The Laws of Manu — SBE Vol. 25 (trans. Georg Bühler, 1886)
English·1879–1910·trans. Georg Bühler·567 passages
The text · part 7 of 27
‘the abodes of the gods’ (devasth4nani). R4gh. gives also the meaning ‘the servants of the gods.’
Ele. “Ye
OF Yue
NIVE I, 44. THE CREATION, (oa bie RSITY IFORNIA_.
37. Yakshas (the servants of Kubera, the demons called) R&kshasas and Pisddas, Gandharvas (or musicians of the gods), Apsarases (the dancers of the gods), Asuras, (the snake-deities called) Nagas and Sarpas, (the bird-deities called) Suparzas and the several classes of the manes,
38. Lightnings, thunderbolts and clouds, imperfect (rohita) and perfect rainbows, falling meteors, supernatural noises, comets, and heavenly lights of many kinds,
39. (Horse-faced) Kinnaras, monkeys, fishes, birds of many kinds, cattle, deer, men, and carnivorous beasts with two rows of teeth,
40. Small and large worms and beetles, moths, lice, flies, bugs, all stinging and biting insects and the several kinds of immovable things.
41. Thus was this whole (creation), both the immovable and the movable, produced by those highminded ones by means of austerities and at my command, (each being) according to (the results of) its actions.
42. But whatever act is stated (to belong) to (each of) those creatures here below, that I will truly declare to you, as well as their order in respect to birth.
43. Cattle, deer, carnivorous beasts with two rows of teeth, Rakshasas, Pisd#as, and men are born from the womb.
44. From eggs are born birds, snakes, crocodiles,
37. The several classes of manes are enumerated below, III, 194-199.
38. Rohita is said to be an imperfect rainbow which appears to be straight, known according to Gov. by the name sastrotpata.
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/p. 45 fishes, tortoises, as well as similar terrestrial and aquatic (animals).
45. From hot moisture spring stinging and biting insects, lice, flies, bugs, and all other (creatures) of that kind which are produced by heat.
46. All plants, propagated by seed or by slips, grow from shoots; annual plants (are those) which, bearing many flowers and fruits, perish after the ripening of their fruit ;
47. (Those trees) which bear fruit without flowers are called vanaspati (lords of the forest); but those which bear both flowers and fruit are called v7zksha.
48. But the various plants with many stalks, growing from one or several roots, the different kinds of grasses, the climbing plants and the creepers spring all from seed or from slips.
49. These (plants) which are surrounded by multiform Darkness, the result of their acts (in former existences), possess internal consciousness and experience pleasure and pain.
50. The (various) conditions in this always terrible and constantly changing circle of births and deaths to which created beings are subject, are stated to
46. I read, with Medh., Gov., Nand., and Kull, taravah instead of the sth4var4/ of the editions, and translate it, as required by the context, by ‘plants.’
I read, with Medh., Gov., Nand., and Kull, taravah instead of the sth4var4/ of the editions, and translate it, as required by the context, by ‘plants.’
47. My translation of ubhayataA, ‘ both,’ is based on Gov.’s comment ‘vrikshi# punah pushpaphalenobhayen4pi yukt4 bhavanti,’ with which N&r. and Nand. agree. The latter, however, proposes to read ‘ ubhayatha.’
49. ‘Multiform Darkness,’ see below, XII, 42.
50. Bhita, ‘created beings,’ means according to Gov. and Kull. kshetragiia, ‘embodied souls.’ According to Gov. and Nr. nityam, ‘always,’ must be construed with ghore, ‘terrible.’ Nar., however, considers nitye, ‘in this eternal,’ to be a better reading, which Nand. also gives,p. 17 begin with (that of) Brahman, and to end with (that of) these (just mentioned immovable creatures).
51. When he whose power is incomprehensible, had thus produced the universe and me, he disappeared in himself, repeatedly suppressing one period by means of the other.
52. When that divine one wakes, then this world stirs ; when he slumbers tranquilly, then the universe sinks to sleep.
53. But when he reposes in calm sleep, the corporeal beings whose nature is action, desist from their actions and mind becomes inert.
54. When they are absorbed all at once in that great soul, then he who is the soul of all beings sweetly slumbers, free from all care and occupation.
55- When this (soul) has entered darkness, it remains for a long time united with the organs (of
51. ‘ Disappeared in himself,’ i.e.‘ he divested himself of the body which he had assumed at his own will’ (Medh., Gov., Kull.). ‘One period by means of the other,’ i.e. ‘the period of creation by means of the period of destruction’ (Medh., Gov., Kull.).
52. Instead of the figurative nimilati, ‘closes the eyes, sinks to sleep,’ Gov. and K., read praliyate, ‘is absorbed.’
53- Saririzah, ‘corporeal beings,’ means according to Medh., Gov., and Kull. ‘embodied souls.’ KarmatmanaA, ‘whose nature is action,’ i.e. who are endowed with actions (Nand., Nar.), means according to Medh., Gov., and Kull. ‘who in consequence of their actions became incorporate.’
54. According to Gov. and Kull., this verse describes the mahapralaya, the great or total destruction at the end of a kalpa, while the preceding referred to the antaralapralaya, the intermediate or incomplete destruction. Medh. explains ‘he who is the soul of all beings’ by the Samkhya term Pradh4na, ‘the chief cause or Nature,’ while Gov. and Kull. refer this expression as well as mah4tman ‘ta the supreme soul or supreme lord’ of the Vedanta.
55-56. The commentators offer three different explanations of these two verses, Medh., Gov., and Kull., whom the translation
(25] cp. 56 sensation), but performs not its functions; it then leaves the corporeal frame.
55-56. The commentators offer three different explanations of these two verses, Medh., Gov., and Kull., whom the translation
(25] cp. 56 sensation), but performs not its functions; it then leaves the corporeal frame.
56. When, being clothed with minute particles (only), it enters into vegetable or animal seed, it then assumes, united (with the fine body), a (new) corporeal frame.
57. Thus he, the imperishable one, by (alternately) waking and slumbering, incessantly revivifies and destroys this whole movable and immovable (creation). ;
given above follows, think that ayam, ‘this (soul),’ refers to the individual soul, and that the two verses incidentally mention what happens to it on the death of the individual in which it resides. First, they say, it enters darkness, i.e. knowledge -(g#4na) ceases, and, though for some time the soul’s connection with the organs continues, it does not perform its functions of breathing, and so forth. Next it leaves the old body. It then is enveloped by the elementary body, consisting of the puryash/aka, the eight constituents, i.e. the rudimentary elements (bhata) and organs (indriya), mind (manas), intelligence (buddhi), memory of past actions (vasan4), merit or demerit (karman), the vital airs (vayu), and avidy4. In this condition it enters the seed of some plant or the embryo of some animal and then assumes a new gross body. N§&r., on the other hand, considers that the first verse gives a description of the fate of the individual soul during a swoon (mfrkfa), and the second alone refers to its migration after death. Under this supposition verse 56 must be translated as follows: ‘Being of atomic size (the soul) enters vegetable or animal seed and, united (with the rudimental body), leaves its (former) corporeal frame.’ Nand. finally understands by ayam, ‘this (soul),’ the creator (bhagavan), and thinks that the first verse describes his behaviour during the time of destruction, while the second refers to a new creation. He says, ‘When he has entered darkness,’ i.e. the rootevolvent or nature, ‘and has remained there for a long time,’ i.e. as long as the period of destruction lasts, ‘then, endowed with organs, he assumes a visible shape,’ i.e. he appears in the shape of the creation. His note on verse 56, where he reads samsr:sh/au for samsrish/ah, is too short to make it intelligible how he gets over the difficulties opposed to his interpretation.
I, 64. THE CREATION. Ig
58. But he having composed these Institutes (of the sacred law), himself taught them, according to the rule, to me alone in the beginning; next I (taught them) to Martéi and the other sages...
59. Bhrigu, here, will fully recite to you these Institutes; for that sage learned the whole in its entirety from me.
60. Then that great sage Bhvzgu, being thus addressed by Manu, spoke, pleased in his heart, to all the sages, ‘ Listen!’
59. Bhrigu, here, will fully recite to you these Institutes; for that sage learned the whole in its entirety from me.
60. Then that great sage Bhvzgu, being thus addressed by Manu, spoke, pleased in his heart, to all the sages, ‘ Listen!’
61. Six other high-minded, very powerful Manus, who belong to the race of this Manu, the descendant of the Self-existent (Svayambhd), and who have severally produced created beings,
62. (Are) Svdrofisha, Auttami, Tamasa, Raivata, Kakshusha, possessing great lustre, and the son of Vivasvat.
63. These seven very glorious Manus, the first among whom is Svayambhuva, produced and protected this whole movable and immovable (creation), each during the period (allotted to him).
64. Eighteen nimeshas (twinklings of the eye, are one kash/f4), thirty kash¢4ds one kala, thirty kalds one muhfirta, and as many (muhfrtas) one day and night.
58. ‘ According to the rule,’ i.e. ‘with the subsidiary ceremonies enjoined in the SAstra’ (Kull.), or ‘with due attention, carefully’ (Medh., Gov.).
61. ‘Who belong to the race of this Manu Svayambhuva,’ i.e.‘who were born in the same race or family, for they were all immediately created by Brahman and thus belong to one race’ (Medh.).
64. As tAvatad, ‘as many,’ stands in the accusative, Medh., Gov., and Kull. understand vidyat ‘one should know to be.’ But N&r. is probably right in assuming a vibhaktivyatyaya, i.e. that the author used the accusative because the nominative did not suit the metre.
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65. The sun divides days and nights, both human and divine, the night (being intended) for the repose of created beings and the day for exertion.
66. A month is a day and a night of the manes, but the division is according to fortnights. The dark (fortnight) is their day for active exertion, the bright (fortnight) their night for sleep.
67. A year is a day and a night of the gods; their division is (as follows): the half year during which the sun progresses to the north will be the day, that during which it goes southwards the night.
68. But hear now the brief (description of) the duration of a night and a day of Brahman and of the several ages (of the world, yuga) according to their order.
69. They declare that the Krta age (consists of) four thousand years (of the gods); the twilight preceding it consists of as many hundreds, and the twilight following it of the same number.
70. In the other three ages with their twilights preceding and following, the thousands and hundreds are diminished by one (in each).
71. These twelve thousand (years) which thus have been just mentioned as the total of four (human) ages, are called one age of the gods.
72. But know that the sum of one thousand ages of the gods (makes) one day of Brahman, and that his night has the same length.
73. Those (only, who) know that the holy day of
Nand., who merely substitutes ‘tavantaz’ for ‘tavatah,’ seems to have held the same opinion.
72. But know that the sum of one thousand ages of the gods (makes) one day of Brahman, and that his night has the same length.
73. Those (only, who) know that the holy day of
Nand., who merely substitutes ‘tavantaz’ for ‘tavatah,’ seems to have held the same opinion.
66. Thus the moon regulates time for the manes.
69-71. Wilson, Vishnu-puraza I, pp. 49-50 (ed. Hall).
73. According to the commentators the word purya, ‘holy,’ is
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Brahman, indeed, ends after (the completion of) one thousand ages (of the gods) and that his night lasts as long, (are really) men acquainted with (the length of) days and nights.
74. At the end of that day and night he who was asleep, awakes and, after awaking, creates mind, which is both real and unreal.
75. Mind, impelled by (Brahman’s) desire to create, performs the work of creation by modifying itself, thence ether is produced; they declare that sound is the quality of the latter.
76. But from ether, modifying itself; springs the pure, powerful wind, the vehicle of all perfumes ; that is held to possess the quality of touch.
77. Next from wind, modifying itself, proceeds the brilliant light, which illuminates and dispels used in order to indicate that the knowledge of the duration of Brahman’s day is ‘ meritorious.’
44. Two explanations of the second half of the verse are offered by the commentators. It may mean either that Brahman on awaking from his sleep first creates the great principle (mahat), which here, as elsewhere, is called manas, ‘mind,’ or that he appoints (srzgati) his own internal organ or mind (manas), which at an intermediate destruction (avantara or antaralapralaya) remains in existence, to create the world. Medh. and Kull. give both explanations, and prefer the former. Gov. gives the second alone, while Nar. and Nand. adhere to the first. The latter takes manas as denoting the three principles, the great one, egoism, and mind, and explains sadasadatmakam, ‘which is both real and unreal,’ as in verse 14, by prakrétivikrityatmakam, ‘being both an evolvent and an evolute.’
75. ‘Thence,’ i.e. ‘from mind changed to egoism,’ Nar. (similarly Kull.), or ‘from Brahman,’
46. As the Samkhya doctrine (SAmkhyak4rik4, ver. 25) makes all the rudimentary elements proceed from egoism, Medh. takes the first words of the verse to mean, ‘But from egoism which modifies itself, wind springs next after ether.’ He, of course, adopts the same trick of interpretation in the following three verses.
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darkness; that is declared to possess the quality _of colour;
78. And from light, modifying itself, (is produced) water, possessing the quality of taste, from water earth which has the quality of smell; such is the creation in the beginning.
79. The before-mentioned age of the gods, (or) twelve thousand (of their years), being multiplied by seventy-one, (constitutes what) is here named the period of a Manu (Manvantara).
79. The before-mentioned age of the gods, (or) twelve thousand (of their years), being multiplied by seventy-one, (constitutes what) is here named the period of a Manu (Manvantara).
80. The Manvantaras, the creations and destructions (of the world, are) numberless ; sporting, as it were, Brahman repeats this again and again.
81. In the Krvzta age Dharma is four-footed and entire, and (so is) Truth; nor does any gain accrue to men by unrighteousness.
82. In the other (three ages), by reason of (unjust) gains (Agama), Dharma is deprived successively of
48. ‘In the beginning,’ i.e. ‘after a total destruction’ (mahapralaya), (Kull.); ‘after an intermediate destruction’ (Gov., Nar.) ; ‘before the creation of the mundane egg’ (Nand.).
81. The reason why Dharma, ‘justice or law,’ is said to be Aatushpat is explained, as Kull. points out, by Manu VIII, 16. Regarding the ulterior signification of the myth which represents Dharma as a four-footed animal, the following opinions are advanced: 1. The four feet represent the four principal priests at the sacrifice (Medh.) ; 2. or the four chief castes (Medh., Nand.) ;
3. or the four chief means of gaining merit, austerities, knowledge, sacrifices, and liberality, see below, verse 86 (Medh., Kull., Nar., K.); 4. or finally the four kinds of speech, mentioned Rig-veda I, 164, 45 (Medh.). All the commentators agree in stating that Truth, though comprised in the Dharma, is mentioned specially in order to show its paramount importance. Nand. reads the last words nadharmo nfgamah kaséin, &c., and explains, ‘ Neither any demerit nor any sacred lore, SAstra, approached men, i. e. no Institutes of the law were necessary.’
82. Medh. explains the first half-verse differently, ‘In the other three ages, Dharma, the sacred law, (which is derived) from thep. 23 one foot, and through (the prevalence of) theft, falsehood, and fraud the merit (gained by men) is diminished by one fourth (in each).
83. (Men are) free from disease, accomplish all their aims, and live four hundred years in the Krzta age, but in the Tretd and (in each of) the succeeding (ages) their life is lessened by one quarter.
84. The life of mortals, mentioned in the Veda, the desired results of sacrificial rites and the (supernatural) power of embodied (spirits) are fruits proportioned among men according to (the character of) the age.
85. One set of duties (is prescribed) for men in the Krzta age, different ones in the TretA and in the
85. One set of duties (is prescribed) for men in the Krzta age, different ones in the TretA and in the sacred lore (Agama), i.e. the Veda, is made to withdraw one foot after the other, one foot in each age, i.e. disappears (gradually) because the power of men to learn and to remember the sacred texts diminishes.’ Gov. says, ‘But in the Treté and the other ages, Dharma, the sacred law, (derived) from the sacred lore (Agama), the S4stra, i.e. the performance of sacrifices and so forth, is made to withdraw, i.e. is diminished successively by one quarter in each age, through (the prevalence of) theft, falsehood, and fraud.’ Nand. finally differs still more,“In the other three ages, i.e. the Treté and the rest, Dharma, (virtue or justice is determined) by means of the sacred lore (4gama),’ the SAstra, but this Dharma is lessened by one quarter in each; ‘lessening the Dharma’ is intended to convey the meaning of ‘lessening the determination of the Dharma.’ The translation follows Kull., Nar., and Ragh.
83. In order to reconcile this statement regarding the age of men in the Krzta age with various passages of the Mahabharata and the Purazas, which attribute to certain heroes and sages lives of many thousand years, the commentators explain our passage as meaning that four hundred years were the natural term of life, which, however, might be lengthened through the performance of austerities. They further assert that in the passage Kashaka 34, 5, which names one hundred years as the term of human existence, the numeral is used in the sense of ‘ many.’
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Dv¶, and (again) another (set) in the Kali, in proportion as (those) ages decrease in length.
86. In the Krzta age the chief (virtue) is declared to be (the performance of) austerities, in the Treta (divine) knowledge, in the Dv4para (the performance of) sacrifices, in the Kali liberality alone.
87. But in order to protect this universe He, the most resplendent one, assigned separate (duties and) occupations to those who sprang from his mouth, arms, thighs, and feet.
7 88. To Brahmazas he assigned teaching and studying (the Veda), sacrificing for their own benefit and for others, giving and accepting (of alms).
89. The Kshatriya he commanded to protect the people, to bestow gifts, to offer sacrifices, to study (the Veda), and to abstain from attaching himself to sensual pleasures ;
. 90. The Vaisya to tend cattle, to bestow gifts, to offer sacrifices, to study (the Veda), to trade, to lend money, and to cultivate land.
, 91. One occupation only the lord prescribed to the Sddra, to serve meekly even these (other) three castes.
92. Man is stated to be purer above the navel (than below); hence the Self-existent (Svayambht) has declared the purest (part) of him (to be) his mouth.
93. As the Brahmaza sprang from (Brahman's)
87. See above, verse 31.
88-91. See below, X, 75-79, 99.
92. Man is stated to be purer above the navel (than below); hence the Self-existent (Svayambht) has declared the purest (part) of him (to be) his mouth.
93. As the Brahmaza sprang from (Brahman's)
87. See above, verse 31.
88-91. See below, X, 75-79, 99.
89. I read with Medh., Ragh., and K. samAdisat, ‘he commanded,’ for samAsata4, ‘briefly.’ Nand. reads akalpayat.
g2. See below, V, 132.
93. Dharmata’ prabhué, ‘by right the lord,’ agrees with Nar.’s and Nand.’s glosses. Medh., Gov., Kull. and Ragh. say, ‘he is withp. 25 mouth, as he was the first-born, and as he possesses the Veda, he is by right the lord of this whole creation.
94. For the Self-existent (Svayambhd), having performed austerities, produced him first from his own mouth, in order that the offerings might be conveyed to the gods and manes and that this universe might be preserved.
95. What created being can surpass him, through whose mouth the gods continually consume the sacrificial viands and the manes the offerings to the dead ?
96. Of created beings the most excellent are said to be those which are animated; of the animated, those which subsist by intelligence; of the intelligent, mankind; and of men, the Braéhmazas;
97. Of Braéhmamas, those learned (in the Veda); of the learned, those who recognise (the necessity and the manner of performing the prescribed duties) ; of those who possess this knowledge, those who perform them; of the performers, those who know the Brahman.
98. The very birth of a Bréhmaza is an eternal incarnation of the sacred law; for he is born to (fulfil) the sacred law, and becomes one with Brahman.
respect to the law the lord, i.e. entitled to prescribe their duties to this whole creation.’
94. Tapas taptva, ‘having performed austerities,’ is added, as Nand. says, in order to show ‘particularly great consideration’ (tapas taptvety Adaratisayah). See above, verses 33, 34, 41.
of. Medh., Nar., and Nand. explain krstabuddhayaA, ‘who recognise (the necessity and the manner of performing the prescribed duties),’ by ‘who know the meaning of the Veda.’ ‘ Those who know the Brahman,’ i.e.‘ the sacred lore which leads to final emancipation.’
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of. Medh., Nar., and Nand. explain krstabuddhayaA, ‘who recognise (the necessity and the manner of performing the prescribed duties),’ by ‘who know the meaning of the Veda.’ ‘ Those who know the Brahman,’ i.e.‘ the sacred lore which leads to final emancipation.’
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99. A Brahmaza, coming into existence, is born as the highest on earth, the lord of all created beings, for the protection of the treasury of the law.
100. Whatever exists in the world is the property of the Brahmaza; on account of the excellence of his origin the Brahmaza is, indeed, entitled to it all. 7 101. The Bréhmama eats but his own food, wears but his own apparel, bestows but his own in alms; other mortals subsist through the benevolence of the Brahmaza.
102. In order to clearly settle his duties and those of the other (castes) according to their order, wise Manu sprung from the Self-existent, composed these Institutes (of the sacred law). _ 103. A learned Brahmaza must carefully study them, and he must duly instruct his pupils in them, but nobody else (shall do it).
_ 104. A Br&hmaza who studies these Institutes (and) faithfully fulfils the duties (prescribed therein), is never tainted by sins, arising from thoughts, words, or deeds.
_105. He sanctifies any company (which he may enter), seven ancestors and seven descendants, and he alone deserves (to possess) this whole earth.
106. (To study) this (work) is the best means of securing welfare, it increases understanding, it procures fame and long life, it (leads to) supreme bliss.
100. ‘On account of the excellence of his origin,’ i.e. because he sprang from Brahman’s mouth.
103. The verse is not intended to exclude Kshatriyas and Vaisyas from the right of studying the Manusamhité, but merely from teaching it.
104. Samsitavratah, ‘ who faithfully fulfils the duties,’ is based on Gov.’s full explanation etadarthavabodhena samsitavrato visish/ayamaniyamaé san, with which Medh. closely agrees.
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107. In this (work) the sacred law has been fully stated as well as the good and bad qualities of (human) actions and the immemorial rule of conduct, (to be followed) by all the four castes (varna).
7 108. The rule of conduct is transcendent law, whether it be taught in the revealed texts or in the sacred tradition; hence a twice-born man who possesses regard for himself, should be always careful to (follow) it.
7109. A Bréhmaza who departs from the rule of conduct, does not reap the fruit of the Veda, but he who duly follows it, will obtain the full reward.
110. The sages who saw that the sacred law is thus grounded on the rule of conduct, have taken good conduct to be the most excellent root of all austerity. .
111. The creation of the universe, the rule of the sacraments, the ordinances of studentship, and the respectful behaviour (towards Gurus), the most excellent rule of bathing (on return from the teacher's house),
.
111. The creation of the universe, the rule of the sacraments, the ordinances of studentship, and the respectful behaviour (towards Gurus), the most excellent rule of bathing (on return from the teacher's house),
107. ‘The good and bad qualities of (human) actions,’ i.e. according to Medh., Gov., Kull., and Nand. ‘the good and the bad results of actions,’ or according to Ragh. and Nar. ‘ the prescribed actions which are good and the forbidden ones which are bad.’
108. My translation of 4tmavan, ‘who possesses regard for himself,’ follows Medh. and Kull. Gov. explains it by ‘of excellent disposition,’ Nar. by ‘endowed with firmness,’ and R4gh. by ‘ who believes in a life after death.’
1og. Vedaphalam, ‘the fruit of the Veda,’ i.e.‘ the rewards for the acts prescribed by the Veda’ (Medh., Gov., Kull., and Nar.).
110. Vas. VI, 1-8. ‘The rule of conduct or good conduct’ (akara), mentioned here and in the preceding verses, comprises the numerous usages prescribed partly in the Veda and partly in the Dharmasastras, such as anointing oneself with butter on the occasion of particular sacrifices or sipping water on certain occasions.
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112. (The law of) marriage and the description of the (various) marriage-rites, the regulations for the great sacrifices and the eternal rule of the funeral sacrifices,
113. The description of the modes of (gaining) subsistence and the duties of a Sndtaka, (the rules regarding) lawful and forbidden food, the purification of men and of things,
114. The laws concerning women, (the law) of hermits, (the manner of gaining) final emancipation and (of) renouncing the world, the whole duty of a king and the manner of deciding lawsuits,
115. The rules for the examination of witnesses, the laws concerning husband and wife, the law of (inheritance and) division, (the law concerning) gambling and the removal of (men nocuous like) thorns,
_7 116, (The law concerning) the behaviour of Vaisyas and Sfddras, the origin of the mixed castes, the law for all castes in times of distress and the law of penances,
117. The threefold course of transmigrations, the result of (good or bad) actions, (the manner of attaining) supreme bliss and the examination of the good and bad qualities of actions,
118. The primeval laws of countries, of castes (gAti), of families, and the rules concerning heretics and companies (of traders and the like)—(all that) Manu has declared in these Institutes.
119. As Manu, in reply to my questions, formerly promulgated these Institutes, even so learn ye also the (whole work) from me.
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Cuapter II,
1, Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection.
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Cuapter II,
1, Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection.
2. To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not (to be found) in this (world): for on (that) desire is grounded the study of the Veda and the performance of the actions, prescribed by the Veda.
3. The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in consequence of (that) conception sacrifices are performed; vows and the laws prescribing restraints are all stated to be kept through the idea that they will bear fruit.
4. Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it is (the result of) the impulse of desire.
5. He who persists in discharging these (prescribed duties) in the right manner, reaches the deathless
II. 2. Ap. I, 6, 20, 1-4. ‘Is not laudable,’ because such a disposition leads not to final liberation, but to new births’ (Gov., Kull.).
3. Nand. takes the beginning of the verse differently, ‘The desire for rewards is the root of the resolve to perform an act’ (samkalpa). ‘Vows,’ i.e. ‘acts to be performed during one’s whole lifetime, like those of the Snataka’ (chap. IV), Medh., Gov., Nar.; ‘the vows of a student,’ Nand.; ‘the laws prescribing restraints,’ i.e. ‘the prohibitive rules, e.g. those forbidding to injure living beings,’ Medh., Gov., Nar.; ‘the rules affecting hermits and SamnyAsins,’ Nand. Kull. refers both terms to the rules in chap. IV.
5. ‘In the right manner,’i.e. ‘as they are prescribed in the Vedas and without expecting rewards.’ ‘The deathless state,’ i.e. ‘final liberation.’
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state and even in this (life) obtains (the fulfilment of) all the desires that he may have conceived.
6. The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those who know the (Veda further), also the customs of holy men, and (finally) self-satisfaction.
7. Whatever law has been ordained for any (person) by Manu, that has been. fully declared in the Veda: for that (sage was) omniscient.
8. But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the authority of the revealed texts, be intent on (the performance of) his duties.
6. Ap. I, 1, 1, 1-3; Gaut. I, 1-4; XXVIII, 48; Vas. I, 4-6; Baudh. I, 1,1, 1-6; Yagi. I, 7.
8. But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the authority of the revealed texts, be intent on (the performance of) his duties.
6. Ap. I, 1, 1, 1-3; Gaut. I, 1-4; XXVIII, 48; Vas. I, 4-6; Baudh. I, 1,1, 1-6; Yagi. I, 7.
Sila, ‘virtuous conduct,’ i.e. ‘the suppression of inordinate affection and hatred,’ Medh., Gov.; ‘the thirteenfold sila, behaving as becomes a Brahmana, devotedness to gods and parents, kindliness,’ &c., Kull.; ‘that towards which many men who know the Veda naturally incline,’ N&r.; ‘that which makes one honoured by good men,’ Nand. ‘Customs,’ e.g. such as tying at marriages a thread round the wrist of the bride (Medh., Gov.), wearing a blanket or a garment of bark (Kull.). Though the commentators try to find a difference between sila and 4f4ra, it may be that both terms are used here, because in some Dharma-sitras, e.g. Gaut. I, 2, the former and in some the latter (e.g. Vas. I, 5) is mentioned. The ‘ self-satisfaction,’ i.e. of the virtuous (Medh., Gov., Nand.), is the tule for cases not to be settled by any of the other authorities (Nar., Nand.), or for cases where an option is permitted (Medh., Gov., Kull.).
7. The last clause is taken differently by Gov., who explains it, ‘for that (Veda) is made up, as it were, of all knowledge.’ Medh. gives substantially the same explanation.
8. ‘All this,’ i.e.‘ the Sastras’ (Medh., Gov., Kull.) ; ‘these Institutes of Manu’ (N4r.); ‘these different authorities’ (Nand.). ‘With the eye of knowledge,’ i.e. ‘with the help of grammar, of the Mimamsa, &c.’ (Medh., Kull.).
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9. For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in this (world) and after death unsurpassable bliss.
10. But by Sruti (revelation) is meant the Veda, and by Smrti (tradition) the Institutes of the sacred law: those two must not be called into question in any matter, since from those two the sacred law shone forth.
11. Every twice-born man, who, relying on the Institutes of dialectics, treats with contempt those two sources (of the law), must be cast out by the virtuous, as an atheist and a scorner of the Veda.
12. The Veda, the sacred tradition, the customs of virtuous men, and one’s own pleasure, they declare to be visibly the fourfold means of defining the sacred law.
13. The knowledge of the sacred law is prescribed for those who are not given to the acquisition of wealth and to the gratification of their desires; to those who seek the knowledge of the sacred law the supreme authority is the revelation (Sruti).
14. But when two sacred texts (Sruti) are con-
11. ‘Relying on the Institutes of dialectics,’ i.e. ‘relying on the atheistic institutes of reasoning, such as those of the Bauddhas and Krvakas’ (Medh.); ‘relying on methods of reasoning, directed against the Veda’ (Kull., Nar.).
12. The first half of this verse agrees literally with Yagi. I, 7.
‘Relying on the Institutes of dialectics,’ i.e. ‘relying on the atheistic institutes of reasoning, such as those of the Bauddhas and Krvakas’ (Medh.); ‘relying on methods of reasoning, directed against the Veda’ (Kull., Nar.).
12. The first half of this verse agrees literally with Yagi. I, 7.
13. According to ‘another’ commentator, quoted by Medh., and according to Gov., Kull., and N4r., the meaning of the first half is, ‘the exhortation to learn the sacred law applies to those only who do not pursue worldly objects, because those who obey (or learn, Nr.) the sacred law merely in order to gain worldly advantages, such as wealth, fame, &c., derive no spiritual advantage from it (because they will not really obey it,’ N&r.). Medh., on the other hand, thinks that vidhiyate, ‘is prescribed,’ means ‘is found with.’
32 LAWS OF MANU. II, rg.
flicting, both are held to be law; for both are pronounced by the wise (to be) valid law.
15. (Thus) the (Agnihotra) sacrifice may be (optionally) performed, at any time after the sun has risen, before he hds risen, or when neither sun nor stars are visible ; that (is declared) by Vedic texts.
16. Know that he for whom (the performance of) the ceremonies beginning with the rite of impregnation (Garbhadhana) and ending with the funeral rite (Antyeshdi) is prescribed, while sacred formulas are being recited, is entitled (to study) these Institutes, but no other man whatsoever.
17. That land, created by the gods, which lies between the two divine rivers Sarasvati and Dvzshadvati, the (sages) call BrahmAvarta.
18. The custom handed down in regular succession (since time immemorial) among the (four chief) castes (varva) and the mixed (races) of that country, is called the conduct of virtuous men.
19. The plain of the Kurus, the (country of the) Matsyas, Pa#dlas, and Sfrasenakas, these (form), indeed, the country of the Brahmarshis (Brahmanical sages, which ranks) immediately after BrahmAvarta.
15. The Agnihotra, here referred to, consists of two sets of oblations, one of which is offered in the morning and the other in the evening. The expression samayadhyushite, rendered in accordance with Kull.’s gloss, ‘when neither sun nor stars are visible,’ is explained by Medh. as ‘the time of dawn’ (ushasa/ kala), or ‘as the time when the night disappears,’ with which latter interpretation Gov. agrees.
16, The persons meant are the males of the three Aryan varzas. The sacraments may be performed for women and Sfidras also, but without the recitation of mantras (II, 66; X, 127).
19. This tract comprises the Doab from the neighbourhood of Delhi as far as Mathur4, the capital of the ancient Sfrasenakas.
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20. From a Brahmaza, born in that country, let all men on earth learn their several usages.
19. This tract comprises the Doab from the neighbourhood of Delhi as far as Mathur4, the capital of the ancient Sfrasenakas.
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20. From a Brahmaza, born in that country, let all men on earth learn their several usages.
21. That (country) which (lies) between the Himavat and the Vindhya (mountains) to the east of Praydga and to the west of Vinasana (the place where the river Sarasvatt disappears) is called Madhyadesa (the central region).
22. But (the tract) between those two mountains (just mentioned), which (extends) as far as the eastern and the western oceans, the wise call AryAvarta (the country of the Aryans).
23. That land where the black antelope naturally roams, one must know to be fit for the performance of sacrifices; (the tract) different from that (is) the country of the Mleé&/as (barbarians).
24. Let twice-born men seek to dwell in those (above-mentioned countries); but a Sidra, distressed for subsistence, may reside anywhere.
25. Thus has the origin of the sacred law been succinctly described to you and the origin of this universe; learn (now) the duties of the castes (varza).
26. With holy rites, prescribed by the Veda, must the ceremony on conception and other sacraments be performed for twice-born men, which sanctify the body and purify (from sin) in this (life) and after death.
21. The place where the river Sarasvatf disappears lies in the Hissar districts. Pray4ga, i.e. Allahabad.
22. Vas. I, 9; Baudh. I, 2, 10.
23. Vas. I, 13-15; Baudh. I, 2, 12-15; Y4gi. I, 2.
25. Gov. explains dharma, ‘ the sacred law,’ by ‘spiritual merit.’
26-35. Gaut. VIII, 14-20; Vi. XXVII, 1-12; Yagi. I, 10-13.
26. Medh. mentions another explanation for the first words, ‘ With holy rites, accompanied by the recitation of Vedic texts,’ and Gov. thinks that ‘ vaidika’ is to be taken in both meanings.
[25] D
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27. By burnt oblations during (the mother’s) pregnancy, by the Gatakarman (the ceremony after birth), the Kauda (tonsure), and the Mauggibandhana (the tying of the sacred girdle of Muda grass) is the taint, derived from both parents, removed from twice-born men.
28. By the study of the Veda, by vows, by burnt oblations, by (the recitation of) sacred texts, by the (acquisition of the) threefold sacred science, by offering (to the gods, Azshis, and manes), by (the procreation of) sons, by the great sacrifices, and by (Srauta) rites this (human) body is made fit for (union with) Brahman.
29. Before the navel-string is cut, the Gatakarman (birth-rite) must be performed for a male (child); and while sacred formulas are being recited, he must be fed with gold, honey, and butter.
27. ‘The burnt oblations during the mother’s pregnancy’ are the Pumsavana, Simantonnayana, and so forth; see Asv. Grzhya-sftra I, 13-14.
27. ‘The burnt oblations during the mother’s pregnancy’ are the Pumsavana, Simantonnayana, and so forth; see Asv. Grzhya-sftra I, 13-14.
28. ‘By vows,’ i.e. ‘the vows undertaken by the student when he learns particular portions of the Vedas, such as the SAvitrivrata’ (Medh., Gov., N4r.); ‘voluntary restraints, such as the abstention from honey, meat, &c.’ (Kull., Ragh.); ‘ vows such as the Pragdpatya penance’ (Nand.). ‘By burnt oblations,’ i.e. ‘the daily offerings of fuel’ (II, 108). Traividyena, ‘by the acquisition of the threefold sacred science,’ i.e. ‘by learning the meaning of the three Vedas’ (Medh., Nand.) ; ‘by undertaking the vow to-study the three Vedas during thirty-six years’ (III,1; Gov., Kull. Nar., Ragh.). Igyaya, ‘by offering to the gods, Rishis, and manes,’ i.e. by performing the so-called Tarpaza (Medh., Gov., Kull., Ragh.), or ‘ by offering the Pakayagiias ’ (Nar., Nand.). Medh. takes brahmi,‘ fit for union with Brahman,’ to mean ‘connected with Brahman,’ but gives our version, which all the other commentators adopt, as the opinion of ‘others.’
29. Asv. Grihya-stitra I, 15, 1; MAnava Grshya-satra I, 17, 1; Paraskara Grrhya-sftra I,16, 4. Though the text clearly says that the child is to be fed with gold, honey, and butter, it appears from the Grzhya-sfitras, as also some of the commentators point out,
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30. But let (the father perform or) cause to be performed the Namadheya (the rite of naming the child), on the tenth or twelfth (day after birth), or on a lucky lunar day, in a lucky muharta, under an auspicious constellation.
31. Let (the first part of) a Brahmama’s name (denote something) auspicious, a Kshatriya’s be connected with power, and a Vaisya’s with wealth, but a Sfidra’s (express something) contemptible.
32. (The second part of) a Brahmama’s (name) shall be (a word) implying happiness, of a Kshatriya’s (a word) implying protection, of a Vaisya’s (a term) expressive of thriving, and of a Sddra’s (an expression) denoting service.
33. The names of women should be easy to pronounce, not imply anything dreadful, possess a plain meaning, be pleasing and auspicious, end in long vowels, and contain a word of benediction.
that the last two substances only are to be given to the child, after they have been touched with a piece of gold, or a golden ring.
go. Asv. Grthya-sttra I, 15, 4-10; Paraskara I, 17, 1-6. Nar. and Nand. are in doubt whether the numerals ‘the tenth or twelfth’ refer to lunar or solar days, because they stand in the feminine gender and either tithi or rétri may be supplied. Kull. gives an alternative version of the date, ‘after the tenth (the last day of impurity, i.e.) on the eleventh or twelfth,’ which Medh. also mentions, but rejects. Kull. considers that the third and fourth va, ‘or,’ which stand after muhfrta and nakshatra, have the sense of ‘just,’ and do not introduce a third alternative.
also mentions, but rejects. Kull. considers that the third and fourth va, ‘or,’ which stand after muhfrta and nakshatra, have the sense of ‘just,’ and do not introduce a third alternative.
31-32. K. omits 31b and 32a. Nar. and Ragh. think that the second part of a Brahmama’s name must contain the word sarman and no other, while the general opinion of the others is that it may be sarman or some synonym, implying ‘happiness or refuge.’ Medh. expressly rejects the former view, and gives as examples of correct formations, Svamidatta, Bhavabhiati, Indrasvamin, Indrastama, Indradatta.
33- Medh. irreverently, but pertinently, remarks that there is no
D2
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34. In the fourth month the Nishkramama (the first leaving of the house) of the child should be performed, in the sixth month the Annaprd4sana (first feeding with rice), and optionally (any other) auspicious ceremony required by (the custom of) the family.
35. According to the teaching of the revealed texts, the KQdakarman (tonsure) must be performed, for the sake of spiritual merit, by all twice-born men in the first or third year.
36. In the eighth year after conception, one should perform the initiation (upandyana) of a Braéhmaza, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya.
37. (The initiation) of a Brahmaza who desires proficiency in sacred learning should take place in the fifth (year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a Vaisya who longs for (success in his) business in the eighth,
38. The (time for the) Savitri (initiation) of a difference between ‘auspiciousness’ (mahgala) and ‘benediction’ (Astrvada), and that the latter word has been added merely in order to complete the verse.
34. Asv. Grthya-sfitra I, 16; Paraskara I, 17,5; 19,1-6. The last clause, which permits the adoption of particular family-customs, refers, according to Medh.,Gov., and Kull., to all sacraments.
35. Asv. Grthya-sitra I, 17, 1; P4raskara II, 1. Nar. and Nand. explain dharmataf, ‘for the sake of spiritual merit,’ by ‘according to the law of the family’ (see Asv. Grzhya-stitra, loc. cit.).
36-37. Ap. I, 1,5, 8-21; Gaut. I, 5-14; Vas. II, 3 ; XI, 49-73; Baudh. I, 3, 7-12; Vi. XXVII, 15-28; Yagv. I, 14.
37. As the commentators point out, the person who has the particular wish is not the boy, but his father.
Brahmaza does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth.
39. After those (periods men of) these three (castes) who have not received the sacrament at the proper time, become Vrdtyas (outcasts), excluded from the SAvitri (initiation) and despised by the Aryans.
39. After those (periods men of) these three (castes) who have not received the sacrament at the proper time, become Vrdtyas (outcasts), excluded from the SAvitri (initiation) and despised by the Aryans.
40. With such men, if they have not been purified according to the rule, let no Brahmaza ever, even in times of distress, form a connexion either through the Veda or by marriage.
41. Let students, according to the order (of their castes), wear (as upper dresses) the skins of black antelopes, spotted deer, and he-goats, and (lower garments) made of hemp, flax or wool.
42. The girdle of a Brahmamza shall consist of a triple cord of Mugga grass, smooth and soft; (that) of a Kshatriya, of a bowstring, made of Marva fibres ; (that) of a Vaisya, of hempen threads.
Baudh. I, 16,16; Vi., loc. cit., and LIV, 26; YAgi. I, 37-38. ‘Some’ take the preposition 4, ‘ until,’ in the sense of ‘until the beginning of, Kull,
40. ‘Connexion through the Veda,’ i.e. teaching them or studying under them, sacrificing for them, or electing them to be priests, accepting religious gifts from them or giving them. R4gh. omits verse 40.
41. Ap. I, 2, 39-3, 9; Gaut. I, 16, 21; Vas. XI, 61-67 ; Baudh, I, 3,14; Vi. XXVII, 19-20. RAgh. explains ruru, ‘a spotted deer,’ by ‘a tiger.’
42. Ap. I, 2, 33-37; Gaut. I,15; Vas. XI, 58-60; Baudh. I, 3, 13;
Vi. XXVII, 18; Y4g%.1,29. Medh. and Gov. think that the girdle of a Kshatriya is not to consist of three separate strings twisted together, and Kull. apparently ‘holds the same opinion. R4gh. and Nar. say that every bowstring naturally consists of three strings.
p. 43
43. If Musiga grass (and so forth) be not procurable, (the girdles) may be made of Kusa, Asmantaka, and Balbaga (fibres), with a single threefold knot, or with three or five (knots according to the custom of the family).
44. The sacrificial string of a Brahmaza shall be made of cotton,(shall be) twisted to the right, (and consist) of three threads, that of a Kshatriya of hempen threads, (and) that of a Vaisya of woollen threads.
45. A Brahmawa shall (carry), according to the sacred law, a staff of Bilva or Pal4sa; a Kshatriya, of Vata or Khadira; (and) a Vaisya, of Pilu or Udumbara.
46. The staff of a Brahmaza shall be made of such length as to reach the end of his hair; that of a Kshatriya, to reach his forehead; (and) that of a Vaisya, to reach (the tip of his) nose.
47. Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their bark perfect, unhurt by fire.
48. Having taken a staff according to his choice, having worshipped the sun and walked round the
43. ‘With a single threefold knot’ seems to mean that each of the strings of the girdle shall first be knotted, and the three knots be afterwards tied together in one. Nar. and Ragh., however, take trivr7ta, ‘ threefold,’ separately, and refer it to the string. They thus support Sir W. Jones’ translation, ‘in triple strings, with one, &c.’
Nar. and Ragh., however, take trivr7ta, ‘ threefold,’ separately, and refer it to the string. They thus support Sir W. Jones’ translation, ‘in triple strings, with one, &c.’
44. Ap. II, 4, 22; Gaut. I, 36; Vas. XII, 14; Baudh. I, 5, 5;
Vi. XXVII, 19.
45-47. Ap. I, 2, 38; Gaut.I, 22; Vas. XI, 52-57; Baudh. I, 3,15; Vi. XXVIL, 22-24; Yagi. I, 29.
47. Anudvegakar4A, ‘not likely to terrify anybody’ (Medh., Gov., Kull.), means according to Nar. ‘not causing displeasure (to the wearer) by faults such as roughness.’
48-57. Ap. T, 3, 25-4, 4; Gaut. IT, 35-41; Vas. XI, 68-70; Baudh. I, 3, 16-18; Vi. XXVIJ, 25 ; Yagi. I, 30; 51-57. Ap. I,
p. 39
fire, turning his right hand towards it, (the student) should beg alms according to the prescribed rule.
49. An initiated Brdhmaza should beg, beginning (his request with the word) lady (bhavati); a Kshatriya, placing (the word) lady in the middle, but a Vaisya, placing it at the end (of the formula).
50. Let him first beg food of his mother, or of his sister, or of his own maternal aunt, or of (some other) female who will not disgrace him (by a refusal).
51. Having collected as much food as is required (from several persons), and having announced it without guile to his teacher, let him eat, turning his face towards the east, and having purified himself by sipping water.
52. (His meal will procure) long life, if he eats facing the east; fame, if he turns to the south; prosperity, if he turns to the west; truthfulness, if he faces the east.
53. Let a twice-born man always eat his food with coneentrated mind, after performing an ablution; and after he has eaten, let him duly cleanse himself with water and sprinkle the cavities (of his head).
54. Let him always worship his food, and eat it without contempt; when he sees it, let him rejoice,
1, 2-3; 3,11; Gaut. IX, 59; Vas. III, 69; XII, 18-20; Baudh. II, 5, 18, 21-6, 2; 13, 12; Vi. LVIII, 34-35, 40-44; Yagi. I, 27, 31, 112.
52. Medh. and N&r. propose for ritam, ‘truthfulness,’ an alternative explanation, ‘the sacrifice.’
53- The word nityam, ‘always,’ indicates that this rule refers to householders also (Gov., Kull., Nar., Nand.).
54. ‘ Worship,’ i.e. ‘consider as a deity’ (Medh., Gov., Nand.), or ‘ meditate on its being required to sustain life’ (Medh., Gov., Kull.), or ‘praise it with the verse,’ Rig-veda I, 187, 1 (Nar.).
p. 55
show a pleased face, and pray that he may always obtain it.
.55. Food, that is always worshipped, gives strength and manly vigour; but eaten irreverently, it destroys them both.
56. Let him not give to any man what he leaves, and beware of eating between (the two meal-times); let him not over-eat himself, nor go anywhere without having purified himself (after his meal).
57. Excessive eating is prejudicial to health, to fame, and to (bliss in) heaven; it prevents (the acquisition of) spiritual merit, and is odious among men; one ought, for these reasons, to avoid it carefully.
57. Excessive eating is prejudicial to health, to fame, and to (bliss in) heaven; it prevents (the acquisition of) spiritual merit, and is odious among men; one ought, for these reasons, to avoid it carefully.
58. Let a Brahmaza always sip water out of the part of the hand (tirtha) sacred to Brahman, or out of that sacred to Ka (Pragdpati), or out of (that) sacred to the gods, never out of that sacred to the manes.
59. They call (the part) at the root of the thumb the tirtha sacred to Brahman, that at the root of the
55. Urgam, ‘manly vigour’ (Gov., Kull.), or ‘energy’ (Nar., Nand.), or ‘bulk’ (Medh.).
56. Medh. reads nady4d etat tathantar4, and gives, besides the explanation adopted in the translation, two alternative interpretations:
(1) ‘let him not eat after interrupting his meal ;’ (2) ‘let him not eat taking away his left hand from the dish.’ Nand. reads nadya& Aaitat tathdntar4, ‘and let him not eat such a (remnant) given to him during (a meal by one of the company).’
58-62. Ap. I, 15, 1-16; Vas. II, 26-34; Baudh. I, 8, 12-23; Vi. LXII, 1-9; Yagf. I, 18-21.
58. Though the text speaks of the Brahmava only, the rule refers, as the commentators remark, to other Aryans too.
59. Angulimflle, ‘at the root of the little finger’ (Kull. Nar., R&gh.), means according to Medh. and Nand. ‘at the root of the fingers.’
TI, 64. INITIATION. 4!
(little) finger (the tirtha) sacred to Ka (PragApati), (that) at the tips (of the fingers, the tirtha) sacred to the gods, and that below (between the index and the thumb, the tirtha) sacred to the manes.
60. Let him first sip water thrice; next twice wipe his mouth; and, lastly, touch with water the cavities (of the head), (the seat of) the soul and the head.
61. He who knows the sacred law and seeks purity shall always perform the rite of sipping with water neither hot nor frothy, with the (prescribed) tirtha, in a lonely place, and turning to the east or to the north.
62. A Brahmaaa is purified by water that reaches his heart, a Kshatriya by water reaching his throat, a Vaisya by water taken into his mouth, (and) a Sadra by water touched with the extremity (of his lips).
63. A twice-born man is called upavitin when his right arm is raised (and the sacrificial string or the dress, passed under it, rests on the left shoulder) ; (when his) left (arm) is raised (and the string, or the dress, passed under it, rests on the right shoulder, he is called) praAinavitin; and nivitin when it hangs down (straight) from the neck.
64. His girdle, the skin (which serves as his upper garment), his staff, his sacrificial thread, (and) his water-pot he must throw into water, when they have been damaged, and take others, reciting sacred formulas.
60. ‘(The seat of) the soul,’ i. e.‘the heart ’(all except Medh., who adds, or ‘the navel’).
61. ‘Neither hot,’ i.e. ‘not boiled or heated on the fire’ (Medh., Gov., Kull., Nar., Nand.).
63. Baudh. I, 8, 5-10.
64. Baudh. I, 6,7; Vi. XXVII, 29.
42 LAWS OF MANU. Il, 65.
60. ‘(The seat of) the soul,’ i. e.‘the heart ’(all except Medh., who adds, or ‘the navel’).
61. ‘Neither hot,’ i.e. ‘not boiled or heated on the fire’ (Medh., Gov., Kull., Nar., Nand.).
63. Baudh. I, 8, 5-10.
64. Baudh. I, 6,7; Vi. XXVII, 29.
42 LAWS OF MANU. Il, 65.
65. (The ceremony called) Kesanta (clipping the hair) is ordained for a Brahmaza in the sixteenth year (from conception); for a Kshatriya, in the twenty-second; and for a Vaisya, two (years) later than that.
66. This whole series (of ceremonies) must be performed for females (also), in order to sanctify the body, at the proper time and in the proper order, but without (the recitation of) sacred texts.
67. The nuptial ceremony is stated to be the Vedic sacrament for women (and to be equal to the initiation), serving the husband (equivalent to) the residence in (the house of the) teacher, and the household duties (the same) as the (daily) worship of the sacred fire.
68. Thus has been described the rule for the initiation of the twice-born, which indicates a (new) birth, and sanctifies ; learn (now) to what duties they must afterwards apply themselves.
69. Having performed the (rite of) initiation, the teacher must first instruct the (pupil) in (the rules of) personal purification, of conduct, of the fire-worship, and of the twilight devotions.
65. Yagi. 1, 36. This is the ceremony also called Godana; Asv. Grthya-s(tra I, 18; Péraskara II, 1, 3-7.
66-67. Asv. Grthya-sfitra I, 16, 16; Vi. XXVII, 13-14; Yagi. I, 13. ‘The Vedic sacrament,’ i.e. ‘the sacrament performed with sacred texts’ (Nand., Ragh.), or ‘having for itg object the study of Vedic texts’ (Medh., Nar.). Hence women i..dst not be initiated. As the parallel passage of Asv. shows, the sacraments preceding the tonsure alone are to be given to them.
68. ‘ Which indicates their (real) birth, because an uninitiated man is equal to one unborn’ (Medh., Gov.).
69-73. Gaut. I, 46-56; Vi. XXX, 32; Yagi. I, 15, 27.
Il, 74. INITIATION; STUDENTSHIP. 43
70. But (a student) who is about to begin the study (of the Veda), shall receive instruction, after he has sipped water in accordance with the Institutes (of the sacred law), has made the Brahmafgali, (has put on) a clean dress, and has brought his organs under due control.
71. At the beginning and at the end of (a lesson in the) Veda he must always clasp both the feet of his teacher, (and) he must study, joining his hands ; that is called the Brahm4zgali (joining the palms for the sake of the Veda).
72. With crossed hands he must clasp (the feet) of the teacher, and touch the left (foot) with his left (hand), the right (foot) with his right (hand).
73. But to him who is about to begin studying, the teacher, always unwearied, must say: Ho, recite! He shall leave off (when the teacher says): Let a stoppage take place!
73. But to him who is about to begin studying, the teacher, always unwearied, must say: Ho, recite! He shall leave off (when the teacher says): Let a stoppage take place!
74. Let him always pronounce the syllable Om at the beginning and at the end of (a lesson in) the Veda; (for) unless the syllable Om precede (the lesson) will slip away (from him), and unless it follow it will fade away. ° yo. Laghuv4saA, ‘(has put on) a clean dress’ (Medh., Kull.), or ‘a dress which is not gorgeous’ (Gov., Nar., Nand.), i.e. less valuable than the teacher’s (Rgh.).
71-72. Ap. I, 5, 19-23; Baudh. I, 3, 28; Vi. XXVIII, 14-16.
73. Nar. and Nand. read adhyeshyam4aas tu gurum, &c. ‘But the pupil, desiring to study, shall say to his teacher, Venerable Sir, recite! &c., y andays agrees with Gaut. I, 46. N4r. mentions also the reading translated above, which the other commentators give.
14. Ap. I,13,6-7; Gaut. I,57; Vi. XXX, 33. Visiryate, translated according to Kull. by ‘will fade away,’ means according to Medh. ‘ will become useless for practical purposes;’ according to Gov. and Nar. ‘ will not be properly understood during the lesson.’ Medh. adds that the two terms contain similes, taken from boiling milk,
p. 75
75. Seated on (blades of Kusa grass) with their points to the east, purified by Pavitras (blades of Kusa grass), and sanctified by three suppressions of the breath (Prazd4y4ma), he is worthy (to pronounce) the syllable Om. *
76. Pragdpati (the lord of creatures) milked out (as it were) from the three Vedas the sounds A, U, and M, and (the Vyahvttis) Bhi, Bhuvak, Svak.
77. Moreover from the three Vedas Pragdpati, who dwells in the highest heaven (Paramesh/¢zin), milked out (as it were) that Azk-verse, sacred to Savitvz (Savitri), which begins with the word tad, one foot from each.
78. A Bréhmama, learned in the Veda, who recites during both twilights that syllable and that (verse), preceded by the Vy4hrztis, gains the (whole) merit which (the recitation of) the Vedas confers.
79. A twice-born man who (daily) repeats those three one thousand times outside (the village), will be freed after a month even from great guilt, as a snake from its slough.
80. The Brahmaza, the Kshatriya, and the Vaisya who neglect (the recitation of) that Azk-verse and the and that one speaks also of the visarama, i.e. the spoiling of boiled milk.
75. Gaut. I, 48-50; Yagn. I, 23. ‘Purified by Pavitras,’ i.e. ‘having touched the seat of the vital airs with blades of Kusa grass’ (Medh., Gov., N&r.); see Gaut. I, 48. Medh. mentions another explanation of- Pavitra, adopted by Nand. also, according to which it means ‘ purificatory texts.’ Regarding the term ‘suppression of
- the breath,’ see Vas. XXV, 13; Vi. LV, 9.
46. Vi. LV, 10.
77. Vi. LV, 11. The SAvitri, i.e. the verse tat savitur varezyam, , Rig-veda II, 62, 10.