Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Guhyakas, 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 49. Sacrificers, the sages, the gods, the Vedas, the heavenly lights, the years, the manes, and the Sadhyas (constitute) the second order of existences, _ caused by Goodness. 50. The sages declare BrahmA, the creators of the universe, the law, the Great One, and the Undiscernible One (to constitute) the highest order of beings produced by Goodness. 51. Thus (the result) of the threefold action, the whole system of transmigrations which (consists) of three classes, (each) with three subdivisions, and which includes all created beings, has been fully pointed out. which the Yatis, ‘ascetics,’ are a people living on mount Meru. ‘The Vaimanika deities,’ i.e. ‘those who move in mid-air with their palatial chariots, called vimanas.’ Instead of DaityaA, Nar. mentions as a var. lect. Siddha’. 49. ‘ The Vedas,’ i.e. ‘sounds placed in a certain sequence’ (Medh.), or ‘the guardian deities or personifications of the Vedas, such as are described in the Itihdsas as belonging to the court of Brahman’ (Medh. ‘ others,’ Gov., Kull., Nar., Ragh.). With respect to the next two terms the commentators vacillate whether the things mentioned or their regents (adhish¢atri devata) are intended. 50. Brahmi, i.e. ‘ Hiramyagarbha’ (Gov., Kull., Ragh.). ‘The creators of the universe,’ i.e. ‘ Mari4i and the rest;’ see above, I, 35; ‘the law,’ i.e. ‘either the meaning of the Veda or the incarnate law’ (Medh.); according to the other commentators, the latter only. ‘The Great One,’ i.e. ‘the deity presiding over the principle (of the Samkhya philosophy) called the Great One (or Intellect,’ Gov., Kull., Ragh.); ‘the Undiscernible One,’ i.e. ‘ the deity presiding over the root-evolvent or chief cause of the Samkhya philosophy’ (Gov., Kull., Ragh.), Medh., who discusses and rejects these explanations of the last two terms, holds that they refer to the Supreme Soul (paramatman). Nar. explains‘the Undiscernible’ by‘egoism.’ Medh., Goy., and K. read avyakta eva 4a instead of avyaktam eva fa. 51. Medh. and K. read esha dharmaf, ‘Thus the law with respect to the threefold action, &c.’ Nand. places verse 81 immediately after this. 496 LAWS OF MANU. XII, 52. 52. In consequence of attachment to (the objects of) the senses, and in consequence of the non-performance of their duties, fools, the lowest of men, reach the vilest births. 53. What wombs this individual soul enters in this world and in consequence of what actions, learn the particulars of that at large and in due order. 54. Those who committed mortal sins (mah4p4taka), having passed during large numbers of years through dreadful hells, obtain, after the expiration of (that term of punishment), the following births.
254. Those who committed mortal sins (mah4p4taka), having passed during large numbers of years through dreadful hells, obtain, after the expiration of (that term of punishment), the following births. 55. The slayer of a Brahmaza enters the womb of a dog, a pig, an ass, a camel, a cow, a goat, a sheep, a deer, a bird, a Kamzd4la, and a Pukkasa. 56. A Brahmaza who drinks (the spirituous liquor called) Sura shall enter (the bodies) of small and large insects, of moths, of birds, feeding on ordure, and of destructive beasts. 57. A Brahmama who steals (the gold of a Brahmaza shall pass) a thousand times (through the bodies) of spiders, snakes and lizards, of aquatic animals and of destructive Pisdfas. 58. The violator of a Guru’s bed (enters) a hundred times (the forms) of grasses, shrubs, and creepers, likewise of carnivorous (animals) and of (beasts) with fangs and of those doing cruel deeds. 52. Yagn. III, 219. ‘Fools,’ i.e. ‘those who do not perform penances’ (Gov., Kull.) 55. Yagh. III, 207. Nand. reads Pulkasa, Medh. and Gov. Puéfkasa with a Gihvamfliya which looks like sz. 56. Yagv. III, 207. 57. Yagi. III, 208. ‘Aquatic animals,’ i.e. ‘crocodiles and so forth’ (Gov.). Gov. explains Ifta, ‘spider,’ by ‘scorpion.’ K. omits this verse. 58. Yagi. III, 208. The commentators explain ‘carnivorous XII, 63. TRANSMIGRATION. 497 59. Men who delight in doing hurt (become) carnivorous (animals); those who eat forbidden food, worms ; thieves, creatures consuming their own kind ; those who have intercourse with women of the lowest castes, Pretas. 60. He who has associated with outcasts, he who has approached the wives of other men, and he who has stolen the property of a Brahmama become Brahmardkshasas. 61. A man who out of greed has stolen gems, pearls or coral, or any of the many other kinds of precious things, is born among the goldsmiths. 62. For stealing grain (a man) becomes a rat, for stealing yellow metal a Hamsa, for stealing water a Plava, for stealing honey a stinging insect, for stealing milk a crow, for stealing condiments a dog, for stealing clarified butter an ichneumon ; 63. For stealing meat a vulture, for stealing fat a cormorant, for stealing oil a winged animal (of the (animals)’ by ‘ vultures and the like,’ ‘(beasts) with fangs’ by ‘lions or tigers and the like.’ ‘Those doing cruel deeds’ are, according to Gov., ‘men such as Sabaras ;’ according to Kull., ‘animals such as tigers.’ 59. ‘Creatures consuming their own kind,’ i.e. ‘fish and the like.’ Nand. places verse 60 before verse 59. 60. Y4gh. II, 212. ‘A Brahmarakshasa,’ lit. ‘a Br&ahmasical Rakshasa,’ is an evil spirit. K. omits this verse. 61. Yagi. III, 213. According to another explanation, which Medh. considers the only admissible one, and which the other commentators mention as an alternative, hemakartr?, ‘a goldsmith,’ is the name of a bird.
3‘a Br&ahmasical Rakshasa,’ is an evil spirit. K. omits this verse. 61. Yagi. III, 213. According to another explanation, which Medh. considers the only admissible one, and which the other commentators mention as an alternative, hemakartr?, ‘a goldsmith,’ is the name of a bird. 62. YAagh. III, 214, 215; Vi. XLIV, 15-20. Rasam, ‘condiments,’ i.e. the juice of sugar-cane, &c. (Kull.), means according to Nar. ‘quicksilver.’ 63. Yagi. UI, 211, 215; Vi. XLIV, 21-25. I read with Medh., Gov., and Nand., vasam, ‘fat,’ instead of vapam (Kull. editions) ; [25] kk 498 LAWS OF MANU. XII, 64. kind called) Tailapaka, for stealing salt a cricket, for stealing sour milk a bird (of the kind called) Balaka. 64. For stealing silk a partridge, for stealing linen a frog, for stealing cotton-cloth a crane, for stealing a cow an iguana, for stealing molasses a flying-fox ; 65. For stealing fine perfumes a musk-rat, for stealing vegetables consisting of leaves a peacock, for stealing cooked food of various kinds a porcupine, for stealing uncooked food a hedgehog. 66. For stealing fire he becomes a heron, for stealing household-utensils a mason-wasp, for stealing dyed clothes a francolin-partridge ; 67. For stealing a deer or an elephant a wolf, for stealing a horse a tiger, for stealing fruit and roots a monkey, for stealing a woman a bear, for stealing water a black-white cuckoo, for stealing vehicles a camel, for stealing cattle a he-goat. 68. That man who has forcibly taken away any kind of property belonging to another, or who has eaten sacrificial food (of) which (no portion) had been offered, inevitably becomes an animal. which latter word Nar. also gives, but explains by meda#. The Tailapaka is probably the cockroach. irtvaka, ‘a cricket,’ may also mean ‘a cicada.’ Nand. reads Kakravika, ‘a Brahmani duck.’ 64. Yagt. III, 215; Vi. XLIV, 25-30. Regarding Vagguda, ‘the flying-fox, see note on Gaut. XVII, 34. RAgh. confirms the explanation given there, as he says that it is a bird flying at night Medh. and Nand. seem to have had a different reading at the end of the verse. The MSS. of the former have krau##o godha mdamsashu valgutiA (?), and that of the latter godha gavyam dado sallam (?). 65. Yagv. III, 213; Vi. XLIV, 31-34. 66. Yagi. IIf, 214-215; Vi. XLIV, 35-37. 67. Yagh. III, 214; Vi. XLIV, 38-43. 68. Yagn. III, 217; Vi. XLIV, 44. XIT, 72. TRANSMIGRATION. 499 69. Women, also, who in like manner have committed a theft, shall incur guilt ; they will become the females of those same creatures (which have been enumerated above). 70. But (men of the four) castes who have relinquished without the pressure of necessity their proper occupations, will become the servants of Dasyus, after migrating into despicable bodies. 71. A Brahmaza who has fallen off from his duty (becomes) an Ulkamukha Preta, who feeds on what has been vomited; and a Kshatriya, a Kaéapftana (Preta), who eats impure substances and corpses.
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.
1Guhyakas, 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 49. Sacrificers, the sages, the gods, the Vedas, the heavenly lights, the years, the manes, and the Sadhyas (constitute) the second order of existences, _ caused by Goodness. 50. The sages declare BrahmA, the creators of the universe, the law, the Great One, and the Undiscernible One (to constitute) the highest order of beings produced by Goodness. 51. Thus (the result) of the threefold action, the whole system of transmigrations which (consists) of three classes, (each) with three subdivisions, and which includes all created beings, has been fully pointed out. which the Yatis, ‘ascetics,’ are a people living on mount Meru. ‘The Vaimanika deities,’ i.e. ‘those who move in mid-air with their palatial chariots, called vimanas.’ Instead of DaityaA, Nar. mentions as a var. lect. Siddha’. 49. ‘ The Vedas,’ i.e. ‘sounds placed in a certain sequence’ (Medh.), or ‘the guardian deities or personifications of the Vedas, such as are described in the Itihdsas as belonging to the court of Brahman’ (Medh. ‘ others,’ Gov., Kull., Nar., Ragh.). With respect to the next two terms the commentators vacillate whether the things mentioned or their regents (adhish¢atri devata) are intended. 50. Brahmi, i.e. ‘ Hiramyagarbha’ (Gov., Kull., Ragh.). ‘The creators of the universe,’ i.e. ‘ Mari4i and the rest;’ see above, I, 35; ‘the law,’ i.e. ‘either the meaning of the Veda or the incarnate law’ (Medh.); according to the other commentators, the latter only. ‘The Great One,’ i.e. ‘the deity presiding over the principle (of the Samkhya philosophy) called the Great One (or Intellect,’ Gov., Kull., Ragh.); ‘the Undiscernible One,’ i.e. ‘ the deity presiding over the root-evolvent or chief cause of the Samkhya philosophy’ (Gov., Kull., Ragh.), Medh., who discusses and rejects these explanations of the last two terms, holds that they refer to the Supreme Soul (paramatman). Nar. explains‘the Undiscernible’ by‘egoism.’ Medh., Goy., and K. read avyakta eva 4a instead of avyaktam eva fa. 51. Medh. and K. read esha dharmaf, ‘Thus the law with respect to the threefold action, &c.’ Nand. places verse 81 immediately after this. 496 LAWS OF MANU. XII, 52. 52. In consequence of attachment to (the objects of) the senses, and in consequence of the non-performance of their duties, fools, the lowest of men, reach the vilest births. 53. What wombs this individual soul enters in this world and in consequence of what actions, learn the particulars of that at large and in due order. 54. Those who committed mortal sins (mah4p4taka), having passed during large numbers of years through dreadful hells, obtain, after the expiration of (that term of punishment), the following births.
254. Those who committed mortal sins (mah4p4taka), having passed during large numbers of years through dreadful hells, obtain, after the expiration of (that term of punishment), the following births. 55. The slayer of a Brahmaza enters the womb of a dog, a pig, an ass, a camel, a cow, a goat, a sheep, a deer, a bird, a Kamzd4la, and a Pukkasa. 56. A Brahmaza who drinks (the spirituous liquor called) Sura shall enter (the bodies) of small and large insects, of moths, of birds, feeding on ordure, and of destructive beasts. 57. A Brahmama who steals (the gold of a Brahmaza shall pass) a thousand times (through the bodies) of spiders, snakes and lizards, of aquatic animals and of destructive Pisdfas. 58. The violator of a Guru’s bed (enters) a hundred times (the forms) of grasses, shrubs, and creepers, likewise of carnivorous (animals) and of (beasts) with fangs and of those doing cruel deeds. 52. Yagn. III, 219. ‘Fools,’ i.e. ‘those who do not perform penances’ (Gov., Kull.) 55. Yagh. III, 207. Nand. reads Pulkasa, Medh. and Gov. Puéfkasa with a Gihvamfliya which looks like sz. 56. Yagv. III, 207. 57. Yagi. III, 208. ‘Aquatic animals,’ i.e. ‘crocodiles and so forth’ (Gov.). Gov. explains Ifta, ‘spider,’ by ‘scorpion.’ K. omits this verse. 58. Yagi. III, 208. The commentators explain ‘carnivorous XII, 63. TRANSMIGRATION. 497 59. Men who delight in doing hurt (become) carnivorous (animals); those who eat forbidden food, worms ; thieves, creatures consuming their own kind ; those who have intercourse with women of the lowest castes, Pretas. 60. He who has associated with outcasts, he who has approached the wives of other men, and he who has stolen the property of a Brahmama become Brahmardkshasas. 61. A man who out of greed has stolen gems, pearls or coral, or any of the many other kinds of precious things, is born among the goldsmiths. 62. For stealing grain (a man) becomes a rat, for stealing yellow metal a Hamsa, for stealing water a Plava, for stealing honey a stinging insect, for stealing milk a crow, for stealing condiments a dog, for stealing clarified butter an ichneumon ; 63. For stealing meat a vulture, for stealing fat a cormorant, for stealing oil a winged animal (of the (animals)’ by ‘ vultures and the like,’ ‘(beasts) with fangs’ by ‘lions or tigers and the like.’ ‘Those doing cruel deeds’ are, according to Gov., ‘men such as Sabaras ;’ according to Kull., ‘animals such as tigers.’ 59. ‘Creatures consuming their own kind,’ i.e. ‘fish and the like.’ Nand. places verse 60 before verse 59. 60. Y4gh. II, 212. ‘A Brahmarakshasa,’ lit. ‘a Br&ahmasical Rakshasa,’ is an evil spirit. K. omits this verse. 61. Yagi. III, 213. According to another explanation, which Medh. considers the only admissible one, and which the other commentators mention as an alternative, hemakartr?, ‘a goldsmith,’ is the name of a bird.
3‘a Br&ahmasical Rakshasa,’ is an evil spirit. K. omits this verse. 61. Yagi. III, 213. According to another explanation, which Medh. considers the only admissible one, and which the other commentators mention as an alternative, hemakartr?, ‘a goldsmith,’ is the name of a bird. 62. YAagh. III, 214, 215; Vi. XLIV, 15-20. Rasam, ‘condiments,’ i.e. the juice of sugar-cane, &c. (Kull.), means according to Nar. ‘quicksilver.’ 63. Yagi. UI, 211, 215; Vi. XLIV, 21-25. I read with Medh., Gov., and Nand., vasam, ‘fat,’ instead of vapam (Kull. editions) ; [25] kk 498 LAWS OF MANU. XII, 64. kind called) Tailapaka, for stealing salt a cricket, for stealing sour milk a bird (of the kind called) Balaka. 64. For stealing silk a partridge, for stealing linen a frog, for stealing cotton-cloth a crane, for stealing a cow an iguana, for stealing molasses a flying-fox ; 65. For stealing fine perfumes a musk-rat, for stealing vegetables consisting of leaves a peacock, for stealing cooked food of various kinds a porcupine, for stealing uncooked food a hedgehog. 66. For stealing fire he becomes a heron, for stealing household-utensils a mason-wasp, for stealing dyed clothes a francolin-partridge ; 67. For stealing a deer or an elephant a wolf, for stealing a horse a tiger, for stealing fruit and roots a monkey, for stealing a woman a bear, for stealing water a black-white cuckoo, for stealing vehicles a camel, for stealing cattle a he-goat. 68. That man who has forcibly taken away any kind of property belonging to another, or who has eaten sacrificial food (of) which (no portion) had been offered, inevitably becomes an animal. which latter word Nar. also gives, but explains by meda#. The Tailapaka is probably the cockroach. irtvaka, ‘a cricket,’ may also mean ‘a cicada.’ Nand. reads Kakravika, ‘a Brahmani duck.’ 64. Yagt. III, 215; Vi. XLIV, 25-30. Regarding Vagguda, ‘the flying-fox, see note on Gaut. XVII, 34. RAgh. confirms the explanation given there, as he says that it is a bird flying at night Medh. and Nand. seem to have had a different reading at the end of the verse. The MSS. of the former have krau##o godha mdamsashu valgutiA (?), and that of the latter godha gavyam dado sallam (?). 65. Yagv. III, 213; Vi. XLIV, 31-34. 66. Yagi. IIf, 214-215; Vi. XLIV, 35-37. 67. Yagh. III, 214; Vi. XLIV, 38-43. 68. Yagn. III, 217; Vi. XLIV, 44. XIT, 72. TRANSMIGRATION. 499 69. Women, also, who in like manner have committed a theft, shall incur guilt ; they will become the females of those same creatures (which have been enumerated above). 70. But (men of the four) castes who have relinquished without the pressure of necessity their proper occupations, will become the servants of Dasyus, after migrating into despicable bodies. 71. A Brahmaza who has fallen off from his duty (becomes) an Ulkamukha Preta, who feeds on what has been vomited; and a Kshatriya, a Kaéapftana (Preta), who eats impure substances and corpses.
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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