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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1prasitiguzadharmataA, 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, verse Medh. remarks that many other varr. lectt. exist which he omits, because they are useless (vaiitryapa/hantarani nishprayoganatvan na likhyante). The explanations differ still more than the readings. The translation follows Medh.’s interpretation. According to him the verse means that ‘sound and the rest are known to be enjoyable and means of obtaining pleasure through the Veda, as they are perceived in the form of melodies and so forth at the performance of Vedic rites,’ but that ‘the Veda is not their material cause, the Vedic rites being secondary actions only with respect to their production’ (sabdadinaim bhogyatvena sukhasadhananam vedid eva prasiddhi# 1 vaidikakarmanush/handd gitddisabdopapatti# .... na punar veda upadanakdravam .... etad 4ha prasfitir guzakarmata# | prasfitid sabdadindm utpattiZ 1 tadartham gunakarma phalarthatvat pradhdnakarme [ma] 4a 4itradishu guzadharma {karme] ty uktam). Gov.’s short note in substance agrees with this view (ye svargadiviprata [shay4] upabhogyatvenabhimat4s sabdadayo vishay4s te ’bhimatavishayopabhogotpattyartham yad upakarakam karmagnihotradikam tadanushtAanadvarena vedad eva prasidhyanti). According to Kull. the meaning of the compound is, ‘through the Vedic rites, (originating from) the (three) qualities (Goodness and so forth, which are) the sources (of sound and so forth).’ Ragh. gives two explanations : ‘(The elements which are the substrata of) sound, touch, colour, taste, and fifthly (of) smell, are known through the Veda according to their origin, their qualities, and their actions.’ Afterwards he gives for the last word an alternative version which closely agrees with Kull.’s view. Nand. says, ‘Sound and so forth, together with their sources, i.e. ether and so forth, with their qualities, i.e. their manifold subdivisions, e.g. the shadga (note), and so forth, and with their actions, i.e. attracting the organs of sensation and so forth, are known from the Veda alone.’ Nar. finally interprets his reading as follows: ‘(Sound and so forth) are produced from the Veda alone, which is characterised—the affix tasi has the meaning of the third and other cases—by the following, (viz.) the origin, i.e, the cause of production, quality, i.e. excessiveness and so forth, property, i.e. fragrance and so forth’ (prasftiA ganmahetus | guna utka/atvadi | dharma/ surabhitvadi2 1 tritiyadi tasif | etair upalakshitad vedat prasidhyanti gayante). 99. In explanation of the first line the commentators point to XII, 103. SUPREME BLISS. 507. which is the means of (securing happiness to) these creatures.
299. In explanation of the first line the commentators point to XII, 103. SUPREME BLISS. 507. which is the means of (securing happiness to) these creatures. 100. Command of armies, royal authority, the office of a judge, and sovereignty over the whole world he (only) deserves who knows the Vedascience. 101. Asa fire that has gained strength consumes even trees full of sap, even so he who knows the Veda burns out the taint of his soul which arises from (evil) acts. 102. In whatever order (a man) who knows the true meaning of the Veda-science may dwell, he becomes even while abiding in this world, fit for the union with Brahman. 103. (Even forgetful) students of the (sacred) books are more distinguished than the ignorant, those who remember them surpass the (forgetful) students, those who possess a knowledge (of the meaning) are more distinguished than those who III, 76, and the corresponding Vedic passages. Gov. and Kull. explain asya gantof, ‘of these creatures,’ by ‘of men entitled to perform Vedic rites.’ Nar. takes the second line differently : ‘Through that, i.e. the Veda alone, I know that highest, i. e. meditation, which is the means, i.e. the means of securing final liberation to these creatures’ (yad asya ganto# sadhanam apavargasddhanam | param dhydnam dhyey4di | tad etasmad vedad eva manye gane). 100. Medh. places this verse later. The order in which the remaining verses of the Samhita are read in the MSS. differs very much from that adopted by the other commentators. They stand as follows: 106, 107, 108, 100, 101, 102, 103, 104, 105, 109, TIO, III, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 1225 next both the text and the commentary of 91, 92, 93 are repeated, and then comes the last verse, 126. tor. Vas. XXVII, 2. 103. Agwiebhya, ‘than the ignorant,’ i.e. ‘entirely ignorant’ wee 508 “LAWS OF MANU. XII, 104. (only) remember (the words), men who follow (the teaching of the texts) surpass those who (merely) know (their meaning). 104. Austerity and sacred learning are the best means by which a Brahmaza secures supreme bliss ; by austerities he destroys guilt, by sacred learning he obtains the cessation of (births and) deaths. 105. The three (kinds of evidence), perception, inference, and the (sacred) Institutes which comprise the tradition (of) many (schools), must be fully understood by him who desires perfect correctness with respect to the sacred law. 106. He alone, and no other man, knows the sacred law, who explores the (utterances) of the sages and the body of the laws, by (modes of) reasoning, not repugnant to the Veda-lore.
3106. He alone, and no other man, knows the sacred law, who explores the (utterances) of the sages and the body of the laws, by (modes of) reasoning, not repugnant to the Veda-lore. (Medh., Nar.), ‘who have not studied the Veda’ (Nand.), means according to Gov. and Kull., ‘those who have learned a little.’ Granthinaé, ‘ (forgetful) students’ (Kull., Nand.), means according to Medh. and Gov., ‘students who learn the texts alone, but do not take very great trouble with them ;’ according to N4r.,‘men who know the text only.’ Dh&riza, ‘those who remember (the texts)’ (Kull., Nand.), are according to Medh. and Gov., ‘men who are very persevering in studying ;’ according to N4r., ‘those who know the meaning of the texts.’ Ndr. takes gf#4nin, ‘he who knows (the meaning of the texts),’ in the sense of ‘he who knows the Soul or Self.’ 104. Yagi. I, 200. 105. Sdastram, ‘ the (sacred) Institutes,’ i.e. ‘the Veda, which has many Sakhas’ (Gov., Nar.), or ‘the Veda and the Smriti’ (Medh.), or ‘the Smrvti’ (Kull.). Nand. reads siddhim, ‘a complete knowledge or accurate performance,’ instead of suddhim. The Puza copy of N4r. stops with this verse, the remaining leaves being lost. 106. ‘The utterances of the sages,’ i.e. ‘the Veda.’ ‘The body of the laws,’ i.e. ‘the Smriti.’ ‘The modes of reasoning’ are, according to Medh. and Kull, the Mimamsa4 of Gaimini; according to ‘others’ quoted by Medh., all the philosophical schools, excepting XII, roo. DOUBTFUL POINTS OF LAW. 509 107. Thus the acts which secure supreme bliss have been exactly and fully described; (now) the secret portion of these Institutes, proclaimed by Manu, will be taught. 108. If it be asked how it should be with respect to (points of) the law which have not been (specially) mentioned, (the answer is), ‘that which Brahmazas (who are) Sishéas propound, shall doubtlessly have legal (force).’ 109. Those Brahmazas must be considered as Sish¢Zas who, in accordance with the sacred law, have studied the Veda together with its appendages, and are able to adduce proofs perceptible by the senses from the revealed texts. those which, like the Bauddhas, Nirgranthas, and Lok4yatikas, deny the authority of the Vedas. 108-115. Ap. II, 29, 13-14; Gaut. XXVIII, 48-51; Vas. III, 20; Baudh. I, 1, 5-13, 16; Yagi. I, g—-10.
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.
1prasitiguzadharmataA, 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, verse Medh. remarks that many other varr. lectt. exist which he omits, because they are useless (vaiitryapa/hantarani nishprayoganatvan na likhyante). The explanations differ still more than the readings. The translation follows Medh.’s interpretation. According to him the verse means that ‘sound and the rest are known to be enjoyable and means of obtaining pleasure through the Veda, as they are perceived in the form of melodies and so forth at the performance of Vedic rites,’ but that ‘the Veda is not their material cause, the Vedic rites being secondary actions only with respect to their production’ (sabdadinaim bhogyatvena sukhasadhananam vedid eva prasiddhi# 1 vaidikakarmanush/handd gitddisabdopapatti# .... na punar veda upadanakdravam .... etad 4ha prasfitir guzakarmata# | prasfitid sabdadindm utpattiZ 1 tadartham gunakarma phalarthatvat pradhdnakarme [ma] 4a 4itradishu guzadharma {karme] ty uktam). Gov.’s short note in substance agrees with this view (ye svargadiviprata [shay4] upabhogyatvenabhimat4s sabdadayo vishay4s te ’bhimatavishayopabhogotpattyartham yad upakarakam karmagnihotradikam tadanushtAanadvarena vedad eva prasidhyanti). According to Kull. the meaning of the compound is, ‘through the Vedic rites, (originating from) the (three) qualities (Goodness and so forth, which are) the sources (of sound and so forth).’ Ragh. gives two explanations : ‘(The elements which are the substrata of) sound, touch, colour, taste, and fifthly (of) smell, are known through the Veda according to their origin, their qualities, and their actions.’ Afterwards he gives for the last word an alternative version which closely agrees with Kull.’s view. Nand. says, ‘Sound and so forth, together with their sources, i.e. ether and so forth, with their qualities, i.e. their manifold subdivisions, e.g. the shadga (note), and so forth, and with their actions, i.e. attracting the organs of sensation and so forth, are known from the Veda alone.’ Nar. finally interprets his reading as follows: ‘(Sound and so forth) are produced from the Veda alone, which is characterised—the affix tasi has the meaning of the third and other cases—by the following, (viz.) the origin, i.e, the cause of production, quality, i.e. excessiveness and so forth, property, i.e. fragrance and so forth’ (prasftiA ganmahetus | guna utka/atvadi | dharma/ surabhitvadi2 1 tritiyadi tasif | etair upalakshitad vedat prasidhyanti gayante). 99. In explanation of the first line the commentators point to XII, 103. SUPREME BLISS. 507. which is the means of (securing happiness to) these creatures.
299. In explanation of the first line the commentators point to XII, 103. SUPREME BLISS. 507. which is the means of (securing happiness to) these creatures. 100. Command of armies, royal authority, the office of a judge, and sovereignty over the whole world he (only) deserves who knows the Vedascience. 101. Asa fire that has gained strength consumes even trees full of sap, even so he who knows the Veda burns out the taint of his soul which arises from (evil) acts. 102. In whatever order (a man) who knows the true meaning of the Veda-science may dwell, he becomes even while abiding in this world, fit for the union with Brahman. 103. (Even forgetful) students of the (sacred) books are more distinguished than the ignorant, those who remember them surpass the (forgetful) students, those who possess a knowledge (of the meaning) are more distinguished than those who III, 76, and the corresponding Vedic passages. Gov. and Kull. explain asya gantof, ‘of these creatures,’ by ‘of men entitled to perform Vedic rites.’ Nar. takes the second line differently : ‘Through that, i.e. the Veda alone, I know that highest, i. e. meditation, which is the means, i.e. the means of securing final liberation to these creatures’ (yad asya ganto# sadhanam apavargasddhanam | param dhydnam dhyey4di | tad etasmad vedad eva manye gane). 100. Medh. places this verse later. The order in which the remaining verses of the Samhita are read in the MSS. differs very much from that adopted by the other commentators. They stand as follows: 106, 107, 108, 100, 101, 102, 103, 104, 105, 109, TIO, III, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 1225 next both the text and the commentary of 91, 92, 93 are repeated, and then comes the last verse, 126. tor. Vas. XXVII, 2. 103. Agwiebhya, ‘than the ignorant,’ i.e. ‘entirely ignorant’ wee 508 “LAWS OF MANU. XII, 104. (only) remember (the words), men who follow (the teaching of the texts) surpass those who (merely) know (their meaning). 104. Austerity and sacred learning are the best means by which a Brahmaza secures supreme bliss ; by austerities he destroys guilt, by sacred learning he obtains the cessation of (births and) deaths. 105. The three (kinds of evidence), perception, inference, and the (sacred) Institutes which comprise the tradition (of) many (schools), must be fully understood by him who desires perfect correctness with respect to the sacred law. 106. He alone, and no other man, knows the sacred law, who explores the (utterances) of the sages and the body of the laws, by (modes of) reasoning, not repugnant to the Veda-lore.
3106. He alone, and no other man, knows the sacred law, who explores the (utterances) of the sages and the body of the laws, by (modes of) reasoning, not repugnant to the Veda-lore. (Medh., Nar.), ‘who have not studied the Veda’ (Nand.), means according to Gov. and Kull., ‘those who have learned a little.’ Granthinaé, ‘ (forgetful) students’ (Kull., Nand.), means according to Medh. and Gov., ‘students who learn the texts alone, but do not take very great trouble with them ;’ according to N4r.,‘men who know the text only.’ Dh&riza, ‘those who remember (the texts)’ (Kull., Nand.), are according to Medh. and Gov., ‘men who are very persevering in studying ;’ according to N4r., ‘those who know the meaning of the texts.’ Ndr. takes gf#4nin, ‘he who knows (the meaning of the texts),’ in the sense of ‘he who knows the Soul or Self.’ 104. Yagi. I, 200. 105. Sdastram, ‘ the (sacred) Institutes,’ i.e. ‘the Veda, which has many Sakhas’ (Gov., Nar.), or ‘the Veda and the Smriti’ (Medh.), or ‘the Smrvti’ (Kull.). Nand. reads siddhim, ‘a complete knowledge or accurate performance,’ instead of suddhim. The Puza copy of N4r. stops with this verse, the remaining leaves being lost. 106. ‘The utterances of the sages,’ i.e. ‘the Veda.’ ‘The body of the laws,’ i.e. ‘the Smriti.’ ‘The modes of reasoning’ are, according to Medh. and Kull, the Mimamsa4 of Gaimini; according to ‘others’ quoted by Medh., all the philosophical schools, excepting XII, roo. DOUBTFUL POINTS OF LAW. 509 107. Thus the acts which secure supreme bliss have been exactly and fully described; (now) the secret portion of these Institutes, proclaimed by Manu, will be taught. 108. If it be asked how it should be with respect to (points of) the law which have not been (specially) mentioned, (the answer is), ‘that which Brahmazas (who are) Sishéas propound, shall doubtlessly have legal (force).’ 109. Those Brahmazas must be considered as Sish¢Zas who, in accordance with the sacred law, have studied the Veda together with its appendages, and are able to adduce proofs perceptible by the senses from the revealed texts. those which, like the Bauddhas, Nirgranthas, and Lok4yatikas, deny the authority of the Vedas. 108-115. Ap. II, 29, 13-14; Gaut. XXVIII, 48-51; Vas. III, 20; Baudh. I, 1, 5-13, 16; Yagi. I, g—-10.
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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