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1In Vedic mythology, Manu, or Manus, as he is also called in the Rig-veda, is the heros eponymos of the human race, and by his nature belongs both to gods and to men. As a divine being he is described as the son of the Aditya Vivasvat and of ‘the female of equal colour, whom Vivasvat’s wife, Sarazy, made to take her place’, or as the offspring of Svayambhd, self-existent Brahman ?. In the same quality he is invoked at the sacrifices as pragapati, the Lord of created beings®, and in Kutséyana’s hymn of praise, which is quoted in the Maitrayana Brahmazopanishad (V, 1), he is identified with Brahman, the supreme Soul‘. In the systematised theology of the Nairuktas he appears as one of the deities residing in heaven®. His human character comes out still more frequently. He is named in the Rig-veda together with other sages of a remote antiquity ®, the Taittiriya-samhita speaks of him as of the father of a family who divides his estate among his sons’, and the Satapatha-brahmaza opens one of its legends regarding him with a passage which represents him as following the usual daily customs of men °. Manu’s position as the progenitor of mankind is usually 1 Valakhilya IV, 1; Atharva-veda VIII, 10,24; Sat. Br. XIII, 4, 3, 3; and Nirokta XII, 10, * See the Vedic sloka quoted Nirukta III, 4, about which more will be said below. A third account, Valakhilya III, 1, makes him the son of Samvarana, who possibly may be identical with the Ashi mentioned RV. V, 33, 10. ® Taitt. Samh. ITI, 2,8, 1; 1V, 1,9, 1; Vag. Samh. X1,66 ; Maitr. Samh. II, 7,7. * The edition reads annam, food. But Professor Max Miiller’s MS. has correctly Manu (S. B. E. XV, p. 303 note). My copy has AW. 5 Nirukta XII, 33-34. ® RV. I, 80, 16; I, 113, 16, &c. T Taitt. Samh. III, 1, 9, 4. ® Sat. Br. I, 8,1; Sacred Books of the East, vol. xii, p. 216, ‘In the moming they bronght to Manu water for washing, just as they (are wont to) bring (water) for washing the hands.’ Iviii LAWS OF MANU.
25 Nirukta XII, 33-34. ® RV. I, 80, 16; I, 113, 16, &c. T Taitt. Samh. III, 1, 9, 4. ® Sat. Br. I, 8,1; Sacred Books of the East, vol. xii, p. 216, ‘In the moming they bronght to Manu water for washing, just as they (are wont to) bring (water) for washing the hands.’ Iviii LAWS OF MANU. indicated in general terms only. In the Rig-veda he is . repeatedly called ‘Father Manu?.’ In other passages we meet frequently with the assertion that ‘the five tribes,’ or ‘these created beings,’ or ‘ the races of men’ are his offspring*. But in the famous legend of the flood, given by the Satapatha-brahmaza %, we have a circumstantial account of the manner in which he produced the human race. According to that Brahmaza, Manu alone was saved by the advice of a fish from a great flood which destroyed all created beings. Being desirous of offspring he engaged in worshipping and in performing austerities. “During this time he offered a Paka-yagita. His oblations produced a woman, Id4 or I/4, a personification of the id4 ceremony and of ‘ the blessing of the sacrifice.’ Though solicited by Mitra and Varuva to become theirs, she acknowledged herself Manu’s daughter, and stayed with him. ‘ With her,’ the Brahmaza concludes in somewhat ambiguous terms, ‘he went on worshipping and performing austerities. Through her he generated this race, which is called the race of Manu.’ Though this legend is alluded to in another Brahmaza‘*, and repeated in later Sanskrit works, it may be reasonably doubted whether it contains the original version of the production of mankind through Manu. It seems more probable that an older myth ascribed to him not a reproduction, but the first creation or procreation of the human race. Being the father of mankind, Manu is naturally considered as the founder of social and moral order, as a ruler of men, and as a Ashi to whom sacred texts were revealed, as the inventor of sacrificial rites, and the author of legal maxims. We find, therefore, passages which assert that he was a king °, which speak of his coronation, or make him 1 RV. I, 80, 16; I, 124, 2; II, 33, 13, &c. 2 RV. III, 24, 3; Taitt. Samh.I,5,1,3; 1,5, 6,1; II, 4,22; II, 4, 3,7; VI, 1, 5,6, &c.; Sat. Br. XIII, 4, 3, 3. * Sacred Books of the East, vol. xii, pp. 216-219. * Weber, Indische Streifen, vol. i, p. 11, note 3. 5 See e.g. Satapatha-brahmavza XIII, 4, 3, 3, and RV. I, 112, 8. In the iatter passage the epithet s(ira, the hero, characterises Manu asa royal personage, INTRODUCTION. lix
3Br. XIII, 4, 3, 3. * Sacred Books of the East, vol. xii, pp. 216-219. * Weber, Indische Streifen, vol. i, p. 11, note 3. 5 See e.g. Satapatha-brahmavza XIII, 4, 3, 3, and RV. I, 112, 8. In the iatter passage the epithet s(ira, the hero, characterises Manu asa royal personage, INTRODUCTION. lix the ancestor of kings. Thus a Mantra, recited at the Abhisheka of a king', asserts that Pragdpati formerly anointed Indra, Soma, Varuza, Yama, and Manu, and among the mythical kings Sary4ta is called Manu’s son ?, while Purdravas is the offspring of Manu’s daughter, Ida or IA. In later:times this ancient idea, which makes Manu the first king of men and the ancestor of kings, has led to his being placed at the head of mythical and of partly historical genealogies. From him springs IkshvAku, the first king of the solar dynasty and the historical Kalukya, and Xola kings name Manu as the founder of their families. Much more frequently the Veda alludes to, or explicitly mentions, Manu as the inventor of sacrificial rites. The Rig-veda contains a very large number of passages‘ which | speak of Manu’s sacrifices, and of his having kindled the sacred fire, or invoked the gods to accept the offerings of the ishis just as they accepted those of Manu. The same assertions are repeated in the Yagur-veda5, and the Satapatha-brahmama (I, 5, 1-7) says very explicitly, ‘ Manu, indeed, worshipped with sacrifices in the beginning ; imitating that, this progeny (of his now) sacrifices.’ In addition to the fire-worship, Manu is also said to have invented the Sraddhas or funeral sacrifices. The chief passage bearing on this point occurs in Apastamba’s Dharma-sitra II, 18, 1, where it is stated that the gods went to heaven in reward of their sacrifices, and that Manu, seeing men left behind, ‘revealed this ceremony, which is designated by the word Sraddha.’ Though this passage is not marked as a quotation, its style clearly shows that it has either been borrowed from a Brahmaaa, or that it gives a summary of 1 Ait. Br. VIII, 8,1. 2 Sat. Br. 1V,1, 5,2; compare also Ait. Br. IV, 32; VIII, 21, where the name is Saryata. 2 RV. I, 31,43 X, 95; and Sat. Br. XI,5,1,1. In the first passage I take manave in the sense of mfnavaya. * See Bergaigne, Religion Védique, I, 62-70, where, it seems to me, a great many difficult passages have been explained more successfully than in the translations of other Vedists, who take the word manu too freely in the sense of man. 5 See e.g. Taitt. Samh. I, 7, 1,3; II, 5,9, 1; IIL, 3, 2,15 V, 4, 10, 5. Ix LAWS OF MANU.
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.
1In Vedic mythology, Manu, or Manus, as he is also called in the Rig-veda, is the heros eponymos of the human race, and by his nature belongs both to gods and to men. As a divine being he is described as the son of the Aditya Vivasvat and of ‘the female of equal colour, whom Vivasvat’s wife, Sarazy, made to take her place’, or as the offspring of Svayambhd, self-existent Brahman ?. In the same quality he is invoked at the sacrifices as pragapati, the Lord of created beings®, and in Kutséyana’s hymn of praise, which is quoted in the Maitrayana Brahmazopanishad (V, 1), he is identified with Brahman, the supreme Soul‘. In the systematised theology of the Nairuktas he appears as one of the deities residing in heaven®. His human character comes out still more frequently. He is named in the Rig-veda together with other sages of a remote antiquity ®, the Taittiriya-samhita speaks of him as of the father of a family who divides his estate among his sons’, and the Satapatha-brahmaza opens one of its legends regarding him with a passage which represents him as following the usual daily customs of men °. Manu’s position as the progenitor of mankind is usually 1 Valakhilya IV, 1; Atharva-veda VIII, 10,24; Sat. Br. XIII, 4, 3, 3; and Nirokta XII, 10, * See the Vedic sloka quoted Nirukta III, 4, about which more will be said below. A third account, Valakhilya III, 1, makes him the son of Samvarana, who possibly may be identical with the Ashi mentioned RV. V, 33, 10. ® Taitt. Samh. ITI, 2,8, 1; 1V, 1,9, 1; Vag. Samh. X1,66 ; Maitr. Samh. II, 7,7. * The edition reads annam, food. But Professor Max Miiller’s MS. has correctly Manu (S. B. E. XV, p. 303 note). My copy has AW. 5 Nirukta XII, 33-34. ® RV. I, 80, 16; I, 113, 16, &c. T Taitt. Samh. III, 1, 9, 4. ® Sat. Br. I, 8,1; Sacred Books of the East, vol. xii, p. 216, ‘In the moming they bronght to Manu water for washing, just as they (are wont to) bring (water) for washing the hands.’ Iviii LAWS OF MANU.
25 Nirukta XII, 33-34. ® RV. I, 80, 16; I, 113, 16, &c. T Taitt. Samh. III, 1, 9, 4. ® Sat. Br. I, 8,1; Sacred Books of the East, vol. xii, p. 216, ‘In the moming they bronght to Manu water for washing, just as they (are wont to) bring (water) for washing the hands.’ Iviii LAWS OF MANU. indicated in general terms only. In the Rig-veda he is . repeatedly called ‘Father Manu?.’ In other passages we meet frequently with the assertion that ‘the five tribes,’ or ‘these created beings,’ or ‘ the races of men’ are his offspring*. But in the famous legend of the flood, given by the Satapatha-brahmaza %, we have a circumstantial account of the manner in which he produced the human race. According to that Brahmaza, Manu alone was saved by the advice of a fish from a great flood which destroyed all created beings. Being desirous of offspring he engaged in worshipping and in performing austerities. “During this time he offered a Paka-yagita. His oblations produced a woman, Id4 or I/4, a personification of the id4 ceremony and of ‘ the blessing of the sacrifice.’ Though solicited by Mitra and Varuva to become theirs, she acknowledged herself Manu’s daughter, and stayed with him. ‘ With her,’ the Brahmaza concludes in somewhat ambiguous terms, ‘he went on worshipping and performing austerities. Through her he generated this race, which is called the race of Manu.’ Though this legend is alluded to in another Brahmaza‘*, and repeated in later Sanskrit works, it may be reasonably doubted whether it contains the original version of the production of mankind through Manu. It seems more probable that an older myth ascribed to him not a reproduction, but the first creation or procreation of the human race. Being the father of mankind, Manu is naturally considered as the founder of social and moral order, as a ruler of men, and as a Ashi to whom sacred texts were revealed, as the inventor of sacrificial rites, and the author of legal maxims. We find, therefore, passages which assert that he was a king °, which speak of his coronation, or make him 1 RV. I, 80, 16; I, 124, 2; II, 33, 13, &c. 2 RV. III, 24, 3; Taitt. Samh.I,5,1,3; 1,5, 6,1; II, 4,22; II, 4, 3,7; VI, 1, 5,6, &c.; Sat. Br. XIII, 4, 3, 3. * Sacred Books of the East, vol. xii, pp. 216-219. * Weber, Indische Streifen, vol. i, p. 11, note 3. 5 See e.g. Satapatha-brahmavza XIII, 4, 3, 3, and RV. I, 112, 8. In the iatter passage the epithet s(ira, the hero, characterises Manu asa royal personage, INTRODUCTION. lix
3Br. XIII, 4, 3, 3. * Sacred Books of the East, vol. xii, pp. 216-219. * Weber, Indische Streifen, vol. i, p. 11, note 3. 5 See e.g. Satapatha-brahmavza XIII, 4, 3, 3, and RV. I, 112, 8. In the iatter passage the epithet s(ira, the hero, characterises Manu asa royal personage, INTRODUCTION. lix the ancestor of kings. Thus a Mantra, recited at the Abhisheka of a king', asserts that Pragdpati formerly anointed Indra, Soma, Varuza, Yama, and Manu, and among the mythical kings Sary4ta is called Manu’s son ?, while Purdravas is the offspring of Manu’s daughter, Ida or IA. In later:times this ancient idea, which makes Manu the first king of men and the ancestor of kings, has led to his being placed at the head of mythical and of partly historical genealogies. From him springs IkshvAku, the first king of the solar dynasty and the historical Kalukya, and Xola kings name Manu as the founder of their families. Much more frequently the Veda alludes to, or explicitly mentions, Manu as the inventor of sacrificial rites. The Rig-veda contains a very large number of passages‘ which | speak of Manu’s sacrifices, and of his having kindled the sacred fire, or invoked the gods to accept the offerings of the ishis just as they accepted those of Manu. The same assertions are repeated in the Yagur-veda5, and the Satapatha-brahmama (I, 5, 1-7) says very explicitly, ‘ Manu, indeed, worshipped with sacrifices in the beginning ; imitating that, this progeny (of his now) sacrifices.’ In addition to the fire-worship, Manu is also said to have invented the Sraddhas or funeral sacrifices. The chief passage bearing on this point occurs in Apastamba’s Dharma-sitra II, 18, 1, where it is stated that the gods went to heaven in reward of their sacrifices, and that Manu, seeing men left behind, ‘revealed this ceremony, which is designated by the word Sraddha.’ Though this passage is not marked as a quotation, its style clearly shows that it has either been borrowed from a Brahmaaa, or that it gives a summary of 1 Ait. Br. VIII, 8,1. 2 Sat. Br. 1V,1, 5,2; compare also Ait. Br. IV, 32; VIII, 21, where the name is Saryata. 2 RV. I, 31,43 X, 95; and Sat. Br. XI,5,1,1. In the first passage I take manave in the sense of mfnavaya. * See Bergaigne, Religion Védique, I, 62-70, where, it seems to me, a great many difficult passages have been explained more successfully than in the translations of other Vedists, who take the word manu too freely in the sense of man. 5 See e.g. Taitt. Samh. I, 7, 1,3; II, 5,9, 1; IIL, 3, 2,15 V, 4, 10, 5. Ix LAWS OF MANU.
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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