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One moment.
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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
160. ‘(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. 65. (The ceremony called) Kesanta (clipping the hair) is ordained for a Brahmaza in the sixteenth year (from conception); for a Kshatriya, in the twenty-second; and for a Vaisya, two (years) later than that. 66. This whole series (of ceremonies) must be performed for females (also), in order to sanctify the body, at the proper time and in the proper order, but without (the recitation of) sacred texts. 67. The nuptial ceremony is stated to be the Vedic sacrament for women (and to be equal to the initiation), serving the husband (equivalent to) the residence in (the house of the) teacher, and the household duties (the same) as the (daily) worship of the sacred fire. 68. Thus has been described the rule for the initiation of the twice-born, which indicates a (new) birth, and sanctifies ; learn (now) to what duties they must afterwards apply themselves. 69. Having performed the (rite of) initiation, the teacher must first instruct the (pupil) in (the rules of) personal purification, of conduct, of the fire-worship, and of the twilight devotions. 65. Yagi. 1, 36. This is the ceremony also called Godana; Asv. Grthya-s(tra I, 18; Péraskara II, 1, 3-7. 66-67. Asv. Grthya-sfitra I, 16, 16; Vi. XXVII, 13-14; Yagi. I, 13. ‘The Vedic sacrament,’ i.e. ‘the sacrament performed with sacred texts’ (Nand., Ragh.), or ‘having for itg object the study of Vedic texts’ (Medh., Nar.). Hence women i..dst not be initiated. As the parallel passage of Asv. shows, the sacraments preceding the tonsure alone are to be given to them. 68. ‘ Which indicates their (real) birth, because an uninitiated man is equal to one unborn’ (Medh., Gov.). 69-73. Gaut. I, 46-56; Vi. XXX, 32; Yagi. I, 15, 27. Il, 74. INITIATION; STUDENTSHIP. 43 70. But (a student) who is about to begin the study (of the Veda), shall receive instruction, after he has sipped water in accordance with the Institutes (of the sacred law), has made the Brahmafgali, (has put on) a clean dress, and has brought his organs under due control. 71. At the beginning and at the end of (a lesson in the) Veda he must always clasp both the feet of his teacher, (and) he must study, joining his hands ; that is called the Brahm4zgali (joining the palms for the sake of the Veda). 72. With crossed hands he must clasp (the feet) of the teacher, and touch the left (foot) with his left (hand), the right (foot) with his right (hand). 73. But to him who is about to begin studying, the teacher, always unwearied, must say: Ho, recite! He shall leave off (when the teacher says): Let a stoppage take place!
273. But to him who is about to begin studying, the teacher, always unwearied, must say: Ho, recite! He shall leave off (when the teacher says): Let a stoppage take place! 74. Let him always pronounce the syllable Om at the beginning and at the end of (a lesson in) the Veda; (for) unless the syllable Om precede (the lesson) will slip away (from him), and unless it follow it will fade away. ° yo. Laghuv4saA, ‘(has put on) a clean dress’ (Medh., Kull.), or ‘a dress which is not gorgeous’ (Gov., Nar., Nand.), i.e. less valuable than the teacher’s (Rgh.). 71-72. Ap. I, 5, 19-23; Baudh. I, 3, 28; Vi. XXVIII, 14-16. 73. Nar. and Nand. read adhyeshyam4aas tu gurum, &c. ‘But the pupil, desiring to study, shall say to his teacher, Venerable Sir, recite! &c., y andays agrees with Gaut. I, 46. N4r. mentions also the reading translated above, which the other commentators give. 14. Ap. I,13,6-7; Gaut. I,57; Vi. XXX, 33. Visiryate, translated according to Kull. by ‘will fade away,’ means according to Medh. ‘ will become useless for practical purposes;’ according to Gov. and Nar. ‘ will not be properly understood during the lesson.’ Medh. adds that the two terms contain similes, taken from boiling milk, 44 LAWS OF MANU. II, 75. 75. Seated on (blades of Kusa grass) with their points to the east, purified by Pavitras (blades of Kusa grass), and sanctified by three suppressions of the breath (Prazd4y4ma), he is worthy (to pronounce) the syllable Om. * 76. Pragdpati (the lord of creatures) milked out (as it were) from the three Vedas the sounds A, U, and M, and (the Vyahvttis) Bhi, Bhuvak, Svak. 77. Moreover from the three Vedas Pragdpati, who dwells in the highest heaven (Paramesh/¢zin), milked out (as it were) that Azk-verse, sacred to Savitvz (Savitri), which begins with the word tad, one foot from each. 78. A Bréhmama, learned in the Veda, who recites during both twilights that syllable and that (verse), preceded by the Vy4hrztis, gains the (whole) merit which (the recitation of) the Vedas confers. 79. A twice-born man who (daily) repeats those three one thousand times outside (the village), will be freed after a month even from great guilt, as a snake from its slough. 80. The Brahmaza, the Kshatriya, and the Vaisya who neglect (the recitation of) that Azk-verse and the and that one speaks also of the visarama, i.e. the spoiling of boiled milk. 75. Gaut. I, 48-50; Yagn. I, 23. ‘Purified by Pavitras,’ i.e. ‘having touched the seat of the vital airs with blades of Kusa grass’ (Medh., Gov., N&r.); see Gaut. I, 48. Medh. mentions another explanation of- Pavitra, adopted by Nand. also, according to which it means ‘ purificatory texts.’ Regarding the term ‘suppression of - the breath,’ see Vas. XXV, 13; Vi. LV, 9. 46. Vi. LV, 10. 77. Vi. LV, 11. The SAvitri, i.e. the verse tat savitur varezyam, , Rig-veda II, 62, 10. 78, Vi. LV, 12; Baudh. II, 11, 6. 7g. Vi. LV, 13; Baudh. IV, 1, 29; Vas. XXVI, 4. 80. Vi. LV, 14. TI, 85. STUDENTSHIP. 45
3XXV, 13; Vi. LV, 9. 46. Vi. LV, 10. 77. Vi. LV, 11. The SAvitri, i.e. the verse tat savitur varezyam, , Rig-veda II, 62, 10. 78, Vi. LV, 12; Baudh. II, 11, 6. 7g. Vi. LV, 13; Baudh. IV, 1, 29; Vas. XXVI, 4. 80. Vi. LV, 14. TI, 85. STUDENTSHIP. 45 timely (performance of the) rites (prescribed for) them, will be blamed among virtuous men. 81. Know that the three imperishable Mahavyahrztis, preceded by the syllable Om, and (followed) by the three-footed SAvitrt are the portal of the Veda and the gate leading (to union with) Brahman. 82. He who daily recites that (verse), untired, during three years, will enter (after death) the highest Brahman, move as free as air, and assume an ethereal form. 83. The monosyllable (Om) is the highest Brahman, (three) suppressions of the breath are the best (form of) austerity, but nothing surpasses the SAvitrt; truthfulness is better than silence. 84. All rites ordained in the Veda, burnt oblations and (other) sacrifices, pass away; but know that the syllable (Om) is imperishable, and (it is) Brahman, (and) the Lord of creatures (Pragapati). 85. An offering, consisting of muttered prayers, is ten times more efficacious than a sacrifice performed 81. Vi. LV, 15. Brahmazo mukham, literally, ‘the mouth of Brahman,’ is probably meant to convey the double sense given in the translation. Both interpretations are given by Medh., Kull., and Ragh., while Gov., Nar., and Nand. explain it merely by ‘the beginning or portal of the Veda;’ see also Ap. I, 13, 6. 82. Vi. LV, 16. 83. Vi. LV, 17. 84. Vi. LVI, 18. ‘Pass away,’ i.e. ‘as far as their results are concerned’ (Medh., Gov., Kull., N4r.), ‘as far as their form and their results are concerned’ (Nand.). Sacrifices procure only the perishable bliss of heaven, while the constant recitation of the syllable Om secures union with Brahman. According to Medh.,Gov., Kull., and R&gh., Brahman is here a neuter; according to N4r. and Nand., a masculine. The words ‘and (it is) Brahman (and) Prag4pati’(Medh., Gov., Nar., Ragh.) are taken by Kull. as ‘since it is Brahman (and) Pragapati,’ by Nand. as ‘just like Brahman, the Lord of creatures,’ 85. Vi. LVI, 19; Vas. XXVI, 9. The sacred texts meant are, of course, Om, the Vyahretis, and the GAyatri. 46 LAWS OF MANU. II, 86. according to the rules (of the Veda); a (prayer) which is inaudible (to others) surpasses it a hundred times, and the mental (recitation of sacred texts) a thousand times. 86. The four Pakayagzas and those sacrifices which are enjoined by the rules (of the Veda) are all together not equal in value to a sixteenth part of the sacrifice consisting of muttered prayers. 87. But, undoubtedly, a Brahmaza reaches the highest goal by muttering prayers only; (whether) he perform other (rites) or neglect them, he who befriends (all creatures) is declared (to be) a (true) Brahmama. 88. A wise man should strive to restrain his organs which run wild among alluring sensual objects, like a charioteer his horses.
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.
160. ‘(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. 65. (The ceremony called) Kesanta (clipping the hair) is ordained for a Brahmaza in the sixteenth year (from conception); for a Kshatriya, in the twenty-second; and for a Vaisya, two (years) later than that. 66. This whole series (of ceremonies) must be performed for females (also), in order to sanctify the body, at the proper time and in the proper order, but without (the recitation of) sacred texts. 67. The nuptial ceremony is stated to be the Vedic sacrament for women (and to be equal to the initiation), serving the husband (equivalent to) the residence in (the house of the) teacher, and the household duties (the same) as the (daily) worship of the sacred fire. 68. Thus has been described the rule for the initiation of the twice-born, which indicates a (new) birth, and sanctifies ; learn (now) to what duties they must afterwards apply themselves. 69. Having performed the (rite of) initiation, the teacher must first instruct the (pupil) in (the rules of) personal purification, of conduct, of the fire-worship, and of the twilight devotions. 65. Yagi. 1, 36. This is the ceremony also called Godana; Asv. Grthya-s(tra I, 18; Péraskara II, 1, 3-7. 66-67. Asv. Grthya-sfitra I, 16, 16; Vi. XXVII, 13-14; Yagi. I, 13. ‘The Vedic sacrament,’ i.e. ‘the sacrament performed with sacred texts’ (Nand., Ragh.), or ‘having for itg object the study of Vedic texts’ (Medh., Nar.). Hence women i..dst not be initiated. As the parallel passage of Asv. shows, the sacraments preceding the tonsure alone are to be given to them. 68. ‘ Which indicates their (real) birth, because an uninitiated man is equal to one unborn’ (Medh., Gov.). 69-73. Gaut. I, 46-56; Vi. XXX, 32; Yagi. I, 15, 27. Il, 74. INITIATION; STUDENTSHIP. 43 70. But (a student) who is about to begin the study (of the Veda), shall receive instruction, after he has sipped water in accordance with the Institutes (of the sacred law), has made the Brahmafgali, (has put on) a clean dress, and has brought his organs under due control. 71. At the beginning and at the end of (a lesson in the) Veda he must always clasp both the feet of his teacher, (and) he must study, joining his hands ; that is called the Brahm4zgali (joining the palms for the sake of the Veda). 72. With crossed hands he must clasp (the feet) of the teacher, and touch the left (foot) with his left (hand), the right (foot) with his right (hand). 73. But to him who is about to begin studying, the teacher, always unwearied, must say: Ho, recite! He shall leave off (when the teacher says): Let a stoppage take place!
273. But to him who is about to begin studying, the teacher, always unwearied, must say: Ho, recite! He shall leave off (when the teacher says): Let a stoppage take place! 74. Let him always pronounce the syllable Om at the beginning and at the end of (a lesson in) the Veda; (for) unless the syllable Om precede (the lesson) will slip away (from him), and unless it follow it will fade away. ° yo. Laghuv4saA, ‘(has put on) a clean dress’ (Medh., Kull.), or ‘a dress which is not gorgeous’ (Gov., Nar., Nand.), i.e. less valuable than the teacher’s (Rgh.). 71-72. Ap. I, 5, 19-23; Baudh. I, 3, 28; Vi. XXVIII, 14-16. 73. Nar. and Nand. read adhyeshyam4aas tu gurum, &c. ‘But the pupil, desiring to study, shall say to his teacher, Venerable Sir, recite! &c., y andays agrees with Gaut. I, 46. N4r. mentions also the reading translated above, which the other commentators give. 14. Ap. I,13,6-7; Gaut. I,57; Vi. XXX, 33. Visiryate, translated according to Kull. by ‘will fade away,’ means according to Medh. ‘ will become useless for practical purposes;’ according to Gov. and Nar. ‘ will not be properly understood during the lesson.’ Medh. adds that the two terms contain similes, taken from boiling milk, 44 LAWS OF MANU. II, 75. 75. Seated on (blades of Kusa grass) with their points to the east, purified by Pavitras (blades of Kusa grass), and sanctified by three suppressions of the breath (Prazd4y4ma), he is worthy (to pronounce) the syllable Om. * 76. Pragdpati (the lord of creatures) milked out (as it were) from the three Vedas the sounds A, U, and M, and (the Vyahvttis) Bhi, Bhuvak, Svak. 77. Moreover from the three Vedas Pragdpati, who dwells in the highest heaven (Paramesh/¢zin), milked out (as it were) that Azk-verse, sacred to Savitvz (Savitri), which begins with the word tad, one foot from each. 78. A Bréhmama, learned in the Veda, who recites during both twilights that syllable and that (verse), preceded by the Vy4hrztis, gains the (whole) merit which (the recitation of) the Vedas confers. 79. A twice-born man who (daily) repeats those three one thousand times outside (the village), will be freed after a month even from great guilt, as a snake from its slough. 80. The Brahmaza, the Kshatriya, and the Vaisya who neglect (the recitation of) that Azk-verse and the and that one speaks also of the visarama, i.e. the spoiling of boiled milk. 75. Gaut. I, 48-50; Yagn. I, 23. ‘Purified by Pavitras,’ i.e. ‘having touched the seat of the vital airs with blades of Kusa grass’ (Medh., Gov., N&r.); see Gaut. I, 48. Medh. mentions another explanation of- Pavitra, adopted by Nand. also, according to which it means ‘ purificatory texts.’ Regarding the term ‘suppression of - the breath,’ see Vas. XXV, 13; Vi. LV, 9. 46. Vi. LV, 10. 77. Vi. LV, 11. The SAvitri, i.e. the verse tat savitur varezyam, , Rig-veda II, 62, 10. 78, Vi. LV, 12; Baudh. II, 11, 6. 7g. Vi. LV, 13; Baudh. IV, 1, 29; Vas. XXVI, 4. 80. Vi. LV, 14. TI, 85. STUDENTSHIP. 45
3XXV, 13; Vi. LV, 9. 46. Vi. LV, 10. 77. Vi. LV, 11. The SAvitri, i.e. the verse tat savitur varezyam, , Rig-veda II, 62, 10. 78, Vi. LV, 12; Baudh. II, 11, 6. 7g. Vi. LV, 13; Baudh. IV, 1, 29; Vas. XXVI, 4. 80. Vi. LV, 14. TI, 85. STUDENTSHIP. 45 timely (performance of the) rites (prescribed for) them, will be blamed among virtuous men. 81. Know that the three imperishable Mahavyahrztis, preceded by the syllable Om, and (followed) by the three-footed SAvitrt are the portal of the Veda and the gate leading (to union with) Brahman. 82. He who daily recites that (verse), untired, during three years, will enter (after death) the highest Brahman, move as free as air, and assume an ethereal form. 83. The monosyllable (Om) is the highest Brahman, (three) suppressions of the breath are the best (form of) austerity, but nothing surpasses the SAvitrt; truthfulness is better than silence. 84. All rites ordained in the Veda, burnt oblations and (other) sacrifices, pass away; but know that the syllable (Om) is imperishable, and (it is) Brahman, (and) the Lord of creatures (Pragapati). 85. An offering, consisting of muttered prayers, is ten times more efficacious than a sacrifice performed 81. Vi. LV, 15. Brahmazo mukham, literally, ‘the mouth of Brahman,’ is probably meant to convey the double sense given in the translation. Both interpretations are given by Medh., Kull., and Ragh., while Gov., Nar., and Nand. explain it merely by ‘the beginning or portal of the Veda;’ see also Ap. I, 13, 6. 82. Vi. LV, 16. 83. Vi. LV, 17. 84. Vi. LVI, 18. ‘Pass away,’ i.e. ‘as far as their results are concerned’ (Medh., Gov., Kull., N4r.), ‘as far as their form and their results are concerned’ (Nand.). Sacrifices procure only the perishable bliss of heaven, while the constant recitation of the syllable Om secures union with Brahman. According to Medh.,Gov., Kull., and R&gh., Brahman is here a neuter; according to N4r. and Nand., a masculine. The words ‘and (it is) Brahman (and) Prag4pati’(Medh., Gov., Nar., Ragh.) are taken by Kull. as ‘since it is Brahman (and) Pragapati,’ by Nand. as ‘just like Brahman, the Lord of creatures,’ 85. Vi. LVI, 19; Vas. XXVI, 9. The sacred texts meant are, of course, Om, the Vyahretis, and the GAyatri. 46 LAWS OF MANU. II, 86. according to the rules (of the Veda); a (prayer) which is inaudible (to others) surpasses it a hundred times, and the mental (recitation of sacred texts) a thousand times. 86. The four Pakayagzas and those sacrifices which are enjoined by the rules (of the Veda) are all together not equal in value to a sixteenth part of the sacrifice consisting of muttered prayers. 87. But, undoubtedly, a Brahmaza reaches the highest goal by muttering prayers only; (whether) he perform other (rites) or neglect them, he who befriends (all creatures) is declared (to be) a (true) Brahmama. 88. A wise man should strive to restrain his organs which run wild among alluring sensual objects, like a charioteer his horses.
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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