160. The Vedanta are the Upanishads, and the reward meant is 'final liberation' (Gov., Kull., Nar., Nand., Ragh.). Medh., however, prefers to take Vedanta in the sense of ' the maxims or teaching of the Veda/ and thinks that the reward includes all rewards for Vedic rites.
60 LAWS OF MANU. II, .
162. A Brahma^a should always fear homage as if it were poison; and constantly desire (to suffer) scorn as (he would long for) nectar.
163. For he who is scorned (nevertheless may) sleep with an easy mind, awake with an easy mind, and with an easy mind walk here among men; but the scorner utterly perishes.
164. A twice-born man who has been sanctified by the (employment of) the means, (described above) in due order, shall gradually and cumulatively per- form the various austerities prescribed for (those who) study the Veda.
165. An Aryan must study the whole Veda to- gether with the Rahasyas, performing at the same time various kinds of austerities and the vows pre- scribed by the rules (of the Veda).
166. Let a Brahma^a who desires to perform austerities, constantly repeat the Veda; for the study 162. This verse contains an advice to the pupil who must go begging (Medh.).
164. 'The means (described above)/ i.e. 'the various sacra- ments.' Vedadhigamikaw tapa^, 'the (various) austerities (pre- scribed) for (those who study) the Veda/ means according to Nar. and Nand. ' the austerities, consisting in the study of the Veda; ' 165. ' The whole Veda/ i. e. ' the Veda with the Angas' (Medh., ' others/ Nar.), or ' one entire -Sakha consisting of the Mantras and the Brahmawa ' (Medh., Gov., Kull.). ' Rahasyas/ i. e. ' the Upa- nishads' (Medh., Gov., Kull., Nand.), or 'the secret explanation of the Veda' (Nar.). 'Various kinds of austerities/ i.e. 'fasting, Krikkkras, &c.' (Medh., Nar., Nand.), or 'the restrictive rules applicable to students ' (Medh., ' others/ Gov., Kull.), or ' particular observances, such as feeding a horse while one reads the A^vamedha texts ' (Ragh.). ' The vows/ i. e. the Mahanamnivrata, &c.; see •Sahkhayana Grz'hya-sutra II, 11-13.
of the Veda is declared (to be) in this world the highest austerity for a Brahma/za.
167. Verily, that twice-born man performs the highest austerity up to the extremities of his nails, who, though wearing a garland, daily recites the Veda in private to the utmost of his ability.
168. A twice-born man who, not having studied the Veda, applies himself to other (and worldly study), soon falls, even while living, to the condition of a.Sudra and his descendants (after him).
169. According to the injunction of the revealed texts the first birth of an Aryan is from (his natural) mother, the second (happens) on the tying of the girdle of Mui^a grass, and the third on the initiation to (the performance of) a (.Srauta) sacrifice.
1 70. Among those (three) the birth which is sym- bolised by the investiture with the girdle of Mu^a grass, is his birth for the sake of the Veda; they declare that in that (birth) the Savitrl (verse) is his mother and the teacher his father.
171. They call the teacher (the pupil's) father because he gives the Veda; for nobody can perform a (sacred) rite before the investiture with the girdle of Mu^a grass.
172. (He who has not been initiated) should not pronounce (any) Vedic text excepting (those required for) the performance of funeral rites, since he is on a level with a.Sudra before his birth from the Veda.
169-170. Vi. XXVIII, 37-38; Vas. II, 3; YSgn. I, 39 J Aitareya-brahmawa I, 1; Max Muller, Hist. Anc. Sansk. Lit., 173. The (student) who has been initiated must be instructed in the performance of the vows, and gradually learn the Veda, observing the prescribed rules.
1 74. Whatever dress of skin, sacred thread, girdle, staff, and lower garment are prescribed for a (student at the initiation), the like (must again be used) at the (performance of the) vows.
175. But a student who resides with his teacher must observe the following restrictive rules, duly controlling all his organs, in order to increase his spiritual merit.
1 j6. Every day, having bathed, and being purified, he must offer libations of water to the gods, sages and manes, worship (the images of) the gods, and place fuel on (the sacred fire).
177. Let him abstain from honey, meat, perfumes, garlands, substances (used for) flavouring (food), women, all substances turned acid, and from doing injury to living creatures, 178. From anointing (his body), applying colly- 173-174. Vi. XXVII, 28. 'The vows,' i.e. 'the observances and the restrictive rules, such as offering fuel, the prohibition of sleeping in the day-time* (Kull., Nar.), or 'the Veda-vows, the Godana, &c.' (Medh., Gov., Ragh.), or 'penances, such as the Pra^apatya' (Nand. and Nar.). In the second verse Kull. also adopts the explanation of Medh. and Gov.
177. Rasan, ' substances (used for) flavouring,' i.e. 'molasses and the like ' (Gov., Kull., Nar.), ' clarified butter, oil, and the like ' (Nand.). Nar. adds that others interpret rasan to mean the poetical rasas or sentiments. Medh. mentions the same ex- planation and two more: (1) spices; (2) juicy fruits and canes like sugar-cane.
II, 184. STUDENTSHIP. 6$ rium to his eyes, from the use of shoes and of an umbrella (or parasol), from (sensual) desire, anger, covetousness, dancing, singing, and playing (musical instruments), 179. From gambling, idle disputes, backbiting, and lying, from looking at and touching women, and from hurting others.
180. Let him always sleep alone, let him never waste his manhood; for he who voluntarily wastes his manhood, breaks his vow.
181. A twice-born student, who has involuntarily wasted his manly strength during sleep, must bathe, worship the sun, and afterwards thrice mutter the Rik- verse (which begins), 'Again let my strength return to me/ 182. Let him fetch a pot full of water, flowers, cowdung, earth, and Ku.ya grass, as much as may be required (by his teacher), and daily go to beg food.
183. A student, being pure, shall daily bring food from the houses of men who are not deficient in (the knowledge of) the Veda and in (performing) sacrifices, and who are famous for (following their lawful) occupations.
184. Let him not beg from the relatives of his teacher, nor from his own or his mother's blood- relations; but if there are no houses belonging to 179. Ganavada, 'idle disputes' (Medh., Gov., Kull., Ragh.), or ' gossiping ' (Medh., Nar.).
180. Vi. XXVIII, 48. Regarding the consequences of com- mitting such an offence, see below, XI, 1 19-124.
181. Vi. XXVIII, 51. The verse occurs Taitt. Ar. I, 30.
182. Nand. reads udakumbhan, 'pots filled^with water/ strangers, let him go to one of those named above, taking the last-named first; 185. Or, if there are no (virtuous men of the kind) mentioned above, he may go to each (house in the) village, being pure and remaining silent; but let him avoid AbhLsastas (those accused of mortal sin).
186. Having brought sacred fuel from a distance, let him place it anywhere but on the ground, and let him, unwearied, make with it burnt oblations to the sacred fire, both evening and morning.
187. He who, without being sick, neglects during seven (successive) days to go out begging, and to offer fuel in the sacred fire, shall perform the penance of an Avakirmn (one who has broken his vow).
188. He who performs the vow (of studentship) shall constantly subsist on alms, (but) not eat the food of one (person only); the subsistence of a student on begged food is declared to be equal (in merit) to fasting.
189. At his pleasure he may eat, when invited, the food of one man at (a rite) in honour of the 186. 'From a distance,' i.e. 'from a lonely place in the forest not denied by any impurities/ Vihayasi, ' anywhere but on the ground/ means lit. ' in the air,' and is explained variously by ' on the roof of the house' (Medh., Gov., Kull.), 'on a platform and the like' (Nar.), 'in the open air' (Nand.), 'in any pure place except on the ground' (Ragh.). The purpose is, as most com- mentators think, to preserve the wood from defilement. But, according to ' others,' quoted by Medh., with whom Nand. seems to agree, the object is to let it become dry in the open air.
187. Vi. XXVIII, 52; Yagii. Ill, 281. The penance for an Avakrrmn is mentioned below, XI, 1 19-120.
189. Y&gii. I, 32. 'Observing the conditions of his vow,' i.e. ' avoiding honey, meat, and the like.' ifoshivat, ' like a hermit ' (Medh., Gov., Nar., Nand.), or 'like an ascetic' (yati, Kull.).
II, ip4- STUDENTSHIP. 65 gods, observing (however the conditions of) his vow, or at a (funeral meal) in honour of the manes, be- having (however) like a hermit.
190. This duty is prescribed by the wise for a Brahma/za only; but no such duty is ordained for a Kshatriya and a Vai^ya.
191. Both when ordered by his teacher, and with- out a (special) command, (a student) shall always exert himself in studying (the Veda), and in doing what is serviceable to his teacher.
192. Controlling his body, his speech, his organs (of sense), and his mind, let him stand with joined hands, looking at the face of his teacher.
193. Let him always keep his right arm uncovered, behave decently and keep his body well covered, and when he is addressed (with the words), ' Be seated/ he shall sit down, facing his teacher.
194. In the presence of his teacher let him always eat less, wear a less valuable dress and ornaments According to Gov., Nar., and Nand., the last phrase means that the student is to eat at a funeral dinner a little wild-growing rice and other food fit for a hermit (munyanna), while Medh. and Kull. think that the two phrases prohibit the eating of forbidden food only.
190. 'This duty' refers to the permission given in verse 189. According to Nar. 'others/ however, thought that this verse annulled the rule given in verse 188.
193. Ap. I, 6, 18-20. I read, with Medh., Kull., and Ragh., susa/ftvriia^, and translate it according to the latter two, 'keep his body well covered.' Medh. explains it, ' well guarding himself (in his speech).' Nar. and K. read like the editions, susawyata^, and Nand. samahita^, ' concentrating his mind.' Gov. seems to have had the same reading as Nar.
(than the former), and let him rise earlier (from his bed), and go to rest later.
195. Let him not answer or converse with (his teacher), reclining on a bed, nor sitting, nor eating, nor standing, nor with an averted face.
196. Let him do (that), standing up, if (his teacher) is seated, advancing towards him when he stands, going to meet him if he advances, and running after him when he runs; 197. Going (round) to face (the teacher), if his face is averted, approaching him if he stands at a distance, but bending towards him if he lies on a bed, and if he stands in a lower place.
198. When his teacher is nigh, let his bed or seat be low; but within sight of his teacher he shall not sit carelessly at ease.
199. Let him not pronounce the mere name of his teacher (without adding an honorific title) behind his back even, and let him not mimic his gait, speech, and deportment.
200. Wherever (people) justly censure or falsely defame his teacher, there he must cover his ears or depart thence to another place.
201. By censuring (his teacher), though justly, he 195-197. Ap. I, 6, 5-9; Gaut. II, 25-28; Vas. VII, 12; Baudh.
197. Nidcre tish/^ata^, 'if he stands in a lower place' (Nar., Nand.), means according to Medh., Gov., Kull., and Ragh. ' if he stands close.'
199. Gaut. II, 23; Vi. XXVIII, 24-25. The epithets to be added to the teacher's name are upadhyaya, bha/Ya (Medh.), a^arya (Kull.), or Tarawa and the like (Nar.).
201. Paribhokta, ' he who lives on his teacher's substance,' means II, 206. STUDENTSHIP. 6j will become (in his next birth) an ass, by falsely defaming him, a dog; he who lives on his teacher's substance, will become a worm, and he who is envious (of his merit), a (larger) insect.
202. He must not serve the (teacher by the inter- vention of another) while he himself stands aloof, nor when he (himself) is angry, nor when a woman is near; if he is seated in a carnage or on a (raised) seat, he must descend and afterwards salute his (teacher).
203. Let him not sit with his teacher, to the leeward or to the windward (of him); nor let him say anything which his teacher cannot hear.
204. He may sit with his teacher in a carriage drawn by oxen, horses, or camels, on a terrace, on a bed of grass or leaves, on a mat, on a rock, on a wooden bench, or in a boat.
205. If his teacher's teacher is near, let him be- have (towards him) as towards his own teacher; but let him, unless he has received permission from his teacher, not salute venerable persons of his own (family).
206. This is likewise (ordained as) his constant behaviour towards (other) instructors in science, towards his relatives (to whom honour is due), according to NaT. and Nand. 'he who eats without the teacher's permission the best food, obtained by begging.' The latter ex- planation is supported by the meaning of the preposition ■ pari ' in parivettd and paryadhata.
202. 'Nor when a woman is near/ i.e. 'if the teacher is in the company of his wife/ towards all who may restrain him from sin, or may give him salutary advice.
207. Towards his betters let him always behave as towards his teacher, likewise towards sons of his teacher, born by wives of equal caste, and towards the teacher's relatives both on the side of the father and of the mother.
208. The son of the teacher who imparts in- struction (in his father's stead), whether younger or of equal age, or a student of (the science of) sacrifices (or of other Angas), deserves the same honour as the teacher.
209. (A student) must not shampoo the limbs of his teacher's son, nor assist him in bathing, nor eat the fragments of his food, nor wash his feet.
210. The wives of the teacher, who belong to the same caste, must be treated as respectfully as 207. Ap. I, 7, 29-30; Baudh. I, 3, 44. Aryeshu, 'born by wives of the same class/ i.e. of the Brahmawa caste (Medh., Kull., Gov.), means according to Nar. and Nand. 'who are virtuous.' It is, however, probable that it has its literal meaning, ' who are Aryans, i.e. born by wives of the first three castes.' Medh. prefers another reading, guruputre tatha^arye, * towards the teacher's son who (takes the place of his father as) teacher.' Ragh. gives the same reading.
208. Ap. I, 7, 30; Vi. XXVIII, 31. The translation, given above, follows Medh., Gov., and Nar. Nand. differs only slightly, ' The son of the teacher who imparts instruction (while his father is engaged) in a sacrifice (or the like), whether younger or of the same age, or a student, deserves, &c.' Kull. and R£gh. con- strue quite differently, ' The son of the teacher, whether younger or of equal age, or a student, if he (be able to) teach the Veda, deserves the same honour as the teacher, when (he is present) at the performance of a sacrifice.'
II, 219. STUDENTSHIP. 69 the teacher; but those who belong to a different caste, must be honoured by rising and salutation.
211. Let him not perform for a wife of his teacher (the offices of) anointing her, assisting her in the bath, shampooing her limbs, or arranging her hair.
212. (A pupil) who is full twenty years old, and knows what is becoming and unbecoming, shall not salute a young wife of his teacher (by clasping) her feet.
213. It is the nature of women to seduce men in this (world); for that reason the wise are never unguarded in (the company of) females.
214. For women are able to lead astray in (this) world not only a fool, but even a learned man, and (to make) him a slave of desire and anger.
215. One should not sit in a lonely place with one's mother, sister, or daughter; for the senses are powerful, and master even a learned man.
216. But at his pleasure a young student may prostrate himself on the ground before the young wife of a teacher, in accordance with the rule, and say, ■ I, N. N., (worship thee, O lady).'
217. On returning from a journey he must clasp the feet of his teacher's wife and daily salute her (in the manner just mentioned), remembering the duty of the virtuous.
218. As the man who digs with a spade (into the ground) obtains water, even so an obedient (pupil) obtains the knowledge which lies (hidden) in his teacher.
219. A (student) may either shave his head, or Gaut. II, 10. Instead of 'while (he sleeps) in the village' (Medh.
wear his hair in braids, or braid one lock on the crown of his head; the sun must never set or rise while he (lies asleep) in the village.
220. If the sun should rise or set while he is sleeping, be it (that he offended) intentionally or unintentionally, he shall fast during the (next) day, muttering (the Savitri).
221. For he who lies (sleeping), while the sun sets or rises, and does not perform (that) penance, is tainted by great guilt.
222. Purified by sipping water, he shall daily worship during both twilights with a concentrated mind in a pure place, muttering the prescribed text according to the rule.
223. If a woman or a man of low caste perform anything (leading to) happiness, let him diligently practise it, as well as (any other permitted act) in which his heart finds pleasure.
jol. 224. (Some declare that) the chief good consists in (the acquisition of) spiritual merit and wealth, (others place it) in (the gratification of) desire and (the acquisition of) wealth, (others) in (the acqui- 1 others/ Kull., Ragh.). Medh., Gov., Nar., and Nand. give 'while (he stays) in the village/ The former explanation is, however, more probable on account of the following verse.
220. Ap. II, 12, 13-14; Gaut. XXIII, 21; Vas. XX, 4; Baudh. II, 7, 16; Vi. XXVIII, 53. The translation of the last words follows Gov. and Kull., while Medh., Nar., and Ragh. state that the penance shall be performed during ' the (next) day (or night)/ and that he who neglects the evening prayer, shall fast in the evening and repeat the Gayatri during the night. The parallel passages show that a difference of opinion existed with respect to -the performance of this penance.
222. Ap. I, 30, 8; Gaut. II, 11; Baudh. II, 7; Vi. XXVIII, 2.
sition of) spiritual merit alone, and (others say that the acquisition of) wealth alone is the chief good here (below); but the (correct) decision is that it consists of the aggregate of (those) three.
225. The teacher, the father, the mother, and an elder brother must not be treated with disrespect, especially by a Brahma^a, though one be grievously offended (by them).
226. The teacher is the image of Brahman, the father the image of Pra^apati (the lord of created beings), the mother the image of the earth, and an (elder) full brother the image of oneself.
227. That trouble (and pain) which the parents undergo on the birth of (their) children, cannot be compensated even in a hundred years.
228. Let him always do what is agreeable to those (two) and always (what may please) his teacher; when those three are pleased, he obtains all (those rewards which) austerities (yield).
229. Obedience towards those three is declared to be the best (form of) austerity; let him not perform other meritorious acts without their permission.
230. For they are declared to be the three worlds, they the three (principal) orders, they the three Vedas, and they the three sacred fires.
231. The father, forsooth, is stated to be the Garhapatya fire, the mother the Dakshi/zagni, but 225. Ap. I, 14, 6; Vi. XXXI, 1-3. This verse is placed by Kull. alone after the following one, while all the other com- mentators as well as K. observe the order followed above.
230. Vi. XXXI, 7. 'The three worlds,' i.e. 'the earth, the middle sphere, and the sky;' 'the three orders/ i.e. 'the first three orders' (Kull., Nar., Nand.), 'the last three orders' (Medh., Gov.).
the teacher the Ahavanlya fire; this triad of fires is most venerable.
232. He who neglects not those three, (even after he has become) a householder, will conquer the three worlds and, radiant in body like a god, he will enjoy bliss in heaven.
233. By honouring his mother he gains this (nether) world, by honouring his father the middle sphere, but by obedience to his teacher the world of Brahman.
234. All duties have been fulfilled by him who honours those three; but to him who honours them not, all rites remain fruitless.
235. As long as those three live, so long let him not (independently) perform any other (meritorious acts); let him always serve them, rejoicing (to do what is) agreeable and beneficial (to them).
236. He shall inform them of everything that with their consent he may perform in thought, word, or deed for the sake of the next world.
237. By (honouring) these three all that ought to be done by man, is accomplished; that is clearly the highest duty, every other (act) is a subordinate duty.
238. He who possesses faith may receive pure learning even from a man of lower caste, the highest 232. Vi. XXXI, 9. 233. Vi. XXXI, 10.
238. Ap. II, 29, 11. 'The highest law/ i.e. 'the means of obtaining final liberation ' (Kull.); but Medh., Gov., and Ragh. refer the expression to advice in worldly matters. * From a base family,' i.e. 'from a family where the sacred rites are neglected' (Medh.), 'from one that is lower than oneself (Kull.), 'from the family of a potter or a similar (low caste)/ (Gov.) But probably the rule refers to the practice to take particularly desirable brides even from the families of outcasts; see Vas. XIII, 51-53.
II, 245- STUDENTSHIP. 73 law even from the lowest, and an excellent wife even from a base family.
239. Even from poison nectar may be taken, even from a child good advice, even from a foe (a lesson in) good conduct, and even from an impure (substance) gold.
240. Excellent wives, learning, (the knowledge of) the law, (the rules of) purity, good advice, and various arts may be acquired from anybody.
241. It is prescribed that in times of distress (a student) may learn (the Veda) from one who is not a Brahma^a; and that he shall walk behind and serve (such a) teacher, as long as the instruction lasts.
242. He who desires incomparable bliss (in heaven) shall not dwell during his whole life in (the house of) a non-Brahma/ncal teacher, nor with a Brahma^a who does not know the whole Veda and the Ahgas.
243. But if (a student) desires to pass his whole life in the teacher's house, he must diligently serve him, until he is freed from this body.
244. A Brahma/za who serves his teacher till the dissolution of his body, reaches forthwith the eternal mansion of Brahman.
245. He who knows the sacred law must hot present any gift to his teacher before (the Samavar- tana); but when, with the permission of his teacher, he is about to take the (final) bath, let him procure 240. Striyo ratnani, 'excellent wives' (Kull., Ragh.), means ac- cording to Medh. and Gov. ' wives and gems.'
243. Ap. II, 21, 6; Gaut. III. 5-6; Vas. VII, 4; Baudh. II, 11.
74 LAWS OF MANU.
(a present) for the venerable man according to his ability, 246. (Viz.) a field, gold, a cow, a horse, a parasol and shoes, a seat, grain, (even) vegetables, (and thus) give pleasure to his teacher..
247. (A perpetual student) must, if his teacher dies, serve his son (provided he be) endowed with good qualities, or his widow, or his Sapi^a, in the same manner as the teacher.
248. Should none of these be alive, he must serve the sacred fire, standing (by day) and sitting (during the night), arid thus finish his life.
249. A Brahma^a who thus passes his life as a student without breaking his vow, reaches (after death) the highest abode and will not be born again in this world.
Chapter III.
1. The vow (of studying) the three Vedas under a teacher must be kept for thirty-six years, or for 1 246. Most commentators read pritimaharet for avahet, and with this reading the translation must be, ' A field, gold...he should give to the teacher in order to please him/ 247. Gaut. Ill, 7; Vi. XXVIII, 44-45; Y%w. 1,49. Regarding the term Sapiw^a, see below, V, 60.
248. Gaut. Ill, 8; Vas. VII, 5-6; Vi. XXVIII, 46; Y&gn. I, 49- Sariraw sadhayet, ' shall finish his life ' (Medh., Gov.), means ac- cording to Kull. ' shall make the soul connected with his body- perfect, i. e. fit for the union with Brahman.' Nar. and Ragh. take the word similarly.
The three Vedas meant are the i?z'g-veda, Ya^ur-veda, and Sama-veda. The Atharva-veda is here, as in most of the ancient Dharma-sutras, left out altogether. Baudhayana, alone, states that 111,5- householder; marriage. 75 half that time, or for a quarter, or until the (student) has perfectly learnt them.
2. (A student) who has studied in due order the three Vedas, or two, or even one only, without break- ing the (rules of) studentship, shall enter the order of householders.
3. He who is famous for (the strict performance of) his duties and has received his heritage, the Veda, from his father, shall be honoured, sitting on a couch and adorned with a garland, with (the present of) a cow (and the honey-mixture).
4. Having bathed, with the permission of his teacher, and performed according to the rule the Samavartana (the rite on returning home), a twice- born man shall marry a wife of equal caste who is endowed with auspicious (bodily) marks.
5. A (damsel) who is neither a Sapi/^a on the mothers side, nor belongs to the same family on the term of studentship extends over forty-eight years, and that rule includes the Atharva-veda.
3. The meaning is, that the student who, after completing his term, has become a Snataka, shall receive first, i.e. before his mar- riage, the honour of the Madhuparka (Ap. II, 8, 5-9) from the person who instructed him. The phrase ' who has received his heritage, the Veda, from his father/ indicates, according to the commentators, that, as a rule, the father is to teach his son. As, however, the teacher is considered the spiritual father of his pupil, pitu/£ might also be translated ' from his (spiritual) father.'
4. Gaut. IV, ij Vas. VIII, 1; Ya^n. I, 52. Regarding the 'aus- picious bodily marks/ see -Sahkhayana, Grzhya-sutra I, 5, 10. See also below, vers. 7-10.
Asagotra ka. ya pitu^, 'who does not belong to the same family on the father's side/ means according to Medh. and Kull. 'between whose father's and the bridegroom's family no blood-relationship is the father's side, is recommended to twice-born men for wedlock and conjugal union. >* 6. In connecting himself with a wife, let him care- fully avoid the ten following families, be they ever so great, or rich in kine, horses, sheep, grain, or (other) property, 7. (Viz.) one which neglects the sacred rites, one in which no male children (are born), one in which the Veda is not studied, one (the members of) which have thick hair on the bodv, those which are sub- ject to hemorrhoids, phthisis, weakness of digestion, epilepsy, or white and black leprosy.
8. Let him not marry a maiden (with) reddish (hair), nor one who has a redundant member, nor one who is sickly, nor one either with no hair (on the body) or too much, nor one who is garrulous or has red (eyes), 9. Nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a mountain, nor one named after a bird, a traceable.' It is, however, very probable that gotra has a double mean- ing, vaidika and laukika gotra, and that, in the case of Brahmaraas, intermarriages between families descended from the same Rfchi, and, in the case of other Aryans, between families bearing the same name or known to be connected, are forbidden. Kull., Nar., and Ragh. hold that the first £a, ' and/ indicates that asagotra refers to the mother's side also, and Medh., Gov., Kull., Nar., and Ragh. think that on account of the second £a, the word asapMa must be taken to refer to the father's side also, and that thus intermarriages with the daughter of a paternal aunt or with the paternal grandfather's sister's descendants are forbidden. Maithune, 'for conjugal union' (Medh., Gov., Nar.), means according to Kull. and Ragh. ' for the holy rites to be performed by the husband and wife together.' Nand. reads amaithuni, ' one who is a virgin.' Regarding the term Sapi«</a, see below, V, 60.
Iii,i3. householder; marriage. 77 snake, or a slave, nor one whose name inspires terror.
10. Let him wed a female free from bodily defects, who has an agreeable name, the (graceful) gait of a Hawsa or of an elephant, a moderate (quantity of) hair on the body and on the head, small teeth, and soft limbs.
it. But a prudent man should not marry (a maiden) who has no brother, nor one whose father is not known, through fear lest (in the former case she be made) an appointed daughter (and in the latter) lest (he should commit) sin.
12. For the first marriage of twice-born men (wives) of equal caste are recommended; but for those who through desire proceed (to marry again) the following females, (chosen) according to the (direct) order (of the castes), are most approved.
13. It is declared that a.Sudra woman alone (can be) the wife of a.Sudra, she and one of his own caste (the wives) of a VaLyya, those two and one of his own caste (the wives) of a Kshatriya, those three and one of his own caste (the wives) of a Brijhma^a.