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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
188. A wise man should strive to restrain his organs which run wild among alluring sensual objects, like a charioteer his horses. 89. Those eleven organs which former sages have named, I will properly (and) precisely enumerate in due order, go. (Viz.) the ear, the skin, the eyes, the tongue, and the nose as the fifth, the anus, the organ of generation, hands and feet, and the (organ of) speech, named as the tenth. 86. Vi. LVI, 20; Vas. XXVI, 10. ‘The Pakayagiias,’ i.e. ‘the so-called great sacrifices to gods, manes, goblins, and men (III, 70) excluding the Brahmayagfia’ (Medh., Kull., Nar., Nand.). Gov. and R&gh. understand the term as indicating ‘ ‘all Sm4rta and Srauta rites ;’ see also Jolly on Vishzu, loc. cit. 87. Vi. LVI, 21; Vas. XXVI, 11. Maitra, ‘one who befriends (all creatures),’ i.e. ‘does not offer animal sacrifices.’ Ragh. proposes also the interpretation ‘he who worships Mitra, the Sun.’ Brahmana, ‘a (true) Br&hmama,’ i.e. ‘one connected with Brahman,’ ‘one who will be absorbed in Brahman’ (Kull.), ‘the best of Brahmazas’ (brahmish/Aah, Ragh.). Medh. and Gov. take the last clause differently, ‘it is declared (in the Veda that) a Brahmana (shall be) a friend (of all creatures).’ TI, 97. STUDENTSHIP. 47 gi. Five of them, the ear and the rest according to their order, they call organs of sense, and five of them, the anus and the rest, organs of action. 92. Know that the internal organ (manas) is the eleventh, which by its quality belongs to both (sets); when that has been subdued, both those sets of five have been conquered. 93. Through the attachment of his organs (to sensual pleasure) a man doubtlessly will incur guilt ; but if he keep them under complete control, he will obtain success (in gaining all his aims). 94. Desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire (fed) with clarified butter. 95. If one man should obtain all those (sensual enjoyments) and another should renounce them all, the renunciation of all pleasure is far better than the attainment of them. 96. Those (organs) which are strongly attached to sensual pleasures, cannot so effectually be restrained by abstinence (from enjoyments) as by a constant (pursuit of true) knowledge. 97. Neither (the study of) the Vedas, nor libera- 92. ‘ By its quality,’ i.e. by the quality called samkalpa, the power of determining or shaping the impressions of the senses. 93- Dosham, ‘ guilt’ (N4r.), is taken by Medh., Gov., and Kull. in the sense of drish/4drish/am dosham, ‘ misery and guilt ;’ by Ragh. as samsarakhyam, ‘the misery of repeated births.’ ‘Success (in gaining all his aims),’ i.e. ‘the rewards of all good works and rites’ (Medh.), or ‘final liberation’ (N4r., Ragh.), or ‘all the aims of men, final liberation and the rest’ (Gov., Kull.).
2as samsarakhyam, ‘the misery of repeated births.’ ‘Success (in gaining all his aims),’ i.e. ‘the rewards of all good works and rites’ (Medh.), or ‘final liberation’ (N4r., Ragh.), or ‘all the aims of men, final liberation and the rest’ (Gov., Kull.). g6. Asevay&, ‘by abstinence from enjoyments’ (Gov., Nér., Nand.), means according to Medh. and Kull. ‘ by avoiding places where enjoyments are to be obtained,’ i.e. ‘by dwelling in the forest’ (Medh.), 48 LAWS OF MANU. IT, 98. lity, nor sacrifices, nor any (self-imposed) restraint, nor austerities, ever procure the attainment (of rewards) to a man whose heart is contaminated (by sensuality). 98. That man may be considered to have (really) subdued his organs, who on hearing and touching and seeing, on tasting and smelling (anything) neither rejoices nor repines. 99. But when one among all the organs slips away (from control), thereby (man’s) wisdom slips away from him, even as the water (flows) through the one (open) foot of a (water-carrier’s) skin. 100. If he keeps all the (ten) organs as well as the mind in subjection, he may gain all his aims, without reducing his body by (the practice) of Yoga. 101. Let him stand during the morning twilight, muttering the Savitri until the sun appears, but (let him recite it), seated, in the evening until the constellations can be seen distinctly. 102. He who stands during the morning twilight muttering (the SAvitrt), removes the guilt contracted during the (previous) night; but he who (recites it), 99. ‘ Wisdom,’ i.e. ‘ power of control over the senses’ (Medh., Gov., Ragh.), or ‘knowledge of the truth’ (Kull.). I read with Medh., Gov., N&ar., Nand., Ragh., K., and the Bombay edition padat, instead of p4trét. The explanation of the simile has been given correctly by Haughton in his note on Sir W. Jones’ translation. 100. Nar. and Nand. take yogataA, ‘by the practice of Yoga,’ with the chief clause, and Medh. mentions this construction too. Iol. Ap. I, 30, 8; Gaut. II, ro-11 ; Vas. VII, 16; Baudh. II, 7, Vi. XXVIII, 2-3; Yagi. I, 24-25. roz,. Vas. XXVI, 2-3; Baudh. I, 7, 18, 20. Medh. and Gov. point out that only trifling faults can be expiated in this manner, otherwise the chapter on penances would be useless. II, 107. STUDENTSHIP. 49 seated, in the evening, destroys the sin he committed during the day. 103. But he who does not (worship) standing in the morning, nor sitting in the evening, shall be excluded, just like a Sfdra, from all the duties and rights of an Aryan. 104. He who (desires to) perform the ceremony (of the) daily (recitation), may even recite the Savitri near water, retiring into the forest, controlling his organs and concentrating his mind. 105. Both when (one studies) the supplementary treatises of the Veda, and when (one recites) the daily portion of the Veda, no regard need be paid to forbidden days, likewise when (one repeats) the sacred texts required for a burnt oblation.
3105. Both when (one studies) the supplementary treatises of the Veda, and when (one recites) the daily portion of the Veda, no regard need be paid to forbidden days, likewise when (one repeats) the sacred texts required for a burnt oblation. 106. There are no forbidden days for the daily recitation, since that is declared to be a Brahmasattra (an everlasting sacrifice offered to Brahman); at that the Veda takes the place of the burnt oblations, and it is meritorious (even), when (natural phenomena, requiring) a cessation of the Veda-study, take the place of the exclamation Vashaé. 107. For him who, being pure and controlling his organs, during a year daily recites the Veda according to the rule, that (daily recitation) will ever cause sweet and sour milk, clarified butter and honey to flow. 103. Baudh. II, 17, 15. 104. Baudh. II, 11,6. ‘Even,’ i.e. ‘if he is unable to recite other Vedic texts.’ 105-106. Ap. I, 12, 1-9; Vas. XIII, 7. The last clause of verse 106 finds its explanation by the passage from the Satapatha-brahmana, quoted by Ap. I, 12, 3. Anadhydyaé (‘not studying’) means ‘a cause for the interruption of the study, such as thunder or a violent wind, which takes the place of the exclamation Vashas.’ 107. Vi. XXX, 34-38; Y4gh. I, 41-46. Nr. and Nand. explain the four terms ‘sweet and sour milk, clarified butter and [25] E 50 LAWS OF MANU. II, 108. 108. Let an Aryan who has been initiated, (daily) offer fuel in the sacred fire, beg food, sleep on the ground and do what is beneficial to his teacher, until (he performs the ceremony of) Sam4vartana (on returning home). 109. According to the sacred law the (following) ten (persons, viz.) the teacher’s son, one who desires to do service, one who imparts knowledge, one who is intent on fulfilling the law, one who is pure, a person connected by marriage or friendship, one who possesses (mental) ability, one who makes presents of money, one who is honest, and a relative, may be instructed (in the Veda). 110, Unless one be asked, one must not explain (anything) to anybody, nor (must one answer) a person who asks improperly; let a wise man, though he knows (the answer), behave among men as (if he were) an idiot. 111. Ofthe two persons, him who illegally explains (anything), and him who illegally asks (a question), one (or both) will die or incur (the other's) enmity. honey,’ as symbolical of the four objects of human existence, merit, wealth, pleasure, and liberation. Medh. quotes this interpretation as the opinion of ‘ others.’ 108. Ap. I, 4,16, 23, 25, 28, 32; Gaut. II, 8, 30, 35; Vas. VII, 9, 15; Vi. XXVIII, 4, 7,9, 12; Baudh. I, 3, 16, 4, 4-8; Yagn. I, 25. Regarding the Sam4vartana, see below, III, 3-4. 109. Yagi. I, 28. Dharmatah, ‘according to the sacred law’ (Kull, Nand.), means according to Medh., Gov., and Nar. ‘for the sake of spiritual merit.’ 110. Ap. I, 32, 22-24; Vas. II, 12; Baudh.I, 4, 2; Vi. XXIX, 7. Gadah, ‘an idiot,’ means according to Medh. and Kull. ‘dumb.’
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.
188. A wise man should strive to restrain his organs which run wild among alluring sensual objects, like a charioteer his horses. 89. Those eleven organs which former sages have named, I will properly (and) precisely enumerate in due order, go. (Viz.) the ear, the skin, the eyes, the tongue, and the nose as the fifth, the anus, the organ of generation, hands and feet, and the (organ of) speech, named as the tenth. 86. Vi. LVI, 20; Vas. XXVI, 10. ‘The Pakayagiias,’ i.e. ‘the so-called great sacrifices to gods, manes, goblins, and men (III, 70) excluding the Brahmayagfia’ (Medh., Kull., Nar., Nand.). Gov. and R&gh. understand the term as indicating ‘ ‘all Sm4rta and Srauta rites ;’ see also Jolly on Vishzu, loc. cit. 87. Vi. LVI, 21; Vas. XXVI, 11. Maitra, ‘one who befriends (all creatures),’ i.e. ‘does not offer animal sacrifices.’ Ragh. proposes also the interpretation ‘he who worships Mitra, the Sun.’ Brahmana, ‘a (true) Br&hmama,’ i.e. ‘one connected with Brahman,’ ‘one who will be absorbed in Brahman’ (Kull.), ‘the best of Brahmazas’ (brahmish/Aah, Ragh.). Medh. and Gov. take the last clause differently, ‘it is declared (in the Veda that) a Brahmana (shall be) a friend (of all creatures).’ TI, 97. STUDENTSHIP. 47 gi. Five of them, the ear and the rest according to their order, they call organs of sense, and five of them, the anus and the rest, organs of action. 92. Know that the internal organ (manas) is the eleventh, which by its quality belongs to both (sets); when that has been subdued, both those sets of five have been conquered. 93. Through the attachment of his organs (to sensual pleasure) a man doubtlessly will incur guilt ; but if he keep them under complete control, he will obtain success (in gaining all his aims). 94. Desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire (fed) with clarified butter. 95. If one man should obtain all those (sensual enjoyments) and another should renounce them all, the renunciation of all pleasure is far better than the attainment of them. 96. Those (organs) which are strongly attached to sensual pleasures, cannot so effectually be restrained by abstinence (from enjoyments) as by a constant (pursuit of true) knowledge. 97. Neither (the study of) the Vedas, nor libera- 92. ‘ By its quality,’ i.e. by the quality called samkalpa, the power of determining or shaping the impressions of the senses. 93- Dosham, ‘ guilt’ (N4r.), is taken by Medh., Gov., and Kull. in the sense of drish/4drish/am dosham, ‘ misery and guilt ;’ by Ragh. as samsarakhyam, ‘the misery of repeated births.’ ‘Success (in gaining all his aims),’ i.e. ‘the rewards of all good works and rites’ (Medh.), or ‘final liberation’ (N4r., Ragh.), or ‘all the aims of men, final liberation and the rest’ (Gov., Kull.).
2as samsarakhyam, ‘the misery of repeated births.’ ‘Success (in gaining all his aims),’ i.e. ‘the rewards of all good works and rites’ (Medh.), or ‘final liberation’ (N4r., Ragh.), or ‘all the aims of men, final liberation and the rest’ (Gov., Kull.). g6. Asevay&, ‘by abstinence from enjoyments’ (Gov., Nér., Nand.), means according to Medh. and Kull. ‘ by avoiding places where enjoyments are to be obtained,’ i.e. ‘by dwelling in the forest’ (Medh.), 48 LAWS OF MANU. IT, 98. lity, nor sacrifices, nor any (self-imposed) restraint, nor austerities, ever procure the attainment (of rewards) to a man whose heart is contaminated (by sensuality). 98. That man may be considered to have (really) subdued his organs, who on hearing and touching and seeing, on tasting and smelling (anything) neither rejoices nor repines. 99. But when one among all the organs slips away (from control), thereby (man’s) wisdom slips away from him, even as the water (flows) through the one (open) foot of a (water-carrier’s) skin. 100. If he keeps all the (ten) organs as well as the mind in subjection, he may gain all his aims, without reducing his body by (the practice) of Yoga. 101. Let him stand during the morning twilight, muttering the Savitri until the sun appears, but (let him recite it), seated, in the evening until the constellations can be seen distinctly. 102. He who stands during the morning twilight muttering (the SAvitrt), removes the guilt contracted during the (previous) night; but he who (recites it), 99. ‘ Wisdom,’ i.e. ‘ power of control over the senses’ (Medh., Gov., Ragh.), or ‘knowledge of the truth’ (Kull.). I read with Medh., Gov., N&ar., Nand., Ragh., K., and the Bombay edition padat, instead of p4trét. The explanation of the simile has been given correctly by Haughton in his note on Sir W. Jones’ translation. 100. Nar. and Nand. take yogataA, ‘by the practice of Yoga,’ with the chief clause, and Medh. mentions this construction too. Iol. Ap. I, 30, 8; Gaut. II, ro-11 ; Vas. VII, 16; Baudh. II, 7, Vi. XXVIII, 2-3; Yagi. I, 24-25. roz,. Vas. XXVI, 2-3; Baudh. I, 7, 18, 20. Medh. and Gov. point out that only trifling faults can be expiated in this manner, otherwise the chapter on penances would be useless. II, 107. STUDENTSHIP. 49 seated, in the evening, destroys the sin he committed during the day. 103. But he who does not (worship) standing in the morning, nor sitting in the evening, shall be excluded, just like a Sfdra, from all the duties and rights of an Aryan. 104. He who (desires to) perform the ceremony (of the) daily (recitation), may even recite the Savitri near water, retiring into the forest, controlling his organs and concentrating his mind. 105. Both when (one studies) the supplementary treatises of the Veda, and when (one recites) the daily portion of the Veda, no regard need be paid to forbidden days, likewise when (one repeats) the sacred texts required for a burnt oblation.
3105. Both when (one studies) the supplementary treatises of the Veda, and when (one recites) the daily portion of the Veda, no regard need be paid to forbidden days, likewise when (one repeats) the sacred texts required for a burnt oblation. 106. There are no forbidden days for the daily recitation, since that is declared to be a Brahmasattra (an everlasting sacrifice offered to Brahman); at that the Veda takes the place of the burnt oblations, and it is meritorious (even), when (natural phenomena, requiring) a cessation of the Veda-study, take the place of the exclamation Vashaé. 107. For him who, being pure and controlling his organs, during a year daily recites the Veda according to the rule, that (daily recitation) will ever cause sweet and sour milk, clarified butter and honey to flow. 103. Baudh. II, 17, 15. 104. Baudh. II, 11,6. ‘Even,’ i.e. ‘if he is unable to recite other Vedic texts.’ 105-106. Ap. I, 12, 1-9; Vas. XIII, 7. The last clause of verse 106 finds its explanation by the passage from the Satapatha-brahmana, quoted by Ap. I, 12, 3. Anadhydyaé (‘not studying’) means ‘a cause for the interruption of the study, such as thunder or a violent wind, which takes the place of the exclamation Vashas.’ 107. Vi. XXX, 34-38; Y4gh. I, 41-46. Nr. and Nand. explain the four terms ‘sweet and sour milk, clarified butter and [25] E 50 LAWS OF MANU. II, 108. 108. Let an Aryan who has been initiated, (daily) offer fuel in the sacred fire, beg food, sleep on the ground and do what is beneficial to his teacher, until (he performs the ceremony of) Sam4vartana (on returning home). 109. According to the sacred law the (following) ten (persons, viz.) the teacher’s son, one who desires to do service, one who imparts knowledge, one who is intent on fulfilling the law, one who is pure, a person connected by marriage or friendship, one who possesses (mental) ability, one who makes presents of money, one who is honest, and a relative, may be instructed (in the Veda). 110, Unless one be asked, one must not explain (anything) to anybody, nor (must one answer) a person who asks improperly; let a wise man, though he knows (the answer), behave among men as (if he were) an idiot. 111. Ofthe two persons, him who illegally explains (anything), and him who illegally asks (a question), one (or both) will die or incur (the other's) enmity. honey,’ as symbolical of the four objects of human existence, merit, wealth, pleasure, and liberation. Medh. quotes this interpretation as the opinion of ‘ others.’ 108. Ap. I, 4,16, 23, 25, 28, 32; Gaut. II, 8, 30, 35; Vas. VII, 9, 15; Vi. XXVIII, 4, 7,9, 12; Baudh. I, 3, 16, 4, 4-8; Yagn. I, 25. Regarding the Sam4vartana, see below, III, 3-4. 109. Yagi. I, 28. Dharmatah, ‘according to the sacred law’ (Kull, Nand.), means according to Medh., Gov., and Nar. ‘for the sake of spiritual merit.’ 110. Ap. I, 32, 22-24; Vas. II, 12; Baudh.I, 4, 2; Vi. XXIX, 7. Gadah, ‘an idiot,’ means according to Medh. and Kull. ‘dumb.’
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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