Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1104. 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. 106. VAmadeva, who well knew right and wrong, did not sully himself when, tormented (by hunger), he desired to eat the flesh of a dog in order to save his life. 107. Bharadvaga, a performer of great austerities, accepted many cows from the carpenter Brvzbu, when he was starving together with his sons in a lonely forest. to2. ‘Anything pure,’ i. e.‘the Ganges and the like’ (Medh., Gov., Kull.), or ‘fire and the like’ (Nar., Ragh.). 103. Vas. XXVII, 9. 105. Regarding the story of Agigarta, see Aitareya-brihmana VII, 13-16. 107. I read with Gov. and Sayama on Rig-veda VI, 45, 31, Bribu instead of Vridhu (Kull., Ragh., K.), and Brzhat (Nar., Nand.). The corrected copies of Medh. have Vrrdhu, but the oldest reads vriddha in the text, and in the commentary dribu, i.e. bribu. It is not doubtful that Brzbu is the correct reading. For in the hymn quoted that personage is described as the carpenter of the Panis, and his liberality is highly praised. Moreover the Saénkhayana X, 113. OCCUPATIONS OF THE CASTES. 425 108. Visv4mitra, who well knew what is right or wrong, approached, when he was tormented by hunger, (to eat) the haunch of a dog, receiving it from the hands of a Kandla. 109. On (comparing) the acceptance (of gifts from low men), sacrificing (for them), and teaching (them), the acceptance of gifts is the meanest (of those acts) and (most) reprehensible for a Brahmava (on account of its results) in the next life. 110. (For) assisting in sacrifices and teaching are (two acts) always performed for men who have received the sacraments ; but the acceptance of gifts takes place even in (case the giver is) a Sddra of the lowest class. 111. The guilt incurred by offering sacrifices for teaching (unworthy men) is removed by muttering (sacred texts) and by burnt offerings, but that incurred by accepting gifts (from them) by throwing (the gifts) away and by austerities. 112. A Bréhmaza who is unable to maintain himself, should (rather) glean ears or grains from (the field of) any (man); gleaning ears is better than accepting gifts, picking up single grains is declared to be still more laudable. 113. If Braéhmazas, who are Snatakas, are pining with hunger, or in want of (utensils made of) common metals, or of other property, they may ask the Srauta-sfitra (see the Petersburg Dictionary, sub voce Briébu) alludes to the legend mentioned by Manu. 108. Regarding the legend of Visvamitra, see Mahabh. XII, 141, 28 seqq. 110. N&r. says,‘a SAdra(or)one of the lowest class, i.e.a Kandla.’ Ii, Ap. I, 28, 11; Vas. XX, 45; Vi. LIV, 28. ‘ By austerities,’ i, e. ‘by penances,’ see below, XI, 194. 113. Kupyam, ‘(utensils made of) common metals,’ includes
2XII, 141, 28 seqq. 110. N&r. says,‘a SAdra(or)one of the lowest class, i.e.a Kandla.’ Ii, Ap. I, 28, 11; Vas. XX, 45; Vi. LIV, 28. ‘ By austerities,’ i, e. ‘by penances,’ see below, XI, 194. 113. Kupyam, ‘(utensils made of) common metals,’ includes 426 LAWS OF MANU. X, 114. king for them; if he is not disposed to be liberal, he must be left. 114. (The acceptance of) an untilled field is less blamable than (that of) a tilled one; (with respect to) cows, goats, sheep, gold, grain, and cooked food, (the acceptance of) each earlier-named (article is less blamable than of the following ones). 115. There are seven lawful modes of acquiring property, (viz.) inheritance, finding or friendly donation, purchase, conquest, lending at interest, the performance of work, and the acceptance of gifts from virtuous men. according to Medh. ‘pots, kettles, wooden stools, and the like; according to Gov. ‘all property of small value such as beds, seats ;’ according to Kull., R&égh., and Nand. ‘also grain and clothes.’ But Nar. takes it in its usual sense, ‘common metals such as brass and copper.’ I translate the last clause according to the first explanation of Medh., Gov., Nar., and Ragh., who think that all Brahmazas should leave the realm of a king who does not support famishing Sndtakas. Nand., however, says that such a king is to be excluded from instruction and admission to sacrifices. Medh.’s second interpretation, according to which tyagak means dharmahaniA, ‘a loss of spiritual merit,’ agrees with Nand.’s view. Kull. finally takes the phrase very differently, ‘but he who does not wish to give anything, being known for his avarice, must be left to himself, i.e. must not be asked.’ Kull. and Gov. hold that ‘the prince’ meant here is a Kshatriya king who does not follow the Sastras, or a Sidra king (see note on IV, 33), and that the verse thus rescinds the prohibition given above, IV, 84 seq. 114. Vas. XII, 3. 115. Gaut.X, 39-42. Labha, ‘finding or friendly donation’ (Medh., Gov., Kull.), refers according to N&r. and Nand. to the acquisition of treasure-trove alone, not to the acceptance of presents from friends, from a father-in-law, &c. Gaya, ‘conquest,’ means according to Nand. ‘ gaining lawsuits.’ The same commentator takes prayoga, ‘lending money at interest,’ in the sense of ‘teaching,’ and karmayoga, ‘ performance of labour,’ in the sense of ‘ sacrificing for others.’ All the commentators, except Nand., point out that the first three modes of acquisition are lawful for all castes, the fourth for Ksha- X, 120. TIMES OF DISTRESS; THE KING. 427 116. Learning, mechanical arts, work for wages, service, rearing cattle, traffic, agriculture, contentment (with little), alms, and receiving interest on money, are the ten modes of subsistence (permitted to all men in times of distress).
3TIMES OF DISTRESS; THE KING. 427 116. Learning, mechanical arts, work for wages, service, rearing cattle, traffic, agriculture, contentment (with little), alms, and receiving interest on money, are the ten modes of subsistence (permitted to all men in times of distress). 117. Neither a Brahmaza, nor a Kshatriya must lend (money at) interest; but at his pleasure (either of them) may, in times of distress (when he requires money) for sacred purposes, lend to a very sinful man at a small interest. . 118. A Kshatriya (king) who, in times of distress, takes even the fourth part (of the crops), is free from guilt, if he protects his subjects to the best of his ability. 119. His peculiar duty is conquest, and he must not turn back in danger; having protected the Vaisyas by his weapons, he may cause the legal tax to be collected ; 120. (Viz.) from Vaisyas one-eighth as the tax on triyas, the fifth and sixth for Vaisyas (or the fifth for Vaisyas, the sixth for Sfidras, N4r.), and the seventh for Br&hmaaas. 116. ‘Learning,’ i. e. (teaching) other than Vedic sciences, e.g. logic, exorcising evil spirits, or charms against poison (Medh., Kull., Nér., Ragh.). Gov. thinks that ‘teaching for a stipulated fee’ is also permissible under this rule. 117. Vas. II, 40-43. Gov., Nar., and K. read alpakam instead of alpikam, and with this var. lect. the last clause might be translated with Nar. by ‘. . .(either of them)... may lend a small (sum) to a very sinful man.’ 11g. I read with Gov. and K. na bhaye instead of nahave (editions). Medh.’s text has the latter reading, but the commentary bhaye upasthite parammukho yuddhe na sy4t, ‘ when danger threatens he shall not turn back in battle,’ indicates that his reading was bhaye. The same inference may be drawn from Kull.’s commentary. Nand. gives na bhave, probably a mistake for na bhaye. 120. According to Medh., the first line refers to the profits of 428 LAWS OF MANU. X, 121. grain, one-twentieth (on the profits on gold and cattle), which amount at least to one K4rshdpama ; Sfdras, artisans, and mechanics (shall) benefit (the king) by (doing) work (for him). 121. If a Sfdra, (unable to subsist by serving Brahmamas,) seeks a livelihood, he may serve Kshatriyas, or he may also seek to maintain himself by attending on a wealthy Vaisya. 122. But let a (Sidra) serve Brahmazas, either
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.
1104. 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. 106. VAmadeva, who well knew right and wrong, did not sully himself when, tormented (by hunger), he desired to eat the flesh of a dog in order to save his life. 107. Bharadvaga, a performer of great austerities, accepted many cows from the carpenter Brvzbu, when he was starving together with his sons in a lonely forest. to2. ‘Anything pure,’ i. e.‘the Ganges and the like’ (Medh., Gov., Kull.), or ‘fire and the like’ (Nar., Ragh.). 103. Vas. XXVII, 9. 105. Regarding the story of Agigarta, see Aitareya-brihmana VII, 13-16. 107. I read with Gov. and Sayama on Rig-veda VI, 45, 31, Bribu instead of Vridhu (Kull., Ragh., K.), and Brzhat (Nar., Nand.). The corrected copies of Medh. have Vrrdhu, but the oldest reads vriddha in the text, and in the commentary dribu, i.e. bribu. It is not doubtful that Brzbu is the correct reading. For in the hymn quoted that personage is described as the carpenter of the Panis, and his liberality is highly praised. Moreover the Saénkhayana X, 113. OCCUPATIONS OF THE CASTES. 425 108. Visv4mitra, who well knew what is right or wrong, approached, when he was tormented by hunger, (to eat) the haunch of a dog, receiving it from the hands of a Kandla. 109. On (comparing) the acceptance (of gifts from low men), sacrificing (for them), and teaching (them), the acceptance of gifts is the meanest (of those acts) and (most) reprehensible for a Brahmava (on account of its results) in the next life. 110. (For) assisting in sacrifices and teaching are (two acts) always performed for men who have received the sacraments ; but the acceptance of gifts takes place even in (case the giver is) a Sddra of the lowest class. 111. The guilt incurred by offering sacrifices for teaching (unworthy men) is removed by muttering (sacred texts) and by burnt offerings, but that incurred by accepting gifts (from them) by throwing (the gifts) away and by austerities. 112. A Bréhmaza who is unable to maintain himself, should (rather) glean ears or grains from (the field of) any (man); gleaning ears is better than accepting gifts, picking up single grains is declared to be still more laudable. 113. If Braéhmazas, who are Snatakas, are pining with hunger, or in want of (utensils made of) common metals, or of other property, they may ask the Srauta-sfitra (see the Petersburg Dictionary, sub voce Briébu) alludes to the legend mentioned by Manu. 108. Regarding the legend of Visvamitra, see Mahabh. XII, 141, 28 seqq. 110. N&r. says,‘a SAdra(or)one of the lowest class, i.e.a Kandla.’ Ii, Ap. I, 28, 11; Vas. XX, 45; Vi. LIV, 28. ‘ By austerities,’ i, e. ‘by penances,’ see below, XI, 194. 113. Kupyam, ‘(utensils made of) common metals,’ includes
2XII, 141, 28 seqq. 110. N&r. says,‘a SAdra(or)one of the lowest class, i.e.a Kandla.’ Ii, Ap. I, 28, 11; Vas. XX, 45; Vi. LIV, 28. ‘ By austerities,’ i, e. ‘by penances,’ see below, XI, 194. 113. Kupyam, ‘(utensils made of) common metals,’ includes 426 LAWS OF MANU. X, 114. king for them; if he is not disposed to be liberal, he must be left. 114. (The acceptance of) an untilled field is less blamable than (that of) a tilled one; (with respect to) cows, goats, sheep, gold, grain, and cooked food, (the acceptance of) each earlier-named (article is less blamable than of the following ones). 115. There are seven lawful modes of acquiring property, (viz.) inheritance, finding or friendly donation, purchase, conquest, lending at interest, the performance of work, and the acceptance of gifts from virtuous men. according to Medh. ‘pots, kettles, wooden stools, and the like; according to Gov. ‘all property of small value such as beds, seats ;’ according to Kull., R&égh., and Nand. ‘also grain and clothes.’ But Nar. takes it in its usual sense, ‘common metals such as brass and copper.’ I translate the last clause according to the first explanation of Medh., Gov., Nar., and Ragh., who think that all Brahmazas should leave the realm of a king who does not support famishing Sndtakas. Nand., however, says that such a king is to be excluded from instruction and admission to sacrifices. Medh.’s second interpretation, according to which tyagak means dharmahaniA, ‘a loss of spiritual merit,’ agrees with Nand.’s view. Kull. finally takes the phrase very differently, ‘but he who does not wish to give anything, being known for his avarice, must be left to himself, i.e. must not be asked.’ Kull. and Gov. hold that ‘the prince’ meant here is a Kshatriya king who does not follow the Sastras, or a Sidra king (see note on IV, 33), and that the verse thus rescinds the prohibition given above, IV, 84 seq. 114. Vas. XII, 3. 115. Gaut.X, 39-42. Labha, ‘finding or friendly donation’ (Medh., Gov., Kull.), refers according to N&r. and Nand. to the acquisition of treasure-trove alone, not to the acceptance of presents from friends, from a father-in-law, &c. Gaya, ‘conquest,’ means according to Nand. ‘ gaining lawsuits.’ The same commentator takes prayoga, ‘lending money at interest,’ in the sense of ‘teaching,’ and karmayoga, ‘ performance of labour,’ in the sense of ‘ sacrificing for others.’ All the commentators, except Nand., point out that the first three modes of acquisition are lawful for all castes, the fourth for Ksha- X, 120. TIMES OF DISTRESS; THE KING. 427 116. Learning, mechanical arts, work for wages, service, rearing cattle, traffic, agriculture, contentment (with little), alms, and receiving interest on money, are the ten modes of subsistence (permitted to all men in times of distress).
3TIMES OF DISTRESS; THE KING. 427 116. Learning, mechanical arts, work for wages, service, rearing cattle, traffic, agriculture, contentment (with little), alms, and receiving interest on money, are the ten modes of subsistence (permitted to all men in times of distress). 117. Neither a Brahmaza, nor a Kshatriya must lend (money at) interest; but at his pleasure (either of them) may, in times of distress (when he requires money) for sacred purposes, lend to a very sinful man at a small interest. . 118. A Kshatriya (king) who, in times of distress, takes even the fourth part (of the crops), is free from guilt, if he protects his subjects to the best of his ability. 119. His peculiar duty is conquest, and he must not turn back in danger; having protected the Vaisyas by his weapons, he may cause the legal tax to be collected ; 120. (Viz.) from Vaisyas one-eighth as the tax on triyas, the fifth and sixth for Vaisyas (or the fifth for Vaisyas, the sixth for Sfidras, N4r.), and the seventh for Br&hmaaas. 116. ‘Learning,’ i. e. (teaching) other than Vedic sciences, e.g. logic, exorcising evil spirits, or charms against poison (Medh., Kull., Nér., Ragh.). Gov. thinks that ‘teaching for a stipulated fee’ is also permissible under this rule. 117. Vas. II, 40-43. Gov., Nar., and K. read alpakam instead of alpikam, and with this var. lect. the last clause might be translated with Nar. by ‘. . .(either of them)... may lend a small (sum) to a very sinful man.’ 11g. I read with Gov. and K. na bhaye instead of nahave (editions). Medh.’s text has the latter reading, but the commentary bhaye upasthite parammukho yuddhe na sy4t, ‘ when danger threatens he shall not turn back in battle,’ indicates that his reading was bhaye. The same inference may be drawn from Kull.’s commentary. Nand. gives na bhave, probably a mistake for na bhaye. 120. According to Medh., the first line refers to the profits of 428 LAWS OF MANU. X, 121. grain, one-twentieth (on the profits on gold and cattle), which amount at least to one K4rshdpama ; Sfdras, artisans, and mechanics (shall) benefit (the king) by (doing) work (for him). 121. If a Sfdra, (unable to subsist by serving Brahmamas,) seeks a livelihood, he may serve Kshatriyas, or he may also seek to maintain himself by attending on a wealthy Vaisya. 122. But let a (Sidra) serve Brahmazas, either
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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