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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
190. He who sedulously performs acts leading to future births (pravzztta) becomes equal to the gods ; but he who is intent on the performance of those causing the cessation (of existence, nivrztta) indeed, passes beyond (the reach of) the five elements. 91. He who sacrifices to the Self (alone), equally recognising the Self in all created beings and all created beings in the Self, becomes (independent like) an autocrat and self-luminous. taught in the Veda,’ and takes it to mean ‘sacrifices like the Gyotishfoma and the worship of images.’ 89. Medh. explains g#4napfirvam, ‘ preceded by (the acquisition of true) knowledge,’ to mean ‘ whereof knowledge is the chief (part,’ ghanam adyam mukhyam yasya). go. Kull. remarks that the expression ‘becomes equal to the gods’ gives only an instance of the rewards attainable by kamyéni karmazi. ‘ Passes beyond (the reach of) the five elements,’ i. e. ‘ casts off the subtile body’ (N4r.), or ‘obtains final liberation’ (Medh., Gov., Kull.) gt. isa-upanishad, 6. ‘He who sacrifices to the Self (alone),’ i.e. ‘who connects himself with the nature of one who consists of all deities, i. e. thinks, “ Not Agni, nor Aditya is the deity, I am here the deity”’ (Atm4nam eva sarvadevatimayatvena yogayate | manyate nastir [nagnir] Adityo va devatataham iha 4a devata mati [ihaiva devata iti?], Medh., similarly Gov. and N&r.), means according to Kull., Ragh., and Nand., ‘he who performs the Gyotishfoma and the like (sacrifices) in the manner of the Brahmarpaaa,’ i. e. in such 504 LAWS OF MANU. XII, 92. 92. After giving up even the above-mentioned sacrificial rites, a Brahmaza should exert himself in (acquiring) the knowledge of the Soul, in extinguishing his passions, and in studying the Veda. 93. For that secures the attainment of the object of existence, especially in the case of a Brahmaaa, because by attaining that, not otherwise, a twiceborn man has gained all his ends. 94. The Veda is the eternal eye of the manes, gods, and men; the Veda-ordinance (is) both beyond the sphere of (human) power, and beyond the sphere of (human) comprehension ; that is a certain fact.
294. The Veda is the eternal eye of the manes, gods, and men; the Veda-ordinance (is) both beyond the sphere of (human) power, and beyond the sphere of (human) comprehension ; that is a certain fact. a manner that he understands Brahman to be the object of the worship, and makes over the merit to Brahman. The participial clause means, according to Medh. and Gov., thinking ‘I am contained in the whole creation, both the movable and the immovable’ (vyavasthitah, Gov.), or ‘I am, as it were, the whole world’ (aham ivaitaggagat, Medh.) and ‘all created beings are contained in me’ (mayy avasthitani, Gov., mayi sthiténi, Medh.). Kull, Ragh., and Nand. (who reads sampasyan) explain it on pure Vedanta principles, The sacrificer is to recognise his identity with the Supreme Soul, and that through this identity he is one with all created beings, and that all created beings are one with him. The double rendering of the term svaragyam is based on the double meaning of the verb rag, ‘to rule’ and ‘to shine.’ Medh. alone points it out. Kull. gives the second meaning alone, and takes the phrase a little differently: ‘attains the state of the self-luminous (Brahman). Gov., Nar., and Nand. give Medh.’s first meaning only. 92. ‘ Above-mentioned,’ i.e. ‘as securing supreme bliss’ (Nand.), or ‘the Agnihotra and the rest’ (Medh., Gov., Kull.), The last three commentators point out that this verse is not intended to authorise an irregular discontinuance of the daily rites. 93. Nand. omits this verse. Kritakrityah, ‘has gained all his ends’ (Medh.), is taken by Gov. in its other sense, ‘has done all he ought to do’ (kritakaraniya). 94. Instead of asakyam, ‘ beyond (the sphere of human) power,’ i.e. ‘which cannot have been produced by men’ (Gov., Kull.), N&r. and Nand. read atarkyam, ‘ beyond (the sphere of human) reasoning’ (tarkezinyathdsambhavam, N&r.; fdr’sam ity adhyavasdtum XII, 98 SUPREME BLISS. 505 95. All those traditions (sm7zti) and all those despicable systems of philosophy, which are not based on the Veda, produce no reward after death; for they are declared to be founded on Darkness. 96. All those (doctrines), differing from the (Veda), which spring up and (soon) perish, are worthless and false, because they are of modern date. 97. The four castes, the three worlds, the four orders, the past, the present, and the future are all severally known by means of the Veda. 98. Sound, touch, colour, taste, and fifthly smell are known through the Veda alone, (their) production (is) through the (Vedic rites, which in this respect are) secondary acts. asakyam apaurusheyatvat, Nand.). Aprameyam, ‘beyond (the sphere of human) comprehension,’ may, according to the commentators, mean either that the Veda can never be fully known, on account of the number of its branches and of the depth of its meaning, or that it cannot be understood by human reasoning alone, but requires the help of grammar of the Mim4msé4 and so forth.
395. As an example of false traditions Medh. names ‘rules such as “Heavenly bliss is attained by worshipping Kaityas,” which occur in the Sobha and other Siddhantas of the Nirgranthas (Digambara Gainas).’ ‘Despicable systems of philosophy,’ e. g. ‘that of the Xarvakas’ (Kull.). Pretya,‘ after death’ (paraloke, Gov., Kull.), means according to Medh. prakarsham prapya, ‘ after attaining eminence.’ Medh. mentions the explanation adopted above as that of ‘others,’ and adds that it requires the reading prete. 97. Nr. and Ragh. explain prasidhyati, ‘are made known,’ by gayate, ‘are produced.’ Gov. and Kull. point to III, 76. 98. I read with all the commentators prasidhyanti instead of prasfyante (Indian editions). The last words of the verse are extremely doubtful. Medh. reads prasftir guzakarmata/, and Gov. seems to have adopted the same version, though the text of the Puma MS. has prabhfitaguzakarmatad. Kull. and Ragh. give prasitiguzakarmatat ; Nand. prasftiguzakarmabhiA, and Nar. prasitiguzadharmataA, with which reading a var. lect., mentioned by Medh., prasfteguadharmatad may have originally agreed. In concluding his note on the 506 LAWS OF MANU. XII, 59. 99. The eternal lore of the Veda upholds all created beings; hence I hold that to be supreme,
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.
190. He who sedulously performs acts leading to future births (pravzztta) becomes equal to the gods ; but he who is intent on the performance of those causing the cessation (of existence, nivrztta) indeed, passes beyond (the reach of) the five elements. 91. He who sacrifices to the Self (alone), equally recognising the Self in all created beings and all created beings in the Self, becomes (independent like) an autocrat and self-luminous. taught in the Veda,’ and takes it to mean ‘sacrifices like the Gyotishfoma and the worship of images.’ 89. Medh. explains g#4napfirvam, ‘ preceded by (the acquisition of true) knowledge,’ to mean ‘ whereof knowledge is the chief (part,’ ghanam adyam mukhyam yasya). go. Kull. remarks that the expression ‘becomes equal to the gods’ gives only an instance of the rewards attainable by kamyéni karmazi. ‘ Passes beyond (the reach of) the five elements,’ i. e. ‘ casts off the subtile body’ (N4r.), or ‘obtains final liberation’ (Medh., Gov., Kull.) gt. isa-upanishad, 6. ‘He who sacrifices to the Self (alone),’ i.e. ‘who connects himself with the nature of one who consists of all deities, i. e. thinks, “ Not Agni, nor Aditya is the deity, I am here the deity”’ (Atm4nam eva sarvadevatimayatvena yogayate | manyate nastir [nagnir] Adityo va devatataham iha 4a devata mati [ihaiva devata iti?], Medh., similarly Gov. and N&r.), means according to Kull., Ragh., and Nand., ‘he who performs the Gyotishfoma and the like (sacrifices) in the manner of the Brahmarpaaa,’ i. e. in such 504 LAWS OF MANU. XII, 92. 92. After giving up even the above-mentioned sacrificial rites, a Brahmaza should exert himself in (acquiring) the knowledge of the Soul, in extinguishing his passions, and in studying the Veda. 93. For that secures the attainment of the object of existence, especially in the case of a Brahmaaa, because by attaining that, not otherwise, a twiceborn man has gained all his ends. 94. The Veda is the eternal eye of the manes, gods, and men; the Veda-ordinance (is) both beyond the sphere of (human) power, and beyond the sphere of (human) comprehension ; that is a certain fact.
294. The Veda is the eternal eye of the manes, gods, and men; the Veda-ordinance (is) both beyond the sphere of (human) power, and beyond the sphere of (human) comprehension ; that is a certain fact. a manner that he understands Brahman to be the object of the worship, and makes over the merit to Brahman. The participial clause means, according to Medh. and Gov., thinking ‘I am contained in the whole creation, both the movable and the immovable’ (vyavasthitah, Gov.), or ‘I am, as it were, the whole world’ (aham ivaitaggagat, Medh.) and ‘all created beings are contained in me’ (mayy avasthitani, Gov., mayi sthiténi, Medh.). Kull, Ragh., and Nand. (who reads sampasyan) explain it on pure Vedanta principles, The sacrificer is to recognise his identity with the Supreme Soul, and that through this identity he is one with all created beings, and that all created beings are one with him. The double rendering of the term svaragyam is based on the double meaning of the verb rag, ‘to rule’ and ‘to shine.’ Medh. alone points it out. Kull. gives the second meaning alone, and takes the phrase a little differently: ‘attains the state of the self-luminous (Brahman). Gov., Nar., and Nand. give Medh.’s first meaning only. 92. ‘ Above-mentioned,’ i.e. ‘as securing supreme bliss’ (Nand.), or ‘the Agnihotra and the rest’ (Medh., Gov., Kull.), The last three commentators point out that this verse is not intended to authorise an irregular discontinuance of the daily rites. 93. Nand. omits this verse. Kritakrityah, ‘has gained all his ends’ (Medh.), is taken by Gov. in its other sense, ‘has done all he ought to do’ (kritakaraniya). 94. Instead of asakyam, ‘ beyond (the sphere of human) power,’ i.e. ‘which cannot have been produced by men’ (Gov., Kull.), N&r. and Nand. read atarkyam, ‘ beyond (the sphere of human) reasoning’ (tarkezinyathdsambhavam, N&r.; fdr’sam ity adhyavasdtum XII, 98 SUPREME BLISS. 505 95. All those traditions (sm7zti) and all those despicable systems of philosophy, which are not based on the Veda, produce no reward after death; for they are declared to be founded on Darkness. 96. All those (doctrines), differing from the (Veda), which spring up and (soon) perish, are worthless and false, because they are of modern date. 97. The four castes, the three worlds, the four orders, the past, the present, and the future are all severally known by means of the Veda. 98. Sound, touch, colour, taste, and fifthly smell are known through the Veda alone, (their) production (is) through the (Vedic rites, which in this respect are) secondary acts. asakyam apaurusheyatvat, Nand.). Aprameyam, ‘beyond (the sphere of human) comprehension,’ may, according to the commentators, mean either that the Veda can never be fully known, on account of the number of its branches and of the depth of its meaning, or that it cannot be understood by human reasoning alone, but requires the help of grammar of the Mim4msé4 and so forth.
395. As an example of false traditions Medh. names ‘rules such as “Heavenly bliss is attained by worshipping Kaityas,” which occur in the Sobha and other Siddhantas of the Nirgranthas (Digambara Gainas).’ ‘Despicable systems of philosophy,’ e. g. ‘that of the Xarvakas’ (Kull.). Pretya,‘ after death’ (paraloke, Gov., Kull.), means according to Medh. prakarsham prapya, ‘ after attaining eminence.’ Medh. mentions the explanation adopted above as that of ‘others,’ and adds that it requires the reading prete. 97. Nr. and Ragh. explain prasidhyati, ‘are made known,’ by gayate, ‘are produced.’ Gov. and Kull. point to III, 76. 98. I read with all the commentators prasidhyanti instead of prasfyante (Indian editions). The last words of the verse are extremely doubtful. Medh. reads prasftir guzakarmata/, and Gov. seems to have adopted the same version, though the text of the Puma MS. has prabhfitaguzakarmatad. Kull. and Ragh. give prasitiguzakarmatat ; Nand. prasftiguzakarmabhiA, and Nar. prasitiguzadharmataA, with which reading a var. lect., mentioned by Medh., prasfteguadharmatad may have originally agreed. In concluding his note on the 506 LAWS OF MANU. XII, 59. 99. The eternal lore of the Veda upholds all created beings; hence I hold that to be supreme,
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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