75. Let him not eat after sunset any (food) containing 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.

77. 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, potsherds, cotton-seed or chaff, if he desires long life.

79. Let him not stay together with outcasts, nor with Kândâlas, nor with Pukkasas, nor with fools, nor with overbearing men, nor with low-caste men, nor with Antyâvasâyins.

80. Let him not give to a Sûdra 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 Sûdra) or dictates to him a penance, will sink together with that (man) into the hell (called) Asamvrita.

82. Let him not scratch his head with both hands

75. Gaut. IX, 60; Vi. LXVIII, 29; LXXI, 3; see above, II, 56. 76. Vi. LXVIII, 34; LXX, 1.

77. Âp. I, 32, 26; Gaut. IX, 32; Vas. XII, 45; Baudh. II, 6, 26; Vi. LXIII, 46.

78. Âp. II, 20, 11; Gaut. IX, 15; Baudh. II, 6, 16; Yâgñ. I, 139. 79. Regarding the Pukkasas and Antyâvasâyins, see below, X, 18, 39.

80. Âp. I, 31, 24; Vi. LXXI, 48–52; Vas. XVIII, 14.

81. Vas. XVIII, 15.

82. Vi. LXXI, 53.

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 (submerging) 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 slaughterhouses, 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 wickedness) 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. Tâmisra, Andhatâmisra, Mahâraurava, Raurava, the Kâlasûtra hell, Mahânaraka,

89. Samgivana, Mahâviki, Tapana, Sampratâpana, Samghâta, Sakâkola, Kudmala, Pûtimrittika,

83. Vi. LXIV, 12. When he has bathed (submerging) his head' should be according to others (mentioned by Kull. and Râgh.) when he has anointed his head with oil.'

84. Yâgn. I, 140.

85. Yâgñ. I, 141. Medh., Gov., Nâr., and Nand. say, 'one king as bad as ten prostitutes' (vesyâ).

88-90. Vi. XLIII, 2-22. Nâr. and Gov. say expressly that narakam kâlasûtram ka means 'the Kâlasûtra hell,' and Nâr. that 'Vaita

90. Lohasanku, Rigisha, Pathin, the (flaming) river, Sâlmala, Asipatravana, and Lohakâraka.

91. Learned Brâhmanas, 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 muhûrta, sacred to Brahman, and think of (the acquisition of) spiritual merit and wealth, of the bodily fatigue arising therefrom, and of the true meaning of the Veda.

93. When he has risen, has relieved the necessities of nature and carefully purified himself, let him stand during the morning twilight, muttering for a long time (the Gâyatri), 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 excellence in Vedic knowledge.

95. Having performed the Upâkarman according to the prescribed rule on (the full moon of the month) Srâvana, or on that of Praushthapada (Bhâdrapada),

ranî' must be understood with nadî, 'the river,' while Gov. speaks of a hell called Nadî, 'the river.' The corresponding passage of Vishnu shows that the Dîpanadî is meant. The editions read Samhâta instead of Samghâta, Sâlmalî instead of Sâlmala, and Lohadâraka, which Râgh. has also, instead of Lohakâraka.

92. Vas. XII, 47; Vi. LX, 1. Kull. and Râgh. say, 'in the muhûrta, sacred to Brâhmî,' or Bhâratî, the goddess of speech. But this explanation is wrong, as the expression prâgâpatya muhûrta, used in other Smritis, shows.

93. Vi. LXXI, 77.

94. I read with Gov., Nand., and K., avâpnuvan, ‘obtained,' instead of avâpnuyuh (Medh., Kull., Nâr., Râgh.).

95-97. Âp. I, 9, 1-3, Io, 2; Gaut. XVI, 1−2, 4o; Vas. XIII, 1-5; Baudh. I, 12–16; Vi. XXX, 1-2, 24-25; Yâgñ. I, 142–144. The Upâkarman is the solemn opening of the Brahmanical school-term, and the Utsargana or Utsarga its closing. Their

a Brâhmana 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 Mâgha has come, a Brahmana shall perform in the forenoon the Utsargana of the Vedas.

97. Having performed the Utsarga outside (the village), as the Institutes (of the sacred law) prescribe, 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 Angas of the Vedas during the dark fortnights.

99. Let him not recite (the texts) indistinctly, nor in the presence of Sûdras; nor let him, if in the latter part of the night he is tired with reciting the Veda, go again to sleep.

100. According to the rule declared above, let him recite the daily (portion of the) Mantras, and a zealous Brahmana, (who is) not in distress, (shall study) the Brâhmana and the Mantrasamhitâ.

101. Let him who studies always avoid (reading) on the following occasions when the Veda-study is

description is found in the Grihya-sûtras, e. g. Sânkhâyana IV, 5–6. The Pushya-day is the sixth lunar day of each month: Srâvana, July-August; Bhâdrapada, August-September; Pausha, DecemberJanuary; Mâgha, January-February.

97. But see below, verse 119.

98-129. Ap. I, 9, 4-11, 38; 32, 12-15; Gaut. I, 58-60; XVI, 5-49; Vas. XIII, 6-40; XVIII, 13; Baudh. I, 21, 4-22; Vi. XXX, 3-30; Yâgñ. I, 144–151.

100. The daily (portion of the) Mantras,' i. e. 'the Gâyatri and other portions of the Rikas, Yagus, and Sâmans.'

forbidden, and (let) him who teaches pupils according to the prescribed rule (do it likewise).

102. Those who know the (rules of) recitation declare that in the rainy season the Veda-study must be stopped on these two (occasions), when the wind is audible at night, and when it whirls up the dust in the day-time.

103. Manu has stated, that when lightning, thunder, and rain (are observed together), or when large fiery meteors fall on all sides, the recitation. must be interrupted until the same hour (on the next day, counting from the occurrence of the event).

104. When one perceives these (phenomena) all together (in the twilight), after the sacred fires have been made to blaze (for the performance of the Agnihotra), then one must know the recitation of the Veda to be forbidden, and also when clouds appear out of season.

105. On (the occasion of) a preternatural sound from the sky, (of) an earthquake, and when the lights of heaven are surrounded by a halo, let him know that (the Veda-study must be) stopped until the same hour (on the next day), even if (these phenomena happen) in the (rainy) season.

106. But when lightning and the roar of thunder (are observed) after the sacred fires have been made to blaze, the stoppage shall last as long as the light (of the sun or of the stars is visible); if the remaining (above-named phenomenon, rain, occurs, the reading shall cease), both in the day-time and at night.

105. Medh. proposes as another explanation of gyotishâm kopasargane, 'when the heavenly lights trouble each other,' i. e. obscure each other, and Nâr., Kull, and Râgh. refer the phrase to eclipses.