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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XIII, 48, 14-44 gives a portion of Manu’s definitions of and rules regarding the mixed castes, and contains the verses X, 27-32, 335 34-37; 38, 39-49, 59, 52”, 58-60, and 62, mostly with considerable variations, and Slokas resembling Manu X, 42-43 are found Mah. XIII, 33, 21-22, and 35, 17-18. Finally, Mah. XII, 165, which treats of gifts, sacrifices, and penances much in the same manner as the eleventh chapter of Manu, exhibits, mostly in the beginning, the following verses, partly in somewhat different versions, XI, 2°, 3°, 4%, 7, 11-17, 20, 22°, 23%, 27%, 29-31, 34-40, 91", 105, 150, 177°, 181, 207. The general sense of some other Slokas corresponds without a real agreement in words, and the same chapter of the Mah. contains also wv. 31° and 32°, [25] -f Ixxxii LAWS OF MANU. three-quarters of Manu II, 238, and v. 68* the first half of Manu III, 172. Equivalents of Manu XI, 44, 74, 76%, 77; 84 are found Mah. XII, 34, 2; 35,:4-6; 263, 45°-46°. Among other somewhat longer corresponding passages the following are the most noteworthy. Portions of the discussion on the reverence due to parents and teachers, Manu II, 229-234, occur Mah. XII, 108, 5-12.- The rules regarding the disposal of the fee at an Arsha wedding and the respect to be shown to females are found Mah. XIII, 45, 20; 46, 1-7, and some verses, Manu III, 134-135, 140-142, 158- 159, 172, 180-181, 184-185, from the section on Sraddhas, Mah. XIII, 90, as well as fragments of III, 267-274 in the beginning of Mah. XIII, 88.. The warning against. quarrels with relatives, Manu IV, 179-185, is repeated Mah. XII, 244, 14-21%, A number of the rules applicable to the ascetic, Manu VI, 42-48, 57°, 58%, reappears in the. beginning of Mah. XII, 246 and 279, while Manu VI, 49 is read Mah. XII, 331, 30. The sketch of the state administration, Manu VII, 115-122, is given mostly in the same words, Mah. XII, 87, 3-11*, and the same chapter contains also. closely agreeing precepts regarding taxation’ together with the verses Manu VII, 127 and 139%. . The’ remainder of the corresponding passages ranges between triplets and single feet of Slokas, and is scattered over all the twelve chapters of Manu. The portions of the Mahabharata where we chiefly meet with them, are III, 94,:180;. XII, 15, 244-245, 265; XIII, 44-46, 90, 104-105, 115, 1523. In order to complete this sketch of the relation in which the two works stand towards each other, it will be advisable to give one of the three longest corresponding passages in full, and to carefully note both the points of contact and of difference. ‘ The piece most suitable for such a comparison is that from the first book of Manu. For the latter doubtlessly belongs to the additions made by the editor of the metrical version, and its account of the creation presents numerous problems which have sorely puzzled the com-
2‘ The piece most suitable for such a comparison is that from the first book of Manu. For the latter doubtlessly belongs to the additions made by the editor of the metrical version, and its account of the creation presents numerous problems which have sorely puzzled the com- 1 It is impossible to give here more than these general indications. A more complete list of the verses of the Manu-smriti occurring in the Mah. will be found in the Appendix. INTRODUCTION, Ixxxiii mentators. The solution of some of these difficulties is furnished by the corresponding passage of the MahabhArata. This passage occurs in an account of the creation, communicated by Vy4sa-Krishva-Dvaip4yana to his son Suka, which Bhishma narrates to YudhishZfira. MAHABHARATA XII, 232. tr. Vyasa said: In the commencement exists the Brahman without beginning or end, unborn, luminous, free from decay, immutable, eternal, unfathomable by reasoning, not to be fully known. 12. Fifteen nimeshas (twinklings of the eye ar) one kAsh¢h4’, but thirty kash- 4has one should reckon as one kala; moreover, thirty kalds and that which may amount to the tenth part of a kala shall be one muhfita ; 13. Thirty muhfrtas shall make a day and a night—that number has been fixed by the sages; a month is declared (to consist of) thirty nights and days, and a year of twelve months. 14. But those acquainted with calculations call two progresses of the sun, the southern and the northern one, a year?. 15. The sun divides the days and nights of the world of men’, the night (being intended) Manu I. 64. Eighteen nimeshas (twinklings of the eye are one k&sh/A 4?), thirty kash#Aas one kalé, thirty kalés one muhfirta, and as many (muhfirtas) one day and night. 65. The sun divides days and nights, both human and divine, the night (being intended) 1 Regarding the difference between the two computations, see Wilson, Vishvu-purana I, 47 (ed. Hall). ? The verse marked as 14 in the Bombay edition consists of a single line only. 3 The reading of the Mah&bh4rata, mAnushalaukike for mfnushadaivike, {2 seems the better one. Ixxxiv LAWS OF MANU. for the repose of created beings and the day for exertion. 16. A month is a day and a night of the manes, but their division (is as follows): the bright (fortnight)? is their day for active exertion, the dark (fortnight) their night for sleep. 17. A year is a day and a night of the gods; the division is (as follows): the half year during which the sun progresses to the north will be the day, that during which it goes southwards the night. 18. Counting the sum of) years (consisting) of those human days and nights which have been mentioned above, I will declare (the duration of) a day and night of Brahman. 19. I will declare severally and in due order the totals of the years in the Kreta, Treté, Dvpara, and Kali ages’.
318. Counting the sum of) years (consisting) of those human days and nights which have been mentioned above, I will declare (the duration of) a day and night of Brahman. 19. I will declare severally and in due order the totals of the years in the Kreta, Treté, Dvpara, and Kali ages’. 20. They declare that the Krita age (consists of) four thousand years (of the gods); the twilight preceding it consists of as many hundreds, and the twilight following it of the same number. 21. In the (other) three ages, for the repose of created beings and the day for exertion. 66. A month is a day and a night of the manes, but the division is according to fortnights. The dark (fortnight) is their day for active exertion, the bright (fortnight) their night for sleep. 67. A year is a day and a night of the gods; the division is (as follows): the half year during which the sun progresses to the north will be the day, that during which it goes southwards the night. 68. But hear now the brief (description of) the duration of a night and day of Brahman and of the several ages (of the world) according to their order. 69. They declare that the Krita age (consists of) four thousand years of the gods; the twilight preceding it consists of as many hundreds, and the twilight following it of the same number. 70. In the (other) three ages, 1 The reading of the Mahabhfrata is obviously faulty, as it is well known that the dark fortnight is, according to the Hindus, the day of the manes. The fault has probably arisen by an accidental transposition of the words suklaz and krishnak. The second var. lect. of the Mah. tayoA puna/ for tu pakshayoA is leas intelligible than Manu’s, because a substantive is required to which sukla/A and krishna can be referred. ? It is a particularly significant fact that in spite of the great difference between the two works, both show the intercalation of a fresh exordium. INTRODUCTION. Ixxxv with the preceding twilights and in the twilights following them, the thousands and hundreds are diminished by one-fourth (in each)!. 22. These support the eternal, everlasting worlds; this is known as the eternal Brahman to those who know Brahman. 23. In the Krita age Dharma is four-footed and entire, and (so is) Truth; nor does any gain which is opposed to that (spirit of justice) accrue by unrighteousness*, 24. In the other (three ages), by reason of (unjust) gains, Dharma is deprived successively of one foot, and unrighteousness increases through theft, falsehood, and fraud. 25. (Men are) free from disease, accomplish all their aims, and live four hundred years in the Krita (age); but in the Treta age (and the following ones) their life is lessened by one quarter in each®; 26. And the doctrines of the Veda decrease, as we with their twilights preceding and following, the thousands and hundreds are diminished by one (in each).
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.
1XIII, 48, 14-44 gives a portion of Manu’s definitions of and rules regarding the mixed castes, and contains the verses X, 27-32, 335 34-37; 38, 39-49, 59, 52”, 58-60, and 62, mostly with considerable variations, and Slokas resembling Manu X, 42-43 are found Mah. XIII, 33, 21-22, and 35, 17-18. Finally, Mah. XII, 165, which treats of gifts, sacrifices, and penances much in the same manner as the eleventh chapter of Manu, exhibits, mostly in the beginning, the following verses, partly in somewhat different versions, XI, 2°, 3°, 4%, 7, 11-17, 20, 22°, 23%, 27%, 29-31, 34-40, 91", 105, 150, 177°, 181, 207. The general sense of some other Slokas corresponds without a real agreement in words, and the same chapter of the Mah. contains also wv. 31° and 32°, [25] -f Ixxxii LAWS OF MANU. three-quarters of Manu II, 238, and v. 68* the first half of Manu III, 172. Equivalents of Manu XI, 44, 74, 76%, 77; 84 are found Mah. XII, 34, 2; 35,:4-6; 263, 45°-46°. Among other somewhat longer corresponding passages the following are the most noteworthy. Portions of the discussion on the reverence due to parents and teachers, Manu II, 229-234, occur Mah. XII, 108, 5-12.- The rules regarding the disposal of the fee at an Arsha wedding and the respect to be shown to females are found Mah. XIII, 45, 20; 46, 1-7, and some verses, Manu III, 134-135, 140-142, 158- 159, 172, 180-181, 184-185, from the section on Sraddhas, Mah. XIII, 90, as well as fragments of III, 267-274 in the beginning of Mah. XIII, 88.. The warning against. quarrels with relatives, Manu IV, 179-185, is repeated Mah. XII, 244, 14-21%, A number of the rules applicable to the ascetic, Manu VI, 42-48, 57°, 58%, reappears in the. beginning of Mah. XII, 246 and 279, while Manu VI, 49 is read Mah. XII, 331, 30. The sketch of the state administration, Manu VII, 115-122, is given mostly in the same words, Mah. XII, 87, 3-11*, and the same chapter contains also. closely agreeing precepts regarding taxation’ together with the verses Manu VII, 127 and 139%. . The’ remainder of the corresponding passages ranges between triplets and single feet of Slokas, and is scattered over all the twelve chapters of Manu. The portions of the Mahabharata where we chiefly meet with them, are III, 94,:180;. XII, 15, 244-245, 265; XIII, 44-46, 90, 104-105, 115, 1523. In order to complete this sketch of the relation in which the two works stand towards each other, it will be advisable to give one of the three longest corresponding passages in full, and to carefully note both the points of contact and of difference. ‘ The piece most suitable for such a comparison is that from the first book of Manu. For the latter doubtlessly belongs to the additions made by the editor of the metrical version, and its account of the creation presents numerous problems which have sorely puzzled the com-
2‘ The piece most suitable for such a comparison is that from the first book of Manu. For the latter doubtlessly belongs to the additions made by the editor of the metrical version, and its account of the creation presents numerous problems which have sorely puzzled the com- 1 It is impossible to give here more than these general indications. A more complete list of the verses of the Manu-smriti occurring in the Mah. will be found in the Appendix. INTRODUCTION, Ixxxiii mentators. The solution of some of these difficulties is furnished by the corresponding passage of the MahabhArata. This passage occurs in an account of the creation, communicated by Vy4sa-Krishva-Dvaip4yana to his son Suka, which Bhishma narrates to YudhishZfira. MAHABHARATA XII, 232. tr. Vyasa said: In the commencement exists the Brahman without beginning or end, unborn, luminous, free from decay, immutable, eternal, unfathomable by reasoning, not to be fully known. 12. Fifteen nimeshas (twinklings of the eye ar) one kAsh¢h4’, but thirty kash- 4has one should reckon as one kala; moreover, thirty kalds and that which may amount to the tenth part of a kala shall be one muhfita ; 13. Thirty muhfrtas shall make a day and a night—that number has been fixed by the sages; a month is declared (to consist of) thirty nights and days, and a year of twelve months. 14. But those acquainted with calculations call two progresses of the sun, the southern and the northern one, a year?. 15. The sun divides the days and nights of the world of men’, the night (being intended) Manu I. 64. Eighteen nimeshas (twinklings of the eye are one k&sh/A 4?), thirty kash#Aas one kalé, thirty kalés one muhfirta, and as many (muhfirtas) one day and night. 65. The sun divides days and nights, both human and divine, the night (being intended) 1 Regarding the difference between the two computations, see Wilson, Vishvu-purana I, 47 (ed. Hall). ? The verse marked as 14 in the Bombay edition consists of a single line only. 3 The reading of the Mah&bh4rata, mAnushalaukike for mfnushadaivike, {2 seems the better one. Ixxxiv LAWS OF MANU. for the repose of created beings and the day for exertion. 16. A month is a day and a night of the manes, but their division (is as follows): the bright (fortnight)? is their day for active exertion, the dark (fortnight) their night for sleep. 17. A year is a day and a night of the gods; the division is (as follows): the half year during which the sun progresses to the north will be the day, that during which it goes southwards the night. 18. Counting the sum of) years (consisting) of those human days and nights which have been mentioned above, I will declare (the duration of) a day and night of Brahman. 19. I will declare severally and in due order the totals of the years in the Kreta, Treté, Dvpara, and Kali ages’.
318. Counting the sum of) years (consisting) of those human days and nights which have been mentioned above, I will declare (the duration of) a day and night of Brahman. 19. I will declare severally and in due order the totals of the years in the Kreta, Treté, Dvpara, and Kali ages’. 20. They declare that the Krita age (consists of) four thousand years (of the gods); the twilight preceding it consists of as many hundreds, and the twilight following it of the same number. 21. In the (other) three ages, for the repose of created beings and the day for exertion. 66. A month is a day and a night of the manes, but the division is according to fortnights. The dark (fortnight) is their day for active exertion, the bright (fortnight) their night for sleep. 67. A year is a day and a night of the gods; the division is (as follows): the half year during which the sun progresses to the north will be the day, that during which it goes southwards the night. 68. But hear now the brief (description of) the duration of a night and day of Brahman and of the several ages (of the world) according to their order. 69. They declare that the Krita age (consists of) four thousand years of the gods; the twilight preceding it consists of as many hundreds, and the twilight following it of the same number. 70. In the (other) three ages, 1 The reading of the Mahabhfrata is obviously faulty, as it is well known that the dark fortnight is, according to the Hindus, the day of the manes. The fault has probably arisen by an accidental transposition of the words suklaz and krishnak. The second var. lect. of the Mah. tayoA puna/ for tu pakshayoA is leas intelligible than Manu’s, because a substantive is required to which sukla/A and krishna can be referred. ? It is a particularly significant fact that in spite of the great difference between the two works, both show the intercalation of a fresh exordium. INTRODUCTION. Ixxxv with the preceding twilights and in the twilights following them, the thousands and hundreds are diminished by one-fourth (in each)!. 22. These support the eternal, everlasting worlds; this is known as the eternal Brahman to those who know Brahman. 23. In the Krita age Dharma is four-footed and entire, and (so is) Truth; nor does any gain which is opposed to that (spirit of justice) accrue by unrighteousness*, 24. In the other (three ages), by reason of (unjust) gains, Dharma is deprived successively of one foot, and unrighteousness increases through theft, falsehood, and fraud. 25. (Men are) free from disease, accomplish all their aims, and live four hundred years in the Krita (age); but in the Treta age (and the following ones) their life is lessened by one quarter in each®; 26. And the doctrines of the Veda decrease, as we with their twilights preceding and following, the thousands and hundreds are diminished by one (in each).
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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