7. Taking what has not been given, injuring (creatures) without the sanction of the law, and holding criminal intercourse with another man's wife, are declared to be the three kinds of (wicked) bodily action.
8. (A man) obtains (the result of) a good or evil mental (act) in his mind, (that of) a verbal (act) in his speech, (that of) a bodily (act) in his body.
9. In consequence of (many) sinful acts committed with his body, a man becomes (in the next birth] something inanimate, in consequence (of sins) corn- locations,' i. e. ' the mind, speech, and the body.' ' Falls under tei heads,' i.e. 'those mentioned in verses 5-7.' The mind, which here called the instigator, is the internal organ, which has the faculty of sawkalpa, ' volition.'
5. ' Thinking in one's heart what is undesirable,' means accord- ing to Medh. either ' thinking of or wishing anything that may injurious to others or what is forbidden.' Gov. and Nar. give th< first explanation, the other commentators the second. Othei mentioned by Medh. explained vitathabhinivejam, 'adherence t( false doctrines' (i. e. the denial of a future state, of the authority the Vedas and so Lrth), by ' a constant deep hatred/ In thei remarks on this verse and the next two, the commentators poii out that the opposites of the acts mentioned are the different kinc of good actions.
XII, 13- TRANSMIGRATION. 485 mitted by speech, a bird, or a beast, and in conse- quence of mental (sins he is re-born in) a low caste.
10. That man is called a (true) trida/^in in whose \ r mind these three, the control over his speech (vag- da/^a), the control over his thoughts (manoda^^a), and the control over his body (kayada^da), are firmly^} fixed. / 11. That man who keeps this threefold control/ (over himself) with respect to all created beings and\ wholly subdues desire and wrath, thereby assuredly I gains complete success.
12. Him who impels this (corporeal) Self to action, they call the Kshetra^a (the knower of the field); but him who does the acts, the wise name the Bhutatman (the Self consisting of the elements).
13. Another internal Self that is generated with all embodied (Kshetra^7/as) is called 6iva, through which (the Kshetra^a) becomes sensible of all pleasure and pain in (successive) births.
10. Usually an ascetic who wears three staves (da^a) tied to- gether, is called a trida^in. According to our verse this outward sign avails nothing. That man only deserves the name tridaw^in who keeps a threefold control (da#f/a) over himself.
ii.' Complete success/ i. e. ' final liberation.'
12. 'This (corporeal) Self,' i. e. < the body' (Medh., Gov., Kull.), or 'the gross visible body which includes the three sheaths' (Ragh., Nar.). ' The Kshetra^wa (the knower of the field),' i. e. 'the indivi- dual Soul (Giva)/ (Medh. on verse 13, Nar.), the Paramatman (Nand.); Ragh. quotes, in explanation of the term 'the field,' Bhagavadgita XIII, 5-6. ' The Bhutatman (the Self consisting of the elements)/ i. e. ' the body which is composed of or a modifica- tion of the elements, i. e. of earth and so forth' (Medh., Gov., Kull., Ragh.), ' the Self which has the form of the non-sentient, the ele- ments and so forth' (Nar.), or 'the G^iva' (Nand.).
13. According to Medh. 'some' understand by the term £iva 'the subtile body (linga.rarira) which is overspread by Mahat, the Great One/ because the individual soul, which is usually called 14. These two, the Great One and the Kshetra^a, who are closely united with the elements, pervade him who resides in the multiform created beings.
Giva, has been mentioned in verse 1 2 under the appellation Kshe- tra^a. He adds that ' others' explain Giva by ' the internal organ, which has the form of mind, intelligence, and egoism.' The former view is adopted by Ragh., while Gov., who paraphrases (riva by mana/2, ' the mind,' and Kull. as well as Nar., who render it by ' Mahat,' ' the Great One or intelligence,' lean towards the second. Nand. says, ' givasMngnak means " he who fully knows the 6rivas," i.e. the omniscient.' Saha^-a^, 'that is generated with,' means according to Medh. and Gov. ' that is associated with until the period of destruction (pralaya) or until final liberation is obtained.'
14. The term mahan, 'the Great One,' is referred by Medh., Gov., Kull., Nar., Ragh. to the Giva mentioned in the preceding verse, and hence is explained by each in accordance with the view expressed on verse 13. Bhutasawprz'ktau, 'closely united with the elements' (Medh., Gov., Kull.), or 'enveloped by the elements' (Ragh.), means according to Nar. 'united with the Bhutatman.' Sthita/rc taw vyapya tish//^ata^, 'pervade him who resides,' i. e. 'per- vade ' (Gov.), or ' rest on ' (Kull.), or ' conceal through illusion ' (Nar.) him, i. e. ' the Paramatman, the Supreme Soul ' (Gov., Kull., Nar.), 'who resides in all created beings' (Gov., Nar.) 'as the wit- ness' (Kull., Nar.). Gov. adds 'or (the expression vyapya tisht/iatah) " they pervade " is used because the Supreme Soul pervades every- thing.' This latter explanation probably refers to Medh.'s render- ing, according to which the verse must be translated ' Those two, the Great One and the Knower of the Field, who are closely united, rest on him who resides in the multiform created beings, pervad- ing (them).' Medh. expressly declares that tish^ata^ is to be taken as a transitive verb (sarvakarmatvaw [sakarmatvaw] tish/^ater ane- karthatvat). He explains 'him' by 'the Supreme Soul,' and adds that the expression ' rest on' is justified, because the Paramatman is the cause of the whole world, and the product rests on its cause. Ragh. differs very much, and says, ' Those two, the Great One (i. e. the Intelligence and by implication the subtile body) and the Knower of the Field, i. e. the individual soul enveloped by the five elements (and) pervading him who is found in the manifold createe beings, i. e. the gross bodies, and reside, i. e. there, as the enjoyers. Nand. finally has the following explanation: ' Those two, i. e. the XII, 17. TRANSMIGRATION. 487 15. From his body innumerable forms go forth, which constantly impel the multiform creatures to action.
1 6. Another strong body, formed of particles (of the) five (elements and) destined to suffer the tor- ments (in hell), is produced after death (in the case) of wicked men.
1 7. When (the evil-doers) by means of that body have suffered there the torments imposed by Yama, (its constituent parts) are united, each according to its class, with those very elements (from which they were taken).
individual and the Supreme Soul; united with the elements, i. e. residing in the body; the Great One, i. e. the Supreme Soul and the Knower of the Field; in the manifold, i. e. in the gross and in the subtile; him who is found, i. e. the field (kshetra), pervading they reside. The meaning is that the individual soul pervades the body and the Supreme Soul pervades the individual soul/ 15. ' From his body/ i. e. ' from nature or the form of the Supreme Soul (Paramatman, Medh., Nar.) or from the body of Brahman which is endowed with the qualities' (Ragh.), ' like waves from the ocean or sparks from fire, in the manner mentioned in the Vedanta philosophy' (Gov., Kull.). 'Others/ mentioned by Medh., and Nand. explain the expression by • from the root-evolvent or matter (prakrz'ti) which is the body of the Supreme Soul.' Murtaya^, ' forms,' i. e. ' Kshetra^£as ' (Gov., Kull., Nar.), or ■ souls limited by subtile bodies' (Ragh.), or 'portions which are the causes of the production of forms' (Nand.).
16. Dhruvam, 'strong,' i.e. 'able to withstand the supernatural torments' (Medh., Kull., Ragh.). Gov. and Nand. read dridkam.
17. The translation follows Medh., Gov., and Ragh., with whom Nar. seems to agree, and it presupposes that the construction of the verse is ungrammatical. Kull. and Nand., who wish to show that Manu's text does not depart from the ordinary rules of grammar, assume that the subject of both clauses is dushkrz'tino £ivaA, ' the evil-doing souls.' The former says, ' The evil-doing souls that are subtile, having suffered by means of that produced body those tor- ments imposed by Yama, are individually dissolved on the disap- pearance of the gross body, in those very constituent portions of 18. He, having suffered for his faults, which are produced by attachment to sensual objects, and which result in misery, approaches, free from stains, those two mighty ones.
the elements;' the meaning is, 'they remain being united with them/ Nand.'s explanation is more intelligible. According to him the translation must be as follows: ' (The individual souls) having suffered by means of that body the torments of Yama, are dissolved (on the termination of their sufferings, as far as that body is concerned), in those very (five) elements according to the pro- portion of their works' (vibhaga^as tatkarmavibhaganurupam). But it seems to me that these attempts to save the grammatical reputa- tion of the author are useless.
18. The translation follows the reading of Gov. (comm.), Kull.? Nand., and Ragh., anubhuyasukhod^rkan. Medh., Gov. (text), and K. read anubhuya sukhodarkan, ' (after the expiation) of which hap- piness is the result' (Medh.). ' He,' i. e. ' the individual soul' (kshe- tra^wa, Medh., Gov., Nand.), or 'the individual soul limited by 'the subtile body' (Kull., Ragh.), refers according to Nar. to 'the Great One' (Mahan). ' Those two mighty ones,' i.e. 'the Great One and the Supreme Soul' (Medh. 'others,' Gov., Kull.), are according to Medh. and Ragh. ' the Great One and the Kshetra^na' (mentioned verse 14), according to Nar. and Nand. (on verse 19) 'the Giva. and the Paramatman or Supreme Soul.' Medh. adds that undei his explanation the verse looks as if it were self-contradictory, be- cause the end to be attained and the attainer are the same, bi that the distinction is merely figurative. For the expression ' ht approaches' means 'he becomes nothing else but that' [i.e. aftei the dissolution of the body, assumed in order to suffer the punish- ments, he remains purely Kshetra^na and Mahan]. His words are, ata^ kshetra^lam abhyetiti praptaw ta/£ &a. viruddhaw sa evi prapya[/$] prapaka^ ka. 1 satyam aupa^ariko bhedo 'bhipreta^ abhyetity ayam artha/^ I etavanmatra^esho bhavati yad uta ksh( tra^ataya praptadisawghatmakena mahan iti vyapadish/ena pha- leshu tavanmatra^ parlrishyate I lihga^ivaj ka kshetra^a^ 11 Ragh. the only other commentator, who occupies himself with the ulteric meaning of the verse, renders abhyeti, ' he approaches,' by anu- ga£/£/#ati, ' he follows,' and adds ' in order to produce a new bod} (^arirantararambhaya). He further quotes -S'atapatha-brahmawa XP 7, 2,5, in order to show that according to the Veda the individus soul, united with the subtile body, makes for itself another body.
XII, 24- TRANSMIGRATION. 489 19. Those two together examine without tiring the merit and the guilt of that (individual soul), united with which it obtains bliss or misery both in this world and the next.
20. If (the soul) chiefly practises virtue and vice to a small degree, it obtains bliss in heaven, clothed with those very elements.
21. But if it chiefly cleaves to vice and to virtue in a small degree, it suffers, deserted by the elements, the torments inflicted by Yama.
22. The individual soul, having endured those torments of Yama, again enters, free from taint, those very five elements, each in due proportion.
23. Let (man), having recognised even by means of his intellect these transitions of the individual soul (which depend) on merit and demerit, always fix his heart on (the acquisition of) merit.
24. Know Goodness (sattva), Activity (ra^as), and Darkness (tamas) to be the three qualities of thei 19. 'Those two,' i. e. ' the Great One and the Supreme Soul' (mahatparamatmanau, Gov., Kull.), are according to Medh., who modifies the explanation given on the preceding verse, the Mahan and the Paramatman; according to Ragh., the Mahan and the Kshetrag-^a. Pa^yata^, - examine/ means according to Ragh. ' by their presence cause to be performed.' ' The guilt/ i.e. 'which remains after the sufferings (in hell/ Kull.). Nand. explains the first line very differently: 'Those two (merit and demerit) watchfully attend him (the Kshetra^a) who is bent on performing good and evil.' ' United with which/ i. e. ' with merit and guilt' (Medh., Gov., Kull., Nand.), refers in Ragh.'s opinion to the Mahan and the Kshetra^la.
20. ' With those very elements/ i. e. ' with a gross body consisting of the before-mentioned five elements/ 21. ' Deserted by the elements/ i. e. ' after death' (Kull, Nar.).
22. Medh. and K. read abhyeti for apyeti.
24. YSgii. Ill, 182. 'Of the Self/ i.e. 'of the Mahat' (Kull., Self, with which the Great One always completely pervades all existences.
25. When one of these qualities wholly predomi- nates in a body, then it makes the embodied (soul) eminently distinguished for that quality.
26. Goodness is declared (to have the form of) knowledge, Darkness (of) ignorance, Activity (of) love and hatred; such is the nature of these (three) which is (all-)pervading and clings to every- thing created.
2 7. When (man) experiences in his soul a (feeling) full of bliss, a deep calm, as it were, and a pure light, then let him know (that it is) among those three (the quality called) Goodness.
28. What is mixed with pain and does not give satisfaction to the soul one may know (to be the quality of) Activity, which is difficult to conquer, and which ever draws embodied (souls towards sensual objects).
Ragh., Nar., NancL), the latter two saying mahattattvasya, ' of the (Sawkhya) principle, called Mahat/ Medh.'s somewhat longer discussion arrives at the same result.
25. 'In a body,' i.e. 'in a subtile body' (Ragh.). Medh. and Gov. add to the first clause ' in consequence of acts done in a former life.'
26. Kull. takes etat, 'such,' in the sense of 'as follows.' Nar. and Nand. take the last line somewhat differently: ' The nature of these three is pervaded by the (three characteristics just mentioned and) clings to all created beings.'
27. 'A (feeling) full of bliss,' i. e.' without any particular cause for such a sensation' (Gov.). I take tatra, which Gov. and Kull. explain by tasmin and construe with atmani, in the sense of teshu, ' among those three.' Ragh. says tatreti tribhi/^.
28. Medh. has apratipam, which he explains by apratyaksham, ' not perceptible by the senses,' instead of apratigham, ' difficult to conquer.'
29. What is coupled with delusion, what has the character of an undiscernible mass, what cannot be fathomed by reasoning, what cannot be fully known, one must consider (as the quality of) Darkness.
30. I will, moreover, fully describe the results which arise from these three qualities, the excellent ones, the middling ones, and the lowest.
31. The study of the Vedas, austerity, (the pur- suit of) knowledge, purity, control over the organs, the performance of meritorious acts and meditation on the Soul, (are) the marks of the quality of Goodness.
32. Delighting in undertakings, want of firmness, commission of sinful acts, and continual indulgence in sensual pleasures, (are) the marks of the quality of Activity.
33. Covetousness, sleepiness, pusillanimity, cruelty, atheism, leading an evil life, a habit of soliciting favours, and inattentiveness, are the marks of the quality of Darkness.
29. I follow Gov., Kull., Nar., Ragh., and K., who read avyakta- vishayatmakam instead of avyakta#z vishayatmakam (Nand., edi- tions). Medh.'s reading is doubtful. ' What is coupled with delusion/ i. e. ' where it is impossible to decide if the (thing) is real or unreal' (Gov., Kull., Ragh.). Avyaktavishayatmakam, ' what has the character of an undiscernible mass' (asphu/avishayakarasva- bhavam, Kull., Ragh.), or ' what has the form of an undiscernible mass and the nature of which is unreal' (aspash/avishayakarasatsva- bhavam, Gov.), means according to Nar. ' where the mass and the soul are not luminous' (apraka^o vishaya atma £a yatra).
31. The last words of the verse, which have been translated according to Medh., mean according to Nar. literally '(are the result) of Goodness (and) the marks of (that) quality' (sattvikazrc sattva^anyaw guraasya tasyaiva lakshawaw £ihnam).
32. Adhairyam, 'want of firmness,' means according to Nar. ' want of a contented disposition.'
33. Bhinnavmtita, 'leading an evil life,' i.e. 'omitting to live 34. Know, moreover, the following to be a brief description of the three qualities, each in its order, as they appear in the three (times, the present, past, and future).
35. When a (man), having done, doing, or being about to do any act, feels ashamed, the learned may know that all (such acts bear) the mark of the quality of Darkness.
36. But, when (a man) desires (to gain) by an act much fame in this world and feels no sorrow on fail- ing, know that it (bears the mark of the quality of) Activity.
37. But that (bears) the mark of the quality of Goodness which with his whole (heart) he desires to know, which he is not ashamed to perform, and at which his soul rejoices.
38. The craving after sensual pleasures is declared to be the mark of Darkness, (the pursuit of) wealth (the mark) of Activity, (the desire to gain) spiritual according to the rule of conduct;' pramada/z, ' inattentiveness/ 34. Instead of trishu, 'in the three (times/ Medh., Gov., Kull., Ragh.), Nand. reads nrzshu, ' in men.' Nar., who reads trishu, explains the words traya#a#z guzzanam, trishu as follows: ' of the three,' i. e. ' of the study of the Veda and so forth;' ' of the gu?zas, i. e. ' of the three classes of virtues; ' 'in the three,' i. e. ' in the three original qualities.'
36. Nand. has rikMati instead of iMati. I read with Medh., Gov., Kull., Nar., Ragh., and Nand., na ka. sokaXi instead of sa ka. jo&iti (editions). K. reads naiva. ' And feels no sorrow on failing, i. e. ' if on failing to accomplish his undertaking he begins anothe but does not desist from it out of sorrow, that is the meanin (Ragh.).
37. Instead of yat sarve/za (Gov., Kull.), Medh. and K. read ya sarvewa, and Nand. sarvazzz yene°. ' Which with his whole (heart he desires to know,' i. e. ' the meaning of the Veda and so fort (Kull., Ragh.).
XII, 44- TRANSMIGRATION. 493 merit the mark of Goodness; each later (named quality is) better than the preceding one.
39. I will briefly declare in due order what trans- migrations in this whole (world a man) obtains through each of these qualities.
40. Those endowed with Goodness reach the state of gods, those endowed with Activity the state of men, and those endowed with Darkness ever sink to the condition of beasts; that is the threefold course of transmigrations.
41. But know this threefold course of transmigra- tions that depends on the (three) qualities (to be again) threefold, low, middling, and high, according to the particular nature of the acts and of the know- ledge (of each man).
42. Immovable (beings), insects, both small and great, fishes, snakes, and tortoises, cattle and wild animals, are the lowest conditions to which (the quality of) Darkness leads.
43. Elephants, horses, 6udras, and despicable bar- barians, lions, tigers, and boars (are) the middling states, caused by (the quality of) Darkness.
44. A'ara/zas, Supar/zas and hypocrites, Rakshasas 41. 'Of the knowledge (of each man)/ i. e. 'if the acts were committed intentionally or not' (Medh.).
42. 'Immovable (beings)/ i. e. 'trees and so forth.' Pajava/$, 'cattle/ i. e. ' cows and so forth' (Nar.), or 'dogs and so forth' (Ragh.). Instead of saka^AapaA (Gov., Kull., Ragh.), ' and tortoises/ Medh., Nar., and Nand. read sarisrz'pa/j, ' creeping things/ i. e. ' scorpions and the like' (Nar.). Instead of mr/ga-y /feiva (Gov., Kull., Ragh.), ' and wild animals (or deer)/ Medh. and Nand. have jrig&la\r £a, ' and jackals.'
43. MleWiak, 'barbarians,' i. e. ' -Sabaras and so forth' (Nar.).
44. JTarawa may denote a caste of men, i. e. ' bards, singers, panders, and the like' (Medh.), or ' rope-dancers' (Nar.), or ' Na/as' and Pisa/£as (belong to) the highest (rank of) condi- tions among those produced by Darkness. ~~45. Dallas, Mallas, Na/as, men who subsist by despicable occupations and those addicted to gambling and drinking (form) the lowest (order of) conditions caused by Activity.
46. Kings and Kshatriyas, the domestic priests of kings, and those who delight in the warfare of dispu- tations (constitute) the middling (rank of the) states caused by Activity.
47. The Gandharvas, the Guhyakas, and the ser- vants of the gods, likewise the Apsarases, (belong all to) the highest (rank of) conditions produced by Activity.
48. Hermits, ascetics, Brahma^as, the crowds of the Vaimanika deities, the lunar mansions, and the Daityas (form) the first (and lowest rank of the) existences caused by Goodness.
(Gov., Kull.); but it may also, with Ragh., be referred to a class of mythological beings. Supanzas are the bird-deities, mentioned above, I, 37.
45. Dallas, Mallas, i.e. 'those mentioned above, X, 22 (Kull., Nar.), who are fencers with sticks or wrestlers and jesters' (Medh., Kull.). Na/as, i. e. ' those exhibiting themselves on the stage ' (rahgavataraka^, Medh., Kull.). I read with Medh., Gov., Nar., and Nand. purushaj ka. kuvn'ttaya^, 'men who subsist by despicable occupations/ instead of purusha^ jastravrz'ttaya^, ' men living by the trade of arms' (Kull., editions).
46. With respect to the low estimation in which domestic priests are held, see the verse quoted PaiUatantra II, 63 (Bombay edition). Nand. reads danayuddhapradhanaj ka., 'very liberal men, and those delighting in strife.'
47. Guhyakas, i.e. 'evil spirits who hurt children;' Yakshas, i.e. 'the guardians of treasures' (Nar.). Both are demigods, ser- vants of Kubera. ' The servants of the gods,' i. e. ' Vidyadharas and so forth.'
48. Medh. mentions an opinion, held by ' others,' according to XII, 5i. TRANSMIGRATION. 495 49. Sacrificers, the sages, the gods, the Vedas, the heavenly lights, the years, the manes, and the Sa- dhyas (constitute) the second order of existences, caused by Goodness.
50. The sages declare Brahma, the creators of the universe, the law, the Great One, and the Un- discernible One (to constitute) the highest order of \ beings produced by Goodness.
51. Thus (the result) of the threefold action, the whole system of transmigrations which (consists) of three classes, (each) with three subdivisions, and which includes all created beings, has been fully pointed out.
which the Yatis, ' ascetics/ are a people living on mount Meru. ' The Vaimanika deities/ i. e. ' those who move in mid-air with their palatial chariots, called vimanas.' Instead of Daitya^, Nar. mentions as a var. lect. Siddha^.
49. 'The Vedas/ i.e. 'sounds placed in a certain sequence' (Medh.), or ' the guardian deities or personifications of the Vedas, such as are described in the Itihasas as belonging to the court of Brahman' (Medh. ' others/ Gov., Kull., Nar., Ragh.). With respect to the next two terms the commentators vacillate whether the things mentioned or their regents (adhish/Mtri devata) are intended.
50. Brahma, i. e. ' Hirawyagarbha ' (Gov., Kull., Ragh.). ' The creators of the universe/ i.e. ' MarUi and the rest;' see above, I, 35; ' the law/ i. e. ' either the meaning of the Veda or the incarnate law' (Medh.); according to the other commentators, the latter only. ' The Great One/ i. e. ' the deity presiding over the principle (of the Sawkhya philosophy) called the Great One (or Intellect/ Gov., Kull., Ragh.); ' the Undiscernible One,' i. e. ' the deity presiding over the root- evolvent or chief cause of the Sawkhya philosophy' (Gov., Kull., Ragh.). Medh., who discusses and rejects these explana- tions of the last two terms, holds that they refer to the Supreme Soul (paramatman). Nar. explains ' the Undiscernible ' by ' egoism.' Medh., Gov., and K. read avyakta eva kz. instead of avyaktam eva kz..
51. Medh. and K. read esha dharma^, 'Thus the law with respect to the threefold action, &c.' Nand. places verse 81 imme- diately after this.
52. In consequence of attachment to (the objects of) the senses, and in consequence of the non-per- formance of their duties, fools, the lowest of men, reach the vilest births.
53. What wombs this individual soul enters in this world and in consequence of what actions, learn the particulars of that at large and in due order.
54. Those who committed mortal sins (mahapa- taka), having passed during large numbers of years through dreadful hells, obtain, after the expiration of (that term of punishment), the following births.
55. The slayer of a Brahma^a enters the womb of a dog, a pig, an ass, a camel, a cow, a goat, a sheep, a deer, a bird, a Aa^ala, and a Pukkasa.
56. A Brahma^a who drinks (the spirituous liquor called) Sura shall enter (the bodies) of small and large insects, of moths, of birds, feeding on ordure, and of destructive beasts.
57. A Brahma/za who steals (the gold of a Brah- ma/za shall pass) a thousand times (through the bodies) of spiders, snakes and lizards, of aquatic animals and of destructive Pii-a^as.
58. The violator of a Gurus bed (enters) a hun- dred times (the forms) of grasses, shrubs, and creepers, likewise of carnivorous (animals) and of (beasts) with fangs and of those doing cruel deeds.
52. Y^gn. Ill, 219. 'Fools,' i.e. 'those who do not perform penances' (Gov., Kull.).
55. Y&gn. Ill, 207. Nand. reads Pulkasa, Medh. and Go) PuMkasa with a (jrihvamuliya which looks like sh.
57. Ybgn. Ill, 208. 'Aquatic animals,' i.e. 'crocodiles and sc forth' (Gov.). Gov. explains luta, ' spider,' by 'scorpion.' K. omit this verse.
58. Y&gri. Ill, 208. The commentators explain ' carnivorous XII, 63. TRANSMIGRATION. 497 59. Men who delight in doing hurt (become) car- nivorous (animals); those who eat forbidden food, worms; thieves, creatures consuming their own kind; those who have intercourse with women of the lowest/ castes, Pretas.
60. He who has associated with outcasts, he who has approached the wives of other men, and he who has stolen the property of a Brahma/za become Brahmarakshasas.
61. A man who out of greed has stolen gems, pearls or coral, or any of the many other kinds of precious things, is born among the goldsmiths.
62. For stealing grain (a man) becomes a rat, for stealing yellow metal a Hawsa, for stealing water a Plava, for stealing honey a stinging insect, for stealing milk a crow, for stealing condiments a dog, for stealing clarified butter an ichneumon; 63. For stealing meat a vulture, for stealing fat a cormorant, for stealing oil a winged animal (of the (animals)' by ' vultures and the like/ '(beasts) with fangs' by 'lions or tigers and the like.' 'Those doing cruel deeds' are, according to Gov., 'men such as -Sabaras;' according to Kull.,' animals such as tigers/ 59. ' Creatures consuming their own kind,' i. e. ' fish and the like.' Nand. places verse 60 before verse 59.
60. Ya^Ta. Ill, 212. 'A Brahmarakshasa,' lit. 'a Biahmawical Rakshasa,' is an evil spirit. K. omits this verse.
61. Y&gfi. III, 213. According to another explanation, which Medh. considers the only admissible one, and which the other commentators mention as an alternative, hemakartrz', ' a goldsmith,' is the name of a bird.
62. Y&gn. Ill, 214, 215; Vi. XLIV, 15-20. Rasam, 'condi- ments,' i. e. the juice of sugar-cane, &c. (Kull.), means according to Nar. ' quicksilver.'
63. Yagri. Ill, 211, 215; Vi. XLIV, 21-25. I rea^ with Medh, Gov., and Nand., vasam, ' fat,' instead of vapam (Kull., editions);