Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
171. 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. 72. A Vaisya who has fallen off from his duty becomes a Maitraékshagyotika Preta, who feeds on pus; and a Sidra, a Kaildsaka (Preta, who feeds on moths). 69. Vi. XLIV, 45. ‘In like manner,’ i.e. ‘intentionally’ (Gov., Kull). 70. I follow Medh., Gov., N4r., Nand., Ragh., and K., who read dasyushu instead of satrushu, ‘ of their enemies’ (editions). Gov. explains dasyushu by satrushu, and the same explanation is given by Kull. ; while according to Medh., ‘ thieves and robbers’ are meant; and according to Nar., ‘forest-tribes, such as Sabaras.’ Nand. reads pretatam (MS. prenatém) for preshyatém, and explains it by ‘ will become Pisé#as among the Dasyus.’ His reading looks like a correction made on account of the next verses. 71. Ulkamukha, i. e. ‘with flaming mouth’ (Medh.). Medh. prefers K(/apfitana, ‘with a stinking nose,’ to Ka/apftana (Kull., Nar., Ragh., Nand., K.). Gov. reads Kashapita a. 42. Maitrakshagyotika is, according to Medh, Kull., and Ragh., to be explained as a kind of Preta who has a light in or sees with the anus. Medh. gives another explanation, according to which it simply means ‘a Preta,’ and adds that ‘others’ explain it by ‘an owl. Xailaésaka, ‘a (Preta) who feeds on moths’ (Gov.), means according to Kull., ‘who feeds on body-lice.’ Kelasaka is the reading of Gov., N&r., and Nand. Kk 2 500 LAWS OF MANU. XI, 73. 73. In proportion as sensual men indulge in sensual pleasures, in that same proportion their taste for them grows. 74. By repeating their sinful acts those men of small understanding suffer pain here (below) in various births ; 75. (The torture of) being tossed about in dreadful hells, Tamisra and-the rest, (that of) the Forest with sword-leaved trees and the like, and (that of) being bound and mangled ; 76. And various torments, the (pain of) being devoured by ravens and owls, the heat of scorching sand, and the (torture of) being boiled in jars, which is hard to bear; 77. And births in the wombs (of) despicable (beings) which cause constant misery, and afflictions from cold and heat and terrors of various kinds, 78. The (pain of) repeatedly lying in various wombs and agonizing births, imprisonment in fetters hard to bear, and the misery of being enslaved by others, 79. And separations from their relatives and dear ones, and the (pain of) dwelling together with the wicked, (labour in) gaining wealth and its loss, (trouble in) making friends and (the appearance of) enemies, 80. Old age against which there is no remedy, the r 73- I follow Medh(‘and ov., who explain kusalata, literally ‘cleverness’ (Kull., Ragh:};by ekarasibhavad. 45-76. See above, IV, 88-89; Yagt. III, 206, 221-225.
2Old age against which there is no remedy, the r 73- I follow Medh(‘and ov., who explain kusalata, literally ‘cleverness’ (Kull., Ragh:};by ekarasibhavad. 45-76. See above, IV, 88-89; Yagt. III, 206, 221-225. 76. Medh. reads karambhavéluk4s tapt44, and explains karambha# by karmada/ (kardama/ ?), ‘heated mud and sand (?)’. The translation follows Kull.’s and Ragh.’s notes. Medh., Gov., Ragh., Nand., and K. read suduésahan, ‘very hard to bear,’ which has been given akove, instead of daruzén, ‘terrible’ (Kull., editions). XII, 86. SUPREME BLISS. 501 pangs of diseases, afflictions of many various kinds, and (finally) unconquerable death. 81. But with whatever disposition of mind (a man) performs any act, he reaps its result in a (future) body endowed with the same quality. 82. All the results, proceeding from actions, have been thus pointed out; learn (next) those acts which secure supreme bliss to a Brahmazma. 83. Studying the Veda, (practising) austerities, (the acquisition of true) knowledge, the subjugation of the organs, abstention from doing injury, and serving the Guru are the best means for attaining supreme bliss. 84. (If you ask) whether among all these virtuous actions, (performed) here below, (there be) one which has been declared more efficacious (than the rest) for securing supreme happiness to man, 85. (The answer is that) the knowledge of the Soul is stated to be the most excellent among all of them; for that is the first of all sciences, because immortality is gained through that. 86. Among those six (kinds of) actions (enumer- 81. E.g. if while a man performs an act his disposition is sittvika, or ‘ chiefly penetrated by the quality of Goodness,’ he will reap its reward in a body produced chiefly by that quality, e. g. that of a god. 83. Yaga. III, 190. 84. Medh. omits this verse. 85. Yagw. 1,199. ‘The knowledge of the Soul,’ i. e. not that of the Kshetragzia, but that of the Supreme Soul, which is taught in the Upanishads (Medh., Gov., Kull., Nand.), means according to Nar., ‘meditation’ (dhyanam). Nand. asserts that the genitive sarveshim, ‘among all,’ stands in the sense of the ablative. According to him the translation should be, ‘is more excellent than all those.’ 86. Medh. takes the genitive shazz4m, ‘among those six,’ in the 502 LAWS OF MANU. XII, 87. ated above, the performance of) the acts taught in the Veda must ever be held to be most efficacious for ensuring happiness in this world and the next. 87. For in the performance of the acts prescribed by the Veda all those (others) are fully comprised, (each) in its turn in the several rules for the rites. 88. The acts prescribed by the Veda are of two kinds, such as procure an increase of happiness and
387. For in the performance of the acts prescribed by the Veda all those (others) are fully comprised, (each) in its turn in the several rules for the rites. 88. The acts prescribed by the Veda are of two kinds, such as procure an increase of happiness and sense of an ablative, and according to him the translation would be, ‘The acts taught in the Veda must ever be held to be more efficacious for ensuring happiness in this world and in the next than all those six (kinds of) actions (enumerated above).’ He proposes two explanations for karma vaidikam. ‘The acts taught in the Veda’ may either be ‘the Srauta rites, such as the Gyotish/oma,’ or ‘ those called further on, in verses 88-809, nivritta,’i. e. ‘rites performed as a matter of duty, without a desire for rewards.’ Nand. accepts the first explanation, and so does Gov., who, however, takes the genitive in its usual sense, ‘among those six.’ Nar. adopts Medh.’s second explanation, and says, ‘acts, taught in the Veda,’ i.e. ‘sacrifices and so forth, performed without the intention of (gaining) rewards,’ and construes the genitives like Gov. The same construction is adopted by Kull., who explains karma vaidikam by ‘the knowledge of the Supreme Soul.’ Medh.’s second explanation seems to be the best, on account of verses 89 and go, where ‘ knowledge,’ i.e. ‘the knowledge of the Supreme Soul’ (see verse 85) and the performance of the nivrittam karma are said to effect final liberation. The explanation of the genitives shaznim etesh4m by ‘among those six’ may perhaps be defended, if vaidikam karma is taken to correspond to vedabhydsa/, ‘ studying the Veda (and obeying its rules),’ in verse 83. But Medh.’s explanation of the construction is quite possible. 87. Kull. alters his explanation of vaidikam karma slightly, and interprets it by ‘the worship of the Supreme Soul’ (paramatmopasana), and quotes Brshadaranyaka-upanishad IV, 4, 22 in support of his view. The other commentators find no difficulty in showing that both ‘the Srauta sacrifices’ and ‘the nivrittakhyam karma’ include all the six points mentioned above, verse 83. I read in the first line with K. hi instead of tu (Medh., Gov., Kull., Nand.). 88. Kull. again changes his explanation of the expression ‘ acts XII, gr. SUPREME BLISS. 503 cause a continuation (of mundane existence, pravritta), and such as ensure supreme bliss and cause a cessation (of mundane existence, nivvztta). 89. Acts which secure (the fulfilment of) wishes in this world or in the next are called pravvztta (such as cause a continuation of mundane existence) ; but acts performed without any desire (for a reward), preceded by (the acquisition) of (true) knowledge, are declared to be nivvztta (such as cause the cessation of mundane existence).
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.
171. 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. 72. A Vaisya who has fallen off from his duty becomes a Maitraékshagyotika Preta, who feeds on pus; and a Sidra, a Kaildsaka (Preta, who feeds on moths). 69. Vi. XLIV, 45. ‘In like manner,’ i.e. ‘intentionally’ (Gov., Kull). 70. I follow Medh., Gov., N4r., Nand., Ragh., and K., who read dasyushu instead of satrushu, ‘ of their enemies’ (editions). Gov. explains dasyushu by satrushu, and the same explanation is given by Kull. ; while according to Medh., ‘ thieves and robbers’ are meant; and according to Nar., ‘forest-tribes, such as Sabaras.’ Nand. reads pretatam (MS. prenatém) for preshyatém, and explains it by ‘ will become Pisé#as among the Dasyus.’ His reading looks like a correction made on account of the next verses. 71. Ulkamukha, i. e. ‘with flaming mouth’ (Medh.). Medh. prefers K(/apfitana, ‘with a stinking nose,’ to Ka/apftana (Kull., Nar., Ragh., Nand., K.). Gov. reads Kashapita a. 42. Maitrakshagyotika is, according to Medh, Kull., and Ragh., to be explained as a kind of Preta who has a light in or sees with the anus. Medh. gives another explanation, according to which it simply means ‘a Preta,’ and adds that ‘others’ explain it by ‘an owl. Xailaésaka, ‘a (Preta) who feeds on moths’ (Gov.), means according to Kull., ‘who feeds on body-lice.’ Kelasaka is the reading of Gov., N&r., and Nand. Kk 2 500 LAWS OF MANU. XI, 73. 73. In proportion as sensual men indulge in sensual pleasures, in that same proportion their taste for them grows. 74. By repeating their sinful acts those men of small understanding suffer pain here (below) in various births ; 75. (The torture of) being tossed about in dreadful hells, Tamisra and-the rest, (that of) the Forest with sword-leaved trees and the like, and (that of) being bound and mangled ; 76. And various torments, the (pain of) being devoured by ravens and owls, the heat of scorching sand, and the (torture of) being boiled in jars, which is hard to bear; 77. And births in the wombs (of) despicable (beings) which cause constant misery, and afflictions from cold and heat and terrors of various kinds, 78. The (pain of) repeatedly lying in various wombs and agonizing births, imprisonment in fetters hard to bear, and the misery of being enslaved by others, 79. And separations from their relatives and dear ones, and the (pain of) dwelling together with the wicked, (labour in) gaining wealth and its loss, (trouble in) making friends and (the appearance of) enemies, 80. Old age against which there is no remedy, the r 73- I follow Medh(‘and ov., who explain kusalata, literally ‘cleverness’ (Kull., Ragh:};by ekarasibhavad. 45-76. See above, IV, 88-89; Yagt. III, 206, 221-225.
2Old age against which there is no remedy, the r 73- I follow Medh(‘and ov., who explain kusalata, literally ‘cleverness’ (Kull., Ragh:};by ekarasibhavad. 45-76. See above, IV, 88-89; Yagt. III, 206, 221-225. 76. Medh. reads karambhavéluk4s tapt44, and explains karambha# by karmada/ (kardama/ ?), ‘heated mud and sand (?)’. The translation follows Kull.’s and Ragh.’s notes. Medh., Gov., Ragh., Nand., and K. read suduésahan, ‘very hard to bear,’ which has been given akove, instead of daruzén, ‘terrible’ (Kull., editions). XII, 86. SUPREME BLISS. 501 pangs of diseases, afflictions of many various kinds, and (finally) unconquerable death. 81. But with whatever disposition of mind (a man) performs any act, he reaps its result in a (future) body endowed with the same quality. 82. All the results, proceeding from actions, have been thus pointed out; learn (next) those acts which secure supreme bliss to a Brahmazma. 83. Studying the Veda, (practising) austerities, (the acquisition of true) knowledge, the subjugation of the organs, abstention from doing injury, and serving the Guru are the best means for attaining supreme bliss. 84. (If you ask) whether among all these virtuous actions, (performed) here below, (there be) one which has been declared more efficacious (than the rest) for securing supreme happiness to man, 85. (The answer is that) the knowledge of the Soul is stated to be the most excellent among all of them; for that is the first of all sciences, because immortality is gained through that. 86. Among those six (kinds of) actions (enumer- 81. E.g. if while a man performs an act his disposition is sittvika, or ‘ chiefly penetrated by the quality of Goodness,’ he will reap its reward in a body produced chiefly by that quality, e. g. that of a god. 83. Yaga. III, 190. 84. Medh. omits this verse. 85. Yagw. 1,199. ‘The knowledge of the Soul,’ i. e. not that of the Kshetragzia, but that of the Supreme Soul, which is taught in the Upanishads (Medh., Gov., Kull., Nand.), means according to Nar., ‘meditation’ (dhyanam). Nand. asserts that the genitive sarveshim, ‘among all,’ stands in the sense of the ablative. According to him the translation should be, ‘is more excellent than all those.’ 86. Medh. takes the genitive shazz4m, ‘among those six,’ in the 502 LAWS OF MANU. XII, 87. ated above, the performance of) the acts taught in the Veda must ever be held to be most efficacious for ensuring happiness in this world and the next. 87. For in the performance of the acts prescribed by the Veda all those (others) are fully comprised, (each) in its turn in the several rules for the rites. 88. The acts prescribed by the Veda are of two kinds, such as procure an increase of happiness and
387. For in the performance of the acts prescribed by the Veda all those (others) are fully comprised, (each) in its turn in the several rules for the rites. 88. The acts prescribed by the Veda are of two kinds, such as procure an increase of happiness and sense of an ablative, and according to him the translation would be, ‘The acts taught in the Veda must ever be held to be more efficacious for ensuring happiness in this world and in the next than all those six (kinds of) actions (enumerated above).’ He proposes two explanations for karma vaidikam. ‘The acts taught in the Veda’ may either be ‘the Srauta rites, such as the Gyotish/oma,’ or ‘ those called further on, in verses 88-809, nivritta,’i. e. ‘rites performed as a matter of duty, without a desire for rewards.’ Nand. accepts the first explanation, and so does Gov., who, however, takes the genitive in its usual sense, ‘among those six.’ Nar. adopts Medh.’s second explanation, and says, ‘acts, taught in the Veda,’ i.e. ‘sacrifices and so forth, performed without the intention of (gaining) rewards,’ and construes the genitives like Gov. The same construction is adopted by Kull., who explains karma vaidikam by ‘the knowledge of the Supreme Soul.’ Medh.’s second explanation seems to be the best, on account of verses 89 and go, where ‘ knowledge,’ i.e. ‘the knowledge of the Supreme Soul’ (see verse 85) and the performance of the nivrittam karma are said to effect final liberation. The explanation of the genitives shaznim etesh4m by ‘among those six’ may perhaps be defended, if vaidikam karma is taken to correspond to vedabhydsa/, ‘ studying the Veda (and obeying its rules),’ in verse 83. But Medh.’s explanation of the construction is quite possible. 87. Kull. alters his explanation of vaidikam karma slightly, and interprets it by ‘the worship of the Supreme Soul’ (paramatmopasana), and quotes Brshadaranyaka-upanishad IV, 4, 22 in support of his view. The other commentators find no difficulty in showing that both ‘the Srauta sacrifices’ and ‘the nivrittakhyam karma’ include all the six points mentioned above, verse 83. I read in the first line with K. hi instead of tu (Medh., Gov., Kull., Nand.). 88. Kull. again changes his explanation of the expression ‘ acts XII, gr. SUPREME BLISS. 503 cause a continuation (of mundane existence, pravritta), and such as ensure supreme bliss and cause a cessation (of mundane existence, nivvztta). 89. Acts which secure (the fulfilment of) wishes in this world or in the next are called pravvztta (such as cause a continuation of mundane existence) ; but acts performed without any desire (for a reward), preceded by (the acquisition) of (true) knowledge, are declared to be nivvztta (such as cause the cessation of mundane existence).
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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