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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Usually 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. 172. The elder brother who marries after the younger, the younger brother who marries before the elder, the female with whom such a marriage is contracted, he who gives her away, and the sacrificing priest, as the fifth, all fall into hell. 173. He who lasciviously dallies with the widow of a deceased brother, though she be appointed (to bear a child by him) in accordance with the sacred law, must be known to be a Didhishfpati. 174. Two (kinds of) sons, a Kuzda and a Golaka, are born by wives of other men; (he who is born) while the husband lives, will be a Kuda, and (he who is begotten) after the husband's death, a Golaka. 175. But those two creatures, who are born of wives of other men, cause to the giver the loss (of the rewards), both in this life and after death, for the food sacred to gods or manes which has been given (to them). 176. The foolish giver (of a funeral repast) does not reap the reward for as many worthy guests as a man, inadmissible into company, can look on while they are feeding. 177. A blind man by his presence causes to the giver (of the feast) the loss of the reward for ninety (guests), a one-eyed man for sixty, one who suffers from white leprosy for a hundred, and one punished by a (terrible) disease for a thousand. 178. The giver (of a Sraddha) loses the reward, 172. Baudh. II, 1, 39. 177. Regarding the diseases which are punishments for sins committed in a former life, see below, XI, 49 seq. 178. Paurtikam, ‘ due for such a non-sacrificial gift,’ i.e. ‘for one III, 183. HOUSEHOLDER; SRADDHAS. 10Q due for such a non-sacrificial gift, for as many Brahmazas as a (guest) who sacrifices for Sidras may touch (during the meal) with his limbs. 179. And if a Brahmamza, though learned in the Veda, accepts through covetousness a gift from such (a man), he will quickly perish, like a vessel of unburnt clay in water. 180. (Food) given to a seller of Soma becomes ordure, (that given) to a physician pus and blood, but (that presented) to a temple-priest is lost, and (that given) to a usurer finds no place (in the world of the gods). 181. What has been given to a Brahmaza who lives by trade that is not (useful) in this world and the next, and (a present) to a Brahmaza born of a remarried woman (resembles) an oblation thrown into ashes. 182. But the wise declare that the food which (is offered) to other unholy, inadmissible men, enumerated above, (is turned into) adipose secretions, blood, flesh, marrow, and bone. 183. Now hear by what chief of twice-born men which is given outside the sacrificial enclosure’ (Medh., Gov.), or ‘for the gift of food at a Sraddha’ (Kull., RAgh.). 179. ‘From such a man, i.e. ‘from one who sacrifices for SQdras.’
2183. Now hear by what chief of twice-born men which is given outside the sacrificial enclosure’ (Medh., Gov.), or ‘for the gift of food at a Sraddha’ (Kull., RAgh.). 179. ‘From such a man, i.e. ‘from one who sacrifices for SQdras.’ 180. The meaning is that the giver will be born in his next life among the animals, feeding on the unclean substances enumerated (Medh., Gov., Kull., Ragh.), or that the food will be rejected by the manes and the gods as impure (Nar.). Apratish/fam, ‘ finds no place’ (Medh, Gov., Kull. Ragh.), means according to N&r. and Nand. ‘secures no fame (to the giver).’ 182. According to Medh., Gov., Kull., and Ragh., it must be understood that the giver will be born in his next existence as a worm, feeding on the substances mentioned. 183-186. Ap. Il, 17, 22; Gaut. XV, 28, 31; Vas. III,19; Baudh. II, 14, 2-3; Vi. LXXXIII; Yagi. I, 219-221. 110 LAWS OF MANU. TT, 184. a company defiled by (the presence of) unworthy (guests) is purified, and the full (description of) the Brahmamzas who sanctify a company. 184. Those men must be considered as the sanctifiers of a company who are most learned in all the Vedas and in all the Angas, and who are the descendants of Srotriyas. 185. A Trizakiketa, one who keeps five sacred fires, a Trisuparza, one who is versed in the six Angas, the son of a woman married according to the Brahma rite, one who sings the Gyesh¢/asAman, 186. One who knows the meaning of the Veda, and he who expounds it, a student, one who has given a thousand (cows), and a centenarian must be considered as Brahmamzas who sanctify a company. 187, On the day before the Sraddha-rite is performed, or on the day when it takes place, let him invite with due respect at least three Brahmamas, such as have been mentioned above. 188. A Brahmaza who has been invited to a (rite) in honour of the manes shall always control himself and not recite the Veda, and he who performs the Sraddha (must act in the same manner). 185. Regarding the term Trin4fiketa, see Ap. II, 17, 22, note. Pankagnih, ‘one who keeps five sacred fires’ (Medh., ‘others,’ Gov., Kull., Nand., Ragh.), means according to Medh. and Nar. ‘one who knows the pa##Agnividya, tatght in the AA4ndogyopanishad IV,10 seq. Trisuparza means according to Medh., N&r., and Nand. ‘one who knows the texts Taitt. Ar. X, 38-40; but according to Gov., Kull., and R4gh. ‘one who knows the portion of the Rig-veda called Trisuparza, Rig-veda X, 114, 3-5. 186. Nand. explains brahmaAAri, ‘a student,’ by ‘a chaste man’ (see above, verse 50). 187, Ap. II, 17, 11-15; Was. XI, 17; YAgn. I, 225. - 188, Gaut. XV. 23; Yagi. I, 225. ‘Control himself,’ i.e. ‘remain chaste.’ TIT, 195. HOUSEHOLDER; SRADDHAS. III 189. For the manes attend the invited Brahmazas, follow them (when they walk) like the wind, and sit near them when they are seated.
3II, 17, 11-15; Was. XI, 17; YAgn. I, 225. - 188, Gaut. XV. 23; Yagi. I, 225. ‘Control himself,’ i.e. ‘remain chaste.’ TIT, 195. HOUSEHOLDER; SRADDHAS. III 189. For the manes attend the invited Brahmazas, follow them (when they walk) like the wind, and sit near them when they are seated. 190. But a Brahmaza who, being duly invited to a rite in honour of the gods or of the manes, in any way breaks (the appointment), becomes -guilty (of a crime), and (in his next birth) a hog. 191. But he who, being invited to a SrAddha, dallies with a Sadra woman, takes upon himself all the sins which the giver (of the feast) committed. 192. The manes are primeval deities, free from anger, careful of purity, ever chaste, averse from strife, and endowed with great virtues. 193. Now learn fully from whom all these (manes derive) their origin, and with what ceremonies they ought to be worshipped. 194. The (various) classes of the manes are declared to be the sons of all those sages, Mart#i and the rest, who are children of Manu, the son of Hirazyagarbha. 195. The Somasads, the sons of Virdg, are stated to be the manes of the Sddhyas, and the Agnish- 189. ‘Like the wind,’ i.e. ‘like the vital air, the breath’ (Medh., Gov., Kull.). Medh. thinks that the manes enter the body of the invited guests. 190. Medh. explains atikraman, ‘breaks the appointment’ (Gov., Kull., Nar., Ragh.), by ‘breaks the rules of chastity and the like.’ Medh. mentions a second ‘improper’ explanation given by ‘others,’ ‘does not accept the invitation.’ 191. Medh., Gov., Nand., and R4gh. take vrishali, ‘a Stdra woman,’ in the sense of ‘his lascivious wife.’ Probably the word is used in its proper sense and indicates, as Nr. states, that intercourse with a S(dra wife is the worst offence in such a case. 194. ‘ Marifi and the rest,’ see above, I, 35. 195. Nar., Nand., and K. prima manu read Somasuta/ for Somasada/. 112 LAWS OF MANU. ITI, 196. vattas, the children of Mart4i, are famous in the world (as the manes) of the gods. 196. The Barhishads, born of Atri, are recorded to be (the manes) of the Daityas, Danavas, Yakshas, Gandharvas, Snake-deities, Rakshasas, Suparvas, and Kimnaras, , 197. The Somapas those of the Brahmazas, the Havirbhugs those of the Kshatriyas, the Agyapas those of the Vaisyas, but the Suk4lins those of the Sdadras. 198. The Somapas are the sons of Kavi (Bhzgu), the Havishmats the children of Angiras, the Agyapas the offspring of Pulastya, but the Sukdlins (the issue) of Vasish¢ha. 199. One should know that (other classes), the Agnidagdhas, the Anagnidagdhas, the KAvyas, the Barhishads, the Agnishvattas, and the Saumyas, are (the manes) of the Brahmamas alone. 200. But know also that there exist in this (world) countless sons and grandsons of those chief classes of manes which have been enumerated. 201. From the sages sprang the manes, from the manes the gods and the Danavas, but from the gods the whole world, both the movable and the immovable in due order.
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.
1Usually 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. 172. The elder brother who marries after the younger, the younger brother who marries before the elder, the female with whom such a marriage is contracted, he who gives her away, and the sacrificing priest, as the fifth, all fall into hell. 173. He who lasciviously dallies with the widow of a deceased brother, though she be appointed (to bear a child by him) in accordance with the sacred law, must be known to be a Didhishfpati. 174. Two (kinds of) sons, a Kuzda and a Golaka, are born by wives of other men; (he who is born) while the husband lives, will be a Kuda, and (he who is begotten) after the husband's death, a Golaka. 175. But those two creatures, who are born of wives of other men, cause to the giver the loss (of the rewards), both in this life and after death, for the food sacred to gods or manes which has been given (to them). 176. The foolish giver (of a funeral repast) does not reap the reward for as many worthy guests as a man, inadmissible into company, can look on while they are feeding. 177. A blind man by his presence causes to the giver (of the feast) the loss of the reward for ninety (guests), a one-eyed man for sixty, one who suffers from white leprosy for a hundred, and one punished by a (terrible) disease for a thousand. 178. The giver (of a Sraddha) loses the reward, 172. Baudh. II, 1, 39. 177. Regarding the diseases which are punishments for sins committed in a former life, see below, XI, 49 seq. 178. Paurtikam, ‘ due for such a non-sacrificial gift,’ i.e. ‘for one III, 183. HOUSEHOLDER; SRADDHAS. 10Q due for such a non-sacrificial gift, for as many Brahmazas as a (guest) who sacrifices for Sidras may touch (during the meal) with his limbs. 179. And if a Brahmamza, though learned in the Veda, accepts through covetousness a gift from such (a man), he will quickly perish, like a vessel of unburnt clay in water. 180. (Food) given to a seller of Soma becomes ordure, (that given) to a physician pus and blood, but (that presented) to a temple-priest is lost, and (that given) to a usurer finds no place (in the world of the gods). 181. What has been given to a Brahmaza who lives by trade that is not (useful) in this world and the next, and (a present) to a Brahmaza born of a remarried woman (resembles) an oblation thrown into ashes. 182. But the wise declare that the food which (is offered) to other unholy, inadmissible men, enumerated above, (is turned into) adipose secretions, blood, flesh, marrow, and bone. 183. Now hear by what chief of twice-born men which is given outside the sacrificial enclosure’ (Medh., Gov.), or ‘for the gift of food at a Sraddha’ (Kull., RAgh.). 179. ‘From such a man, i.e. ‘from one who sacrifices for SQdras.’
2183. Now hear by what chief of twice-born men which is given outside the sacrificial enclosure’ (Medh., Gov.), or ‘for the gift of food at a Sraddha’ (Kull., RAgh.). 179. ‘From such a man, i.e. ‘from one who sacrifices for SQdras.’ 180. The meaning is that the giver will be born in his next life among the animals, feeding on the unclean substances enumerated (Medh., Gov., Kull., Ragh.), or that the food will be rejected by the manes and the gods as impure (Nar.). Apratish/fam, ‘ finds no place’ (Medh, Gov., Kull. Ragh.), means according to N&r. and Nand. ‘secures no fame (to the giver).’ 182. According to Medh., Gov., Kull., and Ragh., it must be understood that the giver will be born in his next existence as a worm, feeding on the substances mentioned. 183-186. Ap. Il, 17, 22; Gaut. XV, 28, 31; Vas. III,19; Baudh. II, 14, 2-3; Vi. LXXXIII; Yagi. I, 219-221. 110 LAWS OF MANU. TT, 184. a company defiled by (the presence of) unworthy (guests) is purified, and the full (description of) the Brahmamzas who sanctify a company. 184. Those men must be considered as the sanctifiers of a company who are most learned in all the Vedas and in all the Angas, and who are the descendants of Srotriyas. 185. A Trizakiketa, one who keeps five sacred fires, a Trisuparza, one who is versed in the six Angas, the son of a woman married according to the Brahma rite, one who sings the Gyesh¢/asAman, 186. One who knows the meaning of the Veda, and he who expounds it, a student, one who has given a thousand (cows), and a centenarian must be considered as Brahmamzas who sanctify a company. 187, On the day before the Sraddha-rite is performed, or on the day when it takes place, let him invite with due respect at least three Brahmamas, such as have been mentioned above. 188. A Brahmaza who has been invited to a (rite) in honour of the manes shall always control himself and not recite the Veda, and he who performs the Sraddha (must act in the same manner). 185. Regarding the term Trin4fiketa, see Ap. II, 17, 22, note. Pankagnih, ‘one who keeps five sacred fires’ (Medh., ‘others,’ Gov., Kull., Nand., Ragh.), means according to Medh. and Nar. ‘one who knows the pa##Agnividya, tatght in the AA4ndogyopanishad IV,10 seq. Trisuparza means according to Medh., N&r., and Nand. ‘one who knows the texts Taitt. Ar. X, 38-40; but according to Gov., Kull., and R4gh. ‘one who knows the portion of the Rig-veda called Trisuparza, Rig-veda X, 114, 3-5. 186. Nand. explains brahmaAAri, ‘a student,’ by ‘a chaste man’ (see above, verse 50). 187, Ap. II, 17, 11-15; Was. XI, 17; YAgn. I, 225. - 188, Gaut. XV. 23; Yagi. I, 225. ‘Control himself,’ i.e. ‘remain chaste.’ TIT, 195. HOUSEHOLDER; SRADDHAS. III 189. For the manes attend the invited Brahmazas, follow them (when they walk) like the wind, and sit near them when they are seated.
3II, 17, 11-15; Was. XI, 17; YAgn. I, 225. - 188, Gaut. XV. 23; Yagi. I, 225. ‘Control himself,’ i.e. ‘remain chaste.’ TIT, 195. HOUSEHOLDER; SRADDHAS. III 189. For the manes attend the invited Brahmazas, follow them (when they walk) like the wind, and sit near them when they are seated. 190. But a Brahmaza who, being duly invited to a rite in honour of the gods or of the manes, in any way breaks (the appointment), becomes -guilty (of a crime), and (in his next birth) a hog. 191. But he who, being invited to a SrAddha, dallies with a Sadra woman, takes upon himself all the sins which the giver (of the feast) committed. 192. The manes are primeval deities, free from anger, careful of purity, ever chaste, averse from strife, and endowed with great virtues. 193. Now learn fully from whom all these (manes derive) their origin, and with what ceremonies they ought to be worshipped. 194. The (various) classes of the manes are declared to be the sons of all those sages, Mart#i and the rest, who are children of Manu, the son of Hirazyagarbha. 195. The Somasads, the sons of Virdg, are stated to be the manes of the Sddhyas, and the Agnish- 189. ‘Like the wind,’ i.e. ‘like the vital air, the breath’ (Medh., Gov., Kull.). Medh. thinks that the manes enter the body of the invited guests. 190. Medh. explains atikraman, ‘breaks the appointment’ (Gov., Kull., Nar., Ragh.), by ‘breaks the rules of chastity and the like.’ Medh. mentions a second ‘improper’ explanation given by ‘others,’ ‘does not accept the invitation.’ 191. Medh., Gov., Nand., and R4gh. take vrishali, ‘a Stdra woman,’ in the sense of ‘his lascivious wife.’ Probably the word is used in its proper sense and indicates, as Nr. states, that intercourse with a S(dra wife is the worst offence in such a case. 194. ‘ Marifi and the rest,’ see above, I, 35. 195. Nar., Nand., and K. prima manu read Somasuta/ for Somasada/. 112 LAWS OF MANU. ITI, 196. vattas, the children of Mart4i, are famous in the world (as the manes) of the gods. 196. The Barhishads, born of Atri, are recorded to be (the manes) of the Daityas, Danavas, Yakshas, Gandharvas, Snake-deities, Rakshasas, Suparvas, and Kimnaras, , 197. The Somapas those of the Brahmazas, the Havirbhugs those of the Kshatriyas, the Agyapas those of the Vaisyas, but the Suk4lins those of the Sdadras. 198. The Somapas are the sons of Kavi (Bhzgu), the Havishmats the children of Angiras, the Agyapas the offspring of Pulastya, but the Sukdlins (the issue) of Vasish¢ha. 199. One should know that (other classes), the Agnidagdhas, the Anagnidagdhas, the KAvyas, the Barhishads, the Agnishvattas, and the Saumyas, are (the manes) of the Brahmamas alone. 200. But know also that there exist in this (world) countless sons and grandsons of those chief classes of manes which have been enumerated. 201. From the sages sprang the manes, from the manes the gods and the Danavas, but from the gods the whole world, both the movable and the immovable in due order.
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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