216. By trainers of hunting dogs, publicans, a washerman, a dyer, a pitiless (man), and a man in whose house (lives) a paramour (of his wife), 217. Nor (the food given) by those who knowingly bear with paramours (of their wives), and by those who in all matters are ruled by women, nor food (given by men) whose ten days of impurity on account of a death have not passed, nor that which is unpalatable.
218. The food of a king impairs his vigour, the food of a vSttdra his excellence in sacred learning, the food of a goldsmith his longevity, that of a leather-cutter his fame; 219. The food of an artisan destroys his offspring, that of a washerman his (bodily) strength; the food of a multitude and of harlots excludes him from (the higher) worlds. v^ "^ J Of ' 220. The food of a physician (is as vile as) pus, " that of an unchaste woman (equal to) semen, that £5^ of a usurer (as vile as) ordure, and that of a dealer I in weapons (as bad as) dirt.
221. The food of those other persons who have | 215. According to ' others,' quoted by Medh., Nand., and Ragh.,, jailusha, ' an actor/ may also mean ' one who prostitutes his wife.'
216. Nmarasa, 'a pitiless man' (Medh., Gov., Kull., Nand., Ragh.), may also mean ' a bard' (Medh., Nar., Ragh.).
220. I.e. it causes him to be reborn as an animal feeding on pus or other impure substances (Gov.).
been successively enumerated as such whose food must not be eaten, the wise declare (to be as impure as) skin, bones, and hair.
222. If he has unwittingly eaten the food of one of those, (he must) fast for three days; if he has eaten it intentionally, or (has swallowed) semen, ordure, or urine, he must perform a KriMkra. penance.
223. A Brahma?2a who knows (the law) must not eat cooked food (given) by a.Sudra who performs no.Sraddhas; but, on failure of (other) means of subsistence, he may accept raw (grain), sufficient for one night (and day).
224. The gods, having considered (the respective merits) of a niggardly.Srotriya and of a liberal usurer, declared the food of both to be equal (in quality).
225. The Lord of created beings (Pra^apati) came and spake to them, ' Do not make that equal, which is unequal. The food of that liberal (usurer) is purified by faith; (that of the) other (man) is defiled by a want of faith.'
226. Let him, without tiring, always offer sacri fices and perform works of charity with faith; for offerings and charitable works made with faith and with lawfully-earned money, (procure) endless rewards.
227. Let him always practise, according to his 222. Gaut. XXIII, 23-24. Regarding the Kr/Mhra, penance, see below, XI, 211.
224. Nar. explains a^raddhina^, ' who performs no -Sraddhas,' by ' destitute of faith,' and Nand. writes a>n-addhina>$.
226-227. Gov. gives and explains 226a and 227b only.
I IV, 234- RULES FOR A SNATAKA. 1 65 ability, with a cheerful heart, the duty of liberality, both by sacrifices and by charitable works, if he finds a worthy recipient (for his gifts). - 228. If he is asked, let him always give some- [' fl: } thing, be it ever so little, without grudging; for a ^ worthy recipient will (perhaps) be found who saves i him from all (guilt). -*£- 229. A giver of water obtains the satisfaction (of his hunger and thirst), a giver of food imperishable / happiness, a giver of sesamum desirable offspring, / a giver of a lamp a most excellent eyesight. — I 230. A giver of land obtains land, a giver of gold long life, a giver of a house most excellent mansions, a giver of silver (rupya) exquisite beauty (rupa), 231. A giver of a garment a place in the world of the moon, a giver of a horse (a>?va) a place in the world of the Asvins, a giver of a draught-ox great good fortune, a giver of a cow the world of the sun; 232. A giver of a carriage or of a bed a wife, a giver of protection supreme dominion, a giver of grain eternal bliss, a giver of the Veda (brahman) union with Brahman; 233. The gift of the Veda surpasses all other gifts, water, food, cows, land, clothes, sesamum, gold, and clarified butter.
234. For whatever purpose (a man) bestows any gift, for that same purpose he receives (in his next birth) with due honour its (reward).
234. Medh., Gov., Nar., and Ragh. take the verse differently. 1 With whatever disposition (a man) bestows any gift, with that same disposition he receives (in his next birth its reward), being duly honoured.' Nand. omits it. K. follows Kull.'s explanation, which is mentioned by Medh. also.
LAWS OF MANU, LAWS OF MANU, 235. Both he who respectfully receives (a gift), and he who respectfully bestows it, go to heaven; in the contrary case (they both fall) into hell.
236. Let him not be proud of his austerities; let him not utter a falsehood after he has offered a sacrifice; let him not speak ill of Brahma/zas, though he be tormented (by them); when he has bestowed (a gift), let him not boast of it.
2 37- By falsehood a sacrifice becomes vain, by self-complacency (the reward for) austerities is lost, longevity by speaking evil of Brahma^as, and (the reward of) a gift by boasting.
238. Giving no pain to any creature, let him slowly accumulate spiritual merit, for the sake (of acquiring) a companion to the next world, just as the white ant (gradually raises its) hill. • 239. For in the next world neither father, nor mother, nor wife, nor sons, nor relations stay to be his companions; spiritual merit alone remains (with 240. Single is each being born; single it dies; single it enjoys (the reward of its) virtue; single (it suffers the punishment of its) sin.
241. Leaving the dead body on the ground like a log of wood, or a clod of earth, the relatives de- part with averted faces; but spiritual merit follows the (soul).
242. Let him therefore always slowly accumu- late spiritual merit, in order (that it may be his) companion (after death); for with merit as his companion he will traverse a gloom difficult to traverse.
243. (That companion) speedily conducts the man who is devoted to duty and effaces his sins by IV, 250. RULES FOR A SNATAKA. 1 67 austerities, to the next world, radiant and clothed with an ethereal body.
244. Let him, who desires to raise his race, ever form connexions with the most excellent (men), and I shun all low ones.
245. A Brahma^a who always connects himself/ with the most excellent (ones), and shuns all inferior/ ones, (himself) becomes most distinguished; by an] opposite conduct he becomes a 6udra. ^X\ 246. He who is persevering, gentle, (and) patient, M shuns the company of men of cruel conduct, and<fX' does no injury (to living creatures), gains, if he con- ' stantly lives in that manner, by controlling his organs and by liberality, heavenly bliss. ~ ™ 247. He may accept from any (man), fuel, water, roots, fruit, food offered without asking, and honey, likewise a gift (which consists in) a promise of pro- tection.
248. The Lord of created beings (Pra^apati) has declared that alms freely offered and brought (by the giver himself) may be accepted even from a sinful man, provided (the gift) had not been (asked for or) promised beforehand.
249. During fifteen years the manes do not eat (the food) of that man who disdains a (freely-offered gift), nor does the fire carry his offerings (to the gods).
250. A couch, a house, Kui*a grass, perfumes, 247. Ap. I, 18, 1; Gaut. XVII, 5; Vas. XIV, 12; Vi. LVII, 11.
248. Ap. 1, 10, 12-14; Vas. XIV, 16; Vi. LVII, 11; Y&gn. I, 215. Medh., Gov., and Nar. take apra^oditam, ' not asked for or pro- mised,' in the sense of 'not promised' only, and so does Nand., who reads apraveditam.
water, flowers, jewels, sour milk, grain, fish, sweet milk, meat, and vegetables let him not reject, (if they are voluntarily offered.)
251. He who desires to relieve his Gurus and those whom he is bound to maintain, or wishes to honour the gods and guests, may accept (gifts) from anybody; but he must not satisfy his (own hunger) with such (presents).
252. But if his Gurus are dead, or if he lives separate from them in (another) house, let him, when he seeks a subsistence, accept (presents) from good men alone.
253. His labourer in tillage, a friend of his family, his cow-herd, his slave, and his barber are, among •Sudras, those whose food he may eat, likewise (a poor man) who offers himself (to be his slave).
254. As his character is, as the work is which he desires to perform, and as the manner is in which he means to serve, even so (a voluntary slave) must offer himself.
255. He who describes himself to virtuous (men), in a manner contrary to truth, is the most sinful (wretch) in this world; he is a thief who makes away with his own self.
256. All things (have their nature) determined by speech; speech is their root, and from speech they proceed; but he who is dishonest with respect to speech, is dishonest in everything.
251. Ap. I, 7, 20; Gaut. XVII, 4; Vas. XIV, 13; Vi. LVII, 255. I. e. by denying who he really is, he destroys his own identity.
V, 2. LAWFUL AND FORBIDDEN FOOD. 1 69 257. When he has paid, according to the law, his debts to the great sages, to the manes, and to the gods, let him make over everything to his son and dwell (in his house), not caring for any worldly j concerns.
258. Alone let him constantly meditate in solitude on that which is salutary for his soul; for he who meditates in solitude attains supreme bliss.
259. Thus have been declared the means by which a Brahma/za householder must always subsist, and the summary of the ordinances for a Snataka, which cause an increase of holiness and are praise- worthy.
260. A Brahma^a who, being learned in the lore of the Vedas, conducts himself in this manner and daily destroys his sins, will be exalted in Brahman's world.
Chapter V.
1. The sages, having heard the duties of a Snataka thus declared, spoke to great-souled Bhrzgu, who sprang from fire: 2. 'How can Death have power over Brahma^as 257. Regarding the three debts, see Vas. XI, 48. This verse and the next describe, as Medh. points out, a kind of informal sa/?z- nyasa.
260. Vas. VIII, 17 j Baudh. II, 3, 1; Gaut. IX, 74.
V. 1. Medh., Gov., and Ragh. state correctly that Bhrzgu, though above, I, 35, he is said to have been created by Manu, and has there- fore been named Manava below, V, 3, is here called the offspring of Fire, in accordance with other passages of the Veda and of the Mahabharata.
2. I.e. 'how can they be deprived of the length of life, one hundred years, allotted to men in the Veda?' (Gov.. Kull.)
LAWS OF MANU.
who know the sacred science, the Veda, (and) who fulfil their duties as they have been explained (by thee), O Lord?'
3. Righteous Bhrzgu, the son of Manu, (thus) answered the great sages: ' Hear, (in punishment) of what faults Death seeks to shorten the lives of Brahma^as! ' 4. ' Through neglect of the Veda-study, through deviation from the rule of conduct, through remiss- ness (in the fulfilment of duties), and through faults (committed by eating forbidden) food, Death be- comes eager to shorten the lives of Brahma^as.'
5. Garlic, leeks and onions, mushrooms and (all plants), springing from impure (substances), are unfit to be eaten by twice-born men.
6. One should carefully avoid red exudations from trees and (juices) flowing from incisions, the.Selu (fruit), and the thickened milk of a cow (which she gives after calving).
7. Rice boiled with sesamum, wheat mixed with butter, milk and sugar, milk-rice and flour-cakes which are not prepared for a sacrifice, meat which has not been sprinkled with water while sacred texts were recited, food offered to the gods and sacrificial viands, 8. The milk of a cow (or other female animal) within ten days after her calving, that of camels, 7. 'Food offered to the gods/ i.e. the so-called Naivedya. This and sacrificial viands, i.e. those destined for burnt-oblations, must not be eaten before the offering has been made, afterwards the remnants may be eaten (Medh., Gov., Kull.).
8. Sandhini, ' a cow in heat ' (Kull., Nar., Ragh.), means according LAWFUL AND FORBIDDEN FOOD. I J I of one-hoofed animals, of sheep, of a cow in heat, or of one that has no calf with her, 9. (The milk) of all wild animals excepting buffalo- cows, that of women, and all (substances turned) sour must be avoided.
10. Among (things turned) sour, sour milk, and all (food) prepared of it may be eaten, likewise what is extracted from pure flowers, roots, and fruit.
11. Let him avoid all carnivorous birds and those living in villages, and one-hoofed animals which are not specially permitted (to be eaten), and the Txtti- bha (Parra Jacana), 12. The sparrow, the Plava, the Ha;/zsa, the Brahma^i duck, the village-cock, the Sarasa crane, the Ra^udala, the woodpecker, the parrot, and the starling, 13. Those which feed striking with their beaks, web-footed birds, the Koyash/i, those which scratch with their toes, those which dive and live on fish, meat from a slaughter-house and dried meat, 14. The Baka and the Balaka crane, the raven, the Kha/^ari/aka, (animals) that eat fish, village- pigs, and all kinds of fishes.
15. He who eats the flesh of any (animal) is to Medh. and Gov. ' one who gives milk once a day only/ and according to Nand. and K. ' one big with a calf.'
11. The permission to eat one-hoofed animals is, as the com- mentators observe, not given in the Smr/ti. The expression refers to the cases where the Veda prescribes horses, &c, to be slain and eaten at sacrifices.
12. I read with all the commentators Ra^udala instead of Ra^g-uvala, which the printed editions give. The Ra^udala is according to Vig-«ane.fvara the jungle-fowl, according to Nar. an aquatic bird.
14. Regarding the Vaka or Baka, see above, IV, 196.
called the eater of the flesh of that (particular creature), he who eats fish is an eater of every (kind of) flesh; let him therefore avoid fish.
16. (But the fish called) Patina and (that called) Rohita may be eaten, if used for offerings to the gods or to the manes; (one may eat) likewise Ra^ivas, Siwhatu/^as, and Sasalkas on all (occasions).
17. Let him not eat solitary or unknown beasts and birds, though they may fall under (the categories of) eatable (creatures), nor any five-toed (animals).
18. The porcupine, the hedgehog, the iguana, the rhinoceros, the tortoise, and the hare they declare to be eatable; likewise those (domestic animals) that have teeth in one jaw only, excepting camels.
19. A twice-born man who knowingly eats mush- rooms, a village-pig, garlic, a village-cock, onions, or leeks, will become an outcast.
20. He who unwittingly partakes of (any of) these six, shall perform a Sa;;ztapana (Krz&Mra) or the lunar penance (A^andraya^a) of ascetics; in case (he has eaten) any other (kind of forbidden food) he shall fast for one day (and a night).
21. Once a year a Brahma^a must perform a Y^rikkhx^ penance, in order to atone for uninten- tionally eating (forbidden food); but for intentionally (eating forbidden food he must perform the penances prescribed) specially.
22. Beasts and birds recommended (for con- 16. Nar. explains eka^aran, 'solitary animals,' by 'those who go in herds' (sa/;zgha£ari«a^).
20. Regarding the Sawtapana KnWira. and the lunar penance of ascetics, see below, XI, 213 and 219.
21. Regarding the Krikkhra, penance, see below, XI, 212.
30. LAWFUL AND FORBIDDEN FOOD. I 73 sumption) may be slain by Brahma^as for sacrifices, and in order to feed those whom they are bound to maintain; for Agastya did this of old.
23. For in ancient (times) the sacrificial cakes were (made of the flesh) of eatable beasts and birds at the sacrifices offered by Brahma^as and Kshatriyas.
24. All lawful hard or soft food may be eaten, though stale, (after having been) mixed with fatty (substances), and so may the remains of sacrificial viands.
25. But all preparations of barley and wheat, as well as preparations of milk, may be eaten by twice- born men without being mixed with fatty (substances), though they may have stood for a long time.
26. Thus has the food, allowed and forbidden to twice-born men, been fully described; I will now propound the rules for eating and avoiding meat. s\ 27. One may eat meat when it has been sprinkled / with water, while Mantras were recited, when Brah- J ma/zas desire (one's doing it), when one is engaged I (in the performance of a rite) according to the law, I and when one's life is in danger.
28. The Lord of creatures (Pra^apati) created this whole (world to be) the sustenance of the vital spirit; both the immovable and the movable (creation is) the food of the vital spirit.
29. What is destitute of motion is the food of those endowed with locomotion; (animals) without fangs (are the food) of those with fangs, those with- out hands of those who possess hands, and the timid of the bold.
30. The eater who daily even devours those 27-56. Vas. IV, 5-8; Vi. LI, 59-78; Yagri. I, 178-181. 27. Meat is sprinkled with water at the -SYauta sacrifices.
LAWS OF MANU.
W w \ destined to be his food, commits no sin; for the creator himself created both the eaters and those who are to be eaten (for those special purposes).
31. * The consumption of meat (is befitting) for sacrifices,' that is declared to be a rule made by the gods; but to persist (in using it) on other (occasions) is said to be a proceeding worthy of Rakshasas.
32. He who eats meat, when he honours the gods and manes, commits no sin, whether he has bought it, or himself has killed (the animal), or has received it as a present from others.
33. A twice-born man who knows the law, must not eat meat except in conformity with the law; for if he has eaten it unlawfully, he will, unable to save himself, be eaten after death by his (victims).
34. After death the guilt of one who slays deer for gain is not as (great) as that of him who eats meat for no (sacred) purpose.
35. But a man who, being duly engaged (to officiate or to dine at a sacred rite), refuses to eat meat, becomes after death an animal during twenty- one existences.
36. A Brahma^a must never eat (the flesh of) animals unhallowed by Mantras; but, obedient to the primeval law, he may eat it, consecrated with Vedic texts.
3J. If he has a strong desire (for meat) he may make an animal of clarified butter or one of flour, (and eat that); but let him never seek to destroy an animal without a (lawful) reason.
34. 'Of one who slays deer for gain/ 4. e. of a professional hunter of the -Sahara or other low castes.
37. Sahge, ' if (he has) a strong desire (for meat),' (Kull., Ragh.
V, 44- LAWFUL AND FORBIDDEN FOOD. I 75 38. As many hairs as the slain beast has, so often indeed will he who killed it without a (lawful) reason suffer a violent death in future births. ~- 39. Svayambhu (the Self-existent) himself created animals for the sake of sacrifices; sacrifices (have I been instituted) for the good of this whole (world); hence the slaughtering (of beasts) for sacrifices is not slaughtering (in the ordinary sense of the word).
40. Herbs, trees, cattle, birds, and (other) animals that have been destroyed for sacrifices, receive (being reborn) higher existences.
41. On offering the honey-mixture (to a guest), at a sacrifice and at the rites in honour of the manes, but on these occasions only, may an animal be slain; that (rule) Manu proclaimed. ^ 42. A twice-born man who, knowing the true meaning of the Veda, slays an animal for these pur-| poses, causes both himself and the animal to enten a most blessed state. ^ 43. A twice-born man of virtuous disposition, J whether he dwells in (his own) house, with a teacher, or in the forest, must never, even in times of distress, j cause an injury (to any creature) which is not sanc-j tioned by the Veda.
44. Know that the injury to moving creatures and to those destitute of motion, which the Veda has means according to Medh. and K. ■ if an occasion (arises to slay an animal at a non-Vedic rite)/ according to Gov. ' in case (one suffers from) an attack by evil spirits (Bhutas and the like),' and according to Nand. ' on the occasion of social meetings.' Ragh. mentions Medh/s view as an optional explanation, and Nar. objects to Gov.'s interpretation. His own explanation sahge- tyantekayam is corrupt, but is probably intended for atyante/££/za- yam, and thus agrees with Kull.'s.
LAWS OF MANU.
prescribed for certain occasions, is no injury at all; for the sacred law shone forth from the Veda.
45. He who injures innoxious beings from a wish to (give) himself pleasure, never finds happiness, neither living nor dead.
46. He who does not seek to cause the sufferings of bonds and death to living creatures, (but) desires the good of all (beings), obtains endless bliss.
47. He who does not injure any (creature), attains without an effort what he thinks of, what he under- takes, and what he fixes his mind on.
48. Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental to (the attainment of) heavenly bliss; let him therefore shun (the use of) meat.
49. Having well considered the (disgusting) origin of flesh and the (cruelty of) fettering and slaying corporeal beings, let him entirely abstain from eating flesh.
50. He who, disregarding the rule (given above), does not eat meat like a Pi^a^a, becomes dear to men, and will not be tormented by diseases.
51. He who permits (the slaughter of an animal), he who cuts it up, he who kills it, he who buys or sells (meat), he who cooks it, he who serves it up, and he who eats it, (must all be considered as) the slayers (of the animal).
r52. There is no greater sinner than that (man) who, though not worshipping the gods or the manes, seeks to increase (the bulk of) his own flesh by the flesh of other (beings).
ir t^f 46. The latter part of the verse may also be translated 'will obtain endless bliss, because he is a man who desires the good of all creatures ' (Gov.).
V, 58. LAWFUL AND FORBIDDEN FOOD; IMPURITY. I 77 53. He who during a hundred years annually offers a horse-sacrifice, and he who entirely abstains from meat, obtain the same reward for their meri- J torious (conduct). ~--j 54. By subsisting on pure fruit and roots, and by eating food fit for ascetics (in the forest), one does not gain (so great) a reward as by entirely avoiding (the use of) flesh.
55. 'Me he (maw sa^)' will devour in the next (world), whose flesh I eat in this (life); the wise declare this (to be) the real meaning of the word 56. There is no sin in eating meat, in (drinking) » spirituous liquor, and in carnal intercourse, for thafys is the natural way of created beings, but abstention j J brings great rewards.
57. I will now in due order explain the purifica- tion for the dead and the purification of things as they are prescribed for the four castes (var/za).
58. When (a child) dies that has teethed, or that before teething has received (the sacrament of) the tonsure (A"\Wakara^a) or (of the initiation), all rela- tives (become) impure, and on the birth (of a child) the same (rule) is prescribed.
54. Munyannani, 'food fit for ascetics (in the forest)/ i.e. 'wild rice and other produce of the forest.'
56. 'There is no sin,' i.e. in doing these things when they are permitted by law.
58. Medh. and Gov. explain animate, translated freely by ' before teething/ as the conventional designation of ' a child that is younger than one that has teethed ' (^atadantad balatara iti smaranti), and Nar. and Ragh. agree to this interpretation. Kull., however, seems to take it in the sense of ' after teething/ and Nand. explains it as 'one who has been born again, i.e. has been initiated/ Gov., LAWS OF MANU.
LAWS OF MANU.
59. It is ordained (that) among Sap'mdas the im- purity on account of a death (shall last) ten days, (or) until the bones have been collected, (or) three days or one day only.
60. But the Sapi^a-relationship ceases with the seventh person (in the ascending and descending lines), the Samanodaka-relationship when the (com- mon) origin and the (existence of a common family)- name are no (longer) known.
61. As this impurity on account of a death is pre- scribed for (all) Sapi;^as, even so it shall be (held) on a birth by those who desire to be absolutely pure.
62. (Or while) the impurity on account of a death is common to all (Sapmdas), that caused by a birth (falls) on the parents alone; (or) it shall fall on the mother alone, and the father shall become pure by bathing; Nar., Kull., and Ragh. think that on account of the second £a, 'or,' the words ' of the initiation ' must be understood.
59. The bones of a Brahma/za are collected on the fourth day; see Vi. XIX, 10. The commentators are of opinion that the length of the period of impurity depends, in accordance with the express teaching of other Smrz'tis, on the status of the mourner, and that a man who knows the Mantras only of one -Sakha shall be impure during four days, one who knows a whole -Sakha (or two Vedas) during three days, one who knows the Veda (or three Vedas) and keeps three or five sacred fires, during one day. Medh., however, mentions another interpretation, according to which the four periods correspond to the four ages of the deceased, which have been mentioned in the preceding verse. According to this view the SapiWas shall mourn for an initiated person ten days, for one who had received the tonsure four days, &c. But see verse 67.
61-62. Medh. and Gov. have only one verse instead of the two: ^-anane 'py eva/ft syan matapitros tu sutakam 1 sutakaw matur eva syad upasprzsya pita sx\k\h II 'Even thus it shall be (held) on a birth, or the impurity shall fall on the parents alone, 63. But a man, having spent his strength, is puri- fied merely by bathing; after begetting a child (on a remarried female), he shall retain the impurity during three days..Ji 64. Those who have touched a corpse are purified after one day and night (added to) three periods of three days; those who give libations of water, after three days.
65. A pupil who performs the Pitrzmedha for his deceased teacher, becomes also pure after ten days, just like those who carry the corpse out (to the burial-ground).
66. (A woman) is purified on a miscarriage in as many (days and) nights as months (elapsed after conception), and a menstruating female becomes j pure by bathing after the menstrual secretion has/ ceased (to flow).
or it shall fall on the mother alone, and the father (shall become) pure by bathing.' Nand. leaves out the first half of verse 61, and combines the second half of 61 with the first half of 62. He continues in this manner down to 65, the second half of which he takes by itself. Hence his interpretation of the following verses is perfectly useless.
63. The translation given above follows Gov., Kull., Nar., and Ragh. Medh. differs.
64. According to Gov. and Nar. the rule refers to such Brahma/zas who for money carry a dead body to the cemetery; according to Kull. and Ragh. to SapMas who in any way touch a corpse out of affection. Medh. thinks that it applies to all who touch or carry out a dead body, be it for love or for money. Ragh. thinks that the text mentions three alternative periods of impurity, one day, three days, and ten days.
65. The Pitnmedha, i.e. the Antyesh/i (Medh., Gov., Kull., Ragh.), or ' the whole of the obsequies ' (' others/ Medh.).
66. Thus according to Kull.; Nar. and Ragh. think that this rule refers to miscarriages which happen during the first six months of pregnancy; and that from the seventh month, whether the child i8o LAWS OF MANU.
6 J. (On the death) of children whose tonsure [KiX- ^akarman) has not been performed, the (Sapi^^as) are declared to become pure in one (day and) night; (on the death) of those who have received the tonsure (but not the initiation, the law) ordains (that) the purification (takes place) after three days.
68. A child that has died before the completion of its second year, the relatives shall carry out (of the village), decked (with flowers, and bury it) in pure ground, without collecting the bones (afterwards).
69. Such (a child) shall not be burnt with fire, and no libations of water shall be offered to it; leaving it like a (log of) wood in the forest, (the re- latives) shall remain impure during three days only.
70. The relatives shall not offer libations to (a child) that has not reached the third year; but if it had teeth, or the ceremony of naming it (Namakar- man) had been performed, (the offering of water is) optional.
71. If a fellow-student has died, the Smnti pre- scribes an impurity of one day; on a birth the puri- fication of the Samanodakas is declared (to take place) after three (days and) nights.
72. (On the death) of females (betrothed but) not married (the bridegroom and his) relatives are puri- fied after three days, and the paternal relatives become pure according to the same rule.
lives or not, the full period of impurity must be kept. Nar., more- over, asserts that in the first and second months the impurity shall last three days. Sadhvr, ' becomes pure/ i. e. ' fit to perform sacred rites ' (Gov.). Nar. takes the word in the sense of ' chaste/ 67. Nand. inserts verse 78 immediately after verse 66.
72. 'According to the same rule/ i.e. ' according to that given in verse 67 ' (Medh., Gov., Nand.), or 'just as the husband's relatives, i. e. after three days ' (Kull., Nar., Ragh.).
V,8o. IMPURITY. l8l