Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1274. ‘May such a man (the manes say) be born in our family who will give us milk-rice, with honey and clarified butter, on the thirteenth lunar day (of the month of Bhadrapada) and (in the afternoon) when the shadow of an elephant falls towards the east.’ 269. Gov. states the Ruru is the Sambara, or Sambar stag. 271. N&r. explains vardhrizasa, which Medh., Gov., Kull., and R4gh. declare, on the strength of a verse, to be a white goat, by ‘a black-necked, white-winged bird with a red head,’ and quotes another nigama in favour of his view; see also Ap. II, 17, 3, where the crane called Vardhrazasa (var. lect. Vardhrizasa) is mentioned. 272. Another name of the pot-herb K4lasaéka is according to Medh. Krishnavasudeva, according to Nand. Krishzanimba. The Mahdasalka is the prawn. Others mentioned by Medh. read sasalk4n. 273. Vi. LXXVI,1; Y4gm. I, 260. The day meant is Bhadrapada Badi 13. 274. Vi. LXXVIII, 51-52; Vas. XI, 40. Gov. omits this verse. 126 LAWS OF MANU. III, 278. 275. Whatever (a man), full of faith, duly gives according to the prescribed rule, that becomes in the other world a perpetual and imperishable (gratification) for the manes. 276. The days of the dark half .of the month, beginning with the tenth, but excepting the fourteenth, are recommended for a funeral sacrifice; (it is) not thus (with) the others. 277. He who performs it on the even (lunar) days and under the even constellations, gains (the fulfilment of) all his wishes; he who honours the manes on odd (lunar days) and under odd (constellations), obtains distinguished offspring. 278. As the second half of the month is preferable to the first half, even so the afternoon is better for (the performance of ) a funeral sacrifice than the forenoon. Medh. says that ‘ others’ improperly explain prakéAaye kufigarasya, ‘(in the afternoon) when the shadow of an elephant falls towards the east’ (Kull, Nar., Ragh.), by ‘during an eclipse.’ He also mentions a var. lect. prakékaydm. It seems, however, by no means certain that the explanation, adopted by him and most commentators, is the correct one. It is much more probable that a particular day (see Vigfi4nesvara on YAgi. J, 217) is meant. The thirteenth lunar day is, of course, the thirteenth of the dark half of Bhadrapada, the day of the Mahalaya Sraddha. 276. Ap. II, 17,6; Gaut. XV, 3; Yagt%. I, 263; Vas. XI, 16. The reason why the fourteenth is excepted, is given Vi. LXXVIII, 50, and Yagi. loc. cit. 277. Ap. II, 17, 8-22; Gaut. XV, 4; Vi. LXXVIII, 8-49; Yagi. I, 267. I read with Medh., Gov., Nand., Ragh., and K. pitrén arkan, which, to judge from the commentary, must have been Kull’s reading also, instead of the senseless pitrfn sarvin of the editions. Nand. adds five verses and a half which give the details with respect to the rewards obtained by performing the Sraddhas on particular lunar days. They are clearly an interpolation. 278. Ap. II, 17, 5. ITI, 284. HOUSEHOLDER ; SRADDHAS. 127
2Nand. adds five verses and a half which give the details with respect to the rewards obtained by performing the Sraddhas on particular lunar days. They are clearly an interpolation. 278. Ap. II, 17, 5. ITI, 284. HOUSEHOLDER ; SRADDHAS. 127 279. Let him, untired, duly perform the (rites) in honour of the manes in accordance with the prescribed rule, passing the sacred thread over the right shoulder, proceeding from the left to the right (and) holding Kusa grass in his hands, up to the end (of the ceremony). 280. Let him not perform a funeral sacrifice at night, because the (night) is declared to belong to the Rakshasas, nor in the twilight, nor when the sun has just risen. 281. Let him offer here below a funeral sacrifice, according to the rule given above, (at least) thrice a year, in winter, in summer, and in the rainy season, but that which is included among the five great sactifices, every day. 282. The burnt-oblation, offered at a sacrifice to the manes, must not be made in a common fire; a Brahmaza who keeps a sacred fire (shall) not (perform) a funeral sacrifice except on the new-moon day. 283. Even when a Brahmaaa, after bathing, satisfies the manes with water, he obtains thereby the whole reward for the performance of the (daily) Straddha. 284. They call (the manes of) fathers Vasus, (those of) grandfathers Rudras, and (those of) greatgrandfathers Adityas; thus (speaks) the eternal Veda. 279. Gov., Kull., and Ragh. explain apasavyam, ‘ proceeding from left to right’ (N4r.), by ‘with the Tirtha of the hand, that is sacred to the manes.’ Medh. and Gov. think that 4 nidhanat, ‘up to the end (of the ceremony),’ (Kull., Nar., Nand., Ragh.), means ‘until death.’ 280. Ap. II, 17, 23. 284. Yagi. I, 268. 128 LAWS OF MANU. ITI, 283. 285. Let him daily partake of the vighasa and daily eat amvzta (ambrosia); but vighasa is what remains from the meal (of Brahmaza guests) and the remainder of a sacrifice (is called) amz‘ta. 286. Thus all the ordinances relating to the five (daily great) sacrifices have been declared to you; hear now the law for the manner of living fit for Brahmazas. Cuapter IV. 1. Having dwelt with a teacher during the fourth part of (a man’s) life,a Brahmawa shall live during the second quarter (of his existence) in his house, after he has wedded a wife. 2. A Brahmaza must seek a means of subsistence which either causes no, or at least little pain (to others), and live (by that) except in times of distress. 3. For the purpose of gaining bare subsistence, let him accumulate property by (following those) irreproachable occupations (which are prescribed for) his (caste), without (unduly) fatiguing his body. 4. He may subsist by Azta (truth), and Amvzta 285. Medh. and Nr. seem to have read bhrityasesham, ‘ what remains after those who must be supported (have been fed).’ The former mentions the other reading too.
34. He may subsist by Azta (truth), and Amvzta 285. Medh. and Nr. seem to have read bhrityasesham, ‘ what remains after those who must be supported (have been fed).’ The former mentions the other reading too. IV. 2. Medh., Gov., Kull., Nar., and R4gh. particularly state that droha and adroha are not equivalent to hims& and ahims4, because ‘injury to living beings’ is forbidden under any circumstances. What is meant by droha is the pain caused to others by importunate begging. Hence the meaning of Manu is that householders shall, if possible, not subsist by begging, but rather by gleaning corn. Nand., however, explains droha by hims4, and the following verses favour his opinion. 3. ‘For the purpose of gaining bare subsistence, but not in order to procure many enjoyments for himself.’ IV, 9. HOUSEHOLDER ; SUBSISTENCE. 129 (ambrosia), or by Mvzta (death) and by Pramrita (what causes many deaths); or even by (the mode) called Satyanzcta (a mixture of truth and falsehood), but never by Svavrztti (a dog’s mode of life). 5. By Ata shall be understood the gleaning of corn ; by Amr‘ta, what is given unasked; by M7%ta, food obtained by begging ; and agriculture is declared to be Pramrtta. 6. But trade and (money-lending) are Satydnr‘ta, even by that one may subsist. Service is called Svavrztti; therefore one should avoid it. 7. He may either possess enough to filla granary, or a store filling a grain-jar; or he may collect what suffices for three days, or make no provision for the morrow. 8. Moreover, among these four Brahmavza householders, each later-(named) must be considered more distinguished, and through his virtue to have conquered the world more completely. 9. One of these follows six occupations, another subsists by three, one by two, but the fourth lives by the Brahmasattra. 4. Yagn. 1,128. The first two clauses are variously interpreted. The first means according to Medh., ‘he may keep a store of grain or other property, sufficient to maintain a large family, many servants and animals during three years ;’ according to Gov., ‘a store of grain sufficient for twelve days ;’ according to Kull. and R4gh., ‘a store sufficient to fill a granary which holds a supply for three years or more ;’ and according to Nar., ‘a store sufficient for a year, six months, or three months.’ The second clause is interpreted by Medh. as ‘a store sufficient for six months ;’ by Gov. and Nar. as ‘a store sufficient for six days;’ and by Kull. and Ragh. as ‘a sufficiency for one year.’ For other explanations of the term Kumbhidhanya, see Baudh. I, 1, 5 note. Nand. reads dvyahaihikad, ‘or he may collect what suffices for two days.’ g. ‘Six occupations,’ i.e. ‘gleaning corn, acceptance of gifts [25] K 130 LAWS OF MANU. IV, 10.
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.
1274. ‘May such a man (the manes say) be born in our family who will give us milk-rice, with honey and clarified butter, on the thirteenth lunar day (of the month of Bhadrapada) and (in the afternoon) when the shadow of an elephant falls towards the east.’ 269. Gov. states the Ruru is the Sambara, or Sambar stag. 271. N&r. explains vardhrizasa, which Medh., Gov., Kull., and R4gh. declare, on the strength of a verse, to be a white goat, by ‘a black-necked, white-winged bird with a red head,’ and quotes another nigama in favour of his view; see also Ap. II, 17, 3, where the crane called Vardhrazasa (var. lect. Vardhrizasa) is mentioned. 272. Another name of the pot-herb K4lasaéka is according to Medh. Krishnavasudeva, according to Nand. Krishzanimba. The Mahdasalka is the prawn. Others mentioned by Medh. read sasalk4n. 273. Vi. LXXVI,1; Y4gm. I, 260. The day meant is Bhadrapada Badi 13. 274. Vi. LXXVIII, 51-52; Vas. XI, 40. Gov. omits this verse. 126 LAWS OF MANU. III, 278. 275. Whatever (a man), full of faith, duly gives according to the prescribed rule, that becomes in the other world a perpetual and imperishable (gratification) for the manes. 276. The days of the dark half .of the month, beginning with the tenth, but excepting the fourteenth, are recommended for a funeral sacrifice; (it is) not thus (with) the others. 277. He who performs it on the even (lunar) days and under the even constellations, gains (the fulfilment of) all his wishes; he who honours the manes on odd (lunar days) and under odd (constellations), obtains distinguished offspring. 278. As the second half of the month is preferable to the first half, even so the afternoon is better for (the performance of ) a funeral sacrifice than the forenoon. Medh. says that ‘ others’ improperly explain prakéAaye kufigarasya, ‘(in the afternoon) when the shadow of an elephant falls towards the east’ (Kull, Nar., Ragh.), by ‘during an eclipse.’ He also mentions a var. lect. prakékaydm. It seems, however, by no means certain that the explanation, adopted by him and most commentators, is the correct one. It is much more probable that a particular day (see Vigfi4nesvara on YAgi. J, 217) is meant. The thirteenth lunar day is, of course, the thirteenth of the dark half of Bhadrapada, the day of the Mahalaya Sraddha. 276. Ap. II, 17,6; Gaut. XV, 3; Yagt%. I, 263; Vas. XI, 16. The reason why the fourteenth is excepted, is given Vi. LXXVIII, 50, and Yagi. loc. cit. 277. Ap. II, 17, 8-22; Gaut. XV, 4; Vi. LXXVIII, 8-49; Yagi. I, 267. I read with Medh., Gov., Nand., Ragh., and K. pitrén arkan, which, to judge from the commentary, must have been Kull’s reading also, instead of the senseless pitrfn sarvin of the editions. Nand. adds five verses and a half which give the details with respect to the rewards obtained by performing the Sraddhas on particular lunar days. They are clearly an interpolation. 278. Ap. II, 17, 5. ITI, 284. HOUSEHOLDER ; SRADDHAS. 127
2Nand. adds five verses and a half which give the details with respect to the rewards obtained by performing the Sraddhas on particular lunar days. They are clearly an interpolation. 278. Ap. II, 17, 5. ITI, 284. HOUSEHOLDER ; SRADDHAS. 127 279. Let him, untired, duly perform the (rites) in honour of the manes in accordance with the prescribed rule, passing the sacred thread over the right shoulder, proceeding from the left to the right (and) holding Kusa grass in his hands, up to the end (of the ceremony). 280. Let him not perform a funeral sacrifice at night, because the (night) is declared to belong to the Rakshasas, nor in the twilight, nor when the sun has just risen. 281. Let him offer here below a funeral sacrifice, according to the rule given above, (at least) thrice a year, in winter, in summer, and in the rainy season, but that which is included among the five great sactifices, every day. 282. The burnt-oblation, offered at a sacrifice to the manes, must not be made in a common fire; a Brahmaza who keeps a sacred fire (shall) not (perform) a funeral sacrifice except on the new-moon day. 283. Even when a Brahmaaa, after bathing, satisfies the manes with water, he obtains thereby the whole reward for the performance of the (daily) Straddha. 284. They call (the manes of) fathers Vasus, (those of) grandfathers Rudras, and (those of) greatgrandfathers Adityas; thus (speaks) the eternal Veda. 279. Gov., Kull., and Ragh. explain apasavyam, ‘ proceeding from left to right’ (N4r.), by ‘with the Tirtha of the hand, that is sacred to the manes.’ Medh. and Gov. think that 4 nidhanat, ‘up to the end (of the ceremony),’ (Kull., Nar., Nand., Ragh.), means ‘until death.’ 280. Ap. II, 17, 23. 284. Yagi. I, 268. 128 LAWS OF MANU. ITI, 283. 285. Let him daily partake of the vighasa and daily eat amvzta (ambrosia); but vighasa is what remains from the meal (of Brahmaza guests) and the remainder of a sacrifice (is called) amz‘ta. 286. Thus all the ordinances relating to the five (daily great) sacrifices have been declared to you; hear now the law for the manner of living fit for Brahmazas. Cuapter IV. 1. Having dwelt with a teacher during the fourth part of (a man’s) life,a Brahmawa shall live during the second quarter (of his existence) in his house, after he has wedded a wife. 2. A Brahmaza must seek a means of subsistence which either causes no, or at least little pain (to others), and live (by that) except in times of distress. 3. For the purpose of gaining bare subsistence, let him accumulate property by (following those) irreproachable occupations (which are prescribed for) his (caste), without (unduly) fatiguing his body. 4. He may subsist by Azta (truth), and Amvzta 285. Medh. and Nr. seem to have read bhrityasesham, ‘ what remains after those who must be supported (have been fed).’ The former mentions the other reading too.
34. He may subsist by Azta (truth), and Amvzta 285. Medh. and Nr. seem to have read bhrityasesham, ‘ what remains after those who must be supported (have been fed).’ The former mentions the other reading too. IV. 2. Medh., Gov., Kull., Nar., and R4gh. particularly state that droha and adroha are not equivalent to hims& and ahims4, because ‘injury to living beings’ is forbidden under any circumstances. What is meant by droha is the pain caused to others by importunate begging. Hence the meaning of Manu is that householders shall, if possible, not subsist by begging, but rather by gleaning corn. Nand., however, explains droha by hims4, and the following verses favour his opinion. 3. ‘For the purpose of gaining bare subsistence, but not in order to procure many enjoyments for himself.’ IV, 9. HOUSEHOLDER ; SUBSISTENCE. 129 (ambrosia), or by Mvzta (death) and by Pramrita (what causes many deaths); or even by (the mode) called Satyanzcta (a mixture of truth and falsehood), but never by Svavrztti (a dog’s mode of life). 5. By Ata shall be understood the gleaning of corn ; by Amr‘ta, what is given unasked; by M7%ta, food obtained by begging ; and agriculture is declared to be Pramrtta. 6. But trade and (money-lending) are Satydnr‘ta, even by that one may subsist. Service is called Svavrztti; therefore one should avoid it. 7. He may either possess enough to filla granary, or a store filling a grain-jar; or he may collect what suffices for three days, or make no provision for the morrow. 8. Moreover, among these four Brahmavza householders, each later-(named) must be considered more distinguished, and through his virtue to have conquered the world more completely. 9. One of these follows six occupations, another subsists by three, one by two, but the fourth lives by the Brahmasattra. 4. Yagn. 1,128. The first two clauses are variously interpreted. The first means according to Medh., ‘he may keep a store of grain or other property, sufficient to maintain a large family, many servants and animals during three years ;’ according to Gov., ‘a store of grain sufficient for twelve days ;’ according to Kull. and R4gh., ‘a store sufficient to fill a granary which holds a supply for three years or more ;’ and according to Nar., ‘a store sufficient for a year, six months, or three months.’ The second clause is interpreted by Medh. as ‘a store sufficient for six months ;’ by Gov. and Nar. as ‘a store sufficient for six days;’ and by Kull. and Ragh. as ‘a sufficiency for one year.’ For other explanations of the term Kumbhidhanya, see Baudh. I, 1, 5 note. Nand. reads dvyahaihikad, ‘or he may collect what suffices for two days.’ g. ‘Six occupations,’ i.e. ‘gleaning corn, acceptance of gifts [25] K 130 LAWS OF MANU. IV, 10.
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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