277. Ap. II, 17, 8-22; Gaut. XV, 4; Vi. LXXVIII, 8-49; YSgn. I, 267. I read with Medh., Gov., Nand., Ragh., and K. pitrm ar^an, which, to judge from the commentary, must have been Kull.'s reading also, instead of the senseless pitrzh sarvan of the editions. Nand. adds five verses and a half which give the details with respect to the rewards obtained by performing the -Sraddhas on particular lunar days. They are clearly an interpolation.
in, 284. householder; sraddhas. 127 279. Let him, untired, duly perform the (rites) in honour of the manes in accordance with the pre- scribed rule, passing the sacred thread over the right shoulder, proceeding from the left to the right (and) holding Kara grass in his hands, up to the end (of the ceremony).
280. Let him not perform a funeral sacrifice at night, because the (night) is declared to belong to the Rakshasas, nor in the twilight, nor when the sun has just risen.
281. Let him offer here below a funeral sacrifice, according to the rule given above, (at least) thrice a year, in winter, in summer, and in the rainy season, but that which is included among the five great sacrifices, every day.
282. The burnt-oblation, offered at a sacrifice to the manes, must not be made in a common fire; a Brahma^a who keeps a sacred fire (shall) not (per- form) a funeral sacrifice except on the new-moon day.
283. Even when a Brahma^a, after bathing, satis- fies the manes with water, he obtains thereby the whole reward for the performance of the (daily) •Sraddha.
284. They call (the manes of) fathers Vasus, (those of) grandfathers Rudras, and (those of) great- grandfathers Adityas; thus (speaks) the eternal Veda.
279. Gov., Kull., and R&gh. explain apasavyam, ' proceeding from left to right '- (Nar.), by ' with the Tirtha of the hand, that is sacred to the manes.' Medh. and Gov. think that a" nidhanat, ' up to the end (of the ceremony)/ (Kull., Nar., Nand., Ragh.), means 1 until death.'
285. Let him daily partake of the vighasa and daily eat amrzta (ambrosia); but vighasa is what remains from the meal (of Brahma^a guests) and the remainder of a sacrifice (is called) amnta.
286. Thus all the ordinances relating to the five (daily great) sacrifices have been declared to you; hear now the law for the manner of living fit for Brahma^as.
Chapter IV.
1. Having dwelt with a teacher during the fourth part of (a man's) life, a Brahma^a shall live during the second quarter (of his existence) in his house, after he has wedded a wife.
*• 2. A Brahma^a must seek a means of subsistence which either causes no, or at least little pain (to others), and live (by that) except in times of distress.
3. For the purpose of gaining bare subsistence, let him accumulate property by (following those) irreproachable occupations (which are prescribed for) his (caste), without (unduly) fatiguing his body.
4. He may subsist by Rtta. (truth), and Amrita.
285. Medh. and Nar. seem to have read bhn'tyajeshaw, 'what remains after those who must be supported (have been fed).' The former mentions the other reading too.
IV. 2. Medh., Gov., Kull., Nar., and Ragh. particularly state that droha and adroha are not equivalent to himssL and ahi^zsa, because 'injury to living beings ' is forbidden under any circumstances. What is meant by droha is the pain caused to others by importunate begging. Hence the meaning of Manu is that householders shall, if possible, not subsist by begging, but rather by gleaning corn. Nand., however, explains droha by hiwsa, and the following verses favour his opinion.
3. 'For the purpose of gaining bare subsistence, but not in order to procure many enjoyments for himself/ IV, 9. householder; subsistence. 129 (ambrosia), or by Mma (death) and by Pramrzta (what causes many deaths); or even by (the mode) called Satyanrzta (a mixture of truth and falsehood), but never by Svavritti (a dog's mode of life).
5. By 7?/ta shall be understood the gleaning of corn; by Amrzta, what is given unasked; by Mrzta, food obtained by begging; and agriculture is declared to be Pramr/ta.
6. But trade and (money-lending) are Satyanr/ta, even by that one may subsist. Service is called Svavrztti; therefore one should avoid it.
7. He may either possess enough to fill a granary, or a store filling a grain-jar; or he may collect what suffices for three days, or make no provision for the morrow.
8. Moreover, among these four Brahma^a house- holders, each later-(named) must be considered more distinguished, and through his virtue to have con- quered the world more completely.
9. One of these follows six occupations, another subsists by three, one by two, but the fourth lives by the Brahmasattra.
7. Yagri. I, 128. The first two clauses are variously interpreted. The first means according to Medh., ' he may keep a store of grain or other property, sufficient to maintain a large family, many servants and animals during three years;' according to Gov., 'a store of grain sufficient for twelve days; ' according to Kull. and Ragh., ■ a store sufficient to fill a granary which holds a supply for three years or more; ' and according to Nar., ' a store sufficient for a year, six months, or three months.' The second clause is interpreted by Medh. as ' a store sufficient for six months; ' by Gov. and Nar. as ' a store sufficient for six days; * and by Kull. and Ragh. as ' a sufficiency for one year.' For other explanations of the term Kum- bhidhanya, see Baudh. I, 1, 5 note. Nand. reads dvyahaihika/^, * or he may collect what suffices for two days/ 9. { Six occupations,' i. e. ' gleaning corn, acceptance of gifts LAWS OF MANU.
IV, io.
10. He who maintains himself by picking up grains and ears of corn, must be always intent on (the performance of) the Agnihotra, and constantly offer those Ish^is only, which are prescribed for the days of the conjunction and opposition (of the moon), and for the solstices.
n. Let him never, for the sake of subsistence, follow the ways of the world; let him live the pure, straightforward, honest life of a Brahma/za.
12. He who desires happiness must strive after a perfectly contented disposition and control himself; for happiness has contentment for its root, the root of unhappiness is the contrary (disposition).
13. A Brahma/za, who is a Snataka and subsists by one of the (above-mentioned) modes of life, must given unasked, begging, agriculture, trade, and teaching ' (Medh.), or ' those mentioned in verses 5-6 ' (Gov.), or ' those mentioned in verses 5-6, excepting service and with the addition of money- lending ' (Kull., Ragh.), or ' those enumerated in verses 5-6, and those six, mentioned above, I, 88 ' (Nar.), or * those mentioned above, I, 88 ' (Nand.). ' Subsists by three/ i. e. ■ by the first three, mentioned in verses 5-6 ' (Medh.), or ' by teaching, sacrificing, and accepting gifts' (Gov., Kull., Ragh., Nand.), or 'by teaching, sacrificing and accepting gifts, and by the first three, mentioned in verses 5-6 ' (Nar.). ■ One by two,' i. e. ' by gleaning and ac- cepting voluntary gifts ' (Medh.), or ' by sacrificing and teaching ' (Gov., Kull., Ragh., Nand.), or 'by gleaning ears and single grains ' (Nar.). ' The Brahmasattra,' i. e. ' gleaning either ears or single grains' (Nar.), or 'teaching' (Gov., Kull., Ragh., Nand.). Elsewhere the term Brahmasattra is applied to the daily recitation of the Veda, and it probably means here ' teaching.'
10. The Agnihotra, i.e. the daily morning and evening oblations in the sacred fire or fires. The sacrifices intended are the Darca- paur«amasas and the Agraya«as.
13. Nand. places verse 15 immediately after verse 12. Regard- ing the term Snataka, see below, verse 31, Ap. I, 30, 1-3.
IV, 19. HOUSEHOLDER; RULES FOR A SNATAKA. 131 discharge the (following) duties which secure heavenly bliss, long life, and fame.
14. Let him, untired, perform daily the rites pre- scribed for him in the Veda; for he who performs those according to his ability, attains to the highest state.
15. Whether he be rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor by forbidden occupations, nor (let him accept presents) from any (giver whosoever he may be)., 16. Let him not, out of desire (for enjoyments), attach himself to any sensual pleasures, and let him carefully obviate an excessive attachment to them, by { (reflecting on their worthlessness in) his heart. — ^ 1 7. Let him avoid all (means of acquiring) wealth which impede the study of the Veda; (let him main- tain himself) anyhow, but study, because that (de- votion to the Veda-study secures) the realisation of his aims. x 18. Let him walk here (on earth), bringing his dress, speech, and thoughts to a conformity with his age, his occupation, his wealth, his sacred learning, and his race.
19. Let him daily pore over those Institutes of science which soon give increase of wisdom, those 15. Prasahgena, ' through pursuits to which men cleave/ e. g. 'music and singing' (Medh., Gov., Kull., Ragh., Nand.). Nar. interprets the word by ' with too great eagerness.'
18. Yagn. I, 123; Vi. LXXI, 5-6. 'His race,' e.g. let him wear his hair in the manner prescribed by the usage of his family 19. Yagrt. I, 99; Vi. LXXI, 8. The various sciences meant are the Itihasas, Pura«as, and Nyaya, the Artha^astra, medicine, and LAWS OF MANU.
which teach the acquisition of wealth, those which are beneficial (for other worldly concerns), and like- wise over the Nigamas which explain the Veda.
20. For the more a man completely studies the Institutes of science, the more he fully understands (them), and his great learning shines brightly.
21. Let him never, if he is able (to perform them), neglect the sacrifices to the sages, to the gods, to the Bhutas, to men, and to the manes.
22. Some men who know the ordinances for sacrificial rites, always offer these great sacrifices in their organs (of sensation), without any (external) effort.
23. Knowing that the (performance of the) sacri- fice in their speech and their breath yields im- perishable (rewards), some always offer their breath in their speech, and their speech in their breath.
24. Other Brahma;zas, seeing with the eye of knowledge that the performance of those rites has knowledge for its root, always perform them through knowledge alone.
25. A Brahma/za shall always offer the Agnihotra at the beginning or at the end of the day and of the night, and the Darca and Pauraamasa (Ish/is) at the end of each half-month, 26. When the old grain has been consumed the astrology. The Nigamas are the Ahgas (Medh.). Gov., Kull., and Nar. consider the Nigamas to be a separate class of works, teaching the meaning of the Veda, i. e. the naigamakaWa of the Nirukta.
22. This and the next two verses refer to various symbolical ways of performing the great sacrifices, which are mentioned in the Upanishads.
23. Kaushitaki-Up. II, 5. 24. Nand. omits this verse. 25-27. Gaut. VIII, 19-20; Vas. XI, 46; Vi. LIX, 2-9; Baudh.
IV, 31. HOUSEHOLDER; RULES FOR A SNATAKA. 1 33 (Agraya/za) Ish^i with new grain, at the end of the (three) seasons the (^Taturmasya-)sacrifices, at the solstices an animal (sacrifice), at the end of the year Soma-offerings.
27. A Brahma^a, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without having offered the (Agraya^a) Ish^i with new grain and an animal-(sacrifice).
28. For his fires, not being worshipped by offer- ings of new grain and of an animal, seek to devour his vital spirits, (because they are) greedy for new grain and flesh.
29. No guest must stay in his house without being honoured, according to his ability, with a seat, food, a couch, water, or roots and fruits.
30. Let him not honour, even by a greeting, heretics, men who follow forbidden occupations, men who live like cats, rogues, logicians, (arguing against the Veda,) and those who live like herons.
31. Those who have become Snatakas after studying the Veda, or after completing their vows, (and) householders, who are 6rotriyas, one must worship by (gifts of food) sacred to gods and manes, but one must avoid those who are different.
30. Yag?1. I, 130. Tashandinik, ' heretics/ i.e. ' non-Brahmamcal ascetics ' (vahyalihgina^, Medh.), or ' ascetics wearing red dresses and the like ' (Gov.), or ' non-Brahmamcal ascetics, such as Bauddhas' (Kull., Nar.), or 'those who do not believe in the Vedas' (Ragh.). The term does not necessarily refer to the Buddhists and Gainas, though the latter may be designated by it. The correct explanation of the word pasha^a or pashazz^in, 'a sectarian,' has been given by Kern, Jaartelling der zuidelijke Buddhisten, p. 67. Regarding the men who act like cats or herons, see below, verses 195-196.
31. Nand. reads griham agatan, 'who have come to his house,' instead of gr/hamedhina^, ' who are householders.'
If L 32. A householder must give (as much food) as he is able (to spare) to those who do not cook for themselves, and to all beings one must distribute (food) without detriment (to one's own interest).
33. A Snataka who pines with hunger, may beg wealth of a king, of one for whom he sacrifices, and of a pupil, but not of others; that is a settled rule.
34. A Snataka who is able (to procure food) shall never waste himself with hunger, nor shall he wear old or dirty clothes, if he possesses property.
35. Keeping his hair, nails, and beard clipped, subduing his passions by austerities, wearing white garments and (keeping himself) pure, he shall be always engaged in studying the Veda and (such acts as are) conducive to his welfare.
36. He shall carry a staff of bamboo, a pot full of water, a sacred string, a bundle of Kara grass, and (wear) two bright golden ear-rings.
32. Ap. II, 4, 14; Gaut. V, 22; Baudh. II, 5, 20. ' Those who do not cook for themselves/ i.e. students and ascetics. According to Gov. Pashaw^fas are included by this term.
33. Gaut. IX, 63-64; Vas. XII, 2; Yagn. I, 130. 'A king/ i.e. 'a Kshatriya king who rules in accordance with the.Sastras;' see below, verse 84.
34. Vas. XII, 4; Vi. LXXI, 9; Gaut. IX, 3; Ap. I, 30, 13. Sakt&k, ' who is able (to procure food)/ (Nar.), means according to Nand. ' he who is able to dine, shall not stint himself through avarice/ Gov., Kull., and K. explain the phrase, ' A Snataka, who is a fit (recipient of gifts), must not pine with hunger (as long as the king has anything to give)/ i. e. he must be relieved. Ragh. reads yukta^ instead of sakt&k, ' A Snataka who is suffering hunger shall not despair.' If taken in the second sense the rule is identical with that given Ap. II, 25, n; Gaut. X, 9-10; Vi. Ill, 79.
IV, 44. householder; rules for a snataka. 135 37. Let him never look at the sun, when he sets or rises, is eclipsed or reflected in water, or stands in the middle of the sky.
38. Let him not step over a rope to which a calf is tied, let him not run when it rains, and let him not look at his own image in water; that is a settled rule.
39. Let him pass by (a mound of) earth, a cow, an idol, a Brahma/za, clarified butter, honey, a cross- way, and well-known trees, turning his right hand towards them.
40. Let him, though mad with desire, not ap- proach his wife when her courses appear; nor let him sleep with her in the same bed.
41. For the wisdom, the energy, the strength, the sight, and the vitality of a man who approaches a woman covered with /menstrual excretions^] utterly^ 3 42. If he avoids her, while she is in that condi- tion, his wisdom, energy, strength, sight, and vitality will increase. -< 43. Let him not eat in the company of his wife, nor look at her, while she eats, sneezes, yawns, or sits at her ease.
44. A Brahma^a who desires energy must not 37. Ap. I, 31, 20; Vas. XII, 10; Baudh. II, 6, 10; Vi. LXXI, 38. Ap. I, 31, 15; Vas. XII, 9; Baudh. II, 6, 15; Vi. LXXI, 39. Gaut. IX, 66; Vi. LXIII, 26-28; Yagn. I, 133. 40-42. Gaut. IX, 29-30; Vas. XII, 7; Vi. LXIX, n.
42. Medh. and Nand. read lakshmf, 'luck,' instead of teg&k, ' energy/ LAWS OF MANU.
v^ . look at (a woman) who applies collyrium to her eyes, has anointed or uncovered herself or brings forth (a child).
45. Let him not eat, dressed with one garment only; let him not bathe naked; let him not void urine on a road, on ashes, or in a cow-pen, 46. Nor on ploughed land, in water, on an altar of bricks, on a mountain, on the ruins of a temple, nor ever on an ant-hill, 47. Nor in holes inhabited by living creatures, nor while he walks or stands, nor on reaching the bank of a river, nor on the top of a mountain.
48. Let him never void faeces or urine, facing the wind, or a fire, or looking towards a Brahma^a, the sun, water, or cows.
49. He may ease himself, having covered (the ground) with sticks, clods, leaves, grass, and the like, restraining his speech, (keeping himself) pure, wrap- ping up his body, and covering his head.
50. Let him void faeces and urine, in the day- time turning to the north, at night turning towards the south, during the two twilights in the same (position) as by day.
46. Ap. I, 30, 18; Gaut. IX, 40; Vi. LX, 4, 21, 10. 'Some omit verses 46-47 ' (Nar.), and they are not found in Nand.
48. Ap. I, 30, 20; Gaut. II, 12; Vi. LX, 22; Yagri. I, 134. « Looking at (things moved by) the wind ' (Medh., Kull.). Medh. places verse 52 immediately after this.
IV, 57- HOUSEHOLDER; RULES FOR A SNATAK A. 137 51. In the shade or in darkness a Brahma/za may,, both by day and at night, do it, assuming any position he pleases; likewise when his life is in / danger.
52. The intellect of (a man) who voids urine against a fire, the sun, the moon, in water, against a Brahma/za, a cow, or the wind, perishes.
53. Let him not blow a fire with his mouth; let him not look at a naked woman; let him not throw any impure substance into the fire, and let him not warm his feet at it.
54. Let him not place (fire) under (a bed or the like); nor step over it, nor place it (when he sleeps) at the foot-(end of his bed); let him not torment living creatures.
55. Let him not eat, nor travel, nor sleep during the twilight; let him not scratch the ground; let him not take off his garland.
56. Let him not throw urine or faeces into the water, nor saliva, nor (clothes) defiled by impure I substances, nor any other (impurity), nor blood, nor \ poisonous things. A 57. Let him not sleep alone in a deserted dwell- ing; let him not wake (a superior) who is sleeping; let him not converse with a menstruating woman; 52. Medh. and Nar. mention a var. lect. for prativatam, 1 against the wind,' pratisa/rcdhyaw, ' in the twilights/ which Nand. adopts.
53. Ap. I, 15, 20-21 J Gaut IX, 32; Vas. XII, 27; Vi. LXXI, 57- Gaut. IX, 54-55; Vas. XII, 42; Vi. LXIII, 21; LXX, 13; nor let him go to a sacrifice, if he is not chosen (to be officiating priest).
58. Let him keep his right arm uncovered in a place where a sacred fire is kept, in a cow-pen, in the presence of Brahma^as, during the private reci- tation of the Veda, and at meals.
59. Let him not interrupt a cow who is suckling (her calf)7nor tell anybody of it. A wise man, if he sees a rainbow in the sky, must not point it out to .£ anybody.
60. Let him not dwell in a village where the sacred law is not obeyed, nor (stay) long where diseases are endemic; let him not go alone on a journey, nor reside long on a mountain.
61. Let him not dwell in a country where the rulers are.Sudras, nor in one which is surrounded by unrighteous men, nor in one which has become subject to heretics, nor in one swarming with men of the lowest castes.
62. Let him not eat anything from which the oil has been extracted; let him not be a glutton; let him not eat very early (in the morning), nor very late (in the evening), nor (take any food) in the evening, if he has eaten (his fill) in the morning.
63. Let him not exert himself without a purpose; let him not drink water out of his joined palms; let 58. Baudh. II, 6, 38; Vi. LXXI, 60.
59. Ap. I, 31, 10, 18; Gaut. IX, 23; Vas. XII, 33; Baudh. II, 6, 11, 17; Vi. LXIII, 2; LXXI, 62. All the commentators except Ragh. explain dhayantim, ' who is suckling (her calf),' by pibantim, 'who is drinking' (milk or water, see Yagn. I, 140).
62. Vi. LXVIII, 27, 48; see above, II, 56-57.
IV, 6g. HOUSEHOLDER J RULES FOR A SNATAKA. I 39 him not eat food (placed) in his lap; let him not show (idle) curiosity.
64. Let him not dance, nor sing, nor play musical instruments, nor slap (his limbs), nor grind his teeth, nor let him make uncouth noises, though he be in a passion.
65. Let him never wash his feet in a vessel of white brass; let him not eat out of a broken (earthen) dish, nor out of one that (to judge) from its appearance (is) defiled.
66. Let him not use shoes, garments, a sacred string, ornaments, a garland, or a water-vessel which have been used by others.
6 j. Let him not travel with untrained beasts of burden, nor with (animals) that are tormented by hunger or disease, or whose horns, eyes, and hoofs \ have been injured, or whose tails have been dis- figured.
68. Let him always travel with (beasts) which are well broken in, swift, endowed with lucky marks, and perfect in colour and form, without urging them much with the goad.
69. The morning 'sun, the smoke rising from a (burning) corpse, and a broken seat must be avoided. Let him not clip his nails or hair, and not tear his nails with his teeth.
64. Ap. II, 20, 13; Vi. LXXI, 70-71. Na kshvedet, 'let him not grind his teeth,' means according to Nar., ' let him not roar like a lion;' according to Nand., ' let him not snap his fingers.' Na spho/aye/, * he shall not slap (his limbs),' means according to Nand., 1 he shall not make his fingers crack.'
sun/ is according to ' some,' mentioned by Nar., and according to LAWS OF MANU.
r> 1 70. Let him not crush earth or clods, nor tear off grass with his nails; let him not do anything that is useless or will have disagreeable results in the future.
71. A man who crushes clods, tears off grass, or bites his nails, goes soon to perdition, likewise an informer and he who neglects (the rules of) purifi- cation.
72. Let him not wrangle; let him not wear a garland over (his hair). To ride on the back of cows (or of oxen) is anyhow a blamable^act.
73. Let him not enter a walled village or house except by the gate, and by night let him keep at a long distance from the roots of trees.
74. Let him never play with dice, nor himself take off his shoes; let him not eat, lying on a bed, nor what has been placed in his hand or on a seat.
Ragh. * the sun in the sign of Kanya, or Virgo,' i. e. ' the sun in autumn.' The same explanation is mentioned by Nandapa/z/ita in his comment on the parallel passage of Vishnu. It is, however, probably wrong: see the Introduction. ' Let him not clip his nails or hair,' i. e. ' not himself, but let him employ a barber ' (Medh., Gov.), or ' before they have grown long ' (Kull.), or ' except at the proper time for clipping ' (Nand.).
72. Ap. I, 32, 5; Gaut. IX, 32; Baudh. II, 69. I read with all the commentators ' vign'hya ' instead of the ' vigarhya ' of the editions. ' Let him not wear a garland over (his dress),' (Medh.), or ' let him not wear a garland outside (the house)/ or ' one that is not fragrant ' (others, Medh.).
74. Gaut. IX, 32; Vas. XII, 36; Baudh. II, 6, 6; Vi. LXVIII, 23; Vi. LXXI, 45; Y&gn. 1, 138. ' Nor what has been placed in his hand/ i.e. ' in his left hand or in a vessel held in that hand ' (Nar.). This is no doubt the best explanation, as Hindus always eat with the fingers of the right hand, and the left hand is considered un- clean for very good reasons.
J TV, 82. HOUSEHOLDER; RULES FOR A SNATAKA. 141 75. Let him not eat after sunset any (food) con- taining sesamum grains; let him never sleep naked, nor go anywhere unpurified (after meals).
76. Let him eat while his feet are (yet) wet (from the ablution), but let him not go to bed with wet feet. He who eats while his feet are (still) wet, will attain long life.
"j J. Let him never enter a place, difficult of access, which is impervious to his eye; let him not look at urine or ordure, nor cross a river (swimming) with his arms. — ^ 78. Let him not step on hair, ashes, bones, pot- \ sherds, cotton-seed or chaff, if he desires long life.
79. Let him not stay together with outcasts, nor with KdLtid&X&s, nor with Pukkasas, nor with fools, nor with overbearing men, nor with low-caste men, nor with Antyavasayins.
80. Let him not give to a.Sudra advice, nor the remnants (of his meal), nor food offered to the gods; nor let him explain the sacred law (to such a man), nor impose (upon him) a penance. / 81. For he who explains the sacred law (to a -Sudra) or dictates to him a penance, will sink to-; gether with that (man) into the hell (called) Asaw-j vritSL.
82. Let him not scratch his head with both hands 75. Gaut. IX, 60; Vi. LXVIII, 29; LXXI, 3; see above, II, 56.
77. Ap. I, 32, 26; Gaut. IX, 32; Vas. XII, 45; Baudh. II, 6, 79. Regarding the Pukkasas and Antyavasayins, see below, X, 81. Vas. XVIII, 15. 82. Vi. LXXI, 53.
LAWS OF MANU.
\ joined; let him not touch it while he is impure, nor bathe without (submerging) it.
83. Let him avoid (in anger) to lay hold of (his own or other men's) hair, or to strike (himself or others) on the head. When he has bathed (sub- merging) his head, he shall not touch any of his /limbs with oil.
84. Let him not accept presents from a king who is not descended from the Kshatriya race, nor from butchers, oil-manufacturers, and publicans, nor from those who subsist by the gain of prostitutes.
85. One oil-press is as (bad) as ten slaughter- houses, one tavern as (bad as) ten oil-presses, one brothel as (bad as) ten taverns, one king as (bad as) ten brothels.
86. A king is declared to be equal (in wicked- ness) to a butcher who keeps a hundred thousand slaughter-houses; to accept presents from him is a terrible (crime).
87. He who accepts presents from an avaricious king who acts contrary to the Institutes (of the sacred law), will go in succession to the following twenty-one hells: 88. Tamisra, Andhatamisra, Maharaurava, Rau- rava, the Kalasutra hell, Mahanaraka, 89. Saw^lvana, MahavL£i, Tapana, Sampratapana, Sawghata, Sakakola, Ku^mala, Putimrzttika, 83. Vi. LXIV, 12. 'When he has bathed (submerging) his head' should be according to others (mentioned by Kull. and Ragh.) ' when he has anointed his head with oil/ 85. Ya§w. I, 141. Medh., Gov., Nar., and Nand. say, 'one king as bad as ten prostitutes ' (ve^ya).
88-90. Vi. XLIII, 2-22. Nar. and Gov. say expressly that nara- kaw kalasutraztf ka. means ' the Kalasutra hell/ and Nar. that ' Vaita- 90. Loha^anku, JZtgisha., Pathin, the (flaming) river,.Salmala, Asipatravana, and LohaMraka.
91. Learned Brahma^as, who know that, who study the Veda and desire bliss after death, do not accept presents from a king.
92. Let him wake in the muhurta, sacred to Brahman, and think of (the acquisition of) spiritual merit and wealth, of the bodily fatigue arising there- from, and of the true meaning of the Veda.
93. When he has risen, has relieved the neces- sities of nature and carefully purified himself, let him stand during the morning twilight, muttering for a long time (the Giyatri), and at the proper time (he must similarly perform) the evening (devotion).
94. By prolonging the twilight devotions, the sages obtained long life, wisdom, honour, fame, and excel- lence in Vedic knowledge.
95. Having performed the Upakarman according to the prescribed rule on (the full moon of the month) •5Yava;za, or on that of Praush^apada (Bhadrapada), ra#i ' must be understood with nadi, ' the river,' while Gov. speaks of a hell called Nadi, £ the river.' The corresponding passage of Vishmi shows that the Dipanadi is meant. The editions read Sazrahata instead of Sawghata, -Salmali instead of.Salmala, and Lohadaraka, which Ragh. has also, instead of Lohadaraka.
92. Vas. XII, 47; Vi. LX, 1. Kull. and Ragh. say, 'in the muhurta, sacred to Brahmi,' or Bharati, the goddess of speech. But this explanation is wrong, as the expression prag-apatya muhurta, used in other Smn'tis, shows.
94. I read with Gov., Nand., and K., avapnuvan, ' obtained,' instead of avapnuyu/^ (Medh., Kull., Nar., Ragh.).
The Upakarman is the solemn opening of the Brahmamcal school-term, and the Utsar^ana or Utsarga its closing. Their LAWS OF MANU.
a Brahma^a shall diligently study the Vedas during four months and a half.
96. When the Pushya-day (of the month Pausha), or the first day of the bright half of Magna has come, a Brahma^a shall perform in the forenoon the Utsar^ana of the Vedas.
97. Having performed the Utsarga outside (the village), as the Institutes (of the sacred law) pre- scribe, he shall stop reading during two days and the intervening night, or during that day (of the Utsarga) and (the following) night.
98. Afterwards he shall diligently recite the Vedas during the bright (halves of the months), and duly study all the Ahgas of the Vedas during the dark fortnights.