grain, one-twentieth (on the profits on gold and cattle), which amount at least to one Kârshâpana; Sûdras, artisans, and mechanics (shall) benefit (the king) by (doing) work (for him).

121. If a Sûdra, (unable to subsist by serving Brahmanas,) seeks a livelihood, he may serve Kshatriyas, or he may also seek to maintain himself by attending on a wealthy Vaisya.

122. But let a (Sûdra) serve Brahmanas, either

subjects dealing in corn or in gold. From the former the king may take in times of distress one-eighth, and from the latter onetwentieth. The second line indicates that artisans who, according to VII, 138, in ordinary times furnish one piece of work in each month, may be made to work more for the king. According to Gov. and Kull., husbandmen (krishigîvinâm, Gov.) shall give from the increments on grain (upakaya) one-eighth (instead of onetwelfth, and in the direst distress one-fourth, according to verse 118, Kull.), from all increments on gold and so forth amounting to more than a Kârshapana one-twentieth instead of one-fiftieth, as prescribed above, VII, 130. Râgh. in substance agrees with this explanation. Nâr. and Nand. read, as it would seem, vimsatkârshâpanâvaram (nâparam, Nand.), and take the verse differently. Nâr. says that the tax on grain is to be one-fourth in the case of Sûdras, and oneeighth in the case of Vaisyas, that the tax on everything else is to be at least one Kârshâpana in twenty, and that artisans who work for wages shall pay the same rate (vimsatkârshâpanam iti | dhânyâd anyeshu vimsad vimsatikârshâpanamûlyam tâdrisalâbhe kârshâpana eko râgñâ grâhya ity avarah pakshah | sambhave tv adhikam api grâhyam ity arthah | dharmopakaranâh [karmo°] dharmibhir [karmabhir] visvam upakurvantas tantuvâyâdayah | sûdrâh kâravo varnavâhyâ natakitrakârâdyâh | silpinas ka rathakârâdyâs te 'pi karma kritvâ bhrititve 'pi vimsatikârshâpanalâbhe kârshâpanâvaram sulkam dadyur iti seshah). According to Nâr. the translation would be (Viz.) one-eighth as the tax (payable) by Vaisyas on grain, (and on everything else) at least one Kârshâpana out of twenty; Sûdra artisans and mechanics who benefit (men) by their work (shall pay the same rate).' Nâr. adds that some read trimsatkârshâpanâvaram, at least one Kârshâpana out of thirty.'

121-129. Gaut. X, 50-65; Vâgn. I, 120-121.

for the sake of heaven, or with a view to both (this life and the next); for he who is called the servant of a Brahmana thereby gains all his ends.

123. The service of Brâhmanas alone is declared (to be) an excellent occupation for a Sûdra; for whatever else besides this he may perform will bear him no fruit.

124. They must allot to him out of their own. family (-property) a suitable maintenance, after considering his ability, his industry, and the number of those whom he is bound to support.

125. The remnants of their food must be given to him, as well as their old clothes, the refuse of their grain, and their old household furniture.

126. A Sûdra cannot commit an offence, causing loss of caste (pâtaka), and he is not worthy to receive the sacraments; he has no right to (fulfil) the sacred law (of the Âryans, yet) there is no prohibition against (his fulfilling certain portions of) the law.

127. (Sûdras) who are desirous to gain merit, and know (their) duty, commit no sin, but gain praise, if they imitate the practice of virtuous men without reciting sacred texts.

128. The more a (Sudra), keeping himself free from envy, imitates the behaviour of the virtuous, the more he gains, without being censured, (exaltation in) this world and the next.

126. 'Cannot commit an offence causing loss of caste,' i. e. ' by eating garlic and the like forbidden fruit' (Gov., Kull.), or 'by (keeping) a slaughter-house' (Râgh.).

127. In what particulars the practice of the Aryans may be imitated by Sûdras, may be learnt from the parallel passages quoted

129. No collection of wealth must be made by a Sûdra, even though he be able (to do it); for a Sûdra who has acquired wealth, gives pain to Brâhmanas.

130. The duties of the four castes (varna) in times of distress have thus been declared, and if they perform them well, they will reach the most blessed state.

131. Thus all the legal rules for the four castes. have been proclaimed; I next will promulgate the auspicious rules for penances.

CHAPTER XI.

1. Him who wishes (to marry for the sake of having) offspring, him who wishes to perform a sacrifice, a traveller, him who has given away all his property, him who begs for the sake of his teacher, his father, or his mother, a student of the Veda, and a sick man,

2. These nine Brâhmanas one should consider as

129. 'Gives pain to Brâhmanas,' i.e. 'by becoming proud and not serving them' (Gov., Kull., Râgh.).

Baudh. II, 5, 19. 'He 'on performing a Visvagit

XI. 1. Âp. II, 10, 1-2; Gaut. V, 21; who has given away all his property,' i.e. sacrifice' (Medh., Gov., Kull., Râgh.), or other Kratus' (Nâr.). 'For the sake of his teacher, his father, or his mother,' i. e. 'in order to maintain them' (Gov. Kull., Râgh.), or 'in order to procure the fee for the teacher' (Râgh., Nâr.). The commentators try to excuse the introduction of the miscellaneous rules, contained in verses 1-43, before the discussion of the penances, which according to X, 131 ought to follow at once, either by assuming that the object is to show the necessity of performing penances in case these rules are violated, or by pointing out that, as gifts are the means for removing sin, the enumeration of the Pâtras or worthy recipients is required.

Snâtakas, begging in order to fulfil the sacred law; to such poor men gifts must be given in proportion to their learning.

3. To these most excellent among the twice-born, food and presents (of money) must be given; it is declared that food must be given to others outside the sacrificial enclosure.

4. But a king shall bestow, as is proper, jewels of all sorts, and presents for the sake of sacrifices on Brahmanas learned in the Vedas.

5. If a man who has a wife weds a second wife, having begged money (to defray the marriage expenses, he obtains) no advantage but sensual enjoyment; but the issue (of his second marriage belongs) to the giver of the money.

6. One should give, according to one's ability, wealth to Brâhmanas learned in the Veda and living alone; (thus) one obtains after death heavenly bliss.

3. Gaut. V, 22; Baudh. II, 5, 20. The translation follows Medh., Gov., and Nâr. The interpretation adopted by Kull. is, "To these most excellent Brâhmanas food together with presents must be given (inside the sacrificial enclosure).' Nand. reads etebhyo 'pi instead of etebhyo hi, and thinks that bahirvede is to be construed with api, 'To these most excellent among the twice-born food.... must be given even outside the sacrificial enclosure.' The correct explanation of the force of the word bahirvedi, outside the sacrificial enclosure,' is given by Nâr., who adds, vedyâm tu yâkitam sarvam, eva deyam, 'but near the fire-altar everything asked for must be given to them.' The meaning of the verse, therefore, is that the nine mendicants, mentioned in verses 1-2, shall always receive what they ask for, and other mendicants ordinary food only, but that if they beg at the performance of a sacrifice, other property also must be given to them.

5. Âp. II, 10, 3. The object of the verse is to forbid that alms shall be asked or given for such a purpose (Gov., Kull.). Medh., Gov., Nâr., Râgh., and K. omit this verse. It looks very much like an interpolation, intended to explain the preceding rule.

7. He who may possess (a supply of) food sufficient to maintain those dependant on him during three years or more than that, is worthy to drink the Soma-juice.

8. But a twice-born man, who, though possessing less than that amount of property, nevertheless drinks the Soma-juice, does not derive any benefit from that (act), though he may have formerly drunk the Soma-juice.

9. (If) an opulent man (is) liberal towards strangers, while his family lives in distress, that counterfeit virtue will first make him taste the sweets (of fame, but afterwards) make him swallow the poison (of punishment in hell).

10. If (a man) does anything for the sake of his happiness in another world, to the detriment of those whom he is bound to maintain, that produces evil results for him, both while he lives and when he is dead.

II. If a sacrifice, (offered) by (any twice-born) sacrificer, (and) especially by a Brâhmana, must remain incomplete through (the want of) one requisite, while a righteous king rules,

7. Vas. VIII, 10; Vi. LIX, 8; Yâgn. I, 124. 'Drink the Somajuice,' i.e. 'perform a Soma-sacrifice, in order to obtain the fulfilment of some wish' (Medh., Gov., Kull., Râgh.).

6

8. Though he formerly may have drunk the Soma,' i. e. at the nitya (i.e. the annual, see above, IV, 26, VI, 10) Soma-sacrifice' (Gov., Kull., Râgh.). The same commentators and Medh. point out that this and the preceding verses do not forbid the performance of the nitya Soma-sacrifices, but only of those called kâmya. He who performs the latter without possessing the requisite property, loses also the rewards for the former.

11-15. Gaut. XVIII, 24-27.

11. 'While a righteous king rules,' i.e. 'because such a king will not punish a man who acts in accordance with the Sâstras' (Medh., Gov., Kull., Nâr.).