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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the 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. 16. Another strong body, formed of particles (of the) five (elements and) destined to suffer the torments (in hell), is produced after death (in the case) of wicked men. 17. When (the evil-doers) by means of that body have suffered there the torments imposed by Yama, (its constituent parts) are united, each according to its class, with those very elements (from which they were taken). individual and the Supreme Soul; united with the elements, i.e. residing in the body; the Great One, i.e. the Supreme Soul and the Knower of the Field; in the manifold, i.e. in the gross and in the subtile; him who is found, i.e. the field (kshetra), pervading they reside. The meaning is that the individual soul pervades the body and the Supreme Soul pervades the individual soul.’ 15. ‘From his body,’ i.e. ‘ from nature or the form of the Supreme Soul (Paramatman, Medh., N&r.) or from the body of Brahman which is endowed with the qualities’ (Ragh.), ‘like waves from the ocean or sparks from fire, in the manner mentioned in the Vedanta philosophy’ (Gov., Kull.). ‘Others,’ mentioned by Medh., and Nand. explain the expression by ‘from the root-evolvent or matter (prakriti) which is the body of the Supreme Soul.’ Martayad, ‘forms,’ i. e. ‘ Kshetragfias’ (Gov., Kull., Nar.), or ‘souls limited by subtile bodies’ (Ragh.), or ‘portions which are the causes of the production of forms’ (Nand.). 16. Dhruvam, ‘strong,’ i.e. ‘able to withstand the supernatural torments’ (Medh., Kull., Ragh.). Gov. and Nand. read dridsam. 17. The translation follows Medh., Gov., and Ragh., with whom Nar. seems to agree, and it presupposes that the construction of the verse is ungrammatical. Kull. and Nand., who wish to show that Manu’s text does not depart from the ordinary rules of grammar, assume that the subject of both clauses is dushkrrtino givaA, ‘the evil-doing souls.’ The former says, ‘The evil-doing souls that are subtile, having suffered by means of that produced body those torments imposed by Yama, are individually dissolved on the disappearance of the gross body, in those very constituent portions of 488 LAWS OF MANU. XII, 18. 18. He, having suffered for his faults, which are produced by attachment to sensual objects, and which result in misery, approaches, free .from stains, those two mighty ones.
2XII, 18. 18. He, having suffered for his faults, which are produced by attachment to sensual objects, and which result in misery, approaches, free .from stains, those two mighty ones. the elements ;’ the meaning is, ‘they remain being united with them.’ Nand.’s explanation is more intelligible. According to him the translation must be as follows: ‘(The individual souls) having suffered by means of that body the torments of Yama, are dissolved (on the termination of their sufferings, as far as that body is concerned), in those very (five) elements according to the proportion of their works’ (vibh4gasas tatkarmavibhfg4nurfipam). But it seems to me that these attempts to save the grammatical reputation of the author are useless. 18. The translation follows the reading of Gov. (comm.), Kull. Nand., and R4gh., anubhfy4sukhodark4n. Medh., Gov. (text), and K. read anubhfya sukhodark4n, ‘(after the expiation) of which happiness is the result’ (Medh.). ‘ He,’i.e. ‘the individual soul’ (kshetragia, Medh., Gov., Nand.), or ‘the individual soul limited by the subtile body’ (Kull., Ragh.), refers according to Nar. to ‘the Great One’ (Mah4n). ‘ Those two mighty ones,’ i.e. ‘the Great One and the Supreme Soul’ (Medh. ‘others,’ Gov., Kull.), are according to Medh. and R&gh. ‘the Great One and the Kshetragiia’ (mentioned verse 14), according to Nar. and Nand. (on verse 19) ‘the Giva and the Paramatman or Supreme Soul.’ Medh. adds that under his explanation the verse looks as if it were self-contradictory, because the end to be attained and the attainer are the same, but that the distinction is merely figurative. For the expression ‘he approaches’ means ‘he becomes nothing else but that’ [i.e. after the dissolution of the body, assumed in order to suffer the punishments, he remains purely Kshetragfa and Mahan]. His words are, atak kshetragviam abhyetiti praptam tak fa viruddham sa eva prapya{#] prapakas fa 1 satyam aupaédriko bhedo ’bhipretad | abhyetity ayam artha/ | etavanmatrasesho’ bhavati yad uta kshetragfwataya priptadisamgh4tmakena mah4n iti vyapadishfena phaleshu tavanmatraé parisishyate | lingagivas 4a kshetragfiaku R&gh., the only other commentator, who occupies himself with the ulterior meaning of the verse, renders abhyeti, ‘he approaches,’ by anugatkhati, ‘he follows,’ and adds ‘in order to produce a new body’ (sarfrantararambhdya). He further quotes Satapatha-brahmana XIV, 7, 2,5,in order to show that according to the Veda the individual soul, united with the subtile body, makes for itself another body. XII, 24. TRANSMIGRATION. 489 19. Those two together examine without tiring the merit and the guilt of that (individual soul), united with which it obtains bliss or misery both in this world and the next. 20. If (the soul) chiefly practises virtue and vice to a small degree, it obtains bliss in heaven, clothed with those very elements.
320. If (the soul) chiefly practises virtue and vice to a small degree, it obtains bliss in heaven, clothed with those very elements. 21. But if it chiefly cleaves to vice and to virtue in a small degree, it suffers, deserted by the elements, the torments inflicted by Yama. 22. The individual soul, having endured those torments of Yama, again enters, free from taint, those very five elements, each in due proportion. 23. Let (man), having recognised even by means of his intellect these transitions of the individual soul (which depend) on merit and demerit, always fix his heart on (the acquisition of) merit. 24. Know Goodness (sattva), Activity (ragas), and Darkness (tamas) to be the three qualities of the 19. ‘Those two,’ i, e. ‘the Great One and the Supreme Soul’ (mahatparamatm4nau, Gov., Kull.), are according to Medh., who modifies the explanation given on the preceding verse, the Mah&n and the Paramatman; according to R&gh., the Mahan and the Kshetragfia. Pasyata#, ‘examine,’ means according to R&gh. ‘by their presence cause to be performed.’ ‘The guilt,’ i.e. ‘which remains after the sufferings (in hell, Kull.), Nand. explains the first line very differently: ‘Those two (merit and demerit) watchfully attend him (the Kshetragfa) who ‘is bent on performing good and evil.’ ‘United with which,’ i.e. ‘with merit and guilt’ (Medh., Gov., Kull., Nand.), refers in Ragh.’s opinion to the Mahan and the Kshetragita. 20. ‘ With those very elements,’ i. e. ‘with a gross body consisting of the before-mentioned five elements.’ 21. ‘ Deserted by the elements,’ i.e. ‘after death’ (Kull., Nar.). 22, Medh. and K. read abhyeti for apyeti. 24. Yagi. III, 182. ‘Of the Self,’ i.e. ‘of the Mahat’ (Kull. 490 LAWS OF MANU. XII, 2g. Self, with which the Great One always completely pervades all existences. 25. When one of these qualities wholly predominates in a body, then it makes the embodied (soul) eminently distinguished for that quality. 26. Goodness is declared (to have the form of) knowledge, Darkness (of) ignorance, Activity (of) love and hatred; such is the nature of these (three) which is (all-)pervading and clings to everything created. 27. When (man) experiences in his soul a (feeling) full of bliss, a deep calm, as it were, and a pure light, then let him know (that it is) among those three (the quality called) Goodness. 28. What is mixed with pain and does not give satisfaction to the soul one may know (to be the quality of) Activity, which is difficult to conquer, and which ever draws embodied (souls towards sensual objects). Ragh., Nar., Nand.), the latter two saying mahattattvasya, ‘of the (Samkhya) principle, called Mahat.’ Medh.’s somewhat longer discussion arrives at the same result. 25. ‘In a body, i.e. ‘in a subtile body’ (Ragh.). Medh. and Gov. add to the first clause ‘in consequence of acts done in a former life.’
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 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. 16. Another strong body, formed of particles (of the) five (elements and) destined to suffer the torments (in hell), is produced after death (in the case) of wicked men. 17. When (the evil-doers) by means of that body have suffered there the torments imposed by Yama, (its constituent parts) are united, each according to its class, with those very elements (from which they were taken). individual and the Supreme Soul; united with the elements, i.e. residing in the body; the Great One, i.e. the Supreme Soul and the Knower of the Field; in the manifold, i.e. in the gross and in the subtile; him who is found, i.e. the field (kshetra), pervading they reside. The meaning is that the individual soul pervades the body and the Supreme Soul pervades the individual soul.’ 15. ‘From his body,’ i.e. ‘ from nature or the form of the Supreme Soul (Paramatman, Medh., N&r.) or from the body of Brahman which is endowed with the qualities’ (Ragh.), ‘like waves from the ocean or sparks from fire, in the manner mentioned in the Vedanta philosophy’ (Gov., Kull.). ‘Others,’ mentioned by Medh., and Nand. explain the expression by ‘from the root-evolvent or matter (prakriti) which is the body of the Supreme Soul.’ Martayad, ‘forms,’ i. e. ‘ Kshetragfias’ (Gov., Kull., Nar.), or ‘souls limited by subtile bodies’ (Ragh.), or ‘portions which are the causes of the production of forms’ (Nand.). 16. Dhruvam, ‘strong,’ i.e. ‘able to withstand the supernatural torments’ (Medh., Kull., Ragh.). Gov. and Nand. read dridsam. 17. The translation follows Medh., Gov., and Ragh., with whom Nar. seems to agree, and it presupposes that the construction of the verse is ungrammatical. Kull. and Nand., who wish to show that Manu’s text does not depart from the ordinary rules of grammar, assume that the subject of both clauses is dushkrrtino givaA, ‘the evil-doing souls.’ The former says, ‘The evil-doing souls that are subtile, having suffered by means of that produced body those torments imposed by Yama, are individually dissolved on the disappearance of the gross body, in those very constituent portions of 488 LAWS OF MANU. XII, 18. 18. He, having suffered for his faults, which are produced by attachment to sensual objects, and which result in misery, approaches, free .from stains, those two mighty ones.
2XII, 18. 18. He, having suffered for his faults, which are produced by attachment to sensual objects, and which result in misery, approaches, free .from stains, those two mighty ones. the elements ;’ the meaning is, ‘they remain being united with them.’ Nand.’s explanation is more intelligible. According to him the translation must be as follows: ‘(The individual souls) having suffered by means of that body the torments of Yama, are dissolved (on the termination of their sufferings, as far as that body is concerned), in those very (five) elements according to the proportion of their works’ (vibh4gasas tatkarmavibhfg4nurfipam). But it seems to me that these attempts to save the grammatical reputation of the author are useless. 18. The translation follows the reading of Gov. (comm.), Kull. Nand., and R4gh., anubhfy4sukhodark4n. Medh., Gov. (text), and K. read anubhfya sukhodark4n, ‘(after the expiation) of which happiness is the result’ (Medh.). ‘ He,’i.e. ‘the individual soul’ (kshetragia, Medh., Gov., Nand.), or ‘the individual soul limited by the subtile body’ (Kull., Ragh.), refers according to Nar. to ‘the Great One’ (Mah4n). ‘ Those two mighty ones,’ i.e. ‘the Great One and the Supreme Soul’ (Medh. ‘others,’ Gov., Kull.), are according to Medh. and R&gh. ‘the Great One and the Kshetragiia’ (mentioned verse 14), according to Nar. and Nand. (on verse 19) ‘the Giva and the Paramatman or Supreme Soul.’ Medh. adds that under his explanation the verse looks as if it were self-contradictory, because the end to be attained and the attainer are the same, but that the distinction is merely figurative. For the expression ‘he approaches’ means ‘he becomes nothing else but that’ [i.e. after the dissolution of the body, assumed in order to suffer the punishments, he remains purely Kshetragfa and Mahan]. His words are, atak kshetragviam abhyetiti praptam tak fa viruddham sa eva prapya{#] prapakas fa 1 satyam aupaédriko bhedo ’bhipretad | abhyetity ayam artha/ | etavanmatrasesho’ bhavati yad uta kshetragfwataya priptadisamgh4tmakena mah4n iti vyapadishfena phaleshu tavanmatraé parisishyate | lingagivas 4a kshetragfiaku R&gh., the only other commentator, who occupies himself with the ulterior meaning of the verse, renders abhyeti, ‘he approaches,’ by anugatkhati, ‘he follows,’ and adds ‘in order to produce a new body’ (sarfrantararambhdya). He further quotes Satapatha-brahmana XIV, 7, 2,5,in order to show that according to the Veda the individual soul, united with the subtile body, makes for itself another body. XII, 24. TRANSMIGRATION. 489 19. Those two together examine without tiring the merit and the guilt of that (individual soul), united with which it obtains bliss or misery both in this world and the next. 20. If (the soul) chiefly practises virtue and vice to a small degree, it obtains bliss in heaven, clothed with those very elements.
320. If (the soul) chiefly practises virtue and vice to a small degree, it obtains bliss in heaven, clothed with those very elements. 21. But if it chiefly cleaves to vice and to virtue in a small degree, it suffers, deserted by the elements, the torments inflicted by Yama. 22. The individual soul, having endured those torments of Yama, again enters, free from taint, those very five elements, each in due proportion. 23. Let (man), having recognised even by means of his intellect these transitions of the individual soul (which depend) on merit and demerit, always fix his heart on (the acquisition of) merit. 24. Know Goodness (sattva), Activity (ragas), and Darkness (tamas) to be the three qualities of the 19. ‘Those two,’ i, e. ‘the Great One and the Supreme Soul’ (mahatparamatm4nau, Gov., Kull.), are according to Medh., who modifies the explanation given on the preceding verse, the Mah&n and the Paramatman; according to R&gh., the Mahan and the Kshetragfia. Pasyata#, ‘examine,’ means according to R&gh. ‘by their presence cause to be performed.’ ‘The guilt,’ i.e. ‘which remains after the sufferings (in hell, Kull.), Nand. explains the first line very differently: ‘Those two (merit and demerit) watchfully attend him (the Kshetragfa) who ‘is bent on performing good and evil.’ ‘United with which,’ i.e. ‘with merit and guilt’ (Medh., Gov., Kull., Nand.), refers in Ragh.’s opinion to the Mahan and the Kshetragita. 20. ‘ With those very elements,’ i. e. ‘with a gross body consisting of the before-mentioned five elements.’ 21. ‘ Deserted by the elements,’ i.e. ‘after death’ (Kull., Nar.). 22, Medh. and K. read abhyeti for apyeti. 24. Yagi. III, 182. ‘Of the Self,’ i.e. ‘of the Mahat’ (Kull. 490 LAWS OF MANU. XII, 2g. Self, with which the Great One always completely pervades all existences. 25. When one of these qualities wholly predominates in a body, then it makes the embodied (soul) eminently distinguished for that quality. 26. Goodness is declared (to have the form of) knowledge, Darkness (of) ignorance, Activity (of) love and hatred; such is the nature of these (three) which is (all-)pervading and clings to everything created. 27. When (man) experiences in his soul a (feeling) full of bliss, a deep calm, as it were, and a pure light, then let him know (that it is) among those three (the quality called) Goodness. 28. What is mixed with pain and does not give satisfaction to the soul one may know (to be the quality of) Activity, which is difficult to conquer, and which ever draws embodied (souls towards sensual objects). Ragh., Nar., Nand.), the latter two saying mahattattvasya, ‘of the (Samkhya) principle, called Mahat.’ Medh.’s somewhat longer discussion arrives at the same result. 25. ‘In a body, i.e. ‘in a subtile body’ (Ragh.). Medh. and Gov. add to the first clause ‘in consequence of acts done in a former life.’
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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