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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
146, note a), and the Sraddhakalpa. + fia a: eyes aren at UTICA | aT MyUfibat wig WAUYZ Th xlii LAWS OF MANU. the Manu-smrsti. The second verse! bears a faint resemblance to Manu III, 202, as it declares that water offered in vessels of gold, silver, or Udumbara ‘ becomes imperishable.’ The following prose portion has little in common with Manu’s rules. Curiously enough, it prescribes that the funeral cakes are to be offered after the guests have finished their meal, a custom which Manu III, 261 attributes to ‘some.’ The section closes with some Slokas?, the last of which is nearly identical with Manu III, 283. The chief difference is, that in the first line the word Sraddhe, ‘ at a SrAddha,’ occurs instead of snAtvé, ‘after his bath.’ The second var.lect.samahita/, ‘with aconcentrated mind,’ instead of dvigottamad,‘a Brahmaza, is found in the Southern MSS. of Manu. The next section, which is not numbered in the colophon as Khamda 3, but separately, treats of the Abhyudaya, or Vriddhi-sraddha, the funeral oblations which must be offered on all joyful occasions, such as the celebration of the birth of a son, a wedding, and so forth®. As Manu mentions this variety of the Sraddha only incidentally, III, 254, the contents of this Khazda find no counterpart in the Smvtti. But among its numerous Slokas one line agrees literally with Manu IX,186a‘*. The fourth and last section of the Kalpa, which is marked as the Parisishta, the addenda, gives miscellaneous rules regarding the times when Sraddhas may be performed, the manner in which the fulfilment of certain special wishes may be secured, and the persons to be entertained on such occasions. It consists chiefly of tahrag warty onmggty wl eweaumt aie wyaTega @ (sic) * ay yarreuracararraata “afi (sic) | Wray ITUTATE- Weta: fey u ars saa eenferpaa weTTA (sic) | ufeategarfa faerat area afr: n ate wiaafe: foyer wren: | Hate wirntfn faqaafarwafafs u sft aTraarewat frate: we: OATH: t > Beginning WQ afaure QTSATANTA: We Colophon, xf ar YTTATSA ‘ marargak ard fry fis: watt n INTRODUCTION. xiii verses, seven' of which are either quite or nearly identical with passages of the Manu-smriti III, 82, 125-126, 145, 185, 148, and 186, while another, which teaches that the invited Brahmanas and the sacrificer must remain chaste ‘because the manes dwell with them?,’ agrees in substance with Manu III, 189. Two among the seven Slokas, those corresponding to Manu III, 125-126, occur also in the V4sishtha and Baudh4yana Dharmasastras. The remainder are not traceable in the ancient Sitras.
2Two among the seven Slokas, those corresponding to Manu III, 125-126, occur also in the V4sishtha and Baudh4yana Dharmasastras. The remainder are not traceable in the ancient Sitras. These remarks show that the Manava Sraddhakalpa consists, like many other handbooks of Vedic schools, of several pieces, which probably have been composed successively at different times. Even the whole treatise may be possibly later than the Gvzhya-sitra, and may have been added in order to supplement its too curt rules on funeral sacrifices. But in spite of these admissions, the fact that it contains so many verses partly or wholly agreeing with the Manu-smriti, keeps its importance for the point under consideration. If an adherent of the MAnava school found it necessary to compose a treatise on a subject like the Sraddhas, he would, as a matter of course, base it on the usage and the teaching of his school. Hence it may be assumed that the verses which he inserted were current in 1a, Ghee: Waerweieaar wT weysasarie fap: sfraretqn In the corresponding verse of Manu, Medh. and Gov. read SITET instead of Kulldka's WITRQN b. gt 28 wifers [wl] Cdaprew wi wgepEetfa a mersee frac (%] u afwat twarst @ ge wreware: | Tafa [aria] act eter werwteg [Weg] frert (t] a fara a want fa [fates] qua 9 [a] fronfeaa: went WUT GTAATT AWAIT ST TN. ATATAS ATS F SETS WY TSI atest fazaft dy [yy] wheat 9 dtr ¢ tere ferrren 4 weenfe (sa) ae fer: [4] | wages fader area: dfs UlTq7aT: The fifth and sixth verses have been transposed by a mistake of the copyist. * yaycnifam fan: [Ree] fare: eae Bi aware m Ufa wagaanfca: (sic) u xliv LAWS OF MANU.
3ATATAS ATS F SETS WY TSI atest fazaft dy [yy] wheat 9 dtr ¢ tere ferrren 4 weenfe (sa) ae fer: [4] | wages fader area: dfs UlTq7aT: The fifth and sixth verses have been transposed by a mistake of the copyist. * yaycnifam fan: [Ree] fare: eae Bi aware m Ufa wagaanfca: (sic) u xliv LAWS OF MANU. the latter, and it is not improbable that they may have occurred in one of its written works. As, further, the Manu-smr7ti rests on a MAanava Dharma-sitra, and has derived from the latter a number of its verses, the most natural explanation of the partial agreement between the Sraddhakalpa and the Smriti is that both have drawn on the same source, the Manava Dharma-siitra. If that is so, the latter must have been considered as authoritative by the MAnavas, and have been their peculiar property. Though several links in this chain of arguments must unfortunately remain hypothetical, it seems to me, especially if taken together with Professor Jolly’s and Dr. von Schréder’s above-mentioned discoveries regarding the relation of the books of the Ka¢/aka school to those of the Maitrayaniya- Manavas and of the Vishzu-smrti to the Manu-smriti, sufficiently strong to show that also this part of Professor Max Miiller’s hypothesis is more than an ingenious conjecture. In conclusion, I may mention that two other circumstances—a certain agreement between the Maitrayanabrahmamopanishad and the Manu-smriti, as well as the preference which the latter shows for North-western India in its description of the countries where pure Aryan customs prevail (II, 17-22)—may also point to a connexion of the Manu-smrtti and of its original with the Manava school. In the Upanishad VI, 37, we find quoted, as a generally known maxim, a verse which occurs Manu III, 76. Two other verses, Manu VI, 76-77, agree in substance with Maitr. Up. III, 41, and some of Manu’s statements regarding the Atman and the results of the gunas or qualities closely correspond to the doctrines taught in the Upanishad*. On a closer examination these resemblances lose, however, a good deal of their significance. For the ideas expressed in Manu III, 76 are likewise traceable in a Vedic passage quoted in Vasishzka’s Dharmastra. The comparison of the human body to an impure dwelling (Manu VI, 76-77) reappears even in Buddhistic works®, The corresponding philosophical tenets, finally, 1 Sacred Books of the East, vol. xv, p. 298, note 1. ? See below, p. Ixxiii. * Dhammapada, 147-150; Johanntgen, Das Gesetzbuch des Manu, p. 93. INTRODUCTION. xlv
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.
146, note a), and the Sraddhakalpa. + fia a: eyes aren at UTICA | aT MyUfibat wig WAUYZ Th xlii LAWS OF MANU. the Manu-smrsti. The second verse! bears a faint resemblance to Manu III, 202, as it declares that water offered in vessels of gold, silver, or Udumbara ‘ becomes imperishable.’ The following prose portion has little in common with Manu’s rules. Curiously enough, it prescribes that the funeral cakes are to be offered after the guests have finished their meal, a custom which Manu III, 261 attributes to ‘some.’ The section closes with some Slokas?, the last of which is nearly identical with Manu III, 283. The chief difference is, that in the first line the word Sraddhe, ‘ at a SrAddha,’ occurs instead of snAtvé, ‘after his bath.’ The second var.lect.samahita/, ‘with aconcentrated mind,’ instead of dvigottamad,‘a Brahmaza, is found in the Southern MSS. of Manu. The next section, which is not numbered in the colophon as Khamda 3, but separately, treats of the Abhyudaya, or Vriddhi-sraddha, the funeral oblations which must be offered on all joyful occasions, such as the celebration of the birth of a son, a wedding, and so forth®. As Manu mentions this variety of the Sraddha only incidentally, III, 254, the contents of this Khazda find no counterpart in the Smvtti. But among its numerous Slokas one line agrees literally with Manu IX,186a‘*. The fourth and last section of the Kalpa, which is marked as the Parisishta, the addenda, gives miscellaneous rules regarding the times when Sraddhas may be performed, the manner in which the fulfilment of certain special wishes may be secured, and the persons to be entertained on such occasions. It consists chiefly of tahrag warty onmggty wl eweaumt aie wyaTega @ (sic) * ay yarreuracararraata “afi (sic) | Wray ITUTATE- Weta: fey u ars saa eenferpaa weTTA (sic) | ufeategarfa faerat area afr: n ate wiaafe: foyer wren: | Hate wirntfn faqaafarwafafs u sft aTraarewat frate: we: OATH: t > Beginning WQ afaure QTSATANTA: We Colophon, xf ar YTTATSA ‘ marargak ard fry fis: watt n INTRODUCTION. xiii verses, seven' of which are either quite or nearly identical with passages of the Manu-smriti III, 82, 125-126, 145, 185, 148, and 186, while another, which teaches that the invited Brahmanas and the sacrificer must remain chaste ‘because the manes dwell with them?,’ agrees in substance with Manu III, 189. Two among the seven Slokas, those corresponding to Manu III, 125-126, occur also in the V4sishtha and Baudh4yana Dharmasastras. The remainder are not traceable in the ancient Sitras.
2Two among the seven Slokas, those corresponding to Manu III, 125-126, occur also in the V4sishtha and Baudh4yana Dharmasastras. The remainder are not traceable in the ancient Sitras. These remarks show that the Manava Sraddhakalpa consists, like many other handbooks of Vedic schools, of several pieces, which probably have been composed successively at different times. Even the whole treatise may be possibly later than the Gvzhya-sitra, and may have been added in order to supplement its too curt rules on funeral sacrifices. But in spite of these admissions, the fact that it contains so many verses partly or wholly agreeing with the Manu-smriti, keeps its importance for the point under consideration. If an adherent of the MAnava school found it necessary to compose a treatise on a subject like the Sraddhas, he would, as a matter of course, base it on the usage and the teaching of his school. Hence it may be assumed that the verses which he inserted were current in 1a, Ghee: Waerweieaar wT weysasarie fap: sfraretqn In the corresponding verse of Manu, Medh. and Gov. read SITET instead of Kulldka's WITRQN b. gt 28 wifers [wl] Cdaprew wi wgepEetfa a mersee frac (%] u afwat twarst @ ge wreware: | Tafa [aria] act eter werwteg [Weg] frert (t] a fara a want fa [fates] qua 9 [a] fronfeaa: went WUT GTAATT AWAIT ST TN. ATATAS ATS F SETS WY TSI atest fazaft dy [yy] wheat 9 dtr ¢ tere ferrren 4 weenfe (sa) ae fer: [4] | wages fader area: dfs UlTq7aT: The fifth and sixth verses have been transposed by a mistake of the copyist. * yaycnifam fan: [Ree] fare: eae Bi aware m Ufa wagaanfca: (sic) u xliv LAWS OF MANU.
3ATATAS ATS F SETS WY TSI atest fazaft dy [yy] wheat 9 dtr ¢ tere ferrren 4 weenfe (sa) ae fer: [4] | wages fader area: dfs UlTq7aT: The fifth and sixth verses have been transposed by a mistake of the copyist. * yaycnifam fan: [Ree] fare: eae Bi aware m Ufa wagaanfca: (sic) u xliv LAWS OF MANU. the latter, and it is not improbable that they may have occurred in one of its written works. As, further, the Manu-smr7ti rests on a MAanava Dharma-sitra, and has derived from the latter a number of its verses, the most natural explanation of the partial agreement between the Sraddhakalpa and the Smriti is that both have drawn on the same source, the Manava Dharma-siitra. If that is so, the latter must have been considered as authoritative by the MAnavas, and have been their peculiar property. Though several links in this chain of arguments must unfortunately remain hypothetical, it seems to me, especially if taken together with Professor Jolly’s and Dr. von Schréder’s above-mentioned discoveries regarding the relation of the books of the Ka¢/aka school to those of the Maitrayaniya- Manavas and of the Vishzu-smrti to the Manu-smriti, sufficiently strong to show that also this part of Professor Max Miiller’s hypothesis is more than an ingenious conjecture. In conclusion, I may mention that two other circumstances—a certain agreement between the Maitrayanabrahmamopanishad and the Manu-smriti, as well as the preference which the latter shows for North-western India in its description of the countries where pure Aryan customs prevail (II, 17-22)—may also point to a connexion of the Manu-smrtti and of its original with the Manava school. In the Upanishad VI, 37, we find quoted, as a generally known maxim, a verse which occurs Manu III, 76. Two other verses, Manu VI, 76-77, agree in substance with Maitr. Up. III, 41, and some of Manu’s statements regarding the Atman and the results of the gunas or qualities closely correspond to the doctrines taught in the Upanishad*. On a closer examination these resemblances lose, however, a good deal of their significance. For the ideas expressed in Manu III, 76 are likewise traceable in a Vedic passage quoted in Vasishzka’s Dharmastra. The comparison of the human body to an impure dwelling (Manu VI, 76-77) reappears even in Buddhistic works®, The corresponding philosophical tenets, finally, 1 Sacred Books of the East, vol. xv, p. 298, note 1. ? See below, p. Ixxiii. * Dhammapada, 147-150; Johanntgen, Das Gesetzbuch des Manu, p. 93. INTRODUCTION. xlv
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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