Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1121. 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 subjects dealing in corn or in gold. From the former the king may take in times of distress one-eighth, and from the latter onetwentieth. The second line indicates that artisans who, according to VII, 138, in ordinary times furnish one piece of work in each month, may be made to work more for the king. According to Gov. and Kull., husbandmen (krishigivindm, Gov.) shall give from the increments on grain (upadaya) one-eighth (instead of onetwelfth, and in the direst distress one-fourth, according to verse 118, Kull.), from all increments on gold and so forth amounting to more than a Karsh4paaa one-twentieth instead of one-fiftieth, as prescribed above, VII, 130. R4agh. in substance agrees with this explanation. Nar. and Nand. read, as it would seem, vimsatkarshapan4varam (nAparam, Nand.), and take the verse differently. Ndr. says that the tax on grain is to be one-fourth in the case of Sadras, and oneeighth in the case of Vaisyas, that the tax on everything else is to be at least one Karsh4paza in twenty, and that artisans who work for wages shall pay the same rate (vimsatkarsh4panam iti: dhany4d anyeshu vimsad vimsatikarshapazamflyam t&drisalabhe k4rshapana eko ragva grahya ity avarak paksha/ | sambhave tv adhikam api grahyam ity arthah | dharmopakaram4A [karmo°] dharmibhir [karmabhir] visvam upakurvantas tantuvayadayah t sidrak karavo varnavahya na/akitrakdradyaA t silpinas 4a rathakarddyas te ’pi karma kritva bhrititve ’pi vimsatikarshapanalabhe karshapandvaram sulkam dadyur iti seshak). According to Nar. the translation would be: ‘(Viz.) one-eighth as the tax (payable) by Vaisyas on grain, (and on everything else) at least one Karshapaaa out of twenty; Sfidra artisans and mechanics who benefit (men) by their work (shall pay the same rate).’ Nar. adds that some read trimsatkarshapavdvaram, ‘at least one Karshapaza out of thirty.’ 121-129. Gaut. X, 50-65; Yagi. I, 120-121. X, 128. TIMES OF DISTRESS; sODRAS. 429 for the sake of heaven, or with a view to both (this life and the next); for he who is called the servant of a Brahmama thereby gains all his ends. 123. The service of Brahmamas alone is declared (to be) an excellent occupation for a Sfdra; for whatever else besides this he may perform will bear him no fruit. 124. They must allot to him out of their own family(-property) a suitable maintenance, after considering his ability, his industry, and the number of those whom he is bound to support. 125. The remnants of their food must be given ‘to him, as well as their old clothes, the refuse of their grain, and their old household furniture.
2125. The remnants of their food must be given ‘to him, as well as their old clothes, the refuse of their grain, and their old household furniture. 126. A Sddra cannot commit an offence, causing loss of caste (pataka), and he is not worthy to receive the sacraments; he has no right to (fulfil) the sacred law (of the Aryans, yet) there is no prohibition against (his fulfilling certain portions of) the law. 127. (Sddras) who are desirous to gain merit, and know (their) duty, commit no sin, but gain praise, if they imitate the practice of virtuous men without reciting sacred texts. 128. The more a (Sddra), keeping himself free from envy, imitates the behaviour of the virtuous, the more he gains, without being censured, (exaltation in) this world and the next. 126. ‘Cannot commit an offence causing loss of caste,’ i.e. ‘ by eating garlic and the like forbidden fruit’ (Gov., Kull.), or ‘ by (keeping) a slaughter-house’ (Ragh.). 127. In what particulars the practice of the Aryans may be imitated by SQdras, may be learnt from the parallel passages quoted above. 430 LAWS OF MANU. X, 129. 129. No collection of: wealth must be made by a Sfdra, even though he be able (to do it); for a Sddra who has acquired wealth, gives pain to Brahmazas. 130. The duties of the four castes (varva) in times of distress have thus been declared, and if they perform them well, they will reach the most blessed state. 131. Thus all the legal rules for the four castes have been proclaimed; I next will promulgate the auspicious rules for penances. Cuapter XI. 1. Him who wishes (to marry for the sake of having) offspring, him who wishes to perform a sacrifice, a traveller, him who has given away all his property, him who begs for the sake of his teacher, his father, or his mother, a student of the Veda, and a sick man, 2. These nine Brahmazas one should consider as 129. ‘Gives pain to Brahmaaas,’ i.e. ‘by becoming proud and not serving them’ (Gov., Kull., Ragh.). XI. 1. Ap. II, 10, 1-2; Gaut. V, 21; Baudh. II, 5,19. ‘He who has given away all his property,’ i.e. ‘on performing a Visvagit sacrifice’ (Medh., Gov., Kull., Ragh.), or ‘other Kratus’ (Nar.). ‘For the sake of his teacher, his father, or his mother,’ i.e. ‘in order to maintain them’ (Gov., Kull., Ragh.), or ‘in order to procure the fee for the teacher’ (Ragh., Nar.). The commentators try to excuse the introduction of the miscellaneous rules, contained in verses 1-43, before the discussion of the penances, which according to X, 131 ought to follow at once, either by assuming that the object is to show the necessity of performing penances in case these rules are violated, or by pointing out that, as gifts are the means for removing sin, the enumeration of the Patras or worthy recipients is required, XI, 6. PENANCES ; GIFTS AND SACRIFICES. 431 Snatakas, begging in order to fulfil the sacred law; to such poor men gifts must be given in proportion to their learning.
3PENANCES ; GIFTS AND SACRIFICES. 431 Snatakas, begging in order to fulfil the sacred law; to such poor men gifts must be given in proportion to their learning. 3. To these most excellent among the twice-born, food and presents (of money) must be given; it is declared that food must be given to others outside the sacrificial enclosure. 4. But a king shall bestow, as is proper, jewels of all sorts, and presents for the sake of sacrifices on Brahmamas learned in the Vedas. 5. If a man who has a wife weds a second wife, having begged money (to defray the marriage expenses, he obtains) no advantage but sensual enjoyment; but the issue (of his second marriage belongs) to the giver cf the money. 6. One should give, according to one’s ability, wealth to Brahmamas learned in the Veda and living alone; (thus) one obtains after death heavenly bliss. 3. Gaut. V, 22; Baudh. II, 5, 20. The translation follows Medh., Gov., and Nar. The interpretation adopted by Kull. is, ‘To these most excellent Brahmawas food together with presents must be given (inside the sacrificial enclosure).’ Nand. reads etebhyo *pi instead of etebhyo hi, and thinks that bahirvede is to be construed with api, ‘To these most excellent among the twice-born food .... must be given even outside the sacrificial enclosure.’ The correct explanation of the force of the word bahirvedi, ‘ outside the sacrificial enclosure,’ is given by Nar., who adds, vedyim tu yakitam sarvam eva deyam, ‘but near the fire-altar everything asked for must be given to them.’ The meaning of the verse, therefore, is that the nine mendicants, mentioned in verses 1-2, shall always receive what they ask for, and other mendicants ordinary food only, but that if they beg at the performance of a sacrifice, other property also must be given to them. 5. Ap. II,10,3. The object of the verse is to forbid that alms shall be asked or given for such a purpose (Gov., Kull.). Medh., Gov., Nér., Ragh., and K. omit this verse. It looks very much like an interpolation, intended to explain the preceding rule. 432 LAWS OF MANU. XI, 7. 7. He who may possess (a supply of) food sufficient to maintain those dependant on him during three years or more than that, is worthy to drink the Soma-juice. 8. But a twice-born man, who, though possessing less than that amount of property, nevertheless drinks the Soma-juice, does not derive any benefit from that (act), though he may have formerly drunk the Soma-juice. _ 9. (If) an opulent man (is) liberal towards - strangers, while his family lives in distress, that counterfeit virtue will first make him taste the sweets (of fame, but afterwards) make him swallow the poison (of punishment in hell). 10. If (a man) does anything for the sake of his happiness in another world, to the detriment of those whom he is bound to maintain, that produces evil results for him, both while he lives and when he is dead.
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.
1121. 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 subjects dealing in corn or in gold. From the former the king may take in times of distress one-eighth, and from the latter onetwentieth. The second line indicates that artisans who, according to VII, 138, in ordinary times furnish one piece of work in each month, may be made to work more for the king. According to Gov. and Kull., husbandmen (krishigivindm, Gov.) shall give from the increments on grain (upadaya) one-eighth (instead of onetwelfth, and in the direst distress one-fourth, according to verse 118, Kull.), from all increments on gold and so forth amounting to more than a Karsh4paaa one-twentieth instead of one-fiftieth, as prescribed above, VII, 130. R4agh. in substance agrees with this explanation. Nar. and Nand. read, as it would seem, vimsatkarshapan4varam (nAparam, Nand.), and take the verse differently. Ndr. says that the tax on grain is to be one-fourth in the case of Sadras, and oneeighth in the case of Vaisyas, that the tax on everything else is to be at least one Karsh4paza in twenty, and that artisans who work for wages shall pay the same rate (vimsatkarsh4panam iti: dhany4d anyeshu vimsad vimsatikarshapazamflyam t&drisalabhe k4rshapana eko ragva grahya ity avarak paksha/ | sambhave tv adhikam api grahyam ity arthah | dharmopakaram4A [karmo°] dharmibhir [karmabhir] visvam upakurvantas tantuvayadayah t sidrak karavo varnavahya na/akitrakdradyaA t silpinas 4a rathakarddyas te ’pi karma kritva bhrititve ’pi vimsatikarshapanalabhe karshapandvaram sulkam dadyur iti seshak). According to Nar. the translation would be: ‘(Viz.) one-eighth as the tax (payable) by Vaisyas on grain, (and on everything else) at least one Karshapaaa out of twenty; Sfidra artisans and mechanics who benefit (men) by their work (shall pay the same rate).’ Nar. adds that some read trimsatkarshapavdvaram, ‘at least one Karshapaza out of thirty.’ 121-129. Gaut. X, 50-65; Yagi. I, 120-121. X, 128. TIMES OF DISTRESS; sODRAS. 429 for the sake of heaven, or with a view to both (this life and the next); for he who is called the servant of a Brahmama thereby gains all his ends. 123. The service of Brahmamas alone is declared (to be) an excellent occupation for a Sfdra; for whatever else besides this he may perform will bear him no fruit. 124. They must allot to him out of their own family(-property) a suitable maintenance, after considering his ability, his industry, and the number of those whom he is bound to support. 125. The remnants of their food must be given ‘to him, as well as their old clothes, the refuse of their grain, and their old household furniture.
2125. The remnants of their food must be given ‘to him, as well as their old clothes, the refuse of their grain, and their old household furniture. 126. A Sddra cannot commit an offence, causing loss of caste (pataka), and he is not worthy to receive the sacraments; he has no right to (fulfil) the sacred law (of the Aryans, yet) there is no prohibition against (his fulfilling certain portions of) the law. 127. (Sddras) who are desirous to gain merit, and know (their) duty, commit no sin, but gain praise, if they imitate the practice of virtuous men without reciting sacred texts. 128. The more a (Sddra), keeping himself free from envy, imitates the behaviour of the virtuous, the more he gains, without being censured, (exaltation in) this world and the next. 126. ‘Cannot commit an offence causing loss of caste,’ i.e. ‘ by eating garlic and the like forbidden fruit’ (Gov., Kull.), or ‘ by (keeping) a slaughter-house’ (Ragh.). 127. In what particulars the practice of the Aryans may be imitated by SQdras, may be learnt from the parallel passages quoted above. 430 LAWS OF MANU. X, 129. 129. No collection of: wealth must be made by a Sfdra, even though he be able (to do it); for a Sddra who has acquired wealth, gives pain to Brahmazas. 130. The duties of the four castes (varva) in times of distress have thus been declared, and if they perform them well, they will reach the most blessed state. 131. Thus all the legal rules for the four castes have been proclaimed; I next will promulgate the auspicious rules for penances. Cuapter XI. 1. Him who wishes (to marry for the sake of having) offspring, him who wishes to perform a sacrifice, a traveller, him who has given away all his property, him who begs for the sake of his teacher, his father, or his mother, a student of the Veda, and a sick man, 2. These nine Brahmazas one should consider as 129. ‘Gives pain to Brahmaaas,’ i.e. ‘by becoming proud and not serving them’ (Gov., Kull., Ragh.). XI. 1. Ap. II, 10, 1-2; Gaut. V, 21; Baudh. II, 5,19. ‘He who has given away all his property,’ i.e. ‘on performing a Visvagit sacrifice’ (Medh., Gov., Kull., Ragh.), or ‘other Kratus’ (Nar.). ‘For the sake of his teacher, his father, or his mother,’ i.e. ‘in order to maintain them’ (Gov., Kull., Ragh.), or ‘in order to procure the fee for the teacher’ (Ragh., Nar.). The commentators try to excuse the introduction of the miscellaneous rules, contained in verses 1-43, before the discussion of the penances, which according to X, 131 ought to follow at once, either by assuming that the object is to show the necessity of performing penances in case these rules are violated, or by pointing out that, as gifts are the means for removing sin, the enumeration of the Patras or worthy recipients is required, XI, 6. PENANCES ; GIFTS AND SACRIFICES. 431 Snatakas, begging in order to fulfil the sacred law; to such poor men gifts must be given in proportion to their learning.
3PENANCES ; GIFTS AND SACRIFICES. 431 Snatakas, begging in order to fulfil the sacred law; to such poor men gifts must be given in proportion to their learning. 3. To these most excellent among the twice-born, food and presents (of money) must be given; it is declared that food must be given to others outside the sacrificial enclosure. 4. But a king shall bestow, as is proper, jewels of all sorts, and presents for the sake of sacrifices on Brahmamas learned in the Vedas. 5. If a man who has a wife weds a second wife, having begged money (to defray the marriage expenses, he obtains) no advantage but sensual enjoyment; but the issue (of his second marriage belongs) to the giver cf the money. 6. One should give, according to one’s ability, wealth to Brahmamas learned in the Veda and living alone; (thus) one obtains after death heavenly bliss. 3. Gaut. V, 22; Baudh. II, 5, 20. The translation follows Medh., Gov., and Nar. The interpretation adopted by Kull. is, ‘To these most excellent Brahmawas food together with presents must be given (inside the sacrificial enclosure).’ Nand. reads etebhyo *pi instead of etebhyo hi, and thinks that bahirvede is to be construed with api, ‘To these most excellent among the twice-born food .... must be given even outside the sacrificial enclosure.’ The correct explanation of the force of the word bahirvedi, ‘ outside the sacrificial enclosure,’ is given by Nar., who adds, vedyim tu yakitam sarvam eva deyam, ‘but near the fire-altar everything asked for must be given to them.’ The meaning of the verse, therefore, is that the nine mendicants, mentioned in verses 1-2, shall always receive what they ask for, and other mendicants ordinary food only, but that if they beg at the performance of a sacrifice, other property also must be given to them. 5. Ap. II,10,3. The object of the verse is to forbid that alms shall be asked or given for such a purpose (Gov., Kull.). Medh., Gov., Nér., Ragh., and K. omit this verse. It looks very much like an interpolation, intended to explain the preceding rule. 432 LAWS OF MANU. XI, 7. 7. He who may possess (a supply of) food sufficient to maintain those dependant on him during three years or more than that, is worthy to drink the Soma-juice. 8. But a twice-born man, who, though possessing less than that amount of property, nevertheless drinks the Soma-juice, does not derive any benefit from that (act), though he may have formerly drunk the Soma-juice. _ 9. (If) an opulent man (is) liberal towards - strangers, while his family lives in distress, that counterfeit virtue will first make him taste the sweets (of fame, but afterwards) make him swallow the poison (of punishment in hell). 10. If (a man) does anything for the sake of his happiness in another world, to the detriment of those whom he is bound to maintain, that produces evil results for him, both while he lives and when he is dead.
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.
No commentary for this page.