31. A Brahma;za who knows the law need not bring any (offence) to the notice of the king; by his own power alone he can punish those men who injure him.
32. His own power is greater than the power of the king; the Brahma^a, therefore, may punish his I foes by his own power alone.
2,3. Let him use without hesitation the sacred texts, revealed by Atharvan and by Angiras; speech, indeed, is the weapon of the Brahma/za, with that he may slay his enemies.
34. A Kshatriya shall pass through misfortunes which have befallen him by the strength of his arms, a VaLsya and a ^Sudra by their wealth, the chief of the twice-born by muttered prayers and burnt-oblations.
35. The Brahma/za is declared (to be) the creator (of the world), the punisher, the teacher, (and hence) a benefactor (of all created beings); to him let no man say anything unpropitious, nor use any harsh words.
31. This and the following verses rescind the rules given above, 33. 'The sacred texts, revealed by Atharvan and Angiras,' i.e. the charms and incantations contained in the Atharva-veda. Nar. reads abhi/£arayan, 'using magic,' instead of aviHrayan (Medh., Gov., Kull., K.). Nand. reads, jrutir atharvangirasU kuryad it) abhi/£aritam.
35.I read with Medh., Gov., Nar., Ragh., Nand., and K., maitro for maitrt, and mktam for jushkam (editions). The commentators differ XI, 37- penances; sacrifices. 437 2,6. Neither a girl, nor a (married) young woman, nor a man of little learning, nor a fool, nor a man in great suffering, nor one uninitiated, shall offer an Agnihotra.
37. For such (persons) offering a burnt-oblation sink into hell, as well as he to whom that (Agni- hotra) belongs; hence the person who sacrifices (for another) must be skilled in (the performance of) Vaitana (rites), and know the whole Veda.
much with respect to the explanation of the first line. Vidhata, ' the creator (of the world,' Medh., Nar.), means according to Gov. and Kull. 'the performer of the prescribed rites;' according to Ragh. 'able to do, to undo, and to change;' according to Nand. 'the performer of magic rites and so forth.' -Sasita, 'the punisher' (Medh. Kull., Ragh.), i. e. ' of others, of the king' (Medh.), or ' of his sons, pupils, and so forth' (Kull.), is interpreted by Nar. to mean ' the instructor in the sacred law,' by Nand. 'the instigator (of incantations).' Vakta, 'the teacher' (Gov., Nar.), means according to Medh. 'the giver of good advice,' according to Kull. and Ragh. ' the expounder of the sacred law.' The explanations of Gov. and Kull. allow also the translation adopted by Sir W. Jones, ' He who performs his duties is truly called a Brahmawa/ As regards the second line Medh. offers two explanations. First he interprets it ' to him, i. e. when he uses magic, let no man say anything unpropitious, i. e. he must not punish him, nor use any harsh words, i. e. admonish or sharply reprimand him.' Gov. and Kull. agree with this explana- tion, but omit the specification ' when he uses magic.' According to Medh.'s second rendering the line contains an advice, addressed to men of all castes, not to anger or disquiet a Brahmawa; and this view is adopted by Ragh. and Nand., who explain akuralam, ' unpropitious,' by anish/am, ' anything disagreeable/ Nar.'s read- ings seem to have differed. He has kuryat instead of bmyat, and explains the first phrase, ' to him let no man do anything unpro- pitious/ i. e. anything unbecoming, such as a bodily injury. In the second clause he reads juktam (suktam, MS.), which he explains by paryushitam, ' stale,' but he does not give the remainder of his text. 36-37. Ap. II, 15,18-19; Gaut. II, 4; Vas. II, 6: see also above, II, 172; V, 155; IX, 18. The Vaitana rites are those per- formed in the vitana, the three sacred fires. Hence it follows that the Agnihotra meant here is the -Srauta Agnihotra.
38. A Brahma;za who, though wealthy, does not give, as fee for the performance of an Agnyadheya, a horse sacred to Pra^apati, becomes (equal to one) who has not kindled the sacred fires.
39. Let him who has faith and controls his senses perform other meritorious acts, but let him on no account offer sacrifices at which he gives smaller fees (than those prescribed).
40. The organs (of sense and action), honour, (bliss in) heaven, longevity, fame, offspring, and cattle are destroyed by a sacrifice at which (too) small sacrificial fees are given; hence a man of small means should not offer a (6rauta) sacrifice.
41. A Brahma/za who, being an Agnihotrin, voluntarily neglects the sacred fires, shall perform a lunar penance during one month; for that (offence) is equal to the slaughter of a son.
42. Those who, obtaining wealth from.Stidras, (and using that) offer an Agnihotra, are priests officiating for 6udras, (and hence) censured among those who recite the Veda.
38. The translation of prag-apatya, ' sacred to Pra^apati,' follows Gov., Kull., Nar., and Ragh. Medh. says that the epithet may be used merely by way of laudation, or may mean that the animal is to be neither very good nor very bad, or that it may be derived from a phrase current among the people. Nand. explains it by 1 to be given to the Brahman priest.'
40. Gov. and Kull. explain, here and above, IV, 94, yara^, ' honour/ by ' a good name during one's life,' and kirtim, * fame,' by < fame after death.' Nar. takes the former as ' being known to others for one's virtues,' and the latter as ' being praised by others/ 41. Gaut. XXII, 34; Vas. I, 18; XXI, 27; Vi. LIV, 13. Nand. explains vira, ' son' (Gov., Kull., Nar., Ragh.), by a Kshatriya, and Ragh. says that it may also mean ' a deity.'
xi, 48. penances; gifts and sacrifices. 439 43. Treading with his foot on the heads of those fools who worship a fire (kindled at the expense) of a £udra, the giver (of the wealth) shall always pass over his miseries (in the next world).
44. A man who omits a prescribed act, or per- forms a blamable act, or cleaves to sensual enjoy- ments, must perform a penance.
45. (All) sages prescribe a penance for a sin unintentionally committed; some declare, on the evidence of the revealed texts, (that it may be performed) even for an intentional (offence).
46. A sin unintentionally committed is expiated by the recitation of Vedic texts, but that which (men) in their folly commit intentionally, by various (special) penances.
47. A twice-born man, having become liable to perform a penance, be it by (the decree of) fate or by (an act) committed in a former life, must not, before the penance has been performed, have inter- course with virtuous men.
48. Some wicked men suffer a change of their 43. Nand. reads the first line differently, papana»z satataw teshara agnim judrasya ^uhvatam, but the general sense remains the same.
44-46. Gaut. XIX; Vas. XX, 1-3; XXII; Baudh. Ill, 10; Y&gii.
45. Vedic texts which prescribe penances for offences committed intentionally, are quoted Gaut. XIX, 7-10. The commentators adduce also Aitareya-brahmawa VII, 28.
47. Daivat, 'by (the decree of) fate/ i.e. 'through carelessness' (Medh., Nar., Kull., Ragh.). Medh. mentions a var. lect. mohat, ' through delusion of mind/ ' By (an act) committed in a former life,' i. e. ' if he has black teeth or some other bodily defect from which his having committed a crime in a former birth may be inferred.'
48-54. Vas. I, 18; XX, 6; XXI, 43"44 ) Vi. XLV; Yagn. Ill, LAWS OF MANU.
(natural) appearance in consequence of crimes com- mitted in this life, and some in consequence of those committed in a former (existence).
49. He who steals the gold (of a Brahma^a) has diseased nails; a drinker of (the spirituous liquor called) Sura, black teeth; the slayer of a Brahma^a, consumption; the violator of a Gurus bed, a dis- eased skin; '50. An informer, a foul-smelling nose; a calum- niator, a stinking breath; a stealer of grain, defi- ciency in limbs; he who adulterates (grain), redundant limbs; 51. A stealer of (cooked) food, dyspepsia; a stealer of the words (of the Veda), dumbness; a stealer of clothes, white leprosy; a horse-stealer, lameness.
52. The stealer of a lamp will become blind; he who extinguishes it will become one-eyed; injury (to sentient beings) is punished by general sickli- ness; an adulterer (will have) swellings (in his limbs).
53. Thus in consequence of a remnant of (the guilt of former) crimes, are born idiots, dumb, blind, deaf, and deformed men, who are (all) despised by the virtuous.
54. Penances, therefore, must always be per- formed for the sake of purification, because those 51. ' A stealer of the words (of the Veda),' i. e. ' one who learns the Veda without permission, by hearing another man recite it ' (Gov., Kull., Ragh.), means according to Nar. ' a plagiator.'
52. Gov., Nar., Nand., and K. omit this verse, and Ragh. says that it is found kvapi, in some MSS.
53. I read with Nar., Nand., and K., karmavaj-eshewa instead of karmavlreshewa (editions). The explanations of Medh., Gov., and Kull. likewise point to the former reading.
XI, 59* RETRIBUTION FOR OFFENCES. 44 1 whose sins have not been expiated, are born (again) with disgraceful marks.
55. Killing a Brahma^a, drinking (the spirituous liquor called) Sura, stealing (the gold of a Brah- ma/^a), adultery with a Guru's wife, and associating with such (offenders), they declare (to be) mortal sins (mahapataka).
56. Falsely attributing to oneself high birth, giving information to the king (regarding a crime), and falsely accusing one's teacher, (are offences) equal to slaying a Brahma/za.
57. Forgetting the Veda, reviling the Vedas, giving false evidence, slaying a friend, eating for- bidden food, or (swallowing substances) unfit for food, are six (offences) equal to drinking Sura.
58. Stealing a deposit, or men, a horse, and silver, land, diamonds and (other) gems, is declared to be equal to stealing the gold (of a Brahma/za).
59. Carnal intercourse with sisters by the same ( mother, with (unmarried) maidens, with females of \ 56. Guroj ^alikanirbandha^, 'falsely accusing one's teacher' (Medh., Gov., Kull.), may also mean according to Medh. ' wrong- fully going to law with the teacher/ Nar. and Nand. explain it by ' persevering in doing what is disagreeable to the teacher.'
57. Garhitanadya, 'forbidden food and (substances) unfit for food ' (Gov., Kull., Ragh.), means according to Medh. 'forbidden food and such which one has resolved not to eat;' according to Nar. and Nand. ' food blemished by the contact with impure men or things, and such as is by its nature unfit for eating, e. g. garlic/ 59. The commentators point out that, though the crimes enumerated in verses 56-59 are stated to be equal to mortal sins, the penances are not always the same, but frequently less heavy.
44 2 LAWS OF MANU.
the lowest castes, with the wives of a friend, or of a son, they declare to be equal to the violation of a Guru's bed.
60. Slaying kine, sacrificing for those who are un- worthy to sacrifice, adultery, selling oneself, casting off one's teacher, mother, father, or son, giving up the (daily) study of the Veda, and neglecting the (sacred domestic) fire, 61. Allowing one's younger brother to marry first, marrying before one's elder brother, giving a daughter to, or sacrificing for, (either brother), 62. Defiling a damsel, usury, breaking a vow, selling a tank, a garden, one's wife, or child, 63. Living as a Vratya, casting off a relative, teaching (the Veda) for wages, learning (the Veda) from a paid teacher, and selling goods which one ought not to sell, 64. Superintending mines (or factories) of any 60. ' Selling oneself,' i. e. ' for money into slavery ' (Medh.), 'refers to Aryans only' (Nar.). Medh. mentions another reading, paradaryam avikraya^, ' adultery and the sale of forbidden mer- chandise.' Medh. and Nar. say, 'forgetting the sacred texts required for the daily private recitation; ' and Medh. adds that, as the same offence has been mentioned above, verse 57, 'for- getting the Veda,' may be either reckoned as equal to a Maha- pataka or as an Upapataka crime. Nar. refers the term ' the fire ' to the three sacred -Srauta fires.
62. 'Breaking a vow/ i.e. 'any vow voluntarily undertaken (Medh., Nar.), means according to Gov., KulL, and Ragh. ' break- ing the vow of studentship.'
63. 'Living as a Vratya/ see above, X, 20. 'Casting off a relative/ i. e. ' not supporting him in distress, though one possesses money enough to do so ' (Medh.). Medh. takes bandhava in the sense of ' maternal relatives/ and understands that it includes the mother, sisters, maternal uncles, &c, while the other commentators take it in a wider sense.
64. Mahayantrapravartana, ' executing great mechanical works/ Ml XT, 67. CLASSIFICATION OF OFFENCES. 443 sort, executing great mechanical works, injuring (living) plants, subsisting on (the earnings of) one's wife, sorcery (by means of sacrifices), and working (magic by means of) roots, (and so forth), 65. Cutting down green trees for firewood, doing acts for one's own advantage only, eating prohi- bited food, 66. Neglecting to kindle the sacred fires, theft, non-payment of (the three) debts, studying bad books, and practising (the arts of) dancing and singing, 67. Stealing grain, base metals, or cattle, intere. g. ' constructing dams across rivers in order to stop the water ' (Medh., Gov., Kull., Ragh., K.), means according to Nar. 'making machines for killing great animals such as boars,' according to Nand. '(making) great machines such as sugar-mills.' Stryagiva, ' subsisting on (the earnings of) one's wife, i. e. by making her go into service (Nar., Nand.), or by forcing her to become a harlot ' (Kull.), means according to Medh. ' subsisting on (the separate property of) one's wife,' according to Ragh. ' living on (the money obtained by selling one's wife/ Nand. reads hi/wsraushadhistry- umgiva/i, ' subsisting on (money earned by the sale of) noxious herbs or on (the earnings of) one's wife.'
65. ' Doing acts for one's own advantage only/ i. e. ' cooking only for oneself, and so forth ' (Medh., Nar., Kull, Nand., Ragh.); see above, III, 118. By ninditanna, ' forbidden food/ Medh. under- stands the same kinds, mentioned above, verse 57; Kull., 'for- bidden food such as garlic;' Nar., Ragh., and Nand., ' food given by persons from whom it must not be accepted, e. g. by a king, a gambler, &c/ Medh. and Kull. state expressly that, if such food be eaten once and unintentionally, the offence is an Upapataka, but in worse cases equal to a Mahapataka.
66. ' Theft/ i. e. ' of valuable objects ' (Kull.), ' excepting gold and the other articles specially mentioned ' (Medh., Ragh.), e. g. 'of clothes ' (Nar.). Regarding the three debts, see Vas. XI, 45. 1 Bad books/ i. e. ' those of the A'arvakas, Nirgranthas (Crainas/ Medh.), or ' of heretics in general ' (Nar.).
67. 'Cattle/ i. e. other than cows; see above, verse 60.
course with women who drink spirituous liquor, slaying women,.5udras, VaLsyas, or Kshatriyas, and atheism, (are all) minor offences, causing loss of caste (Upapataka).
68. Giving pain to a Brahman (by a blow), smelling at things which ought not to be smelt at, or at spirituous liquor, cheating, and an unnatural offence with a man, are declared to cause the loss of caste (^atibhra^^a).
69. Killing a donkey, a horse, a camel, a deer, an elephant, a goat, a sheep, a fish, a snake, or a buffalo, must be known to degrade (the offender) to a mixed caste (Sawkarikara/za).
70. Accepting presents from blamed men, trading, serving 6udras, and speaking a falsehood, make (the offender) unworthy to receive gifts (Apatra).
71. Killing insects, small or large, or birds, eating anything kept close to spirituous liquors, stealing fruit, firewood, or flowers, (are offences) which make impure (Malavaha).
72. Learn (now) completely those penances, by means of which all the several offences mentioned (can) be expiated.
73. For his purification the slayer of a Brahma/za shall make a hut in the forest and dwell (in it) 68. * Things which ought not to be smelt at,' e. g. ' garlic, onions, ordure, &c.' (Medh., Gov., Kull., Nar.).
70. ' Blamed men,' i. e. those from whom no gifts must be accepted; see above, IV, 84 seq.
73. According to Kull., Nar., and Ragh. this penance is to be performed in case the homicide was committed unintentionally.
XI, 77- PENANCES FOR MURDER. 445 during twelve years, subsisting on alms and making the skull of a dead man his flag; 74. Or let him, of his own free will, become (in a battle) the target of archers who know (his pur- pose); or he may thrice throw himself headlong into a blazing fire; 76. Or, in order to remove (the guilt of) slaying a Brahma^a, he may walk one hundred yo^anas, reciting one of the Vedas, eating little, and con- trolling his organs; 7 7. Or he may present to a Brahma^a, learned in 74. Vidusham, 'who know (his purpose), ' (Medh., Gov., Kull.), may also mean according to Medh. ' who are expert in archery,' and Nand. adopts this explanation. Nar. thinks that this penance must be performed by one who intentionally murdered a Brahmawa, and that it must end in his death. According to the Bhavishya- purazza which Kull. and Ragh. quote, these two penances and that mentioned in the next verse are to be performed by a Kshatriya who slew a Brahmazza, those ending in death by an offender who himself, destitute of good qualities, killed a learned *Srotriya, and the lighter ones by an eminent king who unintentionally caused the death of a worthless Br&hmazza.
75. According to the Bhavishyapurazza, Nar. and Kull., Svar§it is the name of a sacrifice, but Medh. (on verse 78) and Ragh. take the word as an adjective qualifying Gosava. Regarding the Gosava, see Katyayana St. Sutras XXII, 11,3; regarding the Abhi^it, Asv. St. Sutras VIII, 5, 13. According to Gov. and Nar., Trivrz't is equivalent to Trivrz'tstoma, and to be taken separately; but accord- ing to Medh. and Ragh., trivrzta qualifies Agnish/ut. Regarding the Agnish/ut, see Asv. St. Sutras IX, 7, 22-25.
76. According to Nar., Kull., and Ragh. (the latter two quoting the Bhavishyapurazza as their authority), this penance suffices to expiate the unintentional slaughter of one who has nothing but the name of a Brahmazza.
77. I read with Medh., Gov., and K., dhanazzz hi instead of the Vedas, his whole property, as much wealth as suffices for the maintenance (of the recipient), or a house together with the furniture; yS. Or, subsisting on sacrificial food, he may walk against the stream along (the whole course of the river) Sarasvati; or, restricting his food (very much), he may mutter thrice the Sa^hita of a Veda.
79. Having shaved off (all his hair), he may dwell at the extremity of the village, or in a cow-pen, or in a hermitage, or at the root of a tree, taking pleasure in doing good to cows and Brahma;zas.
— dhanaw va (Nar., Nand., Ragh., editions), 'or as much wealth as.' Kull.'s explanation, too, points to the former reading, the meaning of which is that ' the whole property' must be sufficient to maintain the recipient. According to the Bhavishyapurawa, quoted by Kull. and Ragh., the penance is prescribed for the case that a rich, un- learned Brahma^a who keeps no sacred fire, unintentionally slew an utterly worthless Brahmawa.
78. According to the BhavishyapunUa, quoted by Kull. and Ragh., the first penance is to be performed by an unlearned Brahma/za who intentionally killed an utterly worthless caste- fellow, the second by an exceedingly distinguished -Srotriya who unintentionally caused the death of a man merely a Brahmawa in name. Medh. and Gov. attach their views regarding the particular cases to their explanations of this Sutra. Gov. does not go beyond generalities. But Medh. says that the penance mentioned in verse 73 and the first described in verse 74 may be optionally performed for intentionally slaying an ordinary Brahmawa. If a -Srotriya or one who is performing a *Srauta sacrifice has been killed, the offender is to burn himself. The sacrifices will atone for the guilt of a homicide committed unintentionally, by a most distinguished member of the Aryan castes, provided that the person slain was a Brahmawa in name only.
79. Medh., Kull, and Gov. think that the rule allows an option with respect to the residence during the penance of twelve years (verse 73). Nar. says that the verse contains a general rule for all penances.
XI, 85. PENANCES FOR MURDER. 447 80. He who unhesitatingly abandons life for the sake of Brahma/zas or of cows, is freed from (the guilt of) the murder of a Brahma^a, and (so is he) who saves (the life of) a cow, or of a Brahma/za.
8 1. If either he fights at least three times (against robbers in defence of) a Brahma/za's (property), or reconquers the whole property of a Brahma/za, or if he loses his life for such a cause, he is freed (from his guilt).
82. He who thus (remains) always firm in his vow, chaste, and of concentrated mind, removes after the lapse of twelve years (the guilt of) slaying a Brahmazza.
83. Or he who, after confessing his crime in an assembly of the gods of the earth, (Brahmazzas), and the gods of men (Kshatriyas), bathes (with the priests) at the close of a horse-sacrifice, is (also) freed (from guilt).
84. The Brahmazza is declared (to be) the root of the sacred law and the Kshatriya its top; hence he who has confessed his sin before an assembly of such men, becomes pure. ^ 85. By his origin alone a Brahmazza is a deity even for the gods, and (his teaching is) authoritative for men, because the Veda is the foundation for that. \ 80. This holds good also before the twelve years' penance is finished (Gov., Kull., Nar.).
83. Gov. holds that this penance is efficacious only if the offender is engaged in the performance of the twelve years' pen- ance. Kull. and Ragh. think that it is a separate penance, because the subject of the twelve years' penance has been finished in the preceding verse, and because the Bhavishyapuraraa specially pre- scribes it for an eminent Brahmawa who unintentionally causes the death of a worthless caste-fellow. Medh. mentions both opinions, and states that he believes the penance to be efficacious in any case.
86. (If) only three of them who are learned in the Veda proclaim the expiation for offences, that shall purify the (sinners); for the words of learned men are a means of purification.
87. A Brahma^a who, with a concentrated mind, follows any of the (above-mentioned) rules, removes the sin committed by slaying a Brahma^a through his self-control.
88. For destroying the embryo (of a Brahma^a, the sex of which was) unknown, for slaying a Ksha- triya or a Vai^ya who are (engaged in or) have offered a (Vedic) sacrifice, or a (Brahma^a) woman who has bathed after temporary uncleanness (Atreyi), he must perform the same penance, 89. Likewise for giving false evidence (in an important cause), for passionately abusing the teacher, for stealing a deposit, and for killing (his) wife or his friend.
90. This expiation has been prescribed for unin- 88. Medh. and several other commentators propose, in explana- tion of the term Atreyi, besides the interpretation given above, also the erroneous one, ' a female of the tribe of Atri.'
89. 'Giving false evidence,' i.e. 'in a case where the life of th« accused is involved' (Medh., Gov., Nar.), or 'where gold, lane and the like is at stake' (Kull., Ragh.). 'Abusing the teacher,' see above, verse 56. 'Stealing a deposit,' i.e. 'gold belonging t( a Kshatriya or Vaijya, or silver and other property belonging to Brahmawa' (Kull., Nar., Ragh.), or property belonging to a poor Brahmawa (Medh.). Stri, ' his wife' (Nar., Nand.), means according to Gov., Kull., and Ragh. ' the virtuous wife of a distinguishec Brahmawa who keeps sacred fires.' Medh. (on verse 88) seems tc agree to a similar explanation. 'His friend,' i.e. 'though he ma} not be a Brahmawa' (N&r.).
90. The verse is identical with Baudh. II, 1, 6. The correct XI, 93- PENANCES FOR DRINKING SPIRITS. 449 tentionally killing a Brahma/za; but for intentionally slaying a Brahma^a no atonement is ordained.
91. A twice-born man who has (intentionally) drunk, through delusion of mind, (the spirituous liquor called) Sura shall drink that liquor boiling- hot; when his body has been completely scalded by that, he is freed from his guilt; 92. Or he may drink cow's urine, water, milk, clarified butter or (liquid) cowdung boiling-hot, until he dies; 93. Or, in order to remove (the guilt of) drinking Sura, he may eat during a year once (a day) at night grains (of rice) or oilcake, wearing clothes made of cowhair and his own hair in braids and carrying (a wine cup as) a flag.
interpretation of this verse is that Manu, just as Ap. I, 24, 24, held the intentional murder of a true Brahmawa to be inexpiable during the criminal's life, and meant to teach that the murderer had either to perform a penance which caused his death or to live according to the twelve years' rule during the term of his natural life. This is the doctrine attributed to Manu by Gaut. XXI, 7. While Gov. and Nar. agree with this explanation, Medh., ' others ' quoted by Gov., Kull., Nand., and Ragh. refer iya#z, 'this,' to verse 73, and hold that in the case of wilful murder the penance has only to be made severer by doubling or trebling the term of twelve years.
91. This and the next penances are prescribed for an inten- tional offence; see below, verse 147. According to Medh., Gov., Kull., and Ragh. (the latter two quoting the Bhavishyapurawa), the spirituous liquor here intended is the paish/iki sura, that distilled from ground rice. According to Nar. the penance ending in death must be performed by all Aryans who have drunk paish/iki sura, and by Brahmawas who have drunk any of the three kinds of sura mentioned in verse 95. Nand. reads amohat, and explains it by matipurvakam, ' intentionally.'
93. According to Gov., Kull., Nand., and Ragh., this penance is prescribed for drinking unintentionally paish/iki sura; according \ 94. Sura, indeed, is the dirty refuse (mala) of grain,.sin _also_J J_jcalled_ dirt Jmala); hence a Brahma/za, a Kshatriya, and a VaLsya shall not drink Sura.
95. Sura one must know to be of three kinds, that distilled from molasses (gauaft), that distilled from ground rice, and that distilled from Madhuka- flowers (madhvi); as the one (named above) even so are all (three sorts) forbidden to the chief of the twice-born.
96. Sura, (all other) intoxicating drinks and de- coctions and flesh are the food of the Yakshas, Rakshasas, and Pi^a^as; a Brahma^a who eats (the remnants of) the offerings consecrated to the gods, must not partake of such (substances).
97. A Brahma/za, stupefied by drunkenness, might fall on something impure, or (improperly) pronounce Vedic (texts), or commit some other act which ought not to be committed.
98. When the Brahman (the Veda) which dwells in his body is (even) once (only) deluged with spirituous liquor, his Brahmanhood forsakes hi and he becomes a,5udra.
: to 'others' quoted by Medh. and Ragh., for drinking gauatt or madhvi sura; according to Nar., for intentionally drinking water mixed with madhusura. Medh. himself says id am prawatyaya aushadhartham, ' this (is intended) as a medicine for death.'
94. This verse shows, as the commentators point out, the d tinction between spirituous liquor distilled from ground grai paish/iki sura, and the other two sorts mentioned in the next verse. The first alone is forbidden to all Aryans, the other two sorts t Brahmawas; see also Gaut. II, 20.