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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. 37. For such (persons) offering a burnt-oblation sink into hell, as well as he to whom that (Agnihotra) belongs ; hence the person who sacrifices (for another) must be skilled in (the performance of) Vaitana (rites), and know the whole Veda. much with respect to the explanation of the first line. Vidhatd, ‘the creator (of the world,’ Medh., Nar.), means according to Gov. and Kull.‘the performer of the prescribed rites;’ according to Ragh. ‘able to do, to undo, and to change ;’ according to Nand. ‘the performer of magic rites and so forth.’ SAsita, ‘the punisher’ (Medh. Kull. Ragh.), i.e. ‘of others, of the king’ (Medh.), or ‘ of his sons, pupils, and so forth’ (Kull.), is interpreted by Nar. to mean ‘the instructor in the sacred law,’ by Nand. ‘the instigator (of incantations).’ Vakt4, ‘the teacher’ (Gov., Nar.), means according to Medh. ‘the giver of good advice, according to Kull. and Ragh. ‘the expounder of the sacred law.’ The explanations of Gov. and Kull. allow also the translation adopted by Sir W. Jones, ‘He who performs his duties... . is truly called a Brahmaaa.’ As regards the second line Medh. offers two explanations. First he interprets it ‘to him, i.e. when he uses magic, let no man say anything unpropitious, i.e. he must not punish him, nor use any harsh words, i.e. admonish or sharply reprimand him.’ Gov. and Kull. agree with this explanation, but omit the specification ‘when he uses magic.’ According to Medh.’s second rendering the line contains an advice, addressed to men of all castes, not to anger or disquiet a Brahmama ; and this view is adopted by R&gh. and Nand., who explain akusalam, ‘unpropitious,’ by anish/am, ‘anything disagreeable.’ N4r.’s readings seem to have differed. He has kury4t instead of brfyat, and explains the first phrase, ‘to him let no man do anything unpropitious,’ i.e. anything unbecoming, such as a bodily injury. In the second clause he reads suktam (suktam, MS.), which he explains by paryushitam, ‘stale,’ but he does not give the remainder of his text. 36-37. Ap. II, 15, 18-19; Gaut. II, 4; Vas. II, 6: see also above, II, 172; V,155; LX,18. The Vaitana rites are those performed in the vitana, the three sacred fires. Hence it follows that the Agnihotra meant here is the Srauta Agnihotra. 438 LAWS OF MANU. — XI, 38. 38. A Br&hmaza who, though wealthy, does not give, as fee for the performance of an Agnyddheya, a horse sacred to Pragdpati, becomes (equal to one) who has not kindled the sacred fires. 39. Let him who has faith and controls his senses perform other meritorious acts, but let him on no account offer sacrifices at which he gives smaller fees (than those prescribed).
239. Let him who has faith and controls his senses perform other meritorious acts, but let him on no account offer sacrifices at which he gives smaller fees (than those prescribed). 40. The organs (of sense and action), honour, (bliss in) heaven, longevity, fame, offspring, and cattle are destroyed by a sacrifice at which (too) small sacrificial fees are given; hence a man of small means should not offer a (Srauta) sacrifice. 41. A Brahmaza who, being an Agnihotrin, voluntarily neglects the sacred fires, shall perform a lunar penance during one month; for that (offence) is equal to the slaughter of a son. 42. Those who, obtaining wealth from Siddras, (and using that) offer an Agnihotra, are priests officiating for Sddras, (and hence) censured among those who recite the Veda. 38. The translation of prag4patya, ‘sacred to Prag4pati,’ follows Gov., Kull., Nar., and Ragh. Medh. says that the epithet may be . used merely by way of laudation, or may mean that the animal is to be neither very good nor very bad, or that it may be derived from a phrase current among the people. Nand. explains it by ‘to be given to the Brahman priest.’ 40. Gov. and Kull. explain, here and above, IV, 94, yasah, ‘honour,’ by ‘a good name during one’s life,’ and kfrtim, ‘fame,’ by ‘fame after death.’ N&r. takes the former as ‘being known to others for one’s virtues,’ and the latter as ‘ being praised by others.’ 41. Gaut. XX, 34; Vas. I, 18; XXI, 27; Vi. LIV, 13. Nand. explains vira, ‘son’ (Gov., Kull., Nar., Ragh.), by a Kshatriya, and Ragh. says that it may also mean ‘a deity.’ 42. See above, XI, 24. XI, 48. PENANCES; GIFTS AND SACRIFICES, 439 43. Treading with his foot on the heads of those fools who worship a fire (kindled at the expense) of a Sddra, the giver (of the wealth) shall always pass over his miseries (in the next world). 44. A man who omits a prescribed act, or performs a blamable act, or cleaves to sensual enjoyments, must perform a penance. 45. (All) sages prescribe a penance for a sin unintentionally committed; some declare, on the evidence of the revealed texts, (that it may be performed) even for an intentional (offence). 46. A sin unintentionally committed is expiated by the recitation of Vedic texts, but that which (men) in their folly commit intentionally, by various (special) penances. 47. A twice-born man, having become liable to perform a penance, be it by (the decree of) fate or by (an act) committed in a former life, must not, before the penance has been performed, have intercourse with virtuous men. 48. Some wicked men suffer a change of their 43. Nand. reads the first line differently, papandm satatam tesham agnim sfidrasya guhvatém, but the general sense remains the same. 44-46. Gaut. XIX; Vas. XX, 1-3; XXII; Baudh. III, 10; Yagi. III, 219, 226. 45- Vedic texts which prescribe penances for offences committed intentionally, are quoted Gaut. XIX, 7-10. The commentators adduce also Aitareya-brahmana VII, 28.
344-46. Gaut. XIX; Vas. XX, 1-3; XXII; Baudh. III, 10; Yagi. III, 219, 226. 45- Vedic texts which prescribe penances for offences committed intentionally, are quoted Gaut. XIX, 7-10. The commentators adduce also Aitareya-brahmana VII, 28. 47. Daivat, ‘by (the decree of) fate,’ i.e. ‘through carelessness’ (Medh., N&r., Kull., Ragh.). Medh. mentions a var. lect. mohat, ‘through delusion of mind.’ ‘By (an act) committed in a former life,’ i.e. ‘if he has black teeth or some other bodily defect from which his having committed a crime in a former birth may be inferred.’ 48-54. Vas. 1,18; XX, 6; XXI, 43-44; Vi. XLV; YAgv. ITI, 207-215. 440 LAWS OF MANU. XI, 49. (natural) appearance in consequence of crimes committed in this life, and some in consequence of those committed in a former (existence). 49. He who steals the gold (of a Brahmaza) has diseased nails; a drinker of (the spirituous liquor called) Surd, black teeth ; the slayer of a Brdhmaaa, consumption; the violator of a Guru’s bed, a diseased skin ; 50. An informer, a foul-smelling nose; a calumniator, a stinking breath; a stealer of grain, deficiency in limbs; he who adulterates (grain), redundant limbs ; 51. A stealer of (cooked) food, dyspepsia; a stealer of the words (of the Veda), dumbness; a stealer of clothes, white leprosy; a horse-stealer, lameness. 52. The stealer of a lamp will become blind; he who extinguishes it will become one-eyed; injury (to sentient beings) is punished by general sickliness; an adulterer (will have) swellings (in his limbs). 53. Thus in consequence of a remnant of (the guilt of former) crimes, are born idiots, dumb, blind, deaf, and deformed men, who are (all) despised by the virtuous. 54. Penances, therefore, must always be performed for the sake of purification, because those 51. ‘A stealer of the words (of the Veda),’ i.e.‘one who learns the Veda without permission, by hearing another man recite it’ (Gov., Kull, Ragh.), means according to N4r. ‘a plagiator.’ 52. Gov., Nar., Nand., and K. omit this verse, and RAgh. says that it is found kv4pi, in some MSS. 53. I read with Nar., Nand., and K., karmavaseshena instead of karmavisesheza (editions). The explanations of Medh., Gov., and Kull. likewise point to the former reading. XI, 59. RETRIBUTION FOR OFFENCES. 441 whose sins have not been expiated, are born (again) with disgraceful marks. 55. Killing a Brahmamza, drinking (the spirituous liquor called) Sur, stealing (the gold of a Brahmaza), adultery with a Guru’s wife, and associating with such (offenders), they declare (to be) mortal sins (mahapataka). 56. Falsely attributing to oneself high birth, giving information to the king (regarding a crime), and falsely accusing one’s teacher, (are offences) equal to slaying a Brahmaza. 57. Forgetting the Veda, reviling the Vedas, giving false evidence, slaying a friend, eating forbidden food, or (swallowing substances) unfit for food, are six (offences) equal to drinking Sura.
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.
1The 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. 37. For such (persons) offering a burnt-oblation sink into hell, as well as he to whom that (Agnihotra) belongs ; hence the person who sacrifices (for another) must be skilled in (the performance of) Vaitana (rites), and know the whole Veda. much with respect to the explanation of the first line. Vidhatd, ‘the creator (of the world,’ Medh., Nar.), means according to Gov. and Kull.‘the performer of the prescribed rites;’ according to Ragh. ‘able to do, to undo, and to change ;’ according to Nand. ‘the performer of magic rites and so forth.’ SAsita, ‘the punisher’ (Medh. Kull. Ragh.), i.e. ‘of others, of the king’ (Medh.), or ‘ of his sons, pupils, and so forth’ (Kull.), is interpreted by Nar. to mean ‘the instructor in the sacred law,’ by Nand. ‘the instigator (of incantations).’ Vakt4, ‘the teacher’ (Gov., Nar.), means according to Medh. ‘the giver of good advice, according to Kull. and Ragh. ‘the expounder of the sacred law.’ The explanations of Gov. and Kull. allow also the translation adopted by Sir W. Jones, ‘He who performs his duties... . is truly called a Brahmaaa.’ As regards the second line Medh. offers two explanations. First he interprets it ‘to him, i.e. when he uses magic, let no man say anything unpropitious, i.e. he must not punish him, nor use any harsh words, i.e. admonish or sharply reprimand him.’ Gov. and Kull. agree with this explanation, but omit the specification ‘when he uses magic.’ According to Medh.’s second rendering the line contains an advice, addressed to men of all castes, not to anger or disquiet a Brahmama ; and this view is adopted by R&gh. and Nand., who explain akusalam, ‘unpropitious,’ by anish/am, ‘anything disagreeable.’ N4r.’s readings seem to have differed. He has kury4t instead of brfyat, and explains the first phrase, ‘to him let no man do anything unpropitious,’ i.e. anything unbecoming, such as a bodily injury. In the second clause he reads suktam (suktam, MS.), which he explains by paryushitam, ‘stale,’ but he does not give the remainder of his text. 36-37. Ap. II, 15, 18-19; Gaut. II, 4; Vas. II, 6: see also above, II, 172; V,155; LX,18. The Vaitana rites are those performed in the vitana, the three sacred fires. Hence it follows that the Agnihotra meant here is the Srauta Agnihotra. 438 LAWS OF MANU. — XI, 38. 38. A Br&hmaza who, though wealthy, does not give, as fee for the performance of an Agnyddheya, a horse sacred to Pragdpati, becomes (equal to one) who has not kindled the sacred fires. 39. Let him who has faith and controls his senses perform other meritorious acts, but let him on no account offer sacrifices at which he gives smaller fees (than those prescribed).
239. Let him who has faith and controls his senses perform other meritorious acts, but let him on no account offer sacrifices at which he gives smaller fees (than those prescribed). 40. The organs (of sense and action), honour, (bliss in) heaven, longevity, fame, offspring, and cattle are destroyed by a sacrifice at which (too) small sacrificial fees are given; hence a man of small means should not offer a (Srauta) sacrifice. 41. A Brahmaza who, being an Agnihotrin, voluntarily neglects the sacred fires, shall perform a lunar penance during one month; for that (offence) is equal to the slaughter of a son. 42. Those who, obtaining wealth from Siddras, (and using that) offer an Agnihotra, are priests officiating for Sddras, (and hence) censured among those who recite the Veda. 38. The translation of prag4patya, ‘sacred to Prag4pati,’ follows Gov., Kull., Nar., and Ragh. Medh. says that the epithet may be . used merely by way of laudation, or may mean that the animal is to be neither very good nor very bad, or that it may be derived from a phrase current among the people. Nand. explains it by ‘to be given to the Brahman priest.’ 40. Gov. and Kull. explain, here and above, IV, 94, yasah, ‘honour,’ by ‘a good name during one’s life,’ and kfrtim, ‘fame,’ by ‘fame after death.’ N&r. takes the former as ‘being known to others for one’s virtues,’ and the latter as ‘ being praised by others.’ 41. Gaut. XX, 34; Vas. I, 18; XXI, 27; Vi. LIV, 13. Nand. explains vira, ‘son’ (Gov., Kull., Nar., Ragh.), by a Kshatriya, and Ragh. says that it may also mean ‘a deity.’ 42. See above, XI, 24. XI, 48. PENANCES; GIFTS AND SACRIFICES, 439 43. Treading with his foot on the heads of those fools who worship a fire (kindled at the expense) of a Sddra, the giver (of the wealth) shall always pass over his miseries (in the next world). 44. A man who omits a prescribed act, or performs a blamable act, or cleaves to sensual enjoyments, must perform a penance. 45. (All) sages prescribe a penance for a sin unintentionally committed; some declare, on the evidence of the revealed texts, (that it may be performed) even for an intentional (offence). 46. A sin unintentionally committed is expiated by the recitation of Vedic texts, but that which (men) in their folly commit intentionally, by various (special) penances. 47. A twice-born man, having become liable to perform a penance, be it by (the decree of) fate or by (an act) committed in a former life, must not, before the penance has been performed, have intercourse with virtuous men. 48. Some wicked men suffer a change of their 43. Nand. reads the first line differently, papandm satatam tesham agnim sfidrasya guhvatém, but the general sense remains the same. 44-46. Gaut. XIX; Vas. XX, 1-3; XXII; Baudh. III, 10; Yagi. III, 219, 226. 45- Vedic texts which prescribe penances for offences committed intentionally, are quoted Gaut. XIX, 7-10. The commentators adduce also Aitareya-brahmana VII, 28.
344-46. Gaut. XIX; Vas. XX, 1-3; XXII; Baudh. III, 10; Yagi. III, 219, 226. 45- Vedic texts which prescribe penances for offences committed intentionally, are quoted Gaut. XIX, 7-10. The commentators adduce also Aitareya-brahmana VII, 28. 47. Daivat, ‘by (the decree of) fate,’ i.e. ‘through carelessness’ (Medh., N&r., Kull., Ragh.). Medh. mentions a var. lect. mohat, ‘through delusion of mind.’ ‘By (an act) committed in a former life,’ i.e. ‘if he has black teeth or some other bodily defect from which his having committed a crime in a former birth may be inferred.’ 48-54. Vas. 1,18; XX, 6; XXI, 43-44; Vi. XLV; YAgv. ITI, 207-215. 440 LAWS OF MANU. XI, 49. (natural) appearance in consequence of crimes committed in this life, and some in consequence of those committed in a former (existence). 49. He who steals the gold (of a Brahmaza) has diseased nails; a drinker of (the spirituous liquor called) Surd, black teeth ; the slayer of a Brdhmaaa, consumption; the violator of a Guru’s bed, a diseased skin ; 50. An informer, a foul-smelling nose; a calumniator, a stinking breath; a stealer of grain, deficiency in limbs; he who adulterates (grain), redundant limbs ; 51. A stealer of (cooked) food, dyspepsia; a stealer of the words (of the Veda), dumbness; a stealer of clothes, white leprosy; a horse-stealer, lameness. 52. The stealer of a lamp will become blind; he who extinguishes it will become one-eyed; injury (to sentient beings) is punished by general sickliness; an adulterer (will have) swellings (in his limbs). 53. Thus in consequence of a remnant of (the guilt of former) crimes, are born idiots, dumb, blind, deaf, and deformed men, who are (all) despised by the virtuous. 54. Penances, therefore, must always be performed for the sake of purification, because those 51. ‘A stealer of the words (of the Veda),’ i.e.‘one who learns the Veda without permission, by hearing another man recite it’ (Gov., Kull, Ragh.), means according to N4r. ‘a plagiator.’ 52. Gov., Nar., Nand., and K. omit this verse, and RAgh. says that it is found kv4pi, in some MSS. 53. I read with Nar., Nand., and K., karmavaseshena instead of karmavisesheza (editions). The explanations of Medh., Gov., and Kull. likewise point to the former reading. XI, 59. RETRIBUTION FOR OFFENCES. 441 whose sins have not been expiated, are born (again) with disgraceful marks. 55. Killing a Brahmamza, drinking (the spirituous liquor called) Sur, stealing (the gold of a Brahmaza), adultery with a Guru’s wife, and associating with such (offenders), they declare (to be) mortal sins (mahapataka). 56. Falsely attributing to oneself high birth, giving information to the king (regarding a crime), and falsely accusing one’s teacher, (are offences) equal to slaying a Brahmaza. 57. Forgetting the Veda, reviling the Vedas, giving false evidence, slaying a friend, eating forbidden food, or (swallowing substances) unfit for food, are six (offences) equal to drinking Sura.
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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