Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1sthaviro gfieyo for vriddho, ‘venerable.’ 157. Vas. III, 11; Baudh, I, 1, 10. 158. Rrkas, i.e, the Veda (Gov., Nar.). 159. Ap. I, 8, 25-30; Gaut. II, 42. This and the following verses refer in the first instance to the behaviour of the teacher towards his pupils ; see also below, VIII, 299-300. 160. The Vedanta are the Upanishads, and the reward meant is ‘final liberation’ (Gov., Kull, Nar., Nand., Ragh.). Medh., however, prefers to take Vedanta in the sense of ‘the maxims or teaching of the Veda,’ and thinks that the reward includes all rewards for Vedic rites, 60 LAWS OF MANU. TI, 162. 162. A Brahmaza should always fear homage as if it were poison; and constantly desire (to suffer) scorn as (he would long for) nectar. 163. For he who is scorned (nevertheless may) sleep with an easy mind, awake with an easy mind, and with an easy mind walk here among men; but the scorner utterly perishes. 164. A twice-born man who has been sanctified by the (employment of) the means, (described above) in due order, shall gradually and cumulatively perform the various austerities prescribed for (those who) study the Veda. 165. An Aryan must study the whole Veda together with the Rahasyas, performing at the same time various kinds of austerities and the vows prescribed by the rules (of the Veda). 166. Let a Brahmaza who desires to perform austerities, constantly repeat the Veda; for the study 162. This verse contains an advice to the pupil who must go begging (Medh.). 164. ‘The means (described above),’ i.e. ‘the various sacraments.’ Vedadhigamikam tapah, ‘the (various) austerities (prescribed) for (those who study) the Veda,’ means according to Nar. and Nand. ‘the austerities, consisting in the study of the Veda;’ see also Ap. I, 12, 1-2. 165. ‘The whole Veda,’ i. e. ‘the Veda with the Angas’ (Medh., ‘others,’ Nar.), or ‘one entire Sakha consisting of the Mantras and the Brahmana’ (Medh., Gov., Kull.). ‘ Rahasyas,’ i.e. ‘the Upanishads’ (Medh., Gov., Kull., Nand.), or ‘the secret explanation of the Veda’ (N&r.). ‘Various kinds of austerities,’ i.e. ‘fasting, Krikkhras, &c.’ (Medh., Nar., Nand.), or ‘the restrictive rules applicable to students’ (Medh., ‘ others,’ Gov., Kull.), or ‘ particular observances, such as feeding a horse while one reads the Asvamedha texts’ (Ragh.). ‘The vows,’ i.e. the Mahan4mnivrata, &c.; see Sankh4yana Grrhya-sitra II, 11-13. 166. Ap. I, 12, 1-2; Yaga. I, 40. IT, 172. STUDENTSHIP. 61 of the Veda is declared (to be) in this world the highest austerity for a Brahmaza. 167. Verily, that twice-born man performs the highest austerity up to the extremities of his nails, who, though wearing a garland, daily recites the Veda in private to the utmost of his ability. 168. A twice-born man who, not having studied the Veda, applies himself to other (and worldly - Study), soon falls, even while living, to the condition of a Sfidra and his descendants (after him).
2168. A twice-born man who, not having studied the Veda, applies himself to other (and worldly - Study), soon falls, even while living, to the condition of a Sfidra and his descendants (after him). 169. According to the injunction of the revealed texts the first birth of an Aryan is from (his natural) mother, the second (happens) on the tying of the girdle of Muza grass, and the third on the initiation to (the performance of) a (Srauta) sacrifice. 170. Among those (three) the birth which is symbolised by the investiture with the girdle of Muzga grass, is his birth for the sake of the Veda; they declare that in that (birth) the Savitrt (verse) is his mother and the teacher his father. 171. They call the teacher (the pupil's) father because he gives the Veda; for nobody can perform a (sacred) rite before the investiture with the girdle of Muziga grass. 172. (He who has not been initiated) should not pronounce (any) Vedic text excepting (those required for) the performance of funeral rites, since he is on a level with a Sddra before his birth from the Veda. 167. Satapatha-brahmama XI, 5, 7, 4. 168. Vas. III, 2; Vi. XXVIII, 36. 169-170. Vi. XXVIII, 37-38; Vas. Il, 3; Y4gn. I, 39; Aitareya-brahmana I, 1; Max Miller, Hist. Anc. Sansk. Lit. P. 390 seq. | 171-172. Ap. II, 15, 19; Gaut. I, 10; II, 4-5; Vas. II, 4, 6-7; Baudh. I, 3, 6; Vi. XXVIII, 40. 62 LAWS OF MANU. II, 173. 173. The (student) who has been initiated must be instructed in the performance of the vows, and gradually learn the Veda, observing the prescribed rules. 174. Whatever dress of skin, sacred thread, girdle, staff, and lower garment are prescribed for a (student at the initiation), the like (must again be used) at the (performance of the) vows. 175. But a student who resides with his teacher must observe the following restrictive rules, duly controlling all his organs, in order to increase his spiritual merit. 176. Every day, having bathed, and being purified, he must offer libations of water to the gods, sages and manes, worship (the images of) the gods, and place fuel on (the sacred fire). 177. Let him abstain from honey, meat, perfumes, garlands, substances (used for) flavouring (food), women, all substances turned acid, and from doing injury to living creatures, 178. From anointing (his body), applying colly- 173-174. Vi. XXVII, 28. ‘The vows,’i.e.‘the observances and the restrictive rules, such as offering fuel, the prohibition of sleeping in the day-time’ (Kull., N4r.), or ‘the Veda-vows, the Godana, &c.’ (Medh.,, Gov., Ragh.), or ‘penances, such as the PragApatya’ (Nand. and Nar.). In the second verse Kull. also adopts the explanation of Medh. and Gov. 176-182. Ap. I, 2, 17, 23-30; 3, 11-253 4, 13-23; Gaut. II, 8-9, 12-17; Vas. VII, 15,17; Baudh. I, 3, 19-20, 23-24; Vi. XXVIII, 4-5, 11, 48-51; Yagi. I, 25, 33.
3and Nar.). In the second verse Kull. also adopts the explanation of Medh. and Gov. 176-182. Ap. I, 2, 17, 23-30; 3, 11-253 4, 13-23; Gaut. II, 8-9, 12-17; Vas. VII, 15,17; Baudh. I, 3, 19-20, 23-24; Vi. XXVIII, 4-5, 11, 48-51; Yagi. I, 25, 33. 177. Ras&n, ‘substances (used for) flavouring,’ i.e. ‘molasses and the like’ (Gov., Kull., Nar.), ‘clarified butter, oil, and the like’ (Nand.). N4r. adds that others interpret rasin to mean the poetical rasas or sentiments. Medh. mentions the same explanation and two more: (1) spices; (2) juicy fruits and canes like sugar-cane. TI, 184. STUDENTSHIP. | 63 rium to his eyes, from the use of shoes and of an umbrella (or parasol), from (sensual) desire, anger, covetousness, dancing, singing, and playing (musical instruments), 179. From gambling, idle disputes, backbiting, and lying, from looking at and touching women, and from hurting others. 180. Let him always sleep alone, let him never waste his manhood; for he who voluntarily wastes his manhood, breaks his vow. 181. A twice-born student, who has involuntarily wasted his manly strength during sleep, must bathe, worship the sun, and afterwards thrice mutter the Rik-verse (which begins), ‘Again let my strength return to me.’ 182. Let him fetch a pot full of water, flowers, cowdung, earth, and Kusa grass, as much as may be required (by his teacher), and daily go to beg food. 183. A student, being pure, shall daily bring food from the houses of men who are not deficient in (the knowledge of) the Veda and in (performing) sacrifices, and who are famous for (following their lawful) occupations. 184. Let him not beg from the relatives of his teacher, nor from his own or his mother’s bloodrelations; but if there are no houses belonging to 179. Ganav4da, ‘idle disputes’ (Medh., Gov., Kull., Ragh.), or ‘ gossiping’ (Medh., N4r.). 180. Vi. XXVIII, 48. Regarding the consequences of committing such an offence, see below, XI, 119-124. 181. Vi. XXVIII, 51. The verse occurs Taitt. Ar. I, 30. 182. Nand. reads udakumbhan, ‘ pots filled with water.’ 183. Baudh. I, 3, 18; Vi. XXVIII, 9; Ap. I, 3, 25; Gaut. Il, 35. 184. Gaut. II, 37-38. 64 LAWS OF MANU. II, 18. strangers, let him go to one of those named above, taking the last-named first ; 185. Or, if there are no (virtuous men of the kind) mentioned above, he may go to each (house in the) village, being pure and remaining silent; but let him avoid Abhisastas (those accused of mortal sin). 186. Having brought sacred fuel from a distance, let him place it anywhere but on the ground, and let him, unwearied, make with it burnt oblations to the sacred fire, both evening and morning. 187. He who, without being sick, neglects during seven (successive) days to go out begging, and to offer fuel in the sacred fire, shall perform the penance of an Avakirzin (one who has broken his vow).
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.
1sthaviro gfieyo for vriddho, ‘venerable.’ 157. Vas. III, 11; Baudh, I, 1, 10. 158. Rrkas, i.e, the Veda (Gov., Nar.). 159. Ap. I, 8, 25-30; Gaut. II, 42. This and the following verses refer in the first instance to the behaviour of the teacher towards his pupils ; see also below, VIII, 299-300. 160. The Vedanta are the Upanishads, and the reward meant is ‘final liberation’ (Gov., Kull, Nar., Nand., Ragh.). Medh., however, prefers to take Vedanta in the sense of ‘the maxims or teaching of the Veda,’ and thinks that the reward includes all rewards for Vedic rites, 60 LAWS OF MANU. TI, 162. 162. A Brahmaza should always fear homage as if it were poison; and constantly desire (to suffer) scorn as (he would long for) nectar. 163. For he who is scorned (nevertheless may) sleep with an easy mind, awake with an easy mind, and with an easy mind walk here among men; but the scorner utterly perishes. 164. A twice-born man who has been sanctified by the (employment of) the means, (described above) in due order, shall gradually and cumulatively perform the various austerities prescribed for (those who) study the Veda. 165. An Aryan must study the whole Veda together with the Rahasyas, performing at the same time various kinds of austerities and the vows prescribed by the rules (of the Veda). 166. Let a Brahmaza who desires to perform austerities, constantly repeat the Veda; for the study 162. This verse contains an advice to the pupil who must go begging (Medh.). 164. ‘The means (described above),’ i.e. ‘the various sacraments.’ Vedadhigamikam tapah, ‘the (various) austerities (prescribed) for (those who study) the Veda,’ means according to Nar. and Nand. ‘the austerities, consisting in the study of the Veda;’ see also Ap. I, 12, 1-2. 165. ‘The whole Veda,’ i. e. ‘the Veda with the Angas’ (Medh., ‘others,’ Nar.), or ‘one entire Sakha consisting of the Mantras and the Brahmana’ (Medh., Gov., Kull.). ‘ Rahasyas,’ i.e. ‘the Upanishads’ (Medh., Gov., Kull., Nand.), or ‘the secret explanation of the Veda’ (N&r.). ‘Various kinds of austerities,’ i.e. ‘fasting, Krikkhras, &c.’ (Medh., Nar., Nand.), or ‘the restrictive rules applicable to students’ (Medh., ‘ others,’ Gov., Kull.), or ‘ particular observances, such as feeding a horse while one reads the Asvamedha texts’ (Ragh.). ‘The vows,’ i.e. the Mahan4mnivrata, &c.; see Sankh4yana Grrhya-sitra II, 11-13. 166. Ap. I, 12, 1-2; Yaga. I, 40. IT, 172. STUDENTSHIP. 61 of the Veda is declared (to be) in this world the highest austerity for a Brahmaza. 167. Verily, that twice-born man performs the highest austerity up to the extremities of his nails, who, though wearing a garland, daily recites the Veda in private to the utmost of his ability. 168. A twice-born man who, not having studied the Veda, applies himself to other (and worldly - Study), soon falls, even while living, to the condition of a Sfidra and his descendants (after him).
2168. A twice-born man who, not having studied the Veda, applies himself to other (and worldly - Study), soon falls, even while living, to the condition of a Sfidra and his descendants (after him). 169. According to the injunction of the revealed texts the first birth of an Aryan is from (his natural) mother, the second (happens) on the tying of the girdle of Muza grass, and the third on the initiation to (the performance of) a (Srauta) sacrifice. 170. Among those (three) the birth which is symbolised by the investiture with the girdle of Muzga grass, is his birth for the sake of the Veda; they declare that in that (birth) the Savitrt (verse) is his mother and the teacher his father. 171. They call the teacher (the pupil's) father because he gives the Veda; for nobody can perform a (sacred) rite before the investiture with the girdle of Muziga grass. 172. (He who has not been initiated) should not pronounce (any) Vedic text excepting (those required for) the performance of funeral rites, since he is on a level with a Sddra before his birth from the Veda. 167. Satapatha-brahmama XI, 5, 7, 4. 168. Vas. III, 2; Vi. XXVIII, 36. 169-170. Vi. XXVIII, 37-38; Vas. Il, 3; Y4gn. I, 39; Aitareya-brahmana I, 1; Max Miller, Hist. Anc. Sansk. Lit. P. 390 seq. | 171-172. Ap. II, 15, 19; Gaut. I, 10; II, 4-5; Vas. II, 4, 6-7; Baudh. I, 3, 6; Vi. XXVIII, 40. 62 LAWS OF MANU. II, 173. 173. The (student) who has been initiated must be instructed in the performance of the vows, and gradually learn the Veda, observing the prescribed rules. 174. Whatever dress of skin, sacred thread, girdle, staff, and lower garment are prescribed for a (student at the initiation), the like (must again be used) at the (performance of the) vows. 175. But a student who resides with his teacher must observe the following restrictive rules, duly controlling all his organs, in order to increase his spiritual merit. 176. Every day, having bathed, and being purified, he must offer libations of water to the gods, sages and manes, worship (the images of) the gods, and place fuel on (the sacred fire). 177. Let him abstain from honey, meat, perfumes, garlands, substances (used for) flavouring (food), women, all substances turned acid, and from doing injury to living creatures, 178. From anointing (his body), applying colly- 173-174. Vi. XXVII, 28. ‘The vows,’i.e.‘the observances and the restrictive rules, such as offering fuel, the prohibition of sleeping in the day-time’ (Kull., N4r.), or ‘the Veda-vows, the Godana, &c.’ (Medh.,, Gov., Ragh.), or ‘penances, such as the PragApatya’ (Nand. and Nar.). In the second verse Kull. also adopts the explanation of Medh. and Gov. 176-182. Ap. I, 2, 17, 23-30; 3, 11-253 4, 13-23; Gaut. II, 8-9, 12-17; Vas. VII, 15,17; Baudh. I, 3, 19-20, 23-24; Vi. XXVIII, 4-5, 11, 48-51; Yagi. I, 25, 33.
3and Nar.). In the second verse Kull. also adopts the explanation of Medh. and Gov. 176-182. Ap. I, 2, 17, 23-30; 3, 11-253 4, 13-23; Gaut. II, 8-9, 12-17; Vas. VII, 15,17; Baudh. I, 3, 19-20, 23-24; Vi. XXVIII, 4-5, 11, 48-51; Yagi. I, 25, 33. 177. Ras&n, ‘substances (used for) flavouring,’ i.e. ‘molasses and the like’ (Gov., Kull., Nar.), ‘clarified butter, oil, and the like’ (Nand.). N4r. adds that others interpret rasin to mean the poetical rasas or sentiments. Medh. mentions the same explanation and two more: (1) spices; (2) juicy fruits and canes like sugar-cane. TI, 184. STUDENTSHIP. | 63 rium to his eyes, from the use of shoes and of an umbrella (or parasol), from (sensual) desire, anger, covetousness, dancing, singing, and playing (musical instruments), 179. From gambling, idle disputes, backbiting, and lying, from looking at and touching women, and from hurting others. 180. Let him always sleep alone, let him never waste his manhood; for he who voluntarily wastes his manhood, breaks his vow. 181. A twice-born student, who has involuntarily wasted his manly strength during sleep, must bathe, worship the sun, and afterwards thrice mutter the Rik-verse (which begins), ‘Again let my strength return to me.’ 182. Let him fetch a pot full of water, flowers, cowdung, earth, and Kusa grass, as much as may be required (by his teacher), and daily go to beg food. 183. A student, being pure, shall daily bring food from the houses of men who are not deficient in (the knowledge of) the Veda and in (performing) sacrifices, and who are famous for (following their lawful) occupations. 184. Let him not beg from the relatives of his teacher, nor from his own or his mother’s bloodrelations; but if there are no houses belonging to 179. Ganav4da, ‘idle disputes’ (Medh., Gov., Kull., Ragh.), or ‘ gossiping’ (Medh., N4r.). 180. Vi. XXVIII, 48. Regarding the consequences of committing such an offence, see below, XI, 119-124. 181. Vi. XXVIII, 51. The verse occurs Taitt. Ar. I, 30. 182. Nand. reads udakumbhan, ‘ pots filled with water.’ 183. Baudh. I, 3, 18; Vi. XXVIII, 9; Ap. I, 3, 25; Gaut. Il, 35. 184. Gaut. II, 37-38. 64 LAWS OF MANU. II, 18. strangers, let him go to one of those named above, taking the last-named first ; 185. Or, if there are no (virtuous men of the kind) mentioned above, he may go to each (house in the) village, being pure and remaining silent; but let him avoid Abhisastas (those accused of mortal sin). 186. Having brought sacred fuel from a distance, let him place it anywhere but on the ground, and let him, unwearied, make with it burnt oblations to the sacred fire, both evening and morning. 187. He who, without being sick, neglects during seven (successive) days to go out begging, and to offer fuel in the sacred fire, shall perform the penance of an Avakirzin (one who has broken his vow).
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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