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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1CHAPTER XII. 1. ‘O sinless One, the whole sacred law, (applicable) to the four castes, has been declared by thee ; communicate to us (now), according to the truth, the ultimate retribution for (their) deeds.’ 2. To the great sages (who addressed him thus) righteous Bhzzgu, sprung from Manu, answered, ‘Hear the decision concerning this whole connexion with actions.’ 3. Action, which springs from the mind, from speech, and from the body, produces either good or evil results; by action are caused the (various) conditions of men, the highest, the middling, and the lowest. 4. Know that the mind is the instigator here Samhit4, not those read in the Brahmava or those recited according to the Samhitép4sha, not those recited according to the Pada or Kramapashas.’ Gov. gives the first explanation only. 266. K. omits this verse, and inserts in its stead the following lines: esha vo vadita['bhihita]s sarvah prfyaskittavinirnayah | naifsreyasam karmavidhim viprasyaitam nibodhata n atak param pravakshy4mi samsfravidhim uttamam1 Nand. gives the first two lines after verse 266, reading, however, ityesha(?)bhihitaz. XII. 1. Ragh. takes tattvatah pardm separately and explains the second line as follows: ‘communicate to us (now) the retribution for (their) deeds (and) supreme (liberation, which springs) from (the recognition of) truth.’ 4. ‘Of three kinds,’ i.e.‘ good, middling, or bad.’ ‘Has three li2 484 LAWS OF MANU. XII, 5. below, even to that (action) which is connected with the body, (and) which is of three kinds, has three locations, and falls under ten heads. 5. Coveting the property of others, thinking in one’s heart of what is undesirable, and adherence to false (doctrines), are the three kinds of (sinful) mental action. 6. Abusing (others, speaking) untruth, detracting from the merits of all men, and talking idly, shall be the four kinds of (evil) verbal action. 7. Taking what has not been given, injuring (creatures) without the sanction of the law, and holding criminal intercourse with another man’s wife, are declared to be the three kinds of (wicked) bodily action. 8. (A man) obtains (the result of) a good or evil mental (act) in his mind, (that of) a verbal (act) in his speech, (that of) a bodily (act) in his body. g. In consequence of (many) sinful acts committed with his body, a man becomes (in the next birth) something inanimate, in consequence (of sins) com- locations,’ i.e. ‘the mind, speech, and the body.’ ‘Falls under ten heads,’ i.e. ‘those mentioned in verses 5-7.’ The mind, which is here called the instigator, is the internal organ, which has the faculty of samkalpa, ‘ volition.’
2‘the mind, speech, and the body.’ ‘Falls under ten heads,’ i.e. ‘those mentioned in verses 5-7.’ The mind, which is here called the instigator, is the internal organ, which has the faculty of samkalpa, ‘ volition.’ 5. ‘ Thinking in one’s heart what is undesirable,’ means according to Medh. cither ‘ thinking of or wishing anything that may be injurious to others or what is forbidden.’ Gov. and Nar. give the first explanation, the other commentators the second. Others mentioned by Medh. explained vitath4bhinivesam, ‘adherence to false doctrines’ (i.e. the denial of a future state, of the authority of the Vedas and so furth), by ‘a constant deep hatred.’ In their remarks on this verse and the next two, the commentators point out that the opposites of the acts mentioned are the different kinds of good actions. 5-9. Yagt. III, 131, 134-136. XII, 13. TRANSMIGRATION. 485 mitted by speech, a bird, or a beast, and in consequence of mental (sins he is re-born in) a low caste. 10. That man is called a (true) tridazdin in whose mind these three, the control over his speech (v4gdanda), the control over his thoughts (manodamda), and the control over his body (kayadamda), are firmly fixed, 11. That man who keeps this threefold control (over himself) with respect to all created beings and wholly subdues desire and wrath, thereby assuredly gains complete success. 12. Him who impels this (corporeal) Self to action, they call the Kshetrag#a (the knower of the field); but him who does the acts, the wise name the Bhdtatman (the Self consisting of the elements). 13. Another internal Self that is generated with all embodied (Kshetragéas) is called Giva, through which (the Kshetrag#a) becomes sensible of all pleasure and pain in (successive) births. 10. Usually an ascetic who wears three staves (danda) tied together, is called a tridandin. According to our verse this outward sign avails nothing. That man only deserves the name tridaadin who keeps a threefold control (dada) over himself. 11. ‘Complete success,’ i.e. ‘ final liberation.’ 12. ‘ This (corporeal) Self,’ i.e. ‘the body’ (Medh., Gov., Kull.), or ‘the gross visible body which includes the three sheaths’ (RAgh., Nar.). ‘The Kshetragiia (the knower of the field),’ i.e. ‘the individual Soul (Giva),’ (Medh. on verse 13, N&r.), the Param&tman (Nand.); R&gh. quotes, in explanation of the term ‘the field,’ Bhagavadgita XIII, 5-6. ‘The Bhfit&étman (the Self consisting of the elements),’ i.e. ‘the body which is composed of or a modification of the elements, i.e. of earth and so forth’ (Medh., Gov., Kull., RAgh.), ‘the Self which has the form of the non-sentient, the elements and so forth’ (N4r.), or ‘the Giva’ (Nand.). 13. According to Medh. ‘séme’ understand by the term Giva ‘the subtile body (liga sarira) which is overspread by Mahat, the Great One,’ because the individual soul, which is usually called 486 LAWS OF MANU. XII, 14.
313. According to Medh. ‘séme’ understand by the term Giva ‘the subtile body (liga sarira) which is overspread by Mahat, the Great One,’ because the individual soul, which is usually called 486 LAWS OF MANU. XII, 14. 14. These two, the Great One and the Kshetragia, who are closely united with the elements, pervade him who resides in the multiform created beings. Giva, has been mentioned in verse 12 under the appellation Kshetraga, He adds that ‘ others’ explain Giva by ‘the internal organ, which has the form of mind, intelligence, and egoism.’ The former view is adopted by R4gh., while Gov., who paraphrases Giva by mana, ‘the mind,’ and Kull. as well as N&r., who render it by ‘ Mahat,’ ‘the Great One or intelligence,’ lean towards the second. Nand. says, ‘givasamgiiak means “he who fully knows the Givas,” i.e. the omniscient.’ Sahagaf, ‘that is generated with,’ means according to Medh. and Gov. ‘that is associated with until the period of destruction (pralaya) or until final liberation is obtained.’ 14. The term mah&n, ‘the Great One,’ is referred by Medh., Gov., Kull., Nar., Ragh. to the Giva mentioned in the preceding verse, and hence is explained by each in accordance with the view expressed on verse 13. Bhftasamprzktau, ‘closely united with the elements’ (Medh., Gov., Kull.), or ‘enveloped by the elements’ (Ragh.), means according to Nar. ‘united with the Bhftatman.’ Sthitam tam vydpya tish/hatad, ‘pervade him who resides,’ i. e. ‘pervade’ (Gov.), or ‘rest on’ (Kull.), or ‘conceal through illusion’ (Nar.) him, i.e. ‘the Paramatman, the Supreme Soul’ (Gov., Kull., Nar.), ‘who resides in all created beings’ (Gov., N4r.) ‘as the witness’ (Kull., Nar.). Gov. adds ‘or (the expression vy4pya tish/hatah) “they pervade” is used because the Supreme Soul pervades everything.’ This latter explanation probably refers to Medh.’s rendering, according to which the verse must be translated ‘Those two, the Great One and the Knower of the Field, who are closely united, rest on him who resides in the multiform created beings, pervading (them).’ Medh. expressly declares that tish/Aatah is to be taken as a transitive verb (sarvakarmatvam [sakarmatvam] tish¢hater anekarthatvat). He explains ‘him’ by ‘the Supreme Soul,’ and adds that the expression ‘rest on’ is justified, because the Paramatman is the cause of the whole world, and the product rests on its cause. R&gh. differs very much, and says, ‘Those two, the Great One (i.e. the Intelligence and by implication the subtile body) and the Knower of the Field, i.e. the individual soul enveloped by the five elements (and) pervading him who 4s found in the manifold created beings, i.e. the gross bodies, and reside, i.e. there, as the enjoyers.’ Nand. finally has the following explanation: ‘Those two, i.e. the XII, 17. TRANSMIGRATION. 487 15. From his body innumerable forms go forth, which constantly impel the multiform creatures to action.
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.
1CHAPTER XII. 1. ‘O sinless One, the whole sacred law, (applicable) to the four castes, has been declared by thee ; communicate to us (now), according to the truth, the ultimate retribution for (their) deeds.’ 2. To the great sages (who addressed him thus) righteous Bhzzgu, sprung from Manu, answered, ‘Hear the decision concerning this whole connexion with actions.’ 3. Action, which springs from the mind, from speech, and from the body, produces either good or evil results; by action are caused the (various) conditions of men, the highest, the middling, and the lowest. 4. Know that the mind is the instigator here Samhit4, not those read in the Brahmava or those recited according to the Samhitép4sha, not those recited according to the Pada or Kramapashas.’ Gov. gives the first explanation only. 266. K. omits this verse, and inserts in its stead the following lines: esha vo vadita['bhihita]s sarvah prfyaskittavinirnayah | naifsreyasam karmavidhim viprasyaitam nibodhata n atak param pravakshy4mi samsfravidhim uttamam1 Nand. gives the first two lines after verse 266, reading, however, ityesha(?)bhihitaz. XII. 1. Ragh. takes tattvatah pardm separately and explains the second line as follows: ‘communicate to us (now) the retribution for (their) deeds (and) supreme (liberation, which springs) from (the recognition of) truth.’ 4. ‘Of three kinds,’ i.e.‘ good, middling, or bad.’ ‘Has three li2 484 LAWS OF MANU. XII, 5. below, even to that (action) which is connected with the body, (and) which is of three kinds, has three locations, and falls under ten heads. 5. Coveting the property of others, thinking in one’s heart of what is undesirable, and adherence to false (doctrines), are the three kinds of (sinful) mental action. 6. Abusing (others, speaking) untruth, detracting from the merits of all men, and talking idly, shall be the four kinds of (evil) verbal action. 7. Taking what has not been given, injuring (creatures) without the sanction of the law, and holding criminal intercourse with another man’s wife, are declared to be the three kinds of (wicked) bodily action. 8. (A man) obtains (the result of) a good or evil mental (act) in his mind, (that of) a verbal (act) in his speech, (that of) a bodily (act) in his body. g. In consequence of (many) sinful acts committed with his body, a man becomes (in the next birth) something inanimate, in consequence (of sins) com- locations,’ i.e. ‘the mind, speech, and the body.’ ‘Falls under ten heads,’ i.e. ‘those mentioned in verses 5-7.’ The mind, which is here called the instigator, is the internal organ, which has the faculty of samkalpa, ‘ volition.’
2‘the mind, speech, and the body.’ ‘Falls under ten heads,’ i.e. ‘those mentioned in verses 5-7.’ The mind, which is here called the instigator, is the internal organ, which has the faculty of samkalpa, ‘ volition.’ 5. ‘ Thinking in one’s heart what is undesirable,’ means according to Medh. cither ‘ thinking of or wishing anything that may be injurious to others or what is forbidden.’ Gov. and Nar. give the first explanation, the other commentators the second. Others mentioned by Medh. explained vitath4bhinivesam, ‘adherence to false doctrines’ (i.e. the denial of a future state, of the authority of the Vedas and so furth), by ‘a constant deep hatred.’ In their remarks on this verse and the next two, the commentators point out that the opposites of the acts mentioned are the different kinds of good actions. 5-9. Yagt. III, 131, 134-136. XII, 13. TRANSMIGRATION. 485 mitted by speech, a bird, or a beast, and in consequence of mental (sins he is re-born in) a low caste. 10. That man is called a (true) tridazdin in whose mind these three, the control over his speech (v4gdanda), the control over his thoughts (manodamda), and the control over his body (kayadamda), are firmly fixed, 11. That man who keeps this threefold control (over himself) with respect to all created beings and wholly subdues desire and wrath, thereby assuredly gains complete success. 12. Him who impels this (corporeal) Self to action, they call the Kshetrag#a (the knower of the field); but him who does the acts, the wise name the Bhdtatman (the Self consisting of the elements). 13. Another internal Self that is generated with all embodied (Kshetragéas) is called Giva, through which (the Kshetrag#a) becomes sensible of all pleasure and pain in (successive) births. 10. Usually an ascetic who wears three staves (danda) tied together, is called a tridandin. According to our verse this outward sign avails nothing. That man only deserves the name tridaadin who keeps a threefold control (dada) over himself. 11. ‘Complete success,’ i.e. ‘ final liberation.’ 12. ‘ This (corporeal) Self,’ i.e. ‘the body’ (Medh., Gov., Kull.), or ‘the gross visible body which includes the three sheaths’ (RAgh., Nar.). ‘The Kshetragiia (the knower of the field),’ i.e. ‘the individual Soul (Giva),’ (Medh. on verse 13, N&r.), the Param&tman (Nand.); R&gh. quotes, in explanation of the term ‘the field,’ Bhagavadgita XIII, 5-6. ‘The Bhfit&étman (the Self consisting of the elements),’ i.e. ‘the body which is composed of or a modification of the elements, i.e. of earth and so forth’ (Medh., Gov., Kull., RAgh.), ‘the Self which has the form of the non-sentient, the elements and so forth’ (N4r.), or ‘the Giva’ (Nand.). 13. According to Medh. ‘séme’ understand by the term Giva ‘the subtile body (liga sarira) which is overspread by Mahat, the Great One,’ because the individual soul, which is usually called 486 LAWS OF MANU. XII, 14.
313. According to Medh. ‘séme’ understand by the term Giva ‘the subtile body (liga sarira) which is overspread by Mahat, the Great One,’ because the individual soul, which is usually called 486 LAWS OF MANU. XII, 14. 14. These two, the Great One and the Kshetragia, who are closely united with the elements, pervade him who resides in the multiform created beings. Giva, has been mentioned in verse 12 under the appellation Kshetraga, He adds that ‘ others’ explain Giva by ‘the internal organ, which has the form of mind, intelligence, and egoism.’ The former view is adopted by R4gh., while Gov., who paraphrases Giva by mana, ‘the mind,’ and Kull. as well as N&r., who render it by ‘ Mahat,’ ‘the Great One or intelligence,’ lean towards the second. Nand. says, ‘givasamgiiak means “he who fully knows the Givas,” i.e. the omniscient.’ Sahagaf, ‘that is generated with,’ means according to Medh. and Gov. ‘that is associated with until the period of destruction (pralaya) or until final liberation is obtained.’ 14. The term mah&n, ‘the Great One,’ is referred by Medh., Gov., Kull., Nar., Ragh. to the Giva mentioned in the preceding verse, and hence is explained by each in accordance with the view expressed on verse 13. Bhftasamprzktau, ‘closely united with the elements’ (Medh., Gov., Kull.), or ‘enveloped by the elements’ (Ragh.), means according to Nar. ‘united with the Bhftatman.’ Sthitam tam vydpya tish/hatad, ‘pervade him who resides,’ i. e. ‘pervade’ (Gov.), or ‘rest on’ (Kull.), or ‘conceal through illusion’ (Nar.) him, i.e. ‘the Paramatman, the Supreme Soul’ (Gov., Kull., Nar.), ‘who resides in all created beings’ (Gov., N4r.) ‘as the witness’ (Kull., Nar.). Gov. adds ‘or (the expression vy4pya tish/hatah) “they pervade” is used because the Supreme Soul pervades everything.’ This latter explanation probably refers to Medh.’s rendering, according to which the verse must be translated ‘Those two, the Great One and the Knower of the Field, who are closely united, rest on him who resides in the multiform created beings, pervading (them).’ Medh. expressly declares that tish/Aatah is to be taken as a transitive verb (sarvakarmatvam [sakarmatvam] tish¢hater anekarthatvat). He explains ‘him’ by ‘the Supreme Soul,’ and adds that the expression ‘rest on’ is justified, because the Paramatman is the cause of the whole world, and the product rests on its cause. R&gh. differs very much, and says, ‘Those two, the Great One (i.e. the Intelligence and by implication the subtile body) and the Knower of the Field, i.e. the individual soul enveloped by the five elements (and) pervading him who 4s found in the manifold created beings, i.e. the gross bodies, and reside, i.e. there, as the enjoyers.’ Nand. finally has the following explanation: ‘Those two, i.e. the XII, 17. TRANSMIGRATION. 487 15. From his body innumerable forms go forth, which constantly impel the multiform creatures to action.
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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