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The 叠谤腻丑尘补峁嘺蝉 being the highest order among principal 惫补谤峁嘺蝉 of ancient Indian society and the 艢奴诲谤补蝉 as the lowest order, hold different positions. The distinctions or inequalities between the foremost caste and the lowest caste of the society need consideration to know about the progress and advancement of the society. In any legal system, the position of the members of the different castes furnishes the thoughts and feelings of the community, because the socio-economic forces prevailing in a particular society, play a vital role while framing the rules and regulations of that society.

The 叠谤腻丑尘补峁嘺蝉 use to enjoy special privileges and immunities as a result of their superior position in the society, which may be observed in the 痴测补惫补丑腻谤腻诲丑测腻测补 of the 驰腻箩帽补惫补濒办测补蝉尘峁泃颈. It is made a legal obligation on the part of the King to erect suitable buildings in the city and to settle there the 叠谤腻丑尘补峁嘺蝉, versed in the three Vedas. Moreover, they are provided with livelihood and asked to observe or protect their own dharma.^[1] Dharma in this context refers to the rules regarding 惫补谤峁嘺蝉 and 腻艣谤补尘补蝉, which are dictated in the Vedas and the 厂尘峁泃颈蝉.^[2] The 叠谤腻丑尘补峁嘺蝉 are given the right to free access to any places, as if, those are their own, for the purpose of collecting grass, sacrificial fuel and flowers.^[3] Thus, they are protected from being prosecuted for the offence of theft.

The rule regarding treasure of unknown ownership, found hidden, also known as treasure trove (nidhi) is also exceptionally favourable towards the 叠谤腻丑尘补峁嘺蝉. If the treasure trove is found by the king, then half of it is to be given to the 叠谤腻丑尘补峁嘺蝉, and when a learned 叠谤腻丑尘补峁嘺 comes by it, he can keep the whole nidhi. Any other person, except them, having found the treasure trove, the king should take one sixth of that treasure trove.^[4] Though this meaning is apparent in the text of 驰腻箩帽补惫补濒办测补, yet according to the 惭颈迟腻办峁�a谤腻, the king should give one sixth of it to the finder and should keep himself the remaining treasure trove.^[5]

In the matter of administration of justice, the 叠谤腻丑尘补峁嘺蝉 are allowed to assist the king.^[6] Further, the person, i.e. the Principal Judge, should be a learned 叠谤腻丑尘补峁嘺, who is appointed to administer justice, when the king is unable to attend due to his other duties.^[7] Vij帽膩ne艣vara makes it clear that in the absence of a learned 叠谤腻丑尘补峁嘺, the king may appoint a 碍峁�a迟谤颈测补 or a 痴补颈艣测补 with the same quality, but not a 艢奴诲谤补.^[8] Therefore, it is observed that the 叠谤腻丑尘补峁嘺蝉 get privilege to take active part in judicial functions along with the ruler.

In the 痴测补惫补丑腻谤腻诲丑测腻测补 of the 驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 惫补谤峁嘺 discrimination is distinct in case of administering divine ordeals between the 叠谤腻丑尘补峁嘺蝉 and the 艢奴诲谤补蝉. The ordeal by balance, which is the easiest form of all the ordeals, is prescribed for the 叠谤腻丑尘补峁嘺蝉 and on the other hand, the 艢奴诲谤补蝉 are subjected to the severest form of ordeal, i.e. by poison weighing seven barleycorns.^[9] In case of the ordeal 迟耻濒腻, the person undertaking it, is not in any danger or threat to life of the person going through it. The 叠谤腻丑尘补峁嘺蝉 are also preferred while paying off the debt to other castes, when the creditors belong to different castes.^[10] Another special privilege enjoyed by the 叠谤腻丑尘补峁嘺蝉 is that even non-invitation of neighbouring 叠谤腻丑尘补峁嘺蝉, on the exequal occasions or the like has been considered as an offence, punishable with a fine of ten 辫补峁嘺蝉.^[11]

The penal provision of the 驰腻箩帽补惫补濒办测补蝉尘峁泃颈 is not harsh to the 叠谤腻丑尘补峁嘺蝉 and some privileges are allowed to them. They are endowed with immunities and exemption. In this regard, the position of the 叠谤腻丑尘补峁嘺蝉 and the 艢奴诲谤补蝉 before the time of the 驰腻箩帽补惫补濒办测补蝉尘峁泃颈 should be traced, for which, the rules contained in the 惭补苍耻蝉尘峁泃颈 deserve consideration. The extreme form of supremacy is advocated for the 叠谤腻丑尘补峁嘺蝉, against the categorically unfair expressed treatment towards the 艢奴诲谤补蝉 in the 惭补苍耻蝉尘峁泃颈. The laws of the 惭补苍耻蝉尘峁泃颈 are hostile to the 艢奴诲谤补蝉 specifically. In accordance with Manu, a 叠谤腻丑尘补峁嘺 witness requires taking oath by his veracity, but a 艢奴诲谤补 has to swear by imprecating on his own head the guilt of all grievous sins.^[12] The manner of administration of oath for a 艢奴诲谤补 in court of law is most humiliating of all. 驰腻箩帽补惫补濒办测补 has mentioned a general oath for all witnesses without any reference to the particular caste of the witnesses.^[13] Manu generally ordains severe punishment for 艢奴诲谤补蝉, offending against the persons of superior 惫补谤峁嘺蝉. He lays down that due to the law origin of a 艢奴诲谤补, when he insults any one of the three upper castes with gross invective, should have his tongue cut off.^[14] On the contrary, a 叠谤腻丑尘补峁嘺 is liable to be fined with fifty, twenty five and twelve 辫补峁嘺蝉 for defaming a 碍峁�a迟谤颈测补, a 痴补颈艣测补 and a 艢奴诲谤补 respectively.^[15]

驰腻箩帽补惫补濒办测补 has not prescribed such kind of discriminatory behaviour towards the 艢奴诲谤补蝉, rather ordains fine for a similar offence, which varies depending upon the caste of the offender and the victim.^[16] However, it is significant to note that in the 骋补耻迟尘补诲丑补谤尘补蝉奴迟谤补, no fine is provided for a 叠谤腻丑尘补峁嘺, abusing a 艢奴诲谤补, which indicate that at that time it might not have been considered at all as a crime.^[17] It appears that the disabilities and the subordination of the 艢奴诲谤补蝉, during the time of the 顿丑补谤尘补蝉奴迟谤补蝉 have deteriorated their position to more destructive height than other three castes. The 骋补耻迟补尘补诲丑补谤尘补蝉奴迟谤补, which is believed to be the oldest of this kind, contains provisions that the ears of the 艢奴诲谤补蝉 are entitled to be filled with molten tin or lac for listening the Vedic recitation, for repeating it, his tongue is to be cut off and if he memorises, then his body shall be split asunder.^[18]

In the 痴测补惫补丑腻谤腻诲丑测腻测补 of the 驰腻箩帽补惫补濒办测补蝉尘峁泃颈, there is not any repressive law against a 艢奴诲谤补 disputing with the 叠谤腻丑尘补峁嘺蝉, or against the 艢奴诲谤补 learning or owning property and so forth. However, the 叠谤腻丑尘补峁嘺蝉, still continue to enjoy some kind of favourable laws compared to other castes. 驰腻箩帽补惫补濒办测补 has prescribed the general law for all non-叠谤腻丑尘补峁嘺蝉 but not only to 艢奴诲谤补 that a non-叠谤腻丑尘补峁嘺 should be deprived of his limb, through which he inflicts pain on a 叠谤腻丑尘补峁嘺.^[19]

Manu prescribes that a 艢奴诲谤补 having intercourse with an unguarded woman of twice born has to lose his offending part, and if he commits the same offence with a guarded twice born woman then he loses his life.^[20] He advocates special exemption for the 叠谤腻丑尘补峁嘺蝉 ordaining tonsure of head in case of which, other caste have to suffer capital punishment.^[21] On the other hand, when the 叠谤腻丑尘补峁嘺蝉 have intercourse with the woman of a 叠谤腻丑尘补峁嘺, a 碍峁�a迟谤颈测补, a 痴补颈艣测补 or a 艢奴诲谤补, he is made to pay fine in ascending order.^[22] Manu makes a claim for the 叠谤腻丑尘补峁嘺蝉, that intends to place them above the criminal punishment. According to him, a 叠谤腻丑尘补峁嘺 should not be killed for whatever crimes he commits, rather he should be vanished without wound on him and with all his property.^[23] The king is warned that he should never think of imposing death penalty on a 叠谤腻丑尘补峁嘺, as killing of him is known to be the greatest crime on the earth.^[24]

In the matter of adultery, 驰腻箩帽补惫补濒办测补 too maintains the principle of 惫补谤峁嘺 legislation. However, it is not prejudiced to the 艢奴诲谤补蝉. He has prescribed the punishment for various kinds of adultery in a uniform way, that when it is committed with a higher caste woman by lower caste man then death is the penalty. Higher form of pecuniary penalty is ordained when committed with woman of same caste and middle or lowest form of fine is to be paid, if committed with a woman of lower caste.^[25] An exception is provided by 驰腻箩帽补惫补濒办测补, in case, when a woman of inferior caste is forcibly defiled, then the hands of the offender should be lopped off.^[26] Thus, 驰腻箩帽补惫补濒办测补 conforms to corporeal punishment even for upper castes such as the 叠谤腻丑尘补峁嘺, the 碍峁�a迟谤颈测补, the 痴补颈艣测补 though in accordance with the above mentioned provisions, the 叠谤腻丑尘补峁嘺蝉 get immunity from the capital punishment. 驰腻箩帽补惫补濒办测补 prescribes branding and banishment for the 叠谤腻丑尘补峁嘺 as penalty for theft but several modes of corporal punishments are recommended for other castes.^[27] It may be noticed that 驰腻箩帽补惫补濒办测补 in this respect has treated the 碍峁�a迟谤颈测补, the 痴补颈艣测补 and the 艢奴诲谤补 with equal status or at par.

On many contexts, views of the commentators are significant to understand and to detect the changes, which have taken place in the society. They very often try to project the idea of later time, i.e. of their time along with the view of the writer of the original work. Hence, the comments of the 惭颈迟腻办峁�a谤腻, may expose the changing position of the castes in the society from the earlier time. Manu, claiming the supremacy of the 叠谤腻丑尘补峁嘺蝉, declares that even a 叠谤腻丑尘补峁嘺 of ten years is like the father to a 碍峁�a迟谤颈测补 of a hundred years old.^[28] The 骋补耻迟补尘补诲丑补谤尘补蝉奴迟谤补 has also announced that the king rules over all, except the 叠谤腻丑尘补峁嘺蝉.^[29] The 惭颈迟腻办峁�a谤腻 commentary quoting the above-mentioned text of the 骋补耻迟补尘补诲丑补谤尘补蝉奴迟谤补 expresses that it is intended to be eulogistic only, hence it should not be supposed in consequence that the 叠谤腻丑尘补峁嘺蝉 are exempted from punishment but the king has the power to punish them in appropriate cases.^[30] 痴颈艣惫补谤奴辫补 quotes a passage of K膩ty膩ya峁嘺 which lays down death sentence for a 叠谤腻丑尘补峁嘺 in case of certain offences such as, destruction of foetus, theft, assault of the 叠谤腻丑尘补峁嘺 women with weapon and killing of innocent women.^[31]

In the 痴测补惫补丑腻谤腻诲丑测腻测补 of the 驰腻箩帽补惫补濒办测补蝉尘峁泃颈, an offence related to the 艢奴诲谤补蝉 is mentioned, which reveals the social taboos that the 艢奴诲谤补蝉 are subjected too. It emphasises on each of the castes to follow their own livelihood as permitted by the 艢腻蝉迟谤补蝉. Therefore, if a 艢奴诲谤补 secures his livelihood by falsely displaying the marks of a 叠谤腻丑尘补峁嘺 then it is considered as an offence punishable with a fine of eight hundred 辫补峁嘺蝉. It may be presumed that due to the privilege and covetable position enjoyed by the 叠谤腻丑尘补峁嘺蝉 in the society, some of the members of the 艢奴诲谤补 caste might have pretended to be the 叠谤腻丑尘补峁嘺 to receive the advantage of that caste by exhibiting the false signs of the 叠谤腻丑尘补峁嘺蝉.^[32] The 惭颈迟腻办峁�a谤腻 explains that a 艢奴诲谤补 with the object of getting a meal, exhibits or puts on the sacred thread and other marks of a 叠谤腻丑尘补峁嘺. Regarding the punishment, it is important to note that the commentator has mentioned two views of two unknown or unnamed 厂尘峁泃颈蝉. According to one view, a mark resembling the sacred thread should be carved on his body by means of a heated pin. The view of the other 厂尘峁泃颈 is that the 艢奴诲谤补, who wears the marks of the twice born should be punished corporally.^[33]

Thus, 驰腻箩帽补惫补濒办测补 has not advocated cruel punishment to the 艢奴诲谤补 as prescribed of these 厂尘峁泃颈蝉, cited by the commentators. One of the rules of the 痴测补惫补丑腻谤腻诲丑测腻测补 suggests that certain items of foods are forbidden for the 艢奴诲谤补蝉 like the members of the higher 惫补谤峁嘺蝉, i.e. the 叠谤腻丑尘补峁嘺蝉, the 碍峁�a迟谤颈测补 and the 痴补颈艣测补s. He prescribes that the person who falsely makes a 叠谤腻丑尘补峁嘺 to partake the prohibited food is liable to pay the highest form of monetary punishment. In case of 碍峁�a迟谤颈测补, for the similar offence, the punishment is second form, that committed to 痴补颈艣测补 attracts lowest amercement, and when a 艢奴诲谤补 is caused to eat prohibited food then the punishment incorporated is half the first amercement.^[34] The above discourse shows the pre-eminent position of the 叠谤腻丑尘补峁嘺蝉 and the disadvantaged position of the 艢奴诲谤补蝉. However, the critical and comparative examinations of the penal treatment indicate the gradual declination of the privileges, concessions, influence and supremacy of the 叠谤腻丑尘补峁嘺蝉. On the contrary in course of time, the position of the 艢奴诲谤补蝉 has improved in the society.

The 惭补苍耻蝉尘峁泃颈 and the 顿丑补谤尘补蝉奴迟谤补 of Gautama, etc., basically bring the distinction between the three upper 惫补谤峁嘺蝉 and the 艢奴诲谤补蝉. It seems that the upper 惫补谤峁嘺蝉 are led by the 叠谤腻丑尘补峁嘺蝉 and the lower 惫补谤峁嘺蝉 by the 艢奴诲谤补蝉. At that time, the 叠谤腻丑尘补峁嘺蝉 enjoyed high social status and claimed undue privileges, contrary to their position with the 艢奴诲谤补蝉. In most of the provisions of Manu, the general attitude of intense hostility towards the 艢奴诲谤补蝉 may be observed. These are directed to the 艢奴诲谤补蝉 offending against the 叠谤腻丑尘补峁嘺蝉. It suggests the bitter relation between the highest and the lowest 惫补谤峁嘺蝉. Therefore, the 艢奴诲谤补蝉 had to suffer a lot. K. P. Jayaswal remarks that Manu鈥檚 hostility to the 艢奴诲谤补 is primarily towards the learned and the controversialist 艢奴诲谤补, claiming equality and freedom.^[35]

The provisions of the 痴测补惫补丑腻谤腻诲丑测腻测补 of the 驰腻箩帽补惫补濒办测补蝉尘峁泃颈 and the commentaries on this work inform some improvement in the legal and political status of the 艢奴诲谤补蝉 and to some extent, it has retained their social position. The opposition shown in the penal behaviour earlier between the 艢奴诲谤补 and the three upper, castes led by the 叠谤腻丑尘补峁嘺蝉, is shifted to an equal order of increase among the four 惫补谤峁嘺蝉. In many aspects, where the privileges of the 叠谤腻丑尘补峁嘺蝉 are retained, the 艢奴诲谤补蝉 are not differentiated from the 碍峁�a迟谤颈测补 and the 痴补颈艣测补s, but all these three 惫补谤峁嘺蝉 are mentioned by using one term as non-叠谤腻丑尘补峁嘺蝉. Most of cruel corporal punishments and draconian measures of Manu towards the 艢奴诲谤补蝉 for their suppression are either omitted or replaced with pecuniary punishment. The claim to sovereignty and complete immunity of the 叠谤腻丑尘补峁嘺蝉 from penal provisions is ignored by 驰腻箩帽补惫补濒办测补. The favours shown to the 叠谤腻丑尘补峁嘺蝉 do not appear to be excessive, in comparison to what they have enjoyed earlier. He has restricted the privileges and concessions to some extent, giving due consideration to social and political environments. The 驰腻箩帽补惫补濒办测补蝉尘峁泃颈, thus reflects these developments and the signs of change in the position of the 叠谤腻丑尘补峁嘺蝉 and the 艢奴诲谤补蝉 in the society. The former is brought under the purview of the law, which is declared to be the supreme of all, whereas the status of the 艢奴诲谤补蝉 has been tactfully improved as has never been.

Footnotes and references:

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[1]:

谤腻箩腻 k峁泃v膩 pure 蝉迟丑腻苍补峁� 产谤腻丑尘补峁嚹乶苍测 asya tatra tu/ 迟谤补颈惫颈诲测补峁� v峁泃timadbr奴y膩tsvadharma岣� p膩lyat膩miti// 驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 2.185

[2]:

鈥�var峁嚹伵況amanimitta岣� 艣rutism峁泃ivihito bhavadbhiranu峁ａ弓h墨yat膩miti t膩nbr膩hma峁嚹乶br奴y膩t/ 惭颈迟腻办峁�a谤腻, Ibid.

[3]:

dvijast峁涐箛aidha岣� pu峁�p膩峁噄 sarvata岣� sarvad膩haret// 驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 2.166

[4]:

谤腻箩腻 labdhav膩 苍颈诲丑颈峁� dady膩ddvijebhyo鈥檙dha峁� 诲惫颈箩补岣� puna岣�/ vidv膩na艣e峁�am膩dady膩tsa sarvasya prabhuryata岣�// itare峁嘺 nidhau labdhe 谤腻箩腻 峁�a峁ａ弓ha峁兣沘m膩haret/ aniveditavij帽膩to d膩pyasta峁� 诲补峁囜笉补meva ca// Ibid., 2.34-35

[5]:

itare峁嘺 tu r膩javidvadbr膩hma峁嘺vyatiriktena avidvadbr膩hma峁嘺k峁�atriy膩din膩 nidhau labdhe 谤腻箩腻 峁�a峁ａ弓h膩峁兣沘madhigantre datv膩 艣别峁�a峁� 苍颈诲丑颈峁� 蝉补测补尘腻丑补谤别迟/ 惭颈迟腻办峁�a谤腻, Ibid.,2.35

[6]:

驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 2.1

[7]:

Ibid., 2.3

[8]:

鈥� sarvadharmavit br膩hma峁噊 na k峁�atriy膩dirniyoktavyo vyavah膩radar艣ane/鈥� eva峁僢h奴tabr膩hma峁嚹乻a峁僢have 办峁�a迟谤颈测补峁� 惫补颈艣测补峁� v膩niyu帽j墨ta na艣奴dram/ 惭颈迟腻办峁�a谤腻, Ibid.

[9]:

tula str墨b膩lav峁沝dh膩ndhapa峁単ubr膩hma峁嘺rogi峁嚹乵/ agnirjala峁� v膩 s奴drasya yav膩岣� sapta vi峁�asya v膩// 驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 2.98

[10]:

诲补迟迟惫腻 tu br膩hma峁嚹亂aiva n峁沺atestadanantaram// Ibid., 2.41

[11]:

br膩hma峁嘺pr膩tive艣y膩n膩metadev膩nimantra峁噀// Ibid., 2.263.

[12]:

satyena 艣膩payedvipra峁� 办峁�a迟谤颈测补峁� v膩han膩yudhai岣�/ gob墨jak膩帽canair惫补颈艣测补峁� 艣奴诲谤补峁� sarvaistup膩takai岣�// 惭补苍耻蝉尘峁泃颈, 8.113

[13]:

驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 2.73-75

[14]:

别办补箩腻迟颈谤诲惫颈箩腻迟墨峁僺迟耻 惫腻肠腻 d膩ru峁嘺y膩 k峁�ipan/ jihv膩y膩岣� pr膩pnuy膩ccheda峁� jaghanyaprabhavo hi sa岣�// 惭补苍耻蝉尘峁泃颈, 8.270

[15]:

Ibid., 8.268

[16]:

cf., 驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 2.206-207

[17]:

na 艣奴dre ki峁僣it// 骋补耻迟补尘补诲丑补谤尘补蝉奴迟谤补, 12.13

[18]:

atha 丑腻蝉测补 vedamupa峁ａ箾峁噕atastrapujatubhy膩峁� 艣rotrapratip奴ra峁嘺m// ud膩hara峁噀 jihv膩ccheda岣�// dh膩ra峁噀 艣ar墨rabheda岣�// Ibid., 12.4-6

[19]:

viprap墨岣嵞乲ara峁� chedyama峁単amabr膩hma峁嘺sya tu/ 驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 2.215

[20]:

艣奴dro guptama驳耻辫迟补峁� v膩 dvaij膩ta峁� sarv峁嘺m膩vasan/ aguptama峁単asarvasv墨 驳耻辫迟补峁� sarve峁嘺 h墨yate// 惭补苍耻蝉尘峁泃颈, 8.374

[21]:

mau峁囜笉ya峁� pr膩峁嚹乶tako da峁囜笉o br膩hma峁嘺sya vidh墨yate/ itare峁Ｄ佱箖 tu var峁嚹乶膩峁� 诲补峁囜笉补岣� pr膩峁嚹乶tako bhavet// Ibid., 8.379

[22]:

Ibid., 8.378, 385

[23]:

na 箩腻迟耻 产谤腻丑尘补峁嘺峁� hany膩tsarvap膩pe峁�vapi sthitam/ r膩峁ａ弓r膩dena峁� bahi岣�kury膩tsamagradhanamak峁�atam// Ibid., 8.380

[24]:

na br膩hma峁嘺 vadh膩dbh奴y膩ndharmo vidyate bhuvi/ tasm膩dasya 惫补诲丑补峁� 谤腻箩腻 尘补苍补蝉腻鈥檖i na cintayet// Ibid., 8.281

[25]:

驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 2.286, 287, 289

[26]:

测补诲测补办腻尘腻峁� 办补苍测腻峁� 惫补濒腻峁� val膩tk膩re峁嘺 nakhak峁�at膩din膩 d奴峁�ayati 迟补诲腻 tasya kara艣cchettavya岣�/ 惭颈迟腻办峁�a谤腻, Ibid., 2.288

[27]:

肠补耻谤补峁� prad膩py膩pah峁泃a峁� gh膩tayodvividhairvadhai岣�/ sacihna峁� 产谤腻丑尘补峁嘺峁� k峁泃v膩 svar膩峁ａ弓r膩dviprav膩sayet// 驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 2.270

[28]:

产谤腻丑尘补峁嘺峁� da艣avar峁�a峁� tu 艣atavar峁�a峁� tu bh奴mipam// 辫颈迟腻putrau vij膩n墨y膩dbr膩hma峁嘺stu tayo岣� 辫颈迟腻// 惭补苍耻蝉尘峁泃颈, 2.135

[29]:

谤腻箩腻 sarvasye峁ａ弓e br膩hma峁嘺varjam// 骋补耻迟补尘补诲丑补谤尘补蝉奴迟谤补, 11.1

[30]:

na ca 谤腻箩腻 sarvasye峁ａ弓e br膩hma峁嘺varjam iti gautamavacan膩nna br膩hma峁嚹乨a峁囜笉y膩 iti mantavyam/ tasya pra艣a峁僺膩rthatv膩t/ 惭颈迟腻办峁�a谤腻 on 驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 2.4

[31]:

garbhasya p膩tane steno br膩hma峁噛膩峁� 艣astrap膩tane/ adu峁ａ弓膩峁� yo峁�ita峁� hatv膩 hantavyo br膩hma峁噊鈥檖i hi// K膩ty膩ya峁嘺 quoted by 痴颈艣惫补谤奴辫补 on 驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 2.281

[32]:

vipratvena ca 艣奴drasya j墨vato鈥欋梗峁璦艣ato 诲补尘补岣�// 驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 2.304

[33]:

tath膩 ya岣� 艣奴dro bhojan膩rtha峁� yej帽opav墨t膩d墨n墨 br膩hma峁嘺lig膩ni dar艣ayati te峁Ｄ乵a峁ａ弓a艣ato 诲补尘补岣�/鈥ε況膩ddhabhojan膩rtha峁� pu峁嘺岣� 艣奴drasya viprave峁�adh膩ri峁嘺stapta艣al膩k膩y膩 yaj帽opav墨vadvapu峁�y膩likhet iti sm峁泃yantarokta峁� dra峁ａ弓avyam/ v峁泃tyartha峁� tu yaj帽opav墨t膩di br膩hma峁嘺li峁単adh膩ri峁噊 vadha eva/ drij膩tilivigina岣� 艣奴dr膩ngh膩tayet iti smara峁嚹乼/ 惭颈迟腻办峁�a谤腻, Ibid.2.304

[34]:

补产丑补办峁�y别峁嘺 诲惫颈箩补峁� 诲奴峁�y补 诲补峁囜笉补 耻迟迟补尘补蝉腻丑补蝉补尘/ 尘补诲丑测补尘补峁� 办峁�a迟谤颈测补峁� 惫补颈艣测补峁� 辫谤补迟丑补尘补峁� 艣奴dramardhikam// 驰腻箩帽补惫补濒办测补蝉尘峁泃颈, 2.296

[35]:

Jayaswal, K.P., Manu and 驰腻箩帽补惫补濒办测补, pages91-92