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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1those 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. 109. ‘In accordance with the sacred law,’ i.e. ‘while observing the rules prescribed for a student.’ The expression srutipratyakshahetavak, ‘who are able to adduce proofs perceptible by the senses from the revealed texts,’ is variously interpreted. According to Medh. it means either ‘those who possess the revealed texts, (proof through) perception and argument’ (srutipratyakshe hetus 4a srutipratyakshahetavaA), or ‘those for whom the revealed texts which are perceptible by the senses, are the reason for distinguishing between virtue and sin’ (athava stuteA pratyakshasruteé | pratyakshasabda sraute pratyaye pratyakshatulyatvat prayuktaZ 1 sa 4a hetur dharm&dharmaparigféne kéranam yeshim ta evam ufyante); according to Gov., “who are the cause of the teaching of the subjects perceptible in the Veda’ (vedagokarapadarthopadesakéranabhitaf) ; according to Kull.; ‘who are the causes of making the revealed texts perceptible, by reciting the revealed texts;’ and according to Nand., ‘those for whose knowledge and exposition of the law hearing and perception by means of the senses are the causes’ (yesh4m sravanam pratyaksham ka dharmagiAnavakanayor hetus te). ‘The appendages,’ i.e. ‘the Itihasas and Purasas’ (Medh. according to the Mahabharata, 510 LAWS OF MANU. XII, rro. 110. Whatever an assembly, consisting either of at least ten, or of at least three persons who follow their prescribed occupations, declares to be law, the legal (force of) that one must not dispute. 111. Three persons who each know one of the three principal Vedas, a logician, a Mim4msaka, one who knows the Nirukta, one who recites (the Institutes of) the sacred law, and three men belonging to the first three orders shall constitute a (legal) assembly, consisting of at least ten members. 112. One who knows the Azg-veda, one who knows the Yagur-veda, and one who knows the SAma-veda, shall be known (to form) an assembly consisting of at least three members (and competent) to decide doubtful points of law. 113. Even that which one Bradhmaza versed in the Veda declares to be law, must be considered (to have) supreme legal (force, but) not that which is proclaimed by myriads of ignorant men. 114. Even if thousands of Brahmazas, who have Nand.), or ‘the Angas, Mimams4, the law-books, the Purdzas, and so forth’ (Gov., Kull.). 110. Medh. and Gov. read vifarayet instead of viédlayet (Kull., Nand.).
2114. Even if thousands of Brahmazas, who have Nand.), or ‘the Angas, Mimams4, the law-books, the Purdzas, and so forth’ (Gov., Kull.). 110. Medh. and Gov. read vifarayet instead of viédlayet (Kull., Nand.). 111. ‘Three men belonging to the first three orders,’ i.e. ‘a student, a householder, and a hermit’ (Gov., Kull., Nand.). Medh. says that some think ‘a student, a householder, and an ascetic’ to be meant, because the hermit must not enter a village, and because Gautama, in the enumeration of the castes, places the ascetic before the hermit, while others refer the words to Manu’s first three orders. The reading traividyo, which all the commentaries give, is probably incorrect. It ought to be traividyam, tisriz4m vidyanim sam4harah ; see Yagf. I, 9, and compare 44turvidyam, aturvaidyam, Baudh. I, 1,1, 8, and Vas. III, 20. 114. Avratandm, ‘ who have not fulfilled their sacred duties,’ i. e. ‘who have not fulfilled the vows incumbent on a student’ (Gov., Kull.). XIT, 118. THE KNOWLEDGE OF THE ATMAN. SII not fulfilled their sacred duties, are unacquainted with the Veda, and subsist only by the name of their caste, meet, they cannot (form) an assembly (for settling the sacred law). 115. The sin of him whom dunces, incarnations of Darkness, and unacquainted with the law, instruct (in his duty), falls, increased a hundredfold, on those who propound it. 116. All that which is most efficacious for securing supreme bliss has been thus declared to you; a Brahmaza who does not fall off from that obtains the most excellent state. 117. Thus did that worshipful deity disclose to me, through a desire of benefiting mankind, this whole most excellent secret of the sacred law. 118. Let (every Brahmamza), concentrating his mind, fully recognise in the Self all things, both the real and the unreal, for he who recognises the universe in the Self, does not give his heart to unrighteousness. 115. Nand. gives yad for yam, instead of tamobhfitaA, ‘ incarnations of Darkness,’ the reading of the Dharma-sitras, tamomidhah, ‘perplexed by Darkness or ignorance.’ 118. Sampasyet, ‘let (every Brahmava) fully recognise,’ i. e. ‘ let him clearly realise in his mind’ (sékshatkuryat, Medh., Kull.), through devotional exercises (upfsana, Medh.), or through deep meditation (Kull.), or ‘let him vow to be solely intent on that one object of knowledge, to the exclusion of the knowledge of all other knowable objects’ (g#iey4ntaravishayanirakaranena tadekagfeyanishthm anubrdyat, Medh.). Atmani, ‘in the Self, i.e. ‘in the Supreme Self’ (Kull., Nand.), or ‘in his own individual Self’ (Gov.). Medh. remarks that ‘the learned dispute regarding the meaning of the term 4tman, and that besides the two explanations already given a third was proposed by some, according to which it meant ‘the corporeal Self’ Medh. himself considers the first explanation to be the correct one. Sadasat, ‘the real and the unreal,’ i. e. either ‘ the 512 LAWS OF MANU. XII, 119.
3himself considers the first explanation to be the correct one. Sadasat, ‘the real and the unreal,’ i. e. either ‘ the 512 LAWS OF MANU. XII, 119. 119. The Self alone is the multitude of the gods, the universe rests on the Self; for the Self produces the connexion of these embodied (spirits) with actions. 120. Let him meditate on the ether as identical with the cavities (of the body), on the wind as identical with the organs of motions and of touch, on the most excellent light as the same with his digestive organs and his sight, on water as the same with the (corporeal) fluids, on the earth as the same with the solid parts (of his body) ; 121. On the moon as one with the internal organ, on the quarters of the horizon as one with his sense of hearing, on Vishzu as one with his (power of) motion, on Hara as the same with his strength, on Agni (Fire) as identical with his speech, on Mitra as identical with his excretions, and on Prag4pati as one with his organ of generation. 122. Let him know the supreme Male (Purusha, to be) the sovereign ruler of them all, smaller even than small, bright like gold, and perceptible by the intellect (only when) in (a state of) sleep(-like abstraction). 123. Some call him Agni (Fire), others Manu, the products and the causes,’ or ‘ the intelligent and the non-intelligent’ (Nand.), means according to Gov., ‘ that which possesses a shape of certain proportions and its opposite’ (mfrtam préthivy4di ya&samirtam 4k4sadi). Medh. proposes two other explanations, 1. ‘that which is both existent and non-existent, i.e. comes into existence and perishes;’ 2. ‘that which like the hare’s horn is non-existent, and that which like ether is eternal.” The word samahitaA, ‘concentrating himself,’ may have, as Medh. thinks, a technical meaning, and refer to the Samadhi, mentioned in the Yoga and Ved4nta systems. r1g. In this verse Gov., too, explains 4tm4 by paramatmé. 120. Medh. explains snehe, ‘on the (corporeal) fluids,’ by ‘on the viscous substances,’ e. g. ‘the brain and so forth.’ XIJ, 126. THE KNOWLEDGE OF THE ATMAN. 513 - Lord of creatures, others Indra, others the vital air, and again others eternal Brahman. 124. He pervades all created beings in the five forms, and constantly makes them, by means of birth, growth and decay, revolve like the wheels (of a chariot). | 125. He who thus recognises the Self through the Self in all created beings, becomes equal(-minded) towards all, and enters the highest state, Brahman. 126. A twice-born man who recites these Institutes, revealed by Manu, will be always virtuous in conduct, and will reach whatever condition he desires. 124. The five forms are the five great elements, which produce all bodies (Gov., Kull., Nand.). 125. Instead of param padam, ‘the highest state,’ Nand. reads sanatanam, ‘the eternal (Brahman).’ (25) LI Digitized by Google APPENDIX. QUOTATIONS FROM THE INSTITUTES OF Manu, IN THE TRANSLATED Hinpu Law-Books},
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.
1those 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. 109. ‘In accordance with the sacred law,’ i.e. ‘while observing the rules prescribed for a student.’ The expression srutipratyakshahetavak, ‘who are able to adduce proofs perceptible by the senses from the revealed texts,’ is variously interpreted. According to Medh. it means either ‘those who possess the revealed texts, (proof through) perception and argument’ (srutipratyakshe hetus 4a srutipratyakshahetavaA), or ‘those for whom the revealed texts which are perceptible by the senses, are the reason for distinguishing between virtue and sin’ (athava stuteA pratyakshasruteé | pratyakshasabda sraute pratyaye pratyakshatulyatvat prayuktaZ 1 sa 4a hetur dharm&dharmaparigféne kéranam yeshim ta evam ufyante); according to Gov., “who are the cause of the teaching of the subjects perceptible in the Veda’ (vedagokarapadarthopadesakéranabhitaf) ; according to Kull.; ‘who are the causes of making the revealed texts perceptible, by reciting the revealed texts;’ and according to Nand., ‘those for whose knowledge and exposition of the law hearing and perception by means of the senses are the causes’ (yesh4m sravanam pratyaksham ka dharmagiAnavakanayor hetus te). ‘The appendages,’ i.e. ‘the Itihasas and Purasas’ (Medh. according to the Mahabharata, 510 LAWS OF MANU. XII, rro. 110. Whatever an assembly, consisting either of at least ten, or of at least three persons who follow their prescribed occupations, declares to be law, the legal (force of) that one must not dispute. 111. Three persons who each know one of the three principal Vedas, a logician, a Mim4msaka, one who knows the Nirukta, one who recites (the Institutes of) the sacred law, and three men belonging to the first three orders shall constitute a (legal) assembly, consisting of at least ten members. 112. One who knows the Azg-veda, one who knows the Yagur-veda, and one who knows the SAma-veda, shall be known (to form) an assembly consisting of at least three members (and competent) to decide doubtful points of law. 113. Even that which one Bradhmaza versed in the Veda declares to be law, must be considered (to have) supreme legal (force, but) not that which is proclaimed by myriads of ignorant men. 114. Even if thousands of Brahmazas, who have Nand.), or ‘the Angas, Mimams4, the law-books, the Purdzas, and so forth’ (Gov., Kull.). 110. Medh. and Gov. read vifarayet instead of viédlayet (Kull., Nand.).
2114. Even if thousands of Brahmazas, who have Nand.), or ‘the Angas, Mimams4, the law-books, the Purdzas, and so forth’ (Gov., Kull.). 110. Medh. and Gov. read vifarayet instead of viédlayet (Kull., Nand.). 111. ‘Three men belonging to the first three orders,’ i.e. ‘a student, a householder, and a hermit’ (Gov., Kull., Nand.). Medh. says that some think ‘a student, a householder, and an ascetic’ to be meant, because the hermit must not enter a village, and because Gautama, in the enumeration of the castes, places the ascetic before the hermit, while others refer the words to Manu’s first three orders. The reading traividyo, which all the commentaries give, is probably incorrect. It ought to be traividyam, tisriz4m vidyanim sam4harah ; see Yagf. I, 9, and compare 44turvidyam, aturvaidyam, Baudh. I, 1,1, 8, and Vas. III, 20. 114. Avratandm, ‘ who have not fulfilled their sacred duties,’ i. e. ‘who have not fulfilled the vows incumbent on a student’ (Gov., Kull.). XIT, 118. THE KNOWLEDGE OF THE ATMAN. SII not fulfilled their sacred duties, are unacquainted with the Veda, and subsist only by the name of their caste, meet, they cannot (form) an assembly (for settling the sacred law). 115. The sin of him whom dunces, incarnations of Darkness, and unacquainted with the law, instruct (in his duty), falls, increased a hundredfold, on those who propound it. 116. All that which is most efficacious for securing supreme bliss has been thus declared to you; a Brahmaza who does not fall off from that obtains the most excellent state. 117. Thus did that worshipful deity disclose to me, through a desire of benefiting mankind, this whole most excellent secret of the sacred law. 118. Let (every Brahmamza), concentrating his mind, fully recognise in the Self all things, both the real and the unreal, for he who recognises the universe in the Self, does not give his heart to unrighteousness. 115. Nand. gives yad for yam, instead of tamobhfitaA, ‘ incarnations of Darkness,’ the reading of the Dharma-sitras, tamomidhah, ‘perplexed by Darkness or ignorance.’ 118. Sampasyet, ‘let (every Brahmava) fully recognise,’ i. e. ‘ let him clearly realise in his mind’ (sékshatkuryat, Medh., Kull.), through devotional exercises (upfsana, Medh.), or through deep meditation (Kull.), or ‘let him vow to be solely intent on that one object of knowledge, to the exclusion of the knowledge of all other knowable objects’ (g#iey4ntaravishayanirakaranena tadekagfeyanishthm anubrdyat, Medh.). Atmani, ‘in the Self, i.e. ‘in the Supreme Self’ (Kull., Nand.), or ‘in his own individual Self’ (Gov.). Medh. remarks that ‘the learned dispute regarding the meaning of the term 4tman, and that besides the two explanations already given a third was proposed by some, according to which it meant ‘the corporeal Self’ Medh. himself considers the first explanation to be the correct one. Sadasat, ‘the real and the unreal,’ i. e. either ‘ the 512 LAWS OF MANU. XII, 119.
3himself considers the first explanation to be the correct one. Sadasat, ‘the real and the unreal,’ i. e. either ‘ the 512 LAWS OF MANU. XII, 119. 119. The Self alone is the multitude of the gods, the universe rests on the Self; for the Self produces the connexion of these embodied (spirits) with actions. 120. Let him meditate on the ether as identical with the cavities (of the body), on the wind as identical with the organs of motions and of touch, on the most excellent light as the same with his digestive organs and his sight, on water as the same with the (corporeal) fluids, on the earth as the same with the solid parts (of his body) ; 121. On the moon as one with the internal organ, on the quarters of the horizon as one with his sense of hearing, on Vishzu as one with his (power of) motion, on Hara as the same with his strength, on Agni (Fire) as identical with his speech, on Mitra as identical with his excretions, and on Prag4pati as one with his organ of generation. 122. Let him know the supreme Male (Purusha, to be) the sovereign ruler of them all, smaller even than small, bright like gold, and perceptible by the intellect (only when) in (a state of) sleep(-like abstraction). 123. Some call him Agni (Fire), others Manu, the products and the causes,’ or ‘ the intelligent and the non-intelligent’ (Nand.), means according to Gov., ‘ that which possesses a shape of certain proportions and its opposite’ (mfrtam préthivy4di ya&samirtam 4k4sadi). Medh. proposes two other explanations, 1. ‘that which is both existent and non-existent, i.e. comes into existence and perishes;’ 2. ‘that which like the hare’s horn is non-existent, and that which like ether is eternal.” The word samahitaA, ‘concentrating himself,’ may have, as Medh. thinks, a technical meaning, and refer to the Samadhi, mentioned in the Yoga and Ved4nta systems. r1g. In this verse Gov., too, explains 4tm4 by paramatmé. 120. Medh. explains snehe, ‘on the (corporeal) fluids,’ by ‘on the viscous substances,’ e. g. ‘the brain and so forth.’ XIJ, 126. THE KNOWLEDGE OF THE ATMAN. 513 - Lord of creatures, others Indra, others the vital air, and again others eternal Brahman. 124. He pervades all created beings in the five forms, and constantly makes them, by means of birth, growth and decay, revolve like the wheels (of a chariot). | 125. He who thus recognises the Self through the Self in all created beings, becomes equal(-minded) towards all, and enters the highest state, Brahman. 126. A twice-born man who recites these Institutes, revealed by Manu, will be always virtuous in conduct, and will reach whatever condition he desires. 124. The five forms are the five great elements, which produce all bodies (Gov., Kull., Nand.). 125. Instead of param padam, ‘the highest state,’ Nand. reads sanatanam, ‘the eternal (Brahman).’ (25) LI Digitized by Google APPENDIX. QUOTATIONS FROM THE INSTITUTES OF Manu, IN THE TRANSLATED Hinpu Law-Books},
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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