The Laws of Manu — SBE Vol. 25 (trans. Georg Bühler, 1886)

‘the mind, speech, and the body.’ ‘Falls under ten heads,’ i.e. ‘those mentioned in verses 5-7.’ The mind, which is here called the instigator, is the internal organ, which has the faculty of samkalpa, ‘ volition.’

5. ‘ Thinking in one’s heart what is undesirable,’ means according to Medh. cither ‘ thinking of or wishing anything that may be injurious to others or what is forbidden.’ Gov. and Nar. give the first explanation, the other commentators the second. Others mentioned by Medh. explained vitath4bhinivesam, ‘adherence to false doctrines’ (i.e. the denial of a future state, of the authority of the Vedas and so furth), by ‘a constant deep hatred.’ In their remarks on this verse and the next two, the commentators point out that the opposites of the acts mentioned are the different kinds of good actions.

5-9. Yagt. III, 131, 134-136.

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mitted by speech, a bird, or a beast, and in consequence of mental (sins he is re-born in) a low caste.

10. That man is called a (true) tridazdin in whose mind these three, the control over his speech (v4gdanda), the control over his thoughts (manodamda), and the control over his body (kayadamda), are firmly fixed,

11. That man who keeps this threefold control (over himself) with respect to all created beings and wholly subdues desire and wrath, thereby assuredly gains complete success.

12. Him who impels this (corporeal) Self to action, they call the Kshetrag#a (the knower of the field); but him who does the acts, the wise name the Bhdtatman (the Self consisting of the elements).

13. Another internal Self that is generated with all embodied (Kshetragéas) is called Giva, through which (the Kshetrag#a) becomes sensible of all pleasure and pain in (successive) births.

10. Usually an ascetic who wears three staves (danda) tied together, is called a tridandin. According to our verse this outward sign avails nothing. That man only deserves the name tridaadin who keeps a threefold control (dada) over himself.

11. ‘Complete success,’ i.e. ‘ final liberation.’

12. ‘ This (corporeal) Self,’ i.e. ‘the body’ (Medh., Gov., Kull.), or ‘the gross visible body which includes the three sheaths’ (RAgh., Nar.). ‘The Kshetragiia (the knower of the field),’ i.e. ‘the individual Soul (Giva),’ (Medh. on verse 13, N&r.), the Param&tman (Nand.); R&gh. quotes, in explanation of the term ‘the field,’ Bhagavadgita XIII, 5-6. ‘The Bhfit&étman (the Self consisting of the elements),’ i.e. ‘the body which is composed of or a modification of the elements, i.e. of earth and so forth’ (Medh., Gov., Kull., RAgh.), ‘the Self which has the form of the non-sentient, the elements and so forth’ (N4r.), or ‘the Giva’ (Nand.).

13. According to Medh. ‘séme’ understand by the term Giva ‘the subtile body (liga sarira) which is overspread by Mahat, the Great One,’ because the individual soul, which is usually called

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13. According to Medh. ‘séme’ understand by the term Giva ‘the subtile body (liga sarira) which is overspread by Mahat, the Great One,’ because the individual soul, which is usually called

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14. These two, the Great One and the Kshetragia, who are closely united with the elements, pervade him who resides in the multiform created beings.

Giva, has been mentioned in verse 12 under the appellation Kshetraga, He adds that ‘ others’ explain Giva by ‘the internal organ, which has the form of mind, intelligence, and egoism.’ The former view is adopted by R4gh., while Gov., who paraphrases Giva by mana, ‘the mind,’ and Kull. as well as N&r., who render it by ‘ Mahat,’ ‘the Great One or intelligence,’ lean towards the second. Nand. says, ‘givasamgiiak means “he who fully knows the Givas,” i.e. the omniscient.’ Sahagaf, ‘that is generated with,’ means according to Medh. and Gov. ‘that is associated with until the period of destruction (pralaya) or until final liberation is obtained.’ 14. The term mah&n, ‘the Great One,’ is referred by Medh., Gov., Kull., Nar., Ragh. to the Giva mentioned in the preceding verse, and hence is explained by each in accordance with the view expressed on verse 13. Bhftasamprzktau, ‘closely united with the elements’ (Medh., Gov., Kull.), or ‘enveloped by the elements’ (Ragh.), means according to Nar. ‘united with the Bhftatman.’ Sthitam tam vydpya tish/hatad, ‘pervade him who resides,’ i. e. ‘pervade’ (Gov.), or ‘rest on’ (Kull.), or ‘conceal through illusion’ (Nar.) him, i.e. ‘the Paramatman, the Supreme Soul’ (Gov., Kull., Nar.), ‘who resides in all created beings’ (Gov., N4r.) ‘as the witness’ (Kull., Nar.). Gov. adds ‘or (the expression vy4pya tish/hatah) “they pervade” is used because the Supreme Soul pervades everything.’ This latter explanation probably refers to Medh.’s rendering, according to which the verse must be translated ‘Those two, the Great One and the Knower of the Field, who are closely united, rest on him who resides in the multiform created beings, pervading (them).’ Medh. expressly declares that tish/Aatah is to be taken as a transitive verb (sarvakarmatvam [sakarmatvam] tish¢hater anekarthatvat). He explains ‘him’ by ‘the Supreme Soul,’ and adds that the expression ‘rest on’ is justified, because the Paramatman is the cause of the whole world, and the product rests on its cause. R&gh. differs very much, and says, ‘Those two, the Great One (i.e. the Intelligence and by implication the subtile body) and the Knower of the Field, i.e. the individual soul enveloped by the five elements (and) pervading him who 4s found in the manifold created beings, i.e. the gross bodies, and reside, i.e. there, as the enjoyers.’ Nand. finally has the following explanation: ‘Those two, i.e. the

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15. From his body innumerable forms go forth, which constantly impel the multiform creatures to action.

the gross bodies, and reside, i.e. there, as the enjoyers.’ Nand. finally has the following explanation: ‘Those two, i.e. the

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15. From his body innumerable forms go forth, which constantly impel the multiform creatures to action.

16. Another strong body, formed of particles (of the) five (elements and) destined to suffer the torments (in hell), is produced after death (in the case) of wicked men.

17. When (the evil-doers) by means of that body have suffered there the torments imposed by Yama, (its constituent parts) are united, each according to its class, with those very elements (from which they were taken).

individual and the Supreme Soul; united with the elements, i.e. residing in the body; the Great One, i.e. the Supreme Soul and the Knower of the Field; in the manifold, i.e. in the gross and in the subtile; him who is found, i.e. the field (kshetra), pervading they reside. The meaning is that the individual soul pervades the body and the Supreme Soul pervades the individual soul.’

15. ‘From his body,’ i.e. ‘ from nature or the form of the Supreme Soul (Paramatman, Medh., N&r.) or from the body of Brahman which is endowed with the qualities’ (Ragh.), ‘like waves from the ocean or sparks from fire, in the manner mentioned in the Vedanta philosophy’ (Gov., Kull.). ‘Others,’ mentioned by Medh., and Nand. explain the expression by ‘from the root-evolvent or matter (prakriti) which is the body of the Supreme Soul.’ Martayad, ‘forms,’ i. e. ‘ Kshetragfias’ (Gov., Kull., Nar.), or ‘souls limited by subtile bodies’ (Ragh.), or ‘portions which are the causes of the production of forms’ (Nand.).

16. Dhruvam, ‘strong,’ i.e. ‘able to withstand the supernatural torments’ (Medh., Kull., Ragh.). Gov. and Nand. read dridsam.

17. The translation follows Medh., Gov., and Ragh., with whom Nar. seems to agree, and it presupposes that the construction of the verse is ungrammatical. Kull. and Nand., who wish to show that Manu’s text does not depart from the ordinary rules of grammar, assume that the subject of both clauses is dushkrrtino givaA, ‘the evil-doing souls.’ The former says, ‘The evil-doing souls that are subtile, having suffered by means of that produced body those torments imposed by Yama, are individually dissolved on the disappearance of the gross body, in those very constituent portions of

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18. He, having suffered for his faults, which are produced by attachment to sensual objects, and which result in misery, approaches, free .from stains, those two mighty ones.

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18. He, having suffered for his faults, which are produced by attachment to sensual objects, and which result in misery, approaches, free .from stains, those two mighty ones.

the elements ;’ the meaning is, ‘they remain being united with them.’ Nand.’s explanation is more intelligible. According to him the translation must be as follows: ‘(The individual souls) having suffered by means of that body the torments of Yama, are dissolved (on the termination of their sufferings, as far as that body is concerned), in those very (five) elements according to the proportion of their works’ (vibh4gasas tatkarmavibhfg4nurfipam). But it seems to me that these attempts to save the grammatical reputation of the author are useless.

18. The translation follows the reading of Gov. (comm.), Kull. Nand., and R4gh., anubhfy4sukhodark4n. Medh., Gov. (text), and K. read anubhfya sukhodark4n, ‘(after the expiation) of which happiness is the result’ (Medh.). ‘ He,’i.e. ‘the individual soul’ (kshetragia, Medh., Gov., Nand.), or ‘the individual soul limited by the subtile body’ (Kull., Ragh.), refers according to Nar. to ‘the Great One’ (Mah4n). ‘ Those two mighty ones,’ i.e. ‘the Great One and the Supreme Soul’ (Medh. ‘others,’ Gov., Kull.), are according to Medh. and R&gh. ‘the Great One and the Kshetragiia’ (mentioned verse 14), according to Nar. and Nand. (on verse 19) ‘the Giva and the Paramatman or Supreme Soul.’ Medh. adds that under his explanation the verse looks as if it were self-contradictory, because the end to be attained and the attainer are the same, but that the distinction is merely figurative. For the expression ‘he approaches’ means ‘he becomes nothing else but that’ [i.e. after the dissolution of the body, assumed in order to suffer the punishments, he remains purely Kshetragfa and Mahan]. His words are, atak kshetragviam abhyetiti praptam tak fa viruddham sa eva prapya{#] prapakas fa 1 satyam aupaédriko bhedo ’bhipretad | abhyetity ayam artha/ | etavanmatrasesho’ bhavati yad uta kshetragfwataya priptadisamgh4tmakena mah4n iti vyapadishfena phaleshu tavanmatraé parisishyate | lingagivas 4a kshetragfiaku R&gh., the only other commentator, who occupies himself with the ulterior meaning of the verse, renders abhyeti, ‘he approaches,’ by anugatkhati, ‘he follows,’ and adds ‘in order to produce a new body’ (sarfrantararambhdya). He further quotes Satapatha-brahmana XIV, 7, 2,5,in order to show that according to the Veda the individual soul, united with the subtile body, makes for itself another body.

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19. Those two together examine without tiring the merit and the guilt of that (individual soul), united with which it obtains bliss or misery both in this world and the next.

20. If (the soul) chiefly practises virtue and vice to a small degree, it obtains bliss in heaven, clothed with those very elements.

20. If (the soul) chiefly practises virtue and vice to a small degree, it obtains bliss in heaven, clothed with those very elements.

21. But if it chiefly cleaves to vice and to virtue in a small degree, it suffers, deserted by the elements, the torments inflicted by Yama.

22. The individual soul, having endured those torments of Yama, again enters, free from taint, those very five elements, each in due proportion.

23. Let (man), having recognised even by means of his intellect these transitions of the individual soul (which depend) on merit and demerit, always fix his heart on (the acquisition of) merit.

24. Know Goodness (sattva), Activity (ragas), and Darkness (tamas) to be the three qualities of the

19. ‘Those two,’ i, e. ‘the Great One and the Supreme Soul’ (mahatparamatm4nau, Gov., Kull.), are according to Medh., who modifies the explanation given on the preceding verse, the Mah&n and the Paramatman; according to R&gh., the Mahan and the Kshetragfia. Pasyata#, ‘examine,’ means according to R&gh. ‘by their presence cause to be performed.’ ‘The guilt,’ i.e. ‘which remains after the sufferings (in hell, Kull.), Nand. explains the first line very differently: ‘Those two (merit and demerit) watchfully attend him (the Kshetragfa) who ‘is bent on performing good and evil.’ ‘United with which,’ i.e. ‘with merit and guilt’ (Medh., Gov., Kull., Nand.), refers in Ragh.’s opinion to the Mahan and the Kshetragita.

20. ‘ With those very elements,’ i. e. ‘with a gross body consisting of the before-mentioned five elements.’

21. ‘ Deserted by the elements,’ i.e. ‘after death’ (Kull., Nar.).

22, Medh. and K. read abhyeti for apyeti.

24. Yagi. III, 182. ‘Of the Self,’ i.e. ‘of the Mahat’ (Kull.

490 LAWS OF MANU. XII, 2g.

Self, with which the Great One always completely pervades all existences.

25. When one of these qualities wholly predominates in a body, then it makes the embodied (soul) eminently distinguished for that quality.

26. Goodness is declared (to have the form of) knowledge, Darkness (of) ignorance, Activity (of) love and hatred; such is the nature of these (three) which is (all-)pervading and clings to everything created.

27. When (man) experiences in his soul a (feeling) full of bliss, a deep calm, as it were, and a pure light, then let him know (that it is) among those three (the quality called) Goodness.

28. What is mixed with pain and does not give satisfaction to the soul one may know (to be the quality of) Activity, which is difficult to conquer, and which ever draws embodied (souls towards sensual objects).

Ragh., Nar., Nand.), the latter two saying mahattattvasya, ‘of the (Samkhya) principle, called Mahat.’ Medh.’s somewhat longer discussion arrives at the same result.

25. ‘In a body, i.e. ‘in a subtile body’ (Ragh.). Medh. and Gov. add to the first clause ‘in consequence of acts done in a former life.’

25. ‘In a body, i.e. ‘in a subtile body’ (Ragh.). Medh. and Gov. add to the first clause ‘in consequence of acts done in a former life.’

26. Kull. takes etat, ‘such,’ in the sense of ‘as follows.’ Nar. and Nand. take the last line somewhat differently: ‘The nature of these three is pervaded by the (three characteristics just mentioned and) clings to all created beings.’

27. ‘A (feeling) full of bliss,’ i. e.‘ without any particular cause for such a sensation’ (Gov.). I take tatra, which Gov. and Kull. explain by tasmin and construe with dtmani, in the sense of teshu, ‘among those three.’ Ragh. says tatreti tribhiz.

28. Medh. has apratipam, which he explains by apratyaksham,
‘not perceptible by the senses,’ instead of apratigham, ‘difficult to
conquer.’

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29. What is coupled with delusion, what has the character of an undiscernible mass, what cannot be fathomed by reasoning, what cannot be fully known, one must consider (as the quality of) Darkness.

30. I will, moreover, fully describe the results which arise from these three qualities, the excellent ones, the middling ones, and the lowest.

31. The study of the Vedas, austerity, (the pursuit of) knowledge, purity, control over the organs, the performance of meritorious acts and meditation on the Soul, (are) the marks of the quality of Goodness.

32. Delighting in undertakings, want of firmness, commission of sinful acts, and continual indulgence in sensual pleasures, (are) the marks of the quality of Activity.

33. Covetousness, sleepiness, pusillanimity, cruelty, atheism, leading an evil life, a habit of soliciting favours, and inattentiveness, are the marks of the quality of Darkness.

29. I follow Gov., Kull., Nar., Ragh., and K., who read avyaktavishayatmakam instead of avyaktam vishay4tmakam (Nand., editions). Medh.’s reading is doubtful. ‘What is coupled with delusion,’ i.e. ‘ where it is impossible to decide if the (thing) is real or unreal’ (Gov., Kull, Ragh.). Avyaktavishay4tmakam, ‘ what has the character of an undiscernible mass’ (asphu/avishay4k4rasvabhavam, Kull., Ragh.), or ‘what has the form of an undiscernible mass and the nature of which is unreal’ (aspash/avishayak4rasatsvabhavam, Gov.), means according to Nar. ‘where the mass and the soul are not luminous’ (aprakaso vishaya Atma 4a yatra).

31. The last words of the verse, which have been translated according to Medh., mean according to Nar. literally ‘(are the result) of Goodness (and) the marks of (that) quality’ (sdttvikam sattvaganyam gumasya tasyaiva lakshazam &ihnam).

32. Adhairyam, ‘want of firmness,’ means according to Nar.
‘want of a contented disposition.’

33- Bhinnavriitita, ‘leading an evil life,’ i.e. ‘omitting to live

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34. Know, moreover, the following to be a brief description of the three qualities, each in its order, as they appear in the three (times, the present, past, and future).

‘omitting to live

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34. Know, moreover, the following to be a brief description of the three qualities, each in its order, as they appear in the three (times, the present, past, and future).

35. When a (man), having done, doing, or being about to do any act, feels ashamed, the learned may know that all (such acts bear) the mark of the quality of Darkness.

36. But, when (a man) desires (to gain) by an act much fame in this world and feels no sorrow on failing, know that it (bears the mark of the quality of) Activity.

37. But that (bears) the mark of the quality of Goodness which with his whole (heart) he desires to know, which he is not ashamed to perform, and at which his soul rejoices.

38. The craving after sensual pleasures is declared to be the mark of Darkness, (the pursuit of) wealth (the mark) of Activity, (the desire to gain) spiritual according to the rule of conduct;’ pramadaé, ‘ inattentiveness,’ i.e. ‘to duty.’

34. Instead of trishu, ‘in the three (times,’ Medh., Gov., Kull., Ragh.), Nand. reads nrzshu, ‘in men.’ N§&r., who reads trishu, explains the words trayénim guz4n4m, trishu as follows: ‘of the three,’ i.e. ‘of the study of the Veda and so forth;’ ‘of the gusas, i.e. ‘of the three classes of virtues ;’ ‘in the three,’ i.e. ‘in the three original qualities.’

36. Nand. has rtkkhati instead of ikkati. I read with Medh., Gov., Kull., Nar., Righ:, and Nand., na 4a sofati instead of sa ha sokati (editions). K. reads naiva. ‘And feels no sorrow on failing,’ i.e. ‘if on failing to accomplish his undertaking he begins another, but does not desist from it out of sorrow, that is the meaning’ (Ragh.).

37. Instead of yat sarvenza (Gov., Kull.), Medh. and K. read yah sarvena, and Nand. sarvam yene®. ‘ Which with his whole (heart) he desires to know,’ i.e. ‘the meaning. of the Veda and so forth’ (Kull., Ragh.).

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merit the mark of Goodness; each later (named quality is) better than the preceding one.

39. I will briefly declare in due order what transmigrations in this whole (world a man) obtains through each of these qualities.

40. Those endowed with Goodness reach the state of gods, those endowed with Activity the state of men, and those endowed with Darkness ever sink to the condition of beasts; that is the threefold course of transmigrations.

41. But know this threefold course of transmigrations that depends on the (three) qualities (to be again) threefold, low, middling, and high, according to the particular nature of the acts and of the knowledge (of each man).

42. Immovable (beings), insects, both small and great, fishes, snakes, and tortoises, cattle and wild animals, are the lowest conditions to which (the quality of) Darkness leads.

43. Elephants, horses, Sadras, and despicable barbarians, lions, tigers, and boars (are) the middling states, caused by (the quality of) Darkness.

44. KArazas, Suparzas and hypocrites, Rakshasas

40. Yagi. III, 137-139.

43. Elephants, horses, Sadras, and despicable barbarians, lions, tigers, and boars (are) the middling states, caused by (the quality of) Darkness.

44. KArazas, Suparzas and hypocrites, Rakshasas

40. Yagi. III, 137-139.

4t. ‘Of the knowledge (of each man),’ i.e. ‘if the acts were committed intentionally or not’ (Medh.).

42. ‘Immovable (beings),’ i.e. ‘trees and so forth.’ Pasava, ‘cattle,’ i. e. “cows and so forth’(N4r.), or ‘dogs and so forth’ (RAgh.). Instead of sakakkhap4h (Gov., Kull., Ragh.), ‘and tortoises,’ Medh., Na4r., and Nand. read sarisr7p44, ‘creeping things,’ i.e. ‘ scorpions . and the like’ (Nar.). Instead of mrig4s daiva (Gov., Kull., Ragh.), ‘and wild animals (or deer),’ Medh. and Nand. have srigdlés a, ‘and jackals.’

43. Mle&kh&h, ‘ barbarians,’ i.e. ‘ Sabaras and so forth’ (N&r.).

44. K&rana may denote a caste of men, i.e. ‘bards, singers, panders, and the like’ (Medh.), or ‘ rope-dancers’ (Nar.), or‘ Na/as’

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and Pisdgas (belong to) the highest (rank of) conditions among those produced by Darkness.

45. Gallas, Mallas, Na¢as, men who subsist by despicable occupations and those addicted to gambling and drinking (form) the lowest (order of) conditions caused by Activity.

46. Kings and Kshatriyas, the domestic priests of kings, and those who delight in the warfare of disputations (constitute) the middling (rank of the) states caused by Activity.

47. The Gandharvas, the Guhyakas, and the servants of the gods, likewise the Apsarases, (belong all to) the highest (rank of) conditions produced by Activity.

48. Hermits, ascetics, Brahmazas, the crowds of the Vaim4nika deities, the lunar mansions, and the Daityas (form) the first (and lowest rank of the) existences caused by Goodness.

(Gov., Kull.) ; but it may also, with Ragh., be referred to a class of mythological beings. Suparzas are the bird-deities, mentioned above, I, 37.

45. Ghallas, Mallas, i.e. ‘those mentioned above, X, 22 (Kull.,
N§r.), who are fencers with sticks or wrestlers and jesters’ (Medh.,
Kull.). Naéas, i.e. ‘those exhibiting themselves on the stage’
(rangavatarakaf, Medh., Kull.). I read with Medh., Gov., Nar., and
Nand., purushas 4a kuvrittayak, ‘men who subsist by despicable
occupations,’ instead of purush4é sastravrittayak, ‘men living by
the trade of arms’ (Kull., editions).

46. With respect to the low estimation in which domestic priests are held, see the verse quoted Pagéatantra II, 63 (Bombay edition). Nand. reads dinayuddhapradhan4s 4a, ‘very liberal men, and those delighting in strife.’

47. Guhyakas, i.e. ‘evil spirits who hurt children;’ Yakshas, i.e. ‘the guardians of treasures’ (N&r.). Both are demigods, servants of Kubera. ‘The servants of the gods,’ i.e.‘ Vidyadharas and so forth.’

48. Medh. mentions an opinion, held by ‘others,’ according to

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Guhyakas, i.e. ‘evil spirits who hurt children;’ Yakshas, i.e. ‘the guardians of treasures’ (N&r.). Both are demigods, servants of Kubera. ‘The servants of the gods,’ i.e.‘ Vidyadharas and so forth.’

48. Medh. mentions an opinion, held by ‘others,’ according to

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49. Sacrificers, the sages, the gods, the Vedas, the heavenly lights, the years, the manes, and the Sadhyas (constitute) the second order of existences, _ caused by Goodness.

50. The sages declare BrahmA, the creators of the universe, the law, the Great One, and the Undiscernible One (to constitute) the highest order of beings produced by Goodness.

51. Thus (the result) of the threefold action, the whole system of transmigrations which (consists) of three classes, (each) with three subdivisions, and which includes all created beings, has been fully pointed out.

which the Yatis, ‘ascetics,’ are a people living on mount Meru. ‘The Vaimanika deities,’ i.e. ‘those who move in mid-air with their palatial chariots, called vimanas.’ Instead of DaityaA, Nar. mentions as a var. lect. Siddha’.

49. ‘ The Vedas,’ i.e. ‘sounds placed in a certain sequence’ (Medh.), or ‘the guardian deities or personifications of the Vedas, such as are described in the Itihdsas as belonging to the court of Brahman’ (Medh. ‘ others,’ Gov., Kull., Nar., Ragh.). With respect to the next two terms the commentators vacillate whether the things mentioned or their regents (adhish¢atri devata) are intended.

50. Brahmi, i.e. ‘ Hiramyagarbha’ (Gov., Kull., Ragh.). ‘The creators of the universe,’ i.e. ‘ Mari4i and the rest;’ see above, I, 35; ‘the law,’ i.e. ‘either the meaning of the Veda or the incarnate law’ (Medh.); according to the other commentators, the latter only. ‘The Great One,’ i.e. ‘the deity presiding over the principle (of the Samkhya philosophy) called the Great One (or Intellect,’ Gov., Kull., Ragh.); ‘the Undiscernible One,’ i.e. ‘ the deity presiding over the root-evolvent or chief cause of the Samkhya philosophy’ (Gov., Kull., Ragh.), Medh., who discusses and rejects these explanations of the last two terms, holds that they refer to the Supreme Soul (paramatman). Nar. explains‘the Undiscernible’ by‘egoism.’ Medh., Goy., and K. read avyakta eva 4a instead of avyaktam eva fa.

51. Medh. and K. read esha dharmaf, ‘Thus the law with respect to the threefold action, &c.’ Nand. places verse 81 immediately after this.

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52. In consequence of attachment to (the objects of) the senses, and in consequence of the non-performance of their duties, fools, the lowest of men, reach the vilest births.

53. What wombs this individual soul enters in this world and in consequence of what actions, learn the particulars of that at large and in due order.

54. Those who committed mortal sins (mah4p4taka), having passed during large numbers of years through dreadful hells, obtain, after the expiration of (that term of punishment), the following births.

54. Those who committed mortal sins (mah4p4taka), having passed during large numbers of years through dreadful hells, obtain, after the expiration of (that term of punishment), the following births.

55. The slayer of a Brahmaza enters the womb of a dog, a pig, an ass, a camel, a cow, a goat, a sheep, a deer, a bird, a Kamzd4la, and a Pukkasa.

56. A Brahmaza who drinks (the spirituous liquor called) Sura shall enter (the bodies) of small and large insects, of moths, of birds, feeding on ordure, and of destructive beasts.

57. A Brahmama who steals (the gold of a Brahmaza shall pass) a thousand times (through the bodies) of spiders, snakes and lizards, of aquatic animals and of destructive Pisdfas.

58. The violator of a Guru’s bed (enters) a hundred times (the forms) of grasses, shrubs, and creepers, likewise of carnivorous (animals) and of (beasts) with fangs and of those doing cruel deeds.

52. Yagn. III, 219. ‘Fools,’ i.e. ‘those who do not perform penances’ (Gov., Kull.)

55. Yagh. III, 207. Nand. reads Pulkasa, Medh. and Gov.
Puéfkasa with a Gihvamfliya which looks like sz.

56. Yagv. III, 207.

57. Yagi. III, 208. ‘Aquatic animals,’ i.e. ‘crocodiles and so forth’ (Gov.). Gov. explains Ifta, ‘spider,’ by ‘scorpion.’ K. omits this verse.

58. Yagi. III, 208. The commentators explain ‘carnivorous

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59. Men who delight in doing hurt (become) carnivorous (animals); those who eat forbidden food, worms ; thieves, creatures consuming their own kind ; those who have intercourse with women of the lowest castes, Pretas.

60. He who has associated with outcasts, he who has approached the wives of other men, and he who has stolen the property of a Brahmama become Brahmardkshasas.

61. A man who out of greed has stolen gems, pearls or coral, or any of the many other kinds of precious things, is born among the goldsmiths.

62. For stealing grain (a man) becomes a rat, for stealing yellow metal a Hamsa, for stealing water a Plava, for stealing honey a stinging insect, for stealing milk a crow, for stealing condiments a dog, for stealing clarified butter an ichneumon ;

63. For stealing meat a vulture, for stealing fat a cormorant, for stealing oil a winged animal (of the

(animals)’ by ‘ vultures and the like,’ ‘(beasts) with fangs’ by ‘lions or tigers and the like.’ ‘Those doing cruel deeds’ are, according to Gov., ‘men such as Sabaras ;’ according to Kull., ‘animals such as tigers.’

59. ‘Creatures consuming their own kind,’ i.e. ‘fish and the like.’ Nand. places verse 60 before verse 59.

60. Y4gh. II, 212. ‘A Brahmarakshasa,’ lit. ‘a Br&ahmasical
Rakshasa,’ is an evil spirit. K. omits this verse.

61. Yagi. III, 213. According to another explanation, which Medh. considers the only admissible one, and which the other commentators mention as an alternative, hemakartr?, ‘a goldsmith,’ is the name of a bird.

‘a Br&ahmasical
Rakshasa,’ is an evil spirit. K. omits this verse.

61. Yagi. III, 213. According to another explanation, which Medh. considers the only admissible one, and which the other commentators mention as an alternative, hemakartr?, ‘a goldsmith,’ is the name of a bird.

62. YAagh. III, 214, 215; Vi. XLIV, 15-20. Rasam, ‘condiments,’ i.e. the juice of sugar-cane, &c. (Kull.), means according to Nar. ‘quicksilver.’

63. Yagi. UI, 211, 215; Vi. XLIV, 21-25. I read with Medh.,
Gov., and Nand., vasam, ‘fat,’ instead of vapam (Kull. editions) ;

[25] kkp. 64 kind called) Tailapaka, for stealing salt a cricket, for stealing sour milk a bird (of the kind called) Balaka.

64. For stealing silk a partridge, for stealing linen a frog, for stealing cotton-cloth a crane, for stealing a cow an iguana, for stealing molasses a flying-fox ;

65. For stealing fine perfumes a musk-rat, for stealing vegetables consisting of leaves a peacock, for stealing cooked food of various kinds a porcupine, for stealing uncooked food a hedgehog.

66. For stealing fire he becomes a heron, for stealing household-utensils a mason-wasp, for stealing dyed clothes a francolin-partridge ;

67. For stealing a deer or an elephant a wolf, for stealing a horse a tiger, for stealing fruit and roots a monkey, for stealing a woman a bear, for stealing water a black-white cuckoo, for stealing vehicles a camel, for stealing cattle a he-goat.

68. That man who has forcibly taken away any kind of property belonging to another, or who has eaten sacrificial food (of) which (no portion) had been offered, inevitably becomes an animal.

which latter word Nar. also gives, but explains by meda#. The Tailapaka is probably the cockroach. irtvaka, ‘a cricket,’ may also mean ‘a cicada.’ Nand. reads Kakravika, ‘a Brahmani duck.’

64. Yagt. III, 215; Vi. XLIV, 25-30. Regarding Vagguda, ‘the flying-fox, see note on Gaut. XVII, 34. RAgh. confirms the explanation given there, as he says that it is a bird flying at night Medh. and Nand. seem to have had a different reading at the end of the verse. The MSS. of the former have krau##o godha mdamsashu valgutiA (?), and that of the latter godha gavyam dado sallam (?).

65. Yagv. III, 213; Vi. XLIV, 31-34.

66. Yagi. IIf, 214-215; Vi. XLIV, 35-37.

67. Yagh. III, 214; Vi. XLIV, 38-43.

68. Yagn. III, 217; Vi. XLIV, 44.

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69. Women, also, who in like manner have committed a theft, shall incur guilt ; they will become the females of those same creatures (which have been enumerated above).

70. But (men of the four) castes who have relinquished without the pressure of necessity their proper occupations, will become the servants of Dasyus, after migrating into despicable bodies.

71. A Brahmaza who has fallen off from his duty (becomes) an Ulkamukha Preta, who feeds on what has been vomited; and a Kshatriya, a Kaéapftana (Preta), who eats impure substances and corpses.

71. A Brahmaza who has fallen off from his duty (becomes) an Ulkamukha Preta, who feeds on what has been vomited; and a Kshatriya, a Kaéapftana (Preta), who eats impure substances and corpses.

72. A Vaisya who has fallen off from his duty becomes a Maitraékshagyotika Preta, who feeds on pus; and a Sidra, a Kaildsaka (Preta, who feeds on moths).

69. Vi. XLIV, 45. ‘In like manner,’ i.e. ‘intentionally’ (Gov.,
Kull).

70. I follow Medh., Gov., N4r., Nand., Ragh., and K., who read dasyushu instead of satrushu, ‘ of their enemies’ (editions). Gov. explains dasyushu by satrushu, and the same explanation is given by Kull. ; while according to Medh., ‘ thieves and robbers’ are meant; and according to Nar., ‘forest-tribes, such as Sabaras.’ Nand. reads pretatam (MS. prenatém) for preshyatém, and explains it by ‘ will become Pisé#as among the Dasyus.’ His reading looks like a correction made on account of the next verses.

71. Ulkamukha, i. e. ‘with flaming mouth’ (Medh.). Medh. prefers K(/apfitana, ‘with a stinking nose,’ to Ka/apftana (Kull., Nar., Ragh., Nand., K.). Gov. reads Kashapita a.

42. Maitrakshagyotika is, according to Medh, Kull., and Ragh., to be explained as a kind of Preta who has a light in or sees with the anus. Medh. gives another explanation, according to which it simply means ‘a Preta,’ and adds that ‘others’ explain it by ‘an owl. Xailaésaka, ‘a (Preta) who feeds on moths’ (Gov.), means according to Kull., ‘who feeds on body-lice.’ Kelasaka is the reading of Gov., N&r., and Nand.

Kk 2

p. 73

73. In proportion as sensual men indulge in sensual pleasures, in that same proportion their taste for them grows.

74. By repeating their sinful acts those men of small understanding suffer pain here (below) in various births ;

75. (The torture of) being tossed about in dreadful hells, Tamisra and-the rest, (that of) the Forest with sword-leaved trees and the like, and (that of) being bound and mangled ;

76. And various torments, the (pain of) being devoured by ravens and owls, the heat of scorching sand, and the (torture of) being boiled in jars, which is hard to bear;

77. And births in the wombs (of) despicable (beings) which cause constant misery, and afflictions from cold and heat and terrors of various kinds,

78. The (pain of) repeatedly lying in various wombs and agonizing births, imprisonment in fetters hard to bear, and the misery of being enslaved by others,

79. And separations from their relatives and dear ones, and the (pain of) dwelling together with the wicked, (labour in) gaining wealth and its loss, (trouble in) making friends and (the appearance of) enemies,

80. Old age against which there is no remedy, the r

73- I follow Medh(‘and ov., who explain kusalata, literally
‘cleverness’ (Kull., Ragh:};by ekarasibhavad.

45-76. See above, IV, 88-89; Yagt. III, 206, 221-225.

Old age against which there is no remedy, the r

73- I follow Medh(‘and ov., who explain kusalata, literally
‘cleverness’ (Kull., Ragh:};by ekarasibhavad.

45-76. See above, IV, 88-89; Yagt. III, 206, 221-225.

76. Medh. reads karambhavéluk4s tapt44, and explains karambha# by karmada/ (kardama/ ?), ‘heated mud and sand (?)’. The translation follows Kull.’s and Ragh.’s notes. Medh., Gov., Ragh., Nand., and K. read suduésahan, ‘very hard to bear,’ which has been given akove, instead of daruzén, ‘terrible’ (Kull., editions).

p. 501

pangs of diseases, afflictions of many various kinds, and (finally) unconquerable death.

81. But with whatever disposition of mind (a man) performs any act, he reaps its result in a (future) body endowed with the same quality.

82. All the results, proceeding from actions, have been thus pointed out; learn (next) those acts which secure supreme bliss to a Brahmazma.

83. Studying the Veda, (practising) austerities, (the acquisition of true) knowledge, the subjugation of the organs, abstention from doing injury, and serving the Guru are the best means for attaining supreme bliss.

84. (If you ask) whether among all these virtuous actions, (performed) here below, (there be) one which has been declared more efficacious (than the rest) for securing supreme happiness to man,

85. (The answer is that) the knowledge of the Soul is stated to be the most excellent among all of them; for that is the first of all sciences, because immortality is gained through that.

86. Among those six (kinds of) actions (enumer-

81. E.g. if while a man performs an act his disposition is sittvika, or ‘ chiefly penetrated by the quality of Goodness,’ he will reap its reward in a body produced chiefly by that quality, e. g. that of a god.

83. Yaga. III, 190.

84. Medh. omits this verse.

85. Yagw. 1,199. ‘The knowledge of the Soul,’ i. e. not that of the Kshetragzia, but that of the Supreme Soul, which is taught in the Upanishads (Medh., Gov., Kull., Nand.), means according to Nar., ‘meditation’ (dhyanam). Nand. asserts that the genitive sarveshim, ‘among all,’ stands in the sense of the ablative. According to him the translation should be, ‘is more excellent than all those.’

86. Medh. takes the genitive shazz4m, ‘among those six,’ in thep. 87 ated above, the performance of) the acts taught in the Veda must ever be held to be most efficacious for ensuring happiness in this world and the next. 87. For in the performance of the acts prescribed by the Veda all those (others) are fully comprised, (each) in its turn in the several rules for the rites. 88. The acts prescribed by the Veda are of two kinds, such as procure an increase of happiness and

• 87. For in the performance of the acts prescribed by the Veda all those (others) are fully comprised, (each) in its turn in the several rules for the rites.
• 88. The acts prescribed by the Veda are of two kinds, such as procure an increase of happiness and

sense of an ablative, and according to him the translation would be, ‘The acts taught in the Veda must ever be held to be more efficacious for ensuring happiness in this world and in the next than all those six (kinds of) actions (enumerated above).’ He proposes two explanations for karma vaidikam. ‘The acts taught in the Veda’ may either be ‘the Srauta rites, such as the Gyotish/oma,’ or ‘ those called further on, in verses 88-809, nivritta,’i. e. ‘rites performed as a matter of duty, without a desire for rewards.’ Nand. accepts the first explanation, and so does Gov., who, however, takes the genitive in its usual sense, ‘among those six.’ Nar. adopts Medh.’s second explanation, and says, ‘acts, taught in the Veda,’ i.e. ‘sacrifices and so forth, performed without the intention of (gaining) rewards,’ and construes the genitives like Gov. The same construction is adopted by Kull., who explains karma vaidikam by ‘the knowledge of the Supreme Soul.’ Medh.’s second explanation seems to be the best, on account of verses 89 and go, where ‘ knowledge,’ i.e. ‘the knowledge of the Supreme Soul’ (see verse 85) and the performance of the nivrittam karma are said to effect final liberation. The explanation of the genitives shaznim etesh4m by ‘among those six’ may perhaps be defended, if vaidikam karma is taken to correspond to vedabhydsa/, ‘ studying the Veda (and obeying its rules),’ in verse 83. But Medh.’s explanation of the construction is quite possible.

87. Kull. alters his explanation of vaidikam karma slightly, and interprets it by ‘the worship of the Supreme Soul’ (paramatmopasana), and quotes Brshadaranyaka-upanishad IV, 4, 22 in support of his view. The other commentators find no difficulty in showing that both ‘the Srauta sacrifices’ and ‘the nivrittakhyam karma’ include all the six points mentioned above, verse 83. I read in the first line with K. hi instead of tu (Medh., Gov., Kull., Nand.).

88. Kull. again changes his explanation of the expression ‘ acts

XII, gr. SUPREME BLISS. 503

cause a continuation (of mundane existence, pravritta), and such as ensure supreme bliss and cause a cessation (of mundane existence, nivvztta).

89. Acts which secure (the fulfilment of) wishes in this world or in the next are called pravvztta (such as cause a continuation of mundane existence) ; but acts performed without any desire (for a reward), preceded by (the acquisition) of (true) knowledge, are declared to be nivvztta (such as cause the cessation of mundane existence).

90. He who sedulously performs acts leading to future births (pravzztta) becomes equal to the gods ; but he who is intent on the performance of those causing the cessation (of existence, nivrztta) indeed, passes beyond (the reach of) the five elements.

91. He who sacrifices to the Self (alone), equally recognising the Self in all created beings and all created beings in the Self, becomes (independent like) an autocrat and self-luminous.

taught in the Veda,’ and takes it to mean ‘sacrifices like the Gyotishfoma and the worship of images.’

89. Medh. explains g#4napfirvam, ‘ preceded by (the acquisition of true) knowledge,’ to mean ‘ whereof knowledge is the chief (part,’ ghanam adyam mukhyam yasya).

go. Kull. remarks that the expression ‘becomes equal to the gods’ gives only an instance of the rewards attainable by kamyéni karmazi. ‘ Passes beyond (the reach of) the five elements,’ i. e. ‘ casts off the subtile body’ (N4r.), or ‘obtains final liberation’ (Medh., Gov., Kull.)

gt. isa-upanishad, 6. ‘He who sacrifices to the Self (alone),’ i.e. ‘who connects himself with the nature of one who consists of all deities, i. e. thinks, “ Not Agni, nor Aditya is the deity, I am here the deity”’ (Atm4nam eva sarvadevatimayatvena yogayate | manyate nastir [nagnir] Adityo va devatataham iha 4a devata mati [ihaiva devata iti?], Medh., similarly Gov. and N&r.), means according to Kull., Ragh., and Nand., ‘he who performs the Gyotishfoma and the like (sacrifices) in the manner of the Brahmarpaaa,’ i. e. in such

p. 92

92. After giving up even the above-mentioned sacrificial rites, a Brahmaza should exert himself in (acquiring) the knowledge of the Soul, in extinguishing his passions, and in studying the Veda.

93. For that secures the attainment of the object of existence, especially in the case of a Brahmaaa, because by attaining that, not otherwise, a twiceborn man has gained all his ends.

94. The Veda is the eternal eye of the manes, gods, and men; the Veda-ordinance (is) both beyond the sphere of (human) power, and beyond the sphere of (human) comprehension ; that is a certain fact.

94. The Veda is the eternal eye of the manes, gods, and men; the Veda-ordinance (is) both beyond the sphere of (human) power, and beyond the sphere of (human) comprehension ; that is a certain fact.

a manner that he understands Brahman to be the object of the worship, and makes over the merit to Brahman. The participial clause means, according to Medh. and Gov., thinking ‘I am contained in the whole creation, both the movable and the immovable’ (vyavasthitah, Gov.), or ‘I am, as it were, the whole world’ (aham ivaitaggagat, Medh.) and ‘all created beings are contained in me’ (mayy avasthitani, Gov., mayi sthiténi, Medh.). Kull, Ragh., and Nand. (who reads sampasyan) explain it on pure Vedanta principles, The sacrificer is to recognise his identity with the Supreme Soul, and that through this identity he is one with all created beings, and that all created beings are one with him. The double rendering of the term svaragyam is based on the double meaning of the verb rag, ‘to rule’ and ‘to shine.’ Medh. alone points it out. Kull. gives the second meaning alone, and takes the phrase a little differently: ‘attains the state of the self-luminous (Brahman). Gov., Nar., and Nand. give Medh.’s first meaning only.

92. ‘ Above-mentioned,’ i.e. ‘as securing supreme bliss’ (Nand.), or ‘the Agnihotra and the rest’ (Medh., Gov., Kull.), The last three commentators point out that this verse is not intended to authorise an irregular discontinuance of the daily rites.

93. Nand. omits this verse. Kritakrityah, ‘has gained all his ends’ (Medh.), is taken by Gov. in its other sense, ‘has done all he ought to do’ (kritakaraniya).

94. Instead of asakyam, ‘ beyond (the sphere of human) power,’ i.e. ‘which cannot have been produced by men’ (Gov., Kull.), N&r. and Nand. read atarkyam, ‘ beyond (the sphere of human) reasoning’ (tarkezinyathdsambhavam, N&r.; fdr’sam ity adhyavasdtum

p. 505

95. All those traditions (sm7zti) and all those despicable systems of philosophy, which are not based on the Veda, produce no reward after death; for they are declared to be founded on Darkness.

96. All those (doctrines), differing from the (Veda), which spring up and (soon) perish, are worthless and false, because they are of modern date.

97. The four castes, the three worlds, the four orders, the past, the present, and the future are all severally known by means of the Veda.

98. Sound, touch, colour, taste, and fifthly smell are known through the Veda alone, (their) production (is) through the (Vedic rites, which in this respect are) secondary acts.

asakyam apaurusheyatvat, Nand.). Aprameyam, ‘beyond (the sphere of human) comprehension,’ may, according to the commentators, mean either that the Veda can never be fully known, on account of the number of its branches and of the depth of its meaning, or that it cannot be understood by human reasoning alone, but requires the help of grammar of the Mim4msé4 and so forth.

95. As an example of false traditions Medh. names ‘rules such as “Heavenly bliss is attained by worshipping Kaityas,” which occur in the Sobha and other Siddhantas of the Nirgranthas (Digambara Gainas).’ ‘Despicable systems of philosophy,’ e. g. ‘that of the Xarvakas’ (Kull.). Pretya,‘ after death’ (paraloke, Gov., Kull.), means according to Medh. prakarsham prapya, ‘ after attaining eminence.’ Medh. mentions the explanation adopted above as that of ‘others,’ and adds that it requires the reading prete.

97. Nr. and Ragh. explain prasidhyati, ‘are made known,’ by gayate, ‘are produced.’ Gov. and Kull. point to III, 76.

98. I read with all the commentators prasidhyanti instead of prasfyante (Indian editions). The last words of the verse are extremely doubtful. Medh. reads prasftir guzakarmata/, and Gov. seems to have adopted the same version, though the text of the Puma MS. has prabhfitaguzakarmatad. Kull. and Ragh. give prasitiguzakarmatat ; Nand. prasftiguzakarmabhiA, and Nar. prasitiguzadharmataA, with which reading a var. lect., mentioned by Medh., prasfteguadharmatad may have originally agreed. In concluding his note on the

p. 59

99. The eternal lore of the Veda upholds all created beings; hence I hold that to be supreme,

prasitiguzadharmataA, with which reading a var. lect., mentioned by Medh., prasfteguadharmatad may have originally agreed. In concluding his note on the

p. 59

99. The eternal lore of the Veda upholds all created beings; hence I hold that to be supreme, verse Medh. remarks that many other varr. lectt. exist which he omits, because they are useless (vaiitryapa/hantarani nishprayoganatvan na likhyante). The explanations differ still more than the readings. The translation follows Medh.’s interpretation. According to him the verse means that ‘sound and the rest are known to be enjoyable and means of obtaining pleasure through the Veda, as they are perceived in the form of melodies and so forth at the performance of Vedic rites,’ but that ‘the Veda is not their material cause, the Vedic rites being secondary actions only with respect to their production’ (sabdadinaim bhogyatvena sukhasadhananam vedid eva prasiddhi# 1 vaidikakarmanush/handd gitddisabdopapatti# .... na punar veda upadanakdravam .... etad 4ha prasfitir guzakarmata# | prasfitid sabdadindm utpattiZ 1 tadartham gunakarma phalarthatvat pradhdnakarme [ma] 4a 4itradishu guzadharma {karme] ty uktam). Gov.’s short note in substance agrees with this view (ye svargadiviprata [shay4] upabhogyatvenabhimat4s sabdadayo vishay4s te ’bhimatavishayopabhogotpattyartham yad upakarakam karmagnihotradikam tadanushtAanadvarena vedad eva prasidhyanti). According to Kull. the meaning of the compound is, ‘through the Vedic rites, (originating from) the (three) qualities (Goodness and so forth, which are) the sources (of sound and so forth).’ Ragh. gives two explanations : ‘(The elements which are the substrata of) sound, touch, colour, taste, and fifthly (of) smell, are known through the Veda according to their origin, their qualities, and their actions.’ Afterwards he gives for the last word an alternative version which closely agrees with Kull.’s view. Nand. says, ‘Sound and so forth, together with their sources, i.e. ether and so forth, with their qualities, i.e. their manifold subdivisions, e.g. the shadga (note), and so forth, and with their actions, i.e. attracting the organs of sensation and so forth, are known from the Veda alone.’ Nar. finally interprets his reading as follows: ‘(Sound and so forth) are produced from the Veda alone, which is characterised—the affix tasi has the meaning of the third and other cases—by the following, (viz.) the origin, i.e, the cause of production, quality, i.e. excessiveness and so forth, property, i.e. fragrance and so forth’ (prasftiA ganmahetus | guna utka/atvadi | dharma/ surabhitvadi2 1 tritiyadi tasif | etair upalakshitad vedat prasidhyanti gayante).

99. In explanation of the first line the commentators point top. 507 which is the means of (securing happiness to) these creatures.

99. In explanation of the first line the commentators point top. 507 which is the means of (securing happiness to) these creatures.

100. Command of armies, royal authority, the office of a judge, and sovereignty over the whole world he (only) deserves who knows the Vedascience.

101. Asa fire that has gained strength consumes even trees full of sap, even so he who knows the Veda burns out the taint of his soul which arises from (evil) acts.

102. In whatever order (a man) who knows the true meaning of the Veda-science may dwell, he becomes even while abiding in this world, fit for the union with Brahman.

103. (Even forgetful) students of the (sacred) books are more distinguished than the ignorant, those who remember them surpass the (forgetful) students, those who possess a knowledge (of the meaning) are more distinguished than those who

III, 76, and the corresponding Vedic passages. Gov. and Kull. explain asya gantof, ‘of these creatures,’ by ‘of men entitled to perform Vedic rites.’ Nar. takes the second line differently : ‘Through that, i.e. the Veda alone, I know that highest, i. e. meditation, which is the means, i.e. the means of securing final liberation to these creatures’ (yad asya ganto# sadhanam apavargasddhanam | param dhydnam dhyey4di | tad etasmad vedad eva manye gane).

100. Medh. places this verse later. The order in which the remaining verses of the Samhita are read in the MSS. differs very much from that adopted by the other commentators. They stand as follows: 106, 107, 108, 100, 101, 102, 103, 104, 105, 109, TIO, III, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 1225 next both the text and the commentary of 91, 92, 93 are repeated, and then comes the last verse, 126.

tor. Vas. XXVII, 2.

103. Agwiebhya, ‘than the ignorant,’ i.e. ‘entirely ignorant’

wee

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(only) remember (the words), men who follow (the teaching of the texts) surpass those who (merely) know (their meaning).

104. Austerity and sacred learning are the best means by which a Brahmaza secures supreme bliss ; by austerities he destroys guilt, by sacred learning he obtains the cessation of (births and) deaths.

105. The three (kinds of evidence), perception, inference, and the (sacred) Institutes which comprise the tradition (of) many (schools), must be fully understood by him who desires perfect correctness with respect to the sacred law.

106. He alone, and no other man, knows the sacred law, who explores the (utterances) of the sages and the body of the laws, by (modes of) reasoning, not repugnant to the Veda-lore.

106. He alone, and no other man, knows the sacred law, who explores the (utterances) of the sages and the body of the laws, by (modes of) reasoning, not repugnant to the Veda-lore.

(Medh., Nar.), ‘who have not studied the Veda’ (Nand.), means according to Gov. and Kull., ‘those who have learned a little.’ Granthinaé, ‘ (forgetful) students’ (Kull., Nand.), means according to Medh. and Gov., ‘students who learn the texts alone, but do not take very great trouble with them ;’ according to N4r.,‘men who know the text only.’ Dh&riza, ‘those who remember (the texts)’ (Kull., Nand.), are according to Medh. and Gov., ‘men who are very persevering in studying ;’ according to N4r., ‘those who know the meaning of the texts.’ Ndr. takes gf#4nin, ‘he who knows (the meaning of the texts),’ in the sense of ‘he who knows the Soul or Self.’

104. Yagi. I, 200.

105. Sdastram, ‘ the (sacred) Institutes,’ i.e. ‘the Veda, which has many Sakhas’ (Gov., Nar.), or ‘the Veda and the Smriti’ (Medh.), or ‘the Smrvti’ (Kull.). Nand. reads siddhim, ‘a complete knowledge or accurate performance,’ instead of suddhim. The Puza copy of N4r. stops with this verse, the remaining leaves being lost.

106. ‘The utterances of the sages,’ i.e. ‘the Veda.’ ‘The body of the laws,’ i.e. ‘the Smriti.’ ‘The modes of reasoning’ are, according to Medh. and Kull, the Mimamsa4 of Gaimini; according to ‘others’ quoted by Medh., all the philosophical schools, excepting

XII, roo. DOUBTFUL POINTS OF LAW. 509

107. Thus the acts which secure supreme bliss have been exactly and fully described; (now) the secret portion of these Institutes, proclaimed by Manu, will be taught.

108. If it be asked how it should be with respect to (points of) the law which have not been (specially) mentioned, (the answer is), ‘that which Brahmazas (who are) Sishéas propound, shall doubtlessly have legal (force).’

109. Those Brahmazas must be considered as Sish¢Zas who, in accordance with the sacred law, have studied the Veda together with its appendages, and are able to adduce proofs perceptible by the senses from the revealed texts.

those which, like the Bauddhas, Nirgranthas, and Lok4yatikas, deny the authority of the Vedas.

108-115. Ap. II, 29, 13-14; Gaut. XXVIII, 48-51; Vas. III,
20; Baudh. I, 1, 5-13, 16; Yagi. I, g—-10.

those which, like the Bauddhas, Nirgranthas, and Lok4yatikas, deny the authority of the Vedas.

108-115. Ap. II, 29, 13-14; Gaut. XXVIII, 48-51; Vas. III,
20; Baudh. I, 1, 5-13, 16; Yagi. I, g—-10.

109. ‘In accordance with the sacred law,’ i.e. ‘while observing the rules prescribed for a student.’ The expression srutipratyakshahetavak, ‘who are able to adduce proofs perceptible by the senses from the revealed texts,’ is variously interpreted. According to Medh. it means either ‘those who possess the revealed texts, (proof through) perception and argument’ (srutipratyakshe hetus 4a srutipratyakshahetavaA), or ‘those for whom the revealed texts which are perceptible by the senses, are the reason for distinguishing between virtue and sin’ (athava stuteA pratyakshasruteé | pratyakshasabda sraute pratyaye pratyakshatulyatvat prayuktaZ 1 sa 4a hetur dharm&dharmaparigféne kéranam yeshim ta evam ufyante); according to Gov., “who are the cause of the teaching of the subjects perceptible in the Veda’ (vedagokarapadarthopadesakéranabhitaf) ; according to Kull.; ‘who are the causes of making the revealed texts perceptible, by reciting the revealed texts;’ and according to Nand., ‘those for whose knowledge and exposition of the law hearing and perception by means of the senses are the causes’ (yesh4m sravanam pratyaksham ka dharmagiAnavakanayor hetus te). ‘The appendages,’ i.e. ‘the Itihasas and Purasas’ (Medh. according to the Mahabharata,

510 LAWS OF MANU. XII, rro.

110. Whatever an assembly, consisting either of at least ten, or of at least three persons who follow their prescribed occupations, declares to be law, the legal (force of) that one must not dispute.

111. Three persons who each know one of the three principal Vedas, a logician, a Mim4msaka, one who knows the Nirukta, one who recites (the Institutes of) the sacred law, and three men belonging to the first three orders shall constitute a (legal) assembly, consisting of at least ten members.

112. One who knows the Azg-veda, one who knows the Yagur-veda, and one who knows the SAma-veda, shall be known (to form) an assembly consisting of at least three members (and competent) to decide doubtful points of law.

113. Even that which one Bradhmaza versed in the Veda declares to be law, must be considered (to have) supreme legal (force, but) not that which is proclaimed by myriads of ignorant men.

114. Even if thousands of Brahmazas, who have

Nand.), or ‘the Angas, Mimams4, the law-books, the Purdzas, and so forth’ (Gov., Kull.).

110. Medh. and Gov. read vifarayet instead of viédlayet (Kull.,
Nand.).

114. Even if thousands of Brahmazas, who have

Nand.), or ‘the Angas, Mimams4, the law-books, the Purdzas, and so forth’ (Gov., Kull.).

110. Medh. and Gov. read vifarayet instead of viédlayet (Kull.,
Nand.).

111. ‘Three men belonging to the first three orders,’ i.e. ‘a student, a householder, and a hermit’ (Gov., Kull., Nand.). Medh. says that some think ‘a student, a householder, and an ascetic’ to be meant, because the hermit must not enter a village, and because Gautama, in the enumeration of the castes, places the ascetic before the hermit, while others refer the words to Manu’s first three orders. The reading traividyo, which all the commentaries give, is probably incorrect. It ought to be traividyam, tisriz4m vidyanim sam4harah ; see Yagf. I, 9, and compare 44turvidyam, aturvaidyam, Baudh. I, 1,1, 8, and Vas. III, 20.

114. Avratandm, ‘ who have not fulfilled their sacred duties,’ i. e.
‘who have not fulfilled the vows incumbent on a student’ (Gov.,
Kull.).

XIT, 118. THE KNOWLEDGE OF THE ATMAN. SII

not fulfilled their sacred duties, are unacquainted with the Veda, and subsist only by the name of their caste, meet, they cannot (form) an assembly (for settling the sacred law).

115. The sin of him whom dunces, incarnations of Darkness, and unacquainted with the law, instruct (in his duty), falls, increased a hundredfold, on those who propound it.

116. All that which is most efficacious for securing supreme bliss has been thus declared to you; a Brahmaza who does not fall off from that obtains the most excellent state.

117. Thus did that worshipful deity disclose to me, through a desire of benefiting mankind, this whole most excellent secret of the sacred law.

118. Let (every Brahmamza), concentrating his mind, fully recognise in the Self all things, both the real and the unreal, for he who recognises the universe in the Self, does not give his heart to unrighteousness.

115. Nand. gives yad for yam, instead of tamobhfitaA, ‘ incarnations of Darkness,’ the reading of the Dharma-sitras, tamomidhah, ‘perplexed by Darkness or ignorance.’

118. Sampasyet, ‘let (every Brahmava) fully recognise,’ i. e. ‘ let him clearly realise in his mind’ (sékshatkuryat, Medh., Kull.), through devotional exercises (upfsana, Medh.), or through deep meditation (Kull.), or ‘let him vow to be solely intent on that one object of knowledge, to the exclusion of the knowledge of all other knowable objects’ (g#iey4ntaravishayanirakaranena tadekagfeyanishthm anubrdyat, Medh.). Atmani, ‘in the Self, i.e. ‘in the Supreme Self’ (Kull., Nand.), or ‘in his own individual Self’ (Gov.). Medh. remarks that ‘the learned dispute regarding the meaning of the term 4tman, and that besides the two explanations already given a third was proposed by some, according to which it meant ‘the corporeal Self’ Medh. himself considers the first explanation to be the correct one. Sadasat, ‘the real and the unreal,’ i. e. either ‘ the

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