207. But if one of the brothers, being able (to maintain himself) by his own occupation, does not desire (a share of the family) property, he may be made separate (by the others) receiving a trifle out of his share to live upon.
208. What one (brother) may acquire by his labour without using the patrimony, that acqui- sition, (made solely) by his own effort, he shall not share unless by his own will (with his brothers).
209. But if a father recovers lost ancestral pro- present received, in token of respect, with the honey-mixture,' e. g. a silver vase (Ragh.), is preferable. Regarding the persons worthy of the honey-mixture, see above, III, 1 19-120. Kull. points out that this rule is a restriction of that given above, verse 204. Ragh. adds that, as the parallel passage of Yagri. shows, such acquisi- tions become the private property of the donee, only if they were obtained 'without detriment to the paternal estate;' see also below, verse 208.
207. Yagn. II, 116. The translation given above follows the second explanation offered by Medh., and the glosses of Kull. and Nar. According to Medh.'s first explanation, with which Nand. agrees, the translation would agree with Sir W. Jones's, ' he may debar himself from his share.' The reason why a trifle should be given is, according to all commentators, that future disputes may be prevented.
208. Yagn. II, 118; Vi. XVIII, 42. 'By his labour,' i.e. 'by agriculture and the like' (Medh., Kull, Nand.), or 'by any occupa- tion entailing trouble' (jrama^anyakarmawa, Nar.). Anupaghnan, 'without using' (Nand.), or 'without living upon' (Ragh.), is ex- plained by Kull. ' without detriment to,' and Nand. mentions this interpretation also. Nar. remarks that acquisitions made without labour or trouble are liable to partition. Nand. says that the rule, given in this verse, may be reconciled with that contained in verse 205, by assuming that the latter presupposes that all brothers exert themselves according to their ability (purvaw sarveshu vathasa- marthyam ihamaneshu bhratrzshu labdhasya samavibhaga ukti ity avirodho 'nusawzdheya^).
209. Yagfi. II, 119; Vi. XVIII, 43. The translation of paitrz- kam, lit. ' paternal,' by ' ancestral,' is based on Nar.'s gloss svapitr*'- perty, he shall not divide it, unless by his own will, with his sons, (for it is) self-acquired (property).
210. If brothers, (once) divided and living (again) together (as coparceners), make a second partition, the division shall in that case be equal; in such a case there is no right of primogeniture.
31 X. If the eldest or the youngest (brother) is deprived of his share, or if either of them dies, his share is not lost (to his immediate heirs).
212. His uterine brothers, having assembled to- gether, shall equally divide it, and those brothers who were reunited (with him) and the uterine sisters.
sambandhi and on Ragh.'s pitrzpitamahadisambandhi. The latter refers also to the parallel passage of Ya^n. Anavaptam, ' lost,' means literally ' not obtained (by his father).' The translation of svayamargitam by 'for it is self-acquired' agrees with Nand.'s remark, svayamargitatvad ity artha^. Nar. adds, ' And thus it has been declared that property of the father which has not been acquired by him with exceedingly great trouble must be divided at the will of the sons, and to this refers the passage of Ya^w. II, 121, " Over land acquired by the grandfather, &c." ' Medh., whose com- mentary on this verse is very corrupt, seems likewise to have inferred from it that Manu admitted the equal ownership of a father and his sons in ancestral property (see also Colebrooke V, Digest XCI). But he combats the theory that sons may without a violation of their duty force the father to divide the ancestral property.
211. 'Be deprived of his share/ i. e. 'because he has become an outcast or the like' (Medh.), or 'because he has become an ascetic' (Kull., Nand.), or 'because he has emigrated' (Nand.), or 'because he has become a eunuch after the (first) partition' (Nar.). Na lupyate, ' is not lost (to his immediate heirs),' is explained by Nar. as follows, ' His share, being formerly determined, is not lost, i. e. must not be divided by all the reunited coparceners and thus be made to disappear ' (see also the text of Brzhaspati, Colebrooke V, Digest CCCCVII, 2). ' What is to be done with the share is shown in the next verse' (Medh., Nar., Ragh., Nand.).
212. Vi. XVII, 17; Gaut. XXVIII, 21; Yagn. II, 138. The IX, 214. INHERITANCE. 377 213. An eldest brother who through avarice may defraud the younger ones, shall no (longer hold the position of) the eldest, shall not receive an (eldest son's additional) share, and shall be punished by the king.
214. All brothers who habitually commit for- bidden acts, are unworthy of (a share of) the pro- perty, and the eldest shall not make (anything his) separate property without giving (an equivalent) to his younger brothers.
meaning of the verse is: 1. according to Medh., with whose opinion the not very clear glosses of Kull. and Ragh. seem to agree, ' the share of a deceased reunited brother goes first to the reunited brothers of the full blood and to such sisters of the full blood who are not married (aputra^, MSS. for apratta^) — married sisters (pravr/tta/^, MSS. for pradatta/^) being excluded, because they belong to another family — next to not reunited brothers of the full blood, finally to reunited half-brothers; ' 2. according to Nar., 'the share of a reunited brother devolves first on reunited brothers of the whole blood, next on reunited half-brothers, further on sisters of the full blood, then on the sons of brothers [of the whole blood?], and finally on sons of half-brothers [? tadabhave tvasoda- rady api].' Nand. has the same order of heirs as Nar., but stops with ' the sisters of the whole blood.' Nar.'s and Nand.'s explana- tion, which strictly follows the order of the enumeration in the text, agrees with Brz'haspati's rule (Colebrooke V, Digest CCCCVII, 3), which likewise seems to be a paraphrase of Manu's words. Kull., Ragh., and Nar. hold that the heirs, named in the verse, inherit only on failure of sons, wives, daughters, and parents. Nar. further remarks that some refer this verse and the preceding one to the division of the estate of one who died before partition, while others believe that it applies to the estate of a reunited brother only.
213. * Shall no (longer hold the position of) the eldest,' i.e. ' shall not receive the honours, e. g. in saluting, due to the eldest brother' (Medh., Kull., Nar., Ragh.). The insertion of the words ' an eldest son's additional' before ' share,' is made on the authority of Medh. and Kull. ' Shall be punished,' i. e. ' by reprimand (vagdawdadhig- da#</abhyam) or by a fine as the case may require' (Medh.).
214. Ap. II, 14, 15; Gaut. XXVIII, 40; Baudh. II, 3, 38. 'Who 215. If undivided brethren, (living with their father,) together make an exertion (for gain), the father shall on no account give to them unequal shares (on a division of the estate).
216. But a son, born after partition, shall alone take the property of his father, or if any (of the other sons) be reunited with the (father), he shall share with them.
217. A mother shall obtain the inheritance of a son (who dies) without leaving issue, and, if the mother be dead, the paternal grandmother shall take the estate.
habitually commit forbidden acts/ i. e. ' who are addicted to gam- bling, drinking, and the like vices' (Kull., Ragh.), or 'who, being Brahmawas, follow despicable modes of living, such as tending cattle, serving Sudras and the like' (Nar.). Na...kurvita yautukam, ■ shall not make (anything his) separate property,' means according to Nand. ' shall not give a marriage-portion to his daughter without having made a division of the estate.' The correct interpretation is, however, that given by the other commentators, according to which the eldest is not to appropriate anything out of the common stock for himself 'without giving an equivalent to the others' (kanish/^ebhyas tavad adattva, Nar.).
215. Y&gn. II, 120. Medh. remarks that this rule is a restric- tion of the general power of the father to make an unequal.division (Yagn.ll, 116), and thinks that it is not necessary that all the brothers should have been associated in the same kind of work. According to him it is sufficient that all have exerted themselves to gain money. Nar. and Nand. clearly express the contrary view (sahot- thana/rc sambhuyavatfigyadina vittar^anam, Nar.).
216. Gaut. XXVIII, 29; Vi. XVII, 3; Ya§™. II, 122.
217. Vi. XVII, 7; Yagfi. II, 135. Kull., Nar., and Nand. all three hold that the mother inherits only on failure of sons [grand- sons and great-grandsons, Nand.], widows, and daughters. But they disagree with respect to the sequence of the next follow- ing heirs. Kull. holds that the mother and the father, whose right has been mentioned above, verse 185, follow next, inherit- ing conjointly, then brothers, afterwards brothers' sons, and after IX, 219. INHERITANCE. 379 218. And if, after all the debts and assets have been duly distributed according to the rule, any (property) be afterwards discovered, one must divide it equally.
219. A dress, a vehicle, ornaments, cooked food, water, and female (slaves), property destined for pious uses or sacrifices, and a pasture-ground, they declare to be indivisible.
them the paternal grandmother. Nar. gives the following order: i. mother, 2. father, 3. brothers, 4. brothers' sons, 5. maternal grandmother. Medh. says that this verse has been explained formerly. The portion of his commentary where the explanation occurred, has, however, been lost; see note on verse 187.
218. Ya§™. II, 126. Medh., Kull., and Nar. point out that on the division of property discovered after partition, the eldest, according to this text, receives no preferential share. Nar. adds that this rule applies also to debts, discovered after partition. Nar. inserts this verse after verse 219.
219. Gaut. XXVIII, 46-47; Vi. XVIII, 44. Instead of pattram, 1 a vehicle/ i. e. ' a horse or cart, used exclusively by one of the coparceners during union' (Medh., Kull., Nar., Ragh.), Nand. reads patram, ' a drinking-vessel.' Striya^, ' female (slaves)/ means according to Nar. ' wives.' My translation of yogakshemam, which I take with Medh., Nar., and Nand. as a copulative compound in the neuter gender, by ' property destined for pious uses and sacri- fices/ rests on the explanation given by Vi^wancrvara (Colebrooke, Mit. I, 4, 23), and adopted by Haradatta and Nandapa/z^ita on the parallel passages of Gaut. and Vi. I prefer it to all others, chiefly on account of the explicit passage of Laugakshi which Vign&nesvara. quotes. In its favour speaks also that numerous royal grants allow villages or land to Brahmawas and their descendants for the per- formance of certain sacrifices, or for charitable purposes, such as the daily distribution of food (annasattra or sadavrata), and that the occurrence of a rule in the Smrz'tis, declaring property given under such conditions to be impartible, is no more than might be expected. The commentators on Manu, on the other hand, give the following explanations: 1. 'the means of securing protection, i.e. royal councillors, family priests, ministers, old women (vr/ddha?), a house, and a £ara, a spy(?), or a pasture-ground (?) and the like' (Medh.); 2. ' a royal councillor, a domestic priest and the like' (Kull, LAWS OF MANU.
h ^ V 220. The division (of the property) and the rules for allotting (shares) to the (several) sons, those be- gotten on a wife and the rest, in (due) order, have been thus declared to you; hear (now) the laws concerning gambling.
221. Gambling and betting let the king exclude from his realm; those two vices cause the destruc- tion of the kingdoms of princes.
222. Gambling and betting amount to open theft; the king shall always exert himself in suppressing both (of them).
223. When inanimate (things) are used (for staking money on them), that is called among men gambling (dyuta), when animate beings are used (for the same purpose), one must know that to be betting (samahvaya).
224. Let the king corporally punish all those (persons) who either gamble and bet or afford (an and Ragh., which latter reads, however, yogakshemapra&iram); 3. ' means of gain, i. e. a grant and the like, received from a king and the like, and gained by oneself, and means of protection' (prakare k& ish/akadi/^? Nar.); 4. ' sources of gain, i. e. persons for whom one sacrifices and the like, sources of protection, i. e. doorkeepers and the like, and sources of gain and protection, i.e. lords of villages and the like' (Nand.). PraMra, 'a pasture- ground,' means according to Nar. and Nand. ' a road leading to a field, a garden and the like/ Medh., Kull., and Nar. state that the first four articles shall in general be kept by the coparcener who used them or for whose use they were prepared, but that articles or quantities of exceptional value must be sold or exchanged for other property. Wells and so forth are to be used by all the coparceners (Kull., Nand.). Female slaves are to do work for all coparceners (Kull.).
221-229. Ap. II, 25, 12-15 5 Gaut. XXV, 18; Baudh. II, 2, 16; Ya§7&. II, 199-203. In the I. 0. MSS. Medh.'s commentary on verses 221-227 is missing.
IX, 228. GAMBLING AND BETTING. 38 1 opportunity for it), likewise 6udras who assume the distinctive marks of twice-born (men).
225. Gamblers, dancers and singers, cruel men, men belonging to an heretical sect, those following forbidden occupations, and sellers of spirituous liquor, let him instantly banish from his town.
226. If such (persons who are) secret thieves, dwell in the realm of a king, they constantly harass his good subjects by their forbidden practices.
227. In a former Kalpa this (vice of ) gambling has been seen to cause great enmity; a wise man, therefore, should not practise it even for amusement 228. On every man who addicts himself to that (vice) either secretly or openly, the king may inflict punishment according to his discretion.
i. e. ■ the sacrificial thread and the like' (Kull., Nar.). ' Shall punish corporally/ i. e. ' shall cause them to be flogged, &c.' (Nar.), or ' shall cause their hands and feet to be cut off and so forth according to the gravity of the offence' (Kull., Ragh.).
225. Instead of kruran, 'cruel men/ i.e. 'those who hate men learned in the Veda' (Kull), Nar. and Ragh. read keran, which the former explains by ' men of exceedingly crooked behaviour/ and the latter in accordance with Kull.'s explanation of kruran. Nand. reads kailan, 'given to sports' (kelmlan), and K. £oran, 'thieves.' Sau«^ikan, ' distillers or sellers of spirituous liquor' (Kull., Nar.), may also mean ' drunkards/ as Nand. explains it.
226. Instead of 'who are secret thieves' (Kull.), Nar. says, ' and secret thieves.' Badhante, ' harass' (Kull.), means according to Nar., Ragh., and Nand. ' corrupt/ 227. Nar. explains purakalpe, 'in a former Kalpa/ by 'in the ancient stories/ and Ragh. and Nand. point to the adventures of king Nala and Yudhish/^ira, which, no doubt, are alluded to in the text.
228. Ragh. and Nand. point out that not only corporal punish- ment (according to verse 224), but also a fine may be inflicted; see also the next verse.
229. But a Kshatriya, a VaLsya, and a 6udra who are unable to pay a fine, shall discharge the debt by labour; a Brahma^a shall pay it by instalments.
230. On women, infants, men of disordered mind, the poor and the sick, the king shall inflict punish- ment with a whip, a cane, or a rope and the like.
231. But those appointed (to administer public) affairs, who, baked by the fire of wealth, mar the business of suitors, the king shall deprive of their property.
232. Forgers of royal edicts, those who corrupt his ministers, those who slay women, infants, or Brahma^as, and those who serve his enemies, the king shall put to death.
233. Whenever any (legal transaction) has been completed or (a punishment) been inflicted according to the law, he shall sanction it and not annul it.
229. Yagri. II, 43. Compare the rule given at VIII, 177.
230. iSipha, ' a whip/ is explained by Ragh. as ' a rod measuring five fingers/ or ' the pendent root of a fig-tree.' Nar. and Nand. give the latter meaning. Medh., Nar., and Nand. read daridranatha- rogi^am, ' the poor, the unprotected, and the sick.'
231. See above, VII, 124; Vi. V, 180. ' Those appointed, &c./ i.e. viceroys and so forth (Medh.), or judges and so forth (Nar.). 'Baked by the fire of wealth' is a simile taken from the burning of earthen pots, and means that such persons by the influence of wealth undergo a change for the worse, just as a pot heated in a fire changes its colour, or, as the Vaireshikas hold; its nature. Ac- cording to Medh., 'others' read ye 'niyuktas tu, and referred the verse to non-official persons meddling with administrative or judicial business.
233. Medh. and Kull. refer this prohibition to cases which have been properly decided in the king's courts, while Nar. thinks that it applies to orders passed by former kings. Nand. gives a different explanation of the words tirita and anurish/a. He adduces a verse of Katyayana, according to which the former means 'a cause or IX, 237. MISCELLANEOUS PUNISHMENTS. 383 234. Whatever matter his ministers or the judge may settle improperly, that the king himself shall (re-)settle and fine (them) one thousand (pa^as).
235. The slayer of a Brahma/za, (a twice-born I man) who drinks (the spirituous liquor called) Sura, he who steals (the gold of a Brahma^a), and he who violates a Guru's bed, must each and all be con- sidered as men who committed mortal sins (maha- pataka).
236. On those four even, if they do not perform a penance, let him inflict corporal punishment and * fines in accordance with the law. _.
23J. For violating a Guru's bed, (the mark of ) a SI female part shall be (impressed on the forehead with a hot iron); for drinking (the spirituous liquor r called) Sura, the sign of a tavern; for stealing (the gold of a Brahma/za), a dog's foot; for murdering a Brahma^a, a headless corpse. "^ plaint declared to be just or unjust by the assessors/ and the latter ' a cause or plaint confirmed by witnesses.'
234. Yagn. II, 305. Medh. and Kull. think that this rule refers to cases where the cause of the unjust decision is not a bribe, be- cause the punishment of corrupt judges has been prescribed above, verse 231. But Nar. and Ragh. think that it applies to cases of bribery also, and that the fine shall vary according to the nature of the case, 1000 pawas being the lowest punishment.
235. Instead of '(a twice-born man) who drinks the spirituous liquor, &c/ (Kull., Nar.), Medh. and Ragh. say, ' a Brahma/za who, &c.;' but see below, XI, 94.
236. Medh. remarks that 'others' refer this rule, on account of the word api, ' even, likewise,' to the fifth Mahapatakin also, i. e. to him who associates with one of the other four (see below, XI, 55); and Ragh., as well as Nand., approves of this explanation.
237. ' The sign of a tavern/ i. e. 'a wine-cup/ It follows from the rule given in verse 240, that the forehead is the place where they shall be branded.
t- 238. Excluded from all fellowship at meals, ex- cluded from all sacrifices, excluded from instruction and from matrimonial alliances, abject and excluded from all religious duties, let them wander over (this) earth.
239. Such (persons) who have been branded with (indelible) marks must be cast off by their paternal and maternal relations, and receive neither compassion nor a salutation; that is the teaching of Manu.
240. But (men of) all castes who perform the prescribed penances, must not be branded on the forehead by the king, but shall be made to pay the highest amercement.
241. For (such) offences the middlemost amerce- ment shall be inflicted on a Brahma^a, or he may be banished from the realm, keeping his money and his chattels.
242. But (men of) other (castes), who have unin- tentionally committed such crimes, ought to be - de- prived of their whole property; if (they committed them) intentionally, they shall be banished.
238. Medh. reads asawyo^ya^, ' excluded from all intercourse,' instead of asa/raya^ya^, ' excluded from all sacrifices.'
240. ' All castes/ i. e. ' the three Aryan castes/ Nar. and Nand. read purve, ' the before-mentioned castes/ ' The highest amerce- ment/ see above, VIII, 138.
241. According to Medh., the meaning of the verse is that a Brahmawa, endowed with good qualities, who unintentionally (verse 242) committed a mortal sin, shall either be fined in the middle- most amercement and be made to perform the prescribed penance, or, if he refuses to do that, be banished without the infliction of a fine. Kull. and Nand. partly agree, but think that the offender is to be banished, if he committed the crime intentionally.
242. The translation follows Nar. and Nand., who think that persons, performing no penance, shall be deprived of their whole IX, 247. MISCELLANEOUS PUNISHMENTS. 385 243. A virtuous king must not take for himself the property of a man guilty of mortal sin; but if he takes it out of greed, he is tainted by that guilt (of the offender).
244. Having thrown such a fine into the water, let him offer it to Varu^a, or let him bestow it on a learned and virtuous Brahma?za.
245. Vanma is the lord of punishment, for he holds the sceptre even over kings; a Brahma/za who has learnt the whole Veda is the lord of the whole world.
246. In that (country), where the king avoids taking the property of (mortal) sinners, men are born in (due) time (and are) long-lived, 247. And the crops of the husbandmen spring up, each as it was sown, and the children die not, and no misshaped (offspring) is born.
property, if the offence was committed unintentionally, and be banished after being branded, if their crime was intentional. Nar.-, moreover, adds, ' this refers to light cases; it has been declared that he shall slay the offender in bad cases.' Kull. and Ragh. think that confiscation of the whole property shall be inflicted in particu- larly bad cases, instead of the fine of 1000 pa^as prescribed in verse 240; and Medh. says that this is the opinion of 'some/ Medh., Kull., and Ragh. explain pravasanam, ' shall be banished,' by ' shall be punished corporally.' Though it is not absolutely impossible that pravas may mean ' to hurt, or punish corporally,' it seems not advisable to take the word in the latter sense, on account of verses 238 and 241; compare also VIII, 284. Medh. remarks that a -Sudra who offends unintentionally, shall be branded and be deprived of his whole property, else he shall be put to death.
245. Varuraa is the supreme ruler (adhira^a) of kings; see Taittiriya-brahma^a III, 1, 2, 7. Regarding the position of a learned Brahmawa, see above, I, 98-101.
246. Instead of kalena, 'in (due) time,' i.e. 'after the full period of gestation' (Kull., Nar., Ragh.), Nand. reads loke tu, 'but in that country.'
248. But the king shall inflict on a base-born (.Sudra), who intentionally gives pain to Brahma^as, various (kinds of) corporal punishment which cause terror.
249. When a king punishes an innocent (man), his guilt is considered as great as when he sets free a guilty man; but (he acquires) merit when he punishes (justly).
2 50. Thus the (manner of) deciding suits (falling) under the eighteen titles, between two litigant parties, has been declared at length.
251. A king who thus duly fulfils his duties in accordance with justice, may seek to gain countries which he has not yet gained, and shall duly protect them when he has gained them.
252. Having duly settled his country, and having built forts in accordance with the Institutes, he shall use his utmost exertions to remove (those men who are nocuous like) thorns.
253. By protecting those who live as (becomes) Aryans and by removing the thorns, kings, solely intent on guarding their subjects, reach heaven.
254. The realm of that king who takes his share 248. See above, VIII, 279-284. Though all the commentators take avaragam in the sense of ' a base-born -Sudra, ' the word may have its etymological meaning, ' a man of lower caste/ Medh. explains 'who gives pain' by 'who takes their property or wives;' Nar., ' who causes exceedingly great misery.'
250. ' This verse is the conclusion of the section on the eighteen titles of the law' (Medh.), 'and now follows a supplement on the duties of a king' (Nar.).
253-254. See above, VIII, 307, 386-387.
IX, 258. DUTIES OF A KING. 387 in kind, though he does not punish thieves, (will be) disturbed and he (will) lose heaven.
255. But if his kingdom be secure, protected by the strength of his arm, it will constantly flourish like a (well)-watered tree.
256. Let the king who sees (everything) through his spies, discover the two sorts of thieves who deprive others of their property, both those who '(show themselves) openly and those who (lie) con- cealed.
257. Among them, the open rogues Jare those) who subsist by (cheating in the sale of) various marketable commodities, but the con reeled rogues are burglars, robbers in forests, and so__ihr.th.
258. Those who take bribes, cheats and rogues, gamblers, those who live by teaching (the per- formance of) auspicious ceremonies, sanctimonious hypocrites, and fortune-tellers, 258. Aupadhika^ ' cheats/ means according to Medh. ' persons of crooked behaviour who promise kindnesses, but secretly do evil to others,' or ' such as take money under false pretences,' or 1 such as extort money by threats.' The last explanation is adopted by Kull. and Ragh., while Nar. and Nand. interpret the term to mean 'persons who cheat by using false weights and measures.' VaiUaka^, ' rogues,' i.e. ' men who promise to transact business for others, and do not keep their word ' (Medh.), or ' alchemists who pretend to change base metals into precious metals ' (rasara vidya;/z [rasavidyaya] tamradi ra^atadirupe«a dar^ayitva suvarwadikawz gnhwanti, Ragh., Kull.), or 'men who take money on false pre- tences ' (Nar.). Mahgaladejavrz'tta^, ' those who live by teaching the performance of, or by performing for others, auspicious cere- monies ' (Medh., Kull., Ragh.), means according to Nar. ' men who live by reciting auspicious hymns' (marigalastutipaMo vrittam kzx\\2Jti yesham), and Medh. proposes a similar alternative expla- nation. Medh. reads bhadrapreksha/zikai^ saha, and explains the compound by 'eulogists' (praja/rcsikapurushalakshawa/z). Nar. explains ikshamka/^, ' fortune-tellers,' by ' actors and jugglers.'
259. Officials of high rank and physicians who act improperly, men living by showing their pro- ficiency in arts, and clever harlots, 260. These and the like who show themselves openly, as well as others who walk in disguise (such as) non-Aryans who wear the marks of Aryans, he should know to be thorns (in the side of his people).
261. Having detected them by means of trust- worthy persons, who, disguising themselves, (pre- tend) to follow the same occupations and by means of spies, wearing various disguises, he must cause them to be instigated (to commit offences), and bring them into his power.
259. Mahamatra, ' officials of high rank/ i.e. 'courtiers such as councillors and domestic priests' (Medh.), or 'ministers' (Nar.), is taken by Kull. and Ragh. in its other sense, ' elephant-breakers.' -Silpopa>6arayukta>$, 'men living by showing their proficiency in arts,' i. e. ' such as cut figures out of chips of cane and the like ' (Medh., Ragh.), or ' painters and the like ' (Kull.). Nar. and Nand. read jilpopakarayukta^, i. e. ' artists such as painters and persons adorning (upakara) people such as hairdressers' (Nar.), or 'umbrella and fan makers' (Nand.). Medh. says that asam- yakkarma^, ' who act improperly,' must be taken with all the four classes of persons enumerated.