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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1109. 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.’ 111. Vi. XXIX, 7. The person who will die is in either case the offender. If both offend, both will die. Vidvesham vadhigakkhati, ‘will incur (the other’s) enmity,’ means according to Medh. and Gov. ‘will incur odium among men;’ according to RAgh. ‘ will lose the reward.’ II, 119. STUDENTSHIP. 51 112, Where merit and wealth are not (obtained by teaching) nor (at least) due obedience, in such (soil) sacred knowledge must not be sown, just as good seed (must) not (be thrown) on barren land. 113. Even in times of dire distress a teacher of the Veda should rather die with his knowledge than sow it in barren soil. 114. Sacred Learning approached a Brahmama and said to him: ‘I am thy treasure, preserve me, deliver me not to a scorner; so (preserved) I shall become supremely strong.’ 115. ‘But deliver me, as to the keeper of thy treasure, to a Brahmaza whom thou shalt know to be pure, of subdued senses, chaste and attentive.’ 116. But he who acquires without permission the Veda from one who recites it, incurs the guilt of stealing the Veda, and shall sink into hell. 117. (A student) shall first reverentially salute that (teacher) from whom he receives (knowledge), referring to worldly affairs, to the Veda, or to the Brahman. 118. A Brahmaza who completely governs himself, though he know the SAvitrt only, is better than he who knows the three Vedas, (but) does not control himself, eats all (sorts of) food, and sells all (sorts of goods). 119. One must not sit down on a couch or seat 112. Baudh. I, 4,1; Vi. XXIX, 8. 113. This verse shows, as Medh. and Gov. point out, that under ordinary circumstances a learned man must teach what he knows. 114-115. Vas. II, 8-10; Vi. XXIX, 9-10; Nirukta II, 4. 116, Vi. XXX, 41-42. 117. Ap. I, 14, 7-9; Gaut. VI, 1-3, 5; Vas. XIII, 41-43; Baudh. I, 3, 25-28; Vi. XXXII, 1-4. This rule refers to any casual meeting. 119. Ap. I, 8, 11, 14, 17; Gaut. II, a1, 25. E 2 52 LAWS OF MANU. II, 120. which a superior occupies; and he who occupies a couch or seat shall rise to meet a (superior), and (afterwards) salute him. 120. For the vital airs of a young man mount upwards to leave his body when an elder approaches; but by rising to.meet him and saluting he recovers them. 121, He who habitually salutes and constantly pays reverence to the aged obtains an. increase of four (things), (viz.) length of life, knowledge, fame, (and) strength. 122. After ‘the (word of) salutation, a Brahmama who greets an elder must pronounce his name, saying, ‘Il am N.N.’ 123. To those (persons) who, when a name is pronounced, do not understand (the meaning of) the salutation, a wise man should say, ‘It is I;’ and (he should address) in the same manner all women.
2To those (persons) who, when a name is pronounced, do not understand (the meaning of) the salutation, a wise man should say, ‘It is I;’ and (he should address) in the same manner all women. 124. In saluting he should pronounce after his name the word bhos; for the sages have declared that the nature of bhod is the same as that of (all proper) names. 125. A Brahmamza should thus be saluted in return, ‘May’st thou be long-lived, O gentle one!’ 121. Ap. I, 5, 15; Baudh. I, 3, 26. Instead of vidya or pragna, ‘knowledge,’ Medh. reads dharmaé4, ‘ spiritual merit,’ and the same reading is given sec. man. in the text of Gov. 122, Ap. I, 5,12; Gaut. VI, 5; Vas. XIII, 45; Baudh. I, 3, 27; Vi. XXVIII, 17; Yagn. I, 26. ‘After the word of salutation,’ i. e. after the word abhivadaye, ‘I salute’ (Gov., Kull., Nar., Nand.). 123. Vas. XIII, 46. I.e. to those who either are unacquainted with grammar or with the Dharmas4stra (Medh.). Nand. places this verse after versé 126. 124. Vi. XXVIII, 17. 12g. Ap. I, 5,18; Vas. XIII, 46. The translation of the second half of the verse is based on the reading ‘ prvaksharaplutad,’ which TI, 128. STUDENTSHIP. 53 and the vowel ‘a’ must be added at the end of the name (of the person addressed), the syllable preceding it being drawn out to the length of three moras. 126. A Brahmaza who does not know the form of returning a salutation, must not be saluted by a learned man; as a Sddra, even so is he. 127. Let him ask a Brahmawa, on meeting him, after (his health, with the word) kusala, a Kshatriya (with the word) andmaya, a Vaisya (with the word) kshema, and a Sfidra (with the word) anarogya. 128. He who has been initiated (to perform a Srauta sacrifice) must not be addressed by his name, even though he be a younger man; he who knows Nand. gives, and Nar. mentions as adopted by ‘some.’ It follows the interpretation of these two commentators which agrees in substance with the rule of Vasish‘Aa. The meaning is that Devadatta is to be pronounced ‘ Devadatté3a,’ Harabhiite, ‘ Harabhat43ya,’ &c. Medh. and Kull. take the passage as follows: ‘and the vowel (i.e.) “a” (and so forth) at the end of the name, (or in case the word ends in a consonant) that of the preceding syllable, must be drawn out the length of the three moras.’ According to this interpretation, which requires the reading ‘pfrvakshara’ plutai,’ Manu’s rule agrees with Ap. and Pazini VIII, 2, 83. The obvious objection is that Medh. and Kull. are forced to take aké4ra, ‘the vowel a,’ in the sense of ‘a vowel such as a,’ and to understand with pfirvakshara# the word svarak, which does not occur in the verse. Gov. and R4gh. go far off the mark. Most commentators think that the word vipra/, ‘a Brahmaaa,’ is meant to include other Aryans also; but see Ap. I, 14, 23. 126. It follows from this verse that Sddras must never be greeted in the manner prescribed in the preceding rule.
3Gov. and R4gh. go far off the mark. Most commentators think that the word vipra/, ‘a Brahmaaa,’ is meant to include other Aryans also; but see Ap. I, 14, 23. 126. It follows from this verse that Sddras must never be greeted in the manner prescribed in the preceding rule. 127. Ap. I, 24, 26-29. The rule refers to friends or relatives meeting, not to every one who returns a salute (Gov.). 128. Gaut. VI, 19. The rule refers to the time between the performance of the Dikshasfyesh/i or initiatory ceremony and the final bath on completion of the sacrifice (Medh., Kull.). Besides bho and bhavat, the titles dikshita or yagam4na are to be used. 54 LAWS OF MANU. IT, 129. the sacred law must use in speaking to such (a man the particle) bho# and (the pronoun) bhavat (your worship). 129. But to a female who is the wife of another man, and not a blood-relation, he must say, ‘ Lady’ (bhavati) or ‘ Beloved sister !’ 130. To his maternal and paternal uncles, fathersin-law, officiating priests, (and other) venerable persons, he must say, ‘I am N. N.,’ and rise (to meet them), even though they be younger (than himself). 131. A maternal aunt, the wife of a maternal uncle, a mother-in-law, and a paternal aunt must be_ honoured like the wife of one’s teacher; they are equal to the wife of one’s teacher. 132. (The feet of the) wife of one’s brother, if she be of the same caste (varwa), must be clasped every day; but (the feet of) wives of (other) paternal and maternal relatives need only be embraced on one’s return from a journey. 133. Towards a sister of one’s father and of one’s mother, and towards one’s own elder sister, one must behave as towards one’s mother ; (but) the mother is more venerable than they. 134. Fellow-citizens are called friends (and equals though one be) ten years (older than the other), men rag. Vi, XXXII, 7. 130. Ap. I, 14, 11; Gaut. VI, 9; Vas. XIII, 41; Baudh. I, 4, 45; Vi. XXXII, 4. Gurfin, ‘(other) venerable persons, i.e. those venerable on account of their learning and austerities’ (Kull., Ragh.), or ‘his betters, because they are richer and so forth, e.g. the son of a sister’ (Medh.), or ‘the husband of a maternal aunt and so forth, but not those more learned than himself’ (Gov.), or ‘the teacher and the rest’ (Nand.), or the ‘ sub-teachers’ (up&dhydya, NAr.). 131-132. Gaut. VI, 9; Ap. I, 14; Vi. XXXII, 2-3. 134. Ap. I, 14,13; Gaut. VI, 14-17. Those who are ‘ friends’ II, 139. STUDENTSHIP. 55 practising (the same) fine art (though one be) five years (older than the other), Srotriyas (though) three years (intervene between their ages), but blood-relations only (if the) difference of age be very small. 135. Know that a Brahmaza of ten years and Kshatriya of a hundred years stand to each other in the relation of father and son; but between those two the Brahmaza is the father.
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.
1109. 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.’ 111. Vi. XXIX, 7. The person who will die is in either case the offender. If both offend, both will die. Vidvesham vadhigakkhati, ‘will incur (the other’s) enmity,’ means according to Medh. and Gov. ‘will incur odium among men;’ according to RAgh. ‘ will lose the reward.’ II, 119. STUDENTSHIP. 51 112, Where merit and wealth are not (obtained by teaching) nor (at least) due obedience, in such (soil) sacred knowledge must not be sown, just as good seed (must) not (be thrown) on barren land. 113. Even in times of dire distress a teacher of the Veda should rather die with his knowledge than sow it in barren soil. 114. Sacred Learning approached a Brahmama and said to him: ‘I am thy treasure, preserve me, deliver me not to a scorner; so (preserved) I shall become supremely strong.’ 115. ‘But deliver me, as to the keeper of thy treasure, to a Brahmaza whom thou shalt know to be pure, of subdued senses, chaste and attentive.’ 116. But he who acquires without permission the Veda from one who recites it, incurs the guilt of stealing the Veda, and shall sink into hell. 117. (A student) shall first reverentially salute that (teacher) from whom he receives (knowledge), referring to worldly affairs, to the Veda, or to the Brahman. 118. A Brahmaza who completely governs himself, though he know the SAvitrt only, is better than he who knows the three Vedas, (but) does not control himself, eats all (sorts of) food, and sells all (sorts of goods). 119. One must not sit down on a couch or seat 112. Baudh. I, 4,1; Vi. XXIX, 8. 113. This verse shows, as Medh. and Gov. point out, that under ordinary circumstances a learned man must teach what he knows. 114-115. Vas. II, 8-10; Vi. XXIX, 9-10; Nirukta II, 4. 116, Vi. XXX, 41-42. 117. Ap. I, 14, 7-9; Gaut. VI, 1-3, 5; Vas. XIII, 41-43; Baudh. I, 3, 25-28; Vi. XXXII, 1-4. This rule refers to any casual meeting. 119. Ap. I, 8, 11, 14, 17; Gaut. II, a1, 25. E 2 52 LAWS OF MANU. II, 120. which a superior occupies; and he who occupies a couch or seat shall rise to meet a (superior), and (afterwards) salute him. 120. For the vital airs of a young man mount upwards to leave his body when an elder approaches; but by rising to.meet him and saluting he recovers them. 121, He who habitually salutes and constantly pays reverence to the aged obtains an. increase of four (things), (viz.) length of life, knowledge, fame, (and) strength. 122. After ‘the (word of) salutation, a Brahmama who greets an elder must pronounce his name, saying, ‘Il am N.N.’ 123. To those (persons) who, when a name is pronounced, do not understand (the meaning of) the salutation, a wise man should say, ‘It is I;’ and (he should address) in the same manner all women.
2To those (persons) who, when a name is pronounced, do not understand (the meaning of) the salutation, a wise man should say, ‘It is I;’ and (he should address) in the same manner all women. 124. In saluting he should pronounce after his name the word bhos; for the sages have declared that the nature of bhod is the same as that of (all proper) names. 125. A Brahmamza should thus be saluted in return, ‘May’st thou be long-lived, O gentle one!’ 121. Ap. I, 5, 15; Baudh. I, 3, 26. Instead of vidya or pragna, ‘knowledge,’ Medh. reads dharmaé4, ‘ spiritual merit,’ and the same reading is given sec. man. in the text of Gov. 122, Ap. I, 5,12; Gaut. VI, 5; Vas. XIII, 45; Baudh. I, 3, 27; Vi. XXVIII, 17; Yagn. I, 26. ‘After the word of salutation,’ i. e. after the word abhivadaye, ‘I salute’ (Gov., Kull., Nar., Nand.). 123. Vas. XIII, 46. I.e. to those who either are unacquainted with grammar or with the Dharmas4stra (Medh.). Nand. places this verse after versé 126. 124. Vi. XXVIII, 17. 12g. Ap. I, 5,18; Vas. XIII, 46. The translation of the second half of the verse is based on the reading ‘ prvaksharaplutad,’ which TI, 128. STUDENTSHIP. 53 and the vowel ‘a’ must be added at the end of the name (of the person addressed), the syllable preceding it being drawn out to the length of three moras. 126. A Brahmaza who does not know the form of returning a salutation, must not be saluted by a learned man; as a Sddra, even so is he. 127. Let him ask a Brahmawa, on meeting him, after (his health, with the word) kusala, a Kshatriya (with the word) andmaya, a Vaisya (with the word) kshema, and a Sfidra (with the word) anarogya. 128. He who has been initiated (to perform a Srauta sacrifice) must not be addressed by his name, even though he be a younger man; he who knows Nand. gives, and Nar. mentions as adopted by ‘some.’ It follows the interpretation of these two commentators which agrees in substance with the rule of Vasish‘Aa. The meaning is that Devadatta is to be pronounced ‘ Devadatté3a,’ Harabhiite, ‘ Harabhat43ya,’ &c. Medh. and Kull. take the passage as follows: ‘and the vowel (i.e.) “a” (and so forth) at the end of the name, (or in case the word ends in a consonant) that of the preceding syllable, must be drawn out the length of the three moras.’ According to this interpretation, which requires the reading ‘pfrvakshara’ plutai,’ Manu’s rule agrees with Ap. and Pazini VIII, 2, 83. The obvious objection is that Medh. and Kull. are forced to take aké4ra, ‘the vowel a,’ in the sense of ‘a vowel such as a,’ and to understand with pfirvakshara# the word svarak, which does not occur in the verse. Gov. and R4gh. go far off the mark. Most commentators think that the word vipra/, ‘a Brahmaaa,’ is meant to include other Aryans also; but see Ap. I, 14, 23. 126. It follows from this verse that Sddras must never be greeted in the manner prescribed in the preceding rule.
3Gov. and R4gh. go far off the mark. Most commentators think that the word vipra/, ‘a Brahmaaa,’ is meant to include other Aryans also; but see Ap. I, 14, 23. 126. It follows from this verse that Sddras must never be greeted in the manner prescribed in the preceding rule. 127. Ap. I, 24, 26-29. The rule refers to friends or relatives meeting, not to every one who returns a salute (Gov.). 128. Gaut. VI, 19. The rule refers to the time between the performance of the Dikshasfyesh/i or initiatory ceremony and the final bath on completion of the sacrifice (Medh., Kull.). Besides bho and bhavat, the titles dikshita or yagam4na are to be used. 54 LAWS OF MANU. IT, 129. the sacred law must use in speaking to such (a man the particle) bho# and (the pronoun) bhavat (your worship). 129. But to a female who is the wife of another man, and not a blood-relation, he must say, ‘ Lady’ (bhavati) or ‘ Beloved sister !’ 130. To his maternal and paternal uncles, fathersin-law, officiating priests, (and other) venerable persons, he must say, ‘I am N. N.,’ and rise (to meet them), even though they be younger (than himself). 131. A maternal aunt, the wife of a maternal uncle, a mother-in-law, and a paternal aunt must be_ honoured like the wife of one’s teacher; they are equal to the wife of one’s teacher. 132. (The feet of the) wife of one’s brother, if she be of the same caste (varwa), must be clasped every day; but (the feet of) wives of (other) paternal and maternal relatives need only be embraced on one’s return from a journey. 133. Towards a sister of one’s father and of one’s mother, and towards one’s own elder sister, one must behave as towards one’s mother ; (but) the mother is more venerable than they. 134. Fellow-citizens are called friends (and equals though one be) ten years (older than the other), men rag. Vi, XXXII, 7. 130. Ap. I, 14, 11; Gaut. VI, 9; Vas. XIII, 41; Baudh. I, 4, 45; Vi. XXXII, 4. Gurfin, ‘(other) venerable persons, i.e. those venerable on account of their learning and austerities’ (Kull., Ragh.), or ‘his betters, because they are richer and so forth, e.g. the son of a sister’ (Medh.), or ‘the husband of a maternal aunt and so forth, but not those more learned than himself’ (Gov.), or ‘the teacher and the rest’ (Nand.), or the ‘ sub-teachers’ (up&dhydya, NAr.). 131-132. Gaut. VI, 9; Ap. I, 14; Vi. XXXII, 2-3. 134. Ap. I, 14,13; Gaut. VI, 14-17. Those who are ‘ friends’ II, 139. STUDENTSHIP. 55 practising (the same) fine art (though one be) five years (older than the other), Srotriyas (though) three years (intervene between their ages), but blood-relations only (if the) difference of age be very small. 135. Know that a Brahmaza of ten years and Kshatriya of a hundred years stand to each other in the relation of father and son; but between those two the Brahmaza is the father.
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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