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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
119. 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. 21. That (country) which (lies) between the Himavat and the Vindhya (mountains) to the east of Praydga and to the west of Vinasana (the place where the river Sarasvatt disappears) is called Madhyadesa (the central region). 22. But (the tract) between those two mountains (just mentioned), which (extends) as far as the eastern and the western oceans, the wise call AryAvarta (the country of the Aryans). 23. That land where the black antelope naturally roams, one must know to be fit for the performance of sacrifices; (the tract) different from that (is) the country of the Mleé&/as (barbarians). 24. Let twice-born men seek to dwell in those (above-mentioned countries); but a Sidra, distressed for subsistence, may reside anywhere. 25. Thus has the origin of the sacred law been succinctly described to you and the origin of this universe; learn (now) the duties of the castes (varza). 26. With holy rites, prescribed by the Veda, must the ceremony on conception and other sacraments be performed for twice-born men, which sanctify the body and purify (from sin) in this (life) and after death. 21. The place where the river Sarasvatf disappears lies in the Hissar districts. Pray4ga, i.e. Allahabad. 22. Vas. I, 9; Baudh. I, 2, 10. 23. Vas. I, 13-15; Baudh. I, 2, 12-15; Y4gi. I, 2. 25. Gov. explains dharma, ‘ the sacred law,’ by ‘spiritual merit.’ 26-35. Gaut. VIII, 14-20; Vi. XXVII, 1-12; Yagi. I, 10-13. 26. Medh. mentions another explanation for the first words, ‘ With holy rites, accompanied by the recitation of Vedic texts,’ and Gov. thinks that ‘ vaidika’ is to be taken in both meanings. [25] D 34 LAWS OF MANU. TI, 27. 27. By burnt oblations during (the mother’s) pregnancy, by the Gatakarman (the ceremony after birth), the Kauda (tonsure), and the Mauggibandhana (the tying of the sacred girdle of Muda grass) is the taint, derived from both parents, removed from twice-born men. 28. By the study of the Veda, by vows, by burnt oblations, by (the recitation of) sacred texts, by the (acquisition of the) threefold sacred science, by offering (to the gods, Azshis, and manes), by (the procreation of) sons, by the great sacrifices, and by (Srauta) rites this (human) body is made fit for (union with) Brahman. 29. Before the navel-string is cut, the Gatakarman (birth-rite) must be performed for a male (child); and while sacred formulas are being recited, he must be fed with gold, honey, and butter. 27. ‘The burnt oblations during the mother’s pregnancy’ are the Pumsavana, Simantonnayana, and so forth; see Asv. Grzhya-sftra I, 13-14.
227. ‘The burnt oblations during the mother’s pregnancy’ are the Pumsavana, Simantonnayana, and so forth; see Asv. Grzhya-sftra I, 13-14. 28. ‘By vows,’ i.e. ‘the vows undertaken by the student when he learns particular portions of the Vedas, such as the SAvitrivrata’ (Medh., Gov., N4r.); ‘voluntary restraints, such as the abstention from honey, meat, &c.’ (Kull., Ragh.); ‘ vows such as the Pragdpatya penance’ (Nand.). ‘By burnt oblations,’ i.e. ‘the daily offerings of fuel’ (II, 108). Traividyena, ‘by the acquisition of the threefold sacred science,’ i.e. ‘by learning the meaning of the three Vedas’ (Medh., Nand.) ; ‘by undertaking the vow to-study the three Vedas during thirty-six years’ (III,1; Gov., Kull. Nar., Ragh.). Igyaya, ‘by offering to the gods, Rishis, and manes,’ i.e. by performing the so-called Tarpaza (Medh., Gov., Kull., Ragh.), or ‘ by offering the Pakayagiias ’ (Nar., Nand.). Medh. takes brahmi,‘ fit for union with Brahman,’ to mean ‘connected with Brahman,’ but gives our version, which all the other commentators adopt, as the opinion of ‘others.’ 29. Asv. Grihya-stitra I, 15, 1; MAnava Grshya-satra I, 17, 1; Paraskara Grrhya-sftra I,16, 4. Though the text clearly says that the child is to be fed with gold, honey, and butter, it appears from the Grzhya-sfitras, as also some of the commentators point out, II, 33. SACRAMENTS, 35 30. But let (the father perform or) cause to be performed the Namadheya (the rite of naming the child), on the tenth or twelfth (day after birth), or on a lucky lunar day, in a lucky muharta, under an auspicious constellation. 31. Let (the first part of) a Brahmama’s name (denote something) auspicious, a Kshatriya’s be connected with power, and a Vaisya’s with wealth, but a Sfidra’s (express something) contemptible. 32. (The second part of) a Brahmama’s (name) shall be (a word) implying happiness, of a Kshatriya’s (a word) implying protection, of a Vaisya’s (a term) expressive of thriving, and of a Sddra’s (an expression) denoting service. 33. The names of women should be easy to pronounce, not imply anything dreadful, possess a plain meaning, be pleasing and auspicious, end in long vowels, and contain a word of benediction. that the last two substances only are to be given to the child, after they have been touched with a piece of gold, or a golden ring. go. Asv. Grthya-sttra I, 15, 4-10; Paraskara I, 17, 1-6. Nar. and Nand. are in doubt whether the numerals ‘the tenth or twelfth’ refer to lunar or solar days, because they stand in the feminine gender and either tithi or rétri may be supplied. Kull. gives an alternative version of the date, ‘after the tenth (the last day of impurity, i.e.) on the eleventh or twelfth,’ which Medh. also mentions, but rejects. Kull. considers that the third and fourth va, ‘or,’ which stand after muhfrta and nakshatra, have the sense of ‘just,’ and do not introduce a third alternative.
3also mentions, but rejects. Kull. considers that the third and fourth va, ‘or,’ which stand after muhfrta and nakshatra, have the sense of ‘just,’ and do not introduce a third alternative. 31-32. K. omits 31b and 32a. Nar. and Ragh. think that the second part of a Brahmama’s name must contain the word sarman and no other, while the general opinion of the others is that it may be sarman or some synonym, implying ‘happiness or refuge.’ Medh. expressly rejects the former view, and gives as examples of correct formations, Svamidatta, Bhavabhiati, Indrasvamin, Indrastama, Indradatta. 33- Medh. irreverently, but pertinently, remarks that there is no D2 36 LAWS OF MANU. IT, 34. 34. In the fourth month the Nishkramama (the first leaving of the house) of the child should be performed, in the sixth month the Annaprd4sana (first feeding with rice), and optionally (any other) auspicious ceremony required by (the custom of) the family. 35. According to the teaching of the revealed texts, the KQdakarman (tonsure) must be performed, for the sake of spiritual merit, by all twice-born men in the first or third year. 36. In the eighth year after conception, one should perform the initiation (upandyana) of a Braéhmaza, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya. 37. (The initiation) of a Brahmaza who desires proficiency in sacred learning should take place in the fifth (year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a Vaisya who longs for (success in his) business in the eighth, 38. The (time for the) Savitri (initiation) of a difference between ‘auspiciousness’ (mahgala) and ‘benediction’ (Astrvada), and that the latter word has been added merely in order to complete the verse. 34. Asv. Grthya-sfitra I, 16; Paraskara I, 17,5; 19,1-6. The last clause, which permits the adoption of particular family-customs, refers, according to Medh.,Gov., and Kull., to all sacraments. 35. Asv. Grthya-sitra I, 17, 1; P4raskara II, 1. Nar. and Nand. explain dharmataf, ‘for the sake of spiritual merit,’ by ‘according to the law of the family’ (see Asv. Grzhya-stitra, loc. cit.). 36-37. Ap. I, 1,5, 8-21; Gaut. I, 5-14; Vas. II, 3 ; XI, 49-73; Baudh. I, 3, 7-12; Vi. XXVII, 15-28; Yagv. I, 14. 37. As the commentators point out, the person who has the particular wish is not the boy, but his father. 38-40. Ap. I, 1, 22-2, 10; Gaut. XXI, 11; Vas. XI, 74-79; TT, 42. SACRAMENTS ; INITIATION. 37 Brahmaza does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth. 39. After those (periods men of) these three (castes) who have not received the sacrament at the proper time, become Vrdtyas (outcasts), excluded from the SAvitri (initiation) and despised by the Aryans.
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.
119. 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. 21. That (country) which (lies) between the Himavat and the Vindhya (mountains) to the east of Praydga and to the west of Vinasana (the place where the river Sarasvatt disappears) is called Madhyadesa (the central region). 22. But (the tract) between those two mountains (just mentioned), which (extends) as far as the eastern and the western oceans, the wise call AryAvarta (the country of the Aryans). 23. That land where the black antelope naturally roams, one must know to be fit for the performance of sacrifices; (the tract) different from that (is) the country of the Mleé&/as (barbarians). 24. Let twice-born men seek to dwell in those (above-mentioned countries); but a Sidra, distressed for subsistence, may reside anywhere. 25. Thus has the origin of the sacred law been succinctly described to you and the origin of this universe; learn (now) the duties of the castes (varza). 26. With holy rites, prescribed by the Veda, must the ceremony on conception and other sacraments be performed for twice-born men, which sanctify the body and purify (from sin) in this (life) and after death. 21. The place where the river Sarasvatf disappears lies in the Hissar districts. Pray4ga, i.e. Allahabad. 22. Vas. I, 9; Baudh. I, 2, 10. 23. Vas. I, 13-15; Baudh. I, 2, 12-15; Y4gi. I, 2. 25. Gov. explains dharma, ‘ the sacred law,’ by ‘spiritual merit.’ 26-35. Gaut. VIII, 14-20; Vi. XXVII, 1-12; Yagi. I, 10-13. 26. Medh. mentions another explanation for the first words, ‘ With holy rites, accompanied by the recitation of Vedic texts,’ and Gov. thinks that ‘ vaidika’ is to be taken in both meanings. [25] D 34 LAWS OF MANU. TI, 27. 27. By burnt oblations during (the mother’s) pregnancy, by the Gatakarman (the ceremony after birth), the Kauda (tonsure), and the Mauggibandhana (the tying of the sacred girdle of Muda grass) is the taint, derived from both parents, removed from twice-born men. 28. By the study of the Veda, by vows, by burnt oblations, by (the recitation of) sacred texts, by the (acquisition of the) threefold sacred science, by offering (to the gods, Azshis, and manes), by (the procreation of) sons, by the great sacrifices, and by (Srauta) rites this (human) body is made fit for (union with) Brahman. 29. Before the navel-string is cut, the Gatakarman (birth-rite) must be performed for a male (child); and while sacred formulas are being recited, he must be fed with gold, honey, and butter. 27. ‘The burnt oblations during the mother’s pregnancy’ are the Pumsavana, Simantonnayana, and so forth; see Asv. Grzhya-sftra I, 13-14.
227. ‘The burnt oblations during the mother’s pregnancy’ are the Pumsavana, Simantonnayana, and so forth; see Asv. Grzhya-sftra I, 13-14. 28. ‘By vows,’ i.e. ‘the vows undertaken by the student when he learns particular portions of the Vedas, such as the SAvitrivrata’ (Medh., Gov., N4r.); ‘voluntary restraints, such as the abstention from honey, meat, &c.’ (Kull., Ragh.); ‘ vows such as the Pragdpatya penance’ (Nand.). ‘By burnt oblations,’ i.e. ‘the daily offerings of fuel’ (II, 108). Traividyena, ‘by the acquisition of the threefold sacred science,’ i.e. ‘by learning the meaning of the three Vedas’ (Medh., Nand.) ; ‘by undertaking the vow to-study the three Vedas during thirty-six years’ (III,1; Gov., Kull. Nar., Ragh.). Igyaya, ‘by offering to the gods, Rishis, and manes,’ i.e. by performing the so-called Tarpaza (Medh., Gov., Kull., Ragh.), or ‘ by offering the Pakayagiias ’ (Nar., Nand.). Medh. takes brahmi,‘ fit for union with Brahman,’ to mean ‘connected with Brahman,’ but gives our version, which all the other commentators adopt, as the opinion of ‘others.’ 29. Asv. Grihya-stitra I, 15, 1; MAnava Grshya-satra I, 17, 1; Paraskara Grrhya-sftra I,16, 4. Though the text clearly says that the child is to be fed with gold, honey, and butter, it appears from the Grzhya-sfitras, as also some of the commentators point out, II, 33. SACRAMENTS, 35 30. But let (the father perform or) cause to be performed the Namadheya (the rite of naming the child), on the tenth or twelfth (day after birth), or on a lucky lunar day, in a lucky muharta, under an auspicious constellation. 31. Let (the first part of) a Brahmama’s name (denote something) auspicious, a Kshatriya’s be connected with power, and a Vaisya’s with wealth, but a Sfidra’s (express something) contemptible. 32. (The second part of) a Brahmama’s (name) shall be (a word) implying happiness, of a Kshatriya’s (a word) implying protection, of a Vaisya’s (a term) expressive of thriving, and of a Sddra’s (an expression) denoting service. 33. The names of women should be easy to pronounce, not imply anything dreadful, possess a plain meaning, be pleasing and auspicious, end in long vowels, and contain a word of benediction. that the last two substances only are to be given to the child, after they have been touched with a piece of gold, or a golden ring. go. Asv. Grthya-sttra I, 15, 4-10; Paraskara I, 17, 1-6. Nar. and Nand. are in doubt whether the numerals ‘the tenth or twelfth’ refer to lunar or solar days, because they stand in the feminine gender and either tithi or rétri may be supplied. Kull. gives an alternative version of the date, ‘after the tenth (the last day of impurity, i.e.) on the eleventh or twelfth,’ which Medh. also mentions, but rejects. Kull. considers that the third and fourth va, ‘or,’ which stand after muhfrta and nakshatra, have the sense of ‘just,’ and do not introduce a third alternative.
3also mentions, but rejects. Kull. considers that the third and fourth va, ‘or,’ which stand after muhfrta and nakshatra, have the sense of ‘just,’ and do not introduce a third alternative. 31-32. K. omits 31b and 32a. Nar. and Ragh. think that the second part of a Brahmama’s name must contain the word sarman and no other, while the general opinion of the others is that it may be sarman or some synonym, implying ‘happiness or refuge.’ Medh. expressly rejects the former view, and gives as examples of correct formations, Svamidatta, Bhavabhiati, Indrasvamin, Indrastama, Indradatta. 33- Medh. irreverently, but pertinently, remarks that there is no D2 36 LAWS OF MANU. IT, 34. 34. In the fourth month the Nishkramama (the first leaving of the house) of the child should be performed, in the sixth month the Annaprd4sana (first feeding with rice), and optionally (any other) auspicious ceremony required by (the custom of) the family. 35. According to the teaching of the revealed texts, the KQdakarman (tonsure) must be performed, for the sake of spiritual merit, by all twice-born men in the first or third year. 36. In the eighth year after conception, one should perform the initiation (upandyana) of a Braéhmaza, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya. 37. (The initiation) of a Brahmaza who desires proficiency in sacred learning should take place in the fifth (year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a Vaisya who longs for (success in his) business in the eighth, 38. The (time for the) Savitri (initiation) of a difference between ‘auspiciousness’ (mahgala) and ‘benediction’ (Astrvada), and that the latter word has been added merely in order to complete the verse. 34. Asv. Grthya-sfitra I, 16; Paraskara I, 17,5; 19,1-6. The last clause, which permits the adoption of particular family-customs, refers, according to Medh.,Gov., and Kull., to all sacraments. 35. Asv. Grthya-sitra I, 17, 1; P4raskara II, 1. Nar. and Nand. explain dharmataf, ‘for the sake of spiritual merit,’ by ‘according to the law of the family’ (see Asv. Grzhya-stitra, loc. cit.). 36-37. Ap. I, 1,5, 8-21; Gaut. I, 5-14; Vas. II, 3 ; XI, 49-73; Baudh. I, 3, 7-12; Vi. XXVII, 15-28; Yagv. I, 14. 37. As the commentators point out, the person who has the particular wish is not the boy, but his father. 38-40. Ap. I, 1, 22-2, 10; Gaut. XXI, 11; Vas. XI, 74-79; TT, 42. SACRAMENTS ; INITIATION. 37 Brahmaza does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth. 39. After those (periods men of) these three (castes) who have not received the sacrament at the proper time, become Vrdtyas (outcasts), excluded from the SAvitri (initiation) and despised by the Aryans.
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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