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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
192. Man is stated to be purer above the navel (than below); hence the Self-existent (Svayambht) has declared the purest (part) of him (to be) his mouth. 93. As the Brahmaza sprang from (Brahman's) 87. See above, verse 31. 88-91. See below, X, 75-79, 99. 89. I read with Medh., Ragh., and K. samAdisat, ‘he commanded,’ for samAsata4, ‘briefly.’ Nand. reads akalpayat. g2. See below, V, 132. 93. Dharmata’ prabhué, ‘by right the lord,’ agrees with Nar.’s and Nand.’s glosses. Medh., Gov., Kull. and Ragh. say, ‘he is with I, 98. THE CREATION. 25 mouth, as he was the first-born, and as he possesses the Veda, he is by right the lord of this whole creation. 94. For the Self-existent (Svayambhd), having performed austerities, produced him first from his own mouth, in order that the offerings might be conveyed to the gods and manes and that this universe might be preserved. 95. What created being can surpass him, through whose mouth the gods continually consume the sacrificial viands and the manes the offerings to the dead ? 96. Of created beings the most excellent are said to be those which are animated; of the animated, those which subsist by intelligence; of the intelligent, mankind; and of men, the Braéhmazas; 97. Of Braéhmamas, those learned (in the Veda); of the learned, those who recognise (the necessity and the manner of performing the prescribed duties) ; of those who possess this knowledge, those who perform them; of the performers, those who know the Brahman. 98. The very birth of a Bréhmaza is an eternal incarnation of the sacred law; for he is born to (fulfil) the sacred law, and becomes one with Brahman. respect to the law the lord, i.e. entitled to prescribe their duties to this whole creation.’ 94. Tapas taptva, ‘having performed austerities,’ is added, as Nand. says, in order to show ‘particularly great consideration’ (tapas taptvety Adaratisayah). See above, verses 33, 34, 41. of. Medh., Nar., and Nand. explain krstabuddhayaA, ‘who recognise (the necessity and the manner of performing the prescribed duties),’ by ‘who know the meaning of the Veda.’ ‘ Those who know the Brahman,’ i.e.‘ the sacred lore which leads to final emancipation.’ 26 LAWS OF MANU. T, 99.
2of. Medh., Nar., and Nand. explain krstabuddhayaA, ‘who recognise (the necessity and the manner of performing the prescribed duties),’ by ‘who know the meaning of the Veda.’ ‘ Those who know the Brahman,’ i.e.‘ the sacred lore which leads to final emancipation.’ 26 LAWS OF MANU. T, 99. 99. A Brahmaza, coming into existence, is born as the highest on earth, the lord of all created beings, for the protection of the treasury of the law. 100. Whatever exists in the world is the property of the Brahmaza; on account of the excellence of his origin the Brahmaza is, indeed, entitled to it all. 7 101. The Bréhmama eats but his own food, wears but his own apparel, bestows but his own in alms; other mortals subsist through the benevolence of the Brahmaza. 102. In order to clearly settle his duties and those of the other (castes) according to their order, wise Manu sprung from the Self-existent, composed these Institutes (of the sacred law). _ 103. A learned Brahmaza must carefully study them, and he must duly instruct his pupils in them, but nobody else (shall do it). _ 104. A Br&hmaza who studies these Institutes (and) faithfully fulfils the duties (prescribed therein), is never tainted by sins, arising from thoughts, words, or deeds. _105. He sanctifies any company (which he may enter), seven ancestors and seven descendants, and he alone deserves (to possess) this whole earth. 106. (To study) this (work) is the best means of securing welfare, it increases understanding, it procures fame and long life, it (leads to) supreme bliss. 100. ‘On account of the excellence of his origin,’ i.e. because he sprang from Brahman’s mouth. 103. The verse is not intended to exclude Kshatriyas and Vaisyas from the right of studying the Manusamhité, but merely from teaching it. 104. Samsitavratah, ‘ who faithfully fulfils the duties,’ is based on Gov.’s full explanation etadarthavabodhena samsitavrato visish/ayamaniyamaé san, with which Medh. closely agrees. I, 111. SUMMARY OF THE CONTENTS. 27 107. In this (work) the sacred law has been fully stated as well as the good and bad qualities of (human) actions and the immemorial rule of conduct, (to be followed) by all the four castes (varna). 7 108. The rule of conduct is transcendent law, whether it be taught in the revealed texts or in the sacred tradition; hence a twice-born man who possesses regard for himself, should be always careful to (follow) it. 7109. A Bréhmaza who departs from the rule of conduct, does not reap the fruit of the Veda, but he who duly follows it, will obtain the full reward. 110. The sages who saw that the sacred law is thus grounded on the rule of conduct, have taken good conduct to be the most excellent root of all austerity. . 111. The creation of the universe, the rule of the sacraments, the ordinances of studentship, and the respectful behaviour (towards Gurus), the most excellent rule of bathing (on return from the teacher's house),
3. 111. The creation of the universe, the rule of the sacraments, the ordinances of studentship, and the respectful behaviour (towards Gurus), the most excellent rule of bathing (on return from the teacher's house), 107. ‘The good and bad qualities of (human) actions,’ i.e. according to Medh., Gov., Kull., and Nand. ‘the good and the bad results of actions,’ or according to Ragh. and Nar. ‘ the prescribed actions which are good and the forbidden ones which are bad.’ 108. My translation of 4tmavan, ‘who possesses regard for himself,’ follows Medh. and Kull. Gov. explains it by ‘of excellent disposition,’ Nar. by ‘endowed with firmness,’ and R4gh. by ‘ who believes in a life after death.’ 1og. Vedaphalam, ‘the fruit of the Veda,’ i.e.‘ the rewards for the acts prescribed by the Veda’ (Medh., Gov., Kull., and Nar.). 110. Vas. VI, 1-8. ‘The rule of conduct or good conduct’ (akara), mentioned here and in the preceding verses, comprises the numerous usages prescribed partly in the Veda and partly in the Dharmasastras, such as anointing oneself with butter on the occasion of particular sacrifices or sipping water on certain occasions. 28 LAWS OF MANU. I, 112. 112. (The law of) marriage and the description of the (various) marriage-rites, the regulations for the great sacrifices and the eternal rule of the funeral sacrifices, 113. The description of the modes of (gaining) subsistence and the duties of a Sndtaka, (the rules regarding) lawful and forbidden food, the purification of men and of things, 114. The laws concerning women, (the law) of hermits, (the manner of gaining) final emancipation and (of) renouncing the world, the whole duty of a king and the manner of deciding lawsuits, 115. The rules for the examination of witnesses, the laws concerning husband and wife, the law of (inheritance and) division, (the law concerning) gambling and the removal of (men nocuous like) thorns, _7 116, (The law concerning) the behaviour of Vaisyas and Sfddras, the origin of the mixed castes, the law for all castes in times of distress and the law of penances, 117. The threefold course of transmigrations, the result of (good or bad) actions, (the manner of attaining) supreme bliss and the examination of the good and bad qualities of actions, 118. The primeval laws of countries, of castes (gAti), of families, and the rules concerning heretics and companies (of traders and the like)—(all that) Manu has declared in these Institutes. 119. As Manu, in reply to my questions, formerly promulgated these Institutes, even so learn ye also the (whole work) from me. II, 5. SOURCES OF THE LAW. 29 Cuapter II, 1, Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection.
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.
192. Man is stated to be purer above the navel (than below); hence the Self-existent (Svayambht) has declared the purest (part) of him (to be) his mouth. 93. As the Brahmaza sprang from (Brahman's) 87. See above, verse 31. 88-91. See below, X, 75-79, 99. 89. I read with Medh., Ragh., and K. samAdisat, ‘he commanded,’ for samAsata4, ‘briefly.’ Nand. reads akalpayat. g2. See below, V, 132. 93. Dharmata’ prabhué, ‘by right the lord,’ agrees with Nar.’s and Nand.’s glosses. Medh., Gov., Kull. and Ragh. say, ‘he is with I, 98. THE CREATION. 25 mouth, as he was the first-born, and as he possesses the Veda, he is by right the lord of this whole creation. 94. For the Self-existent (Svayambhd), having performed austerities, produced him first from his own mouth, in order that the offerings might be conveyed to the gods and manes and that this universe might be preserved. 95. What created being can surpass him, through whose mouth the gods continually consume the sacrificial viands and the manes the offerings to the dead ? 96. Of created beings the most excellent are said to be those which are animated; of the animated, those which subsist by intelligence; of the intelligent, mankind; and of men, the Braéhmazas; 97. Of Braéhmamas, those learned (in the Veda); of the learned, those who recognise (the necessity and the manner of performing the prescribed duties) ; of those who possess this knowledge, those who perform them; of the performers, those who know the Brahman. 98. The very birth of a Bréhmaza is an eternal incarnation of the sacred law; for he is born to (fulfil) the sacred law, and becomes one with Brahman. respect to the law the lord, i.e. entitled to prescribe their duties to this whole creation.’ 94. Tapas taptva, ‘having performed austerities,’ is added, as Nand. says, in order to show ‘particularly great consideration’ (tapas taptvety Adaratisayah). See above, verses 33, 34, 41. of. Medh., Nar., and Nand. explain krstabuddhayaA, ‘who recognise (the necessity and the manner of performing the prescribed duties),’ by ‘who know the meaning of the Veda.’ ‘ Those who know the Brahman,’ i.e.‘ the sacred lore which leads to final emancipation.’ 26 LAWS OF MANU. T, 99.
2of. Medh., Nar., and Nand. explain krstabuddhayaA, ‘who recognise (the necessity and the manner of performing the prescribed duties),’ by ‘who know the meaning of the Veda.’ ‘ Those who know the Brahman,’ i.e.‘ the sacred lore which leads to final emancipation.’ 26 LAWS OF MANU. T, 99. 99. A Brahmaza, coming into existence, is born as the highest on earth, the lord of all created beings, for the protection of the treasury of the law. 100. Whatever exists in the world is the property of the Brahmaza; on account of the excellence of his origin the Brahmaza is, indeed, entitled to it all. 7 101. The Bréhmama eats but his own food, wears but his own apparel, bestows but his own in alms; other mortals subsist through the benevolence of the Brahmaza. 102. In order to clearly settle his duties and those of the other (castes) according to their order, wise Manu sprung from the Self-existent, composed these Institutes (of the sacred law). _ 103. A learned Brahmaza must carefully study them, and he must duly instruct his pupils in them, but nobody else (shall do it). _ 104. A Br&hmaza who studies these Institutes (and) faithfully fulfils the duties (prescribed therein), is never tainted by sins, arising from thoughts, words, or deeds. _105. He sanctifies any company (which he may enter), seven ancestors and seven descendants, and he alone deserves (to possess) this whole earth. 106. (To study) this (work) is the best means of securing welfare, it increases understanding, it procures fame and long life, it (leads to) supreme bliss. 100. ‘On account of the excellence of his origin,’ i.e. because he sprang from Brahman’s mouth. 103. The verse is not intended to exclude Kshatriyas and Vaisyas from the right of studying the Manusamhité, but merely from teaching it. 104. Samsitavratah, ‘ who faithfully fulfils the duties,’ is based on Gov.’s full explanation etadarthavabodhena samsitavrato visish/ayamaniyamaé san, with which Medh. closely agrees. I, 111. SUMMARY OF THE CONTENTS. 27 107. In this (work) the sacred law has been fully stated as well as the good and bad qualities of (human) actions and the immemorial rule of conduct, (to be followed) by all the four castes (varna). 7 108. The rule of conduct is transcendent law, whether it be taught in the revealed texts or in the sacred tradition; hence a twice-born man who possesses regard for himself, should be always careful to (follow) it. 7109. A Bréhmaza who departs from the rule of conduct, does not reap the fruit of the Veda, but he who duly follows it, will obtain the full reward. 110. The sages who saw that the sacred law is thus grounded on the rule of conduct, have taken good conduct to be the most excellent root of all austerity. . 111. The creation of the universe, the rule of the sacraments, the ordinances of studentship, and the respectful behaviour (towards Gurus), the most excellent rule of bathing (on return from the teacher's house),
3. 111. The creation of the universe, the rule of the sacraments, the ordinances of studentship, and the respectful behaviour (towards Gurus), the most excellent rule of bathing (on return from the teacher's house), 107. ‘The good and bad qualities of (human) actions,’ i.e. according to Medh., Gov., Kull., and Nand. ‘the good and the bad results of actions,’ or according to Ragh. and Nar. ‘ the prescribed actions which are good and the forbidden ones which are bad.’ 108. My translation of 4tmavan, ‘who possesses regard for himself,’ follows Medh. and Kull. Gov. explains it by ‘of excellent disposition,’ Nar. by ‘endowed with firmness,’ and R4gh. by ‘ who believes in a life after death.’ 1og. Vedaphalam, ‘the fruit of the Veda,’ i.e.‘ the rewards for the acts prescribed by the Veda’ (Medh., Gov., Kull., and Nar.). 110. Vas. VI, 1-8. ‘The rule of conduct or good conduct’ (akara), mentioned here and in the preceding verses, comprises the numerous usages prescribed partly in the Veda and partly in the Dharmasastras, such as anointing oneself with butter on the occasion of particular sacrifices or sipping water on certain occasions. 28 LAWS OF MANU. I, 112. 112. (The law of) marriage and the description of the (various) marriage-rites, the regulations for the great sacrifices and the eternal rule of the funeral sacrifices, 113. The description of the modes of (gaining) subsistence and the duties of a Sndtaka, (the rules regarding) lawful and forbidden food, the purification of men and of things, 114. The laws concerning women, (the law) of hermits, (the manner of gaining) final emancipation and (of) renouncing the world, the whole duty of a king and the manner of deciding lawsuits, 115. The rules for the examination of witnesses, the laws concerning husband and wife, the law of (inheritance and) division, (the law concerning) gambling and the removal of (men nocuous like) thorns, _7 116, (The law concerning) the behaviour of Vaisyas and Sfddras, the origin of the mixed castes, the law for all castes in times of distress and the law of penances, 117. The threefold course of transmigrations, the result of (good or bad) actions, (the manner of attaining) supreme bliss and the examination of the good and bad qualities of actions, 118. The primeval laws of countries, of castes (gAti), of families, and the rules concerning heretics and companies (of traders and the like)—(all that) Manu has declared in these Institutes. 119. As Manu, in reply to my questions, formerly promulgated these Institutes, even so learn ye also the (whole work) from me. II, 5. SOURCES OF THE LAW. 29 Cuapter II, 1, Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection.
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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