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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1149. ‘According to the rule,’ i.e. ‘ pronouncing a benediction (on the giver),’ (Gov., Kull., Nar., Ragh.), or ‘at a Sautrimani sacrifice’ (Nand.). 150. Gaut. XXIII, 6; Vi. LI, 25. 151. Gaut. XXIII, 3; Vas. XX, 20; Vi. LI, 2; Y4ga. III, 235. 152. Vas. XX, 18; Baudh. II, 1, 20; Vi. LI, 5. ‘The vows,’ i.e. ‘serving the fire, avoiding meat, honey and so forth’ (Gov., Kull., Ragh.), and ‘the Veda-vows’ (N4r.). 153. Vas. XIV, 33; Vi. LI, 50, 54, 56. See above, IV, 222, where another penance is prescribed for unknowingly eating food given by persons whose food must not be eaten. According to Kull. the two penances may be performed optionally, but accord- ing to Medh. and Nar. this rule refers to an offence committed intentionally. 462 LAWS OF MANU. XI, 154. 154. A twice-born man who has drunk (fluids that have turned) sour, or astringent decoctions, becomes, though (these substances may) not (be specially) forbidden, impure until they have been digested. 155. A twice-born man, who has swallowed the urine or ordure of a village pig, of a donkey, of a camel, of a jackal, of a monkey, or of a crow, shall perform a lunar penance. 156. He who has eaten dried meat, mushrooms growing on the ground, or (meat, the nature of) which is unknown, (or) such as had been kept in a slaughter-house, shall perform the same penance. 157. The atonement for partaking of (the meat of) carnivorous animals, of pigs, of camels, of cocks, of crows, of donkeys, and of human flesh, is a Tapta Krzkkhra (penance). 158. If a twice-born man, who has not returned 154. ‘Astringent decoctions,’ i.e. ‘those known to physicians are prepared from various herbs’ (Medh.). R&agh. and Nand. think that pitvimedhydnyapi stands for pitva amedhy4ni api, and explain amedhya by ‘garlic and the like.’ 156. Vi. LI, 27,34. Gov. and Ragh. take agvidtam, ‘the nature of which is unknown,’ to mean ‘unintentionally.’ Ragh. takes bhauméAni, ‘ growing on the ground,’ separately, and interprets kavak4ni, ‘mushrooms,’ by ‘mushrooms growing on trees.’ But Medh. says ‘the word bhaumAni is used in order to exclude those growing in the holes (of trees) from the prohibition,’ while Nar. thinks that according to another Smriti another penance, the Prasretiyavaka, shall be performed for eating the latter. 157. Gaut. XXIII, 4-5; Vas. XXIII, 30; Vi. LI, 3-4. With respect to this verse and the preceding one, see also above, V, 19-21, where other penances are prescribed. Kull. and Ragh. think that this rule refers to an offence committed once, while those given in the fifth chapter apply to a relapse. Regarding the Tapta Krikkhra, see below, verse 215. 158. Vi. LI, 43-44. The commentators state that the term XI, 162. | PENANCES FOR MINOR OFFENCES. 463 (home from his teacher's house), eats food, given at a monthly (Sr4ddha), he shall fast during three days and pass one day (standing) in water.
2158. Vi. LI, 43-44. The commentators state that the term XI, 162. | PENANCES FOR MINOR OFFENCES. 463 (home from his teacher's house), eats food, given at a monthly (Sr4ddha), he shall fast during three days and pass one day (standing) in water. 159. But a student who on any occasion eats honey or meat, shall perform an ordinary Krzékhra (penance), and afterwards complete his vow (of studentship). 160. He who eats what is left by a cat, by a crow, by a mouse (or rat), by a dog, or by an ichneumon, or (food) into which a hair or an insect has fallen, shall drink (a decoction of) the Brahmasuvarkala (plant). 161. He who desires to be pure, must not eat forbidden food, and must vomit up such as he has eaten unintentionally, or quickly atone for it by (various) means of purification. 162. The various rules respecting penances for eating forbidden food have been thus declared; hear now the law of those penances which remove the guilt of theft. masika, ‘a monthly (Sraddha),’ refers to a so-called Ekoddishfa Sraddha. According to Medh., ‘others’ thought that, because a student is allowed to partake of a Sraddha by II, 189, the inviter should perform the penance. According to Medh., the student shall on the fourth day stand in water ; but according to Gov., Kull., on one of the three fast days ; according to Nar., on the first. 159. Vi. LI, 45; Was. XXIII, 12; Yag%. III, 282. Instead of brahmaAari, ‘a student,’ Medh., Gov., Nar., and Nand. read vratakart, ‘a man performing a vow,’ and Nér. explains it by ‘a student, a hermit, a widow, an ascetic and so forth,’ while the other commentators refer the term to a student alone. 160. Vi. LI, 46; Vas. XXIII, 11. ‘Food into which an insect or a hair has fallen,’ i. e. ‘without scattering earth on it’ (Gov., Kull., Ragh.). Ndr. adds during one day. 161. Gaut. XXIII, 26. ‘ Means of purification,’ i.e. ‘ penances’ (Medh., Gov., Kull, Ragh.), or ‘purgative decoctions’ (‘ others,’ Medh., Nar., Nand.). 464 LAWS OF MANU. XI, 163. 163. The chief of the twice-born, having voluntarily stolen (valuable) property, grain, or cooked food, from the house of a caste-fellow, is purified by performing Kvzkéhra (penances) during a whole year. 164. The lunar penance has been declared to be the expiation for stealing men and women, and (for wrongfully appropriating) a field, a house, or the water of wells and cisterns. 165. He who has stolen objects of small value from the house of another man, shall, after restoring the (stolen article), perform a Samtapana Krikkhra for his purification. 166. (To swallow) the five products of the cow (pa#kagavya) is the atonement for stealing eatables of various kinds, a vehicle, a bed, a seat, flowers, roots, or fruit.
3166. (To swallow) the five products of the cow (pa#kagavya) is the atonement for stealing eatables of various kinds, a vehicle, a bed, a seat, flowers, roots, or fruit. 163. Vi. LIT, 5. According to Medh. and Nar. it is meant that others stealing the same articles from caste-fellows must perform the same penance. Medh., Gov., Kull., Nand., and N4r. think that the verse gives the extreme limit of the penance, and that under special circumstances it may be reduced. 164. Vi. LII, 6. ‘Men and women,’ i.e. ‘slaves’ (Medh.). RAgh. mentions a var. lect. tadigfindm, ‘or a tank,’ instead of galan4m, ‘of the water.’ Nar. and Ragh. think that the penance is intended for an offence committed unintentionally. 165. Vi. LII, 7. ‘Objects of small value,’ i. e. ‘earthen vessels, wooden ones, e.g. a trough, or iron utensils, e. g.a hoe’ (Medh.), or ‘tin, lead and the like’ (Gov., Kull. Ragh.), or ‘straw and the like’ (N&r.). K. omits ‘ after restoring, and reads tatpApasya visuddhaye, ‘for the expiation of that sin.’ 166. Vi. LII, 8. Medh. says that the penance is to last one day only. N&r. thinks that the Mah4s4mtapana penance is indicated by the mention of the pasidagavya, and that this holds good in the case of an unintentional offence only. Nand. adds, ‘ With this and the following rules the words “after restoring the property” have still their force ;? so also Kull, on verse 165. XI, 171. PENANCES FOR MINOR OFFENCES. 46 5 167. Fasting during three (days and) nights shall be (the penance for stealing) grass, wood, trees, dry food, molasses, clothes, leather, and meat. 168. To subsist during twelve days on (uncooked) grains (is the penance for stealing) gems, pearls, coral, copper, silver, iron, brass, or stone. 169. (For stealing) cotton, silk, wool, an animal with cloven hoofs, or one with uncloven hoofs, a bird, perfumes, medicinal herbs, or a rope (the penance is to subsist) during three days (on) milk. 170. By means of these penances, a twice-born man may remove the guilt of theft; but the guilt of approaching women who ought not to be approached (agamy4), he may expiate by (the following) penances. 171. He who has had sexual intercourse with sisters by the same mother, with the wives of a friend, or of a son, with unmarried maidens, and with females of the lowest castes, shall perform the penance, prescribed for the violation of a Guru’s bed. 167. Vi. LII, 9. According to N4r. the rule refers to an unintentional offence. 168. Vi.LII,10. According to Medh. the penance may be shortened according to the special circumstances of the case. Nar. says, ‘This refers to cases when the theft is not committed in times of distress.’
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.
1149. ‘According to the rule,’ i.e. ‘ pronouncing a benediction (on the giver),’ (Gov., Kull., Nar., Ragh.), or ‘at a Sautrimani sacrifice’ (Nand.). 150. Gaut. XXIII, 6; Vi. LI, 25. 151. Gaut. XXIII, 3; Vas. XX, 20; Vi. LI, 2; Y4ga. III, 235. 152. Vas. XX, 18; Baudh. II, 1, 20; Vi. LI, 5. ‘The vows,’ i.e. ‘serving the fire, avoiding meat, honey and so forth’ (Gov., Kull., Ragh.), and ‘the Veda-vows’ (N4r.). 153. Vas. XIV, 33; Vi. LI, 50, 54, 56. See above, IV, 222, where another penance is prescribed for unknowingly eating food given by persons whose food must not be eaten. According to Kull. the two penances may be performed optionally, but accord- ing to Medh. and Nar. this rule refers to an offence committed intentionally. 462 LAWS OF MANU. XI, 154. 154. A twice-born man who has drunk (fluids that have turned) sour, or astringent decoctions, becomes, though (these substances may) not (be specially) forbidden, impure until they have been digested. 155. A twice-born man, who has swallowed the urine or ordure of a village pig, of a donkey, of a camel, of a jackal, of a monkey, or of a crow, shall perform a lunar penance. 156. He who has eaten dried meat, mushrooms growing on the ground, or (meat, the nature of) which is unknown, (or) such as had been kept in a slaughter-house, shall perform the same penance. 157. The atonement for partaking of (the meat of) carnivorous animals, of pigs, of camels, of cocks, of crows, of donkeys, and of human flesh, is a Tapta Krzkkhra (penance). 158. If a twice-born man, who has not returned 154. ‘Astringent decoctions,’ i.e. ‘those known to physicians are prepared from various herbs’ (Medh.). R&agh. and Nand. think that pitvimedhydnyapi stands for pitva amedhy4ni api, and explain amedhya by ‘garlic and the like.’ 156. Vi. LI, 27,34. Gov. and Ragh. take agvidtam, ‘the nature of which is unknown,’ to mean ‘unintentionally.’ Ragh. takes bhauméAni, ‘ growing on the ground,’ separately, and interprets kavak4ni, ‘mushrooms,’ by ‘mushrooms growing on trees.’ But Medh. says ‘the word bhaumAni is used in order to exclude those growing in the holes (of trees) from the prohibition,’ while Nar. thinks that according to another Smriti another penance, the Prasretiyavaka, shall be performed for eating the latter. 157. Gaut. XXIII, 4-5; Vas. XXIII, 30; Vi. LI, 3-4. With respect to this verse and the preceding one, see also above, V, 19-21, where other penances are prescribed. Kull. and Ragh. think that this rule refers to an offence committed once, while those given in the fifth chapter apply to a relapse. Regarding the Tapta Krikkhra, see below, verse 215. 158. Vi. LI, 43-44. The commentators state that the term XI, 162. | PENANCES FOR MINOR OFFENCES. 463 (home from his teacher's house), eats food, given at a monthly (Sr4ddha), he shall fast during three days and pass one day (standing) in water.
2158. Vi. LI, 43-44. The commentators state that the term XI, 162. | PENANCES FOR MINOR OFFENCES. 463 (home from his teacher's house), eats food, given at a monthly (Sr4ddha), he shall fast during three days and pass one day (standing) in water. 159. But a student who on any occasion eats honey or meat, shall perform an ordinary Krzékhra (penance), and afterwards complete his vow (of studentship). 160. He who eats what is left by a cat, by a crow, by a mouse (or rat), by a dog, or by an ichneumon, or (food) into which a hair or an insect has fallen, shall drink (a decoction of) the Brahmasuvarkala (plant). 161. He who desires to be pure, must not eat forbidden food, and must vomit up such as he has eaten unintentionally, or quickly atone for it by (various) means of purification. 162. The various rules respecting penances for eating forbidden food have been thus declared; hear now the law of those penances which remove the guilt of theft. masika, ‘a monthly (Sraddha),’ refers to a so-called Ekoddishfa Sraddha. According to Medh., ‘others’ thought that, because a student is allowed to partake of a Sraddha by II, 189, the inviter should perform the penance. According to Medh., the student shall on the fourth day stand in water ; but according to Gov., Kull., on one of the three fast days ; according to Nar., on the first. 159. Vi. LI, 45; Was. XXIII, 12; Yag%. III, 282. Instead of brahmaAari, ‘a student,’ Medh., Gov., Nar., and Nand. read vratakart, ‘a man performing a vow,’ and Nér. explains it by ‘a student, a hermit, a widow, an ascetic and so forth,’ while the other commentators refer the term to a student alone. 160. Vi. LI, 46; Vas. XXIII, 11. ‘Food into which an insect or a hair has fallen,’ i. e. ‘without scattering earth on it’ (Gov., Kull., Ragh.). Ndr. adds during one day. 161. Gaut. XXIII, 26. ‘ Means of purification,’ i.e. ‘ penances’ (Medh., Gov., Kull, Ragh.), or ‘purgative decoctions’ (‘ others,’ Medh., Nar., Nand.). 464 LAWS OF MANU. XI, 163. 163. The chief of the twice-born, having voluntarily stolen (valuable) property, grain, or cooked food, from the house of a caste-fellow, is purified by performing Kvzkéhra (penances) during a whole year. 164. The lunar penance has been declared to be the expiation for stealing men and women, and (for wrongfully appropriating) a field, a house, or the water of wells and cisterns. 165. He who has stolen objects of small value from the house of another man, shall, after restoring the (stolen article), perform a Samtapana Krikkhra for his purification. 166. (To swallow) the five products of the cow (pa#kagavya) is the atonement for stealing eatables of various kinds, a vehicle, a bed, a seat, flowers, roots, or fruit.
3166. (To swallow) the five products of the cow (pa#kagavya) is the atonement for stealing eatables of various kinds, a vehicle, a bed, a seat, flowers, roots, or fruit. 163. Vi. LIT, 5. According to Medh. and Nar. it is meant that others stealing the same articles from caste-fellows must perform the same penance. Medh., Gov., Kull., Nand., and N4r. think that the verse gives the extreme limit of the penance, and that under special circumstances it may be reduced. 164. Vi. LII, 6. ‘Men and women,’ i.e. ‘slaves’ (Medh.). RAgh. mentions a var. lect. tadigfindm, ‘or a tank,’ instead of galan4m, ‘of the water.’ Nar. and Ragh. think that the penance is intended for an offence committed unintentionally. 165. Vi. LII, 7. ‘Objects of small value,’ i. e. ‘earthen vessels, wooden ones, e.g. a trough, or iron utensils, e. g.a hoe’ (Medh.), or ‘tin, lead and the like’ (Gov., Kull. Ragh.), or ‘straw and the like’ (N&r.). K. omits ‘ after restoring, and reads tatpApasya visuddhaye, ‘for the expiation of that sin.’ 166. Vi. LII, 8. Medh. says that the penance is to last one day only. N&r. thinks that the Mah4s4mtapana penance is indicated by the mention of the pasidagavya, and that this holds good in the case of an unintentional offence only. Nand. adds, ‘ With this and the following rules the words “after restoring the property” have still their force ;? so also Kull, on verse 165. XI, 171. PENANCES FOR MINOR OFFENCES. 46 5 167. Fasting during three (days and) nights shall be (the penance for stealing) grass, wood, trees, dry food, molasses, clothes, leather, and meat. 168. To subsist during twelve days on (uncooked) grains (is the penance for stealing) gems, pearls, coral, copper, silver, iron, brass, or stone. 169. (For stealing) cotton, silk, wool, an animal with cloven hoofs, or one with uncloven hoofs, a bird, perfumes, medicinal herbs, or a rope (the penance is to subsist) during three days (on) milk. 170. By means of these penances, a twice-born man may remove the guilt of theft; but the guilt of approaching women who ought not to be approached (agamy4), he may expiate by (the following) penances. 171. He who has had sexual intercourse with sisters by the same mother, with the wives of a friend, or of a son, with unmarried maidens, and with females of the lowest castes, shall perform the penance, prescribed for the violation of a Guru’s bed. 167. Vi. LII, 9. According to N4r. the rule refers to an unintentional offence. 168. Vi.LII,10. According to Medh. the penance may be shortened according to the special circumstances of the case. Nar. says, ‘This refers to cases when the theft is not committed in times of distress.’
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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