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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1to be performed by householders, not by men of other orders.’ Medh., too, mentions another reading, which he explains much in the same way as Gov., and which therefore may have been vidhi’ kshaye, though the MSS. read tithikshaye. 128. Vas. III, 8; Gaut. XV, 9. 130. Vi. LXXXII, 2. The examination must extend, as in the case of officiating priests, to ten ancestors on the mother’s and the father’s side (Medh., Gov.). 131. ‘The Rikas,’ i.e. ‘the Veda.’ Nar. reads instead of pritah, ‘who is satisfied,’ yukta#, and combines it with dharmata/, ‘who is properly invited.’ Nand. has vipras, ‘a Brahmaza,’ for pritaé. K. has prima manu vipra#, sec. manu yukta/, H 2 I0Oo LAWS OF MANU. UI, 133- knowledge; for hands, smeared with blood, cannot be cleansed with blood. 133. As many mouthfuls as an ignorant man swallows at a sacrifice to the gods or to the manes, so many red-hot spikes, spears, and iron balls must (the giver of the repast) swallow after death. 134. Some Bréhmamas are devoted to (the pursuit of) knowledge, and others to (the performance of) austerities ; some to austerities and to the recitation of the Veda, and others to (the performance of) sacred rites. 35. Oblations to the manes ought to be carefully presented to those devoted to knowledge, but offerings to the gods, in accordance with the reason (of the sacred law), to (men of) all the four (abovementioned classes). 136. If there is a father ignorant of the sacred texts whose son has learned one whole recension of the Veda and the Angas, and a son ignorant of the sacred texts whose father knows an entire recension of the Veda and the Angas, 133. N&r. thinks that the eater, not the giver of the feast will bear the punishment. Medh. gives both this explanation and that adopted in the translation. N&r. explains r7shA, ‘ spear,’ by khadga, ‘sword.’ Nand. reads huldn for gud4n, ‘balls,’ and says that hula means ‘a double-edged sword.’ 134. ‘Knowledge,’ i.e. ‘the knowledge of the supreme soul’ (Medh., Gov., Kull, Nar, Ragh.). Medh. and Né&r. say that ascetics, hermits, students, and householders are intended by the four divisions mentioned in the text. 135. Vas. XI, 17; Baudh. II, 14, 3. The verse indicates that ascetics are particularly desirable guests. 136-137. Kull. remarks that the object of the verse is to teach that at a Sraddha the learned son of a learned father is to be entertained, but not to permit the admission of a fool whose father is learned. IIT, 143. HOUSEHOLDER; SRADDHAS. ee, 137. Know that he whose father knows the Veda, is the more venerable one (of the two); yet the other one is worthy of honour, because respect is due to the Veda (which he has learned). 138. Let him not entertain a personal friend at a funeral sacrifice; he may gain his affection by (other) valuable gifts; let him feed at a Sraddha a Brahmaza whom he considers neither as a foe nor as a friend.
2138. Let him not entertain a personal friend at a funeral sacrifice; he may gain his affection by (other) valuable gifts; let him feed at a Sraddha a Brahmaza whom he considers neither as a foe nor as a friend. 139. He who performs funeral sacrifices and offerings to the gods chiefly for the sake of (gaining) friends, reaps after death no reward for Sraddhas and sacrifices. 140. That meanest among twice-born men who in his folly contracts friendships through a funeral sacrifice, loses heaven, because he performed a Sraddha for the sake of friendship. 141. A gift (of food) by twice-born men, consumed with (friends and relatives), is said to be offered to the Pisd#as; it remains in this (world) alone like a blind cow in one stable. 142. As a husbandman reaps no harvest when he has sown the seed in barren soil, even so the giver of sacrificial food gains.no reward if he presented it to a man unacquainted with the A7zéas. 143. But a present made in accordance with the rules to a learned man, makes the giver and the 138-148. Ap. II, 17, 4-6; Gaut. XV, 12-14; Baudh. II, 14, 6; Yagi. I, 220. 141, Ap. II, 17, 8-9. According to Medh., Gov., Kull., and Ragh. paisa&i means ‘offered after the manner of the Pisdas.’ But the version given above, which follows Nar, and Nand., is supported by the ancient verse, quoted by Apastamba, from which Manu’s Sloka is probably derived. 102 LAWS OF MANU. III, 144. recipient partakers of rewards both in this (life) and after death. : 144. (If no learned Brahmamza be at hand), he may rather honour a (virtuous) friend than an enemy, though the latter may be qualified (by learning and so forth); for sacrificial food, eaten by a foe, bears no reward after death. 145- Let him (take) pains (to) feed at a Sraddha an adherent of the Azg-veda who has studied one entire (recension of that) Veda, or a follower of the Yagur-veda who has finished one S4kh4, or a singer of Samans who (likewise) has completed (the study of an entire recension). 146. If one of these three dines, duly honoured, at a funeral sacrifice, the ancestors of him (who gives the feast), as far as the seventh person, will be satisfied for a very long time. 147. This is the chief rule (to be followed) in offering sacrifices to the gods and manes; know that the virtuous always observe the following subsidiary rule. 148. One may also entertain (on such occasions) one’s maternal grandfather, a maternal uncle, a sister's son, a father-in-law, one’s teacher, a daughter’s son, a daughter's husband, a cognate kinsman, one’s own officiating priest or a man for whom one offers sacrifices. 149. For a rite sacred to the gods, he who knows the law will not make (too close) inquiries regarding an (invited) Brahmaza; but when one performs a 148. Bandhum, ‘a cognate kinsman’ (Kull., Ragh.), is taken by Medh. and Gov. in its widest sense, ‘any remoter kinsman’ (sagotradi). 149. Vi. LXXXII, 1-2. III, 154. HOUSEHOLDER ; SRADDHAS. 103
3Bandhum, ‘a cognate kinsman’ (Kull., Ragh.), is taken by Medh. and Gov. in its widest sense, ‘any remoter kinsman’ (sagotradi). 149. Vi. LXXXII, 1-2. III, 154. HOUSEHOLDER ; SRADDHAS. 103 ceremony in honour of the manes, one must carefully examine (the qualities and parentage of the guest). 150. Manu has declared that those Brahmazas who are thieves, outcasts, eunuchs, or atheists are unworthy (to partake) of oblations to the gods and manes. 151. Let him not entertain at a Sraddha one who wears his hair in braids (a student), one who has not studied (the Veda), one afflicted with a skin-disease, a gambler, nor those who sacrifice for a multitude (of sacrificers). 152. Physicians, temple-priests, sellers of meat, and those who subsist by shop-keeping must be avoided at sacrifices offered to the gods and to the manes. 153. A paid servant of a village or of a king, a man with deformed nails or black teeth, one who opposes his teacher, one who has forsaken the sacred fire, and a usurer; 154. One suffering from consumption, one who subsists by tending cattle, a younger brother who . 150-182. Ap. II, 17, 21; Gaut. XV, 16-19, 30-31; Vas. XI, 19; Vi. LXXXII, 3-30; Yagi. I, 222-224. 150. For the term nastikavritti, ‘atheist,’ Medh. proposes, besides the explanation given above, the other equally possible one, ‘he who derives his livelihood from atheists.’ 151. Anadhiy4nam, ‘one who has not studied the Veda,’ i.e. ‘one who has been initiated only, but has not studied’ (Kull.), or ‘one who has not mastered the Veda’ (Medh.), or ‘one who has left off studying’ (N4r.). Medh. and Nand. read durvalam for durbalam, ‘afflicted with a skin-disease,’ and the former explains his var. lect. by ‘a bald or a red-haired man.’ ‘Those who sacrifice for a multitude,’ i.e. ‘who offer the (forbidden) Ahina sacrifices, for on that occasion there are many sacrificers’ (N4r.). 154. Nirakriti#, ‘one who neglects the five great sacrifices’ (Medh., 104 LAWS OF MANU. IIT, 155. marries or kindles the sacred fire before the elder, one who neglects the five great sacrifices, an enemy of the Brahmaza race, an elder brother who marries or kindles the sacred fire after the younger, and one who belongs to a company or corporation, 155. An actor or singer, one who has broken the vow of studentship, one whose (only or first) wife is a SQdra female, the son of a remarried woman, a one-eyed man, and he in whose house a paramour of his wife (resides) ; 156. He who teaches for a stipulated fee and he who is taught on that condition, he who instructs. Sddra pupils and he whose teacher is a Sddra, he who speaks rudely, the son of an adulteress, and the son of a widow, 157. He who forsakes his mother, his father, or a teacher without a (sufficient) reason, he who has
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.
1to be performed by householders, not by men of other orders.’ Medh., too, mentions another reading, which he explains much in the same way as Gov., and which therefore may have been vidhi’ kshaye, though the MSS. read tithikshaye. 128. Vas. III, 8; Gaut. XV, 9. 130. Vi. LXXXII, 2. The examination must extend, as in the case of officiating priests, to ten ancestors on the mother’s and the father’s side (Medh., Gov.). 131. ‘The Rikas,’ i.e. ‘the Veda.’ Nar. reads instead of pritah, ‘who is satisfied,’ yukta#, and combines it with dharmata/, ‘who is properly invited.’ Nand. has vipras, ‘a Brahmaza,’ for pritaé. K. has prima manu vipra#, sec. manu yukta/, H 2 I0Oo LAWS OF MANU. UI, 133- knowledge; for hands, smeared with blood, cannot be cleansed with blood. 133. As many mouthfuls as an ignorant man swallows at a sacrifice to the gods or to the manes, so many red-hot spikes, spears, and iron balls must (the giver of the repast) swallow after death. 134. Some Bréhmamas are devoted to (the pursuit of) knowledge, and others to (the performance of) austerities ; some to austerities and to the recitation of the Veda, and others to (the performance of) sacred rites. 35. Oblations to the manes ought to be carefully presented to those devoted to knowledge, but offerings to the gods, in accordance with the reason (of the sacred law), to (men of) all the four (abovementioned classes). 136. If there is a father ignorant of the sacred texts whose son has learned one whole recension of the Veda and the Angas, and a son ignorant of the sacred texts whose father knows an entire recension of the Veda and the Angas, 133. N&r. thinks that the eater, not the giver of the feast will bear the punishment. Medh. gives both this explanation and that adopted in the translation. N&r. explains r7shA, ‘ spear,’ by khadga, ‘sword.’ Nand. reads huldn for gud4n, ‘balls,’ and says that hula means ‘a double-edged sword.’ 134. ‘Knowledge,’ i.e. ‘the knowledge of the supreme soul’ (Medh., Gov., Kull, Nar, Ragh.). Medh. and Né&r. say that ascetics, hermits, students, and householders are intended by the four divisions mentioned in the text. 135. Vas. XI, 17; Baudh. II, 14, 3. The verse indicates that ascetics are particularly desirable guests. 136-137. Kull. remarks that the object of the verse is to teach that at a Sraddha the learned son of a learned father is to be entertained, but not to permit the admission of a fool whose father is learned. IIT, 143. HOUSEHOLDER; SRADDHAS. ee, 137. Know that he whose father knows the Veda, is the more venerable one (of the two); yet the other one is worthy of honour, because respect is due to the Veda (which he has learned). 138. Let him not entertain a personal friend at a funeral sacrifice; he may gain his affection by (other) valuable gifts; let him feed at a Sraddha a Brahmaza whom he considers neither as a foe nor as a friend.
2138. Let him not entertain a personal friend at a funeral sacrifice; he may gain his affection by (other) valuable gifts; let him feed at a Sraddha a Brahmaza whom he considers neither as a foe nor as a friend. 139. He who performs funeral sacrifices and offerings to the gods chiefly for the sake of (gaining) friends, reaps after death no reward for Sraddhas and sacrifices. 140. That meanest among twice-born men who in his folly contracts friendships through a funeral sacrifice, loses heaven, because he performed a Sraddha for the sake of friendship. 141. A gift (of food) by twice-born men, consumed with (friends and relatives), is said to be offered to the Pisd#as; it remains in this (world) alone like a blind cow in one stable. 142. As a husbandman reaps no harvest when he has sown the seed in barren soil, even so the giver of sacrificial food gains.no reward if he presented it to a man unacquainted with the A7zéas. 143. But a present made in accordance with the rules to a learned man, makes the giver and the 138-148. Ap. II, 17, 4-6; Gaut. XV, 12-14; Baudh. II, 14, 6; Yagi. I, 220. 141, Ap. II, 17, 8-9. According to Medh., Gov., Kull., and Ragh. paisa&i means ‘offered after the manner of the Pisdas.’ But the version given above, which follows Nar, and Nand., is supported by the ancient verse, quoted by Apastamba, from which Manu’s Sloka is probably derived. 102 LAWS OF MANU. III, 144. recipient partakers of rewards both in this (life) and after death. : 144. (If no learned Brahmamza be at hand), he may rather honour a (virtuous) friend than an enemy, though the latter may be qualified (by learning and so forth); for sacrificial food, eaten by a foe, bears no reward after death. 145- Let him (take) pains (to) feed at a Sraddha an adherent of the Azg-veda who has studied one entire (recension of that) Veda, or a follower of the Yagur-veda who has finished one S4kh4, or a singer of Samans who (likewise) has completed (the study of an entire recension). 146. If one of these three dines, duly honoured, at a funeral sacrifice, the ancestors of him (who gives the feast), as far as the seventh person, will be satisfied for a very long time. 147. This is the chief rule (to be followed) in offering sacrifices to the gods and manes; know that the virtuous always observe the following subsidiary rule. 148. One may also entertain (on such occasions) one’s maternal grandfather, a maternal uncle, a sister's son, a father-in-law, one’s teacher, a daughter’s son, a daughter's husband, a cognate kinsman, one’s own officiating priest or a man for whom one offers sacrifices. 149. For a rite sacred to the gods, he who knows the law will not make (too close) inquiries regarding an (invited) Brahmaza; but when one performs a 148. Bandhum, ‘a cognate kinsman’ (Kull., Ragh.), is taken by Medh. and Gov. in its widest sense, ‘any remoter kinsman’ (sagotradi). 149. Vi. LXXXII, 1-2. III, 154. HOUSEHOLDER ; SRADDHAS. 103
3Bandhum, ‘a cognate kinsman’ (Kull., Ragh.), is taken by Medh. and Gov. in its widest sense, ‘any remoter kinsman’ (sagotradi). 149. Vi. LXXXII, 1-2. III, 154. HOUSEHOLDER ; SRADDHAS. 103 ceremony in honour of the manes, one must carefully examine (the qualities and parentage of the guest). 150. Manu has declared that those Brahmazas who are thieves, outcasts, eunuchs, or atheists are unworthy (to partake) of oblations to the gods and manes. 151. Let him not entertain at a Sraddha one who wears his hair in braids (a student), one who has not studied (the Veda), one afflicted with a skin-disease, a gambler, nor those who sacrifice for a multitude (of sacrificers). 152. Physicians, temple-priests, sellers of meat, and those who subsist by shop-keeping must be avoided at sacrifices offered to the gods and to the manes. 153. A paid servant of a village or of a king, a man with deformed nails or black teeth, one who opposes his teacher, one who has forsaken the sacred fire, and a usurer; 154. One suffering from consumption, one who subsists by tending cattle, a younger brother who . 150-182. Ap. II, 17, 21; Gaut. XV, 16-19, 30-31; Vas. XI, 19; Vi. LXXXII, 3-30; Yagi. I, 222-224. 150. For the term nastikavritti, ‘atheist,’ Medh. proposes, besides the explanation given above, the other equally possible one, ‘he who derives his livelihood from atheists.’ 151. Anadhiy4nam, ‘one who has not studied the Veda,’ i.e. ‘one who has been initiated only, but has not studied’ (Kull.), or ‘one who has not mastered the Veda’ (Medh.), or ‘one who has left off studying’ (N4r.). Medh. and Nand. read durvalam for durbalam, ‘afflicted with a skin-disease,’ and the former explains his var. lect. by ‘a bald or a red-haired man.’ ‘Those who sacrifice for a multitude,’ i.e. ‘who offer the (forbidden) Ahina sacrifices, for on that occasion there are many sacrificers’ (N4r.). 154. Nirakriti#, ‘one who neglects the five great sacrifices’ (Medh., 104 LAWS OF MANU. IIT, 155. marries or kindles the sacred fire before the elder, one who neglects the five great sacrifices, an enemy of the Brahmaza race, an elder brother who marries or kindles the sacred fire after the younger, and one who belongs to a company or corporation, 155. An actor or singer, one who has broken the vow of studentship, one whose (only or first) wife is a SQdra female, the son of a remarried woman, a one-eyed man, and he in whose house a paramour of his wife (resides) ; 156. He who teaches for a stipulated fee and he who is taught on that condition, he who instructs. Sddra pupils and he whose teacher is a Sddra, he who speaks rudely, the son of an adulteress, and the son of a widow, 157. He who forsakes his mother, his father, or a teacher without a (sufficient) reason, he who has
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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