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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
139. 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. 40. With such men, if they have not been purified according to the rule, let no Brahmaza ever, even in times of distress, form a connexion either through the Veda or by marriage. 41. Let students, according to the order (of their castes), wear (as upper dresses) the skins of black antelopes, spotted deer, and he-goats, and (lower garments) made of hemp, flax or wool. 42. The girdle of a Brahmamza shall consist of a triple cord of Mugga grass, smooth and soft; (that) of a Kshatriya, of a bowstring, made of Marva fibres ; (that) of a Vaisya, of hempen threads. Baudh. I, 16,16; Vi., loc. cit., and LIV, 26; YAgi. I, 37-38. ‘Some’ take the preposition 4, ‘ until,’ in the sense of ‘until the beginning of, Kull, 40. ‘Connexion through the Veda,’ i.e. teaching them or studying under them, sacrificing for them, or electing them to be priests, accepting religious gifts from them or giving them. R4gh. omits verse 40. 41. Ap. I, 2, 39-3, 9; Gaut. I, 16, 21; Vas. XI, 61-67 ; Baudh, I, 3,14; Vi. XXVII, 19-20. RAgh. explains ruru, ‘a spotted deer,’ by ‘a tiger.’ 42. Ap. I, 2, 33-37; Gaut. I,15; Vas. XI, 58-60; Baudh. I, 3, 13; Vi. XXVII, 18; Y4g%.1,29. Medh. and Gov. think that the girdle of a Kshatriya is not to consist of three separate strings twisted together, and Kull. apparently ‘holds the same opinion. R4gh. and Nar. say that every bowstring naturally consists of three strings. 38 LAWS OF MANU. II, 43. 43. If Musiga grass (and so forth) be not procurable, (the girdles) may be made of Kusa, Asmantaka, and Balbaga (fibres), with a single threefold knot, or with three or five (knots according to the custom of the family). 44. The sacrificial string of a Brahmaza shall be made of cotton,(shall be) twisted to the right, (and consist) of three threads, that of a Kshatriya of hempen threads, (and) that of a Vaisya of woollen threads. 45. A Brahmawa shall (carry), according to the sacred law, a staff of Bilva or Pal4sa; a Kshatriya, of Vata or Khadira; (and) a Vaisya, of Pilu or Udumbara. 46. The staff of a Brahmaza shall be made of such length as to reach the end of his hair; that of a Kshatriya, to reach his forehead; (and) that of a Vaisya, to reach (the tip of his) nose. 47. Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their bark perfect, unhurt by fire. 48. Having taken a staff according to his choice, having worshipped the sun and walked round the 43. ‘With a single threefold knot’ seems to mean that each of the strings of the girdle shall first be knotted, and the three knots be afterwards tied together in one. Nar. and Ragh., however, take trivr7ta, ‘ threefold,’ separately, and refer it to the string. They thus support Sir W. Jones’ translation, ‘in triple strings, with one, &c.’
2Nar. and Ragh., however, take trivr7ta, ‘ threefold,’ separately, and refer it to the string. They thus support Sir W. Jones’ translation, ‘in triple strings, with one, &c.’ 44. Ap. II, 4, 22; Gaut. I, 36; Vas. XII, 14; Baudh. I, 5, 5; Vi. XXVII, 19. 45-47. Ap. I, 2, 38; Gaut.I, 22; Vas. XI, 52-57; Baudh. I, 3,15; Vi. XXVIL, 22-24; Yagi. I, 29. 47. Anudvegakar4A, ‘not likely to terrify anybody’ (Medh., Gov., Kull.), means according to Nar. ‘not causing displeasure (to the wearer) by faults such as roughness.’ 48-57. Ap. T, 3, 25-4, 4; Gaut. IT, 35-41; Vas. XI, 68-70; Baudh. I, 3, 16-18; Vi. XXVIJ, 25 ; Yagi. I, 30; 51-57. Ap. I, II, 54. INITIATION. 39 fire, turning his right hand towards it, (the student) should beg alms according to the prescribed rule. 49. An initiated Brdhmaza should beg, beginning (his request with the word) lady (bhavati); a Kshatriya, placing (the word) lady in the middle, but a Vaisya, placing it at the end (of the formula). 50. Let him first beg food of his mother, or of his sister, or of his own maternal aunt, or of (some other) female who will not disgrace him (by a refusal). 51. Having collected as much food as is required (from several persons), and having announced it without guile to his teacher, let him eat, turning his face towards the east, and having purified himself by sipping water. 52. (His meal will procure) long life, if he eats facing the east; fame, if he turns to the south; prosperity, if he turns to the west; truthfulness, if he faces the east. 53. Let a twice-born man always eat his food with coneentrated mind, after performing an ablution; and after he has eaten, let him duly cleanse himself with water and sprinkle the cavities (of his head). 54. Let him always worship his food, and eat it without contempt; when he sees it, let him rejoice, 1, 2-3; 3,11; Gaut. IX, 59; Vas. III, 69; XII, 18-20; Baudh. II, 5, 18, 21-6, 2; 13, 12; Vi. LVIII, 34-35, 40-44; Yagi. I, 27, 31, 112. 52. Medh. and N&r. propose for ritam, ‘truthfulness,’ an alternative explanation, ‘the sacrifice.’ 53- The word nityam, ‘always,’ indicates that this rule refers to householders also (Gov., Kull., Nar., Nand.). 54. ‘ Worship,’ i.e. ‘consider as a deity’ (Medh., Gov., Nand.), or ‘ meditate on its being required to sustain life’ (Medh., Gov., Kull.), or ‘praise it with the verse,’ Rig-veda I, 187, 1 (Nar.). 40 LAWS OF MANU. II, 55. show a pleased face, and pray that he may always obtain it. .55. Food, that is always worshipped, gives strength and manly vigour; but eaten irreverently, it destroys them both. 56. Let him not give to any man what he leaves, and beware of eating between (the two meal-times); let him not over-eat himself, nor go anywhere without having purified himself (after his meal). 57. Excessive eating is prejudicial to health, to fame, and to (bliss in) heaven; it prevents (the acquisition of) spiritual merit, and is odious among men; one ought, for these reasons, to avoid it carefully.
357. Excessive eating is prejudicial to health, to fame, and to (bliss in) heaven; it prevents (the acquisition of) spiritual merit, and is odious among men; one ought, for these reasons, to avoid it carefully. 58. Let a Brahmaza always sip water out of the part of the hand (tirtha) sacred to Brahman, or out of that sacred to Ka (Pragdpati), or out of (that) sacred to the gods, never out of that sacred to the manes. 59. They call (the part) at the root of the thumb the tirtha sacred to Brahman, that at the root of the 55. Urgam, ‘manly vigour’ (Gov., Kull.), or ‘energy’ (Nar., Nand.), or ‘bulk’ (Medh.). 56. Medh. reads nady4d etat tathantar4, and gives, besides the explanation adopted in the translation, two alternative interpretations: (1) ‘let him not eat after interrupting his meal ;’ (2) ‘let him not eat taking away his left hand from the dish.’ Nand. reads nadya& Aaitat tathdntar4, ‘and let him not eat such a (remnant) given to him during (a meal by one of the company).’ 58-62. Ap. I, 15, 1-16; Vas. II, 26-34; Baudh. I, 8, 12-23; Vi. LXII, 1-9; Yagf. I, 18-21. 58. Though the text speaks of the Brahmava only, the rule refers, as the commentators remark, to other Aryans too. 59. Angulimflle, ‘at the root of the little finger’ (Kull. Nar., R&gh.), means according to Medh. and Nand. ‘at the root of the fingers.’ TI, 64. INITIATION. 4! (little) finger (the tirtha) sacred to Ka (PragApati), (that) at the tips (of the fingers, the tirtha) sacred to the gods, and that below (between the index and the thumb, the tirtha) sacred to the manes. 60. Let him first sip water thrice; next twice wipe his mouth; and, lastly, touch with water the cavities (of the head), (the seat of) the soul and the head. 61. He who knows the sacred law and seeks purity shall always perform the rite of sipping with water neither hot nor frothy, with the (prescribed) tirtha, in a lonely place, and turning to the east or to the north. 62. A Brahmaaa is purified by water that reaches his heart, a Kshatriya by water reaching his throat, a Vaisya by water taken into his mouth, (and) a Sadra by water touched with the extremity (of his lips). 63. A twice-born man is called upavitin when his right arm is raised (and the sacrificial string or the dress, passed under it, rests on the left shoulder) ; (when his) left (arm) is raised (and the string, or the dress, passed under it, rests on the right shoulder, he is called) praAinavitin; and nivitin when it hangs down (straight) from the neck. 64. His girdle, the skin (which serves as his upper garment), his staff, his sacrificial thread, (and) his water-pot he must throw into water, when they have been damaged, and take others, reciting sacred formulas. 60. ‘(The seat of) the soul,’ i. e.‘the heart ’(all except Medh., who adds, or ‘the navel’). 61. ‘Neither hot,’ i.e. ‘not boiled or heated on the fire’ (Medh., Gov., Kull., Nar., Nand.). 63. Baudh. I, 8, 5-10. 64. Baudh. I, 6,7; Vi. XXVII, 29. 42 LAWS OF MANU. Il, 65.
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.
139. 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. 40. With such men, if they have not been purified according to the rule, let no Brahmaza ever, even in times of distress, form a connexion either through the Veda or by marriage. 41. Let students, according to the order (of their castes), wear (as upper dresses) the skins of black antelopes, spotted deer, and he-goats, and (lower garments) made of hemp, flax or wool. 42. The girdle of a Brahmamza shall consist of a triple cord of Mugga grass, smooth and soft; (that) of a Kshatriya, of a bowstring, made of Marva fibres ; (that) of a Vaisya, of hempen threads. Baudh. I, 16,16; Vi., loc. cit., and LIV, 26; YAgi. I, 37-38. ‘Some’ take the preposition 4, ‘ until,’ in the sense of ‘until the beginning of, Kull, 40. ‘Connexion through the Veda,’ i.e. teaching them or studying under them, sacrificing for them, or electing them to be priests, accepting religious gifts from them or giving them. R4gh. omits verse 40. 41. Ap. I, 2, 39-3, 9; Gaut. I, 16, 21; Vas. XI, 61-67 ; Baudh, I, 3,14; Vi. XXVII, 19-20. RAgh. explains ruru, ‘a spotted deer,’ by ‘a tiger.’ 42. Ap. I, 2, 33-37; Gaut. I,15; Vas. XI, 58-60; Baudh. I, 3, 13; Vi. XXVII, 18; Y4g%.1,29. Medh. and Gov. think that the girdle of a Kshatriya is not to consist of three separate strings twisted together, and Kull. apparently ‘holds the same opinion. R4gh. and Nar. say that every bowstring naturally consists of three strings. 38 LAWS OF MANU. II, 43. 43. If Musiga grass (and so forth) be not procurable, (the girdles) may be made of Kusa, Asmantaka, and Balbaga (fibres), with a single threefold knot, or with three or five (knots according to the custom of the family). 44. The sacrificial string of a Brahmaza shall be made of cotton,(shall be) twisted to the right, (and consist) of three threads, that of a Kshatriya of hempen threads, (and) that of a Vaisya of woollen threads. 45. A Brahmawa shall (carry), according to the sacred law, a staff of Bilva or Pal4sa; a Kshatriya, of Vata or Khadira; (and) a Vaisya, of Pilu or Udumbara. 46. The staff of a Brahmaza shall be made of such length as to reach the end of his hair; that of a Kshatriya, to reach his forehead; (and) that of a Vaisya, to reach (the tip of his) nose. 47. Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their bark perfect, unhurt by fire. 48. Having taken a staff according to his choice, having worshipped the sun and walked round the 43. ‘With a single threefold knot’ seems to mean that each of the strings of the girdle shall first be knotted, and the three knots be afterwards tied together in one. Nar. and Ragh., however, take trivr7ta, ‘ threefold,’ separately, and refer it to the string. They thus support Sir W. Jones’ translation, ‘in triple strings, with one, &c.’
2Nar. and Ragh., however, take trivr7ta, ‘ threefold,’ separately, and refer it to the string. They thus support Sir W. Jones’ translation, ‘in triple strings, with one, &c.’ 44. Ap. II, 4, 22; Gaut. I, 36; Vas. XII, 14; Baudh. I, 5, 5; Vi. XXVII, 19. 45-47. Ap. I, 2, 38; Gaut.I, 22; Vas. XI, 52-57; Baudh. I, 3,15; Vi. XXVIL, 22-24; Yagi. I, 29. 47. Anudvegakar4A, ‘not likely to terrify anybody’ (Medh., Gov., Kull.), means according to Nar. ‘not causing displeasure (to the wearer) by faults such as roughness.’ 48-57. Ap. T, 3, 25-4, 4; Gaut. IT, 35-41; Vas. XI, 68-70; Baudh. I, 3, 16-18; Vi. XXVIJ, 25 ; Yagi. I, 30; 51-57. Ap. I, II, 54. INITIATION. 39 fire, turning his right hand towards it, (the student) should beg alms according to the prescribed rule. 49. An initiated Brdhmaza should beg, beginning (his request with the word) lady (bhavati); a Kshatriya, placing (the word) lady in the middle, but a Vaisya, placing it at the end (of the formula). 50. Let him first beg food of his mother, or of his sister, or of his own maternal aunt, or of (some other) female who will not disgrace him (by a refusal). 51. Having collected as much food as is required (from several persons), and having announced it without guile to his teacher, let him eat, turning his face towards the east, and having purified himself by sipping water. 52. (His meal will procure) long life, if he eats facing the east; fame, if he turns to the south; prosperity, if he turns to the west; truthfulness, if he faces the east. 53. Let a twice-born man always eat his food with coneentrated mind, after performing an ablution; and after he has eaten, let him duly cleanse himself with water and sprinkle the cavities (of his head). 54. Let him always worship his food, and eat it without contempt; when he sees it, let him rejoice, 1, 2-3; 3,11; Gaut. IX, 59; Vas. III, 69; XII, 18-20; Baudh. II, 5, 18, 21-6, 2; 13, 12; Vi. LVIII, 34-35, 40-44; Yagi. I, 27, 31, 112. 52. Medh. and N&r. propose for ritam, ‘truthfulness,’ an alternative explanation, ‘the sacrifice.’ 53- The word nityam, ‘always,’ indicates that this rule refers to householders also (Gov., Kull., Nar., Nand.). 54. ‘ Worship,’ i.e. ‘consider as a deity’ (Medh., Gov., Nand.), or ‘ meditate on its being required to sustain life’ (Medh., Gov., Kull.), or ‘praise it with the verse,’ Rig-veda I, 187, 1 (Nar.). 40 LAWS OF MANU. II, 55. show a pleased face, and pray that he may always obtain it. .55. Food, that is always worshipped, gives strength and manly vigour; but eaten irreverently, it destroys them both. 56. Let him not give to any man what he leaves, and beware of eating between (the two meal-times); let him not over-eat himself, nor go anywhere without having purified himself (after his meal). 57. Excessive eating is prejudicial to health, to fame, and to (bliss in) heaven; it prevents (the acquisition of) spiritual merit, and is odious among men; one ought, for these reasons, to avoid it carefully.
357. Excessive eating is prejudicial to health, to fame, and to (bliss in) heaven; it prevents (the acquisition of) spiritual merit, and is odious among men; one ought, for these reasons, to avoid it carefully. 58. Let a Brahmaza always sip water out of the part of the hand (tirtha) sacred to Brahman, or out of that sacred to Ka (Pragdpati), or out of (that) sacred to the gods, never out of that sacred to the manes. 59. They call (the part) at the root of the thumb the tirtha sacred to Brahman, that at the root of the 55. Urgam, ‘manly vigour’ (Gov., Kull.), or ‘energy’ (Nar., Nand.), or ‘bulk’ (Medh.). 56. Medh. reads nady4d etat tathantar4, and gives, besides the explanation adopted in the translation, two alternative interpretations: (1) ‘let him not eat after interrupting his meal ;’ (2) ‘let him not eat taking away his left hand from the dish.’ Nand. reads nadya& Aaitat tathdntar4, ‘and let him not eat such a (remnant) given to him during (a meal by one of the company).’ 58-62. Ap. I, 15, 1-16; Vas. II, 26-34; Baudh. I, 8, 12-23; Vi. LXII, 1-9; Yagf. I, 18-21. 58. Though the text speaks of the Brahmava only, the rule refers, as the commentators remark, to other Aryans too. 59. Angulimflle, ‘at the root of the little finger’ (Kull. Nar., R&gh.), means according to Medh. and Nand. ‘at the root of the fingers.’ TI, 64. INITIATION. 4! (little) finger (the tirtha) sacred to Ka (PragApati), (that) at the tips (of the fingers, the tirtha) sacred to the gods, and that below (between the index and the thumb, the tirtha) sacred to the manes. 60. Let him first sip water thrice; next twice wipe his mouth; and, lastly, touch with water the cavities (of the head), (the seat of) the soul and the head. 61. He who knows the sacred law and seeks purity shall always perform the rite of sipping with water neither hot nor frothy, with the (prescribed) tirtha, in a lonely place, and turning to the east or to the north. 62. A Brahmaaa is purified by water that reaches his heart, a Kshatriya by water reaching his throat, a Vaisya by water taken into his mouth, (and) a Sadra by water touched with the extremity (of his lips). 63. A twice-born man is called upavitin when his right arm is raised (and the sacrificial string or the dress, passed under it, rests on the left shoulder) ; (when his) left (arm) is raised (and the string, or the dress, passed under it, rests on the right shoulder, he is called) praAinavitin; and nivitin when it hangs down (straight) from the neck. 64. His girdle, the skin (which serves as his upper garment), his staff, his sacrificial thread, (and) his water-pot he must throw into water, when they have been damaged, and take others, reciting sacred formulas. 60. ‘(The seat of) the soul,’ i. e.‘the heart ’(all except Medh., who adds, or ‘the navel’). 61. ‘Neither hot,’ i.e. ‘not boiled or heated on the fire’ (Medh., Gov., Kull., Nar., Nand.). 63. Baudh. I, 8, 5-10. 64. Baudh. I, 6,7; Vi. XXVII, 29. 42 LAWS OF MANU. Il, 65.
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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