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Vīramitrodaya (Saṃskāra, p. 192) quotes it as laying down the exact time for the performance of the sacrament, in the first half, — and the form of the sacrament in the second half. It quotes it again (p. 403) in support of the view that Manu having prescribed the sacraments of Nāmakaraṇa, Niṣkramaṇa, Annaprāśana, Chuḍā, Upanayaṇa and Keśānta, for the male child, — adds a verse (2. 66) to the effect that ‘all this is to be done for the female child &c. &c., — which makes it clear that the Upanayaṇa rite should be performed for the female child also; and the statement (in 2-67) that for women the ‘marriage’ constitutes the ‘upanayaṇa’ only provides a possible substitute for Upanayaṇa in the case of females.

This verse is quoted in Nirṇayasindhu (p. 171) as laying down the Jātakarma, and explains ‘vardhana’ as ‘cutting.’

Comparative notes by various authors:

Mahābhārata (Ājagara Parva., 3?). — (The first line of Manu repeated.)

Viṣṇu (Smṛti, 1.27.1). — ‘On the birth of the child, the Jātakarma.’

Āśvalāyana (Gṛhyasūtrā, 15.1.3). — ‘When the boy is born, before he has been touched by any other person, he should be made to eat, with a golden spoon, butter, honey and gold, with the mantra — ‘Pra te dadhāmi, etc.’ — ‘The following mantra is to he recited into the ear of the child — medhānte devaḥ savitā, etc.’ — ‘The shoulders are touched with the mantra — Aśmā bhava’, etc.

Āṣhvalāyana (Vīra-Saṃskāra, p. 193). — ‘The Jātakarma should be performed by the twice-born immediately on the birth of the child.’

Gobhila (Gṛhyasūtrā, 2.7.21). — ‘Taking hold of the boy as soon as he is born, one should make an offering into his mouth, with the mantra Medhānte mitrāvaruṇau, etc.’

Āśvalāyana (Vīra-Saṃskāra, p. 191). — ‘When the boy is born, the Father should perform the Jātakarma sacrament after having performed the Nāndī-śrāddha.’

Jābāli (Ibid). — ‘Before the umbilical cord has been cut, the Śrāddha consequent on child-birth should be performed.’

Garga (Ibid). — ‘The Jātakarma is prescribed as to be performed, as soon as the boy is born, before he is put to the mother’s breast, or before the umbilical cord has been cut.’

Śaṅkha (Parāśaramādhava, p. 110). — ‘To all members of his family he shall give quadrupeds, grains, gold and other things.’

Śaṅkha-Likhita (Ibid). — ‘On. birth, there is Jātakarma; and feeding of the child with barley-dour, honey, butter, by means of a golden spoon.’

Baijavāpa (Ibid). — ‘As soon as the boy is born, before the cutting of the cord, he should be fed with water touched with gold, and also with curd, honey, butter.’

Viṣṇudarmottara (Parāśaramādhava, p. 440). — ‘On the birth of the son, the Śrāddha should be performed before the cutting of the umbilical cord; or after the expiry of the period of impurity.’

Vyāsa (Do.) — ‘When the man is away from home, or when his wife is in her courses, when he has no materials nor Brāh-niaṇas at hand, lie shall perform the Birth-śrāddha with gold.’

Samvārta (Paraśaramādhava, p. 439). — ‘On the birth of the son, bathing with clothes on has been prescribed for the father.’

Ādityapurāṇa (Ibid, p. 410). — ‘At the Birth-śrāddha one shall not offer cooked food to the Brāhmaṇas.’

Pāraskara (Ibid, p. 440). — ‘When the boy is horn, before the cord is cut, one should perform rites tending to longevity and intelligence; uttering into his right ear, the word ‘Vāk’ and then his secret name.’

Brahmapurūṇa (Aparārka, p. 20) and Ādityapurāṇa, (Parāśaramādhava, p. 440). — ‘Gods and Pitṛs come to the house of the twice-born whenever a son is born; therefore on that occasion, sacred rites should be performed; one should give away gold, land, cows and chariots, umbrellas, goats, garlands, sesamum, houses and much wealth, and after performing the śrāddha, he should offer cooked food to Brāhmaṇas.’

Hārīta (Do.) — ‘On the birth of the son, the Pitṛs become delighted; hence that day is sacred; hence one should give away vessels full of sesamum, along with gold; and having invited Brāhmaṇas, one should make offerings to the Pitṛs; and prior to the cutting of the umbilical cord, they make

VERSE 2.30 [The ‘Naming Ceremony’ (nāmadheya)]

Section X - The ‘Naming Ceremony’ (nāmadheya)

नामधेयं दशम्यां तु द्वादश्यां वाऽस्य कारयेत् ।
पुण्ये तिथौ मुहूर्ते वा नक्षत्रे वा गुणान्विते ॥३०॥

nāmadheyaṃ daśamyāṃ tu dvādaśyāṃ vā'sya kārayet |
puṇye tithau muhūrte vā nakṣatre vā guṇānvite ||30||

One should have his ‘naming’ (Nāmadheya) done on the tenth or the twelfth (day), on an auspicious lunar date and at an auspicious moment. and under a propitious lunar asterism. — (30)

Medhātithi’s commentary (manubhāṣya):

One should perform the ‘naming,’ ‘Nāmadheya,’ of the child on the tenth or the twelfth day.

No significance is meant to be attached to the sense of the causative affix in ‘Kārayet,’ should have it done.’ For the Gṛhyasūtra simply says — ‘On the tenth day the father should take up the child and perform his naming’ (without the causal form).

The term ‘Nāmadheya’ means simply ‘nāma,’ ‘name’; and it is that word by which a person is called during life.

In as much as the section has started with the mentiou of the ‘Jātakarma,’ as to be done ‘before the cutting of the umbilical cord,’ it follows that the ‘tenth’ and ‘twelfth’ (of the Text) refer to the day as counted from the day of birth; and they do not refer to the lunar dates.

On this point some people have held that the mention of the ‘tenth day’ is only meant to indicate the ‘passing of the days of impurity’; the past-participle epithet ‘atītāyām,’ ‘having passed,’ being understood. So that the meaning is that, ‘for the Brāhmaṇa the Naming should be done after the lapse of the tenth day, for the Kṣatriya after the lapse of the twelfth day, and for the Vaiśya after the lapse of the fifteenth day.’

This explanation, however, is not right. For there being no ground for taking the words in the indirect figurative sense suggested, the ceremony could very well be performed during the period of impurity, just like the ‘Birth-rite.’ If the feeding of the Brāhmaṇas were enjoined (as a necessary accompaniment of the Ṛte), then there might be some justification for the suggested figurative interpretation.

If the ‘tenth’ or the ‘twelfth’ day happen to fulfil the conditions mentioned in the second line of the verse, then the ceremony should be done on those days. Otherwise it should be performed on some other auspicious lunar date.

The ‘auspicious lunar dates’ are the, the fifth (day of the lunar month), and so forth.

‘Puṇya,’ ‘auspicious,’ means commended. The ninth, fourteenth and such other days (of the lunar month), — which are commonly called ‘Riktā,’ — are ‘not commended,’ ‘inauspicious.’

‘Muhūrta,’ ‘moment,’ stands for what is called ‘lagna’ (the point of time indicated by the ‘contact with the Horizon,’ i.e., the ‘rising,’ of a particular Zodiacal Sign), Aquarius, and the rest. ‘At a moment that is auspicious,’ — i.e., which is not possessed by any evil planet, which is looked upon by Jupiter and Venus. Such ‘auspiciousness’ of the moment can be ascertained with the help of the science of Astrology.

‘Under a propitious lunar asterism,’ — the ‘are those beginning with Śraviṣṭhā; and that day on which these happen to be ‘propitious.’ The ‘propitiousness’ of the Lunar Asterism consists in its being free from the contact of ‘malignant’ and ‘evil’ planets, as also from the condition of ‘Vyatīpāta’ (a malignant aspect of the Sun and the Moon).

The particle ‘Vā’ in the Text has a collective sense (meaning ‘and’); hence the meaning is that ‘the ceremony should he performed on an auspicious day, and at an auspicious moment, and under a faultless lunar asterism.’ The due combination of all these conditions can be ascertained with the help of the Science of Astrology.

The final upshot of the whole comes to this: — The ceremony should never be performed before the tenth or twelfth day, — and after these days it may be performed only at the auspicious moment on that day which is found to be under a propitious lunar asterism.’ — (30)

Explanatory notes by Ganganath Jha:

‘Daśamyām dvādaśyām’ — ‘The tenth of twelfth day of the month’ — Medhātithi, who also notes and rejects the explanation — ‘after the lapse of the tenth or twelfth day — i.e., ‘on the lapsing of the period of impurity’ — which is accepted by Kullūka.

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 233) where it notes the latter explanation and says that it has been rejected by Medhātithi and Aparārka. It is curious that having the work of Medhātithi before him, the author of Vīramitrodaya did not note his explanation that the ceremony is to be performed on the 10th or 12th day (tithi) of the month.

The verse is quoted in Madanapārijāta (p. 855) also, where however no explanation is given — and in Nirṇayasindhu (p. 371), where it is added that what is meant is that the naming of the Brāhmaṇa should be done on the expiry of the tenth day, of the Kṣatriya on the expiry of the twelfth day, of the Vaiśya on the expiry of the sixteenth day and of the Shudra on the expiry of the twenty-first day; — and the second half of the verse lays down substitutes.

This verse is quoted in Saṃskāramayūkha (p. 24), which adds that ‘daśamyām’ has been taken as ‘daśamyām añtāyam’, ‘after the lapse of the tenth day’, — that no significance attaches to the causal affix in ‘kārayet’; — in Saṃskāṛaratnamālā (p. 850), which adds that the causal affix in ‘kārayet’ has the reflexive sense; — in Nṛsiṃhaprasāda (Saṃskāra, p. 34a); — and in Sṛmticandrikā (Saṃskāra, p. 52), which explains meaning as ‘on the tenth day from the day of the birth, the father should do the naming’, it being the father’s business to do this.

Comparative notes by various authors:

Viṣṇu-Smṛti, 27.5. — ‘The naming should be done after the lapse of the period of impurity.’

Yājñavalkya, 1.12. — ‘The naming on the eleventh day.’ Āśvalāyana (Gṛhyasūtrā, 1.4). — ‘They should give him a name.’

Pāraskara (Gṛhyasūtrā, 1.17.11). — ‘On the tenth day, the father should take him up, and after having fed the Brāhmaṇas, should perform the naming ceremony.’

Gobhila (Gṛhyasūtrā, 2.7.7). — ‘On the expiry of ten days, or hundred days, or a year, after birth, the Naming.’

Jyotirvaśiṣṭha (Vīramitrodaya-Saṃskāra, p. 231). — ‘The naming of the boy should be done either on the day of birth, or on the twelfth day, or in special cases, on the tenth day.’

Maheśvara (Ibid). — ‘The Jātakarma and the naming of the boy should he done either by the father or brothers at the time of birth; or on the twelfth day from birth, or on the first day.’

[The naming on the day of birth refers to the imparting of a secret name, which is done along with the Jātakarma; see above.]

Viṣṇu-purāṇa (Ibid). — ‘The father should do the naming on the tenth day.’

Vyāsa (Ibid). — ‘Some wise men hold that the naming is to be done on the tenth day; others mention the twelfth day; and yet others hold that it should be done after the lapse of one full month.’

Nārada (Do.) — ‘From the birth, on the tenth day, or the twelfth day, is performed the naming of Brāhmaṇas; of the other two castes, it is on the expiry of the period of impurity; — so also for Śūdras; hut some people hold that the naming of the Śūdra should be done on the thirty-first day.’

Śaṅkha (Do.) — ‘The naming has been prescribed as to be done on the lapse of the period of impurity.’

Vaśiṣṭha (Do.) — ‘The naming is prescribed as to be done on the tenth or the twelfth dav.’

Bṛhaspati (Do.) — ‘The naming should he done, for the Brāhmaṇa, on the tenth or tho twelfth day; for the Kṣatriya on the thirteenth day; for the Vaiśya on the sixteenth day; and for the Śūdra either on the nineteenth (v. l. twentieth) or the thirty-second (v. l. twenty-second) day.’

Mahābhārata (Do.) — ‘The naming of the twice-born castes should be done on the twelfth, the sixteenth, the twentieth and the twenty-second day respectively; for the Brāhmaṇa it may be done on the tenth also.’

Bhaviṣyapurāṇa (Do.) — ‘On the expiry of the twelfth night, or, according to others, on the expiry of one month, or, according to others, on the eighteenth day.’

[Thus we find that the choice lies among the following days — the day of birth, tenth, eleventh, twelfth, thirteenth, sixteenth, eighteenth, nineteenth, twenty-second, thirty-first, hundred and first and the end of a year.]

As regards the ‘puṇya tithi, muhūrta and nakṣatra’ the reader is referred to the Vīramitrodaya-Saṃskāra, pp. 234-237.

VERSE 2.31

Section X - The ‘Naming Ceremony’ (nāmadheya)

मङ्गल्यं ब्राह्मणस्य स्यात् क्षत्रियस्य बलान्वितम् ।
वैश्यस्य धनसंयुक्तं शूद्रस्य तु जुगुप्सितम् ॥३१॥

maṅgalyaṃ brāhmaṇasya syāt kṣatriyasya balānvitam |
vaiśyasya dhanasaṃyuktaṃ śūdrasya tu jugupsitam ||31||

The name of the Brāhmaṇa should be auspicious, that of the Kṣatriya connected with power, that of the Vaiśya associated with wealth; while that of the Śūdra contemptible. — (31)

Medhātithi’s commentary (manubhāṣya):

The Author now proceeds to determine the form of the name to be given to the child.

‘Maṅgalyam,’ ‘auspicious,’ means ‘maṅgalāya hitam,’ or ‘maṅgalāya sādhu,’ ‘conducive to welfare.’ The ‘welfare’ meant here is that which consists in the fulfilment of something desirable, in the shape of longevity, wealth and such other things as lead to physical and mental pleasure. And a term can be said to be ‘conducive,’ — ‘hita’ or ‘sādhu,’ — to this welfare, only when it connotes it; and it is in this sense that we have the Nominal Affix (‘yat,’ in ‘maṅgalyam’). Further, by being ‘conducive’ it is not meant that it should always express the actual fulfilment of a desirable thing; but that it may also express the desirable thing itself.

This connotation of the desirable thing may be either (a) by means of compounds, such as ‘āyuḥsiddhi’ (accomplishment, of longevity), ‘dhanasiddhi’ (acquisition of wealth), ‘putralāhha’ (obtaining of a son), and so forth, — or (b) by a nominal affix connoting ‘conduciveness’ ‘effectiveness,’ or ‘purpose.’ But the Gṛhyasūtra has prohibited the use of a name ending in a Nominal affix — ‘One should fix a name ending with a Verbal, not one with a nominal affix’ — says Pāraskara. And as for compounds also, there is a combination of the denotations of two words; so that there is a chance of the name consisting of many letters; the lext is going to lay down certain appendages to the actual names, such as ‘the name of Brāhmaṇa should end in Śarman, and so forth’ (Manu, 2.32); so that if the name consists of three or four letters, along with the appendage ‘śarman,’ it would oome to consist of five or six letters; and this would go against the rule that ‘the name should consist of two or four letters.’ (Baudhāyana and Āpastamba). From all this it follows that such words should he employed as names as are connotative of things that are desired by most people, — e.g., son, cattle, landed property, daughter, wealth and so forth; and these should end with the term ‘śarman.’ Thus it is that such names become possible as ‘Go-śarman.’ ‘Dhana-śarman,’ ‘Hiraṇya-śarman,’ ‘Kalyāṇa-śarman,’ ‘Maṅgala-śarman,’ and so on.

Or, the term ‘maṅgala’ may be taken as standing for ‘Dharma,’ ‘Merit’; and ‘maṅgalya’ in that case would mean that which is conducive to merit (meritorious).

“What is it that is conducive to merit?”

All those words that constitute the names of Deities; e.g., ‘Indra,’ ‘Agni,’ ‘Vāyū’; also the names of sages — e.g., ‘Vasiṣṭha,’ ‘Viśvāmiṭra,’ ‘Medhātithi’; these latter also are ‘conducive to merit’; as is clearly indicated by such directions as — (a) ‘one should make offerings to the sages,’ (b) ‘one should meditate upon the men of pious deeds,’ ‘one who desires prosperity should, on rising in the morning, repeat the names of Deities, sages and of the Brāhmaṇas of pious deeds.’

The epithet ‘mangalya,’ ‘auspicious’ (meritorious) serves to preclude all ‘inauspicious’ names, such as ‘Yama,’ ‘Mṛtyu’ and the like; and also those that are meaningless — such, as ‘Ḍittha’ and the like.

‘That of the Kṣatriya connected with power,’ — i.e., expressive of power. The ‘anvaya’ (expressed by ‘anvita’ in the compound ‘balānvita’ means connection; and the only connection that a word can have with a thing is the relation, of being connotative of it. — ‘Power’ is strength; and the word, that connotes this should be used as the name for the Kṣatriya,e.g., ‘Śatruntapa,’ ‘Duryodhana,’ ‘Prajāpāla.’ The several kinds of names have been mentioned (in the text), as indicative of the several castes.

Similarly, ‘that of the Vaiśya Associated with wealth.’ It is not meant that only synonyms of ‘dhana’ should be used, — such as ‘Dhana’ ‘Vitta,’ ‘Svāpateya,’ — but that any word that may be in any way connotative of wealth should be used. Or, what is meant is that either such words as ‘dhana’ (‘wealth’) and the like should be used, or such as signify connection with wealth; such as ‘Dhanakarman,’ ‘Mahādhana,’ ‘Goman,’ ‘Dhānyag?aha.’

Throughout this verse, such is the meaning — of the term ‘connected with power’ and ‘associated with wealth.’ If this were not what is meant, the text would have said simply ‘the names of power should be used.’ And in that case, since the words actually denotative of power would be very few in number, while the number of individuals to be named would be endless, — all usage (based oh names) would come to an end.

‘That of the Śūdra contemptible,’ — such as ‘Kṛpaṇaka,’ ‘Dīna,’ ‘Śavaraka,’ and so forth. — (31)

Explanatory notes by Ganganath Jha:

This verse is quoted in Gadādharapaddhati (Kālasāra, p. 217); — in Smṛticandrikā (Saṃskāra, p. 53) to the effect that the names of the four castes should consist of words expressive respectively, of welfare, strength, wealth and deprecation; — in Nṛsiṃhaprasāda (Saṃskāra p. 346); — and in Saṃskāra-mayūkha (p. 25).

Burnell — ‘This is now obsolete. The names of the different castes are now usually epithets or titles of some favourite deity. The caste is known only by the suffixed title.’

This verse has been quoted in Vīramitrodaya (Saṃskā ra, p. 242), where we have the following explanations: ‘maṅgalyam’ means expressive of auspiciousness; e.g., the name ‘Lakṣmīdhara’; — ‘Balānvitam’ means expressive of bravery, e.g., the name ‘Yudhiṣṭhira;’ — ‘dhanasamyuktam’, means containing terms expressive of wealth; e.g., the name ‘Mahādhana’; — ‘jugupsitam’ means containing a term denoting depreciation; e.g., the name ‘Naradāsa’.

Madanapārijāta also quotes this verse (on p. 357), where it is explained to mean that ‘the names should be expressive of auspiciousness and the rest’

Parāśaramādhava (Ācāra, p. 441) quotes it as also the four typical names as — ‘Śrī Śarmā’ ‘Vikramapālo’, Māṇikyaśreṣṭhi and Hīnadāsa; — it is quoted in Aparārka (p. 27) as laying down rules regarding the first part of the name.

Comparative notes by various authors:

Śaṅkha (Smṛti, 2.3). — ‘The name of all castes should consist of an even number of letters; an auspicious one for the Brāhmaṇa, one endowed with strength for the Kṣatriya.’

Viṣṇu (Smṛti, 1.27.6-9). — ‘The Brāhmaṇa’s name should be expressive of auspiciousness — the Kṣatriya’s expressive of strength, — the Vaiśya’s expressive of wealth, — the Śūdra’s expressive of depreciation.’

Vīramitrodaya (Śaṃskāra, p. 237). — Names are of four kinds;

connected with family-deity,

connected with month,

connected with asterism,

and temporal.

(a) Says Śaṅkha. — ‘The father should fix a name connected with the family-deity,’ i.e., a name consisting of words expressive of the Deity.

(b) Gārgya. — ‘The father should impart to the hoy the name of the month and the name of the preceptor. The months have been declared to have the following names: —

Mārgaśīrṣa — Kṛṣṇa,

Pauṣa — Ananta,

Māgha — Achyuta,

Phālguna — Chakrī,

Caitra — Vaikuṇṭha,

Vaiśākha, — Janārdana,

Jyaiṣṭha, — Upendra,

Āṣāḍha — Yajñapuruṣa.

Śrāvaṇa — Vāsudeva.

Bhādra — Hari,

Āśvina — Yogīśa,

Kārttika — Puṇḍarīkākṣa.’

(c) Śaṅkha-Likhita. — ‘Either the father or some other senior member of the family should fix a name connected with the asterism.’ This name has been held to be the one to be used when the person bearing the name accosts a superior.

Says Baudhāyana — ‘This name in accordance with the asterism is the secret one, which is known only to the father and the mother and which the boy is to use in accosting.’

Also Āśvalāyana — ‘The accosting name should be known only to the father and the mother; as it is under this name that the boy is initiated.’

Also Śaunaka, ‘That name under which he is to be initiated, and by which he will do the accosting of the teacher, — should also be fixed at the time of the naming ceremony. This accostive name should be pronounced by the father very silently, so that others may not know it. This initiative name the parents should bear in mind.’

Like the names attached to the months the names attached to the asterisms are as follows: —

Agni (Kṛttikā),

Prajāpati (Rohiṇī),

Soma (Mṛgaśiras),

Rudra (Ārdrā),

Diti (Punarvasū),

Bṛhaspati (Puṣvā),

Sarpa (Aśleṣā),

Pitṛ (Maghā),

Bhaga (Purvaphalgunī),

Aryamā (Uttaraphalgunī),

Savitṛ (Hastā),

Tvaṣtṛ (Chitrā),

Āyuṣ (Svātī),

Indra-Agni (Viśākhā),

Mitra (Anurādhā),

Indra (Jyeṣṭhā),

Nirṛti (Mūlā),

Apas (Pūrvāṣāḍhā),

Viśvedevas (Uttarāṣāḍhā),

Viṣṇu (Śravaṇā),

Vasu (Dhaniṣṭhā),

Varuṇa (Śatabhiṣa),

Ajaikapāt (Pūrvabhādra),

Ahirbudhnya (Uttarabhādra),

Pūṣan (Revatī),

Aśvins (Aśvinī),

Yama (Bharaṇī).

But according to Baudhāyana, the “name connected with the asterism” is in accordance with the names of the asterisms themselves — such as ‘Rohiṇī,’ ‘Bharaṇī,’ and the rest; and not in accordance with the name of the deity attached to each asterism. According to the astrologers however each asterism has four letters assigned to it (such as chū-che-cho-la, assigned to Aśvinī, and so forth, and “the name connected with the asterism of Aśvinī,” would be the name whose first letter consists of one of these four letters).

(d) The ‘temporal name’ has been described by Bṛhaspati as ‘conducive to all kinds of business.’ It is this name that has been laid down by Āśvalāyana as having for its first letter one of the ghoṣa-letters, in its middle one of the antastha letters; ending with the visarga, containing either two or four vowels; and in male names the number of letters should always be even.

But Baijavāpa — ‘The father fixes the name, which consists of either two or three or four letters, or of unlimited number of letters.’

Vaśiṣṭha — ‘The name should consist of either two or four vowels, but those ending in l or r should be avoided.’

The Mahābhāṣya — ‘The first letter of the name should be ghoṣa-vat, the middle one of the antastha letters, it should not be similar to the names of the ancestors, or of the enemy; it should be one formed with a verbal affix, not with a nominal affix.’

Āśvalāyana — ‘That name is best which consists of either four or two letters, which is in consonance with that of the grandfather’ (this last includes also the gods).

Kapila-Saṃhitā — ‘On the eleventh day, in due form, the name should be given, which is in consonance with the family-custom, and resembles the name of the gods or of the parents.’

Baijavāpa (Aparārka, p. 27). — ‘The father gives a name either of one letter or two letters or three letters or four letters, or of letters without limit; it should be one formed with a verbal, never with a nominal, affix.’

VERSE 2.32

Section X - The ‘Naming Ceremony’ (nāmadheya)

शर्मवद् ब्राह्मणस्य स्याद् राज्ञो रक्षासमन्वितम् ।
वैश्यस्य पुष्टिसंयुक्तं शूद्रस्य प्रेष्यसंयुतम् ॥३२॥

śarmavad brāhmaṇasya syād rājño rakṣāsamanvitam |
vaiśyasya puṣṭisaṃyuktaṃ śūdrasya preṣyasaṃyutam ||32||

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