J*

"

V-

-f-

CORNELL
UNIVERSITY
LIBRARY

Cornell University Library

PK 3060.A31
Manu Samhita :Enfi!j,,fi||S|l&

3 1924 023 014 941

The
tine

original of

tliis

book

is in

Cornell University Library.

There are no known copyright

restrictions in

the United States on the use of the

text.

http://www.archive.org/details/cu31924023014941

MAKtr bamhma:
Itniittsh ftsinkiaitiim

viiBtistikb

ok

HE RESUSCITATION
INDIAN LITERATURE.

iMfe SOClfiTY FOU

ilAKllATfiA

ATH

Ricior,

DITTT,

Ofr

(Sliaatri)^ it*A.^

Keshub Academjf,

Author of the
,

Efigliih Translations of the R&m&yanant, Mahi'

Bh'dratam, SriinadbhSgavatain, MahdHirvana-Tantram,

Agni Purdnam, Mdrkandeya

Purdnam, &c., &c,

Narivatns'a,

3,

tijRRutv&tR Strbet,

p. O.,

SBAMBAZAR.

dAtoijl'iA
t'tttiiTJSt)

AND

BY H. C. Da^, EiysibM PRk^i

FcRRiAPUKUR Street,

i>t;ELtSHEO
3,

CHAPTER

I.

i[UNTO) Mjlitu * WiisfuUy seated with his mind abstrac-

ted

frdiji

the world of the senses, came the great sages;

Having wdrShipped
iand pr0]^ii6tyit

Manner,

V.

(i)

hijpi

him

^.:^

following

liis

ancient Iitdia

niakiiig

statenieiit

Fegardiiig the

Manu among
quQtatibils

the

dharma

'

higtiest

S'kstras

Chhandogya

tUe

flronl

Srdhmana, Prihaspati, arid the Mahhbhiratani.

wkatever Matiii- said is nlediciiie t(i thoSe,
tion ifor theit impiety;

--

substantiates

JCuIluka

the

is

Idthdtity of the Iii,aitutes 61

'of

they, cdnformably to reasoii

interrcJig^^ted

^Iki need medica-

,.

Chhindogya Brdhinana.

The

superiority of

inipott of the

teachings of

Vedas.

Manu,

is

Manu
lio

Grammar

bf reasoning 6r

lied in its IJeiiig fdiiiided ori

THe SmHti, Which

Smriti at iW.

is

S6 Idng does the science

ricit

appear in the

the

Sciences, ^aild

allied

iii

field.

Brikaspaii.

Par&rias,

triie

shine as long as Miiiu, the precept<ir

thatters of virtile arid salvation, does

The

the

cbntradictory to the

liistitiites

6i

Manu, tHe Vedas with

the A'yuirveds are the

ttieii:

fdur (branches of

by themselves, authoritative, and which should

mea^ris df sophisticated reasdiiirig (like that 6f
by
hot be destroyed

study),

Which

ate,

the Buddhists;.

Mah'aWiiratam.

* The
with

sii

fiirst

couplet begiiis with the ternl " Maiiii" in aecdi-darice

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 Dhrma S'Astras.KytltH^,

Manu

Satnhita.

ft

Be

pieased,

thou,

who

art

duties of

all

us, in

and

alone art cognisant,

"in (their

(2)

lord,

regiflations '.of the self-origined

hensible

siji

thai

the (four) social orders, as well as thosef

of the members pf the mixed castes, t

Thou

of the

due ofd^r *

posaefssed

kinds of opulence, to expound to

of the imports

Vedas, incompre-'

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
rite of

Jdta Karma

In

due

oi'der,

that

is,

commencing with

(post-natal rite) and, after

the'

dealing with

that,

the successive rites in the order in which they are celebrated in

Kulluka.

life.

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.

Me^ha'titiA, a bigoted advocate of

X ICarya'tattvartha-vit
the Vedic rites, explains the passage as "cognisant of the meanings'
of the principles of Vedic rites and sacrifices."

thought

fit

to

follow

Kulluka" Bhatta

in

We, however, have

our translation, inas-

nluch as Mepha'TITHi's constraction of the text excludes

many

a'

cardinal point of the Vedic doctrine, such as the

Brabraa,

etc.,

knowledge of
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
it might have been quite within the province
of Bhrigu
fc^revised the old Vedic system of Astronomy, to recast anii

think that

revise the

Vedic codes of Ethics" and La ws, wkich were' coUatea

Rfanu Samhila.

(CW^alTy) was*

enveloped

universe

this

ness,t invisible to the sight, without

in

dark-

any sign to indicate

and codified by Manu. Others, on the contrary, assert that, it was a

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

common

oi Jaimini in support of their statement.

to

Manu's description of, the creation of the' universe in answer

the query of the Rishis regarding the Laws o virtue and

good conduct,

should not be regarded as unseasonable or

etc,

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
out of {dace.

most exalted Brahmd., are but the

the

ftiain thesis

of the Samhita, inasmuch as

marks the order

in

which

it

wjrks up

its

self

(^iva)

life.

Govinpa

Raja (another commentator of the Samhita) subscribes

same

opinion-,

and says

of the universe

is

for

that,

as

the

Summum bonum

obligatory

on

Yajnavalkya,

Nor

all,

as

the description of this

the ascertainment of

cause of the universe, the

so

of

knowledge of
life,

and

its

unequivocally

and

progression upward,

constrained to descend, into the lower plaiies of

is

degrees of

unfolds the succes-

it

of the individualised

sive stages of evolution

or

effects of different

Hence, this topic has a distmct and special bearing upon

piety.

to the

evolutibri

Brahma, the

real

Brahma being held

acquisition, imperatively

enjoined

by

the holy

Vadurayaiia, and the aiithor of the Mahabharatam.

are the S'rutis silent on the point, but rather they inculcate

the knowledge of Brahma as the highest virtue in ma.nKulluka.

* (A'sid) From the unknowable and invisible nature of the

it must not be presumed

was evolved out of pure
Nothingness. Ckhhndogya Upanishad has an express text on the
subject, " O beloved, there was the only Real (Brahma) in the

universe, enveloped in primordial gloom,

that nothing existed prior to

it,

that

it

beginning."

Nature, Prakfiti, ret Tamobhutam : The gloam of Primal

from the latent or potential existence of all ideas in

her body, the state of equipose among the qualities of Sativaj

Rajas and Tamas.

suiting

S^O-mi, S'AmftUgk.

and bjeyond the inference of

hushed ajl round, in one tinivef-,

existence^ utiknowabIe>

'4s

logicas, if

reasoning or

sal sleep,.t t5>

After

t-hsiit,

the self.originedBlwty, though unmanifest

ymselfj ca,us?^

by

ed,

universe to b(gracbiajly i^anifest^

energy toth^ ^w^wty-four cate--

this,

traJtSBiHtingjhJs

indpmitable.

a^ the priniordial elements of

gories such

a^

pi:owess-;:retc,

ipipetua

a,ve. thye fitst

to.

NaJture

to be.evolved; out.J; (6>

Unknowable, eyeni

hf.

mfiaiB$

t /'j'asH/iAMK:LuJIeAiftsJe^,
ip its mjdst

p9j:ential

tiap.

of

inferfenpjB.

(Ariht^aiti)-^'

iSjOiipOsed'tO-deith, indicating

existenpe of

life,

anraiting progressive-

<;volutipn,and in;inifestation.

By

:|;

dinjt

of

his.

vi^ill,

the Sjlpreni^ B^ahraa,

t^he

underlying,

substratum or reality of the universe, 'gave the fir^ ifnpetus

to.

Nature to. shaloe off her state of primal eqtUpo^e, 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 ab^enpe of a guiding, controlling. Wi)I to shape.
llt,ei;.

^ojirse

and destiny, might not have been

unive'rsp.ip|to,Tjeing.

have got themselves w.eighed and arrayed

measures^for

l^lie

Qerted schema of
;ular

combines

sufficient to, evoke

The fortuitons^congregates of
in.

a..

atonj^ conjd never-

different

groups and:

formation, of- different objepts, without the precona,

The m^d v;hirl-gig of molenever have been, timed witK such majestic

devising Geniu^.

w,ojiJd-

we find iPi the mariches of the

without the coptroj of a master Harmonist, Inertia, anda few other form? of ph5rsjcal force may account for, the! perjiettial

j^ythm of mptiop,an(li harmony as

'

stars

motion we. see every w.here

^petus to: mption isa

in, the upjivei;se, but wfho gave the first

question w,hjqhi canppt be answered without

3droitting^th,e exiptence.of anpthjBr reality

"^he

Juflian,

I^sJiis.

behind the universe.

'^erh 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'^ention of this

^nown* reality,

endeavoui;s

to.

unr
dethrone God.from, His throne, an*

Maiiu Samhtia-.

He, who

beyond the cognisance of the sraises^.

eternal, and imponderable, aiid.
who runs through all created things, originated by himis

unmanifest,

subtile,

self (7>

He, wishing to
6ut of his

own

geed therein.

That

(M-eate various

kinds of creatures fronv

bod^y,* first created water ,t

and

cast hia

(8>,

^g had a golden colour,

resplendent

hke

the:

(aggregative) effulgence of a thousand suns ;-^Iii that:

Brajxmi4t himself

(egg)

father (progegjtor), of

|)laces

Nature on

authority

to.

iit

in.

all

wai.s

horn--Birahnifl/ the grandrand region^; (9)

creatures

H;is steact

Tfa.'B

Bhaga^fidGitcklvtiiixh.,

this in,terpretation of TS^vyiMViA. viihea

" Through,

my agency

it

says,

Nature gives bitth. to, thempbile amd

the-

im mobile."
Both GoviN,DARAji\ 4ad MephiA,th;thii explain the term. Tamanudu as dispeUer of gloom, we ^ave fDllo^fied Kulluka's interpretation, " 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 h^ing a separate existence from,
It is through the v?ork.ings of the innate forces,
that of Brahm,!.
of his Self that

Brahm^

is

transformed

in,

th;e

shape

of the

universe KulUtka.

t The first nviterial element evolved out

and the five Tanmatras (subtle senstbles) etc.
X In

after

Mahatj Egoism,

the previous cycle of evolution of the univeise, Brahma

who was both identical

contemplated hlmsislf as Hirdnyagiyhha,

with, and separate from,

hjiB

'Ihe astral bodjf of this Hiranya-

garbha, whiih survived, the dissolution of the universe as a thought-

form
it in

in

Brahma, was reanimated, when Brahma again entered

the form, of

resent Universe.

life

in

the beginning of the evolution, .of qjn

Kulluka.

Manu

The water
offspring of

is

Nara

water was the

Samhita.

called Nara, inasmuch as

(the
first

supreme

self),*

first

and inasmuch as

Supreme

receptacle of the

manifested as Brahma, the Supreme

Narayana

the

it is

Self

is

Self,

called

(lo)

That which is primal, unmanifest, eternal (principle),

encompassing both the real and the phenomenal, the individual 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

nature of the Supreme Self, and embraceth both the
recovered

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

apprehension).

lution) are possessed of the

Rajas and Tamas).

The

astral

of Mahat

principle

of

(principle

All these categories (products of evo-

three

qualities (of Sattwa,

Gradually he created

^used

to be

bodies or immutable thought-forms exist in

eternal consciousness of Brahma, and they

the

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 involution of Prakriti, or to express
life,

it

at the creation or dissolution of

*The

in

the language of everyday

the universe.

text has Nara-Sunava, the offspring of Nara, the supreme

the term Nafa, water being derived from " Nara" coupled
with the affix " an " denoting filialty.
v'

Self,

Manu

Samhild.

gVolved out) the five cognitive senses, the recipients of

the sound, light, taste, and smdl* (isv
Eiy

combining the subtlest

Egoism, and the

tions, the senses,

created

all

five

pai'ts

o? the principle

and the

material elements, he

five

creatures. (i6)

Inasmuch

as the subtle particles

o^ these

six

prin-

the five Tanniitras), which

con^

ples

(Egoism and

trive

to compose the body of Brahma, enfolded

Prakriti (Nature), are connected with the

five

as their effect, the wise call the person of

his

Body (S*ariram), from the

df these

of*

Tanmitras, with their modifica-

si:t

by

elements

Brahma a^
domposed

fact of its being

{skai) piTnciplSs. (17)

Brahma, manifested in the fomi of the fivd

Tanmdiras, were produced the great (material) elements,
Froifl

together with their functions

Mind, which

is

together with

its

;t

(and)

the

the procreating cause of

deathless

all creatioiisi,

subtle functions of inclination, anti-

pathy, etc. was produced from Brahma, evolved out as

the prin.Giple of Egoism. (18)

From the

subtle

of these seven Purusha-

particle's

likej principles of irrepressible energy viz., the princi-^

^les o( Ma/taf,

Egoism and the

originated this imiverse.

From

five

Tanmdtras has

the real has proceeded

the phenomenal. (19)

The particle " cha" includes the
Tanmatras as well. Kullukai

five operative senses

and the

fire

t The function of A'kis'a (ether)

motion or arrangement, that of fife
oi-

cooking)

that of Earth

that of
is

is
is

space^giviog, that of

transformation

(lit

is

heating

water, aggregation of mass-makiftg, aiid

receptivity.Ar//*<i

Purusha was transformed' into them

X because the
eutset.

Viyu

at

tlj^e

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 number which

is

placed against

the names and

it

in the list.* (20)

and

functions

bf

jlrdfessions

all

he (Hiranyagrbha) separately createdt ac-

fcreatures

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

and the

The

life,

the hosts of subtle Devai, the

eternal sapriiice. (^2)

Sadh^ast,

by the names of

three Vedas, distinguished

Yayush and Sdman^ be milched from the Fire, air

and the sUn ibr the performances of religious sacri^
Riie,

fices.

(23)

* Either dr A'kni'a, \^hich sUiids

bne prdpertjr df Sduild

list

has two prdperties vie

(iiire)

sdUdd

M ttle

first

air v^tlieU dcqiliSies

aiid

li^t,

has dnly the

the secdad place in the

tditch

the third.dlenient

haS three properties, mz., sdurid, tduch and sight,

the fdurtH

ha^ the four properties of

el6ri&etlt Wdtei-

iight (cbldift ) aiid taste, while th earth.

ii^, has the five propertied df sdiiiid,
Stud sdell.

Which stands

tduch, sight

(colotir

sdtiild,

fifth in

^cdloilt'},

ttiucH,

the

taste

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

the

df

Hiranyagarbha (the

next

S|)ririt

c^cle

df

its

evolution,

Of the burning egg or .globe

fiirnlstiiiig

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 viii^aShyja^.

X ^e created two clastes of divinities, Mimate such a Iqdra

and others, and

inanimate

i^hich are employed

iti

SWch as (ladles etc., the Utensils

the course df a Vedic sacrifice aod are

tivested with a kind ai divirtity. Kulluka.

H6

Created 'time, the divisions of Time, the stars,

the rivers, th6 s6as, the

\)i& planets,
|)lains,

and the uneven grounds.

mountains, th6

(24)

Contemplation {Tapas\, speech, satisfabtion of the

hiind, desire and ang6r.
'W'ishing to 6reate these creatures, 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
he Created

this universe, in

to the gross,
on).

five Subtile attd

and from the gross to the

grosser,

and so

(V)

To

the A^ork, for which he, the lord, ordained a

creature in the beginning,

it

successive inearnatiotis.

its

tranSfornliiig fahmitras^
due order, (from the subtile

To

acts of love or Cruelty, of nlildness or

or of virtue

or

-s^ice,

which he ordained

As

spontaneously reverted

for

it
it

iit

1(38)

feroCily>

Should spontaneously revertj

in the beginning, (29)

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.*

The

aticieilt

(.31)-

division of castes, according to tl)e sOcia]

Ihdia,

has. its

basis,

on

th.e

economists of

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/

Mattu Samhita.

id

of Bramha, the direct iriotive principle of universal Evolution.

man, or a being, inorder to live, must think, and reason, and

have some faculty iVithin him which nright help

by the lessons of the past, to
innumerable relations with his enviroilments, and to

He must

desire.

bim

to anticipate his wants, to profit

co-ordinate his

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 comfoes of his organism, to help and accelerate

bating the hidden

cure in the case of disease

up and manu-

another function, to store

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
Protectivenes* (Kshatriya,) and sustentative

ySrahmana),

They

tion (l^ais'ya).

respectively gave

triya (soldier), Vais'ya (merchant or farroerl

S'udravtam

servant!.
action,

held

is

func-

them the itames oi'Ksha-'

identical

and S'udra

(artisan oT

with Karmatvaiu, (work,

a S'udra meant an evangelist of

by an unfortunate degeneration of its
subsequently came to be synonymous With something

or service

Oi-iginally

service to mankind, although

meaning,

low or

As

jit

vile.

so in the body politic ; as in the body politic, so

body politic, and hence the ancient A'charyyas
came to look upon these relations of Brdhmana, Kshatriya, Vais'ya
in the body,

in the universal

and S'udra,

this

therance of the
in

classification of the units of society for

common

the fur^

weal, like the classification of functions

the divine organism of which they are the exponents, to be

eternally existing in the

social

economy of

whenever and

mail,

wherever occurring.

These

distinctions

of castes have notWirg of

the sense of inequality, which promptetd

of

modern times to

down an

lay

and man, to create an

artificial

many

tfte

batered and

a civilized

arbitrary barFir

society

between man

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

society.

The

caste

among the

system had

its

several orders of the'

origin in the principle of co-

Manu

Samhita.

ii

Having divided his body into two parts, He, the

became male by means of the (onej half;

lord (Brahmd),

operation and reciprocal hlp, and not in contempt and spitefulness

as

it

is

now

any Kshatriya, or any

The

India.

erroneously believed in certain quarters.

much

S'udra (an artisan) was as

Rishis took

free

Vais'ya, [or

them under

good

and as much honourable as

even any Brahmana

their

owH

in ancient

spiritual

clanship

(Pravara), and sages "tike the holy Kds'yapa, Angiraa, PSlakyapa

(vide the

Agnipuranam) wrote books on sculpture, architecture.

veterenary medicine and other branches of art entirely

training and guidance of the S'udras of their age.

In,

for

the

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-

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
tive

conquest, for

used to enjoy

member of

a S'udra,

if not

otherwise morally disqualified,

the civic rights and privileges

all

in

common

with

was not established with

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.

the twice-born order.

For reasons

stated abo<ve, the Rishis advised the

to protect the interests of

tions.

It

Unqualified equality

is

society

orders with certain limita-

its different

impossible in society, and the Rishis,

as the best possible alternative, promulgated general equality in

civic rights

as of a

among

individuals,

class against class.

The

and

specific limpitations

of privileges,

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)
mou^th.

a,nd

quotes a i'mti

the

Brahmana was

in J^is

Manu SamMta,

fZ

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

readers the fact that tjiese couplets

home^

(3234;)

to-

the minds of our-

reflect

knowledge-

Ewbryology and the principle of sexual diamorphism> in our

ancient masters, which amounts almost to the superhuman, whenwe read' these verse* in the light of modern- science, and witb
the heljy of the kinder light of the Ayurveda. Bcamhd, theof

prototype of

body

creating agents in this world,

all

two equal

into-

parts, of

first

divided

male and the other wfth the female sexuaT virtues4

fission

the 'three- modes of reproduetion'

Thus;

reproduction (by-

or diviion\

sexual reproduction- as in- hermaphrodistic

and sexual reproduction' by the union of parents of

ereaturesj

sexual characters plainly contemplated ia the lines- of the-

distinct

couplet.

It

indeed a far cry from the birth of Vairaj to the

is

evolution of distinct sexual characters in

fessors

i.e.,

the--

1 ben by-

uniting these two parts or principles he progenerated Viraj.

we find

his-

which the one was endued with

Geddes

antf

Thompson

man and woman.

in their excellent

Pro-

work on

the-

'Evolution of sex " huve delineated for general readers the long,
series of animal existence through

whreh the distinct sexual chaand the many attempts-

racters of our species have been- evolved out,

of Nature

to- take a retrograde step towards- a Ibst type, but we cannot but contemplate the 6ct with the greatest complacence that
k is Manui who- first promulgated the doctrine that the distinct!

sexual characters have evolved

maphrodism,

as

out of a state of original' her-

now demonstrated by

the savants of

moderin

science.

The Vishmipurinam fills up the deficiency

explicitly saying that

the

left

part

in the statement

by

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
left halves of the body of each man and
\( omsa.

iM

Manu
HaviiTg

practised

himsdf

Tidual

twice-born ones,

him,,

know

the

whom,'

Tapxis^^

created,

S'amHitn.

Virat-Indi-

foremost of the

ye,

to be Maivu, miy (bumble),

the (second) or immediate

ej

self,,

and

creator of all (things

beings). (33)

having wished' to progenerate creaturea, pracliised

the most austere Tapas, and at first created the ten
I,

great Rishis, the lords of creatures, (nimed as) Marichi,

Atri,
Angirasa, Pulasta, Pulaha, Kratu, Pracliaas
Vas'istha, Bhrigu

These

and N^rada* (34

(Rishis) of indomitable

their turn,

35O
prowess created,

ire

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,

Apsarasas, Asuras,

Ndgas,

Garuda) and the several

Pis'ichasv

serpents,

classes,

of

Gandharvas,.

birds

as

(such

Pitris: (37)

* A'nanda Giri in his^ommentary 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 meaning is therefore the substance on which the cause and efTects-

depend.

Marichih
tractibility,

is

light,

Kratuh

iis

Pulasta

is

dimensiveness, Pulaha

moral lawst Prachetas

ness, Fas'jsfAo is confotmability to

supportiveness (Gravitation

>),

Lsvr,

Nirada

Bhrigu
is

is

con-

gelf-conscious-

is
is

buojrancy or

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

Manu

indicates the office of

takes his birth in the cycle of time he

preside ov^i.Kulluka,

is

Manu; each
intended

to-

Manu

14

Samhitar.

Lightnings, thunders, clouds, shafts of varied colour-

ed

meteoric

rainbows, falling meteors,

light,*

claps-

or reports,! luminous bodies with trailing banners

light.t

and other luminous bodies.

Kinnaras, monkeys,
beasts,

njen,

deer,

fish,

of

(38)

various species of birds,

and beasts with

two rows

of

teeth. (39)

Insects,

worms,

gnats and stinging

and climbing

flees,

flies,

lice,

and the

parasites,

kinds of

all

different kinds

of trees

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

Now

its life.||

(41)

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,
The text has Rohita, Kulluka explains

it

and

fish

and

as shafts of refract-

ed light of prismatic colours.

t Nirghata:yih\da literally means the report of any disturbing physical phenomenon occurring in the earth or heaven
such a^ that of a meteor or earthquake. Kulluka.
X Ketumscha
such as a meteor,

Trailing

light

of any

falling

heavenly body

etc.

Jyotimshi . KuLLUK*

explains

it

as Dhruvadin, the pole

star, etc.

l^Vathd- Karma
creature

is

Tapo Yogdt .The nature of

intended to perform in life.Kulluka.

the work

Manii Samhitd.

whether amphibious or aquatic

*th6lr like,
*are

15
in their habits,

oviparous. (44)

Gnats, Mosquitos,

Which

originate

licfi, flees, and such other insects,

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

Oshadhis

Those

trees,

Called

iare

whieh bear

Vnftaspatis,

fruit

without blossoming,

while those which bear both

and flowers are Called Vrik&has,

fruits

ears, are called

(cereals). 146)

(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

enShi^ouded

by the

(Igriorance, or Noii^GonsCiousne-s),

Own

quality

of Tamas,

the effects of their

they retain their cons<3iousnes9 inWard, sus'

ceptible to pleasure and paiti. (4^ *
acts,

* Even the most CUfSofy feadei' of this ^limbita can not but
thfe deep insight of its anthoi- tiito the nature

be impressed with
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.

the

fact that

flilxley has demcfftstrated

the "difference faetweeil the Vegetable

afld artlmal

life

one of quantity, and tiot of quality " (THrek E!ssaVs) and Prdfessor J. C. Bose (Response in the Living arid Nori-LiVingi his

is

startled

of

the world by his epoch-nialcing discovery that the tissues

plants

stimulus.

give

almost

the

same

response under pressufe

or

^6

Afiinu Salhhi'tli.

Thus

(I

have) related the origin of

forflis

all

Brahma downward, which occur

existence from

ot

this

in

miserable world of fconstant change, tossing with

its

waves of birth and de^th. (go*

* These

couples

fifty

from

the

Manu on

of the un^velrse, and as the view of

.garded as the reconciliation between
t)f

the

Irepresent

beginiiihg

orthodox view of Brihmanism regafdiilg the evolutioil

Siccepted,

BrAhitianic thought, viz., the

not be amiss

if

we try

the subject

is

r&-

the two opposite schools

Sdnkhya and the Veianta,

it

will

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
produced fires " necessarily indicate a don-produced one from

which they have originated.

"This itiinianifest spirit,

tiiranyagarbha or I'svara (supreme ruleri, the

manifest seed of the universe) ofigiAated,

the all-pervading Nature of

absolute spirituality
Nisciinct. Pfakriti

my

ness, as "

sleep "

is

Self

is

from which

produced, or

Brahma from

Called

This Brahma, Or unmanifest,

the receptacle of Prakriti

is
is

its

first

Or itniversal

inherent in Brahma, the absolute Consciousinherent in " my consciousness." They are

not two separate entities, but united co-relatives,

and absolute IVescience.

When

that

perfect Science

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

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
{Mahat TatUiam).

principle of

mine-ness.
ception,

Mahat was transformed into Ahankdra the principle of

With the sense of Egoism arises the necessity of per-

and so from

mtras, the atoms

Ahankdra

of perception,

originit'ed the five subtile

if

we may be warranted

to

Tanuse

Manu
S^ch a term.

Samhita.

i/

With perception there arose the

necessity

of int^t-

and the next category we find inthe list i&ths Manah

mind, from which the Indriyas or the senses originated. As

lection,

or

thinking iniplies adtioh,

artd

action

flon-self (the external wOrld), the five

were transformed

means the contact with the

Tan-m&tras^

the gross elements of

into

in

their turn,

ether,

air,

light,

and earth, to supply the /rfwy< with their respective

Objects.
Hitherto we do not find any creator or creation, these
water

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

commentary on ths
that "whatthe cause." Now, accordin his

Bnhad Aranyaka Upanishad (Bydhmana,

ever

is

in the

must

effect

also

be

in

III.) says

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

Prdnamaya Kosha (the Sheath of Vital airs> and the

Annaniaya Kosha (the Sheath of nutriment). The first is composed
Sheath); th

Of intellect and the five intellectual senses.

by the mind ^and the

five

The second

is

formed

organs of action or operation, the third

consists of the five vital airs governing the processes of inspiration,

The fourth is formed by the gross

etc.
samemanner the principles of Mahat (apprehenSion\ 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

Respiration,

matter.

Circulation,

In the

self is inseparable

grations

insepirable from
in

from

it

as long

the subtile organism

it

as

loilg

it

as

it

has to undergo transmi-

(S'ariram) of the universal self

has to undergo

is

transformations

the form of Hiranyagarbha (the first embodied Self) etc., the

in either case being transformed into three distinct

Ahankara

as, the Vaikanka (phenomenal, the creator of mind),

the Taijasa (thermic, the creator of the senses) and the S/iMiarfj

binds such

(the creator of gross matter).

In the next stage of Evolution

whose property

is

we

find that /l/Ja

For "under pressure or stimulus."

(p. ig,

N. B.
"pressure or stimulus as the tissues of animals."

(W

water),

mass-making, has been created, and oh

I.

31.) read

it

the

uffder

Manu

Samhita.

seed or egg of Brahma, resplendent with the aggregative effut-*

gence of a thousand suns, is lying afloat. We need hardly say
of the
that this egg, the conglomeration of Paraminus (atoms
1

philosophy,

Vaii'eshika

is

the globe of the

first

cosmic matter'

from which the worlds and systems of the universe have subsewe need not wonder at the statement

quently evolved out, and

come into being out of the imbody 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

that the

material atoms have

material components of the

existence,

into

as Jayiditya has expressed

need hardly say

that,

in

it

Sdnkhya philosophy

the

his

work.

starts

We

with this

unmodified Prakriti as the prime cause of this universe; and the

with

Vais'eshika,

resplendent egg

this

of

Hiranyagarljjia,

conglomeration of atoms {Paramanupunja) &% the

of

first

the

condition

though with the difference of meanirigs of these

creation,

two terms. The Mula Prakriti of the Sankhyas and the

primeval gloom of Manu, which enveloped the supreme Self before
the creation, are both ngative entities. But the Mula Prakriti,
the state of quiescience of the three qualities of Sattwa, Rajas

and Tamas (knowledge, desire and Ignorance)

and

self-existing

enquiries
origin

The

is

an original entity,

Sdnkhya dismisses

all

further

by saying, it is impossible to ask the

original (Mule Mulhbhaoat
Amulam

into the finil cause

of that

Mulam) and

which

is

supplies that starting place to the

human mind withreasoning about cause and effect'.

Vais'eshikas, on the other hand, say that, the atoms are-

out which

The

eternal.

it

can- not exercise its

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 " Necessity."
Beyond this stage there is no material difiFerence of opinion
among

the exponents of the different schools of Brahmanic

philosophy as regards the process and order of the evolution
of the
un^erse.

'

Manu
Now

to return

to

the Sarahit4

Brahma, the unconditioned

in that

he

cast

19

From

out of the body of

was produced Apa (lit, water: and

seeds which were formed into an egg, bright as

his

a thousand suns

Samhili.

Then by

formed himself into

Self,

of contemplation,

dint

Bramha

embodied

/fiVaijyara/'ifta, the first

trans-

and

soul,

egg Hiranyagarbha or Brahml was born. (See note | p. 5.)

Now let us examine what did the Rishi mean by Ndra 'water)

in that

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 principle, the first material force {SakH-rupma fCuUuka) he cist his
His seed developed

seed.

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

Hiranyagafhha.

The

in

it

as

Brahmi or

passage of the text elucidates that

life

was

inherent in the primal cosmic matter, or as Anandaglri in his

commentary
S,

2J)

of the

expresses

identity

Brihad Aranyaka Upaniihad {Brahmana

it,

"this

is

of

life.

III,

This

not merely found in the iifferent bodies in proportion

is

to their size, because life has

Why

likeness (identity)

this seed

was

no shape and

called an

egg

is

everywhere.''

Because, like* the impreg-

was divided simultaneously with the commenceinfluences of two

polarities of life, motion or vibration, the Upusaypani and the
Apasarpani of the Vais'eshika philosophy, the centrifugal and
The universal egg wis
centripetal forces in the material plane.
divided and broken in parts with which the first embodied soul
nated ovum,

ment

of

its

it

evolutien, and was subjected to the

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 demonstrated the origin

matter.

of the worlds

Perhaps the term " Apa

of the primordial atoms,

is

so

out of a prfmil globe of cosmic

"

(water) in

named

after the

tij^ text,

the vehicle

water of Kanada's

experiment-basin.

The notion of Viraj, dividing his own substance into male and
more than one Purana. But the Manu Samhita

female, occurs in

Manu

20

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.

When
animated
verse

is

Being awakes, the universe is

of reposeful mind sleeps, the uni-

when He

folded up (vanishes). (52)

When

he reposes

in

himself,

the self-conscious,

with their bodies, the f uits of their

cease their respective activities, and the mind,*

embodied
acts,

51)

that effulgent

selves,

divested of

When
merged

its

functions, reposes languid. (53)

the

in

it,

(whole universe)

all

then

is

simultaneously

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

act,

then

it

passes over from

its

former body

any
in its

true appearance.J (551

makes Viraj

Manu

be the issue of such

to

himself to be his offspring.

a separation of persons

and

The Brihad Aranyaka Upmi-

shad relates the allegory of an incestuous marriage and intercourse

of the

first

Brahmana
*

Manu
IV,

with his daughter S'atarupa (B. A.

Upanishad.

S. 4.

Ihe text has Manas which means the mind with

functions and the senses and their faculties.

all its

Kulluka.

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

may be

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,

dreamless sleep in

Kulluka.
(Karma) acts

jfiva dkarma.)
% Acts

^of respiration and such Hie bodily

body of the individual leaves and goes out
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

functions.

The

astral

Brihad A'ran^aka

Manu

Samhita.

21

When

being extremely attenuated (subtile) in form,

the individual Self (jiva),

or immobile

being, then

form. (56)
And thus he

by

his

combination with the

in

enters into the seed of a mobile

categories),*

(eight

it

assume a

said to

is

gross.

(Brahma), though himself deathless,

wakening and

sleep, is

constantly vitalising

and

mobile and immobile (creatures). (57)

framed
this, (code) at the beginning of creaHaving

killing all the

he (Brahmd) taught

tion,

the rites laid

down

communicated

it

to

me jn

in the S'Astras

conformity with

and

I,

in

my

turn,

and other Munis.t (58)

Sage
Bhrigu
will
narrate to you the code,
This
inas.nach as he has learnt it in entirety from my

own
"

self.

Him

it

to Marichi

(59)

going out Ueaping overj follows

* Samsrisfita

In

life,

and the flying

life

Kulluka.

do the senses follow."

combination with

the

eight

the five subtile eIements,T:he senses, the mind, the

Vayus, aats and the Nescience.

goes out in company of these.

The

astral

categories of

intellect, desire,

body (Linga S'arifay

Kulluka.

\ MeoHatithi asks how is it that, the authorship of this code,

which was actuatly framed by Brahml himself, came to be attributed to Manu ? He answers the question by e.xplaining the term
"S'&stram as "injunctions and prohibitions as disclosed by the true

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 contradiction 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
meaning of the code."

in his

own language" Hence

it

is

not

at all contradictory to the

couplet of Ndrada,

He
verses.

recollected

Narada.

this

code

composed of

hundred thoi||and

Manu

22

Samhita.

Having been thus commanded by him (Manu), the

great sage Bhrigu complacently told

ye

Rishis.

them

all,

hear,

,60)

In the line of this Manu, the son of the self-begotten

one (Brahmd), six other Manus* were born j those magnanimous Manus) of great prowess procreated their
respective progeniqg.t (61)

Raivata, Chikshusa

Svarochisha, Auttami, Timasa,

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

The dark

or a night of theirs.

fortnight of

men

is

the

working time (day) of the Pitris, the light fortnight

the time for their sleep (night of the manes). (66)

One

full

the Devas.

men makes one day and

year of

The Northern

Southern solstice

i.e.,

is

night of

their day, the

their night. (67)

is

Svah Svah Prajah

times,

solstice

is

I'heir own progenies

cycles of time over

in their respective

which they respectively ruled.

Kulluka.

t "^e time taken by spontaneously opening and closing the

is called Nimesha.
Kulluka, ^^

eye-lid

Manu
The

Samhita.

2|

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)

The Krita Yuaa consists of four thousand years

6tc.,

(of the

Devas)

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 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
of Brahma and another such a thousand yugas
day
a
to be his night, are called the knowers of true day and
its

fespectively less than those of

night. (73)

* Sandhyoi here means the forepart of a cycle

Sandhyams'a

its

closing part.

period of as

similar period

is its

of time; and

Kulluka.

many hundred years

is

its

Sandhy4 and

Sandhy&ms'a and the period that intervenes

between the Sandhya and Sandhy&iis'a

is

called

theyuga.
Vishnupuranam.

Ekapdyena Vartanfethe amplification of its

meaning would be that the Treia Yuga consists of three thousand
(divine years, its Sandhya and Sandhyams'a being respectively
The Dvapara Yuga consists
composed of three hundred years
of tTTo thousand (divine years and its 'Sandhya and Sandhyams'a
being composed of two hundred year's each. The Ka}i Yuga
of one thousand (divine) years, its 'iandhya and
is composed
Sandhyams'a respectively consisting of a hundred such years.
%

The

text has

-->

Manu Samhlta

24

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 phenomenal.* (74)
Impelled by

Mahat

(its)

desire of creation, the

work of

creates (begins the

A'k^s'a (ether)
cribed before)t

From

whose property

is

air,

whose property

From

the order des-

sound. (75)

the carrier of

all

touch. (76)
the modification of the air

is

born the

kinds of smell, and

is

is

nant, gloom-dispelling, effulgent light,

is sight,

(in

the modification of the ether

pure, mighty

From

Created therefrom

is

mind (or
and the

creation),

djfi

born the illumi-

whose property

the modification of light (heat) was born the

Water, whose property

is

from the water was

smell.
This was the

taste, (and)

born the Earth Whose ptoperty

Creation at the out-set.J (78

is

>

he text has Srijatl Manah Which beirtg literally translated

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
1

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 (appreheilwhich the energy of the Supreme Brahma was transformed after the dissolution of the Universe ; what Mahat is to

sion) into

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.
i.

Srishtiraditah.

ning of creation,

i.e.,

Kulluka.
Creation of material elements.in the beginafter the dissolution of the Universe)
and

Sianu Sanihiia.

2%

S6v6nty-one of such D'mnQ yugas, 6ach consisting

twelve thousand years as mentioned before, constitute the period of a Manvantara (the ruling time of
%)f

a Manu).

(79)

Innumerable such Manvnntaras, innumerable creations and dissolutions of the universe,* the Supremef

Being makes out of

sport, J (80)

Virtue was fbur-footedjf and Truth, in Special, was

entire

Krita Yuga. [In

in the

earn an3rthing

by

viCiouS means.

*that agej
||

men

did not

(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-

Kulluka.

quently created.

* Though only fourteeil Manvantaras llaV6 beeil enumerated

in the Puranam, in fact there had been innumerable Manvantaras-,

and innumefablB times the universe had

troyed.

beert created

4nd des-

Kulluka.

t The text has Pa*amehsthi, lit., hie, Who is not qualified by

aAy name, form, or attributes (Andvtitta-Lakshane tisthati iti
Kulluka
Parameshthi)
X This is aiiother iilstartce of the anthMpomorphic virtues

being attributed to Brahma, which in

hature, Lokavattu LilA
tion)

fact

have no room

Kaivalyam (Human-like

is

in his real

his sport, (crea-

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
,11

Nddharmendgama

KuLLUKA

meaiis hot sailctioned by the

explains

{OkAiiA). Kulluka.

AdharMena

as

"by

V^das.'*

A'gamat : Vicious or dishortest means KuLtUKA. Medha*

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.

TlTHl

Manu

26

one foot

On

in each.

Samhita.

account of theft, untruthfulness

the virtue, which

atid dissimulation,

is

suing an honest profession, successively

each Yuga^ (82)

In the Krtta Yuga (golden age)

a quarter

earned by

became

pur-"

less ,by

[in

men knew nd

and used to witness the realisation of all their

desires*
he duration of human life was four hundisease,

'!

dred years.t

In each of the [three succeeding ages]

such as the Tretd,

etc.,

the life-duration of man respec-

became less by a quarter. (83)

The duration of human life, the fruits of

tively

by the

mortals,! and the energies

embodied creatures
forces) of

Of

each age.

one kind

different

is

it

Dvapara and
sively

Jare'

(moral force) of

proportionate (to the ethical

(84)

the virtue

is

in the

Tretd.

different is

it

in the

Krita

Of one kind

in the

The

Yuga,

is it

in the

Kali Yuga, succes-

and proportionately decreasing according

spirit of)

done

acts

(to

the

each age. (85)

of Tapas (divine contemplation and

practice

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)

Sarva-Siddhhrthdh

They knew no

Successful

failure as vice,

in all

performance

their undertakings.

which wards

off

and opposes

all

was absent in that age.. KuUuka.

Vh Purusha (the duration of human life is a
S'athyu
f
hundred years) is the S'ruti, which lays dowit, according to
success,

KuLLUKA, the extent of human longevity

or S'aiam (a hundred)

Ilence the text

is

not at

X A's'ishas'chaib
for the fruition oi

is

all

Kaliyu^

contradictory to the S'ruti.

Karmanam

any

in the present

here indefinitely used for a large number.

desire.

FrUits

of Vedic rites performed

Kulluka.

frabh&vas'cha S'areerin&mCa-picity of Brahmanas to make

their imprecations or benedictions effective.

KuUuka.

Manu
of religious

Dvapara

27

was the highest

sacrifices

virtue

the

in

of two-quarter virtue), and gift-making

(age

or charity

Samhita.

the highest virtue ip the Kali-Yuga. (86)

For the preservation* of all this creation, He of
is

down separate duties for those

mouth (Brihmanas), from His arms

great effulgence, laid

originated from his

from His thighs

(Kshatriyas),

(Vais'yas),

and from His

legs (S'udras). (87)'

Study

(of the

Vedas\ teaching, performance of

sacri-

other men's sacrifices,

gift-

fices, officiating as priests at

making, and acceptance of

Brdhmanas.

are

gifts

the

duties

of

(88)

Protection of the people, gift-making, performance

of

sacrifices,

luxuryt

study of the

are, in general,

Vedas^ and abstention from

the duties of Kshatriyas. (89)

etc.,) gift-making, perform-

Rearing of cattle (sheep,

ance of

sacrifices,

money-lending

study (of the Vedas), merchandise,

and

are

agriculture

the

duties

of

Vaisyas. (90)

Only one work did the

viz.,

ordain for' S'udras,

lord

to ungrudgingly serve the three above-said social

orders. (91)

Sacred
is

is

the whole person of a man, more sacred

the part of his body, which

* Gupiyartham

and

all

Each

lies

above his navel, and

contributing to the well-being of

jointly contributing to the welfare of each in the

of libations of clarified butter cast in the

a sacrifice

(Agnau Prds'tahutih).

butter cast in the

fire

sacrificial

god, thus propitiated, sends

fire

The

by the celebrant of
vapours

of

ascend the sun god.

down

all,'

manner

the rain.

The

clarified

The sun

rain greatly

favours the growth of food-crops, and food gives sustenance to

the living creatures. /ira//fta.

-j-

yishayeshvapraiaktis'cha

dancing and

:Non-attachment

articles of \\x)i\xry.-'Kulluka,

to rausic,'women,

Manu

2i

Samhita.

most sacred is his face (head) ;

orjgined (Brahmi) has said. (92)

what the

self-

the fact of bis having originated from the

From

for the reason of his being .the

mouth,

Brahma),

for

asmuch

as he lays

orders.] (93)

Him, the

bom

eldest

lof

the reason of his being the repository

of the Vedas^ Brdhmana

in

this is

is

down

the ruler of

all

the duties [of

the creation,
the soda!

all

self-origined one, having practised

Tapas,

created from out of his mouth, for the preservation of

creation,

Devas

and

in

(celestials)

order that the Pitris (manes) and the

might obtain their (portions of the

sacrificial) oblation.

194)

Through the mouth of this (Brahmana), the celestials 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

the highest, and

men

among men the Brdbmanas

are

are the

highest. (96)

Among Brahmanas
among

the erudite

the erudite ones are the highest,

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

among the performers of

knowers of Brahma are the highest. (97)

the highest, and

Havya

rites,

are

rites

the

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

nature of the performance of Vedic rites.

imperatively obligatory

Kulluka^

Manu
The Brihmana has
ment of virtue. His

Samhili,

25,

originated as the eternal embodi-

origin is for the furtherahce of

he becomes of the essence of Brahma. (98)
Bom as a Brdhmana, he wields the supremacy of

virtue

the world, the ruler of

all creatures,

the custodian of the

treasure of virtue.* (99)

Whatever property (wealth) is in this world belongs

For the fact. of his being the eldest

to the Brdhmana.

born

(of the

creator),t all wealth legitimately belongs,

Brahmana. (100)
Whatever does a Brdhmana

to the

whatever does

eat,

Brahmana wear, whatever does a Brahmana

is

own

his

asmuch

as

property, even

belongs to another,

if it

receive^,
in.

through the kindness of Brdhmanas do

it is

the othfer ^castes) enjoy, (ion

For the
their

works

classification of the

Brahmana and other

enumeration,

(duties) of the

castes of society in the order of

the wise Manu, the grandson of

the self-origined on e,t framed this code. (102)

Ihis

code

should be diligently read and taught

in its entirety to his pupils

not by (a

member

by an

any other (caste

of)

* Dharma-Koshasya Guptaye
ruler of

all

The

Brihmana

is

men and

teaches

and

'

(103)

the other social orders, inasmuch as

formulates the duties of

religion.

erudite Brihmana,

virtually
it

is

he

the

wha

them of God and

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
authorises only a

Brahmana

to-

teach

the interpretation of Medhatithi

it

who

to his

pupils,

it

condemnigg

holds the concluding part

Manu

30

Samhita.

Brahmana, who, while observing the vow of selfis not tainted

by the daily acts of iniquity done by his mind, speech
control, continence, etc., reads this code,

and body. (104)

He

row

the

sanctifies

[panktu* and the seven

He

generations of his ancestors and descendants.

is

to be honoured even with the gift of the whole

fit

earth. (1051

This code

\i.e.,

the reading of this code)

est of all auspicious rites.t

It

imparts fame and longevity, and

its reader),

is

the great-

improves the intellect (of

is

superla-

tively auspicious. (106)

In this (code)

(described)

are

virtues (duties)

in

and demerits of acts, .and the

their entirety, merits

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 disqualifying 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

an explanatory repetition or reference to what

and which

ed,

illustrates or explains a

is

{i.e.

already mention-

Vidhi or direction previously

down, but does not itself lay down any direStion.)

* /' Ait' .-means the row of |3rjihmanas with whom he may

laid

chance to
t

The

sit

down

to a S'raddha repast.

text has

Svastyayanam which

an undertafeJBg in which

lies(

literally means a rite or

Yayanam) the continued enjoyment

or non-destruction of a wished for object.

Nomas

(burnt [offerings),

etc.,

Svastyayanam (benedictory
to

oppose the advent of

are

rites) in as

evil

Mutterings of Mantras

usually

much

'

included within the

as they are calculated

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.
Condufct,

he reaps the entire

Possessed of (good)

fruit (of

Having thus observed the

such study). (109)

origin

of virtue from

(good) conduct, the sages accepted conduct as the basis

of

(no)

all austerities.!

The
tAjs,%

origin of the universe {Jagat),% the sacramental

{^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

{Maha-yajnasj

mode

*^

of performing the great sacrifices

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 conteuipldtion in the manner of Yoga but austere penances, and expiatory rites such

as,

the Chandrhyanain,

Kulluka.

etc.

The term Jagai (universe) emphatically demonstrates the

who first used the term, were fully cognisant

fact that the Rishis,

of

the perpetually moving, changing character of every thing

included within
to

it.

'J

he motion of our

the Acharyas, at )east two

Christian era,
tion of the

Such

is

earth,

or three

which was known

centuries before the

but a necessary corrolary deduced from the denota-

term "Jagat.
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 preceptor's house.^ Kulluka.
<|[

Mahd- Yajnas, the

such as the Vais'vadeva,

five
etc.

daily

sacrifices of

Kulluka.

the householder,

Mann

32

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

austerities,

emancipation of the

Virtue, penitential

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 ^and S'udras,

members of mixed castes, duties

and the mode of performing ex-

as well as those of the

in times of distress,

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

Pdshandas\h&%Q are the subjects lord Manu described
caste,

in this code.t ((118)

The Code,
rated, that

you

as

Manu, interrogated by me,

shall hear firom

me

first

nar^

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.

Men, who follow scriptures other than the

X Pdshandas

and do forbidden

aCts.

Kulluha.

Vedat,

CHAPTER

The
and

which pious men, well read (in the Vedas^

from attachment and aversion,t have followed

virtue,

free

from time immemorial,

based on the

and

n.

(for

the reason of

being

its

Vedas^ the eternal repository of truth),

as to the truth or falsity of

which. the

the heart are the concluding proof

dictates

:$

now

of

the

hear

of

me

describe that virtue, (i)

What
system

is

of

virtue

Kan&da, the founder

answers,

philosophy,

that,

Vais'eshika

Which gives prosperity

(cessation of wants) in this life and the highest success (Self-emanci

pation) hereafter,

is

called virtue

Sa dharr^a iti.)
Ha'rita says :Now
is
is

I shall

(Yatobhyudayo Nis'reyasa Siddhi.

discourse on Virtue.

That which

sanctioned by the S'rutis (Scriptures, both Vaidic and Tintrik)

Pramdnaha Dharma.)
:The object indicated

virtue (S'ruti

Jaimini says

Commandment

is

(as

good) by a Scriptural

Virtue {ChodanA-lakshanortho Dharma,

1 he Bhavishya Puranam observes, "virtute

is

good (S'reya), and "good" denotes prosperity.

kinds of the eternal virtue which has

its

iti).

synonymous with

There are

five

basis in the Vedas.

The text has Vidvatbhih, Kulluka explains

men well-versed in the Vedas.
f The text has Ardgibhih,which means that
*

it

by Veda-

it

should not

vidbhi,

be pursued out of any desire or greed.

Virtue

is

the offspring

of an unsullied soul and should be pursued with [an unstained

heart,

$
it

and

for its

text

'I'he

own

sake only.

has Hridayendbhyunujnato

by "which the mind,

as

charmed by

its"

KullOKA

explains

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

scepticism,

Dharma

or Virtue.

all

naturally enjoys a state of self-complacency,

doubt and
is

calle,d

Manu

34

Not commendable

is

Samhita.
the

nor the total

of desire in maily

spirit

absence of such a

spirit

him^

(in

is

The study of the Vedas and

detected in this world.

Vaidic rites and sacrifices

the performance of the

fall

within the boundary of acts with a desire.* {2)

Desire

and the

is

on

based

volition

or

religious Sacrifices are based

minations.

are

dutiesj

religious

determination.

No

vows,

All

action

Niyamas
said

to be

de(termination,t

on iblemn deterand

(self-^;ontrol),

bom

of desire

or

(31
is

found, in this world, of a

Mkdha'tithi explains
from perusing the

"

Vedas,

Hridayam"

(heart

man

without

by " notions derived

the whole meaning, accordisg to him,

being that to which the mind, pregnant with notions originated

from the study of the Vedas, gives

The

its

unstinted sanction.

true meaning of the couplet,

that " Virtue

we

venture to suggest,

is

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

being based on the teachings of the eternal Vedas, pious

its

men have been

ritualists,

pursuing from time immemorial, which the pious

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
hear

me

dictates of the heart furnish the conclusive proof,

now

discourse on that virtue."

* Acts performed for the fruition of a desire cannot be com-

mended,

man

in

asmuch

as

accidental

is

these acts which bind the Self of a

'1

while daily (Nitya) and

(Naimitti^a) religious rites lead to salvation by

mining self-knowledge.

it

to the necessary chain of re-births,

he text has SViwia/^a which means volition or

well as a solem

vow

to

illu-

Kulluka.
desire, as

perform a religious ceremony.

{ Such as the duties of Snalakas, etc , described in the

Chapter of this Samhita. Kulluka.

fourth

Manu

35

Whatever act a person does

deire.

of his

Samhita.
is

but the effprt

desire. (4)

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

The

entire

(5)

Vedas,^ the la\v codes framed by men,

well versed in the

as well

Vedas, from

as the rules

* The desire or greed

of
for

their recollections,!!

observed by them ,11 the

life

the fruit of a virtuous act

condemned, but not the desire or wish

without an eye to its merit.

to

is

here

perform such an act

The text has Amaralokaiam (/li. state of the immortals)

KULLUKA 'explains it by Brahma- bhduam, the state of Brahma.
t

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

Yadd Piiriloka-kdmo Bhavati, Samkalpd-

(Sa

desire

devdsya Pitarah Samuttishihanti.)

all

The

Rik,

precepts

cept

by

Soma,

fP'trfA J j^,

stating

Yajus, and

the merit arising from

{Arthavada) and Maniras.

II

Smriti

Atharva

explanatory remarks

S'ile

its

Vedas, as containing

recommending
proper

a pre-

observance

Kulluka.

Cha [Tadvidam.

The

recollections of

well-versed in the Vedas, as recorded in the

Law Codes

Sages

bearing

and which are collectively called the Smriti (things

their names,

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-aggressiveness, non-maliciousness, mildness, smoothness (of temper),
friendliness,

sweet speaking, gratitude, protectiveness, kindness,

and contentment.

GoviNDVRAj explains S'ilam by absence

aversion, etc.

of

attachment and

Manu Samhita

36
costumes*

of the pious, and the feeling of sdf^

etc.,

complacencyt are the proofs of virtue. (6)

The duties, which Manu has described as obligatory

on any particular person, have been so ordained

the Vedas, for he (Manu) is omnisciatit.t (7)
Having observed

all

the S'asttas,

allied Vrith

in

the

Vedas with the eye of knowledge, the erudite one

perform* the

shall

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
S'Sstra is

is

called the S'ruti,

called the

not he put to the test of logic,

from these two.

and the Dharma

Their teachings should

Smriti.

for virtue has

||

emanated

(10)

The Br&hmana, who by

dint of logic, tries to bring,

these S'istras into disrepute, shall be excommunicated

* A'ckara, costumes,
barks

etc.,

of the ascetics such as the blankets^,

of. trees, etc.

f The text has Atmanastushti

of alternatives (I^t^a2^0).
that burnt offerings

The

As

satisfaction of the

for

mind

may be made

either at sunrise or at sunset.

mind which the offerer derives by making

at morning or evening is the satis&ctory

satisfaction of the

such offerings either

evidence that the offering has been rightly made.

that,

in cases

instance, there is a regulation

in such cases of

alternatives

GARGAsays

Self-satisfaction

is

the test

(Vaikalpike Atmatushtis'cha.)
% Savvajnanamayo hi sah, GovindaraI parses it as an adjecit by " inasmuch as the Veda is the reposi-

tive to Veda, explaining

tory of

all

knowledge."

Such as the Grammar, MimAiisa,

etc.

Kulluka.

Their imports should not be misconstrued

.
(Kutarka.) /irM//A.
II

by

sophistry.

Ihafin Jamktta..

^j;

from the society, as a heretical* caluiimialor of the

yedas. (II)

The

/edas, the

good conduct, and

Smriti,

self-

these

four

aa

sense of virtue germinates in those,

who

are.

complacency of one's own, the wise

call

the positive proofs of virtue, (ra;

The

non-attached to desire and wealth.

To

all

^enquirers 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

them

of

as virtues of equal authority .t (14)

[As for example, there are two] Vaidic S'rutis

Homas

should be performed before sunrise, and

that,

Homas

These two times

be performed at either of

should be performed after sunrise.

are different, but

Homas may

them [according

to the privilege of the offerer

the nature of the deity to

whom

the

libations

and
are

offered]. (15)

He, whose
9f funeral,
is

is

from the

all life,

alone competent to

no other.

The

rite

of Nisheka to that

governed by the regulations of the

read,-

S'istras,

or to hear this S'istra, and

(16)

tract

of country,

which

lies

between the

two celestial rivers,

Brahmavartam. (17)

Sarasbati, and the Driihadvati, the

that god-built country

The conduct of

is

called

life,

as

it

obtains from gefleration

to generation in that country among the twice-born

* Ndstika

means an

is

athiest,

the term which occurs in the text

although

it is

literally

it

often used in the lense of sceptic,

agnostic, etc.

t In the

conflict of

them may be followed

two Srutis of equal authority either of

as an alternative, Ga^a/o.

Mann

38

and the mixed

duct)

castes,

Samfiifa.

is

Sad&char (good con-

called

(1 8)

Kurukshetra, Matsya, Pinchila and Surasenaka are

called the land of the Brahmarshis, they are inferior to

Brahmavartam

From
in this

respect of sanctity).* (19)

(in

a Brihmana,

bom

world should learn

The

his

in this couiitry,

own

every one

proper duties. (20)

bf

land, which extends between the

Vindhya and the Himalaya, and lies to the east of
Vinas'anat and west of Pray4ga,t is called Madhya-

tract

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,

The
roam

is

by the

the A'ryans)

called A'ryavarta (the

country of

wise, (zi)

country, in which black antelopes are found to

about

in

nature,

the

country,

sacrificial

should be understood as a
rest is

the

country of the

Mlechchhas,\ (23)

These
ful

to

may
1

countries, the twice-born ones shall

make

their

home

adopt any country as his own.

* Kurukshetra

an

be care-

a S'udra, in quest of a

living,

(24)

extensive tract of land near

Delhi ex-

tending from the south of the Sarasvati to the north of the

Drishadvati.

Matsya
Dholpur.

is

the

name

of a country lying to the west of

Its capital Virat

is

modern

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

in the desert.

+ Prayhga

is

lost

modern Allahabad.

Yajniya Deskah

i.e., land in which religious

be performed and celebrated. /ir/Za*a.

is

sacrifices

may

Manu
Thus has been

Samhitd.

39

briefly descri{)ed the source

me

of virtue,*

Now hear

as well as the origin of all (the universe).

describe the respective duties of the different social

orders. (25)

With the

auspicious Vedic

the purification

rites,

bodies of twice-born ones shall be effected, as

of the

(examplified

the

in)

These Vedic

Garbhddhdnam,

of

rites

both in this

rites are purifying

etc.

life

and

the next. (26)

By means of the Vedic rites

womb, post-natal purification,
with the thread, the

sin

taining to the seed

and

of consecration of the

and

tonsure,

initiation

of the twice-bom ones, per-

womb

(of,

their parents),

is

absolve4. (27)

The study of the

ingsj Ijds,^

make

sons,

three Vedas,

the soul of a

Brahma.

and

sacrificesH

attain to

sacrifices,!!

(28)

* The text has Dharmasya Yoni,

revealer of virtue,

i e.,

the

Dharma Mulam,

Vedohhila
of virtue,

Vows,1; burnt offer-

man** competent to

the great

i.e.,

^Kulluka explains

it

as the

by the couplet
GoviNDaraj explains it by " origin
Vedas, as disclosed

the different acts oi piety such

as,

S'raddhas, Ash^akcis, etc, as contemplated by the

the
first

rit-es

of

verse of

this chapter.

t Vratas or vows of forswearing meat, wine, etc.

$ Homas or burnt offerings known as the Savitri Hoitia, Charu

Homa,

as well as those daily offered at

etc.,

libations of water

to

morning and evening.

Ijasz'Aes of propitiating the gods, Rishis and manes with

by a student (Brt:(kmacharin)

the Devas by the Vedic study, to the Rishis by

man

is

debtor

sacrifice,

and to

the manes by the son.

H

The

great sacrifices are the five

Yajnas or

sacrifices

* The text has Tanu, which

explains

it

by " embodied

Brahma Yajnas.

such as the ^yottsioma,

soul."

literally

etc.

means body,Kulluka

Manu

40

The

rite

Samhita.

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
be one connected with

strength, that of a Vais'ya shall

a term denoting wealth, (and) the name of a S'udra

be a term implying vileness. (31)

The name of a Br&hmaua

*'

shall

shall

^e^ed

be

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

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 implying 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)
room.

literally

means taking

the

child

out

of

the

the twice-born orders,

its first

The

boy

by the yruti.

.(35)

with the thread shall be done

rite ,of .initiation

a Brihiftaaa

iirito

shall be done, unlo the child in

or third year,* as ordained

his

ift

eighth

unto a

year,

Kshatriya boy in his eleventh year, and unto a.Vais'y^

boy

twelfth year,

hi%

iti

conception.

counted from the day of

(36')

Wishihgt the energy of Brahma, J BrAhrhana (boy)

fifth year;
wishing strength, k Kshatriya boy should be s6
and wishing wealth, a
initiated in his sixth year
should be initiated with the thread ih his

Vais'ya boy should be initiated with the thread

his

iia

eighth year. (37)

The time
respect* of a

with the thread {Sdviiri) in

for itiitiati6n

Brahma ua

that of a Kshatriya,

till

that of a Vais'ya,

his

till

lasts

his

till

his

sixteenth year

twenty-second year

;||

and

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,

according to the

Or

custom /l'i'i/a/ayaa's Grihya sufthWi.

( Though such a desire oh the part of the child

faitiily

its

/athSr is supposed tO cherish

% Brahttia
'derived

fi-6nii

them

Varchasam

The

the Stndy

aftd

in his heart.

kpiritiial

right

is

imiJoSgiblej

Ktilluh'a.

force or energy

^hich

is

understanding Of the. Vedai

Ktdluka.

Balarthinaht.

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

VYc/however, have fallowed
A'S'odashat is "yp to the limit of."

KuLLUKA

in

our translation.

'

Mayiu

'42

'become

t'riJ^j/af (of-

Sd'tnhifa.

broken vows), and afe degraded

from- the sdcietyof the Aryails.

^A Brdhmaoa, even

(39)

the time of distress, must

in

'

'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

and goat.* (41)

antelope, Riirui^ species

of' deer)

The

girdle

of a Brahniana'(sttldent) shall be

'of three strings of

Hifcd,

Munjd

that of a K^hatriya shall be

%i the shape of'a

made

evenly and smoothly

grass,

made of Murvd

and tliat of
"made of bemp-tw'ists.H42)
In the absence of Afunjd -^rass, "etc., the girdles
'tJf "(BrahmaQas, Kshatriyas and Vais'yas) shall be res'jBbres tied

bow-'string,

"a^'fels'ya shall-be

ipectively

and

made of

Valv'aja^

(according

=the

fibres

cbttsr^tihg

Of

of Musa, Askmantaka
or five

bile, 'three,

the famfly-custom

"to

each

with three strings of such fibre-thread.

tie

tiea,

being tied

(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^

Ruyu

of the skin of a

(Jeer,

and

Vais'ya

put on a woolen cloth and an upper sheet

Kulluka.

t TWi7'(/i7

th'riceroUhded)

is tle

Brahmacharin

madeof

terrti

that

shall

the goat's skin

occurs in

the

But although Manu ordains that the holy thread of a tnicb

born Che, whethw Brahmana, Kshatriya or Vais.ya, miist consist
tbxt.

Manu
wtjthtlrtee^ strings of

SamhilJ.

43.,

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)

so as to. reach

his

(student) shall be

forehead,

of a height so

shall

while that
ag,

of .a heighl*
of,.a.Vais'ya::,

to .reach up to the

.-

tip of his nose, (46);.

The staff shall be straight^- whole-barked, not eaten.^^^

by worms (h'L unulcerated)', beautiful to look at^

into

anAomcreative of terror to any person.t (47)

desirable staff" in-^his hand, and having^
worshipped the sun and thrice -circumambulated the
fire,, he (a religious student) shall go forth asking for,
Ujiiburnt,

With such a

=,

down
The foremost

ajms, as laid

in the-regulation. .(48)

twice-born ones (a Brahman?

of the

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
ol,

text' has

Vtlva indPalasa

staffs."

But,her&only either,

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

Qji. terrorise any .per^Q.n.^KullHk'>.

rai(St

notthreateo^s

M'anu Samkitai

4,'4'.

/>>:

pronouncing" the tejrm ''Bfiavaf* in the

by

a Kshatriya^ by uttering it
yais'ya, by uttering, it, at

part*

first

the middle part, and

in

endi

the,-

(of-

a^

his begging

Vormula). (49)

He.

shall

beg alms. first of. his own mo^er, or sister,,

of any other woman,' who might

sister ,t or

or mother's

him

iiot insult

a refusal. {50)

^i^ith

Mavingr collected!

he

water

shall sip

so.

muoh

alms' as necessary andU

made over the same

ttndeceitfully

meal, sitting with

his- face

He> who eats

face

towards
eats his

towards the

the- south,

by
a.

&cettowards

person acquires farpe.

towards

facCi

by eating with

the north, he acquires truthfulness.

Having

sipped, water,

shall eat his;

the.-

eating his meal with his;

meal with his

acquires opulfence

hi& preceptor,,

he

east. (,51)

his meal; vs^ith his

east, acquires longevity

who

to

and; pure in body,

his

Hej.

the. West,,

face; towards;

(52),

twice-bora one shall eat

a.

having eaten, her

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

his organs! with water. (53)

Each, day, haying wprshipped

ing
*

ill

of

it, hfi

shall eat

The formula

(be pleased),

fOrr

t.Oiir.give

a Br^htnana

me

it,

his foods

alms,

that

is

and; without speakr

Let him rejoice at

Bhaban Viksham
for.

Viksham Bhaban dehi (alms you, be pleased

3 Vais'ya student

is.

Vikshatn. dehi

deht, you,

Kshatrjya student
to giye),

Bhava, giye

me

and that

alms,

is.

for-

thouj

Tievered one.
-f

la

tjie

absence of his mother, he shaft beg. of his

sister.;

the absence of a sister he shall beg of his mother's sister

in,

in the-

absence of a mother's sister hs shall beg of a w.oman, w.ho might;

Kullujf^
mot refuse him. the alms,
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.eeavs are what

is

here contemplated,

KuHuka...

ik:a'nu

M&-

sight

propitiate

entire- food

his.

of,
it,

Samhita.

and. pray

it

45
and.

boiled:rice',

(/V,

day*

to be available, each

Food, daily worshipped, gives strength and.

(54.)

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-,
Let him avoid laver-eating.

and. evening ones

ijig

iji-ust

after eating, (56)

life,

Over-eating brings on

of

Hc;

not go any where- wjthput; Wjashing his mouthj

shortens the dvtrationi

ill-he.alth,

proves hostile to acts (saprifices) which lead to,

Hence^ let
is Mhftil; and condemned by men.
him avoid -over-eating. (57)
Always shall %, Briihmana, sip water with thej:
heaven,

Brahma-tirtham, with
jfz>^A,

i^c^Q

but never -^Wh

The. region abput the

Kdya^ or

b?ill

of the thumb

Brahma-tirtham, the, Kaya-tirthflm

*

As

it

ij.said in

Vishnu himself,

focd

vitality, cp'nstantly

meditate upon me,

joy, rejoipe

at

my

propitiate

sight,

each day, and ronoynce, at

my

sight,

is

called the,

at

lies

the A'dipura'nam, "in as

in the i)'ruti that

is

^<SiDaivd--

yj'\i}a.

\}aQ Pitri-tirthain., (58)

root

the.

muf has

it is

heard

let a per^son,. seeking;^

wp^shjp me, eat,.m? with,

me, pray
his

mp

to

be available

grief from. w)ijtspeyr

oausearisen,

t Both
W.or.ship
a.

is.

an^ GpviNpARA'jA observe

M,BDB,A'TiTHf
daily.

oWigatory like the

daily obligatory da^y (Niiy a

ajthpugh

its

Karma)i

tion of benefits of the wprshipped

inere Arthavddaa.'aA
of thfe partaker

Qf a

for,

Kdmya Karma

} Hereby

\Yox

its

performance does. not give any

th,e

is

fopd

that,

Sandhyd, and as

r^tes of

violatipn, entails

m.erit,
is, a

Thjts

this
it is

sin,

enumera-

praise of the food, a.

npt here intrpduped tp,rpu?e up the desire,

securing thpse fruits or.benpfits in the manner

(act for

tht fruition of a

desire)..

giving of leavings even, to a S'udra

the purposes of

th,e v.o^w

of nSnataka..,

is

prphibited,

Mamt.Samh\tA,

46,

of the small finger,

Daivam^tirthain

\\q%.

at

ttre>

the manes

lies

^nd the -small

First, let
l^is

'Ca&.

of the fingers, KcA'\}a&^ Pitri-tirtham (sacred to

tips

bgtwpeji the.micl^lec; parts

him

thrice sip

water, and; then twice rub>

we^ thumb,, A ft&r

him. tpuch hij5;;0]^Bs,- chest,* and head with

closed ilips.- with the . tij of. his

let

t|iat,

the index

of,

fingers (59)

vrater. {o\

A person,

conversant with virtue, apd/ seeking puri-_

a^lon^y. place, facing towards,

01;,
a;nd. congtantly do the rite of
yJVAaM/,(sippi]tig^wite|;) ,with cpDl,t ftothlesa, wat^:
shall

fication,

the

in

sit

th^^.

egist.

l^ the aid of the

north,

(above-said][ Tirth^s^ (6ji.

[In connection^ with the- rite - of/ A'^chamanam] a j

Brihma^a

down

to

is..purified,by sipping water,

(the region

of)

his .heart

enough to reach
by

a K^hatriya,

sipping, water enough, tOimoisteehis throat

a Vais'ya,^

enough water to moisten ^is., mouth ; and a^

S'udra, by sipping a qu^tity sufficiegt, to-, mQtsteji his-,
Kps and the -tip of:his:tongju% 46:2>v
sqjping.

Ijy

twice-bptn.

holy thread,

on^

in. the,,

is.^ai,4.to

h^Mpavii'i (wearing-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 lft shoyldgr, he is., called;. PrSchin&viti, when
Ihe text has A'imSnam which means
according to

soul,

hence

it is

the

Upanishads,

in

the

or the
heart

or diseased perjoij.,

f.

According to A'fastambka hot or boiled waiter

lgf,a sick,

Self

Self.

located

the practice to touch the chest with water-in an aet

A'ckamanam.
t'

is

may be

used <

^Ma'M* Siimhita,
It

hangs round his neck

(like

4-7

necklace), he

is

called

'Niviti. (63 *

A torn
holy

girdle {Mekkald), antelope-skin {Ajina),

thread, as well as a broken

-be cast in the water, and a

staff,

new one

or

oir

ewer should

should be taken

by

consecrating ifwitli the Mantra. (64)

The rite of Ar'fl^a*-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
'-excepting

purification

of their pefsons, these

rit(3s>

that of initiation with the thread, shall be

done unto women,in dife time and in due order, without any Vaidic Mantras. -(66)
The ^sacrament of marriage is to a-'femalfe, what inrThe service of
-tiation with the thread is to a male.
^the husband is to the wife, what his residence in the
.preceptor's house, as a religious student,

'band; the household duty

is

to

-a

is

to the fans'

woman, what

.th

nwking of burnt offerings is to^aman. ;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

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
doing burnt offerings and
-well
as the mode of
-hear

^Sandh^^s-., (69)

-For the end of studying the Vedas^

iseif-controlled,

* This stanza
thG

bubjec-t.

clad
is

in

let

a student,

a light garment, and looking.

but a paraphrase of the opinion of GMiila

Oft

Mdnu

'^S

Sdmhifia.

towards the north* do the rite of /iVAaw^awaw, 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 sb^U catch hbld df the feet of his

He shall read with the palms of his hands

ijMreceptor,

This is called ^/-a^/^eaKya// (the united palms

Hiiiit-ed.

of 'Brahma or

'With

his

-^^e-dic

study.) <;!)

arifts

p^rallelly

'make "obeisance unto

preceptor,

his

(preceptor's) right-foot with the fight,

Vith the

left

hand of

his

own.J

'Let ;the .preceptor, free

^upil-,

he shall

outstretched,

by touching his
and his left-foot

(72;

from

laziness,

address his

the time of teaching, as " 0, do

you read

'now," and end his (d^y's) lesson by saying, "let there

'^e a stop here."

(.73)

Let a Brihmana utter Pr'anava at the ccAmencePranava, not

at the end of his study.

^ent and

cpmmfencement, leads to the destruction

^uttered at the

not.pronounced at the close,

%he remembrance of the studied subject. (.74)

of the reading;

it

kills

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

*
'the

On

his

right

hand side the

piipil,

looking towards the east dr

north. Gautama.
t firaA>aya/r. Drawing

{posture and then

jali.

by

tittiting

Kulluka.

uf)

the hands a

little

this

called

the fialms

iB

% Laying the palrtis of his outstretched hands

on the ground," let
liis

right

hand 4nd

hirti

Oh

in

a flexeA

Brahmdntheir back

catch hold of his preceptor's right Coot with

his left foot with his left

han^.Paithancmi,

Mdfik Samhtth.

4^

by practising thre6 Prdndyamai,* after which

become coiiipetent to Utter the Pranma. (75)
Ak&ru (A>, Ukara (Ui ZxA Makdra (M), (the comIponent letters 'df the Mamm, 0m), Prajnpati, (the

itiiiil'self

'he shall

creator of the luiiverse), milched from the three Vedas,

and Svah!\

i.^6J

Pr&nayama

Bhurbhuvah

{Vydhriti Mantras)

together with the

Regakti&n Of the brfeath

in a particular rhanner.

'He Shall purify his body by three Pranayamns, consisting of

Matras

a time

foi"

tiecessary

We

'ihaterial,

'the primordial ether.

'chant that, there

Tantrikas and

fifteeli

fifteeft

short

is

The

"

Om," the exponent of vibrations of

Veda

Rik

inspired rhapsodists of the

only One substance in the world, and the

Tattvavddms (knOwers

of Tattvas) aver that, the

forms of matter have originated from that One substance

'different

through the variations of atomic

own

'iMatrika
^dea,

utter

find both in the Upantshads and the Puranas that, this

phenomenal universe, with its life and living inmates, has

'evolved out of the eternal

their

to

Gautama.

vowels).

lastitig

(i. e.,

vibrations,' or

to express

it

ii

terms, through the action of the different Matrix sounds

'

Sound

V'amas).

is

the

first

expression Of a thought or

and therefore the Matrix sounds were the

first

teaVisation of

the idea of universal evolution.

Now
lill

the component sounds of

"Om"

(A

and hence they

'being

all

forms

Vowel soundj; or

of

in

existence.

(?l)

is

other words, the rest of

the

last

Sprincipal consonants, the

first

U (3)

Alphabet,

thfe

vowel sound
is

letter

of the

five

'

the middle

Vowel sounds are

A i^)andu(3). M (?T)

the modifications of

consonant sound, the

liary or

SanSfci:it

are the rhatrix sounds or vibi-atiohs that ushered ihtft

as well as the first letter of the Alphabet, and

but

+ U4-M) represent

the sounds, both vowel and consonant. Of the

is

the last

Vatgai or groups of

remaining consonants being only

intermediate sounds

aiixi-

(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
7

the three

Vyahritis

from the three Vedas,

i.e.,

he

Xfunu Safhhrt&.

"Sb

Prajapati, the inmate of the supreme

>6ovfered feach (of

the three

of the Riks,

sisting

-three Veaas.

The

'feet

cff

Tad,

as

x\ixix\xag

spherd,

the) Giya^r?,
etc.,

r6=-

con-^

from the

{"jf)

Brahmana, who miftters

J^eaTfl-knowidg

three-footed

(Tripada)

Gdyatri,

this

by the

precedfed

fh-anava* and the Vykhriti Mantras, at nlfeetings of

day and night, becomes associated witli (obtains)

"the

the merit of reading the

twice-born

entiffe

who

oiie,

Vedas. (78)

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)

Brahmana, Kshatriya, or a Vais'ya, who becomes

dissociated with this Rich (Gdyatri), or deviates fronl
performing

his

religious "duties

condemned by the virtuous.

The thre^ great eternal

in

proper

times,

is

(80)

Vydkriiis, appended to the

Omkdra., and the three-footed Gdyatri form the mouth

of Brahma.X (8i)

He, who unremittingly mutters these Mantras

for

Supreme Brahma,
and unaffected and

three years in succession, attains to the

becoming all-Coursing
all-embracing like

The

like the

air,

the universal expanse of ether. 182)

single-lettered

{Mantra, Om)

recovered this knowledge of the

is

the Supreme

etertial iecoiiortjy

of things "from

the three Vedas, the repository of eternal knowledge.

* Pranava
J-

is

same

as the "

Vyahritis, the three

Om

or Omkara."

Vyahritis, such as, the

Bhuh, Bhuvah

and Svah.
X

Brahmana-mukham

(lit.

mouth of Brahma), Kulluka explains

by "the chief means of attaining to Brahma, or the mouth of

to be muttered before coriimencing the study of
the Vedas, i. e
it

th Vedas.

Manu

Samhita.

Ji?

Bralim^, Prdnayamas* are- the- highest austerity; thereis

nothing greater than, the- Savitri

and truthfulness

Gdyatri) Mantra,.

greater than silence. (83)

Vaidic rites such as, tho-Japas, Hotna's,

All the

do perish
Pranava,

is

in time;t

but eternal

Pranava

since

Prajapati. (84)

is

{lit.

decayless)

identical

withi

etc.,.

the-

is

Brahma'

A Japa-yajna (muttering of! a Mantra) is ten times^more meritorious than a Vidhi-yajna (Ritualistic sacrifice).
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

yajnas,^ cannot count

in.

to-

the

Vidhi-

sixteenth part of a Japa-yajna

a.

respect of merit. (86)

Undoubtedly by means of Japa

alone^

a-

Brihmana>

achieves success, (becomes liberated), no matter whether

he performs any other Vaidic

a Bx^hmana

is.

bea

said, to

sacrifice

friend

||

or

not

since;

of Brahma. (87)

* Dharanidhara reads the text a.% Ekakshara-param Brahma,.

Pranayama-parnm Tapah,, meaning, Brahma is symbolised by thesingle lettered' il/l2M^j-a (Omi.
tising

Pranayamas.

-We

Tapas essentially consists

in

have adopted' Kulluka'S reading

prac-

who

has;

followed Medha'tithi

f Perish
X

The

after-their fruits are-exhausted;

four-

Paka-yajnas

{lit.

other than the one known,

Vedas)a.xG the- Vais'vadevas,

and Atithi-puja

as.

Kulluka.

sacrifices in which.rice

the

Brahma yajna

Homas, Vali-karmas,

is

cooked>)

(study of

the-,

daily Sr'addhas

(hospitality- tOii4<jVAis)i

Such 3.&.Darsa-Paurnamasi and the

like sacrifices

Kulluka..

Brahmana Uchyate Kulluka explains

The
related to. Brahma i, e., he is- merged;
Sambandhi
Brahmanah
it'by.
text hs&.Maitro

II

j;n.the

supreme

self,

as narrated in the A'gamai.

M'anu Samhitn-.

5'2'

The' senses, spontaneously

of

objects

attractive

shall control,

as

charioteer

a.

running

'gratification',

'

towards

"tllejT-

one;

erudite:

the-

controls-, hjs: (sharnessed).

horses. (SS).

Of
yore,

the eleven senses) enumerated- by- the- sages of"

discourse on ach of them,

shall

in,

detail,

and.

in due: order. (89)

the

The.- ears.4

wliich

the

hands-,"

the eyes, th^ tongue^ the nose-

dsih',,

the; anus,

the: fifth,

is,

th- legs,

and

the-

(these are the- ten senses

The:

the-,

is

(second)

five-,

are- called the- operative-

min<i

is.

the- tenths,

commencing

called the- cognitive- senses

the- earsj. are:

The

speech which,

90^

five^ in. due: succession),

first

driyani),

the reproductive organ,

commencing with the

kn-own- as the- eleveiith. (sense-', which;

and

enabled to conquer

(A

anus,,

senses [Karmend'riydni.) (91)

and

partakes of the nature- of both, the- cognitive:operative- senses,

-withi

[Buddhin-

b>y

the- other-)i ten

(

the-

one

which^

conquering

is;

senses). (92)

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

organs) with their objects of gratification,, undoubtedly

Hence, by controlHng. them>. one

acquires sim*

success (obtainsTiberation*)

Never
jfects

is

(931

desire e-xtinguished

of desire

like- the-

achieves-,

fire-

by enjoying the ob-

fed with

clarified butter, it doubly- burns- up. t

libations, of)

94'

* Compace- S'ankaru's commentary- on. the Brihad A'ranyaka

Upanishad Ch,
is their,

I.

fermed, they were

f Compare

Food

Btahmana

coniiectioii,'

III.

with, thte

(Udgitha).

special

allied with, th^ sin of the

the saying, of

grain, gold, animals,

For- by contact, whichi

work, which

tliey.

well perr-

demons.

Yaydti in the

and women: that exist

Vishnu- purdnam.
in this world, desire-

even in respect of a single one of these objects of enjoyment

uever, satiated, hence let a

man renounce

inordinate desire.

is-

Witlja

Mami
who

Off one'
dfcsive

Samhita^

has obtained;

53:

the objects

all

and theotjier who. has renounced

of desire, the

man

of renunciation

of enjoyment. 195)
Thesesenses, attached

to. thsiir respeQtive- objects^,

by withholding them from,

tihe cultivation

offhisv

theobjects.

superior to hinif

is

t?annot be^ so effectively controllediby

(/.e.,

all

of knowledge:*-

means of

inanitioiit

objects) as, by-,

their

(9611,

The- study of \h&(yedas\ renui^ciationj the -perform--

ance of religious

sacrifices,

and! devotional;

self--control

madfe by him, QBrahmana,who>is wicked

austerities,

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>

have

saidi to.

is;

conqjiersdihis.,

senses. (98)
Of.all the senses (of

to leak out, thereby

aman),

all his

if only

wisdom

one sensemanages:
leaks out, like the^

only outlet.) (99)

Having controlled the concourse of (the external)

water, of a water-^bladder (through,

its

and having subdued the mind,

sense, organs

work out all his ends, averting^ the

by means of Yoga. (looj

paiSi

let

himv

of the body

During
mind

t-he

the-

morning; 5'a^>%;X'^,. he

attached to

thousand years, complete,

objects of
still

my

(the- votary)-, shall!

the senses, I have liyed

thirst

does,

a,

not abate' Vishnu

Puranam.
* Jndnena
of prosperity,

by

constantly thinking of the unstable character-

the transitoriness of

nature of thp human, body -which,

etc

is

human

life,

and the obnoxouSi

a Jbag of bones and

muscles,

Kulluka.

f Th text
ijian

has.

Dushta-bhavasya, which literally means of

of bad or sullied feelings.and i4eas,

^h.ose mjn,d

is

tainted

Kulluka.

by the object of the

senses.

a.

explains, it as^

Manu

mutter

SamKittt:

{Mantra), standing, until the' sun?.

the- S&vitri

During the- evening Sandhya

Mantra^ in- a sitting posture^ until.',

seen (on the horizon).

is

he

shall rriutter the

the stars do appear (in the heaven).* (lor)

By

muttering the M'antra in a standing position

during the-

rite

of morning Sandhyn, one-

of the- sin accumulated ia the night.

it

in

a sitting ptosture in the evening,! one.

the- sin acqjiired'

He-,

who

does- not stand,

oor worships- in
performing

during the day.f

all

hy

the- evening, shall'

Brahmanic

absolved'

is

By

muttering

is

absolved, of

(102)-

morning SandhyS,.

his

be disqualified, from^

rites, like

unto a S'udra, (103)

Incapable- of reading a large portion of the Vedas,.

hCi

conforming

the

Vedus,

undivided attention,
Vydhritis,

the-

reading

of daily

the- regulation

to

shall

and with
the Sdvitri Mantra, coupled with

mutter,

on the

self-controlled,

shore- of

a,

or pool in

river

a^

lonely forest. (104)

There
allied

is

no prohibition

branches of the-

Grammar,

l^edic

in

respect

study (such

of reading theas,

the Prosody,.

r^pect

rules of pronounciation, eta,) or in

of the H'oma Mnntra^, or in respe* of that portionof the i^eda which should b? read eick day

Sandhyd

il/aw^raji, during the period in

of the Vedas

is.

ordina.rily interdicted^

which

(i.e.,

the-

the- study

(105),

* Medha'tithi gives prominence to the postures taken by the

votgry during the performance of the Sandhyh prayer as theprirjiary faqtor in imparting,
^-

Sandhya. according

merit

Yhjna-Valkya,

tOi

lasts for

(forty-eight minutes) at either meeting of the day

Compare Yhjna-Valkya

Mahurta

the sin unknowingly committed byv

3 man, either in the day or night,

Sandhyh, each day>

and the night.

is

expiated by thrice performing:

Manu

SiimhitS.

5S

prohibition does not extend to the daily rites of

*riiis

Homas, etc.), in asrtiuch as they are called th6

'Brahma Satram* (the sacrifice of Brahma) the offering

'ijapas,

of Vaidic recitation, inade during the continuance of the

period of non-study, whifih

is

Syinb6lis6d

Vashat^\ produces auspicious

Unto him, who,

the

t/edas,

a year,
butter

pui*e

and self-coMrolted, studies

according to the regulation, continuously for

study)

(the

sheds, milk, milk-curd, clarified

'

and hon6y,t each day.

(107)

Vaidic student (Brahmachdrin),

uttlil

to his father's house, shall kindle the

and evening, beg alms,

what

is

by -the Mantra-,

(io6).

fruits.

fire

he tettons
at

morning

on the bare ground, and do

conducive to the good of his preceptor,t each"
lie

day. (108)

The son of the

preceptor,

service, a virtuous person, one

who

one

is

w^o

who

is

pure,

is

devoted to

relation,

capable of comprehending the (meaning of

Vedas), an

the

one

honest

youth, a son, and a paying

fit to be taught. (109)

Without being asked, one must not speak anything

student, these ten are

KuLLOKA

amplifies

(Veda) eva Satram,

'"

i. c

tke term Brahrha S&tram as

the sacrifice of Brahma,

Brahma

prepolsition

thte

6f " having an appositive sense in this instance.

the close of a Vaidic

f Vashat is the term that is uttered at
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.
lesson.

The

"clarified

text

has

Payo-dadhi-ghritam

of the Hindu Sastra, means.the

manes.

Madhu

(milk,

curd)

butter and honey) which, according to the technicalities

satisfaction

of the gods and the

Compare Yajna-valkya, the twice-born one,

the Rig-Veda,

every day,

is

said to

satisfy

and honey, and the manes with honey and

who

reads

the gods withmilk

clarified butter.

5^6

Ho

'JlfdHit

atiy ^^ersbh;*

SamJiitA

hbr shoifld he speak

4s put to

him without defcbrum.

*telligent

one

shall

behave

like a

any

if

quSstiSfe

In such cases, the

dumb

ilr-

person.* iiio)

l{)uts kh impropeiquestioh, Or he whd

an improper one, either of thfem mefets his

He, who
answeris

*doom, or incurs the^fenmity of the

either, ('iii)

where there is
^no prospect of a counter-balancing service, there knowledge should not be imparted, 4ike a good seed in a
Whfere there

no

is

viirtufe

or gain, or

.'barren 'Tsoil. (ii2j

Even
'let

impart

ih the absfence of a meitns

of livelihood, rather

Vedic precfcptor die with his knowledge

it

Thfe

to an

uhworthy

presiding

recipifeht (pupil)

treasure.

'thereby

To

Do
nliy

ftot

impart

potency

will

(i 1.3)

of knowledget

deity

ISrahraaaa and said, "preserve me,

me

thaft

am

came to a
thy highest

to a malicious person,

be kept unimpugnfed.t

him, whbtti thou shaft

kaow

U 14)

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)

who

He,
(lessons

in

acquires

the knowledge of th6

i^sd^is

the Vedas) from a studying pupil, or from a

teaching preceptor, without his permission, stands guilty

'Of

the theft of Brahrtia

crinie.

and goes

"an

hell

his

for

(116)

* THfe text has Jadavat, which

'or

to

idiot.

Kulluka

expTllins

it

literally

toeahs like a

by Muka-iva,

like

fool

dumb

:pei'son.

+ The text has vidyd, the presiding goddess of knowledge.

'Compare Vaistha Ch.

11, vs.

25.

Manu
from

Mini,
Vaidic,

or

Whom

Samhtti.

57

one has acquired any

secular,

knowledge,* he shall reverentially

spiritual

accost without Waiting to be

first

spoken

to.

(117)

BrShmana, who, knowing only the Gayatri

Mantra, conforms to the rules of conduct as laid down in
the Ordinance,

is

superior to a

well-versed in the three

sells things

Br&hmana, who, although

Vedas, eats forbidden food and

which ought not to be sold.t (118)

sits on a bed or a cushion on which

He, who
preceptor

(or

superior)

is

used to

shall

sit,

find

his

no
on

good (prosperity) in this world. Happening to sit

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

condition

by

coming him

The

him

they are restored to their normal

his rising

up from

his

seat

and duly wel-

in. (120)

duration of

four (things) of him,

fame, and bodily Strength, these

life,

who

sits

in

the assembly of the

oldf and serves thetn faithfully, each day, are found to

increase. (121)

Having accosted an
*
tor,

spiritual teacher is

and a Vaidic preceptor

secular knowledge.

elderly person,

a Brihmana,

more veneraWe than a Vaidic precepmore veneraljle than an itnparter of

is

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.

preceptors or superiors
f In the assembly of

Kulluka,

Manu Samhtta

58
after the

am

accosting,

that so and so

If

person,

the

enumerate his mvn name

you * (1221

shall

who

as,

accost

accosted,

chances not

Sanskrit (the usual language of

know

accosting), then

am

accoster shall address

him

ladies in general should

be thus accosted.

as, I

to

so and so
<

',

the

likewise

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,

long-lived, O you, handsome-looking one," and
last

vowel soimd of

bis

name,

in the event

of

its

" be

the

ending

a vowel sound, shall be pronounced in* a Pluta

in

voice.t (125)

A BrdhmaTia,
know how

who, having been accosted, does not

to return

it {i.e.,

does not

know

the formula

cf re-accosting), shall not be accosted at

He

erudite.

is

like

all

by the

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

am so and
O, I am

(a superior)

so that accost you.

that so and so, let

by mentioning

his

own name

his

own name.

as,

Gautama.

him thus mention

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 preceding the last letter of thi
lated or protracted

name should be

manner

at the

uttered in a thrice pro-

time of addressing or accosting

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

A virtuous man

meeting.

shall

ia

not address a person,

engaged

a sacrifice, although his younger in years,

by his own name. He shall address him as, " Bho"
(0),"Bhabat" revered one), etc.^(i28)
in celebrating

One
to

man's ^\fe, not related

shall address another

him by marriage,

as

Bhabati (revered lady),

he shall address his younger

sister as,

etc.,

thou fortunate

one {Subhage). (129)

One

shall stand

father-in-la)v,

up

of one's uncles,

in the presence

(Rittviks) and

maternal uncles, priests

preceptors, although younger than

welcome them

as,

am

him
and

that so

in years,
so,

etc.,

and

(that

accost you). (130)

A Another's sister, the wife

a father's

sister shall

of a maternal uncle, or

be revered as the wife of a Guru.

equally venerable

All these are

as

the preceptor's

wife. (131)

One

shall accost a wife of his elder brother, belong-

ing to his Jown caste,

by clasping her

from a distant country'; one

One
sister,

shall

behave unto

or father's sister

mother

is

as

on returning

accost his aunt aiid

shall

mother-in-law by clasping their

feet,

feet. (132)

his

his

elder sister, mother's

own mother

the most venerable of them

all.

but his

(133)

* A'PASTAMVA says that these forms of addressing may' be used

in accosting one's junior or equal in age.
"as

much

as

these terms (Kshema,

contemplated here

is

Govindasaja says

etqift

that, these different

accosting persons of diflferent castes.

that, in

are synonymous, what

is

terms should be used

in

Manu

6o

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.

well-verspcl in the Vedas^

Brdhmanas

Among

even three years'

youngers shall be treated as equals. Among bloodrelations it is only a small desparity of age that makes

one entitled to respect and veneration. (134

Br^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
the (order of enumeration.) (136)

Among members

of the three castes, he,

the best of the five abovesaid qualifications,

years

who

in

has

entitled

Even a S'udra of ninety

be respected by the twice-

highest

honour.

completet

shall

the

to

is

it

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

him even by ten years, shall not show

marks of respect to him for his years, as he is bound

illeterate person, older than

any
to

special

do to an equally uneducated fellow citizen of

him by more than ten

years.

+ The text has Das'amimgatah which

nineties."

Kulluka.

his,

older than

KHlf^uha.

literally

means"

in his

Manu

Santhi^a.

to a carrier of weights, to a

6j

woman, to a Sn^taha,* to

the king, and to a bridegroom.t 138)

When all these meet together (on the
1

shown

preference shall be

est

Of

iindtaha.

give

road), great-

to the king and the:

a king and a Sndtak^, the

way (show

first

shall

respect) to the last. (139)

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

teaches a portion

fees,

of the Vedas and any of the Vedangas

ofi

branches

(allied

said to be the

Up&dhy&ya

(consecrating;) ritps,

of ATM^^*

Vaidtc study) to a pupul,

is

of the latter. (141)

He, who does the

unto a child Recording to the ordinance, and main-

etc.,

him with food (and

tains

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

bride's

house before^ or

after the

way

his

marriage

is

or from the

to,

formally solemnized

Kulluka.
J

The

branch of

text has

Sakalpam Sarahasyamcha.

the celebration of religious

is

the

Kalpa. means the

Vaidip literature which deals with 'cerempnial^ and

sacrifices.

transcendental truths

Rahasyam

inculcated

in

the

(lit

mysferies)

Upanishads.

Kullukft.
*

The

rite of first kindling the sacred fire in

libations of melted butter are

fit

to

which

oblations, or

be oSes^d Kulluka,

Manu

62

Pdka-yajna, Agni-Stoma,

Samhita.
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,

and mother

An

him he

against

is

be his fether

said to

not rebels (144)

shall

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)

Pittvik, otherwise devoid of the qualifications

charin (such as the vow of continence,

as a

Brahmacharin

An

father
is

is

Kulluka.

A'chdryaya is more venerable than ten Upidhy&yas a

more venerable than a hundred A'chiryayas, and a mother
;

more venerable than a thousand

It

ofiBrakma-

should be revered

etc.)

Kulluka.

fathers.

held by certain western Scholars that, the sentiment ex-

is

pressed in this couplet dates from the time

obligations of marriage, as a social

when the

institution,

sanctity and

were but very

and discharged by men, or when but a very

After the days

partially observed

crude form of marriage was adopted in society.

of promiscuity, the

first

must

be

necessarily

attempt at forming a domestic economy

a

by

(government

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
In that stage of society

mother.

man

to look

had very

mother

upon

little

his father as a

was natural

life,

for

mere progenitor

chance of seeing in his

as a thousand times

rearing of his

it

life,

its

the primitive

whom perhaps he

and to consider the

more necessary and valuable

for the

from the days of his helpless infancy to those of

But the Tantriks, on the other hand,

his resourceful adolescence.

relying solely on their admirable embryology hold that, the function of the paternal element

the impregnated
is

ovum

is

only to

into being,

the real manufucturer of

life.

call

the

life

force latent

in

and that the maternal element

Beyond

this

evoking of

life

Manu
Of
the

own

one's

63

progenitor and imparter

who

Vedas, he,

Safnhita.

teaches

(teacher)

of

him the Vedas, is superior

Brahmana through

to his progenitor, since the birth of a

the

Vedas

and the

The

is

eternal existence both in this world

his

next. (146)
birth of a

man

through the

his parents in his mother's

has in

common with

The

birth,

womb

meeting of

lustful

is

the birth which he

the beasts. (147)

which the A'chiryaya, well-conversant

for him through the Satviiri

with the Vedas, procreates

initiation,

according to the Regulation,

immortal birth

less,

Him, who

his real, decay-

birth in immortality). {1481

man by imparting to him a

amount of Vaidic knowledge, let that
a

benefits

lesser or greater

man

{i.e.,

is

revere as his preceptor ((?r), on account of im-

much knowledge

parting that

of th6 Vedas. (149)

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
tended

taught his

infant son

into

far

own

of Angiri, whose vision ex-

the depths of the unseen mysteries,*

fatherst

and used to address them as

sons. (151)
force

in

the

ovum

the paternal element

and hence they decree that a mother

perfectly inoperative

is
is

a thousand times

more

venerable than a father,

The

text has Kavi.

Sayana explains

it

his

in

Scholia to the Rigveda by Krknta-darshi "of

renowned

far-reaching

vision."
j-

The

text

has Pitrin,

Kulluka

explains

by

Piirivyan,

Pitrivya putran, paternal uncles and sons of paternal uncles.

Mann

64

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

An

indecorum." (152)

the Matiiratf

time

is

veritably a boy, the imparter of

like

unto a father, for since the Ancient

ignoramus*

it

is

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

branches of study t

among

(Elderliness)

Veda with the

the Brahmaaas

is

ambUg the Vais'yaS

among the S'udrsts

is

to wealth,! ^Q<1 ^^^^

to age

[lit datfe

proportionate

is

proportionate

proportionate

of birth.) 1155)

do not make an old man

who has studied, the D^Vas designate

Grey

accerding to

is

knowledge, that among the Kshatriyas

to prowess, that

allied

will be called great, (154)

hairs

a young man,

htoi

as really

old. (156)

The

text

itullul^ explains

has Ajna, which literally meatls " an igitofaidus".

it

by ''one ignorant of the

Vedas.'

the term that occurs in the text,

f Mantrada
meaning being the imparter of the Mantra.
is

it

its literal

Kulluka explains

by teacher of the Vedas.

* The text has Anuchanah.

Vedadheyata, the reader of

all

Kulluka explains

it

by S&nga

the Vedas with the allied branches

of knowledge, such as the prosody, grammar, rules of ceremonials,

rules of pronounciation, astronomy and
tations

Mimansa

(exiget'ic disser-

on the Vedas)

The

text]has

Dhana-dhanyatah

sion of food grains, animals etc.

i.e.

accordi^ to one's posses-

Wanu

who

Brihtnana,

of

65

unto a wooden elephant- or a leathern deer,

liikfe

'SamMta.

fruitless (uflsuccessful) in

Tespect of a vfroman, as (sexually) fruitless

ing of two eows, as

so fruitless

fruitless is

the

(is

name

has not studied, bears only the

a BrihmanA. (157)
As a eunueh is (sexually)

life

of

the

gift

is

the meet-

to an ignoramus,*

Brahmana Who has not

a)

'

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
derives all the benefits enumerated in

folly restrained,

the Ved&nta.W

(''6)

Persecuted or oppressed, one must not hurt the

Let him wish or do no injury to

feelings of others.

any body.

Let him not use a harsh word, that bars the

of heaven, to any body. (161)

Let a Brihmana shun worldly honours,

igate

The

text has

like a poison^

Ajna which means an ignorant person

certain

mad person."
[ The
* S'reyo'nus'dsanam-, the
text has
Bhutanam *
literal rendering of which has been given above. Kulhika explains
Bhutanam by "S'ishydnant (of pupils),'' and SVcyo, by "instruc-

'commentators explain

tion," the

it

by

"a

whole Jneaning, according

to

him,

[is

that instructions

should be given with the help of compassionate means.

%

The

unsullied

text has S'uddhi (pure).

by

Kulluka

explains

it

as speech,

untruthfulness, and mind, free from desire, aversion,

hatred, etc.

The

text

Kulluka

has Samyaggupte,

explaiils

it

as

mind

restrained from walking in forbidden paths.

II

Veddntopagatam phalam.

and emancipation of

Self, etc.,

result of practising

tenets.

its

i.e

lordliness of

described

in the

the universe,
Vedanta, as the

Manu

56

Desiring immortality, let

throughout his

life.

humiliation

through

all

Samhila>

him court

his days. (1621

He, who habituates himself to bear humiliation,

happily sleeps, happily wakes (from sleep) and travels

The

the path of duty.*

in

humiliator suffers a double

death.t <i63)

Let a duly

initiated

while residing in the house of his

acquirS,

practice,

preceptor,

Brahmana, by dint of gradual

Tapas

this

would enable him to

which
comprehend the import of

(penitential austerity),
fully

the Vedas.X (164)

By means
vows

of special austerities and various (other)

practised according to the

born one (Brdhmana)

master

shall

The discomfiture, which a

man

Regulation, a twiceall

the

suflfers for

yedas with

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

armoury of the petty vexations of

to hurt

There

him under
is

his

life

there

is

its

sting.

In the

no dart keen enough

mail of healthy contempt

for

littleness.

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.

of this world, at

best worth,

its

commercial success of

life

may, in

is

The

glory

but a mist, a vapour, and the

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
their

Rakasyas

{i.e.,

SamkriS-

67

the mystic transcendentalism

as-

inculcated in the Upaniskads). (165)

Let the foremost of the twice-born

manas) constantly commit the

asmuch

as the study

(recitation)

to be the highest Tapasyd*

Even

who

he,

of the Vedas-

a Br^hmapa.

for

is

(,166)

etc.,

by studj^ng the

Vedasy

each day, according to his might, acquires such

efficiency

Tapas that

in

in-

said

indulges in such articles of luxury

the garland of flowers,

as,

ones (Brih-

memory,

i/edas to

an-

surcharges his

(energy)

its

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

'

degraded to the status of a S'udra with

even

in.

The

all

is

his progeny,

his life-time. (168)

first

birth

his mother,, his

of a

Brihmana

second birth

with the holy thread, and

is

is

womb

in the

through his

his third birth lies

through

his initiation in the l^aidic sacrifices [Jyatishtoma,.

as ordained

by

of

initiation

etc.)'

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

* Tapas

{A' ch-dryay a)- \s his father. (170)

means austerity

wkh

coinmunion with the supreme

Self.
(

The

text has Anyatra

" forms af

Kurute S'ramam. Kulluka explains

it

and Vedangas."
Before the studying the l^edas, let him not

learning other than the Smrtti

by
Compare Sankha,

"

study any other subject of study."

J

Which the

priests {Rittviks) perform to

for the celebration of the Vaidic sacrifices, to

in.

the sacrifice

make him competent

make him initiated

through, that he takes birth agaifi. iVatj.

Ma-nii Samfitfa,

Before his initiation with'

is

thread, a Btihrnanai

tlie

not competent to perform any kind

rites ;*

hence,

the

for

is liis

called father, (d 7

Brdhmana,

of

until

he

is

religions,

Ahharyaya imthe-.

A! char-

again bom. in th& VedaSf.

continues like unto a S'udra.

Vaidic

the;

knowledge of the Vedas,

parts to him, the

yaya

fact that,

Let him not utter any

Mantras except those of tha S'rdddhafi

before:

his initiation with the thread. (172)

To

a 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;

be made to get by heart the

shall

the) Vedas..

(different portions

173)

The kmds of

thread,, staff and. girdle;, which,

skin,

have been ordained

for

a {Brahmachdrin)

at the

time

of 'initiation with the thread, shall be likewise used,

him

in connection

* The text

S'marta Karma,
^Vedas).

of

Karma, Kulluka

hasi.

with practising a vow.||

e.,

acts,

explains,

by

(.174)

it

by Srauta or

enjoined to.be performed in the S'ruti

znd Smriti.

Svadha iB the term that occurs in the text. Svacfha is.

i"
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 "commandments to practise the vows which he promised to undertake at
the time of initiation,
tire, I

vis.,

will

collect fuel for the sacrificial

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

Sgt,

Brahmachdrin, while residing with

shall

of

Samhita.

control

conduct

senses

his
for

and

augmentation

the

his-

preqeptor^

observe these

of his

rules

psychic

power. (175)

Let him be pure,

him bathe each day,*

let

prppitiat;

the gods and manes with libations of water, worship,

the deities, and cast sacrificial twigs {Samidh) iij tha*
each morning and evening. (176)
Let him forswear the use of honey, meat, scents,,
garlands of flowers, and articles of sweet taste which,

fire,

acquire an acid flavour

from

visiting

when

women and

Let him

stale.

refrain

killing animals. (177)

Let him forswear the use of anointments (unguents),

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

embracing, and casting lustful eyes on females, and

doing injury to others. (179)

He

must sleep always alone, and let him not cast

his seed (by any unnatural means.)
A lustful casting;^
of seed kills one's vow. (180)

Brihmana

tionally spent himself in

ship

student,

religious

sleep,

who

shall

has uninten-

bathe and wor-

the sun (and thrice mutter the Rik running as

Funarmam.

He

(181)

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)

let

Though

forbidden by Gautama in respect

daily baths are

Brahmacharins,
as

Vishnu.

Morning and evening,

him bathe each day,

this prohibition

of"

extends only to wanton bathing,

Saudhayana expresses it. Let him not bathe (many

hnyAdo.Baudhayana.

of a spirit of

tiraps)

out

Manu

yo

Of

house-holders,

Samhtta.

who

celebrate the

Vaidicsa.cn~

and complacently perform the duties peculiar

to their order, a Brahmachdrin, pure in body and spirit^
shall beg alms, each day. (183)
fices

He

not beg alms of his preceptOT's family,

shall

In the absence of

nor of his cognates and relations.

any other house-holder, he

shall

beg alms, leaving each,

preceding one of these persons. (184)

In the absence of

persons of

(fit

whom

the-

Vedas:

Brahmachdrin the sanction to beg alms), let

him, silent and self-controlled, beg alms of the whole-

gives a

village

of all the four castes) without repeating the-

{i. e.,

proper formula of begging. (r8'5>

Let him collect

fuels

(Samial

for

the

sacrjficial fire

from a distant forest* and place them

with them he must punctually

offer

in the

open

the burnt offer-

morning and evening, each day. (186)

In health, if a Brahmachdrin fails to beg alms, or

ings,

kindle the sacrificial

fire

tO'

with the fiid of Samid twigs,,

for seven days in succession,

he must do the penance

of an Avakirni (of broken vow). (187)

Brahmachdrin, having been invited to a repast

given in connection with a S^rdddha offered to the

deities,

may

which do not

take- to his satisfaction (articles of food)

soil

the vow) of a vowist

;t

invited to

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 theholy and fit to be used with the burnt offerings. They

Ferffli as

should be collected from a distance as

it

is

evident from the-

use of the term Durht in the text.

f-

The

text has

meat, hosey,

etc.,

Vratabat,

i. e.,

all

articles of food

Madhu Mamsa-Varjam

Kulluka.

excepting

Manu

Samhiia.

11

Kishi ftiay 6at* Without impugnity, even

Si

Jncurring the sin of eating the food given

if

without

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

repast given* by a single

to partake of a S'rdddha
person. (190)

Goaded by

his

preceptor or not, he shall

and evince a

special care of his lessons

in

things conducive to

take

special interest

his preceptor's benefit,

each

day. (191)

body (physical propulsions), Speech,

and mind, let him sit with the palms of

Controlling his
intellect, senses

his hands, united together,

looking at the face of his

preceptor. (192)

Covering his body With the upper sheet

in a

manner

so as to leave) the right

covered, let him

in the

"

sit

meek and

''of

free

self-controlled,

garment

and un
each day,

of his preceptor, after being told by him,

front

down

By

sit,

arm

here." (193)

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)

him

If his preceptor orders

is

seated, he shall rise

* Rishivat,

i e.,

up

if

for

any thing when he

he does that standing, he

Nivara grains and such

like

food-stuff

a holy sage Usually eats in his hermitage. /ifai/MAa,

which

MaHu

yi

Samhiia.

shall advaiic6 a

few steps.towards him

'while stfoUing,

he

going away, he Shall

"wtiile

he do6s that

if

him and if he does that

run after him and receive

shall follow

that order or speak to him. (196)

The
he shall

preceptor happening to look at any other side^

stand in front of him

to be at a

distance,

little

he

the preceptor happening

shall

go unto him

and

his

preceptot happening to be in bed or seated, he shall

>

hung down

head and receive

his

and speak

his order

xtato him. (197)

By

the

side

of

his

preceptor he

occupy a lower bed or seat

preceptor

he must

not

sit

shall

always

within the sight of his

an easy or careless

in

posture. (198)

He

shall not

his back.

utter his preceptor's

He must

not mimick his

name even

at

speech of

gait,

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)

calumniator of his Guru shall be

and a

vilifier

of his

Guru

shall

bom

as an ass,

be a dog, in his next

his

For having wrongfully enjoyed the property of

Guru, he shall be born as a worm ; one envious of

his

Guru's excellence

birth.

shall take birth

as an

insect in

his next incarnation. (201)

He

shall not

worship his

flowers, sandal-pastes, etc

,)

Guru

(w^ith

angry or in the company of

ladies.

his

He

shall not

Kullaka.'

he

shall

to his

Guru

seat,

send such ofTerings of flowers, etc

through a third person from a distance.

when

Happening to

Guru from a car or from (raised

get down and pay him respect. (202)

meet

garlands of

from a distance,* nor

Manu

He must

not

sit

be blowing, from
or the contrary

with \ih Guru

his

direction

73

when

the wittd will

to that of his

Guru*

while in his company, he must not say

anything which

Samhita.

is

In a bullock

inaudible to his Guru. (203)

in

cart,

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
preceptor

his.

own

while residing in his preceptor's house, he

(the pupil) shall not accost even his

own parents without

having obtained the preceptor's permission. (205)

Unto^ his preceptor, (teacher; and superior relations

first

such as uncles,
unto those

who

etc.),

unto counsellors of good, and

dissuade

him from

evil

ways^ he shall

always thus behave. (206)

As well

as unto his elders in virtue

and

likewise unto his preceptor's sons

he

relations thus

A preceptor's

and wisdom
friends

and

shall constantly behave. (207)

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 respect as his own preceptor, in the event of that (son)

having taught him the Vedas. (208)

He shall

he

Prativdta

not rub the person of his preceptor's son,

text;

when

has Prativcite Anuvate. The wind is said to be

it blows from the direction of the Guru to that

of the pupil, and

Anuvdta when

pupil to that of the preceptor.

it

blows from the direction of the

pupil

is

forbidden to

from either of these

his Guru, when the wind blows
lest the particles -of saliva, etc.,

might not

fall

10

upon

from his mouth,

his preceptor's body.

sit

by

directions,

while speaking,
^^

Manu

74

nor help him

(as

he

nor eat the leaving of his food,

ih bathing,

do

shall

Samhiia.

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

who

old, (or)

has attained the

age of discretion, shall not accost his preceptor's wife,

she be a youthful one,

To

defile

men

is

by

the nature of

women, hence the

never infatuated nor un-circumspect

wise are

if

clasping her feet. (212)

about

them. (213)

Man, by nature, is'subject to lust and anger

are quite competent to lead even the wise men
;

not to speak of

his

fools, (their

women
astray,

easy victims). (214)

One shall not reside in a solitary place even with

own mother, sister or daughter. Powerful are the

passions

(lit

senses) of a

whelmn even

man, and they sometimes over-

the wise. (215)

If desired, the

young pupil may accost a youthful

wife of his preceptor, according to the Regulation,*

mentioning his name as I

am

so

and so

by

(that accost

you).' (216)

in

Having returned from a distant country, he, bearing

mind the rules of good conduct, shall accost (an
wife of his

elderly)
first

day

on

all

Guru by

her without clasping her

That

is

clasping her feet, on the

subsequent days, he shall simply accost

feet.)

(2171.

without clasping her iteUKulluha.

Manu
As by digging

75

(the earth) with a digging instrument,

one gets water, so by

acquires

Samhita.

faithfully

serving him, a pupil

the knowledge which

(all)

contained in his

is

Gui'u (preceptor). (218)

Brahmachdrin, whose head

who

wears clotted

or

hair,

clean shaved, or

is

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)

him asleep, out of wilful

him resting in bed out
him mutter the Gayatri Mantra and

If the sun rises,

laziness, or

goes

of ignorance, let
fast for

(brahmachdrin)^ roused up from his

by the

Both

he

sun, if

ciated with a great

in the

self-controlled,

sin.

Even

if

down

act, let

of, (if

that

Some
in

woman

him do

is

fails

to do this penance,

is

in the Regulation. (222)

him to do any
or whatever his mind approves

or a S'udra advises
that,

not hostile to the S'dstra.) (223)

say that virtue and wealth are the only good

others aver that wealth and desire are the

life,

highest good,

some hold that

others say that wealth

is

virtue

is

the only good,

the only good in

life

wealth and desire combinedly form the good

This

is

asso-

(221)

morning and evening, let him, pure and

mutter the Gdyati i, and pray, sitting in

a holy place, as laid

good

finding

a whole day. (220)

sleeping

sleep

seeing

down

virtue
in

life.

the conclusion. (224)

The preceptor
fathCiT is

is

the living image of Brahma, the

that of Prajdpati (creator)

the mother

is

the

living

image of the earth, and the uterine brother

one's

own image

* He mustbe
it

(second,

in his

self.)

is

(225)

forest-home before the sun

for a village before he rises in the morning.

sets,

nor quit

Manu

^S

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

the course of a hundred years, a son can

in

not repay the trouble which his parents have under-

gone

purpose of bringing him up. (227)

for the

Let him constantly do what

and

is good to his parents,

what conduces to the comfort of his

speciallji"

The

preceptor.

summation of

satisfaction of these three

all

Tapas (penitential

the con-

is

austerities) (228)

Serving these three constitutes the highest Tapas

without their permission,

let

him not

any

practise

other; piety. (229)

These three represent the three Regions,* the three

orders of the society.
are the three

The

father

southern
fire.

fires.
is

fire,

They

are the three

the household

and

These three

Vedas, they

(230)

the
fires

fire,

the mother

preceptor
are the

is

the

is

the

sacrificial

most glorious

in the

world. (231)

A
in

house-holder,

who

does not commit any folly

respect of these, conquers the three regions

gent as a god, he, even in his mortal firame,

is

efful-

enabled

to enjoy the felicity of heaven. (232)

By means

of devotion to his mother one conquers

by devotion to

his father he conquers the

middle world (firmament), and by devotion to his pre-

this world,

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
speech and

he

virtues

for

acts,

his

does he practise by mind,

good

in

the

other world,

them thereof. 1236)

them tenderly is the highest and most

shall inform

To

serve

manifest consummation of his duty,

all

other pieties*

are minor virtues. (237)

Respectful, let

him acquire an auspicious knowledget

even from a S'udra

man

of vile caste

;
the highest virtue,! even from a
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
good words

may

(wivesl,

gems, knowledge, virtue, purity,

and the various kinds of art

(counsels),

be acquired from anywhere. (240)

In times of

* Apadharma
explains

it

a Brahmana student

distress,

is

may

the term that occurs in the text,

by Vaidic sacrifices such

as the

Agmshtoma,

take

Kulluka
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).

X

Param Dharmam, means

1

Kulluka.
liberation of the soul.

he text has Stri-ratnam which

literally

Kulluka.

means "a gem

of a woman."
II

Amitradapi Sadvrittam

enemy should be

imitated.

i.e.,

even the good conduct of one's

Kulluka.

Manu' Samhita

7?
his les30iis

from a non-Brahmana* preceptor, and he

Guru ^teache^j only so long as he shall

shall serve his

actually study.t (241)

Wishing the most exalted existence

(i.e.,

liberation

Brihmana student live

good in the house of a non-Brdhmana preceptor,
in the house of a Brihmana who has foresworn

of self), aftef death, let not a

for

or

good conduct, "and renounced

his function of a Vaidic

teacher. (242)

(ritualistic)

good

for

him

in

Brahmachirin,

if

he desires to

live

the house of his preceptor, must render

services to the last

A Brihmana,

day of

who, to the

his- life.

serves his preceptor, attains by his

to the eternal abode of

Brahma.

(243)

day of

last

own

his

life,

spiritual

thus

energy

(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)

he text has Abrahmanat which

literally

means from

Kulluka explains it by " in the absence of a

Brdhmana, he may study under a Kshatriya and in the absence

non-Brahmana.

of a Kshatriya, under a Vais'ya preceptor."

t Render all other services except that of washing his

and eating the leaving of his food, etc. Kulluka.

feet

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

capable of giving him, with that he shall evoke

is

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

offerings,-

make

his Self

competent to attain to Brahma. (248)

A Brahman a, who thus

vow

burnt

(morning and evening, each day), and thereby

undeviatingly practises the

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--

A gift

stances do not admit of his giving any other thing.

ever precious or costly

is

which a preceptor accords

to his pupil.

There

no such thing

is

no adequate return

for

Compare,

in this world,

by giving which a pupil

who has taught

alphabet, Laghu Harita.

can discharge his debt to a preceptor,

more than a

single letter of the

how-

the benefit

\ In the absence of a qualified son of

his

Guru he

shall

him, no

behave

unto (render services) to his widowed wife as his preceptor, and

even in the absence of such a widowed wife he

same

differential

an uncle,

etc.

shall

extend the

treatment to a surviving ccignate of his (such as

Kulluka.

j:

The

"he goes

text has,

Uttamam Sthanam, Kulluka

to the vicinity of Brahma.^'

explains

it

by

Manu

8o

Samkita,

CHAPTER
In

tised the

vow

III.

Brahmachdrin^ having prao

his preceptor's Ijouse, a

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, Brihmapasj etc., without the least deviation from his
;

vows, shall enter the order of the householder.

BrahmachdAn, renowned

lyouthful)

vow

pletion of his

of a

for

||

(2)

the com-

and who has

Vaidic study,

Vedas from his father o preceptor, and

studied the

is

about to enter the order of the house-hDlder,T shall be

* Traivedikam Vratam,
Vedas

;"

literally

have been here

specifically

Vedas

the four

means the "vow of three

mentioned,

we

shall

Hence

Veda.

branches of

allied

have to understand

the Rik, Saman, Yajus, and Atharvan) by

(viz.,

the term Traivedikam, the Atharvan being

Fig

Saman and Yajus)

Vedas {Rik,

but although the three

we

find

in

the

included within the

Vishnu

Vaidic study and the four

Puranam, "The
Vedas (Angani

Vedas' chatvarah, etc).

] Compare Yajnavalkya
twelve or
iiedam

five

The

vow

of a

Brahmacharin

for

years in respect of (studyingl each Veda {Praii-

Brahmacharyayam Dvadas'tKvdam Pancha

J According to

vd.)

the Sakha (school) of the Vedas he belongs

Kullaka.

to.

Brihmanas are the

Manilas,

divisions of

different

the

Vedas.
II

The vow

of perfect continence and abstinence

from honey,

meat,, etc.

^ The
holder)

text has

i. e.,

he

Garhasthyas'rama (the order of the house-

shall

impose upon himself

the

matrimony and discharge the duties of married

being the

first

step to house-keeping.

Kulluku.

obligations of
life,

marriage,

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

recommended in respect of a Brihmana.

However great (illustrious), or opulent with

as well

possession of kine, goats,

money and

sheep,

(5)

(the

paddy),

they might be, (the following) ten families should be

avoided in inspect of taking a bride from (any

them.

of;

(6)

* The

father or the preceptor shall

thus worship

(offer)

him

with a cow and a cup of honey {Uadhu-parkam).

i'fl/ijMia-relationship

is

extinguished in the seventh degree

of descent.

J Sagotra means persons belonging to the same

frbm a common ancestor.

spiritual clan-

ship, or descendants

Dharma

According to the

Sapinda relation of

his

Sastra one cannot marry a female

mother,

though he can marry a female

Sagotra relation of hers.

The

particle

.'daughters

who

"cha,''

includes

father's

are not his Sagotras.

sisters

l^asa,

and

their

on the other hand,

forbids the marriage with a mother's Sagotra girl.

Some desire not marriage with a mother's sagotra girl. In

when the name of the girl's family is not known, one can

a case

marry her without the

Having married

least hesitation.

Vyasa.

daughter of his maternal uncle, or a

belonging to his mother's Sagotra, or a

Gotra or Pravara
gifted a

girl in

(spiritual

yana penance by way

II

clanship

such a marriage, a

gir)
i

girl

belonging to the same

with his

Brahmana

of expiation. FafsifAa.

father, or

shall

do

having

a Chditiror

Rfanu SamhitA.

82

family of doers pf

no male

child

mean

acts, a family

Vaidic knowledge, a family of hairy

and a family

in

which consumptive,

members

leucodermic

in

whicli

men devoid of
men and women,

born, a family of

is

epileptic, leprous or

the

are born, these are

ten

which one is forbidden to marry, i^)

Let him not marry agirl of brown complexion, or

families in

one with a limb

nounced

in less or excess, or

invalid, or a hairy one, or

on her body, or a garruUous one,

brown

are

girl

who

a pro-

one devoid of hairs

or"

one whose eye-balls

mountain,

has a ijame implying a

well-formed

star, tree,

serpent or servilence, nor one

bird,

whose name denotes a dreadful

is

or yellow. (8)

Nor a
river,'

one who

girl,

object. {9)

without hairs on her limbs, and

having a sweet name and a gait resembling that of a

swan

or an elephant, slender, with

and a crown of

thin,

small pearly teeth,

silky hair,

he shall take

for his

wife. <<io)

who

girl,

whose

father's

has no uterine brother of her

name

is

unknown,

shall

o-wti,

out of the apprehension of a PutrikaA compact.

*
her

girl

womb

( 1

married on the express coadition that the son of

will

be a son unto her father

with such an intention

Futrika

or*

not be married

is

or given in marriage

called a Putrikd.

Gautama.

Abhisandhi- mdtr at

GoviNDARAjA explains the verse by referring the term

dharma Sankaya to both the clauses, "who has no
uterine brother" and "whose father's name is not known." We
j-

Putrika

have adopted Kulluka's interpretation as being more consistent

with reason.

marrying a
lest

Kulluka siys that the

of unknown parentage

girl

prohibition
is

for the

she might be a foundling or an illegitimate one.

as

regards

apprehension

Manu

A
to a

may

belonging to his

girl

Brahmana

for

Samhiia.

own

holy wedlock

83

caste

recommended

is

for desire, a wife

he

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
In

history or chronicles can be found that, even

nt)

in the

wife. (13)

time of distress, a Brahmana or a Kshatriya has

(lawfully) married a S'udra wife. 114)

By marrying
cation

a low caste

of desire

(passion),

himself, with the

woman

through the intoxi-

a twice-born one* degrades

nine generations of his progeny, to

the status of a S'udra. (15)

He, who marries a S'udra woman, becomes

This

graded.

is

de-

the opinion of Atri and of [Gauta^a^

the son of Utathya.

By

a S'udra wifet for

visiting

the purpose of begetting offspring on her, a twice-born

one becomes degiaded;

The

this is the

opinion Qi S''anaka.

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

Both Mrdhatithi and Govindaraja explain the first
children).
(

\utdpattyh) by "visiting a S'udra wife, accidentally married out of

ignorance, on the fourth day of her

menses

for the

procreating a child as enjoined in the Sastm, even

offspring
fully

if

purpose of

there be no

of that union, and the second O'adapatyatayd) by "wil-

and knowingly begetting children on

S'udra wife.

Manu

g^

By
maiia

lyiflg

with a S'udra

falls

into

on

child

ja

ism.

Sanihita.

woman

he stands divested

her,

Br&h-

in his bed, a

by begetting
of his Brahman-

a degraded existence

(1 7)

by a twice-bonj one who is

assisted by a S'udra woman in the capadty of his
principal marijed wife in the rite of a Pitri or Daiva

The

oblations, offered

S'r&ddha ceremony, neither the manes, nor the

of

partake

ties

Even by

divini-

practising hospitality

to

Aiithis* he -cannot ascend to heaven, after death. (i8i

By

sucking the lips of a S'udra wife,

her breath,

by

or

by

inhaling

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

.

men

known

next world. (20)

as the Brahma, Daiva, A'rsha,

Prdjipatya, A' sura,

Gdndharva, Rdkshasa and Pat-

of the four castes of

They

are

forms the eighth. (21)

s'dcha, whifch

Now

in the

which
are proper for each of the social orders, the merit and
demerit which appertain to each such form, and the
I shall

discuss all the forms of marriage

benefit or otherwise

can accord

The
first

which the offspring of each form

(to its parents).

(22)

six forms (of marriage)

commencing with the

one {Brahma) are proper for Brihmanas

the four

forms counted from the end {Pais'dcha) are not

Kshatriyas, and the

for

Rnkshasa
S'udras.

The

shall

set

excepting that of

be regarded as proper for Vais'yas. and

(23,)

four forms (of Marriage) the seers

as proper for

same

sinful

Aiithis

Brihmanas

i. e.,

have ordained

only the Rikshasa form as

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

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)
are lawful, and

A marriage,, whether effected in the pjire

Gindharva-,.

or in the pure Rakshasa form, as described before, or in

mode which

a combination of both of them,

is

(primarily) lawful for a Kshatriya.

The form

marriage) in which

(of

bride, decorated with ornaments,

is

is.

(26.)

well-atfired

.a

given in marjiage

to an erudite, good-charactered b.idegroom, especially

invited
is

called

by the

bride's father

Br4hma.

(27)-

himself to receive her,

,

>

* These are the forms of mar/iage which a Brahraana, a Kshaa Vais'ya and a Sudra shall respectively consider as the most

triya,

approved forms of taking

.other fashion

these modes.

t The

wife,

and think of marrying

when the marriage cannot be

in

effected in

any

any of

Kulluka.

forms of marriage referred to in the text the Prajhpatya, the A''sura, the Gandharva, the Rakshasa and the Pisacha.
t

The

five

three lawful forms are the Prajapatya, the

and the Rakshasa, the Prajapatya form

the Gandharva, for members of

Rakshasa,

The

for Vais'yas

text has

all

is

Gandharva,

lawful for

Brahmanas

the four social orders

and Sudras.

and the

Kulluka.

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

or GAndharva-Rakshasa.

The marriage

of

force or conquest,

is

called Mis'ra

Kulluka:

Dushmanta and

S'akuntala, furnishes the illus-

Gandharva form of marriage that of Vichitravirja and Ambic4, of a Rakshasa form, and that of Arjuna and
Subhadra, of a mixed Gandharva and RS,kshasa form.
tration of a pure

Manu

86

The form of marriage

{i.e.,

Sarithita.

in

which the bride

gifted

is

given in marriage) to the person duly officiating

which is being celeDaiva by the holy sages. (28)

The lawful form (of marriage) in which a bride, on
the receipt of an ox and a cow, or of two oxen and two
as a priest at a Vaidic sacrifice,

brated,

is

called

kine for the performance of religious sacrifices,

duly

is

given in marriage to the bridegroom^ according to the

ordinance,

is

called

The form,

AWsha

which

in

(by the wise.) (29)

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 promptings of his own desire,* receives the bride in marriage,
is

called A'sura.* (31^

*

The

S'istra.
that,

this

It

direct contravention of the provisions

may be

down

set

they were the

sacieties,

his sons

first

the

of

to the credit of our ancient Rishis

to condemn, and to rule out of court,

the father had

In

all

absolute proprietary rights

and daughters, and accordingly he missed no oppor-

make a good

capital out of his daughters,

by

selling

to the highest bidders in the matrimonial market..

Thus

tunity to

own

has Svachchh-andyaf, which means out of his

in

commercial element of the matrimonial compact.

primitive
in

text

wish,

selfish

them
in

the

very nature of things the daughters came to be looked upon as excellent 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
societies of the

Roman

its

equivalent.

Thus we see

in the earliar

empire, for-any encroachment on the con-

jugal rights of a husband, the trespasser had to pay a fine to

just in

common

him

with an ordinary trespasser on land or on.'any other

Manu
The

Sf

SanihtlA.

form, in whieh, for the reason of a reciprocal

ttiarriage

is

mated with the

It originates

from a couple's

of hearts, the bridegroom

bride, is called Gindharva.

passionate desire of being united with each other* (32)

The form of
by

marriage, in which the bridegroom,

killing or hurting the guardians or

and by

bride,

forcibly

carries

of the

relations

open the door of her house,'

her away, weaping and* screaming, is

forcing

called Rakshasa. (33)

The form

in

which the

when

bride,

or delirious with wine,

senseless, intoxicated,

asleep,

alone,

ravish-

is

ed by the bridegroom,;is called Pis'dcha, the eighth and

the most sinful form of marriage. (34)

The marriage of
the

rite

Brahmana must be preceded by

of any other caste

may

be preceded by (negotiated

with) a formal betrothal,

so.

it

member

of water-gifting, the nfarriage of a

if

the parties mutually desire

(35)

Br^hmanas,

now

me

hear

describe the

fully

virtues (merits) of these different forms of marriage

narrated
civic

by Manu

is

But the Rishis

rights of his neighbour.

wisdom foresaw the

as

of yore. (36)
their perfect

in

of this form of legal marriage,

evils

but a modified form of slave-trade, and restricted

it

to

which

Vaisyas

(Merchants) and Sudras (artisans) alone whose compulsary stays

in

foreign or distant countries

of marriage,

we

many

times

left it

open to them among strangers

the only form

From

its

name

can legitimately presume that this form of marriage was

among

vogue

the Assyrians .(Asurus

and more

consider that in ancient Chaldea and Babylon

able for a girl to

it

so,

iii

when we

was quite honour-

earn her marriage-dowry even by selling her

favours.

*
it

is

The consummation

of marriage

formally solemnized,

form of marriage.

is-

not

by the

lovers,

condemned

in the

even before

Gandharva

Mantc Samhtta

S8

The male
if

offspring oi

^.Br&hma form of marriage,

he does good works, succours his

as his ten ancestors*

eiEfects of)

sin.

The male
succours

(his

own

as

-vyiell

and ten descendantst from

^the

self,

{37)

of a Daiva form of marriage

oJSspring

own

self and)

seven ancestors and

his

seven descendants; and that of an

A^sha form

of

own self) and his three ancestors

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)
iparriage succsurs (his

sin.

(38)

Sons born of the four forms of marriage, consecutively

counted

from

possessed of the energy of

(as well-born)

Handsome

by honest men.

live for

all

are recognised

(39)

qualities,

virtuous and

amply

the objects of enjoyment, these sonsj

a hundred years. (40)

Sons of the remaining

Brahma

{i.e.,

low (forms of marriage)

and hostile to the religion

(four)

are born cruel, untruthful,

of

become

form,

wealthy, renowned, possessed

looking,

of fortitude and good

provided with

Brahma
Brahma^ and

the

to the i^edas). (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,

father, the great-grand-father,

etc.,

the grand-

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

marri^e) are inherited by

its

offspring.

Kulluka.

% Offspring of these four forms of marriage,

viz

Brahma,

Daiva. A\shah and Praj&patyah.

\

Good wives married

dable forms of marriage.

in

any of the four preceding comraen-

M&Hu

bom

of unions with condemnable wives, are

t>lfeprril

with condemnable

M a man

Hence,

their character.

traits in

avoid a vile form of matrimony. (42)

maa and

In a marriage between a

same

tg

SamhilH.

woman

of the

caste they shall join their hands, while in the one

between a bride and a bridegroom of

tiontracted

differ^

ent castes the following rules should be observed. (43)

In hei' marriage with a Brahmana, a Kshatriya girl
shall clasp a shaft

and a S'udr5, the

Ihe ceremony.

Always

{44)

faithful to her, for sexual pleasures, let

the days of the

Vow.

Parva,t and when not observing a

* The text has Pratoda which means a

The

him

(45)

a cow-herd

etc.,

a goading stick ;*

girl,

of his Cloth with her hand, during

wife during her nlenstrual period, aVoidiilg

his

Visitt

a Vais'ya

frill

in

goading the kine of his

stick,

or a rod used

by

flock.

brides shall respectively clasp an arfqW) a gOadiilg-Stlbk,

carried

by the bridegroom

in

his

hand during the cere^

taoay.Kulluka.

f This regulatiOA

is

iot

one who has not procreated a

the procreation of a son being obligatory oh every ohe for

son,
dis-

charging his debt to the manes.

Cf.

By

By

his birth a

sacrifice

Btrahmana

he discharges

is

a debtor

his

by three

debts.

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.

Also compare.

He who

visits

S'ruti.

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

Vowist,

as well

as

full

or

new moon,

one who has begotten

etd

a son, stands

hot under the obligation of visiting his wife during her menstrual
period.

12

Manu Samhita

go

The menstrual period of a woman

flow,

naturally lasts

of the four days of

for sixteen nights (days) inclusive

which are condemned by the wise.*

(46)

and the
eleventh and the thirteenth art condemned by the
wise for sexual purposes, the rest ten days are com-

Of

mended.

days), the

(sixteen

thesjp

first

four,

(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)

day, a comparative excesst of the

Even on an (odd

paternal element gives rise to the birth of a male child,

a comparative excess of the maternal element gives

to the birth

rise

twin

of a daughter.

son and a daughter)

(a

sexless child, or a

born when the paternal

is

equal to the maternal one. (49)

Leaving^these (six condemned days) and eight days

element

is

out of the

commended

ten days, a person, to whatso-

ever order he might belong,

two days

these

alone, shall

who

his wife

visits

be regarded as a

on

Z?/-aAwa-

ckdrin.t (50)

An

erudite father of a girl shall not take

by way of
*

The

first

-^'ulka

any thing

By

from her bridegroom.

taking

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,

nence
to a

is

man

not brolfen.

and says

that,

thereby his

Govindaraja holds

after the death of his only son.

that the

vow

of conti-

license

is

given
'

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 enjoyment of her own balongingst such as cloth, etc.,

go to

hell, (after death).

(52)

Even the acceptance of a bovine

j?air

of the bride from the bridegroom)

is

(by the father

designated as

a dowry by certain authorities, (the acceptance

dowry be

costly,

it

or

be

constitutes the sale of the

Bandhavah

in the

husband,

'friends

girl.||

it

of)

insignificant value,

(53)

and relations'

Kulluka explains

text.

of

it

by

is

the term that occurs

"Pati-Pitradaya," father,

etc.

f The

text

has S'tridhanam

consists of dowries

(woman's

property)

which

given to her by her friends and relations at

the time of marriage, or on such-liUe occasions

Kulluka.

% Xari

yandni is the term that occurs in the text, Kulluka

explains it by "horses, slave girls, etc."
It lays down that it is sinful to dispossess
Vastram (cloth).
her even of her most insignificant belonings such

garment.
II

as, a

cloth or a

Kulluka.

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

Manu on

of

the subject, but

Code, quoted to be

not reflect the opinion

merely an extract from another

subsequently discussed and refuted.
The
is

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,

into a veritable contract of

Medhatithi
and

is

buy and

transforming

it

sale.

evidently puzzled by this apparent contradiction

retires without being able to satisfactorily

account

for

it.

Manw SamMta.

92

which the

marriage in

relations

bride's

cIo>

accept* the dowry (voluntarily presented by the bride-

groom's father,

is

no

is

etc.,")

such a present

(of the bride), since

sale

but an adoration of the bride, done

out of love or affection.t (54)

many

Seeking

a blessing

(.<?.,

God's

father, mother, husband, or husband's

shall maintain a bride

h^r

gifts) in life,

younger brother

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)

(in

fruitless are

the acts

the family) where they are dishonoured. (56)

KuLLUKA

says that, there

is

no contradiction at

between

and a cow in the shape

bride's father is authorised to take a bull

dowry from the bridegroom, the dowry

of a

all

In the A'rsha form of marriage although the

these two verses.

is

accepted to help

the married couple to celebrate religious sacrifices (Dharmatah)

and not

any

for

circumstances

no dowry

a benefit benefit that

call

iVIarriage,

of psychic transformation,

and

spirit,

transformed into that

wife.

To

[at all,
is

inasmuch as

turn

into

it

it is

is

these-

misnomer to

not actually derived or

according to the Rishis,

together in

Under

specific gain or benefit of the bride.

it is

eiqoyed.

a holy sacrament, a kind

the two parties to

for all eternity,'the

two

it

being blended

parties to

it

being

"human centaur" which is called man and

a mere social or commercial contract is to

transform Psyche into a shop-girl.

* Nadadate

i.

e.

do not appropriate

derive any benefit from

it

f The text has Anris'amsyancha which

of compassion

to their

own

literally

means

it

" out

"

X Pujydh literally means to be adored or worshipped,

KA exphins

use, or

it.

by "shall be

Kullu-

respectfully supported with delectable

articles of fare. etc.

Viphald Kriya The religious

to bear their fruits.

rites,

even duly performed,

fail

Manu
Prosperity

reigns

females do not grieve

Samhita.

supreme

in

93
the

family

where

the family, in -which they grieve,

a speedy destruction* (57)

Like a fiend-cursedt home, utterly perisheth the
house, vsrhich its daughters,t through suffering, mortificasuffers

do but (sadly) imprecate. (58)

Hence they should be satisfied with presents of

tions,

by men sediing prosand ceremonial^ occasions. (59)

In the family where the husband is contended with
the wife, and the wife with the husband, steadfast is
food, raiments, ornaments, etc

perity,

on

festive

the blessing of the deity. (60)

If even with garments and ornaments the wife

to be attractive,

or

if

feils

the husband does not find any

pleasure in her, no progeny of the husband

on account of the lack of that pleasure.

is

possible

(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,

The

{di)

Jamaya. Both Medha'tithi and Govinpara'ja

by newly married daughters in law, daiighters,
(Duhitti Navoda Snushddaya.)
text has

explain the term

etc.

j-

Krityahatani

by murderous

Krityh

X 'Jamaya, daughters,
the preceding stanza.

full

Satkareshu

moon
II

The

Kulluka

in

is

kind of female fiend evoked

incantations.

: Such

sisters,

as the festivities of

the moijth of A's'vina,)

text has

explains

parkat Malinam a

daughters-in-law

etc.

Kaumadi

described in

(night of the

Kutluka.

Arochamana which leterally means charmless,

Samit by Bhartri-Vidveshatayci. Narantara
wife who through her hostility to the husband

and her intrigue with another man makes the house gloomy,

Manu

94

By

Samhita.

by the extinction

a bad marriage,

of religious

ceremonies, by the non-study of the

Vedas, and

insulting a Br^hmaiia, the prestige of a

good family

by
is

annihilated* (63)
By pursuing handy craft* or agriculture, by begetting

by

children on a S'udra wife,

trafficking in cows, horses,

by

or carts, by entering the king's service,

as a priest

the sacrifice of one

8Et

oflSciating

who ought

not to

be so served, by living in open hostility to the Vedas,

and by

their non-study,

families.t (64

men

(Br^hmanas) degrade their

65)
and

Families, rich in the opulence of Vaidic studies

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

shall

be cooked the

The

families

text has

become no

likewise over that fire

;]|

(daily) food of

the household. (67)

Kulanya kulhni Janti which literally means

families.
Kulluka says that a bad marriage,

extinction of the religious ceremonies, neglect of

and a

done
j-

the

wilful affront to

in a family, kill its

The

life of

The

an

athiest.

We have

Which

in the society.

literally

meens by Hying

adopted Kulluka's explanation.

text has Bibahike'gnau

of his nuptial

Vaidic studies

are the factors, which, being

good name and position

text has Nastikyena

on the occasion
vaniya

Brahmana

i.

e.

in the sacred

ceremony

as

fire

kindled

opposed to the A'ha-

(sacrificial) fire.

Grihyam Karma the burnt

offerings offered, each morning

and evening, as well as the rites of Ashtakh S'raddhas (to be
Kulluka
described later on).

II

Pancha-yaj'nas the

offerings to the Visvadevas

five
(i.

daily sacrificial

e to

all

rites

the duties)

etc.

such

as,

the

Kulluka.

Manu

householder has

are destroyed

Samhita.

95

places where animal lives

five

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

{Pancka-Fajnas\

The

sacrifice

the five great sacrifices

{69)

of

Brahma

consists

in

teaching the

Vedas, offering oblations or libations to the

called a Pitri-yajna, burnt offerings to the

a Daiva-yajna

stitute

animals

called a

is

chance-guests

By not

Bhuta-yajna, while hospitality to

called a Nri-yajna, (70)

performance of these

suffering the daily

house,

is

five

not associated with the sin committed

the household {Pancha-

(71)

He who

does not feed the

deities,

the beasts, the manes, and his

performing the

The

own

the chance-guests,

self,

five great sacrifices, is

though he breathes.

each day, by

a dead man, even

(72)

five great sacrifices are czlled.

A hutam, Hutam,

Prahutam,, Brdhma-hutam and Prasitam.

con-

offering oblations (food) to the

in the five life-killing places in

suni)

deities

is

to be omitted, a householdft-, even living in

sacrifices

his

is

manes

^73)

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

oblations to the

S'raddas)

is

manes

Brdhma-hutam, and

(in

offering

connection with the daily

called Prasitam.

(74)

Man'u HamkilA.

[In the event of his incapacity of practising hoSpi-

him be constantly
studying the Vedas^ and in making burnt

chance-guests, etc.], let

taUty to

engaged

in

He,

offerings to the divinities.

who

constantly engages

himself in doing the works of the deities, supports

the universe. (75)

Libations of clarified butter duly cast

aScend to the sun

fire

ficial

the rain

from the

the sacri-

from the sun originates

do the provisions

rain,

in

all

and from the

provisions, the creatures. (76)

As
so

all

by taking recourse to the

creatures live

all the.different

air,

orders (of mendicants, forestsiwellers

and anchorites) depend upon the householder for

their

existence. {77)

As the three

orders of ascetics are maintained

the householder with the

of the eternal Vedas, the householder

all

shall

assiduously discharge the

holder.

the

is

the foremost of

the four orders. (78)

Desiring eternal heaven, and happiness in this

one

against

the

life,

duties of a house-

weak mind and the imcontroUed

barriers

by

of food and knowledge

gifts

senses are

proper discharge of these

duties. {^<^

The

Rishis, manes,

animals, guests and relations

expectantly look upon the householder

ifor maintc'
Hence, a wise householder shall properly
discharge the duties he owes to them. (80)

nance,

etc.)

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

Xfralfer

and vegetables,

Samhita.

etc.,

97

unto his manes, and evoke

their satisfaction in special. (82)

In connection with the celebration of a S'rdddha

ceremony included within the

him feed a single Brihmaua

Br4hmaaa

celebration

of a

sacrifice. (83)

Let a Brihmana
crated boiled
unto

sacrifices, let

he need not feed any

connection with the

in

Vais'vadeva

five daily
;

offer,

each day,

oblatigjis

of conse-

cooked over the household

rice,

fire,

the following deities according to the Regula-

tion, {pizj (84)

Unto Agni, unto Soma, unto Agni and Soma com'bined,

unto

all

the deities,

Kuhu, unto Anumati) unto

and firmament, and unto

Having thus duly
these

deities,

he

shall

unto Dhanvantari, unto

Prajipati,

unto the earth

Svistakrit at the end. (85-^86)

offered oblations

unto each of

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

to the attendants of

Yama

in the

Yama and

obeisance

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

at the threshold of the sacrificial

Then

shall offer oblations

in

the north. (87)

chamber he

unto the Maruts, imto the " water"

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 oblations 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

Manu

9$
finally

Samhita.

unto the presiding deity of the household,

Vdstudevata." (89)

by

the deities, unto ghosts that are abroad

by

saying, " obeisance unto

Unto

all

day, and unto those that

roam about

in the night

he

shall offer oblations in the sky. (90)

On
unto

the ground, at his back, he shall offer oblations

the ghosts, by saying, " oblations unto

all

spirits,"

and the residue of the food (boiled

offered unto t^e

manes

to the

manes."

ghosts)

in the south,

he shall

by

collect,

all

the

rice),

thus

and

offer

saying, " obeisance to the

(91)

Unto

dogs, unto the degraded, unto Chanddlas*

and

persons afflicted with diseases which are the out-come

of sin,t and

crows and worms he shall offer

unto

oblations of boiled rice

they

may

not be soiled

on the groimd, taking care that

with dust. (92)

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
feed the Atithi guests arrived at his house, and

first

then dole out .alms to Brahmacharins and mendicants

(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

prosy, phthisis, and kindred affections.

J The
explains it

The

to a poor

text has

by " he

is

Sa Gachchhati Param Sthdnam.

merged in the supreme Brahma.

text has Bhikshh,

man

which means

Kulluka

a morsel of grain given

as alms.

Grasamhtra Bhavet Bhikshh

>-4ily that shall

le-

Kulluka.

morsel of food

be given as alms to a beggarj

is

S'atatapa.

the quan-

Manu

Samhiti.

99

by giving alms to beggars as a Brahmachdrin does by

making the gift of a cow to his preceptor in conformity with the ordinance.

(95)

Let alms, or pitchers, fvill of water, be gifted to a

Brihmana, thoroughly conversant with the meanings of
the i^edas, by one duly worshipping him, and muttering 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-

succour one from great danger and from

austerities,

tial

great sin as well.

(98.)

Let a householder give a cushion, and water

washing

his

feet

unto an Atithi,

airrived at his

house

(without invitation), and duly offer him cooked

with

curries etc.,

according to his might,

A Brdhmana guest, liappening to

rice-

(gig-i

remain unfed and

who

unattended to even in the house of a householder,

daily lives

the five
acts.

down

upon the pickings of the

.fires,t

field,

away the merit of

carries

for

or

worships

all his

pious

means

burnt

(100)

The

text

to

ashes.

has

Bhasmibhuta which

Kulluka

e.^cplains

it

literally

by "Brahroanas who are

devoid of

Vaidic studies and do not offer oblations

and

and hence are

deities,

like

to-

the manes

unto the extinguished charcoal.

) The text has Panehagninapi j^uhvatah : The worshipper of

The five fires
fires, .., an extremely indigent Brahman.

the^five

are the Tretigni

the triad of

Sabhya, Sabhya being the

(

in

fires,

fire

want of c\ot'b,ti.)~-KMuk<u

the Avasakhyaagni and the

which on uses iv warming hirosdf

Mann

100

Samhtta

Haysj* groiind,t water, and a sweet word, whicfo

forms the fourth

the

(in

list),

are never wanting in the-

houses of the good. (loi)

Brihmana, whi resides

house (of another),

is

no

since there

is

next day) he

i| called

called

for a single night in the

an Atithi (chance guest<

certainty of his staying (there, the-

an Atithi.X (102)

Bra.hmana living in the same village with him,

who lives on his

man living with

or one

wits,

house of a
therein,

he

calls at

the

and (sacred)

fire

even

his wife

if

must not be called an Atithi. (103)

who, ignorant of the demerit of

Householders,

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

An

they then partake of (104)

Atithi arrived after sunset at the house

An

not be discarded under any circumstances.

whether arrived at the house

(guest),

The

\ The

text has Trindni (hays)

text

has

i'.*'.,

Bhumi, grournd

the proper

in

or improper time, must not be kept unfed.

(105)

||

hays for a bed.

Kullbka

must

Atithi

Kulluka.

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.

II

The

text has Suryodhah, literally carried or borne

In the proper time

i. e.

at

the Vais'vadeva vali (offerings to

GoviNDARAJA holds that

it is

by the win.

the time of the performance oi

all

the deites.)

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

Cf.

O king,

times greater than what

xn Atitht

fall.

the sin of discarding an Atithi after sunset

in the day,

is

is

eight

incurred by not practising hospitality

Vishnupuranam.

to-

Mann
Let not

'or

Samhita.

(a householder) eat that

himself which hiy

AtHhi

Atithi has not partaken of; hospitality to an

on wealth, fame, and longevity, and ensures

brings

heaven to'him who practises

(io6)

it.

Cushions, bedsteads, beddings, following* and worship 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 inf^ior

ranks

(in life).

(107)

If a guest {Atithi)

arrives at

completion of the Vais'vadeva

house after the-

his

offering,

and

after another

guest has previously arrived, he shall duly cook and.

food (boiled

offer
is

rice) to

the second Atithi, but there

no need of making aisecond offering to the

Vais'va-

devas.f (108)

Let not a Brahmana mention

family for enjoying one's hospitality

giving out the

name

of his

own

own name and

he, who eats by

his

self

and

family,, eats-

egesta. (109)

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

But even

if

not called an Atithi. {110)

a Kshatriya calls (at the house of a

Brahmana) as an Atithi^X the master of the'house

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

joined in the S'astra that offerings should be
deities

Vis''<oadevas) before feeding

shall

made

to

it is

eh-

att

the

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.

Manu

r02

after the

him sumptuously

feed

been repasted.
If Vais'yas

in the

Brihmana

Atiihis have

1 1 1

and S'udras arrive at

A tit his,

house as

Samhila.

(Brihmana's)

his

he, out of compassion, shall feed

company of

his

own servants*

them

{ii2)

and relations happening to be guests

in his house out of love or affection, he (Brihraaaa)
shall feed them with cooked food, as his circumstances
His

friends

would admit

of, in

the

he

and pregnant

women

feed

before

unhesitatingly

shall

A tit his. (114)

He, who without
and the Atithis
does not

know

and vultures,

wife.t (113)

daughters and daughters-in-law,t:

Newly married
infants, sick folks

company of his own

in the

feeding

anything himself,

in the house, first eats

that, his

body

will

be devoured by dogs

after death, (i 15

text has

explains

vrluit

Kuiumva which
it

by

after the Kshatriya

house

the

having fed the abovenamed persons

Let the master and mistress of the house eat

The
KoLLUKA

house

" in

the

literally means dependants.

company of the servants of the-

Atithis \i%\& been

and before the

fed

master and mistress of the house have taken their repast.

The

j-

at the

is

Saha- Bharjyaya

down

the same

The

We

girls.

it is

i.e.

only another

in

in the S'hstra

the

mode

time when the master of the house

laid

has

KuLi-uKA says that

wife.

it is

text

112:

company of
o-f

Saying that

will eat his meal, for

the meal time of the master

that

with that of the mistress of the house.

text has Suvdsinik

his

which

literally

113.

means well clad

have adopted Kulluka's explanation.

MedhatiTHI reads the

line

multaneously with feeding the

as

Atithibhyonvagevaitan,

/4<z'</iti

(guests.)

We

si-

have how-

ever adopted Kulluka's reading and explanation in our rendering

ef the

te.xt.

114.

Manu

loj

Samhita.

remains after feeding the Brihmanas

and

servants,

relations

(guests),

(i 1 6)

After worshipping the deities, Rishis, guests, manes

and the household

rice, lt

with oblations of boiled

divinities*

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,

at

call

Sndtaka^\ preceptor, son-in-

maternal

father-in-law or

law,||

happening to

uncle,

house after the lapse of a year,l he shall

his

come by

first offering him a cup of honey {Madhuparkom). (119)

A king or a Snataka^ happening' to call at his house
ven within a year (of the last visit) on the occasion

well

of a

ceremony, he shall welcome

Madhuparkam, and not otherwise

in

sacrificial

method

of

the

this is

the conclusion. (120)

Each evening, the housewife

cooked
The

oblations of

shall offer

without muttering any Mantras^ to the

rice,

has Grihyds'cha

text

Devatdh

Kulluka

the Bhuta- Yajna j(ofFering oblations to beasts)

is

says

that

also included

within the meaning of the term.

f Cf. Kevaldgho Bhavati Kevaladah

comes associated with sin.) S'ruti.
%

He who

duly crowned Kshatriya.

observes the

The

has Priya,

text

who

eats alone be-

Kulluka.

vow

of ceremonial ablution simply

as a vowist or for studying the Veas.

I!

(jhe

Kulluka.

Kulluka

explains

it

by "Jamhta, a

son-in-law.

\ The
The

text has

Parsimvatasardt; after the expiry of a year.

prefix Pari in this instance

has,

according to Jay4ditya, the

sense of "leaving aside."

Medha'tithi
have come back

reads

it

as ,Partsamvatsarin,

after the lapse of a year.

i.e.,

those

who

Mattu Samkita.

504

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)
offer

fire,

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 ^i'raddkas offered by men to their manes
aie called 4*'^ahdryam by the wise
meat-offerings should be madei to

commendable

them on these occa-

sions. (123)

O
cribe
in,

ye foremost of Brihmatfas,

who

shall

be invited

to,

now

a S'rdddha repast, as well as the

shall fully des-

and who

shall .be" avoided

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
;

BrShmana on each such

Even prosperous enough to feed many Brah-

of a Pitri S'rdddha
occasion.

manas, he

shall not

or one

exceed the number,

(fixed)

(125)

In cases of feeding a large number of (Brihmanas),

proper attendance to them, and ascertainment of their
impurity, and the place and time of repaating

purity,

(invitation

are the five

factors

that axe

destroyed

<apt to suffer). (126)

This

rite

The

is

text has Vidhu-kshaye

wane) which

is

said to be conducive to the

(i. e.

it

as this is the rule

the

i. e.,

on the

last

day of the moon's

the reading adopted by Kulluka,

Medha'tithi. Govindaeaja reads

{Kshaye),

the manes) on

(of offering oblations to

each new moon* day

it

Kandaraja and

as Vidhi-kshaye and explains

Vidhi) on the last

days of the moon's wane

such S'rdddkas siiould be offered to the manes on

day of the new moon, each

month.

We

have

adopted

MaHu SumMtn.
of the manes.

%fcttfefit

He, who

performing this ^marta'*^

rite,

is

'loj

constantly engaged in

acquires Qpulence.t (127)

Givers shall give unto Br&hmanas, well-read in the

Vedas, the oblations of food they have offejred to

<manes and deities

tjie

given to the most deserving reci-

pients (Brahmanas), they bear great

fruits.

1.128)

A Brihraa^a shall feed a single Brahma^a, conversant

with th

Ifedax,

on the occasion of a S'raaaha ofiered

manes or deities great

acquire by -feeding such a

to the
shall

single (Brahmana), there

'being ,no merit jn -feeding a large

who
>

the merit which he

is

number of Br4hmaiias

are ignorant of Vaidic Mantras. (129)

The parentage.J etc, of -a F^^a-knowing BrAhmaija

'

-should be

enquired into; Vaidic Brahmaiiap, sons

far

who had been

of anscestors

well conversant with the

Vgdas, are the vehieles for conveying th oblations to

manes and

'the

In

made unto such Brihmauas

made unto A4ithis.\\ (130)

deities. Gifts

>aje as meritorious as gifts

:>'rdddha where thousands of Brdhmanas,

f^the

ignorant of the Vedas.f9xe

KutiUKA'STeading

-fed

if

single

Fe^a-know"

as being identidal with those of the aticient

'commentators of th SamhitH.
The text has Lukihi, 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 Pitropakarartham, i.e., conducive to the benefit of the manes, and hence

way

'imparting Wealth, good progeny etc. to the performer by

of

reward.^

% Durddiva Pariksketa, the parentage, piety, erudition of these

Brdhmanas and their remote ancestors should be enquired so as
to determine.

heredityor

II

y;hel^her

they haye acquired their

excellence by

not.

Tirthas

The same

Lit. landing places.

merit which one acquires by practising hospitality

and making gifts to Atithis.

J4

Mmu

k'oS

ihg Brihnlana therein

SamAHa.
satisfied

is

with the S'r&dXhH

the merit of feeding such thousands on th

repast,

occasion

is

by

acquired

feeding

that

Brahmana

alone. (131)

Oblations offered to the mans and deities should

be given to Brahmanas

who

respect of knowledge

blood-stained

are the niost excellent in

washed pure ij/ith blood. (132)

A Brahmaaa, ignorant of the
to eat as

many

hands are not

Vedas, shall have

morsels of burning spear-heads> after

death, as he eats of the s'rdaaha oblations to the

and

manes

deities, in life. (133)

Some Brdhmanas

are devoted to (the cultivation

of) self knowledge, others are devoted to the

tice of penitential austerities

devoted to the study of the

austerities^

some there
l^edas

are

prac

who

are

and to penitential

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

and whose father was ignorant of the

<^edas

and one
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

are the Mantras of the

of a father, ignorant of the

repast)

Vedas, a

l^edas,

but since adgrable

Fe^/a-knowing son

Vedas, should be as well-

honoured (with an invitation to

a H'raddha repast.

(136137)

No

one, out of friendship, should be invited to a

S'raddha

repast,, friendship

should be shown with other

Manu
and monetary

acts

mana

to the

Let him

(presents).

SWdddha

rof

Samkita-.

repast

whom

invite -a

he neither

Brihknows

to be his friend or foe. (138)

S'rAddka*

by a person to

offered

his

to the deities, in connection with, which

any

bis friends that are repasted, fails to bear

the next world. (139)

friendship

Srnddha

.SVarfflfAfl

Sraddha

tions,

in;

through

the.

tries,

instrumentality of

a.

that worst of BrShraanas, for acquir-

repast,

such

ing,

fruit

person (Brihmana), whoj out of ignorance,

make

to

manes ormainly

it ts

from heaven.t (140)

friends, falls

and relaby the Rishis. Lika

one pen such a repast;,

repast, given to one?s friends

called a fiendish repast

is,

blind cows huddled together in

may

contribute to cement friendship in this world, but

gives

no

As a

benefit in the next. (141).

by sowing seeds in an alkaline soil,

by giving oblations (i <?.,
feeding) taa Brahmana, ignorant of the Vedas, (in connexion with a S'raddha), derives no benefit. (142).
reaps no

sower,

harvest, so a giver,

knowing> Brahmana,
*

given to

honorarium, duly

GoviNDARAjA

{actor of

makes

its

asserts that feeding

i S'raddha ceremony,

the

an

erudite

giver and

Brahmanas

offiering,

is

(Veda-

recipient

the essential

of Pindas being only

Kulluka, following A'pastamhhn

its minor aad a,ccessory feature.
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
+ The

heaven-giving merit

is.called.a

S'raddha.

of a S'raddha

is

described by

Yhj navalkya.
Longevity.,

progeny,

opulence, erudition,

happiness and kingdom, do .the maaes,.

offerings, impart.

heaven, salvation,

satisfied,

with S'r&diUia,

Manu

l.&^

SamhiHi.

entitled to. religious merits^ both, in this world'

and

tlte

next. (143)

the absence of a qualified "BrUhmana], better it^

is to feed a friend or a relatioa than to feed an erudite;
foe on the occasion of a S'rdddka ceremony, as
[In

oblations offered to a foe

next world.

On

fruits in the;

(1^4);

the occasion of

fully feed a

or the

any

to bear

fail

S^radebha repast, let

Btahmana who

Sama Veda with

him

care-

has studied the Rik, Yajus^.

all its

sub-divisions (such as thfc

Mantras, Brahmanas, etc^v (145);

The satisfaction,, which the seven generations of

who

ancestors

SWdddha ceremony),

casion, of a

his.

feeds Miy such BrAhmana (on the oc-

derive from the act

lasts for all eternity. (146)

The

aforesaid Veda-knowing,

should be regarded as

SWaddha
deities,

the:

Btahmanas [S'rotriyasy

worthiest

off

recipieaits

by a man to the manes or

oblations, offered

the following, are their substitutes

wise shall feed when, such S'mtriyas.

whom

the.

would be unavaiK

able. ii!47>

One's mother's &ther, mover's brother,

preceptor,

fetlier-in-law,

and
*

daughter's

son,,

The

te.xt

dflly g^iven to.a

the donor

this
etc;,

has:

Phalabhdginah

world.

in

fame and good name

the next, and

explains

that

to th-e donor in thiS' w%>rld'

such, a

religions

sacri'ice's-

gift

and salvatidOk

therewith,

benefit aftd the fame of earning- honest

sacrifice

by "honorariutn-

Veda-know.ing Brihmana accords spiritual benefitr

KutLUKA

by celebrating

Pretyachehacha..

it

as described" by Yhjnavalkya, and' the recipient

an

san

son-in-law,,

sons, of mother's; or father's sistess: priest,, and dis-

Both Mi'DHATiTHi antt'GoviNDARAjA explain

to

sister's-

celebuted with. iU-gotten< gain

money
fails

etc.,

accords

etc., in

ina

fame-

the next,.

of the

donation,,

acquires

spirituali'

in

this world,

to bear. anjrKcuits.

as^

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</^A cereanony, must not.

be tested, which shall be carefully done- in respect

those to be-

fed, on the:

occasion of

a.

J Va<^<//4fl

of:"

offering;

"

to the: manes. (142)

Those BrAhmatias, who are gold-stealers, degradtedi,

sexless; or athiests must not be invited, on the occasion 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

occasioni of

a;

sacrifices

must not

s''raddha ceremony.

who

BrAhmanas,

are:

beefed,

on the-

(iiSi)

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

those, afflicted with

who

bad

nail,

a.

community,,

village

black toothed ones, those:

are hostile to their preceptors, and those (Br&h--

manas) who have renounced their sacred

leligious rites (enjoined to be

and Smriti, or

live

by

performed

-f

who wear

The

fires

and.

the Vedas

usury. (153):

* The text has Jfatilam, Kulluka explains

chdrins

in)

it

asi

Brahma-

clotted hair or clearly- shave their heads.

text h^s

Durbalam, weak.

Kulluka. explains

Briihraanas suffering from cutaneous' affections.

it

by-

Mann

lO

Brahmanas

sufferii^

Samhita

from

phthisis,

wha

those

rear

marry before their elderbrothers have been married, or have renounced the
cattle

livelihood,

for

performance of the
are

five (daily house-hold) sacrifices, or

disposed towards the BrElbmanas, or

inimically

suffer their

or

younger brothers to marry before them, or

are incumbents upon endowments (whether

money or

monasteries) mafle by others for the public weal. (iS4)>

Br^hmana, who

a professional dancer, a Yati

is

vow

or a Brahmachdrin whose

of continency has been

woman, the Rahman a)

husband of a Sluira woman, one begotten on a recontact of a

soiled biy the

woman bom

married widow,* the son of a

marriage, and one

who

lives;

He who teaches the Vedas

he who learns them from him, he

for

a.

harsh tongued

(Brahmaua), and sons born in adultery d"uring

tlite life^

time or after the death of their mother's husband.

One who

(vi55)

money,, as well as

who. has got Sudra

S'udra students,

disciples or teaches

before her

with a faithless wife.

(t$(>)

has wrongfully deserted his parents;

preceptor, as well as those

who

or-

are associated either

ini

Vedaic study or through marriage with those- who. have;

been degraded

One who
one who-

in

is

sells

the food of a

life.

(157)

guilty of poisoning or oCincendiarism,.

the

Soma

man bora

who partakes of
adultery^ a sea-faringv

plant,
in

one

* The text has Punarbhava. It may also mean- the son

woman born in. adultery after the demiseof her husband.

of

a>'

t The text has Kundak, a son born injadultery during themother's lawful husband: Kulluka, holds that,
the two kinds of incestuous offspring' mentioned in, the preced-Hfe-tirae of her

ing couplet are here contemplated by the termj Kputdah, whichi.

includes both

Kundah and

Galakah*,

'

Manii SamMta.
'BtS.'hinana,

tti

a professional eulogist, an oilman, and a

te:g6r of doeuments or a

One who

falsifier

of weights. (15S)

quarrels "with his father,* a deceitful one.t

drunkard,} 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,
a

<sugarcane juice,

who
who

one
one

Vith

or

marries a

who

bovfs and

constructs

^rows,

with an unmarried elder

girl

injures his friends,

dice,

ison.

etc.) (159^

(Brahmana)

one

who

lives

sister,

by gambling

and he who has learnt the Fedas from

his

(160)

One afflfeted with epilepsy, scrofula, or leucoderma,

one who is wicked, insane, or blind, or speaks evil

of the Vedas.

trainer

(ifii)

of cows, horses, camels

,professional astoologer,

or elephants,

tamer of beasts and one

teaches the science of war. (162)

One who

obstructs a water course or diverts

^another channel, a professional

who

defiler

in the

in

money.

(163)

who lives by training felcons, a

of .girls, one who kills animals, one who is
"service of a S'udra, and one who serves all

dog-player, one

classes of society as

priest. (164)

One who does not

observe the

duct, a sexless (Brahmana), one

who

it

or ar<:hitect, one

plants trees, or goes on errands for

mason

The

text has Pitra

who

riiles

of good con-

daily begs, or lives

Vivadamdndh, Ki;lluka explains

quarrels with his father whether

for

arguing a

it,

one

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

other than j/uru ^wiaej.

liquoif

^y

one

agriculturfe,

with

afflicted

elephaiitisis '6f tlft

and one condemned by honest men.

legs,

Br&hmana who
one

living,

who

has married a

who

to another, and one

165)

sheep or buffalloes

rears

girl

previously

fori a

wedded

money, all
these Brihmanas should be studiously avoided on th6
carries corpses for

occasion of a a'rdddha ceremony. (j66)

good aad erudite

Br^hijiacta

must avoid

all

these

(t e.,

the aforesaid) vile and condemnable Brihmaaas,

who

disgrace the

rw of

S'rdddha

eaters ia a

re-

past. (167)

A
like

Brahmana, who has Hot studied the Vedas,

unto a rush

fire

that

is

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

by

virorld

oth^

giving oblations unto Brahmanas, unfit to be

^iven access to a row of diners, in connection with a

di'rdddka offered to the manes, or to the deities,

h,earme describe in

Whatever

eaten by Brahmauas

is

observant of the

who are

l^aidk

sit in

in a J 'r.iddlia repast,

the
is

younger brother,

sacred

'&i

who ^e non-

S'dstric vows, or

guilty of the sin of Parivetta, or

\vho are uniit to

fire

before his

kindled such a

now

detail. ^169)

fire,

is

row of

by those

by Brahmauas

diners

(.

ipdnkteyas)

eaten by monsters. (170;

who

marries or

elder (brother)

kindles

the

has married or

called a Farivettd, the latter a

Parivitta. (l^l)

Parivetid, a Parivitia, the bride given

5such a marriage, the giver of the

who

away

solemnizes the marriage ceremony, aii tnese

igo to hell, (after death). {1/2)

in

bride and the priest

tive>

MafiU Samhita,
otherwise thaii undeir

Vvho,

Hfc,

'begetting

a'

1 15

son on her,

visits

the

out of passion,

elder brother,

appointment of

ail

widow of

his deceased

Called the

is

husband of

a deceased elder brother's widow. (173)

Sons begotten by a man on ^nothibr's wife

Kundas

either

dialled

woman, born

iawful husband,

oh a

Kunda, while a son begotten

called a

i^ridow, after

Goldka.

are

of a

son

during the^life tinie of her

in adultery,
is

The

Gotakas.

or

the demise of

h.tt

huSband>

is

called

'(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
(Apdnkieya),f

repast

Brihmanas eating

number of comp'eteht

'sees

meal

their

(in

connection therewith.),

the unfortunate giver of the repast

ttierit

eating

by the Ap&nkteya

by a completely

repast

is

one.^(i76}

blind ApAnktey.a, the giver of the

deprived of that

feeding ninety Brahmanas

one eye, he

Any

is

deprived of the

the dinnet being] thus looked

[In the event of

atj

is

number of Brahnjanas, seen

of feeding that

much

merit as

is

by

looked at by one, blind in the

robbed of the merit which

oblatitjn

acquired

is

acquired

whether offered to the manes, or

by

to the deities

on the occasion of a S^rdddha ceremony.

t Such as Brahmanas, guilty of gold stealing
%

How

can a'blind

man

see

The meaning

ApSnkteya intruder Can reasonably

tberepast
lonrooker,

is

going on.

sitting

at a

KulIuka explains
place

eyes to writnes:s the repast.

'5

infer

whence

etc.
is that, if

from sounds,

that a blind,

it is

possible for

a blind,

etc., that

Apdnkte^a

one with

Manu

114

feeding sixty Brahmanas

Samhita.

looked at by a leper (leuco-

dermic Brihraana) or by one

malady, he

robbed

is

of the

with a sinful

afflicted

merit which

is

by

acquired

feeding a hundred or a thousand Brahmanas. (177)

If a

with

Brihmana, who

eating

is

the priest of S'u^ras, touches

number of worthy Brahmanas,

a S'raddha repast in the same row with him,
any

limbs

his

the giver of thS repast

deprived of the merit of

is

Brahmanas so touched (by the

feeding the

of

priest

S'udras). (178)

Even a K^^/a-knowing BrAhmana, who has accepted,

ot of greed, [any

gift

as the priest of S'udras,

shall

unbaked clay-pot (immersed)

gift

physician
gift

made unto
is

which

like

is

his

doom,

like

an

(179)

Somaplant

made unto a

professional

gift

unto pus and blood.

made

deity {Dcvala),

meet

in water.

serves

a (Bl^hmana) seller of

unto excreta,* a

is like

who

from a Brfthmana

Destroyed

is

the

to a paid worshipper of a village

while that which

is

given to a usurer

(Brihmana) can not standt before the deity. (i8o)

The
fit

gift

made to a

trader (Brihmana)

either here or hereafter.

butter cast in the ashes

who

is

is

is

of no bene-

Like libations of
the

gift

made

clarified

to a Bsfthmana

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

KuLLUKA explains it by" Anas'rayttaya Nishpha-

lotus standi.

lam,

futile as it is

not supported (csutiteninced; by the gods.

Manu
repast,

are

Samhita.

unto blood,

like

1.15

fat, flesh,

marrow, bones

is what the wise men say. (182)

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

etc.,* this

presence of an Ap&nkteya BrUhmana, (not

the row). (183)

Those (Br&hmanas),
in all the Vedas

torsj

sit

who are foremosf {i.e., well

in

read)

and Vedangas,^ and whose ten ances-

were well conversant with the

ow (Panktipavanas)

sanctifiers of the

He who

to

fit

has taken the

vow

Vedas., are called

>

184)

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

* KuLLUKA says that
are transformed
meat,

etc.

into

five

fires,

or

is

the oEspring

in th6 opinion of the wise these oblations

many an abominable

which their giver

to partake of in

sacred

thing, such

to the worthless

the next world

or he

is

as

Brahmanas

is

raw

fat,

obliged

necessitated to take

birth in a family in which such impure things are eaten.

f The text has Pravachaneshucha.

branch of knowledge which serves to
the Vatdic text.
allied

Yama

the meaning of

A(yaya philosophy and the six

,

branches of Vaidic study within the Pravachanam in as

much as he extends the

of Nyaya philosophy or
of Vaidic study.
%

includes

Pravachanam means any

illucidate

The

privilege of

Pankiipavana to a student

of any of the Shadangas (six sub-divisions)

Nyayavichcha Shadangavit.

text has S'rotriyanvayhajscha which

ants oHyrotriya) Keif a -knowing ancestors.

means descend-

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.
$

II

the

for^ part of the Yajur Veda,

Taittiriya

Arauyakam X. 4850;

Mantt Samhifi*.

ii5

Brahma form

of a marriage celebyated in the

(is

S3p.c-

tifierdfthe row. (185)

Vedas, an expositor

knower of the

doctrines^

and a

a religious student^ a m?iker of

ceiitenarian, snould

be known as

of

Vedic

many

gifts,,

sanctifiers;

of

te row. (186)

On the

occasion of

a S'rdddha,

at least three Brih-

be
on
respectfully invited on the day of the ceremony, or

manas

possessing the aforesaid qualifications should

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;
slriall

the celebrant of the S'raddha dsi&vaonj

as well observe the

same

(rules of/ conduct. (188)

The manes do invisibly enter the persons of Brihmanas 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

and

sin,

will

(to

attend

be reborn as a hog

it),

in his

is

sure to incur

next birth. (190)

He, who, having be*i invited to a S'raddha repast.

The

text has Vajiutachchanugachchhati foUpvys like tha

K;ulluka explains, "Yayu" by '^ Prhna Vayu" vital .airs,
the whole meaning according to him being that, " Pitris (manes)
ai^-.

enter the organisms of the Brahjn^na guestsjust as spylf

entar the seeds in their parents' bodies.

oLmen

knows a S'udra wife,* is associated! vsrith aU tUe

done by the giver of the repast.t 191)
Xhe manes are wrathless, cleanly (in their habits ,

sexually
sin

>

prior to the gods,

and magi:^animous,t are

aside their arms.

and have

laid

193

Ihe source of their manes' origin, those who constitute this, region of the manes, and the mode of wor>

shipping their Pitris (progenitors.)

now

hoar

me

describe

in detail.

193)
Pitris are the sons of Rishis, Marichi, etc., whoi

The

are the sons of Manu, the son of Hiranyagarbha. (194).

Of these, Somasadas,

and Agnishattas, the sons of Marichi^

renowned in the three regions, are the manes

of the Sadhyas

who

are

of the

the sons of Virat, are the manes;

dfeities.

(195)

manes of

Barhishadas, the sons of Atri, are the

Daityas, Danavas, Gandharvas,

Kinnaras and

Somapas

serpents,

Rakshasas,

birds. (196)

(^oma-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 forl>i.4dQn.

They

term

give the etymology of the

Vrihasyante chapal4yati Bhartaram, one

and makes him

restive,''

in

short, an

continence on the part of the guest

contemplated by the

text.

who

Vrishali

as'

covets her husband

amorous wife."

on the occasion

For other meanings

is

Perfect

what

is

of " Vrishali"

see Apastombha.

f Xhe
the repast
X

The

text
is

has

Pratipadyati,

that

is, all

sin of the giver of

transferred to the incontinent guest.

text

has

Mahabhagah

moral virtues of clemency,

etc.

j, e.

Kulluka

possessed

of

the eight

Manu

nS

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>,

Kvyas, B.irhishadas, Agnishattas, asd Saumyds should

be known as the manes of Brdhmapas. 1199)

Thus the

principal ones

among the manes have been

sons and grand-sons in this

described, infinite are their

universe* (200)

From

the

have

Righist

origiaated

the

Pitris

(manes) and from the manes have sprung the races

of demons and

and from

divinities,

the deities have

originated all things in the order of immobile, mobile^

and 90 on.

(201)

Water, reverentially offered to the manes

vessel,

in

a silver

or in a vessel plated with silver, gives

them

infinite satisfation. (202)

The performance
offered to the

of Pitri S'rdddhas

manes)

more

is

(i e.,

S'rdddhas

specifically obligatory

on thg twice-bora ones than the performance of Daiva

S^rdddhas

{i.e.

S'rdddAa-tiffenngs

The Markandeya Puraaam

of the Pitris as the

the horse,

to the deities).

describes these sons and grandsons

manes of lower animals such

as the cow,

etc.

f Celestial

sages

such

as

.Vrdddha ceremonies of one's

grandfather, the
as

made

Marichi,

own

etc.

father,

Hence even

Somapa manes should be as well worshipped,

much as they are the remote descendants

Pitris. Kulluka.

in

grandfather, or great
in

of such soma-drinking

Manu

Dai-on S'rdddka

is

tig

Snmhtt/l.

held only as a prelude* to a Pifri

ii^r&ddha (ceremony). (203

For the protection of a Pitri S'raidha ceremony

should be preceded by a Dalva S'rdddha offerlhgt

it

A S'rdddha, not protected in this manner,

destsoyed

is

by monsters. (204)
Hence the Vis'vedevas should be invoked

at the

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
outset,

dismissal of the

progeny who

^is'vedsvas.

He

perisheth vrith his

Brahma nas or
BrAhmaaa representatives of his manes
invites

ceremony without

0s

dismisses the

the

first

in a

worshipping the

SWdddha

Vis'vedevas:

directed above.)! (205)

Let him seek out a

and holy plot of

land for the performance of a ^'rdddha (thereon) aad
plaster it with cow-dung the ground must be (artificially) made to slope towards the south, if tt is not
soliteiry

by

so

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)

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

manes must be preceded by similar rites being

offering to the

done unto the Vis'vedevas

Tho

Devala.

text has s'ucht, sacred,

Kulluka

explains

it

by free from

bones and charcoals.

II

The

text has Avakds'eshu choksheshu^

Kvlluka, expkins

by Svabhavenas'uchayo'ranyadipradtf^anteshu, Recesses
ally sacred places

such

as, forssts, etc.

of

it

natw-

Mann

120

Samhtta

There, after they ha\'e bathed and duly sipped water,

Brahmanas

the invited

be seated,

shall

each on A

Kusha grass*

iseparate cushion, containing

(208)

Thus having seated these commendable Brdhmanas

on

cushinons, they should 'be worshipped

conifortable

with the offerings of

safifron,

sandal paste, and garlands

who

of sweet-smelling flowers, those

deities

being

first

worshipped, and after them the re-

presentatives of the manes.

Then

having

'represent the

offered

209

the

water

of

veneration

\Arghyn), containing sesame and Kus'a grass, he

With their permission, make

fire offerings in

shall,

the manned

following. (2o)

At the

him

outset let

with libations of

satisfy

Agni, Soma, and

clarified butter,

oblations unto his manes.

( a 1 1

In the absence of the sacred

celebrant)

Yama

and, after that, offer

let

fire,t

him

(the

the oblations on the hands of the

" Fire is the Br^hmana," thus Brahmanas,

offer

Br^hmanas.

well-versed in the

f'i^flfaj,

The foremost of

have

said. (212)

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-

be placed two blades of kus'a grass

direcPed towards the east, on each of the cushions

tatives of the Vis'vadevas shall

with their tips

of the Brahmanas

who represent

blade of kusa grass with

f As

is

its

the mines shall be placed a single

top pointed towards the south

Devala.

probable in the case of an unmarried religious student,

duly initiated with the thread,

who has

returned from the house of

preceptor,

his

finished

his study

or of 4

and

widower.
Kulluka.

Manu

I9t

S-atnhitd.

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
isouth,

offerer,

seated

or looking towards, the

in,

He

with his right hand.

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

conformably to the rules (of his

blades

of Grikya

Regulatioil)> let

him

own

school

hand over the

filb his

Kus'a roots for the satisfaction of his three generations

of

ancestors,

with

Starting

ascending

in the

line,

who

his

are

great grand-father^

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
shall

residue of water, contained in the wa^r-vessels,

be gently poured out near each of the Pindas

* Such as Paryukskanam,
fire

(silently sprinkling

without muttering any Mantra,

etc.

water over the

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

from his hand Vishnu.
.Respectively running as " I

(of oblation)

make obeisance to spring" (I'aiaM"

obeisance
to you, manes" (Namo Vak
and
Namastubhyam)
iiya

Pitarah)

Kulluka.
16

Manu

i'22

Samhtta

and the PiAdas shall he smelled

which they have been offered. (218)

(ob&ticois),

in

After that, let

iti

the order

him take a small portion from each

the ohlations offered to the fathers, etc., and give

o'f

th^ first to the BrShma^as, present,

In

of his father

event

the

to eat. (219)
let

living,

him

(the'

celebrant) oiiet S'rdddhas to his three ancestors pre-

ceding his fkther,* or feed his

Brdhmana, who
in the

own

father instead of the

usually appointed to represent

him

ceremony. (i2o)

But
ifi

is

he.

alive, let

fether,

whose father is dead, but whose grand-father

him offer a S'rdddha first to his deoeased

aftd

after

that,

to his departed great grand-

father.t (221)

A living grand-father

can eat the oblation himself

Brihmana representing him (in connecfiqn with a -sVif ?fl?Aa offered by his grandson), or the
grandson may perform the ceremony in any way he

instead of the

Ekes with the perhiission of the grand-father. (2^2)

Then having
hands

given

water and Kus'a grass in the

of the Brahma^ja^-

let*^

him offer the first

by muttering the

pfekings from the oblations thereof,

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.
,

to

son

is

which are accessory

privileged to pertorm S'raddhas,

an expiatory

rite (Prayas'chittam)

even

in

the

life

time of his

father.

+ Gbvindaraja, following Vishnu, explains

and Igreat-grand-father

^'rdddha)

to his

two

are

dead,

let

it

him

as,

"He whose

Rrst offer a

ancestors, preceding his grand-father.

fkther

Pindd

Matm
The boiled

rice,

Samhi^a.

contained

.jin

i:^

a plate which

is ncft

two hands, or is served o^t only

with asingle hand, is robbed by the maligriaQt Asuras

carried with, the

{demons). (225)
[Plates, containing] vegetable curries or soups, milk,

honey and clarified butter, must be carefully

deposited on the ground before serving them to Brah
manas put of the same. (226)

curd,

Articles

'

of confectionary, sweet porridge,* edible

roots, fruit, palatable preparations of meat,

and aromatic

cordials. (227)

These should be gradually brought near the Brh-

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

touch

with his

it

the boiled,

scatter

nor

rice,

feet. (229)

Tears shed by one, at the time of serving the boilSd

augment the

rice,

anger

the

at

eneniies,

of -ghosts^;

satisfaction

time leads

to the pleasure

a falsehood spoken at the

the satisfaction of^ dogs, boiled

leads

feet,

to

scattering boiled

the

leads

fit

of

augments

trampled under

rice,

satisfaction

rice,

time,

of one's

of

to the

monsters,
satisfaction

and
of

miscreants. (130)

The

text has Bhalcshyani>, anything that

and Bhojyam, anything which

is

porridge or thick barley gruel,

etc,

by Modakadi
cooked

with

preparations.

(confection)

milk

and

etc.

is

eaten by chewing,

taken in the manner of a sweet

Kulluka
and

sweetened
'

explains

Bhojyam,
with

sifgar,

Bhakshyam

Payasadi, rice

and

supfe

lilee

Manu

134

Samhitit,

which the Brahmanas show a

fondness at the time, must be unstintedly served out
to them ; a discourse on the supreme Self at the time
Articles of food, to

leads to the satisfaction of the manes. (231)

During

S'rdddha

the

Itihasas and Khilas\ should be

mana

guests,

when they would be

Purdnas,*

Vedas,

repast

recited to the Brdheating. (232)

In a cheerful frame of mind, he, (the giver of the

Brahmanas, feed them gently,

and repeatedly ask them to partake more and more of
the (proferred) dishes, etc,, by dilating on their ex-

repast), shall satisfy the

cellence. (233)

Let him assiduously feed a

whom

to the deceased ito

religious student, related

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,

daughter's son, a blanket and sesame

commended
(purity of

in

a S'raddha ceremony

mind and body),

vis.,

three things are

viz., cleanliness

non-irascibility

and absence

of hurry. (235)

Let the Brahmanas

silently eat all the

luke warm, in a S'raddha repast..

cooked food,

Repeatedly asked to

pronounce on their excellence or otherwise, they must

not open their mouths. (206)

As long
* In his

as the food remains

warm, as long as the

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.

The text has Kutaptm, Kulluka explains

Hmvalam," a blanket manufiQtured in the country
X

it

by " Nepdla

of ffepala.

Manu
Brahmanas eat that

Samhita.
as

silence,

in

125
as they

long

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

towards the

their faces

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

in her

woman

menses, or a enuch see these Brahmanas eating

a {S'raddha repast). (239)

Any
in

thing looked at by (any of these creattires)

the course of a fire-offering, gift-making,

or a S'rhddha in honour of the

manes or

repast,

deitiess,

pro-

duces, contrary effect. (240)

hog by

his scent, a cock

by

a dog by his sight, and a vile-caste

flapping his wings,

man by

his touch,

'destroys a iV^flf^A*.. (241)

A
less

lame' or one-eyed nian, or one

or

excess,

even

if

who

has a limb in

he chances to b a servant of

the giver of the repast, must be removed' from the

place of the S'rdddha. (242)

householder or a mendicant

happens to ask

for

feed, according to his might,

I

Brahmaca,

if

he

a meal on the occasion, he shall

with the permission of the

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 deporepasted Brahsited on Kus'a blades before the

manas. (244)

These leavings deposited on the Kus'i (grass) are

they form the portions of
unfit to be east in the fire
;

Manu

126

deceased infants, and of faithless wives

spirits of

had

Samhita.

who

husband's familes ih life* 245)

cast on the ground in a

left their

leavings of food

'rtie

^i'raddha fepast|is laid

down as belonging

to the portion

and energetic servants pf the ^ouse. (246)

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

of, artless

and only a

single

sihgle blade of

Kus'a

ofiering oblations to the Vishvedevas

Bt&hma^a, a

single oblation,

and a

grass are necessary fot each of thetn.t (247)

After

of his

the performance

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

who

repast, the

foolish one,

gives the leavings of his plate to a it^udra, falls

the hell of

headloij^g into

KdU

S^utram (thread of

time). (249)

In the excreta of him,

woman

who

has sexually

known a

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
offered to the spirit of a person
.

who

(i.e.)

a S'riddha

has recently departed this

MtoY&jnawdkya
'

t On the day marked by the

of Wie year.

"'-

Pdrvana S'rdddha

dm^ of the

full

or

is

same lunar phase

in each

month

a S'rAddha offered to the manes on the

new moan

{Parva).

Manu
te^st,

sliall

his

Samhita.

iTianes

for

lie

i<27

fttofith

from

tha

date. (250)

Having asked the Br&hmanas, "have you well eaten?"

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
or "have

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

In

all

all

him

shall giVe

it

to persons as they

to do. (253)

S'rhddhas offered to one's father or mother, he

enquire about the satisfaction of the Br&hmanas,

shall

by

He

distributed.

will direct

asking, "have you well eaten?"; in those offered to

the ancestors fgeskthi) by asking, " have you well

heard ?" in those offered on auspicious occa&wa.fA^bkyu-'^

daikaj

by asking, "isjit well done ?", ad in those

by asking, "does it please ?" (254)

offered

to the deities,

An

auspicious aftemoon,t

Kus^a grasses, plastering

the house with solution pf (fresh)

seeds, unstinted

^d

tiont
*

The

blessing

full

gifts

cooking
meaning

accrue

(to

the

of the
is that,'

tbereirom

edibles,

let the

te the

cowdtmg, sesame

Br^hmanas>,

and

^urifica-

acquisitioii

manes be

satisfied

celebrant

of the H'raddha

and

let

ceraenDivy.

f Afternoon ||pi^ases of S'r0dhas oflfered on the day of the

Abeording t another Smriti, S'tddihas to be'

new moon.
offered
in the

on auspicious occasions (Abhyuddiyahtt)- should be done'

morning.

\ The][texti has Samskira, which means either purifiestion of or

cooking curries, belled

rice,

confection etc.

Manu

128

Stttnkiia.

of jTOW-sanctifying (Pankti-pdvanas) Brihmanas, thesd

are the blessed auxiliaries of a S'raddha ceremony. (255)

Kusa' grass. Mantras, morning>

are

avishyhnnam and
which have been enumerated as sacred before,

things,

the blessey accessories to a S'raddha offered to the

deities. (256)

Food

by Munis (divine contempla^

raw meatt and non-alkaline

used

grains

tors),* milk,

Soma-\vi\CQ,

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

to be gifted away. (2591

fit

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
to

BrShraanas have been fed; others advise

after the

give the oblations to the birds to eat, others advise

to cast

them

in the fire or v^atgr. (261)

^
^

S'ankara

Upanishad defines

supreme
Is

Self

he

is

called

The

Muni.

the kind of -food grains which

such as Nivara

is

C>

lading tt^e

nndni that
,,iths

forest,

etc.

\ Flesh of an animal which

is

not forbidden to

as oblations.

I Such as Rocksalt, sea

.,

Aranyaka

W,

text has Mu-^

eaten by her^ts

as venison, hare's flesh,or goat's flesh,

manes

commentary on the Brih

'Muni" ismanandt Muniftron
his

in

iten,

b,-,

which may be

j,:.,

,,j\

salt,

etc.

such

,'ed to

,.,.

the

Martu Samhita.

139

The second

oblation* (^jWa) should be given to a

ani lawfully married vi^ife, eager to worship the
manes and desirous of conceiving a male child* (262)

faithful

[Thereby] she will give birth to a long-lived,

gent,

intelli-

well-renowned, opulent, and virtuous son,

bually disposed, (who, in his turn), will

a large family. (263)

Thus having washed

spiri-

be the father of

hands and sipped (water,

his

with the greatest attention, feed his father's

cognates> and after that, the relations on his mother's
be

shall,

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

Regular

the

tion. (365)

Now

the kinds of oblations, which,

I shall describe

being duly offered to the manes, give them satisfaction

which

lasts for

a long time, or for

eternity. (266)

all

Sesame, barley grains, Vrihi graips, kidney beans,

water,

and edible

-fruits,

manes, keep them

P4thina

fish (keeps

venison, for three

roots, ,duly

them

Goat's

months mutton, for

months
;

flesh, for six

seven months

months; and

the

months
of

^268)

of a spotted deer,

flesh

^na
a Ruru

the flesh of, an

flesh

two months
four months and

satisfied) for

flesh (of clean) birds, for five

for

to the

offered

one month. (267)

satisfied for

deer,

fpr eight

deer,

for

nine

months. (269)
Flesh of the buffalo or rhinoceros

* The

text his

by her]husband

Madhyamah Pindah

with the Grihya mantras.

'7

{i e

to his deceased grandfather,

satisfies

the manes

the oblation offered

and duly consecrated

Manu

130

ten months

for

eleven months

Samhitd,

the flesh of a hare or tortoise, for

(270)

Preparations of cow-milk, and Pdyasa for one

year

the flesh of

white,

old

goat,

years. (271)

The
s' aka

(a

for

full

twelve

>

satisfaction,

which they derive (from) Kola-

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

manes, gives them

is

reverentially

infinite

and eternal

offered

to

satisfaction in

the

the

next world. (275)

The days of the fortnight, from the tenth day to

new moon,

the day of the

excepting the day of the

fourteenth day of the moon's wane, are auspicious for

the performance of S'raddhas. (276)

*
is

Thtf Trayoiiashi (the thirteenth day of the moon's wane)

specifically

in the

month

mentioned, the thirteenth day of the moon's wane

of

Bh^dra should be considered

as

meant

as Sankha

opines.
j-

When

.i4'i/ijK,

the sun

Mukhya Bhadra
Maghh,

is

in the asterism

the thirteenth day of the lunar

is

LXXVIII52,

in

in

in the

month

of

the month of

connection therewith, marked by the asterism

called
S3-

Hasta

wane

Kunjara-Chehhaya,

see

Vishnu.

Ch.

Manu
S'raddhas,

Samkitd.

under

offered

131

auspices of even

the

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

one

light

S'rMdha 'o&Qx'mgs

purposes of

for the

manes, so evening

better than

is

to the

forenoon for that

end. (278)

With the holy thread placed on

and the

Kus''a grass in his hand,

perform

rites

all

in

his right shdulder,

him assiduously

let

connection with a S'raddha to the

manes with the help of the

Pitri-tirtha of his right

hand. (579)

Let him not

night

is

the time

offer a

S'raddha offering

for monsters,

and night, nor

at either meeting of the day

rise.

in the

night

nor they should be offered

just

at sun-

(280)

In the event of his inability to

month, let him in this manner

in Summer, Rain", and fore-winter (Hemanta).

The

offering

fire

to

not be made in any other

and Smarta

rites are

each

offer S'rdddhas,

three S'rdddhas

offer

(28 1)

be made in a S^rciddha must

fire

than that in which Vedic

performed

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.
The
merit by
his

of

Br^hmanas

obtains

offering libations of water to the

bath,

yajnas

(282)

foremost

as

{i.e.,

manes.) (283)

is

acquired

S'rdddhas,

by

lit.

manes

instituting the

sacrifipes

same

the

offered

after

Pitrito

the

Mantt Samhttik

12Z

The

and the

the (heirarchy of) grand-fathers as Rudras,

(heirarchy of) great grand-fathers as A'dityas

Every day,

The

ambrosia.

(284)

eat the residue of cooked food left after

feeding the

first

Vasns^

Rishis call the (heirarchy of) fathers as

Brihmanas (Vishvasa);
first

the residue of food

every day,
is

performing a sacrifice

after

left

eai,

Vishvasa, the second

called

is

therewith. i2S5)

Even the

nity of the manes.

a:ll

Thus

have told you

mode of performing the

the

rites in

cribe the

aknowledged the

eternal S'ruti has

all

divi-

about

five daily sacrifices,

Now

and

me

des-

means by which the twice-born ones

shsdl

connection therewith.

hear

earn their livelihood. (286)

CHAPTER

A TWICE-BORN

one

IV.

reside for the

shall

second quarter (thereof) in his

man.

first

quarter

of his preceptor, and the

of his life* in the residence

own house

as a married

(i)

Brahmana, other than

in the time of distress,

earn his livelihood and maintain, his family by a

shall

means, which does not clash, or clash veryjittle, with

other men's interests.f

(2)
J

The

of the

text

has Chaturthamdyusho

duration of

to the S'rutii a

existence.

life,

>. e.

twenty

hundred years

is

Bhagam,

five

years,

the ordained

quarter part

since according

space of

human

S'atayurvai Purushah.

I In short by teaching, by celebrating sacrifices on behalf of

and by receiving gifts, from the pure and the holy,

their celebrants,
cic.,

yajanadhyapana-Vis'uddha-prati grahadibhihKulluka,

Manu

He must
ence,

Samhita.

135

earn money, enough for his merest exist-

by works which do not disgrace the social order

to, and which do not entail much physical

he belongs

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

(uncha

fields

dog*

up

Picking

(4)

of paddy

grains

vritti),

fronf the stubbly

or collecting the ears of

what is called Ritam.

Anything obtained without

paddy

constitutes

solicitation

Pramritam.
Trade

man

is

called

is

Amritam (lit, nectar); to live hy begging

Mritam (death), and to live by agriculture

is

called

is

called

(5)

and

called Satydnritam,

should

live

by

Service

trade.

vocation of a dog, hence

it

it is

good that a
called

is

should be shunned.

the

(6)

Either be a Ens' ala-dhdnyaka'\',ox a Kumbhi-dhan-

yaka,t

ori store

up enough to support the family

three days, or only enough for the morrow.

Of

these

four kinds of

(kus'aladhdnyaka

than

meritorious

etc),

for

7)

Brihmana house-holders
is more

each succeeding one

the one immediately preceding

it

inasmuch as on account of the comparatively greater poverty of their resources they are com(in

the

list),

pelled to practise

by

self-abnegation

(lit,

self

control)

which they are enabled to conquer the whole

world. (8
*

The

text

by accepting
f

One

has S'va-vrittya by the avocation of a dog,

vfho has got food grains stored in his house, eiiough for

three years' consumption of his

..,

service.

One who

has stored up food

consumption of the family.

'

family.gi-iin

enough

for

a year's

Mann

134

Satnhita.

may earn a
by six acts,* one (with a smaller family than the
former) by three acts,t one (with a small family)
householder (with a large family)

living

by two

and one with a very small family by

acts,t

teaching alone. (9)

Brihmana,

living

livelihood, should only

the

and do the

fire,

by

S'ila

Uncha means of

or

be devoted to the keeping of

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,

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

let

restrain himself

Happiness

from pursuing more and more wealth.

rooted in contentment, misery

is

on discontent.

is

based

(12)

any of the aforesaid professions, a

Snataka Brahmana should observe the following rules
of conduct and vows, which impart fame and longevity
Following

and lead to heaven

In this life

By

(after death.) (13)

unremittingly discharging his duties alone, as

ordained in th^ Vedas, to the best of his ability, one

comes by the most elevated

Such

as

Ritam,

obtaining

status. (14)

without

begging,

solicitation,

agriculture, trade and money-lending.

t Priesthood, teaching, and

X Teaching and

officiating

gift taking.

sacrifices celebrated

as priests at

by others.

The

text has

by falsehood,

Na Loka

Vrittam,

Kulluka

explains

deceit, sycophancy, self advertisement,

of the dress and

common men.

manners of one's master as

is

it

as " not

and imitation

usually done

by

Manu

He

not earn

shall

Samhita.

money by

r^jg

acts

which enthral

the senses of man, nor by means forbidden by the

Vedas

In the event of his possessing money, or in

must not endeavour to earn money from

wafttj'one

any source, without discrimination* (151

Let him not wilfully addict 'himself to any^object
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 t^ediac

must be avoided; if he can study his Vedas,

each day, by anyjhow supporting his family, that is his
studies,

success in

His

must be
F^iifiac

He

life.

(17)

speech

dress,

in conformity

and

his

with his

discernment (feelings)

birth,

wealth,

age and

knowledge. (18)
shall peruse, each day, S^dstras whose perusal

serves to improve the intellect, as well as those

on the

treats

art of

which

money-making.t Likewise, he

shall

study the Nigamas which illucidate the (true) import

of the Vedas.t (19)

A man acquire? proficiency

each day

in the S'dstras

and illuminated with

he reads,

their light, his general

knowledge increases. (20)

Let him not omit performing the Riski-yajna,
Deva-Yajna, Bhuta-Yajna and Pitri-Yajna\ according to the best of his might. (21)
* " Prasangena "

of

is

the term that occurs in the text,

Kulluka

by "dance and music" (Nritydgitddina).

f Dhanyini, the science of money maMng, such as the works
Ushanas and Brihaspati.
,X The Upanishads, etc.
Rishi-yajna, i. e. study of the Vedas, Devayajna, i. e. five

exaiuplifies

offerings

yaj'na,

it

to

i. e,

the deities, Bhj-itayajna oblations to animals^ A/'.

hospitalities to

ings to the manes.

men

and Piiri-yajna, S'raddha.

offer-

MaHtt Samkila.

36

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

the fruit of performing sacrifices With speech and

is

vital

cdhstantly cast offerJngs of speech in the

airs,

vital airs,

and those of vital

airs in

the speech.t (23)

Several other Brihmanas, possessed of

know

tile

ledge of Brahma, constantly perform these five sacri-

by means of

knowledge of Brahma ; with

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-

fices

their

hotra sacrifices be offered in the fore-part of the day

or night, or in the

the

first

first

or last part

of the day, or in

At the close of the

perform the Darska sacrifice,

or last part of the night.

dark fort-night he shall

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

accessories.

its

Mutter the Mantra, "

fire of vitality,

I cast the offering of speech in the

while not speaking; and the one running as, "I cast

the offering of

life in

J-

The

text

has

the

s^ech"

at

S'asydnte,

the time of speaking.

which

previous year's food

the stock

of

KuLLUKA,

grounding his

statement

Sutra-Kdra, Saradi .Vavdandm, the

(October-November), asserts that the

literally

means

grains has

on the

aphorism

harvest-sacrifice
sacrifice

after

run

in

out.

of the
S'rat

must be performed

ijy

Mafru Samhiia.

^hSrarmdsyn)

sacrifice at

*tiiiflal sacfifice

Soma^ajnas

the close of a seasoft,* the

at the beginning of a Ayana,\

and the

at the close of the year.J (26)

A fo^hiftana, with the

sacred

wishing a long

fire,

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

who go

contrary to the Ve^as, or live

by

(guests)

professions

other ithan those peculiar t his order, or are cator

naturedll

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 obl^ation of

<6f

cdebrating this

A RHuh

months, a year
that,

sacrifice.

(season), according to Ki}i,i,uKA, consists of four

is

divided into three seasons, a fact which shows

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.

The

text has Sdmante, (lit, at the close of the year) (.., in

as the Vediac year which used to be computed
inasmuch
spring,
with the first day the lunar month in Chaitra was considered

'coaipl'ete

who

with winter.

Soma Yaijnas such as, Agnishtoma etc.,

The text has Vaidila Vrittikhn and Vaka
are iJeceitful as

18

cats, or

Vratins

carry loiks of religion.

i.e,

mea

Manu

^138

have no

logic, or

false

Samhttv,

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-

Vedic study, or at the close of a vow, or

tion of the

both, with oblations offered to the gods and manes, and

avoid those

who

are otherwise qualified.! 131)

Brakma-

househslder shall give cooked food to

who do not cook

ckdrins etc.,t

their meals

and

after

keeping enough food for his relations and dependents,

he

shall distribute the

among the

residue

birds

and

beasts. 132)

householder,

sntiiiika

shall ask

money

A.

hunger,

of the king, or of his pupils and disci-

but of no other men.

ples,

with

famished

This

is

the conclusion. (33)

Sndiaka BrShmana must on no account

himself to be overwhelmed with hunger

sufier

and possessing

nioney, he must not wear a torn or dirty cloth. (34)

Cf

\ ishnu.

Chapter LXXXII.

Aphorisms

and

7.

f Let him invite them on the occasion of a .SVaift^Aa, offered

to the, gods or manes.
% Medhatithi and Govindaeaja, on the basis of the couplet,

Bhikshancha Bhikshave dadyat Vidhibat Brahmachhrine,

S^y

that,

Bkikskus,

have been provided

f'aribrdjakas,

Tor in

Brahmncliarins,

etc.,

etc.,

the above quotedcovipl.H, and hold that

this stanza contemplates the giving of

of other pursuasions, or to

those

cooked food to mendicants

who denounce the

authority of

the Vedas fPdshandins).

J

Even water

should be given to

trtaes

and

plants,

by a Brahttana householder.

The

te.xt

has.

Na

Sidet Snataka Vipra,

KuLLUKA

that a fully educated Snataka enjoys the privilege

gifts

as

each day,

of

explains,

receiving

from proper persons, so he need not beg any thing of the king,

he has many ether substantial means of keeping the wolf from.

door vrithout depending upon the bounty of the statej.

ttie

Manii Samhita.

With

'39

and beards cleanly clipped and his

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

his hair

decently paired,

nails

benefit.* (35)

him carry a bamboo stick in his hand, an ewer,

of water, his Veda, and the holy thread, and wear
a pair of beautiful, golden ear-rings. (36)'
Le;t

full

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
while

This

it is

not leap over the tether of a

raining, nor look at his

image

calf,

in

nor run

the water.

the injunction (of the Sistra). (38)

heap of earth, a cow, a divine edifice, a Br&hmana,

is

honey, a crossing of roads, and large

forest trees, these he shall circumambulate (from right
clarified butter,

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,

of a man,

vigour,

who

strength,

goes unto a

eye-sight,

woman

and

vitality

in her menses, are

impaired. (41)

Of

who

avoids a

woman

vigour,

strength,

eye-sight and vitality are

him,

intellect,

in

her menses, the

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^.^

^A'tmahiteshucha,

"taking special care of his

own

Kulluka

explains

it

by

health with the help of suitabla

medicines, if necessary, and by avoiding unwholesome any indiges

table food."

Rtann

r^O

Nor while

she

Satnkit/f,

applying, collyrium! alon^

is

her

or anointing her uncovered person with oil

eye-lid,

HOT while she

is

giving birth to

child, his wife

should

be looked at by the foremost of Brahmanas, seeking

vigour. (44)

Wearing a smgle

he must not eat his meal,

cloth,

He

must not pass

urine on the road, or in- a pasture-ground, or on the

nor bathe

of

dtript

clothes.

all

ashes. {^$)

Nor

in

a ploughed

field

at in the water, nor in

nor on the mountain, nor in a^

and never on, an ant hill. (46)
a hole dwelt by an animal, neither when
groimd,

cremation

dilapidated temple,

Not

in

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

him never evacuate urine or

a cow, let

excreta. (48)

Covering the earth with wood, clods of earth,

or Weeds, with covered head and

having washed

mouth,

his

{let

leaves,.

and
him evacuate urine and
body,

silent,

excreta. (49)

In the

day he

his face turned

shall

sbuth he must do
af

evacuate stool and urine with

towards the north, looking towards the

it

in the night

the day and night he must do

it

at either juncture

as in the day. (50)

In the night, in the event of the

stars, 'etc.,

enveloped by the cloud,, in times of peril to

a Brahman evacuate
of

tile

stool

heaven he pleases.

Facing the wind, the

and

urine, facing

is

let

any quarter

(51)

fire,

the sun, or the moon, or

looking at a cow, or a Br&hmana, he,

stool or urine,

being

life,

robbed of his

intellect,

who
(52)

evacuates

Martu SamhtU.

14

Let him not cast any unholy thing in

warm his

feet over

the, fire,

Let him not blow a

it.

fire

with

nor
his-

ipouth, nor look at his naked wife. {53)

Let him not keep a

nor leap over a

underneath his bedstead,'^

fire

He

fire.

must not place a

foot, nor do any thing that imperils life. (54)

At either meeting of the day and night,

eat any thing, or

He must
move

lie

down, or walk

{?>.,go

fire

let

at his

him not

any where).

not dig lines in the ground, nor himself re-

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

Let him not speak

rouse up a superior from his sleep.

with a

mony

woman

without invitation.

He must
his vpper

by

in her flow, nor go to a religious cere-

sacred

fire,

in

57)

keep his right arm

and uncovered
chamber of the

free,

sheet of apparel, in the

a pasture ground, in the company of

the Brihmauas, at the time of reading the

\i^edas^

and

at the time of eating his (meal). (58)

He

must not

or suckling her

restrain a

calf,

if

cow from

he sees her

to any body.

An

drinking water

in

the act; nor

shall

he report

who

has beheld a rainbow in the sky, must not show-

it

it

intelligent person,

to others. (59)

Let him not long reside

in

an impious

village,

nor

must not go
long
on
a mountain
alone on a long journey, nor stay
in >on

infected with

any

d!isease.

iJe

summit. (60)

Let him not reside in a S'udra kingdom, nor in one

He must not
teeming with an ungodly population.

Mann Samhita

142

a country abounding in revilers of the Vedas, nor

live in

which

by vile-caste men.
He must not eat any thing .whose

in that

infested

is

(61)

oleagindus

essence has been taken out,* nor over-load his stomacht

and let him not eat any thing too early

morning or evening, nor take any thing in the

with food
in the

night, if he has

been over-repleted

Let him not make any

in the day.

water with the united palms of his hands

not eat any thing by placing

it

on

not sing a tune,

he must

his thighs,

needlessly inquisitive about any matter.

He must

62)

attempt,} nor drink

futile

nor be

63)
or dance a measure, or
1

play on a musical instrument, prohibited in the science

of music)

he must not vauntingly stroke the muscles

nor bray

of his upper arms, nor gnash his teeth,

an

like

ass

of an

out

exuberance

of)

emotional

feeling. (64)

He
brass,

shall

never wash his feet in a vessel of white

he must not eat

repugnant to his

in a

cracked plate, nor in a vessel^

sensibility.

A holy thready

(65)

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

hoofs and mutilated

He

shall travel

tails,

by

on one with pierced

or broken horns. (67)

horses or elephants) that are

* Such as Piny4ka, mustard cake, etc., fCulluka.

t

Fill

half of the

stomach with food,

water, and leave a quarter part of

of

air.

its

its

quarter part with

cavity free for the circulation

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

him any good

either

immediate or prospective.

bring

Manu

Samhite,

143

handsome and good coloured animals,

possessed of auspicious features, sparing the mace or the
whip as much as possible. (68)

ikstgOing, quiet,

The heat

of the autum sun,* the smoke of a crema-

tion ground, a cracked or fissured seat, he

he must not tear

finger nails

his

must avoid

hair or finger nails, nor cut his

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

who

a malicious calumniator, and one,

neglects his

pearsonal cleanliness, soon meet destruction. (71)

He must

not lay any wager

S^dstras or concerns of

life),

(as

garland of flowers round his neck

is

condemnable to

ride

regards matters of

nor go out wearing a

on a bullock.

;J

in every

way

it

(72)

Let him not enter a (walled) village or a house by

any other entrance than the froHt door (or gate) he
;

from a distance the roots of trees

shall avoid

in

the

night. (73)

The

text

has Valdtapak, tome commadtatort explain

" ray of the msrning

when

it

sun.''

It really

it by
means the heat of the sun

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

of an act which does not confer any Dneit.on

\ lie

ment,

must keep

when going

He^m ust

the ni(hk

it

its

the performance
der.

concealed under his upper sheet of gar-

out. Kulluka.

not think of lying or taking shelter under a tree in

hfann

144

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

He

must 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

down

wet

in

feet

he,

who

wet

eats in

lie

acquire

feet,

longevity. (76)

Let him not go to a place, which

cessible

and which

swim

the excreta, nor

beyond

is

sight

is

not easily ac-

he must not look at

across a river with his arms. (77)

person, wishing to live a long

on the ashes, on skeletal bones, on

life,

bits

must not stand

of broken, baked

earthen vessels, on heaps of cotton seeds, nor on husks

of paddy. (y8
For a moment even,

illiterate,

let

him not

with the purse-proud, and with low caste

{Antyavasdy ins)

He must

men

(791

not give, any worldly advice, or the leaving

of his food,t or the residue of the

him not giye

let

associkte with the

CkandSlas, with Pukhas'as,* with the

degraded, with

a S'udra

fire-offering to

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,

*

son of a S'udra

The son which

i'tikkas'a,
is

wom^n bya Brahmana

is

called a Nishdda.

Nishdda begets on a Sudra -woman

is

called

and the son begotten by a Chanddla on a Nishdda

called an Autyaiiasaviii.

Ha can

is

give the leaving of his food to his S'udra servant.

wifie

Matiu Samhita.
dtownied with that S'udra

I45

m the hell of Asarnvritam

(unrestrahied darkness). (81

Let him Hot scratch

nor touch

his

head with

without w^ashing his

it

his united hands,

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

not touch

He must

him

after bathing, head-anointed, let

with any other part of

oil

not accept the

gift

the son of a Kshatriya, nor of him

body. {83)

hi

who

of a king,

who

lives

by

is

not

selling

meat,* nor of an oil-presser,t nor of a wine-seller,t nor

'of

him who

An

lives

upon the income of

oil-presser

oil-presser,

is

a wine

(meat-seller),

prostitution. (84)

ten times as vile as a butcher

seller

is

ten times as vile as an

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)

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

He,

who

does not rule

is

a deadly

in

conformity With the

to the twenty one hells in succession,

Tdmisram

sin. (86)

accepts the gift of a greedy king,

(hell

who

Regulation, goes

known

as, (87)

of darkness), Andha-tamisram (hell

of sable .darkness), Mahd-rauravam (the great howling

Kkla-sutram (the hell of the thread of time)

hell),

and Maha-narakam
* The text

(the great hell). (88j

which means a butcher, from Sund,

has' 'taunika

a place of slaughter.

f Chahram^a.i\
J
is

The

oil-press.

text has Dhvajin,

Dhavja means a pennon, a wine-seller

called Dhvajin, because in ancient India a

pennon

hung down on the door-way of each wine-shop.

is

used to be

Martu Samhita.

46

The Sanjivanam (animating heliy, Mahdvkki (heH

of great billows), Tapanam (burning hell),- SAmpratat
panam (extremely heating hell), SangJtdtam (the^ crushSakdkolam

ing hell).

K^dmalam,
soil).

(hell

Putimrittika,m

crows

with

and

owls)

foul-smelling,

of

(hell

(&9>

Laha S'anhu

(hell

Ripsham

of iron tongs),

(ftying),

Pantha, Sh&lmifli, Nadi, Asipatravanam (sWord-leafed

and Lohadarakam (iron-breaking)w (90)

Brihma-knowing Brahraanas, aware of
these things, do not accept gifts from tsuch) a king,
forest)

Erudite,

good in the next world, (jgr

He must leave his bed at the Brahma, M-uhurta*
(forty-eight minutes before the sun-rise), meditate on piety
for their

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

bed and

his

of

atten'ied to the calls

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

mean the latter end of the last watch of the night.

Muhurtia

Ky

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-

which hedges round our daily duties

ception of the divinity

All our acts are subordinated to the will.of the providence,

life.

God

and

our works are His works.

live in

God and

This

the true import of the teachings of the

is

can be no better
mission in

begin

life,

life

live for

moment

o,nly,

all

irv

we

Vedas, and there.

for thinking of thisldivine nature

of

our

than the cool and calm hours of the morning, thus to

each day, with the thought and conviction of divine

help and contact.

Manu
The

Samhita.

147

Rishis were long-lived becaiise they tised to

devote greater lengths of time to their

Sandkyd

(prayer),

and

rites

of daily

obtained fame,

they

this

for

progeny, celebrity, and the energy at Braked. (94)

Having performed the rite of Upakarmk* on the

day of the

moon

full

in

the

month of S^rdvand

Bhddi-a, he shall devotedly read the

months and a half

or

Vedas for four

(95)

After that period, under the auspices of the asterism

PushyS

(iri

the morith of Pausha), he

d6 the

the boundary of his

villagfe,

A^ith the completioii

of his Vedic study, or do

fotetioon of the

day of the

fifst

month of Mdgkd.^

rite in

light

from studying the Vedas

refrain

it

on the

fortnight in

rite

th^

of bidding adieu

Vedas% at the out-skift of his

or for that

connection

(^6)

Having duly performed th6

to the

out-side

shall,

village,

for that

day and night and

he

day and

shall

night,

the next day only

(Pakshini). (97)

After that, let him study

Vedat during the

the

of the light fortnight, and the allied branches .of

study {Veddngas such as Grammar, Prosody, Astro-

strhoXe

nomy,

etc.,)

He

during the entire dark fortnight. (98)

must not

indistinctly read the

them near a S'udra

in

the

last

tired

watch of the

with

Vedas, nor read

reading the

night, let

him not

i^edus

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
for four

months and a

half.

the study of the fVrfai

Manu

14S'

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 devotedly 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 circumstances of non-study {Anadhyayam). (ror))
In the rainy season, when
in the night,

the: wind, is

when the wind

ch:

is

heard roaring,

seen raising clouds of

dust in the day, (a&they are the circumstances, which.

the learned, acquainted with rule of F^rfzfl<:studysay

as.

eccasionii^ the non-study (of the Vedai)t. (aoa)

When

it

laarts-with

showers of meteors
tances, said
Ffl?j'

Manu

to>

thunder and lightning, and wheit

fall

from the

skies,

are the circums-

occasion the accidental non-study of the

(from that time to the next day)

his

is^

what

has ordained. (103)

If these

phenomena (thunder,
the

at the time of kindling

during, the rainy season,

lightning, etc,,)

Homa

fire in

occur

the evening,

they should not be regarded

as.

but ia other seasons of the

occasions of imn-study,

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 heard

and

claps

at the. time

of thunder happen to be seea

Homa-^K, the

of kindling the

period of non-study will last

till

the extinction of the:

Ma?iw Samhifa.
Iwminary * while
night,

if it

>4i9

extend for the whole day anct

happens to rain after the occurrence- of either
it

shall

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'raddhaxiepastlet him notcoatemplate (the Vedas) in his mind; (109)

aftea:

An

erudite Briihmana,, on accepting an invitations toj

an Ekoddishta S'riddha
larly),

repast,

must not read the

days (from the date of such acceptance)

for three

h must not read them

for three

Vedas^
(simi-

days on the birth

of a king's scm, or on the occasion of a solar or lunar

eclipse.

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

disappear in heaven,

if it

it

happens

happens,

in.

in the day;

and

till-

the stars:

the night.

t The text has, Dharmamaipunya- Kdminah, Kulluka exit by Dharmitis'aydrthituth, those w.ho. seek, the highest

plains

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.

Manu

150

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

(food)

soiled

by a

flesh,

or boiled

birth or death-vmcleanness,

tice

he must

not read the Vedas. (112)

In a forest, on hearing the sound of flying arrows,*

day 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

at either juncture of the

Ashtakas, he must not read the i^edas. (113)

The day of the new moon

destroys the preceptor,

the fourteenth day of the fortnight

and the day of the

(student), Ashtaka's

to the loss of their

kills

Vedas]

memory

full

the disciple

moon

lead

hence, these days

should be avoided in reading the i^edas.

(i 14)

In dust storms, on the appearance of a meteoric Kght

on the horizon, when the jackals howl, and dogs bark,

as well as in a
company, let not a Brahmana read the Vedas. (115)

or the asses bray, and camels scream,

Let him not read

(the Vedas) at a cremation ground,

a pasture ground, wearing the dress, he had on when he visited his wife, and
on accepting a S'raddha gift^ 11 16)

at the outskirt of

village, in

Having accepted a SVSddha

(such as a cow,

etc.,)

* The text has

V&na

lyre,,

whether animate
must not read the

H'amie, several commentators exidain

means anarrow.by Vina Visesha, a kind
the whole raeaaing. according to them being on

Vdiui,, which ordinarily

harp or

gift,,

or inanimate, he

kearing the notes of a harp.

Manu

it

inasmuch as the hands of a BtShmani are said

tV</ar,

to be like uflto his

SamhiiS.

terror

mouth*

(117)

of thieves and blazes breaking out in the

Village, as well as

abnormal phenomena of nature?

all

taust be understood as occasioning periods of nonstudy

(of the Uedas). (iiS)

The

period of non-study lasts for three nights at the

of the

close

rite

of Upd karma at

Utsttrgn ;t that in

connection withj an ^51 ^a/fea or the completion

season of the year

is

one day and night,

Let him not read

Vedas

(the

of a

(i 191

on horse-baek, nof

while riding on an elephant, or sitting on the bough of

tree,

nor while riding an ass or a camel or going in a

boat or a vehicle, nor standing on a baren> waterlesa

ground. 1120)

Nor while wrangling

of soldiers, nor in a

or fighting, nor near a troop

battle-field,

eatingjf nor while suffering from

vomiting, nor after a sour

Nor without

nor immediately aftef

ind-Jgestion,

nor

aftei'

rising. (121)

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.

Tljfe

( 1

22f)

text has Panythsyah,

that acceptance, of a gift

by

lit,,

hand'mouthed, the maii>ing

Brahmana with

his

hand

is

id

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.

Manu

1^2

SamkitA

H must not read the Riki and

as the chants of the

Yajush

Sama Veda

will

Vedns) as lofig

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,,

Yajush^ and the manes are

tnen are those of the

those of the

Sama
Knowing

of the

Sama Veda

hence, unholy are the chants

i^eda.\ (124)

these (tutelary gods), the erudite ones

first

mutter the Pranava^ the Vyahriti and the Gdyatri, the

essence of

all

the

and read the Vedus

Vedas,

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 preceptor 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

two are the

a Brdhmana carefully

personal uncleanness of the reader, these

permanent causes of nons-tudy

let

avoid these two occasions of non-study. (127)

A Snataka

Brihmana must shun the bed of

on the day of the

Religious

rites

full

and

or

new moon,

sacfifices

to

be

his wife

as well as on the

performed

by men

and the mode of performing them form the main thesis of the
Yujurveda.
i"

The Bhagavad Gita, on the

Soman among the

other hand, gives the highest

precedence to the

Cf Vedanhm Sdmavedosmi,

four Vedas.

supreme deity

am

the

Sama

Veda among the Vedas.

%

The

explains

it

text has Pas^u,

which

by Gavddi, hoarned

Such as dsfilement of the

food, etc..

literally

means

a beast,

Kulluka

:attle, etc.

floor

of the study with leaving of

Murtu Sitmhtm.
^rglith or fourteenth days

increase,

even

^he time.

He

-at
in

if his

of

igS

the moon's

\irane

wife be in her menstrual period* at

(128)

must not bathe

after eating, nor while ill^t not

midnightj nor with a large number of clothes on, not
an unknown tank or reservoir of water. (129)

Let him not

leap over the shadow* of his

wilfully

'king or preceptor, nor that of a diyine iftiage, nor that

eow, nor that of a Sndtaka, nor that of an

of a brown cow, nor that of an

-of a

*ior that

initiator^

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,

meeting of the day or night. (1311

Let him not wilfully touch with his feet used cosmatic

ior at either

pastes, bathing water, excreted matter, blood, mucous,

^puta and vomited matter (lying on the ground). (132)
iet him not associate with (i.e., serve) his enemies,
II

"with the friends of his enemies, with impious

men, with

'thievesjand other men's wives. (133'

Nothing so shortens the

s the act

life

of a

man

in

this

world

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

by rubbing his body with a wet towel. Jdvala.

in the case of touching a Chandala, or a lowforbidden
Not
\

9iead in water and

"ca^e man.

Except

^ade

for

il'nder

those

forms

of Ceremonial

ablutions which are

the fruition of any specific desire, like those performed

the auspices of a lunar

The text

eclipSe,. etc.

has Udvartanam,

Kulluka

explains

it

as

Abhyanga

II

tnaldpakak^hana pishtakam, pasted

etc mixed with
its impurities.

20

oil,

tcinleric,

with which the body

is

Erablic myrdbalans

rubbed

for

removing

Manu

154

man, however prosperous

Kshatriya,

SamhttA
in

must not

life,

insult

a profoundly erudite Br^hmaBa, or

serpent,: (thinking

him

weak to

to be too

retaliate)

one must not humiliate the weak and the

likewise

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

even to the

last

day of

him pursue

let

his life

fcjrtune

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
This is the eternal virtue.t (138)
lie.
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

futile quarrel,

nor oreate

a barren enmity, with any person. (139'

In the early

dawn

or evening, or at midday, he

not go anywhere, nor with a

man

must

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
by
if
kalyana Buddhi which may, mean one gracioUsiy disposed, or
seeking his

The

own

good.

text has

Na manyet Durlabham.

that itis too late or impossible for

bim

He

must not think

to acquire a fortune.

The text has ' Bhadram'' Bhadram iti Bruyat Bhadram

KuLLUKA says that the first " Bhadram (good) means

ityeva.

instances of ungentle behaviour, or unfair treatment.

The text has
we ho vever find no

that in

which

it

P'niAa/n.

JKulluka

reason to interpret

it

explains
in

it

by " S'udra,"

any other sense than

has been used in Stanza io8 of this chapter.

Manu
illiterate persons,

Samhita.

155

those devoid of personal beauty and

men of low birth, he must not

taunt for their (unfortunate) deformities or privations
worldly possessions, and

(141)

Without washing his mouth, after eating, he must

not touch a Brdhmana, a cow or fire with his hand. Im-

when

pure,
aries

{i. e.

in health,

he must not gaze upon the lumin-

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 external 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

the

external

nostrils,

etc.,)

finger

the

body.

dtiets

of his

organs

(such

as

nor handle the private hairs of his

All these should be avoided. (144)

Always he must be of aupicious conduct;* pure in

body and spirit and self-controlled, let him unremittingly mutter the sacred Mantras and make the fireofferings. (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

an opportunity; that is the highest duty of

finds

* The

text has

Mangalachdra Kulluka

ehanadi dhamnam,.
pasted Gorochana

fgall

Aocording to

explaifns it by-

him, putting of

stones of oxes) on the loreftead,

Gora-

toteijis

of

etc. is also-

included within Mangalachdra.

t Vinipata, KuLLUKA explains

it

bjr

physical'

diisturbanees

(such as earthquakes, disease, or breaT'emejits.

The

text has

Pratiava,, ttc.

Vcdam ILulb^itka

explains

it

by " th VyJ^riti^

Manw

156'

Brahmanat,

other

all

Samhita.

being^

his

minor or accessory-

duties. (147)

Constant study of the Vedas, eleanlinessof the

mind,

and

contemplation,

austerities

{Tapas)

body
ani

compa^on towards all creatures arc what bring to a

man the remembrances of his past existences (J&tisfnara. (148J.

Remembrances of his past births- make him apathetfc;

and its concerns, and lead him to attain
the Supreme Brahma and by existing in this supreme"
self (5rflA75)* he enjoys infinite and eternal happiness:
to the world

(beatitudes). 1149)

On

the day of the

the fire-offerings

full

known

or

new moon, he must make^davitrior

the

as

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)

stool, performance of

Voiding

toilet,,

bathing, clean-

applying colyrrium along the eye-lids;

ing' the teeth,

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

KuLLUKA

explains

is

the term

Brahma

by

that

" Veda".

occurs

This

in
is

the text.

h&wever

another instance of the attempt to further Veda at any costs an*

even

in cases

tation.

where the terms admit of another kind of interpremen liie S'ankara, R^m^nuja, Savara Svami, and.

Even,

KumarUa

an'

tive cults

even

text, we,

not free from the fault of advocating their respecat

however,

the cost of distorting the true meaning of the-

find

no reason to alter our dicision as regards^

the true meaning of the stanza.

Manu
new

or

fall

Samhita,

moon), he must

1'57

go- to

pay

respect to

divine image, to a protecting king, and to his parents;

and

superiors. (153)

He

must welcome the elders (on their arrival to

them cushions to, sit upon with has- owni
hands, sit before them with the palms of his handsmeekly united together, and fbllpw them when they
his house), give

shall

go

out.

(154)

Unremittingly he must observe the rules of good

commended

conduct,

in

the-

Vedas and Smritis

proper to the social order he beloirgs

source of

all virtues.

life,

progeny

as:

as the fbuntaiik

(155)

Through (observing good

long

to,,

one acquires

conducj;

a.

through conduct one acquires a desirable

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

perpetual misery,,

suffers

is

is

condemned

"in

the worlds

and

afflicted with' disease,

premature death. (157)

Even devoid of all auspicious

dies a

traits;

man of good

God) and envying no one, is

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
conduct, believing

(in

hi

own

control,

Liberty
dence, (in

all

he must diligently pursue. (159)

respects) is happiness and depen-

all

(in

matter)

is

misery.

These know to ba

the general definions of happiness and misery. (i6o>

A
do by

work, by doing which the inner

all

man

means, avoid the contrary. (161)

For Sakakolam (crows and

N.B.

o ravens.) p.

14,6.

owls) read

is satisfied,

Sabdkolam

(h.eU

Manu

ijS

An

Samhita,

AchSryaya, an expounder of the Vedar, one's o\to

parents or superiors,. Brihmanas, cows, and Tapasvins

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)

(asceties)
.

Let him not

a elub to any body, nor

raise

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)

For

wilfully

striking

He, who

wombs.

reborn

for-

1166)

draws blood out the body of a non-

fighting Brihmaiia,
,

in vile

(165)

of anger,,

a Br.hmana, out

even with a weed, the striker shall be

twenty one existences

suffers

extreme

misery

'for

that

piece of his folly in the next world. (i$7)

For

[many number of years

as

by dogs and jackals

particles

the

in

the; assaulter is

the hell as the

eaten

number of

of dust on the ground which are soaked

(spilt)

by

blood of the Brahmana. (168)

Hence the

erudite one shall not raise his stiek to

Brahmana, nor strike him (even -with a weed, nor

blood from his person (by assulting). (169^)

a.

(fraw^

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 ungbdly, let

him

not,

in

mwnents of

scarcity or

mone-

tary -wants, turn his thoughts to dishonest gain. (171)

Like seeds sown

taike

fruit,,

in

the earth, iniquities do not

the same day; but fully evolved

out

ioi

Manu
tiOUfSe

of" tinie,

igg

Samhita.

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

Th6y can never be

self.

By
many

to be fruitful

fail

fruitless.

man may

iniquity (dishonesty) a

a g9od in

life,

ultimately iniquity

and destroy him.

may

thrive,

own

his

may

see

conquer his enemies, but

sure to completely

is

in-

(173)

overwhelm

(1741

Let him, with

his tongue, arm,

controlled, constantly

good conduct and

and belly properly

devote himself to truth, piety

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,

him not

let

which he incurs the enmity of

him

a virtue by practising

practise

others,

of which brings

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

l^ adopting
man.

that path, he will not incur eimiity of any

(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,

marriage-relations

Nor with

his,

sick

and

folks,

relations.

physicians,

cognates,

(179)

parents, sisters, daughters-iiJ-law, sons'

wives, and brothers, and slaves. (180)

By

avoiding quarrels with these, a house-holder

may

Manu SamMfa.

l6o

be exoaerated of

all sin

holder can conquer

by eonquering

these,

these worlds. (i8i)

all

(propitiated) predeptor leades

him to

master of) the region of '^Brahma, a

lidige*

'

the

is

(/V.

father

satisfied

him to the region of Praj&patic, a well'-pleased

him to the region of Indra, and a
satisfied Rittvik leads him to the region of gods. (182)
leads

Atithi guest leads

\

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'

him to the region of Varuna and the

of his mother and maternal uncles are upon

in-law lead
influences

the earth. (183)

Satisfied old

men,

infants, weaklings,

and sick folks

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
lead

self.

(1S4)

He
and

shall look

upon

tion; worried

his slaves

as

his

own shadow

as the respectacle of highest affec-

his daughter

by them, he must patiently bear with

such a worry. U85)

'

all

Even capable of accepting a

attachment

to

gift-taking

extinguishes the energy of the

gift,

he must give up

gift-taking

supreme

self

speedily

which

is

in a Bi^dhmana. (186)

Ignorant of the regulations of the Sastra as

gards the taking of

gift articles,

a (Brdhmana),

whelmed with hunger, must not take a

Gifts

of gold, horses, lands,

cows,

(187)

food

grains,

made to an ignorant Brdhmana,

a wood cast in the fire. (188;

clothes and sesame seeds,

are consumed, like

gift.

re

over

Manu
Tke
if

life-dutation of

he accepts a

gift

accepting the

of his

an ignorant Brdhmana

of a

gift

'suffers,

by accep-

co\* he suffers in health

for acceptlftg

sight,

16 k

of gold or food grains

ling the gift of a land or

for

Samhila.

he

horse

the

deprived

is

of a

gift

cloth his

skin suffefd, for a(::cepting the gift of clarified butter

his energy, and for accepting sesame, his progeny are

consumed. (189)

Brahma na, who

is

devoid of

ascetic Virtues,

all

is unread in th6 Vedas and very fond of gift'-taking, if

he takes '.a gift, is drowned with its donor, like a stone

with

taft

its rider. (190)

Hence,
cepting a

a small

an erudite (Brihmana) be afraid of ac-

let

from

gift

all

and sundry

a Brahmaaa

gift,

is

even by taking

drowned

cow

like a

in

the mire. (191)

A virtuous man must not make even an

gift to

a BrUhmana,

a cloak of

who is cat-natured

religion

Vakavrata^ or

insigHificant

(selfish),
is

or carries

not read in the

Vedas. (i$2)

By
three

giving a well-gotten wealth to any of these

of

kinds

Br&hmanas,

the receiver of the

gift

both

come

the

doitor

and

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

He

drowned. (194)

who, though extremely

carries a cloik of religion,

is

covetous of wealth,

deceitful

(lit,,

arrogant, and envious, and can not bear

others,

and hence

cat-natured
cat,

who

tries to

snub

Viddla-vrataka).

down
i. e.,

all

He

dissimulating),

the praise of

men,
is

is

like

called

unto a

assumes meekness only to decoy his prey out

21

Manu

i62

Satnhita.

of his safe-hold and then pounces upon

it

with

all

th

native fury of his soul.) (195)

With eyes
pose,

cast

who

he,

down, to conceal

own

to gain hi

his

ferocious pur-

ends, roams about in

deceit and falsehood, like a crane,

is

called Vaka-vrati

(crane-itiatured.) (196)

Those Brahmanas,
natured,

fall

who

are

cat-natured or crane-

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,

purpose of duping females and S'udras. (198)

for the

A vow or a penance practised in the way of a pretext

goes to the monsters

natured or

those Brihmanas, (who are cat-

are

crane-natured),

condemned by the

Brahma-Vadins. (199)

who

person,

tries to

earn a livelihood

by

falsely

wearing the badges or marks of an order he does not

belong
in the

to,

robs

womb

the sin of that order, and

all

Let him not bathe

for the public use)

with the sin of

He must

is

reborn

of beasts. (200)

its

by

in another's

so bathing, he

tank (not endowed

is

partly associated

owner. (201)

not use without

its

owner's permission a

vehicle, a bed, a cushion, a well, or a tank, belonging to

another,;

by so

quartef part of

doing, he
its

owner's

Let him always bathe

becomes associated with a

sin.

(202)

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

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
sacrifice

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

(207

feet.

the food looked at by a foeticide, nor that

Nor

touched by a

bird,

woman

in

her menses or hiked at by

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

Nor
lives

an

by

condemned^by the

that of a gold-st@aler,
singing, nor that of a

usurer,

wise. (209)

nor that of one

who

Takshana, nor that of

nor of one initiated in a sacrifice (without

performing the ^^ Somiya yajna)^

norj that of

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

nor

that

of

one

engaged

in

who

dreadful

cats leaving,
acts,

nor

Manu Samhtta

164

newly

that of a

parturient

womsm,

of those

nor^

Brdhmanas who continue eating, after a diner

row has finished eating and washed his

their

in

mouth

{Parjachinta). (212)

Nor what has been

slightingly

nor

offefed,

the

which 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
flesh

bears false witness, nor that of one

merits of religious sacrifices for

a professional &ctor, nor that of a

an ungrateful person.

Nor

who

the

sells

money, nor that of

tailor,

nor that of

(214)

that of a black smith, nor that of a Nishada,

nor that of a stage-manager, nor that of a gold smith,

who manufactures bamboo

one who sells weapons. 1215)

nor that of one

nor that of

Nor
seller,

articles,

that of a keeper of dogs, nor that of a wine-

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

who

that of one

connives at the misconduct

of his wife, nor that of an extremely oxorious person,

nor that of one

nor that which

who
fails

is

affected

by

a death uncleanness,

to give satisfaction. (217)

Food, given by a king, robs

spirit

its

(partaker) of his

and energy, that given by a S'udra robs the

Br&hma energy

(of its

partaker)

food given

by a
by a

gold smith impairs the vitality, and that offered

cobbler (leather-seller), destroys the good
partakers). (218)

name

(of their

Manu

artisan kills the progeny, that of a

The food of an
dyer kills strength
leads to the

the food of a hotel, or of ajcourtesart

of

fall

165

Samkita.

its

has acquired by his

partaker from the heaven (he

'

acts). (219)

The food, given by a physician, is

food given by a corrupt woman is
the food given by a usurer

is

food given by a weapon-seller

The

offered

food',

betaken

as

like
is

like iiftto
like

the

unto semen,

unto excreta, and the

like

unto mucous. (220)

by those whose food

is ut^fit

to

mentioned above, should be deemed as

respectively like unto their skin,

bones.

pus

This

is

hair

what the learned have

and

skeletal

said. (221)

Having unwillingly partakeh of the food of any

must fast for three nights.

of these persons, one

Having knowingly eaten (food of any of these), he

must practise a CMndrhyanam penance. The same
is

the penance for eating excreta. (22?)

An

Br^hm&na must not

erudite

eat the

cooked

food of a S'udra, devoid of Sraddhas; but he

take his uncooked food, enough to

last

him

for

may

a single

night. (223)

One

is

a Veda-knowing miser and another, a usurer,

;

though charitable
the gods came
these

two

is

deciding about these

equally

said,

" do not

the food of the

by kindness, but the food,

by a miserly Veda-knowing Brdhmana, isjoffered

charitable usurer

with reluctance,
Let

food of

food of these two, virtually possessed of

contrary virtues, as of like nature

offered

persons,

(defiling). (224)

But Brahmil came unto the gods and

consider the

two

to the conclusion that the

him

is

and^^

purified

hence

it is

defiled. (225)

with proper feelings

mnremittingly

do

Manu

66

Samhifa.

the Ishta and Purta works*

These works, done with

the honest money, bear decayless

Qn

obtaining

fit

fruits.t (22*6)

recipient

of

gift,

do the Ishta and Purta works with the

let

him

greatest self-

complacence, and to the best of his means. {zzT)

Let him practise small gift-makings without any

or vexation
by them he shall some

feeling of anger

day
him

in

A
a

who

obtain a*gift-taker

will

be able to succour

every way. (328)

giver of water enjoys

(lit

acquires) satisfaction,

food-giver enjoys decayless felicity

-seed* obtains a desirable progeny,

(lights) obtains

A gifter of

a commendable sight.J (22^)

land acquires a landed property, a gold

gifter obtains gold

id

gifter

of houses obtains splend-

a giver of silver

buildings,

; a giver of sesame
and a giver of lamps

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)

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.

mean

The

text

has Dipadas'chahshuruttamam, which

that a gifter of lights

ia his next existenae.

is

may aho

blessed, with a supersensous vision

Mattu Samhiia.

Jfi?

which one makes out of a certain nitite*

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
gift,-

well as he, who, being duly honoured, accents the

both of them go to heaven

if

gift,,

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

oppressed by him,

nor brag of the

One's

him not speak

let

gifts

sacrifice is

austerities,

(at the success, achieved).

even highly

of a Brihmana,,

he has made. (2j6)

decayed by falsehood

Yoga and penitential

of)

ill

by

Duration of

'

(one's merit
(his'

life is

wonder
shortead

^ by calumniating a Brihrnana ; and one's merit of

making, by (his) vaunting of it. (237;

gift-

'

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
it

virtue

is

relations will be

alone that stands by him

of any 'avail;
(in

the next

world). (229)

Alone a creature comes into being, alone does h&

his death alone he enjoys the merits of his good

meet

deeds,

and the consequence of

his

misdeeds does he

suffer alone. (240;

Leaving behind him

wood, or a clod of
* The text has

dead body, like a log of

on the'ground, his friends and

his

earth,

Yena Vena tu bhhena (i.e.,

Kulluka explains it by the motive
made in this life, either for the enjoyment

out of that, that

motivej.

out of which a

gift is

of celestial

or self-emancipation, etc.

bliss,,

Manu

68

relations

Samhtta.

go away turning their backs on

alone thatjfollows him

it

it is

Virtue

the darkness of death). (241)

(in

Hence, inorder to have virtue as his ally, let him

by little store up Virtue with the help of vhtue

little

man

sails

The
virtue,

across the shoreless darkness. (242)

body of a man of dominant

effulgent, ethereal

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

relationships

that are

By

with

his

own

'

family, let

him

create

nobler families, and avoid those

mean and humble.

(244)

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)

S'udra. (J45)

A thorough worker (in the line of

good deeds), mild,

and bereft of envy, he who does not

self-controlled,

associate with the miscreants, conquers

and

by

his gifts

and

self-control. (246)

Fuel, water, edible roots, offered without soHcitation,{as well as

honey and

accepted from

all.* (247)

Gifts, offered

without

reftige

(protection),

be

and to which no
way made, may be

solicitation,

previous reference has been in any

received even from the miscreants, this

md

may

is

what Brah-

has acknowledged. (248)

His manes do not eat

convey his oblations to the
to accept) these

his oblations,
deities,

who

nor the

gifts. (249)

* Excepting corrupt women, eunuchs, etc, as laid

Y&jnavalkya.

fire

insult (refiiseji

Kulluka,

down by

Mafiu

Kus'a

of b6ds, houses,

Ijifts

ftowers, gems, milk-curd,

and

169

Satfthi'ia.

grass, scents, water,

fried rice,

s'akas, these, if offered

without

fish,

mills,

flesh,

solicitation,

must

not be refused. (250)

For supporting
and

his

servants, wife,

of worshipping the

parents,

preceptors,

gu69ts,

family, as well as for the purposes

he can accept

deities,

gifts from]

any

person whatsoever, but not for anywise benefiting his

own

self.

On
his

(251)

the death of one's parents, 6r in the event of

separate from them, even when they are

he must always accept gifts from honest persons

living

alive,

for his subsistence. (252)

Among
cooked

who

is

S'udras, a

who

of one

rice

Brihmana may partake of the

Cultivates his fields, or of

an ancient friend of

his family,* or

of one

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 falsehood, is said to be a imiversal thief (stealer of all
things.)

The

(256)

text has

Kulamitram,

i.e.,

the descendant of a S'udra-

family living in amity with that of his

22

own from

a long time.

Manu

170

Samhtia.

Having duly discharged the debts to the great sageS/

manes and deities, and entrusted all things to his

to the

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

he will obtain the supreme bliss. (258)

solitary place,

Thus the

etefnal duties of a

Brihmana

house-^holdery

which
men, have been

as well as the duties of the order of ^nataka,

augment the quality of Sattva

in

formulated. (259)

F^afa- Knowing Brahmana, who maintains himby means, laid down iii the 5'asira, is absolved of
sin arid is glorified in the region of Brahma. (260)

self
sill

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,

can Death
time)?

assail

them,

lord, (before

how

the appointed

(2)

He, the true-sould Bhrigu, the son of Manu, said

to the great sages, hear for what fault doth Death destroy the Brahmanas
* Sndtaka.

vow
t

(3)

Brahmana, who

after the

completion of the

of a religious student, has performed the ceremonial ablutioft.

The

text has

Anala-pyabhavam,

i.e.,

the fire-origined one.

which lay effulgent, was transformed

into the primival sun (Aditya), and its residue took embodiment
Cf. S'ruti. His

in Bhrigu.

first

seed,

Manu

171

Satnhita.

Through non-study of the

Vedas, through

observanca of the rules of conduct, through

non-

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)

things*

they are origina,ted from impurities (unclean

(5)

Hard, red (gummy) exudations of tr'ees, exudations

by making) incisions in trees,t the Shelu
(fruit) and the milk of a newly parturient cowt should
(obtained

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.

The milk

(7)

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.

rKulluka.

rice and sesame (Tila

X Krisara is a kind of preparation of
So'bhidiyate.Chhandogya-paris'ishKrisara
Tandula-samparkdt
tarn.
\
jnilki
H

Samya'vaa. cooked compound of

clarified

and wheat-flour.
The text has Ekas'opha, such as a mare,

etc.

butter, treacle,

Manu Sam hita.

173
evre, or

her

of a

cow

in her heat,* or that of

calf. (8)

The milk of

all

wild female beasts except that of a

of a woman, and all naturally

have acquired an acid taste

she-buffalo, the milk

sweet
(in

cow without

articles {Sukias) that

the course of time).

Of

^9)

Sukias, milk curd and articles prepared from

curdled milk,t as well as ^uktas prepared with the addition 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 S'uka

of a crane, of a Rajjuvala, of a Dyatuha,

and of aS'iW/^a. (u)

(And)

Pratudas,

Vishikiras,

web-footed

Koyashtis,

birds,

diving fish-catchers, butchers

meat and dry

meat must be avoided.

(13)

* The
KuLLUKA

which means a cow that seeks a

it is

text has Sandini,

forbids the

bull.

use of Sandini-miYk, on the ground that

nothing but transformed menstrual blood.

f The text has Dadhisambhavan,

milk curd such as, whey, butter, etc.

i e.,

articles

prepared

from

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
Nor a

crane,

species of

fish.

He, who
eater
all

( 1

173

heron, jackdaw, Khanjaiitaka, nor,

swine that eat excreta, and

animals,

fish-eating

Samhtli.

all

4)

eats the flesh of an

of that animal

who

he

animal,

him forswear eating

animals, hence let

called the

is

eats fish eats the flesh of

fish. (15)

Pdthina, Rohita, Rdjiba, and

Sakula fish, and all

be eaten, but all those should
the
gods and manes before

may

large-scaled fish

be first offered to
being eaten. (16)

He

must not eat the

about alone

flesh of animals that move

a snake), nor of those beasts and birds
and nature are not known, nor of those,

(like

whose name
whose flesh

is

not forbidden, nor of those which are

possessed of five

An

nails. (17)

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
to

some extent

in fi.^ing

Manu Samhitd,

the date of

its

or in other words, of the " Institutes of

as

it

Manu"

as

will help us

by Bhrigu,

r,ecension

we have

it

at present.

The term As'va-medha

means a

according

horse-sacrifice, a sacrifice in

as an offering to the sun-god.

the horse

is

of the celebrants and

Even

their sin.

By

supposed to absorb

brought to the

is

is

acceptation

slaughtered

a fiction of Vediac ceremony

in his self the plaints

and prayers

is

hymn

the

II.

part

first

this vigorous horse bring us

of

S. VI. (CLXII.)].

sacrificial post,

and

is

is first

tied

to

which

exemption

from,

According'

Yajush XXIV. 58) and the Katyayana S'utra (98

black goat, a victim "sacred to Agni,

horse at the

being

ground, heralded by a bleating mult i-

wickedness," [Rig-Veda Ashtaka

(to the

usual

before his immolation and at the time he

sacrificial

"may

its

sent to the sun-god as an atonement for

colouFed goat, the priests sing a

ends with

to

which a horse

etc.1,

the front. of the

immolated.

'.

Manu

174

The

Samhita

Porcupine, Shalyaka, lizard, (Godha), rhinoceros

and hare, may be eaten among the

tortoise,

animals

five-nailed

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

K&ty&yana

the

S'utra,

twenty-one posts

of

various kinds of wood, each twenty-one feet long, are to be set

which the different animals are to be fastened, amounting

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

up

to

to three

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

may

Vajino deva-bandhorvamkriras'vasya svadkitih sameti,

axe

fully penetrate

the thirtyfour ribs which

the swift goer, the beloved of the gods.

}62 Sukti

Such

I i

is

lie

the

on both sides of

(Rigveda,

II

Ashtaka.

Rk.)

the interpretation of the Sutrak4ras, and of Yaska,

Wilson says that, " although some of the

Siyana, and Mahidhara.

expressions are obscure, and perhaps contradictory,

deniable that the

hymn

yet

it is

un-i

describes the actual sacrifice of a horse."

Another section of Sanskrit scholars^, who hold that the Sarga of

is Mongolia of our modern geography and

the Vediac Rishis

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

which was first found in Tartary (the Sarga of tho

Vedas) and its employment to the servige of man. " Yamenadattam

of the horse

enamayunagindram
enam prathamo adhya-tishthat.
Trita
Gandharvo asya
ras'anamagribkuat
surddas'vam
Vasaba
nirtishthat.

These two

5ets of opinion practically eschanst all

of holding the actual sacrifice of a horse

in

favour

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

a domestic Codf an onion, or a turnip, at twice^
born one becomes degraded [i.e. loses the privileges of

garlic,

his order. (19)

A^i

(the

riame dt

VAyu, who yoked

fode

first

it

in| this chariot.

this horse

irt

Vediac

11.

Suskta i6i.

We, an the ather hand, beg

illustrious glossits

arid

gaVe

it

to

(horse)

(the king of Sarga)

GandharVa (Somal took the reins oi

his hands, arid

from the sun (Rik.

pati'iai'Ch)

to the chificit, arid Iridra

ye Vasus, you originated him

Ashtaka II).

to differ fi'om the views of these

commentators, and make bold to Say that,

the actual immolation of a horse Was never contemplated by the

inspired singers of these Hiks.

India and

all

All shades of religious opinion in

forms of creed, whether

Paurinik,

Tantrika, at

pure Vedantik, trace their origin and draw their inspirations from

Even the Vdmachayiit

the Mantras of the Vedas and Brahmanas.

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

164 of the second

philosophies are found in embryo in the Sukta

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 laterday Dharmas'astras, forms the atonement for many a deadly sin,
We fail to
to be read out on the occasion of a human sacrifice.
detect

why

have been so enjoned, when it is capable of

meaning which at once illuciaspirations of the Upanishads, and more so, when

should

it

bearing a truly grand meaning, a

dates the loftiest

we

consider that the whole

spirit

of

the

Vedaic

mantras

is

Mann

176

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

sounds totally absurd when

the gladness of
of

God

to

life,

.ve

sung by men with

be thankful

for,

rites.

It

consider that the Veda was a song of

Whom life

was

a joy, a blessing

and who would never have denied that

gladness to the humblest of creatures that trails on earth.

With

was 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

them

it

when we consider that an

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
foreign to their simple understanding

aot of kindness

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 interpretation {Tantrayukti) such as inference (Uhi), concord (etc), we
will

be able to determine the disguised meaning of a term,

any such

disguise.

The preceding Suktam (CLXI. A.

honour of the ^tiAKf, the

the rays

who

solar

reside in the

rays, the

if it

11)

bears
is

in

personified leaders ot

unapprehensible

A'dityasya)], for the purpose of fertilising the

sun (Aguhyasya

earth.

Indeed, the
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

way ; S'rondmekain Udakam may as well mean yellow

coloured water as blood (Rudhirara^, which is Sayana's explanation. The succeeding Suktam is the 165, the same
one which
is called the parent of Vedantism and which
will help us much

different

in our attempt at explaining the so called Horse-Sacrifice

Riks.

Man-u

'Sjtfnkif&.

.77

Eyeii t biirsory acqiiaiiitance With the VediaC

Sisclose the

liteiratur^e

^jll

the explanatiofts of Richas had updergoiie

that,

'fact

'Changes in the hands of different' commentators, most pr9bably

to

sujt the

spirit

sanctions out of

of their conteraporaty times, |aftd

them

for

some

might have heen newly added

ijng

Brahni^nism.

universe.

to the code of rituals

pie prevail-

c^i

Yaska's Nirukata deals only with that aspect of

their ipeanings which, has

of the

squeeze

[to

religioaS rites or ceremo]tiies that

The

its

exponents in the physiqal,ph,9jiqmefia

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^ishads like Brihad A'ranyiika and Chhaadogya, etc. ,Sayana, on the

other hand, mainly Conteijts himself *ith giving the lexicon

ings pf the Richas, footing from the.Niru&tam

the Rig'veda may serve

tary

f^om his explanations.

differs

as

an

Rik of the

fit-st

whfre Vrika, which Yasba has explained

.

mis'chndraiH^,

Ashtaka of

Sayana's

illustration of

meanWhere it

instai^ces

Commen-

as Brinhitasras'

inasardhamdsasamvaisayadiikartth,

(the

thicfc-

rayed moon, the creator of months, h^lf months, seasons and

he (Sayana) explains by Aranyas'vn, (forest dog i.e.,

genitis of Brahmanic philosophy can not Me
good even in Sayana, the scholarly premier qf prince

full years, etc

However, the

wolf).

asleep fot

Vakku

and hence, we

terpretations to those

sateestdn
K[g).

find hio^ tagging at times philosof^ical in-

by Yashka and

Ume pumsa

his self, as in the Rik, striyak

ahafi, etc., (Rik. i6,

y^diac mantras by the immortal S'ankara

,

Suktai64, Ashtaka

in his

II.

put upon the

Lastly, let us consider the interpretations

commentaries on

th Upanishad^ several quotations from which have been given in

the preceding pages, and

we

will

find that,

they were made

time when the doctrine of Vedantism reigned supreme

And

all

these fully substantiate our

theory

mantras have been variously interpreted

that,

all

it

the Vediac

in diverse times to

the exigencies of the then prevailing forms of

at a

in India.

faith,

meet

and that

of them are capable of bearing metaphysical meanings. In fact,

would be highly interesting to trace the gradual changes in

the

faith

and religious ceremonies of

23

India, if

we

can hit upon the

Manu

178

Samhita.

exact dates of the Ramayanatn, Mahabharatam, and Ydshfea.

shall presently

show

that, there

might have been

no.iactual

Wtf

immola'

tion of a horse in the Vediac As'vamedha, and that the descriptions

the

of

Ramayanam and Maha-

contained in the

as

sacrifice,

bharatam, strongly intimate the probability that, borse-killing sacri'

fices

were imported from our ancient Scythean* neighbours. Most

when the Scythean or Hungarian settlers in the:country

probably

came

to

be assimilated

in the

Brahmanic

faith,

the contemporary

Brahmanism, by ^ay of a compromise, or concession to the

national ceremonies of its new proselytes, had to invent some
sort of theological fiction

directly carried their

like

all

truth

such

by

fictions

by which they could be shown to have

sanctions from the Vediac text, but which,

and stratagems, only serve to disclose the

attempted concealment.

its

Let us now proceed to examine more closely how

/'

justified

" Vrisha "

is

and

(bull)

Brahmanas, the
its

We

in holding this view.

vrishas'va

explicit

(the sun

itt

know

that,

the bull, the horse, the

far

human

self,

aod the sun are

all

to the

atma) and also

it

A'ditya

says,

Thus we

the bull or the horse).

mystic phraseology of the Vediac seers.

are

The Taittiriyam

body.

on the subject when

is

we

the terms

"Ai'va" (horse) denote, according

soal of the universe (vis'vasya

prototype entombed in the

sufficiently

all

see that,

synonymous

Moreover,

we

in the

learn from

the Sukta 164, Rik. II of the second Ashtaka of the Rigvedo

that the horses of the Surr

number, are virtually one

(i.e.,

the solar rays), though seven ia

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

now proceed

to

immolation in the

clear cut definitions of "As'va,"

discuss

nature

the

sacrifice OAxr

of the horse,

addresses the alleged horse

Yama

(fire),

The
as,

thou art A'ditya

whose

opponents find such an unequivocal

and unmistakable sanction in these Riks (162

Ashtaka of the Rigveda).

we must

for

"

third Rik of

(sun),

164,

Sukias, IT

the 163rd Sukta

thou goer (Arvan), thou art

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 hat
three binding places in heaven, thus say the wise, {A'huste trini
divi bandhanetni). S^yana explains this mystic act by "durdinena"

Manu
> tm a cloudy

day, or

the sun

by

Samhita.

179

dint oi yoga {yogadisadhana

rupena)-

transformed into Trita.

is

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
(Tra

becomes

and

human

The whole

Yoga?

dint of

meaning

soul,

Trigunopitah

as

Ita)

explanation

enough,

intelligible

absurd, but the

is

we

if

man

and Tamas as

its

upadhi or

^Vz^a or

distinctive

the universal

attri^tes, in

with

the

universal

transformed in to thy

own

and psychic transformation.

by " Trini Bandhanhni "

in heaven, three

upon

self (Aditya)

self

earth,

Goer

(i.e.,

thou art

fire,

who

nature,

in

The

is

through the mysteries of Yoga

This explanation

etc., (lit)

thy

and three

a mere horse have threejbinding

contra-

{Vis'vhtmh).

self

whole meaning then runs as something like this,

human soul,) thou art one in substance with the

firmament

the

or

enveloped by the three qualities of Sattva, Rajas

distinction to the

identical

Tritah

explain

Manushyah,

t-hree

is

further borne out

binding places, three

in the firmament.

How

can

places in heaven, and three in the

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.
where Tisro Matrristrinpitrrinbibhradeka urdhastathau (Not befriended by any, he, the one (absolute) sun, who,
having three mothers and three fathers, is borne up on the high)
I.

is

Ashtaka

II.)

explained by Si.ya.xa as three mothers, the three regions of the

fathers,

The

Tnesivsn (kshitydcfi Loka trayam); and three

and sun, the supporters of the three regions.

firmament and

earth,

by

"

air, fire

sun stands on high, according to Sayana, as the causal agent of

the past, present and future {Bhutabhavishyadadyatmana).

to understand

why

the same acceptation

may

We fail

not be extended

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
to the trini bandhanani.

called Tristhunam, Tridandi (three posted exponent of the three

preceding principles.) And continuing the metaphor of a horse,

goer Arvan), will it not be absolutely legitimate to call

(self or

the thr^e fundamental, principles of its body as its binding stakes

r places ? It is superfluous to add that, a smattering pf Brahmanic

Manti, Samkiia.

iSdi

I^hilocophy

mlT convince a man

Rajah and Tskraa*

that the- Sattva,

are identical with the future, present

an<i> past,

or ether

(air), fice;

aad Tater in the parlance of Brahmanic philosophy.

The term Apsu

in the waters

tit.

in

the Rik, which S^yanat

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.
As (Apas'chana praminanti Vratapt
(^4).
explains

Vam) where "Apas"

And

be

this viv

if

used by mytonemy "f&r

is

beings."'

all

places (Trini

the three binding

correct,

Bandhanhni) dan not have any other meaning than the

qualities.

of Sattva, Rajas and Tamas.

The Vishnupuranam
Purusha includes
of

its'

authority

[Ch.

I.

V.] explicitly enunciates that, the

earth, firmament, heaven,

we can

and on the

etc.,.

is

the Purusha of our subsequent philosophical systems.

little

We will

conclude this portion of our dissertation by enquiring

more

and origin of the AsVa,

into the nature

In the Rik

forth in the Richas themselves.

pander or the horse)

(

is

originated from

its

little'

energies

The As'va is
parts of the AsVa

'divinites.

The

various

of the energies of various divinities, the

Dawn

will

of

iti

all

identical
consists,

goddess

head {Ushd vd as'vasya medhvasya S'ira

knowledge of the Upanishads

we

movr ex-

Fo/Vwo Deva jatasya sapte).

with various
ing

the

as set

Sukta 167,

T,

may mean

sapta (which

find that the coursing'

the gods

basis,

AsVamedha

safely say that, "As'va" of the

form-

Sruti).

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,

expanding.

Even

for

once

like

we

explaining "As'va" by horse,

supreme prototype,

its

if

the iRiohas had given

or thirty eight ribs instead of thirty four.

see

if

we can

Our
ribs?

exiplain

it

in

cannot

veterinary anatomy,

members

ehj6iried to

It is

it

Jhirty-six

our duty now ta

any other way.

if

is that,

we once

immolated in the As'vamedha

arid

ever

how can a horse have thirty four

deny the Vedidc Rishis the knowledge of

present contetton

We

is

could have entertained the idea of

of the quahnired

be carved

a'nd

admit that a horse was used to be

sacrifice

body of a

since the different parts

sacrificial

victim have been

quartered in the peculiar fashion.

Aitireya Br jftimina fuHy bears out the point.

How

Th

can we'thea

Manu

Samhila.

\8i

necount for this anomaly? Sayana explains away the ^iiHculty

by saying

that, " other

animals such

as,

the goat,

etc.,

six ribs, while the horse has thirty-four ;" and this

is

have twentymanifestly an

error based on the ignorance of veterinay anatomy.

First

tali;ing

?oul of the

may be
solar

As'va to

mean the sun

(Surya, the motive force or

Sarvasya pr$r,ayitd) the thirty four ribs

universe,

explained as the thirteen months, consisting of the twelve

months and the

As

seasons.

intercalary one, the fifteen Tithis, and the

regards the existence of the thirt^nth month,

six;

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^

" there

quotes from the S'ruti,

trayodas'o

mdsa

iti).

Now let

% thirteenth

is

month

"

CAsH

we can reconcile it ta
human soul. The thirty four

vs see

if

A' sva in its acceptance of self or

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
(elementals), and ifanak,

making

The

thirty-four,-

essential

differently

five

tanmdtras

Buddhi and Ahankdr (sense of mineness)

together with the

self.

components of the individualised Self have been

computed

holy Agnivesha asserts

by

The

philosophers of India.

different

that,

the five elements, together with cons-

ciousness, are called the Purusha

other hand, the twenty fonr categories such

organs, the objects of the senses,

Cons-.

(Individualised Self',

ciousness alone, according to others, forms the Purusha.

etc.,

as,

On

the-

the mind, the ten

are collectively called the-

Purusha (Khadayaschetand dkatu Shashthastu Purusha Smriiah ;

Chetanh dhaturapyekah smriiah Purusha samjnahah. Punas'cha
dhatubhedena Chaturvins'atikah smriiah
yarthah Prakriti s'chashiadhaiukee

Mono

Charafca.

das'endriyan-.

S'4rira,

Ch.

I.

Vs.

will appear that, the method of computing

X4_j5). From this it

the constituents of the Purusha (individual Self) which we have
lidapted is not only legitimate and parries the sanction of theancient masters, but that
}f

the

common

it

would give a

factors are eliminated

total

of thirty four,.

from these different

lists.

It will thus be seen that, the above e.\apl?nation precisely

fits.

Manu

lS2

in with .the nuatb.er gtren in

advantage that,

it

SamkitA.
amd

tli^ tect,

it

has this additional

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
The

who

us see

let

is

the immolator of the so called As'iia.

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."

view has been adopted even by Siyana

the Rik 14 of the Suktam, where he
of

{offerers)

for

Soma

of the Rik under

super-human, powers,

of

the five hotris

which Trita, a yogin,

suppressed

and

The

line

the Cbakra: or umbilical plexus.

with

nayan panchahotrin

reference runs as Trito

abhishtaye avavarttad. avaran chakriya avase.

He made

the

desirous of issuing from himself, to turn back into his

vital

airs,

own

presence and to

concentrate

the entire completion of the

rite)

and the rest constituting the

clearly

This

commentary on

explains

as the five vital airs

the acquisition

concentrated

in his

demonstrate the

with

umbilical

plexus, for

those airs such as Prana,

Apana

These Riks
Rishis had a precise

five nunistering priests.

fact

the

thati

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

As'vamedha.

How

easily

went

by

confusion

meanings of the term {As'vamedha)

trated from the last

by

lance

explaining

or
it

spear

named Rik
{

alone.

Sisktikakkyena

by umbilical

rite (Horse sawifice) will

plexus, the

become

the

may
If

denomination

two

the

of

arise

we

of

different

may be

illus-

explain Chakrena

A'yudkena)

instead

of

Pauranik conception of the

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

which should hinder us from giving the

no reason

find

when we know

preceding rendering, especially

sense of maintaining the metabolic

the ingestion of food, of through the

that ''Juhomi" in the

by

of the orgainsm either

fire

the constructive or

effect Oi

destructive metabolism of the body, occurs both in the Charaka and

Sushruta, and that Lat (present tense)

is

used

for

the past and

the preterites (a^, Ling, Lung, ^u^, etc.)iin the Vedas.

all

What

can be more natural for an institutor of an As'vamedha (sacrifice

to the soul) to address his soul

which have been made

of

fire

life,

(which

in a fire-offering

in thy

essence

" the wastes of

my body, O

have been cast

self,

in

the

but thy inseparable exponent) as oblations]

is

and have been re-absorbed and

The

environments from, and

XXZn,

as,

in the course of time,

re-assimilated

merging of the body with its

the Self is sung in the', Riks, XXX and

origin and
in,

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
self,

medhyate, pujyata,

The

is

worshipped or

glorified,

Asmin

{As'va

herein).

continuing unchanged and undecaying amidst the

self,

incessant changes of

highest object of

its

oi^nic embodiment, was

Teneration in

the

made the
Those who

fitly

As'vamedha.

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

Riks IX, X,

3f

'1

XIII,

in the

Sukta 16a. such as the

XV. which apparently

indicate the actual

immolation of a horse and contain references to the cooking of

its flesh,

with

its

to the distribution of the broth, to the caldron, odoriferous

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,

are not actual interpolations, are not capable of bearing a

if

they

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

Vrishno As'vasyti retah)

in the Rik
is

aild

XXV of the same

this

ttf

showering

sUil

(PrickchhaH

the ihswer to this qUefy

is

supplied

Sukta, in the statement that this Soma.

(Ayam soma VHshno As'vasya

the seed of the horse (sun)

44 of the same suktam says, the three tresses

self,)
fire, air and the sun in proper seasons looks
the
dniversal
%ot
over the earth, oiie of theni shears the tresses, ithe cereals, herbs

The Rik

retah).

and

forest leaves) at the eiid of the ear

Trayah keshina ritntha

vi chakshati satlvfitsfire vapata ika esham), and

ill

same

the

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
t>f

the horse, and the cereals

Warranted to

etc.

suppose that the

iand bodily prittdples of the As'va,

are

called the seed

is

his ttesses, 31&

we

not

the different limbs

cooking of

described in the Riks of the

Suktam 163 of the Rigveda, is onlya poetical mode of describing

the fermentation of the Soma beverage, whose soul-exhilarating
|)roperties

had been many times eulogised

vspecially

ill

in the Vedas,

medha) might naturally seem to them

adorable offering to the Real in
f

XI. of the Suktam CLXIII.

are the flames of the

and spread in the

eharanti R.

Now

and which

the glotifieition sacrifice offered to the self (As'va-

fire

even

if

to

be the only 6t and

We have

seen in the Rik

manes

that the hairs of the horse's

which ate tossed

foi^ests

Ilv S. lii.

man ?

in

manifold directions

{Tdva S'ringani^ Puratra-ranyeshiif,

VlS.

A II.

we, like Yaska, confitte ourselves only to that kind

of interpretation of the|Riks which I'eQects only the occurra bee of

phenomena, we

certain physicial

that, the quartered

than the

cei^eals,

members

will

be quite

of the As'vas

foodgrains and

Soma

justified in

holding

body are nothing more

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

sun (Aswa-goer) or Indra (the burning one)

by

universe

meaning

all

poetical analogy

is

and with a

Brlhmanas the

the soul of the

little

difference of

these terras Indf a (the holder of the sensed Asva (the

Manu
^eV

't*fe

'<the

impellor)

Prishni

reality that gffes

Soma
the name

^rishni, the

Soma

is

'.of

plaftt

to

sun

the
is

185

out of the bodjr at death

were extended

mother

the

SamhitS.

ttie

denote

gods

or

Seed

Ashva

of the

(Selfi

and

the most ImpQttant of the orgahic vital

of

(protoplasmic albumen) which ^as been

1>rinciples

prototype.

Firmament,

the

is

the Surya

human

its

the Rishis as the quintessence of

and which

life,

the heart and the viscera (Hridaveva

described by

is

contained in

Kukshaya Samadhana.)

According, to their view the san, the Self and the

(ire, whether
by the epithet of horse or ball, represent the three different
aspects of the same substance, if it be tight to call force a subs-

*Called

tance.

Soma

the

Similarly,

life.

The yellow jaice

the food of both the gross and subtle

of the red or yellow species of Soma, and

twenty four of them are recognised

Soma may be divded

this divine

ing to the difference of

>colour,

SitG.

Atha

into

in the

Ayurveda (And now

twenty four species accord-

habitat,, virtue, potency,

its

structure,

Khalu Bhagavan Somah Sihanhkritigunajiir-

yaya vis'eshaisckaiuy-vims'atidha bhavati.Sushtati.

39

Soma

(protoplasmic albumen), the

(plant, the seed of the Self) are

C3.) have been termed as

and these may account

the blood,

its

Chik. C.

bruesed stem as

flesh,

which have been put

the As'vamedha Suktam, and which have
for

Upon theae terms in

many level headed

interpretations

scholars to

led

come

to a

positive dicision

about the actual immolation of a horse in the As'vamedha.

The

next point that our opponents

of interpretation

is

may urge

iinequivocally described in these Richas.

to the ground
toot pacha

ito

mode

against our

that actual Qooking etc of horse flesh has

been

But their contention

falls

we say that these terms, the derivatives of the

cooki may also unequivocably mean to grow mature
if

to continue in existence. Kdlah (Time) Pachati (matures* Bhudtni

(all

beings)

Tyro

is

a Sanskrit

Richas may

maxim which known even

I'he caldron,

in Sanskrit.
also |be

more

the ladle

etc.

to

veritable

which occur

in [these

consistently explained as the " caldron of

time, the ladle of seasons,") and scores of instances can be quoted

from the Rigveda where chamasau, two

the yoni of the

sacrifice

and of

all

ladles,

have been

called

creatures in the shape of Earth

and Heaven.

The

Singers of the As'vamedha Richas were not

p-rimitive nomads.

24

They were

far

advanced in

a race of

the

arts

of

Manu

l86

and knowledge.

civilisation

Sainhtta

Astronomy, prosody,

rudimentary form of Logic, together with works

gcaxAtixit

iHA A

ceremonially

ofi

and medicine, are found to have been frequently mentioned in!

In fact, the fundamental principles of each

the Rig Veda.

as, the ^Ankhya 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

abstruse system of philosophy such

(one with bone . the primal

Fqi' the first tinie

Prakrit!).
self

self, is

we

borne by the boneless

find

Wtth the individual Soul clearly enunciated

of this Suktam which runs

"he

as,

(illusivei

the oneness of the universal

who knows

the Rik.

in

(18.)

the protector of this

universe as the inferior associated with the supefiof, and the

Avah parena Pitaram yo

XX of the same
Suktam running as, two birds associated together, and two friends
one of them (individual
(as they are) take refuge in the same tree
Self) eats the sweet Pippala fruit, the other ( Supreme Sel^)
eating not, merily looks on (Dv saparnh Sayuja Sakhayi
superior associated with the inferior,"

asydnuveda para evdvafena

and in'the Rik

Samdnam Vriksham

parishasva ^dti ;

Tayoranyah

of the

Upanishad regarding the sexless character of the Self

In short,

is

Ume pumsa dhu etc.

but the echo of the Rik, Striyah Saieesima

Vedas.

pippalam

The famous dictum

Svadvattyanas'nannanya abhi Chakasheeti )

forms of philosophic ideas had their origin in the

all

Under these

are

circumstances,

assert that, the mysticisims of the

the metaphysics of the Vedas

we

not

warranted

toi

Yoga likewise originated from

We

have shown abovs

rite analogous to the rite of Tdntrika yotm,

that,

commonly known as

Shai chakra Bkeda, Was not unknown to the Rishis of the second
Ashtaka of the Rig Veda, and
sical

we must

say that, frOm the

the Asvamedba (the

sacrifice

original inception,

must have been somewhat

Shatchakra bhedah.
rite

his

metaphy

meaning which the As'vamedha Richas are capable of bearing^

was not

lost

This

for

spiritual

sight of even at

famous recension of the

chapter

we

shall

the glorification of

come

Manu

or

Samhita.

meat

in

its

mystic character of th

the time

when

Ehirigu

made

Later on in thi&

across a couplet, which lays

noa-killer of animal life (abstainer of

Self),

identical with this

diet) is as

torious as a perfsrmer of a hundred horse sacrifices.

down that, a
much meriThis couplet

Manu
would have been
fact

Samhita.

ridiculously absurd,

187

As'vantedha had entailed in

if

the immblation of six hundred and nine animals.

case the couplet would

swear meat

mean something

of forswearing false-hood

hundred thousand

The

For

in that

vix.,

to for-

as meritorious as killing six hundred and nine

is

Or

animals, a hundred times multiplied.

merit

like this,

in

equal

is

the

other words,

to that

of telling a

lies.

greatest obstacle to the acceptance of our view of inter-

pretation

the 'description

is

the

of

horso^sacrifice

the

in

As'vamedha Parva of the Mahabharatam (Anugiti Parva Ch. 88

VS

27

35

and Ch.

with this dissertation,

VS

89.

adduce to account

shall

shall apply

Before proceeding

15.).

we must

add

further

the arguments, which

that,

for its description in

we

the Mahabharatam,

mutatis mutandis to the description of the As'vamedha

Ramayanam.

contained in the
in the sufercial

One

view of the matter,

and Mahahharata the As'vamedha

which

thing,
is

is

strikes us

that both in the

most

Rig Veda

associated with deep and

abstruse metaphysical disquisitions. In the Rig Veda the philosophical

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

sacrifice,

as

in

the

Mahabharatam.

King Yudhishthira

then smelled the smoke, capable of purging one of his

marrow
Ch, 89.
to

of the horse that

V.

4).

wander

In the Mahabharata the

all

sin,

of the

was thus cooked [Asvamedha Parva:

sacrificial

horse

was

over the world for the purpose of collecting

tributes from the kings of countries through

The

but the

seems to be sanctioned by the Sayana's commentary,

was dispensed with

made

eating of horse-flesh by the priests or the institiitor of the

actual

which

it

had passed.

launching of a campaign of world-wide conquest as a preli-

minary

to the

institution of the

A'svamedha was never contemA little knowledge of the

plated in the Richas of the Rigveda.

ancient history of the world will help us to point out the source

from which
sacrifice

Vedas.

was imported into Brahmanism, and

by her priesthood to celebrate this Horse

this Horse-sacrifice

to trace the steps taken

with the Mantras, relative to the soul-worship of the

We know that the ancestors of

Huns or Hungarians were

proverbially fond of horse-flesh, both literally and metaphorically.

Munu

I^B

Samhitit,

T&ete worshippers" of the'Serce/tawny coloured' god, Rudra,- whO),

in the shape of the bull, b^ot Maruts on Pris'ni, disguised as %
brindled

cow

(Eitropa

with horse-sacrifices.

?),

used to celebrate their victories in

The descendants

war

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, sanetionqd the sacriRce as a Vedaic

sacrifice,

adopting and altering the

sense of the Mantles to the exigencies of the ceremony, to conceal its character of a foreign

and im.ported innovation.

Seyeral eminent authorities, both Indian and European, hold

certain parts of the

Mahabharatam such

to he interpolations
that,

and there

as,

the Bhagavad Giti

etc.,

nothing to show to the contrary

is

the Anugitiparvadhydya, containing the description of the

hor^e-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

We can assert

in that age.

without the least fear of contradiction that, the

Vedas have been explained

different

in

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

devoid of

its

at

an age when the Brahmanic

upon the physical phenomena

the

Divine.

The

early

as the highest manifestations

Sutrakdras and

interpretation of Vedaic mantras),

the divine authorship of the

doubted.

genins,,

keen^ighted and subtle philosophy, began to look

Mimansa

were written

at

Vedas came to be

(rules

time

first

of
of

when

seriously

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,

which the reconquest by Brahmanism,

was once more complete, and all the different forms of interpretation could be equally authoritative and obligatory, and which,
the

spirit

of an age in

discarding none, tended

erudite author.
fully

mode

It

is

to

augment the

literary

fame

of its

impossible within such a narrow compass to

advance and elucidate

of interpretation

all

we have

the arguments that favour the

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 anyunclean 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, Br4hmanas, 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

become stale, may be eaten with the
oleaginous substance
ficial

porridge,

fire-offering,

of

may

they have

addition of

any

residue of oblations (such as sacrileft 'after

the performance of

be eaten (even without such addition

clarified butter, etc.) (24)

Articles

made of

tions of milk,
if

etc.,),

after

barley or wheat

modifica-

flour, all

even after they have become

prepared a long time ago,

may

stale,

or

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,

approve of our view, to carry on the investigation

for

if

they

them-

selves.

The
bharata,

discrepancies found in
etc.,

regarding the

Sayana, Mahidhara, and Maha-

mode

of celebrating the actual cere-

mony, are enough to thdw that the Asvamedha

f omething other than a mere horse-sacri&ce.

originally

meant

Manu

igo

now

cally describea,

Samhiia,

hear

me

describe the

mode of

using or forswearing meat-diet. (26)

Residue of meat-oblations, cast in the

may be

repast,

eaten

flesh

may

in diseases, or

which imperil

{2j)

Whatever ^ists

in

under circumstatices

the world,

all'

that Prajdpaii

has ordained to be the food of living jbeings

mobile and immobile,

The immobile

a re-

be eaten at the request

of Brahmanas, and
life.

fire in

well as that offered in a S'r&ddha

sacrifice, as

h'giobs

is

both

all,

the food of creatuies. (28)

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

legitimate

food,

an animal and thinking

does not commit any

sin,

'it

to be his

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

to the

it

manes and

deities, is

not defiled

thereby. (32)

[Otherwise than in times of

who

distress,]

a Brihmana,

eats the flesh (of an animal) in a

manner conby that

demned by the

Regulation, isjeaten, defenceless,

animal in the next world. (33)

huntsman,

who

kills

animals for money, does not

acquire the same demerit in after

life,

as one

cats flesh in violation of the ordinance. (34)

who

Manu
But the

persoti,

|[ious sacfificis,

Samhita,

who

i^t

being appointed to do a

does not eat the (consecrated)

reli"

flesh,

be rc-born as a beast for twenty-one births in

Nvill

succession. (35)

Let a Brahmana never eat the

unconsecrated by Mantras

flesh

of an animal^

conforming to the eternal

brdinance, he must always eat thd consecrated flesh, (36)

Desiring to eat

made of dough and

fiesh.

Mm eat its effigy

rather let

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

life meets death in his successive re-birthS
hereafter as there are hairs on the body of the immoof animal

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

sacrifice, obtain

the eternal status. (40)

Madhupatka, a Sriddha,

and deities, and a religious

on which a beast should be
occasion.

This

religious

is

offered to the

sacrifice are

sacrificed,

manes

the occasions

and on no other

the dictum of Manu. (41)

on these oocasions, a Brahmana,

conversant with the inport of the i/edas, accords a
more elevated status both to his own self and to the

By

self

killing beasts

of the (immolated) beast. (42)

Even

in times of distress,

mana, whether residing

in the

a self-controlled Brahforest, or in

the house

ManU

f^z

Saihitn.

own, or of his preceptor> must

t)f his

liot

of killing not sanctioned in the Vedas. (43)

Aets
in the

oif

which the

killing

as

much

ill

iflt

Vedas have sanctioned

universe should be regard as

killing, in

do

as all virtue has

of

acts

non-

emanated from thd

Vedas. (44)

He, who

in

own

quest of his

harmless animals, does not

whether dead or

inflict

the pain of death or captivity,

Sueh a

all,

the

kills

happiness*

aiiy

alive. (45)

He, Who does not wish to

Wisher of

pleasure

obtain

man

is

on any animal

said to be the well^

obtains perfect felicity. (46)

Whatever he contemplates, whatever he strives for,

his heart upon, he gets that without
effort, if he does not kill any animal life. (47)
whatever he puts

Flesh cannot be obtained without killing a beast,

animal-killing does not lead to

must forswear

heaven ; hence, a

man

(eating flesh. (48)

Considering the origin

of flesh (which

cf tratisformed menstrual blood)

and the

death and incarceration the beast

forswear eating

all

kinds of

flesh,

suffers,

is

a kind

pangs

of

he must

(whether approved

of or prohibited by the ordinance). (49)

He,' who does not eat fleslij like a monster, in viola*
tion of the

and

is

not

afflicted

He who
quarters

ordinance, becomes a favourite with all

its

with any disease. (50)

sanctions the killing of an animal, he

who

slaughtered body, the actual immolator,

its flesh, the man who cooks

serves
that
cooked flesh to the eaters,
who
the
he
and he who eats it are called the killers. (51)

the seller and buybr of

flesh,

He,

who

otherwise

than

for

the

purposes

S'raddkas offered to the manes and. deities,

tries

of
to]

the

Ifiigihent

%east,

of his body with

flfesh

thfe

The merit of him, who forswears the

'is

who

equal to that af one

each year,

Sacrifice,

By

in

man

as he does

6?

-a

performs the As'iiamidita

food grains used by the

fruit, toulbs, oir

does not acquire the same religious

by forswearing the use af meat.

He^ whose

flesh I eat in this

this

by

use of meat,

for a eentury. (53)

the next

disclosed
to

on

living

'holy sages, a
taer-it

fl6^h

greatest of ail sinners. (52)

is thfe

its

is

life,

shall eat

(54)

my

the essential attribute of

flesk

flesh, as

etymological SignificatioH, according

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

Now
affects

the

fruits. (56)

shall discourse

members of the

on death-uncleanness,

The Bandhus

it

four social orders in the order

of the enumeration, as well as on the

'the defiled articles.

as

mode of

purifying

(5?)

{i.e.,

Sapindas and Samdnodakas) of

dead before, or

-a

male

>at

the age of tonsure or initiation with the thread, be-

child,

Kjome undean on his

death

after cutting his teeth, or

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

days as in the

case

for three days, or for an entire

The

{i.e..,

for

four

of a fire-keeping Brahmana), or

.S'fl/)2'w<^a-relationship

day and
is

night. (59)

extinguished in

the

seventh generation ^awiwoafa^a-relationship lasts for

all eternity, being extingjiished .only When the name
;

and Gotya
^5

are not

known.

(60)

Manu

194

SamhitM,

Th term of death-uncleanness, hrrcin l^id 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-unis equal among all the Sapindas ; but in respect of a birtU-imcleanness, the mother of the (ne\r

cleannes

born) child remains unclean for ten days, while

fether regains his piirity on bathing. (62)

Having wantonly cast

by bathing

^is purity

woman

his seed, a

its

'

man

shall regain

but having cast his seed in a

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 days and one day

a Brahmana,

who

three times

has touched

the dead body of a bam&nodaka relation, shall remain

imcleaii for three days. (64)

perform the fimeral rites

unto his deceased preceptor, i shall remain unclean for
disciple,

happening

to",

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

by bathing

woman

in

her menses will be pure

after the cessation of

(Sapinda relations of

a)

her flow. (66)

boy, dead before his

rite

of tonsure, shall remain unclean for one day and night

while on the death of one,

dead

after

tonsure (and before his initiation with

the rite of
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 existence, in a pure ground at the out-skirt of the village,
fully

decorated, without performing the rite of bone-

collecting.

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

shall pass three

On
age,

days

(;.*.,

relations)

in uncleanness. (69)

the atath of a boy, less than three years of

his

relations

libations of)

must not do the

rite

of (offering

The departed

water unto him.

spirit

of

an

infant,

rite

of nomenclature, becomes happy with such a water-

rite,

dead

though

its

after cutting his teeth,

performance

is

or after hit

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

On

(71)

the death of a betrothed, (though) unmarried

girl,

her friends (such as her affianced husband,

etc.)

become

father,^

purified after the expiry of three days

Sapinda relations also become purified

her

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

meat-diet, and sleep separately on the ground. (73)
i

The mode of observing a death-uncleanness (by

Bandhus and relations), residing in the vicinity, has
baa described; the fbllowiijig should be known at tb*

t^

M'emu Samhtt*

Hmde of observing

by Bandhus and

it

rel'ationsi, r*.

siding at a distance, {74)

'

Happening to hear of the death

distant country, within ten days

shall

of

a relation in

of.

remain unclean for the unexpired portion of

period

"for

learn

one year of

after

legain his purity

of ten days, he shalL

after the- expiry

it

remain impure
it

Happening

three days only.

by bathing,

occurrence, he shall,

its

Happening to hear of the birth of

man becomes

a.

to-

(76)

purified

by

or

his son,

the death of his relation, ten days after

rence,

(the;

ten days. (75)

of)

he hears

If

a.,

occurrence', he-

its

its

of

occur-

bathing. vui.thhi9v

clothes on. (77)

On
child

the-

dead

death-of

a Samdnodaka

or of a.

relation,,

before- teethang in a distant gountry, he? shall

ba purified by bathiiog with all his clothes oiu (78)

birth or death uncleaiuiess, occurring withia the^

term of a pre-existing one, must abate with

o( th.& latter
It

is-

the- previous uncleanness. )

{i.e.,

the death of a

and night.

On
is

lasts

for

three, days-; that

preceptor'^, son. or wife

is

for

om

one day-

(80)

the death'

of

one's:

in the same- house;

three days

fellow

student

fOn the death of

the night between them

of

the-

the- period of uncleanness:

one's brother,

or iprie^t, he shall 'remain impure for

On

^79).

said that, one's uncleanness, incidental to the-

death of his preceptor,

Vedas

the; expiry-

disciple-

two days andt

(Pakshini)-.- (8i)

the death of the king of the country where*

him observe a death-uncleanness for

he
the day or night in which the death hasioccurred
in

resides, let

The period of uncleaiinMs

in* respect

of

the.

death of

Manic

19?^

Samhitiat,

f a Veda-ignorant, or Veda-knowing, preceptor, is

the entire day or night in which thej death
'

occurred.

(82),

Brahmana.

shall regain, his^ purity after ten; days

a Kshatriya, after twelve days

a .Vais'ya, after

;,

fifteen,

and;a Sudra, after a month. 183)

Let him not extend, the period of uncleanness,

days

for.-

hasi

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

one

shall regain his purity

Having seen

mance

who

has touched a corpse^

by bathing,

unholy sight

an.

(85)

after

the

perfor-

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.

Happening, to

smeared

touch

with, grease, or

regain his purity

(86).

human

skeletal

bone^.

marrow, a Brahmana shall

by bathing

having touched, such

ai

dry bone, he shall purify himself by touching a cow,,

or by looking at the sun. (8i7)

student {BrahmucMrin) , before

religious

fulfill-

ing his vow,.i must not do obsequious rites unto the

\

spirits

of his

of his

vow he

departed relations
shall

after the

completion

observe a death-uncleanness for

three days, and thereafter regain his purity by offering libations of water unto them. (88)

Unto the
gotten by
castes)

souls of) persons of hybrid castes (be-

men of

inferior castes

and unto the souls of

on women of superior
and of men vrho.

ascetics

tfnu Samhi/a.

i^S

have committed suicide libations of water must not be

offered, after death. (89)
(Similarly),

of the

not unto the

of atheists, defiler

spirits

who had

wantons, and wives

Vedas, moral

been drunkards, or faithless to their husbands, or guilty

of committing abortions of pregenancy. (9o>

For

own

carrying, or

initiator

cremating the dead body of hi*

ioKBrAhmanism, or of his preceptor,

mother, or of any other superior relation, a

student (Brnhmackartn)
dis-associated<i.

The

must not be considered

as.

to have broken) with his vow. (91)

e.

corpse of a deceased S'udra must be carried out

f his house through the eastern door of

portion

father,,

religious-

its

southern

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)

crowned and duly anointed sovereigns,

of the Kshatriya caste), Brahmacharins, and celebraKiftgs

(t. e.

tors of Vediac sacrifices are never affected

by death or

birth-uncleanness, inasmuch as the kings are the re-

presentatives of Indra

named ones

(on earth),

are those of Brahma.

and the two

last

(93),

In irespect of a king, seated on the glorious cushion

of sovereignty, the (period of) uncleanness
as one

day

only,,

for the protection

No

is

laid

down

the reason being that sovereignty exists

and welfare of the subjects.*

(94)

imcleanness exists in 'respect of the death of

persons, killed in

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

norally competent

to-

make

gifts

and to do other prophylactic

for the welfare of their' subjects in

them
rites,

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 respect

of 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
The

should not give

king

such uncleanness. {95)

rise to

the embodiment of the (energies of the)

is

eight lords of regions such

air,

as, the Moon, the fire, the

the sun, Indra, the lord of wealth (Kuvera), the lord

of waters (Varuna) and Yama

Sovereignty

is

of the eight regions

How

uncleanness.

hence, a king

can he, whose

mortals subject, to cleanness

self affected

(96)

founded on the energies of the lords

by uncleanness
in

not affected by

and uncleanness, be him?

(97)

person, killed with an

as a sword, etc)

is

commands make

uplifted

battle in discharge

weapon (such
-.of

the duties

of a Kshatriya, instantaneously acquires the merit of

Agnishtoma) sacrifice, and is at that momsnt

i^an
purged of uncleanness. (98)
(After the performance of the S'raddha and at the
a Brahmana is
by sipping water a Kshatriya, by touching a
weapon and a charger a Vaisya, by touching a goading

expiry of the period of uncleanness

purified

i,

stick

and the

reins (of a horse)

and a Sudra, by touch-

ing a stick. (99)

O
to

you foremost

you the

tions

of Brahmanas, thus I have related

rules of cle,anness

of the decased,

now

among the Sapinda

hear

me

rela-

describe the rules

of cleanness to be observed by the Asafiinda relatioBS

of the deceased. (100)

Brahmana, having carried and cremated the

corpse of an Asapinda relation, like a relation, be-

a threedays' undeanfless.

forties pur* after

iiaving Carried

and

Simiiifry^

and cremated the corpse of

intimate relation (uterine brother or

a?

deceased

sister

of his

mother), he shall observe a period of three day's un(lol)

"clealln'esi.

Having partaken

food id the house of his

of the

decased Asapinda relation (during

cleanness)> a
<days, his
t)f

Btahman

mere residence

in the

the food (of the family)

one day

term of im-

this

remain unclean for

shall

teft

house without partaking

\^ill

make him

uilClean for

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

and jby drinking

fire,

clarified butter

(after thit). (103)

In the event of his having had relations of his own>

corpse of a

the

carried

by S'udras

lo death), defiled

Hot

its spirit

such a corpse

all

purifications

purity of the
purity^

mind

He who

is

is

is

no

air,

deed, the sun and

embodied

(or purities

the

creatures. (105)

the purification or

greatest

(real) purification.

the help

wrong'doers are made pure.

are purified

by muttering or

of

or
is

clay and

(106)

Through forbearance the erudite are

gifts

purification

pure in intent (thought or idea)

truly pvu'e, purification with

water

penitential

food, the earth, Conviction^

fire,

are the purificators of

Of

S'udras, leads

and

yogi

(of Brahma),

Tapas), the

water, pastes and unguents, the

Time

bodily oblation

(lit,

by the touch of the

to heaven. (104)

Knowledge
austerities

Brahmana must not be

deceased
;

purified,

Sinners

through

iii

secret

nieutally repeating {yapyof

Manu

Samhita,

20

the sacred Mantras, and the foremost of Veda-knowing 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

the

said

of

best

by

Brahmanas,

asceticism. (108)

Water
person)
lised

the limbs and bodily members (of a

purifies

mind the individuaby knowledge and penitential

truthfulness purifies the

Self

purified

is

and intellect (Discriminative faculty)

by knowledge. (1091

austerities
piurified

Thus the mode of

mode

now

purifying

hear

various

me

is

your

discourse on

(and

sub-

articles,

and

articles

(no)

stances),

The
things

of

in respect of

purification

persons has been descibed

the

of

purification

made of

all

gems, metallic

stone should be effected

help of water, ashes and earth.

been said by the wise,

A golden vessel,

(r

This

with the

what has

is

1)

of smear

bereft

e.^

(.

not

smeared with grease or any unclean paste), is purified

by washing it with water the same rule holds good
;

in

of articles

respect

tances,

made

and of unstriated

Silver

of stone, of aquatic subs-

articles

of

silver.

(112)

and gold have originated from the

fire

and

water, hence the purification of gold and silver should

with

be effected

fire

and water,

their parent subs-

tances. (113).
Articles,

made

zinc, or lead, should

(ashei),

of copper,

iron,

bell-metal,

acid and water, as suited to each

(See Brihaspati Samhita). (114)

26

brass,

be respectively purified with alkali

of them

Manur Samhita.

2C2

All fluid substances (such as

etc., defiled

by

stirring

dil,

clarified BfutteSy

by a crow, or by a fly) should bS purified

them (with a ladle). Articles, made of the

combination of several other things, should be purified

by

and wooden

sprinkling water over them,

should be purified by scraping them. (115)

During the celebration of a religious'
purified

vessels are

siacrifidal

artielesf

sacrifice,

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,

as Sruk and Sruva, are purified by washthem with hot water winnows, carts, pestles and
mortars are purified by washing theto with hot

known

ing

water. (117)

A pile of paddy
contact)^

is

or clothes, (defiled

by

purified

snmll quantity of paddy, or a small

is p>urified

The

by washing

purification

of those

made

manner

of

it

of

by any impure

sprinkling water over

it;

number of clothes

with water. (118)

Bamboo

articles,

as

well as

of leather should be effected in the

clothes

whereas

the

Sakas, fruit and bulbs should be

purification

made

in

of

the manner

of paddy. (119)

Wearing stuffs, made of the threads of silk-wormfcocooHS {Kausheya\ and stuffs made of sheep's wool

must be

purified with

manufactured

with Nimva leaves

must be

alkali;

blankets,

such as are

in the coulitry of Nepal,

;

must be purified
cloths made of flax and Jute-twists

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
articles

made of

(tusks)

in

horns,

Satnhita,

203
bones, or teeth

conch-shells,

the manner of

Kshauma

cloths,

or with

water and cow's urine. (i?i)

Wood, weeds,

straws, etc

ing water over them, a

plastering

by baking them

by sprink-.
by washing and

are purified

purified

is

(with cowdung, etc

it

are purified

room

while earthen vessels

again. (122)

Earthen

vessels, defiled by the touch

of urine,
sputam, pus or blood, are not purified by rebaking them. {133)

fasces,
,

ground,

(defiled

by

residence of a Chandala
is

purified

scraping

An

it,

stool,

by

urine, or

by the

thereon and such like causes),

by brooming, plastering,
or by keeping kine thereon.

washing,

and

(124)

by a bird (whose flesh may be

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)
nibled

article,

eaten), or sraelled

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

articles.

rule

in

respect

of the

purification

of

all

(126)

The gods have ordained

Brahmanas,

viz.^

three things as pure for

those which have not been found to

be any wise polluted, those washed with water, and

those declared as pure by speech (word

That quantity of water, which

to quench her thirst with,

not bereft of
defiled

(its

if

it

is

(127)

enough

for a

cow

stay? on the ground,

proper] smell and colour, and uiv

by the contact of any impure

be regarded as pure. (laS)

thing,

should

Manu

204

Always pure
out for

is

the hand of a maker of flower-

always pure

garlands,

sale,

Samhita.

the shop

and always pure

is

possession of a Brahmacharin.
sion of the Sastras.

Always pure

an

is

article spread

the article of

This

is

gift in

the

the conclu-

129)

are the faces

bird in the act of felling

of

women, pnre

down a

fruit

pure

is

is

the
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

the flesh of an animal killed by a dog

is

as well pure

is

the flesh of an animal killed by a

Chandala, or by a carnivorous beast.

Manu
At

has
all

said.

This

is

what

(131)

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 mination, or after the discharge of

any of the twelve afore-

said bodily excretions. (134)

The fat, semen,

waxy deposits in
(mucous)

tears,

blood,

the

marrow,

ears

and

urine, faeces, the

nostrils,

sweat and the mucous deposit

phlegm
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.

once, his anus thrice, his

his

205

hand ten times, and

both hands seven times, with earth iclay) and
left

water. 1136)

This

is

the (rule of) purification for house-holders

Brahmacharins, forest-dwelling hermits, and anchorites

and quadruple

(Yatis) shall respectively double, treble

the number

(of purificatory measures laid

preceding couplet

down

in the

(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

sip

his organs.

(138)

Desiring the purification of his body, he must thrice

water and thrice wash his mouth with water.

once must a S'udra and a

woman do

Only

each of these

things. (139)

Following the path of equity, S'udras must shave

their heads once, each
fication laid

down

in

month, follow the

of puri-

rules

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)

person, with an article in his hand, happening

be touched by the leaving of food, shall, recover his

personal purity by sipping water, without placing the

to

same

article

on the ground. (143)

After purgation or emesis (induced by a medicine)

a person shall bathe and drink clarified butter

having

Manu SamhtU

96

bclohsd sSbat taking his meal, he must sip water in

manner of an Achamanam.

tjie

Visiting the beds of their wives,

persons

by

It is said fhat, after

men must

purify their

bathing. (144)

After having slept, sneezed, eaten, spitted, drunk

commencing his Vediac

him assiduoudy do an Achamanam. {145)

water, or spoken a

^udy,

let

lie,

or before

Thus the mode of

tion,

as

articles)

cribed

of

all

effecting the personal purifica-

well as that of

purifying

has been elaborately and

now

hear

me

(various)

defiled

exhaustively des-

discourse on the duties of

women

the (four) social orders. (146)

girl,

or a maid, or an old

any thing independently

(j.^.,

at

woman must not do

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

of her lord in old age.

after the

A woman

demise

must not assume

independence under any circumstances whatever. (148)

She must not wish separation from her father,

husband or sons ; a
(relatives)
Skillful

woman

living separate

becomes condemnable in both

in

from these

families.

(149)
her household duties, let herjmaintain

a happy and cheerful frame of mind, keeping the furniture 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,

no
transgression
against him, after his
and make
given her in marriage,

demise. (151)

The

^religious

yn/na and

sacrifice,

known

as the

Prajdpati-^

other bliss-giving rites should be instituted

ManU
Oil

thd occasions of their martiagfe)

{i.e.,

267

Samhiia.
firt

atKpicioiasness

for fraitioit of the dbjadt/of- marriage)

away

giving

(betrothal,

the

fofitial

word according

or giving of

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

husband, even

if

fidelity. (154)

wife has no other religious rite or

an unflinching devotion to her

thj^n

always serve her

he be found devoid of learning, eharac

and conjugal

ter

shall

vow

lord,

of her

own

whereby she

will be glorified in heaven. (155)

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

by lining on auKpicions flowers, bulbs, and,fruity

and never dreatn of taking the name of another
man. (157)

passion

Forbearing, self-ontrolled, and emulating the excellent virtues

life

of chaste Wives, let her pass her whole

in the constant practice

of asceticism, (for swear-

ing meat, honey, wine and sexual intercoatse, etc.) (158)

Many thousands
as,

Sanaka,

of celebrated Brahmtzchdrins (such

BHakhilyas,

etc.,)

Srihmanas have gone to heaven

aad

thousands

of

(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.

Manu

:B08

Samhita,

even though not blest with a

Brahma-

child, like the

charins. (i6o)

Out of a greed

who makes

progeny, a wife,

for

transgressions against her lord, acquires infamy in this

and

life
[lit.

ousted of the region of conjugal felicity

is

region where virtuous wives are re-united with

their husbands after death.) (i6i)

virtuous

band

by a man on another's

son, begotten

vice versa) can

and

wife,

never be called a son, and nowhere a

woman

has been advised to take a second hus-

{in the Sastra.)

A woman, who,

{1621

discarding a former though inferior

husband of her own,

marries a better and

greater

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

husband,

she-jackal,

afflicted

with

many

a foul disease (such as

leprosy, etc). (164).

Controlled in her speech, body and mind, a wife,

not her

transgreeses

husband and

is

lord,

glorified

who

attains the region of the

as

a chaste

woman by

the

world. (165)
Controlled in her speech, body and mind, and

by

thus faithfully discnarg^ing the duties of matrimony,

woman

(wife)

acquires glory in this

life

a
and attains

the region of the husband, after death. (i66)

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,
IpSS

'thte 'iteitiaiflcfef

'ings.

(i6gy

<jf

his

housfr-holdet riiust not

of thb

five

daily

Sacrifi'ces,

life

2iO^

dding

in

Hre-oiffer-

abandon the performance

conformably to the rules

stated before, and shall reside married in his house for

=the

second division of his

life.

(1697

CHAPTEII

HAviifGlhus

dtily discharged the duties

a Sndtnka Br^hmana, n^ith

hblder,

of

his heart sobered

house-holder,

all

and Iranquilised,

controlled, in the forfe^.

vl.

of the

shall live, self^

i)

when he

will find his hairs turned

grey and the skin -^ his body furrowed with

own

Vrinkles and see the son of his

to tie forest.

hy

lines

and

son, shall resort

(2)

Forswearing the use of

as

liftasfe-

the passion*

kinds of food-grains,

all

and wearing apparels used

and placing his wife under

as that of vehicles

iSrell

(men) in the

Village,

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,
Village,

and

tt^ith

live,

him, let him come out of the

peaceful and self-controlled, in the

forest. (4)

With

food-grains used

by Mtinis (divine contetnand S'akaSi let him duly

platers) -and holy roots, fruit

perform these
27

five grealt sacrifices. (5)

Manu

aio

Let him be clad

Samhita.

in skin, tags, or barks of trees,

bathe morning and evening, each day, wear beard,,

mustache and clotted

Out of
gifts to

own

his

hair,

and grow

finger-nails. (6)

him make

food let

water, fruit and edible roots.

Always devoted
his senses

receiving

all,

let

Vedas, with

gifts

without

for the

good

(8)

Vaitanika Agnihotra*

must do the

ing according to
sacrifices

(7)

to the study of the

under control, beneficient and compas-

all creatures.

He

with offerings of

him ceaselessly make

them from any one, and exert

sionate to

of

and

the best of his might to the poor, and worship

(serve) the guests in his hermitage

all

offerings

the

Regulation,

on the days of the

lull

fire offer-

and perform the

and new moon

in

turn. (9)

Successively he shall institute the religious sacrifices,

known

as Rikshiskie,

Agrayana

(the harvest offer-

and Ckaturmasya, as well as those which are

ing),

respegtively to be instituted under the auspicies of the

two

solstices

(Uttardyana and Dakshinayana). (10)

Let him separately

offer

oblations of

porridge, etc., cooked with food grains used

and Autumn, which he himself must glean

in Spring

for the purpose.

Having

first

1 1)

offered oblations of holy forest-grains

(such as Nivara,

him

etc.,)

duly cooked, to the deities, let

eat the residue thereof,

he himself has manufactured.

*

The

on the
of this

sacrificial

by Munis,

consecrated

altar in
fire in

is

called Garhapatydgni.

the pit with the southern

fire.

salt

which

(12)

which a house-holder duly inaugurates

the house

Vaitanika Aernihotra
butter in this

fire

and use the

consists

in

fire

is

called

The mixing
Vitdnam and

casting libations of

clarified

Manu
Flowers,

Samhita,

whether grown oa
of holy forest trees, as well

and edible

fruits

land or wafer, and the

fruit

21*1

rootSj

as oils pressed out of wild seeds he shall take. (13)

Let him avoid honey, flesh, mushrooms,

nam, Shigru and Shleshmataka fruits. (14)

Bhustri-,

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 prc^oiis 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

even if it be voluntarily offered; even imder

field

the most pressing circumstances, he must not eat any

bulb or

He
fruits

grown

fruit,

must eat

in a village, (16)

his

food by cooking

it

over

firey

or

spontaneously ripened in course of time, or by

grinding the (edible things) with stone, or by simply

grinding, or chewing

He must

store

them with

his teeth. (17)

up food grain enough

for

a day's,

month's, half year's, or year's use. (i&)

Collecting
his food in the

it

to the best of his

ability,, let

Mm eat

day or night, or on the night of the

fast of the previous day, or on the

second day after a

night of the fourth day^after 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 i^i.e., on the day of the
full or new moon) he must drink barley gruel omly one
time. (20)

Or he
on

ro

shall live

those

on

fruit,

roots and flowers alone,,

which have ripened, or witherd ia

Bfanu Samhifik

2T2-

Bourse of

or live

titnej

the'^ life

of a fbrest-dweflm^

hermit. (21)

He' shall either

place of

his

and evening,

and baths

at:

momingv

noon<

(22).

let

him

practise the? five penances,*

in.

the fore part of winter..

Thus

let

liet-

wet

the open* during, the rainy season, and wear

plothes

the"

the day,, or gently ramble- in the;

staying,,

In summer
in.

on the ground^ op standi on'

stroll

tips of his toes during

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
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-

self,

roots (of the

forest.)' (^5*

Apathetic to the objects ef pleasure, and' continent,,

on the bare ground, knowing no other house

than the tree-shade, and despising any ether place of

he must

lie

refuge. (26)

Of

Tapasvt'ns,

Brihmanas he
fcod'i.

forest

shall

dwelling, or

house

holdec

beg his necessaries of li&

(daily

(27^
collected it from the village,

Or having

he

shall;

eat eight morsels thereof in the wood, placing ths;

same

in the

holow of

or in a cup of tree-leaf

The

text has

self amidst five

ad

tibe

his palm,, or

a chip of bark,,

(28.)

Panchatapah which

fires, i.e.,

in,

the four

consists

fires Blazing

sun shining over.-head. ZVasi/oto?:..

in

placing one's,

on his four

sidea.

Manu
Thtis living'

Siunkita.

the wood; a

iii'

2^3:

forest hermit shall dis+-

eharge these duties (of his order)

for the realisationt

and correct knowledge of his. own Self he shall ponderover the Sruiis which apertain to the science of"
((BrahmaK (2.9)

With a view
and

ledge;

Brihmanas and

made

use of

On
living

augment

to

their

penance and know--

for the purification of their persons,

(lit,

(.even)

served) these Upanishads. 1301

the advent of an incurable, disease;

on

air

Rishis,,

householder ferahmanas hav;

and water, and

let him,,

with, his Self rapt in

Yoga,,

go straight to the north east until he quits, this mortall

life.

(31)

By

any of these modes of the

tear and grief, is^
the region, of Brahma. (32)

quitting his

great sages;
glorified in

Thus

body

living in the

period of his

in

a Brahmaua. void o

life

forest,

he shall pass

the- third,

and forswearing company, he

dedicate the fourth period of his

shall

to the practice

life

of asceticism. (33)
Thus having successively passed from one' order
life

and

of."

over to another, he, the conqueror of his senses,

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

to asceticism.

by taking

(.34)'

Having discharged

his three debts, let

him devote-

striving to attaia
his thought to Self-Emancipation
emancipation without dicharging these debts, a mait.
;

btains a degraded status. (35)

Having studied the Vedas accoyding to the Reguaccording to

lation,

procreated sons

virtue,

and performed the

religious

the

rules

sacrifices, to.

at
the

Manu

214

best of his ability, let

Emancipation. (36)
For seeking the

Samkita.

him turn

his

emancipation

thought to Selfof

self,

without

having studied the Vedas, and procreated children and

performed the

a Brdhmana shall obtain a

sacrifices,

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
of asceticism. (38)

life

Those Brahmanas, who, declaring protection to all

creatures, leave their homes and take to asceticism
attain the effulgent regions. (39)

The
terror to

soul of a

any

Brdhmana who

creature,

no cause of
does not obtain a fright from any
gives

creature in return, after escapmg from his body. (40)

Having abandoned his home, let him, observing the

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

vow

as, palatable food-, etc.) (41)

Alone and unfriended,

ing,

let

him roam about

out the emancipation of his

self.

workHaving thus
for

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

" Pamtrairmantra "fapairathava pdvanai
i,e.,

it

by

Krichchhrayadibhih

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 ^of his- sons and relations, nor will be missed bjr
themi.Tr.

Manu

'

Samhiti:

Houseless, bereft of the sacred

215
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-

of 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
teristics

time of Death

With

(45)

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

and do whatever

his conscience

purifie,

would approve of

(46)

must bear with his revilers,

nor offer affront to any one ; let him not, for the sake
of this (frail and pathogenic) body, create enmity with
Dispassionately he

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,

explains

it

and discrimination.

Govindaraja, on the other hand,

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

correlated to speech.

speak of any object of

to the earth and

is

it

by " (even regions," as

is that he must not

In short, the meaning

sight, touch, taste, smell etc.,

earthly,

only reality in the universe

which belongs

and does not appertain to Brshnia, the

Tr.

'Stwmi Satrihtttk

:3>i6

Always
Attached

brooditig tipon the thougHt of

to any thing

Bfahiiia,

hbft*

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

by

reading

{Measure of emancipation. 1(49)

He must

not desire to obtain

gifts

portends and omens, nor by practising ^divination or

by

astrology, nor byreadiQg physiognomy, 'no*

,pfeting'and preac*hilig S^astras,

He

inter*-

(s'd)

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

His ewers,

on any creature. (52)

etc.,

shall

be made of unbroken

metallic ivegetable) substances

like that

of

nom

sacrificial

ladles during the celebration ot a religious sacrifice,

their purification should be

made with

water. {53)

made of gourds, wood, earth or bamboo,

should be used by the fourth order of ascetics (yatis).
Xbis is what Manu has said on the subject. (54)Vessels

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)

become attached

may

ultimately

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

their meals,

all

eaten

and plates with leavings have been cast

H^anu SamhitS.

S'lf

li^ay, let an ascetic stroll oat for alms, each day

(in

the evening). (56)

He must
rejoice

at

not h& sorry,

if

he obtains no alms, not

receipt; collecting alms (food), enoiigh,

its

for the purposes of barest existence,

from the

self

sensibilities

htak, or cold, etc.)

he must free him*

of contraries,

pleasure, pain,

ij.^)

By
"with

all means, let him condemn gifts talms), given

honour ; by such glorifying gifts, a jyaii, though,

emancipated,

By

is

eiichained again.

58)

taking small food, and by residing in solitude,

he must withdraw his senses from

objects of enjoyment. (59)
By restraining the senses,

yati) attains immortality.

must ponder tja the

brought about through the

and

consignment of

sufferings

human

of

effect of evil

(souls)

to the

life,

deeds such

tortures of hell,

the dreadful sufferings therein to be endured, <6i)

On

separation from objects of love and association

who

with those

and

and

creatures,

all

60)

He

as, the

attracting

annihilating love

by extending compassion to

aversion,
(a

by

their

imbelicity,

On

are loathsome, on the ravages of age

and

affliction

from desease. (62)

the exit of the soul from the body, and

birth in another

womb,

after death,

its re-

and on the transmi-

gration of this inner spirit through tens of millions of

wombs.

On

{631

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
embodied

of yoga he must comprehend the des-

self of

sapreme Brahma, which,

in its gross

Manu Samkita

2i8
from, runs through

all

types of living beings, good of

bad, high or low. (65)

Placed

whatsoever station of society, and

in

soever) defiled, let

him

(compassionate) to

all

creatures.

virtue (Garb of holy orders)

It

is

its

no

The mere

cloak of

virtue. {66)

mere mention^

impurities, the

name can not make

its

is

the (actual contact of) a Kataka seed which

tends to clear w^ter of

of

(how^
and be equally

practise virtue

(tur bid) water, clear.

(67)

In day or night, and even in disease, he musty

the protection of (small) animals such as, the ant,

for
etc.)

walk by carefully observing the ground.

For expiating the

sin of unconsciously

ingly killing animal lives

in

(68)

unknow-

or

the night, a yati must

bathe, and six times suppress his breath in the manner'

of a Pranayama.

Even

three

{d^")

Prindyamas, coupled with Pranava

Vyahritis and duly practised, should be under-

and

stood as forming the highest

mana.

penance

As burning

Brah^

metals are purged off their dross, so the

impurities of the senses are burnt off

PrdnHyama.

by

Let him burn down

centrating his

mind on

by withdrawing the
ungodly

the

defects of

sin,,

senses from the external

of his

self,

by

all

senses'

by con"
objects

means of

72)

all-pervadingness of this Inner

runs through

his

Self ; attachment to the world,

attributes

divine contemplation.

The

practising the

(71)

(mental propulsions) with Pranayama

and

of a

(70)

creatures,

ynintelligible to untrained

Self,

which

whether high or low,

and uncultured

is

intellects.

Manu
him witness

let

219

Satnhita.

all-pervadingness

this

by means of

Communioristic contemplation {Dhyana Yoga). (731

Him, who has fully witnessed this (all-pervadingness

of supreme)

Self,

this witnessing, a

the acts do not enchain

man

Universal compassion, annihilatipn

and

injurirag (desires,) control of

of religious

rites

bereft of

shall revert to thisVorld. (74)

of

killing

all

the senses, institution,

Vedhs, and practice

enjoined in the

of austere penances are the factors by which one

can,

Supreme Self in life. (75)

Supported by the pillars of bones, bound by ligaments, plastered over with flesh and blood, and covered
with skin, this body should he understood as the foulrealise the

smelling refuge of urine and excreta.

He

shall

have to quit

7 6)

bodily frame, subject

this

to age; and imbecility, the abode of diseases, afflicted

with pain and

material

embodiment of
by the quality of

suffering, the transitory

elements,

characterised

Rajas. (77)

As a

tumbles down from the bank of a river

tree

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

with the greatest

(crocodile,)

difficulty,

becomes

liberated from this body. (78)

Leaving
enemies,*
eternal

his

let

good to

Brahma.

When

his dear

ones and his evil to

his-

him, by dint of contemplation, attain the

(79)

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
which he has suffered at the hands of his enemies 'Work out

evil

their respective, effects in them, and let

liLs

Self

with them and banish

him not any wise

their thought! from his

associate^

mind. ^v

Mann

220
he

acquire eternal felidty both here,

shall

after.

Samhitm.

and here^

(80)

Thus by gradually ahandoning

all

and

associations,

becoming, free from pairs of contraries", his self will

merge

Bruhma.

in

^8ii

All these aforementioned, (latent possibilities of

nature such

with Supreme ^rahma, extinction of

mineness,

etc.,'

bocome

tice of meditation

feelings

all

(emancipation of

of

pa: eat omly tluou^h the prac-

he who has not acquired the know-

ledge of this identity will not obtain the highest

He must

his;

the knowledge of identity of his self

as,

self)

through meditation.

gooA

iS^s)

constantly mutter the sacred mantras

which are related to the performance of Vediac sacrior 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

fices,

as ignorant beings.
tions of

all

It is

the final goal of the aspira-

heaven-desiring individuals.

84

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 selfI

now hear
promulgate the duties i^ediac Sannydsikus.i (86)

controlled yatis (fourth order of ascetics),

m*
*

The

text

has Adhiyajnam

Vi^knu i^l-pervading

sell)

which

religious sacrifice in his eternal and infinite

Adliiyafnohamevutradehe

(I

means

am Adhiyajna

spirit

of

divinity

of

the

residing as the tutilasy

emhodiment. Compare
in this body).

Bhagavudgiia.
f

Veda.

SamnyAsikat) cottage-dwilling anchorites

TV.

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

yatis

fourth, order

of ascetics

orders have sprung from

all

4'welilers.

these

fow

several

order of hows holder,

thje

aiwl

(87)1

All these orders, adapted and goo thsough according to the

Regulation, lead a Brihroa,oi

discharged the duties they

supreme

Of

respectiifly

who has duly

entail^ to tbft

status. (881

all

these orders, the order of hguseholder

is saidl.

to be the highest according to the ordinance of the:

Vediac

Law

code,, since

that supports

As
names,
all

all

the order of householdec

it is

the other three orders.

(8:9;

whether bearing masculine or femininedraw their support from the ocean, so.

all rivers,

finally

the orders (of ascetic, Brahtnackarins,

their

draw

etc.,)

maintenance from the order of houseiholdep;

By

Brihmanas,

belonging

to

all'

(90)'

these

foar

orders, should be assiduously pursued the tea-attributed

virtue. (91

Contentment, forbearance', non-attachment to world-ly concerns,: non-avarice, purity, subjugation, of th&

senses,

knowledge of the immutable

truthfulness,

and

non-irascibility,

princip^les, erudititDir^

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)

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

demerit arising from work,

lot;

hioi

the

GOtsitaQtl|}s sttuify

l^apu Samhifa,

223!

the

liring

Veitasy

in

of his

maintenance

the-

son. (95)

Bereft of all work, apathetic to the pleasures of

heaven as factors of oichainment, on account of the privilege of witnessing his Self,

over Brahma, a

Thus the

Br&hman

and by constanUy brooding

attains the highest bliss. (96)

fourfold Virtue

ous and bearing eternal

fruits,

me

on the

nov? hear

discourse

of Brahmanas, auspici*
has been narrated to you^
duties of kings. (97)

CHAPTEU VH.

Now

I shall relate the rules of conduct

be followed by the king,

iand

shall achieve the highest success.

which should

mede by which

the
i)

The protection of all should be justly and

made by a Kshatriya (king), intiated with
initiatory

rites inculcated in

the

he.

lawfully
all

the

Vedas, according ta

own realm and in the exercise of the

functions peculiar to his own order). (2)
Out of terror all creatures run about when thes

the laws of his

world

suffers

anarchy

for the protection

Out of the
god,

Yama

of

hence, the lord created the king

all.

(3;^

eternal essence of the deities^ Indra,

(Death", Sun,

Moon, and Vittesha the

1

Fire,

lord of riches.

Since the king has been

wind

Varuna (water god',

)

(4)

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

can look at his cice in this world. [6)

no one:

Manu
.

In his energy he

is

like

^od) Arki* (sun Soma

Samhita.

223

unto Agnt

moon

(fire,)

Vayu (wind

,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
^own 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

of the

realisation

principle

irlceptiVe

of his

exist-',

ence.* (ic)

He,

whose grace dwelleth the goddess of opu*

whose prowess resides victory iaild in whose
abideth death, needs must be full of all energy
in

lence, in
^s^rath
(i. e.

all effulgent.)

(11)

He, who, out of

king, certainly

meets

folly,

his

intiurs

doom

the enenlity of the

speedily doth ths king

tesolves his destruction. 1121

Hencej

let

not a

man

violate the gradious or ungra-

command of the king which he might be

make in respect of his friends or foes. (13)

cious

to

For the achievement of

(iJrahma) created, out of his

pleased

his '(king's) end, the lord

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)

Manti Samhita.

2f4

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

members

of) the four social orders.

( 1

by

(the

7)

The rod of SOvtri^ty governs the

subjects, the rod

punishment protects all the subject people

it id
the rod ot punishment that wakes up by the side of
those who are asleep, the erudite ones call punishment
t!f

the embodirfient of virtue. (18)

Punishment, justly
endears
all.

all

subjects

inflicted

after

unjtistly inflicted,

due deliberation,
it

them

destroys

(19)

When
ments on

the king

fails

to unremittingly inflict punish^

offenders, the powerful will torture the

like fishes fried* on gird irons.

(Had there been no

Vrould have drunk the

weak,

20)

crows

terror of punishment),
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

it is
is the man who is moral for the sake of morality
the terror of punishment that enables all men to enjoy
;

their earnings or possessions. (221

Evfen
celestial

gods,

and demons, Gandharvas. Rakshas, and

by the fear of

serpents and birds, dominated

divine retribution, tend to discharge their respective

duties (for the

advancement of the

universe). (23)

Manu
anomaly

l*tinction, ot

the

Sdmhita.
of,

91})

punishment

social orders, cau-e all bridges to

and

create a panic

among

all

ranks of the society. (34)

Subjects are not agitated

stalks

will vitiate all

be broken dpwn,

(in

the country where

the blue-coloured, red-eyed rod of punishment,

if its wielder (king) fails not to see things in their

true

^ight. (25)

Such a
"who

is

truthful, intelligent, inflictor of

punishments,

possessed of good deliberations and understands

the principles of

virtue,

desire

and Wealth, men

call

the king. (26)

The
of

three categories (of virtue, desire and wealth)

the sovereign,

ment, become

who justly and properly

augmeiited

while

inflicts

punish-

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.,

tous king with

after the

his

complete ruin of an iniqui-

progeny^

etc.,),

an unjustly

inflicted

punishment (will) lead to the destruction of his kingdom,

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
forts

to them impossible).

(^9)

Devoid of the co-operation of

igenerals, priests

his allies (ministers,

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

Manu

226

Sam}iit&.

A pure, truth-seeking, intelligent

good

allies (cohorts)

king, possessed <&

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,

dealings with

hit^

stiaight in his

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

Of the miembers of
*

in

all

on water.

order of enumeration,

their

(34)

the (four) several castes

to the duties of

tirUe

been created

their respective orders, the king has

thie

protector. 1351

Now

shall

enumerate to you ih due order

thte

duties of the king and his servants in protecting the

subjects. (36)

A
ship

king,

old

leaving his bed at early dawn, shall wop--

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

according to the

a king,

instructions of the old,

and always worshipped even by Rakshas

lity

is

who

acts

certainly

(38)

Even though humble in spirit, he must learn h^pirfrom them (Br&hmaoasi, each day a king, who is
;

humble

in spirit,

Many

can never be destroyed.

kings, with their progenies,

troyed through ^arrogaaoe (hauteur)

(39)

have been des-

aiid

kings,

who

Manu

SnmkitH.

227

had been

m forests, have regained their kingdoms,

exiles

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

and the science of wealth. (43)

he must be engaged in conquering
a kingj. who has conquered his; senses, is

cattle rearing,

Day and
bis senses

night,

enabled to keep his subjects under control. (44)

Let him assiduously avoid the ten evil habits, which
originate

which

from

result

desire

(lust),,

well as those eight,

as

from anger, and whidi are sure to

enii

ia grief. (45)

A
(tust),

king,

addicted

becomes

to-

vices

dis-associated

resulting

with

virtue-

from desire

and wealth

addicted to tho^g which result from anger, he meets-

A hunting

excursion,

a game with

^lUmny,. promiscuous, intercourse

(lit,

dice, day-sleep\

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

Mamt

iaS
battery,

Samhtta

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,

encroachment on other men's wealth,

,

these

and

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

promiscuous intercourse, hunting excursion, as-

dice,

on
two (preceding) sets of vices
each preceding one beiAg more heinous

of abusive language, and encroachment

sault, use

other men's wealth) of the

as

most heinous,

than the one immediately following

Of

vice and death, vice

as a vicious

and lower

man,

status,

to heaven. (53

He
virtue

bom

the

list.

painful, in as

152)

much

down to a lower
whereas a non-vicious man will ascend

>

ability

prices of lands,

and

more

in

after death, will sink

shall select seven

and

is

it

or eight ministers of tested

who would be

conversant with the

well-versed in the Sastras, valorous,

of noble families, with unmissing aims in

archery or in the use of arms. 154)

Even a work, which may be

may
how

appear

difficult to

an unaided

easily accomplished,

man

to accomplish

can a kingdom, which involves so many mighty

issues,

be governed by a

single,

unaided person

(55)

"229

Jtfanu ^amhtfa.

With them he must ^liberate on all general topicscf treaty and war, on the maintenance of forces, on.
,the state of the exchequer, on the capacity of the.

and the kingdom

capital

as regards the location

and

food-supply of their inmates, on way? and. means,

ou

the protection of his person and kingdom, and the distribution

of th^e counsellors,
inta

its

worthy

recipients:

(56)

Having heard the

opinions

among

ot revenue

(public officers

several

let

him

and independent

opinions;

mudi

of those

carry that

practice whidi

conduces

to- his

wd-

fere- (57)

The

King, shall

deliberate with the

BrShmana among these condllors on the

most erudite
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.

Other

159)

councillors, pure, intelligent, affluent

and of tested

virtue

and comprehension, he

iri

wealthy

shall also-

appoint. (00)

Kings

shall appoint

hard-working
for the

officials^)

many skill&l, intelligent and

as may be considered necessary

so

due discharge of their kingly

Out of these he must appoint

men of noble

duties.

(61.),

^illfiil^

valorous:

parentage in protecting the wealth ol

the kingdom, and in supervising the mines (sources of

revenue) ; and conscientious
matters of domestic economy.

An

.intelligent,

efficient,

men he

pure^hearted

well-versed in

all

shall appoinli in

(62)

man of noble femily,

the S5stras, and capable of

M.atiu SamhilA^

230
ihterpretitig

other men's feelings from their meins anfi

demeanours he

person,

shall appoint as

an ambassador.

handisome-looking, intdligent,

(63)
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- maintenancef

its

internal pgace should' be in tiie

General ( AraiStya)

hand^ of the-

the- government and- treasury in the*

bands of the king, and' the

declaration of)-

toeaty in the: hands of the ambassador.

war audi

(65).

The ambassador ia fit to create or break an alliance-;

that, by wftich those who are not united are-

he does

united in alliance, and those

from one another.

He

who

are allies are severed;

((66)

the ambassador) shall ascertain from- the ges~

tures and demeanours of the intimate friends (associates)

and

relations of a (foieign kiing), as well as

of his servants, the scope and nature of

his^

from those:
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

much of sun

live

in

a dry,

fertile

country,,

and bereft of swamps andi

jtirigles), containing large stores of food-grain and a largepopulation of Aryan settlers, clear frea from disease:
and disturbing physical phenomena), beautiful with,
shady trees and creepers, bordered by (adjacent to that
territories of his submissive vassals, and which off^s,
(enjoying

light

uieans of livelihood (by trade or agricutturfi. 169)

MaMU
fie shall live

by taking refuge

Ifgirdled by'<ifeserts), br in
'or in

a wood-fort, or

.yarded by troops of

By

hill-fort

^excellent features

Of

the

thfese,

ifort

composed of men

is

let

-Mm

the best

(z. e.>,

take refuge in a

oif all

and advantages.

first

either in a fort

a land-fort, or in a w^ter-fort,

in

231

soldiers). (70)

endeavours

aill

fortress

Sathhiia.

forts for its

hill-

many

(71)

three forms of torts are respeo-

inmated by quadrupeds, hole dwelling animals,

creatures, fenS the remaninig three are respectively inmated by monkeys quatfirumanas), men and

tively

and aquatic
Hieities.

J2)

As hulitsmen

can.

not hurt these

aliinjals, whilfe

residing in these fortresses, so his enemies cannot assail

who

a king

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

The
Cood

is

fort

grains,

imparatively obligatory (on a king.) (74)

should be equipped with weapons, moneyi,

transport-animals,

Brihmanas,

artisans*

engines, forage and water. (75^

Within
4)uilt,

this fort the kitig shall cause his palace to

be

commodious, secret, white, fit for all seasons of

and provided with trees and water. (76)

"the year,

Residing therein, he must marry a wife, beautifai,

commendable bodily feaborn of noble parentage, and belonging te.his

accomplished, possessed
tures,

'ctf

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)

Manu

ajS

The king

Samhtta.

shall institute various

sacrifices,'

and^ pay

honoraria to priests officiating at them; for tlleacquisfr

make gifts of money and

enjoyment to Brihmanas (79)
At the end of the year, he shall collect revenue

tion of virtue likewise he shall

articles of

&om men
and he

appointed to collect

(from his subjects):;

it

be like a father imto persons, true to the

Sastra, and residing in his dominion. (80)
shall

And

men

in those matters

(agents

visers

who

?),

efficient super'-

superintend the works of

(appointed by the king. (81)

The king must be

<ot

he will appoint

vfill

the worshipper (pecuniary helper)

Brahmaaas, returned from the houses of their

This

ceptors.

(worship)

treasure of a king in

That
destroy

treasure)

is

Brahma.

pre^-

be the eternal

to

said
(821

the thieves steal not, nor enemies

hence a king should

deposit that

eternal

treasure in Brihmaoas. (83)

Oblations (food) cast in the mouths of Brahmanas

are superior

A^nihotth

(in

respect of merit) to those offered in

iire-offerings,

inasmuch

as they do

not

deteriorate, nor wither, nor decay. (84)

A
merit

gift,
;

made to a non-Brihmana, bears ordinary

made to a degraded Brahmaua, to a
one, and to a Veda~}sja.o^m.g Br^hmaaa

those

well-read

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,

ly powerful or

more or

less

if

called

by an equate

powerful adversary to

fe&ttldj

Must hot be rductant to

tof his

martial duties. (87)

fight in consideratiori

A non-reluctance to fight, th6 protection

tod serving the

Brdhniarias are

df subjects

the mdst auspicious

duties of kings. (88)

Of two Jkings, trying to kill 6adh oth6r with superior

who does not turn his back on thd

forces, the one,

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
versary, standing

he niust not Mil an

on the ground, nor one who

in a chariot,

feunuch, or prays for

Nor one who

life,

is

ad-^
is

or surrenders himself. (91)

asleep or unarnioured, nOr ond

Who
ia

is unarmed or stript of clothes, nor ond who id

mere non-fighting on-looker, or is Engaged with

another. (92)

Nor one whose weapon

is

broki^n, dr

ing the loss of a killed relation, or

who

nor one
fifeid

afraid of

life,

is

fa^moart'

seriou^y wounded

or flying from the battle'-

i^ consideration of his martial dutjes. (93)

Afraid of
battle,
rit

is

is

who

is

life,

killed

if

one, while flying from the fidd of

by the enemy, he acquires

all

the deme-

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 horse, or an elephant, as well as paddy^

wealth (money), women and all other articles, or any
me tal other than gold or silver, whatever one might havs
car,

eonquered ((captured
30

in war),

would be his own.

(gjj)

Manu

234

Samhtta,

" The residue shall go to the king"

Vediac law on the subject

the

he (king)

cles)i

The

among

all

{i. e.,

such

all

arti-

the soldiers. {97}

and commendable duty of a warrior is

desctibed a Kshatriya, While engaged in killing

(thus)

his

shall divide

the dictum of

a thing, which has not

man

been captured by any particular

is

eternal

adversaries in battle,

duty. (98)

must not deviate from

this

(A king) must covet what has not been acquired,

what has been acquired, augment

what has been kept and protected, and distribute
this augmented wealth among worthy recipients (i. e.,
spend it on worthy projects.) (99)
assiduously protect

The preceding
est

good

in his life

them from day

four acts he
;

must

risgard as the high-

Mid hence, assiduously be must do

to day. (loo)-

king shall covet a thing, uUgained,

by means of

keep the acquired wealth by giving due attention to its increase {i.e., the acquired wealth with

force

iitterest

accrued thereon), and pay over the increase

worthy

recipients, (roi)

Each day, he must maneuver

he must manifest

his prowess;

his forces

weak

each day,

each day, he must conceal

the performances of incantationary rites

seek the

t(4

and each day,

points (watch the discomfitures) of his

enemies. (102)

The world

who

daily

is

overwhelmed with

maneuvers

to submission

all

his forces

'.

the- terror

of a king,

hence, he must bring,

the world with

tlie

(show of

his)'

might. (103)

Secret in his design, he must be straight-forward iff

and never live by deceit ; but he must be

his dealings,

Manu

Samhita.

233

wise enough to understand the stratagem of

his adver-

sary. (104)

He must

not

let

must

points, but he

enemies know of

his

learn

them of

his

weak-

his adversaries; like

tortoise hiding his limbs](within the cavity of its shell),

be must conceal
(Patiently,

watch

own weaknesses

and concealed,)

own

his

his

interests

{i.e.,

like

(lit,

holes.) (105)

a heron,

he must

the disconJfiture of a

like fickle adversary), attack his

enemy

(even

if

fish-

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

Those,

who

and

subtility of) a hare. (806)

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

the application of the

buying

[i.e.,

first

off [z-uA. division,)

can not be conquered with)

three appliances (conciliation,

he must conquer them at once

or gradually with his forces. (108)

Of

Government such
as, conciliation, buying off, division and war), wise men
recommend the adoption of conciliation and war for
the advancement of the kingdom. (109)
the

expedients

four

(of

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
field

who

king,
of)

his

has indiscriminately

kingdom,

meet destruction with

As the

vitality

shall

ploughed (the

be ousted thereof; he shall

his relations (progeny, etc),

of a

man

(in)

ebbs away (on account of

the aggravation of his bodily humours) through fasting

(and such like depletory causes), so the

life

of a king

M'a,nu. Samhiia,-

2^6,

away

?b}))s,

enragement

thp

Ijhjougli.

of

suli^

hiS;,

jects. (112),

measure

This,

shojild b^e

management of the

'^ell-managed (well-otderedji

For

always a.dopted for the

a king whose kingdom

state';

a,ttains

happiness. (113)

management of the

^ha. ordeily

is,

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

offence

competent
of ten

village shall

occurring therein;
4pci4e he

to,

villages.

try

cases which

shall

3,11

he

refer to the

of

cases
^is

not

governor

In cas^s of doubt or incompetency,^

the lord of ten villages shall

and the

refer to

the lord o^

the lord of a hundred^

;
and he too, under similar circumstsmces, to the
lord of a thousand villages. ri6
1:17)

twenty

villages

villages

latter, to

Thei. king's

4aily

dues from

village, (such as articles

the

inmates

of

of food or drink, and fuel

at

etc.,),

the governor of thq tillage shall receive (enjoy, each,

#y.

(ii83

governor of ten villages shall enjoy

sure* ol land

a,

Kula mea-

a governor of twenty villages, five KuLas

a govemp; of a, hundred villages shall ^njoy ^.yill^ge

governor of a thousand villages, a town. (119)
The measure pf land which a cultivator can plough
plough, yoked with six bullpcks, in a day
9f six hours.

(morm^g and

z^

with, a

evening),

Manu
Other

confidential

'

gssiduouslji

supervise

Samhiti.

237
king shall

of the

ministers

the

works

of these

village*-

governors and pother works as well. (120)'

In each city the king shall appoint

officers, mighty
mighty planets, seen among the stws in the,
higher spaces of heaven.lwho will think of all matters

Jike the

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

^eceitfi;}

are

often found to

he exacting and

the king shall protect his subjects from (thQ

exactions of) these

The king

shall

corrupt ofBcials,

ftom

government

king's servants, connected with the

of the realm,

officials.

1123)

excommunicate from the comitry

who would

suitors (at their courts),

receive tmdue gratification*

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)

0^e 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 higherservant should get six pieces (three

pairs).

(126)

Taking' into consideration the baught-price as well

as the sale-price of his goods,

the costs of his daily

living;

the cost of conveyance^

and

other contingent

expenses, as well as the gost of ensuring

safety ta

Manu SamhtH

23S
his goods

the

{yoga^kshema),

rivers,

forestSj

hill-passes,

of policing the

cost

he

etc.)

shall lety taxes

on

merchants. (127)

The

king, after due

pose taxes on profits

always im-

deliberation, shall

of traders and cultivators, as

well as on those of the state. (128)

As

and bees,

leeches, calves

their respective sustenances, so the

revenue

his

from

realm,

his

by

king shall

draw
draw

by

each

little

little

little,

little,

year. (129)

part of

fiftieth

gold or animal

and a

its

eighth or twelfth part of

sixth,

value on food-grain,

its

value should be the tax on

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

honey, clarified butter,

trees,

flowers, roots

and

fruits.

scents,

cereals,

saps,

(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)

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

whelmed with hunger,

is

soon

is

consumed by

overthat

hunger. (134)

Informed of his Vediac knowledge and holy

the kipg shall provide for his proper

tence

him

and

like

{S'rotriya)

The

a son of his

own

from thieves,

religious rites

loins,

rituals,

means of subsi-

he

shall

protect

etc. (135)

which a S'rotriya,

protected

MaHU
by

thef

Samhitd.

2fJ^

performs every day, tend to increase

fcingy

the?

longevity, riches, and territories of the king. (1361

The king
living

levy a nominal tax on poor men^

shall

by plying small

The

trades in bis kingdom. (137

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

own

bringing about his

pressor of his

own self,

The king

ruin,

as well as of his subjeots.

6'an

139)

rnuSt be mild or sharp (hard) according to

the exigency of each case.

Who

he will become an op-

Endeared to

all is

the king

be thus mild and hard, (140)

Tired or incapable of personally attending to the

of the state, the king shall place in his

aiEfairs

stead

i. e.,

delegate his authority to)

born premier,

An

who

his wise,

own

nobly-

has controlled his senses. (141)

energetic sovereign, free from folly, thus

for--

tHulating and ascertaining his duties, shall protect

\x\si

subjects. (142)

The
and

king,

who

with his ministers and

suffers his subjects to

robbers,

The

is

sees

a dead, and not living, king. (143)

highest duty of a Kshatriya

tection of his subjects

a king,

and properly levied revenue

associated with

Having

ofiScials,

be harassed by thieves and

(i. e.,

left his

who

(king)' Js

the pro^

enjoys the just

(of his realm),

becomes

acquires) virtue. (144)

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

Manu

j2^5

SamhitA.

and Wdrsbipped the Brahmaiias,

fire

thg

Shall enter

auspicious hail of assembly. (145)

Seated
ispeak to

that (assembly-hall^ he shall graciously

ill

and (courteously) dismiss his subjects ; and

all, he shall deliberate with his

kaving disniissed them

ministers. (146)

On

the

hill-toiJ,

t>alace, or in

in

chamber of his

the solitary

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

detected (by them). (147)

\iray

A
is

whose counsels the vulgar can not

king,

enabled to enjoy the whole world, even

if

bereft of treasure. (148)

He must
deaf

oties,

of) idiots,
etc.),

of

he

be*

dumb

or

of extremely

women, of Mlethchhas (barbarous

sick folks>

detect^

avoid the (presentie

of birds (such as parrots>

old meUj of
c(f

any

people).j

and of those who have got limbs in

less. ((4i)

It is

fickleness,

and parrots and

who

disclose the counsels of kings

be

studiously

avoided

(at

the

women

in special^

hence, they should

time

of delibera-*

tion). (150)

Jleposed and refreshed,

a.

e,,

either alone,

or in their

ministers') company, he must ponder on (themes)

of virtue, desire and wealth at midday, or at midhjght. (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

palace,* as well as of the endeavours

of the

Sfttfflatfis

of his spies in foreign countries, should be made (by

thekin^.

1153).

His entire eight-fold

i^Varga),X

the usages

He

his five-fold espionage

his

(rf

dTiity,t

and aversion of

love

(his

subjects,

and

country he must ponder on. (154)

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

queen of the knig of Kasi

killed her lord

hair,

and the

with the contact of her

(Nupur).

iipoisoned anklets

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
.

'shape of salaries t6 state-officials, restraint on

in

ministers and

the
offi-

the state, declaration of injunctions in respect of

done by the king's servants, supervision of the administration of justice, infliction of punishment, and the institution of

xials in affairs of

hostile acts

ipurihcatory rites for expiating the sin of an iniquitous act, these

KuHuka gives the above extract

from Ushand in support of the explanation he has offered. Medhdiithi, on the other hand, describes the duties of sovereignty as
"undsttaking of acts not already undertaken (AkrUdrambha), cora-

are the eight duties of the king.

Ipletion or execution of those,

nam),

specification

already undertaken (Kritdnushthd-.

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

as (I) students (Kapatikas), or

householders,

headed

(4)

ascetics

or

a,

those

(2)

who

disguise themselves

Sannydsins, or (3) peaceful

MQ-chants (Vaidehikas) or as

(Tapasvms)

(5)

shaven-

*44

*^irnu SamMla.

"

Madkyamai* or Udhina^ sovereign, and th6 ftiov6niedl3

Vijigtsku king^lii., of a king bent on 'conquest

J^'a

the central monarch). <i55)

i. ?.,

These four sovereigns {Prakriti^ collectivly form

the basis of thfe

circle

of sovereignty (Aiandalam, balance

Together ;with the eight other Prakritis*

o( power).

they are twelve

number, and constitute the Prakritis

in

eleSnedts of the state and allfes, etc.) (igS)

Each of jthese twelve Prakritis (sovereigns, allies)

(eoflStitUfent

has

five

their

Prakritis (essential cqnstituents of the state) of

own such

as, ministers,

government,

forts, treasury^

and punishment (Administration of justice), thus forming seventy two in all. (157)
The king, whose realm adjoins that of his own, (2)
mast reckon as

4ie

"who

is

his adversary {Art), as well as hinl

him whose realm is

and
other than these two (foe and ally) as in*

the ally of that adversary

him who

to that of his foe as his ally {Mitram)

YX)ntig^'oti3

is

different (Udasina.) <I58)

With the expedient meaures of

Cotofcilliation,

etc.,

eithir

jointly

State-craft sfldh

(brfeach^making

divisiotii

or

severally

among

applied,

asj

allies)^

or with

prowess oi diplomacy, he must bring these (sovereign^

Imder his control. (I59)

*

A king Whose territory lies between the realm

{landing sovereign
sal^ (Art) and
bined, but
lillied

reign

is

who

(i.e.,

is

povrerful

with each other,

capable of doing good to

them when com-

enough to subdue them severally when not

is

called a

{Madhyama, jntermediate)

sove->

Kulluka.

f Udasina

{lit.

indifTerent)

at

Kulluka.

will,

means a sovereign who

is

capable

Madhyama, Ari and Vijigishu

whether they are combined or uncombined

of benefiting or suppressing the

kings

oi a conquest^

central monarch' and that Of his adver->

Manu

He

Samhittt,

2"43j

must constantly ponder on the

six political

expedients of treaty, war^ military expedition, toleration:

{i. e.,

waiting

for

the army-

opportunity), dividing

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

War, of twofold nature

is

is

an alliance with a more powerful

is

A treaty entered into by two

ally.

sovereigns,

(162)

for

offen-

sive (and defensive)' purposes for

the time being,

Samdna-ydna-karma

one>

called

is

expedition, of twofold nature-

(waiting for opportunity), and of twofold

toleration

nature

Treaty, of twofold nature

is

while- the

which

is;

is

entered into for a prospective benefit and which takes:

effect

some future timcj

two forms of treaty.

in

are the

called i^ifarita.

is

A war, whether declared fn the proper

season,t

declared

the

improper

or

by a king for his own good, and a war so.

by him for the protection of his ally (illustrate

>'

two kinds of war.

Twofold

is

(164)

the nature

(campaigning) according as

The

These-

(163)

of a military
it is

text has Dvaidhihhdvam^. whicih,

authorities,

implies d'auble-deaHng,

firienely, relation

with the enemy.

expedition;

undertaken at will by a

i. e.,

according

keeping an

to-

several

apparently

We> however, have

adopted!

Kulluka's explanation.

f Akale

(lit,

at

an improper time)

Qtber than that oi^Mdrgas'trsa

Kile

(at

the proper time),

i.e.

in

any month of the

Kulluka.

i.e.

when

the

pncmy

yeas-

is in. distress.

H^anu Samlhta,

244

king alonf

foil

the sudden discomfiture of his enemy)^,

or in eombination with an ally. (165):

Twofold

the nature of A'sanam (toleration of^

is

or bearing with,, the rising

accorcUng as

it is

either

made

supremacy of
bjr

the loss of his forces thsougjti

Hhe

effect

by a capable or powerful

accordingly

is

or as

birth;

request (and for the welfare) of his

Twofold

enemy v

past follies or

his^

of sin of his former

resorted to

his

a king on account of
as-

it

is;

sovereign, at the

ally)'.

1 66)1

the nature of the oivision/ of the army,

as

made

is

it

achievement of

the

for

the object (of the war), or for the protection of the

sovereign.

This

is

what has been said by

the six expedients of state-craft.

experts; on.

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

tending invaders.

aad in-

(168.)

when he

sovereign,,

his- fiiture

shall find that, at the cost of

loss for the present,

he caa

superiority in fulure,

must

an inconsiderable pain or
purchase his permanent

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

fully contented (with his gifts

subjects'

and honours,

and

allies-^

etc.),

andv

himself in a very exalted position in respect of hisforces

('

e.y

ped army),

at the
shall

head of a

spirited

and well-equip-

then declare war (with

his

adver-

sary). (170)

When

he

shall

find

his forces

largely augmented and those of

exhilarated

his adversary

contrary condition, then the king must go out

paigning against him. (171)

and
in

cam-

Manu SamhiM.
Having

lost

shall gradually

his

forces

king,,

and transport mmaXs, he-

enemy, and enter intomore powerful ally. (172)

concilliate his

a:defensive alliance with a

The

24^1

whfen he shall

consider

adversary-

his-

more powerful than his own self in every respect,, thea

having divided his army into divisonsi shall proceed toachieve his

The

own purpose. 1 73)

when he shall apprehqpd
(

king,

mada

to be

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,

whose

etc.,

throligh

was made possible) and.

the adversary, the king must daily and assiduously
infidelity his captiure

worship as his preceptor. (175)

If

hfe

fearlessly

any treachery

detects

in

wage an honourable war*

By means

of

all

political

that ally, let

him

against him. (176)

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

state) in .their rdatioris to the past, present

as well as on the

good or

evil accruing

Though there

is

the-

future,

therefrom (178)

* The text has Suyuddham, Kulluha explains

yuddham, honourable war.

(of

and

it

little

by Sobhanam
chance of his

coming victorious out of the contest with such a powerful, though

ally, and although there is every probability of |iis,
being killed in the conflict, yet it is infinitely more honourable to
treacherous

die like hero, than to put up with affror^s offered by a cowardly

though powerful potentate, who can violate the laws af ho^i~

tality and take advantage of an ally in distress.

Manu

24.6

king,

his

and speecGly ascertain the

suffers

discomfiture at the hands of his adversary. (179)

The king
.

rightly

evil of all past, present, or future issues,

good or

no

who can

Samkiia.

enemies and

may

arrange

so

shall

allies,'

matters that, neither

all

nor indifferent kings ( Udasinas)

deceive him (surprise him unprepared).

the synopsis of the

Law

This is

of state-craft. (180)

the .lord (king) shall march on the capital

of his adversary in a campaign, he shall slowly
approach it by arranging all matters in the aforesaid

When

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

march out with his

all treaties,

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

tion of the rear of his realm with

own kingdom,

protec-

trustworthy rear-guard

allies

{Pdrshingrahas), distribution of proper forces for the preservation of

its

internal peace, collection of food,

port animals, armours, and arsenals, etc.

forage,,

water, traos-

Manu

SamhitA,

own

the Six kinds of his

|)urififcd

347

forces, lie (the king),

ully equipped with all the munitions

war, shall

of

slowly march into the kingdom of his adversary. (185)

An

ally,

who

had once been openly

with the enemy but

in alliance

won

has again been

and who

secretly serves the adversary,

over to his side, thus serving as a

between the two beligerents, should be regarded

by a king as the more dreadful (treacherous; of the
link

two enemies.
With his

Danda^

(186)

drawn up

forces

S'akata^^

known

in the array,

Makara,\

Varii.haX

Garuda-vyuha,"^ he shall march that

way

S''uchi^
{i.

e.

Toad to his objective) (187)

He shall extend the (front 0? his forces

whence he

quarter from

van

Th

the army, "and each of

aie.i first

on the
in

the

the midst ^of the ^ corps

which the general (Balidhyaksha) leads the

array, in

the king, the centre

icavalry soldiers

or

apprehend any danger,

will

-and shall himself remain in

as

and the lieutenant general, the rear ot

wings

its

composed of elephant-men,

is

and infantry in the order of their enumeration

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

and compact order, its rear expanding in extended columns

liiarrow

an Indian cart

like the back of

Vyuha
$

The

narrow

array,

at the

II

The

in

which the army

van and

cilled the Sakatat

The
The

is

drawn up

and thick and extended at

in the order,
its centre, is

(boar-array).

reverse of Vardha

Vyuha

is

called the

Makara Vyuha,

array of soldiers in extended columns, one man, follow-

ing one another like a

rear,

Vardha Vyuha

called the

(S^akatai, is

(cart array.)

array,

in

bulges out both ways,

swarm

of ants,

is

called the S'uchi Vyuha.

which the centre of thejarmy

is

called the

Garuda Vyuha,

is thick,

and

Manu

^^t

Samheta

soldiers, drawn up in the array, kflotf^n as

iPadma l^yuha* (i88)
Let him place Senhpati and Balhdhyakshas\ in all

guarded by

^quarters, first placing

the danger

He

them

shall place piquets or patrols

troops, to

from whence

in that quarter

apprehended. (189;

is

fall in

ment, expert

at the sound of

iH fighting

tetreat, valorous

of trusted {Gulma)X

any

as well

particular instru-

as in covering the

and incorruptible,

the

(for

purpose

of guarding the entrance of hostile soldiers into the

line).

(190)

He

shall

fight,

placing the soldiere of lesser

ing capacities in compact squads, and

veterans in extended lines

fight-'

the

placing

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

in circles, within a

is

protected by troops drawn up

compact square of

soldiers, is

called

Padma

(lotus) arrayi.

f The leader of one elephantman, one horseman, and ten

soldiers is

Pattikas

is

called a

Pattika,

An

officer

who commands

called a Sendpati, the leader of ten Sendpatis

foot-

ten such
is

called

a Balddhyakiha (general).
% 9 Elephant-soldiers, 9 charioteers, 27 horsemen, and 45 footsoldiers from a

For

Gulma

<group1.

knowledge of the formations of brigades, armycorpses, battle-arrays, and orders of attack and retreat, the reader
is

a better

referred to the English translation of the

of India series). Vol.

11.

CH. CCXLII.

pp.

Agnipuranam (Wealth

871880.

Wafiu Samkfltt.

^e

shall fight placing

24,9

in the front line of fighting

and 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 thir feelings towards the enemy. (194)

%&Ch

tall

enemy and

hafasS

he must Constantly

vitiate

Let him closely besiege

iiis

territories

likewise

(%n^eQOm)ks food

stuffs,

the

fotage and water. (195)

Let him demolish fortwallsand cut

"of

dykes and water-tanks

encamped

Safely

harrow

his

for the

enemy with

(of

night,

must constantly

he

terror. (196)

Having Severed those (such

nemy who would

down the banks

the enemie's country);

as,

ministers of the

be capable of being severed (from

the cause of their master) and ascertained the intention of the enemy, he (the king), fearless and intending

to win the Victory shall fight his

cious

moment

With

(2. e.,

Since, dubious
belligerents

stars). (197)

and breach-making,

and

is

and never by

victory

since,

In cases when the

tjoncilliation, etc.,)

in a battle

(198)

between two
is

sometimes

(199)

thrtee aforesaid

expedients (of

would be unavailing,

lequipped) so fight his

n kis

fighting.

defeat in battle

him accordingly avoid war.

tainly wait

the auspi-

'Oft

combinedly applied, he must endeavour

to conquer Tiis enemy

seen, let

payment,

concilliation,

'severally or

enemy

watched by auspicious

let

him, fully

enemies that, Victory might cer-

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

Manu

250

medt of the public

Samhtta

weal), and declare a general pardoB

(amnesty). {201)

Thus having ascertained the

ministers,

intention

the

(of

of the conquered king), he shall re-

etc.,

of that family on the throne of the

instate a scion

country, and determine (formulate) his duties and

obli-^

gations. (202)

He

v&ify

shall

their laws

and usages, and glorify

the (newly-appointed) king amd his ministers with presents of gems. (203)

Unpleasant

is

the non-giving (confiscation or with--

holding) of the desired objects

pleasant

is

their giving

mended under
All these

and gods

individuals)

(of

but such withholding

is

and

recom-

certain circumstances. (204)

works are contingent on the laws of

unthinkable (unscrutable)

is

men

the <^vine dis-

pensation, while measures are possible in respect

human

afi^irs.

of

(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),

depart with his (forces and

making

alliesi

let

the king

after assiduously

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

and steady

An

ally,

much as with the acquisition of a true

who can be powerful in future. (208)

ally, virtuous, grateful,

contented, devoted, and

Manu
resolute in his

recommended

if

he be weak,

is

worth-having). (209)

grateful,

intelligent, well-born, valorous,

is

munificent and possessed of a good

comprehension, the wise

foes.

3S^

undertakings, even

(as

An enemy, who
efficient,

Samhifa.

the most inveterate of

call

(210)

Urbanity, with a knowledge of men, valour, gene-

and munificence in gifts, are *the excellent

an Uddsina (indifferent) sovereign ally (and
hence, the alliance of such a one should be always

rosity,

traits in

courted.) (211)

king, in consideration' of his

own

safety

{i.e.,

in

the absence of any other means of self-protection),

up a land (country), possessed

fertile (i.e., well-watered by rivers),

shall unhesitatingly give

of auspicious

traits,

and always affording excellent

ing and increase of cattle. (213)

facilities

for the rear-

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
sent,

let

all dire distresses

a wise

man

to be simultaneously pre-

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

achieve his

The

own

its

realisation),

king, having thus deliberated on all these sub-

jects with his ministers

shall

he must proceed to

end. (215)

enter

day. (216)

the

and taken physical

seraglio to

eat

his

meal

exercise,
at

mid-

Mtfnoi Sarmkit.^

2'sz-

There he
feeing free

nieal, well-tested

eat his

shall

^ to

from poison) by trusted* incorruptibie

separable)

who

cooks,

ite

\a^

are acqiiainted^ with the- hours

of his meals, by consecrating,

toxic virtiiesi

{lit.

it

with Mantras of anti^

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

^that they do not secrete any weapon or poison
the
fplds of their
garments), shall fan hinj, and carry
Respectful

and bmrn ^fogrant; incense before

ki$ water goblets,

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 company 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

and ornamoits

(i.e.,

all

weapons

state jewels, etc), {^zz)

Having performed

his

Sandhya

(prayer), he,

armed

with weapons,

shall

hear tales of wonder and the

his

spies

in

reports of

an

inner

chamber of the

palace. (223)

Then having entered another chamber and

them (spies) as to their fresh undertakings,
-:

rounded by the

ladies

(of

the palace)^

again to take his (night) meal. (224)

directed
he, sur-

shall, enter

it

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,

the proper time

at

(. ^.,

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
suits,

see

(f.^.,

ministers, versed in
tion),

attend to ac^*udications^ of)

hm

the king, in thefcompany of Brahmanas and

and

law

(lit.

judgment

oti delibera-

in

a gentle mein^ shall wAss the assembly

in,

or staying

(court). (i>

Seated
(t. e.,

at,^

that (assemMy)

iH'

plain

as opposed to gaudy (x majestic) garments

ornaments, he shall supervise the cases of

Each day, conformably to the

and usages of the country, he

and

suitors, fa)

rules of the S'dstra

shall severally adjudi-

cate (cases arising from) the eighteen sources of lawsuits (subjects of legal contest

such as^tbe non-payment

money debt, etc.) (3)

Of these (subjects'.of contention),, the

of a

of a debt, creation of a trust, sale

other than

its

non-discharge

of a property by

CHie

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
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

bought or

Manu

354

Samhita.

(robbery), adultery, duties of husbands and wives, the

of an ancestral estate, gambling with dice, and

division

wagers

in respect

legs (subjects of
In these

of animal-fights, form the eighteen

law

suits). (4

>

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,

to an erudite

He

he must delegate

the appointed BrAhmaaa),

(court room)

his authority

for its decision. (9)

accompanied

by

assembly-roon

the

other jurors, shall enter

three

they

Brdhmana

and there, either seated or standing^

shall witness these transactions. (10)

(The assembly), wherein are [present (seated) three

Brahmanas and an official of the state

Veda-'kaovr'mg

(judge)

is

called a

Brahma assembly.

(11)

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,
All the

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
speaking falsehood in a tribunal, a

silenti or

man

be-

comes; guilty of vice. (13)

The members of a
by

untruth,

and

wherein truth

tribunal,

virtue

by

Vice, are

killed

is killed

by that

(partial or prejudiced) sight. (14)

Virtue
(justice),

(justice),

killed,

kills

preserved, protects (in

should not be destroyed;

i failure ;of justice) destroy us

(in

its

may not
all.

(15)

turn); virtue,

its

turn)

hence^ virtue

killed virtue

(/.*.>

Manu
Virtue (justice)

the

the showerer

is

working of

(full

Samhita,

2$$
;*

he,

who impedes

Vrishala; hence,

virtue, is^called

virtue should not be obliterated. (i6i

Virtue

him even

the one tiue friend of

is

death

after

other (friends)

fall off.

man who

with the death of

follows

body

(hisj

all

(171

quarter part of the (sin of) injustice

is

attached

to the person making the false complaint, a quarter

part

is

attached to his

part

is

attached to the members of the tribunal, and

another quarter part

is

attached to the king,

The king becomes

when

sin,

the offender

is

quarter

(18)

members

the

sinless,

tribunal are absolved of the

perpetrator,

witnesses,

false

and

sin

righly

of the

goes to

its

condemned

(punished). (19)

The
even

Judicial officer of a king

must be a BrShmana,

he be a mere Br4hmana by birth (and bereft

if

of the virtues of his order), or a mere professional

adjudicator of issues, and not a S'udra under any oir-

cumstaces whatsoever.

The

realm of a king, wherein a S'udra

administers justice,
like a

(20)

cow merged

is

official

destroyed under his very eyes,

in the mire. 121)

The kingdom, wherein

S'udras abound and which

is

infested with an atheistic,

non-Brahmana population,

is

soon destroyed in

and pestilence.

its

entirety,

stricken with famine

(22)

Vrisha (which usually means a bull)

in the

text.

Kamhnam
by

birth

virtue

is

Varshith.

alone a
as

is

the term that occars

Vrisha here means a showerer of desired benefits,

much

mm

The whole meaning

of the couplet

is that,

does not become a S'udraj; a man of easy

a S'udra ,as

one born of S'udra parents.

Seated

oft

the judidal seat, the khlg, with

well-covered, and having

made

commence

the quarters of heaven, shall

affairs

of the court (adjudications of

Bearing in

^ind the good

and the

Subjects)

evil (of their

and impiety

justice)

hU body

obeisaftCe to the lords of

to witness the

law'-suits). (23)

(Of the protection

of

and piety
that they may

destruction),

(injustice) alone, (so

Hot clash with feach other), the king shall attend to the
matters

(judicial)

and take up cases in

court,

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
keep

estates of friendless orphans the king shall

in his

custody for so long as they do not come up

to age and marry. (27)

So

shall

or sonless

he protect the estates belonging to

women,

iiapinda relation (and

distant countries,

wives.

to

sterile

not got any

whose husbands are absent in

widows, and to chaste but sickly

28^

A virtuous
their

women who have

to

male

king shall punish, like thieves, those of

who might have attempted

(lelations)

rob them (of their estates) during their

For three years, the king

'.shall

to

life^-times. (29)

hold in trust a

property whose rightful owner cannot be ascertained

after

three years, he shall confiscate

it

(by law of

escheat.) (3)

" Saying
treasure,

it

mine,"

must give

its

he,

who

shall

claim such a

exact (measure and description,

Manu

Satfthi'tit.

2,57

%6d

if th6y be found correct, the king

over to hkn. (31)

Failing to ^ive the correct colour,

shall

make

size,

and des-

it

of the lost article which he has claimed, as well

tsription

as the time and place of

its

loss,

the king shall fine

money. (32)
receive from the owner of a

IhiA its equal value in

The khig
article in case

part of

its

or inferior

The

of

its

recovery,

si

lost

sixteenth or twelfth

value according to the superior, middling,

status of

its

owner^ (33)

king's official Shall

lost articles
sions,

shall

which

ihight

make

over to the king

all

have come into their posses-

and the king

i'ealm) to

From

shall cause all thieves caught (in his

be (trampled down) killed by elephants. (34)

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

the king shall fine him an eighth part of its

article,

value, or a lesser fine in the case of doubt. (36)

An

Brahmana, having received a treasure

previously given by another j shall take the whole of
it, inasmuch as he is the lord of all (wealth). (37)
erudite

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
ttioiety

underneath the

soil,

thereof, inasmuch as he

tector (of mines)

king shall retain a

the
is

the owner and pro-

'39)

king 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

The

33

Manu

S'SS

enjoying such stolen

Samhita.

artietes,

of

acquires the sin

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^

communities and families,

with the doctrines of the Vedas)

guilds,

own

duties

{i.e.^

(not' incompatible'
shall

disch^ge hi

enact and enforce laws, recognizing

the valid authority of those customs and usages). (41)

Men, discharging their own specific duties, even
if

they happ^i to be remote, become endeared to

world
tive

for the fect^of their being true to their

works

The

the'

respeo

(duties). (42)

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

of a case for

to,

the hearing;

(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
cases)

adjudicate

{i.e.,

by means of

The

inference (and positive proof (44)

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

giving

rise

to the case, as well

as

(or

its

incident)

usages,

and

jprononnce the true judgment in consideration of the

merit he will acquire (in heaven by so doing). (45)

The king, out of

men into a law

litigant

nor falsely start law

Katyana,

greed, must not ;drag nonhe must not fabricate Mse cas^

partiality or
suit

suits

against

his

subjects

for

monej'.

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)
If a creditor makes an allegation (institutes a suit)
against a debtor for the recovery of his money, the

shall give

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

over to the creditor. (48)

By means of friendly pursuasion,* by getting

it

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

creditor, must not be indicted by the king for

his

his

having realised the same. (50)

* The text has Dhartifa, Suhrii Sambandhi-sandishiaih
Samena Chdnugamenacha ; Prayena Va rini ddpyo dharma eshaUddhritah.
Realisation of a

debt by a creditor from a debtor by means of

gentle pursuasion, or by following him, or through the pursuiion

is 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-

of his friends

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).

Manu SamhttA

26o

ot admit the'debt, and if that

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
or does

If a debt

circumstances. (51)
In the event of the debtor not admitting the debt

even

after the

him to pay

tribunal has ordered

it off,,

with
documents (and witnesses), and the king, after the
proving of the debt, shall impose a fine^ upon the
the complainant shall substantiate

his

claim

debtor for this fraudulent denial. (52)

[The king shall dismiss the suit, instituted by] a

who

plaintiff

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
new and

to

amend

gated by the coint,

Or

a former statement

for

example,

consult, or

plaintiff corrects

Palam weight
f

The

does not answer

having said that, the debtor took a

weight (four toUas) of gold from

as to

alleging

consults with his witnesses in a solitary place

where he should not so

* As

by

who, releveiatly interrorefuses to give any answer. (54)

different fact,* or

my

himself afterwards,

of gold from

my

son."

"yes, the

xiid

he lend that money

debtor

took a

Kulluka.

text has .?ajyai Panihilan.chartham

why

Palam

hand" the creditor or the

in the

i.e.

interrogated

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
by

qaestions

this court, or

261

Samhiia,

hrariedly Ifeave^ the premises

of the court. (55)

Or
or

is

(by the court to speak out,

to prove his allegation,

or

understands not

required to be proved iand the

means by which

fails

what

when asked

refuses,

that proof can be established.

ditors

In such

their claims. (56)

And

these reasons the judge shall dismiss the

for

of a

suit

who, having alleged to have wit-

plaintiff,

nesses, shall

to produce

fail

by

so directed

cases cre-

not be entitled to recover from debtors

shall

them

in

court,^

after

being

to do. (57)
complainant who refuses to depose toy thing in

court after

it

filing his

written statement (plaint or Com-

be punished with death (in a complaint of

grave and serious nature), or with a lighter peaialty
and his case shall he dismissed if he
(in a light case)

plaint) shall

refiises to

or

if

shall

answer

for three

(defendant

If a

weeks. (58)

fraudulently disowns a true debt,

a plaintiff sets up a false claim, in -court, the king

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

shall

discourse

on

witnesses

by whom

creditors shall get their transactions attested,

mode in which they

shall

and the

bear the true testimony. (6i)

Kshatriya, Vais'ya and Sudra house-holders

are

residents

dredStdr,

are

who

of the same village or town) with the

In times of distress
fit to be witnesses.

any person may be a witness.

(62)

Manu

362
In

all

matters, ttustworthy, nonrararicious

with

conversant

are

made

Samkita.

witnesses

all

men,

who

forms of virtue, should be

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 relafolks

dependants ^cohorts), or enemies, as well as sick

or person^ degraded for any hdnous crime, or

those

who have known

tions,

not be made

The

(/..,

to bear false witnesses, should

cited as) witnesses. (64)

king, an artisan, a professional actor,

Brahmana, an

a S'rotriya

ascetic^

and a

a musician,

religious

men-

dicant can not be called as witnesses. (65)

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
transactions

shall

be the witnesses of women (in money

and members of twice bom orders

etc.,>

be the witnesses of men of their respective orders

(m behalf of S^udras
and members of vile orders, on behalf of men of

shall

virtuous S'udras shall be witnesses

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

f he

speech

fetlteriiig

infant, or> a sick folk

is

Samkita.

263

th^ indicator of an old mail,

deposing any thing false; under

the^e 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, witbesses (of aforesaid qualifications) should not be

garded) and

examined ad the only

re-

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

number 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

in cases of equal

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

witness,

who

money

has spoken

in

penalty). (74)

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 ^administration of

Rulluka.
must not refuse to record the testit In these cases the court
of the qualitications mentionpossessed
not
are
who
men
of
mony
ed in verse 6a of this chapter, but is at liberty to taken down
poison, etc)

evidences given by infants, old men, in short by

dered able to give material informations. Tr.

all

persons consi-

Matiu Satnhtta.

2^4

person,

(present

tft

must depose

court)

when

to what he has seen or heard,

truly aS

even

asked,

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 regarded as comp^ent 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

alleged shall be taken cognisance

tarily)

by the

adjudication of a case

court)

,-

(i. e.,

volun-

of for the

his allegations of

made out of

a contrary character

(i.e.,

through

or pursu^ion etc.,) should

inducement

those

fear, or

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 addressing

(lit,

consoling)

them

in the

manner

following. (79)

Speak truly what you know regarding the dealbetween the plaintiff and the defendant which
form the subject of the present suit you have been

ings

cited as a witness in this matter. (80)

witness,

who

alleges truth

in

his

deposition,

and acquires an
a statement which

attains the exalted regions after death

excellent fame in this

BrAhma has approved of

water, tied with the,

;

dit.,

this is

worshipped). (81)

witness, for giving false

oppressed, a captive,

god)

life

testimony, shall be
a hundred existences, under
serpent nooses of ^aruna (water
for

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,

and eternal

omniscient

(the

witness

to

all

inci-

dents). (84)

Miscreants think
their

secret vices

that, there is none to witness

the gods and their inner Selve^ are

the witnesses to their misdeeds.

The two worlds (Heaven and

(85)

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

and Br&hmanas,

let

of the

him, pure

Brahmana

tion the pure

gods

(in

images)

(divine

body and mind), ques-

witnesses, with their

turned towards the north or the

east,

faces

about the truth,

in the forepart of the day. (87)

He (i. e. the judge) shall say unto a Brihmana (witness " speak," " speak truth" unto a Kshatriya by the
;

cow, gold or seeds he shall charge a

witness
to speak truth and a. Sildra (witness),
Vais'yu

sin of stealing a

by

all sins.

To

88)

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)

thou gentle one,

may

which thou hast practised

the (merits of) virtues,

since thy birth, all go to the

dogs, if thou speakest falsehood.

34

90)

266

Manu

Think

not,

and nothing

Samhita.

thou gentle one, that,

my own

exists but

witness to virtue and vice

am

" I

the soul,

self;" for, the eternal

always dwelleth in the

heart. (911

the
you quarrel not (by tellih'g lies) with
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
If

the expiation

of. sin).

(92)

Bare-bodied, shaven-headed, blind, and

with

thirst

eneniies

and hunger,

for

he go

shall

oppressed

the doors of) his

(to

begging his food, ^who shall bear false

witness. (93)

In respect of ascertaining the truth

{lit,

the

virtue),

who, being duty interrogated, shall speak

falsehood, shall fall headlong into the hell of extremesinful one,

darkness [Andhii-tdmisram). (94)

He, who being summoned to court (Hi. present in
the tribunal) alleges distorted

facts,

has not personally witnessed,

(in

offered to

him

does not

that of a blind

man

know

the time of'his deposing

will

this world.

speak

thOu beloved one, hear

which one

is

like

with

its

man, which at

never apprehends

know not

the gods

kills

by

telling lies.

(generations of his ancestors

by

me

in

describe the specific

numbers of

telling a liein respect of

ancestors,

fish

(96

kinds of falsehood and the

By

Self of a

(in court)

falsehood,

which he

that his conduct

attempting to eat a

bones. (95)
greater being than the

that, he

or facts

consideration of bribes

his

ancestors

(97)

an animal, one

kills five

ten (generations of his

telling a lie) in respect

of a

cow a hun;

Manu

Samhita.

267

dred (generations of his ancestors.lby

respect 0/ a horse

ancestors

By

by

telling

telling

one

telling a lie in respect of gold,

ancestors and unborn (descendants)

by

commits the

respect of a land one

creatures.

lie)

in

and a thousand generations of his

a lie)|in respect of a person. {98)

sin

Hence, one should not

land. (99)

tell

kills

his

all

telling a lie in

of killing
a

lie

all

lor

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.

Brahmanas, w:ho
those (Br4hmanas)

( 1

live

who

by tenUng
are

traders,

cattle, as well as

artisans, profes-

or musicians, money-lenders,

sional actors

or are in

the service (of any body), should be treated as S'udras,

(if

summoned

to a court as witnesses). (102)

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,

speak falsehood.

a witness

In such a case a

is

warranted to

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)

Manu

258

Kushmand i Mantra^

Or muttering the

three Rickas running as

Varuna, he

sacred to

Samkita.

shall

duly

clarifiedfbutter in the sacrificial

A witness

in health

or

the

the thrfee Richas

Uditi^ or

of

libations

cast

(io6'

fire.

not incapacitated by disease

{i.e.,

or sickness), having refused to depose in respect of a

money-debt

pay the equal amount of the

in court, shall

tenth

debt to the creditor and

part thereof to the

king. (107)

The

witness,

in court,

who, within a week of

or with

the death of a relation,

house by

his deposition

found to be punished with a disease, or with

is

fire,

be

shall

liable to

the burning of his

pay the debt

(/. e.,

the amount in claim) and a fine to the king.* (108)

In a suit without witnesses, the truth should

ascertained

by causing the contending

tie

parties (litigants)

to swear or affirm on oath. {1091

The gods and great sages have sworn for determining the truth (in suspicious cases) Vas'ishtha swore
;

in the court of king'Paiyavanat (of yore), dio',

A wise man shall never

thing;

by

wantonly swear

unnecessarily swearing a

both in this world and the next,

A swear (falsely made

for a small
is

destroyed

11)

by a husband of many wives

one of them, present at the
in respect of a matrimonial

as to his preference

to

time), as well as that

made

Such

(i

man

calamities are considered

to

be the

effects of divine

he must make
good the amount Of money which the defeated creditor might
have lost in conrt, and also pay a fine to the king for perjdry.
retribution

for the false

evidence of the witness,

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

son of Piyavana.

innocence in the court of king

Sudamd, the

Manu Samhili

269

(negotiation) in respect of forage for cattle, in respect

of, fuel,

made

the one

(sr

Br^hmana, does not

A Brihmana

the advancement of a

for

any sin. ;i 12)

be caused to swear by truth

entail

shall

Kshatriya, by his

weapons and riding animals ; a

cattle and seed-grains ; and a S'udra,

by his
by the sin of all the crimes. (113)
Or he (s'udra) shall be caused to

Vais'ya,

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 congnisance of the good of the world, did not burn the
hair, on account of the truth of his assertion, (116)
In

litigations

all

in

suits)

detected,

which

(/>.

false

partly heard or adjudicated

evidence would be subsequently

orders and proceedings must stay, and

all

whatever has been done

(in

be regarded as undone. ( 1 1 7
False evidence is said

connection therewith) must

i

(to

emanate) from, greed,

ignorance, fright, friendship, desire,

and juvenile

anger,

foolishness,

(fickleness.) (118)

enumerate in due order the punishments

on a witness who gives false evidence
inflicted
be
to
under circumstances (. e., out of reasons) other than
I

shall

these. (119)
*

red

hot iron

eight fingers,

Asvatha

ball,

weighing

fifty

Palas and to the girth of

should be carried on the palm, strewn over with

leaves.

+ As regards other forms of ordeals see Vishnu Samhita,

Manu Samhita

270

For giving

false

evidence out of greed, out of mental

out of terror, or out of affection,, one shall

be respectively punisHed with a fine of a thousand,
agitation,

two hundred and

one thousand, and a thousand

fifty,

Panas. (120)

For giving

false evidence out of lust (. e., sexual

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

obligation)

of three thousand Panas, for giving false evidence

out of ignorance one shall be punished with a fine of

fine

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
for repressing

crime, wise

failure

men have

and

of justice,
laid

down

these

penalties for giving false evidence. (122)

virtuous sovereign shall punish false witnesses of

t^e 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

should to be

Manu

inflicted,

has directed that punishment

a Br4hmana offender shall be

banished fiom the country. (124)

The
which

reproductive organ, thej tongue, hands, legs

(stand) fifth (in the

list),

the eye, the nose, the

property and body (are the ten places of punishment. (125)

ears,

Considriflg the Wilful repetition

repea;teid

perpetratioii)

[i.e.,

wilful

and

of a crime by (an oSender),^as

well as the time,Tplace, and circumstances of

itsi

perpe-

Munu
the light or

tration,

271

Samhita.
nature of the

serious

committecl, and the bodilj^ strength

(and

offence

pecuniary

offender to bear the penalty),

circumstances of the

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

who

punishing those

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,
ing

offender should be let off with a (warn-

first

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

the third time, should be punished

offence for

with a

while death (corporeal punishment, or

fine;

should be the penalty for one

mutilation of a limb)

has committed the same crime for the fourth

who
time.

(;i2 9)

Im 'cases where corporeal punishment would not

prove sufficiently deterrent, all these four forms of

penalty

be simultaneously

should

inflicted

on the

offender. (130)

Now
silver,

shall

arid

enumerate the measures of eopp^,

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

in a ray

of sun-beam,

the window,

is

seen to float

admitted through a hole in

is called a Tusra-renu. (ija)-

Ei htsuch

Ti-isra

renus

make

a Liksha

three

Manu. Samhita.

2']i

Likihas make a Raja -Sarshapah

make one Gaura

shapas

aud three Raja Sar-

Sa,rshapah. (133)

make one Yavamadhya,

make one Krishnalam
{Ratti)
five Krishnalakas make one Md^ha, and sixteen Mdshas make one Suvama weight of a (Gold
(Gaura) Sarshapas

Six

and three Yava-(madhyas)

;

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

one Karshika
or Raupa (silver) puranam
Ratth or a quarter Palam) of copper is called
a Panah or Karshhpanah. (136)

Dharanam

(eighty

Ten Dharanams make one Raupya (silver) Ja^aaa and four Suvarnas make one Nishka. (137)
Two hundred and fifty Panas constitute what is
five hundred Panas, Madhcalled Prathama Sdhasa
;

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)

Panas for each hundred Panas of the debtal

amount ;,while in the case of his falsely denying the

five

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
the

money

rate fixed

creditor shall charge

interest

(on

and advanced on a mortgage) at the

by Vasishtha, i.e.^ an eightieth part of each
lent

hundred per 2^j/. (140)

'

Conformably to the practice of virtuous men, let

interest at the rate of two Panas for each

him take

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

members

enumeration at the rates of two, three, "four and

Panas for a hundred Panas, per menstin. (1 42)

No

(the

of the (four) social orders in the order of their

interest

shall

accrue

when

tRe

debtor

five

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)

creditor, forcibly enjoying a

mortgaged property

which ought not to be so enjoyed, shall remit tha

on 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
interest

property

An

(article*.

article,

(144)

held in trust or under a mortgage, should

be returned to its owner on demand without the least

even after the long continuance of such an
delay
;

in trust or mortgage, its return or

article

to

its

owner must not be withheld.

reconveyance

(1^5)

may

be necessary to make use, out of amity, by

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
It

a person of a C3w, horse or camel,

animal.

1145^)

If the
cf^nnive.^

for

owner nf a
,'it

i'.s

ten- years,

35

?MiaiI

property (money), knowingly

possession and enjf^yment

';e

shall

by another

not Lo conpeLcnt to recover

Manu

274
er daiiw ft back

Samhila.

owa

as- ihi*

the lapse of that

after

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
land,

of a boundary

article,

of aminoi's property, of a trust propeiiyi of a

or of a

fsealed) deposit,

woman, does not

extinguish

the right of ownership. (149)

A foolish mortgagee, who without the consent of

enjoyed

owner

(the mortgager) has

of?) a

mortgaged property,

of interest to him by

shall

(the

mesne

its

profits

have to remit a moity

way

of compensation. (150)
Principal and interest, simultaneously recovered at

one time, must not double the amount

and advanced) in respect of paddy,
;

animals of conveyance

number

five

(originally
fruit,

times the

may be

lent

wool and

quantity or

and not
more. (151)
A5 rate of interest other than what has been laid
down in the S'astra (in respect of the members of
(originally

a certain caste),
be held as valid,

if

lent)

recovered,

agreed upon (by them), must not

other instances interest may be

in

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

has agreed to receive interests after three, four or six months,
must not let it accrue due for more than one year. He shall
*

who

demand and

receive

it

withiD that period.

Manu

Samkita.

875

such

as,
Chakravriddhi (compound
vridhi* karita\ and Kayika.%
(153)

interest),

Kalw.

debtor, incapable

of discharging his debt and

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)
^

willing to

pay off the whole amount of interest,

add up the principal and theu balance of inand execute a bond (in favour of the creditor)

Failing to

he

shall

terest,

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
not be entitled to

interest, shall

he

fails

to carry

it

for that

it

(compound

much time

interest), if

or distance.* (156)

In such cases, the rates of interest on fares, which

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
traders

prevail. (157)

He, who stands surety

for the

(in court), is boujid to discharge

money,

if

he

fails

to

make

appearance of a debtor

the debt with his

own

the debtor enter appear-

ance. '168)

son

is

not bound to discharge the gambling debt

of his father, or the unrecovered

balance of a

fine

* Kalamriddhi,
originally lent

not double the amount

i.e., the interest must
and advanced, no matter how long the debt might

have been standing unrealised.

f Karita, the heavy rate of interest which a debtor

may be agreed

in distress

to pay.

% Kayika, the

exorbitant rate of interest

from a debtor by means of threat or violence.

which

is

e.xacted

Manu

276

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

in the

who

event of the death of one

surety for goods,

heirs shall

Ijis

pay

above

has stood a

off the recognisance-

money. )i6o)
(If

who

it

be asked)

why

should the heir of a person

has entered into a recognisance for the appearance

of another or for (the delivery of) goods, pay the

recognisance money, ithe answer

of one

who

a proper

is)

that,

on the death

has stood such a surety on having received

sum of money

from

the

debtor

defendant) his heirs are jjound to refund

it

to

(or

the

him

\i.e.

debtor.) (161)

In the event of the surety having received tnough

the debtor to pay off his recognizance,

money from

his heirs, shall

own

pay

it

back to the debtor out of their

funds. (162)

An

act (money-transaction),

intoxicated,

or

diseased person,

by an insane,
by an infant or old

done
or

man, or by one, not duly authorized in that behalf, can

never be valid. (163)
A deed of agreement or contract, (containing provisions) 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 parihasanimiUam BhandMibhyodeyntvena pitr&ngikritam, money gifts
promised by the father to
oolings.

'fools

and

jesters,

etc^

for jokes or

fiianu Samkita.

277

to be fraudently dofte, shall abate, and

all proceedings
should be regarded as unmade. (165)
If one dies after having made a debt for (thei mainte^
nance of the) family, then all the members of that

made under

it

whether

family,

debt out of their

joint or divided, shall discharge

own

that

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)

done under force, should be considered as

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
acts

all

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

By

he perisheth both here and hereafter (171)

receiving his just dues,

by preventing the

inter-

mixture of castes, and by protecting the weak, the

is augmented ; he thrives both in

strength of a king
this

world and the next.

(170).

Hence, the king shall^conquer his anger and senses

and forswearing personal love and^derison, he shall be,

,"'j

like

unto death, impartial to

all.

(1731

Manu

2^8

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 controlled, administers justice {lit., adjudicates cases), do the
subjects fondly

rivers, following

follow, like the

the

sea, (175)

If a debtor lodges a complaint against a creditor,

endeavouring to realise his just

money from

the king shall punish the debtor with a

the former,

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.

wise

high-born,

man

shall

deposit

good charactered,

money

( 1

78)

in trust

virtuous,

with a

and

truthful

opulent person with a large family (of sons and relations. (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.

On

of

deposit

is,

the refund

is.

(180)

the deposit-holder failing to refund the trust

deposit)
shall

As the

money

to the depositor

on demand, the

[lit.

latter

apply to the judge, and the judge, at the back

the

depositor,

trustee. (181)

shall

demand the money of the

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

or

the same form and in the same condition

unsealed^ in which

shall

was

it

i e.,

sealed

originally deposited, it

be presumed that he does not hold the deposit

by the complainant (plaintiff). (183)

as alleged

But

if

he

fails

to return the deposit (gold)

made by

form and condition, the

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)
his attendant

One

original

in its

not give an

shall

deposited with him, to

his life-itime or after

mortgaged to or
inasmuch as either in
demise (such a giving may
article,

his heir,

his

lead toSthe probable destructiou of such a pledge or

deposit article. (185)
If after the demise of the

the deposit, out of his

article to

own

depositor, the

holdw of

motion, returns the deposit

(depositor's lawfuli heir, the relations

his

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)

the institution of such a suit {lit. after the filing

of such a complaint), the king, forswearing all duplicity, shall endeavour to recover the deposit article with

On

amicable means

and

in cDnsidaratioa

of the character

Sfanu Samhfta

28o

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

he shall not be indictal^e. (188)

it,

deposit-holder

is

deposit article in the case of

(Th king
article

its

by water or fire. (189)

examine the stealer of a depositas well as the one who fraudently demands an
that has never been deposited as a trust, by

or in the event

article,

make good the

being stolen by a thief

not liable to

means of

all

measures,

(tf its

destruction

shall)

the aforesaid expedients (of concilliatory

as well as

etc.,)

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

any

with a

article

fine,

equal to

its

value, without

distinction of caste or person.* ^192)

He, w^o on a
* This couplet

is

falset

pretext robs another of his

not a mere repetion of what has been stated

in the preceding verse, but contemplates cases

who were above

all

offences enumerated here

(

The

exemplifies

text has
it

by

in.

Kulluka.

UpadhabhisJia on

illustrations

such

neighbour and says "the king

much money and

where Brahmanas,

corporeal punishments, would be guilty of

shall shield

as,

a false pretence.

when

n>an

Kulluka

goes to his

is angry upon you, pay me so

you from the king's wiath:

Manu

SamhilS.

'

28

Vncnfey,

shall
'punished, together with his abettor,
with any of the various corporeal punishments* (mentioned before. (1931

An
in

article (such as gold, etc.,) dbposited

'depositor
in

man

with a

the presence of a witness, should be returned to the

which

falsely

it

to

on demand)

the same quantity or measure

in

was deposited
(original

its

and such a witness, deposing

measure or qintity), shall be
;

punishment. (194)
articlCj which as been deposited and received

liable to

An

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 depositholder, 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

shall

never accept the testimony of him,

\vho, without having any right of ownership in it, sells

an

without the consent of

article

and who, although

its

a.Jthitf in reality,

rightful

owner,

does not consider

himself as such. (1971

Such a person, who

if

is

equally culpable as a thief,

he happens to belong to the family of the rightful

owner, should Be punished with a

Fanas

than

sale
its

of six hundred

otherwise he shall be held gpilty as a thief and

punished with the penalty

fine

or mortage

for theft. (198)

of a thing by a person other

and lawful owner, as well as

right

___^

all

acts

..

Imprisonment, or mutilation of any Ijmb or organ such

the hand,
'

f The

deposited

leg, etc.

text

Kulluka.

has

Prityopanihitwya.

with a person,

temporary use by the former.

3^-

That

is,

an

out of love by the depositior,

Kitlluka.

as,

article
for its

Man

2ti

by him

doiis

(in

Law.

This

not done).

(lit,

must

connection there with>

regarded as invalid
Sion of

SaMhita

the deci*

is

(i9^i

by

In the case where possession (of a property

one)

means

evidenced, but not the

is

(right Or little)

under which hd has come by it, the title will determine:

the right of ownership therein and not the possessiom
This

the decisiofl of law.

is

At a
property

(lit,

(loo)

the man,

public auction,

sinqe

it,

.property

i.e.

purchases a

wealth) for a (good) value in tie presened

of legally conipetent witnesses,

by

who

(a

is

said to lawfully

come

good) value or consideration purifies thO

removes any defect

in its

little

after

the

sale.) (201).

If the auction-purdias^ (vender

of

property), on his failure to produce

vendor,* Can prove

same

at a public

purity for

its

(the fact

[lit,

in

owner

article

its

from one

not be

who is

but the rightful owner of the

such a dase shall have

|it

thfe

consetjuant

being so purchased, he shall

it

ox

show) thd

of his purchasing

open auction and]

punishable for purchasing

rightful

(lit,

not

its

article'

back on payment of half

the consideration to the purchaser. (202)

An

one species) mixed with another 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*
article

(of

If by showing a (more handsome) bride (at the

time of fixing the dowry) another (of more homely

As

in

the event of

country. Kulluka,

his

deatli,

or departure to a distant

Manu
features)
shall

is

given in marriager, than the bridegroom,'

be- entitled, to

ment of

28

SamJtiia^

that

(single.)

on paywhat Manu haa

marry both

of them

dowry).;, this

is.

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;

abandons his office, the ihstitutors:

be beund'to pay him his honorarliihi

religious sacrifice,

of the

irite

{Dakshind)

shall

proportionate

to the

work

he. has per^^

'

formed. (iq6)s

Having officiated, as a priest" at a sacrifice till thepayment of the honorarium {i.e., nearly up to the completion 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)

whether in respect of a religious ritef,

idx the- performance of each part whereof a sepatateiDakshind (Honorarium) has been sanctiolied by thd
SUstra, persons who have respectively performed those
parts shall each obtain- a- Z?s/JjA^", or, shall they aportion among themselves the entire Dakshiua (f)ai.d..in one

The query

lump sum

is

at the,close-of the sacrifice

(Among the

(208-)

followers of certain branches of the-

that) the Ajihvarjti- shall obtain^shall receive- a swift-goingr

a- chariot, the- Brahma
\h&.Mdgdt:
hotse,, the./^o/i shall obtain,a.horse^.an.d

Vedds the-practice

is

Itfdnu Samhifa.

284

(chanter of the Samveda)

shall'

obtain the cart at which,

the Soma plants have, been carried* (209)1

th& Dakshina (which;

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 theDakshina of the formpr (;>., six kine each); the priests:
(In a Jyotishtoma sacrifice-

consists of a

of the

third

set

and Pratiharta)
I

(tchchkavak,

each

shall

Nashtni,

h3=ve.

A. nidhra.

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,
Soma'Ttakannr^akatatn, ^

c!t.rt

which

or hiTtow

KuUuka

explains

by

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

a reference to these carts or barrows which, ate placed in

find

front of the hall of sacrifice

Tha

outside..

proceed

to, the

north and south of an alfar erected

Sakatas are requested, according to Sayana, to

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

priate Mantras which are given in Yajar Veda.
|-

The

sixteen are thus enumerated

by appror

V. 14-31^

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

which

the

first

four

others subordinate to them,

I.

ffotri,

Adhwaryu,

are
in.

severally

the

heads,

and

th

the same course of succession :.

Udgktri and

Brahman,

are

to.

have

Manu

Samhita,

285,

The- shares of several men, jointly dDing a work;

ai

this

'world,

should'

be

by applying the above-said

determined

respectively
principle

(of division ef

Dajishinii, [ziiy^
twelve each, or fqrty-eight in

Brahtnanachchhansi,

all.

Maitrc^varmia.

and, Pratiharitri,

six

each,

PratistotrJ.

twenty-

or

Achchavaka, N^shtri, Agnidhra and Prati/tarttri, four,each, or sixteen,; and' 4. Gravadut, Niitri,,ati&iubyahmanya, three
malc|Hg- up the total of one hundre<^;.
each, or in all twelve

fOlir.

3.

Amara KasKa,

EAmanatfia, in his commentary on the

vii.

17,

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'

also gives the

as th Prasastri.
teen priests to

the Aitafeya

Ifi

whom

enunierated with some

modifications,

Pratistetri, Grcmaduf, Neiri,

!

Cravastut,

the six-,

and Subrahmanya, of the

Sadasya.

als(^.

of the

instead

fir^t

The

list,

same

however, adds as priest not included ia the sixteen,

Unnetri, Subrahmanya, and the Samitri, immolatoii
In Madhava's commentarjj on

wljen a Brahman.
maih.

b. vii. I,

having,

Upagairi, A'treya, afld

Pratiprasthatri,
aiUthori-ty-,-

Brahm^na

portions of the ofFering^area^signed are

vis(.a,ra

the Nyaya,

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

Pi-atiprasthatri, and
hansi,

as-KuLi-UKA

Agmdhra and.Potri a-tke

znd, Subrahtnanya

And

lidka, and Gravasfut.

4.

The

I. iTie Adhwaryu,
:
Brahma, Brahmanachch-.

they are

Unnetri-;. 2. t,he-

Udgatri, Prasfoiri,\Prfiiiharttri,,

ihe Hutri, Maitrhvaruna, Achchhafour 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^,

fpurth repeat the

especially, of the

hymns

of.tlje

Sama

Veda,

and

Rich; the head of each

theclas&:

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.

Matm

3^6;

who

One,

Samkiiiti,

has given, or has promised', to give-

at

sum of money to a person for a religious rite',

^ajt get back the- money or withhold the. gift in the^

small)

event ofthfelatter's failure to perform the' same. (212)

If the- supplicant, out o greed or foolishness^

money

to refund the

fegn a.~Suvarna (gold

Thus

is

in respect

on (the

to the giver, the king shall fine^

mohur) for-the

"described the

of

&ils:

lajv.

trusts. or deposits

law, relating^^ito)

theft. (2i?3)

relating to malefeasance;

now

shall

non-payment

of.

discourse-

wages

(to>

servants, etC;) (^14)

A, servant,

wor.kipg for a stipulated pay> if

&ses to do, without being

he

rer

sick or indisposed, the. work.

j^greedupon;out of.insolencQ;Or impertinence, shall be-

punished with a

fine

of eight kriihnalas of gold

the wages shall not be paid, to .him-.

andi

(21-5^

(But) if' he had,been really ill, and if after recoveryhe resumes his work as originally.-agreed,.upon, he shall
be entitled to his pay, dpCrto him. for howsoever long-

a period

(?i6)

He, who
others),

when

fails, (to.
ill,

no wages, even,

shall

get

work

is lefE

ifi

it

himself

when

by

well,,

a very small part of the-

undone^ (217^

Thus the law

been

get the stipulated" work done

or refuses to dp

relating to the payment- of

fully set forth,

now

I"

shall discourse

wages haSr
on the law

relating to l^aach 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.

Havjng thus punished

the- breaker

(219);,

of promisej

(thct-

Mnnu
iiiWg shall impdsfe

upon him) a

one hundred

six Nish/fas, or

2B?

Samhilli.

of fdur

fine

smarnas

virtuous kirtg shall adopt this law of penalty

inflict

or

silver coins. (220)

these penalties on) in respect of persons

'iie.-f

who

have violated their donlpacts with thir caste-gmids

or village-assemblies. (221)
ii J,
his

who, having purchased or sold an article repents

or purchase, must rfeturh it' (to the seller or

sale

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

be fined a hundred Panas, on his

virgin, Unvirgiil, shall

failure, to substantiate

his statement. (225)

Nuptial Mantras

on

virgins,*

arte

related to (Hi.,

established

and they are never applicable in respect

inasmuch as they stand outside

of unvirgined brides,

the pale of {Hi. are bereft of ;

* The text has Kanya which
Akshatayotn,

who

has

desirable,

any

other

not
if

which

menstruated.
the

term

celebrated

KaHyd by

is

Kolluka

his

interpreted

(226)

explaitled

td mearl a

would have been far

commentator could hive

It,

equivocal

less

intention of the author

explain

ordinarily

is

all religious rites.

afld

plain enough,

less

and

confounding.

we would

by
girl

iJiof^

tlsed

The

prefer to

Akshiinna-Sati'Chchhada (a girl with unis the recognised evidence of virginity

ruptured hymen, which

The marriage of a girl, after menstruation, is not condemned by Manu, nor does his Samhita depict her status as a
wife in any way inferior to that of one married before the age
in a girl).

Ma mi

258

The
=aiid

nuptial

the

rite

Sbmhiln,

Mantras impart the

status cA a wife,

of Suptapudi (walking seven steps), gone

through by the

bride,

completes the creation of wife-

hood. <22^)

In whatsoev'er transaction
or purchase, or

(i.e.,

not only

payment of wages), him, who

any cause of cdmplaint, the king 'feteill gif*

in a sale,

shall

have

this equit-

able relief in accordance with the abovesaid rules. (228)

L

In the Vetse X'C of the IX. Chapter

ot puberty.

unmarried

girl,

after

mehstruation,

is

we

find that,

an

-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

ments were not denied

to

't'h'6v!patties

marriages as sacre-

thereto by Maliu, as would

Vadhu Kanyd Samudbhabam

Gandharva form of marriage, which

from Ya Garbhini Samskiiyati or

etc.

of the

In respect

may be solemnised even

couple,

respectively recited and

its actual consunimation- by the

Vediac Mantras and rites should be

after

Devala enjoins that

gon* through 6n the Occasion of its

fire.
(Gdndharvesha Vivdheshtt
Kartavyas'cha tribhirvariiai/t Samaya-

solemnization before the nuptial

punar Vaivdhika Vidhik ;

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

Dvddas'aiidrshikim) does

be married before
occur in

many

does at best

is

ilot

pubeirty, since menstruation has

Cases earlier than that age.

to

Kanydm hridydm

necessarily suggest that girls

fix

should

been knovvn

What

to

the couplet

the highest desparity of age allowable

The intention of the Samhita is to

between the married couple.

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

her to claim.

wedlock does not

entitle

Manu

Now

28i^

Satnhita.

duly discourse (on the law relating

I sliall

owners and keepers of

'disputes lietWeen

out of their (respectivej Short-cdniings

to)

arising

cattle,

negligenC^i

{i.e.,

or oniissions). (229)

The keeper of
"tending,

"during the day, while

an injury done to

its

it iii

over

animal, niade

afl

be arisWefable

sh^li

for

owner

his

and night) the keeper

A
'of

it

house during the night

his

shall

who

ii. e.,

liight.

for
it

but

if

day

for the

be answerable for

both in the day and

cowherd,

him

be answerable for

shall

the terms of tending be otherwise

done to

to'

any injury done to

injuries

(230)

has agreed to take milk in lieu

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)

an animal strays

If

by

reptile or,

ibut

into

falling

of sight, Or
a pit

is

killed

by 1

uneven ground)

(lit

through the wilful negligence of the keeper of

duties, the keeper shall be bound to
(to

the owner

.of

make good

If a beast be stolen

by a gang

keeper of the flock shall not be

tirne

of thieves,

he informs

its

liable to

owner of the

who have
drum, the

make good

it^

at the proper

fact

and place. (233)

If a beast dies a natural death,

off

loss

the beast. (2321

perpetrated the crime 'with the beat of

loss if

its

his

its

ears,

skin,

its

keeper shall cut

hairs, bladder, sineWs, gall-stones, or

'Other bodily

appendages which

death, and

show

theiti

to

its

may testify
owner

to

its

natural

(for his better

conviction). (234)

In the

ab^nce of
2,1

the'flock-keeper,

if

a wolf attacks

Manu

^jSjO

anS

flock

'the
shall

loss of, that

But

away a

carries

be answerable

Sam'hi'ta,

and

for,

animal to

owner,

its

a wolf darts upon and

if

grazing in flocks in a

wood

in

435)
one of the animals,
presence, the

ifor

flock*

the death of that

owner.) (236)

its

A strip

make.good the

kills

his

keeper shall not be answerable

animal to

beast, the flock-keepeJ

liable to

of

laftd to

the extent of four hundred cubits

or to the width ot three large sticks at the outskirt of

should be set apart for pasturage

.village

much measure

thrice as

a ground of

should be kept reserved for the

purpose at the outskirt of a town ot

If the cattle graze on

city.

(237)

and destroy the crops standi

ing on an unfenced ground, adjoining the pasture-Iand>

the king shall

<for

inflict

no penalty on th cattle-keepers

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

keeper, tres-

its

passes on an enclosed field near the road side, or at th@

outskirt

of a village, or close to a pasture ground (and

him a
bound to keep

grazes upon the growing crop), the king shall fine

hundred panas

them

if

off,

the owner of the field

If the

unattended by the keeper,

the cattle,

attempt to enter upon

cattle

it.

is

(240)

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

circumstances he shall be liable to

to the owner of the

field,

(241)

but under

make good the

all

loss

39 1'

Mlanu SamkilS.

No

penalty exists in respect of the dfestruction of

crop by arcow within tendays

of.

a bull branded with the sign of a discus or

by a

bull;

trident,

or-

dedicated to a deity, whether attended by the-

the cowherd or otherwise.

Manu:

&i

her parturition, or by

This

is^

the decision

of'^

(2421

In the event of the destruction of the crop throughthe 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

be the penalty when the

loss will occur

fine -

shalL

through acts of

the owner's servants and without his knowledge. (243)

Conformably- to thesexules the- virtuous king shall,
settle disputes

arising

between keepers and owners of animals,,

respective omissions- or short-

out of their

comings,. (244)
In,

a dispute as to boundaries between- two-

villages,-,

the boundary should be determined in the month of

embakments have;
apparent (onthe recedence of water. (245)'

Jdhhtha (May Jime^

%become

fully

after the -border

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,

Kuvjaka

),

creepers, mud-rpillars,

or,-

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)

Man

29?

Samhtta.;

Stones, bones, cow's hairs, husks bf p^djiy,

aghes^

of brolicn pottery, dried cow-dung cakes, bricks,^

Ipjts

charcoals, broUen bits of

(Or in other words

baked clay and s^nds. (250)

things which the earth may-

all

not consurrie in course of

soilj for the

neath the

tiiine

should.be buried under^.

purpose pf fixing

tfeg

bpun-_

daries. (251)

The king shH lay down, the boundary between, thetwo contending (villages) by the abovesaid dgmaicatingsubstances, 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

would

rise to,

settle

He

{i.e.,

a suspicion the testimony of witnesses,

the dispute

as. to

the boundary.

(253.)

thg king) shall interrogate^ thQ witnqsses-

as to the bonndary iparks in the presence, of the

putants and the inmates of the.sam^

Statements

made

dis-.

village.' (254)

by the witnesses regarding the-

determination of boundaries, together with their names,

the king shall cause^to be entered into

paper

(jrecord),

t.h^

bonndary-.

(,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

rectness of the boundary

l?y

their

as to

the. cor-.

respective goodi

deeds. (256)

Their true testimony shall

witnesses, but the king shall

with a

fine

purify these trnthful;

punish each

of tw:o hundred, panfis,

if

of them,

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;

determine, the boundary

^.ssinjiuously

the presence,

iit

of the king. (258)

In the absence of Samantas, persons

'

members of
be cited

who

are. the.

old-established families in the- village, shall

witnesses,

as.

and

in

ca.ses

Where even they

wouldi be unavaila|),Ie the. foresters, [such as trappers,,

fowlers, cowherds, "/Ta/wfl >5^a J .(fishermen))
tors,

snakercatchers, and

herb-collec-

grainrpickess]' shall be

^ogated> (259-^^360,)

interr:.

'

Interrogated by him> whatever they will say as to,

mode of demarcating

the

two

the boundary between, the,

villages the king shall, lay

dpwn

the boundary

iuj

accordance therewith. \26x)

In demarcating the boundaries of a

orch,aj:d,

or a house, the testimony of

the neighbourhood and.

cognisant

field,

a.

well, pond*.

man,

thereof,

living

in.,

shall

be^

taken. (262)1

The
a

fine

king- shall punish,

of

each of these witnesses with,

Madhyama Sdhasa

they giye

fajse

evidence

(five

hundred Panas),

respect

in

of l^g

if

boiinr-

dary. (^63),

For having wrongfully

or orchard

by

taken, possession of

a house,

intimidation, one shall bp. pmrished; withj

^ fine of five hundred Panas, for having unknowinglytaken possession, thereof] one. shajl be; punished, with,
a fine of tw^o hundred

/"awflj.

(264),

In the case;wher6it wjU be: impossible to

(rightly),,

demarcate the boundary, the king sh^U go to the- spot

in person

and. allot the

the disputants) to

Thus the law

disputes, has

been

lands

(in,

djspute) to such (of-

whom, they may be most

{i.e.,

laid

useful. (265)

procedure) relating to boundary^

dpw,n

in.

its

entirety

hqncefortb.

Mvnu

294
I*

shall! discourse-

Samhitn.

on the law

relatittg

to the use

ofc/

abusive language. (266)

For having used any abusive language to a.BrAh-.

mana, a Kshatriya ^all be punished with a fine- of onehundred Panas whereas for the same offence a. Vais'yau
;

shall

or

be punished with a

punishment

(flogging,

of one hundred id fiftyand aS'udraj-.with a corporal

fine

two hundred fawaj

etc)

(t^dli)

For having used abusive language to a Kshatriya a

Br&hmana

shall

be punished with a fine oL

Panas

fifty

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

^nguage- being used the offender

with a

fine

shallij

filthy,

be punished,

of double value (twenty four Panas.) X^ep)

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

member of thetwiccTiom. order

name and caste, a burning tong

If a S^udjra abuses a

by mentioning

his

to the length of ten

mouth.

flijgexg. shall

If a S'udra. insolently

advice

to>ai

inserted, into

his.

gives-,

any rdigibus-or morali

6r&hma.Da, the; king shall cause: %ot oil to*

be poured into

For having

his^

mouth and

ears.

bodily

punish the offender with.

Panasi. (273),

(27'2),

cast unjust aspersions,

cotmtry, caste, deeds, or

shall

be.-

((271)1

9,

on one<s

learning,,

features,

the kiq^

fine

of two, hundred

'/lia-Hu

{''or

for

(lit.

SainhiPa,

^95

having taunted a than fox his phygifcal deformity'

having "called a lamfe man, lame, and a biin&

ma;n blind) or for having cortimitted a similar offence out

shall puftish the offender

"of insolence, the king

Panam

of one Karshd

fine

(sixteeft

with k

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

with a

fine

puish the offender

shaifl

of one hundred Panas. (275)

In the case where a Brihmana has used abusivd

language 'to a Kshatriya, and iice versa,

punish the Brihrnana with a

fine

'the kiftg

shall

of the Prathant'a

hundred Punas) and the Kshatriya

with a fine of the Madhyama iahasa ctos (twO
hundred and fifty Panas. (276^

Sahasa

class (one

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

had his tongue dipped off, shall

S'udra, without having

Ije

punished with a

This
(foi

is

fine

Madhyama Sihasa

of the

class.

the decision of law in reSpedt of punishmenl

these offences). (27^)

Verily thts the punishment fof the use of abusive

Now

language has been described.

on the law relating to

The limb With Which a member of a

assault a member of a superior caste
This

is

If a

or

the injunction of Manu.

member of a Vile caste

member of a

assaults, a

vile caste shall

shall

be cut

off.

(27,9)

raises his

hand

against,

superior caste with his

hand, his ^hand shall be cut off by

if

shall discourse

assault or battety. (278)

way

of punishment

he commits the same offence with his leg out of

anger, his leg shall be cut

off^

(280)

296

S'dthhtta.

lii'dnu

If a vile person attiiempts to sit '6n the

mah

Or cushion with a

same

seat

of superior caste, the kfng shall

punish him by branding his waist and exiling him froni

the country, or by lopping
If

'off his hips.

any one insolently

Brahni^aa) the

kirtg shall

(281)

on the person (of a

spits

cause his lips to be cut

off;

any one urinates or passes flatus (out of insolence)

on the person of*a Brihmaaa' the king shall cause his
if

penis or rectum to be cut

'Off. '(2'82)

him (BrAhmana) by the hair 'Or

beard, the king shall cause his (oflfender's) hand or leg
to be cut Off, if any body pushes him (Brihmapa)
If

any body

pulls

by the n6ck the

'king shall

causes his testes to be

severed. (283)

Breaker of ^kin or drawer of blood (on the body

own

of one of his

caste) shall

be punished with a

of one hundred Pdnas, a piercer of

tt^f

six

Nishkas

Any one
iaild

and breaker of bone with

injuring the factors

vegetables

fruits,

flesh,

may

with a

exile. (284)

by which the

be used and

fine
fine

enjoyed

trees

(such as

be punished with penalties

flowers^ etc.) shall

deterniined according to the gravity or lightness of his

offence. (2^5)
If

men

Or beasts are

offender) be punished with a

grieviously

to the greviousness of the hurt.

In

(a

hurt,

let

(the

punishment proportionate
(286)

case of assault attended with) the injury of

limb or organ, or with a

wound

Shall cause the assaulter to

or

bleeding,

the king

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
having

j^or

Samh'i'ta.

kndwiAgly or unknowingly done any

Wischief to another's property (or

shall satisfy the injured party

by

2^1

replacing the same,

go'ods),

by paying

and also he

the offender

off its price

shall

pay a

or

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

one

shall

pay a penalty of

five

times

its

another)

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

road) on

yoked

tk'e

any beast or person (on the

breaking of the nose-rope

(ot

a bullock

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,

even

warned of the danger, (the

after being loudly

carman, or carowner etc

This

ment.
(291

is

,)

reins, or

headrope, or

shall not be liable to punish-

what Manu has

said (on the

subject.)

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

Panas

fine

of two hundred

having employed an unskillful carman. (293)

(for

If the driver (car-man) be an efficient one, he alone

shall

be

liable to

a fine of two hundred Panas

wise the riders, car owner etc., shall be each

a fine of oiie hundred Panas. (894)
If for being obstructed in his

way by

other-

liable to

beasts or carts,

charioteer, while driving his chariot, happens to

38

kill

Manu

2g8

any creature, he

shall

Samhita,

be sumfflarity punished

that

(for

rash adt.) (295)

,

For thus having

man, he

killed a

shall

pjmished with the penalty for theft

of one thousand Panas

ment

with a

and not with the

fine

punish-

man-slaughter), while the penalty shall be

for

much

half as
kill

be summarily

(/. e.,

{i.e.,

five

hundred Panas)

a large qua(Sruped such

if

he chances to

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

(such

iis

a parrot,

silver) is

or bird

Panas. (297)

etc*, is fifty

Five Mdshas (of

as, deer)

the penalty for (thus)

kill-

Mdsha of silver fe the

hog (under the circum-

ing as ass, goat o{ lamb, while a

penalty for killing a dog or

at

stances) (298)

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

and never upon the upper limbs. For having,
flogged them in any other fashion one shall be liable to

bodies,

punishmeftt for theft. (300)

Thus the law

been

fully

relating to

set forth

now

assault

and battery

has'

^all discourse on the law

relating to theft. (301)

The king

endeavour to repress the

kingdom ; by repressing theft the fame
and kingdom of a king are augmented. (302)
shall assiduously

thieves in his

Always worshipped
tion

from

augmeuteth

thieves

is

(to

the king
his

who

grants protec-

honest subjects);

his sacrifice (of sovereignty)

verily

which grants

Manu

Samhita.

299

perpetual protection (to his subjects)*as

Dakshinds

its

(honorarium) (303)
The king receives a^sixth part of the religious merit

of

whom

his subjects

be

part of their

sixth

in

every

way

protecteth, and

he

fails

to properly pro-

sins if

'

tect thenj. (304)

Whatever Vediac

studies do his

subjects do, what-

ever sacrifices do they perform, wjiatever

make, and whatever prayers they

gifts

they

to the deity,

oflFer

through his properly protecting them he enjoyeth a

sixth part of the merit thereof. (305)

By

lawfully protecting his subjects, and

ing those

who

the merit of a sacrifice which

is

performed daily with a

Dakshind of a hundred thousand cows.

The

who

revenue, duties, royalties* and

fields,

sixth part (of

tjie

called such a king,

goes to hell

the filth-taker of

who

realises a

agricultural products of his subjects

without giving them the safety of

all.

life

and property, as

(308)

law-breakjng, avaricious, non-protecting, oppres-

sive, king
{i. e.

fines,

death. (307)

Thp wise have

(306)

without protecting his subjects rea-

from them a sixth part of the produce of their

lises

alfter

king,

by punish-

deserve punishment, the king acquires

who

sucks up the life-blood of his subjects

squeezes out their subftance by means of unjust

and oppressive
ready)

By

taxes) should

doomed

be regarded as one

the three lawful expedierits of imprisonment,

* The text has Praiibhagam, Kolluka explains

kusuma,

S'akn-irin&dyuphyanam

royalties of fruitSi

the king.

(al-

to a vile existence (after death.) (309)

flowers,

edible

it

by Phala-

Pratidinagrahyam Tolls or
bulbs, ha/s, etc, daily piid to

Manu

300

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

rate the calumnious remarks
ants,

infants, old

shall

made by

men and

always

suitors,

toler

defend-

sick folks regarding

him-

self. (312)

He who

bears with ill-reports (adverse criticisms)

made by the

aggrieved

in

is glorified

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

thief

exonerated from his crime

is

lets off a

thfef without punishment

by the

king, a

but the king

who

himseif acquires

the guilt of theft. (316)

The

who

sin of a fseticide is transferred to

the person

partakes of his food, the husband of a faithless

wife obtains the sin of her adultery, the sin of the disciple

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

by the

king,

become

free

crimes,

men,

punished

from impurity and go to

Manu
heavea

ftfter

death

as

351'

Samhili.

and virtuous men

honest

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 (corporeal punishment or mutilation of a limb) for having
;

paddy of a

stolen

with a

fine

lesser

measure he

shall

be punished

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,
fifty
fifty

and

less

than one hundred.

numbering more than

For stealing less than

(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 medicines, 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.

Manu

302

Samhita.

having stolen and threaded the nose pf a Bf^hmana's

cow, or

for robbing

in a sacrifice

For the
cow-dung;,

an animal intended to be itaraolated

(325)
theft of cottou-threads,

cotton,

enzyme,

milk-curd, thickened milk, whey,

treacle,

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
fine

wines,

articles,

intoxicating

drugs,

of food, or confection, the penalty shall be a

double the value of the

For the

article, stolen. (329)

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

made
fire

who

has

suitable for

sitolen

any of the abovesaid

human

use or has robbed the sacred

articles

from the fire-chamber, the king shall punish with

fine

of the Prathama Sdhasa class

Panas.) (333)

{i.e.,

one hundred

Mattu Samhita.

With

Airhatsoever limb

tempt to commit

of his body one shall at-

the

theft,

3o3-

checking the

for

kiflg,

Recrudescence of that crime, shall cause that limb to

be cut

off.

(334)

A fathSi',
who

priest,

preceptor, relation, mother, wife, son or

fails

to discharge his specific duties, should

be punished by the king. (335)

For the offence

be punished with a

for

which an ordinary person would

of one Kdrshdpanam, a penalty

fine

of one thousand K&shapanam should be

the king,

if

he

is

found guilty thereof.

inflicted

This

is

on

the con-

clusion. (336)

For having committed

the usual one in value

times

wkh

a fine eight times

a Vais'ya, with a fine sixteen

a Kshatriya, with a fine thirty-two times

Brdhmana, with a

and

a S'udra, cognisant

theft,

of the law, shall be punished

fine

twenty-eight

sixty-four,

times

the

and a

hundred, or hundred
usual

one

value.

in

(337 338)

The
for

fire,

taking of truits and roots of trees, fuel

and hays

for cattle, if

they belong to

wood

others,,

does not constitute theft, 1339

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

BrAhmana,

shall not

be

field,

liable to

Wrongful detainers of stray

who

let

an indigent, way-faring
punishment. (34
cattle, as

1>

well as those

loose the horses tied to their posts in a stable

Man

304

and 'those who rob

Satnhtt6>

and chariots should

slaves, horses

be punished as thieves

{lit.

are guilty of theft.) (342)

A king,

by thus repressing the thieves (in his realm)

renown iii this world and enjoys perfect

acquires

felicity in the next. (343)

Wishing to attain the status of Indra (king of the

and an etrnal fame, let the king show not the

deities)

least indulgenee for a

moment

to a robber. (344)

A robber should be
than a

regarded as a worse miscreant

thief, assaulter or

The

king

who

foul-mouthed person (345)

tolerates (the depredations of

robber soon incurs the

meets

his

doom.

ill

(of his Subjects)

will

and

(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

When
tyranny),

(the practice

when the

of)

all creatures.

virtue

(347)

obstructed (by

is

eternal division of castes

wise jeopardised, Brdhmanas

may

wield arms

is

(for

any
the

preservation of law). (348)

He,

who

destroys

the defence of his

fight, or for

life
life

(commits man^^slaughter) for

and property,

the protectioii of

in a justiand

fiiir

women and Br^manas,

does not bebome thereby morally condemnable. (349;

A preceptor,
erudite person,

old man, infant, Bfiahmana, or Vastly

coming as an A'iatayin,* must be killed

without the least hesitation, (350)

* Agnid* Garadas'chaiva S'astrapdni Dhandrpahah kshetrd
idrdpahdricha S'adeti dtatiyinah.
sets fire to

his house,

comes to

He Who

assaul't

administers poison,

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
Bykilling an

/iVa^ijj//

merit, inasmuch as

it is

Samhtta.

305

the killer acquires no de-

anger that

kills

anger in fact

such a case. (35 ij

in

The

king, having clumsily mutilated

shall eause the defilers

of other

thdr persons,
men's wives to be bani-

shed froni the country.

(352)
^

Since

it

of *castes

through such

is

iften

that hybridisation

eifected
castes is the
and intermixture
primal cause of vice which leads to universal destruction.

is

^^5 3'

A man, who is known to have held incests with

other men's wives before, if found conversing in solitude 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

.previous incest,

if

another's wife for

is

not impeached with an act of

found conversing in solitude With

any

just

reason,

to punishment, inasmuch as there

shall
is

not be liable

no

delinquency

'on/his part. (3^55)

If one accosts, and converses with another's wife in

-a*

lonely

of

wood

rivers,

or forest, or at a hbly pool or confi\jence

he shall be guilty of the offence

{rtinishable

with a

fine

jaf

adultery

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 wearing apparel, and eating, or sharing the same bed-stead,

with her are acts which are said to constitute Stri-

samgraha (adultery with another's

A woman who
vate

lit.,

wife) (357)

tolerates being touched

at

het pri-

untouchable) parts by a man, and a

man who

39

MuTttt Santhi'ta.

"3<3^

'^tolerates

being 'similarly touched by her are said to be

of adultery- by mutual consent. (358)

i'guity

-A non-BrAhmana
^

shall

i-be

'bent on

-above

(S'udra',

found guilty of adultery,

pimished with death, inasmuch as

men

it is

incum^

of all the four castes to protect their wives

other possessions). *(359)

(all

men initiated ifl a

and artisans (such as cooks, etc.,) may, if not
otherwise "^forbidden, ^speak with other men's wiVes
'

Beggars, professional panegyrfst's,

"sacrifice,

(while alene) (360)

Forbidden to speak wfth another's wife, one must

For thus conversing inspite of

"not Converse with her.

the warning the offender shaU be 'liable to a fine of

one

suvarna-{go\di Mohar.) (361)

'of

This tule does not hold good in respect of WiVes

Chdranas (professional actors or musicians 1, A'tmopo'

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

jivins*

solitude,

small

the offender shall be liable to pay

fine.

a very

(363)

He, who de fries a maid, not matiVly disposed,

should be punislied (with the mutilation of his reproductive 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,

not; pay any fine, for having carnally

a maid must
Those

and

live

who connive

at the adultery of their

upon the earnings of their

infidelity.

Wives

for

money

Manu
known, a man of

Samhita.^
caste she should

inferior

397

m^

kept

1)0-

ciarcerated'in the house. (365)

For. having visited a. womaai of ^superior caste- a

>

man

of inferior caste

Ijut

if for

having visited a
the girli asks for

father ofl
(lit,

must be punished with death

girl

own

money

ax,,

duty) he shall have, to pay

of his

compeHsation,'

he

be

shall

who

ruptures

forcibly

pay a .,fine^..

further- liaWe. to

to the father. (366)

it

of a virgin therewith shall be clipped

of him

caste, the

The
hymen

fingers

thre-

^nd
of .six. hnndted
off,

..

Panas. (36^^
Ai ^man,

founds

an amorous
have- his

fingers

of.destroying

gviilty.

of .his

girl

own

clipped

oflE!;

rficrudescence of the. crime,

f unished with a

A
girl

girl

and for checking the.

the offender shall be^

of two hundred Panas.

fine

committing th same- offence -upon another

/'tfj;:

^e-

the father of "(the-deflowered

fine

of twos

be' (further liable to pay

shall

compensation of double valuei

tx)

(gjSS)

be pimished/ with stripes and a

shall

hundred

thfe virginity^

caste with his fingers, shalL

faur.^

girl). (369),

same
ha\.' her head

wojnan found, guilty of committing the

-

a.

hundred Pxinasy

on the person of a gid- shall

and fingers clipped off; and thus mutilated)
shall' he perambulated, oa an ass (round the ,

offojice

shavedr!

^e

town;. (37)-

wife,

who

out of pride of personal, beauty and

opulent relationship has

j

made

transgressions against,;

her husband,, the- king; shall cause to be devoured by.

ferocious dogs- in a well-crowded locality. (371)

The king
%).

he. laid

shall cause the

down

o;i

male miscreant (adulterer);

a.hot bed of iron and.the public

3oS

Manu

Samhita.

executioners shall cast logs of wood:

his

till

body

is

A person,

consumed to

found

iit

the- fire-becfe

ashes. (372)

of adultery withiti one year

gAiilty

of his Jiaying been punished for the sanve offence,

be

liable to

girl

double the penalty

of uncQnsecrated caste

for

squally

visiting-

'V/7/j)/a).the:pftni3Jty is,

the same as that for carnally knowing

woman.

shall;

^ Ch^mbil^

*-

(373).

For having sexually visited a womaft of any twiceborn caste, whether protected, or unprotected by her
husband, a S'udra shall be punished 'with the mutila^

organ and a confiscation of

tion of his reproductive

all

goods and estates

his

in the first

named

instance-

knowing an unprotected twice-born woman),

and; in the last named case he shall pay the penaltywith his life and all his goods and estjates) will befor

{i.e.,

escheated to the sovereign. .374)

A Vais'ya, found guilty of carnally knowing a protected

Br&hmaua woman,

prisonment

for

shall

be punished, with im--

one year, after which

be escheated to the king

will

guilty

his

estates--

of the same offence, shall be punished with

of one thousand Panas and

fine

all

Kshatriya, found

shaved with urine.

his

head

shall

a,

be:

( J75).

A Vais'ya and a Kshatrity found gu^ty of carnally

knowing ap unprotected BrAhmana woman shall berespectively liable to pay fived hundred and one thousand 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
woman, a Br&hmana

Samhitn.

be punished with- a fine of

having know,n such a Brah-

shall

one thoflsand Patins,

309'

for

mana woipan with

her knowledge and consent he shall

be punished: with

fine

a,

In respect of

commuted

be

head
all

a,

of five hundred Punas. (378)

Brihmapa a death sentence must

one of shaving

to

may be

death-sentences

other castes. (379)

Let him (Uing) not

the

hair

of

his

passed on members o^'

'

a Brahmapa, even, if he.

kill

be found guilty of ^l,the crimeg hemustbj^nish him,

(Br^hmana) from the realm unhurt and. with, all his a
;

possessions,

(380)

more heinous

murdering

sin

(killing),

exists,

Brahmapa

think of such a project in

If

a,

Vais'ya

is

woman,

let

his, mind,

not

(381

a.

than:^

king even

>

found, guilty of the- carnal knowledge-

of a protected Kshatriya,
folind. guilty

not in.this world

;

woman,

or if a Kshatriya

of visiting the- bed. of

a,

is

protected. Vais'ya

of them, must be punished, with the;

either

down for the carnal knpwjedge.of an unBrahmaaa woman. (382

penalty laid
protected

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. ^ajs.'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

Kshatriya woman,

a.

known

an

unprotected,

Vais'ya shall be punished with,

hundred Panas a Kshatriya, guilty- off

the same offence, shall have the hair* of his head
shaved with (ass's* urine) or hq shail pay a. fine of

fine

f,ve

of

five

hundred Panas.

(384),

Sf^inu Samfti/a-,

3i^o>

For having'

visited, the:

bed. of

be: punished, \nth. a) fine: of five

having gone unto

unprotected^

an-,

woman^ i^Brahmaiia

Kshatriya, Vais'ya, or S^udra

shall:*

hundred' /'anaj; for-

a, vile-caste -woman, he-shall'

be- liable-

to .a. fine- of. one thousandi Panas. (385)

The king

whose- realm there exists not-a

ir^^

a defiler of another's, wife,

thief,!

foul-mouthed person, a

a.

robber, or an as^ulter attains the-region of- Indra (the^

king of the;celestials), (386)

of these-

The.: repression

five

kinds (of^miscreants)'

a king in. his own. realm grants him suzerainty over

compeers (contemporary sovereigns) and^ a; high-,

h!^

his

fame

in this world. (387)?

Either of the

who

ceremony)

ofa

Ka/awflfwa (institutor

religious-

unjustly renounces a priest, capable-

of performing ^that

not in any

degraded, should', be- liable

who

or the priest-

sacrifice),

nounces a Yajamdna,

to

way

pnyv-

re-,

defiled, orfine--

of- one-

hundred Panas. (388)

It is

not proper

father, wife, or son

not

ini

(for
;

a.

for

man)

tfh desert

any way degraded, the

with, a. fine- of

six.

In a disptite

hundred,

fare, shall refrain

the

subji3t.

king^ shall punish himi

among Brahmanas

the- king,

for the

from

mother^,

/'afl5, (389)

of

interpretation! 06 a procedure
sacrifice)

his-

having deserted any of-them>

gftgsihg

regarding the proper

riiueil

(lit,

reason of his

domestic-

owm

well-,

any decisive opinion on

(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.

Brahmanas

of their duties, with the. help

(of his court;.

(391.)

of. (pthejr),

Ih feormectioh with an auspidous

^fceessasy to feed

ritfe iii

Brihmanas,

ti/^fenty

if

\vhich

is

it

Brahmaaa

^eisds 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)

S^f^triya

(i. e-,

Veda-]iinosf\a^ Br4hHiana, 'failing

a virtuous 5Vi?/^i>a '^(tieighbour or inmate of his

iiouse) on the occasion of a rite of prosperity (/jV.

'to feed

4hat which con&tis progeny and prosperity such

marpjagfe, et.) shall give

of one

'a fine

A blind

Masha

'>t

(of gold to

lame nian, an

of age, and one

.'years

him twice

who

the

idiot,

as touch food,

as,

and

king.) (393^

one above seventy

does any benefit to a

Vedar-

iknowing Srdhmana must be exempted from paying any

(or revenue to the king). 1394.

tax

Let, the -king always

'for)

do honour to

\i.e.y

a S'rotriyoy sick man, invalid, or infant,

-as to

provide
-as

well

the indigent, high-born and the revered. (395)

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

pay a

At

fine

otherwise he shall be liable to

of twelve Panas. (397)

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.,)

a
of him, who, out of greed, shall attempt to
commodity which is the king's monopoly, or to export
sell

Idiirtu

2'li

(coiitra-bands) to

forbidden

kre

whicli

'corartiodities

Sahthitil.

forfeigii

be

to

exporlfed

countries. (399)

For having avoided the .pkblic highway or sold

in

,=goods

false

of

'defraud the toll duties or

to pay a

fine

'duties. (400

number

or given out a lesser

ftight,

thfe

manifest of)

his

goods

(i. e.,

with a view

one shall be

custoriis,

his

to

liable

eight times the value of the d&firauded

*

In consideration df the distance from which an

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-

Article has

'tures to
fix

be in6urred under these heads the king shali

the prices of articles of merchandise

At the end of each

fortnight,

fifth

(401)

day, or at the close of each

the king in the presence of the appraisers of

^F^ces and in consideration of their stock in the lAarket

sliall

lay

down

Weights
lJ)ersoHally

the prices of Commodities. (402)

and

measures

of trade

determine and lay do\^n> and

the

let
let

king

him exjftnine

those weights and measures at the end of acli six

months. (403)

The
one

a vehicle across

freight for taking

P&'tia,

i>y a mj.n,

a, ferry

is

that for taking a load, which can be carried

across a ferry

taking a beast or a

is

woman

Pana, and that

for

one-eighth Pana

{lit.

half a

Pnna^ the freight

Across a ferry

taking a

man

for

is

a quarter

-^vithout

lilggage is

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

ard guny-bags must be very

small. (405)

empty sacks

Manu
The

Samhiti.

3*3

be proportionate to the
the journey alA must be determined in

hire of a boat should

dEstance

.'of

season and

consideration of the nature of the

current of the riV^r.

No

rule exists

in

\ht

determining

freights of sea-going vessels. (406)

Pregnant

women till during

who have taken

the
the

.gestation, sages

Brihmanas, n^ Brahmacharins

second month of

vow

of asceticism,

(religious students) are

exempted from paying ferry-toll*. (407)

Whatever loss the passengers of a boat might
tain through the

make

fault

that good out of their

fireights).

sus-

of the crew, the crew must

respective

shares

(in

(^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, agriculture and cattle rearing

and a

S'udra, to serve

the

iSr&hmlnas. (4101

Brahmana

Kshatriya,

shall lovingly support a Vais'ya

and a

incapable of maintaining themselves,

engaging them

in

their

proper

works

or

by

profes-

sions. (411)

For having compelled an

serve as

such

servant

service, a

with a

inspite

Brahmana

fine of six

initiated

Brahmana

to

of his disinclination for

shall

be punished by the king

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

Manu

314

Even

by

af liberty

set

Samhita.
his

ma^er, a S'udra can

riolf

by
be liberated from service
who shall emancipate him from that? (414)
A captive of war, a slave for maintenance, the son
service

his vocation

is

nature;

money

of a female slave, one purchased for

obtained

seven kinds of ^ve

wife,

for

(lit.,

any

one,

a slave'

and

one

offence, these aie the'

sources of slavery). (415)

a son, and a slave can never acquire any

property for themselves

to

a hereditary

as a present,-

condemned to slavery

whom they

whatever they earn go to him'

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
(disturb) the

At the

non-performance

whole world

close

('..

social

of his duties, let

ten^

to oppress

economy.) (418)
the king regularly

supervise his income, expenditure, treasures

and mines,

each day. (4i9>

A king by observing these

duties)

rules

becomes exonerated from

{lit.

all sin

exalted status (after death). (420)

fulfilling

these'

and acquires a

Manu

Samhita,

CHAPTER
I

SHALL

515

IX,

discourse on the eternal

of the bus-

duties

and wife, leading a virtuous life, as well as on

those which are obligatory on them when they live

t)and

together or apart.*

Men

(s)

should never give any license to their wives in

day and night; by keeping them engaged in commendable pursuitSjt they should keep t6em under their

own

control. (2)

The
youth

father protects her in infancy

and

sons, in old age

independence.

the husband, in

woman does not deserve

(3)

Condemnable

is' the

who

father

daughter at the proper age

does not marry his

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

her lord.

(4)

Women

protect) his mother after the demise of

should be especially protected from the

bad com-

slightest of corrupting influences (such as, a

pany

two

etc.,)

since an unprotected

families

{i.e.,

KcLLUKAiStates
falling

vidual,

woman

aggrieves the

those of her farher and husband).

that,

(5)

the duties of married life,'alth()ugh not

within the purview of the ordinary legal duties of an indi-

have been dealt with

in this chapter as such, because their

by law as crimes, and the king's coutt has

of cases in which the rights or
cognisance
jurisdictton to take
obligations, which these duties entail, are sought to be established
violations are punishable

r enforced.

it

t The text has Vishayeshu cha Sajyantyah, Kolluka explains

in not condemna-

by Anishiddheshvapi ruparasddi-Vishayeshu

ble objects of sight, hearing, etc.

X Within eight days of the cessation of her flow.

'

.__

Manu

3I&

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.

By

of his) progeny

(the purity

character, Self,

and

virtue.

The husband, 4>y

man

and family,

protects

as well as

his-,

7)

entering (into the

body

of) the

her womb, a wife is.

inasmuch as the husbaed is again,

birth as the fetus in

wife, takes

called Jiyi (Jenetrix.),

born in her.

(6>)

assiduously protecting his wife, a

(8)

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

by the

(lit.,

women) cannot be kept by

application of the

force

it is

following expedients^ that,

they can be kept under control.

(10)

They should be employed, in storing and', spendingmoney (i.e. in looking after the expenses of the household), 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

tend to

defile a

They do not

woman.

which

(13)

care for the personal beauty

or

young

Aianu Samhita.
age; v^omen only long

317

sexual intercourses with

for

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

husbands,

fickle-

women, though well protected by

ness of heart,

make

their

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
erotic

for ornaments,

feelings,

natural to

The

anger,

women

beds and cushions, intense

crookedness, and

in the opinion of

purificatory rites of

scandal are

Manu.

women

are

(17)
{i. e.,

performed) withoat the Vediac Mantras

And for this

women are like

must be

this is

the

decision of the law code.

disqualification

of Mantra-less-ness,

unto inorganic

things.

This

is

the conclusion. (18)

The proneness of women

largely sung in the

what has been

f^edas

to infidelity has been

and Nigamas.

Now

of their incestuous

"Inagmuch as

sin.

my

(19)

mother, faithless to her lord, used

to stroll about in quest of other men's (embcaces,)

my

hear

said in the Veeias regarding the expiation

may

ovum, defiled by her incests with

This (Mantra of the yeda) serves as an

father purify her

others)."

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

employed.

As a

Mantra has been

enjoined to be

(21)

river in contact with the sea

becomes

briny}"

Manu

jiS
so %

woman

mind and character

acquires traits of

similar to those of the

Though born of
and

Vas'ishtha,

Satnhita.

man

she

vile castes,

S'irangi,

is

united with. <23)

Aksham&l&, united with

wedded to MandapMa, became

highly glorified. (23)

women

These and other

excellent

traits

ifiental

low

origin acquired

through [contact with

of character

traits

the auspicious

of

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 happiness both in this world and the next. (25)
For conceiving progeny, wives, the lights of households, the repositories of bliss and auspiciousness,
should be honoured with presents of apparels and ornaments). No distinction exists between the wife and
the goddess of fortune in the house. (26)

Wife
bringing

children,

duties of every

Giving

source of procreation and

and of the performance of the

the manifest

is

up of

day

birth

life

to

as well.t (27)

performance

children,

of

reli-

gious sapriftces (Agni Hotra, etc.^, nursing, excellent

and the acquisition of heaven by one

manes are contingent on his wife. (28)

(sweeti^t) love,

and

his

She, who, pure and controlled in her mind, speech

and body, transgresses not her

* Whether the son belongs to
husband of
'

its

mother

lord, attains to the re-

its

natural father, or to the

(Kim Ksketrino'patyamuta

Sijinak).

Kulluka.
t Such as hospitality to Atithis, and feeding his friends and
relations {Atithi

mitra-bhojanadeh.) Kulluka.

MaHU
of the husbands

gidfl

(Patiloka) aiid

by the ^Pirtuous. (^9)

Through transgressions
becomes tfondemnable
the
is

womb

pg

SatHhiia.

in

is

her

against

called chaste

a wife

loiTd,

world, takes birth in

this

a she-jackal in her next existence, and

afflicted with diseases of sm. (30)

Now

(of

me

hear

relate the

anecdote regarding the

procreation of a son which the great sages of yore

had narrated

good of the

for the

The son belongs

iltliverse,

{31)

to the father, but regarding the

denotation of " father" there are two contrary dicta

of the S'ruti

(i.e.,

Veda).

Some

the actual pro-

call

genitor of the son as his father^ while others

man on whose

the

wife the son

is

at^

begotten

that,

his

is

father, (32)

The woman
the

man

is (in)

is like

is

said to be

the union of the seed and the

In some cases the pre-eminence

in

others the dominance

able

is

unto a

like

unto a seed ; the origin of

is

creatures

soil. (33)
is

of the

of the seed,* and

soil ;t

commend-

the offspring where the seed and the

equally dominant. (34)

Of the seed and the

soil

and

field,

all

soil

the predominence

is

are

said

to be of the seed, inasmuch as the births of al| created

* The birth of Budha

case of this kind.

Soma,

without any appointment begat Budha on the person of

Hi and

illustrates a

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 preeminence of the soil, where the sons of the unian, (Pandu and
Dbritarashtra) became the lawful tons of the deceased
of their mother.

husband

llfanu Samhtta<.

320
are

things

marked by the

seeds. (35)

iS

sown

in

in the proper season, is the sprout that

from, niarked by

the

a cultivated

is

said

field

germinates there-

its (seed's) specifics features.

to be the eternal

created things; but at no stage of

plant

thieif

Like the seed, which

This earth

of

traits

(specific)

its

(36)

womb

of

all

development a

seen t partake df the specific properties of

is

soil.

(37)

sown in the sime field fay

husbandmen in the", proper season, are seen to sprout
up in different forms according to the specific natural
Different kinds of seeds,

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 s^eds 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,

tion,

man

of sicience and erudi-

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

wife of another, does not belong to

in the

him. (43)
Historians say that, this earth

from the fact of her

by) king, Prithu

first

a field

is

called

being the wife

is

named

{i.e.,

Pritki-oi

enjoyed

after the person

who

Xfanu Samkit'a,
clears

'iRrst

who

hits

it

of the jungle, and a

it firtt.

Z^'i

game belongs

to hini

(Hence, a son procreated on another's

wife does not belong to his progenitor.) (44)

It

man
hu^and

only with his wife and' progeny that a

is

becomes complete. Hence, the wise

and wife as ideiitical. (45)

call

the

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

only once can a

girl

partition of an estate be

be given away in marriage, and

only once can a thing be

things can be

As

in

made,

gifted.

made only

Each of th6se three

for once. (47)

respect of cows, mares, she-camels, female

tad ewes the young ones

do not belong to, their progenitors, so sons begdtten
on other m6n's wives do not belong to their natural

skyes-, she-buffalos, she-goats

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

another's

'cows,

all

fthose

the owner of the kine

his seed

calves

shall

in vain the

calves'"

oii

belong ta

bull has spent

(50)

the sSed cast by one

irf

ilnother's field

(wife) contributes to the benefit of the

owter of thd

Similarly,

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

Matite Samktta'.

3S'2F

or issues of the union), the fruits shall tSiAuU

(offspring

belong to the former, inasmuch

festly

womb

instance the

as. in

such

art

has a greater preeminence thaa

the seed. (52)

But if there be a previous compact of giving the
fruit

to the

of the seed, then both the caster

caster

of the seed and the owner of the

of the

womaa)

shall

field {i.e.,

the husband

be equally entitled to enjoy the

fruit (offspring). (53)

away by the wind

If a seed, carried

of water, sprouts in another's

field shall

This

have

it

field,

or a stream

the owner of the

and not the sower of the seed.

spring of a cow, mare, female slave, sbe-goat,

a female

(54)

the law relating to (the right in the)

is

off-

ewe and

bird. (55)

Thus the synopsis of the law

tive pre-eminence of) the seed

prontulgated

now

hear

me

relating (to the rela-

and the

Womb

have been'

discourse on the duties

women on the failure of issues. (56)

The wife of an elder brother is

of

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
brother,

even

goiijig

under an

unto the wife of an elder

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

^all anoint

his person with clarified butter

and silently
but he must not
procreate a second son under any circumi^ances whatprocreate a son on her in the night

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

a Sapinda or younger

(i.e.,

brother of her husband), under an appointment,

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)

he shall revere or look upon her as a preceptor's wife or

a daughter-in-law

An
I

may

as the case

elder brother or

gresses

may

be. (62)

a yoimger

who

brother,

of appointment

the rules

out

trans-

of amorous

exuberance, commits the sin of defiling the bed of a

daughter-in-law or of a preceptor's wife,

Brdhmanas

shall

{(>i)

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

(Niyoga) has nowhere been mentioned in the

wife

Mantras of

nuptial

rites,

nor the marriage

of^

widow

has ever been mentioned in the Sastra. (65)

This beastly custom, which

men

the erudite Brdhmanas.

That foremost
whole

among
condemned by

prevailed

first

during the reign of king Vena,

is

if>(i\

of kings (Vena), having enjoyed the

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^

has appointed a widow-

who

to get a son procreated on her

by another man,

has,

been condemeed by the virtuous. (68)

A girl whose, betrothed husband has been deSdafterthe betrothal her (deceased) husband's brother shall
t-ake (niarry) in

the following manner. (69)

He, having married

and clad

month

in

her,

pure in body and mindi

a white cloth, shall

her once- in each,

visit

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

married) a

girl,

by

{t.e.,,

deflowered, or fraudulently given

.suppressing

in,

a physical deformity, one.

laay abandon her (before the.

gone

of

possessed of any inauspicious physical

features-, diseased-,

marriage

gift

of seven steps

rite

is

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.

A man
after

first? having

of his wife

(73)

of business must go, to

made

an honest wife

to the evil path in

a,

foreign county-

provisions for the maintenance

want of

may be
a.

compelled to take

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

any suoh

provision, let her live

in the

absence of

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
of virtue

Samhiia,

bide her tjme for a

for six years shall she

335

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

after

the lapse of a year,

year for a hostile wife

if

continue, he shall take back

her,

and marry a second

Of

a wife

who

her hostile feelings

what he might have given

wife. (77)

slights her

husband

for his sickness,

or for his addiction to wine or gambling,

must forswear the bed

still

for three

the husband

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 sinful disease,

is

not

fit

to be abandoned

by the husband

which he might
her
have presented to
can be taken back firomjher. (79)
In the event of one's wife becoming a drunkard or

for that hostile conduct, nor tiie things

feithless,

hostile,

invalid,

spend-threft, one shall

Xhe husband

extremely hot-tempered or

marry a second

of a sterile

woman

wife. (80)
shall

remarry on

the eighth, the husband of a wife whase children die

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
in infancy

of a harsh-tongued wife

may

remarry without the

least

delay.* (81)
* Such a harsh-tongued
child,

wife, if she has given birth

may be abandoned by

to a

male

the husband, but he will not be

competent, in pursuance of a prohibition by A'pastambha, to marry

.duT'ng Jier life-timk in

asmuch

as

by giving birth to a son she

Afanu Samhita,

326

good conduct,IISwho is attached to the

good of her lord, happens to be afflicted wit6 (an
incurable) disease, let her husband marry again with
If a wife of

her consent

but he must not insult

ior

neglect) her

under any circumstances whatsoever. (82)

But if the first wife of a remarried husband (attempts 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
If

fine

of six Krishnalas. (84)

castes happen to marry
thdr precedence, honour, and

members of twice-born

wives of other

castes,

dwelling-houses should be according to the superiority

of their castes. (85)

wife belonging to his

the physical comforts of a

shall

be his cohort

religious rites)

own caste must attend to

man having many wives^and

in prttctising virtues (performing

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
of wifehood;.

Dharma Patni

(indefesible right

Manu
Rather should a

Samkiia.

who

"^girl,

327

hag attained puberty,

Stay unmarried in her father's house for her whole

than she should be wedded to a non-eligible

life-time
{lit.

any consideration what-

disqualified) husband, for

soeven (89)

girl,

who

has attained puberty, shall wait (un-

married in her father's house) for three years (after

the appearance of her

first

floWi

own

take a husband of her

after that, she

shall

caste and status (without

waiting tor the consent of her guardians.) (90)

For taking a husband

in marriage-at the proper

herself, a girl,

not given away

tim* by her;[father, acquirss

no demerit, nor does the man who takes her

Wife.

as his

(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

Let a

has been extinguished. (95)

man

of thirty years marry an amiable

of twelve years of age, or a

marry a

girl

man

of eight years of age.*

* This couplet does not lay

down

girt

of twenty-four years

the

One may marry

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

husband.

less

than one-third of that of the

Aitanu Samhitak

^iS
earlier,

jf

be

delay

to

detrimetal

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

created to conceive pregrianeies, and

are

women. Hence,

rnen are created tompregnate

like the

act of procreation, the religious duties of the husband

and wife are correlated.f

This

said in the Veda. (96)

is

If the (betrothed husband) of a girl happens to die

after

he has paid the price

hand

for hdr

{tit.

marriage

duty) to her guardian, she should be married to a

younger brcfther of the dedeased,

such a marriage).

if

shd approves (of

(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.

As

in the q^ise Of a

Bi;&hmana

wha

'99)

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.

t The gods such

day)

'afld

mighty

Savita

intelleet

as Bhaga,

Aryaman

(the sun-god lit impeller of the universe)

have given

me

The

of'

a wife to discharge the duties of

the household (Bha^oryamh Saviia Purandhi

ghrhapatyaya,

Kulluka.

(the presiding deity of

Mahyam VadhuY'

etc., S'ruti).

wife must be the companion of the husband in doing

religious sacrificesl:

"clad

in

the husband kindle the sasred

I dadh iyhiam.S'mi \),

silk

fire

cloth,

let

the wife, and

(Kshaume Vashnavagnintt'

Manu
Even

3^9

Samhita,

niy ^^st existences never did

ill

the disguised

of a

sale

on the acceptance

girl

money

of

iii

(by-

haar of

marriage

the form of

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)

married

man and woman

endeavour as not to

should

live separate from,

always

so

and make trans-

gressions against, each other. (102)

Thus the loving

wards ea6h

other, as

duties ot the
tt*'ell

as those,

husband and wife to*

which are obligatory

(on them) for the procreation of sons in their absence,

have been

law

foririulated

now hear

nie discourse

on the

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

among themselves

maternal) estate

during his (of

her) life-time they are not the lords thereof

no

have

right therein.)* (r 04)

[If the

brothers wish to live undivided], let the

eldest one take the

the rest

(i.e

(obtain from)

on

(..,

whole of the paternal

estate,

and

the other brothers) shall depend upon

him

for their

maintenance as* they did

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

partition

father voluntarily
it

among

his sons

makes a

ViShajet Sutan].1tdjna-aalhiia,

4?

division af his estate, let

hm

(Vihhhganoka pUd Kuryat ickckhayS'

Manu

33*

'"-

Samhita.

debt to his manes [Piiris)

hence the eldest

ffou is

entitled to receive the entire (paternal estate.) (io6)

He

the eldest son) on whose birth the debt

{i.e.,

(to the manes)

is

immortality

called

is

disclmrged and the father obtains

the

son according

{Dharma-putra), the rest are sons of

{Le.,

to virtue

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

(lyy

it

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.

The

eldest brother,

father

their

unto them

who

or mother,

is

(109^)

stands imto his youngers as

like a

Mher

or

filing to discbarge these duties,

should respect as a friend

Thus they

(.relation),

mother
him they

(no)

(brothers) should live undivided

or seek-

ing the furtherance of virtue,* they should be separate

and separately perform the

sacrifices,

(five great daily house-boldf)

(in)

A twentieth part of the paternal

with the best of articles
son,

is

property, tc^ether

the portion of the eldest

fortieth part (of thfe paternal

estate)

forms the

portion of the second son, and an eighieth part (of the

Cf.- Briha^ati^Of brothers living in commensality the rite of
worshipping the manes, Brahmanas and gods should be one (andl

joint)

living separate,

each of them should perform these rites

Eka pakena vasaidm pitrtdtvadvifd

rthanam; Ekam bhabet bibhaktinam tadeva sySd grihe grihe.)in

his

separate

house:

Manu
paternal estate)

33^

Samhiia.

portion of the youngest

forms the

son.* (112J

The

which should

portions

fall

youngest sons have been laid down

between them should

second son

(t.e.,

to the eldest

of the

have the portion

all

and

sons intermediate

a fortieth part of the whole paternal

estate. (113)

The

take the belt one of the

eldest sonf shall

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

one shall obtain no

eldest

but a

little in

(prefeifential) excess share,

excess should be given to

him

for

his

honour. (115)
After the division of the paternal state in the aforesaid manner, the brothers shall equally apportion the
residue

among themselves

shall partition

The

it

in the

eldest son

shall take one

or in the alternative, they

manner

{t.e.

following. (116)

take one share and one share

shall

in addition thereto

two

shares,)

the second son

and a half share, and the other younger

sons shall take one share each.

Law. (117)
The brothers

This

is

the decision of

fhall separately give quarter parts

of their respective shares to their unmarried

out

sisters

* The residue of the estate should be equally divided among

thera

(Avashiihtam

dhanam

Santam

Kritva

vibhajaniyantj

Kulluka,

f In the event
qualifications

and

of the

the

eldest son being possessed of excellent

other

sons

being

devoid

of

them.

Kulluka
X Cf. Dasdta Pas'unam (the best

Gauiamd.

one of each ten

animall)'

Manu

332

and

failing to give

become degraded

them

in

life.

goat, a lamb, or

hoofe, remaing

odd

Samhtta.

(sisters)

such shares, they shall

(ii8)

an animal with unbi-furcated

after the division, shall

to the

fall

share of the eldest son. {119)

A son, begotten by a younger

brother on the wife of

have an

his eldest brother under an appointment, shall

equal shire witfi his uncles (at the time of the division

of the paternal estate amcHig them).*

sien of

This

is

the deci-

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

Hence, he should

respeet of the procreation of a child.

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

The son of the

eldest

wife

(122)
(in

such a case) shall

take the best bull as his preferential share (although

is

he

the youngest son of his father), and the sons of other

co-wives, though they be his elders, shall take comparatively

.

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.
*

He

This

is

the decision.

24)

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
The

among

seniority

Samhili.

333

same

sons of cowives of the

caste

not

is

said to be

according

to

according to

the

priority

their

of

and

births,

their

respective

mothers. (125)

The invocation of Indra in the Agnishtoma sacrifice] by the Mantt-a,'knoiwa2i% Sva brdhmana, ihonldi
be made by the eldest brother; apd in repect of
[

twin-born sons, the one, that

womb, should be regarded

If a sonless

man

is first

delivered of the

as the elder." (126)

marries his daughter to another on

womb

the stipulation that, "sons born of her

my

me

S''r6ddhas and offer

shall

do

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

Soma.

to

Kas'yapa

like

and twenty

king

seven, to

(129)

One's Self
is

is

identical with his son,

unto a son

daughter,' who

is

take his property

in the presence of one's (putrika)

identical with his self,

'/iV.

and a daughter

who

shall

else

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 aad a daughter's son

in

this

son's

world, both their

M0HU

324
respectJive futhei

and

StttnhiU.

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 creation 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
husband

by her

death of a sonless Putrikd daughter, her

shall

(1'.*.,

unhesitatingly take the entire estate left

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

with or without the Putrika

to,

her

Mher becomes

compact,

married

gives birth

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

son,

like

a son's

son,

can

asmuch as
succour

Ja daughter's

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)

Dattaka (adopted) son, possessed of

qualife^ations, though
born of

mbndable

all

com-

another

Maftu Samhfia.
Goit-a (family*, shitll

take?

3^33

the estate of his putative

fathen* (141)

An

adopted son must not take the property or

Gotra (family

toUoWs

and the property,

estate

tl;ie

The Pinda

of his natural father.

title)

adopted son must not

offer

;t

hence,

an

S'rdddhas unto his natural

&ther. (142)

The

on a girl without an appointment

and the son, begotten on a woman
with a son by her husband's younger brother even
Under an appointment, shall have no shares (in the
son, begotten

firom her guardians,

paternal property), inasmuchas they are bastards, and

offsfHTing

of

A son,

lust.

(143)

begotten on a

woman

under an appointment

but not conformably to the rules, shall not be competent to inherit

ancestral property, inasmuchas

(his)

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

by him)

like a son

born of his own

the seed virtually

loins

in

(left

asmuch as

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

own loins, is the lord of (heir to) the whole ancestral

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
son of one's

estate.

to his whole property but

own

must take a sixth part thereof as his

share like a Kshetraja son.

Govinoaraja, on the other

hand, holds that, one's adapted son

left

by him even

of

man

is

heir to the whole estate

in the presence of a son of his loin;,

obtains

f
him unto him he

^is

if

any.

heir to) the wealth and family title ^Gotra)

offers

S'rhddha vblations (PindasJ,

Mann

gij6

Samhita,

maintains the estate and

He who

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)

who, even under an ?ippointment

from her guardians gets him procreated on herself by
the younger brother of her deceased husband, or by any

The son of

(of his

her,

male Sapln^a

lust-begotten

and

no Share

shall take

out of lust,*

relations)

invalidly

procreated;

called

is

such a son

in (the paternal estate). (147)

This should be understood as the law relating to

the diVisioa (of the paternal property)
brothers' of the

sama

caste, no\y hear

among

uterine

me expound

the

law relating to the division (of the paternal property)

by

and the same man on

among

sons begotten,

Women

of different castes. (148)

Brihmana has had wives belonging

If a

(different)

the

oile

castes in the

division

of the

to the fouf

order of their enumeration,

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

the

Br&hmana

son.

two

estate three parts shall

go to

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
spris'an

Kule

mukhtm pariharan

gitrairgatranyaiam-

tadavashesheoha santdndriham na khmata

without touching her face and limbs with

hU

face

and limbs,

let

procreate a son (on her; for progeny and not out of lust, etc.

iti,

him

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

the sons) in the following lawful manner

Let the Bsihrnana

Kshatriya

allot thepi (to

(152)

(son) take four (such) shares

(son), three

the Vais'ya (son),

two

the

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
S'udra wife

property

of a Brahman, Kshatriya, or Vais'.ya by a

is

not entitled to take any shafe in his

.

whatever

his

father

will

give shall

b'e

portion of (such a S'udra son).* (155)

Of sons of twice born ones by wives of their
castes,

(respective)

divide the estate

S'udra

than one

even

(in their

Of

is

eldest

among

brothers and then equally

themselves. (156)

not competent to marry any other wife

of his

own

caste,

and sone begotten on

they number a hundred,

if

shall take equal

her,

shares

paternal property). (157)

the twelve kinds of sons of men,

by the

cognised)

Bandhus, and

The

own

the younger sons give preferential shares to

let

J;heir

the

self

as.

said

(re-

begotten Mau, six a^e heirs and

six are neither heirs

nor Bandhus. (158)

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

* This

son secretly procreated on one's wife) and

is

not contradictory to provisions laid

precteding verses (151, 15J and I5'4)shall

Kulluka

down

in the

says that, this rule

hold good in respect of sons of twice-born ones by S'udra

women who

are not their mar-ried wives.

43

Manu

338

SatnhUa.

Apaviddha (taken and adopted) these are the six^ sotfg

who are both h^frs and Bandhus. {159)
Kritah,
Six sons (such as), Kaninah, Sahodah,
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)

the result of attempting to cross over

the darkness of death with the help of a bad son lik
unto that of sailing across a river with a badly madff^
Disastrous

is

raft.t (i6i)

Kshetraja son and a son of his owit

one and the same property
loins are both heirs to
of them shall
(i.e., to the estate left by him), yet each

Though

one's

MbDHAtiThi eX'
text has Shadadayadabandhavah.
by " Shadftflhyad abdndhavah " in as much as these six
sons are not competent to inherit the estate of; their deceased
father, they are abdndhavah, i. c. not competent to offer 1 ibations

The

plains

of,

it

water, etc. to'his spirit.

view of interpretation and

Baudhayatta, however, confirms our

asserts

that,

although these six sons

are not heirs, 'they are not disqualified from oiTering water
to the spirit of.their deceased father

by

fiction

etc.,

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 waterrite 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), lii^e at
foolish

or illiterate son ;of one's

own

loins, fails to

spiritual benefit to the spirit of his fictitious father.

do the

fullest

Manu
talce

the estate

of

his

Samhila.

own

natural

other* (162)
Only the son of one's own
(heir to) the paternal estate

^5

louas

father,

is

and no

the owner of

with a view to create no

him give maintenance to other
;

hardship on them, let

sons (of inferior status. (i63)The son of one's own seed, while^dividing the paternal 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
;

who share the Gotra of their father, each succeeding 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
etc.,)

married wife of his

Aurasa

own

caste should be

known

as

his

the foremost of sons in respect of status

or pre-eminence. (166)

(son),

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

the heir, and shall offer Pindas to both of them,"

pyasau rikihee pinda-ddidcha dharmatah.

The couplet contempletes the case where

is

Ubhayora-

after the procrea-

by another under an appointment,

born. Both MbphaTithi and Gcvinpa-

tion of a son on one's wife

one of

his

own

loins

is

by a son procreated by one

on another's wife without an appointment, which is manifestly

RAJA explain ^Mcaiaire

absurd,

in the couplet

inasmuch as such

share in his estate.

son

is

not

competent to t*ke

Manu

34

Samkita,

Talpaja (proereated in the bed of) son (of that

impotent or deceased person.) (167)

The son whom

son-less-ness

(?'

own

gives

e.

mother gladly

his (natural) father or

gives to one of his

failure of one's issue),

sicfe^

of his

caste during the distress

him to be filiated by one on the

by consecrating him with water,

Dattaka or Datrima) son. (168)

whom a knower of merits and demerits*
takes out of hisj own caste and entrusts him with the
duties of a ]saa is called a Kritrima {lit artificial
is

called a

The

sQji

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

The

son,

either of

is

procreated. (170)

who

them

adopted as such by one,

apaviddha son to the

The son who,

is

latter.

the offspring of the

son,

is

called an

^171)

on one's wife

secretly procreated

before her marriage in her father's house

Kanina

by

deserted by his parents, or given

is

girl

is

called his

whom

he has

married. (172)

The man who'manies a

without the

f)atent_,signs

father of that
"

^ahoda

womb at
The son, whom

born in the

chaste wife, either yrith or

of pregnancy,

(lit.,

is

said to be the

got with the marriage) son,

the; time of the maniage.

73)

one buys for filiation from his

said to be his' Kreeta (purchased)* son,
;

parents,
[1

is

whether he be of his own caste or otherwise.* (164)

* According to Yajnavalkya aH these filiated sons must be of

same caste with their putative fathers. (Svajdtiyeshvayam

the]

frekta sta^ayeshu mays, vidliihj.

According toJManu,

all

kinds

Manu
The
tarily

son,

whom

341

on her person by her second

Paunarbhava

said to be the

is

one's widow, or deserted wife volun-

gets procreated

husbandj

Samhita.

of a remarried woman) son of the

the son

(lit,

latter.

(175)

that wife, with unruptured hymen, takes another

If

husband,then
her again

the second husband lawfully marry

let

similarly if a wife, after having deserted the

of her girlhood and known another man,
;

husbanid

returns to her husband of girlhood, then let that

husband lawfully marry her

The

son,

who

in the

man

himself up to a

Svayamdatta

on

alive

Parasava

as

his

son,

is

reason, gives

be the

said to

a Brahmana procreates out of lust

S'udra wife

his

absence of his natural parents,

(self-given) son of the latter. (177)

The son whom

when

again. (176)

by them without any

or being deserted

first

is

like

(pdrayana,)

unto a corpse (S'ava) even

and

is

accordingly

called

(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

desires

his

This

it.

is

married wives,

if he (the father)

the decision of law.

(i

The

sages

have

enumerated

eleven kinds of sons such

as,

79

so

>

(recognised)

the Kshetraja

proxies of the aurasa son to guard against the

these
etc.,

as

extinc^

tion of the rites of Srdddha, etc. (180)

'

Excepting the Kshetreja son,

other men's seeds (on one's

mentioned

of

filiated

[soiis,

wife)

procreated by

and incidentally

in connection herewith, should

sons,

be regarded

excepting the one called Kreeta (purchased),

must be of the same

caste with their'putative fathers.

Manu

342

Samhita,

as the sons of those from whose seeds they have priginated, and of no other* (i8i)

among several uterine brothers gets a son, by

them shall be possessed of a son. This

If one

that son ^U of
is

what Manu has

Of

said

on the

subject. (182)

several co-wives, if one ot

them

gets a son, then

by that son all of them, will be possessed cf a

is what Manu has said. (183

This

son.

>

In the absence of a son of superior status, one of

the immediately inferior status shall be entitled to

of several sons of equal or
(the paternal' property

similar status each' shall

have a share

(in

the paternal)

property. (184)

Sons

shall-

and Hot

his

take (inherit) the property of their father,

father's uterine) brothers or ancestors

(/. e.

(grand-father

etc.,) shall inherit

father shall take

his property

but the

the property of a son-less

(inherit)

son,t and in his (father's) absence the brothers

son shall take

Let a

(his

man do

property

of the

(185*

the water-rite and offer oblations to

and great
grand-father), no Sapinda relation-ship exists between
the offerer of such oblations and his fifth ancestor {i.e.
three ancestors

bis

{i.e.

father, grand-father

great great grgnd-father.) (1861

Of the
shall

Sapinda-t^'a.Wcia.%,

inherit

the property

* As the wis* use

oil

as

one nearest to the deceased

(in

J^jyam

more

a substitute for clarified butter, so

these eleven kinds of sons are only

Putrika ones.

exclusion of one

Vina yathh

proxies

for

Aurasa and

iailam Sadbhi pratinidhi

Kriiam, Tathaikadas'a piitrhstu puMkaurasayorvinh

Briddha

Brihnspati.

I. .

of a son, dead without leaving a wife,

of any Ifind.

daughter, or a son

Manu
teliilote

dakas

in the

sh'all

SamhilA.

343

absence of one's Sapindas one's Samdno^

and in the absence of a

preceptor, and in the absence of a

inherit his property,

Samdnodaka

his

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

absence

\!ci<i

shall

be as follows

AputYika

daughter,

widow of the deceased,

inl

ab'sence

Her'

the

in

hef

father of

toother of the deceased, in theif absence the uterine brothers, in

their absence their

the

abseiiCte

sons, in their absence the father's motKer, in

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-

l87

clusively demonstrate the error of his viewj

^l^^ ^IT^^WI

Manu

344

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

He who
his

body

men

call

the wife the half of her

husband.

widow surviving him has got the half of

when half of his body is alive, who else

property ?

has

left

verily alive, and

shall take hi

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,

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.
111

the absence of

'W'ell-versed in the

g4|

these relationsj Brihm^nas,

all

Vedas, pure, ancl with theit

three

'senses fully controlled^ shall take (the) estate,

Virtue will not be impaired.

Unacceptable

{i.e.,

uninheritable)

a Brahmana by the king under

the

whereby

(i8'8)

all

is

the estate

circumstances

of

on

of all thes'e heirs (successors), let the king

failure

%ake the estate of a deceased person of whatsoever

ther caste. (189)
Let the widow of a deceased, sdnless

man get a s'on

man of her husband's
or a Sapmda relation^

procreated on her person by a

Geira

his

[i.e.,

aiid let th

younger brother,

entire

estate

of that deceased person be

invested in that son. (190)

Of

tXvo sons, begotten on 'th

^different

either

of

men, contending

same woman by

tW(J

the paternal estate^ let

them take the property

^[natural) father

On

for

left

by

his

own

and no other. (191)

the death of their mother,

brothers ?kvA their

the mat-ernal estate

let all tlie

uterinS

iramarried sisters equally partition

among

themselves, and

kt then!

give quarter parts of their respeetive shares to their

married

To

"sisters.

the

(192)

(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

MaHU

34
the

perty)

of

kinds

six

SamhilM,

Siridhanam

woman's pro-

{lit.

(194)

Estates, given to her

her marriage by hef

after

(Anvadheyam)
by her husband out of
among themselves, if she

parents, husband's parents, and relatiofts

as well as those given to her

love, I6t her

sons divide

happens to die

in

the life-time of her husband. (195)

Brahma, Daiva^

Estates received by the wife in the

Gdndharva, or Prdjdfatya form of iiiarriage

the si^ kinds of Siridhanam) her husband shall

A'rsha,
(<.f.,

take, if she dies sonless in his life-time. (196)

Whatever property
A^sura,

etc.,

is

given to a

woman

in

the

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
relations,

estate jointly belonging to

many

of

theii'

wives shall not be competent to create theif

Stridhanas, nor out of the estates of their respective

husbands without their consent

shall

not be regarded as

(otherwise the estates

(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
But

marry

if

{i.e.,

Samhita,

347

these eunuchs, etc, ever

get rid

I'ndined to

feel

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

educated youngest brother shall

the

'

therein. (204)

may

take

acquire,

share

In the property acquired by the exertions of the

illiterate

yoimger brothers, even

paternal estate,

This

is

all

if

that be not the

of them shall have equal shares.

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 occasion of a

shall

Madhuparka

(offering

of a

If a brother, capable of earning

by

cup of honey)

be exclusively his own. (206)

his

own

skill

or exertion.t

money

(tit.

wealth)

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

f Such as by
Karman&)Kulluka.

entering the king's service, etc.,

vibhajyate.

{RajAnugamanadi

Manu

348

Samhila,

own share, make hira separate,^ and divide the residue

among themselves.* {201)
Whatever one has earned by his own labour without
impairing

{lit.

another,

if

may

destroying) the paternal estate, one

not give a share of that self-acquired

he so

desires

it.

property to

(208)

A son, who

ba^ managed to recover an ancestraf

property which bis father bad failed to do in his
brothers

his.

own

having lived jointly

{i.e.

nrust not divide the sam^

life-time,

if

h& does not

Divided brothers,

so desire

if after

it.

^mong

(209)

food and funds; for a while, 'again wish l>

partition their estate, they sh?'! partition it equally

joint in

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 ^ares (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.

The

(212)

eldest brother,

who, out of greed, deprives his

younger brothers (of their paternal

worthy of the honour of

*

The

sons of such a

share in the

paternal

relinquished his right.

property)

eldest-botn-ship, has

not

is

no

right

separate brother shall not claim

property, to

which

any

he baa vohmtarily

Kulluka,

+ In the absence of a son, wife, diaugbter, father or njotber

of the absent or defunct brother.

Mattu Samkifa.

to claim the

3149

preferential (excess) share of the eldest-

ahd deserves to be punished by the king. 2 3>

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
born,

paternal estate.

(-SI

4)

If the brothers live undivided Vith their

and

all

earn money, then at the

father

division of the estate

the father must not give an excess share to any of

them. {215)

A
shall

bom

son

have

after the partition of his paternal estate

his

share

.tj^erein

obl^n

divided, he shall

if

the brother live un-

his share from the undivided

brothers. {2i6;j

The
an

estate

issue, shall

of an unmarried son, deceased without

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

have described to you (the law relating to)

the division of property and the procedure of (procreating) Kshetreja sons, etc

on the law

(for

now

the prevention of)

hear

me

discourse

gambling with dice

(Dyutam). (220)

Let a

Iking

and betting on

banish gambling with dice {Dyutam)

fighting animals

{Samdhvaya) from his

Manu

350

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 Samahva^a. (223)
;

All of them,

to engage

iij

who engage

gambling with dice, or

ing animals, the king shall

who wear

themselves, or cause others

kill,

in betting

as well as those

00 fi-ghtSudras

the insignias of Brihmanas (224)

shall speedily banish from his

The king

gamblers, street-dancers and" singers,

men

deeds, reviles of the Vedas, miscreants,

realm

of cruel

and wine-

brewers. (225)

By

staying in the realm, these (miscreants),

are thieves in disguise, daily

jects of the

who

cheat the honest sub-

king (of their earnings), and thus prove

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 himwho

openly or secretly gamSle with

be competent to inflict an ample
condign punishment according to the gravity of hfe
shall

dice, the king shall

sini

offence. (228)

Kshatriya, VaiVya, or S'udra, incapable of pay-

by the labour of hisibody

circumstanced, shall pay it off

ing the penalty, shall pay

it

a Brihmana, similarly
by easy instalments. (229,)

Women,
and

sick

infants,

folks

old or insane persons, poor mer,

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,

of bribes

affected

{h't.

destroyed the

afifeirs

who,

in consideration

by the heat of

wealth)^

have

of suitors, 'the king shall

make

of all their possessions. (231)

Falsifiers of the king's mandates,

Stript

king's ministers,

killejs

Cdrrupters of thd

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

hearing

suits,

shall

way, the king

shall

employed

ia

abjudicate in the [Wrong

re-adjudiCate himself and shall

them with a

pUnii^

or judges,

wilfully

of one

fine

thousand Panas^

each. (234)

killer

and a

defiler

be

of a Brahmana, a wine-drinker, a thief,

of his preceptor's or superior's bed should

respectively

known

as

Mahapatakins

(great

sinners), (235)

Any one
failing

of these four kinds of Mihdpatakins^

to perform the expiatory penances, the king

with fines as well as with corporeal punish*

shall punish

ments. (236)

The mark

of a female generative organ should be

branded on the forehead of a

bed

defiler

of his preceptor's

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

killer ot a Brahmana. (23 7

forehead of the

Mttn>u SamhifA^

3g2

No

one shall eat with thetn, or serve

them the

teach

or

priests,

daughters to them

Vedas,

lhe;ik- as

marry

or

they must Wandej: miserable

theit
is this

forms of virtue. (238)

Their relations shall renounce these eruel mis=
creants, branded with the aforesaid signs and unto
whom no one shall make obeisance. This is the ordiworld, ousted o?

all

nation of Manu. ^239)

But these (sinners), 'after having done the proper

be brands

e-xpiations according to their castes, shall not

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,
any of these
of the

accidentally

MadkyAma

sdhaia class to the

any of these crimes,

guilty of

him from the country with

iiigs.

guilty of

(/<V. tift'v^ilfully)

great sins (Mahapatakas), shall

all his

let

kiilg

pay a
;

fin^

wilfully

the king banish

clothes

and

bf^ong'-

(241)

Others

{s.e.

Kshatriyas

etc.^)

accidentally guilty of

of these great Crimes, shall be dispossessed of

ffny

their possessions

all

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

The

fgreat) sin. (243)

from a Mahdpaiakin (great sinner)

water as an offeiiiig to
Varuna (the god of water , or it should be given to a

shall

fine realised

be thrown

into the

BrAhmana, well read

Varuna

in the Vedas. (244^

the lord of punishment, he wields the

f od even over kings
a Brdhmana, welltversed in the
Vedas, is the lord of the universe. (245)
is,

WtiKu
1(1 I'hfe

>/ealth

o'f

Smtihi'ta,.

S'SJ

Country, \-here the kirig does not accept the

men

the miscreants, long-lived

proper times

{i:e\

no premature

birth

or

are

born at

death occurs

therein). '(246)

There the Vais'yaS

^as

they

so\<r

fully hart^est the several CropS>

(during the year

children do not die

ia

infancy, and babes are not born deformed. (247)

S'udra, guilty of \frilfuliy tormenting a BrAhmana,

let

Ihe king put to death by the painful mutilation of

limbs or organs. (248;

lais

In respect of the impartial administration of justice

\tit. infliction

<Crime

^y

of punishment), a king commits the same

'suffering a,^tSlty

litigent parties,

relating to suits

which are divided

been fufly described. (250)

Let the king,

as he does

person to go unpunished.

I'hus the procedure

lias

man

punishing an innocent

fully

by

I'a^g)

between two

into eigteen branches,

'

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,

caitiffs,

etc

let

the

king

weed out the thorns (exterminate the

assiduously
,)

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
i^eprivd of heaven, (after death.) (254)

The kingdom
45

of the king, Under the protection af

Manu

354

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 their^ouses.) (257)

who

Bribe-takers, those

by

intimidation

who

traffic

artists

(painters, etc.),

as the open thorns (thieves) of the realm.

The

king,

by encouraging

who

known

{258260)

spies, stationed

in

many

and ostensibly carrying on the same professions

with these miscreants,

trol.

falsa

of females, and non-aryans

use the insignias of Aryans, these should be

places,

othera

deceivers,!

of secret vices, trainers of

train them badly or inadequately, half-

educated physicians, professional

adepts in the

money from

men

soothsayers, palmists,

elephants

extort

cheats,*

(robbers),

shall bring

them imder

his con-

(261)

The

king,

(open and

by proclaiming the

offences

of. these

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

change of gold.

fCitabas,

who

give gif'ded metals in ex-

Kulluka,

such as those

fighting iaiiaiis.-^Kulluka.

who gamble with

dice, or bet

upn

Mattu SamhilM.
not be dissuaded from

355

carrying on

nefarious

their

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)

gardens,

houses of

forests,

artisans,*

dilapidated

deserted rooms,

orchards, artificial bowers, etc., to be searched

or

by stationed

or

moving columns of

repressing the thieves. (264

He
{i.e.,

{i.e.

by

spies,

foQt-soldiers for

2661

the king) shall detect and destroy them

thieves) with the aid

of skilful former thieves,

who had been tlieir abettors or

who are fully acquainted with their

accomplices, and
practices

and loca-

tions, etc. (267)

They

decoy them out of their retreats with

{lit. food and eatables etc.,)
or of
seeing holy Brdhmanas, or of witnessing deeds of
valour, and have them congregated (at a previously
shall

prospects of feasts

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

water

is

text has

Prapa which

literally

means

given to the way-farers and psssers by.

chamber where

Ma/HVi Savtrkfta,

3g6
the king shall

in<Krect

their

(for

kill

coin^Ii'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-

The

punished

by the

(2721

kireg.

man

of"

the patb of

his:

king shall punish the swerving oSdf

virtuous living.

duty.

as- thieves

\i.e.

BrahmaiKi)

ff om>

(27.3)

Them,

wfio' on hearing that a village-is being lootedv

or a bridge

is

hewd

being,

eommitted by

thieves,

dowii^ or

theft

do not chase them* for

preheiTsion to the best

is

being;

their ap-

of their might,, let the- king

ianish &oni the country, with

Bnstript of their cloths.

^J their

belongings

(Jit^

^-5^4)

Stealers of king's treasure, those who\are' bcstile- to

fiira, as-

well as those

who

secretly contrive- to<

the cause of the king's enemv,

kill

by

Of

inflicting various

thieves,

feorning holes

eut off the hands

tops of

the
;

sMjp pointed

advance

therking.1 shalli

punishments- on them. (275)

who commit
(in

he {i.e.

thefts in the

w^fe of

and

night

by

king
place them cm the

bouses), let the

after that,

pikes. (276)

who

steal by cutting knots of dothes (>:up in knots at the ends of cloths)>

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:

Those"

things

tied

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

He

who- 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

Sahasa

be punished with a

of the Prathattfa

fine

class. (2S1)

One, found guilty of defecating, except in the time

on the king's high way, shall be punished
with a fine of two K&rshdpanas ; moreover he shall be
of

distress,

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 respectively punished with fines of the

middling Sahasa

A
cr

fir;st

Sdhasa and

class. (284)

breaker of a

flii^t

of

steps,

of a tenner -post,

of a divine image shall be punished with a fine of

hundred Pianas \ he shall be

and replace the same. (285)

five

liabl.e

to.

reconstruct

For having adulterated an unadulterated a,EticIe,

gem which ought not to be bored, or

or having bored a
for

having bored

it

at

the wrong place, one shalljje

Manu

358
punished
class.

with

Samhila.
of the

fine

Prathama Saahasa

(28 6r

He, who

who

unequally (mixed) goods to one

sells

has paid the proper price for the superior quality, or

sells articles

of equal value to one for

a? greater

another for a lesser value, shall be

and to

to pay a

liable

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 enfine

chained misq^eants
plight

may

by the passers by.

be seen in their

miserable

(288)

A house-breaker, a filler of a ditch,

a wall-door shall be instantaneously

and a breaker of
banished from

the country. (289)

For having practised a

fatal incantation

{i.e.

spell

practised for one's death), for having hypnotised

subjugation of one's mind)

one

who

is

(/?V,

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
death of

its

fine

of two hundred Pannas,

(if

victim has not resulted therefiromt) (290)

For having sold

good ones, or

for

or bad seeds as

devitalised seeds

having obliterated

(lit

demolished)

boundaiy marks of a village), one stall be

punished with rasitilation of organs (such as the nose,
the

ears, etc). (291)

* The text hac

wife,*

<4>ia^^ai,

mother or a father

or his or her son

own

people.

liberty to hypnotise her

husband

which means not by

is at

but one atteniptmg to hypnotise another with

a view to make hin make large

money Irom him,

his-

is

guilty of

gifts in his favour,

or to extort

the offence, dealt with

in this

couplet.

If death-results

from such an incantation,

be punished as a murderer.

Kulhika.

its

practiser

shall

Manu
llie gold smith
Jffealm

ue. thieves)

is

Saihita.

the

359
of

-wi-orst

all

thorns of the

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

The

soverign,

his crime. (293)

the premier, the capital or palace,

the kingdom, the treasury, the army, and the ally,

these are the seven essentials

[Prairiiii of govern-

ment

called a seven-limbed

and

(hence), a

kingdom

is

(polity). (294)

Of
tidn

these seven limbs of government, the destrue-

of each preceding one

ous) than

In the order of

As

there

is

more diresome (moment-

of the one immediately succeeding

that

it

enumeration. (295'

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

are co-operative

{i. e.

ends and nature),

one does not excel another

pect of eminence or importance. (296)

In those works,

limb

which are

of government-,

effected

in res-

by any particular

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

Mafiu Sam%tfa.

5%&

therein, as wftTl as of the great or

Small clisturTbaa?^

make war

in his state polity, let the king

Tired of
increase

{ie.-,

unsuccessful

let

the king put forth

new

embraces

man

the

efforts

his
(lit>

The goddess of

tindertake fresh .works) to that end.

(fortune

attempting to

his

in)

a%d Gon(|uer the kingdom of

his territory

advefsary,

or peace

adversary. (299)

As'ith his

who

undertaken

has

work. (500)
I

kK

^iflfSrent

riie'

Treta,

cycles of '.time stich as] the Kritam,

Dvapdra and Kali

kings.

{J.e.

Hence, the king

fives).

a^jfrt (cycle of time

When
Vie

is

is

ealled (the

the king sleeps remains

idle

>

XiU'dertaking

any

of royal

embodiment

ofj

{301)

when he

the Kali Yuga,

when he

but the undertakings

are

they consist of the incidents

sort

is

and inoperative)

awake

of exploit!, he

is

[i.e.y

without

the Dvdpara^,

energetically undertakes an exploit he

Tretd, and

when he

(the

fire),

'ftrhich

,elf,

the king shall call into play

is

the

on the move, (fully operative

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
is

enter

into the

composition of his
(in

his

works

in

life) (zoz)

As Indra

ithe lord of rains) pours

showers of rain

months in the year, so the king,

and riches on his subjects for fouf

on the earth for four

by showering

gifts

months,

practise

shall

the

vow

of Indra

i.e.^

imitate

the conduct of Indra.) 1304)

his

As the sun-god soaks up Water (from the earth) with

rays during the eiglit mouths in the year, so the

tflanu Samhi'ta.
kiiig stiall extract the

what

is

called

is

i6l

revenue from his subjects, this

sun

acting like unto the

{Arka

Vratam.) (305)

As the

air

runs through

all

created things, so the

king shall penetrate into the hearts of

with the help of his

As Yama
all

his subjects

all

spies. (306)

<the lord of death) deals impartially With

(irrespective of his votaries or revilers), so the

even-handed justice to

shall administer

jects

what

this

is

'called

unto Death.) 1307)

(the god of ocean)

like

all

Yama Vratam

As Varuna

is

his

{i.e.,

king
sub-

acting

seen to bind (the

Sinners) with his noose, so the king shall punish the

This is what
miscreants (with imprisonment, etc.).

the

called

is

Varuna

Vratam

(acting

like

unto

Varuna. (308)

As men
the king, in
te

rejoice

whom

called the

at

the sight of the

full

moon, so

stayeth the delight of his subjects,

moon-vowed

one. (309)

Mighty, and full of indomitable prowess, the king,

constantly consumes the miscreants and the re-

who

fractory vassals of his own,

fire

is

said to act like unto the

(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)

let

Always energetic and possessed of these expedients,

the king suppress the caitiffs both in his realm and

in other countries. (312)

Even having obtained {i.e. fallen in) the direst

him not enrage Brahmanas (inasmuch

tress, let

46

disas)

Manu

362

may

enraged, they

army and

Samhtta.

instantaneously

Who may

doom by

not meet his

Br4hmagas, who made

the

fire,

can

by

prosper

who

Br4hmanas,

*n

fits

gods?* (315)

(314)

the feelings of

of anger can create separate

and undeify the

deities,

life,

Brdhmanas on whom
constantly depend for their

shall oppress

do the worlds and deities

and whose only treasure

existence,

fire is

or unconsecrated

whether he

things

all

undrinkable,

loving

As the

enraging the

ocean,,

insulting

worlds with their presiding

Who,

him with hi3

the eater of

and unclean), the great

and the wasting moon, full again
(clean

Who

kill

riding anynals. (313)

is

is

Brahma ?t

(316)

the great deity, whether consecrated

;

so a great

deity

is

the Brdhmana,

erudite or unread. (3 17)

.

The mighty-prowessed

fire

is

not defiled even in

with libations (of

and other offerings) in a sacrifice, it
becomes freshly augmented. (318)
And so, even if Br^hmanas betake to all kinds of
evil acts, they should be regarded as (prototypes of)
cremation

the

clarified

ground

but

fed

butter,

the supreme deity. (319)

The Brihslana

capable of making full reprisals

wrongs done by an extremely spirited (arrogant)
Kshatriya on Br^hmanas (by means of imprecation,
The Kshatriya has originated from (the arm of)
etc.)
is

for

Brahma
*

i.e.,

(320)

Can

divest

them of

their divinities.

the Brahmanic pantheon, such as

Many

ndra, etc., are

deities of

known

to

been changed-into mortals under imprecations of holy sages.

t KuLLUKA explains Brahmu by Veda.

have

Manu

From
;

363

the water originated the

emanated the
iron

Sainhtta

from Rrahma

fire,'

Kshatriyas, and from stone

originated

they are subdued by their respective sources of

origin. T321)

The Kshatriya without

without

Brahmana {i. e., foirce

Brahmana withoiit the

the

and the

intellect)

Kshatriya can never thrive

with each other they prosper

Having given

all

co-operation

acting in

in this -v^orld.

money

as

realised

(322)
fines

froiti

miscreants (other than Mahnpnkins) to BrShnlanas^ and

made over

the throne to his son, let the king,

ed with an incurable

(afflict-

go to and die in

disease),

ai,

battle* (323)

The

king, discharging

this chapter), shall

all

employ

the duties, (laid

his

all

servants

down
for

in

con-

stantly doing good to his subjedts. (304)

Thus

the atts and eternal' duties of the king

all

have been

described,

fully

now

hear

me expound

the'

duties of Vais'yas and S'udras in succession. (325)

Vais'ya,

initiated

marry, and daily

with the holy

thread,

and

attend to agriculture

shall

cattle-

rearing. (326)

Prajnpati

(consciousness

embodied' by the uni-

them

to the 'Vais'ya;

creatures he gave to the

king and the

verse) c'reated the beasts and gave

and

all

the

Brahmana.

The

(327)

"Vais'ya

must not

desire to keep

no beasts;

the Vais'ya desires to keep beasts {i.e., to rear

none else do that. 1328)
Let the Vais'ya appraise (cultivate the knowledgfe
of) the prices and qualities of gems, pearls, corals,

if

animals", let

Or to quit his
Sangrdmd sambhave
*

life

by starvation

tvanas'anddindj.

in the

absence of a battle

Kulluka.

nfanu SamkttA^

364

woven

fiietals,

etc.,)

and

stuffs,

salts.

(329)

mu^

Likewise, he
ing seeds, of the

measures of

scented things (such as camphor,

(i.e.,

possess the knowledge of sow-

specific

traits

erf

the

soil,

of the

the rules of measuring) lands, and the

rules of weighing articles. (330)

(As well as) defects or excellences of

good or evil
manufactured

method of

the

articles,

traits

of countries, profits or losses ia

articles

and the increase of animals (the

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.

He

332

shall constantly try to multiply his riches

honest means and give food to animals out of

by
all

creatures. (333)

Serving

the renowned

well-versed

in

the

Vedas,

house-holder

Brahmanas,

forms the highest virtue

(duty) of S'udras. (334)

Pure

body and mind, of gentle speech and

demeanour, a S'udra, by living under the shelter of a
in

Brihmaua,
caste)

itttains

among

Thus the

a considerably higher

(lit,

Members of the
not in times of dis-

auspicious duties of the

four castes in times of peace

tress, have been described;

on

status

his fellow S'udras. (335)

{i.e.,

now

hear

their duties in times of distress. (336)

me

discourse

Manu Samhttd

CHAPTER

The members

365

X.

of the three twice-born orders, attend-

ing to the specific duties of their castes, shall

(the

Vidas), but the

read

Brihmarias alone shall teach the

Vedas, and none else, this

is

the conclusion

( 1

Cognisant of the modes of livelihood of

castes

all

of men, and discharging the specific duties of his

Brahmana

advise on the same to

order, let

the

bars of

(the four) castes. ^2)

By

all

the excellence of his specific

loftiness of his birth (from

by

by the

djities,

the face of Brahma), and

comprehension of the Vedas,* the Brdhmana

bis

the lord of

the castes.

all

The Brahmana,
twice-born castes

no

own
mem-

(3J

Kshatriya, and Vais'ya are the three

the S'udra

among

sub-castes

is

is

S'udras,

the fourth, there being

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

time of marriage
sons).

with unraptured

hymens

(at

the

should be regarded as the best (of

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

Sons begotten by members of twiceborn castes on wives belonging to their next inferior
castes (in the order of enumeration) are said (by Manu)

different castes.

not obtain the castes of their fathers owing to the

degraded castes of their mothers. (5 6)

The

explains

it

text

has

by

" for

Niyamasya

cha

Dkaranat.

his pi-actising the

Sndtaka Vratadidharandt,

vow

GoVINPARAJA

of Snatakas,

etc.,

Mattu Samhita.

366

Thus the
wives

status of sons begotten

to the next but one, or next but

their

own.

on

now hear me discourse on

begotten by men on wives belonging

castes has been described

the status of sons,

fathers

to their next inferior

belonging

respectively

by

two

inferior

castes of

(7)

on their lawfully
married Vais'ya wves are called Ambashthas ; s6ns
begotten by Brahmanas on|jieir S'udra wives are called
Sons begotten by Brihmanas

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

(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
three

the next inferior

castfe (S'udra

in

meration, should be regarded as

their

six!

order of enu-^

inferior

(Apasada)

sons. (10)

son begotten by a Kshatriya on a Brahmana

woman becomes

a Suta

by caste; sons begottea by

are c<>X!i&AMagadhns, and
sons begotten by Vais'yas on Brihmana women are
Vais'yas on Kshatriya

women

called Vaidehas. (11)

Sons begotten by S'udras on Vais'ya women are

on Kshatriya women

called Ayogavas, those begotten

by them

are

called

beget on Brihmaua

most abominable

Kshattas, and those which they

women

are

creatures.

are originated. (12)

called

Ckandalas, the

Thus the mixed

castes

Manu

Samhtta.

^6'f

Sons begotten by men on wivies, belonging to castes

by 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
tiext

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,

Janmas, owing

tailed

are

to the defects (inferior

castes)

Antar
of their

respective mothers. (14)

Sons begotten by a Brdhmaaa on Ugra, A'^mbastha

and A''yogava women are respectively

Abhira and Dhigvana. 15)

called

The Ayogava, Khattd and Chand&la,

men, inasmuch

women

as they

Avrita,

the lowest of

were begotten by S'udras on

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)

son begotten by a Nishada on a S'udra w^oman,

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,
a son, begotten by a Vaide ha
is called a S'vapaka
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
;

Maitu SatnhitA.

366
thread,

are

etc.,

Vraiyas

called

20
Sons begotten

(lit.

VoWed

broken

ones.)

by
uUy married wives of

Vrcltya

Brihmanas on law-

own castes, are

also known by the

their

Bhurjakantakas ; they are

nations of Avantyhs Vhtadhanas,

called
desig-

Pushpadhas and

S'aikhas also. (21)

Sons begotten by
married wives of their

Vrhtya Kshatriyas on lawfully

own

castes, are

called Jhallas,

Mallas, IVataf, Karanas, Khasas and Dravidas. 12a)

Sons begotten by Vrhtya (uninitiated)

wives of their

own castes,

Vais'yas on

are called Sadhanv, acharyaya

Kdrustia, Vtjanma, Maitra and Svatata. (23)

Through the intermixture of

termarriages

among

renunciation

of their specific

the four several; castes,

castes,

through

in-

and through
duties by (members of

forbidden

castes,

that the hybrid

ones

are

born. 1241

Now
origin

I shall describe in detail the castes of low

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^.

Members of these

six

'26)

hybrid castes beget on

respectively belonging to their

castes

superior castes,

of their mothers, or to their

who become

of their

own

own

women
or to

castes, sons

castes. (27)

As sons begotten by a Br&hmana on a Vais'ya or

Kshatriya wife, or on his Brihmana wife are superior

%o

by a S'udra

his soiiB

inferior .castes,

women,
^oraen

among members df

so

wife,

sons begotten jfey Vais'yas on|Ksbatriya

by Kshatriyas on Bribmana
more honourable than sons
begotten by S'udras on women, belonging to their
or thoss begotten
are

(superior)

little

castes,

reckoned in

the inverse

order of

'enumeration, {li)

Sons begotten by members of the

such as

the

Ayogavas,

aix

hybrid castes,

women

on

etc.,

belonging

to their immediately superior ^r inferior castes,

castes

reckoned

in

the

usual

or

inverse

enumeration) should be respectively reckoned as

and more condemnable

(lit.

order

of

viler,

and more deprived of the

privilege of doing religious rites. (29)

As S'udras begot the vilest Chanddlax\ on Brihmana women, so the vile sons, begotten by members of
the vile hybrid castes on

women

ing to the four castes, shall be

vile,

respectively belong-

regal^deSj a^ extremely

degraded and condemnable. (30)

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) thy are more j degraded
Sons

than tHeir progenitors.

'(31)

by members of the robber castes oil

women of the Ayogava caste are called SairinMras
Sons, begotten

they are .expert in dressing

actually servants
service and

(lit

slaves,

by capturing

Sons begotten by
are called Maitreyas

birds

hair,

and although not

they live by

Ddsas),

and

beasts. (32)

Vaidehas on

Ayogava women

they lavishly sing the eulogies

of the king at dawn, and rouse him from sleep by

Xringing bells
47

(va.

the morning'. (33)

Manu

37

SatnHilA.

by NisMdhas on Ayoi^aiia Wom<Jll,

are '.called Margavas, who live by working as boatmen
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
Son, begotten

food,

bom

are

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
Ss^omen by Vaidehdkas
Andhras and Medas, who

Of

are

respectively

born

the

live outside villages. (361

women by Chandalas are bom

who manufacture bamboo-made articles
Vaideha women by Nishadas are born the

Vnidehika

Pandapakas,

and of

Ahindakas.

(t,"])

Of Pukkaia women by Chnndalas are bom the

who live by working as

loathsome, villainous Sopdkas,

public executioners

with death.)

{lit.

by executing criminals punished

(38)

Sons begotten^ by Chandalas on Nishada

are

attendants at
j^

who

women

by working as
cremation grounds, and they 'are the

Antyiivasnyins,

called

vilest of all vile castes.

live

(39)

Fathers and mothers of these hybrid castes have

forth, those of unknown parentage should be

been set

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-brnship), and the rest are S'udras, partaking of

the status and privileges of S'udra.

But

in

each cycle of time, these men (such as

Vi3'y4mitra, etc.)

to the
tial

(41)'

same

{i.e.,

caste

austerities,

those born of parents belonging

or

contrary),

by

dint of peniten-

and through the excellence

of

their

(Beejas) paternal elements (such as, Rishyas'ringa, etc.)

acquire higher castes, (and through contrary

are degraded to yiler castes in

The

life.

causes)

(42)

following Kshatriya, castes, through=the extinc-

tion, (non-performances) of their proper religious rites

and on account of not seeing

their contact with)

[i.e.,

in the

absence of

B^dhmanas, have been degraded to

the S'udra caste in this world. (43)

Paundrakas,
[ They are J the

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

thighs and legs of Brahman [i.e., Brahmana, Kshatriya, Vais'ya and S'udra) who have been
face, arms,

comprised outside the pale of these four castes

the extinction of their religious

rites,

are all

for

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

lowly works, which the

(doing.

(46)

Brihmanas

by doing

are incapable of

M'anu

372"

Sam^M

Sutai shall Ih* by- working its- charloteeis

by practising medicines ; Vaideh/tkas, by
;

tkas.

haremsf

ttie

ol^ lung's, aitid'

Nishadas
doing

and

iI/^a5fJ,

by killing wild beasts. (48)

UgraioaA Pukkasas shall lire 1^

work)

drum- beating, %tc

Doing

tracEn^. (47)

by klllihg: fi^es; Aytogdvar, Hxf

and Medas, Andkras, ChahcMds,.

or capturii^ hole-dwelling animals

(cobbler's

by

stvall live

GiEpentry

Kshal/as,

if'd^attfms

AmSa^^
gjuarditig^-

is
,

the profession

is

cwitag

off

leather

of; Dkigvatias, aiiid

that of the Venai. (49)

their proper woxks,

these castes shall live

or about cremation-grounds, or

in the' fortet,

killing;

oa

hM

the lordly tree& 50

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 vi^ealthi. (5r>

tops, or underneath

>

;:

Th&y ^Chand/<ilas,

&X

corpses,
steel,

and

shall

etc.,

wear

the-

apparels ot

but of broken pots^ wear ornaments of

live

a nomadic

life.

(52)
rite, must Rot see, or
they shall carry on their

while doing a rdigious

Oiie,

them

speiak to

(CAi<jf^/aj)

monetaty or matrimonial transactions among members,

f their

own

One

caste. (531

shalt cause

food

to be given

to-

themi througb

his servants in broken saucers; and they must not

be allowed to rodm about

Stamped with the

in

a village in the night. (54)

signs of king''s permits

on their

persons, they shall enter the village on business

for the sale or purchase of goods) in the

day

4nd the

they shall remove the corpses of

friendless deceased (from villages). (55)

decision

is

They

that,

shall kill,

criminals punished

{i.e.,.

the:

according to the rules of the -^astra^

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 nqn^Aryaiv

men

origins of

of vile parentage,

who

the pale of the four castes, their

or

(acts

coifdact)

stand outside

respective

works

should from the criterion ofjiidg-

meiit. (57>

and doing improper acts

improper deeds) point to the vile origin of a

Meanness^, cruelty, malice,

(.*.,

man.

(58)

^ son

partakes of the nature of his father or mother

or of both of

them

man

of vile descent can never

conceal his origin. (59)

Born in a noble family, the son of

mother, bred in adultery, partai<es more or

wicked nature of

of the.

his vile progenitor. (60)

The kingdom, wherein

such ruinous hybridiseVs of

castes are born, soon perisheth with

By

a faithless
less

voluntarily laying

down

all its

inmates. (61)

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

to

all),

truthfulness,

tion of the senses, these fonr,

general duties of

all

Manu

compassion
and subjuga-

described as the

the four castes. (63)

If the daughter of a
is

{i..e

non-stealing, purity

Brahmaoa by

his

S'udra wife

married to a Brihmana, and the daughter of that

union

is

again married to a Br^h'mana, and so on

interruptedly up to the seventh

generation

in

utj-

the

female Jihe, then at the seventh generation the issue

of such union

is

#vested of

becomes a BrAhmana.

(64)

its

Pd>as'ava caste and

Manu

374

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
of being initiated with the thread,

rights

of the

right

etc.,

of purificatory rits being done

(//.

unto

them.) (68)

As

(from) good seeds,

on an Aryan woman
privilege ofi

him. (69)

all

speak

others,

a good

soil,

excellent

begotten by an ".Aryan

worthy of

purificatory

men

{Hi.

acquires the

being done

rites

unto

assert the pre-eminence of the

of the seed

of the equal

and the

is

in

son,

Several wise
soil

sown

so the

cereals sprout up,

soil.

the following

while some there are

importance

In such cases of
is

of both

the seed

conflicting

the decision of law

{i.e.,

who

opinions

criterion of

judgment.) (70)

Sown

in

a barren

while a good

field

{Sthandilam.) (71)

soil,

a seed dies before sprouting,

without seeds

is

but a hard fallow

Since through their excellent energies

wombs

Seeds,' cast in the

fructified in the

shapes of

human

beings,

honoured and commendable Rishis*

is

commended

(as

(potency),

of beasts (by the holy sages),

of greater

who became

in life

the seed

importance in an act of

fecundation). (72)

who does the acts of

an Aryan and an Aryan who deports
does the works of) like a non-Aryan, the

In respect of a non-Aryan,
(behave
himself

like)
{lit.

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

earn their livings by doing the six following

(alone)

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

of the eldest borns of creation

Out of these

six

acts,

by

oflSciating

other men's sacrificps, by teaching the

accepting

manas earn

their livelihood.

Teaching the Fedas,

men's

sacrifices

and

are ;the three acts

76)

which

shall

75)

let

and by

the Brih-

officiating

gift-taking,

works)

as priests at

t^edns,

from clean gift-makers,

gifts

{/it.

Brihmanas).

{i.e.,

as priests at

which forms the

other
third,

never revert to the

Kshatriya as against the Brihmaaa.t (77)

*

The

in the

t
shall

holy sage Rishyas'ringa was procreated by Vibhandaba

womb

The

of a she-deer.

text has

Brahmanat Kshatriyam.

never be competent to take

teach him the

gifts

praii,

i.e..

a Kshatrija

from a Brihmana> or to

Vedn, or to officiate as a priest at a sacrifice

tuted by a Brahmana.

insti-

<

Manu SamkiH.

gyg

privileges

Similarly, these

acts>

{lit.

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
This

the Kshatriya.

is

the decision. (78)

Kshatriya shall earn his living by wielding arms

.

and "weapons; and a Vais'ya, by trade, agriculture and

FSr virtue (and not for a living) they
cattle-rearing.
can study the Veda, make gifts, and institute religions
sacrifices.

(79)

Of works
forms the

duty of Brihmanas; protection

forms the

of subjects

Vedas

stated before, the study of the

specific

speciar vocation of the

forms the

and agriculture

duty of Kshatriyas

specific

Vais'ya. (80)

by

Failing to earn a living

his specific vocation,

BriShmana earn his livelihood

by doing the

let

duties

of a Kshatriya, since the vocation of a Kshatriya

more kindred to that of

calling). (Si

own

his

Failing to earn his livelihood

how

callings,

him earn^

is

(than any other

bi^s

shall

by

either of itjhese

a Brihmana obtain a living

living

(in

vocation of a Vais'ya,

two
Let

that case) by following the

[viM.,

agriculture

and

cattle-

rearing). (83)

Failing to earn a living by. following the vocation

of a Vais'ya,

let

by prosecuting
bullocks)
Ifround)

which

is

dependent (on

and entails the destruction of

liviBs.

Many

not a Brihma^a, or a Kshatriya live

agriculture,

many

(under

(83)

people consider agriculture to be a com-

mendable vocation, but, in

fact, it is

condemned by the

Marcu Samhita.

ifiasmuch as the iron-boisftd ftitrow penetrates

'^iftttotis,

th6 earth and destroys

^rito

many terrestrial

lives.

{84)

BrShnaana, of a Kshatriya, failing to earn his

livelihood

by

his proper Vocation,

ing to infringe the LaW,

and thereby happen-

shall live

'tondemnable and wealth-augmenting

of

377

by

selling

the im-

articles of trade,

out

those which are (ordinarily) sold by a Vais'ya. (85)

He must not sell edible articles'of all tastes, ^on-^

>

Action made with sesame speds,

^and

men

(slaves).

As well

as

salts,

feeasts-

woven with

clothes

cotton twists or with,

hemp

of sheep's wool,

*tiade

-stones,

(86)

red-colouired

twists, silk-clotha, cloths

and edible

fruits

roots,

and

'medicinal drugs (herbs). (87)

(As well

as)

Water, weapon, poison, flesh.

Soma

plant,

kinds of scented things, milk, bee's wax, milk curd,

clarified butter, oil, honey, treacle and Kus'a grass, (88)
all

[And]

all

kinds of wild beasts, the

4n special, birds, wines,

indigo,

fanged ones

and

shellac,

all

beasts

w-ith anbifurcated hoops. (89)

Having

wilfully

raised a

iiimself cultivating the soil, let

crop of sesame seeds

him speedily

holy (seeds) only for the purposes of

'fices.

(90)

sell

by

those

religious sacH^J

For having sold sesame seeds for the purposes of

food, unguents and gifts, he, with his manes, shall be
Mierged (born) as

By
on

worms

in the feiccreta

selling 'flesh, lac-dye, or salt,

the

very day of the

sale

by

of dogs. (91)

he shall be degraded
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

Manu

37^,

Samhita.

assume the natufe of a Vais'ya

be

(i.e.t

Saps^suoh as treacle,
in exchange of (emolient
butter,

may be

etc.,)
I

be de<

shall

graded to the status of a Vais'ya in a week).

(93)'

given (or taken)

aps such as milk, clarified

but sap must not be taken in exchange

etc).,

may be taken in exchange

and sesame of paddy. (94)

of salt similarly, raw rice

;

of cooked

rice,

Rather should'a Kshatriya in distress

Jovring all these trades

live

by

fol-

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

living, let
all his

belongings. (96)

It is better that

works

a*

the king banish from the country, stript of

one should

allotted to his

own

live

caste

by doing the

vile

than embrace the

vocation of a superior caste for livelihood

living

by

adopting the vocation of another caste, one becomes

degraded the very day.

Vais'ya,

197)

incapable of earning a living

by doing

of his caste, shall do the works of a

the vocation

S'udra in exclusion of the condemnable ones

him resume the vocation of

capable, let
order. (98)

his

when
own

S'udra,

Brihmanas,

incapable

shall live

ojT

securing the services

as an artisan

of

to prevent the

death of his wife and children by starvation. (99)

Let him

{i.e.,

S'udra)

do such varied works of

.

sanship (such as painting, carpentry,

the Br^hmanas are best served

( e.,

arti-

by which
those which are
etc.,)

of daily use to Brahmanas). (100)

Let a BrShmana, discharging the

own

order

{fit.

keeping to his proper path

duties]
in life)

of his
with-

Manu

Samkita.

379

out living by the vocation of a Vais'ya, do the (follow-

works

ing)

{lit.

duties for his livelihood), oppressed

by

the absence of any means of living. (101)

Let him successively accept

from

gifts

all

men,

(condemnable, more condemnable and the most condemnable in their order of enumeration).

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

accepting the gifts of the

vile, are

much

as they are like unto the water

above

all defilement).

By

or

by

and the

fire {j.e.y

(X03)

taking his food at a place (however sinful or un-

holy), a

Brahmana on the point of

ether purging off

the

institutors,

not degraded, in as

sin.

all dust, shall

death, like unto the

not be associated with

(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

having wished to eat [dog's 'flesh inorder

to avoid death from starvation,^ was not associated with
virtue, for

the sin (of eating dog's

flesh. (io6.)

Opressed by hunger

As the water

in

a lonely forest, the (holy)

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
ccpting gifts even from the vilest of person* for his living-
Kulluka,.

Maniti Samhi4'A.

38d>

BhaJadVaja of great austerity, together witb hfa- saa^

was not associated with the sire (of taking vile gifts)*
having accepted the

for

kine froih FrzVAw

who

of a large number

gift

oC

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

of officiating
degraded),

as

In. times-

to,

(at

accepting

(to*

the unworthy)^,

the sacrifices
(vile

gifts) ^

of>

the

thelast

shonld be regarded! as the most degrading

Brabmana

Vedas

psiests

bt

aiid

named one
for a

in his life after death, (109)*

of distress

and

thff

let

BrAhmanas

teach- the-.

as priests at sacrifices insti-

officiate

tuted by, the twice-born ones and accept gifts fromu

S'udras.

He

(no)
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

A Br&hmana,

gift.

(11 1)

any where he pleases {i.e., vm

by his proper vocation)^
a
shall live by practising S'ila and Uncha Sila (described
before) is.better than gift-taking, and Uncka (to liveby| picking up grains from fields or stubbles) is more:
living

dale or a valleyTwithot living

meritorious than yila. (112)

Sndtaka Brahmanas,

means of

liveslihood,

liirearing stuff,

in

the absence of [thein proper

may beg

[for

paddy, food

or any metal, other than gold oc

grains,,
salver,.

M'onu Samkitv.
ff

the king

the; king

if

refuses

38 Ir

make thesegifts,

to

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

less sinful

ia^

immediately following,

it

in.

(as a gift) than,

the. order, of

tion. (ii4)<

Inheritance, presents (from*

by

questjt accretion
agriculture),

ftiendfe),

purchase, con^-

interest, .investment in (trade oe-

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
tion,)

service,

art,

contentment,

{i.e.,

(done by

one's

resting content with

Qbtained),. alms-begging, and.

educa-

own-sfelf).;^,

little

money lending

means- of livelihood. in times of

what

are the

is-

ten-.

distress. J (116)

A Br^hmana or a Kshatyiya must

;

(iii.

doing other men's behests, cattla-

cultivation

rearing, tirade,

for interest

one

enumeira-

not lead money;'

but for the purposes- of virtue he ma]p

* The text has tyagfiinarhati.. Both MsoHATiTHi^and GoviNi-,

T3h!RA}tL.^

explain

by. iasya

it

de'ie

na Vastavyam

live in his country.

let

them

nofe

f The first three should be understood as the honest sourees.

of wealth in respect, of all the four orders of society. Conquest;.,
.

Kshatriya.

Money-lending

is

only lawful for

in

trade and agriculture are open only, to Vais'yas, while

taking from

a.

worthy, donors

is-

lawful

for

and-,

investments
giftr-

Br&bmanas only.^

--

Kulluka,

J Ofi these, means of living, which are unlawful for a particukr

caste under ordinary, circumstances (i4a/iflrf), may be embraced
or

adopted

by

it

^padi). Kulluka,

und^r

emergency

or in times- of distress,

Manu

j$3f

money

lend

to>

SamkttH,

% miscr^mt

a very small rate

at

of"

interest. (117),

In times of emergency, a king,

fiill'<

protecting his

subjects by his mighty prowesi^ shall not be guilty off

the^in (of exacting rack-rents)

,,

if he; taJces^a

quarter part,

of the agricultural produce fcoro each of them.

Conquest (of foreign countries)

of the king,

let

upon to

called

his arms,

let

Wm

fight>

him

is.

(118;)

the proper duty

not dissuade from battl^ (when

by protecting the Vaisya* withi

tha proper revenua (fronu

collect

them.) (ii9>

In times of emergfflicy,

let,

the king, receive-an eightht

part of the (stored up food grains

of eadi KdrsMpatuim.

Vaisiyas.* S?udras, artisans,

etc.,

should be

[If

and confectioners (Ka-raa,asyi

made to work

in lieu of revenue, (imo)

by serving a Bar&hmiana

adequate

livingj, let^

and a twentieth, part

money) fcom tha

collected

(loC

hc' fails

to obtain ixt

the Sudra take- the; services of

Kshatrfya or of a rich Vaisya and thereby earn

at

his;

livelihood. (i2i>

For the

acquisition

heaven and a

for

Vana
(lit.

fif

heaven

living, let

(after death), or

the Sudra serve

the.

both
Br Ah-

the sigiuficance. of the term Jata-BrhAmatieL

bom

for serving

the Br&hmanas) which, demotes

a Sudruy will be thereby fully realised.

Servii^g the BrAhmauas forms the
(highest duty) f
is futile.

a Sudra's

life;

(12a).

Summum bonuti

whatevw else he does

(123)

In consideration of the skilfulness of their^senrices^

their capacity of work,,
*
is

and

the

number

twelfth part of hit grrains should be taken

the injunction.

of their

from a Vais'y^.'

In times of extreme emergency the kipj^

|iivil%ed to take a fourth part.

uk,

Manu

Samhifa.

383

him (Brihmana) adequately

^ftpendanls, let

fix

the

salaries of his Sudra (Servants). 1(124)

He
and

shall gite

him the leavings of his food * his old

and his old beidings and gfainless

cast off clothes,

Jpaddyforhisbed. (125)
A S'udra commits no sin by (eating the prohibited
Sirticles of fare , he Can hot be initiated With the thread,
Vedtad) sacrifices, not

lie Is

not privileged to institute

lie is

precluded from doing the (Paka-yaynas). (126)

But

who

S'udras,

are the

knowers pf virtue and

sin by imitating the

eek to acquire virtue, commit no

doings of the virtuous in exclusion of the

Hantras; rather they become

Vediac

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
(128)

life.

S'udra, even capable of earning

accumulate wealth,

lest in pride

money, must not

of his riches he might

oppress a Brihmana. (129)

Thus

have described to you the duties of the

by

four social orders in times of distress,

men

discharging which

Thus
four

social

have

fully

orders,

mode of doing

faithfully

acquire exalted status. (130)

described

now

the

shall

duties

discourse

of the

on the

the auspicious, expiatory rites {Prhyas'

chittam), (131)

The

his food

previous prohibition in respect of giving leavings of

by X Brihmana

to a S'udra (A'a

nockchhishtant, etc, holds good

who

is

not his servant.

S'-udr&ya,

Maiim dadyat

only in the case of a S'udra,

Wanu

584

Samrkita^

'CHAPTEfe XI.

'Those who marry only

sacrifices

religiotis

who

those

'ing children iSantdnikks),

plete

the purpose of pWCreat*

for

already

desire to com-'

i'flstituted

by them

iVaks^yand), itinerant Br^hmauas, those'who have gifted

away
.

belongings,

their

all

Vis'vajtt sacrificet], those

Dakshinas

[ as

who beg

(fees) fot

for the purposes

of

supporting their parents or preceptors, or for defraying

the costs of their Vediac studies, sick folks (Brihrnanas)

paying the costs of their medical treatmentthese nine Sn4takas must be known as mendi-

whoTjeg

for

cants for virtue {Dharma Vtkshui).

persons (Brihmanas) must be

made

according to their eruditions,

(i

To
igifts

these indigent

2)

made

those foremost of Brahmanas should be

and money, and

of cooked food should be made outside

of food (raw food- grains,

to others

the

To

gifts* preferentially

gifts

sacrificial

Let the

etc.,)

platform. (3)

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

ging

money of

another, enjoys only the benefit of

sexual gratification in her

of her

womb

Wife by beg^

{i.e.,

belong to him

pense of the marriage;

the second wife)

who

sons

has paid him the ex-

(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
piation for

all

framer of the code has thought

^recipMtg of

is

the primary form of ex-

kinds of misdeeds (Odnena-Kdrya-Karinah), the

gifts at

fit

to

describe the njne proper

the commanceraent of the present chapter.

l^mu

Sumh'i'iit.

'^SS

renounced th6 brder of house-holdfir, whereby hd

\iik^h

^hall acquire heaven, after death. (6)

lie
Sind

who

has got thr6e years' provisions of his family

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)

who

with a smaller provision,

Brihniana,

performed a Soma

has hdt acquired the

sacrifice,

has
full

merit of th6 performance. (8)

The

gift

by one, who can

suffering

find

means tg give id other

may seem

from penury,

Virtuous for the time being, but

poison in the end.

own

the presence of his

indigent persons in

That

(gift)

is

peopled

him sWe6t and

to

will

it

be like unto

but the shadow of

Virtue. (9)

Whatever

virtue

Elevation in the next

any thing done for Iti^

one practises by treating

{lit.
vsror^'d)

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,

religious

sacrifice instituted

if

a pdrt

of"

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
number of animals, does not drink the Soma
9. large
;

juide

((?.,

perfqrnis the 5'owa VajUd.)

In the absence of such a Vais'ya,

(ii 12)
let

him

forcibly

Carry those articles from the house of a S'udra in the

tevent

of two or three limbs of his

isacrifice

instituted

for

standing unperformed
t.

S'udra

for

49

the

the

fruition

gift? shall

purposes of

Kama Yajna
of

(ft

definite desire)

not be taken front

a religious

saerififeg,

3tianu Samhita,

3S6

harm there

(no

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

although he

Vediac sacrifices,

the

kine from
him unhesitatingly take the

possessed of a thousand

is

these two relations, let

articles requisite for his sacrifice. (14)

From
gifts

him,

who

daily accumulates

but does not spend

works of public
articles necessary

utility,

for

it in

let

money by

taking

religious sacrifices or in

him

forcibly

take the

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
floor,

shall steal those food-grains

from the

field,

miscreant', or from

venient,

about the

and

if

any other part

(of his house), con-

he interrogates him

theift), let

Kshatriya

from the thrashing

or from the granary (of such a

[i.e.,

him speak the reason

(as well as

the stealer

thereoC. (17)

a Vais'ya or a S'udra' must

never steal what belongs to a Brihmana

; but from a
the author of bad deeds and does
not perform the Vediac sacrifices, a Kshatriya may steal

Brihmana, who
articles

in

is

necessary for the performance of a sacrifice

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
both

its recipients

and

Samhili.

his

own

387

self across

the ocean

of misery. (19)

The wealth of
gious sacrifices

is

those

who

called the

regularly institute reli-

by the
demoniac

divine property

wise, the wealth of non-sacrlficers

is

called

wealth. (20)

The

virtuous king must not

a person

who

wealth (of a
foolishness

inflict

punishment on

has stolen or forcibly "carried

since

non-sacrificer),

it

is

away the

through the

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 erudition 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

sacrifice

S'udra

such

{i.e.,

completion of) of a religious

must never beg money of a

having performed a religious sacrifice with

a Br&hmana
for

money he

be born as a JOhandila in his

shall

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
fcom. instituting
j^ivea

is

prohibited

religious

by a Sudra.-Wf//,*,

sacrifice

Brdhmana is not precluded

Trith
money Toluntarily

Manu. Samhita,

3;58;

Cultures

(tottea carcases), all through;

next birth.

For expiating th& sin. of

money from a

sacrifice

his not

Wa

in;

having- perfonuedi,

Soma Yajna,

or

the; ajniroal sacrifice

take.'

his. life

(26>,

a,

Brahmana

S'udra to institute', a

may

Vais^amtrm

therewith at the close of the year.*

(;^2ft>

Br^hman^, who, in the time of safety does

A,

manner

religious rite in the

laid

ancc: in times of distress>

This

thereof in heaven.

is

and

Vais'vinari

sacrifice;

perilous to

Thq

life.

the

its perfbrm"-

for

not acquire tha merflt

shall

the decision.

Vis'vedeyas, Sidbyas (an.

BrShmapas,

down

(28)'

order of celestial beings)^

have

sages

great

by proxies

tjnder

done' the;

circumstances^

(39)

one,

eyil-njinded

who, although

capable- of"

instituting a religious sacrifice in persob (lit as a principal),

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

the royal prowess

(psychic force)

hence, let a

enemies by means of

Without the

least

own

his,

ili^e.,

practise,

in his

laiddpwn

ot his

* According

arm

;.

a.

to.a.cert^ifii

witl!Ltt>.e. lig^ht.

mind he

shall,

in ihQ. Atharvatti

Word is

the weapon*

him. kill his enemies therewith." (33),

Kshatriya shall get rid of

pj;o,wess.

,ence

let

his;

(psychic) powers. (32)

deadly incantations).

of a Brdhmana,

stronger than<

Brahmana punish

compunction

5Qcite the. A'ngirasi S'ruti, as

is

his, trouble:

by

the-

Vais'ya or a S'udra, by the

calendar the Vediao year used to

fottnigljt

at CMteB..

aid.

com>

h\^ wealth

i)t

; and a good Brihmana) by means ok

and Nomas. (341))

Jja.^as

An

ihstitutor

f sons and
truths,

Law

of

or

creatures,

all

ot proper religious rites,* governor-

disciples,

is

expounder (of

spiritual or moral,

CJode&K equally compassionate

called a

Brihmana

a harsh

to.

or abusiva>

language must not be- used; unto. him;(?uch.

Bi^h^-

a.

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

perform, the Agnih0tra

For hating

cast

Homa^

thread,

offering).

(fire,

libations in the

9u,ch

must not
(3,6.)

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
of performing such fire-offeyngs,, shall act as

art

ffotd

(i.e.,

offerer

a,

or doer of the. firo?

of the. libation,

offering.) (37)

mmns

He, who, having had the

which

is,

sacred to Prajdpati,

{Rittvik) as

his.

Dakshina

to,

(fee)

fire,

and

fails,

who has

text has. Vidhdta 'whi.ch

may

firsl;.

does not give

it.

not kindled the sacred

Let not one, believing and

religious rites, perform

The

fire,

to obtain the merit of the

other

horsQ,

on the occasion of

establishing (kindling) the sacred

to him, remains as one

to, give. a

the ofijcjating priest

rite.. (38)

self-controlled,
sacrifices

also,

meaA

a.n

by

doing
giving

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^

Manu

39'

small amounts of fees

priests),

(Dakshin&J to the

performed with a small amount of fees

to th pries^,

destroys, the progeny, (domestic),

animals, fame and the senses of

the duration of his

Heaven.

life,

institutor, shortens;

its

and acts as a bar against

no one perform a
money.
amount
ot'
(40)
a small

An

officiatfag^

(39)

sacrifice,

(paM

Samhita,

Hence,

let

sacrifice

his;

vritlt

Agnihotri\ (performer of the Agnihotra fir6~

Brihmana, who wilfully neglects to do the;

morning and evening, each day, shall do.
the penance of Chandr&yana for a month, inasmuch as.
offering)

(ire-offering,

the sin (thereby committed)

(one's

own)

They,

is

equal

to.

that of killing^

son. (41)

who

having obtained;

money from

S'udras^.

do the Agnihotra fire-oflerings, are jcondemned by

Brahmavadins as the priests, of S'udras. (42)
Resting his feet on the heads
Btttviks (sacrificers)

belp of

who do

of those

thct

foolish^

the fire-offerings with

the.-

money obtained from him, the S'udra donor

and get rid. o^

(of the money) shall rise up from,

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
tion of doing

(Several) wise

only for

man

stands under the obliga"

an expiatory penance>

sins,

men

assert that,

iiivoluntarily

(44)

atonement

is

possible^

committed; while

grounding their decision on precedents

hold that, expiation

is

|in

others,,

the Vedas,.

possible even in respect

of

sins^.

deliberately committed, (45)

sin,

unwittingly committed,

is

atoned,

by reading

I^anu Samhiia.

39

Viias) those, wilifuliy comittitted, requirfe separate

tipiatofy penances for their atonement. (46)
Having incurred the obligation of doing an expia^
lory penance for a sin accidentally (unwittingly) com^
llffe

taitted

this

in

life,

or for one done in his previous

Brihmana must not associate with othef

Brihmanas before he has made the atone='

Bxistente, a
(pure)

Inent. (47)

Of
life,

some through misdeeds done in this

and others through sine committed in their previous
miscreants,

existences {become deformed in their persons. (48)

gold-stealer

is

(born with) bad nails

drinker, with black teeth

With consumption

a Brihmanicide

a wine-

afflicted

is

and a defiler of his preceptor's bed

with skin-troubles (Hi. bad skin.) (49)

true calumniator

born with

is

fetid nostrils

(i.e.,

with foul-smelling nasal catarrh) a falsa

calumniator, with a bad smell in his mouth a paddy^
stealer is bom with a limb in less; and a mixef
is

afflicted

(adulterer of grains, etc.), with a limb in excess. (50)

stealer

appetite

of food

and a

cloth-sljealer is.
istealer is

A
of

stealer

(punished With) a
of words,*

(punished with)

with dumbness

(51)

(light)-stealer is

light, blind in

sluggish

born with leucoderma, and a

born maimed.

lamp

is

born blind

the one eye

many

killer

diseases

ravisher of another's wife,

with

(in

(a

horse,=

an extinguished

of animal lives
this

life)

is

and 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.
'

l&am

^5%
Mfeii

arfe

born

idiotic,

'Samhi'ta.

dumb,

d^af,

blind, i^6f6rtiie4, at

possessed of limbs in less or excess, abhorred

by th6

virtuous (53).
for the purification of Self, expjjjting

Thus

'should be

always practised;

\>ora -with

condemnable bodily

unexpi^ted

igrfeat sins,

sinners

are

traits (54).

Killing a Br^hmatia, wine-drinking,

'and defiling the

penanc6s

gold-stealing,

bed of a preceptor are said to be the

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

ceptor tantamount to killing a Br^hmana

>kalya)

pre-

(5'6)

Forgetting the

Vedas throug'h non-study fon the

^art of a Brihmana), reviling

^s'itness

iti

Stealing an
land,

'the

Vedas-,

bearing false

a Court of justice and eating unclean things

are equal to wine-drinking

liorse,

own

(Brahma-

(57).

article^ held in trust,

and

stealing a biafi>

diamond or gem are said to be equal

t<J

gold^stealing (5^)

Casting* seed

tn an uninarfied

one'^s 6wft uterine sister [Svaybhi)-,

girl,

in

a Chandila woman, in one's

t)wn daughter-in-law, or in a friend's

idefiling

vrife is

equal lo

the bed of one's ovWi preceptor. (59)

CoW-killing, officiating as a priest at a sacrifice instituted

by an unworthy

\irife,

abandoning one's

i(i\^.,

otnissioh to

person, incest with another's

own

parents, preceptor,

do purificatory

rites

or soft

unto him), as well

as renouncing the study of the "^edas 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

by

usury, breaking the

vow

finger),* living

(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

teaching the

Vedas for

under a preceptor

and

who

money,

relations,

studying', the

Vedas

takes fees for his teaching,

which ought not to be sold. (63)

all kinds of mines (under the king's

selling things

Working

command,

in

raising large

dams

or embankments, des-

truction of medicinal plants, living

the prostitution of one's

own

by the earnings of

wife, practising deadly

and hypnotising by means of drugs. (64)

Felling down unwithered trees for fuels, cooking

incantations,

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,

it

* The text has Kanyaya-dushananckaiva ; Kulluka explains

by Maithuna Varjamanguli prakshephdina which would not

bear translation.

t The text has

gold or silver.

50

Kupyam which

sigpifies

any metal other than

Manu

3^4

Sttmhtta.

Kshatriya or a woman, and atheism (non-confornfity'

the doctrines of Vediac religion)

minor

tcy

these afe called

all

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
a man, constitutes

oit

east-degrading

(Jdti-tShtansa'

karaj sin* (68)

Killing

kmb,

karanam

horse, camel, deer, elephant, goat^

asg,

snake or a buffalo constitutes

fish,

Sankari^

(hybridising) sin.t (69)

money from the condemnaMe,

Receiving

tradings

serving a &udra, or speaking &Isehood constitutes a sin

whicb

is

known

Killing a

as

worm,

Apatrikaranam.X
insect or a bird,

(70)

^ting food brought

on the same plate with wincj stealing

fuels,

or feeling agitated at the slightest

turbance constitutes a sin which

or (mind-soiling

These
described,

sin.)

is

fruits,

flowers^

cause of dia^

called

Maldvakam

(71)

have been separately and specifically

sins

now

hear

me

discourse

on the expiatory

penances which should be respectively practised for

their atoneqient. (72)

For the
shall stay for

purification

of his self a

twelve years* in the

Bfahmanicide

forest, building

a hut

therein, living on food obtained by begging, and carry-

person guilty of any of thcBe crimes becomes degraded

from his caste.

t A person, guilty of killing any of thse animals,

mixed caste {JSankara Jati) in his next existence.
%'

Apdtrikaro

ceiving

gifts.

-"ini I.e.,

a sin

will

have a

which makes one unworthy of re-

Manu
lag the cranium of a
his

Samhita.

human

395

skeleton as the token of

crime).* (73)

(fell

Or he

make

shall voluntarily

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
Or he

so that death

may

ensue. (74)

any of the following Vediac

the As'vamedha, the Sarjit, the Gosava,

shall

sacrifices, viz.,

institute

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', muttering 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

* This

is

its

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,

years.

For having

Brihmana
(..,

of

shall

do

this

twenty-four years).

for

penance

for

do this penance

member

of his

for

twelve

own

caste, a

double the aforesaid period

A Kshatriya,

a Vais'ya, or a S'udra, guilty

Brahmana, shall respectively do

twenty-four, thirty-six, and forty-eight years.

unwillingly

penance

shall

wilfully killed a

killing 'a

this

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

feiia-knowing

Brdhmana,

a regular institutor of the Agnihotra fire-offering, accidentally

kills

one,

who

is

expiation for hira^

mere Brdhmana by
,

caste,

then this

is

the

Manu

3g6

SamhttA,

place of junction with the sea, or observing mo,deration

food he shall thrice recite a Vedaic Samhitd, each

in

day. (78)

Or

(at

the end of the twelfth year), he, with his

head cleanly shaven, and

live

at the

out-skirt

in a hermitage, qf

finger-nails parid of, shall

of a village, or in a cow-shed, or

underneath a

good of kine and Brdhmanas.

Or by

laying

down

his

devoted to the

tree,

(79)
life

for

the succour of a

cow, or of aBrahmana, he shall be exonerated from the

Brihmana ; 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)
sin of killing a

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

loss,

he

shall

Brdhmana.

kill

himself for

its

be exonerated from the sin (of killing a

(81)"

Thus having practised these austere penances, and

lived an absolutely continent life for twelve years, he
shall

maua.

be ejionerated from the sin of killing a Brcih(82)

Or having confessed
As'vamedha

his

guilt

sacrifice, instituted

an
and per-

at the close of

by the

king,

formed the ceremonial ablution (Avabhrita Snanam)

at the end of the ceremony, he shall be from the sin
of Brahmana

killing.

The Brdhmana
is

its

is

(83)

the root of virtue, the Kshatriya

forepart; hence, by confessing his guilt in their

assembly, a

man becomes

free

from

sin. (84)

Manu
On

Samhili.

very birth the Brdhmana becomes the god

his

of the gods and the authority

The Veda

this world.

in

397

(in

matters of virtue)

testifies

to the source of

his authority. (85)

Whatever three 'of these Veda-kno^t'vag Brihmanas

shall

speak

shall

be

the erudite

The
God,

;in

respect of the expiation of one's sin

his perfect
(

expiation

holy

is

the speech of

Veda-knorw'mg BrShmanas). (86)

self-controlled

Br&hmana, with

his mind fixed on

any cf these penances

shall impartially* practise

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

ligious sacrifice, or a

practise the

As well

woman

in

same expiatory penance.

as

for

having

re-

her menses, one shall

borne

(88)
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

accidentally (unwillingly) killing a

of

Brdhmana; no
Brdhmana-

expiation there exists for the sin of wilful

killing. (90)

his
*

Or

For having drunk {PaishttJ wine,t one shall atone

sin by drinking a cup of burning Wine ; he shall be
Without showing any perference to any particular form

in

other words, he must not choose and observe a

of penance.

light penance,

if

his guilt requires the practice of a severe one.

The Bhabisbya-puranam

wine made from pasted

laid

down

in

rice)

and

interprets
asserts

Sura by Paihkii wine

that the

(i.e,,

expiatory penances

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.

Manu

39^
free

Samhila,

from the sin after his inner organism has been

(.^., after death from drinking 'hot

burnt by that wine

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,

Wine

once in the night. (93)

is the impure
essence

(surdj

matter) of grains, and sinful

let

nc^ Br4hmanas,

is

refuge

(Uf.

a refuge matter

hencei

and Vais'yas drink

Kshatriyas

wine (Surd). (94)

G^uffi (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

eaten or drunk by Brihmanas,

they should not be

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 Brahpianiac energy and becomes a S'udra. (98)

Thus the

excellent expiation for the sin of wine-

now I shall discourse on

;
the expiation for the sin of gold^stealing.
(99)
drinking has been described

MaHU

'

Siimhita.

35^

A firahmana, who has stolen gold, shall go i<s tbd

bin^ ; and confessing his guilt, he shall say, " punish
OKing," (160)
The king, taking hold of a dub,

tile,

him

kill

shalll

(the gold stealer) with oile blow, inasmuch as death

purifies

effect

a gold-stealer ;* a Brahraana gold-stealer shall

his

by

purifieation

dint of penitential

atiste-

(loi)

tities.

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

of

sin

de-

the beds of their pr(cept6i:s they shall kikewis

filing

exonerate themselves by means of these purificatory

penances. ({03)

Br4hmana, guilty of

ceptor

ii.e.

defiling the

own
down

of incest with his

confessed his guilt, shall

lie

bed of

pre-

his

step mother), having

in a red hot iron bed/

holding in his embrace a burning female figour of iron,

tilMeath
*

he

is

purified

Dead, -or surviving,

purged

ofE of

his sin.

if

by

his death. (104)

almost dead,

he (gold-stealer) shall be

TtajnaValHya.

t Stealing gold weighing eighty Ratis or more constitutes

of Steyaru according to
theft of five

Manu, and

if

Krishnalam or sixteen

constitute the offence.

the' sin

the gold belongs to a Brahmana,

kashas

weight,

The Bhavtshya Puranam, on

thereof

would

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
'in

fire.

.shall

regain

his

purity by

immolating

his

body

4@o

Martu Samhita.

Or

after

having cut off his reproductive organs and

held them in the hollow of his blended palms, let

slowly go towards the south-west,

and

uiitil

he

falls

him

down

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

with

forest,

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

elder's

(lit.

or pre-

on barley gruel, or on a
Habishya (vegetable) diet, and parctise, self-controlled,
the ChUndrayanam penance for three months (in
ceptor's wife) he shall live

succession.) (107)

The

sin of great sinners

(Mahapatakins) should be

expiated by practising these penances

of minor

persons, guilty

sins (t^/a/fl^fl/fj), shall practise

purificatory penances

One,-

who

the following

by way of atonement.

108

has committed the minor sin of killing

on barly gruel during the first

month of his penance, and having cleanly shaved his
head, beard and moustache, shall live in the pasa cow,

shall

live

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

food with (any sort of) non-alkaline

-

quantity of

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

man visits the

own v\i^.Kulluka.

character seems to contemplate the case in which a

bed o{

his

own

step-mother, mistaking her for his

MaPiu Samhtia.
irt

\h^ day

shall follow the kine

hft

J^roundy, inhale

}^o\

the pasture

(to

the dusts risen by their hoofs from the

ground, and tend them with Care

and after having

up in the night in
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

made

obeisance to them, he shall

sit

when they

will

down, and follow them when

lie

they will roam about. (112)

By all means he must succour them, vfhether

ed with any

disease, or frightened

by

tigers

afflict-

and thieves,

or fallen in the mire, or in any unfavourable pre-

etc.,

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

thing

floor,

seen a

cow

any body.

whether

of his

suckling her

own

field,

or on a thras-

or of^another, or having

calf, he- must

not speak of

it

to

(115)

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

make

over

all his

BrS.hmanas,

{Upapatakins),
*

foot

Virasanam

absence he shall

belongings to such a BrS,hmana.

a 17)

who have committed the .minor sins

excepting those who have broken

Sitting on hams, with

placed on the

left

placed on the rjght thigh.

51

in their

thigh and with

Vas'isktha.

his right
left

knee

Isnee

flexed

flexed,

and

and right
left

thigh

Manu

4&Z

Sam/tita.

VOWS (Avakirnis), shall practise the (abovesaI*'y

penances, or the Chhndrlt^nam penance for punfica-'
their

tion. (ii8)

A vow-breaker shall sacrifice

an

Wind

ass,

in the one'

eye, at a crossing of roads, to the deity, Niriti, in the

by uttering the Mantras of the P&kayajna.

Then having d^ne a fire-offering (with the

night,

(119)
flesh

of the immolated) ass unto the deity, Niriti, he shall

offer

Rik,

unto

libations of clarified butter

Indra,

V&yu^

by muttering thff
runiring a {Sama Sinchantu Maruta, let Maruta

Brihaspati and Agni in the

fire,

sprinkle with water, etc.) (120)

The Brahmavadins, the knoWBTs of the Law, aver

by violating bis vow, and by wilfully casting hisr

that,

seed

(during,

ligious student)

Bramaeharin

observance),

its

becomes guilty of the

sin

(re-

of vow-

breakinjg x^vakimi). (121)

The Brihmanic energy of a

religious student,

which

has' originated from his study of the Vedas, etc., ascend

merged in) the (deities) Maruta, Pinuhuta

Guru (Brihaspati) and Agni, after he has.
broken his vow.* (122)
Having committed such a sin, let him (the vowbreaker), clad'in the skin of an ass, beg alms at sevea
to

(/.^

are

(Indra),

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,
sin.

whereby he

be free trom his

(124)

Havsng

wilfully

comraitftd

degrating (ydti-Bhransakard)

shall

sins,

Hence a vow-breaking Brahmachclrin

tied buttec

unto these deities.

any of
he shall

shall offer

tiie

caste-

praQtise

a^

Ubotions of clari-

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 {Sankari Karanam) or Apdtri Karanam group, he shall
practise for a month the Chdndrayonam penance, for
its expiation having committed a crime of the mindsoiling {Malini Maranam) group he'shall live on barley
;

gruel for three days in succession.

For having
triya,

26)

a (good patured

wilfully killed

Ksha-

one shall practise the quarter part of the expia-

tory penance

(i.e.

for three years) laid

of an act of Brdhmana-killing

down

respect

in

and a sixteenth part of

the same penance should be practised for the expiation

of killing a sacrificing Vaisya, and a S'udra respettively. (127)

The foremost of Br^hmanas, having

penance, and

sand kine to

Or

make '.the gift, of one bullock and a thoua Brahmana (at its end.) .(128

self-eontrolled,

and wearing clotted

practise the expiatory penance laid

tin

accidentally

shaU duly practise the expiatory

killed a Kshatriya,

down

hair,

shall

of

act of Brahmana-killing, living, remote from the

village

and under a

tree, (129)

For having accidentally

performing a

sacrifice, let

killed a Vais'ya,

gift

engaged

in

these foremost of Brdhmanas

practise the (preceding) penance for a year

the

he

in respect

and make

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

mana. (131)

and

ten

white

kine

to

Brah-

Manu

404

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

for three days on a milk-diet

shall live

one Yojanam, each day,

for three

or

dayS

in a runniug strean* of water for three

the {Apohist^,

etc.,]

be

travel

shall

or shall bathft

days

Suktam oi the

etc.)

^.

Veda

or

recite

for

three

nights. (133)

Having killed a, snake, let the foremost of Brdhmanas give a sharp-pointed steel rod to a Brahmana
for

having killed an impotent person, he shall

make the

of a Bhara of straw, and of a Mh.sha

gift

weight

of lead. (134)
For having killed a boar, he shal
pitcher, full of clarified butter,

of sesame
shall

three

for

make the gift of a

and of a Drona measure

having killed a peasant or parrot, he

make the

gift

of a

calf,

two years old

make

year old, he shall

gift, for

of a

calf,

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,

make the

gift ^of

cow

he must

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

he must make the

Brdhmana, U37)

Brdhmana

gift

of a

for

calf,

having killed an ass

one year

old,

to a

For having killed a carnivorous beast, let hinj give

a milch cow to a Brahmina ; for having killed a herbivorous^aniraal, he must give a calf to a Brdhmana, land

Manu
for having killed a camel,

Samhiia.

he

4<^5

the gift of

make

shall

rati of gold to a Brihmana. (138)

For having

killed a faithless wife, belonging to any-

make
of a bow; a

the gift of a

of the four castes, a Brihmana shall

bag; a Kshatriya,
and a S'udra, of a lamb.

leatlier

goat,;

Brihmana, incapable of expiating

killing, etc.,

penance

For

by means of

gift,

fo^ the expiation of

having

one

killed

Vais'ya, of

a.

(139)

shall*

his sin of snake-

do a Prajhpatya

each of such

sins. (140)

thousand of

vertebrata

animals, one shall do the penance for an act of S'udrakilling

the same penance

should

be practised

having killed a cart-load of invertebrate animals.

For ha^ng
shall

killed

a (small) vertebrate animal, ons

give a smalf Dakshina to a

Brdhmana

killed a small vertebrate animal, one regains his

by doing a Pranayama. (143)

For having filled a blossoming,
creeper,, shrub or plant,

for

(1:41)

having
purity

fruit-yielding

tree,

one shall mutter a huiidred Rik

mantras. (143)

For

killing parasites

which germinate

or in sweet s^^ps (such as treacle,

etc.,)

in food grains.

or in

the expiation. (144)

and
known as

fruits

flowers, drinking of clarified butter should be

,

For having cut down cereals, growing on a cultivated

soil, as well as those which spontaneously grow in uncultivated 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

acts of killing, should be expiated

sin,

now

originated from

hear

me

dis-

course on the expiatory penances to be done for eating

improper foo4, whether wittingly or unwittingly. (146)

Afanu Samhita.

4o6

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
this

life,

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

having duly accepted a
previously tasted

by a

(to

any body,) or

or having drunk water,

gift,

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

PrAndydmas

three

in water,

and

shall effect

bis

purifi-

cation by drinking clarified butter. (150)

Members

of the three twice-born

unknowingly tasted

or

of wine, deserve

touch

the

e|xcreta

castes,

anything
re-initiation

having

deRled by

with

the

thread. (151

The shaving of the head, (wearing of) the holy

girdle,

carrying the

vow

staff,

alms-begging, and practising

Brahmachirin) are dispensed with in

such re-initiations of the twice-born ones. (152)

the

(of

'a

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

iugs.

is

a kind of

wine prepared from fermented

i^cerboil-

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.

Samkili.

Ittanu

407

Having taken Suktas (cordials which acquire an

when stale) and decoctions of astringent

acid taStd

drugs (such as Chebulic rayrobalans

remain impure

until

etc.,)

one shall

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 Chltndrhyanam penance (for his purification.) (155)
Having eaten dry meat, earth-born mushrooms,
butcher's meat, or the flesh of an

do the same penance

shall

For having eaten the

{j..e.

flesh

unknown

animal, one

Ch&ndrajianam.) (156)
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.

who

Brdhmana,

Vediac study shall

fast

for

157)

before having completed

his

eat a monthly iPraddha feast shall

three days, one of which he shall pass

by

sit-

ting in water. (158.

A religious
or has taken
his

vow

(of

student

who

has somehow eaten flesh

honey, shall complete

the residue

Prajcipatyam penanoe.

(,159)

Having eaten the leavings of the food of a

crow, of a

rat,

cat,

of a

of a dog, or of an ichneu-mon, as well

as boiled rice infested with insects and hairs,

drink

of

Brahmacharyam) by doing a Krichchha

Brahma subarchala

(a

one shall

kind of consecrated

lin-

seed gruel.) (160)

Ohe, valuing the purity of his ownself, must not

partake of any kind, of forbidden food ; having unknowingly eaten such a fare, one must immediately
'

Afanu Samhita.

4oS

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)

having

For

house, or a

stolen

field,

man

(slave;,

a woman, a

or the water of a tank or well,

the ChaHii^ayonam should be understood as the proper

expiatioii.

For

O64)

ha^|^[|Ji stolen

an

ficent value (such as,

article or substance of insigrti-

lead,

etc,)

from the house of

another, he shall make over the same, to its owner, and

do the Kriehchhara Shntapanam penance for the purificotion of his self.

For

(165)

stealing articles

any kind of

of food which are eaten

chewim,

or

steating

a bedding or a cushion, a vehicle, a

root, or a flower the

pound

is

liquid

drinking of

by

as for
fruit,

Panchagavyam com-

the proper expiation. (166)

For having stolen hay, wood,

grains, cloths,

days

as well

food,

(lit.,

hydes,' and

three day's fast

flesh,
is

trees, treacle,

one shall

fast

dry food
for three

the expiation). (167)

For having stolen gems, pearls, corals, popper,

white copper and stones, one shall live on
a gruel of particles of broken rice. (168)
.

silver, iron,

For having stolen cloths made Jof cotton. Silk or

wool or an animal with bifurcated or unbifurcated hoofe,

SamhiUi

itfanti

birds, scents, cereals or

409

camphor, one shall

live

on (milk

for three days. (169)

By

thesse

twice-born

Joiie) shall

sin of carnally

a Br4hraan

penances

(expiatory)

purge off his sin of stealing

{lit.,
;

the

knowing a forbidden Woman should be

expiated by the following ones (penances). (170)

For casting

his

seed in

Womb

the

of his

own

uterine sister, of a friend's wife, gr of his daughterin-law, or of

an unmarried

girl,

woman

or of a

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

(other than a cow), in a

man,

woman

in a she-animal

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

After having carnally

(penance)., (i 74)

known a man

or a

woman,

or aiter having copulated (anywhere, whether) in a

bullock cart (or otherwise), a

with

all his

Baihmana must

bathe,

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'

caste,

from them, without the knowledge of their

a Brahmana
52

becomes degraded; by

vile

wilfully

Manu

410
doing

Samhita.

these acts, he becomes of the

all

same cast

with them. (176)

A
.

wilfully

faithless

wife let

imprisoned in a chamber,
duties

and

let

the husband keep

divested of

him cause her

down in connection with the sin

knowledge of another's wife' (177)

man

If she, soljcited'by a

all

her wifely

practise the penance laid

of her

of a

own

man's carnal
caste,

suffers

by him, in that case the performa Krichchra Chandrayanam penance is the

herself to be defiled

ance of

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

now, hear

me

describe those

the expiation of

sin,

been described)
which should be done for

incidental to one's associating with

the degraded (180

By

same bed, or cushion, or by riding in

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 officiating as a priest at a sacrifice instituted by him, or by
sharing the

* The text has Vrishali

woman.

"The terra

an unmarried

woman

in

girl in

may

Kulluka sxplains it by Chanddla

mean a vile-caste or S'udra woman,

also

her jraenses, an old woman, or a married

her flow.

+ Killers of animal
gold-stealers,

lives, eaters of

prohibited articles of food,

and those who hold sexual intercourse with prohi-

bited female relations or forbidden

women.

Mnu

Samhtta.

4I[

any '.marital relation with him, one becomes degraded on the same day (i8i)

contra^cttfig

He, who associates with a degraded person, must

same penance for his purification,, as is
laid down for the expiation of the sin through which
that person has become degraded (182) ~
'

practise the

The Sapindas

or i5a</^iJ(relations) of a degraded

person shall do the water-rite unto him in his

and

at the outskrit of their village,

life

time,

in ^ the presence

of his cognates (Jndtis), priest and preceptor, on the

evening of a condemnable day of the lunar month

(such

the

as

of the moon's wane or

day

ninth

increase). (1S3)

of theirs shall kick off a pitcher,

slave-girl

of water, as

if

he had been dead

and

full

after that, his

Sapindas (and Samdnodakas) shall fast and observe

uncleanness for a day with his Bandhus, (184)
-'

From
sitting

thence

all

speaking, association, or

dealing,

with that degraded person by others shall cease

the patrimony of such a person ^hall not be given to

him

(185).

The
him as

right

of eldest-bornship, the

such, and the

honour due to

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

take the share

{i.e.,

degraded

(in

leidest brother)

Having done
(the

'degraded

shall

the paternal property) djue to him

(the

(186)

expiatory penance, he

proper)

person)

in

Sapindas and Samhnodaka

tank and cast a^new pitcher,

the

company

relations)
full

of

his

shall bath in

of wafer, therein, (187),

Manu Sammiih

412
,

Having

cast th

pitdier

tin

ws^r, h

th

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

women who have become degraded but they should

be provided with food and raiments, and allowed to

of

houses (189)

live close to their

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
he has done the proper expiatory penance. (i9i>
Twice-born ones, who have not been initiated with

after

the Ghyatri at their respectively proper ages (of initia-

Krichchhra penances ;*
thereafter they should be initiated with the holy

tion),

shall

practise three

first

thread. (193)

Brihmanas,

though

who do improper

initiated

acts,t

and who,

with the thread, are ignorant of the

do the expiatory penance, should

advised*to> practise the same penance {ie.

Vedas, if they wish to

be likewise

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

whatsoever ^rK/ZwAa,

capatity

S'udras, or sfving

them

in

any

Manu
Bx

sdf

oitltfering,

Samhtta.

413

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

scatter grass

commenced

"yea" to the Brihraanas, he shall

cows have

before the cows; after the

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),

tion (such as
sacrif]ice,t

one

or having practised any deadly incanta-

S'yena ydga,

be

shall

etc),

from

free

done the Ahina

or
sin

by doing three

Krichchra penances (198)

A Br&hmaBa, who although capable, has not given

protection to

to one

its

sepker,

or has

taught

the

Vedas

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

Vediac

Soma juice was used to be drunk

sacrifice in

(nine according to others) in succession.

an Ahina

sacrifice is defiling

which fermented

in large quantities for three

Sruti.

To

days

officiate as a priest at

Manu

414

Satnhtta,

Having been bitten by a

dog, jdckal,

village

Brihmana

horse, camel, or.a boar, a

man.

'

ass,

shall purify

himself by doing a Prdndyama. (200)

For having eaten

to

fit

sit

same row Jwith

in the

diners, not

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

offerings,

each day,

Having wilfully riden

ass,

or

by a

cEjpiel,

bathing stript of

a carriage drawn by an

in

a Br&hmana shall purify himself

all clothes,

urine, having micturated or defecated

or in water, shall regain his purity

on

by

and by practising a Prd-

ndyama. (202)
A man, afflicted with a natural urging

his clothes

fire-

for his purification. (201)

for stool or

without water,*

by bathing with

all

in a running stream at the out-skirt of

cow

a village, and by touching a

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

of ceremonial

by a Brahmacharin)

ablution to be performed
for

rite

an entire day and night

is

fasting

the expiation. (204)

For having arrogantly ordered a Brdhmana to keep

having bethoued one's preceptor, the

silence, or for,

penitent shall bathe and fast for the day, and thereafter

appease the insulted (Brdhmana or preceptor) by catching 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

For

as

thousand yearf (207)

thousands of years as the particles

many

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 AtiKrichchhra 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

have been specifically laid down

purificatory measures
(in

code), expiatory penances should be advised

in consideration of the lightness or gravity of the sin
this

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,

shall

presently des-

cribe to you. (211)

A Brahmana,

doing a Praj&paiyam penance, shall

eat his meals in the day (during the

of

its

fisst three days

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

shall

eat such

second three days he

twenty-two morsels of food

in the evening, and

such twenty-four morsels of food on the third three days.
Pardsdya.

Mattu Satnhita.

4t6

A Krickchhra

Sdntapanam penance is said to Conon a Compound of cow-dung, cow'g yrine,

cow-milk, curdled cow^niilk, clarified cow-butter and
the washings of Kus'A- grass on the first day, and in
sist in living

observing a fast on the day following. (213)

A -Br&hmana,
shall

eat one

three days of

doing

aii

Ati-Krichchhram penanCdi^

morsel of food, eacih day, for the

its

term as described before, and

first

fast

on the succeeding three days. (214)

A self-Controlled
chham penance,

BrUhmana, doing a Tapta Krickbathe onc6 a dy and drink hot

shall

water during the

three days, hot milk during the

first

second three days> hot

clarified butter

during the third

three days, and hot air during the fourth three days

pf

its

term. (215)

Parakct penance, which consists in

foi;

twelve

consecutive

days

with

brought under his control, removes

oile's fasting

senses jRiUy

his

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^,

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'Observing a &st

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

day of the moon's increase, [till the nungiber of

first

morsels reaches fifteen on the

thereafter decreasing

it

day, and
by one, each day, during the
full-moon

iiark fbrtiitght-,
ilext

the penitent fasting on the day of the

moon. (2 1 S
Br^hmana, doing a Yati Chdndrdyanam,

nja'fi

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

food after sun-rise, and fouir such morsels
after sun down, each day.
This is -^hat is called the

(vegetable)

Chandrayanam. (220)
He, who, self-controlled, eats

S'is^u

of vegetable food

ill

to the region of the moon-god,

lunar Pitris.)*

thrice eighty morsels

the course of a month, ascends

{i.e.,

the

region of the

(22,1)

(Eleven) Rudras, (twelve) A'dityds, (eight)

Maruts and the holy

all

digjsordant elements

sages,
(in

for

day, during

its

Vyahriti

Homa, and
and

of

(222)

performance, the penitent shall

personally do the fire-offering,

truthfulness,

Vasus,

extinction

their souls), practised this

Chandrayanam. penance of yore.

Each

the

live a life

known

as

the

Makd-

of absolute simplicity,

non-irascibility, free

from

all

killing

propensities. (223)

[For a month] daily he shall bathe with all his

on, thrice in the day and thrice in the night,
abjuring all talk with women, with S'udras and with the
clotlies

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
towards the
drawn
is
incarnation,
farmer
of
its
dynaniics of acts
plane of

human

existence, and wherein

life-energy of the creator of

53

its

it

stays until

it

organic frame on earth.

enters the

8'

Manu

41
night, sit

up awake

Samhita.

incapaWe' of sitting

down on the bare ground' (225)

He' shall mutter the Sdvitri
Mantras

to the best of his ability

of these

Mantras

practising

hinr Ife

and other sacred

(Hence), muttering

commended

is

up,' let

in

connection with

kinds of expiatory penances. (226)

all

Thus Brihmanas^ shall purify themselves of sinswhich 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 (mutterings1

of sacred Mantras^. (227)

By

confession,

ties, (and)

his sin

by

by Repentance, by

Vediac) study,

penitential austeri-

a sinner

of

absolved

is

of a sin committed in time' of distress one

absolved by

gift

making

Whenever a man

confesses the sin

committed, he casts

is

(charity.) (228)

he has himself

off as a snake casts off his

it

slough. {229)

Whenever

his

mind censures the misdeed

done) his body becomes free from that

sin.

(he has

(2301

Having repented for his sin, he becomes absolved

thereof; the mind becomes purified by the determinanation to desist from

Having pandered

it

in future. (231)

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 misdeeds, which he might have wilfully or unwilfuUy

committed,
time

let

him

(in future.)

free

refrain

from doing

it

for the second-

(233)

If after having

done an expiatory penance, one does^

not acquire the (desired) ease

{lit.

lightness> of spirit^

Ufanu SamhtlA.

must continue to do the penance

lie

come's fully relieved of

its

419

mind be-

until his

burden. (234)

Tapasyi (devotional austerity and divine communion) 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, protection 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

regions

alone, behold the three

the universe) with

(ie.,

all

mobile and immobile. (237)

Medical knowledge, knowledge
poisons,

its

inmates, both

of Antidotes

knowledge of Brahma and residences

regions of heaven are attained

Tapasyd

to

in various

by means of Tapasya,

the only instrument .through which they

is

are realised. (238)

Whatever
sable

{/it.

whatever

is

insurmountable, whatever

unavailable),
is

whatever

is

impossible to be performed,

complishment by Tapasyd alone

is

unacces-

impassable, and

verily

is

easy of ac-

irresistible

is

Tapasya. (239)
Makdpitakins and other miscreants become free from

the prowess (energy

sin

by means of

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)

Manw Satnhita.

^20

Of

by

a Brihman, purified

penitential austeijties^

the gods accept the offerings and fulfil his desires. (243)
By dint of Tapasyd the lord (Prajapatu created

(framed this code) and by

Sastras

this

Tapasya the

sages obtained the Vedas. (244)

The

gods, observing the' highest merit of

pronounces Tapasym to be
man). (2451
Daily reading of the
ability,

perrbriflance

forbearance tend

to

according

Vedas

of the five

destroy

to one's

and

daily sacrifices,

the

sin,

incidental to
sins

(Makd-

speedily consumes its fuels with

its ovsrn

commission

the

Tapasyi

the greatest fortune (of

of any

of the

great

pdtakas.) (246)

As

fire

energy, so a Feafa-knowing (Brahmana) consumes all

his sins with the fire of knowledge. (247)
Thus I have described conformably to the Regulation the expiatory penances in respect of sins

hear

me

describe the purificatory

penances

now

the

for

expiation of sins committed in secret. (248)

By

Prdndydmas, each day, accomS'ira Mantra coupled with

Vyahritis, one becomes absolved even

practising sixteen

panied by the

Pranava and

Gydtri

of the sin of billing a Brahmana in the course of

month. (249)

By

muttering sixteen times, each day, for a

first

Mantra running
sung by Kutsa,

free

from his

the

as A'pa

na

:>'os'uchad,

month
etc.,*

Mantra Pratistomehi
rushasam, etc., first sung by Vasistha, the Mdhitram\
or the in'uddhavatyaX Rik, a wine-drinker becomes
or the

"^

sin. (250)

* A'po na S'os'uchadagham,

etc.

f Mahitreenamadho'-stri, etc.
t S'addhavatya etanindram Stavamahe.

Manu
5y^nce

free

Vamiyam*

Mantra^ a gold

S'ivasamkalpa^

becomes speedily

By

421

muttering the Vediac Suktam,

or /the

etc.,

Samhit*,

from his

stealer

pin. (251)

muttering for a month the Mantra, Havishanta,

Natamaniho, or the Purushu Suktam, a defiler

of his preceptor's bed becomes free from his sin. (252)

etc.^ or

great sinner

from his

mutter, for a year, any of the following

sin, shall

Suktas, viz-, Avati

Varanadevo

{Mahdpdtakiti),-* seeking absolution

etc.,

Helo Varunayo, etc., or Yatkimchid

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
shall

be

By
for

Samandu

dhdvati,

etc.,

whereby ha

purified. (254)

bathing in a running stream and by muttering

a month the

running as Soma Rudrd, ate, or

p.ik,

the (three) Riks, running as

Mitrancha,

A'ryayamanam Varunam

becomes

one

etc.,

free

from

varied

seven

Richas

sins. 1255)

By

mnttering for six months the

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

butter accompanied

Mantra (running
year, or

by the

etc.,

recitation

of the

one

for a year

the

becomes

free

Mantra,

S'dkala

Asya Vamiyamasya Vdmasya patitasya

etc.

Nama

from a Mah&-

pdta'kam. (257)

t Yajjajfrato du'ram,

clarified

Daivakritsyainasa) for a whole

as

by muttering

Indras'cha,

with libations of

etat, etc.

Manu

42 Z

Samhifa.

great sinner (MaMpatakiri)

shall

on food

live

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
thrice

Parhka penances, and by

any of the Vediac

practising three

self-controlled,

reciting,

Samhitas, he becomes free from

Let him

and

recite the

all sin.

(256)

for three days, thrice

fast

Aghamarshanam

bathe each, day

::)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,

all

Suktam

sin,

sin-absolving

is

in

its

(361)

effect.

Sin toucheth not a Brahmana

Vedaic Mantras even

his

of the

recitation

so the

tends to absolve

Aghamarshanam

if

who

well remembers

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

gether with the Upanishads,

becomes

trolled,

As a
into

free

brick-bat,

all sin.

all

sins are

to-

self-con-

(263)

thrown into a large

bottom, so

its

from

Sdma Samhita

a Brahmana,

lake, soon* sinks

merged

in the three-

fold (Trivrit) Veda. (264)

The Rik Veda, the Yujur Veda and other various

Sama Mantras are collectively, called the
Veda (Trivrit Veda); a Brihmana who
three-fold
knows this is called z^Veda-^movi'mg one. (265)
kinds of

The Mystic Pranava Mantra (Om), the beginning

of

all

the Vedas, as well as their stay,which consists

of three

knows

letters, is also called

it

well,

is

the Trivrit Veda

he

who

also called a Veda-\ViOwaxg one. (266)

Manu

Samhiea.

CHAPTER

t^ij

XII.

THbtJ

sinless one, you have discoursed on the duties

of nienibers of four social orders, now truly describe

to us the effects of acts,

binhs.

done by men

in their former

(I)

Unto

them-,

me

Bhiiga of virtuous soul said/ hear

(describe) the true effects of all such acts. (2)

It

the auspicious or inauspicious effects of acts,

is

bom

of mind, speech and body^

men

superior, middling, or inferior statt^, according

which

impart tc

to

their respective natures', {^f

The mind should be understood

as the irapdlor

these three-fold (superior, middling

or'

of

and

inferior)

born of speech, mind and body) acts

of an embodied self, which are" possessed of the ten

thTee-located

(?. e.,

following attributes. (4)

Coveting other men's goods, planning evil to others,-

and

false* notion fas to the next

are the three

life, etc.)

inauspicious mental acts. (5)

Harsh speaking, false speaking,

speaking

inauspicious lingual acts.

of

ill

another at his back, and idle gossiping are the

toui^

(61

Receiving what has not been givew, killing animaf

according

(not

life

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
'

The

" Na'sti

there

is

-^

1-^

text has Vitathdhki nivesdh

Paralakak, deha eva

no next

life,

the body

iKviaaska explains

a'tina, eti,"

is self, etc^

is

it

-in .1

by

Such notions as

Manu

424
acts a

man

Samhifa.

takes birth as an insensate thing

the dynamics of his inauspicious lingual acts,

be born as a

He who

Ife

shall

and it is through ,the

inauspicious mental acts that he shall

be born as a beast or

dynamics of his

thrdtigh

man

bird,

of vile caste in this world.

(9)

has conquered his body, mind and speech

and has the faculty

under restraint

his intellect of keeping

in

said to be the

is

man

them

of three restraints

(Tridandin). (10)

Controlling kis lust and anger, he

these three kinds of rods

who

can exercise

(restraints) in respect

of

all

creatures, obtains emancipation. (11)

He who

causes the body to be operative

Kshetrajna (individualised
forms these acts

by the

is

self)

called

and the body which per^

Bkutdmd

called

is

(material organism)

wise. (12)

Another

is who takes birth with each

and through the angency of whom

self there

individual creature,

pain and pleasure are

perceived (by them) in their

(successive) re-births. (13)

self) and Mahat
and
the
body
individualised

This Kshetrajna (individualised

(Soul as distinct from the

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.

Innumerable

which

fall

(subtle)

14)

embodied '$>Q\^&%{Kshetrajnas\

off like sparks

from the eternal body of this

Supreme Soul, make the bodies of all

and low, animative and operative. (15)

creatures, high
*

Truly out of the subtile essences of the

of material elements

subtile bodies

five

kinds

are formed with

itanu Samhita.
"tvtiJc!*

4125

the se!ves of miscreants are dotheiJ,

Yor^the purpose of suffering

Lying merged

in the

paiti.

iafter

deatb,

u6)

subtile essences of the five

-elements of their gross material frames, after death,

'they

(miscreant selves)

leaving suffered pangs for

which tha

the pangs

suffer

great La\v- (Kama) has ordained for

thetfi.

its*

(i;^)

attachment to

liidden pleasures of sight, taste, touch, etc., in

for-

the
Self (encased in the gross, subtile and causal bodies)*
life,

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

through the

good or bad deeds of the

effects

individual,

of w'hich he enjoys pleasure, or

suffers pahl, after death. (19)

\i he %ad done greater good than evil in

"shoald enjoy the

those material elements,

-after

with. a material framey

(j..e.,

death. (20)

had done greater

If he
he,

forsaken by those

'body),

should

suffer

evil

than good in his

the pangs

the

iiiz.,

has

each individual has three kinds

(gtass material frarwe),

Sukshma Xinade

oiE

essences of the five elements of the gross body) and

subtile

"Linga (Causal).
%elf of a

Bhuta

Law

the

\irhich
,

* Acceding to the Vedanta

bodies,

life^

elements (devoid of a material

ordahied for him.f (21)

(tf

ha

life,

pleasures of Paradise, Clothed with

man

After the destruction of

his gross bedy, the

continues in his subtile and causal bodies.

Kulluka

by Bhuta-Sukshma-Linga-S'ai'ir&vachchhinna.
f The text has Ydmistd Ydtandh which is usually translated,
as pangs inflicted by Yatfia, the Idrd of Death. We havetbsbght
In the
!fit to interpret Yama by Niyama, the Law, the Ordanier.

explains

-its

I'auranic literature this

Law

has been deified and invested with

a body perhaps to bring home

54

to

the minds i

its

readers the

Manu

436

Samhita,
t

from

tffee

having undergone those pftRgs

for

sin,

after death, the individual Self again .at-

of existence,

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),

(nescience)

MaAai

the ?hree qualities of Self,

are

converted

(Consciousness

covering

into

becomings (created things),

all

Out of

liajas (desire)

its

intellection),

exists. (24)

which predominates

these, the quality

an individual imparts

and Tamas
with which

characteristic virtue

in

to his

self (character). (251

Sattva
sion,

is

knowledge, R^jas

and Tamas

the bodies of

The

all

is

nescience

is

attachment and aver-

these qualities permeate

created things. (26)

pure, illuminating peace in the soul should be

understood as the
That,

which

5(j/^wfl.
is

(27)

assoiciated with

misery,

is

un-

pleasant to the soul, and creates in embodied creatures

an attachment to the objects of the

should be understood as the

That, which
tion of

is

good and

irresistible

senses,

Rajas. (28)

unmanifest, devoid of the discriminaevil,

objects of the senses,

creates an attachment to the

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

^-Trandator,

of

Karma

in a concrete

and comprehensible form.

Manu
and

c(j,ntemplation

Samhita,

427

of Self are the indications of the

quality of Sattvd (manifestation

Undertaking acts

(31)

the fruition of a definite

(for

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, Godlessness,

folly

embracing forbidden vocations, beggary^ and

of the quality of Tamas

the indications

are

'

(nescience.) (33)

Of these

three

eternity,, past,

qualities,

and

present

which

exist

future,

the

through

all

following^

should be understood as the collective indications o

attributes.

An

act,

(34)

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

Ah

quality of Rajas.'

(36)1

which every one wishes to know,

and by doing which one does not feel any, shame and
the inner-self feels complacent, is said to emanate fronii.
act,

about,

the quality of ^attva. (37)

Lust

is

the effect of Tamas, wealth

of Rajas, and virtue is

these each succeeding

is

the object

the indication of Sattva

(quality)

is

higher

of

than the

preceding one in respect of merit, (38)

Now

shall briefly descfibe in

du^ order- the states'

working of eacht

which a man

acquires through the

of these three

qualities. (39)

M'anu Samhiia,

f4!2'8']J

Beings,, possessed of the-quality oi\ Sativa, acquirer

those, markedl

divinity,

Tamas

by the quality

men,, and those- marked; by

births' as

of!

exisfr--

isdes^

these qualities)

(40>)

This

three-fold

and

inferior,

admits- of

existence

accorcfing; to

(further)

as^ superior,

secondary-^ thresffold division such

dling

the. quality, of,

Thus: thethree- fold

are bora as beasts.

ence(throughj the. dynamicscribed*

RtijiK lake;

of,

and,

the: acts

mid'--

know-

ledge, etc., of beings (respectively marked, by. these;

qualities;)' (411)

Births as.immobilethiBgsi( trees.

fishes, snakes, tortoises, beasts and,

etc.)>

worms,

insects^,

dear are the-

effects;

of the inferior or worst kind of Tamas, (42)

Births^ as^ elephantsj

.Mlechchhas,

lions,

horses, S'udras, condemnable;

tigers,,

of

audi boars, are. the effects

the middling kind of Tamas. (43)

Births

dancers;

as

arroganfc

men,

(black,

legs),,

Rdkshasmi,^x^Lj^s'''kch'as are;ther effects of the superior.-

(mast. refined) kindi of Tamas. (44J

Jhallas (clubs-meni),. Mij^/rtj (wresUers),.

Births as
actors,

Sixths.

kings,

and

arms-tnen, gamblers;

effects of the inferior

kind

a& anointed

kings;

and wrestlers are the

of Rajas.

dants-of the- gods*

effects- of the.

and Apsarasas^

kind of Rajas^

Yatis,'

of."

middling, kindi

Births, as

are-,

the. effects of

the.-,

(47)1

of penitential

austeri-

Brdhnmnas, the scalers of heaven,

and Daityas are

'

priests

GuhyakaSyVaksUns^ attenr

Births ?i&.Tapasfls: (practisers

ties),

(<4.5))

of countries,

(461)

Births- as; GandfJinrvaSy

superior,

drunkards- are; the:

of" Rajas.

the. effects

^tars-.

of inferior Sattva. (4S)

celebrants^ of religious sacrifices,, (?ages)

Mamw
Tedliac- gods,

embodied

SamkilSi

4l2^

deities j. stars

Stat, etc, years, Pitris and,

sidhyas

such as the pole>

are: the, effects, of."

the- middling, kind; of! Sattva. (49)

Births as-Brahm^, Marich* B:ajapati; the'embodiedj.

virtuBi

tne embodted. principle

the-

unmanifest Nature^
kijsdQf Ja^fwa. (50)

of!

intellection (Mahat), or

are- thfr effectfs

of thetsuperior-

'

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,

qualities^

eneias

by

of Satlma Rajas and: Tamas\ and the

which

detail

(jn.

thes

exist--

creatures obtain according

all

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

individealised. Self

describe the:
is

births in this world

such existences.

constrained to take

and the

acts through

the,:

successive

which

it getSi,

the^t

of Maha.patakins (great sinners) 'are bora in

the;;

wombs

in this

Brdhmana-killer

world

is

(54)

Chand^la,

woman

womb

o a

bitch,,,

she:^ear,

hen

bird,,

born, in the

sow, she,-^s, she-camel, cow, ewe,

and, Pukkasa. woman.. (55)

A wine-driningBrdhmana isbornin
worms,
of the

its

which

suffered p^ngs in hell,

fiollQwing
'

in

(.53J

For many years having

souls-

wombs

insects, filth-eating

birds

and

the

wombs

of;

feiocious- beasts^

forest. (56)

For. a, thousand times a

goldrstealer Brihmaoa,

isi

3fau Samkita-

4.30

wombs

born in the

of spiderS) snakes,

and malignat Pis'dehas. (57I

For a hundred incarnations a

lizards,

crocddHlb^

of his prd^

defiler

bed is bom ;as a weed, a bush, a creeper, as a

and ferocious beast, and a fan^d beast of

ceptor's

flesh-eating

the forest, given

a lion or

tiger. (58)

of animal Mves are re-born as beasts- that

Killers

eat

raw

vile

worms

flesh
;.

eaters of forbidden-

food are re-born

asi

thieves are re-born as beasts that eat eacte

and those who

other's flesh;

are re born as

By

to- killing (such- as-,

go- untO'Vik'-caster

Z'/'^^as. (ghosts).

women,,

(59)'

keeping the company of the- degraded^ by carnal-

ly knowing another's wife, by

a Btihmana's
property, one is re-born as a Btahma-Rhkshasa^ (6or)
For having stolen jem^ pearls, corals and various:
steailing

kinds of gems out of g^eed, one shall take

womb of

a golcLsmith's

birth, in

thee

wife-. (61).

For having stolen paddy (food

grains), one- shall

reborn as a mouse; for having^stolea white brass,

shall be reborn as

he

a diving

shall he reborn as

milk,

he

a stinged

be reborn

shall

any kind of sweet

for

having stolen

as an ichneumon.

having stolen

oilj'ja

insect;

he

sap,

,as

having stolen honey^

%&;

for

a crow

having stolea
haying, stolen:

rebo^ as a dog and

butter,, he shall be rebora

shall be.

clarified

;.

lard,

fleshy

he shall become a vulture ;

a diving crane ;

oodcroach; for having stolen

and

tfjr

$62;)

For having stolen

for

bird,; for

be
he

for

having stolen

for having, stolea

salt,

a Chirivhk-

a small

milk-curd,

heron. (63)

Fpr having
Titteri bird

stolen a
for

silk

cloth

he

shall

become'

a.

having stolen a cloth of vegetable

&bces) a frog; for having stolen a cotton cloih^

a heron

;.

Manu
tor having stolen

SamkitM,

a cow, a

lizard

43

(Godha); and

for

havifig stolen tYeacle, a bat.

(64)
.

For baring

stolen,

become a mole

scents he shall

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

having stolen a household impliment (such as a
winnow,. etc.), a Grihakitri bird;(a species of bird which

for

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

for having stolen a horse, a tiger

become a wolf;
having stolen
stolen a

fruit

or roots, a

woman, a bear j

water, a Ch&taka bird

and

for

for

for

monkey;

for

shall
;

for

having

having stolen drinking

having stolen a

cart,

having stolen iny other kind

of

a camel;
beast,

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
and

detnerit

stolen these things,

are

women

reborn as wives of >

also acquire

the

aforesaid

beasts. (69)

For not having discharged the proper duties of

respective orders, in times of peace

members

wombs

(lit.

their

undistress),

of the four social orders take, births in the

of the following beasts and become'.servants of

their enemies in their next births. (70)

A
shall

Brdhmana, who has swerved from his duty in life,

become a ghost, living on egesta, and vomiting

flames of

fire

a Kshatriya,

for the

same

offence,

shall

ITuKM SttMhUtt.

43^
live in the hello'f
.

k:u'taputaHa, eatihg excreta oS^fi

iputrid 'carcasses. f7i)

Vaishya

^for

the same offen<^) shall become

Maitrak^ha-Joyotika -(anus-mouthed) Ghost>

jng, the vermins, lice, etc., of

The

senses, tlirough

worn

a,

at-

{lit.

cloth"^.' 172)

which sensuous men most enjoy

the sensual pleasures,*bec6me the keenest, after death>

?and prove a source of torment to them. (73)

By
Tmen

dint of practising those acts,

(sotils

of foolish

pangs in this world and are re^boin id

suffer)

those wombs. (74)

They

suffer torm^ents in the hell

splitti5Hg hell.

They

by

of darkness, in Ihe

of the forest of sword^leavtss, and in the

Itell

joint"

(75)

suffer various kinds

of torments, are devoured

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
stanUy

take births

suffer the

!i)

the -v^ombs of beasts and con-

pangs of those

miserable existences^

subjected to the torments of heat and cold, and seeing

many

frightful visions, {tj)

Frequent
births, pains

refidences

in

Wombs, frequent

painful

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
life).

(80)

in

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

the

knowledge,

Supreme

Self),

senses annihilation of

realising one's oneness

with

subjugation of the

all killing propensities,

and serving

which lead to the highest

the elders are the acts

good. (83)

Of

all

these auspicious apts, which one brings the

highest good to the individual

Ot
that

is

these, the

the foremost of

all

one attains immortality.

Of
rites

? (84)

knowledge of

self is the highest duty,

knowledge, since through

it

{S5)

the syc (aforesaid) acts, the institution of Vediac

should be understood as the most benificial in

this<life

and the next.

(86)

All those acts are intimately connected with the

of Vediac

institution

rites (z.s.

they lead to self-kilow-

ledge. (87)

Vediac acts

may

be divided unto two classes, such

; by Pravriiiam zcts

as the Pravrittam and Nivritiam

one enjoys happiness and prosperity (elevation), by

NivHAtam acts one acquires emancipation. (88)

An
a

don or

act or rite,

definite

instituted for the fruition of

object either in this

called Pravriiiam

55

life

or in the next,

is'

an acts voluntarily done without

^4

Manu

any

Samnfta.

prospect of gain or reward,

called a

is

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

a celebrant of the

in his Self,

all things,

Sacrifice

and

all

things

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

is

not his success in

The Vedas

men

and

life.

(93)

the Vedas have no

all

logic

This

is

the

which afe not based on the Vedasy and

hostile to the Vedas and are founded

They emanate from

S'astras,

are framed

They

The

authors and are

which are

on sophistry, are worthless

ing.

human

or argument.

(9<i)

Smritis
S'&stras

of a Brdhmana

are the eternal eyes of the gods, manes^

independent of
decision.

life

achievement of any other kind of success

in special,

in respect

of the next

the quality of Tamos. (95)

wTiich are not founded on the Vedas

by men,
are false

are

ooming

into being

and worthless.

and

life*

and

vanish*,

(96)

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,

tiflk,

taste,

have originate4 from

and

snrell,

tl\e

Vedas-, the

which

is

tha

VedahaA

giyen birth to every thing according to its nature and

function. (98)

M-anu Samhita-,

Vedah embraces

Xhe- eternal

fc&nce, the wiseqall

it

the mghest good- of

all

created things;:

human

life

man

fit

is-

sovereignty,

(emancipation.)

the

or

(99)'

to be entrusted with
highest

judgeship

of the land, nay, with the over-lordship- of

trees,,

fully

kindled' fire

all

Brahmana, a knoiyer

of the

(right)

order of

of
he may be

true imports,
life

happens to be one with Birahma, even

staying,

in

this;

(102)

A
one

dint, of his

the d&merit, born of his acts; (roi)

Vedas, in whichsover

Me.

consumes even the moist

man by

so a l^eda-knomvig

knowledge burns

the

th&

all

'

legions. (100

As a

433^

the greatest instrument of realising'

t'^^a-knowing

generalship,

of books

i-eadfer

who

is-

greater than an illiterate one;

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
'

greater than one

who

to-

that kno-wledge

is

has merely gained, a.knowledge of

their contents. (103)

TapasyS, and' self-knowledge are- the- highest good' of

a Brihmana. Tapasya consunrieth:

giveth him immortal life. (-104)1

He who
must know

wishes to

know

all the' sciences:

tive, observation, inference

sin,

silf knowledge*

the true principle of virtue

which

are- based^

on posi-

and; the: teachings- of

tha

Vedas.. (los)-

Hci,
and! of

who
the-

discusses theethical teachings of th Vedas

veda-based. ,^mritis, with, processes

reasoning'not.hostile to their tenets

knom

thej right principle,

is

o4

alone enabled, to.

of virtue and.no one

else. (i.Q&fc

Manu

43<S;

SamAifa.

by which seltemancTpatfcSi i
/obtained have been described; now hear me expound
the secret teachings of the Institutes of Manu. (107^

Now,

all "expedients

Laws, not

down

specifically laid

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

Brihmanas,

ten,

or of three qualified

faithful to their duties, shall

lay

down as

the law, must be accepted as such, (no)

Such a

council

who have

manas,

must

consist of at least ten Br4h-

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

versed in the Rik, Yajush and

Even whatever a

single

Sam

Brdhmanas, well

Vedas. (112)

Veda-knowing Brihmana

determine as the law shall be accepted as such in

exclusion of what has been said by ten thousand ignoshall

rant Br^hmanas. (113)

council,

Brahmanas,

consisting

who

Vediac knawledge and

caste,
cil.

of thousands of assembled

are devoid of penances (vratas)

live

by the emblem of

and
their

can never acquire the status of a true coun-

(114)

The

sin of that false law,

which

unread in the law codes, and

foolish

full

Br&hmanas,'

of the ^quality of

Mim
Tam^,

Samhita.

^yf

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

become emancipated.
Thu* the lord (j.e. Manu),

duties

rerse-,

has disclosed to

16)

for

the good of the uni-

me all the: sacred principles of

virtue (Law.) (117)

h&i see all thingsy whether real

located in the Supreme Self; the mind of
him who sees all thii^ located in Self never turns to>;
Self-CMitrolIed, let

&c

uiireal, as

evil (118)

The

Self is siH the

in Self;

it

Sdf

that

di&ities,

alt thiiigs aire

located

lea^ the embodied beings to

action, ^iig^)

By

thought

let

hmt realise the idratity of the ex-

ternal ether with the ether in

\m mind^

of the external

which is the cause oi its move^

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-

air

with the bodily

sUtufflits

air

of his frame.

Let him

(12C1)

realise the identity

his mind, of the quarters

with bis

his &culty of locomotion, of

fire

of the ^mocat-god with

ear,,

Hara with

of Vishnu with.
his strength,

of

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

niinutest atom, the

comprehensible
upon. (122)

only

these deities^ minuter than the:

effulgent,

in

great

a trance,

let

Self,

which

is

him meditate

tfoHu SamSifn.

43'S

Some
call

call this sapretne

Prajipati^

it

others the eternal

It

is^

Sdf fire-, others Manu ^^some

Some- call

others senses.

Brahmm

all tiie

tures with hi& five material aspects of earth,

revolving

this:

and decay.

Thus

wheel of existence

(124),

he,

who

Ey

status;

b>y

crea>

etc.,.i.

means. o growth

surreys his Self ia

his Self, realises, his. identity

supreme

Iife:^

supreme Self^ which,, covering

this

it

(123).

of Brahma.

with

all

all

and

thirds

by

attains the-

(1^25)1

reading these institutes of

Manu

as narrated

by Bhrigu, one becomes of good conduct

and. ii

enal^ed to acquire any kind of exalted existence ho:

Ukes. (126^

FiNISJKt

fAltg bt CONTENTS.
M'anu Samhita.

'Chapter
hol^ sagej

'Ifhe

Manu

iiiterl-dgate

LawMahu's

reply

them

to

Law by the
time Duties

I.

about the soutces of

CasmogonJ Bhrigu

expounds the

order of

'Cycles of

Of the

Manu Different

fouir

General plan of the book disbussed

CBAPTBR

'

flie

four

ing the prteeptof,

orders
tions,

Eight

v^^t

of

the otdel-

olf

The mode of salut'

eet.

for

>n

Of pupils
.

CHAttER
Rules o! marriage

erders

...

tt.

f Viftile Rules

l^roofs

^^aAmacA^nn Duties

social

..>

...

3}'^?$

lit.

the membei's of the four

forms of marriage and their

fecial

descrip>'

the five daily gfeat (household) sacrifices-

Hospitality to guests

houseThe

and Change

arrivals

in the

eternal merit of S'riddha offerings, etc.

80 t ja

Chapter
Rules

guidance of Householders,

for the

duties

of

Descriptions

Periods

of

etc.
...

...

...

Chapter

'

IV.

Household
...

I32-I7<JJ

V,.

commendable and forbidden food-"

uncleannessPurifications of defiled

articles Duties of wives, etc.

...

...

l?o263

hi

3og-aia

tHAMER-Vl.
Duties of the

(Jififercnt social

orders

"OONtElfJTS,

iH

CajntrA

'

VII.

Duties ot tdngsicpeaient< for the proteetioii ot s

kingdom

Compondon

..

...

...

lav suits,

sotftees ot

...

of tribiin^slot justice,

2i2-^ZSi

litig^don, law relating to evidence, to punishment,

excillpialting

nature of piinishment,

CraYtek
Duties of
bling,

men and women, Law

...

...

asi%iK

IX.

of Inheritance,

appreheasbn of thieves,

and S'udras

efit.

tlnties of

Gam*

Vyis'yas

...

...

31S364

Ckapvbk X.
Origins 0! mixed castesMeans of sttbsistenca of the

members

of the four castes in times of distress

<Q^T^
Expiatory penances

3653S3

3S4>4

4*3

XI.
.

...

chajcter
Rebirths,

...

xn.

knowledge wai l^lf ^ouncipati^n

:-

!'

f.

-v*.

'J'

<

;^

..',

'

>
,

-i.

r,

tsv'.VV'

"

,-

V^;^

Z*'^

v-'

"'"Ji,

-'

.&*'