77. Nar. reads brahmawa^ kshatriyaw prati, 'To a Kshatriya three acts incumbent on a Brahmawa' are forbidden,' instead of brahmawat kshatriyas prati. Nand., whose text is corrupt, seems to have had the same reading as Nar.
/ for Vaisyas; but their duties are liberality, the study / of the Veda, and the performance of sacrifices.
80. Among the several occupations the most / commendable are, teaching the Veda for a Brah- \ ma^a, protecting (the people) for a Kshatriya, and 1 trade for a VaLsya.
81. But a Brahma^a, unable to subsist by his peculiar occupations just mentioned, may live ac- cording to the law applicable to Kshatriyas; for the latter is next to him in rank.
82. If it be asked, ' How shall it be, if he cannot maintain himself by either (of these occupations?' the answer is), he may adopt a Vai^ya's mode of life, employing himself in agriculture and rearing cattle.
83. But a Brahma/za, or a Kshatriya, living by a Vai-sya's mode of subsistence, shall carefully avoid (the pursuit of) agriculture, (which causes) injury to many beings and depends on others.
T^84. (Some) "declare that agriculture is something I excellent, (but) that means of subsistence is blamed 80. Vartta, ' trade ' (Nand.), means according to Kull. ' trade and rearing cattle/ and according to Gov. ' trade, rearing cattle, and agriculture.' But the context makes it probable that one occu- pation only is intended.
82. Nar. thinks that kr/shi, ' agriculture/ means here asvayaw- krna, 'at which the Brahmawa does not work personally/ while Gov. and Kull. hold the contrary opinion. For according to them the asvayazrckr/ta kn'shi^ has been permitted even for ordinary times, above, IV, 4-5.
83. ' Depends on others/ i. e. * on bullocks and so forth ' (Gov., Kull.). It has been taught above, IV, 159-160, that a Snataka is to avoid all that depends upon others.
84. Medh. points out that this verse is directed against the teaching of Vas. II, 32-36..
X, 9© OCCUPATIONS OF THE CASTES. 421 by the virtuous; (for) the wooden (implement) with iron point injures the earth and (the beings) living in the earth.
85. But he who, through a want of means of sub- sistence, gives up the strictness with respect to his duties, may sell, in order to increase his wealth, the commodities sold by Vaisyas, making (however) the (following) exceptions.
86. He must avoid (selling) condiments of all sorts, cooked food and sesamum, stones, salt, cattle, and human (beings), 8j. All dyed cloth, as well as cloth made of hemp, or flax, or wool, even though they be not dyed, fruit, roots, and (medical) herbs; 88. Water, weapons, poison, meat, Soma, and per- fumes of all kinds, fresh milk, honey, sour milk, clarified butter, oil, wax, sugar, Kiua-grass; 89. All beasts of the forest, animals with fangs or tusks, birds, spirituous liquor, indigo, lac, and all one-hoofed beasts.
90. But he who subsists by agriculture, may at pleasure sell unmixed sesamum grains for sacred 86. Medh. says, 'and cooked food, mixed with sesamum grains/ The same commentator thinks that, as salt which is also a condi- ment is specially forbidden, other condiments may be sold optionally. But Gov. and Kull. point out that it is specially named, because the penance is heavier. Nar. explains rasan, 'condiments,' by ' exudations of leaves, wood, and so forth.'
88. Nar. reads ksharam, c alcaline substances,' instead of kshiram, ' fresh milk,' but mentions the latter reading, and Nand. ksharam for kshaudram.
89. Nar. reads ma^a, l marrow/ instead of madyam, ' spirituous liquor.' Medh. says that some read ekajaphan bahun, ' many one- hoofed beasts/ and permit the sale of a single one. Nand. reads pa^un, ' animals.'
90. -Suddhan, 'unmixed' (Medh., Gov., Kull., Ragh.), means y purposes, provided he himself has grown them and has not kept them long.
91. If he applies sesamum to any other purpose but food, anointing, and charitable gifts, he will be born (again) as a worm and, together with his ancestors, be plunged into the ordure of dogs.
92. By (selling) flesh, salt, and lac a Brahma^a at once becomes an outcast; by selling milk he becomes (equal to) a.Sudra in three days.
93. But by willingly selling in this world other (forbidden) commodities, a Brahma/za assumes after seven nights the character of a Vakya.
94. Condiments may be bartered for condiments, but by no means salt for (other) condiments; cooked food (may be exchanged) for (other kinds of) cooked food, and sesamum seeds for grain in equal quantities.
95. A Kshatriya who has fallen into distress, may subsist by all these (means); but he must never arrogantly adopt the mode of life (prescribed for his) betters.
according to Nand. ' white/ according to Nar. ' of good quality/ ' Provided he has not kept them long,' i. e. ' if he has not kept them long after the harvest, in order to increase his profit ' (Medh., Gov., Kull., Nar.).
91. K. reads krzmir bhutva sa vishMayam, 'he will be plunged into ordure;' and Medh. seems likewise to have read sa, ' he/ for svsl, 'dog.'
93. Kamata^, ' willingly/ means according to Medh.. and Nand. ' not in times of distress, but in ordinary times.'
94.. I read with Medh. and Nand., krz'tannaw ka. kr/tannena instead of /£akr*'tannena (Gov., Kull, Nar.), ' for undressed grain/ because all the other Smn'tis have the former rule. K. reads va krz'tannena, and thus shows how the misreading kk° arose. Nand. reads na tveva lava^aw tilai^, ' but not salt for sesamum grains, and Medh. mentions the reading as a var. lect.
X, ioi. OCCUPATIONS OF THE CASTES. 423 96. A man of low caste who through covetous- ness lives by the occupations of a higher one, the king shall deprive of his property and banish.
97. It is better (to discharge) one's own (ap- \XjM "^ pointed) duty incompletely than to perform com-^y HLtrX' pletely that of another; for he who lives according to the law of another (caste) is instantly excluded from his own.
98. A VaLsya who is unable to subsist by his own duties, may even maintain himself by a.Sudra's mode of life, avoiding (however) acts forbidden (to him), and he should give it up, when he is able (to do so).
99. But a.Sudra, being unable to find service with the twice-born and threatened with the loss of his sons and wife (through hunger), may main- tain himself by handicrafts.
100. (Let him follow) those mechanical occupa- tions and those various practical arts by following which the twice-born are (best) served.
101. A Brahma/za who is distressed through a want of means of subsistence and pines (with hunger), (but) unwilling to adopt a Vaisya's mode of life and resolved to follow his own (prescribed) path, may act in the following manner.
97. Nar. gives as an. instance of an ill or incomplete performance of a Brahma/za's duty, which is better than completely discharging the duties of another caste, the acceptance of alms from an impure person. Nand. omits this verse, which, indeed, is here out of place and ought to stand in the discussion beginning verse 101.
98. 'Acts forbidden to him,' i. e. ' eating the leavings of the others and so forth ' (Gov., Kull., Nar.), or ' eating forbidden food and the like ' (Nand.).
424 LAWS OF MANU.
L 1 02. A Brahma^a who has fallen into distress may accept (gifts) from anybody; for according to the law it is not possible (to assert) that anything jL pure can be sullied.
103. By teaching, by sacrificing for, and by ac- cepting gifts from despicable (men) Brahma/zas (in distress) commit not sin; for they (are as pure) as fire and water.
104. He who, when in danger of losing his life, accepts food from any person whatsoever, is no more tainted by sin than the sky by mud.
105. A^igarta, who suffered hunger, approached in order to slay (his own) son, and was not tainted by sin, since he (only) sought a remedy against famishing.
106. Vamadeva, who well knew right and wrong, did not sully himself when, tormented (by hunger), he desired to eat the flesh of a dog in order to save his life.
107. Bharadva^a, a performer of great austeri- ties, accepted many cows from the carpenter Brz'bu, when he was starving together with his sons in a lonely forest.
102. 'Anything pure,' i. e. ' the Ganges and the like' (Medh., Gov., Kull.), or ' fire and the like ' (Nar., Ragh.).
105. Regarding the story of A^igarta, see Aitareya-brahmawa 107. I read with Gov. and Saya^a on Rig-veda VI, 45, 31, Rribu instead of Vridhu (Kull., Ragh., K.), and Bnhat (Nar., Nand.). The corrected copies of Medh. have Vrzdhu, but the oldest reads vrz'ddha in the text, and in the commentary drzb>u, i. e. brzbu. It is not doubtful that Bribu is the correct reading. For in the hymn quoted that personage is described as the carpenter of the Pams, and his liberality is highly praised. Moreover the »Sarikhayana X, 113. OCCUPATIONS OF THE CASTES. 425 108. Visvamitra, who well knew what is right or wrong, approached, when he was tormented by hunger, (to eat) the haunch of a dog, receiving it from the hands of a TTa^^ala.
109. On (comparing) the acceptance (of gifts from low men), sacrificing (for them), and teaching (them), the acceptance of gifts is the meanest (of those acts) and (most) reprehensible for a Brahma^a (on account of its results) in the next life.
no. (For) assisting in sacrifices and teaching are (two acts) always performed for men who have received the sacraments; but the acceptance of gifts takes place even in (case the giver is) a.5udra of the lowest class.
in. The guilt incurred by offering sacrifices for teaching (unworthy men) is removed by muttering (sacred texts) and by burnt offerings, but that in- curred by accepting gifts (from them) by throwing (the gifts) away and by austerities.
112. A Brahma;za who is unable to maintain himself, should (rather) glean ears or grains from (the field of) any (man); gleaning ears is better than accepting gifts, picking up single grains is declared to be still more laudable.
113. If Brahma?/as, who are Snatakas, are pining with hunger, or in want of (utensils made of) com- mon metals, or of other property, they may ask the .SYauta-sutra (see the Petersburg Dictionary, sub voce Brzbu) alludes to the legend mentioned by Manu.
108. Regarding the legend of Vijvamitra, see Mahabh. XII, 141, 28 seqq.
no. Nar. says/a£udra(or)one of the lowest class, i.e. a A'a^ala.'
in. ip. I, 28, 11; Vas. XX, 45; Vi. LIV, 28. 'By austerities,' i. e. 'by penances/ see below, XI, 194.
113. Kupyam, ' (utensils made of) common metals,' includes king for them; if he is not disposed to be liberal, he must be left.
114. (The acceptance of) an untilled field is less blamable than (that of ) a tilled one; (with respect to) cows, goats, sheep, gold, grain, and cooked food, (the acceptance of) each earlier-named (article is less blamable than of the following ones).
115. There are seven lawful modes of acquiring property, (viz.) inheritance, finding or friendly dona- tion, purchase, conquest, lending at interest, the performance of work, and the acceptance of gifts from virtuous men.
according to Medh. ■ pots, kettles, wooden stools, and the like; according to Gov. ' all property of small value such as beds, seats;' according to Kull., Ragh., and Nand. 'also grain and clothes/ But Nar. takes it in its usual sense, ' common metals such as brass and copper/ I translate the last clause according to the first expla- nation of Medh., Gov., Nar., and Ragh., who think that all Brah- ma«as should leave the realm of a king who does not support famishing Snatakas. Nand», however, says that such a king is to be excluded from instruction and admission to sacrifices. Medh/s second interpretation, according to which tyaga^ means dharma- hani^, ■ a loss of spiritual merit/ agrees with Nand/s view. Kull. finally takes the phrase very differently, ' but he who does not wish to give anything, being known for his avarice, must be left to him- self, i.e. must not be asked/ Kull. and Gov. hold that 'the prince ' meant here is a Kshatriya king who does not follow the -Sastras, or a -Sudra king (see note on IV, 33), and that the verse thus rescinds the prohibition given above, IV, 84 seq.
115. Gaut.X, 39-42. Labha,' finding or friendly donation '(Medh., Gov., Kull.), refers according to Nar. and Nand. to the acquisition of treasure-trove alone, not to the acceptance of presents from friends, from a father-in-law, &c. Gaya, ' conquest/ means according to Nand. ' gaining lawsuits.' The same commentator takes prayoga, ' lending money at interest/ in the sense of ' teaching/ and karma- yoga, ' performance of labour,' in the sense of ' sacrificing for others/ All the commentators, except Nand., point out that the first three modes of acquisition are lawful for all castes, the fourth for Ksha- X, 120. TIMES OF DISTRESS; THE KING. 427 ti6. Learning, mechanical arts, work for wages, service, rearing cattle, traffic, agriculture, content- ment (with little), alms, and receiving interest on money, are the ten modes of subsistence (permitted to all men in times of distress). —, 117. Neither a Brahma^a, nor a Kshatriya must lend (money at) interest; but at his pleasure (either 1 of them) may, in times of distress (when he requires money) for sacred purposes, lend to a very sinful man at a small interest. - — I 1 1 8. A Kshatriya (king) who, in times of distress, takes even the fourth part (of the crops), is free from guilt, if he protects his subjects to the best of his ability.
119. His peculiar duty is conquest, and he must not turn back in danger; having protected the Vaiiyas by his weapons, he may cause the legal tax to be collected; 1 20. (Viz.) from Vaiiyas one-eighth as the tax on triyas, the fifth and sixth for Vaijyas (or the fifth for Vaiiyas, the sixth for -Sudras, Nar.), and the seventh for Brahmawas.
116. ' Learning,' i. e. (teaching) other than Vedic sciences, e.g. logic, exorcising evil spirits, or charms against poison (Medh.. Kull, Nar., Ragh.). Gov. thinks that ' teaching for a stipulated fee ' is also permissible under this rule.
117. Vas. II, 40-43. Gov., Nar., and K. read alpakam instead of alpikam, and with this var. lect. the last clause might be trans- lated with Nar. by '...(either of them)...may lend a small (sum) to a. very sinful man.'
119. I read with Gov. and K. na bhaye instead of nahave (editions). Medh.'s text has the latter reading, but the com- mentary bhaye upasthite parahmukho yuddhe na syat, ' when danger threatens he shall not turn back in battle,' indicates that his reading was bhaye. The same inference may be drawn from Kull.'s commentary. ^Nand. gives na bhave, probably a mistake for na bhaye.
120. According to Medh., the first line refers to the profits of grain, one-twentieth (on the profits on gold and cattle), which amount at least to one Karshapa^a; .Sudras, artisans, and mechanics (shall) benefit (the king) by (doing) work (for him).
121. If a 6udra, (unable to subsist by serving Brahma/zas,) seeks a livelihood, he may serve Ksha- triyas, or he may also seek to maintain himself by attending on a wealthy VaLsya.
122. But let a (.5udra) serve Brahma/zas, either subjects dealing in corn or in gold. From the former the king may take in times of distress one-eighth, and from the latter one- twentieth. The second line indicates that artisans who, according to VII, 138, in ordinary times furnish one piece of work in each month, may be made to work more for the king. According to Gov. and Kull., husbandmen (krzshi^-ivinam, Gov,) shall give from the increments on grain (upa^aya) one-eighth (instead of one- twelfth, and in the direst distress one-fourth, according to verse 118, Kull.), from all increments on gold and so forth amounting to more than a Karshapawa one-twentieth instead of one-fiftieth, as prescribed above, VII, 130. Ragh. in substance agrees with this explanation. Nar. and Nand. read, as it would seem, vimatkarshapa/zavaraw (zzaparazzz, Nand.), and take the verse differently. Nar. says that the tax on grain is to be one-fourth in the case of -Sudras, and one- eighth in the case of Vaiyyas, that the tax on everything else is to be at least one Karshapazza in twenty, and that artisans who work for wages shall pay the same rate (viw^atkarshapanam iti 1 dhanyad anyeshu vimsad vizzz^atikarshapazzamulya/zz tadmalabhe karsha- pazza eko ra^wa grahya ity avara^ paksha^ l sambhave tv adhikam api grahyam ity artha/^ 1 dharmopakarawa^ [karmo°] dharmibhir [karmabhir] virvam upakurvantas tantuvayadaya^ I sudr&h karavo varzzavahya na/a&trakaradya^ I.rilpinaj ka. rathakaradyas te 'pi karma krz'tva bhrz'titve 'pi vizzzsatikarshapazzalabhe karshapazzavarazzz julka/zz dadyur iti.resha^). According to Nar. the translation would be: '(Viz.) one-eighth as the tax (payable) by Vauyas on grain, (and on everything else) at least one Karshapa/za out of twenty; -Sudra artisans and mechanics who benefit (men) by their work (shall pay the same rate).' Nar. adds that some read tri/zwatkarsha- pazzavaram, ' at least one Karshapazza out of thirty.' 1 21-129. Gaut. X, 50-65; Yagii, I, 1 20-1 21.
4 X, 128. TIMES OF DISTRESS J SUDRAS. 429 for the sake of heaven, or with a view to both (this life and the next); for he who is called the servant of a Brahma;za thereby gains all his ends., ^j 123. The service of Brahma^as alone is declared (to be) an excellent occupation for a.Sudra; for 7k whatever else besides this he may perform will bear him no fruit.
124. They must allot to him out of their own family (-property) a suitable maintenance, after con- sidering his ability, his industry, and the number of those whom he is bound to support.
125. The remnants of their food must be given to him, as well as their old clothes, the refuse of their grain, and their old household furniture.
126. A.Sudra cannot commit an offence, causing loss of caste (pataka), and he is not worthy to re- ceive the sacraments; he has no right to (fulfil) the sacred law (of the Aryans, yet) there is no pro- hibition against (his fulfilling certain portions of) the law.
127. (6udras) who are desirous to gain merit, and know (their) duty, commit no sin, but gain praise, if they imitate the practice of virtuous men without reciting sacred texts.
128. The more a (6udra), keeping himself free from envy, imitates the behaviour of the virtuous, the more he gains, without being censured, (exalta- tion in) this world and the next.
126. 'Cannot commit an offence causing loss of caste,' i.e. 'by eating garlic and the like forbidden fruit' (Gov., KulL), or ' by (keep- ing) a slaughter-house' (Ragh.).
127. In what particulars the practice of the Aryans may be imi- tated by Sudras, may be learnt from the parallel passages quoted above.
129. No collection of wealth must be made by a.Suclra, even though he be able (to do it); ^ for a.Sudra who has acquired wealth, gives pain ^to Brahma/zas.
130. The duties of the four castes (var/za) in times of distress have thus been declared, and if they perform them well, they will reach the most blessed state.
131. Thus all the legal rules for the four castes have been proclaimed; I next will promulgate the auspicious rules for penances.
Chapter XL 1. Him who wishes (to marry for the sake of having) offspring, him who wishes to perform a sa- crifice, a traveller, him who has given away all his property, him who begs for the sake of his teacher, his father, or his mother, a student of the Veda, and a sick man, 2. These nine Brahma/zas one should consider as 129. 'Gives pain to Biahma/*as,' i.e. 'by becoming proud and not serving them' (Gov., Kull., Ragh.).
XI. 1. Ap. II, 10, 1-2; Gaut. V, 21; Baudh. II, 5, 19. 'He who has given away all his property/ i. e. ' on performing a Vis-va^it sacrifice' (Medh., Gov., Kull., Ragh.), or 'other Kratus' (Nar.). ' For the sake of his teacher, his father, or his mother,' i. e. ' in order to maintain them' (Gov., Kull., Ragh.), or 'in order to pro- cure the fee for the teacher' (Ragh., Nar.). The commentators try to excuse the introduction of the miscellaneous rules, contained in verses 1-43, before the discussion of the penances, which according to X, 131 ought to follow at once, either by assuming that the object is to show the necessity of performing penances in case these rules are violated, or by pointing out that, as gifts are the means for removing sin, the enumeration of the Patras or worthy recipients is required.
XI, 6. PENANCES; GIFTS AND SACRIFICES. 43 I Snatakas, begging in order to fulfil the sacred law; to such poor men gifts must be given in proportion to their learning.
3. To these most excellent among the twice-born, food and presents (of money) must be given; it is declared that food must be given to others outside the sacrificial enclosure. ^ 4. But a king shall bestow, as is proper, jewels of all sorts, and presents for the sake of sacrifices on Brahma^as learned in the Vedas.
5. If a man who has a wife weds a second wife^ having begged money (to defray the marriage ex- penses, he obtains) no advantage but sensual enjoy-' ment; but the issue (of his second marriage belongs) to the giver of the money.
6. One should give, according to one's ability, wealth to Brahma/zas learned in the Veda and living alone.; (thus) one obtains after death heavenly bliss^ 3. Gaut. V, 22; Baudh. II, 5, 20. The translation follows Medh., Gov., and Nar. The interpretation adopted by Kull. is, ' To these most excellent Brahmawas food together with presents must be given (inside the sacrificial enclosure).' Nand. reads etebhyo 'pi instead of etebhyo hi, and thinks that bahirvede is to be con- strued with api, ' To these most excellent among the twice-born food...must be given even outside the sacrificial enclosure.' The correct explanation of the force of the word bahirvedi, ' out- side the sacrificial enclosure,' is given by Nar., who adds, vedyaw tu ya^itaw sarvam eva deyam, ' but near the fire-altar everything asked for must be given -to them/ The meaning of the verse, therefore, is that the nine mendicants, mentioned in verses 1-2, shall always receive what they ask for, and other mendicants ordi- nary food only, but that if they beg at the performance of a sacri- fice, other property also must be given to them.
5. Ap. II, 1 o, 3. The object of the verse is to forbid that alms shall be asked or given for such a purpose (Gov., Kull.). Medh., Gov., Nar., Ragh., and K. omit this verse. It looks very much like an interpolation, intended to explain the preceding rule.
fN 7. He who may possess (a supply of) food suffi- cient to maintain those dependant on him during three years or more than that, is worthy to drink ) the Soma-juice.
8. But a twice-born man, who, though possessing less than that amount of property, nevertheless drinks the Soma-juice, does not derive any benefit from that (act), though he may have formerly drunk the Soma-juice.
9. (If) an opulent man (is) liberal towards strangers, while his family lives in distress, that counterfeit virtue will first make him taste the sweets (of fame, but afterwards) make him swallow the poison (of punishment in hell).
10. If (a man) does anything for the sake of his happiness in another world, to the detriment of those whom he is bound to maintain, that produces evil re- sults for him, both while he lives. and when he is dead.
11. If a sacrifice, (offered) by (any twice-born) sacrificer, (and) especially by a Brahma^a, must remain incomplete through (the want of) one requi- site, while a righteous king rules, 7. Vas. VIII, 10; Vi. LIX, 8; YSgii. I, 124. ' Drink the Soma- juice/ i.e. 'perform a Soma- sacrifice, in order to obtain the fulfil- ment of some wish ' (Medh., Gov., Kull., Ragh.).
8. ' Though he formerly may have drunk the Soma,' i.e. 'at the nitya (i.e. the annual, see above, IV, 2 6, VI, 10) Soma-sacrifice'(Gov., Kull., Ragh.). The same commentators and Medh. point out that this and the preceding verses do not forbid the performance of the nitya Soma-sacrifices, but only of those called kamya. He who performs the latter without possessing the requisite property, loses also the rewards for the former.
11. 'While a righteous king rules,' i. e. 'because such a king will not punish a man who acts in accordance with the -Sastras' (Medh., Gov., Kull., Nar.).
XI, 16. PENANCES J GIFTS AND SACRIFICES. 433 12. That article (required) for the completion of the sacrifice, may be taken (forcibly) from the house of any VaLsya, who possesses a large number of cattle, (but) neither performs the (minor) sacri- fices nor drinks the Soma-juice; 1 3. (Or) the (sacrificer) may take at his pleasure two or three (articles required for a sacrifice) from the house of a.Sudra; for a.Sudra has no business with sacrifices.
14. If (a man) possessing one hundred cows, kindles not the sacred fire, or one possessing a thousand cows, drinks not the Soma-juice, a (sacri- ficer) may unhesitatingly take (what he requires) from the houses of those two, even (though they be Brahma^as or Kshatriyas); 15. (Or) he may take (it by force or fraud) from one who always takes and never gives, and who refuses to give it; thus the fame (of the taker) will spread and his merit increase.
16. Likewise he who has not eaten at (the time of) six meals, may take at (the time of) the seventh meal (food) from a man who neglects his sacred 12. Nar. and Nand. think that 'the king' is the agent to be understood with the verb ' may be taken.' The latter relies on the parallel passage of the Mahabharata, where the last Pada of the verse is ya^wartham parthivo haret. 'The (minor) sacrifices/ i.e. ' the Pakaya^-fias and so forth' (Kull.), or ' the five great sacrifices' (Nar.).
14. Gov. thinks that this verse refers to a Kshatriya alone, while Medh., Kull., Ragh. refer it to Brahma/zas also.
15. Gov., Kull., and Ragh. explain adananitya, 'one who always takes/ by ' a Brahmaraa who always accepts presents/ while Medh. and Nar. refer the word to men of all castes who constantly amass wealth.
16. 'At the seventh meal-time/ i.e. 'on the fourth day of his starving.'
M F f duties, without (however) making a provision for the morrow, 17. Either from the threshing-floor, or from a field, or out of the house, or wherever he finds it; but if (the owner) asks him, he must confess to him that (deed and its cause).
18. (On such occasions) a Kshatriya must never take the property of a (virtuous) Brahma^a; but he who is starving may appropriate the possessions of a Dasyu, or of one who neglects his sacred duties.
19. He who takes property from the wicked and bestows it on the virtuous, transforms himself into a boat, and carries both (over the sea of misfortune).
20. The property of those who zealously offer sacrifices, the wise call the property of the gods; but the wealth of those who perform no sacrifices is called the property of the Asuras.
21. On him (who, for the reasons stated, appro- priates another's possessions), a righteous king shall not inflict punishment; for (in that case) a Brah- ma^a pines with hunger through the Kshatriya's want of care.
22. Having ascertained the number of those de- pendent on such a man, and having fully considered his learning and his conduct, the king shall allow him, out of his own property, a maintenance whereon he may live according to the law; 23. And after allotting to him a maintenance, the | 18. 'A Dasyu,' see above, X, 45. According to Nar., this verse too refers to the king.
19. ' Both/ i. e. ' him from whom he takes it by saving him frc sin (or, from the trouble of protecting his property, Gov.), and tl recipient' (Kull., Gov.). Nand. omits verses 19-21.
23. See above, VIII, 304.
XI, 29. PENANCES; GIFTS AND SACRIFICES. 435 king must protect him in every way; for he obtains from such (a man) whom he protects, the sixth part of his spiritual merit.
24. A Brahma/za shall never beg from a.5udra property for a sacrifice; for a sacrificer, having begged (it from such a man), after death is born (again) as a Kandala..
25. A Brahma;za who, having begged any pro- perty for a sacrifice, does not use the whole (for that purpose), becomes for a hundred years a (vulture of the kind called) Bhasa, or a crow.
26. That sinful man, who, through covetousness, seizes the property of the gods, or the property of Brahma/zas, feeds in another world on the leavings of vultures.
27. In case the prescribed animal and Soma- sacrifices cannot be performed, let him always offer at the change of the year a Vaisvanarl Ish^i as a penance (for the omission).
28. But a twice-born, who, without being in dis- tress, performs his duties according to the law for times of distress, obtains no reward for them in the next world; that is the opinion (of the sages).
29. By the Visve-devas, by the Sadhyas, and by the great sages (of the) Brahma^a (caste), who were afraid of perishing in times of distress, a substitute was made for the (principal) rule.
25. Y%n. I, 127. Medh., Gov., and Nar. say, 'A Brahma/za who...does not give the whole of it (to Brahmawas).'
26. Pare loke, 'in another world/ means according to Gov. and Kull., ' in his next birth.'
27. Vi. LIX, 10; Yagn. I, 126. The Vairvanari Ish/i is accord- ing to Medh., a rite described in the Grzhya-sutras. Regarding the prescribed *Srauta sacrifices, see above, IV, 25-26.
30. That evil-minded man, who, being able (to fulfil) the original law, lives according to the secondary rule, reaps no reward for that after death.