99. Let him not recite (the texts) indistinctly, nor in the presence of.Sudras; nor let him, if in the latter part of the night he is tired with reciting the Veda, go again to sleep.
100. According to the rule declared above, let him recite the daily (portion of the) Mantras, and a zealous Brahma^a, (who is) not in distress, (shall study) the Brahma^a and the Mantrasawhita.
10 1. Let him who studies always avoid (reading) on the following occasions when the Veda -study is description is found in the GrzTiya-sutras, e.g. -Sankhayana IV, 5-6. The Pushya-day is the sixth lunar day of each month: *Srava7za, July-August; Bhadrapada, August-September; Pausha, December- January; Magna, January-February.
97. But see below, verse 119.
100. ' The daily (portion of the) Mantras,' i.e. 'the Gayatri and other portions of the ivV^as^a^ns, and Samans.'
forbidden, and (let) him who teaches pupils according to the prescribed rule (do it likewise).
102. Those who know the (rules of) recitation declare that in the rainy season the Veda-study must be stopped on these two (occasions), when the wind is audible at night, and when it whirls up the dust in the day-time.
103. Manu has stated, that when lightning, thunder, and rain (are observed together), or when large fiery meteors fall on all sides, the recitation must be interrupted until the same hour (on the next day, counting from the occurrence of the event).
104. When one perceives these (phenomena) all together (in the twilight), after the sacred fires have been made to blaze (for the performance of the Agnihotra), then one must know the recitation of the Veda to be forbidden, and also when clouds appear out of season.
105. On (the occasion of) a preternatural sound from the sky, (of) an earthquake, and when the lights of heaven are surrounded by a halo, let him know that (the Veda-study must be) stopped until the same hour (on the next day), even if (these phe- nomena happen) in the (rainy) season.
106. But when lightning and the roar of thunder (are observed) after the sacred fires have been made to blaze, the stoppage shall last as long as the light (of the sun or of the stars is visible); if the remain- ing (above-named phenomenon, rain, occurs, the reading shall cease), both in the day-time and at night.
105. Medh. proposes as another explanation of gyotisham £opa- sarg-ane, ' when the heavenly lights trouble each other,' i. e. obscure each other, and Nar.; Kull., and Ragh. refer the phrase to eclipses.
u 107. For those who wish to acquire exceedingly great merit, a continual interruption of the Veda- study (is prescribed) in villages and in towns, and (the Veda-study must) always (cease) when any kind of foul smell (is perceptible).
108. In a village where a corpse lies, in the pre- sence of a (man who lives as unrighteously as a) .Sudra, while (the sound of) weeping (is heard), and in a crowd of men the (recitation of the Veda must be) stopped.
109. In water, during the middle part of the night, while he voids excrements, or is impure, and after he has partaken of a funeral dinner, a man must not even think in his heart (of the sacred texts).
no. A learned Brahma^a shall not recite the Veda during three days, when he has accepted an invitation to a (funeral rite) in honour of one ancestor (ekoddish/a), or when the king has become impure through a birth or death in his family (sutaka), or when Rahu by an eclipse makes the moon impure.
in. As long as the smell and the stains of the (food given) in honour of one ancestor remain on the body of a learned Br&hma^a, so long he must not recite the Veda.
112. While lying on a bed, while his feet are raised (on a bench), while he sits on his hams with a cloth tied round his knees, let him not study, nor when he has eaten meat or food given by a person impure on account of a birth or a death, 107. With respect to this verse, see especially Baudh. II, 6, 33-34. 109. Medh. mentions a var. lect. udaye, ' at sunrise,' for udake, 'in water/ no. Eclipses of the sun are of course included.
113. Nor during a fog, nor while the sound of arrows is audible, nor during both the twilights, nor on the new-moon day, nor on the fourteenth and the eighth (days of each half-month), nor on the full- moon day.
114. The new-moon day destroys the teacher, the fourteenth (day) the pupil, the eighth and the full- moon days (destroy all remembrance of) the Veda; let him therefore avoid (reading on) those (days).
115. A Brahma^a shall not recite (the Veda) during a dust-storm, nor while the sky is preter- naturally red, nor while jackals howl, nor while the barking of dogs, the braying of donkeys, or the grunting of camels (is heard), nor while (he is seated) in a company.
116. Let him not study near a burial-ground, nor near a village, nor in a cow-pen, nor dressed in a garment which he wore during conjugal intercourse, nor after receiving a present at a funeral sacrifice.
117. Be it an animal or a thing inanimate, what- ever be the (gift) at a 6raddha, let him not, having just accepted it, recite the Veda; for the hand of a Brahma^a is his mouth.
118. When the village has been beset by robbers, and when an alarm has been raised by fire, let him know that (the Veda-study must be) interrupted until the same hour (on the next day), and on (the occurrence of) all portents.
113. Va/za, ' arrows/ may also mean ' a large lute/ 115. Panktau,' in a company' (Gov., Kull., Nar., ' others'), means according to Medh., Nar., and Ragh. ' in the midst of dogs, donkeys, or camels/ Nar. mentions a third explanation, ' in the company of unworthy persons' (apariktya).
117. I.e. it is as sinful to recite the Veda after accepting a pre- sent at a Sraddha, as to study after partaking of a funeral dinner.
LAWS OF MANU.
119. On (the occasion of) the Upakarman and (of) the Vedotsarga an omission (of the Veda-study) for three days has been prescribed, but on the Ash/akas and on the last nights of the seasons for a day and a night.
1 20. Let him not recite the Veda on horseback, nor on a tree, nor on an elephant, nor in a boat (or ship), nor on a donkey, nor on a camel, nor standing on barren ground, nor riding in a carriage, " 121. Nor during a verbal altercation, nor during a mutual assault, nor in a camp, nor during a battle, nor when he has just eaten, nor during an indigestion, nor after vomiting, nor with sour eructationsj {/Aj1 (IV[ W± $*& 122. Nor without receiving permission from a guest (who stays in his house), nor while the wind blows vehemently, nor while blood flows from his body, nor when he is wounded by a weapon.
123. Let him never recite the T&g-veda or the Ya^ur-veda while the Saman (melodies) are heard; (let him stop all Veda-study for a day and a night) after finishing a Veda or after reciting an Ara^yaka.
124. The ifog-veda is declared to be sacred to the gods, the Ya^ur-veda sacred to men, and the Sama-veda sacred to the manes; hence the sound of the latter is impure (as it were).
119. The Ash/akas are the three or four days for the Ash/aka Sraddhas, which are placed differently by different writers; see Weber, Die Nakshatras II, 337.
121. Nar. interprets na vivade na kalahe by 'neither during a dispute on legal matters nor during an altercation.'
124. 'Is impure (as it were),' i.e. 'it is not really impure, but when it is heard, one must not study, just as in the presence of some impure thing or person' (Medh.).
125. Knowing this, the learned daily repeat first in due order the essence of the three (Vedas) and afterwards the (text of the) Veda.
126. Know that (the Veda-study must be) inter-} rupted for a day and a night, when cattle, a frog, a cat, a dog, a snake, an ichneumon, or a rat pass. between (the teacher and his pupil).
127. Let a twice-born man always carefully inter- rupt the Veda-study on two (occasions, viz.) when the place where he recites is impure, and when he himself is unpurified.
128. A twice-born man who is a Snataka shall remain chaste on the new-moon day, on the eighth (lunar day of each half-month), on the full-moon day, and on the fourteenth, even (if they fall) in the period (proper for conjugal intercourse).
129. Let him not bathe (immediately) after a meal, nor when he is sick, nor in the middle of the night, nor frequently dressed in all his garments, nor in a pool which he does not perfectly know.
130. Let him not intentionally step on the shadow of (images of) the gods, of a Guru, of a king, of a Snataka, of his teacher, of a reddish-brown animal, or of one who has been initiated to the performance of a 6Vauta sacrifice (Dikshita). — — ' 125. ' The essence of three (Vedas)/ i.e. the syllable Om and the Gayatri; see above, II, 76-77.
128. Vi. LXIX, 1; Vas. XII, 21. According to others, quoted by Medh., the word brahma/fcari translated by 'chaste' indicates that a Snataka must also in other respects behave like a student. Medh. thinks it possible that the abstention from honey and meat may also be indicated.
129. Ap. I, 32, 8; Baudh. II, 6, 25; Vi. LXIV, 3-4, 6. ■ Not frequently,' i.e. ' only for particular reasons, such as being touched by a.A'aWala.'
131. At midday and at midnight, after partaking of meat at a funeral dinner, and in the two twilights let him not stay long on a cross-road.
132. Let him not step intentionally on things used for cleansing the body, on water used for a -q/^ bath, on urine or ordure, on blood, on mucus, and on anything spat out or vomited.
133. Let him not show particular attention to an enemy, to the friend of an enemy, to a wicked man, to a thief, or to the wife of another man.
134. For in this world there is nothing so detri- mental to long life as criminal conversation with another man's wife.
135. Let him who desires prosperity, indeed, never despise a Kshatriya, a snake, and a learned Brahma^a, be they ever so feeble.
136. Because these three, when treated with dis- respect, may utterly destroy him; hence a wise man L- must never despise them.
137. Let him not despise himself on account of former failures; until death let him seek fortune, nor despair of gaining it.
138. Let him say what is true, let him say what is pleasing, let him utter no disagreeable truth, and let him utter no agreeable falsehood; that is the eternal law.
animal,' is not clearly explained by Gov., Kull., and Ragh. Medh. thinks that ' a brown cow' or 'the Soma creeper' may be meant. Nand. adopts the former view, and Nar. explains it by ' a brown creature.'
132. Vi. LXIII, 41; Yagri. I, 152. Apasnanam, ' water used for a bath,' means according to Nar. and Nand. ' water used for wash- ing a corpse.'
138. Gaut. IX, 68; Vi. LXXI, 73-74; Yagfi. I, 132.
r 139. (What is) well, let him call well, or let him say 'well' only; let him not engage in a useless enmity or dispute with anybody.
140. Let him not journey too early in the morning, nor too late in the evening, nor just during the midday (heat), nor with an unknown (com- panion), nor alone, nor with.Sudras.
141. Let him not insult those who have re- dundant limbs or are deficient in limbs, nor those destitute of knowledge, nor very aged' men, nor those who have no beauty or wealth, nor those who are of low birth.
142. A Brahma^a who is impure must not touch J with his hand a cow, a Brahma^a, or fire; nor, j being in good health, let him look at the luminaries in the sky, while he is impure.
143. If he has touched these, while impure, let him always sprinkle with his hand water on the organs of sensation, all- his limbs, and the navel.
144. Except when sick he must not touch the cavities (of the body) without a reason, and he must avoid (to touch) the hair on the secret (parts). _^, 145. Let him eagerly follow the (customs which are) auspicious and the rule of good conduct, be careful of purity, and control all his organs, let him mutter (prayers) and, untired, daily offer oblations in the fire.
139. Ap. I, 32, 11-14; Gaut. IX, 19-20; Vi. LXXI, 57; Yagn. I, 132; Gaut. IX, 32. ' Only/ i.e. even if things go wrong. I follow Nar.'s explanation, which is the only correct one: bhadraw vastuto ya^obhanaw I bhadram ity eva va 'bhadram api, ' (let him call) well what is really well; or (let him call) well even that which is not well.'
146. No calamity happens to those who eagerly follow auspicious customs and the rule of good con- duct, to those who are always careful of purity, and to those who mutter (sacred texts) and offer burnt- oblations.
147. Let him, without tiring, daily mutter the Veda at the proper time; for they declare that to be one's highest duty; (all) other (observances) are called secondary duties.
148. By daily reciting the Veda, by (the observance of the rules of) purification, by (practising) austeri- ties, and by doing no injury to created beings, one, (obtains the faculty of) remembering former births.
149. He who, recollecting his former existences, again recites the Veda, gains endless bliss by the continual study of the Veda.
150. Let him always offer on the Parva-days ob- lations to Savitrz and such as avert evil omens, and on the Ash/ak&s and Anvash/akis let him constantly worship the manes.
151. Far from his dwelling let him remove urine (and ordure), far (let him remove) the water used for washing his feet, and far the remnants of food and the water from his bath.
152. Early in the morning only let him void 146. Vas. XXVI, 14. 147. Gaut. IX, 72.
150. Vi. LXXI, 86. Nand. reads savitrya, ' with the Savitri,' for savitran, ' to Savitn',' and Nar. has the same explanation.
151. Ap. I, 31, 2-3; Gaut. IX, 39; Yign. I, 153. Avasatha, ' his dwelling,' means according to Kull. ' the room where the fires are kept.' Kull. explains nishekam, 'the water from his bath,' by ' seminal impurity.' Gov. and Nar. read u^/^ish/dnnanishekaw H, and explain nisheka by ty&ga, ' throwing away.'
152. According to Medh./ others' explained maitram,' defecation,' by • friendly service/ or by ' the worship of Mitra.'
faeces, decorate (his body), bathe, clean his teeth, apply collyrium to his eyes, and worship the gods.
153. But on the Parva-days let him go to visit the (images of the) gods, and virtuous Brahma^as, and the ruler (of the country), for the sake of pro- tection, as well as his Gurus.
154. Let him reverentially salute venerable men (who visit him), give them his own seat, let him sit near them with joined hands and, when they leave, (accompany them), walking behind them.
155. Let him, untired, follow the conduct of vir- tuous men, connected with his occupations, which has been fully declared in the revealed texts and in the sacred tradition (Smrzti) and is the root of the sacred law.
156. Through virtuous conduct he obtains long life, through virtuous conduct desirable offspring, through virtuous conduct imperishable wealth; vir- tuous conduct destroys (the effect of) inauspicious marks. ^ 157. For a man of bad conduct is blamed among people, constantly suffers misfortunes, is afflicted with diseases, and short-lived. *J 158. A man who follows the conduct of the vir- tuous, has faith and is free from envy, lives a hundred years, though he be entirely destitute of auspicious marks.
159. Let him carefully avoid all undertakings (the success of) which depends on others; but let him eagerly pursue that (the accomplishment of) which depends on himself.
1 60. Everything that depends on others (gives) k. pain, everything that depends on oneself (gives) "4^ pleasure; know that this is the short definition of pleasure and pain.
161. When the performance of an act gladdens his heart, let him perform it with diligence; but let him avoid the opposite.
162. Let him never offend the teacher who in- itiated him, nor him who explained the Veda, nor his father and mother, nor (any other) Guru, nor cows, nor Brahma/zas, nor any men performing austerities.
163. Let him avoid atheism, cavilling at the I Vedas, contempt of the gods, hatred, want of modesty, pride, anger, and harshness.
164. Let him, when angry, not raise a stick against another man, nor strike (anybody) except a son or a pupil; those two he may beat in order to correct ' them.
161. This rule refers to indifferent acts or cases where there is an option; see above, II, 12.
162. Ya§7l. I, 157-158. Na hiwsyat, 'let him never offend' (Medh., Kull., Nar., Nand.), means according to Gov. ' let him never injure them, though they attempt his life, when self-defence is permitted' (see VIII, 350). Tapasvina^ means according to Medh. and Gov. 'all those engaged in the performance of austerities,' e.g. even sinners who perform penances (Medh.), while the other commentators understand it to denote ' ascetics.'
163. Ap. I, 30, 25; Vas. XIII, 41; Vi. LXXI, 83. I read with all the commentators instead of dambham, 'hypocrisy,' stam- bham, which according to Medh., Gov., and Nar. means ' want of modesty,' and according to Kull. ' want of energy in the fulfilment of duties/ 164. Vi. LXXI, 81-82. See also below, VIII, 299-300.
I \ IV, 172. RULES FOR A SNATAKA. I 55 165. A twice-born man who has merely threat- ened a Brahma^a with the intention of (doing him) a corporal injury, will wander about for a hundred years in the Tamisra hell.
166. Having intentionally struck him in anger, even with a blade of grass, he will be born during twenty-one existences in the wombs (of such beings where men are born in punishment of their) sins.
167. A man who in his folly caused blood to flow from the body of a Brahma/za who does not attack him, will suffer after death exceedingly great pain.
168. As many particles of dust as the blood takes up from the ground, during so many years the gpiller of the blood will be devoured by other (animals) in the next world. ~ 169. A wise man should therefore never threaten) a Brahmazza, nor strike him even with a blade of \ grass, nor cause his felood tqjlow.
170. Neither a man who (lives) unrighteously, nor he who (acquires) wealth (by telling) falsehoods, nor he who always delights in doing injury, ever attain happiness in this world.
171. Let him, though suffering in consequence of his righteousness, never turn his heart to unrighte- ousness; for he will see the speedy overthrow of unrighteous, wicked men.
172. Unrighteousness, practised in this world, does not at once produce its fruit, like a cow; but, advancing slowly, it cuts off the roots of him who committed it.
165-167. Gaut. XXI, 20-22; YSgn. I, 155. 172. 'Like a cow/ i.e. 'which at once yields benefits by its milk, «fec.' (Gov., Nar., Nand.). Medh., Kull., and Ragh. take gau/i 173. If (the punishment falls) not on (the offender) himself, (it falls) on his sons, if not on the sons, (at least) on his grandsons; but an iniquity (once) com- mitted, never fails to produce fruit to him who wrought it.
174. He prospers for a while through unrighte- ousness, then he gains great good fortune, next he conquers his enemies, but (at last) he perishes (branch and) root.
175. Let him always delight in truthfulness, (obe- dience to) the sacred law, conduct worthy of an Aryan, and purity; let him chastise his pupils accord- ing to the sacred law; let him keep his speech, his arms, and his belly under control.
176. Let him avoid (the acquisition of) wealth and (the gratification of his) desires, if they are opposed to the sacred law, and even lawful acts which may cause pain in the future or are offensive to men.
1 7 7. Let him not be uselessly active with his hands and feet, or with his eyes, nor crooked (in his ways), nor talk idly, nor injure others by deeds or even think of it.
178. Let him walk in that path of holy men in its other sense, 'the earth/ i.e. 'which does not at once yield a harvest/ but mention the first explanation too. It is not impossible that the word has to be taken both ways, and that the author wishes to give with it both a sadharmya and a vaidharmyadrz'sh/anta.
176. Gaut. IX, 47, 73; Vi. LXXI, 84-85; Ysigri. 1, 156. As an example of ' a lawful act causing pain in the future/ Medh. adduces ' the gift of one's whole property.'
177. The last portion of the verse, 'nor injure others, &c./ may also be translated, ' let him not be intent on deeds (calculated) to injure others.'
IV, i84. RULES FOR A SNATAKA. 1 57 which his fathers and his grandfathers followed; while he walks in that, he will not suffer harm.
1 79. With an officiating or a domestic priest, with a teacher, with a maternal uncle, a guest and a de- pendant, with infants, aged and sick men, with learned men, with his paternal relatives, connexions by marriage and maternal relatives, • 180. With his father and his mother, with female relatives, with a brother, with his son and his wife, with his daughter and with his slaves, let him not have quarrels.
181. If he avoids quarrels with these persons, he will be freed from all sins, and by suppressing (all) such (quarrels) a householder conquers all the fol- lowing worlds.
182. The teacher is the lord of the world of Brahman, the father has power over the world of the Lord of created beings (Pra^apati), a guest rules over the world of Indra, and the priests over the world of the gods.
183. The female relatives (have power) over the world of the Apsarases, the maternal relatives over that of the Vi^ve Devas, the connexions by marriage over that of the waters, the mother and the maternal uncle over the earth.
184. Infants, aged, poor and sick men must be considered as rulers of the middle sphere, the eldest 179. Vaidyai^, 'with learned men,' may also mean 'with physicians.'
181. Instead of etair gitais k% ' by suppressing (all) such (quarrels),' (Medh., Gov., Kull., Ragh.), Nar. and Nand. read etair ghas £a, 'allowing himself to be conquered by these,' i.e. 'by bearing with these persons.' This reading, though less well attested than the vulgata, is perhaps preferable.
158 LAWS OF MANU.
brother as equal to one's father, one's wife andjone's son as one's own body, 185. Qne's slaves as one's shadow, one's daughter as the highest object of tenderness; hence if one is \ offended by (any one of) these, one must bear it without resentment, y 186. Though (by his learning and sanctity) he may be entitled to accept presents, let him not attach himself (too much) to that (habit); for through his accepting (many) presents the divine light in him is soon extinguished.
187. Without a full knowledge of the rules, pre- scribed by the sacred law for the acceptance of presents, a wise man should not take anything, even though he may pine with hunger.
188. But an ignorant (man) who accepts gold, land, a horse, a cow, food, a dress, sesamum-grains, (or) clarified butter, is reduced to ashes like (a piece of) wood.
189. Gold and food destroy his longevity, land and a cow his body, a horse his eye(sight), a gar- ment his skin, clarified butter his energy, sesamum- grains his offspring.
190. A Brahma^a who neither performs austerities nor studies the Veda, yet delights in accepting gifts, sinks with the (donor into hell), just as (he who attempts to cross over in) a boat made of stone (is submerged) in the water.
191. Hence an ignorant (man) should be afraid of accepting any presents; for by reason of a very small (gift) even a fool sinks (into hell) as a cow into a morass.
186. Vi. LVII, 6-7. 187. Vi. LVII, 8.
IV, 198. RULES FOR A SNATAKA. 1 59 192. (A man) who knows the law should not offer even water to a Brahma/za who acts like a cat, nor to a Brahma/za who acts like a heron, nor to one who is unacquainted with the Veda.
193. For property, though earned in accordance with prescribed rules, which is given to these three (persons), causes in the next world misery both to the giver and to the recipient.
194. As he who (attempts to) cross water in a boat of stone sinks (to the bottom), even so an igno- rant donor and an ignorant donee sink low.
195. (A man) who, ever covetous, displays the flag of virtue, (who is) a hypocrite, a deceiver of the people, intent on doing injury, (and) a detractor (from the merits) of all men, one must know to be one who acts like a cat.
196. That Brahma/za, who with downcast look, of a cruel disposition, is solely intent on attaining his own ends, dishonest and falsely gentle, is one who acts like a heron.
197. Those Brahma^as who act like herons, and those who display the characteristics of cats, fall in consequence of that wicked mode of acting into (the hell called) Andhatamisra.
198. When he has committed a sin, let him not 192. Vi. XCIII, 7. 195. Vi. XCIII, 8.
196. I have everywhere translated the word baka or vaka by 1 heron/ though, like its modern representative bagla, it is used also as a name of the white ibis and of the bittern. But from other verses, which speak of the baka cautiously wading in the water as if it were afraid of hurting the aquatic animals, it would seem that the proceedings of the heron, which one can watch in India at every village tank, gave rise to the proverbial expressions bakavrata and bakavratin.
198. Several penances, e.g. the ^andrayawa or the lunar penance, i6o LAWS OF MANU.
perform a penance under the pretence (that the act is intended to gain) spiritual merit, (thus) hiding his sin under (the pretext of) a vow and deceiving women and.Sudras.
199. Such Brahma/zas are reprehended after death and in this (life) by those who expound the Veda, and a vow, performed under a false pretence, goes to the Rakshasas.
200. He who, without being a student, gains his livelihood by (wearing) the dress of a student, takes upon himself the guilt of (all) students and is born again in the womb of an animal.
201. Let him never bathe in tanks belonging to other men; if he bathes (in such a one), he is tainted by a portion of the guilt of him who made the tank.
202. He who uses without permission a carriage, a bed, a seat, a well, a garden or a house belonging to an(other man), takes upon himself one fourth of (the owners) guilt.
203. Let him always bathe in rivers, in ponds, dug by the gods (themselves), in lakes, and in water- holes or springs.
204. A wise man should constantly discharge the paramount duties (called yama), but not always the minor ones (called niyama); for he who does not may be performed either by a sinner in order to atone for a crime or by a guiltless man in order to gain spiritual merit; see Baudh.
203. Vi. LXIV, 16; Ya§™. I, 159. Garta, 'water-holes' (Gov., Nar.), means according to Kull., who quotes a verse of the Khaxi- dogya-parmsh/a, Nand., and Ragh., ' a brook/ 204. Regarding the two classes of duties, see Y&gri. Ill, 313- 314. Though the commentators give various explanations of yama IV, 2io. RULES FOR A SNATAKA. l6l discharge the former, while he obeys the latter alone, becomes an outcast.
205. A Brahma^a must never eat (a dinner given) at a sacrifice that is offered by one who is not a .Srotriya, by one who sacrifices for a multitude of men, by a woman, or by a eunuch.
206. When those persons offer sacrificial viands in the fire, it is unlucky for holy (men) and it dis- pleases the gods; let him therefore avoid it.
207. Let him never eat (food given) by intoxi- j cated, angry, or sick (men), nor that in which hair or insects are found, nor what has been touched intentionally with the foot, 208. Nor that at which the slayer of a learned Brahma^a has looked, nor that which has been touched by a menstruating woman, nor that which has been pecked at by birds or touched by a dog, — 209. Nor food at which a cow has smelt, nor par- ticularly that which has been offered by an invitation to all comers, nor that (given) by a multitude or by harlots, nor that which is declared to be bad by a .learned (man), 210. Nor the food (given) by a thief, a musician, a carpenter, a usurer, one who has been initiated (for the performance of a.SYauta sacrifice), a miser, one bound with fetters, and niyama, it is highly probable that Kull. is right in supposing Manu to have held the same opinion as Y&gn.
205. Nar. mentions a var. lect. judrewa, 'by a £udra,' for 'by a eunuch/ 209. Gov. and Kull. give as an instance of ' a multitude,' ' a fra- ternity of Brahmaraas inhabiting a monastery.'
210. I translate baddhasya niga</asya ka. according to Kull. by ' one bound with fetters/ because in the older Sanskrit the genitive is occasionally used for the instrumental with passive perfect parti- LAWS OF MANU.
211. By one accused of a mortal sin (Abhisasta), a hermaphrodite, an unchaste woman, or a hypocrite, nor (any sweet thing) that has turned sour, nor what has been kept a whole night, nor (the food) of a .Sudra, nor the leavings (of another man), 212. Nor (the food given) by a physician, a hunter, a cruel man, one who eats the fragments (of another's meal), nor the food of an Ugra, nor that prepared for a woman in childbed, nor that (given at a dinner) where (a guest rises) prematurely (and) sips water, nor that (given by a woman) whose ten days of im- purity have not elapsed, 213. Nor (food) given without due respect, nor (that which contains) meat eaten for no sacred pur- pose, nor (that given) by a female who has no male (relatives), nor the food of an enemy, nor that (given) by the lord of a town, nor that (given) by outcasts, nor that on which anybody has sneezed; ciples, and because nigada does not mean ' bound with fetters/ as the other commentators assume. Nand. adds that the correct reading is nigalena, which is found in some southern MSS.
211. *Sudrasyo/£/£y$ish/am eva ka, 'nor (the food) of a -Sudra, nor the leavings (of any other man)/ (Kull., Nar.); or, 'the leavings of a -Sudra/ which are mentioned in order to show that a very heavy penance has to be performed (Medh., Ragh.); or, ' that food of which a -Sudra has eaten, and has left a remnant in the dish' (Gov., Nand., Medh., ' others'). Medh. mentions also a var. lect. u^^ish/am aguros tatha, ' nor the leavings of any man excepting a Guru.'
212. Ugra is explained variously as ' a man of the Ugra caste' (Medh., Gov., Nar., Nand., Ragh.); or, 'a king' (Medh., Gov. in the Maw^ari); or/ a man who perpetrates dreadful deeds' (Kull., Ragh.).
213. Kull. and Gov. seem to take nagaryannam, ' food given by the lord of a town/ i.e. a king (Medh., Nar., Ragh.), in the sense of nagarannam, ' food given by a whole town.'
IV, 221. RULES FOR A SNATAKA. 163 214. Nor the food (given) by an informer, by one who habitually tells falsehoods, or by one who sells (the rewards for) sacrifices, nor the food (given) by an actor, a tailor, or an ungrateful (man),