Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1and R4gh.‘ who are of pure Bréhmanical race,’ according to Nand. ‘who abide by that which springs from the Veda, i.e. the sacred law,’ or ‘who are the dwelling-place of the Veda.’ 77. Nar. reads brahmana4 kshatriyam prati, ‘To a Kshatriya three acts incumbent on a Braéhmama’ are forbidden,’ instead of brahmazat kshatriyam prati. Nand., whose text is corrupt, seems to have had the same reading as Nar. Ee 2 420, * LAWS OF MANU. X, 80. for Vaisyas; but their duties are liberality, the study of the Veda, and the performance of sacrifices. 80. Among the several occupations the most commendable are, teaching the Veda for a Brahmaza, protecting (the people) for a Kshatriya, and trade for a Vaisya. 81. But a Braéhmamza, unable to subsist by his peculiar occupations just mentioned, may live according to the law applicable to Kshatriyas; for the latter is next to him in rank. 82. If it be asked, ‘ How shall it be, if he cannot maintain himself by either (of these occupations ?’ the answer is), he may adopt a Vaisya’s mode of life, employing himself in agriculture and rearing cattle. 83. But a Brahmaza, or a Kshatriya, living by a Vaisya’s mode of subsistence, shall carefully avoid (the pursuit of) agriculture, (which causes) injury to many beings and depends on others. 84. (Some) declare that agriculture is something excellent, (but) that means of subsistence is blamed 80. V4rttd, ‘ trade’ (Nand.), means according to Kull. ‘trade and rearing cattle,’ and according to Gov. ‘trade, rearing cattle, and agriculture.’ But the context makes it probable that one occupation only is intended. 81-98. Ap. I, 20, 10-21, 4; Gaut. VII, 1-26; Vas. II, 22-39; Baudh. II, 4, 16-21; Vi. II,15; LIV, 18-21; Yagw%. II, 35-40. 82. Nar. thinks that krzshi, ‘agriculture,’ means here asvayamkrit, ‘at which the Brahmaza does not work personally,’ while Gov. and Kull. hold the contrary opinion. For according to them the asvayamkrzta krishid has been permitted even for ordinary times, above, IV, 4-5. 83. ‘Depends on others,’ i.e. ‘on bullocks and so forth’ (Gov., Kull.). It has been taught above, IV, 159-160, that a Snataka is to avoid all that depends upon others. 84. Medh. points out that this verse is directed against the teaching of Vas. II, 32-36. Aj ee X, 90 OCCUPATIONS OF THE CASTES. Gor UNIVERS V1) Ea bee, <f. * en by the virtuous; (for) the wooden (implement) with iron point injures the earth and (the beings) living in the earth. 85. But he who, through a want of means of subsistence, gives up the strictness with respect to his duties, may sell, in order to increase his wealth, the commodities sold by Vaisyas, making (however) the (following) exceptions. 86. He must avoid (selling) condiments of all sorts, cooked food and sesamum, stones, salt, cattle, and human (beings), 87. All dyed cloth, as well as cloth made of hemp, or flax, or wool, even though they be not dyed, fruit, roots, and (medical) herbs ;
286. He must avoid (selling) condiments of all sorts, cooked food and sesamum, stones, salt, cattle, and human (beings), 87. All dyed cloth, as well as cloth made of hemp, or flax, or wool, even though they be not dyed, fruit, roots, and (medical) herbs ; 88. Water, weapons, poison, meat, Soma, and perfumes of all kinds, fresh milk, honey, sour milk, clarified butter, oil, wax, sugar, Kusa-grass ; 89. All beasts of the forest, animals with fangs or tusks, birds, spirituous liquor, indigo, lac, and all one-hoofed beasts. go. But he who subsists by agriculture, may at pleasure sell unmixed sesamum grains for sacred 86. Medh. says, ‘and cooked food, mixed with sesamum grains,’ The same commentator thinks that, as salt which is also a condiment is specially forbidden, other condiments may be sold optionally. But Gov. and Kull. point out that it is specially named, because the penance is heavier. N4r. explains rasfn, ‘condiments,’ by ‘exudations of leaves, wood, and so forth.’ 88. Nar. reads ksharam, ‘alcaline substances,’ instead of kshfram, ‘fresh milk,’ but mentions the latter reading, and Nand. ksharam for kshaudram, 89. Nar. reads magg4, ‘marrow,’ instead of madyam, ‘ spirituous liquor.’ Medh. says that some read ekasaph4n bahfin, ‘ many onehoofed beasts,’ and permit the sale of a single one. Nand. reads pasfin, ‘animals,’ go. Suddhan, ‘unmixed’ (Medh., Gov., Kull., Ragh.), means 422 LAWS OF MANU. - X,or purposes, provided he himself has grown them and has not kept them -long. gi. If he applies sesamum to any other purpose but food, anointing, and charitable gifts, he will be born (again) as a worm and, together with his ancestors, be plunged into the ordure of dogs. 92. By (selling) flesh, salt, and lac a Brahmasa at once becomes an outcast; by selling milk he becomes (equal to) a Sidra in three days. 93. But by willingly selling in this world other (forbidden) commodities, a Brahmaza assumes after seven nights the character of a Vaisya. 94. Condiments may be bartered for condiments, but by no means salt for (other) condiments; cooked food (may be exchanged) for (other kinds of) cooked food, and sesamum seeds for grain in equal quantities. 95. A Kshatriya who has fallen into distress, may subsist by all these (means); but he must never arrogantly adopt the mode of life (prescribed for his) betters. according to Nand. ‘white,’ according to Nar. ‘of good quality.’ ‘Provided he has not kept them long,’ i.e. ‘if he has not kept them long after the harvest, in order to increase his profit’ (Medh., Gov., Kull., Nar.). gt. K. reads krimir bhftva sa vish/A4y4m, ‘he will be plunged into ordure ;’ and Medh. seems likewise to have read sa, ‘he,’ for sva, ‘dog.’ 93- K4matad, ‘ willingly,’ means according to Medh. and Nand. ‘not in times of distress, but in ordinary times.’
3gt. K. reads krimir bhftva sa vish/A4y4m, ‘he will be plunged into ordure ;’ and Medh. seems likewise to have read sa, ‘he,’ for sva, ‘dog.’ 93- K4matad, ‘ willingly,’ means according to Medh. and Nand. ‘not in times of distress, but in ordinary times.’ 94. I read with Medh. and Nand., kritannam da kritannena instead of A&krcténnena (Gov., Kull., Nar.), ‘for undressed grain,’ because all the other Smritis have the former rule. K. reads v& krit4nnena, and thus shows how the misreading 44° arose. Nand. reads na tveva lavazam tilaif,‘ but not salt for sesamum grains, and Medh. mentions the reading as a var. lect. X, ror. OCCUPATIONS OF THE CASTES, 423 96. A man of low caste who through covetousness lives by the occupations of a higher one, the king shall deprive of his property and banish. 97. It is better (to discharge) one’s own (appointed) duty incompletely than to perform completely that of another; for he who lives according to the law of another (caste) is instantly excluded from his own. 98. A Vaisya who is unable to subsist by his own duties, may even maintain himself by a Sfidra’s mode of life, avoiding (however) acts forbidden (to him), and he should give it up, when he is able (to do so). 99. But a Sfdra, being unable to find service with the twice-born and threatened with the loss of his sons and wife (through hunger), may maintain himself by handicrafts. , 100. (Let him follow) those mechanical occupations and those various practical arts by following which the twice-born are (best) served. 101. A Brahmaza who is distressed through a want of means of subsistence and pines (with hunger), (but) unwilling to adopt a Vaisya’s mode of life and resolved to follow his own (prescribed) path, may act in the following manner. , 97. Nar. gives as an instance of an ill or incomplete performance of a Brahmana’s duty, which is better than completely discharging the duties of another caste, the acceptance of alms from an impure person. Nand. omits this verse, which, indeed, is here out of place and ought to stand in the discussion beginning verse 1o1. 98. ‘Acts forbidden to him,’ i. e. ‘ eating the leavings of the others and so forth’ (Gov., Kull., Nar.), or ‘eating forbidden food and the like’ (Nand.). 99-100. Vi. III, 14; Gaut. X, 60. 101-114. Gaut. VII, 4-5, 233 Ap. I, 18, 5-8, 14-15. 424 LAWS OF MANU. X, 102. 102. A Brahmaza who has fallen into distress may accept (gifts) from anybody; for according to the law it is not possible (to assert) that anything pure can be sullied. 103. By teaching, by sacrificing for, and by accepting gifts from despicable (men) Brahmazas (in distress) commit not sin; for they (are as pure) as fire and water. 104. He who, when in danger of losing his life, accepts food from any person whatsoever, is no more tainted by sin than the sky by mud. 105. Agigarta, who suffered hunger, approached in order to slay (his own) son, and was not tainted by sin, since he (only) sought a remedy against famishing.
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.
1and R4gh.‘ who are of pure Bréhmanical race,’ according to Nand. ‘who abide by that which springs from the Veda, i.e. the sacred law,’ or ‘who are the dwelling-place of the Veda.’ 77. Nar. reads brahmana4 kshatriyam prati, ‘To a Kshatriya three acts incumbent on a Braéhmama’ are forbidden,’ instead of brahmazat kshatriyam prati. Nand., whose text is corrupt, seems to have had the same reading as Nar. Ee 2 420, * LAWS OF MANU. X, 80. for Vaisyas; but their duties are liberality, the study of the Veda, and the performance of sacrifices. 80. Among the several occupations the most commendable are, teaching the Veda for a Brahmaza, protecting (the people) for a Kshatriya, and trade for a Vaisya. 81. But a Braéhmamza, unable to subsist by his peculiar occupations just mentioned, may live according to the law applicable to Kshatriyas; for the latter is next to him in rank. 82. If it be asked, ‘ How shall it be, if he cannot maintain himself by either (of these occupations ?’ the answer is), he may adopt a Vaisya’s mode of life, employing himself in agriculture and rearing cattle. 83. But a Brahmaza, or a Kshatriya, living by a Vaisya’s mode of subsistence, shall carefully avoid (the pursuit of) agriculture, (which causes) injury to many beings and depends on others. 84. (Some) declare that agriculture is something excellent, (but) that means of subsistence is blamed 80. V4rttd, ‘ trade’ (Nand.), means according to Kull. ‘trade and rearing cattle,’ and according to Gov. ‘trade, rearing cattle, and agriculture.’ But the context makes it probable that one occupation only is intended. 81-98. Ap. I, 20, 10-21, 4; Gaut. VII, 1-26; Vas. II, 22-39; Baudh. II, 4, 16-21; Vi. II,15; LIV, 18-21; Yagw%. II, 35-40. 82. Nar. thinks that krzshi, ‘agriculture,’ means here asvayamkrit, ‘at which the Brahmaza does not work personally,’ while Gov. and Kull. hold the contrary opinion. For according to them the asvayamkrzta krishid has been permitted even for ordinary times, above, IV, 4-5. 83. ‘Depends on others,’ i.e. ‘on bullocks and so forth’ (Gov., Kull.). It has been taught above, IV, 159-160, that a Snataka is to avoid all that depends upon others. 84. Medh. points out that this verse is directed against the teaching of Vas. II, 32-36. Aj ee X, 90 OCCUPATIONS OF THE CASTES. Gor UNIVERS V1) Ea bee, <f. * en by the virtuous; (for) the wooden (implement) with iron point injures the earth and (the beings) living in the earth. 85. But he who, through a want of means of subsistence, gives up the strictness with respect to his duties, may sell, in order to increase his wealth, the commodities sold by Vaisyas, making (however) the (following) exceptions. 86. He must avoid (selling) condiments of all sorts, cooked food and sesamum, stones, salt, cattle, and human (beings), 87. All dyed cloth, as well as cloth made of hemp, or flax, or wool, even though they be not dyed, fruit, roots, and (medical) herbs ;
286. He must avoid (selling) condiments of all sorts, cooked food and sesamum, stones, salt, cattle, and human (beings), 87. All dyed cloth, as well as cloth made of hemp, or flax, or wool, even though they be not dyed, fruit, roots, and (medical) herbs ; 88. Water, weapons, poison, meat, Soma, and perfumes of all kinds, fresh milk, honey, sour milk, clarified butter, oil, wax, sugar, Kusa-grass ; 89. All beasts of the forest, animals with fangs or tusks, birds, spirituous liquor, indigo, lac, and all one-hoofed beasts. go. But he who subsists by agriculture, may at pleasure sell unmixed sesamum grains for sacred 86. Medh. says, ‘and cooked food, mixed with sesamum grains,’ The same commentator thinks that, as salt which is also a condiment is specially forbidden, other condiments may be sold optionally. But Gov. and Kull. point out that it is specially named, because the penance is heavier. N4r. explains rasfn, ‘condiments,’ by ‘exudations of leaves, wood, and so forth.’ 88. Nar. reads ksharam, ‘alcaline substances,’ instead of kshfram, ‘fresh milk,’ but mentions the latter reading, and Nand. ksharam for kshaudram, 89. Nar. reads magg4, ‘marrow,’ instead of madyam, ‘ spirituous liquor.’ Medh. says that some read ekasaph4n bahfin, ‘ many onehoofed beasts,’ and permit the sale of a single one. Nand. reads pasfin, ‘animals,’ go. Suddhan, ‘unmixed’ (Medh., Gov., Kull., Ragh.), means 422 LAWS OF MANU. - X,or purposes, provided he himself has grown them and has not kept them -long. gi. If he applies sesamum to any other purpose but food, anointing, and charitable gifts, he will be born (again) as a worm and, together with his ancestors, be plunged into the ordure of dogs. 92. By (selling) flesh, salt, and lac a Brahmasa at once becomes an outcast; by selling milk he becomes (equal to) a Sidra in three days. 93. But by willingly selling in this world other (forbidden) commodities, a Brahmaza assumes after seven nights the character of a Vaisya. 94. Condiments may be bartered for condiments, but by no means salt for (other) condiments; cooked food (may be exchanged) for (other kinds of) cooked food, and sesamum seeds for grain in equal quantities. 95. A Kshatriya who has fallen into distress, may subsist by all these (means); but he must never arrogantly adopt the mode of life (prescribed for his) betters. according to Nand. ‘white,’ according to Nar. ‘of good quality.’ ‘Provided he has not kept them long,’ i.e. ‘if he has not kept them long after the harvest, in order to increase his profit’ (Medh., Gov., Kull., Nar.). gt. K. reads krimir bhftva sa vish/A4y4m, ‘he will be plunged into ordure ;’ and Medh. seems likewise to have read sa, ‘he,’ for sva, ‘dog.’ 93- K4matad, ‘ willingly,’ means according to Medh. and Nand. ‘not in times of distress, but in ordinary times.’
3gt. K. reads krimir bhftva sa vish/A4y4m, ‘he will be plunged into ordure ;’ and Medh. seems likewise to have read sa, ‘he,’ for sva, ‘dog.’ 93- K4matad, ‘ willingly,’ means according to Medh. and Nand. ‘not in times of distress, but in ordinary times.’ 94. I read with Medh. and Nand., kritannam da kritannena instead of A&krcténnena (Gov., Kull., Nar.), ‘for undressed grain,’ because all the other Smritis have the former rule. K. reads v& krit4nnena, and thus shows how the misreading 44° arose. Nand. reads na tveva lavazam tilaif,‘ but not salt for sesamum grains, and Medh. mentions the reading as a var. lect. X, ror. OCCUPATIONS OF THE CASTES, 423 96. A man of low caste who through covetousness lives by the occupations of a higher one, the king shall deprive of his property and banish. 97. It is better (to discharge) one’s own (appointed) duty incompletely than to perform completely that of another; for he who lives according to the law of another (caste) is instantly excluded from his own. 98. A Vaisya who is unable to subsist by his own duties, may even maintain himself by a Sfidra’s mode of life, avoiding (however) acts forbidden (to him), and he should give it up, when he is able (to do so). 99. But a Sfdra, being unable to find service with the twice-born and threatened with the loss of his sons and wife (through hunger), may maintain himself by handicrafts. , 100. (Let him follow) those mechanical occupations and those various practical arts by following which the twice-born are (best) served. 101. A Brahmaza who is distressed through a want of means of subsistence and pines (with hunger), (but) unwilling to adopt a Vaisya’s mode of life and resolved to follow his own (prescribed) path, may act in the following manner. , 97. Nar. gives as an instance of an ill or incomplete performance of a Brahmana’s duty, which is better than completely discharging the duties of another caste, the acceptance of alms from an impure person. Nand. omits this verse, which, indeed, is here out of place and ought to stand in the discussion beginning verse 1o1. 98. ‘Acts forbidden to him,’ i. e. ‘ eating the leavings of the others and so forth’ (Gov., Kull., Nar.), or ‘eating forbidden food and the like’ (Nand.). 99-100. Vi. III, 14; Gaut. X, 60. 101-114. Gaut. VII, 4-5, 233 Ap. I, 18, 5-8, 14-15. 424 LAWS OF MANU. X, 102. 102. A Brahmaza who has fallen into distress may accept (gifts) from anybody; for according to the law it is not possible (to assert) that anything pure can be sullied. 103. By teaching, by sacrificing for, and by accepting gifts from despicable (men) Brahmazas (in distress) commit not sin; for they (are as pure) as fire and water. 104. He who, when in danger of losing his life, accepts food from any person whatsoever, is no more tainted by sin than the sky by mud. 105. Agigarta, who suffered hunger, approached in order to slay (his own) son, and was not tainted by sin, since he (only) sought a remedy against famishing.
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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