102. In order to clearly settle his duties and those of the other (castes) according to their order, wise Manu sprung from the Self-existent, composed these Institutes (of the sacred law).
103. A learned Brahma^a must carefully study them, and he must duly instruct his pupils in them, but nobody else (shall do it).
104. A Brahma/za who studies these Institutes (and) faithfully fulfils the duties (prescribed therein), is never tainted by sins, arising from thoughts, words, or deeds. I 105. He sanctifies any company (which he may enter), seven ancestors and seven descendants, and he alone deserves (to possess) this whole earth.
106. (To study) this (work) is the best means of securing welfare, it increases understanding, it pro- cures fame and long life, it (leads to) supreme bliss.
100. ' On account of the excellence of his origin,' i.e. because he sprang from Brahman's mouth.
103. The verse is not intended to exclude Kshatriyas and Vaisyas from the right of studying the Manusawhita, but merely from teaching it.
104. Samitavrata^, ' who faithfully fulfils the duties,' is based on Gov.'s full explanation etadarthavabodhena samitavrato vmsh/a- yamaniyama^ san, with which Medh. closely agrees.
I, in. SUMMARY OF THE CONTENTS. 2 J 107. In this (work) the sacred law has been fully- stated as well as the good and bad qualities of (human) actions and the immemorial rule of conduct, (to be followed) by all the four castes (var/za).
108. The rule of conduct is transcendent law, whether it be taught in the revealed texts or in the sacred tradition; hence a twice-born man who pos- sesses regard for himself, should be always careful to (follow) it.
109. A Brahma^a who departs from the rule of conduct, does not reap the fruit of the Veda, but he who duly follows it, will obtain the full reward.
no. The sages who saw that the sacred law is thus grounded on the rule of conduct, have taken good conduct to be the most excellent root of all austerity.
in. The creation of the universe, the rule of the sacraments, the ordinances of studentship, and the respectful behaviour (towards Gurus), the most excellent rule of bathing (on return from the teachers house), 107. 'The good and bad qualities of (human) actions,' i.e. ac- cording to Medh., Gov., Kull, and Nand. ' the good and the bad results of actions,' or according to Ragh. and Nar. ' the prescribed actions which are good and the forbidden ones which are bad/ 108. My translation of atmavan, 'who possesses regard for him- self,' follows Medh. and Kull. Gov. explains it by ' of excellent disposition,' Nar. by ' endowed with firmness,' and Ragh. by ' who believes in a life after death/ 109. Vedaphalam, ' the fruit of the Veda/ i.e. ' the rewards for the acts prescribed by the Veda' (Medh., Gov., Kull., and Nar.).
no. Vas. VI, 1-8. 'The rule of conduct or good conduct' (a£ara), mentioned here and in the preceding verses, comprises the numerous usages prescribed partly in the Veda and partly in the Dharmarastras, such as anointing oneself with butter on the occasion of particular sacrifices or sipping water on certain occasions.
28 LAWS OF MANU. I, 112. (The law of) marriage and the description of the (various) marriage-rites, the regulations for the great sacrifices and the eternal rule of the funeral sacrifices, 113. The description of the modes of (gaining) subsistence and the duties of a Snataka, (the rules regarding) lawful and forbidden food, the purification of men and of things, 114. The laws concerning women, (the law) of hermits, (the manner of gaining) final emancipation and (of) renouncing the world, the whole duty of a king and the manner of deciding lawsuits, 115. The rules for the examination of witnesses, the laws concerning husband and wife, the law of (inheritance and) division, (the law concerning) gambling and the removal of (men nocuous like) thorns, 1 1 6. (The law concerning) the behaviour of VaLsyas and.Sudras, the origin of the mixed castes, the law for all castes in times of distress and the law of penances, 117. The threefold course of transmigrations, the result of (good or bad) actions, (the manner of at- taining) supreme bliss and the examination of the good and bad qualities of actions, it 8. The primeval laws of countries, of castes (^ati), of families, and the rules concerning heretics and companies (of traders and the like) — (all that) iManu has declared in these Institutes.
119. As Manu, in reply to my questions, formerly promulgated these Institutes, even so learn ye also the (whole work) from me.
IT, 5- SOURCES OF THE LAW. 29 Chapter II.
1. Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection.
2. To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not (to be found) in this (world): for on (that) desire is grounded the study of the Veda and the performance of the actions, prescribed by the Veda.
3. The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in con- sequence of (that) conception sacrifices are performed; vows and the laws prescribing restraints are all stated to be kept through the idea that they will bear fruit.
4. Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it is (the result of) the impulse of desire.
5. He who persists in discharging these (prescribed duties) in the right manner, reaches the deathless II. 2. Ap. I, 6, 20, 1-4. ' Is not laudable,' because such a dispo- sition leads not to final liberation, but to new births' (Gov., Kull.).
3. Nand. takes the beginning of the verse differently, 'The desire for rewards is the root of the resolve to perform an act ' (sawkalpa). 'Vows,' i.e. 'acts to be performed during one's whole lifetime, like those of the Snataka' (chap. IV), Medh., Gov., Nar.; 'the vows of a student,' Nand.; 'the laws prescribing restraints/ i.e. 'the pro- hibitive rules, e. g. those forbidding to injure living beings/ Medh., Gov., Nar.; 'the rules affecting hermits and Sawnyasins/ Nand. Kull. refers both terms to the rules in chap. IV.
5. ' In the right manner/ i.e. ' as they are prescribed in the Vedas and without expecting rewards.' ' The deathless state/ i. e. ' final liberation.'
state and even in this (life) obtains (the fulfilment of) all the desires that he may have conceived. • 6. The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous con- duct of those who know the (Veda further), also the customs of holy men, and (finally) self-satisfaction.
7. Whatever law has been ordained for any (per- son) by Manu, that has been fully declared in the Veda: for that (sage was) omniscient.
8. But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance \ j( with the authority of the revealed texts, be intent on (the performance of) his duties.
^ila, ' virtuous conduct,' i. e. ' the suppression of inordinate affec- tion and hatred/ Medh., Gov.; ' the thirteenfold jila, behaving as becomes a Brahmaraa, devotedness to gods and parents, kindli- ness/ &c, Kull.; ' that towards which many men who know the Veda naturally incline/ Nar.; ' that which makes one honoured by good men/ Nand. * Customs/ e. g. such as tying at marriages a thread round the wrist of the bride (Medh., Gov.), wearing a blanket or a garment of bark (Kull.). Though the commentators try to find a difference between jila and aMra, it may be that both terms are used here, because in some Dharma-sutras, e.g. Gaut. I, 2, the former and in some the latter (e. g. Vas. I, 5) is mentioned. The 'self-satisfaction/ i.e. of the virtuous (Medh., Gov., Nand.), is the rule for cases not to be settled by any of the other authorities (Nar., Nand.), or for cases where an option is permitted (Medh., Gov., Kull.).
7. The last clause is taken differently by Gov., who explains it, ' for that (Veda) is made up, as it were, of all knowledge.' Medh. gives substantially the same explanation.
8. 'All this/ i.e. 'the.Sastras' (Medh., Gov., Kull); 'these Insti- tutes of Manu' (Nar.); ' these different authorities' (Nand.). ' With the eye of knowledge/ i.e. 'with the help of grammar, of the Mrmawsa, &c.' (Medh., Kull.).
IT, 14. SOURCES OF THE LAW. 3 1 9. For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in this (world) and after death unsurpassable bliss.
10. But by.Sruti (revelation) is meant the Veda, 1 and by Smrz'ti (tradition) the Institutes of the sacred law: those two must not be called into question in any matter, since from those two the sacred law shone forth.
11. Every twice-born man, who, relying on the Institutes of dialectics, treats with contempt those two sources (of the law), must be cast out by the vir- tuous, as an atheist and a scorner of the Veda.
12. The Veda, the sacred tradition, the customs of virtuous men, and one's own pleasure, they declare to be visibly the fourfold means of denning the sacred law.
13. The knowledge of the sacred law is prescribed for those who are not given to the acquisition of wealth and to the gratification of their desires; to those who seek the knowledge of the sacred law the supreme authority is the revelation (.Sruti).
14. But when two sacred texts (.Sruti) are con- 11. ' Relying on the Institutes of dialectics,' i.e. ' relying on the atheistic institutes of reasoning, such as those of the Bauddhas and Aarvakas' (Medh.); 'relying on methods of reasoning, directed against the Veda' (Kull., Nar.).
12. The first half of this verse agrees literally with Y&gri. I, 7.
13. According to 'another' commentator, quoted by Medh., and according to Gov., Kull., and Nar., the meaning of the first half is, ' the exhortation to learn the sacred law applies to those only who do not pursue worldly objects, because those who obey (or learn, Nar.) the sacred law merely in order to gain worldly advantages, such as wealth, fame, &c, derive no spiritual advantage from it (because they will not really obey it,' Nar.). Medh., on the other hand, thinks that vidhiyate, ' is prescribed,' means • is found with.'
flicting, both are held to be law; for both are pro- nounced by the wise (to be) valid law.
15. (Thus) the (Agnihotra) sacrifice maybe (op- tionally) performed, at any time after the sun has risen, before he has risen, or when neither sun nor stars are visible; that (is declared) by Vedic texts.
16. Know that he for whom (the performance of) the ceremonies beginning with the rite of impregna- tion (Garbhadhana) and ending with the funeral rite (Antyesh^i) is prescribed, while sacred formulas are being recited, is entitled (to study) these Institutes, but no other man whatsoever.
17. That land, created by the gods, which lies between the two divine rivers Sarasvati and Dn- shadvati, the (sages) call Brahmavarta.
18. The custom handed down in regular succes- sion (since time immemorial) among the (four chief) castes (var/za) and the mixed (races) of that country, is called the conduct of virtuous men.
19. The plain of the Kurus, the (country of the) Matsyas, Pa/^alas, and 6urasenakas, these (form), indeed, the country of the Brahmarshisj(Brahmanical sages, which ranks) immediately after Brahmavarta.
15. The Agnihotra, here referred to, consists of two sets of oblations, one of which is offered in the morning and the other in the evening. The expression samayadhyushite, rendered in accord- ance with Kull.'s gloss, ' when neither sun nor stars are visible/ is explained by Medh. as 'the time of dawn' (ushasa/z kala^), or 'as the time when the night disappears,' with which latter interpretation Gov. agrees.
1 6. The persons meant are the males of the three Aryan varzzas. The sacraments may be performed for women and -Sudras also, but without the recitation of mantras (II, 66; X, 127).
19. This tract comprises the Doab from the neighbourhood of Delhi as far as Mathura, the capital of the ancient -Surasenakas.
I II, 26. SOURCES OF THE LAW; SACRAMENTS. T>3 20. From a Brahma^a, born in that country, let all men on earth learn their several usages.
21. That (country) which (lies) between the Hi- mavat and the Vindhya (mountains) to the east of Prayaga and to the west of Vinasana (the place where the river Sarasvati disappears) is called Madhyade^a (the central region).
22. But (the tract) between those two mountains (just mentioned), which (extends) as far as the eastern and the western oceans, the wise call Aryavarta (the country of the Aryans).
23. That land where the black antelope naturally roams, one must know to be fit for the performance of sacrifices; (the tract) different from that (is) the country of the_311e£4&as~ (barbarians).
24. Let twice-born men seek to dwell in those (above-mentioned countries); but a.Sudra, distressed for subsistence, may reside anywhere.
25. Thus has the origin of the sacred law been succinctly described to you and the origin of this universe; learn (now) the duties of the castes (vama).
26. With holy rites, prescribed by the Veda, must the ceremony on conception and other sacraments be performed for twice-born men, which sanctify the body and purify (from sin) in this (life) and after death.
2i. The place where the river Sarasvati disappears lies in the Hissar districts. Prayaga, i.e. Allahabad.
25. Gov. explains dharma, ' the sacred law,' by ' spiritual merit.' 26-35. Gaut. VIII, 14-20; Vi. XXVII, 1-12; Yagii. I, 10-13.
26. Medh. mentions another explanation for the first words, ' With holy rites, accompanied by the recitation of Vedic texts/ and Gov. thinks that 'vaidika' is to be taken in both meanings.
34 LAWS OF MANU.
27. By burnt oblations during (the mother's) pregnancy, by the (Satakarman (the ceremony after birth), the Aauafa (tonsure), and the Mau/^ibandhana (the tying of the sacred girdle of Mu^a grass) is the taint, derived from both parents, removed from twice-born men.
28. By the study of the Veda, by vows, by burnt oblations, by (the recitation of) sacred texts, by the (acquisition of the) threefold sacred science, by offering (to the gods, 7^'shis, and manes), by (the procreation of) sons, by the great sacrifices, and by (*Srauta) rites this (human) body is made fit for (union with) Brahman.
29. Before the navel-string is cut, the Catakarman (birth-rite) must be performed for a male (child); and while sacred formulas are being recited, he must be fed with gold, honey, and butter.
27. 'The burnt oblations during the mother's pregnancy' are the Putfzsavana, Simantonnayana, and so forth; see Asv. Grzhya-sutra 28. 'By vows/ i.e. 'the vows undertaken by the student when he learns particular portions of the Vedas, such as the Savitrivrata' (Medh., Gov., Nar.); ' voluntary restraints, such as the abstention from honey, meat, &c.' (Kull., Ragh.); ' vows such as the Pra^apatya penance' (Nand.). ' By burnt oblations/ i.e. ' the daily offerings of fuel' (II, 108). Traividyena, 'by the acquisition of the threefold sacred science/ i.e. 'by learning the meaning of the three Vedas' (Medh., Nand.); ' by undertaking the vow to study the three Vedas during thirty-six years' (III, 1; Gov., Kull., Nar., Ragh.). I^yaya, ' by offering to the gods, i?/shis, and manes/ i.e. by performing the so-called Tarpa/za (Medh., Gov., Kull., Ragh.), or 'by offering the Pakaya^was ' (Nar., Nand.). Medh. takes brahmi,' fit for union with Brahman/ to mean 'connected with Brahman,' but gives our version, which all the other commentators adopt, as the opinion of 'others.'
29. Asv. Grzriya-sfrtra I, 15, 1; Manava Grz'hya-sutra I, 17, 1; Paraskara Grz'hya-sutra 1, 16, 4. Though the text clearly says that the child is to be fed with gold, honey, and butter, it appears from the Grzhya-sutras, as also some of the commentators point out, II, S3- SACRAMENTS. 35 30. But let (the father perform or) cause to be performed the Namadheya (the rite of naming the child), on the tenth or twelfth (day after birth), or on a lucky lunar day, in a lucky muhurta, under an auspicious constellation.
31. Let (the first part of) a Brahma/za's name * (denote something) auspicious, a Kshatriya's be con- nected with power, and a Vaisya's with wealth, but a 6udra's (express something) contemptible. y 32. (The second part of) a Brahma^a's (name) shall be (a word) implying happiness, of a Ksha- triya's (a word) implying protection, of a VaLsya's (a term) expressive of thriving, and of a.Sudra's (an expression) denoting service.
^^. The names of women should be easy to pro- nounce, not imply anything dreadful, possess a plain meaning, be pleasing and auspicious, end in long vowels, and contain a word of benediction.
that the last two substances only are to be given to the child, after they have been touched with a piece of gold, or a golden ring.
30. Aw. Grz'hya-sutra I, 15, 4-10; Paraskara I, 17, 1-6. Nar. and Nand. are in doubt whether the numerals 'the tenth or twelfth' refer to lunar or solar days, because they stand in the feminine gender and either tithi or ratri may be supplied. Kull. gives an alternative version of the date, ' after the tenth (the last day of im- purity, i. e.) on the eleventh or twelfth/ which Medh. also mentions, but rejects. Kull. considers that the third and fourth va, 'or,' which stand after muhurta and nakshatra, have the sense of 'just,' and do not introduce a third alternative.
31-32. K. omits 31b and 32 a. Nar. and Ragh. think that the second part of a Brahmaraa's name must contain the word carman and no other, while the general opinion of the others is that it may be carman or some synonym, implying 'happiness or refuge.' Medh. expressly rejects the former view, and gives as examples of correct formations, Svamidatta, Bhavabhuti, Indrasvamin, Indra- jrama, Indradatta.
33. Medh. irreverently, but pertinently, remarks that there is no 36 LAWS OF MANU.
/ 34. In the fourth month the Nishkrama/za (the first leaving of the house) of the child should be performed, in the sixth month the Annapra^ana (first feeding with rice), and optionally (any other) auspicious ceremony required by (the custom of) the family.
35. According to the teaching of the revealed texts, the A"iWakarman (tonsure) must be performed, for the sake of spiritual merit, by all twice-born men in the first or third year.
36. In the eighth year after conception, one should perform the initiation (upanayana) of a Brahma/za, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaiiya.
3J. (The initiation) of a Brahma;za who desires proficiency in sacred learning should take place in the fifth (year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a Vaisya who longs for (success in his) business in the eighth.
38. The (time for the) Savitri (initiation) of a difference between ' auspiciousness' (mahgala) and 'benediction' (anrvada), and that the latter word has been added merely in order to complete the verse.
34. A^v. Grz'hya-sutra I, 16; Paraskara I, 17, 5; 19, 1-6. The last clause, which permits the adoption of particular family-customs, refers, according to Medh.,Gov., and Kull., to all sacraments.
35. Ajv. Grz'hya-sutra I, 17, 1; Paraskara II, 1. Nar. and Nand. explain dharmata^, 'for the sake of spiritual merit,' by 'according to the law of the family' (see Asv. Grz'hya-sutra, loc. cit).
37. As the commentators point out, the person who has the par- ticular wish is not the boy, but his father.
IT, 42. SACRAMENTS; INITIATION. 37 Brahma/za does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth.
39. After those (periods men of) these three (castes) who have not received the sacrament at the proper time, become Vratyas (outcasts), excluded from the Savitri (initiation) and despised by the Aryans.
40. With such men, if they have not been purified according to the rule, let no Brahma^a ever, even in times of distress, form a connexion either through the Veda or by marriage.
41. Let students, according to the order (of their castes), wear (as upper dresses) the skins of black antelopes, spotted deer, and he-goats, and (lower garments) made of hemp, flax or wool.
42. The girdle of a Brahma^a shall consist of a triple cord of Munga, grass, smooth and soft; (that) of a Kshatriya, of a bowstring, made of Murva fibres; (that) of a Vaisya, of hempen threads.
Baudh. 1, 16, 16; Vi., loc. cit., and LIV, 26; Y$gn. I, 37-38. ' Some' take the preposition a, ' until/ in the sense of ' until the beginning of/ Kull.
40. ' Connexion through the Veda/ i. e. teaching them or study- ing under them, sacrificing for them, or electing them to be priests, accepting religious gifts from them or giving them. Ragh. omits verse 40.
42. Ap.I, 2, 33-37; Gaut. 1. 15; Vas. XI, 58-60; Baudh. I, 3, 13; Vi. XXVII, 18; Yagn. I, 29. Medh. and Gov. think that the girdle of a Kshatriya is not to consist of three separate strings twisted together, and Kull. apparently holds the same opinion. Ragh. and Nar. say that every bowstring naturally consists of three strings.
38 LAWS OF MANU.
43. If Mu»/a grass (and so forth) be not pro- curable, (the girdles) may be made of Kara, Asman- taka, and Balba^a (fibres), with a single threefold knot, or with three or five (knots according to the custom of the family).
44. The sacrificial string of a Brahma/za shall be made of cotton, (shall be) twisted to the right, (and con- sist) of three threads, that of a Kshatriya of hempen threads, (and) that of a Vai^ya of woollen threads.
45. A Brahma;za shall (carry), according to the sacred law, a staff of Bilva or Palasa; a Kshatriya, of Va/a or Khadira; (and) a VaL?ya, of Pilu or Udumbara.
46. The staff of a Brahma/za shall be made of such length as to reach the end of his hair; that of a Kshatriya, to reach his forehead; (and) that of a VaLsya, to reach (the tip of his) nose.
47. Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their bark perfect, unhurt by fire.
48. Having taken a staff according to his choice, having worshipped the sun and walked round the 43. ' With a single threefold knot' seems to mean that each of the strings of the girdle shall first be knotted, and the three knots be afterwards tied together in one. Nar. and Ragh., however, take trivrz'ta, ' threefold,' separately, and refer it to the string. They thus support Sir W. Jones' translation, ' in triple strings, with one, &c.'
47. Anudvegakara^, 'not likely to terrify anybody' (Medh., Gov., Kull.), means according to Nar. 'not causing displeasure (to the wearer) by faults such as roughness.'
IT, 54. INITIATION. 39 fire, turning his right hand towards it, (the student) should beg alms according to the prescribed rule.
49. An initiated Brahma^a should beg, beginning (his request with the word) lady (bhavati); a Ksha- triya, placing (the word) lady in the middle, but a VaLrya, placing it at the end (of the formula).
50. Let him first beg food of his mother, or of his sister, or of his own maternal aunt, or of (some other) female who will not disgrace him (by a refusal).
51. Having collected as much food as is required (from several persons), and having announced it without guile to his teacher, let him eat, turning his face towards the east, and having purified himself by sipping water.
52. (His meal will procure) long life, if he eats facing the east; fame, if he turns to the south; prosperity, if he turns to the west; truthfulness, if he faces the east.
53. Let a twice-born man always eat his food with concentrated mind, after performing an ablu- tion; and after he has eaten, let him duly cleanse himself with water and sprinkle the cavities (of his head).
54. Let him always worship his food, and eat it without contempt; when he sees it, let him rejoice, 52. Medh. and Nar. propose for n*tam, 'truthfulness,' an alter- native explanation, ' the sacrifice/ 53. The word nityam, ' always/ indicates that this rule refers to householders also (Gov., Kull., Nar., Nand.).
54. « Worship/ i.e. ' consider as a deity' (Medh., Gov., Nand.), or ' meditate on its being required to sustain life' (Medh., Gov., Kull.), or 'praise it with the verse/ Rig-veda 1, 187, 1 (Nar.).
4Q LAWS OF MANU.
show a pleased face, and pray that he may always obtain it.
55. Food, that is always worshipped, gives strength and manly vigour; but eaten irreverently, it destroys them both.
56. Let him not give to any man what he leaves, and beware of eating between (the two meal-times); let him not over-eat himself, nor go anywhere with- out having purified himself (after his meal).
57. Excessive eating is prejudicial to health, to fame, and to (bliss in) heaven; it prevents (the acquisition of) spiritual merit, and is odious among men; one ought, for these reasons, to avoid it carefully.
58. Let a Brahma/za always sip water out of the part of the hand (tirtha) sacred to Brahman, or out of that sacred to Ka (Pra^apati), or out of (that) sacred to the gods, never out of that sacred to the manes.
59. They call (the part) at the root of the thumb the tirtha sacred to Brahman, that at the root of the 55- Ur^am, 'manly vigour' (Gov., Kull.), or 'energy' (Nar., Nand.), or 'bulk' (Medh.).
56. Medh. reads nadyad etat tathantara, and gives, besides the explanation adopted in the translation, two alternative interpretations: (1) 'let him not eat after interrupting his meal;' (2) 'let him not eat taking away his left hand from the dish.' Nand. reads nadyad £aitat tathantara, ' and let him not eat such a (remnant) given to him during (a meal by one of the company).'
58. Though the text speaks of the Brahma/za only, the rule refers, as the commentators remark, to other Aryans too.
59. Arigulimule, 'at the root of the little finger' (Kull., Nar., Ragh.), means according to Medh. and Nand. ' at the root of the fingers.'
(little) finger (the tirtha) sacred to Ka (Pra^apati), (that) at the tips (of the fingers, the tirtha) sacred to the gods, and that below (between the index and the thumb, the tirtha) sacred to the manes.
60. Let him first sip water thrice; next twice wipe his mouth; and, lastly, touch with water the cavities (of the head), (the seat of) the soul and the head.
61. He who knows the sacred law and seeks purity shall always perform the rite of sipping with water neither hot nor frothy, with the (pre- scribed) tirtha, in a lonely place, and turning to the east or to the north.
62. A Brahma;za is purified by water that reaches his heart, a Kshatriya by water reaching his throat, a VaLsya by water taken into his mouth, (and) a .5udra by water touched with the extremity (of his lips).
63. A twice-born man is called upavitin when his right arm is raised (and the sacrificial string or the dress, passed under it, rests on the left shoulder); (when his) left (arm) is raised (and the string, or the dress, passed under it, rests on the right shoulder, he is called) pra^inavitin; and nivitin when it hangs down (straight) from the neck.
64. His girdle, the skin (which serves as his upper garment), his staff, his sacrificial thread, (and) his water-pot he must throw into water, when they have been damaged, and take others, reciting sacred formulas.
60. ' (The seat of) the soul,' i. e/the heart '(all except Medh.,who adds, or ' the navel ').
61. ' Neither hot,' i. e. ' not boiled or heated on the fire ' (Medh., Gov., Kull., Nar., Nand.).
65. (The ceremony called) Keranta (clipping the hair) is ordained for a Brahma^a in the sixteenth year (from conception); for a Kshatriya, in the twenty-second; and for a Vai^ya, two (years) later than that.
66. This whole series (of ceremonies) must be performed for females (also), in order to sanctify the body, at the proper time and in the proper order, but without (the recitation of) sacred texts.
6 J. The nuptial ceremony is stated to be the Vedic sacrament for women (and to be equal to the initiation), serving the husband (equivalent to) the residence in (the house of the) teacher, and the household duties (the same) as the (daily) worship of the sacred fire.
68. Thus has been described the rule for the initiation of the twice-born, which indicates a (new) birth, and sanctifies; learn (now) to what duties they must afterwards apply themselves.
69. Having performed the (rite of) initiation, the teacher must first instruct the (pupil) in (the rules of) personal purification, of conduct, of the fire-worship, and of the twilight devotions.
65. Yagii. I, 36. This is the ceremony also called Godana; Asv. Grz'hya-sutra I, 18; Paraskara II, 1, 3-7.