Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
125. ‘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.’ 26. Kull. takes etat, ‘such,’ in the sense of ‘as follows.’ Nar. and Nand. take the last line somewhat differently: ‘The nature of these three is pervaded by the (three characteristics just mentioned and) clings to all created beings.’ 27. ‘A (feeling) full of bliss,’ i. e.‘ without any particular cause for such a sensation’ (Gov.). I take tatra, which Gov. and Kull. explain by tasmin and construe with dtmani, in the sense of teshu, ‘among those three.’ Ragh. says tatreti tribhiz. 28. Medh. has apratipam, which he explains by apratyaksham, ‘not perceptible by the senses,’ instead of apratigham, ‘difficult to conquer.’ XII, 33. TRANSMIGRATION. 491 29. What is coupled with delusion, what has the character of an undiscernible mass, what cannot be fathomed by reasoning, what cannot be fully known, one must consider (as the quality of) Darkness. 30. I will, moreover, fully describe the results which arise from these three qualities, the excellent ones, the middling ones, and the lowest. 31. The study of the Vedas, austerity, (the pursuit of) knowledge, purity, control over the organs, the performance of meritorious acts and meditation on the Soul, (are) the marks of the quality of Goodness. 32. Delighting in undertakings, want of firmness, commission of sinful acts, and continual indulgence in sensual pleasures, (are) the marks of the quality of Activity. 33. Covetousness, sleepiness, pusillanimity, cruelty, atheism, leading an evil life, a habit of soliciting favours, and inattentiveness, are the marks of the quality of Darkness. 29. I follow Gov., Kull., Nar., Ragh., and K., who read avyaktavishayatmakam instead of avyaktam vishay4tmakam (Nand., editions). Medh.’s reading is doubtful. ‘What is coupled with delusion,’ i.e. ‘ where it is impossible to decide if the (thing) is real or unreal’ (Gov., Kull, Ragh.). Avyaktavishay4tmakam, ‘ what has the character of an undiscernible mass’ (asphu/avishay4k4rasvabhavam, Kull., Ragh.), or ‘what has the form of an undiscernible mass and the nature of which is unreal’ (aspash/avishayak4rasatsvabhavam, Gov.), means according to Nar. ‘where the mass and the soul are not luminous’ (aprakaso vishaya Atma 4a yatra). 31. The last words of the verse, which have been translated according to Medh., mean according to Nar. literally ‘(are the result) of Goodness (and) the marks of (that) quality’ (sdttvikam sattvaganyam gumasya tasyaiva lakshazam &ihnam). 32. Adhairyam, ‘want of firmness,’ means according to Nar. ‘want of a contented disposition.’ 33- Bhinnavriitita, ‘leading an evil life,’ i.e. ‘omitting to live 492 LAWS OF MANU. XII, 34- 34. Know, moreover, the following to be a brief description of the three qualities, each in its order, as they appear in the three (times, the present, past, and future).
2‘omitting to live 492 LAWS OF MANU. XII, 34- 34. Know, moreover, the following to be a brief description of the three qualities, each in its order, as they appear in the three (times, the present, past, and future). 35. When a (man), having done, doing, or being about to do any act, feels ashamed, the learned may know that all (such acts bear) the mark of the quality of Darkness. 36. But, when (a man) desires (to gain) by an act much fame in this world and feels no sorrow on failing, know that it (bears the mark of the quality of) Activity. 37. But that (bears) the mark of the quality of Goodness which with his whole (heart) he desires to know, which he is not ashamed to perform, and at which his soul rejoices. 38. The craving after sensual pleasures is declared to be the mark of Darkness, (the pursuit of) wealth (the mark) of Activity, (the desire to gain) spiritual according to the rule of conduct;’ pramadaé, ‘ inattentiveness,’ i.e. ‘to duty.’ 34. Instead of trishu, ‘in the three (times,’ Medh., Gov., Kull., Ragh.), Nand. reads nrzshu, ‘in men.’ N§&r., who reads trishu, explains the words trayénim guz4n4m, trishu as follows: ‘of the three,’ i.e. ‘of the study of the Veda and so forth;’ ‘of the gusas, i.e. ‘of the three classes of virtues ;’ ‘in the three,’ i.e. ‘in the three original qualities.’ 36. Nand. has rtkkhati instead of ikkati. I read with Medh., Gov., Kull., Nar., Righ:, and Nand., na 4a sofati instead of sa ha sokati (editions). K. reads naiva. ‘And feels no sorrow on failing,’ i.e. ‘if on failing to accomplish his undertaking he begins another, but does not desist from it out of sorrow, that is the meaning’ (Ragh.). 37. Instead of yat sarvenza (Gov., Kull.), Medh. and K. read yah sarvena, and Nand. sarvam yene®. ‘ Which with his whole (heart) he desires to know,’ i.e. ‘the meaning. of the Veda and so forth’ (Kull., Ragh.). XII, 44. TRANSMIGRATION. 493 merit the mark of Goodness; each later (named quality is) better than the preceding one. 39. I will briefly declare in due order what transmigrations in this whole (world a man) obtains through each of these qualities. 40. Those endowed with Goodness reach the state of gods, those endowed with Activity the state of men, and those endowed with Darkness ever sink to the condition of beasts; that is the threefold course of transmigrations. 41. But know this threefold course of transmigrations that depends on the (three) qualities (to be again) threefold, low, middling, and high, according to the particular nature of the acts and of the knowledge (of each man). 42. Immovable (beings), insects, both small and great, fishes, snakes, and tortoises, cattle and wild animals, are the lowest conditions to which (the quality of) Darkness leads. 43. Elephants, horses, Sadras, and despicable barbarians, lions, tigers, and boars (are) the middling states, caused by (the quality of) Darkness. 44. KArazas, Suparzas and hypocrites, Rakshasas 40. Yagi. III, 137-139.
343. Elephants, horses, Sadras, and despicable barbarians, lions, tigers, and boars (are) the middling states, caused by (the quality of) Darkness. 44. KArazas, Suparzas and hypocrites, Rakshasas 40. Yagi. III, 137-139. 4t. ‘Of the knowledge (of each man),’ i.e. ‘if the acts were committed intentionally or not’ (Medh.). 42. ‘Immovable (beings),’ i.e. ‘trees and so forth.’ Pasava, ‘cattle,’ i. e. “cows and so forth’(N4r.), or ‘dogs and so forth’ (RAgh.). Instead of sakakkhap4h (Gov., Kull., Ragh.), ‘and tortoises,’ Medh., Na4r., and Nand. read sarisr7p44, ‘creeping things,’ i.e. ‘ scorpions . and the like’ (Nar.). Instead of mrig4s daiva (Gov., Kull., Ragh.), ‘and wild animals (or deer),’ Medh. and Nand. have srigdlés a, ‘and jackals.’ 43. Mle&kh&h, ‘ barbarians,’ i.e. ‘ Sabaras and so forth’ (N&r.). 44. K&rana may denote a caste of men, i.e. ‘bards, singers, panders, and the like’ (Medh.), or ‘ rope-dancers’ (Nar.), or‘ Na/as’ 494 LAWS OF MANU. XII, 45. and Pisdgas (belong to) the highest (rank of) conditions among those produced by Darkness. 45. Gallas, Mallas, Na¢as, men who subsist by despicable occupations and those addicted to gambling and drinking (form) the lowest (order of) conditions caused by Activity. 46. Kings and Kshatriyas, the domestic priests of kings, and those who delight in the warfare of disputations (constitute) the middling (rank of the) states caused by Activity. 47. The Gandharvas, the Guhyakas, and the servants of the gods, likewise the Apsarases, (belong all to) the highest (rank of) conditions produced by Activity. 48. Hermits, ascetics, Brahmazas, the crowds of the Vaim4nika deities, the lunar mansions, and the Daityas (form) the first (and lowest rank of the) existences caused by Goodness. (Gov., Kull.) ; but it may also, with Ragh., be referred to a class of mythological beings. Suparzas are the bird-deities, mentioned above, I, 37. 45. Ghallas, Mallas, i.e. ‘those mentioned above, X, 22 (Kull., N§r.), who are fencers with sticks or wrestlers and jesters’ (Medh., Kull.). Naéas, i.e. ‘those exhibiting themselves on the stage’ (rangavatarakaf, Medh., Kull.). I read with Medh., Gov., Nar., and Nand., purushas 4a kuvrittayak, ‘men who subsist by despicable occupations,’ instead of purush4é sastravrittayak, ‘men living by the trade of arms’ (Kull., editions). 46. With respect to the low estimation in which domestic priests are held, see the verse quoted Pagéatantra II, 63 (Bombay edition). Nand. reads dinayuddhapradhan4s 4a, ‘very liberal men, and those delighting in strife.’ 47. Guhyakas, i.e. ‘evil spirits who hurt children;’ Yakshas, i.e. ‘the guardians of treasures’ (N&r.). Both are demigods, servants of Kubera. ‘The servants of the gods,’ i.e.‘ Vidyadharas and so forth.’ 48. Medh. mentions an opinion, held by ‘others,’ according to XII, 51. TRANSMIGRATION. 495
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.
125. ‘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.’ 26. Kull. takes etat, ‘such,’ in the sense of ‘as follows.’ Nar. and Nand. take the last line somewhat differently: ‘The nature of these three is pervaded by the (three characteristics just mentioned and) clings to all created beings.’ 27. ‘A (feeling) full of bliss,’ i. e.‘ without any particular cause for such a sensation’ (Gov.). I take tatra, which Gov. and Kull. explain by tasmin and construe with dtmani, in the sense of teshu, ‘among those three.’ Ragh. says tatreti tribhiz. 28. Medh. has apratipam, which he explains by apratyaksham, ‘not perceptible by the senses,’ instead of apratigham, ‘difficult to conquer.’ XII, 33. TRANSMIGRATION. 491 29. What is coupled with delusion, what has the character of an undiscernible mass, what cannot be fathomed by reasoning, what cannot be fully known, one must consider (as the quality of) Darkness. 30. I will, moreover, fully describe the results which arise from these three qualities, the excellent ones, the middling ones, and the lowest. 31. The study of the Vedas, austerity, (the pursuit of) knowledge, purity, control over the organs, the performance of meritorious acts and meditation on the Soul, (are) the marks of the quality of Goodness. 32. Delighting in undertakings, want of firmness, commission of sinful acts, and continual indulgence in sensual pleasures, (are) the marks of the quality of Activity. 33. Covetousness, sleepiness, pusillanimity, cruelty, atheism, leading an evil life, a habit of soliciting favours, and inattentiveness, are the marks of the quality of Darkness. 29. I follow Gov., Kull., Nar., Ragh., and K., who read avyaktavishayatmakam instead of avyaktam vishay4tmakam (Nand., editions). Medh.’s reading is doubtful. ‘What is coupled with delusion,’ i.e. ‘ where it is impossible to decide if the (thing) is real or unreal’ (Gov., Kull, Ragh.). Avyaktavishay4tmakam, ‘ what has the character of an undiscernible mass’ (asphu/avishay4k4rasvabhavam, Kull., Ragh.), or ‘what has the form of an undiscernible mass and the nature of which is unreal’ (aspash/avishayak4rasatsvabhavam, Gov.), means according to Nar. ‘where the mass and the soul are not luminous’ (aprakaso vishaya Atma 4a yatra). 31. The last words of the verse, which have been translated according to Medh., mean according to Nar. literally ‘(are the result) of Goodness (and) the marks of (that) quality’ (sdttvikam sattvaganyam gumasya tasyaiva lakshazam &ihnam). 32. Adhairyam, ‘want of firmness,’ means according to Nar. ‘want of a contented disposition.’ 33- Bhinnavriitita, ‘leading an evil life,’ i.e. ‘omitting to live 492 LAWS OF MANU. XII, 34- 34. Know, moreover, the following to be a brief description of the three qualities, each in its order, as they appear in the three (times, the present, past, and future).
2‘omitting to live 492 LAWS OF MANU. XII, 34- 34. Know, moreover, the following to be a brief description of the three qualities, each in its order, as they appear in the three (times, the present, past, and future). 35. When a (man), having done, doing, or being about to do any act, feels ashamed, the learned may know that all (such acts bear) the mark of the quality of Darkness. 36. But, when (a man) desires (to gain) by an act much fame in this world and feels no sorrow on failing, know that it (bears the mark of the quality of) Activity. 37. But that (bears) the mark of the quality of Goodness which with his whole (heart) he desires to know, which he is not ashamed to perform, and at which his soul rejoices. 38. The craving after sensual pleasures is declared to be the mark of Darkness, (the pursuit of) wealth (the mark) of Activity, (the desire to gain) spiritual according to the rule of conduct;’ pramadaé, ‘ inattentiveness,’ i.e. ‘to duty.’ 34. Instead of trishu, ‘in the three (times,’ Medh., Gov., Kull., Ragh.), Nand. reads nrzshu, ‘in men.’ N§&r., who reads trishu, explains the words trayénim guz4n4m, trishu as follows: ‘of the three,’ i.e. ‘of the study of the Veda and so forth;’ ‘of the gusas, i.e. ‘of the three classes of virtues ;’ ‘in the three,’ i.e. ‘in the three original qualities.’ 36. Nand. has rtkkhati instead of ikkati. I read with Medh., Gov., Kull., Nar., Righ:, and Nand., na 4a sofati instead of sa ha sokati (editions). K. reads naiva. ‘And feels no sorrow on failing,’ i.e. ‘if on failing to accomplish his undertaking he begins another, but does not desist from it out of sorrow, that is the meaning’ (Ragh.). 37. Instead of yat sarvenza (Gov., Kull.), Medh. and K. read yah sarvena, and Nand. sarvam yene®. ‘ Which with his whole (heart) he desires to know,’ i.e. ‘the meaning. of the Veda and so forth’ (Kull., Ragh.). XII, 44. TRANSMIGRATION. 493 merit the mark of Goodness; each later (named quality is) better than the preceding one. 39. I will briefly declare in due order what transmigrations in this whole (world a man) obtains through each of these qualities. 40. Those endowed with Goodness reach the state of gods, those endowed with Activity the state of men, and those endowed with Darkness ever sink to the condition of beasts; that is the threefold course of transmigrations. 41. But know this threefold course of transmigrations that depends on the (three) qualities (to be again) threefold, low, middling, and high, according to the particular nature of the acts and of the knowledge (of each man). 42. Immovable (beings), insects, both small and great, fishes, snakes, and tortoises, cattle and wild animals, are the lowest conditions to which (the quality of) Darkness leads. 43. Elephants, horses, Sadras, and despicable barbarians, lions, tigers, and boars (are) the middling states, caused by (the quality of) Darkness. 44. KArazas, Suparzas and hypocrites, Rakshasas 40. Yagi. III, 137-139.
343. Elephants, horses, Sadras, and despicable barbarians, lions, tigers, and boars (are) the middling states, caused by (the quality of) Darkness. 44. KArazas, Suparzas and hypocrites, Rakshasas 40. Yagi. III, 137-139. 4t. ‘Of the knowledge (of each man),’ i.e. ‘if the acts were committed intentionally or not’ (Medh.). 42. ‘Immovable (beings),’ i.e. ‘trees and so forth.’ Pasava, ‘cattle,’ i. e. “cows and so forth’(N4r.), or ‘dogs and so forth’ (RAgh.). Instead of sakakkhap4h (Gov., Kull., Ragh.), ‘and tortoises,’ Medh., Na4r., and Nand. read sarisr7p44, ‘creeping things,’ i.e. ‘ scorpions . and the like’ (Nar.). Instead of mrig4s daiva (Gov., Kull., Ragh.), ‘and wild animals (or deer),’ Medh. and Nand. have srigdlés a, ‘and jackals.’ 43. Mle&kh&h, ‘ barbarians,’ i.e. ‘ Sabaras and so forth’ (N&r.). 44. K&rana may denote a caste of men, i.e. ‘bards, singers, panders, and the like’ (Medh.), or ‘ rope-dancers’ (Nar.), or‘ Na/as’ 494 LAWS OF MANU. XII, 45. and Pisdgas (belong to) the highest (rank of) conditions among those produced by Darkness. 45. Gallas, Mallas, Na¢as, men who subsist by despicable occupations and those addicted to gambling and drinking (form) the lowest (order of) conditions caused by Activity. 46. Kings and Kshatriyas, the domestic priests of kings, and those who delight in the warfare of disputations (constitute) the middling (rank of the) states caused by Activity. 47. The Gandharvas, the Guhyakas, and the servants of the gods, likewise the Apsarases, (belong all to) the highest (rank of) conditions produced by Activity. 48. Hermits, ascetics, Brahmazas, the crowds of the Vaim4nika deities, the lunar mansions, and the Daityas (form) the first (and lowest rank of the) existences caused by Goodness. (Gov., Kull.) ; but it may also, with Ragh., be referred to a class of mythological beings. Suparzas are the bird-deities, mentioned above, I, 37. 45. Ghallas, Mallas, i.e. ‘those mentioned above, X, 22 (Kull., N§r.), who are fencers with sticks or wrestlers and jesters’ (Medh., Kull.). Naéas, i.e. ‘those exhibiting themselves on the stage’ (rangavatarakaf, Medh., Kull.). I read with Medh., Gov., Nar., and Nand., purushas 4a kuvrittayak, ‘men who subsist by despicable occupations,’ instead of purush4é sastravrittayak, ‘men living by the trade of arms’ (Kull., editions). 46. With respect to the low estimation in which domestic priests are held, see the verse quoted Pagéatantra II, 63 (Bombay edition). Nand. reads dinayuddhapradhan4s 4a, ‘very liberal men, and those delighting in strife.’ 47. Guhyakas, i.e. ‘evil spirits who hurt children;’ Yakshas, i.e. ‘the guardians of treasures’ (N&r.). Both are demigods, servants of Kubera. ‘The servants of the gods,’ i.e.‘ Vidyadharas and so forth.’ 48. Medh. mentions an opinion, held by ‘others,’ according to XII, 51. TRANSMIGRATION. 495
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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