The Sacred Laws of the Âryas: Part II

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The arguments which maybe brought forward to show that Baudhayana's home lay in Southern India are not as strong as those which permit us to determine the native country of Apastamba. Kalihga, are referred to as barbarous countries which must not be visited by Aryans. These utterances show an acquaintance with the south, but by no means prove that Baudhayana lived there. A more significant fact is that Baudhayana declares, I, 1, 2, 4, 'going to sea' to be a custom prevailing among the northern Brahmans, and after- wards, II, i, 22, places that act at the head of the Pata- See also West and Buhler, Digest of Hindu Law Cases, p.

It is probable that by the latter rule he wished to show his stand- point as a southerner. But the most conclusive argument in favour of the southern origin of the Baudhayaniyas is that they, like the Apastambiyas and all other adherents of the Taittiriya schools, are entirely confined to the Dekhan, and are not found among the indigenous subdivisions of the Brahmans in Central and Northern India.

It is proved by the present state of things, and by the evidence of the land grants of the southern dynasties, several of which have been made in favour of Baudhayaniyas. Again, in an inscrip- tion of Nandivarman Pallavamalla, which its editor, the Rev. Foulkes, places in the ninth century A.

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Further, 1 Sacred Books of the East, vol. There are also some faint indications that the Andhra country is the particular district to which Baudhayana belonged. My estimate of the distance between Baudhayana and Apastamba and of that between the latter and the historical period of India has been given in the Introduction to Apa- stamba, pp. The oldest witness for the existence of the wSrauta-sutra of Baudhayana is its commentator Bha- vasvamin, whom Dr. Burnell places in the eighth century A.

Several of the passages adduced by him are, however, not traceable in the MSS. As regards the materials on which the translation is based, I had at my disposal six MSS. The northern group contains two subdivisions. The first comprises 1 D. The second subdivision of the northern group is represented by K. But it seems to me that the southerners are in error, as the affix ayana requires vn'ddhi in the first syllable. One of the chief differences between K. The southern group of MSS. Burnell to the India Office library 2.

The second copy of the commentary, C. As might be expected, on account of the southern origin of the Baudhayaniya school, M. Very close to M. It is, however, perfectly cer- tain that in some very difficult passages, which are disfigured by ancient corruptions, he corrected the text conjecturally 4.

In a certain number of cases the northern MSS. The clerical errors in my tran- script are exceedingly numerous, and mostly owing to the faulty rendering of the value of the Grantha characters, which seem not to have been familiar to the copyist. There are also some small lacunae, and the last leaf has been lost. Dharma-sutra I, 2, 3, 35, note. Though they had to be made the basis, they had in many passages to be set aside in favour of readings of the northern group.

In some cases I have also been obliged to make conjectural emendations, which have all been mentioned in the notes. Govinda, who, as Dr. Though he apparently was well acquainted with the writings belonging to the Taitti- riya-veda, with the ritual and with the common law-books, he has not succeeded in explaining all the really difficult pas- sages. Sometimes he is clearly mistaken, and frequently he passes by in silence words or whole Sutras, the sense or the general bearing of which is by no means certain.

Though it would be ungrateful on my part to underrate the import- ance of his work for my translation, I cannot place him in the same rank with Haradatta, the commentator of Apa- stamba and Gautama, and can only regret that no older commentary based on the living tradition of the Baudha- yaniyas has been available. If such a work were found, better readings and better explanations of many difficult passages would probably come to light.

With the materials at my disposal the translation has been a work of some difficulty, and in trying to settle the text I have often expe- rienced the feeling of insecurity which comes over the decipherer of a difficult inscription when the facsimiles are bad. The short Adhyaya on adoption, given in the appendix to the Dharma-sutra, has been taken from the Smarta or Gnhya-sutra. Now, therefore, the desire to know the sacred law for their welfare should arise in initiated men. He who knows and follows the sacred law is called a righteous man. He becomes most worthy of praise in this world and after death gains heaven.

The sacred law has been settled by the re- vealed texts and by the tradition of the sages. But he whose heart is free from desire is called a. Acts sanctioned by the sacred law are those for which no worldly cause is perceptible. The word 'now' serves, in this as in analogous cases, various purposes. It marks the beginning of the book, serves as an auspicious invocation mahgala , and indicates that something else, the initiation, must precede the study of the sacred law. The Sutra contains a limitation of Sutra 5.

The principle enunciated is one inculcated by the Mimawsakas P. The country of the Aryas Aryavarta lies to the east of the region where the river Sarasvati disappears, to the west of the Black-forest, to the north of the Paripatra mountains , to the south of the Himalaya. According to others it lies to the south of the Himalaya and to the north of the Vindhya range being limited east and west by the two oceans.

Acts productive of spiritual merit, and customs which are approved of in that country, must be everywhere acknowledged as authoritative ; t 1. But not different ones, i. He reads, against the MSS. The region where the river Sarasvati disappears is the Pat- tiala district in the Pawg-ab.

The Paripatra mountains belong to the great Vindhya range, and are probably the hills in Malva. The position of the Kalakavana or Black-forest is not accurately known. But it must probably be sought in Bihar. My translation follows the text given by Knshwapawdlta and I, Some declare the country of the Aryas to be situated between the rivers Ganga and Yamuna. Others state as an alternative, that spiritual pre-eminence is found as far as the black antelope grazes. Now the Bhallavins quote also the following verse in the Nidana: I feel, however, not certain that the word pratilomakadharmawam, ' of those countries where opposite laws prevail,' is more than a care- less correction.

The majority of the MSS. But, as the text of the next Sutra contains an apparently superfluous phrase, I fear, we shall have to admit that the text is here disfigured by corruptions, which with our present MSS. My opinion is that they originally belonged to Sutra 11, though the state of the MSS. The general sense of Sutra 1 2 is, however, perfectly certain.

Manu II, 23; Yagwavalkya I, 2. It deserves to be noted that the black antelope black-buck , Oryx cervicapra, selects for its home the well-cultivated, rich plains of India only, and is entirely wanting in the sandy, mountainous or forest districts, which are now, just as in ancient times, the portion of the aboriginal tribes. But it will be safer to take it as the name of a Vedic work, identical with or similar to that quoted in -Saunaka's Brz"haddevata, Weber, Hist. Manu has declared that the peculiar laws of countries, castes, and families may be followed in the absence of rules of the revealed texts.

Sinful men are, he who sleeps at sunrise or at sunset, he who has deformed nails or black teeth, he whose younger brother was married first, he who married before his elder brother, the husband of a younger sister married before the elder, the husband of an elder sister whose younger sister was married first, he who extinguishes the sacred fires, and he who forgets the Veda through neglect of the daily recitation.

It must be a boundary-river, pro- bably the Sarasvati. By suryasyodana, 'the region where the sun rises,' the udayagiri or 'mountain of the east' may possibly be meant. This verse, too, is marked as a quotation by the concluding word iti, though it is not necessary that it should be taken as a quotation from the Nidana. Here, and in the sequel verses ending in iti are marked as quotations by hyphens. Usually the word ' caste ' is also applied to them. They state that there are five mortal sins mahapataka , Either by entering into spiritual or matri- monial connexion with them.

Now they quote also the following verse: A minor offence causing loss of caste upa- pataka, is committed by him who after beginning an Agnihotra sacrifice forsakes the sacred fires, and by him who offends a Guru, by an atheist, by him who takes his livelihood from atheists, and by him who sells the Soma plant. Guru means here the father, see below, XX, Identical with Manu XI, It must be understood that spiritual or matrimonial connexion with an outcast causes immediate degradation, as Vishmi states expressly. Some declare that twice-born men may marry even a female of the 6udra caste, like those other wives , without the recitation of Vedic texts.

Let him not act thus. For in consequence of such a marriage the degradation of the family certainly ensues, and after death the loss of heaven. There are six marriage-rites, If the father, pouring out a libation of water, gives his daughter to a suitor, that is called the Brahma-rite. If the father gives his daughter, decking her with ornaments, to an officiating priest, whilst a sacri- fice is being performed, that is called the Daiva-rite. And if the father gives his daughter for a cow and a bull, that is called the Arsha-rite. If a lover takes a loving female of equal caste, that is called the Gandharva-rite.

If they forcibly abduct a damsel , destroying her relatives by strength of arms , that is called the Kshatra-rite. If, after making a bargain with the father, a Apastamba 11,5, 11, The purchase of a wife is mentioned in the following passage of the Veda, ' Therefore one hundred cows besides a chariot should be given to the father of the bride. It is stated in the following passage of the A'aturmasyas, 'She forsooth who has been bought by her husband commits sin, as afterwards she unites herself with strangers.

Even a horse becomes estimable on account of its pedigree ; therefore men marry wives descended from an unblemished family. And the king shall govern them accordingly. But a king who rules in accordance with the sacred law, may take the sixth part of the wealth of his subjects , Soma is his king. Piirta, 'the merit gained by charitable works,' i. Gautama XI, 11, too, alleges that the rule is based on a Vedic passage. But the phrase is probably corrupt.

If it is said that Soma is the king of the Brahmawas, the object is to indicate that an earthly king is not their master, see Gautama XI, 1. Their first birth is from their mother ; the second from the investiture with the sacred girdle. In that second birth the Savitrl is the mother, but the teacher is said to be the father. They call the teacher father, because he gives instruction in the Veda. They quote also the following passage from the Veda to the same effect: By that which resides below the navel the children of his body are produced.

Therefore they never say to a 6rotriya, who teaches the Veda, "Thou art destitute of offspring. Vishrcu II, ; Maim X, 4. Gautama 1, 10; Manu II, The reading tathapyudaharanti, which several of my MSS. Harita also quotes the following verse: The above prohibition refers to all rites except those connected with libations of water, the excla- mation Svadha, and the manes. The rites referred to are the funeral rites. Vishmi XXIX, , and introduction, p. Studying the Veda, teaching, sacrificing for himself, sacrificing for others, giving alms, and ac- cepting gifts.

The lawful occupations of a Kshatriya are three, Studying, sacrificing for himself, and bestow- ing gifts ; 1 7. And his peculiar duty is to protect the people with his weapons ; let him gain his livelihood thereby. The lawful occupations of a Vaiiya are the same as those mentioned above, Sutra 16 , 1 9. Besides, agriculture, trading, tending cattle, and lending money at interest, To serve those superior castes has been fixed as the means of livelihood for a.

Men of all castes may wear their hair arranged according to the customs fixed for their family , or allow it to hang down excepting the lock on the crown of the head. For this and the next seven Sutras, compare Vishmi II, Those who are unable to live by their own lawful occupation may adopt that of the next in- ferior caste , But never that of a higher caste.

Nor any kind of dyed cloth, Nor prepared food, flowers, fruit, roots, per- fumes, substances used for flavouring food ; nor water, the juice extracted from plants ; nor Soma, weapons, poison; nor flesh, nor milk, nor prepara- tions from it, iron, tin, lac, and lead, Among tame animals those with uncloven hoofs, and those that have an abundance of hair, must not be sold , nor any wild animals, nor birds, nor beasts that have tusks or fangs.

Among the various kinds of grain they men- tion sesamum as forbidden. See also note on Gautama VII, 9. Identical with Manu X, Or, at pleasure, they may sell sesamum , if they themselves have produced it by tillage. For that purpose he shall plough before breakfast with two bulls whose noses have not been pierced.

If he ploughs in the hot season, he shall water his beasts even in the morning. The plough is attended by strong males, pro- vided with a useful share and with a handle to be held by the drinker of Soma ; that raises for him a cow, a sheep, a stout damsel, and a swift horse for the chariot.

The plough is attended by strong males, i.

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That raises a cow, a sheep, goats, horses, mules, donkeys and camels, and a stout damsel, i. For how could the plough raise anything for him if he did not sell grain? The translation follows the explanation given in the next Sutra as closely as possible, though the latter is without doubt erroneous. Substances used for flavouring may be bar- tered for other substances of the same kind, be it for one more valuable or for one worth less. But salt must never be exchanged for other substances used for flavouring food.

It is permitted to barter sesamum, rice, cooked food, learning, and slaves each for its own kind and the one for the other. Now they quote also the following verses: Or, at pleasure, they may lend to a person who entirely neglects his sacred duties, and is ex- ceedingly wicked, Gold taking double its value on repayment, and grain trebling the original price. The case of flavouring substances has been explained by the rule regarding grain, As well as the case of flowers, roots, and fruit.

They may lend what is sold by weight, taking eight times the original value on repayment. The rule, of course, refers to other castes also, and to those cases where no periodical interest is taken, but the loan returned in kind. The Ratnakara quoted by Colebrooke loc. The lowest rate of interest is to be taken from the highest caste, and it becomes greater with decreasing respectability.

According to Krz'srma- pawdita and the commentators on the parallel passage of Vishmi, Manu, and other Smrztis, this rule applies only to loans for which no security is given — a statement which is doubtlessly correct. Both the reading and the sense of this verse, which in some MSS. I read with my best MSS. He explains the verse as follows: But, after thus giving away interest received, he may increase his capital by [an extra tax imposed on] the cultivators, i.

Identical with Manu II, This verse, which is identical with Manu XII, , and the next two are intended to show that a Brahmawa who neglects the study of the Veda, is unfit to decide points of the sacred law, which are not settled either by the Smrzti or the 6"ruti, and become a member of a parishad or ' Pani.

The verse contains a better version of Manu XII, Regarding the term Vedaparaga, see Gautama V, 20, note. If anybody finds treasure the owner of which is not known, the king shall take it, giving one sixth to the finder. A learned Brahmawa resembles a sacrificial fire, see e. Regarding the six lawful occupations, see above, II, They declare that the slayer commits no crime by killing an assassin.

The connexion of this subject with the main topic consists therein that it furnishes an instance where learning does not protect a Brahmawa. I read with the majority of the MSS. Four students of the four Vedas, one who knows the Mimawsa, one who knows the Angas, a teacher of the sacred law, and three eminent men who are in three different orders, compose a legal assembly consisting at least of ten members.

So is he who teaches the Angas of the Veda. But that trade of arms is the constant duty of a Kshatriya, because he is appointed to protect the people. Regarding the meaning of. He shall twice wipe his mouth with the root of the thumb ; He shall touch the cavities of the head with water ; He shall pour water on his head and on the left hand ; He shall not sip water while walking, standing, lying down or bending forward.

ButaKshatriyaby sipping water that reaches his throat, A Vaisya by sipping water that wets his palate, A woman and a 6udra by merely touching water with the lips. Water for sipping may even be taken out of a hole in the ground, if it is fit to slake the thirst of cows. He shall not purify himself with water which has been defiled with colours, perfumes, or flavouring substances, nor with such as is collected in unclean places. Drops of saliva falling from the mouth, which do not touch a limb of the body, do not make a man impure.

If, after having sipped water, he sleeps, eats, sneezes, drinks, weeps or bathes, or puts on a dress, he must again sip water, Likewise, if he touches that part of the lips on which no hair grows. No defilement is caused by the hair of the moustache entering the mouth. If remnants of food adhere to the teeth, they are pure like the teeth, and he is purified by swallowing those which become detached in the mouth.

He is not defiled by the drops which fall on his feet, while somebody gives to others water for sipping; they are stated to be equally clean as the ground. If, while occupied with eatables, he touches any impure substance, then he shall place that thing which he holds in his hand on the ground, sip water and afterwards again use it.

Let him sprinkle with water all objects the purity of which may be doubtful. Apastamba I, 5, 16, Apastamba I, 5, 16, n. This and the following two Sutras are a quotation, as appears from the use of the particle iti at the end of Sutra Anything defiled by unclean substances be- comes pure when the stains and the smell have been removed by water and earth. Objects made of metal must be scoured with ashes, those made of clay should be thoroughly heated by fire, those made of wood should be planed, and cloth made of thread should be washed.

Stones and gems should be treated like ob- jects made of metal, 5: Conch-shells and pearl-shells like gems, Objects made of bone like wood, Ropes, chips of bamboo , and leather be- come pure if treated like clothes, Objects made of fruits, if rubbed with a brush of cow-hair, Linen cloth, if smeared with a paste of yellow mustard and washed afterwards with water. Cups and bottles made of the shell of the cocoa-nut or of the Bilva Bel fruit and of bottle-gourds are meant, But land becomes pure, according to the de- gree of defilement, by sweeping the defiled spot , by smearing it with cowdung, by scraping it, by sprink- ling water or by heaping pure earth on it.

Land is purified by these four methods, by digging, burning, scraping, being trodden on by cows, and fifthly by being smeared with cowdung. Gold is purified by water alone, Copper is cleansed by acids. The Tirtha sacred to the Gods lies at the root of the little finger, That sacred to the jRishis in the middle of the fingers, That sacred to Men at the tips of the fingers, That sacred to Agni fire in the middle of the hand, That sacred to the Manes between the fore- finger and the thumb.

He shall honour his food at the evening and morning meals saying , c It pleases me,' At meals in honour of the Manes saying , ' I have dined well,' The four castes are distinguished by their origin and by particular sacraments. Sudra was born from his feet. It has been declared in the following passage two rules and that given in the next Sutra refer to cases in which gold, silver, and copper have not been stained by impure substances.

The Sutra is also intended to prescribe that the number of the daily meals is two only. Rig-veda X, 90, Sudra without any metre. Truthfulness, suppression of anger, liberality, abstention from injuring living beings, and the pro- creation of offspring are duties common to all castes. Manavam, ' the Manava Sutra ,' means literally ' a work pro- claimed by Manu' mamma proktam. The words of the Sutra may either be a direct quotation or a summary of the opinion given in the Manava-sutra.

I think the former supposition the more probable one, and believe that not only Sutra 5, but also Sutras have been taken bodily from the ancient Dharma-sutra. If my view is correct, it follows that the lost Manava Dharma-sutra consisted, like nearly all the known works of this class, partly of prose and partly of verse. Libations of water must be poured out for all deceased relatives who completed the second year and their death causes impurity. Some declare that this rule applies also to children that died after teething.

After having burnt the body of the deceased, the relatives enter the water without looking at the place of cremation , 1 2. Facing the south, they shall pour out water with both hands on those days of the period of impurity which are marked by odd numbers. Manu V, 48, and Vishmi LI, 71, where, however, the conclu- sion of the verse has been altered to suit the ahi zsa-doctrines of the compilers of the metrical Smrz'tis.

The reason why slaughter at a sacrifice is not slaughter in the ordinary sense may be gathered from Vishmi LI, 61, Regarding the length of the period of impurity, see below, Sutras 16, The south, forsooth, is the region sacred to the manes. After they have gone home, they shall sit during three days on mats, fasting. If they are unable to fast so long , they shall subsist on food bought in the market or given unasked.

It is ordered that impurity caused by a death shall last ten days in the case of Sapi da relations. It has been declared in the Veda that for married females it extends to the third person in the ascending or descending line.. Others than the blood-relations shall per- form the obsequies of married females, The rule regarding impurity should be exactly the same on the birth of a child for those men who desire complete purity, Or for the mother and the father of the child alone ; some declare that it applies to the The Sutra ought to have been divided into two.

If during a period of impurity another death or birth happens, the relatives shall be pure after the expiration of the remainder of that first period ; But if one night and day only of the first period of impurity remain, they shall be pure after two days and nights ; If the second death or birth happens on the morning of the day on which the first period of impurity expires, they shall be purified after three days and nights.

A Kshatriya after fifteen days, A VaLsya after twenty days, Sudra after a month. Sudra during impurity caused by a death or a Gautama declares that on the former occa- sion they become pure at once. If a person dies in a foreign country and his Sapi das hear of his death after ten days or a longer period , the impurity lasts for one day and night.

Gautama declares that if a person who has kindled the sacred fire dies on a journey, his Sa- p'mdas shall again celebrate his obsequies, burning a dummy made of leaves or straw , and remain im- pure during ten days as if they had actually buried his corpse. Gautama XIV, 44, and introduction to Gautama, p.

Introduction to Gautama, pp. A woman is not independent, the males are her masters. It has been declared in the Veda, c A female who neither goes naked nor is temporarily unclean is paradise. The penance to be performed by a wife for being unfaithful to her husband has been declared in the section on secret penances. The cause of the mistake is probably a mere clerical error. It is the universal practice of the ancient authors to repeat the last word of a chapter in order to mark its end, see e. Gautama note on I, The second clause ought to have been given as a separate Sutra.

Identical with Manu IX, 3. The explanation is clearly erroneous. Rahasyeshu cannot mean 'in secret ' or 'in secret places. For month by month the menstrual excretion takes away her sins. A woman in her courses is impure during three days and nights. During that period she shall not apply colly- rium to her eyes, nor anoint her body , nor bathe in water ; she shall sleep on the ground ; she shall not sleep in the day-time, nor touch the fire, nor make a rope, nor clean her teeth, nor eat meat, nor look at the planets, nor smile, nor busy herself with house- hold affairs , nor run ; she shall drink out of a large vessel, or out of her joined hands, or out of a copper vessel.

Similar cross-references occur further on. II, 5, 1, The name 'slayer of a learned Brahmawa ' is applied to Indra, because Vntra is said to have been deeply versed in the Vedas. Regarding the 'proper season of women,' see Manu III, Those who recite the Veda proclaim the fol- lowing rule: II, 5, 1, 6. I read the text of this Sutra as follows: His explanation of the whole Sutra is erroneous.

Srotriya, — all these are equal to. To live according to the rule of conduct is doubtlessly the highest duty of all men. He whose soul is defiled by vile conduct perishes in this world and in the next. Neither austerities, nor the study of the Veda, nor the performance of the Agnihotra, nor lavish liberality can ever save him whose conduct is vile and who has strayed from this path of duty.

The Vedas do not purify him who is deficient in good conduct, though he may have learnt them all together with the six Aiigas ; the sacred texts de- part from such a man at death, even as birds, when full-fledged, leave their nest. As the beauty of a wife causes no joy to a blind man, even so all the four Vedas together with the six Angas and sacrifices give no happiness to him who is deficient in good conduct.

Regarding sinners of the latter two kinds, see also Apastamba I, 6, 18, I read with MSS. The reading of MS.

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The sacred texts do not save from sin the deceitful man who behaves deceitfully. But that Veda, two syllables of which are studied in the right manner, purifies, just as the clouds give be- neficent rain in the month of Isha. A man of bad conduct is blamed among men, evils befal him constantly, he is afflicted with disease and short-lived. Through good conduct man gains spiritual merit, through good conduct he gains wealth, through good conduct he obtains beauty, good conduct obviates the effect of evil marks.

A man who follows the rule of conduct esta- blished among the virtuous, who has faith and is free from envy, lives a hundred years, though he be destitute of all auspicious marks. Isha is another name for Arvina, the month September- October. Though the rainy season, properly so called, is over in September, still heavy rain falls in many parts of India, chiefly under the influence of the beginning north-east monsoon, and is particularly important for the Rabi or winter crops.

Identical with Manu IV, But a man who knows the sacred law shall perform in secret all acts connected with eating, the natural evacuations and dalliance with his wife ; business to be accomplished by speech or intellect, likewise austerities, wealth, and age, must be most carefully concealed. And a man shall void both urine and faeces, facing the north, in the day-time, but at night he shall do it turning towards the south; for if he acts thus, his life will not be injured.

Let him not void urine in a river, nor on a path, nor on ashes, nor on cowdung, nor on a ploughed field, nor on one which has been sown, nor on a grass-plot, nor in the shade of trees that afford protection to travellers. Standing in the shade of houses, clouds, and so forth , when it is quite dark, and when he fears for his life, a Brabma;za may void urine, by day and by night, in any position he pleases. Afterwards he shall perform the necessary purification with water fetched for the purpose from a tank or river, and with earth.

For a bath water not fetched for the purpose may also be used. Five kinds of earth must not be used, viz. The organ must be cleaned by one appli- cation of earth, the right hand by three, but both feet by two, the anus by five, the one i. Such is the purification ordained for house- holders ; it is double for students, treble for hermits, but quadruple for ascetics. Eight mouthfuls are the meal of an ascetic, sixteen that of a hermit, but thirty-two that of a householder, and an unlimited quantity that of a student An Agnihotrin, a draught-ox, and a student, those three can do their work only if they eat well ; without eating much , they cannot do it.

The above rule regarding limited allowances of food holds good in the case of penances, of self- imposed restraint, of sacrifices, of the recitation of the Veda, and of the performance of other sacred duties. Identical with Apastamba II, 5, 9, 13, and S. Sahkhayana Gnriya-sutra II, 1 6, 5. Sudra, is even the worthiest receptacle of alL Sudra in his stomach, he will become a village pig in his next life or be born in the family of that.

Sudra's food may But if, after eating the food of a. They declare that he is worthy to receive gifts, who daily rises to recite the Veda, who is of good family, and perfectly free from passion, who constantly offers sacrifices in the three sacred fires, who fears sin, and knows much, who is beloved among the females of his family , who is righteous, protects cows, and reduces himself by austerities.

Just as milk, sour milk, clarified butter, and honey poured into an unburnt earthen vessel, perish, owing to the weakness of the vessel, and neither the vessel nor those liquids remain , Even so a man destitute of sacred learning, who accepts cows or gold, clothes, a horse, land, or sesamum, becomes ashes, as if he were dry wood. He shall not make his joints or his nails crack, Nor shall he make a vessel ring with his nails.

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Let him not drink water out of his joined hands. Let him not strike the water with his foot or his hand, 3 j. Nor pour water into other water. Let him not gather fruit by throwing brick- bats, Nor by throwing another fruit at it. He shall not become a hypocrite or deceitful. Let him not learn a language spoken by bar- barians. There are four orders, 2. A man who has studied one, two, or three Vedas without violating the rules of studentship, may enter any of these orders , whichsoever he pleases.

A professed student shall serve his teacher until death; 5. And in case the teacher dies, he shall serve the sacred fire. A student, whether professed or temporary , shall bridle his tongue ; 8. He shall eat in the fourth, sixth, or eighth hour of the day. He shall go out in order to beg. He shall obey his teacher. He either may wear all his hair tied in a knot or keep merely a lock on the crown of his head tied in a knot, shaving the other parts of the head. If the teacher walks, he shall attend him walking after him ; if the teacher is seated, standing ; if the teacher lies down, seated.

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