Thus for the purification of Self, expjjjting penanc6s
'should be always practised; unexpi^ted sinners are
\>ora -with condemnable bodily traits (54).
Killing a Br^hmatia, wine-drinking, gold-stealing,
'and defiling the bed of a preceptor are said to be the

igrfeat sins, the company of these sinners being the fifth
(great sm). (^5)

False speaking with a view to give out one's self
tts belonging to a superior caste, accusing one before
the king of a Crime punishable with death, and false
allegation (calumny) in respect of one's own pre-
ceptor tantamount to killing a Br^hmana (Brahma-
>kalya) (5'6)
Forgetting the Vedas throug'h non-study fon the

ârt of a Brihmana), reviling 'the Vedas-, bearing false
^s'itness iti a Court of justice and eating unclean things
are equal to wine-drinking (57).
Stealing an article^ held in trust, and stealing a biafi>

liorse, land, diamond or gem are said to be equal t<J
gold^stealing (5^)
Casting* seed m one'^s 6wft uterine sister [Svaybhi)-,
tn an uninarfied girl, in a Chandila woman, in one's

t)wn daughter-in-law, or in a friend's vrife is equal lo
idefiling the bed of one's ovWi preceptor. (59)
CoW-killing, officiating as a priest at a sacrifice in-

stituted by an unworthy person, incest with another's
\irife, abandoning one's own parents, preceptor, or soft
i(i\^., otnissioh to do purificatory rites unto him), as well
as renouncing the study of the "êdas and non-perforra=
a&cea of fire-offerings. (60)
Manu Samhfta. 393
Marriage of a younger brother before the marriage

of his elder, an unmarried elder brother suffering his
younger to marry before him, giving a girl in marriage
to either of two such brothers, and officiating as a
priest at such a marriage ceremony. (6i)
Defiling an unmarried girl (with the finger),* living
by usury, breaking the vow (of continence), and selling
one's tanks, orchards, wives, and sons* (62)
Failure to initiate a child with the thread (before
he is sixteen years of age), abandoning one's relations,
teaching the Vedas for money, studying', the Vedas
under a preceptor who takes fees for his teaching,
and selling things which ought not to be sold. (63)
Working in all kinds of mines (under the king's
command, raising large dams or embankments, des-

truction of medicinal plants, living by the earnings of
the prostitution of one's own wife, practising deadly
incantations, and hypnotising by means of drugs. (64)
Felling down unwithered trees for fuels, cooking
for one's own self (and not for the gods or manes), and
eating condemnable (prohibited) articles of fare. (65).
Omission to establish the sacred fire, gold-stealing,

undischarging the debts due to the gods, to the Rishis
'
and to 'one's own manes, cultivation of, prohibited
sciences, and adopting the profession of a songster,. or
of a musician. (661
Steafing paddy, animals, iron and copper etc.,t
going unto a drunk woman, killing a Vais'ya, S'udra,
* The text has Kanyaya-dushananckaiva ; Kulluka explains

it by Maithuna Varjamanguli prakshephdina which would not
bear translation.
t The text has Kupyam which sigpifies any metal other than
gold or silver.
50
3^4 Manu Sttmhtta.
Kshatriya or a woman, and atheism (non-confornfity' tcy
the doctrines of Vediac religion) — all these afe called

minor sins {Upuphtakas). (67)
[Each of the following acts such as,] assaulting a

Britbnla'nai with a club", etc., smelling wine or any other
unclean substance which ought not to be sm'elled^

crooked dealiifgs, and committing unnatural offence
oit a man, constitutes east-degrading (Jdti-tShtansa'
karaj sin* (68)
Killing ^ asg, horse, camel, deer, elephant, goat^
kmb, fish, snake or a buffalo constitutes Sankari^
karanam (hybridising) sin.t (69)
Receiving money from the condemnaMe, tradings
serving a &udra, or speaking &Isehood constitutes a sin
whicb is known as Apatrikaranam.X (70)
Killing a worm, insect or a bird, ^ting food brought •
on the same plate with wincj stealing fruits, flowers^

fuels, or feeling agitated at the slightest cause of dia^
turbance constitutes a sin which is called Maldvakam
or (mind-soiling sin.) (71)
These sins have been separately and specifically
described, now hear me discourse on the expiatory
penances which should be respectively practised for
their atoneqient. (72)
For the purification of his self a Bfahmanicide
shall stay for twelve years* in the forest, building a hut
therein, living on food obtained by begging, and carry-
• A person guilty of any of thcBe crimes becomes degraded

from his caste.
t A person, guilty of killing any of th«se animals, will have a

mixed caste {JSankara Jati) in his next existence.
%' Apdtrikaro -"ini I.e., a sin which makes one unworthy of re-
ceiving gifts.
Manu Samhita. 395
lag the cranium of a human skeleton as the token of

his (fell crime).* (73)
Or he shall voluntarily make himself the target of
arrows shot by archers with unfailing aims or he ;
shall thrice cast himself in a burning fire with his head

downward so that death may ensue. (74)
Or he shall any of the following Vediac
institute
sacrifices, viz., the As'vamedha, the Sarjit, the Gosava,
the I'is'vajit, the Trivrit, or the Agmshtut.
(75)
For the expiation of the sin of killing a^r4hm&na,
he, self-controlled, and sparing in his diet, shall travel
a hundred Yojanas H e-, eight hundred miles', mutter-
ing any of the VedasA (76)
Or he shall make over all his belongings to a
Brahmana, well-versed in the Vedas, or shall give
him a well-furnished house and ample wealth for his
living. (77)
Or living on a vegetable diet, he shall walk along

the shore of the river, Sarasvati from* its source to its
* This is only in respect of an accidental killing of a Brahmana.

According to the Bhavishya Puranam a man (Brahmaaa) of
superior qualifications, having accidentally killed an unqualified
(foolish and impious) Brahmana, shall do this penance for twelve
years. For having wilfully killed a member of his own caste, a
Brihmana shall do this penance for double the aforesaid period
(«.«., twenty-four years). A Kshatriya, a Vais'ya, or a S'udra, guilty
of unwillingly killing 'a Brahmana, shall respectively do this

penance for twenty-four, thirty-six, and forty-eight years.
f This is the expiation for accidentally killing a man, who is

merely a Brihm.ana by caste, and when the killer is either a
Brihmana, Kshatriya or Vais'ya. The Bhavishyapuranam reads
and interprets the passage as, if a feiia-knowing Brdhmana,
a regular institutor of the Agnihotra fire-offering, accidentally
kills one, who is a mere Brdhmana by caste, then this is the
expiation for hira^ ,
3g6 Manu SamhttA,
place of junction with the sea, or observing mo,deration

in food he shall thrice recite a Vedaic Samhitd, each
day. (78)
Or (at the end of the twelfth year), he, with his
head cleanly shaven, and finger-nails parid o£f, shall
live at the out-skirt of a village, or in a cow-shed, or
in a hermitage, qf underneath a tree, devoted to the
good of kine and Brdhmanas. (79)
Or by laying down his life for the succour of a
cow, or of a»Brahmana, he shall be exonerated from the
sin of killing aBrihmana ; by succouring a cow or a
Br&hmana, (before the lapse of the twelfth year), he
shall be free from the sin of an act of Brahmana killing,
even if he does not die in the attempt. (80)
Or by thrice fighting with the robbers for the re-
covery of the goods (they have stolen from the house
of a Brdhmaaa), or by recovering the goods in a single
fight, or by giving an equal amount of wealth to the
robbed Brdhmana attempting to kill himself for its
loss, he shall be exonerated from the sin (of killing a

Brdhmana. (81)"
Thus having practised these austere penances, and

lived an absolutely continent life for twelve years, he
shall be ejionerated from the sin of killing a Brcih-
maua. (82)
Or having confessed his guilt at the close of an

As'vamedha sacrifice, instituted by the king, and per-
formed the ceremonial ablution (Avabhrita Snanam)
at the end of the ceremony, he shall be from the sin
of Brahmana killing. (83) ^
The Brdhmana is the root of virtue, the Kshatriya

is its forepart; hence, by confessing his guilt in their
assembly, a man becomes free from sin. (84)
Manu Samhili. 397
On his very birth the Brdhmana becomes the god

of the gods and the authority (in matters of virtue)
in this world. The Veda testifies to the source of
his authority. (85)
Whatever three 'of these Veda-kno^t'vag Brihmanas
shall speak ;in respect of the expiation of one's sin
shall be his perfect expiation ; holy is the speech of
the erudite (
Veda-knorw'mg BrShmanas). (86)
The self-controlled Br&hmana, with his mind fixed on
God, shall impartially* practise any cf these penances
for the expiation of the sin of Brihmana-killing. (87)
For having uriwillingly killed a foetus in the womb,
a Vais'ya or a Kshatriya engaged in performing a re-
ligious sacrifice, or a woman in her menses, one shall
practise the same expiatory penance. (88)
As well as for having borne false witness, or
calumnised his preceptor, or robbed an article held by
him in trust, or killed a friend or a woman, (89)
Thus the penance is laid down for expiating the sin
of accidentally (unwillingly) killing a Brdhmana; no
expiation there exists for the sin of wilful Brdhmana-
killing. (90)
• For having drunk {PaishttJ wine,t one shall atone

his sin by drinking a cup of burning Wine ; he shall be
* Without showing any perference to any particular form of penance.
Or in other words, he must not choose and observe a light penance, if
his guilt requires the practice of a severe one.
t The Bhabisbya-puranam interprets Sura by Paihkii wine (i.e,,
wine made from pasted rice) and asserts that the expiatory penances
laid down in respect of wine-drinking in.the il/an» apply to drinking
Pafshti wine alone in exclusion of other species of wine such as Gaudi,
Mddhvi, etc.
Surd cha Paiskli Mukhyokta na tasyd stvitaresdme, Paishtyak pane

tu chaiiisim prAyas'chittam nivodha me.
39^ Manu Samhila,
free from the sin after his inner organism has been
burnt by that wine («.^., after death from drinking 'hot
wine. (91)
Or he shall live on flame coloured cow-urine,
water, milk, clarified butter, and cow-dung serum till
death. (92)
For the expiation of the sin of wine^rinking, let
him, clad in a woolen cloth, wearing clotted hair,

^nd carrying the mark of a wine-bowl on his fore^
head, live for a y|ar by eating sesame-cake or broken
bits of rice, once in the night. (93)
Wine (surdj is the impure essence (Uf. refuge
matter) of grains, and sinful is a refuge matter ; hencei
let nc^ Br4hmanas, Kshatriyas and Vais'yas drink
wine (Surd). (94)
Gûffi (treacle wine), Paishti (wine of pasted rice)
and M&dhvi (wine made from the flowers of Mahua
tree) are known to be the three species of wine all of ;
them, like any, must not be drunk by the foremost

of Brihraanas. (95)
Flesh, wine, and fermented saps are the food of
Yakshas, Rakshas, and Pis4chas ; they should not be
eaten or drunk by Brihmanas, who partake of tlje
oblations of th6 gods. (96)
An intoxicated Brdhmana may fall on an impure
ground, or recite the Vediac mantras, or do any other
improper acts under the influence of wine. (97)
He, in whose body the 'encased Brahma is washed
with the stream of wine, stands divulged of his Brah-
pianiac energy and becomes a S'udra. (98)
Thus the excellent expiation for the sin of wine-

drinking has been described ; now I shall discourse on
the expiation for the sin of gold^stealing.
(99)
MaHU Siimhita.
'
35^
A firahmana, who has stolen gold, shall go i<s tbd

bin^ ; and confessing his guilt, he shall say, " punish
tile, OKing," (160)
The king, taking hold of a dub, shalll kill him
(the gold stealer) with oile blow, inasmuch as death
purifies a gold-stealer ;* a Brahraana gold-stealer shall
effect his purifieation by dint of penitential atiste-
tities. (loi)
A Brihrnatia, Wishing to exculpate the sin of gold
Stdalingt by means of penitential austeprities, shall, clad
in fags, practise the expiating penande, laid down for ail
adt of Brihmana-killing, in the forest. (10 i)
Brihrnanas {lit., twide-born ones) shall exculpiate

themselves of the sin of gold-stealing by means of
these penitential austerities ; from the sin of de-
filing the beds of their pr«(cept6i:s they shall kikewis©
exonerate themselves by means of these purificatory
penances. ({03)
A Br4hmana, guilty of defiling the bed of his pre-

ceptor ii.e. of incest with his own step mother), having
confessed his guilt, shall lie down in a red hot iron bed/
holding in his embrace a burning female figour of iron,
tilMeath ; he is purified by his death. (104)
* Dead, -or surviving, if almost dead, he (gold-stealer) shall be

purged ofE of his sin. TtajnaValHya.
t Stealing gold weighing eighty Ratis or more constitutes the' sin
of Steyaru according to Manu, and if the gold belongs to a Brahmana,

theft of five Krishnalam or sixteen kashas weight, thereof would
constitute the offence. The Bhavtshya Puranam, on the other hand, in^
creases the weight of gold in such cases to five Nishkas Says it— ("Men
belonging to) three castes, commencing with the " Kshatriya," happen->
ing to rob an amply qualified Brahmana of gold to the weight of five
Nishkas .shall regain his purity by immolating his body
'in fire.
4@o ,
Martu Samhita.
Or after having cut off his reproductive organs and

held them in the hollow of his blended palms, let him
slowly go towards the south-west, uiitil he falls down
and expires. (105)
Stamped with the figure of a bedstead on his fore-
head, let him, clad in rags and growing a Heard, practise
the penance of Krichcha-vratam for a year in the
forest, with all his^senses fully brought under his con-
trol* (106)
Or for expiating the sin of (accidentally) visiting
the bed of his bwn step-mother (lit. elder's or pre-
ceptor's wife) he shall liveon barley gruel, or on a
Habishya (vegetable) diet, and parctise, self-controlled,
the ChUndrayanam penance for three months (in
succession.) (107)
The sin of great sinners (Mahapatakins) should be
expiated by practising these penances ; persons, guilty
of minor sins (t^/a/fl^fl/§f«j), shall practise the following
purificatory penances by way of atonement. ( 108
One,- who has committed the minor sin of killing
a cow, on barly gruel during the first
shall live
month of his penance, and having cleanly shaved his

head, beard and moustache, shall live in the pas-
ture ground, clad with the skin of the cow he has
killed. (109)
[During the second and third months of his penance]

self controlled, he shall eat a moderate quantity of
food with (any sort of) non-alkaline salt in tlie evening
- of each second day, after having fasted on the previous
one, and bathe with cow's urine, (iioi
* The expiatory penance owing to its comparatively lesser aa\itere

character seems to contemplate the case in which a man visits the
bed o{ his own step-mother, mistaking her for his own v\i^.—Kulluka.
MaPiu Samhtia. }ô\
irt \h^ day hft shall follow the kine (to the pasture
J^roundy, inhale the dusts risen by their hoofs from the
ground, and tend them with Care and after having ;
made obeisance to them, he shall up in the night in sit
the posture, known as the Virhsanam* (in)

Bereft of all feelings of vexation or pride, he shall
istand when the kine will remain «standing, sit down
.
when they will lie down, and follow them when

they will roam about. (112)
By all means he must succour them, vfhether afflict-
ed with any disease, or frightened by tigers and thieves,

etc., or fallen in the mire, or in any unfavourable pre-
dicament. (113)
In heat, in rain, in cold, or when a strong, wind is
blowing, he must not protfect his person before provid-^

ing a suitable shelter for them (kine) ^to' the best of his
ability. (114)
Having seen a cow grazing on a field, or on a thras-

thing floor, whether of his own or ofânother, or having
seen a cow suckling her calf, hemust not speak of it to
any body. (115)
A cow-killer, who follows a cow in this manner for
three months in succession, becomes free from the sin

of cow-killing. (116)
Having thus well-practised the purificatory penance,
he shall make a gift of a bullock and ten kine to a
Ffi'^d-knowing Br^hmana.; or in their absence he shall
make over all his belongings to such a BrS,hmana. a 17)
BrS.hmanas, who have committed the .minor sins
{Upapatakins), excepting those who have broken
* Virasanam — Sitting on hams, with his right Isnee flexed and right
foot placed on the left thigh and with left knee flexed, and left thigh
placed on the rjght thigh. Vas'isktha.
51
4&Z Manu Sam/tita.
theirVOWS (Avakirnis), shall practise the (abovesaI*'y

penances, or the Chhndrlt^nam penance for punfica-'
tion. (ii8)
A vow-breaker shall sacrifice an ass, Wind in the one'
eye, at a crossing of roads, to the deity, Niriti, in the
night, by uttering the Mantras of the P&kayajna. (119)
Then having d^ne a fire-offering (with the flesh
of the immolated) ass unto the deity, Niriti, he shall
offer libations of clarified butter unto V&yu^ Indra,
Brihaspati and Agni in the by muttering thff
fire,
Rik, runiring a {Sama Sinchantu Maruta, let Maruta

sprinkle with water, etc.) (120)
The Brahmavadins, the knoWBTs of the Law, aver
that, by violating bis vow, and by wilfully casting hisr
seed (during, its observance), a Bramaeharin (re-
ligious student) becomes guilty of the sin of vow-

breakinjg x^vakimi). (121)
The Brihmanic energy of a religious student, which
has' originated from his study of the Vedas, etc., ascend
to (/.^ merged in) the (deities) Maruta, Pinuhuta
are
(Indra), Guru (Brihaspati) and Agni, after he has.
broken his vow.* (122)
Having committed such a sin, let him (the vow-
breaker), clad'in the skin of an ass, beg alms at sevea
houses, confessing his guilt. (123)
For a year he shall live taking, once a day, food
obtained by begging as above described, and bathe
thrice, every day, whereby he shall be free trom his
sin. (124)
Havsng wilfully comraitftd any of tiie caste-
degrating (ydti-Bhransakard) sins, he shall praQtise a^
* Hence a vow-breaking Brahmachclrin shall offer Ubotions of clari-

tied buttec unto these deities.
lHanu Samhiia, 4-03
Krkhchhra Sdntapanm penance for th« expiation

;
of ariy of such sins Involuntarily committed, he must

practise 2, Pr&jdpatyam penance. (125
Having committed a sin of the hybridising {San-
kari Karanam) or Apdtri Karanam group, he shall
practise for a month the Chdndrayonam penance, for
its expiation having committed a crime of the mind-
;
soiling {Malini Maranam) group he'shall live on barley

gruel for three days in succession. ( 1 26)
For having wilfully killed a (good patured Ksha-
triya, one shall practise the quarter part of the expia-
tory penance (i.e. for three years) laid down in respect
of an act of Brdhmana-killing ; and a sixteenth part of
the same penance should be practised for the expiation
of killing a sacrificing Vaisya, and a S'udra respet-
tively. (127)
The foremost of Br^hmanas, having accidentally
killed a Kshatriya, shaU duly practise the expiatory
penance, and make '.the gift, of one bullock and a thou-
sand kine to a Brahmana (at its end.) .(128
Or self-eontrolled, and wearing clotted hair, he shall
practise the expiatory penance laid down in respect of

tin act of Brahmana-killing, living, remote from the
village and under a tree, (129) ,
For having accidentally killed a Vais'ya, engaged in
performing a sacrifice, let these foremost of Brdhmanas

practise the (preceding) penance for a year and make
the gift of one hundred kine to a Brihmana at its
close. (130
For having killed a S'udra, let him do the same

expiatory penance for six months, and give a Dakshind
of one bullock and ten white kine to a Brah-
mana. (131)
404 Manu Samktta,
For having wilfully killed a cat, an iohneunioW;^

a Ch4sa bird, a frog, a dog, a lizard (Godhft). an owl, Qr
a crow, let him do the penance, laid down for expiation
of the sin of killing a S'udra. (132)
[For having accidentally killed a ^. etc.,] be
shall live for three days on a milk-diet ; or shall travel
one Yojanam, each day, for three dayS ; or shall bathft
in a runniug strean* of water for three days ; or recite
the {Apohist^, etc.) Suktam oi the Veda for three
nights. (133)
Having killed a, snake, let the foremost of Brdh-
manas give a sharp-pointed steel rod to a Brahmana
for having killed an impotent person, he shall make the
gift of a Bhara of straw, and of a Mh.sha weight
of lead. (134)
For having killed a boar, he shal make the gift of a
pitcher, full of clarified butter, and of a Drona measure
of sesame ; for having killed a peasant or parrot, he
shall make the gift of a calf, two years old ; of a calf,
three year old, he shall make a gift, for having killed a

heron. (135)
For having killed a crane, a swan, a duck, a pea-

cock, a monkey, a falcon, or a Bhasa bird, he must
make the gift ôf a cow to a Brdhmana. (136)
For having killed a horse, he must give a cloth to a

Bruhmana; and five Nila bullocks, for having killed an
elephant for hayiiig killed a goat, or a sheep, he must
;
give a bullock to a Brdhmana ; for having killed an ass

he must make the gift of a calf, one year old, to a
Brdhmana, U37)
For having killed a carnivorous beast, let hinj give
a milch cow to a Brahmina ; for having killed a her-
bivorousâniraal, he must give a calf to a Brdhmana, land
Manu Samhiia. 4<^5
for having killed a camel, he shall make the gift of a

rati of gold to a Brihmana. (138)
For having killed a faithless wife, belonging to any-
of the four castes, a Brihmana shall make the gift of a
leatlier bag; a Kshatriya, of a bow; a Vais'ya, of a.
goat,; and a S'udra, of a lamb. (139)

A Brihmana, incapable of expiating his sin of snake-
killing, etc., by means of gift, shall* do a Prajhpatya
penance fo^ the expiation of each of such sins. (140)
For having killed one thousand of vertebrata

animals, one shall do the penance for an act of S'udra-
killing ; the same penance should be practised for
having killed a cart-load of invertebrate animals. (1:41)
For ha^ng killed a (small) vertebrate animal, ons

shall give a smalf Dakshina to a Brdhmana ; having
killed a small vertebrate animal, one regains his purity
by doing a Pranayama. (143)
For having filled a blossoming, fruit-yielding tree,
creeper,, shrub or plant, one shall mutter a huiidred Rik
mantras. (143)
For killing parasites which germinate in food grains.
or in sweet s^^ps (such as treacle, etc.,) or in and

fruits
flowers, drinking of clarified butter should be known as

the expiation. (144) ,
For having cut down cereals, growing on a cultivated

soil, as well as those which spontaneously grow in un-
cultivated fields, one shall regain his pmrity by living on

a milk-diet for a day and by following the cows to, the
pasture-ground. (145)
By means of these penances, the sin, originated from

acts of killing, should be expiated ; now hear me dis-
course on the expiatory penances to be done for eating

improper foo4, whether wittingly or unwittingly. (146)
4o6 Afanu Samhita.
Having unknowingly drunk Vinmii wina»* olfe

must be re-initiated with the holy thread ; for'havteg
knowingly drunk it, one shall atone iox his sin by his
life, this is the decisian. 147)
Having drunk water kept in a s^ne bowl, as in a
cup (of that species of wine which is called) Suri,
one shall live on milk cooked with Sankhapushpi
(creeper) for five days .in successian. (1481
Having touched, or given wine (to any body,) or
having duly accepted a gift, or having drunk water,
previously tasted by a S'udra, one shall live on the
washings of Ku'sa grass for three nights. (149)
A Soma-drinking Brihmana, having smelled the
breath of a drunkard, shall do three A'chumanams and
three PrAndydmas in water, and shall effect bis purifi-
cation by drinking clarified butter. (150)
Members of the three twice-born castes, having
unknowingly tasted e|xcreta or anything deRled by
the touch of wine, deserve re-initiation with the
thread. (151
The shaving of the head, (wearing of) the holy
girdle, carrying the staff, alms-begging, and practising
the vow Brahmachirin) are dispensed with in
(of 'a
such re-initiations of the twice-born ones. (152)

Having eaten the food of those whose food ought
not to be eaten, or having eaten the leavings of S'udras'
or of women's food, or having eaten the flesh of prohir
bited animals, one shall live on barley gruel for seven
nights. (153)
.
• V&ruui is a kind of wine prepared from fermented i^cerboil-
iugs. For having drunk any of the nine species of wine, mention-
ed by Pulastya, other than Paishti, M ddhavi, and Gaudi the expia-
tion cOrtsists in being reinitiated with the thread.
Ittanu Samkili. 407
Having taken Suktas (cordials which acquire an

acid taStd when stale) and decoctions of astringent
drugs (such as Chebulic rayrobalans etc.,) one shall
remain impure until they are not evacuated from his
bowels. (154)
Having taken the stool or urine of a domestic pig,
of a bear, of an ass, of a camel, of a jackal, of a
monkey, or of a crow, a Brihmana sltall do jthe Chltn-
drhyanam penance (for his purification.) (155)
Having eaten dry meat, earth-born mushrooms,
butcher's meat, or the flesh of an unknown animal, one
shall do the same penance {j..e. Ch&ndrajianam.) (156)
For having eaten the flesh of a carnivorous animal,
of a boer, of a camel, or of a cow, or having eaten the
flesh of a man, of a crow, or of an ass, the performance
of the Tapta Krichchham penance should'b^nderstood
as (the proper) purification. 1
157)
A Brdhmana, who before having completed his
Vediac study shall eat a monthly iPraddha feast shall
fast for three days, one of which he shall pass by sit-
ting in water. (158.

A religious student who has somehow eaten flesh
or has taken honey, shall complete the residue of
his vow (of Brahmacharyam) by doing a Krichchha
Prajcipatyam penanoe. (,159)
Having eaten the leavings of the food of a cat, of a

crow, of a rat, of a dog, or of an ichneu-mon, as well
as boiled rice infested with insects and hairs, one shall
drink Brahma subarchala (a kind of consecrated lin-
seed gruel.) (160)
Ohe, valuing the purity of his ownself, must not

partake of any kind, of forbidden food ; having un-
'
knowingly eaten such a fare, one must immediately

4oS Afanu Samhita.
belch that out, or adopt any other kind of purifyiilg

measure. (l6l)
The various purificatory penances for the expiatioti
of him, incidental to eating prohibited food, have been
described ; now hear me discourse on .the expiatory
penances to be pfaetised for acts of gold-stealing. (t62)
The foremost of Brihmdnas, having wilfully stolen
paddy (food-grains), food 6t money from the house of a
member of his own caste, shall be purified by practising
a Krichchhra ppnance for a year. (163)
For having stolen a man (slave;, a woman, a
house, or a field, or the water of a tank or well,
the ChaHiiâyonam should be understood as the proper
expiatioii. O64)
For ha^|^[|Ji stolen an article or substance of insigrti-
ficent value (such as, lead, etc,) from the house of

another, he shall make over the same, to its owner, and
do the Kriehchhara Shntapanam penance for the puri-
ficotion of his self. (165)
For stealing articles of food which are eaten by

chewim, or any kind of liquid food, as well as for
steating a bedding or a cushion, a vehicle, a fruit, a
root, or a flower the drinking of Panchagavyam com-
pound is the proper expiation. (166)
For having stolen hay, wood, trees, treacle, dry food

grains, cloths, hydes,' and flesh, one shall fast for three
days (lit., three day's fast is the expiation). (167)
For having stolen gems, pearls, corals, popper, .
white copper and stones, one shall live on

silver, iron,
a gruel of particles of broken rice. (168)

For having stolen cloths made Jof cotton. Silk or
wool or an animal with bifurcated or unbifurcated hoofe,
itfanti SamhiUi 409
birds, scents, cereals or camphor, one shall live on (milk

for three days. (169)
By thesse (expiatory) penances a Br4hraan {lit.,
twice-born Joiie) shall purge off his sin of stealing ; the

sin of carnally knowing a forbidden Woman should be
expiated by the following ones (penances). (170)
For casting his seed in the Womb of his own

uterine sister, of a friend's wife, gr of his daughter-
in-law, or of an unmarried girl, or of a woman of vil6
{Chanddla) caste. (171)
Or for carnally : knowing a daughter* of one's own

father's or mother's sister, or a daughter of the brother
of one's own mother, one shall do a Chandrhyanam
penance. ^72)
Let not the intelligent one covet any of the (pr6ced-

ing) three ;kinds of sisters for his wife, inasmuch as
they are unobtainable (unraarriageable) on account of
their tie of agnateship (yndiiivam) by goiiig unto ;
such a (sister), one becomes degraded. (173)

For having cast his seed in a man, in a she-animal
(other than a cow), in a woman in her metises, in
any part of the (female body other than the propeir
channel), or in water, one shall practice a Krichchara
^verely. austere) S&ntapanam (penance)., (i 74)
After having carnally known a man or a woman,

or aiter having copulated (anywhere, whether) in a
bullock cart (or otherwise), a Baihmana must bathe,
with all his clothes on, in water. (175)
By carnally knowing a Chanfi&la or a vile caste

woman, by partaking of their food, or by accepting
gifts' from them, without the knowledge of their vile
caste, a Brahmana becomes degraded; by wilfully

52
410 Manu Samhita.
doing all these acts, he becomes of the same cast

with them. (176)
A wilfully faithless wife let the husband keep
. imprisoned in a chamber, divested of all her wifely
duties ; and let him cause her practise the penance laid
down in connection with the sin of a man's carnal
knowledge of another's wife' (177)
If she, soljcited'by a man of her own caste, suffers
herself to be defiled by him, in that case the perform-
ance of a Krichchra Chandrayanam penance is the
proper expiation (178)
The sin which a Brahmana commits by sexually
knowing a Chandhla woman* is expiated by his living
for three years on food obtained by begging, and by
muttering the sacred {Savitri) mantra (during all that

period) (179)
Thus the purificatory rites for the expiation of
sins of the four kinds of sinnerst have been described)
now, hear me describe those which should be done for
the expiation of sin, incidental to one's associating with
the degraded (180
By same bed, or cushion, or by riding in

sharing the
the same car with, or by eating in the compj^y of
a degraded pejrson for a year, a man becomes degraded
by teaching the Vedas to such a person, or by officiat-
ing as a priest at a sacrifice instituted by him, or by
* The text has Vrishali ; Kulluka sxplains it by Chanddla

woman. "The terra may also mean a vile-caste or S'udra woman,
an unmarried girl in her jraenses, an old woman, or a married
woman in her flow.
+ Killers of animal lives, eaters of prohibited articles of food,

gold-stealers, and those who hold sexual intercourse with prohi-
bited female relations or forbidden women.
M»nu Samhtta. 4I[
any '.marital relation with him, one be-

contra^cttfig
comes degraded on the same day (i8i)
He, who associates with a degraded person, must
'
practise the same penance for his purification,, as is

laid down for the expiation of the sin through which
that person has become degraded (182) ~
The Sapindas or i5a«</^«iJ(relations) of a degraded

person shall do the water-rite unto him in his life time,
at the outskrit of their village, and in ^ the presence
of his cognates (Jndtis), priest and preceptor, on the

evening of a condemnable day of the lunar month
(such as the ninth day of the moon's wane or
increase). (1S3)
A slave-girl of theirs shall kick off a pitcher, full
of water, as if he had been dead ; and after that, his
Sapindas (and Samdnodakas) shall fast and observe

uncleanness for a day with his Bandhus, (184) -'
From thence all dealing, speaking, association, or

sitting with that degraded person by others shall cease ;
the patrimony of such a person ^hall not be given to

him (185).
The right of eldest-bornship, the honour due to

him as such, and the right to a preferential excess
share as the eldest born (of his ifather) shall be ex-

tinguished as fat as such a degraded (eldest brother)
is concerned; a more qualified younger brother shall
take the share (in the paternal property) djue to him

{i.e., degraded leidest brother) (186)
Having done (the proper) expiatory penance, he

(the 'degraded person) in the company of his
Sapindas and Samhnodaka relations) shall bath in a

tank and cast a^new pitcher, full of wafer, therein, (187),
412 Manu Sammiih
, Having cast th« pitdier tin th« ws^r, h» rtisfll
enter his house, and thence forward discharge all th«

duties of relationship with his cognates {/neiti) (i88)
All these measures should be adopted in respect
ofwomen who have become degraded but they should ;
be provided with food and raiments, and allowed to

live close to their houses (189)
Let no one have any dealings with an unexpiated
sinner, nor in .any way calumnise the one who has
made th'e proper atonement for his sin. (190)
Let no one associate with an infanticide, with a
treacherous person, with a woman-killer, or with one
who has killed a man?taken under his protection, even
after he has done the proper expiatory penance. (i9i>
Twice-born ones, who have not been initiated with
the Ghyatri at their respectively proper ages (of initia-
tion), shall first Krichchhra penances ;*
practise three
thereafter they should be initiated with the holy
thread. (193)
Brihmanas, who do improper acts,t and who,

though initiated with the thread, are ignorant of the
Vedas, if they wish to do the expiatory penance, should
be likewise •advised*to> practise the same penance {ie.
Krichchhra Vratam) (1931
The sin. which a Br&hmana commits by earning
money by vile means is expiated by his muttering the
purifying Mantras and by renouncing the same. (194)
• Vr&tyastoma penance according to VAjnavalkya, the nature

Of the expiatory penance should be determined in these cases with
xh eye to the physical capacity of the penitent to do the same
Kullukq
f Such as taking gifts from S'udras, or s€fving them in any

capatity whatsoever— ^rK/ZwAa,
Manu Samhtta. 413
Bx oitltfering, sdf controlled, the Sdvitri mantra

three thousand times,
by living in the pasture ground
on milk only for one month, a Brahmana becomes
exonerated from the sim of accepting the gift of an
tinworthy person (195)
Returned from the pasture ground, depleted with
fasting and fully subdued, him (Bi;ihni,ana) they must
ask, " well, beloved do you wish to bA on an equal
footing with us ?* (196)
Having said "yea" to the Brihraanas, he shall
scatter grass before the cows; after the cows have
commenced eating that fodder in that land, converted
into a temporary sanctuary (on account of the cows,
eating there on), they (the Brdhmaaas) shall accept
that agreement (as to his future good conduct) (197) '
Having officiated as a priest at a sacrifice in stituted

by a Vratya (a twice born one not initiated with th e
thread within the proper age limit) for the expiat ion
of his sin {i.e.. at a Vratya Stoma sacrifice), or having
attended the funeral rites of one (other than his parent
or preceptor), or having practised any deadly incanta-
tion (such as S'yena ydga, etc), or done the Ahina
sacrif]ice,t one shall be free from sin by doing three
Krichchra penances (198) •
A Br&hmaBa, who although capable, has not given

protection to its sepker, or has taught the Vedas
to one who
should not be so taught, shall expiate his
sin by eating barley corn for a year. (199)
* i.e. do you promise not to accept gifts of the unworthy in

futurej?
^ Ahina sacrifice is a Vediac •

sacrifice in which fermented
Soma juice was used to be drunk in large quantities for three days
(nine according to others) in succession. To officiate as a priest at
an Ahina sacrifice is defiling Sruti.

414 Manu Satnhtta, '
Having been bitten by a village dog, jdckal, ass,
man. horse, camel, or.a boar, a Brihmana shall purify

himself by doing a Prdndyama. (200)
For having eaten in the same row Jwith diners, not
fit to sit therein (Up&nkteyas), for a month, one shall

take food on the evening of each fourth day, fasting on
the days previous, and read the Sanhiths and do fire-
offerings, each day, for his purification. (201)
Having wilfully riden in a carriage drawn by an

ass, or by a cEjpiel, a Br&hmana shall purify himself by
bathing stript of all clothes, and by practising a Prd-
ndyama. (202)
A man, afflicted with a natural urging for stool or
urine, having micturated or defecated without water,*

or in water, shall regain his purity by bathing with all
his clothes on in a running stream at the out-skirt of

a village, and by touching a cow as well. (203)
For omission to perform the daily religious^ rites
et^joined to be performed in the Vedas, as well as for
breakiijg the vow of a Snataka (the rite of ceremonial
ablution to be performed by a Brahmacharin) fasting
for an entire day and night is the expiation. (204)
For having arrogantly ordered a Brdhmana to keep
silence, or for, having bethoued one's preceptor, the
penitent shall bathe and fast for the day, and thereafter
appease the insulted (Brdhmana or preceptor) by catch-
ing hold of his feet. (205)
For having assaulted a Br&hmana even with a straw,
or for having fastened his throat with a piece of cloth,
or for having defeated him in a dispute, one shall
appdase tym by prostrating himself at his feet. (206J
* Having not washed himself with water after micturation

Or defecation.
Manu Samhita, 415
For having taised a club (rod) with the intention

of assaulting a Brahmana, one goes to hell for a hundred
years}; for having assaulted him therewith he lives in
hell for three thousand yearf (207)

For as many thousands of years as the particles
of dust which are stained by his blood, the assaulter
of a BrAhmana shall live in hell. (ao8)
For having threatened a Brahmana with a stick, one
shall do a Krichchhram {Prajapatyam) penance, for
having beaten him with a stick one shaU do an Ati-
Krichchhra penance; and for having drawn blood on
his body, one shall do a Krichchhrati Krichchham
penance. .(209)
For the expiation of sins in respect of which no
purificatory measures have been specifically laid down
(in code), expiatory penances should be advised
this
in consideration of the lightness or gravity of the sin
and the capacity of the penitent to do the same. (210)

Measures, by adopting which men are exonerated
from their sins and which had been embraced (of
yore) by the manes and deities, I shall presently des-
cribe to you. (211)
A Brahmana, doing a Praj&paiyam penance, shall
eat his meals in the day (during the fisst three days
of its term), at the evening (during the second three

days), shall live on food obtained without solicitation
(and arrived at any part of the day (during the third
three days), and fast for the (last) three days yai its
term.)* (212)
* On the first three days he shall eat twenty-six morsels of

food, each as large as a hen's egg, [on^^the second three days he
shall eat such twenty-two morsels of food
in the evening, and
such twenty-four morsels of food on the third three days.

Pardsdya.
4t6 Mattu Satnhita.
A Krickchhra
Sdntapanam penance is said to Con-
on a Compound of cow-dung, cow'g yrine,
sist in living
cow-milk, curdled cow^niilk, clarified cow-butter and

the washings of Kus'A- grass on the first day, and in
observing a fast on the day following. (213)
A -Br&hmana, doing aii Ati-Krichchhram penanCdi^

shall eat one morsel of food, eacih day, for the first
three days of its term as described before, and fast
on the succeeding three days. (214)

A self-Controlled BrUhmana, doing a Tapta Krick-
chham penance, shall bathe onc6 a dy and drink hot
water during the first three days, hot milk during the
second three days> hot clarified butter during the third
three days, and hot air during the fourth three days
pf its term. (215)
A Parakct penance, which consists in oile's fasting
foi; twelve consecutive days with his senses jRiUy

brought under his control, removes all sin. (216)
Let him bathe thrice and partake- of fifteen morsels

'of food on the '.day of the full moon, diminish the
tiumber of morsels by one on each successive ds^,

'Observing a &st on the day of th^ new moon, and
thereafter increase the number of morsels by one,* each
day, till it again reaches fifteen on the next full moon-
day. This penance is called the Chdndrayanam. (217)
The same rule should be followed in respect of a

Chdndrdyanam of the Yava ntadhya (barlefy-middled)
kind with the exceptibn that, the morsels of food should
be increased by one, each day, cbmmencing from the
firstday of the moon's increase, [till the nungiber of
morsels reaches fifteen on the day, and
full-moon
thereafter decreasing it by one, each day, during the
iiark fbrtiitght-, the penitent fasting on the day of the
ilext moon. (2 1 S
nja'fi
A Br^hmana, doing a Yati Chdndrdyanam, shall

partake of eight niorsels of vegetable food, each day,
self-controlled, for a month. (219)
Let a self-controlled Brahmana eat four niorsels of
(vegetable) food after sun-rise, and fouir such morsels
after sun down, each day. This is -^hat is called the
S'isû Chandrayanam. (220)
He, who, self-controlled, eats thrice eighty morsels
of vegetable food ill the course of a month, ascends
to the region of the moon-god, {i.e., the region of the
lunar Pitris.)* (22,1)
(Eleven) Rudras, (twelve) A'dityds, (eight) Vasus,

Maruts and the holy sages, for the extinction of
all digjsordant elements (in their souls), practised this
Chandrayanam. penance of yore. (222)
Each day, during its performance, the penitent shall
personally do the fire-offering, known as the Makd-
Vyahriti Homa, and live a life of absolute simplicity,
truthfulness, and non-irascibility, free from all killing
propensities. (223)
[For a month] daily he shall bathe with all his
clotlies on, thrice in the day and thrice in the night,
abjuring all talk with women, with S'udras and with the
degraded. (224)
Worshipping the gods, BrShmanas and preceptors,
continent, and carrying the staff, etc., let him, day and
• AcGcrding to the Bf ahmanic Cosmogony the region, whence,

acted upon by the
the soul, roused from its sleep of repose, and
dynaniics of acts of its farmer incarnation, is drawn towards the
plane of human existence, and wherein it stays until it enters the
life-energy of the creator of its organic frame on earth.
53
8'
41 Manu Samhita.
night, sit up awake ; incapaWe' of sitting up,' let hinr Ife
down on the bare ground' (225)

He' shall mutter the Sdvitri and other sacred
Mantras to the best of his ability ;
(Hence), muttering
of these Mantras is commended in connection with
practising all kinds of expiatory penances. (226)
Thus Brihmanas^ shall purify themselves of sins-
which they are pnblickly known to have committed
sins, they have done in secret, they must expiaj^c by
means of Htmas (fire-offerings and Japas (mutterings- 1
of sacred Mantras^. (227)

By confession, by Repentance, by penitential austeri-
ties, (and) by ( Vediac) study, a sinner is absolved of
his sin ; of a sin committed in time' of distress one is
absolved by gift making (charity.) (228)
Whenever a man confesses the sin he has himself

committed, he casts it off as a snake casts off his
slough. {229)
Whenever his mind censures the misdeed (he has
done) his body becomes free from that sin. (2301
Having repented for his sin, he becomes absolved
thereof; the mind becomes purified by the determina-
nation to desist from it in future. (231)
Having pandered in his mind on the feet that one

has to suffer the effects of good or bad deeds in
the next world, let him be engaged, body and soul, in
doing good deeds, each day. (232)i
Wishing to be
from the consequences of mis-
free
deeds, which he might have wilfully or unwilfuUy

committed, let him refrain from doing it for the second-
time (in future.) (233)
If after having done an expiatory penance, one does^
not acquire the (desired) ease {lit. lightness> of spirit^
Ufanu SamhtlA. 419
lie must continue to do the penance until his mind be-

come's fully relieved of its burden. (234)
Tapasyi (devotional austerity and divine commu-
nion) is the root of all happiness which is to be found
in heaven or on earth ; in Tapasya^ doth it stay and
in Tapasya does it merge. This has been said by
the Veda-knowing wise. (235)
Knowledge is the Tapas of a'BrS.hmana, protec-
tion of subjects forms the Tapas (highest duty) of a
Kshatriya, agriculture, trade and cattle rearing form the
Tapas of a Vais'ya, and service forms the Tapas of
a S'udra. (236)
The self-controlled Rishis, who live on fruits, roots
or air, by means of Tapasyd alone, behold the three
regions (ie., the universe) with all its inmates, both
mobile and immobile. (237)
Medical knowledge, knowledge of Antidotes to
poisons, knowledge of Brahma and residences in various
regions of heaven are attained by means of Tapasya,
Tapasyd is the only instrument .through which they
are realised. (238)
Whatever is insurmountable, whatever is unacces-
sable {/it. unavailable), whatever is impassable, and
whatever is impossible to be performed, is easy of ac-
complishment by Tapasyd alone ; verily irresistible is
the prowess (energy Tapasya. (239)

of)
Makdpitakins and other miscreants become free from

sin by means of austere penitential austerities. (240)
Insects, flies, beasts and birds, and immobile things

ascend to heaven through the energy of Tapasyd. (241)
*
Sin which a man may commit by his body, mind and
speech, Tapasvins (practisers of penitential austerities)
can speedily consume by their Tapas. (242)
^20 Manw Satnhita.
Of a Brihman, purified by penitential austeijties^
the gods accept the offerings and fulfil his desires. (243)
By dint of Tapasyd the lord (Prajapatu created
this Sastras (framed this code) and by Tapasya the
sages obtained the Vedas. (244)
The gods, observing the' highest merit of Tapasyi
pronounces Tapasym to be the greatest fortune (of
man). (2451
Daily reading of the Vedas according to one's
ability, perrbriflance of the five daily sacrifices, and
forbearance tend to destroy the sin, incidental to
the commission of any of the great sins (Makd-

pdtakas.) (246)
As fire speedily consumes its fuels with its ovsrn
energy, so a Feafa-knowing (Brahmana) consumes all

his sins with the fire of knowledge. (247)
Thus I have described conformably to the Regula-
tion the expiatory penances in respect of sins ; now
hear me describe the purificatory penances for the
expiation of sins committed in secret. (248)
By practising sixteen Prdndydmas, each day, accom-
panied by the Gydtri S'ira Mantra coupled with
Pranava and Vyahritis, one becomes absolved even
of the sin of billing a Brahmana in the course of a
month. (249)
By muttering sixteen times, each day, for a month
the Mantra running as A'pa na :>'os'uchad, etc.,*
first sung by Kutsa, Mantra Pratistomehi

or the
rushasam, etc., first sung by Vasistha, the Mdhitram\
or the in'uddhavatyaX Rik, a wine-drinker becomes
free from his sin. (250)
"^
* A'po na S'os'uchadagham, etc.
f Mahitreenamadho'-stri, etc.
t S'addhavatya etanindram Stavamahe.
Manu Samhit*, 421
5y^nce muttering the Vediac Suktam, Vamiyam*

etc., or /the S'ivasamkalpa^ Mantra^ a gold stealer
becomes speedily free from his pin. (251)
By muttering for a month the Mantra, Havishanta,
etc.^ orNatamaniho, or the Purushu Suktam, a defiler
of his preceptor's bed becomes free from his sin. (252)
A great sinner {Mahdpdtakiti),-* seeking absolution
from his sin, shall mutter, for a year, any of the following
Suktas, viz-, Avati Helo Varunayo, etc., or Yatkimchid
Varanadevo etc., or Hi me manah, etfc. (253)
Having accepted a gift from a vile or degraded
person, one shall mutter for three days the (four) Riks,
running as tarat Samandu dhdvati, etc., whereby ha
shall be purified. (254)
By bathing in a running stream and by muttering

for a month the p.ik, running as Soma Rudrd, ate, or
the (three) Riks, running as A'ryayamanam Varunam
Mitrancha, etc., one becomes free from varied
sins. 1255)
By mnttering for six months the seven Richas

commencing with Indra Mitram Varuna, etc., a
'
penitent becomes free from all sin by living on food ;
obtained by begging for a moth after having evacuated

the excreta of of his body in water, a 'man becomes
sinless. (256)
By making fire-offerings with libations of clarified

butter accompanied by the recitation of the S'dkala
Mantra (running as Daivakritsyainasa) for a whole
year, or by muttering for a year the Mantra, Nama
Indras'cha, etc., one becomes free from a Mah&-
pdta'kam. (257)
• Asya Vamiyamasya Vdmasya patitasya etat, etc.
t Yajjajfrato du'ram, etc.

42 Z Manu Samhifa.
A great sinner (MaMpatakiri) shall live on food

obtained by begging, and follow the kine to the pasture
ground, reciting the Pavamdni Mantra, each day, for a
year, -whereby he shall be freed from his sin. (258)
Or by practising three Parhka penances, and by
thrice reciting, self-controlled, any of the Vediac
Samhitas, he becomes free from all sin. (256)
Let him fast for three days, thrice bathe each, day
and recite the Aghamarshanam ::)uktam, at morning,
noon, and e\«ning, whereby he shall be free from all
sin. (260)
As the As'vamedhfi, the king of religious sacrifices,

tends to absolve all sin, so the recitation of the
Aghamarshanam Suktam is sin-absolving in its
effect. (361)
Sin toucheth not a Brahmana who well remembers
his Vedaic Mantras even if he destroys the three
regions, or .eats his food at unclean places {lit. here,
there and any where.) (262)
By reading the Rik, Yaj'us or Sdma Samhita to-
gether with the Upanishads, a Brahmana, self-con-
trolled, becomes free from all sin. (263)
As a brick-bat, thrown into a large lake, soon* sinks
into its bottom, so all sins are merged in the three-
fold (Trivrit) Veda. (264)
The Rik Veda, the Yujur Veda and other various

kinds of Sama Mantras are collectively, called the
three-fold Veda (Trivrit Veda); a Brihmana who
knows this is called z^Veda-^movi'mg one. (265)
The Mystic Pranava Mantra (Om), the beginning
of all the Vedas, as well as their stay,£which consists
of three letters, is also called the Trivrit Veda ; he who
knows it well, is also called a Veda-\ViOwaxg one. (266)
Manu Samhiea. tîj
CHAPTER XII.
O THbtJ sinless one, you have discoursed on the duties

of nienibers of four social orders, now truly describe
to us the effects of acts, done by men in their former
binhs. (I)
Unto them-, Bhiiga of virtuous soul said/ hear me

(describe) the true effects of all such acts. (2)
It is the auspicious or inauspicious effects of acts,
bom of mind, speech and body^ which impart tc
men superior, middling, or inferior statt^, according to
their respective natures', {^f
The mind should be understood as the irapdlor of
these three-fold (superior, middling or' inferior) and
thTee-located born of speech, mind and body) acts
(?. e.,
of an embodied self, which are" possessed of the ten

following attributes. (4)
Coveting other men's goods, planning evil to others,-
and false* notion fas to the next life, etc.) are the three
inauspicious mental acts. (5)
Harsh speaking, false speaking, speaking ill of
another at his back, and idle gossiping are the toui^
inauspicious lingual acts. (61
Receiving what has not been givew, killing animaf

life (not according to the Regulatiosi) and ii^cest
^
with another's wife are the three inauspicious bodily
acts. (7)
A man enjoys through his ntind, speech and body
the effects of acts he had done by his mind, speech)
and body respectively in (his former existence). (8)
Through the dynamics of his (inausprcious) bodily
'
-— -^ 1-^ — . , -in .1
* The text has Vitathdhki nivesdh i—Kviaaska explains it by

" Na'sti Paralakak, deha eva a'tina, eti," is Such notions as
there is no next life, the body is self, etc^
424 Manu Samhifa.
acts a man takes birth as an insensate thing ; thrdtigh

the dynamics of his inauspicious lingual acts, Ife shall
be born as a beast or and it is through ,the
bird,
dynamics of his inauspicious mental acts that he shall

be born as a man of vile caste in this world. (9)
He who has conquered his body, mind and speech

and has the faculty in his intellect of keeping them
under restraint is said to be the man of three restraints
(Tridandin). (10)
Controlling kis lust and anger, he who can exercise

these three kinds of rods (restraints) in respect of all
creatures, obtains emancipation. (11)
He who causes the body to be operative is called

Kshetrajna (individualised self) and the body which per^
forms these acts is called Bkutdmd (material organism)
by the wise. (12)
Another self there is who takes birth with each
individual creature, and through the angency of whom

pain and pleasure are perceived (by them) in their
(successive) re-births. (13)
This Kshetrajna (individualised self) and Mahat
(Soul as distinct from the body and the individualised

consciousness), are intimitaly associated with the five
material elements, and ensconced in the bodies of all
creatures, high and low, they depend upon the Supreme
Soul for their existence. (
14)
Innumerable (subtle) embodied '$>Q\^&%{Kshetrajnas\

which fall off like sparks from the eternal body of this
Supreme Soul, make the bodies of all creatures, high
and low, animative and operative. (15) *
Truly out of the subtile essences of the five kinds

of material elements subtile bodies are formed with
itanu Samhita. 4125
"tvtiJc!* the se!ves of miscreants are dotheiJ, iafter deatb,

Yor^the purpose of suffering paiti. ( u6)
Lying merged in the subtile essences of the five
-elements of their gross material frames, after death,
'they (miscreant selves) suffer the pangs which tha
great La\v- (Kama) has ordained for thetfi. (i;^)
leaving suffered pangs for its* attachment to for-

liidden pleasures of sight, taste, touch, etc., in the life,
Self (encased in the gross, subtile and causal bodies)*

becomes purified again and attaches itself; {i.6.^ b&-
"comes merged in) to the Mahat and KshetrajHa. (18)
These two {Ii!fahat and Kshetrajna) with Sleepless
'eyes witness the good or bad deeds of the individual,
through the effects of w'hich he enjoys pleasure, or
suffers pahl, after death. (19)
\i he %ad done greater good than evil in life, ha
"shoald enjoy the pleasures of Paradise, Clothed with
those material elements, (j..e., with. a material framey
-after death. (20)
If he had done greater evil than good in his life^
•he, forsaken by those elements (devoid of a material

'body), should suffer the pangs \irhich the Law has
ordahied for him.f (21) ,
* Acceding to the Vedanta each individual has three kinds

(tf bodies, iiiz., Bhuta (gtass material frarwe), Sukshma Xinade oiE
the subtile essences of the five elements of the gross body) and
"Linga (Causal). After the destruction of his gross bedy, the
%elf of a man continues in his subtile and causal bodies. Kulluka

•explains by Bhuta-Sukshma-Linga-S'ai'ir&vachchhinna.
-its
f The text has Ydmistd Ydtandh which is usually translated,

:
as pangs inflicted by Yatfia, the Idrd of Death. We havetbsbght

!fit to interpret Yama by Niyama, the Law, the Ordanier. In the
I'auranic literature this Law has been deified and invested with
a body perhaps to bring home to the minds »i its readers the
54
436 Manu Samhita,
t
tffee from sin, for having undergone those pftRgs

of existence, after death, the individual Self again .at-
taches itself to the five material elements. (22)
Pondering over these pangs or pleasures of the
individualised self through sin or virtue, let him engage
his mind in the performance of virtue. (23)
The Saitva (manifestation), liajas (desire) and Tamas
(nescience) are the ?hree qualities of Self, with which
MaAai (Consciousness converted into intellection),
covering all becomings (created things), exists. (24)
Out of these, the quality which predominates in
an individual imparts its characteristic virtue to his

self (character). (251
Sattva is knowledge, R^jas is attachment and aver-
sion, and Tamas is nescience ; these qualities permeate
the bodies of all created things. (26)
The pure, illuminating peace in the soul should be
understood as the 5(j/^wfl. (27)
That, which is assoiciated with misery, is un-
pleasant to the soul, and creates in embodied crea-
tures an attachment to the objects of the senses,
should be understood as the irresistible Rajas. (28)
That, which is unmanifest, devoid of the discrimina-
tion of good and evil, creates an attachment to the
objects of the senses, unknowable and unscrutinisable,
should be understood as Tamas. (29)
Now I shall fully describe the superior, middling and
inferior effects of these (three kinds of) qualities. (30)
Studying the Vedas, practising penitential austerities,

cultivating knowledge (of the Sastras\ purity, subju-
gation of the senses, performances of religious rites,
^
^
»
Vedantic Law of Karma in a concrete and comprehensible form.

^-Trandator,
Manu Samhita, 427
and c(j,ntemplation of Self are the indications of the

quality of Sattvd (manifestation . (31)
Undertaking acts (for the fruition of a definite
desire), impatience, performance of forbidden acts, and
a constant enjoyment of the objects of the senses, are
indications of the quality of Rajas (desire). (32)
Greed, somnolence, want of fortitude, cruelty, God-
lessness, embracing forbidden vocations, beggary^ and
folly are the indications of the quality of Tamas
'
(nescience.) (33)
Of these three qualities, which exist through all
eternity,, past, present and future, the following^

should be understood as the collective indications o£
attributes. (34)
An act, having dbne, cm: doing, or intending to dp'
which a man becomes ashamed of himself, is called
as marked by the properties of the quality of Tamas
(darkness or nescience) by the wise. (351
An act, by doing which one acquires a high renown
in this world, and on the failure to complete which
he does not feel any grief, should be understood asi
marked by the quality of Rajas.' (36)1
Ah act, which every one wishes to know,

about,
and by doing which one does not feel any, shame and
the inner-self feels complacent, is said to emanate fronii.
the quality of âttva. (37)
•Lust is the effect of Tamas, wealth is the object

of Rajas, and virtue is the indication of Sattva ;
of
these each succeeding (quality) is higher than the
preceding one in respect of merit, (38)
Now I shall briefly descfibe in du^ order- the states'

which a man acquires through the working of eacht
of these three qualities. (39)
f4!2'8']J
M'anu Samhiia,
Beings,, possessed of the-quality oi\ Sativa, acquirer

divinity, those, markedl by the quality of, RtijiK lake;
births' as men,, and those- marked; by the. quality, of,
Tamas are bora as beasts. Thus: thethree- fold exisfr--
ence(throughj the. dynamics- of! these qualities) isdes^

cribed* (40>)
This three-fold existence admits- of a (further)
secondary-^ thresffold division such as^ superior, mid'--
dling and inferior, accorcfing; to the: acts and, know-

ledge, etc., of beings (respectively marked, by. these;
qualities;)' (411)
Births as.immobilethiBgsi( trees. etc.)> worms, insects^,
fishes, snakes, tortoises, beasts and, dear are the- effects;
of the inferior or worst kind of Tamas, (42)

Births^ as^ elephantsj horses, S'udras, condemnable;
.Mlechchhas, lions, tigers,, audi boars, are. the effects of
the middling kind of Tamas. (43)
Births as dancers; arroganfc men, (black, legs),,
Rdkshasmi,^x^Lj^s'''kch'as are;ther effects of the superior.-

(mast. refined) kindi of Tamas. (44J
Births as Jhallas (clubs-meni),. Mij^/rtj (wresUers),.
actors, arms-tnen, gamblers; and drunkards- are; the:
effects of the inferior kind of" Rajas. (<4.5))
Sixths. a& anointed kings; of countries, priests , of."
kings, and wrestlers are the effects- of the. middling, kindi

of Rajas. (461)
Births- as; GandfJinrvaSy GuhyakaSyVaksUns^ attenr

dants-of the- gods* and Apsarasas^ are-, the. effects of the.-,
superior, kind of Rajas^ (47)1
Births ?i&.Tapasfls: (practisers of penitential austeri-

ties), Yatis,' Brdhnmnas, the scalers of heaven, ^tars-.
and Daityas are the. effects of inferior Sattva. (4S)
celebrants^ of religious sacrifices,, (?ages)»

'
1 Births, as
Mamw SamkilSi 4l2^
Tedliac- gods, embodied deities j. stars such as the pole>

Stat, etc, years, Pitris and, sidhyas are: the, effects, of."
the- middling, kind; of! Sattva. (49)
Births as-Brahm^, Marich* B:ajapati; the'embodiedj.
virtuBi tne embodted. principle of! intellection (Mahat), or
the-unmanifest Nature^ are- thfr effectfs of thetsuperior-
kijsdQf Ja^fwa. (50) '
,
Thus- i have- fully described the>kindfe of acts (such,
a^ mental, lingual andi bodily) andi the three- kinds of
existences whiidi originate- from them^ ^marked, by thes
qualities^ of Satlma Rajas and: Tamas\ and the exist--
eneias (jn. detail which all creatures obtain according
to their three-fold character (superior,, middling andt
in&rior); (51)
,By indulging; in, pleasures of the senses, by not

Higtituting the religious, rites (such, as, the rites of puri--
ficatibn, etc.) the foolish, miscreflnts obtains sinful exis-^
tences, 152)
Now hear, me describe the: wombs in which the,:
individealised. Self is constrained to take its successive

births in this world and the acts through which it getSi,
such existences. (.53J
For many years having suffered p^ngs in hell, the^t
souls- of Maha.patakins (great sinners) 'are bora in the;;
fiollQwing wombs in this world (54)

'
A Brdhmana-killer is born, in the womb o£ a bitch,,,
sow, she,-^s, she-camel, cow, ewe, she:êar, hen bird,,
Chand^la, woman and, Pukkasa. woman.. (55)
A wine-driningBrdhmana isbornin the wombs ^

of;
worms, insects, filth-eating birds and feiocious- beasts^
of the forest. (56)
For. a, thousand times a goldrstealer Brihmaoa, isi

4.30 3fa»u Samkita-
born in the wombs of spiderS) snakes, lizards, crocddHlb^

and malignat Pis'dehas. (57I
For a hundred incarnations a defiler of his prd^
ceptor's bed is bom ;as a weed, a bush, a creeper, as a
flesh-eating and ferocious beast, and a fan^d beast of
the forest, given to- killing (such- as-, a lion or tiger. (58)
Killers of animal Mves are re-born as beasts- that

eat raw flesh ; eaters of forbidden- food are re-born asi
vile worms ;. thieves are re-born as beasts that eat eacte

other's flesh; and those who go- untO'Vik'-caster women,,
are re born as Z'/'^âs. (ghosts). (59)'
By keeping the company of the- degraded^ by carnal-

ly knowing another's wife, by a Btihmana's steailing
property, one is re-born as a Btahma-Rhkshasa^ (6or)

For having stolen jem^ pearls, corals and various:
kinds of gems out of gêed, one shall take birth, in thee
womb of a golcLsmith's wife-. (61).
For having stolen paddy (food grains), one- shall be

reborn as a mouse; for having^stolea white brass, he
shall be reborn as a diving bird,; for having stolen honey^
he shall he reborn as a stinged %&; for having stolea
milk, he shall be reborn ,as a crow ; tfjr haying, stolen:
any kind of sweet sap, he shall be. rebo^ as a dog and ;.
for having stolen clarified butter,, he shall be rebora
as an ichneumon. $62;)
For having stolen fleshy he shall become a vulture ;

for having stolen lard, a diving crane ; for having, stolea
oilj'ja oodcroach; for having stolen salt, a Chirivhk-
insect; and for having stolen milk-curd, a small
heron. (63)
Fpr having stolen a silk cloth he shall become' a.
Titteri bird ; for having stolen a cloth of vegetable

&bces) a frog; for having stolen a cotton cloih^ a heron ;.
Manu SamkitM, 43
tor having stolen a cow, a lizard (Godha); and for

havifig stolen tYeacle, a bat.
(64)
. For baring stolen, scents he shall become a mole ;
forihaving stolen edible leaves, a peacock ; for having

stolen confection, a porcupine and for having stolen
;
an uncooked artiple of food, a S'alyaka. (65)
For having stolen fire, he shall become a heron
for having stolen a household impliment (such as a

winnow,. etc.), a Grihakitri bird;(a species of bird which
builds its nest with clay, weeds, etc.); 'and for having
stolen a red cloth, a Chakora bird. ((>())
For having stolen a deer or an elephant, he shall

become a wolf; for having stolen a horse, a tiger ; for
having stolen fruit or roots, a monkey; for having
stolen a woman, a bear j for having stolen drinking
water, a Ch&taka bird ; for having stolen a cart, a camel;
and for having stolen «iny other kind of beast, a
goat. (67)
For having forcibly stolen any thing, belonging to

andthfer, or clarified butter not offered as a libation, he
mtisl needs takes birth as a beast. (68)
For having stolen these things, women also acquire

detnerit and are reborn as wives of > the aforesaid
beasts. (69)
For not having discharged the proper duties of their
respective orders, in times of peace (lit. undistress),
members of the four social orders take, births in the

wombs of the following beasts and become'.servants of
their enemies in their next births. (70)
A Brdhmana, who has swerved from his duty in life,

shall become a ghost, living on egesta, and vomiting
flames of fire ; a Kshatriya, for the same offence, shall
43^ ITuKM SttMhUtt.
live in the hello'f k:u'taputaHa, eatihg excreta oS^fi

. iputrid 'carcasses. f7i)
A Vaishya ^for the same offen<^) shall become a,
Maitrak^ha-Joyotika -(anus-mouthed) Ghost> {lit. «at-
jng, the vermins, lice, etc., of worn cloth"^.' 172)
The senses, tlirough which sensuous men most enjoy

the sensual pleasures,*bec6me the keenest, after death>
?and prove a source of torment to them. (73)
By dint of practising those acts, (sotils of foolish
Tmen suffer) pangs in this world and are re^boin id
those wombs. (74)
They suffer tormênts in the hell of darkness, in Ihe
Itell of the forest of sword^leavtss, and in the joint"
•splitti5Hg hell. (75)
They suffer various kinds of torments, are devoured

by crows land owls, are made to walk on hot sand
banks, and are >vhirled in the Whirling torrents of the
hell'of Ktin^hip&ka, (f6)
They take births !i) the -vômbs of beasts and con-

stanUy suffer the pangs of those miserable existences^
subjected to the torments of heat and cold, and seeing
many frightful visions, {tj)
Frequent refidences in Wombs, frequent painful

births, pains of incarceration (as beasts), and sei%itade
of others they are constrained to suffer. (78)
Separatiqn from friends and dear ones, association

with the miscreants, acquisition or loss of things, and
creation of friends and enemies (torment them). (79)
Helpless old age(imbecility), affliction with diseases,

various kinds of pain (such as hunger, thirst, etc.,) and
the uncdnquefable death (add to their torments in
life). (80)
Umhu Samhitt. 43:;
The feftling, ^frith which a man does an act in life,

toparts to his self a suitable body for the enjoyment
of 'the fruit thereof in the next world, and the
nature of which is determined by the nature of that
feeling. (8t)
Thus all the 'dynamical energies of acts have been

fully described ; now hear me disc(^rse on those duties
of Brihmanas, by doing which they can attain the
highest good (emancipition). (82)
Studying the Vedas, practising penitential austerities
(divine contemplation and realising one's oneness with
the Supreme Self), knowledge, subjugation of the
senses annihilation of all killing propensities, and serving
the elders are the acts which lead to the highest
good. (83)
Of all these auspicious apts, which one brings the
highest good to the individual ? (84)
Ot these, the knowledge of self is the highest duty,

that is the foremost of all knowledge, since through it
one attains immortality. {S5)

Of the syc (aforesaid) acts, the institution of Vediac
rites should be understood as the most benificial in
this<life and the next. (86)
All those acts are intimately connected with the
institution of Vediac rites (z.s. they lead to self-kilow-
ledge. (87)
Vediac acts may be divided unto two classes, such

as the Pravrittam and Nivritiam ; by Pravriiiam zcts
one enjoys happiness and prosperity (elevation), by

NivHAtam acts one acquires emancipation. (88)
An act or rite, don© or instituted for the fruition of
a definite object either in this life or in the next, is'
called Pravriiiam ; an acts voluntarily done without

55
^4 Manu Samnfta.
any prospect of gain or reward, is called a Mivrittartt

One, (89)
By doing Pravriitam acts, one attains equality with
the gods ; -and by -doii^ Nivrittam acts one gets con-
trol over the material elemfents. (90)
Seeing his Self -equally in all things, and all things

in his Self, a celebrant of the Sacrifice of Self attains
the kingdom of self (emancipation), (91)
The foremost of Brahmanas, by abjining all acta
enjoined to be •performed in the Sastra, shall strive
to subjugate bis senses, to study the Vedas, and to
acquire the knowledge of Self. (92)
This is the highest success in the life of a Brdhmana
in special, achievement of any other kind of success
is not his success in life. (93)
The Vedas are the eternal eyes of the gods, manes^
•and men ; the Vedas have no human authors and are
independent of all logic or argument. This is the
decision. (9<i)
Smritis which afe not based on the Vedasy and
S'&stras which are hostile to the Vedas and are founded
on sophistry, are worthless in respect of the next life*
They emanate from the quality of Tamos. (95) ,
S'astras, wTiich are not founded on the Vedas and

are framed by men, are ooming into being and vanish*,
ing. They are false and worthless. (96)
The four castes, the three regions, the four orders

of house bolder, etc.) the past, present ,and future are
founded" on the Vedas. (97)
Somid, touch, sight, taste, and snrell, which is tha

tiflk, have originate4 from tl\e Vedas-, the VedahaA
giyen birth to every thing according to its nature and
function. (98)
M-anu Samhita-, -
433^
Xhe- eternal Vedah embraces all created things;:

fc&nce, the wiseqall it the greatest instrument of realising'
the mghest good- of human life (emancipation.) (99)'
A t'^â-knowing man is- fit to be entrusted with

generalship, sovereignty, or the highest judgeship
of the land, nay, with the over-lordship- of all th&
'
legions. (100
As a fully kindled' fire consumes even the moist

trees,, so a lêda-knomvig man by dint, of his (right)
knowledge burns all the d&merit, born of his acts; (roi)
A Brahmana, a knoiyer of the true imports, of

the Vedas, in whichsover order of life he may be
staying, happens to be one with Birahma, even in this;
Me. (102)
A i-eadfer of books is- greater than an illiterate one;

one who has got those books by his heart is better than-
a mere^ reader; one who has got a true- knowledge of
their contents- is greater than one who remembers them>.
and one who acts according '
to- that kno-wledge is
greater than one who has merely gained, a.knowledge of

their contents. (103)
TapasyS, and' self-knowledge are- the- highest good' of

a Brihmana. Tapasya consunrieth: sin, s«ilf knowledge-
giveth him immortal life. (-104)1

*
He who wishes to know the true principle of virtue

must know all the' sciences: which are- based^ on posi-
tive, observation, inference and; the: teachings- of tha
Vedas.. (los)-
Hci, who discusses theethical teachings of th« Vedas
and! of the- veda-based. ,^mritis, with, processes o4

reasoning'not.hostile to their tenets is alone enabled, to.
knom thej right principle, of virtue and.no one else. (i.Q&fc

43<S; Manu SamAifa.
Now, by which seltemancTpatfcSi i»

all "expedients
/obtained have been described; now hear me expound

the secret teachings of the Institutes of Manu. (107^
Laws, not specifically laid down is this code, should
be unhesitatingly accepted, as virtuous ^qualified) Brih-
manas would lay down and interpret. (108)
Thoge who hav8 thoroughly studied the Dharma
S'^stras, are well-versed in the Vedassnd Vedangas^
and lead the life of a Brahmacharin and are the living

muniments of the texts of the Sruti should be judged |
as duly qualified (lawgivers). (109)
Whatever a council ,of ten, or of three qualified

Brihmanas, faithful to their duties, shall lay down as
the law, must be accepted as such, (no)
Such a council must consist of at least ten Br4h-

manas, who have studied the three Vedas, are acquaint-
ed with rules of reasoning and inference, and are well
versed in the Nirukta and law codes, (in)
In respect of determing a doubtful point of law, the

council must consist of at least three Brdhmanas, well
versed in the Rik, Yajush and Sam Vedas. (112)
Even whatever a single Veda-knowing Brihmana
shall determine as the law shall be accepted as such in
exclusion of what has been said by ten thousand igno-
rant Br^hmanas. (113)
A council, consisting of thousands of assembled

Brahmanas, who are devoid of penances (vratas) and
Vediac knawledge and live by the emblem of their
caste, can never acquire the status of a true coun-
cil. (114)
The sin of that false law, which foolish Br&hmanas,'

unread in the law codes, and full of the ^quality of
Mim» Samhita. ^yf
Tam^, sbalT fey ddwit^ shall belncreased hundred fold

and: attach itself to its speak^si (115)
'Thus I have described to yoU' all that confer th&
tiighest good on man ; those vrhO'Swearvenot fromthesa
duties become emancipated. ( 1 16)
Thu* the lord (j.e. Manu), for the good of the uni-
rerse-, has disclosed to me all the: sacred principles of
virtue (Law.) (117)
h&i see all thingsy whether real
Self-CMitrolIed, let
&c located in the Supreme Self; the mind of
uiireal, as
him who sees all thii^ located in Self never turns to>;
evil (118)
The Self is siH the di&ities, alt thiiigs aire located
in Self; it » Sdf that lea^ the embodied beings to
action, îig^)
By thought let hmt realise the idratity of the ex-
ternal ether with the ether in \m mind^ of the external
air with the bodily which is the cause oi its move^
air
ments and functi(»is, of the external fire with the fire

which biisns in his eyes and digests the food in his
stomach, of the external water with watery parts of his.
body, and of the external earth witlk the eorthly con-
sUtufflits of his frame. (12C1)
Let him realise the identity of the ^mocat-god with

his mind, of the quarters with bis ear,, of Vishnu with.
his &culty of locomotion, of Hara with his strength, of
fire with his speech, of Mitra with the :evacuating.
faculty of his body and of Praj^pati with his &culty
of procreation. (121)
The governor of all these deities^ minuter than the:

niinutest atom, the effulgent, great Self, which is
comprehensible only in a trance, let him meditate

upon. (122)
43'S tfoHu SamSifn.
Some call this sapretne Sdf fire-, others Manu ^^some

call it Prajipati^ others senses. Some- call it Iife:^
•
others the eternal Brahmm (123).
It is^ this supreme Self^ which,, covering all tiie crea>

tures with hi& five material aspects of earth, etc.,.i».
revolving this: wheel of existence b>y means. o£ growth

and decay. (124), ,
Thus he, who surreys his Self ia all thirds by
his Self, realises, his. identity with all and attains the-
supreme status; of Brahma. (1^25)1
Ey reading these institutes of Manu as narrated

by Bhrigu, one becomes of good conduct and. ii
enalêd to acquire any kind of exalted existence ho:
Ukes. (126^
FiNISJKt
fAltg bt CONTENTS.
M'anu Samhita.
'Chapter I.
'Ifhe hol^ sagej iiiterl-dgate Manu about the soutces of

Law—Mahu's reply to them — CasmogonJ— Bhrigu
expounds the Law by the order of Manu— Different
'Cycles of time— Duties Of the fouir social erders
General plan of the book disbussed ... >n v^^t
'
CBAPTBR tt.
flie four l^roofs »f Viftile— Rules of the otdel- olf
^âAmacA^nn— Duties Of pupils —The mode of salut'

ing the prteeptof, eet. .» ... ..> 3}'^?$
CHAttER lit.
Rules o! marriage for the membei's of the four fecial
orders —Eight forms of marriage and their descrip>'
tions, the five daily gfeat (household) sacrifices-

Hospitality to guests and Change arrivals in the
house—The eternal merit of S'riddha offerings, etc. 80— t ja

• •
*
Chapter IV.
Rules for the guidance of Householders, etc. Household

duties ... ... ... ... I32-I7<JJ
Chapter V,.
Descriptions of commendable and forbidden food-"

'
Periods of uncleanness—Purifications of defiled
articles— Duties of wives, etc. ... ... l?o—263
J
tHAMER-Vl.
Duties of the (Jififercnt social orders hi m 3og-«»aia
iH "OONtElfJTS,
'
CajntrA VII.
^
,
*
Duties ot tdngs—£icpeaient< for the proteetioii ot s *
kingdom .•. ... ... ... 2i2-^ZSi
Compondon of tribiin^slot justice, lav suits, sotftees ot
litig^don, law relating to evidence, to punishment,

excillpialting nature of piinishment, efit. ... asi—%iK
CraYtek IX.
Duties of men and women, Law of Inheritance, Gam*

bling, appreheasbn of thieves, tlnties of Vyis'yas
and S'udras ... ••• ... ... 31S—364
Ckapvbk X.
Origins 0! mixed castes—Means of sttbsistenca of the
members of the four castes in times of distress ... 365—3S3
<Q^T^ XI.
Expiatory penances ... .„ „• 3S4«>4»
chajcter xn.
Rebirths, knowledge wai l^lf ôuncipati^n ,„ 4*3
:- !'
f.
1 -v*.
'J'
..',
< . ' "'"Ji,
V V ;^ >
,
J Z*'^ V^;^
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iMfe SOClfiTY FOU HE RESUSCITATION

ilAKllATfiA »ATH DITTT, (Sliaatri)^ it*A.^

Ricior, Keshub Academjf,

Author of the Efigliih Translations of the R&m&yanant, Mahi'

3, tijRRutv&tR Strbet, p. O., SBAMBAZAR.

i[UNTO) Mjlitu * WiisfuUy seated with his mind abstrac-

inipott of the Vedas. THe SmHti, Which is cbntradictory to the

thatters of virtile arid salvation, does ricit appear in the field.

allied Sciences, ^aild the A'yuirveds are the fdur (branches of

study), by themselves, authoritative, and which should

hot be destroyed by mea^ris df sophisticated reasdiiirig (like that 6f

Be pieased, O thou, who art posaefssed of the siji

kinds of opulence, to expound to us, in due ofd^r * thai

duties of all the (four) social orders, as well as thosef

Thou alone art cognisant, O lord, of the imports

j'amifieations), as well as of the rites <enjoined to be

* Anupurvas'ah : —In due oi'der, that is, commencing with the'

cardinal point of the Vedic doctrine, such as the knowledge of

(CW^alTy) was* this universe enveloped in dark-

and codified by Manu. Others, on the contrary, assert that, it was a

same opinion-, and says that, the description of this evolutibri

of the universe is for the ascertainment of Brahma, the real

cause of the universe, the knowledge of Brahma being held

obligatory on all, as so unequivocally enjoined by the holy

Nothingness. Ckhhndogya Upanishad has an express text on the

'4s existence^ utiknowabIe>« and bjeyond the inference of

• Unknowable, eyeni hf. mfiaiB$ of inferfenpjB. (Ariht^aiti)-^'

t /'j'asH/iAMK:—LuJIeAiftsJe^, iSjOiipOsed'tO-deith, indicating

unive'rsp.ip|to,Tjeing. The fortuitons^congregates of atonj^ conjd never-

stars without the coptroj of a master Harmonist, Inertia, and-

^petus to: mption isa question w,hjqhi canppt be answered without

He, who beyond the cognisance of the sraises^.

subtile, eternal, and imponderable, aiid.

He, wishing to (M-eate various kinds of creatures fronv

That ^g had a golden colour, resplendent hke the:

|)laces Nature on iit in. H;is steact Tfa.'B Bhaga^fidGitcklvtiiixh.,

* The inimacuilate or unmpdified Prakriti, (N%t4ce\ before the-

of his Self that Brahm^ is transformed in, th;e shape of the

The water is called Nara, inasmuch as it is the first

offspring of Nara (the supreme self),* and inasmuch as

manifested as Brahma, the Supreme Self is called

In that egg that divinity, having lived for one

Out of those two parts he created the heaven and

The astral bodies or immutable thought-forms exist in the

gVolved out) the five cognitive senses, the recipients of

Egoism, and the five Tanmitras, with their modifica-

Brahma, manifested in the fomi of the fivd

together with its subtle functions of inclination, anti-

t The function of A'kis'a (ether) is space^giviog, that of Viyu is

motion or arrangement, that of fife is transformation (lit heating

oi- cooking) ; that of water, aggregation of mass-makiftg, aiid

Of these elements, each successive on;e partakes ot

fcreatures he (Hiranyag»rbha) separately createdt ac-

The three Vedas, distinguished by the names of

and the sUn ibr the performances of religious sacri^

ihe time of the dissolution df the uiliverse diily to be patent iii