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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1243. But if (a student) desires to pass his whole life in the teacher’s house, he must diligently serve him, until he is freed from this body. 244. A Brahmaza who serves his teacher till the dissolution of his body, reaches forthwith the , eternal mansion of Brahman. 245. He who knows the sacred law must not present any gift to his teacher before (the Samavartana); but when, with the permission of his teacher, he is about to take the (final) bath, let him procure 240. Striyo ratn4ni, ‘excellent wives’ (Kull., Ragh.), means according to Medh. and Gov. ‘ wives and gems.’ 24t. Ap. II, 4, 25; Gaut. VII,°1-3; Baudh. I, 3, 41-43. 243. Ap. II, 21, 6; Gaut. III. 5-6; Vas. VII, 4; Baudh. II, r1, 13; Vi. XXVIII, 43; YAgi. I, 49. 245. Ap. I, 7, 19; Gaut. II, 48-49; Vi. XXVIII, 42; Yaen. I, 51. 74 LAWS OF MANU. IT, 246. (a present) for the venerable man according to his ability, 246. (Viz.) a field, gold, a cow, a horse, a parasol and shoes, a seat, grain, (even) vegetables, (and thus) give pleasure to his teacher, 247. (A perpetual student) must, if his teacher dies, serve his son (provided he be) endowed with good qualities, or his widow, or his Sapiada, in the same manner as the teacher. 248. Should none of these be alive, he must serve the sacred fire, standing (by day) and sitting (during the night), and thus finish his life. 249. A Bréhmaza who thus passes his life as a student without breaking his vow, reaches (after death) the highest abode and will not be born again in this world. Cuapter III. 1. The vow (of studying) the three Vedas under a teacher must be kept for thirty-six years, or for 246. Most commentators read pritimaharet for 4vahet, and with this reading the translation must be, ‘A field, gold.... he should give to the teacher in order to please him.’ 247. Gaut. III, 7; Vi. XXVIII, 44-45; VAg%. 1,49. Regarding ° the term Sapinda, see below, V, 60. 248. Gaut. III, 8; Vas. VII, 5-6; Vi. XXVIII, 46; Yag%. I, 49. Sariram sddhayet, ‘shall finish his life’ (Medh., Gov.), means according to Kull. ‘shall make the soul connected with his body perfect, i.e. fit for the union with Brahman.’ Na&r. and Ragh. take the word similarly. 249. Vi. XXVIII, 49; Yagi. I, go. IIL 1. Ap. I, 2, 12-16; Gaut. II, 45-47; Vas. VIII, 1; Baudh. I, 3, 1-4; Vi. XXVIII, 42; Yagi. I, 36. The three Vedas meant are the R¢g-veda, Yagur-veda, and SAma-veda. The Atharva-veda is here, as in most of the ancient Dharma-sitras, left out altogether. Baudh4yana, alone, states that T,5. HOUSEHOLDER; MARRIAGE. 75 half that time, or for a quarter, or until the (student) has perfectly learnt them. 2. (A student) who has studied in due order the three Vedas, or two, or even one only, without breaking the (rules of) studentship, shall enter the order of householders.
2HOUSEHOLDER; MARRIAGE. 75 half that time, or for a quarter, or until the (student) has perfectly learnt them. 2. (A student) who has studied in due order the three Vedas, or two, or even one only, without breaking the (rules of) studentship, shall enter the order of householders. 3. He who is famous for (the strict performance of) his duties and has received his heritage, the Veda, from his father, shall be honoured, sitting on a couch and adorned with a garland, with (the present of) a cow (and the honey-mixture). 4. Having bathed, with the permission of his teacher, and performed according to the rule the Sam4vartana (the rite on returning home), a twiceborn man shall marry a wife of equal caste who is endowed with auspicious (bodily) marks. 5. A (damsel) who is neither a Sapizd4 on the mother’s side, nor belongs to the same family on the term of studentship extends over forty-eight years, and that rule includes the Atharva-veda, 2. Yagn. I, 52. 3. The meaning is, that the student who, after completing his term, has become a Snftaka, shall receive first, i.e. before his marriage, the honour of the Madhuparka (Ap. II, 8, 5-9) from the person who instructed him. The phrase ‘ who has received his heritage, the Veda, from his father, indicates, according to the commentators, that, as a rule, the father is to teach his son. As, however, the teacher is considered the spiritual father of his pupil, pituA might also be translated ‘ from his (spiritual) father.’ 4. Gaut. IV, 1; Vas. VIII, 1; Yaga. 1, 52. Regarding the ‘auspicious bodily marks,’ see Sankh4yana, Grzhya-sfttra I, 5,10. See also below, vers, 7-10. 5. Ap. II, 11, 15-16; Gaut. IV, 2-5; Vas. VIII, 1-2; Baudh. II, 1, 32-38; Vi. XXIV, 9-10; YAgi. I, 53. Asagotra ka y pitu4, ‘who does not belong to the same family on the father’s side,’ means according to Medh. and Kull. ‘between whose father’s and the bridegroom’s family no blood-relationship is Ys 76 LAWS OF MANU. Ill, 6. the father’s side, is recommended to twice-born men for wedlock and conjugal union. 6. In connecting himself with a wife, let him carefully avoid the ten following families, be they ever so great, or rich in kine, horses, sheep, grain, or (other) property, : 7. (Viz.) one which neglects the sacred rites, one in which no male children (are born), one in which the Veda is not studied, one (the members of) which have thick hair on the body, those which are subject to hemorrhoids, phthisis, weakness of digestion, epilepsy, or white and black leprosy. 8. Let him not marry a maiden (with) reddish (hair), nor one who has a redundant member, nor one who is sickly, nor one either with no hair (on the body) or too much, nor one who is garrulous or has red (eyes), 9. Nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a mountain, nor one named after a bird, a
3Nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a mountain, nor one named after a bird, a traceable.’ It is, however, very probable that gotra has a double meaning, vaidika and laukika gotra, and that, in the case of Brahmazas, intermarriages between families descended from the same Aishi, and, | in the case of other Aryans, between families bearing the same name or known to be connected, are forbidden. Kull., N4r.,and RAgh. hold that the first 4a, ‘and,’ indicates that asagotrA refers to the mother’s side also, and Medh., Gov., Kull., Nar., and RAgh. think that on account of the second 4a, the word asapiada must be taken to refer to the father’s side also, and that thus intermarriages with the daughter of a paternal aunt or with the paternal grandfather’s sister’s descendants are forbidden. Maithune, ‘for conjugal union’ (Medh., Gov., N&r.), means according to Kull. and R4gh. ‘for the holy rites to be performed by the husband and wife together.’ Nand. reads amaithuni, ‘one who is a virgin.’ Regarding the term Sapinda, see below, V, 60. q. Vi. XXIV, 11; Yager. I, 54. 8. Yagh. I, 53; Vi. XXIV, 12-16. ITI, 13. HOUSEHOLDER ; MARRIAGE. 77 snake, or a slave, nor one whose name inspires terror. 10. Let him wed a female free from bodily defects, who has an agreeable name, the (graceful) gait of a Hamsa or of an elephant, a moderate (quantity of) hair on the body and on the head, small teeth, and soft limbs. 11. But a prudent man should not marry (a maiden) who has no brother, nor one whose father is not known, through fear lest (in the former case she be made) an appointed daughter (and in the latter) lest (he should commit) sin. 12. For the first marriage of twice-born men (wives) of equal caste are recommended; but for those who through desire proceed (to marry again) the following females, (chosen) according to the (direct) order (of the castes), are most approved. 13. It is declared that a Sidra woman alone (can be) the wife of a Sddra, she and one of his own caste (the wives) of a Vaisya, those two and one of his own caste (the wives) of a Kshatriya, those three and one of his own caste (the wives) of a Brahmaza. 11. Yagi. 1,53. ‘Lest he should commit sin,’ i.e. marry a Sagotra orone sprung from an illicit union. Thetranslation follows Kull., Nar., Ragh., and ‘others’ mentioned by Medh. But Medh. himself takes the
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.
1243. But if (a student) desires to pass his whole life in the teacher’s house, he must diligently serve him, until he is freed from this body. 244. A Brahmaza who serves his teacher till the dissolution of his body, reaches forthwith the , eternal mansion of Brahman. 245. He who knows the sacred law must not present any gift to his teacher before (the Samavartana); but when, with the permission of his teacher, he is about to take the (final) bath, let him procure 240. Striyo ratn4ni, ‘excellent wives’ (Kull., Ragh.), means according to Medh. and Gov. ‘ wives and gems.’ 24t. Ap. II, 4, 25; Gaut. VII,°1-3; Baudh. I, 3, 41-43. 243. Ap. II, 21, 6; Gaut. III. 5-6; Vas. VII, 4; Baudh. II, r1, 13; Vi. XXVIII, 43; YAgi. I, 49. 245. Ap. I, 7, 19; Gaut. II, 48-49; Vi. XXVIII, 42; Yaen. I, 51. 74 LAWS OF MANU. IT, 246. (a present) for the venerable man according to his ability, 246. (Viz.) a field, gold, a cow, a horse, a parasol and shoes, a seat, grain, (even) vegetables, (and thus) give pleasure to his teacher, 247. (A perpetual student) must, if his teacher dies, serve his son (provided he be) endowed with good qualities, or his widow, or his Sapiada, in the same manner as the teacher. 248. Should none of these be alive, he must serve the sacred fire, standing (by day) and sitting (during the night), and thus finish his life. 249. A Bréhmaza who thus passes his life as a student without breaking his vow, reaches (after death) the highest abode and will not be born again in this world. Cuapter III. 1. The vow (of studying) the three Vedas under a teacher must be kept for thirty-six years, or for 246. Most commentators read pritimaharet for 4vahet, and with this reading the translation must be, ‘A field, gold.... he should give to the teacher in order to please him.’ 247. Gaut. III, 7; Vi. XXVIII, 44-45; VAg%. 1,49. Regarding ° the term Sapinda, see below, V, 60. 248. Gaut. III, 8; Vas. VII, 5-6; Vi. XXVIII, 46; Yag%. I, 49. Sariram sddhayet, ‘shall finish his life’ (Medh., Gov.), means according to Kull. ‘shall make the soul connected with his body perfect, i.e. fit for the union with Brahman.’ Na&r. and Ragh. take the word similarly. 249. Vi. XXVIII, 49; Yagi. I, go. IIL 1. Ap. I, 2, 12-16; Gaut. II, 45-47; Vas. VIII, 1; Baudh. I, 3, 1-4; Vi. XXVIII, 42; Yagi. I, 36. The three Vedas meant are the R¢g-veda, Yagur-veda, and SAma-veda. The Atharva-veda is here, as in most of the ancient Dharma-sitras, left out altogether. Baudh4yana, alone, states that T,5. HOUSEHOLDER; MARRIAGE. 75 half that time, or for a quarter, or until the (student) has perfectly learnt them. 2. (A student) who has studied in due order the three Vedas, or two, or even one only, without breaking the (rules of) studentship, shall enter the order of householders.
2HOUSEHOLDER; MARRIAGE. 75 half that time, or for a quarter, or until the (student) has perfectly learnt them. 2. (A student) who has studied in due order the three Vedas, or two, or even one only, without breaking the (rules of) studentship, shall enter the order of householders. 3. He who is famous for (the strict performance of) his duties and has received his heritage, the Veda, from his father, shall be honoured, sitting on a couch and adorned with a garland, with (the present of) a cow (and the honey-mixture). 4. Having bathed, with the permission of his teacher, and performed according to the rule the Sam4vartana (the rite on returning home), a twiceborn man shall marry a wife of equal caste who is endowed with auspicious (bodily) marks. 5. A (damsel) who is neither a Sapizd4 on the mother’s side, nor belongs to the same family on the term of studentship extends over forty-eight years, and that rule includes the Atharva-veda, 2. Yagn. I, 52. 3. The meaning is, that the student who, after completing his term, has become a Snftaka, shall receive first, i.e. before his marriage, the honour of the Madhuparka (Ap. II, 8, 5-9) from the person who instructed him. The phrase ‘ who has received his heritage, the Veda, from his father, indicates, according to the commentators, that, as a rule, the father is to teach his son. As, however, the teacher is considered the spiritual father of his pupil, pituA might also be translated ‘ from his (spiritual) father.’ 4. Gaut. IV, 1; Vas. VIII, 1; Yaga. 1, 52. Regarding the ‘auspicious bodily marks,’ see Sankh4yana, Grzhya-sfttra I, 5,10. See also below, vers, 7-10. 5. Ap. II, 11, 15-16; Gaut. IV, 2-5; Vas. VIII, 1-2; Baudh. II, 1, 32-38; Vi. XXIV, 9-10; YAgi. I, 53. Asagotra ka y pitu4, ‘who does not belong to the same family on the father’s side,’ means according to Medh. and Kull. ‘between whose father’s and the bridegroom’s family no blood-relationship is Ys 76 LAWS OF MANU. Ill, 6. the father’s side, is recommended to twice-born men for wedlock and conjugal union. 6. In connecting himself with a wife, let him carefully avoid the ten following families, be they ever so great, or rich in kine, horses, sheep, grain, or (other) property, : 7. (Viz.) one which neglects the sacred rites, one in which no male children (are born), one in which the Veda is not studied, one (the members of) which have thick hair on the body, those which are subject to hemorrhoids, phthisis, weakness of digestion, epilepsy, or white and black leprosy. 8. Let him not marry a maiden (with) reddish (hair), nor one who has a redundant member, nor one who is sickly, nor one either with no hair (on the body) or too much, nor one who is garrulous or has red (eyes), 9. Nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a mountain, nor one named after a bird, a
3Nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a mountain, nor one named after a bird, a traceable.’ It is, however, very probable that gotra has a double meaning, vaidika and laukika gotra, and that, in the case of Brahmazas, intermarriages between families descended from the same Aishi, and, | in the case of other Aryans, between families bearing the same name or known to be connected, are forbidden. Kull., N4r.,and RAgh. hold that the first 4a, ‘and,’ indicates that asagotrA refers to the mother’s side also, and Medh., Gov., Kull., Nar., and RAgh. think that on account of the second 4a, the word asapiada must be taken to refer to the father’s side also, and that thus intermarriages with the daughter of a paternal aunt or with the paternal grandfather’s sister’s descendants are forbidden. Maithune, ‘for conjugal union’ (Medh., Gov., N&r.), means according to Kull. and R4gh. ‘for the holy rites to be performed by the husband and wife together.’ Nand. reads amaithuni, ‘one who is a virgin.’ Regarding the term Sapinda, see below, V, 60. q. Vi. XXIV, 11; Yager. I, 54. 8. Yagh. I, 53; Vi. XXIV, 12-16. ITI, 13. HOUSEHOLDER ; MARRIAGE. 77 snake, or a slave, nor one whose name inspires terror. 10. Let him wed a female free from bodily defects, who has an agreeable name, the (graceful) gait of a Hamsa or of an elephant, a moderate (quantity of) hair on the body and on the head, small teeth, and soft limbs. 11. But a prudent man should not marry (a maiden) who has no brother, nor one whose father is not known, through fear lest (in the former case she be made) an appointed daughter (and in the latter) lest (he should commit) sin. 12. For the first marriage of twice-born men (wives) of equal caste are recommended; but for those who through desire proceed (to marry again) the following females, (chosen) according to the (direct) order (of the castes), are most approved. 13. It is declared that a Sidra woman alone (can be) the wife of a Sddra, she and one of his own caste (the wives) of a Vaisya, those two and one of his own caste (the wives) of a Kshatriya, those three and one of his own caste (the wives) of a Brahmaza. 11. Yagi. 1,53. ‘Lest he should commit sin,’ i.e. marry a Sagotra orone sprung from an illicit union. Thetranslation follows Kull., Nar., Ragh., and ‘others’ mentioned by Medh. But Medh. himself takes the
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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