2. Medh. notes particularly that the -Sish/as insist on the neces- sity that he who takes to forest-life must have sons and sons' sons, and that hence apatya, * offspring,' is to be taken in this restricted sense. Nar. holds that the verse gives three separate grounds for entering the third order, each of which is sufficient by itself, while VI, 8. THE HERMIT IN THE FOREST. 1 99 3. Abandoning all food raised by cultivation, and all his belongings, he may depart into the forest, either committing his wife to his sons, or accom- panied by her.
4. Taking with him the sacred fire and the implements required for domestic (sacrifices), he may go forth from the village into the forest and reside there, duly controlling his senses.
5. Let him offer those five great sacrifices accord- ing to the rule, with various kinds of pure food fit for ascetics, or with herbs, roots, and fruit. ^ 6. Let him wear a skin or a tattered garment,; let him bathe in the evening or in the morning; and let him always wear (his hair in) braids, the: hair on his body, his beard, and his nails (being^ undipped).
7. Let him perform the Bali-offering with such food as he eats, and give alms according to his ability; let him honour those who come to his hermitage with alms consisting of water, roots, and fruit.
8. Let him be always industrious in privately reciting the Veda; let him be patient of hardships, friendly (towards all), of collected mind, ever liberal Medh. thinks that the three conditions must exist together. Others, however, mentioned by Medh., took the verse to give a description of the approach of old age, which entitles the householder to turn hermit.
3. ' If his wife desires to accompany him, she may do so. But others say that he is to leave his wife behind if she is young, but shall take her with him if she is aged ' (Medh.).
6..fflram, 'a tattered garment' (vastrakhawdam, Medh., Gov., Kull.), may also mean « a dress made of bark, Kuja grass, or the like' (Gov., Nar., Ragh.).
8. Danta^, ' patient of hardships,' means according to Medh. and Nar. ' free from pride/ Gov. reads in the beginning of the second anc* 2S^H«AreS?iXH. SL J*i£s> an(* compassionate towards all living creatures.
9. Let him offer, according to the law, the Agni- hotra with three sacred fires, never omitting the new-moon and full-moon sacrifices at the proper time.
10. Let him also offer the Nakshatresh/i, the Agraya/za, and the A!aturmasya (sacrifices), as well as the Turaya^a and likewise the D&kshaya/za, in due order.
1 1. With pure grains, fit for ascetics, which grow in spring and in autumn, and which he himself has collected, let him severally prepare the sacrificial cakes (puroafasa) and the boiled messes (y£aru), as the law directs.
12. Having offered those most pure sacrificial viands, consisting of the produce of the forest, he may use the remainder for himself, (mixed with) salt prepared by himself.
half- verse, tyaktadvandvo 'nisam data, 'let him not care for the pairs of opposites, let him be ever liberal and compassionate towards all creatures/ 9. Yogata^, ' at the proper time' (Kull., Ragh.), means according to Medh. and Gov. ' as required by law; ' according to Nar. * dili- gently/ 10. Medh. reads Dawesh/i for ifrkshesh/i, « the Nakshatresh/i/ I read with Medh., Nar., Nand., and Ragh., Turayawa (see -Sankh. Srauta-sutra IV, 11) instead of Uttarayaraa, 'the sacrifice at the winter-solstice/ which Gov., Kull., and K. give. The first reads also more consistently than Kull. and K.: Dakshi#aya«a#z, ' the sacrifice at the summer-solstice/ for Dakshasyaya«am, ' the Dakshayawa/ The Nakshatresh/i is a.SYauta sacrifice offered to the lunar mansions. Regarding the variety of the Darcapaurwamasa, called Dakshayawa, see Asv. -Srauta-sutra II, 14.
12. According to Kull., the hermit is to collect the salt from usharas, i.e. salt-marshes; according to Ndr., he is to prepare it from the kshara, 'salt or alcaline elements' of trees and the like.
VI, 18. THE HERMIT IN THE FOREST. 201 13. Let him eat vegetables that grow on dry land or in water, flowers, roots, and fruits, the productions of pure trees, and oils extracted from forest-fruits.
14. Let him avoid honey, flesh, and mushrooms growing on the ground (or elsewhere, the vegetables called) Bhustri^a, and ^igruka, and the KSleshman- taka fruit.
15. Let him throw away in the month of Asvina the food of ascetics, which he formerly collected, likewise his worn-out clothes and his vegetables, roots, and fruit. **\ 1 6. Let him not eat anything (grown on) ploughed I (land), though it may have been thrown away byj somebody, nor roots and fruit grown in a village, I though (he may be) tormented (by hunger).
17. He may eat either what has been cooked with fire, or what has been ripened by time; he either may use a stone for grinding, or his teeth may be his mortar.
18. He may either at once (after his daily meal) cleanse (his vessel for collecting food), or lay up a 14. Bhustrma, i.e. Andropogon Schoenanthus, Sigruka, according to Nar., the same as the Sobhanan^ana, i.e. Moringa Pterygosperma, the horse-radish tree, the leaves of which are said to be used as a vegetable. According to Medh., these two vegetables are known among the Bahikas, in the Panjab; according to Gov., Kull., Ragh., the former is found in Malva. Sleshmantaka, i.e. Cordia Myxa. According to Medh., bhaumani, ' those which grow on or come from the ground/ has to be taken as a separate word, and denotes a plant, known to the woodmen, named Gqgihvika, Phlomnis or Premna Esculenta. Gov., Nar., and Kull. give the construction adopted above, and the latter two declare that mushrooms growing on trees are likewise forbidden.
16. ' Though he may be in distress/ i.e. 'tormented by hunger* (Gov., Kull.), or ' sick' (Nar.).
18. 'He may either at once (after his daily meal) cleanse (his 202 LAWS OF MANU. VI, store sufficient for a month, or gather what suffices for six months or for a year.
19. Having collected food according to his ability, he may either eat at night (only), or in the day-time (only), or at every fourth meal-time, or at every eighth.
20. Or he may live according to the rule of the lunar penance (Aandraya^a, daily diminishing the quantity of his food) in the bright (half of the month) and (increasing it) in the dark (half); or he may eat on the last days of each fortnight, once (a day only), boiled barley-gruel.
2i. Or he may constantly subsist on flowers, roots, and fruit alone, which have been ripened by time and have fallen spontaneously, following the rule of the (Institutes) of Vikhanas.
22. Let him either roll about on the ground, or stand during the day on tiptoe, (or) let him alter- nately stand and sit down; going at the Savanas (at sunrise, at midday, and at sunset) to water in the forest (in order to bathe).
% 23. In summer let him expose himself to the heat of five fires, during the rainy season live under the open sky, and in winter be dressed in wet clothes, (thus) gradually increasing (the rigour of) his austerities.
vessel for collecting food),' (Nar.), means 'he may either gather only as much as suffices for one day.' This mode of subsistence is apparently the same as that called Samprakshalani vr/tti by Baudhayana, III, 2, 11.
21. All the commentators except Nar. expressly state that the text refers to a particular set of Sutras, ascribed to the jfr'shi Vikhanas, which contained rules for hermits. Medh. adds that the hermit is to learn other practices also from that work.
23. 'Five fires,' i.e. 'four fires and the sun from above.'
VT, 29. THE HERMIT IN THE FOREST. 203 24. When he bathes at the three Savanas (sunrise, midday, and sunset), let him offer libations of water to the manes and the gods, and practising harsher and harsher austerities, let him dry up his bodily frame.^J 25. Having reposited the three sacred fires in himself, according to the prescribed rule, let him live without a fire, without a house, wholly silent, subsisting on roots and fruit, 26. Making no effort (to procure) things that give pleasure, chaste, sleeping on the bare ground, not caring for any shelter, dwelling at the roots of trees. / 27. From Brahma^as (who live as) ascetics, let him receive alms, (barely sufficient) to support life, or from other householders of the twice-born (castes) who reside in the forest.
28. Or (the hermit) who dwells in the forest may bring (food) from a village, receiving it either in a hollow dish (of leaves), in (his naked) hand, or in a broken earthen dish, and may eat eight mouthfuls 29. These and other observances must a Brah- ma/za who dwells in the forest diligently practise, and in order to attain complete (union with) the (supreme) Soul, (he must study) the various sacred texts contained in the Upanishads, — 24. Gov. says that these harsher austerities are those prescribed in the Vaikhanasa ^astra. Medh. gives as instances, standing with uplifted arms, fasting for a month, and the Dvada^aratra.
25. 'According to the rule,' i.e. 'by swallowing ashes and so forth' (Medh., Gov., Kull.), which mode has to be learned from the aShi- vawaka [-Srama^aka Sutra] (Medh.), or by reciting the text ' Ya te agne ya^iya,' Taitt. Sa/rch. II, 5, 8, 8 (Nar.).
29. Atmasawsiddhaye, 'in order to attain complete (union with the (supreme) Soul/ may also mean ' in order to make himself or his soul perfect.' Nar. gives the correct etymology of Upanishad, explaining upanisha««a yo/£yata ity upanishat, 'Upanishad means (a text) which is recited (while the pupils are) seated near (the teacher).'
I 30. (As well as those rites and texts) which have been practised and studied by the sages (jRzshis), and by Brahma/za householders, in order to increase their knowledge (of Brahman), and their austerity, and in order to sanctify their bodies; 31. Or let him walk, fully determined and going straight on, in a north-easterly direction, subsisting < on water and air, until his body sinks to rest.
32. A Brahma;za, having got rid of his body by one of those modes practised by the great sages, is exalted in the world of Brahman, free from sorrow and fear.
33. But having thus passed the third part of (a 30. Gov. and Kull. separate the two words ' Brahmawa house- holders/ The former explains Brahma/za by 'hermit,' and the latter by ' acquainted with the Brahman, i. e. ascetic.' By ' house- holders' Kull. understands ' hermits in the forest.' Ragh. explains Brahmawa by ' those who know Brahman.'
31. Gov. and Kull. take yukta, ' firmly resolved' (Nar., Ragh.), in the sense of ' intent on the practice of Yoga.' Gov. and Kull. (see also Medh. on the next verse) say that a man may undertake the Mahaprasthana, or ' Great Departure/ on a journey which ends in death, when he is incurably diseased or meets with a great mis- fortune, and that, because it is taught in the.Sastras, it is not opposed to the Vedic rules which forbid suicide. From the parallel passage of Ap. II, 23, 2, it is, however, evident that a voluntary death by starvation was considered the befitting conclusion of a hermit's life. The antiquity and general prevalence of the practice may be inferred from the fact that the Gaina ascetics, too, consider it particularly meritorious.
32. 'By one of those modes,' i.e. 'drowning oneself in a river, precipitating oneself from a mount, burning oneself or starving oneself to death' (Medh.); or 'by one of those modes of practising austerities, mentioned above, verse 23' (Gov., Kull., Nar., Nand.). Medh. adds a long discussion, trying to prove that ' the world of Brahman,' which the ascetic thus gains, is not the real complete liberation.
/ VI, 39- HERMIT IN THE FOREST; THE ASCETIC. 205 mans natural term of) life in the forest, he may live as an ascetic during the fourth part of his existence, after abandoning all attachment to worldly objects.
34. He who after passing from order to order, after offering sacrifices and subduing his senses, becomes, tired with (giving) alms and offerings of food, an ascetic, gains bliss after death.
35. When he has paid the three debts, let him apply his mind to (the attainment of) final libera- tion; he who seeks it without having paid (his debts) sinks downwards.
36. Having studied the Vedas in accordance with the rule, having begat sons according to the sacred law, and having offered sacrifices according to his ability, he may direct his mind to (the attainment of) final liberation.
37. A twice-born man who seeks final liberation, without having studied the Vedas, without having begotten sons, and without having offered sacrifices, sinks downwards.
38. Having performed the Ish/i, sacred to the Lord of creatures (Pra^apati), where (he gives) all his property as the sacrificial fee, having reposited the sacred fires in himself, a Brahma/za may depart from his house (as an ascetic).
39. Worlds, radiant in brilliancy, become (the por- tion) of him who recites (the texts regarding) Brah- man and departs from his house (as an ascetic), after giving a promise of safety to all created^ beings.
33. Nar. takes asariga, 'attachment' (Gov., Kull.), in the sense of ' possessions.'
38. The description of the rites to be performed on entering the order of ascetics is given in detail in Baudh. II, 17.
40. For that twice-born man, by whom not the smallest danger even is caused to created beings, there will be no danger from any (quarter), after he is freed from his body.
41. Departing from his house fully provided with the means of purification (Pavitra), let him wander about absolutely silent, and caring nothing for enjoy- ments that may be offered (to him).
p* 42. Let him always wander alone, without any companion, in order to attain (final liberation), fully I understanding that the solitary (man, who) neither /forsakes nor is forsaken, gains his end.
[43. He shall neither possess a fire, nor a dwelling, he may go to a village for his food, (he shall be) indifferent to everything, firm of purpose, meditating (and) concentrating his mind on Brahman.
44. A potsherd (instead of an alms-bowl), the roots of trees (for a dwelling), coarse worn-out garments, 41. Pavitropa&ta^, ' provided with the means of purification/ i. e. ' his staff, his water-pot, and so forth ' (Gov., Kull., Nand.), means according to Medh. either ' applying himself to the recitation of purificatory texts and provided with the means of purifications, i.e. a staff, &c./ or ' performing penances which purify.' Nar. takes it to mean, ' having been made most eminent during his life as a householder by acts which purify, i.e. austerities and recitals of the Veda and so forth;' and Ragh., * possessing a rich store of sanc- tifying knowledge taught in the Upanishads.' Nar. takes muni^, 1 wholly silent' (Gov., Kull.), in the sense of ' intent on meditation.' Nand. explains samupo^eshu, '. which may be offered to him' (Medh., Gov., Kull.), by 'which he collected in his house;' and Nar. by { which he has duly enjoyed.'
43. Medh. explains munL£, 'meditating' (Gov., Kull.), by ' wholly silent.' Instead of asawkasuka^ or ajawkasuka^, ' firm of purpose' (Gov., Kull.), Nar., Nand., and K. prima manu read asa^/('ayika^, 1 destitute of any store of provisions,' and Ragh. ajankasuka^, * free from doubts.' Medh., whose text now reads asawkasuka^, gives this word as the var. lect. of others, and probably originally read, like Nar. and Nand., asaw&iyika^.
YT, 49. THE ASCETIC. 207 life in solitude and indifference towards everything, are the marks of one who has attained liberation.
45. Let him not desire to die, let him not desire to live; let him wait for (his appointed) time, as a servant (waits) for the payment of his wages.
46. Let him put down his foot purified by his sight, let him drink water purified by (straining with) a cloth, let him utter speech purified by truth, let him keep his heart pure.
47. Let him patiently bear hard words, let him not insult anybody, and let him not become any- / body's enemy for the sake of this (perishable) body.
48. Against an angry man let him not in return show anger, let him bless when he is cursed, and let him not utter speech, devoid of truth, scattered at the seven gates.
49. Delighting in what refers to the Soul, sitting (in the postures prescribed by the Yoga), indepen- dent (of external help), entirely abstaining from sensual enjoyments, with himself for his only com- panion, he shall live in this world, desiring the bliss (of final liberation).
45. The correct reading is nirvcram (Medh., Nar., var. lect., Nand.) instead of nirdejam (Gov., K.) or nidcraffz (Kull., Ragh.). The latter reading can, as Nar. remarks, only mean ' command.'
46. I. e. ' let him look before he puts down his foot, lest he injure any small animal, see ver. 68' (Gov., Medh., Ragh.), or 'lest he step on something impure' (Kull.).
48. 'The seven gates' are, according to Medh. and Gov., * Dharma, Artha, and Kama separately, Dharma and Artha, Dharma and Kama, Artha and Kama, and finally Dharmarthakama con- jointly; according to Kull. and Medh., ' mind, intellect, and the five senses;' and according to Nar., ' the five senses, mind, and Aha.m- kara, or egoism.' Kull. mentions another explanation, ' the seven worlds,' and Medh. gives as a third meaning, ' the seven vital airs located in the head.' The general sense, ' what refers to worldly matters,' remains always the same.
50. Neither by (explaining) prodigies and omens, nor by skill in astrology and palmistry, nor by giving advice and by the exposition (of the.Sastras), let him ever seek to obtain alms.
51. Let him not (in order to beg) go near a house filled with hermits, Brahma/zas, birds, dogs, or other mendicants.
1 — 52. His hair, nails, and beard being clipped, carrying an alms-bowl, a staff, and a water-pot, let him continually wander about, controlling himself [ and not hurting any creature.
53. His vessels shall not be made of metal, they shall be free from fractures; it is ordained that they shall be cleansed with water, like (the cups, called) isfamasa, at a sacrifice.
54. A gourd, a wooden bowl, an earthen (dish), or one made of split cane, Manu, the son of Sva- yambhu, has declared (to be) vessels (suitable) for an ascetic.
55. Let him go to beg once (a day), let him not be eager to obtain a large quantity (of alms); for an ascetic who eagerly seeks alms, attaches himself also to sensual enjoyments.
50. According to Nar. and Ragh., angavidyd, ' palmistry' (Medh., Kull., Nand.), means ' the science of grammar and the other five Angas of the Veda.' Gov. takes nakshatrarigavidya as a determi- native compound, meaning ' astrology.' Aniwasana, ' giving advice ' (Medh., Gov., Kull., Ragh.), means according to Nar. and Nand. 1 teaching the Veda/ Vada, ' the exposition (of the.Sastras),' (Gov., Kull.), means according to Medh. and Nar. ' disputations;' accord- ing to Nand. and Ragh. 'the science of dialectics.' This verse, which occurs also in Vas. X, 21, is historically important, as it shows that in ancient as in modern times, ascetics followed worldly pursuits and were the teachers or advisers of the people.
55. ' Let him not go oftener to beg' is Gov.'s explanation, instead of ' let him not be eager to obtain a large quantity of alms/ VI, 63. THE ASCETIC. 209 56. When no smoke ascends from (the kitchen), when the pestle lies motionless, when the embers have been extinguished, when the people have j finished their meal, when the remnants in the dishes have been removed, let the ascetic always go to beg.
5 7. Let him not be sorry when he obtains nothing, nor rejoice when he obtains (something), let him (accept) so much only as will sustain life, let him not care about the (quality of his) utensils.
58. Let him disdain all (food) obtained in conse- quence of humble salutations, (for) even an ascetic who has attained final liberation, is bound (with the fetters of the Sawsara) by accepting (food given) in consequence of humble salutations. ~-~ \ 59. By eating little, and by standing and sitting in solitude, let him restrain his senses, if they are attracted by sensual objects.
60. By the restraint of his senses, by the destruc- tioji^o£ love and hatred, and by the abstention from injuring the creatures, he becomes fit for immor- tality.
61. Let him reflect on the transmigrations of men, i caused by their sinful deeds, on their falling into / hell, and on the torments in the world of Yama, 62. On the separation from their dear ones, on their union with hated men,, on their being over- powered by age and being tormented with diseases, 63. On the departure of the individual soul from this body and its new birth in (another) womb, and 57. Matra, 'utensils,' i.e. his staff, water-pot, &c. (Medh., Gov., Kull., Ragh.), means according to NaT. and Nand. ' a portion, e.g. a mouthful' (kavaladi^, Nar.), or 'a portion, i.e. enough to fill his stomach' (udarapurawavadhir matra).
LAWS OF MANU.
if r on its wanderings through ten thousand millions of existences, 64. On the infliction of pain on embodied (spirits), which is caused by demerit, and the gain of eternal bliss, which is caused by the attainment of their highest aim, (gained through) spiritual merit.
65. By deep meditation let him recognise the subtile nature of the supreme Soul, and its presence in all organisms, both the highest and the lowest.
66. To whatever order he may be attached, let him, though blemished (by a want of the external marks), fulfil his duty, equal-minded towards all creatures; (for) the external mark (of the order) is not the cause of (the acquisition of) merit.
67. Though the fruit of the Kataka tree (the clearing-nut) makes water clear, yet the (latter) does not become limpid in consequence of the mention of the (fruit's) name.
68. In order to preserve living creatures, let him always by day and by night, even with pain to his body, walk, carefully scanning the ground.
69. In order to expiate (the death) of those creatures which he unintentionally injures by day or by night, an ascetic shall bathe and perform six suppressions of the breath.
65. Nand. omits this verse. ' The highest aim' is 'the recogni- tion of the Brahman' (Kull.), and the good fortune of attaining that falls only to the lot of those who have accumulated a rich store of merit.
66. Instead of dushito 'pi, ' though blemished (by a want of the external marks of the order)/ (Kull., Nand., Ragh.), Medh., Gov., Nar., and K. read bhushito 'pi, * though adorned (with garlands and the like)/ 69. Regarding the term? suppression of the breath/ see Vas. XXV, 13, and Wilson, Vishmipura«a,V, p. 231 (ed. Hall).
THE ASCETIC.
70. Three suppressions of the breath even, per- \ formed according to the rule, and accompanied with; the (recitation of the) Vyahmis and of the syllable Om, one must know to be the highest (form of) austerity for every Brahma^a.
71. For as the impurities of metallic ores, melted in the blast (of a furnace), are consumed, even so? the taints of the organs are destroyed through the^ suppression of the breath.
72. Let him destroy the taints through suppres- sions of the breath, (the production of) sin by fixed attention, all sensual attachments by restraining (his senses and organs), and all qualities that are not lordly by meditation.
73. Let him recognise by the practice of medita- tion the progress of the individual soul through beings of various kinds, (a progress) hard to under- stand for unregenerate men. • — 1 74. He who possesses the true insight (into the f 71. Vas. XXV, 6; Baudh. IV, 1, 24.
72. Regarding the term dharawa, ' fixed attention/ see Wilson, Vishtfupurawa, V, p. 237 (ed. Hall), and Jacob, Vedantasara, p. 109.
Anfavaran gurcan, ' all qualities that are not lordly/ Medh. ex- plains the qualities by l goodness, passion, and darkness,' and the epithet 'not lordly' by 'depending upon another/ and adds that 1 the conceit (abhimana) of the soul (purusha) that it possesses quali- ties and is affected by pleasure or pain and the like must be destroyed/ Gov. and K. assert that the qualities opposed to ' virtue, knowledge, absence of passion and power' (Davies, Sawkhya, p. 81) are to be destroyed by ' meditation/ as defined in the Yogajastra. Similarly Nar., who (as also Nand.) reads anauvaran, says that the qualities that are opposed to true knowledge and power, and are modifications of passion and darkness, must be destroyed by medi- tating on the formless. Kull. and Ragh., on the other hand, interpret the passage on Vedanta principles, and explain the qualities as ' such which do not belong to the lord, Brahman, i.e. anger, greed, envy, and so forth/ (Utfjrl * .
(Utfjrl * .
nature of the world), is not fettered by his deeds; but he who is destitute of that insight, is drawn into the circle of births > and deaths.
75. By not injuring any creatures, by detaching the senses (from objects of enjoyment), by the rites prescribed in the Veda, and by rigorouslypra ctising austerities, (men) gain that state (even) in this (world).
76-77. Let him quit this dwelling, composed of the "five elements, where the bones are the beams, which is held together by tendons (instead of cords), where the flesh and the blood are the mortar, which is thatched with the skin, which is foul-smelling, filled with urine and ordure, infested by old age and sorrow, the seat of disease, harassed by pain, gloomy with passion, and perishable.
78. He who leaves this body, (be it by necessity) as a tree (that is torn from) the river- banRTbr (freely) like a bird (that) quits a tree, is freed from the misery (of this world, dreadful like) a shark.
79. Making over (the merit of his own) good actions to his friends and (the guilt of) his evil deeds to his enemies, he attains the eternal Brahman by the prac- tice of meditation.
80. When by the disposition (of his heart) he 75. 'By the rites prescribed in the Veda/ i. e. the daily rites (Medh., Gov., Kull.), or ' the daily rites and those prescribed for certain occasions' (Nar., Nand.). ' That state/ i.e. 'the union with Brahman' (Gov., Kull, Ragh.), means according to Medh. 'that place, i.e. the world of Brahman.' Nar. and Nand. read tatparam, ' that highest (Brahman)/ 79. ' Making over (the merit of his own) good actions' means according to Gov. and Medh. '(the merit of anybody's) good actions.'
80. ' In this world/ i.e. he becomes a (rivanmukta, one liberated during this life (Nar.).
VI, 84. THE ASCETIC. 213 becomes indifferent to all objects, he obtains eternal happiness both in this world and after death.
81. He who has in this manner gradually given up all attachments and is freed from all the pairs (of opposites), reposes in Brahman alone.
82. All that has been declared (above) depends on meditation; for he who is not proficient in the knowledge of that which refers to the Soul reaps not the full reward of the performance of rites.
83. Let him constantly recite (those texts of) the Veda which refer to the sacrifice, (those) referring to the deities, and (those) which treat of the Soul and are contained in the concluding portions of the Veda (Vedanta).
84. That is the refuge of the ignorant, and even 81. ' The pairs of opposites/ i.e. hunger and satiety and so forth (Gov.), or honour and dishonour (Kull.).