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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
110. 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. 11. If a sacrifice, (offered) by (any twice-born) sacrificer, (and) especially by a Brahmaza, must remain incomplete through (the want of) one requisite, while a righteous king rules, 4. Vas. VIII, 10; Vi. LIX, 8; Yagh. I, 124. ‘Drink the Somajuice,’ i.e.‘ perform a Soma-sacrifice, in order to obtain the fulfilment of some wish’ (Medh., Gov., Kull., Ragh.). 8, ‘Though he formerly may have drunk the Soma,’ i.e. ‘ at the nitya (i.e. the annual, see above, IV, 26, VI, 10) Soma-sacrifice’(Gov., Kull., Ragh.). The same commentators and Medh. point out that this and the preceding verses do not forbid the performance of the nitya Soma-sacrifices, but only of those called kimya. He who performs the latter without possessing the requisite property, loses also the rewards for the former. 11-15. Gaut. XVIII, 24-27. 11. ‘While a righteous king rules,’ i.e. ‘because such a king will not punish a man who acts in accordance with the Sastras’ (Medh., Gov., Kull., Nar.). XI,16, | PENANCES; GIFTS AND SACRIFICES. 433 12. That article (required) for the completion of the sacrifice, may be taken (forcibly) from the house of any Vaisya, who possesses a large number of cattle, (but) neither performs the (minor) sacrifices nor drinks the Soma-juice ; 13. (Or) the (sacrificer) may take at his pleasure two or three (articles required for a sacrifice) from the house of a Sidra; for a Sdidra has no business with sacrifices. 14. If (a man) possessing one hundred cows, kindles not the sacred fire, or one possessing a thousand cows, drinks not the Soma-juice, a (sacrificer) may unhesitatingly take (what he requires) from the houses of those two, even (though they be Bréhmazas or Kshatriyas) ; 15. (Or) he may take (it by force or fraud) from one who always takes and never gives, and who refuses to give it; thus the fame (of the taker) will spread and his merit increase. 16. Likewise he who has not eaten at (the time of) six meals, may take at (the time of) the seventh meal (food) from a man who neglects his sacred 12. N&r. and Nand. think that ‘the king’ is the agent to be understood with the verb ‘ may be taken.’ The latter relies on the parallel passage of the Mah&bh4rata, where the last Pada of the verse is yagartham prthivo haret. ‘The (minor) sacrifices,’ i.e. ‘ the Pakayagfias and so forth’ (Kull.), or ‘ the five great sacrifices’ (N4r.). 14. Gov. thinks that this verse refers to a Kshatriya alone, while Medh., Kull., Ragh. refer it to Brahmamas also. 15. Gov., Kull, and Ragh. explain 4dananitya, ‘one who always takes,’ by ‘a Brahmaza who always accepts presents,’ while Medh. and Nar. refer the word to men of all castes who constantly amass wealth. 16-23. Gaut. XVIII, 28-32; Yagi. III, 43-44.
2refer it to Brahmamas also. 15. Gov., Kull, and Ragh. explain 4dananitya, ‘one who always takes,’ by ‘a Brahmaza who always accepts presents,’ while Medh. and Nar. refer the word to men of all castes who constantly amass wealth. 16-23. Gaut. XVIII, 28-32; Yagi. III, 43-44. 16. ‘At the seventh meal-time,’ i.e. ‘on the fourth day of his starving.’ [25] Ff 434 LAWS OF MANU. XI, 17. duties, without (however) making a provision for the morrow, 17. Either from the threshing-floor, or from a field, or out of the house, or wherever he finds it; but if (the owner) asks him, he must confess to him that (deed and its cause). 18. (On such occasions) a Kshatriya must never take the property of a (virtuous) Brahmaza; but he who is starving may appropriate the possessions of a Dasyu, or of one who neglects his sacred duties. — 19. He who takes property from the wicked and bestows it on the virtuous, transforms himself into a boat, and carries both (over the sea of misfortune). 20. The property of those who zealously offer sacrifices, the wise call the property of the gods; but the wealth of those who perform no sacrifices is called the property of the Asuras, 21. On him (who, for the reasons stated, appropriates another's possessions), a righteous king shall not inflict punishment; for (in that case) a Brahmaza pines with hunger through the Kshatriya’s want of care, 22, Having ascertained the number of those dependent on such a man, and having fully considered his learning and his conduct, the king shall allow him, out of his own property, a maintenance whereon he may live according to the law; 23. And after allotting to him a maintenance, the 18. ‘A Dasyu,’ see above, X, 45. According to N4r., this verse too refers to the king. 19. ‘Both,’ i.e.‘ him from whom he takes it by saving him from sin (or, from the trouble of protecting his property, Gov.), and the recipient’ (Kull., Gov.). Nand. omits verses 19—21. 21-22. See above, VII, 134-135. 23. See above, VIII, 304. XI, 29. PENANCES; GIFTS AND SACRIFICES. 425 king must protect him in every way; for he obtains from such (a man) whom he protects, the sixth part of his spiritual merit. 24. A Brahmamza shall never beg from a SQdra property for a sacrifice; for a sacrificer, having begged (it from such a man), after death is born (again) as a Kandla. 25. A Brahmaza who, having begged any property for a sacrifice, does not use the whole (for that purpose), becomes for a hundred years a (vulture of the kind called) Bhasa, or a crow. 26. That sinful man, who, through covetousness, seizes the property of the gods, or the property of Brahmazas, feeds in another world on the leavings of vultures. 27. In case the prescribed animal and Somasacrifices cannot be performed, let him always offer at the change of the year a Vaisvanart Ishéi as a penance (for the omission).
327. In case the prescribed animal and Somasacrifices cannot be performed, let him always offer at the change of the year a Vaisvanart Ishéi as a penance (for the omission). 28. But a twice-born, who, without being in distress, performs his duties according to the law for times of distress, obtains no reward for them in the next world ; that is the opinion (of the sages). 29. By the Visve-devas, by the Sadhyas, and by the great sages (of the) Brahmaza (caste), who were afraid of perishing in times of distress, a substitute was made for the (principal) rule. 24. Vi. LIX, 11; Y4g%. I, 127. a5. Yagh. 1,127. Medh. Gov., and N&r. say,‘A Braéhmaza who .... does not give the whole of it (to Brahmazas).’ 26. Pare loke, ‘in another world,’ means according to Gov. and Kull., ‘in his next birth.’ 27. Vi. LIX, 10; Yagi.I,126. The Vaisvanart Ishd is according to Medh., a rite described in the Grzhya-sfitras. Regarding the prescribed Srauta sacrifices, see above, 1V, 25-26. Ff 2 436 LAWS OF MANU. XI, 30. 30. That evil-minded man, who, being able (to fulfil) the original law, lives according to the secondary rule, reaps no reward for that after death. 31. A Brahmamza who knows the law need not bring any (offence) to the notice of the king ; by his own power alone he can punish those men who injure him. 32. His own power is greater than the power of the king; the Brahmaza, therefore, may punish his foes by his own power alone. 33. Let him use without hesitation the sacred texts, revealed by Atharvan and by Angiras; speech, indeed, is the weapon of the Brahmama, with that he may slay his enemies. 34. A Kshatriya shall pass through misfortunes which have befallen him by the strength of his arms, a Vaisya and a Sidra by their wealth, the chief of the twice-born by muttered prayers and burnt-oblations. 35. The Brahmama is declared (to be) the creator (of the world), the punisher, the teacher, (and hence) a benefactor (of all created beings); to him let no man say anything unpropitious, nor use any harsh words, 31. This and the following verses rescind the rules given above, IX, 290. 32. See above, IX, 313-321. 33. ‘The sacred texts, revealed by Atharvan and Angiras,’ i.e. the charms and incantations contained in the Atharva-veda. Nér. reads abhifdrayan, ‘using magic,’ instead of aviéarayan (Medh., Gov., Kull., K.). Nand. reads, srutir atharvangirasi# kury4d ity abhifaritam. 34. Vas. XXVI, 16. 35. Iread with Medh., Gov., Nar., Ragh., Nand., and K., maitro for rnaitri, and suktam for sushk4m (editions). The commentators differ XI, 37. PENANCES; SACRIFICES. 437 36. Neither a girl, nor a (married) young woman, nor a man of little learning, nor a fool, nor a man in great suffering, nor one uninitiated, shall offer an Agnihotra.
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.
110. 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. 11. If a sacrifice, (offered) by (any twice-born) sacrificer, (and) especially by a Brahmaza, must remain incomplete through (the want of) one requisite, while a righteous king rules, 4. Vas. VIII, 10; Vi. LIX, 8; Yagh. I, 124. ‘Drink the Somajuice,’ i.e.‘ perform a Soma-sacrifice, in order to obtain the fulfilment of some wish’ (Medh., Gov., Kull., Ragh.). 8, ‘Though he formerly may have drunk the Soma,’ i.e. ‘ at the nitya (i.e. the annual, see above, IV, 26, VI, 10) Soma-sacrifice’(Gov., Kull., Ragh.). The same commentators and Medh. point out that this and the preceding verses do not forbid the performance of the nitya Soma-sacrifices, but only of those called kimya. He who performs the latter without possessing the requisite property, loses also the rewards for the former. 11-15. Gaut. XVIII, 24-27. 11. ‘While a righteous king rules,’ i.e. ‘because such a king will not punish a man who acts in accordance with the Sastras’ (Medh., Gov., Kull., Nar.). XI,16, | PENANCES; GIFTS AND SACRIFICES. 433 12. That article (required) for the completion of the sacrifice, may be taken (forcibly) from the house of any Vaisya, who possesses a large number of cattle, (but) neither performs the (minor) sacrifices nor drinks the Soma-juice ; 13. (Or) the (sacrificer) may take at his pleasure two or three (articles required for a sacrifice) from the house of a Sidra; for a Sdidra has no business with sacrifices. 14. If (a man) possessing one hundred cows, kindles not the sacred fire, or one possessing a thousand cows, drinks not the Soma-juice, a (sacrificer) may unhesitatingly take (what he requires) from the houses of those two, even (though they be Bréhmazas or Kshatriyas) ; 15. (Or) he may take (it by force or fraud) from one who always takes and never gives, and who refuses to give it; thus the fame (of the taker) will spread and his merit increase. 16. Likewise he who has not eaten at (the time of) six meals, may take at (the time of) the seventh meal (food) from a man who neglects his sacred 12. N&r. and Nand. think that ‘the king’ is the agent to be understood with the verb ‘ may be taken.’ The latter relies on the parallel passage of the Mah&bh4rata, where the last Pada of the verse is yagartham prthivo haret. ‘The (minor) sacrifices,’ i.e. ‘ the Pakayagfias and so forth’ (Kull.), or ‘ the five great sacrifices’ (N4r.). 14. Gov. thinks that this verse refers to a Kshatriya alone, while Medh., Kull., Ragh. refer it to Brahmamas also. 15. Gov., Kull, and Ragh. explain 4dananitya, ‘one who always takes,’ by ‘a Brahmaza who always accepts presents,’ while Medh. and Nar. refer the word to men of all castes who constantly amass wealth. 16-23. Gaut. XVIII, 28-32; Yagi. III, 43-44.
2refer it to Brahmamas also. 15. Gov., Kull, and Ragh. explain 4dananitya, ‘one who always takes,’ by ‘a Brahmaza who always accepts presents,’ while Medh. and Nar. refer the word to men of all castes who constantly amass wealth. 16-23. Gaut. XVIII, 28-32; Yagi. III, 43-44. 16. ‘At the seventh meal-time,’ i.e. ‘on the fourth day of his starving.’ [25] Ff 434 LAWS OF MANU. XI, 17. duties, without (however) making a provision for the morrow, 17. Either from the threshing-floor, or from a field, or out of the house, or wherever he finds it; but if (the owner) asks him, he must confess to him that (deed and its cause). 18. (On such occasions) a Kshatriya must never take the property of a (virtuous) Brahmaza; but he who is starving may appropriate the possessions of a Dasyu, or of one who neglects his sacred duties. — 19. He who takes property from the wicked and bestows it on the virtuous, transforms himself into a boat, and carries both (over the sea of misfortune). 20. The property of those who zealously offer sacrifices, the wise call the property of the gods; but the wealth of those who perform no sacrifices is called the property of the Asuras, 21. On him (who, for the reasons stated, appropriates another's possessions), a righteous king shall not inflict punishment; for (in that case) a Brahmaza pines with hunger through the Kshatriya’s want of care, 22, Having ascertained the number of those dependent on such a man, and having fully considered his learning and his conduct, the king shall allow him, out of his own property, a maintenance whereon he may live according to the law; 23. And after allotting to him a maintenance, the 18. ‘A Dasyu,’ see above, X, 45. According to N4r., this verse too refers to the king. 19. ‘Both,’ i.e.‘ him from whom he takes it by saving him from sin (or, from the trouble of protecting his property, Gov.), and the recipient’ (Kull., Gov.). Nand. omits verses 19—21. 21-22. See above, VII, 134-135. 23. See above, VIII, 304. XI, 29. PENANCES; GIFTS AND SACRIFICES. 425 king must protect him in every way; for he obtains from such (a man) whom he protects, the sixth part of his spiritual merit. 24. A Brahmamza shall never beg from a SQdra property for a sacrifice; for a sacrificer, having begged (it from such a man), after death is born (again) as a Kandla. 25. A Brahmaza who, having begged any property for a sacrifice, does not use the whole (for that purpose), becomes for a hundred years a (vulture of the kind called) Bhasa, or a crow. 26. That sinful man, who, through covetousness, seizes the property of the gods, or the property of Brahmazas, feeds in another world on the leavings of vultures. 27. In case the prescribed animal and Somasacrifices cannot be performed, let him always offer at the change of the year a Vaisvanart Ishéi as a penance (for the omission).
327. In case the prescribed animal and Somasacrifices cannot be performed, let him always offer at the change of the year a Vaisvanart Ishéi as a penance (for the omission). 28. But a twice-born, who, without being in distress, performs his duties according to the law for times of distress, obtains no reward for them in the next world ; that is the opinion (of the sages). 29. By the Visve-devas, by the Sadhyas, and by the great sages (of the) Brahmaza (caste), who were afraid of perishing in times of distress, a substitute was made for the (principal) rule. 24. Vi. LIX, 11; Y4g%. I, 127. a5. Yagh. 1,127. Medh. Gov., and N&r. say,‘A Braéhmaza who .... does not give the whole of it (to Brahmazas).’ 26. Pare loke, ‘in another world,’ means according to Gov. and Kull., ‘in his next birth.’ 27. Vi. LIX, 10; Yagi.I,126. The Vaisvanart Ishd is according to Medh., a rite described in the Grzhya-sfitras. Regarding the prescribed Srauta sacrifices, see above, 1V, 25-26. Ff 2 436 LAWS OF MANU. XI, 30. 30. That evil-minded man, who, being able (to fulfil) the original law, lives according to the secondary rule, reaps no reward for that after death. 31. A Brahmamza who knows the law need not bring any (offence) to the notice of the king ; by his own power alone he can punish those men who injure him. 32. His own power is greater than the power of the king; the Brahmaza, therefore, may punish his foes by his own power alone. 33. Let him use without hesitation the sacred texts, revealed by Atharvan and by Angiras; speech, indeed, is the weapon of the Brahmama, with that he may slay his enemies. 34. A Kshatriya shall pass through misfortunes which have befallen him by the strength of his arms, a Vaisya and a Sidra by their wealth, the chief of the twice-born by muttered prayers and burnt-oblations. 35. The Brahmama is declared (to be) the creator (of the world), the punisher, the teacher, (and hence) a benefactor (of all created beings); to him let no man say anything unpropitious, nor use any harsh words, 31. This and the following verses rescind the rules given above, IX, 290. 32. See above, IX, 313-321. 33. ‘The sacred texts, revealed by Atharvan and Angiras,’ i.e. the charms and incantations contained in the Atharva-veda. Nér. reads abhifdrayan, ‘using magic,’ instead of aviéarayan (Medh., Gov., Kull., K.). Nand. reads, srutir atharvangirasi# kury4d ity abhifaritam. 34. Vas. XXVI, 16. 35. Iread with Medh., Gov., Nar., Ragh., Nand., and K., maitro for rnaitri, and suktam for sushk4m (editions). The commentators differ XI, 37. PENANCES; SACRIFICES. 437 36. Neither a girl, nor a (married) young woman, nor a man of little learning, nor a fool, nor a man in great suffering, nor one uninitiated, shall offer an Agnihotra.
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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