260. Nar. and Nand. read vi^atiyan, ' such and the like open (rogues) of many kinds,' and connect the accusatives in this verse with viditva in. the next. Kull. takes vi^amyat, 'let him know (to be),' in the sense of ' let him discover (through spies).'
261. The translation follows Nar.'s explanation, who reads protsahya (likewise found in Gov., Ragh., and K.) instead of protsadya, found in the editions, in Kull.'s and probably also in Medh.'s version. The reading protsadya, ' having destroyed them,' is objectionable on account of the following verse. Ragh. ex- plains protsahya differently; he says, ' having inspired them with energy by saying, "you must give up this livelihood and earn money by agriculture, trade, and the like," he shall induce to adopt a honest mode of line through desire for money.' Nand. seems to IT, 268. DUTIES OF A KING. 389 262. Then having caused the crimes, which they committed by their several actions, to be proclaimed in accordance with the facts, the king shall duly punish them according to their strength and their crimes.
263. For the wickedness of evil-minded thieves, who secretly prowl over this earth, cannot Jbe__re- strained except by punishment.
"264. Assembly-houses, houses where water is dis- tributed or cakes are sold, brothels, taverns and victualler's shops, cross-roads, well-known trees, festive assemblies, and play-houses and concert- rooms, 265. Old gardens, forests, the shops of artisans, empty dwellings, natural and artificial groves, 266. These and the like places the king shall cause to be guarded by companies of soldiers, both stationary and patrolling, and by spies, in order to keep away thieves.
267. By the means of clever reformed thieves, who associate with such (rogues), follow them and know their various machinations, he must detect and destroy them.
268. Under the pretext of (offering them) various dainties, of introducing them to Brahma/zas, and on the pretence of (showing them) feats of strength, the (spies) must make them meet (the officers of justice).
read protsarya (protsarya, MS.). Kull. explains anekasawsthanai/^, ' wearing various disguises ' (Nar., Nand.), by ' stationed in various places/ Medh.'s commentary on the end of verse 261 and on verses 262-274 is missing in the I. O. MSS.
267. Instead of utsadayet, 'he' shall destroy them' (Kull., K., editions), Gov., Nar., Nand., and Ragh. read utsahayet, i.e. * he shall incite them to commit (crimes.' Nar., Ragh.).
269. Those among them who do not come, and those who suspect the old (thieves employed by the king), the king shall attack by force and slay together with__their friends, blood relations, and connexiojis.
270. A just king shall not cause a thief to be put to death, (unless taken) with the stolen goods (in his possession); him who (is taken) with the stolen goods and the implements (of burglary), he may, without hesitation, cause to be slain.
271. All those also who in villages give food to thieves or grant them room for (concealing their implements), he shall cause to be put to death.
272. Those who are appointed to guard pro- vinces and his vassals who have been ordered (to help), he shall speedily punish like thieves, (if they remain) inactive in attacks (by robbers).
273. Moreover if (a man), who subsists by (the fulfilment of) the law, departs from the established rule of the law, the (king) shall severely punish him by a fine, (because he) violated his duty.
269. Mulapramhita^, ' who suspect the old thieves employed by the king ' (Kull., Ragh.), means according to Nar. ' who have been sent by ministers and the like staying in his kingdom/ and according to Nand. ' who have discovered the root, i. e. the reasons (of the proceedings of the spies)/ All the three explanations are, however, doubtful.
271. BhaWavaka\?ada/$, 'who give them room for (concealing) their implements' (Kull.), means according to Nar. 'who give them money (for buying arms and the like) and shelter/ 272. The commentators take samantan, 'his vassals/ in its etymological sense of 'neighbours/ But it has here no doubt the usual technical meaning.
273. According' to the commentators officiating priests and other Brahmawas are meant, who subsist by obtaining alms on the strength of their piety.
IX, 278. DUTIES OF A KING. 39 1 274. Those who do not give assistance according to their ability when a village is being plundered, a dyke is being destroyed, or a highway robbery com- mitted, shall be banished with their goods and chattels.
275. On those who rob thR kingg treasury and those who persevere in opposing (his commands), he shall inflict various kinds of capital punishment, likewise on those who conspire with his enemies.
276. But the king shall cut off the hands of those robbers who, breaking into houses, commit thefts at night, and cause them to be impaled^ on a pointed stake.
277. On the first conviction, let him cause two, fingers of a cut-purse to be amputated; on the second, one hand and one foot; on the third, he shall suffer death.
278. Those who give (to thieves) fire, food, arms, or shelter, and receivers of stolen goods, the ruler shall punish like thieves.
274. Vi.V, 74. Instead of hitabhange, ' when an embankment is destroyed ' (Kull., editions), Ragh. reads hitabhahge, and Gov. as well as Nand. id3.bha.hge with the same explanation. Nar. has tad&gabhahge, probably a mistake for idabharige, and mentions a var. lect. hi//abhange, adding that hi//a is ' a dam thrown across a river.' K. finally reads setubhahge.
277. Vi.V, 136; Yagn. II, 274. 'Two fingers,' i. e. 'the thumb and the index ' (Kull, Ragh., Nar.), or ' the index and the middle finger ' (Nand.).
278. Yag^. II, 276. 'Those who give (to thieves) fire,' i.e. 'in order that they may warm themselves, or for similar purposes' (Medh.), or ' in order that they may put fire to houses ' (Nar.). Moshasya sa/?znidhatrzh, 'receivers of stolen goods' (Kull.), means according to Nar. ' those who conduct thieves to the place where they can commit their crime, or helpers and abettors.' The best copy of Medh. has mokshasya, both in the text and in the 279. Him who breaks (the dam of) a tank he shall slay (by drowning him) in water or by (some other) simple (mode of) capital punishment; or the offender may repair the (damage), but shall be made to pay the highest amercement.
280. Those who break into a (royal) storehouse, an armoury, or a temple, and those who steal ele- phants, horses, or chariots, he shall slay without hesitation.
281. But he who shall take away the water of a tank, made in ancient times, or shall cut off the supply of water, must be made to pay the first (or lowest) amercement.
282. But he who, except in 'a case of extreme necessity, drops filth on the king's high-road, shall pay two karshapa/zas and immediately remove (that) filth.
283. But a person in urgent necessity, an aged man, a pregnant woman, or a child, shall be repri- manded and clean the (place); that is a settled rule.
284. All physicians who treat (their patients) wrongly (shall pay) a fine; in the case of animals, the commentary, and the other gives it in the text, while the expla- nation is rakshitara^, ' protectors or abettors/ Nand., too, reads in the text mokshasya, and says, 'mokshasya moshitadravyasya mokshasadhanasyeti va7 It would, therefore, seem that an ancient var. lect. mokshasya really existed.
279. Y&gfi. II, 278. 'By (some other) simple (mode of) capital punishment,' i. e. ' by cutting off his head ' (Nar., Ragh.).
280. Yagri. II, 273. This verse and the next are omitted in the I. O. MSS. of Medh.
281. Nar. says that the offender must also make good the damage done.
282. Vi.V, 106-107. Medh. says that he shall pay the JTaw^ala, i.e. the sweeper, to remove the filth.
284. Vi.V, 175-177; Ya^n. II, 242. Nar. adds, 'But this IX, 290. DUTIES OF A KING. 393 first (or lowest); in the case of human beings, the middlemost (amercement).
285. He who destroys a bridge, the flag (of a temple or royal palace), a pole, or images, shall repair the whole (damage) and pay five hundred (pa/zas).
286. For adulterating unadulterated commodities, and for breaking gems or for improperly boring (them), the fine is the first (or lowest) amercement.
287. But that man who behaves dishonestly to honest (customers) or cheats in his prices, shall be fined in the first or in the middlemost amercement.
288. Let him place all prisons near a high-road, where the suffering and disfigured offenders can be seen.
289. Him who destroys the wall (of a town), or fills up the ditch (round a town), or breaks a (town)- gate, he shall instantly banish.
290. For all incantations intended to destroy life, refers to cases when death is not (the result of the wrong treat- ment); for if that is the case the punishment is greater.'
285. Vi.V, 174; Yagri. II, 297. 'A pole,' i.e. the flagstaff of a village (Nar.), or ' such as stand in tanks and the like ' (Kull.). 'Images/ i.e. 'statues of men; but death as the punishment for destroying images of the gods, because (above, verse 280) capital punishment has been prescribed for breaking into temples ' (Nar.). Kull. and Ragh. say ' common images, made of clay and so forth/ 286. Vi. V, 124; Yagri. II, 245-246. Medh. thinks that the fine must be proportionate to the value of the spoiled gem, and Kull. adds that in every case the owner of the spoilt article shall receive compensation.
287. Thus Kull. and Nar. But Medh. takes the first clause differently: ' That man who gives unequal (quantities) for (such goods as ought to be bartered for) equal (quantities).'
288. Nand. reads kash/ani, ' where the treatment is severe/ instead of sarvam, ' all/ 290. According to the commentators the abhi/fcara^ comprise r for magic rites with roots (practised by persons) not related (to him against whom they are directed), and for various kinds of sorcery, a fine of two hundred (pa^as) shall be inflicted.
291. He who sells (for seed-corn that which is) not seed-corn, he who takes up seed (already sown), and he who destroys a boundary(-mark), shall be punished by mutilation.
292. But the king shall cause a goldsmith who behaves dishonestly, the most nocuous of all the thorns, to be cut to pieces with razors.
293. For the theft of agricultural implements, of arms and of medicines, let the king award punish- ment, taking into account the time (of the offence) and the use (of the object).
1 all incantations and sacrifices, taught either in the Veda or in secular works, which are intended to destroy life. The magic rites, performed with roots, are those which are intended to bring a person into one's power. These are permitted, if practised against a husband or a relative (Nar.). The krz'tya^, ' sorcery/ are such spells as produce diseases, or cause the failure of an adversary's undertakings. If the abhi/£aras are successful, the punishment is that of murder (Medh., Kull.).
291. Instead of bi^otkrzsh/am (Kull.), which is explained 'who sells seed-corn placed (at the top of a bag of worthless grain),' the correct reading seems to be bi^otkrash/a, ' he who takes up seed (already sown).' Bi^otkrash/a occurs in Nar.'s commentary only, where it is explained bi^-akale maharghatakamotkarshakari, 'he who at sowing time plucks (the seed) out, desiring to raise the price of grain/ All the other commentators give more or less cor- rupt readings, which, however, all point to the form bi^-otkrash/a, viz. Medh., bi^etkrush/a^ or big-otkrzptya^, explained by vandhya- niti kshetra ^natu [kshetram kartuw] bi^am utkarshati jobhanaw yad big&m kshetre [ta]devoddhrztya nayati; Gov., bi^otkrzsh/a//; Nand., bigoikn'shtoh and bi^-otkrzsh/^, explained by bi^anam upta- nam uddharta; K., biryatkrash/a, marked as corrupt.
293. Thus a theft of a plough in the season for ploughing, or IX, 299' DUTIES OF A KING. 395 294. The king and his minister, his capital, his realm, his treasury, his army, and his ally are the seven constituent parts (of a kingdom); (hence) a kingdom is said to have seven limbs (ahga).
295. But let him know (that) among these seven constituent parts of a kingdom (which have been enumerated) in due order, each earlier (named) is more important and (its destruction) the greater calamity.
296. Yet in a kingdom, containing seven con- stituent parts, which is upheld like the triple staff (of an ascetic), there is no (single part) more im- portant (than the others), by reason of the importance of the qualities of each for the others.
297. For each part is particularly qualified for (the accomplishment of) certain objects, (and thus) each is declared to be the most important for that particular purpose which is effected by its means.
298. By spies, by a (pretended) display of energy, and by carrying out (various) undertakings, let the king constantly ascertain his own and his enemy's strength; 299. Moreover, all calamities and vices; after- wards, when he has fully considered their relative importance, let him begin his operations.
arms just before or during a fight, should be punished more heavily than if it had been committed at any other time, i 294. See above, VII, 257; Y&gfi. I, 352. 296. The verse is meant, as the commentators remark, to show that one must not infer from verse 295 that the Ahgas, named later in the enumeration, may be neglected. According to Nar., the simile is not taken from the triple staff of an ascetic, but from the three beams of a house and the like.
298. See above, VII. Medh., Gov., Nar., Nand., and K. read at the end of the line, paratmano^, instead of mahipati^.
299. 'All calamities and vices/ i. e. ' those affecting his enemy 596 LAWS OF MANU. IX oo.
300. (Though he be) ever so much tired (by repeated failures), let him begin his operations again and again; for fortune greatly favours the man who (strenuously) exerts himself in his under- takings.
301. The various ways in which a king behaves (resemble) the Kf/ta, Treta, Dvapara, and Kali ages; hence the king is identified with the ages (of the world).
302. Sleeping he represents the Kali (or iron age), waking the Dvapara (or brazen) age, ready to act the Treta (or silver age), but moving (actively) the Krtta. (or golden) age.
303. Let the king emulate the energetic action of Indra, of the Sun, of the Wind, of Yama, of Varu/za, of the Moon, of the Fire, and of the Earth.
304. As Indra sends copious rain during the four months of the rainy season, even so let the king, taking upon himself the office of Indra, shower benefits on his kingdom.
305. As the Sun during eight, months (imper- ceptibly) draws up the water with his rays, even so let him gradually draw his taxes from his kingdom; for that is the office in which he resembles the Sun.
306. As the Wind moves (everywhere), entering (in the shape of the vital air) all created beings, even so let him penetrate (everywhere) through his and his enemy's party' (Nar.), or 'those affecting both his own and the enemy's parties' (Kull.). Nand. reads the second line as follows, gurulaghavato ^atva tata^ karma sama/£aret.
302. This verse closely agrees with the fourth exhortation, addressed by Indra to Rohita, Aitareya-brahmawa VII, 15.
305. Instead of nityam, l gradually,' Nand. reads samyak, 1 duly.'
IX, 313- DUTIES OF A KING. 397 spies; that is the office in which he resembles the Wind.
307. As Yama at the appointed time subjects to his rule both friends and foes, even so all subjects must be controlled by the king; that is the office in which he resembles Yama.
308. As (a sinner) is seen bound with ropes by Varu/za, even so let him. punish the wicked; that is his office in which he resembles Varu^a.
309. He is a king, taking upon himself the office of the Moon, whose (appearance) his subjects (greet with as great joy) as men feel on seeing the full moon.
310. (If) he is ardent in wrath against criminals and endowed with brilliant energy, and destroys wicked vassals', then his character is said (to re- semble) that of Fire.
311. As the Earth supports all created beings equally, thus (a king) who supports all his subjects, (takes upon himself) the office of the Earth.
312. Employing these and other means, the king shall, ever untired, restrain thieves both in his own dominions and in (tho§£-of) 0TrTersT~ Id • \\\b\C< 313. Let him-<no1:, though fallen into the deepest j distress, provoke Brahma^as to anger; JoH-they^ ~ft 308. Nand. reads the first line differently, Varutfenapi parais £a badhyate varimair naraA, ' As men are bound by Varuwa with VaruTza's fetters/ The expression ' the fetters of Varu/za ' is a common designation of dropsy.
310. Nar. adds, 'As the fire at an ordeal injures wicked men, even so he should destroy wicked neighbours.'
312. 'In (those of) others,' i.e. 'those thieves who live in other kingdoms, and come to rob in his own' (Kull., Nar.). Nand. omits this and the next two verses.
313. 'Let him not provoke Brahmawas to anger/ i.e. 'by taking their 4 wji^nan^ered^oiilrl instantly destroy him together with his army and his vehicles.
314. Who could escape destruction, when he pro- vokes to anger those (men), by whom the fire was made to consume all things, by whom the (water of the) ocean was made undrinkable, and by whom the moon was made to wane and to increase again?
{315. Who could prosper, while he injures those (men) who provoked to anger, could create other worlds and other guardians of the world, and deprive the gods of their divine station? 316. What man, desirous of life, would injure them to whose support the (three) worlds and the gods ever owe their existence, and whose wealth is the Veda? 317. A Brahma/za, be he ignorant or learned, is a great divinity, just as the fire, whether carried forth (for the performance of a burnt-oblation) or not carried forth, is a great divinity.
318. The brilliant fire is not contaminated even in burial-places, and, when presented with oblations (of butter) at sacrifices, it again increases mightily.
property' (Medh., Nar.), or ' treating them with contumely' (Medh.). 1 They could destroy him,' i. e. 'by magic rites and curses' (Kull.).
314. This verse refers to certain stories, told, as Medh. and Nar. point out, in the section of the Mahabharata, called Moksha- dharmaA XII, 344, 55, 57-58, 60-61. There it is said that Bhrzgu made the fire consume all things, that the moon became ' con- sumptive' in consequence of the curse of Daksha, and that Va</ava- mukha made the ocean salt in punishment for his disobedience.
315. This verse also contains allusions to the Mahabharata. Vwvamitra tried to create other worlds (Medh.), the Valakhilyas another Indra and Vayu, and others deprived the gods of their station. With respect to the latter point, Ragh. quotes the story of MaWavya cursing Yama (Mahabharata I, 108, 16), and causing him to be born as a Sudra.
IX, 323- DUTIES OF A KING. 399 _ 319. Thus, though Brahma^as employ them- selves in all (sorts of) mean occupations, they must / be honoured in every way; for (each of) them is a li very great deity. jfi 320. When the Kshatriyas become in any way overbearing towards the Brahma^as, the Brahma^as themselves shall duly restrain them; for the Ksha- triyas sprang from the Brahma^as.
321. Fire sprang from water, Kshatriyas from Brahma;^as, iron from stone; the all-penetrating force of those (three) has no effect on that whence they were produced.
322. Kshatriyas prosper not without Brahma;/as, Brahma^as prosper not without Kshatriyas; Brah- ma/zas and Kshatriyas, being closely united, prosper in this (world) and in the next.
323. But (a king who feels his end drawing nigh) shall bestow all his wealth, accumulated from fines, on Brahma^as, make over his kingdom to his son, and then seek death in battle.
321. 'Fire sprang from water, thus speak the Pauramkas' (Nand.); '(that origin is) visible in the case of lightning and in that of the (submarine) Va^avagni' (Ragh.). According to Ragh., the statement that the Kshatriyas sprang from the Brahmawas is based on a Vedic passage. But Nar. thinks that it alludes to a Pauramk story, according to which the Brahmawas produced with the Ksha- triya females a new Kshatriya race after the destruction of the second varwa by Para.mrama.
323. Medh. says that others explain the expression 'all his wealth, accumulated from fines,' as including ' all the king's possessions, excepting horses and chariots, arms, land, and slaves,' but that this is improper. He adds that, if the king cannot die in battle, he may burn or drown himself. Kull. says that he may kill himself by starvation. In later times kings followed this rule; see e.g. Vikramanka^arita IV, 44-68.
19LS9 324. Thus conducting himself (and) ever intent on (discharging) his royal duties, a king shall order all his servants (to work) for the good of his people.
325. Thus the eternal law concerning the duties of a king has been fully declared; know that the following rules apply in (due) order to the duties of Vaisyas and.Sudras.
326. After a Vaiiya has received the sacraments. and has taken a wife, he shall be always attentive to the business whereby he may subsist and to (that of) tending cattle.
327. For when the Lord of creatures (Pra^apati) created cattle, he made them over to the Vaiiya; to the Brahma/za, and to the king he entrusted all created beings.
328. A Vaiiya must never (conceive this) wish, ' I will not keep cattle;' and if a Vaiiya is willing (to keep them), they must never be kept by (men of) other (castes).
329. (A Vaiiya) must know the respective value of gems, of pearls, of coral, of metals, of (cloth) made of thread, of perfumes, and of condiments.
330. He must be acquainted with the (manner of) sowing of seeds, and of the good and bad qualities of fields, and he must perfectly know all measures and weights.
331. Moreover, the excellence and defects of commodities, the advantages and disadvantages of (different) countries, the (probable) profit and loss on merchandise, and the means of properly rearing cattle.
332. He must be acquainted with the (proper) 326. Regarding the 'business whereby a Vauya may subsist/ 1 X, I. TIMES OF DISTRESS, MIXED CASTES. 40 1 wages of servants, with the various languages of men, with the manner of keeping goods, and (the rules of) purchase and sale.
333. Let him exert himself to the utmost in order to increase his property in a righteous manner, and let him zealously give food to all created beings. ^o 334. But to serve Brahma^as (who are) learned in the Vedas, householders, and famous (for virtue) is the highest duty of a,5udra, which leads to beatitude.
335. (A.Sudra who is) pure, the servant of his betters, gentle in his speech, and free from pride, and always seeks a refuge with Brahma^as, attains (in his next life) a higher caste.
336. The excellent law for the conduct of thef^ (four) castes (vanza), (when they are) not in distress, has been thus promulgated; now hear in order their (several duties) in times of distress. - Chapter X.
1. Let the three twice-born castes (var/za), dis- charging their (prescribed) duties, study (the Veda); but among them the Brahma/za (alone) shall teach it, not the other two; that is an established rule.
333. ' If a rich VaLsya is not liberal, he shall be punished by the king' (Medh.).
335. I read with Medh., Gov., and Nar., brahma^apajrayo nityam.
X. 1. Medh. has one line more in the beginning, 'Hereafter I will declare the rules applicable to that which must be studied.'
According to Nar., the expression svakarmastha^, 'discharging their prescribed duties/ means 'if they follow their prescribed 2. The Brahma^a must know the means of sub- sistence (prescribed) by law for all, instruct the others, and himself live according to (the law).
3. On account of his pre-eminence, on account of the superiority of his origin, on account of his observance of (particular) restrictive rules, and on account of his particular sanctification the Brah- ma»a is the lord of (all) castes (var/za).
4. The Brahma;za, the Kshatriya, and the Vai-sya castes (var^a) are the twice-born ones, but the fourth, the.Sttdra, has one birth only; there is no fifth (caste).
5. In all castes (var/za) those (children) only which are begotten in the direct order on wedded wives, equal (in caste and married as) virgins, are to be occupations,' and indicates that those who follow forbidden occupa- tions, i. e. live like -Sudras, shall not study the Veda. The com- mentators entirely forget to mention that, according to II, 241- 242, a Brahmawa may learn the Veda from a non-Brahmamcal teacher, and that hence this rule is not absolute.
2. Gaut. XI, 25; Vas. I, 39-41. Medh. points out that this rule gives an exception to IV, 80, where it is said that a Brahmawa shall not give spiritual advice to a -Sudra.
3. See above, I, 93. ' On account of his pre-eminence/ i. e. 1 through his qualities ' (Medh.), or ' by race ' (Gov., Kull., Nar., Ragh.). Niyamasya ka. dharawat, ' on account of his observance of (particular) restrictive rules,' i.e. 'of the rules prescribed for a Snataka ' (Medh., Gov., Nar., Ragh.), means according to Kull. 1 on account of his possessing a particularly great knowledge of the Veda.' ' On account of his particular sanctification,' i. e. 'because special observances are required from him in sipping water and so forth, or because he must be initiated earlier than a Kshatriya' (Medh.). The other commentators give the second explanation only. ' The lord/ i. e. ' the adviser and instructor.5 5. Ap. II, 13, 1; Vi. XVI, 1; Yagn. I, 90. ' In the direct order/ i. e. « by a Brahma«a on a Brahmawi, by a Kshatriya on a Kshatriya, and so forth ' (Medh., Gov., Kull.), means according to Nar., that l considered as belonging to the same caste (as their fathers).
6. Sons, begotten by twice-born men on wives of the next lower castes, they declare to be similar (to their fathers, but) blamed on account of the fault (inherent) in their mothers.
7. Such is the eternal law concerning (children) born of wives one degree lower (than their hus- bands); know (that) the following rule (is applica- ble) to those born of women two- or three degrees lower.
8. From a Brahma^a with th« daughter of a VaLsya is born (a son) called an Ambash^a, with the daughter of a.5udra a Nishada, who is also called a Para^ava.
in each case the bridegroom must be older than the wife. He adds, 1 Hence it has been declared that the son of a woman who is older than (her husband) is not a Brahmawa, though she may have been legally married, and may be of the same caste (as her husband).' The commentators are at great pains to prove that subsidiary sons, such as Saho^as, Kaninas, and so forth, and all offspring of illicit unions are outcasts. Medh. and Gov. even take the trouble to discuss the Vedic story of Gabala Satyakama (^Oandogya Up. IV, 4), whose mother did not know by whom he was begotten, and who, nevertheless, was admitted to be a Brahma^a. They are of opinion that Gabala had been legally married, and had for- gotten her husband's family-name during her troubles.
6. ' Blamed,' i. e. ' excluded from the fathers' caste ' (Nar.). With the expression ' similar,' compare Baudh.'s term ' savar«a.' Nand. places verse 14 immediately after this, and adds that if the latter is placed lower down, that is owing to a mistake of the copyists.
7. Regarding the term Para^ava, see above, IX, 178. Gov. and Nar. remark that the second name Para^ava is added in order to distinguish this Nishada from the other Nishada, who is a Pra- tiloma, and subsists by catching fish.
8. Medh. does not give this verse.
404 LAWS OF MANU.
9. From a Kshatriya and the daughter of a 6udra springs a being, called Ugra, resembling both a Kshatriya and a 6udra, ferocious in his manners, and delighting in cruelty.
10. Children of a Brahma^a by (women of) the three (lower) castes, of a Kshatriya by (wives of) the two (lower) castes, and of a Vaiiya by (a wife of) the one caste (below him) are all six called base-born (apasada).
1 1. From a Kshatriya by the daughter of a Brah- ma/za is born (a son called) according to his caste (^-ati) a Suta; from a Vaisya by females of the royal and the Brahma/za (castes) spring a Magadha and a Vaideha.
12. From a.Sudra are born an Ayogava, a Kshattrz, and a ATa^ala, the lowest of men, by Vaisya, Kshatriya, and Brahma^a females, (sons who owe their origin to) a confusion of the castes.
13. As an AmbashMa and an Ugra, (begotten) in the direct order on (women) one degree lower (than their husbands) are declared (to be), even so are a Kshattrz and a Vaidehaka, though they were born in the inverse order of the castes (from mothers one degree higher than the fathers).
14. Those sons of the twice-born, begotten on wives of the next lower castes, who have been enumerated in due order, they call by the name 12. Nar. and K. read Ayogava. Medh. and Nand. read Aaw^ala, instead of ^Ta^ala (Gov., Kull.).
13. The meaning is that the Kshattr/ and the Vaidehaka, though Pratilomas, hold the same position with respect to sacred rites, but not with respect to studying and so forth, and are as fit to be touched as the two Anulomas (Medh.). Gov. and Kull. mention the second point of equality only.
14. The meaning is that they are reckoned as belonging to the MIXED CASTES. 405 Anantaras (belonging to the next lower caste), on account of the blemish (inherent) in their mothers.
15. A Brahma/za begets on the daughter of an Ugra an Avrzta, on the daughter of an Ambash/^a an Abhira, but on a female of the Ayogava (caste) a Dhigva;za.
16. From a 6udra spring in the inverse order (by females of the higher castes) three base-born (sons, apasada), an Ayogava, a Kshattrz, and a Kandala, the lowest of men; 1 7. From a Vaiiya are born in the inverse order of the castes a Magadha and a Vaideha, but from a Kshatriya a Suta only; these are three other base- born ones (apasada).
18. The son of a Nishada by a.Sudra female becomes a Pukkasa by caste (^ati), but the son of a.5udra by a Nishada female is declared to be a Kukku/aka.
19. Moreover, the son of a Kshattrz by an Ugra female is called a.Svapaka; but one begotten by a Vaidehaka on an Ambash//£a female is named a Vezza.
20. Those (sons) whom the twice-born beget on wives of equal caste, but who, not fulfilling their mothers' caste and receive the sacraments according to the law prescribed for the mothers' caste (Medh., Gov., Kull., Nar., Nand.); see also below, verse 41.
15. The Abhira is the modern Ahir.