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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II, 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. 2. To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not (to be found) in this (world): for on (that) desire is grounded the study of the Veda and the performance of the actions, prescribed by the Veda. 3. The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in consequence of (that) conception sacrifices are performed; vows and the laws prescribing restraints are all stated to be kept through the idea that they will bear fruit. 4. Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it is (the result of) the impulse of desire. 5. He who persists in discharging these (prescribed duties) in the right manner, reaches the deathless II. 2. Ap. I, 6, 20, 1-4. ‘Is not laudable,’ because such a disposition leads not to final liberation, but to new births’ (Gov., Kull.). 3. Nand. takes the beginning of the verse differently, ‘The desire for rewards is the root of the resolve to perform an act’ (samkalpa). ‘Vows,’ i.e. ‘acts to be performed during one’s whole lifetime, like those of the Snataka’ (chap. IV), Medh., Gov., Nar.; ‘the vows of a student,’ Nand.; ‘the laws prescribing restraints,’ i.e. ‘the prohibitive rules, e.g. those forbidding to injure living beings,’ Medh., Gov., Nar.; ‘the rules affecting hermits and SamnyAsins,’ Nand. Kull. refers both terms to the rules in chap. IV. 5. ‘In the right manner,’i.e. ‘as they are prescribed in the Vedas and without expecting rewards.’ ‘The deathless state,’ i.e. ‘final liberation.’ 30 LAWS OF MANU. II, 6. state and even in this (life) obtains (the fulfilment of) all the desires that he may have conceived. 6. The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those who know the (Veda further), also the customs of holy men, and (finally) self-satisfaction. 7. Whatever law has been ordained for any (person) by Manu, that has been. fully declared in the Veda: for that (sage was) omniscient. 8. But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the authority of the revealed texts, be intent on (the performance of) his duties. 6. Ap. I, 1, 1, 1-3; Gaut. I, 1-4; XXVIII, 48; Vas. I, 4-6; Baudh. I, 1,1, 1-6; Yagi. I, 7.
28. But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the authority of the revealed texts, be intent on (the performance of) his duties. 6. Ap. I, 1, 1, 1-3; Gaut. I, 1-4; XXVIII, 48; Vas. I, 4-6; Baudh. I, 1,1, 1-6; Yagi. I, 7. Sila, ‘virtuous conduct,’ i.e. ‘the suppression of inordinate affection and hatred,’ Medh., Gov.; ‘the thirteenfold sila, behaving as becomes a Brahmana, devotedness to gods and parents, kindliness,’ &c., Kull.; ‘that towards which many men who know the Veda naturally incline,’ N&r.; ‘that which makes one honoured by good men,’ Nand. ‘Customs,’ e.g. such as tying at marriages a thread round the wrist of the bride (Medh., Gov.), wearing a blanket or a garment of bark (Kull.). Though the commentators try to find a difference between sila and 4f4ra, it may be that both terms are used here, because in some Dharma-sitras, e.g. Gaut. I, 2, the former and in some the latter (e.g. Vas. I, 5) is mentioned. The ‘ self-satisfaction,’ i.e. of the virtuous (Medh., Gov., Nand.), is the tule for cases not to be settled by any of the other authorities (Nar., Nand.), or for cases where an option is permitted (Medh., Gov., Kull.). 7. The last clause is taken differently by Gov., who explains it, ‘for that (Veda) is made up, as it were, of all knowledge.’ Medh. gives substantially the same explanation. 8. ‘All this,’ i.e.‘ the Sastras’ (Medh., Gov., Kull.) ; ‘these Institutes of Manu’ (N4r.); ‘these different authorities’ (Nand.). ‘With the eye of knowledge,’ i.e. ‘with the help of grammar, of the Mimamsa, &c.’ (Medh., Kull.). II, 14. SOURCES OF THE LAW. 31 9. For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in this (world) and after death unsurpassable bliss. 10. But by Sruti (revelation) is meant the Veda, and by Smrti (tradition) the Institutes of the sacred law: those two must not be called into question in any matter, since from those two the sacred law shone forth. 11. Every twice-born man, who, relying on the Institutes of dialectics, treats with contempt those two sources (of the law), must be cast out by the virtuous, as an atheist and a scorner of the Veda. 12. The Veda, the sacred tradition, the customs of virtuous men, and one’s own pleasure, they declare to be visibly the fourfold means of defining the sacred law. 13. The knowledge of the sacred law is prescribed for those who are not given to the acquisition of wealth and to the gratification of their desires; to those who seek the knowledge of the sacred law the supreme authority is the revelation (Sruti). 14. But when two sacred texts (Sruti) are con- 11. ‘Relying on the Institutes of dialectics,’ i.e. ‘relying on the atheistic institutes of reasoning, such as those of the Bauddhas and Krvakas’ (Medh.); ‘relying on methods of reasoning, directed against the Veda’ (Kull., Nar.). 12. The first half of this verse agrees literally with Yagi. I, 7.
3‘Relying on the Institutes of dialectics,’ i.e. ‘relying on the atheistic institutes of reasoning, such as those of the Bauddhas and Krvakas’ (Medh.); ‘relying on methods of reasoning, directed against the Veda’ (Kull., Nar.). 12. The first half of this verse agrees literally with Yagi. I, 7. 13. According to ‘another’ commentator, quoted by Medh., and according to Gov., Kull., and N4r., the meaning of the first half is, ‘the exhortation to learn the sacred law applies to those only who do not pursue worldly objects, because those who obey (or learn, Nr.) the sacred law merely in order to gain worldly advantages, such as wealth, fame, &c., derive no spiritual advantage from it (because they will not really obey it,’ N&r.). Medh., on the other hand, thinks that vidhiyate, ‘is prescribed,’ means ‘is found with.’ 32 LAWS OF MANU. II, rg. flicting, both are held to be law; for both are pronounced by the wise (to be) valid law. 15. (Thus) the (Agnihotra) sacrifice may be (optionally) performed, at any time after the sun has risen, before he hds risen, or when neither sun nor stars are visible ; that (is declared) by Vedic texts. 16. Know that he for whom (the performance of) the ceremonies beginning with the rite of impregnation (Garbhadhana) and ending with the funeral rite (Antyeshdi) is prescribed, while sacred formulas are being recited, is entitled (to study) these Institutes, but no other man whatsoever. 17. That land, created by the gods, which lies between the two divine rivers Sarasvati and Dvzshadvati, the (sages) call BrahmAvarta. 18. The custom handed down in regular succession (since time immemorial) among the (four chief) castes (varva) and the mixed (races) of that country, is called the conduct of virtuous men. 19. The plain of the Kurus, the (country of the) Matsyas, Pa#dlas, and Sfrasenakas, these (form), indeed, the country of the Brahmarshis (Brahmanical sages, which ranks) immediately after BrahmAvarta. 15. The Agnihotra, here referred to, consists of two sets of oblations, one of which is offered in the morning and the other in the evening. The expression samayadhyushite, rendered in accordance with Kull.’s gloss, ‘when neither sun nor stars are visible,’ is explained by Medh. as ‘the time of dawn’ (ushasa/ kala), or ‘as the time when the night disappears,’ with which latter interpretation Gov. agrees. 16, The persons meant are the males of the three Aryan varzas. The sacraments may be performed for women and Sfidras also, but without the recitation of mantras (II, 66; X, 127). 19. This tract comprises the Doab from the neighbourhood of Delhi as far as Mathur4, the capital of the ancient Sfrasenakas. II, 26. SOURCES OF THE LAW; SACRAMENTS. 33 20. From a Brahmaza, born in that country, let all men on earth learn their several usages.
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.
1II, 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. 2. To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not (to be found) in this (world): for on (that) desire is grounded the study of the Veda and the performance of the actions, prescribed by the Veda. 3. The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in consequence of (that) conception sacrifices are performed; vows and the laws prescribing restraints are all stated to be kept through the idea that they will bear fruit. 4. Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it is (the result of) the impulse of desire. 5. He who persists in discharging these (prescribed duties) in the right manner, reaches the deathless II. 2. Ap. I, 6, 20, 1-4. ‘Is not laudable,’ because such a disposition leads not to final liberation, but to new births’ (Gov., Kull.). 3. Nand. takes the beginning of the verse differently, ‘The desire for rewards is the root of the resolve to perform an act’ (samkalpa). ‘Vows,’ i.e. ‘acts to be performed during one’s whole lifetime, like those of the Snataka’ (chap. IV), Medh., Gov., Nar.; ‘the vows of a student,’ Nand.; ‘the laws prescribing restraints,’ i.e. ‘the prohibitive rules, e.g. those forbidding to injure living beings,’ Medh., Gov., Nar.; ‘the rules affecting hermits and SamnyAsins,’ Nand. Kull. refers both terms to the rules in chap. IV. 5. ‘In the right manner,’i.e. ‘as they are prescribed in the Vedas and without expecting rewards.’ ‘The deathless state,’ i.e. ‘final liberation.’ 30 LAWS OF MANU. II, 6. state and even in this (life) obtains (the fulfilment of) all the desires that he may have conceived. 6. The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those who know the (Veda further), also the customs of holy men, and (finally) self-satisfaction. 7. Whatever law has been ordained for any (person) by Manu, that has been. fully declared in the Veda: for that (sage was) omniscient. 8. But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the authority of the revealed texts, be intent on (the performance of) his duties. 6. Ap. I, 1, 1, 1-3; Gaut. I, 1-4; XXVIII, 48; Vas. I, 4-6; Baudh. I, 1,1, 1-6; Yagi. I, 7.
28. But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the authority of the revealed texts, be intent on (the performance of) his duties. 6. Ap. I, 1, 1, 1-3; Gaut. I, 1-4; XXVIII, 48; Vas. I, 4-6; Baudh. I, 1,1, 1-6; Yagi. I, 7. Sila, ‘virtuous conduct,’ i.e. ‘the suppression of inordinate affection and hatred,’ Medh., Gov.; ‘the thirteenfold sila, behaving as becomes a Brahmana, devotedness to gods and parents, kindliness,’ &c., Kull.; ‘that towards which many men who know the Veda naturally incline,’ N&r.; ‘that which makes one honoured by good men,’ Nand. ‘Customs,’ e.g. such as tying at marriages a thread round the wrist of the bride (Medh., Gov.), wearing a blanket or a garment of bark (Kull.). Though the commentators try to find a difference between sila and 4f4ra, it may be that both terms are used here, because in some Dharma-sitras, e.g. Gaut. I, 2, the former and in some the latter (e.g. Vas. I, 5) is mentioned. The ‘ self-satisfaction,’ i.e. of the virtuous (Medh., Gov., Nand.), is the tule for cases not to be settled by any of the other authorities (Nar., Nand.), or for cases where an option is permitted (Medh., Gov., Kull.). 7. The last clause is taken differently by Gov., who explains it, ‘for that (Veda) is made up, as it were, of all knowledge.’ Medh. gives substantially the same explanation. 8. ‘All this,’ i.e.‘ the Sastras’ (Medh., Gov., Kull.) ; ‘these Institutes of Manu’ (N4r.); ‘these different authorities’ (Nand.). ‘With the eye of knowledge,’ i.e. ‘with the help of grammar, of the Mimamsa, &c.’ (Medh., Kull.). II, 14. SOURCES OF THE LAW. 31 9. For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in this (world) and after death unsurpassable bliss. 10. But by Sruti (revelation) is meant the Veda, and by Smrti (tradition) the Institutes of the sacred law: those two must not be called into question in any matter, since from those two the sacred law shone forth. 11. Every twice-born man, who, relying on the Institutes of dialectics, treats with contempt those two sources (of the law), must be cast out by the virtuous, as an atheist and a scorner of the Veda. 12. The Veda, the sacred tradition, the customs of virtuous men, and one’s own pleasure, they declare to be visibly the fourfold means of defining the sacred law. 13. The knowledge of the sacred law is prescribed for those who are not given to the acquisition of wealth and to the gratification of their desires; to those who seek the knowledge of the sacred law the supreme authority is the revelation (Sruti). 14. But when two sacred texts (Sruti) are con- 11. ‘Relying on the Institutes of dialectics,’ i.e. ‘relying on the atheistic institutes of reasoning, such as those of the Bauddhas and Krvakas’ (Medh.); ‘relying on methods of reasoning, directed against the Veda’ (Kull., Nar.). 12. The first half of this verse agrees literally with Yagi. I, 7.
3‘Relying on the Institutes of dialectics,’ i.e. ‘relying on the atheistic institutes of reasoning, such as those of the Bauddhas and Krvakas’ (Medh.); ‘relying on methods of reasoning, directed against the Veda’ (Kull., Nar.). 12. The first half of this verse agrees literally with Yagi. I, 7. 13. According to ‘another’ commentator, quoted by Medh., and according to Gov., Kull., and N4r., the meaning of the first half is, ‘the exhortation to learn the sacred law applies to those only who do not pursue worldly objects, because those who obey (or learn, Nr.) the sacred law merely in order to gain worldly advantages, such as wealth, fame, &c., derive no spiritual advantage from it (because they will not really obey it,’ N&r.). Medh., on the other hand, thinks that vidhiyate, ‘is prescribed,’ means ‘is found with.’ 32 LAWS OF MANU. II, rg. flicting, both are held to be law; for both are pronounced by the wise (to be) valid law. 15. (Thus) the (Agnihotra) sacrifice may be (optionally) performed, at any time after the sun has risen, before he hds risen, or when neither sun nor stars are visible ; that (is declared) by Vedic texts. 16. Know that he for whom (the performance of) the ceremonies beginning with the rite of impregnation (Garbhadhana) and ending with the funeral rite (Antyeshdi) is prescribed, while sacred formulas are being recited, is entitled (to study) these Institutes, but no other man whatsoever. 17. That land, created by the gods, which lies between the two divine rivers Sarasvati and Dvzshadvati, the (sages) call BrahmAvarta. 18. The custom handed down in regular succession (since time immemorial) among the (four chief) castes (varva) and the mixed (races) of that country, is called the conduct of virtuous men. 19. The plain of the Kurus, the (country of the) Matsyas, Pa#dlas, and Sfrasenakas, these (form), indeed, the country of the Brahmarshis (Brahmanical sages, which ranks) immediately after BrahmAvarta. 15. The Agnihotra, here referred to, consists of two sets of oblations, one of which is offered in the morning and the other in the evening. The expression samayadhyushite, rendered in accordance with Kull.’s gloss, ‘when neither sun nor stars are visible,’ is explained by Medh. as ‘the time of dawn’ (ushasa/ kala), or ‘as the time when the night disappears,’ with which latter interpretation Gov. agrees. 16, The persons meant are the males of the three Aryan varzas. The sacraments may be performed for women and Sfidras also, but without the recitation of mantras (II, 66; X, 127). 19. This tract comprises the Doab from the neighbourhood of Delhi as far as Mathur4, the capital of the ancient Sfrasenakas. II, 26. SOURCES OF THE LAW; SACRAMENTS. 33 20. From a Brahmaza, born in that country, let all men on earth learn their several usages.
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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