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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Sddra 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 Kull., Ragh.), means according to Gov. ‘one who forsakes the Vedas (and the rest), according to Nar. and Nand. ‘one who does not recite the Veda privately, or ‘who has forgotten it.’ Ganabhyantara#, ‘one who belongs to a company or corporation,’ i.e. ‘of men who live by one trade’ (Medh., Gov., Nar.), is further explained by Nar. by ‘the headman of a village,’ or ‘the leader of a caravan.’ According to Kull. and Ragh. it means ‘one who misappropriates the money of a corporation.’ 155. Kusflava, ‘an actor or singer, is, as Medh. states, a very wide term, including all ‘bards, actors, jugglers, dancers, singers, and the like.’ Kull. wrongly understands by avakirnin, ‘one who has broken the vow of studentship,’ an ascetic also who has become unchaste. Such an ascetic is called Arftdfapatita. 156. Vagdush/a, ‘one who speaks rudely,’ means according to ‘others,’ quoted by Medh. and Kull., ‘one who is accused of a great crime’ (abhisasta). 157. According to N&r. gurod, ‘a teacher, denotes the 4Aarya alone. Medh. blames this explanation, and refers it to the subteacher. The same explains kumd4si, ‘he who eats the food of the son of an adulteress,’ by ‘a glutton who eats sixty Palas of rice.’ III, 160. HOUSEHOLDER } SRADDHAS. 105 contracted an alliance with outcasts either through the Veda or through a marriage, 158. An incendiary, a prisoner, he who eats the food given by the son of an adulteress, a seller of Soma, he who undertakes voyages by sea, a bard, an oil-man, a suborner to perjury, 159. He who wrangles or goes to law with his father, the keeper of a gambling-house, a drunkard, he who is afflicted with a disease (in punishment of former) crimes, he who is accused of a mortal sin, a hypocrite, a seller of substances used for flavouring food, 160. A maker of bows and of arrows, he who lasciviously dallies with a brother's widow, the betrayer of a friend, one who subsists by gambling, he who learns (the Veda) from his son, 158. Agdradahi, ‘an incendiary,’ includes according to a verse, quoted by Nand. also, ‘one who burns corpses for money.’ Kfi/akadrakaf, ‘a suborner to perjury’ (Gov., Kull.), means according to Medh. and R4gh. ‘a false witness,’ according to Nar. and Nand. ‘any one who commits fraud,’ e.g. a forger, a falsifier of weights and measures. ‘Others’ quoted by Medh. explain somavikrayin as ‘one who sells (the merit gained by) Soma (sacrifices).’
2and R4gh. ‘a false witness,’ according to Nar. and Nand. ‘any one who commits fraud,’ e.g. a forger, a falsifier of weights and measures. ‘Others’ quoted by Medh. explain somavikrayin as ‘one who sells (the merit gained by) Soma (sacrifices).’ 159. ‘He who wrangles or goes to law with his father,’ e. g. who forces him to divide the family estate (Medh.), see Gaut. XV, 19. Kitavak, ‘the keeper of a gambling-house’ (Medh.), means according to Gov. and Nand. ‘one who makes others play for himself,’ according to N4r. ‘a gambler for pleasure,’ and according to Nand. ‘a rogue.’ ‘ Others,’ however, read kekaraA, ‘a squinting man,’ and construe it with madyapad, ‘a drunkard’ (Medh., Gov., Kull, N&r., Nand., Ragh.). Rasa, ‘substances used for flavouring food,’ e.g. ‘ sugar-cane juice’ (Gov., Kull., Ragh.), ‘molasses’ (Nar.). Medh. explains rasada’ by vishadaA, ‘a poisoner.’ 160. I accept Gov.’s and R4gh.’s explanation of agredidhishfpati, who believe it to be equivalent to didhishfpati explained below, verse 173. Kull. and Nand. take it as ‘the husband of a younger sister married before the elder,’ and Medh. as an 106 LAWS OF MANU. III, 161. 161. An epileptic man, one who suffers from scrofulous swellings of the glands, one afflicted with white leprosy, an informer, a madman, a blind man, and he who cavils at the Veda must (all) be avoided. 162, A trainer of elephants, oxen, horses, or camels, he who subsists by astrology, a bird-fancier, and he who teaches the use of arms, 163. He who diverts water-courses, and he who delights in obstructing them, an architect, a messenger, and he who plants trees (for money), 164. A breeder of sporting-dogs, a falconer, one who defiles maidens, he who delights in injuring living creatures, he who gains his subsistence from Sddras, and he who offers sacrifices to the Gamas, 165. He who does not follow the rule of conduct, a (man destitute of energy like a) eunuch, one who constantly asks (for favours), he who lives by agri- irregular compound consisting of agredidhishfpati and didhishtpati, see Gaut. XV, 16. Though in some Smritis agredidhishtpati has the meaning given by Kull., it seems here inadmissible, on account of verse 173, which is meaningless, if it is not meant to explain this term. DyfitavrittiZ, ‘one who subsists by gambling,’ means according to Medh. ‘one who makes others play for his profit,’ according to Gov., Kull., and Ragh. ‘the keeper of a gambling-house.’ Nar. and Nand. take it in its literal meaning. 162. Pakshizdm poshakaf, ‘a bird-fancier, means according to Medh. ‘a trainer of hunting-falcons and hawks.’
3‘one who makes others play for his profit,’ according to Gov., Kull., and Ragh. ‘the keeper of a gambling-house.’ Nar. and Nand. take it in its literal meaning. 162. Pakshizdm poshakaf, ‘a bird-fancier, means according to Medh. ‘a trainer of hunting-falcons and hawks.’ 164. The commentators mention a var. lect. vréshalaputraZ, ‘one who has only sons by a Sfidra wife,’ for ‘ one who gains his subsistence from Sfdras.’ N&r. and Nand. explain gazdnam yagakak by ‘one who sacrifices for gamas,’ i.e. many people or guilds. According to the explanation of Medh., Gov., Kull., and Ragh., which has been translated above, the performance of the Vinadyaka or Gazesahoma (Y4gi. I, 270-294) may be meant. But it is also possible to think of the Gazahomas, which according to Baudh. IV, 8, 1 must not be performed for others. III, r7r. HOUSEHOLDER; SRADDHAS. 107 culture, a club-footed man, and he who is censured by virtuous men, 166. A shepherd, a keeper of buffaloes, the husband of a remarried woman, and a carrier of dead bodies, (all these) must be carefully avoided. 167. A Brahmasa who knows (the sacred law) should shun at (sacrifices) both (to the gods and to the manes) these lowest of twice-born men, whose conduct is reprehensible, and who are unworthy (to sit) in the company (at a repast). 168. Asa fire of dry grass is (unable to consume the offerings and is quickly) extinguished, even so (is it with) an unlearned Brahmaza ; sacrificial food must not be given to him, since it (would be) offered in ashes. 169. I will fully declare what result the giver obtains after death, if he gives food, destined for the gods or manes, to a man who is unworthy to sit in the company. 170. The Rakshasas, indeed, consume (the food) eaten by Brahmazas who have not fulfilled the vow of studentship, by a Parivettvz and so forth, and by other men not admissible into the company. 171. He must be considered as a Parivettvz who 168. According to Medh. and Gov. the object of this verse is to admit virtuous and learned men, afflicted with bodily defects, as guests at rites in honour of the gods; see Vas. XI, 20. Kull. thinks that the- injunction to avoid ignorant men is repeated here in order to show that they are as unfit as real ‘defilers of the company.’ 170. Avratai#, ‘who have not fulfilled the vow of studentship’ (Gov., Kull., Ragh.), means according to Medh. ‘of bad conduct,’ and according to N&r. ‘who do not observe the rules prescribed for a Snataka and so forth.’ 171. Usually a person who kindles the sacred fire before his elder brother is called a Pary4dhatrs, and the elder brother a Paryéhita. 108 LAWS OF MANU. TTT, 172. marries or begins the performance of the Agnihotra before his elder brother, but the latter as a Parivitti.
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.
1Sddra 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 Kull., Ragh.), means according to Gov. ‘one who forsakes the Vedas (and the rest), according to Nar. and Nand. ‘one who does not recite the Veda privately, or ‘who has forgotten it.’ Ganabhyantara#, ‘one who belongs to a company or corporation,’ i.e. ‘of men who live by one trade’ (Medh., Gov., Nar.), is further explained by Nar. by ‘the headman of a village,’ or ‘the leader of a caravan.’ According to Kull. and Ragh. it means ‘one who misappropriates the money of a corporation.’ 155. Kusflava, ‘an actor or singer, is, as Medh. states, a very wide term, including all ‘bards, actors, jugglers, dancers, singers, and the like.’ Kull. wrongly understands by avakirnin, ‘one who has broken the vow of studentship,’ an ascetic also who has become unchaste. Such an ascetic is called Arftdfapatita. 156. Vagdush/a, ‘one who speaks rudely,’ means according to ‘others,’ quoted by Medh. and Kull., ‘one who is accused of a great crime’ (abhisasta). 157. According to N&r. gurod, ‘a teacher, denotes the 4Aarya alone. Medh. blames this explanation, and refers it to the subteacher. The same explains kumd4si, ‘he who eats the food of the son of an adulteress,’ by ‘a glutton who eats sixty Palas of rice.’ III, 160. HOUSEHOLDER } SRADDHAS. 105 contracted an alliance with outcasts either through the Veda or through a marriage, 158. An incendiary, a prisoner, he who eats the food given by the son of an adulteress, a seller of Soma, he who undertakes voyages by sea, a bard, an oil-man, a suborner to perjury, 159. He who wrangles or goes to law with his father, the keeper of a gambling-house, a drunkard, he who is afflicted with a disease (in punishment of former) crimes, he who is accused of a mortal sin, a hypocrite, a seller of substances used for flavouring food, 160. A maker of bows and of arrows, he who lasciviously dallies with a brother's widow, the betrayer of a friend, one who subsists by gambling, he who learns (the Veda) from his son, 158. Agdradahi, ‘an incendiary,’ includes according to a verse, quoted by Nand. also, ‘one who burns corpses for money.’ Kfi/akadrakaf, ‘a suborner to perjury’ (Gov., Kull.), means according to Medh. and R4gh. ‘a false witness,’ according to Nar. and Nand. ‘any one who commits fraud,’ e.g. a forger, a falsifier of weights and measures. ‘Others’ quoted by Medh. explain somavikrayin as ‘one who sells (the merit gained by) Soma (sacrifices).’
2and R4gh. ‘a false witness,’ according to Nar. and Nand. ‘any one who commits fraud,’ e.g. a forger, a falsifier of weights and measures. ‘Others’ quoted by Medh. explain somavikrayin as ‘one who sells (the merit gained by) Soma (sacrifices).’ 159. ‘He who wrangles or goes to law with his father,’ e. g. who forces him to divide the family estate (Medh.), see Gaut. XV, 19. Kitavak, ‘the keeper of a gambling-house’ (Medh.), means according to Gov. and Nand. ‘one who makes others play for himself,’ according to N4r. ‘a gambler for pleasure,’ and according to Nand. ‘a rogue.’ ‘ Others,’ however, read kekaraA, ‘a squinting man,’ and construe it with madyapad, ‘a drunkard’ (Medh., Gov., Kull, N&r., Nand., Ragh.). Rasa, ‘substances used for flavouring food,’ e.g. ‘ sugar-cane juice’ (Gov., Kull., Ragh.), ‘molasses’ (Nar.). Medh. explains rasada’ by vishadaA, ‘a poisoner.’ 160. I accept Gov.’s and R4gh.’s explanation of agredidhishfpati, who believe it to be equivalent to didhishfpati explained below, verse 173. Kull. and Nand. take it as ‘the husband of a younger sister married before the elder,’ and Medh. as an 106 LAWS OF MANU. III, 161. 161. An epileptic man, one who suffers from scrofulous swellings of the glands, one afflicted with white leprosy, an informer, a madman, a blind man, and he who cavils at the Veda must (all) be avoided. 162, A trainer of elephants, oxen, horses, or camels, he who subsists by astrology, a bird-fancier, and he who teaches the use of arms, 163. He who diverts water-courses, and he who delights in obstructing them, an architect, a messenger, and he who plants trees (for money), 164. A breeder of sporting-dogs, a falconer, one who defiles maidens, he who delights in injuring living creatures, he who gains his subsistence from Sddras, and he who offers sacrifices to the Gamas, 165. He who does not follow the rule of conduct, a (man destitute of energy like a) eunuch, one who constantly asks (for favours), he who lives by agri- irregular compound consisting of agredidhishfpati and didhishtpati, see Gaut. XV, 16. Though in some Smritis agredidhishtpati has the meaning given by Kull., it seems here inadmissible, on account of verse 173, which is meaningless, if it is not meant to explain this term. DyfitavrittiZ, ‘one who subsists by gambling,’ means according to Medh. ‘one who makes others play for his profit,’ according to Gov., Kull., and Ragh. ‘the keeper of a gambling-house.’ Nar. and Nand. take it in its literal meaning. 162. Pakshizdm poshakaf, ‘a bird-fancier, means according to Medh. ‘a trainer of hunting-falcons and hawks.’
3‘one who makes others play for his profit,’ according to Gov., Kull., and Ragh. ‘the keeper of a gambling-house.’ Nar. and Nand. take it in its literal meaning. 162. Pakshizdm poshakaf, ‘a bird-fancier, means according to Medh. ‘a trainer of hunting-falcons and hawks.’ 164. The commentators mention a var. lect. vréshalaputraZ, ‘one who has only sons by a Sfidra wife,’ for ‘ one who gains his subsistence from Sfdras.’ N&r. and Nand. explain gazdnam yagakak by ‘one who sacrifices for gamas,’ i.e. many people or guilds. According to the explanation of Medh., Gov., Kull., and Ragh., which has been translated above, the performance of the Vinadyaka or Gazesahoma (Y4gi. I, 270-294) may be meant. But it is also possible to think of the Gazahomas, which according to Baudh. IV, 8, 1 must not be performed for others. III, r7r. HOUSEHOLDER; SRADDHAS. 107 culture, a club-footed man, and he who is censured by virtuous men, 166. A shepherd, a keeper of buffaloes, the husband of a remarried woman, and a carrier of dead bodies, (all these) must be carefully avoided. 167. A Brahmasa who knows (the sacred law) should shun at (sacrifices) both (to the gods and to the manes) these lowest of twice-born men, whose conduct is reprehensible, and who are unworthy (to sit) in the company (at a repast). 168. Asa fire of dry grass is (unable to consume the offerings and is quickly) extinguished, even so (is it with) an unlearned Brahmaza ; sacrificial food must not be given to him, since it (would be) offered in ashes. 169. I will fully declare what result the giver obtains after death, if he gives food, destined for the gods or manes, to a man who is unworthy to sit in the company. 170. The Rakshasas, indeed, consume (the food) eaten by Brahmazas who have not fulfilled the vow of studentship, by a Parivettvz and so forth, and by other men not admissible into the company. 171. He must be considered as a Parivettvz who 168. According to Medh. and Gov. the object of this verse is to admit virtuous and learned men, afflicted with bodily defects, as guests at rites in honour of the gods; see Vas. XI, 20. Kull. thinks that the- injunction to avoid ignorant men is repeated here in order to show that they are as unfit as real ‘defilers of the company.’ 170. Avratai#, ‘who have not fulfilled the vow of studentship’ (Gov., Kull., Ragh.), means according to Medh. ‘of bad conduct,’ and according to N&r. ‘who do not observe the rules prescribed for a Snataka and so forth.’ 171. Usually a person who kindles the sacred fire before his elder brother is called a Pary4dhatrs, and the elder brother a Paryéhita. 108 LAWS OF MANU. TTT, 172. marries or begins the performance of the Agnihotra before his elder brother, but the latter as a Parivitti.
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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