16-17. Kull. thinks that the Pratilomas are enumerated once more, ' in order to show that they are unfit to fulfil the duties of sons.' Nand. places these two verses before verse 15.
18. Nand. reads Pulkasa instead of Pukkasa.
19. Gov., Nand., and K. read Vena instead of Ve/za. Ragh. adds that the modern name is Baruda, the name of caste of basket-makers.
20. Gov. and Nand. read at the end of the first line sutan for sacred duties, are excluded from the Savitrl, one must designate by the appellation Vratyas.
21. But from a Vratya (of the) Brahma^a (caste) spring the wicked Bhriggakantaka, the Avantya, the Va^adhana, the Pushpadha, and the.Saikha.
22. From a Vratya (of the) Kshatriya (caste), the Oalla, the Malla, the Li/£/£/£ivi,the Na/a, the Kara/za, the Khasa, and the Dravi^a.
tu yan (Medh., Kull., K.), ' not fulfilling their sacred duties/ i. e. * not being initiated at the proper time;' see above, II. 39. Medh. mentions a var. lect. avrata^, ' Those sons whom men neglecting their sacred duties, &c.' But he rejects it.
21. I read with Medh., Gov., Nar., and K., BhrzgeakaTz/aka instead of Bhur^akaw/aka (editions), or Bhutyaka/z/aka (Nand.); see also Gaut. IV, 20, where the form Bhrz^yakazz/a occurs. Regarding the Avantya (Apa^a, Nand.), see also Baudh. I, 2, 13. Instead of Vazadhana Nand. has VaVaghana, and K. Vazadhana, marked as corrupt. Medh. reads (one MS. Pushpa^aikhara^) Pushpa^ekhara instead of pushpadha/z saikha eva k& (editions). Gov. has in the text Pushya^z jaikhakastathd, in the commentary pushyavasalrakha; K. pushpa...kharas tatha; Nand. Pushpa^ibaka eva -£a. It would seem that according to Medh. and Nand. only four tribes, sprung from a Vratya Brahmazza, are enumerated. But the form of the last name remains doubtful. The commentators think all the races named are descended from a Vratya Brahma/za and a female of his own caste. Gov. remarks that according to lianas' Nitijastra the Bhrz^akazz/as live by sorcery, the Avantyas and Va/adhanas serve in war, and all other Vratyas are spies. It is very probable that all these names originally denote nations, but the Avantyas, the inhabitants of Western Malva, and the Va/adhanas, who are enumerated among the northern tribes, are alone traceable in other works.
22. I read with Medh. and Gov. lAkkhiwi instead of WikkhWi (editions). K. has Li^avi (kfa being marked as corrupt), and Nand. Li^ikhi. As ' a ' and ' i ' in thesi are constantly exchanged, lAkkhWi may be considered as a vicarious form for Li/k£/zavi, and it may be assumed that the Manusaz/zhita considered the famous Kshatriya race of Magadha and Nepal as unorthodox. Gov. says that, according to U-ranas, the Na/as and Karazzas are spies, and 23. From a Vratya (of the) Vaisya (caste) are born a Sudhanvan, an A/£arya, a Karusha, a Vi^an- man, a Maitra, and a Satvata.
24. By adultery (committed by persons) of (dif- ferent) castes, by marriages with women who ought not to be married, and by the neglect of the duties and occupations (prescribed) to each, are produced (sons who owe their origin) to a confusion of the castes.
25. I will (now) fully enumerate those (sons) of mixed origin, who are born of Anulomas and of Pratilomas, and (thus) are mutually connected.
26. The Suta, the Vaidehaka, the Aa^ala, that lowest of mortals, the Magadha, he of the Kshattrz caste (^ati), and the Ayogava, 27. These six (Pratilomas) beget similar races (var^a) on women of their own (caste), they (also) produce (the like) with females of their mothers caste (^ati), and with females (of) higher ones.
the Khasas and Dravu/as are water-carriers and distributors of waters at drinking fountains.
23. K. reads Parusha, and Nand. Karu^a, instead of Karusha (Medh., Gov., KulL). Instead of Vi^anman Nand. has Ni^angha. Gov. remarks that, according to U>anas, A/£aryas and Satvatas subsist by worshipping the gods, or serving as temple-priests (aHryasatvatai^ devapu^anam).
25. 'Anulomas,' see above, verse 8.
27. Thus Nar. and Nand., with whom Kull. agrees, except that he adds ' on higher and (on lower) castes.' Medh. reads in the second line matrz^atya^ prasuyante pravarasu ka, yonishu, and explains as follows, ' Those who belong to the mother's caste, i.e. the Anulo- mas, called Anantara (verse 14), beget similar sons on females of their own caste, and (more degraded children) on females of higher castes.' He mentions that others read matr^atau prasuyante, and says that the meaning then is, ' The Anulomas beget sons of their own race on females of their own and of their mothers' castes.' Gov. reads matrz^atau svayonyaw tu sadmaw ^anayanti vai, and 28. As a (Brahma/za) begets on (females of) two out of the three (twice-born castes a son similar to) himself, (but inferior) on account of the lower degree (of the mother), and (one equal to himself) on a female of his own race, even so is the order in the case of the excluded (races, vahya).
29. Those (six mentioned above) also beget, the one on the females of the other, a great many (kinds of) despicable (sons), even more sinful than their (fathers), and excluded (from the Aryan com- munity, vahya).
30. Just as a.Sftdra begets on a Brahma^a female a being excluded (from the Aryan com- munity), even so (a person himself) excluded prolikewise refers the line to the Anulomas. 'But (the Anulomas) beget similar sons on females of their mothers' and of their own castes/ Ragh. likewise differs.
28. I read with all the commentators and K., krama^ instead of kramat (editions). 'Even so is the order in the case of the excluded (races),' means according to Gov. and Kull., that there is a difference in rank between Pratilomas, similar to that existing between Anulomas, and that Pratilomas sprung from Aryan fathers are more respectable than those begotten by Sudra fathers, accord- ing to Medh., whose opinion is controverted by Gov., Kull., and Ragh., that Pratilomas, sprung from Aryan fathers and mothers, are to be considered Aryans, and worthy of being initiated just as Anulomas. According to Nar. and Nand., the translation should be as follows: ' As among the three castes a (man) produces (a son similar to) himself on two wives, (i. e.) on her who belongs to his own caste and on her who belongs to the next lower one, even so is the order with those excluded (from the four chief castes),' i. e. even so is it with Anulomas, e. g. with a Murdhavasikta, who begets a Murdhavasikta on a Murdhavasikta female and on an Avantya female (Nar.), and with Pratilomas, e. g. with a Kshattrz'who begets a Kshattr* both on a female of his own caste and on a Jfandali (Nand.). It must be added that Nand. reads anantaryam instead of anantaryat.
creates with (females of) the four castes (var/za, sons) more (worthy of being) excluded (than he himself).
31. But men excluded (by the Aryans, vahya), who approach females of higher rank, beget races (var/za) still more worthy to be excluded, low men (hina) still lower races, even fifteen (in number).
31. In order to show that fifteen lower castes are produced, the commentators propose various interpretations of the verse, among which those of Kull., Nar., and Raglu alone deserve to be men- tioned. Kull. thinks that the terms vahya and hina may either refer to two sets of men or to one only. Under the former supposition, the Vahyas must be understood to be the Pratiloma offspring of a *Sudra, i. e. Ayogavas, Kshattr/s, and ^Taw^alas; and the Hinas, the Pratiloma offspring of Kshatriyas and Vaijyas, i. e. Sutas, Magadhas, and Vaidehas. Each of these two sets produce fifteen lower races by unions with women of the four chief castes and of their own (verse 27), i.e. Ayogavas beget five, with Brahmaaa, Kshatriya, VaLrya, -Sudra, and Ayogava women; Kshattn's like- wise five, with Brahmawa, Kshatriya, VaLyya, -Sudra, and Kshattrz' women, and so forth. But if the two terms vahya and hina are referred to one set of males only, they must be understood to denote the six Pratilomas, Kandalas, Kshattrzs, Ayogavas, Vaidehas, Magadhas, and Sutas; and it must be assumed that the verse refers to unions between these six Pratiloma races alone. Then the lowest among them, the Kandifa, may produce with females of the five higher Pratiloma tribes five more degraded races; the Kshattr/, with the four above him, four; the Ayogava, the three above him, three; the Vaideha, two; and the Magadha, one. The total of 5 + 4+3 + 2 + 1 is thus 15. Ragh. agrees with this interpreta- tion. Nar., on the other hand, refers the terms vahya and hina to one set of males, the three Pratilomas sprung from the -Sudra, and assumes that the verse refers to unions of these three with females of the four principal castes and of their own. According to the calculation given under Kull.'s first explanation, the total of more degraded races which may be thus produced, is thirty. It seems to me that Kull/s second explanation is the best, though I am not prepared to deny that his first explanation, and even Nar.'s version, may be defended. The commentators point out that varea is used here in a figurative sense, because it has been declared above, verse 4, that there are only four real var/zas.
32. A Dasyu begets on an Ayogava (woman) a Sairandhra, who is skilled in adorning and attending (his master), who, (though) not a slave, lives like a slave, (or) subsists by snaring (animals).
33. A Vaideha produces (with the same) a sweet- voiced Maitreyaka, who, ringing a bell at the appearance of dawn, continually praises (great) men.
34. A Nishada begets (on the same) a Margava (or) Da^a, who subsists by working as a boatman, (and) whom the inhabitants of Aryavarta call a Kaivarta.
35. Those three base-born ones are severally begot on Ayogava women, who wear the clothes of the dead, are wicked, and eat reprehensible food.
32. I read with Medh., Gov., Nar., Nand., and K., Sairandhra instead of Sairandhri (editions). ' A Dasyu/ i.e. ' one of those tribes described below, verse 45 ' (Medh., Gov., Kull.), or ' one of the afore-mentioned fifteen Pratiloma races' (Nar., Nand.). Prasa- dhanopa/fcara^am, ' skilled in adorning and attending (his master)/ i. e. ' in dressing hair, anointing him with oil and so forth, and in shampooing' (Gov., Nar., Nand.), means according to Kull., who takes prasadhanopa/C'ara, not as a copulative, but as a tatpurusha compound, ' skilled in serving (his master) at his toilet' Medh.'s explanation is ambiguous. With respect to his second occupation, 1 snaring animals,' Medh., Gov., and Kull. say that the Sairandhra resorts to it in order to support himself in times of distress, or in order to obtain meat for the worship of the gods and manes, or at the order of the king. Nand. remarks, ' As the Dasyus are many, there are also many Sairandhras, and that is indicated by the addi- tion of a different mode of subsistence.'
34. Gov. and K. read Magadha instead of Margava. Gov. thinks that, as the section treats of Pratilomas, the Nishada mentioned here is the Pratiloma Nishada enumerated by Vyasa.
35. I follow Medh., Gov., Nar., Nand., and K., who read mriti vastrabhrz'tsvanaryasu, c who wear the clothes of the dead, ai wicked,' instead of mn'tavastrabhrz'tsu narishu, ' women who wes the clothes of the dead' (editions). Kull. also seems to have had the 36. From a Nishada springs (by a woman of the Vaideha caste) a Karavara, who works in leather; and from a Vaidehaka (by women of the Karavara and Nishada castes), an Andhra and a Meda, who dwell outside the village.
37. From a Afa/zdala by a Vaideha woman is born a Pa^usopaka, who deals in cane; from a Nishada (by the same) an Ahi^ika.
38. But from a ATa^ala by a Pukkasa woman is born the sinful Sopaka, who lives by the occupations of his sire, and is ever despised by good men. y\ 39. A Nishada woman bears to a Aa^ala a son (called) Antyavasayin, employed in burial-grounds, | and despised even by those excluded (from the Aryan community).
40. These races, (which originate) in a confusion (of the castes and) have been described according to their fathers and mothers, may be known by their occupations, whether they conceal or openly show themselves.
former reading, as he copies the explanation sukrurasu, ' very cruel,' which Gov. gives. Medh. explains anaryasu by • not to be touched by Aryans.'
36. Thus according to Medh. and Kull. But Gov. and Ragh. understand in the second line with ' from a Vaidehaka,' the words 1 by women of the Vaideha caste.' Nar., who in the preceding verse takes the words ete traya^, 'those three,' in the sense of 'the following three other races/ assumes of course that the mothers ofKaravaras, Medas, and Andhras are Ayogava females. The latter two ' castes ' are the well-known nations inhabiting Meva</ (Medapa/a) in south- eastern Ra^putana, and the eastern Dekkan.
38. Ragh. and Nand. read Paulkasa instead of Pukkasa. Mula- vyasanavrz'ttiman means according to Gov., Kull., and Ragh. ' who lives by executing criminals,' according to Nar. and Nand. ' who lives by digging roots,' i. e. ' in order to sell them as medicine/ or ' by curing hemorrhoids ' (Nand.). Medh. gives both explanations. The translation, given above, follows the Petersburg Diet., sub voce.
41. Six sons, begotten (by Aryans) on women of equal and the next lower castes ( Anantara), have the duties of twice-born men; but all those born in con- sequence of a violation (of the law) are, as regards their duties, equal to.Sudras.
42. By the power of austerities and of the seed (from which they sprang), these (races) obtain here among men more exalted or lower rank in successive births.
43. But in consequence of the omission ofL_the sacred rites^ and of their not consulting Brahma/zas, the following tribes of Kshatriyas have gradually sunk in this world to the condition of.Sudras; 44. (Viz.) the Pau^rakaj^Jthe Kod'ds, the Dra- vidas, the Kambq^as, the ^Yavanas, the.Sakas, the Paradas, the Pahlavas. the iClnas, the Kiratas, and the Daradas.
41. Medh. adds, 'The mention of the Anantaras is intended to include all Anulomas.'
42. 'These/ i.e. 'those born of wives of equal castes and Anantaras' (Gov., Kull.). Medh. and Nar. include all Anulomas, and Ragh. even Pratilomas, sprung from Aryan fathers. Yuge yuge, 'in successive births' (Medh., Nar., Nand.), means according to Kull. ' in each of the ages of the world.' Kull. refers to the stories regarding Vkvamitra and JRtshya.srmga., while Medh. points to the discussion, given below, verse 64 seq.
43. Medh. and Gov. read brahmarcatikrame^a, 'by disrespect towards Brahma^as,' instead of brahmawadan-anena, ' by not con- sulting Brahmawas' (Kull., Nar., Nand., Ragh., K.).
44. Instead of Pau«^rakas (Kull.), Medh., Nar., Nand., and K. read Pu#</rakas, and Gov. Pauw^rakas. My reading J£oda.s is a correction of Komdia, which is found in some MSS. of Medh. and in K. We have plainly ^Tola in Nand., while some MSS. of Medh. and Gov. read Jfamdm or Kamdva, and the editions give JZaudra. Sir W. Jones' opinion that kaudra stands for kd. Odra is improbable, because the particle 'and' is clearly not wanted after the first word. Instead of Pahlava, some MSS. of Medh. and some editions 45. All those tribes in this world, which are ex- cluded from (the community of) those born from the mouth, the arms, the thighs, and the feet (of Brah- man), are called Dasyus. whethex^thgy speak_the langu^ge_^^he_ Mle^/^as (barbarians) or that of the Aryans.
46. Those who have been mentioned as the base- born (offspring, apasada) of Aryans, or as produced in consequence of a violation (of the law, apadhvaw- sa^*a), shall subsist by occupations reprehended by the twice-born.
47. To Sutas (belongs) the management of horses and of chariots; to Ambash//£as, the art of healing; to Vaidehakas, the service of women; to Magadhas, trade; 48. Killing fish to Nishadas; carpenters' work to the Ayogava; to Medas, Andhras, Kun&us, and Madgus, the slaughter of wild animals; read Pahnava. Gov. gives Pallava. The editions give the Khasas after the Daradas. But Medh., Gov., Nand., and K. have tatha at the end of the verse. The commentators state that the names enumerated in the first instance denote countries, and next, particular races living in them.
45. ' Those born from the mouth, &c./ i. e. the four Vargas; see above, I, 87.
46. 'Base-born offspring of Aryans;' see above, verses 17 47. 'The service of women,' i.e. 'the office of guardians in the harem/ 48. Instead of Kunku (editions, Ragh.), Medh., Gov., and Nar. seem to have read ^u/^u. Nand. reads Mamu for Madgu. Nar. says that these two words are synonyms of Ghalfa and Malla; see above, verse 22. But Gov. quotes a verse of Yama, according to which the i£u>£uka is the son of a Vauya by a Kshatriya female, and the Madgu the offspring of a -Sudra and a Kshatriya. Kull.'s and Ragh.'s reference to Baudh. is, according to the MSS. of the Baudh. Dharmasutra, erroneous.
49. To Kshattrzs, Ugras, and Pukkasas, catching and killing (animals) living in holes; to Dhigva^as, working in leather; to Venas, playing drums.
50. Near well-known trees and burial-grounds, on mountains and in groves, let these (tribes) dwell, known (by certain marks), and subsisting by their i| peculiar occupations.
^- 51. But the dwellings of A'a^alas and.5Vapa/£as shall be outside the village, they must be made Apapatras, and their wealth (shall be) dogs and donkeys.
52. Their dress (shall be) the garments of the dead, (they shall eat) their food from broken dishes, I black iron (shall be) their ornaments, and they must L always wander from place to place.
53. A man who fulfils a religious duty, shall not seek intercourse with them; their transactions (shall be) among themselves, and their marriages with their equals.
54. Their food shall be given to them by others 1 (than an Aryan giver) in a broken dish; at night 1 they shall not walk about in villages and in towns.
* 49. Nand. omits this verse.
50. Nand. places verse 50 after verse 52.
51. Medh. and Nar. read avapatra# instead of apapatnU (Kull., Ragh., K., and Gov.?), and Medh. gives three explanations of the term: 1. vessels used by them must be thrown away; 2. if food is given to them, it must not be placed in vessels which they hold in their hands, but in such as stand on the ground or are held by others; 3. they shall use bad, i. e. broken vessels, as is stated in the next verse. The other commentators adopt the first explana- tion, which is no doubt the correct one.
53. Gov. and Nand. say, \ A righteous man,' instead of'Amj who fulfils a religious duty/ 54. Gov. and Nar. take the beginning of the verse difFerentlj -7 55. By day they may go about for the purpose of their work, distinguished by marks at the king's command, and they shall carry out the corpses (of persons) who have no relatives; that is a settled 56. By the king's order they shall always execute the criminals, in accordance with the law, and they / shall take for themselves the clothes, the beds, and_J the ornaments of (such) criminals.
57. A man of impure origin, who belongs not to any caste, (var/za, but whose character is) not known, who, (though) not an Aryan, has the appearance of an Aryan, one may discover by his acts. _^n 58. BeJiaviojiir_unworthy of an Aryan, harshness, cruel.ty^and habitual neglect of the prescribed duties betray in this world a man of impure origin. _J 59. A base-born man either resembles in character his father, or his mother, or both; he can never conceal his real nature.
60. Even if a man, born in a great family, sprang from criminal intercourse, he will certainly possess the faults of his (father), be they small or great.
61. But that kingdom in which such bastards, I sullying (the purity of) the castes, are born, perishes j quickly together with its inhabitants.
' Their food shall be given to them by others in a broken vessel,' i. e. ' they shall not cook for themselves in their houses.'
55. 'Distinguished by marks,' i. e. ' by a thunderbolt and the like, or by axes, adzes, and so forth, used for executing criminals, and carried on the shoulder ' (Medh.), or ' by sticks and so forth ' (Gov.), or ' by iron ornaments and peacock's feathers and the like ' (Nar.). Ragh. thinks that they are to be branded on the forehead and on other parts of the body. In olden times the depressed races of Gujarat used to wear a horn as their distinguishing mark.
57-59- Vas. XVIII, 7; Vi. XVI, 17.
r t 62. Dying, without the expectation of a reward, for the sake of Brahma/zas and of cows, or in the defence of women and children, secures beatitude to those excluded (from the Aryan community, vahya).
63. Abstention from injuring (creatures), veracity, abstention from unlawfully appropriating (the goods 4k of others), purity, and control of the organs, Manu has declared to be the summary of the law for the four castes.
64. If (a female of the caste), sprung from a Brahma^a and a 6udra female, bear (children) to one of the highest caste, the inferior (tribe) attains the highest caste within the seventh generation.
Nand. reads sarvavanze, ' for all castes/ instead of Mturvan/ye, ' for the four castes.'
64. Ap. II, 10-11; Gaut. IV, 22; Y&gn. I, 96. According to Medh., Gov., Kull., and Ragh., the meaning is that, if the daughter of a Brahmawa and of a -Sudra female and her descendants all marry Brahmawas, the offspring of the sixth female descendant of the original couple will be a Brahmawa. While this explanation agrees with Haradatta's comment on the parallel passage of Gautama, Nar. and Nand. take the verse very differently. They say that if a Parajava, the son of a Brahmawa and of a -Sudra female, marries a most excellent Para^ava female, who possesses a good moral character and other virtues, and if his descendants do the same, the child born in the sixth generation will be a Brahmaraa. Nand. quotes in support of his view Baudhayana I, 16, 13-14 (left out in my translation of the Sacred Books of the East, II, p. 197), nishadem nishadyam a paw/fcama^ater apahanti f^ato 'pahanti] judratam 1 tam upanayet shash//5aw y&g-ayet, ' (Offspring), begotten by a Nishada on a Nishadi, removes within five generations the -Sudra-hood; one may initiate him (the fifth descendant), one may sacrifice for the sixth/ This passage of Baudhayana, the reading of whicl is supported by a new MS. from Madras, clearly shows that Baudhayana allowed the male offspring of Brahma«as and -Sudn females to be raised to the level of Aryans. It is also not impossible 65. (Thus) a 6udra attains the rank of a Brah- ma//a, and (in a similar manner) a Brahma^a sinks tol the level of a.Sudra; but know that it is the samel with the offspring of a Kshatriya or of a VaLsya.
66. If (a doubt) should arise, with whom the pre- eminence (is, whether) with him whom an Aryan by chance begot on a non-Aryan female, or (with the son) of a Brahma;za woman by a non-Aryan, 6 j. The decision is as follows: 'He who was begotten by an Aryan on a non-Aryan female, may become (like to) an Aryan by his virtues; he whom an Aryan (mother) bore to a non-Aryan father (is and remains) unlike to an Aryan/ that the meaning of Manu's verse may be the same, and that the translation should be, ' If the offspring of a Brahmazza and of a .Sudra female begets children with a most excellent (male of the Brahmazza caste or female of the Para^ava tribe), the inferior (tribe) attains the highest caste in the seventh generation.' The chief objection to this version, which consists in the fact that sregasa., 'with a most excellent,' stands in the masculine, may be met by Manu's peculiar use of the masculine instead of the feminine above in verse 32, where ayogave is used for ayogavyam.
65. The manner in which a Brahmazza sinks to the level of a .Sudra is, according to Medh., Gov., and Kull., the following. If the son of a Brahmazza and of a Sudra female and his descendants marry Sudra wives, the seventh descendant will be a pure Sudra. Medh., Gov., and Kull. hold that the offspring of a Brahma/za and of a Kshatriya female obtains the higher or lower rank in the third generation, and the offspring of a Brahmazza and of a Vaijya female in the fifth. Medh. and Gov. expressly state that ' they/ i. e. the older commentators, give this explanation.
66. 'Anon- Aryan female/ i. e. ' a Sudra female ' (Medh., Gov., Kull., Ragh., Nand.), or 'the daughter of a Vratya and the like ' (Nar.). ' By chance/ i. e. even on an unmarried one (Medh., Gov., Kull, Ragh., Nand.), or ' unknowingly ' (Nar.). 'An Aryan female/ i. e. 'a Brahmazzi ' (Medh., Gov., Kull., Ragh., Nar., Nand.).
67. 'May become (like to) an Aryan by his virtues/ i. e. 'may become most excellent or praiseworthy by offering the Pakaya^ilas 68. The law prescribes that neither of the two shall receive the sacraments, the first (being ex- cluded) on account of the lowness of his origin, the second (because the union of his parents was) against the order of the castes.
69. As good seed, springing up in good soil, turns out perfectly well, even so the son of an Aryan by an Aryan woman is worthy of all the sacraments.
70. Some sages declare the seed to be more important, and others the field; again others (assert that) the seed and the field (are equally important); but the legal decision on this point is as follows: 71. Seed, sown on barren ground, perishes in it; a (fertile) field also, in which no (good) seed (is sown), will remain barren.
72. As through the power of the seed (sons) born of animals became sages who are honoured and praised, hence the seed is declared to be more important.
73. Having considered (the case of) a non- Aryan who acts like an Aryan, and (that of) an Aryan who acts like a non-Aryan, the creator declared, ' Those two are neither equal nor unequal.'
and the like, which according to other Smmis are permitted to him ' (Medh., Gov., Kull., Nar.). ' Unlike to an Aryan,' i. e. ' un- worthy of praise or respect ' (Gov., Kull.).
69-72. See also the discussion which occurs above, IX, 33-41.
71. Gov., Kull., and Nand. say 'a field in which no seed (is sown) remains barren.' The translation follows Medh. The commentators refer to the stories of Mandapala and Jtishyasrihga, see above, IX, 23.
72. 'Not equal,' i.e. because they differ in caste; 'not unequal,' i. e. because both do what is forbidden to them. Hence nobody should do acts which are not permitted to him (Gov., Kull., Ragh.).
X, 79- OCCUPATIONS OF THE CASTES. 419 74. Brahma^as who are intent on the means (of gaining union with) Brahman and firm in (discharg- ing) their duties, shall live by duly performing the following six acts, (which are enumerated) in their (proper) order.
75. Teaching, studying, sacrificing for himself, \ sacrificing for others, making gifts and receiving \ them are the six acts (prescribed) for a Brahma^a.
76. But among the six acts (ordained) for him three are his means of subsistence, (viz.) sacrificing for others, teaching, and accepting gifts from pure men.
77. (Passing) from the Brahma^a to the Ksha- triya, three acts (incumbent on the former) are forbidden, (viz.) teaching, sacrificing for others, and, thirdly, the acceptance of gifts.
78. The same are likewise forbidden to a Varsya, that is a settled rule; for Manu, the lord of creatures (Pra^apati), has not prescribed them for (men of) those two (castes).
79. To carry arms for striking and for throwing \ (is prescribed) for Kshatriyas as a means of sub- 1 sistence; to trade, (to rear) cattle, and agriculture \ 74. Brahmayonistha^, ' who are intent on the means of gaining union with Brahman' (Medh., Gov., Kull.), means according to Nar. and Ragh. ' who are of pure Brahmamcal race,' according to Nand. ' who abide by that which springs from the Veda, i. e. the sacred law,' or ' who are the dwelling-place of the Veda.'