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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XXXII. 1. A king, a priest, a learned Bréhmaza, one who stops wicked proceedings, an Upddhydya, a paternal uncle, a maternal grandfather, a maternal uncle, a father-in-law, an eldest brother, and? the parents-in-law of a son or a daughter are equal to a teacher ; 2. And so are their wives, who are equal in caste to them. 3. And their mother’s sister, their father’s sister, and? their eldest sister. 4. A father-in-law, a paternal uncle, a maternal has a separate origin, or because she has the sacrificial implements, such as the pestle and mortar and the like, in her charge; and the. spiritual teacher is said to be of the same nature as the Ahavantya fire, because all oblations fall to his share, as the Smriti says (Y. I, 27), “Let him (the pupil) deliver to him (the teacher) the collected alms.”’ (Nand.) XXXII. 1. M. II, 206.— 2. M. I, 210. — 3. M. II, 131. — 4. M. II, 130; Apast. I, 4, 14, 11. — 5, 6. M. II, 210, 211; Apast. I, 2, 7, 27; Gaut. II, 31, 32.— 7. M. II, 129. — 8, 9. M. XI, 2053 Y. III, 292.— 10. Apast. I, 1, 2, 20.— 11, 12. M.II, 201 ; Apast. I, 2, 8, 15.— 13. M. II, 212; Gaut. I, 34. — 14. M. II, 216.— 15. M. Il, 217; Gaut. II, 33; "VI, 2.— 16. M. II, 136; Gaut. VI, 20.—17. M. II, 135; Apast. I, 4, 14, 25. —18. M. II, 155. 1. ' The particle 4a is used here, according to Nand., in order to include a paternal grandfather and other persons mentioned in a sm 1The particle 4a here refers, according to Nand, to the paternal grandmother and others mentioned in a Smriti. (7] K 130 VISHNU. XXXII, 5. uncle, and a priest he must honour by rising to meet and saluting them, even though they be younger than himself. 5. The wives of Gurus (superiors), who are of a lower class than their husbands (such as Kshatriya or Vaisya or Mardh4vasikta wives), shall be honoured by (rising to meet and) saluting them from far; but he must not embrace their feet. . 6. He should avoid to rub and anoint the limbs of Guru’s wives, or to anoint their eyes, or to arrange their hair, or to wash their feet, or to do other such services for them. 7. To the wife of another, even though he does not know her, he must either say ‘sister’ (if she is of equal age with himself), or ‘daughter’ (if she is younger than himself), or ‘mother’ (if she is older than himself). 8. Let him not say ‘thou?’ to his Gurus (superiors). 9. If he has offended one of them (by saying ‘thou’ to him, or in some other manner), he must keep a fast and not eat again till the end of the day, after having obtained his forgiveness. 10. He must avoid to quarrel with his spiritual teacher and to argue with him (from emulation). 11. And he must not censure him ; 5. Sfidra wives are exempt from this rule; he should rise to meet, but not salute them. (Nand.) 8. 1 Other insulting language, as e.g. if he says hush or pish to them, is also included in this term. The use of the particle fa indicates that other persons entitled to respect are also intended in this Sftra. (Nand.)
2(Nand.) 8. 1 Other insulting language, as e.g. if he says hush or pish to them, is also included in this term. The use of the particle fa indicates that other persons entitled to respect are also intended in this Sftra. (Nand.) to. ‘The particle a is used in order to include Brahmamas in general in this prohibition.’ (Nand.) 11. ‘The use of the particle 4a shows that defamatory speeches are also intended.’ (Nand.) XXXIII, 1. CRIMES. 131 12. Nor act so as to displease him. 13. (A pupil) must not embrace the feet of a Guru’s young wife, if he has completed his twentieth year, or can distinguish virtue from vice. 14. But a young student may at pleasure prostrate himself before a young wife of his Guru, (stretching out both hands) as ordained (see XXVIII, 15), saying, ‘I, N. N. (ho! salute thee).’ 15. On returning from a journey he shall (once) embrace the feet of the wives of his Gurus (superiors), and daily salute them, remembering the practice of the virtuous. 16. Wealth, kindred, age, the performance of religious observances, and, fifthly, sacred knowledge are titles to respect; each subsequent one is superior to the one preceding in order. 17. A Brahmamza, though only ten years old?, and a member of the kingly caste, though a hundred years old, must be considered as father and son; and of these two, the Brahmaza is the father. 18. The seniority of Bradhmazas is founded upon sacred knowledge; of Kshatriyas, upon valour in arms ; of Vaisyas, upon grain and (other) wealth ; of Sfidras, upon (priority of ) birth. XXXII. 1. Now man has three most dangerous enemies, called carnal desire, wrath, and greed. 17. ‘Le. a Brahmaza for whom the ceremony of initiation has been performed. (Nand.) This proverb is also found in the NitisAstra 155, in the Mahabharata IJ, 1385 seq., &c., and in other works. See Bohtlingk, Ind. Spriiche, 6163, 2456, &c. XXXIIL. 1. Apast. I, 8, 23, 4, 5. 1. The mention which has been made in the preceding section, that on Aédra or rules of conduct, of the breach of the vow of K 2 132 VISHNU. XXXII, 2. 2. They are specially dangerous to the order of householders, because they have (houses, wives, and other) property. 3. Man, being overcome by those (three enemies), commits crimes in the highest degree, high crimes, minor crimes, and crimes in the fourth degree ; 4. Also crimes effecting loss of caste, crimes degrading to a mixed caste, and crimes rendering the perpetrator unworthy (to receive alms and the like); 5. And crimes causing defilement, and miscellaneous offences. 6. This is the threefold path to hell, destructive of self: carnal desire, wrath, and greed: therefore must a man shun those three vices. XXXIV. 1. Sexual connection with one’s mother, or daughter, or daughter-in-law are crimes in the highest degree. 2. Such criminals in the highest degree should proceed into the flames; for there is not any other way to atone for their crime. XXXV. 1. Killing a Brahmaza, drinking spirituous liquor,
31. Sexual connection with one’s mother, or daughter, or daughter-in-law are crimes in the highest degree. 2. Such criminals in the highest degree should proceed into the flames; for there is not any other way to atone for their crime. XXXV. 1. Killing a Brahmaza, drinking spirituous liquor, chastity and the penance for it (see XXVIJI, 48, 49), causes him (Vishzu) to discuss the law of penance (Prayaséitta). This is done in the following section, to which Chapter XXXIV serves as Introduction. (Nand.) The section on Prayaskitta extends as far as Chapter LVII. 6. This proverb is also found in the Bhagavad-git4, XVI, 21, and in the Mahabharata, V, 1036. See Bohtlingk, Ind. Spriiche, 2645. XXXV. 1. M. IX, 235; XI, 55; Y. III, 227; Apast. I, 7, 21, 8; Gaut. XXI, 1. — 2, 3. M. XI, 181; Y. III, 227, 261; Gaut. XXI, 3.— 4. M. XI, 181. XXXVI, 1. CRIMES. 133 stealing the gold of a Brahmama, and sexual connection with a Guru’s wife are high crimes. 2. And social intercourse with such (criminals is also a high crime). 3. He who associates with an outcast is outcasted himself after a year; 4. And so is he who rides in the same carriage with him, or who eats in his company, or who sits on the same bench, or who lies on the same couch with him. 5. Sexual intercourse, intercourse in sacrificing, and intercourse by the mouth (with an outcast) entails immediate loss of caste. 6. Such mortal sinners are purified by a horsesacrifice and by visiting all Tirthas (places of pilgrimage) on earth. XXXVI. 1. Killing a Kshatriya or Vaisya engaged in a sacrifice, or a woman in her courses, or a pregnant woman, or a woman (of the Brahmaza caste) who has bathed after temporary uncleanness', or an embryo 5. ‘Intercourse of marriage’ means sexual connection- with an outcasted man or woman, or giving a damsel in marriage to an outcasted man. ‘Intercourse in sacrificing’ means sacrificing for, or with, an outcast. ‘Mouthly intercourse’ means teaching, or being taught by, or studying together with, an outcast. The present rule holds good in cases of voluntary intercourse only; if the intercourse was involuntary, the loss of caste does not follow till after a year. Others assert that the immediate loss of caste is entailed by particularly intimate intercourse only. (Nand.) XXXVI. 1. M. XI, 88; Y. III, 251; Apast. I, 9, 24, 6, 8,9. — 2—7. M. XI, 57-59, 171, 172; Y. III, 228-233. — 2. Gaut. XXI, 10. — 5. Gaut. XXI, 1.— 7. Apast. I, 7, 21, 9. 1. ? The term trey? (atrigotra) has been translated here and in 134 VISHNU. XXXVI, 2. of unknown sex, or one come for protection, are crimes equal to the crime of killing a Brahmaza. 2. Giving false evidence and killing a friend: these two crimes are equal to the drinking of spirituous liquor. 3. Appropriating to one’s self land belonging to a Brahmaza or a deposit (belonging to a Brahmawa and not consisting of gold) are crimes equal to a theft of gold (belonging to a Brahmamza).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XXXII. 1. A king, a priest, a learned Bréhmaza, one who stops wicked proceedings, an Upddhydya, a paternal uncle, a maternal grandfather, a maternal uncle, a father-in-law, an eldest brother, and? the parents-in-law of a son or a daughter are equal to a teacher ; 2. And so are their wives, who are equal in caste to them. 3. And their mother’s sister, their father’s sister, and? their eldest sister. 4. A father-in-law, a paternal uncle, a maternal has a separate origin, or because she has the sacrificial implements, such as the pestle and mortar and the like, in her charge; and the. spiritual teacher is said to be of the same nature as the Ahavantya fire, because all oblations fall to his share, as the Smriti says (Y. I, 27), “Let him (the pupil) deliver to him (the teacher) the collected alms.”’ (Nand.) XXXII. 1. M. II, 206.— 2. M. I, 210. — 3. M. II, 131. — 4. M. II, 130; Apast. I, 4, 14, 11. — 5, 6. M. II, 210, 211; Apast. I, 2, 7, 27; Gaut. II, 31, 32.— 7. M. II, 129. — 8, 9. M. XI, 2053 Y. III, 292.— 10. Apast. I, 1, 2, 20.— 11, 12. M.II, 201 ; Apast. I, 2, 8, 15.— 13. M. II, 212; Gaut. I, 34. — 14. M. II, 216.— 15. M. Il, 217; Gaut. II, 33; "VI, 2.— 16. M. II, 136; Gaut. VI, 20.—17. M. II, 135; Apast. I, 4, 14, 25. —18. M. II, 155. 1. ' The particle 4a is used here, according to Nand., in order to include a paternal grandfather and other persons mentioned in a sm 1The particle 4a here refers, according to Nand, to the paternal grandmother and others mentioned in a Smriti. (7] K 130 VISHNU. XXXII, 5. uncle, and a priest he must honour by rising to meet and saluting them, even though they be younger than himself. 5. The wives of Gurus (superiors), who are of a lower class than their husbands (such as Kshatriya or Vaisya or Mardh4vasikta wives), shall be honoured by (rising to meet and) saluting them from far; but he must not embrace their feet. . 6. He should avoid to rub and anoint the limbs of Guru’s wives, or to anoint their eyes, or to arrange their hair, or to wash their feet, or to do other such services for them. 7. To the wife of another, even though he does not know her, he must either say ‘sister’ (if she is of equal age with himself), or ‘daughter’ (if she is younger than himself), or ‘mother’ (if she is older than himself). 8. Let him not say ‘thou?’ to his Gurus (superiors). 9. If he has offended one of them (by saying ‘thou’ to him, or in some other manner), he must keep a fast and not eat again till the end of the day, after having obtained his forgiveness. 10. He must avoid to quarrel with his spiritual teacher and to argue with him (from emulation). 11. And he must not censure him ; 5. Sfidra wives are exempt from this rule; he should rise to meet, but not salute them. (Nand.) 8. 1 Other insulting language, as e.g. if he says hush or pish to them, is also included in this term. The use of the particle fa indicates that other persons entitled to respect are also intended in this Sftra. (Nand.)
2(Nand.) 8. 1 Other insulting language, as e.g. if he says hush or pish to them, is also included in this term. The use of the particle fa indicates that other persons entitled to respect are also intended in this Sftra. (Nand.) to. ‘The particle a is used in order to include Brahmamas in general in this prohibition.’ (Nand.) 11. ‘The use of the particle 4a shows that defamatory speeches are also intended.’ (Nand.) XXXIII, 1. CRIMES. 131 12. Nor act so as to displease him. 13. (A pupil) must not embrace the feet of a Guru’s young wife, if he has completed his twentieth year, or can distinguish virtue from vice. 14. But a young student may at pleasure prostrate himself before a young wife of his Guru, (stretching out both hands) as ordained (see XXVIII, 15), saying, ‘I, N. N. (ho! salute thee).’ 15. On returning from a journey he shall (once) embrace the feet of the wives of his Gurus (superiors), and daily salute them, remembering the practice of the virtuous. 16. Wealth, kindred, age, the performance of religious observances, and, fifthly, sacred knowledge are titles to respect; each subsequent one is superior to the one preceding in order. 17. A Brahmamza, though only ten years old?, and a member of the kingly caste, though a hundred years old, must be considered as father and son; and of these two, the Brahmaza is the father. 18. The seniority of Bradhmazas is founded upon sacred knowledge; of Kshatriyas, upon valour in arms ; of Vaisyas, upon grain and (other) wealth ; of Sfidras, upon (priority of ) birth. XXXII. 1. Now man has three most dangerous enemies, called carnal desire, wrath, and greed. 17. ‘Le. a Brahmaza for whom the ceremony of initiation has been performed. (Nand.) This proverb is also found in the NitisAstra 155, in the Mahabharata IJ, 1385 seq., &c., and in other works. See Bohtlingk, Ind. Spriiche, 6163, 2456, &c. XXXIIL. 1. Apast. I, 8, 23, 4, 5. 1. The mention which has been made in the preceding section, that on Aédra or rules of conduct, of the breach of the vow of K 2 132 VISHNU. XXXII, 2. 2. They are specially dangerous to the order of householders, because they have (houses, wives, and other) property. 3. Man, being overcome by those (three enemies), commits crimes in the highest degree, high crimes, minor crimes, and crimes in the fourth degree ; 4. Also crimes effecting loss of caste, crimes degrading to a mixed caste, and crimes rendering the perpetrator unworthy (to receive alms and the like); 5. And crimes causing defilement, and miscellaneous offences. 6. This is the threefold path to hell, destructive of self: carnal desire, wrath, and greed: therefore must a man shun those three vices. XXXIV. 1. Sexual connection with one’s mother, or daughter, or daughter-in-law are crimes in the highest degree. 2. Such criminals in the highest degree should proceed into the flames; for there is not any other way to atone for their crime. XXXV. 1. Killing a Brahmaza, drinking spirituous liquor,
31. Sexual connection with one’s mother, or daughter, or daughter-in-law are crimes in the highest degree. 2. Such criminals in the highest degree should proceed into the flames; for there is not any other way to atone for their crime. XXXV. 1. Killing a Brahmaza, drinking spirituous liquor, chastity and the penance for it (see XXVIJI, 48, 49), causes him (Vishzu) to discuss the law of penance (Prayaséitta). This is done in the following section, to which Chapter XXXIV serves as Introduction. (Nand.) The section on Prayaskitta extends as far as Chapter LVII. 6. This proverb is also found in the Bhagavad-git4, XVI, 21, and in the Mahabharata, V, 1036. See Bohtlingk, Ind. Spriiche, 2645. XXXV. 1. M. IX, 235; XI, 55; Y. III, 227; Apast. I, 7, 21, 8; Gaut. XXI, 1. — 2, 3. M. XI, 181; Y. III, 227, 261; Gaut. XXI, 3.— 4. M. XI, 181. XXXVI, 1. CRIMES. 133 stealing the gold of a Brahmama, and sexual connection with a Guru’s wife are high crimes. 2. And social intercourse with such (criminals is also a high crime). 3. He who associates with an outcast is outcasted himself after a year; 4. And so is he who rides in the same carriage with him, or who eats in his company, or who sits on the same bench, or who lies on the same couch with him. 5. Sexual intercourse, intercourse in sacrificing, and intercourse by the mouth (with an outcast) entails immediate loss of caste. 6. Such mortal sinners are purified by a horsesacrifice and by visiting all Tirthas (places of pilgrimage) on earth. XXXVI. 1. Killing a Kshatriya or Vaisya engaged in a sacrifice, or a woman in her courses, or a pregnant woman, or a woman (of the Brahmaza caste) who has bathed after temporary uncleanness', or an embryo 5. ‘Intercourse of marriage’ means sexual connection- with an outcasted man or woman, or giving a damsel in marriage to an outcasted man. ‘Intercourse in sacrificing’ means sacrificing for, or with, an outcast. ‘Mouthly intercourse’ means teaching, or being taught by, or studying together with, an outcast. The present rule holds good in cases of voluntary intercourse only; if the intercourse was involuntary, the loss of caste does not follow till after a year. Others assert that the immediate loss of caste is entailed by particularly intimate intercourse only. (Nand.) XXXVI. 1. M. XI, 88; Y. III, 251; Apast. I, 9, 24, 6, 8,9. — 2—7. M. XI, 57-59, 171, 172; Y. III, 228-233. — 2. Gaut. XXI, 10. — 5. Gaut. XXI, 1.— 7. Apast. I, 7, 21, 9. 1. ? The term trey? (atrigotra) has been translated here and in 134 VISHNU. XXXVI, 2. of unknown sex, or one come for protection, are crimes equal to the crime of killing a Brahmaza. 2. Giving false evidence and killing a friend: these two crimes are equal to the drinking of spirituous liquor. 3. Appropriating to one’s self land belonging to a Brahmaza or a deposit (belonging to a Brahmawa and not consisting of gold) are crimes equal to a theft of gold (belonging to a Brahmamza).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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