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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1and 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. 1o. He who maintains himself by picking up grains and ears of corn, must be always intent on (the performance of) the Agnihotra, and constantly offer those Ish¢is only, which are prescribed for the days of the conjunction and opposition (of the moon), and for the solstices. 11. Let him never, for the sake of subsistence, follow the ways of the world; let him live the pure, straightforward, honest life of a Brahmaza. 12. He who desires happiness must strive after a perfectly contented disposition and control himself; for happiness has contentment for its root, the root of unhappiness is the contrary (disposition). 13. A Brahmaza, who is a Snataka and subsists by one of the (above-mentioned) modes of life, must given unasked, begging, agriculture, trade, and teaching’ (Medh.), or ‘those mentioned in verses 5-6’ (Gov.), or ‘those mentioned in verses 5-6, excepting service and with the addition of moneylending’ (Kull., Ragh.), or ‘those enumerated in verses 5-6, and those six, mentioned above, I, 88’ (N4r.), or ‘those mentioned above, I, 88’ (Nand.). ‘Subsists by three,’ i.e.‘ by the first three, mentioned in verses 5-6’ (Medh.), or ‘by teaching, sacrificing, and accepting gifts’ (Gov., Kull., Ragh., Nand.), or ‘by teaching, sacrificing and accepting gifts, and by the first three, mentioned in verses 5-6’ (Nar.). ‘One by two,’ i.e. ‘by gleaning and accepting voluntary gifts’ (Medh.), or ‘by sacrificing and teaching’ (Gov., Kull, Ragh., Nand.), or ‘by gleaning ears and single grains’ (Nar.). ‘The Brahmasattra,’ i.e. ‘gleaning either ears or single grains’ (Nar.), or ‘teaching’ (Gov., Kull., Ragh., Nand.) Elsewhere the term Brahmasattra is applied to the daily recitation of the Veda, and it probably means here ‘ teaching.’ ~ 10. The Agnihotra, i.e. the daily morning and evening oblations in the sacred fire or fires. The sacrifices intended are the Darsapaurnamsas and the Agrayamas. rr. Yagh. I, 123. 12-17. Yagi. I, 129. 13. Nand. places verse 15 immediately after verse 12. Regarding the term Snataka, see below, verse 31, Ap. I, 30, 1-3. IV,19. HOUSEHOLDER; RULES FOR A SNATAKA. 131 discharge the (following) duties which secure heavenly bliss, long life, and fame. 14. Let him, untired, perform daily the rites prescribed for him in the Veda; for he who performs those according to his ability, attains to the highest state. 15. Whether he be rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor by forbidden occupations, nor (let him accept presents) from any (giver whosoever he may be).
215. Whether he be rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor by forbidden occupations, nor (let him accept presents) from any (giver whosoever he may be). 16. Let him not, out of desire (for enjoyments), attach himself to any sensual pleasures, and let him carefully obviate an excessive attachment to them, by (reflecting on their worthlessness in) his heart. 17. Let him avoid all (means of acquiring) wealth which impede the study of the Veda; (let him maintain himself) anyhow, but study, because that (devotion to the Veda-study secures) the realisation of his aims. ° 18. Let him walk here (on earth), bringing his dress, speech, and thoughts to a conformity with his age, his occupation, his wealth, his sacred learning, and his race. 19. Let him daily pore over those Institutes of science which soon give increase of wisdom, those 15. Prasangena, ‘through pursuits to which men cleave,’ e.g. ‘music and singing’ (Medh., Gov., Kull., Ragh., Nand.). Nar. interprets the word by ‘with too great eagerness.’ 17. Vi. LXXI, 4. 18. Y4o%. I, 123; Vi. LXXI, 5-6. ‘His race,’ e.g. let him wear his hair in the manner prescribed by the usage of his family (Vas. II, 21). 19. Yagh. I, 99; Vi. LXXI, 8. The various sciences meant are the Itihdsas, Purdzas, and Ny4ya, the Arthas4stra, medicine, and K 2 132 LAWS OF MANU. IV, 20. which teach the acquisition of wealth, those which are beneficial (for other worldly concerns), and likewise over the Nigamas which explain the Veda. 20. For the more a man completely studies the Institutes of science, the more he fully understands (them), and his great learning shines brightly. 21. Let him never, if he is able (to perform them), neglect the sacrifices to the sages, to the gods, to the Bhftas, to men, and to the manes. 22. Some men who know the ordinances for sacrificial rites, always offer these great sacrifices in their organs (of sensation), without any (external) effort. 23. Knowing that the (performance of the) sacrifice in their speech and their breath yields imperishable (rewards), some always offer their breath in their speech, and their speech in their breath. 24. Other Brahmazas, seeing with the eye of knowledge that the performance of those rites has knowledge for its root, always perform them through knowledge alone. 25. A Bréhmaza shall always offer the Agnihotra at the beginning or at the end of the day and of the night, and the Darsa and Paurzamdsa (Ishéis) at the end of each half-month, 26. When the old grain has been consumed the astrology. The Nigamas are the Angas (Medh.). Gov., Kull., and Nar. consider the Nigamas to be a separate class of works, teaching the meaning of the Veda, i. e. the naigamakamda of the Nirukta. 22. This and the next two verses refer to various symbolical ways of performing the great sacrifices, which are mentioned in the Upanishads. 23. Kaushitaki-Up. II, 5. 24. Nand. omits this verse.
3e. the naigamakamda of the Nirukta. 22. This and the next two verses refer to various symbolical ways of performing the great sacrifices, which are mentioned in the Upanishads. 23. Kaushitaki-Up. II, 5. 24. Nand. omits this verse. 25-27. Gaut. VIII, 19-20; Vas. XI, 46; Vi. LIX, 2—9 ; Baudh. Il, 4, 235 Yagi. I, 97, 124-125. IV, 31. HOUSEHOLDER; RULES FOR A SNATAKA. 133 (Agrayana) Ish¢i with new grain, at the end of the (three) seasons the (4turmAsya-)sacrifices, at the solstices an animal (sacrifice), at the end of the year Soma-offerings. 27. A Brahmama, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without having offered the (Agrayana) Ishéi with new grain and an animal-(sacrifice). 28. For his fires, not being worshipped by offerings of new grain and of an animal, seek to devour his vital spirits, (because they are) greedy for new grain and flesh. 29. No guest must stay in his house without being honoured, according to his ability, with a seat, food, a couch, water, or roots and fruits. 30. Let him not honour, even by a greeting, heretics, men who follow forbidden occupations, men who live like cats, rogues, logicians, (arguing against the Veda,) and those who live like herons. 31. Those who have become Snatakas after studying the Veda, or after completing their vows, (and) householders, who are Srotriyas, one must worship by (gifts of food) sacred to gods and manes, but one must avoid those who are different. 30. Yag%. 1,130. PashandinaA, ‘heretics,’ i.e. ‘non-Brahmanical ascetics’ (vahyalinginaZ, Medh.), or ‘ascetics wearing red dresses and the like’ (Gov.), or ‘non-Braéhmasical ascetics, such as Bauddhas’ (Kull., N&r.), or ‘those who do not believe in the Vedas’ (Ragh.). The term does not necessarily refer to the Buddhists and Gainas, though the latter may be designated by it. The correct explanation of the word p4shada or pashazdin, ‘a sectarian, has been given by Kern, Jaartelling der zuidelijke Buddhisten, p.67. Regarding the men who act like cats or herons, — see below, verses 195-196. gt. Nand. reads grtham 4gatén, ‘who have come to his house,’ instead of grihamedhinad, ‘ who are householders.’ 134 LAWS OF MANU. IV, 32. 32. A householder must give (as much food) as he is able (to spare) to those who do not cook for themselves, and to all beings one -must distribute (food) without detriment (to one’s own interest). 33. A Snataka who pines with hunger, may beg wealth of a king, of one for whom he sacrifices, and of a pupil, but not of others ; that is a settled rule. 34. A Snataka who is able (to procure food) shall never waste himself with hunger, nor shall he wear old or dirty clothes, if he possesses property. 35. Keeping his hair, nails, and beard clipped, subduing his passions by austerities, wearing white garments and (keeping himself) pure, he shall be always engaged in studying the Veda and (such acts as are) conducive to his welfare.
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.
1and 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. 1o. He who maintains himself by picking up grains and ears of corn, must be always intent on (the performance of) the Agnihotra, and constantly offer those Ish¢is only, which are prescribed for the days of the conjunction and opposition (of the moon), and for the solstices. 11. Let him never, for the sake of subsistence, follow the ways of the world; let him live the pure, straightforward, honest life of a Brahmaza. 12. He who desires happiness must strive after a perfectly contented disposition and control himself; for happiness has contentment for its root, the root of unhappiness is the contrary (disposition). 13. A Brahmaza, who is a Snataka and subsists by one of the (above-mentioned) modes of life, must given unasked, begging, agriculture, trade, and teaching’ (Medh.), or ‘those mentioned in verses 5-6’ (Gov.), or ‘those mentioned in verses 5-6, excepting service and with the addition of moneylending’ (Kull., Ragh.), or ‘those enumerated in verses 5-6, and those six, mentioned above, I, 88’ (N4r.), or ‘those mentioned above, I, 88’ (Nand.). ‘Subsists by three,’ i.e.‘ by the first three, mentioned in verses 5-6’ (Medh.), or ‘by teaching, sacrificing, and accepting gifts’ (Gov., Kull., Ragh., Nand.), or ‘by teaching, sacrificing and accepting gifts, and by the first three, mentioned in verses 5-6’ (Nar.). ‘One by two,’ i.e. ‘by gleaning and accepting voluntary gifts’ (Medh.), or ‘by sacrificing and teaching’ (Gov., Kull, Ragh., Nand.), or ‘by gleaning ears and single grains’ (Nar.). ‘The Brahmasattra,’ i.e. ‘gleaning either ears or single grains’ (Nar.), or ‘teaching’ (Gov., Kull., Ragh., Nand.) Elsewhere the term Brahmasattra is applied to the daily recitation of the Veda, and it probably means here ‘ teaching.’ ~ 10. The Agnihotra, i.e. the daily morning and evening oblations in the sacred fire or fires. The sacrifices intended are the Darsapaurnamsas and the Agrayamas. rr. Yagh. I, 123. 12-17. Yagi. I, 129. 13. Nand. places verse 15 immediately after verse 12. Regarding the term Snataka, see below, verse 31, Ap. I, 30, 1-3. IV,19. HOUSEHOLDER; RULES FOR A SNATAKA. 131 discharge the (following) duties which secure heavenly bliss, long life, and fame. 14. Let him, untired, perform daily the rites prescribed for him in the Veda; for he who performs those according to his ability, attains to the highest state. 15. Whether he be rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor by forbidden occupations, nor (let him accept presents) from any (giver whosoever he may be).
215. Whether he be rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor by forbidden occupations, nor (let him accept presents) from any (giver whosoever he may be). 16. Let him not, out of desire (for enjoyments), attach himself to any sensual pleasures, and let him carefully obviate an excessive attachment to them, by (reflecting on their worthlessness in) his heart. 17. Let him avoid all (means of acquiring) wealth which impede the study of the Veda; (let him maintain himself) anyhow, but study, because that (devotion to the Veda-study secures) the realisation of his aims. ° 18. Let him walk here (on earth), bringing his dress, speech, and thoughts to a conformity with his age, his occupation, his wealth, his sacred learning, and his race. 19. Let him daily pore over those Institutes of science which soon give increase of wisdom, those 15. Prasangena, ‘through pursuits to which men cleave,’ e.g. ‘music and singing’ (Medh., Gov., Kull., Ragh., Nand.). Nar. interprets the word by ‘with too great eagerness.’ 17. Vi. LXXI, 4. 18. Y4o%. I, 123; Vi. LXXI, 5-6. ‘His race,’ e.g. let him wear his hair in the manner prescribed by the usage of his family (Vas. II, 21). 19. Yagh. I, 99; Vi. LXXI, 8. The various sciences meant are the Itihdsas, Purdzas, and Ny4ya, the Arthas4stra, medicine, and K 2 132 LAWS OF MANU. IV, 20. which teach the acquisition of wealth, those which are beneficial (for other worldly concerns), and likewise over the Nigamas which explain the Veda. 20. For the more a man completely studies the Institutes of science, the more he fully understands (them), and his great learning shines brightly. 21. Let him never, if he is able (to perform them), neglect the sacrifices to the sages, to the gods, to the Bhftas, to men, and to the manes. 22. Some men who know the ordinances for sacrificial rites, always offer these great sacrifices in their organs (of sensation), without any (external) effort. 23. Knowing that the (performance of the) sacrifice in their speech and their breath yields imperishable (rewards), some always offer their breath in their speech, and their speech in their breath. 24. Other Brahmazas, seeing with the eye of knowledge that the performance of those rites has knowledge for its root, always perform them through knowledge alone. 25. A Bréhmaza shall always offer the Agnihotra at the beginning or at the end of the day and of the night, and the Darsa and Paurzamdsa (Ishéis) at the end of each half-month, 26. When the old grain has been consumed the astrology. The Nigamas are the Angas (Medh.). Gov., Kull., and Nar. consider the Nigamas to be a separate class of works, teaching the meaning of the Veda, i. e. the naigamakamda of the Nirukta. 22. This and the next two verses refer to various symbolical ways of performing the great sacrifices, which are mentioned in the Upanishads. 23. Kaushitaki-Up. II, 5. 24. Nand. omits this verse.
3e. the naigamakamda of the Nirukta. 22. This and the next two verses refer to various symbolical ways of performing the great sacrifices, which are mentioned in the Upanishads. 23. Kaushitaki-Up. II, 5. 24. Nand. omits this verse. 25-27. Gaut. VIII, 19-20; Vas. XI, 46; Vi. LIX, 2—9 ; Baudh. Il, 4, 235 Yagi. I, 97, 124-125. IV, 31. HOUSEHOLDER; RULES FOR A SNATAKA. 133 (Agrayana) Ish¢i with new grain, at the end of the (three) seasons the (4turmAsya-)sacrifices, at the solstices an animal (sacrifice), at the end of the year Soma-offerings. 27. A Brahmama, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without having offered the (Agrayana) Ishéi with new grain and an animal-(sacrifice). 28. For his fires, not being worshipped by offerings of new grain and of an animal, seek to devour his vital spirits, (because they are) greedy for new grain and flesh. 29. No guest must stay in his house without being honoured, according to his ability, with a seat, food, a couch, water, or roots and fruits. 30. Let him not honour, even by a greeting, heretics, men who follow forbidden occupations, men who live like cats, rogues, logicians, (arguing against the Veda,) and those who live like herons. 31. Those who have become Snatakas after studying the Veda, or after completing their vows, (and) householders, who are Srotriyas, one must worship by (gifts of food) sacred to gods and manes, but one must avoid those who are different. 30. Yag%. 1,130. PashandinaA, ‘heretics,’ i.e. ‘non-Brahmanical ascetics’ (vahyalinginaZ, Medh.), or ‘ascetics wearing red dresses and the like’ (Gov.), or ‘non-Braéhmasical ascetics, such as Bauddhas’ (Kull., N&r.), or ‘those who do not believe in the Vedas’ (Ragh.). The term does not necessarily refer to the Buddhists and Gainas, though the latter may be designated by it. The correct explanation of the word p4shada or pashazdin, ‘a sectarian, has been given by Kern, Jaartelling der zuidelijke Buddhisten, p.67. Regarding the men who act like cats or herons, — see below, verses 195-196. gt. Nand. reads grtham 4gatén, ‘who have come to his house,’ instead of grihamedhinad, ‘ who are householders.’ 134 LAWS OF MANU. IV, 32. 32. A householder must give (as much food) as he is able (to spare) to those who do not cook for themselves, and to all beings one -must distribute (food) without detriment (to one’s own interest). 33. A Snataka who pines with hunger, may beg wealth of a king, of one for whom he sacrifices, and of a pupil, but not of others ; that is a settled rule. 34. A Snataka who is able (to procure food) shall never waste himself with hunger, nor shall he wear old or dirty clothes, if he possesses property. 35. Keeping his hair, nails, and beard clipped, subduing his passions by austerities, wearing white garments and (keeping himself) pure, he shall be always engaged in studying the Veda and (such acts as are) conducive to his welfare.
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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