Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nor without receiving permission from a guest (who stays in his house), nor while the wind blows vehemently, nor while blood flows from his -body, nor when he is wounded by a weapon. 123. Let him never recite the Azg-veda or the Yagur-veda while the SAman (melodies) are heard ; (let him stop all Veda-study for a day and a night) after finishing a Veda or after reciting an Aranyaka. 124. The Azg-veda is declared to be sacred to the gods, the Yagur-veda sacred to men, and the S4ma-veda sacred to the manes; hence the sound of the latter is impure (as it were).. 11g. The Ash/ak4s are the three or four days for the Ash‘aka Sraddhas, which are placed differently by different writers ; see Weber, Die Nakshatras II, 337. 121. N&r. interprets na vivade na kalahe by ‘neither during a dispute on legal matters nor during an altercation.’ 124. ‘Is impure (as it were),’ i.e. ‘it is not really impure, but when it is heard, one must not study, just as in the presence of some impure thing or person’ (Medh.). IV, 130. VEDA-STUDY; RULES FOR A SNATAKA. I49 125. Knowing this, the learned daily repeat first in due order the essence of the three (Vedas) and afterwards the (text of the) Veda. 126. Know that (the Veda-study must be) interrupted for a day and a night, when cattle, a frog, a cat,a dog, a snake, an ichneumon, or a rat pass between (the teacher and his pupil). 127, Let a twice-born man always carefully interrupt the Veda-study on two (occasions, viz.) when the place where he recites is impure, and when he himself is unpurified. 128. A twice-born man who is a Snftaka shall remain chaste on the new-moon day, on the eighth (lunar day of each half-month), on the full-moon day, and on the fourteenth, even (if they fall) in the period (proper for conjugal intercourse). 129. Let him not bathe (immediately) after a meal, nor when he is sick, nor in the middle of the, night, nor frequently dressed in all his garments, nor in a pool which he does not perfectly know. 130. Let him not intentionally step on the shadow of (images of) the gods, of a Guru, of a king, of a Snataka, of his teacher, of a reddish-brown animal, or of one who has been initiated to the performance of a Srauta sacrifice (Dikshita). 125. ‘The essence of three (Vedas),’ i.e. the syllable Om and the Gayatri; see above, II, 76-77. 128, Vi. LXIX, 1; Was. XII, 21. According to others, quoted by Medh., the word brahmafari translated by ‘chaste’ indicates that a Snftaka must also in other respects behave like a student. Medh. thinks it possible that the abstention from honey and meat may also be indicated. 129. Ap. I, 32, 8; Baudh. II, 6, 25; Vi. LXIV, 3-4, 6. ‘Not frequently,’ i.e. ‘ only for particular reasons, such as being touched by a Kandala.’ 130. Yagh. I, 152; Vi. LXIII, 40. Babhru, ‘a reddish-brown 150 LAWS OF MANU. IV, 131. 131. At midday and at midnight, after partaking of meat at a funeral dinner, and in the two twilights let him not stay long on a cross-road.
2‘ only for particular reasons, such as being touched by a Kandala.’ 130. Yagh. I, 152; Vi. LXIII, 40. Babhru, ‘a reddish-brown 150 LAWS OF MANU. IV, 131. 131. At midday and at midnight, after partaking of meat at a funeral dinner, and in the two twilights let him not stay long on a cross-road. 132. Let him not step intentionally on things used for cleansing the body, on water used for a bath, on urine or ordure, on blood, on mucus, and on anything spat out or vomited. 133. Let him not show particular attention to an enemy, to the friend of an enemy, to a wicked man, to a thief, or to the wife of another man. 134. For in this world there is nothing so detrimental to long life as criminal conversation with another man’s wife. 135. Let him who desires prosperity, indeed, never despise a Kshatriya, a snake, and a learned Brahmama, be they ever so feeble. 136. Because these three, when treated with disrespect, may utterly destroy him; hence a wise man must never despise them. 137. Let him not despise himself on account of former failures; until death let him seek fortune, nor despair of gaining it. 138. Let him say what is true, let him say what is pleasing, let him utter no disagreeable truth, and let him utter no agreeable falsehood; that is the eternal law. animal,’ is not clearly explained by Gov., Kull., and Ragh. Medh. thinks that ‘a brown cow’ or ‘the Soma creeper’ may be meant. Nand. adopts the former view, and Nar. explains it by ‘a brown creature.’ 132. Vi. LXIII, 41; YAg#. I, 132. Apasndnam, ‘ water used for a bath,’ means according to Nar. and Nand. ‘ water used for washing a corpse.’ 135-136. Yagi. I, 153. 137. Vi. LXXI, 76; Yagi. I, 153. 138. Gaut. IX, 68; Vi. LXXI, 73-74; Yagi. I, 132. IV, 145. RULES FOR A SNATAKA. 151 139. (What is) well, let him call well, or let him say ‘well’ only; let him not engage in a useless enmity or dispute with anybody. 140. Let him not journey too early in the morning, nor too late in the evening, nor just during the midday (heat), nor with an unknown (companion), nor alone, nor with Sidras. 141. Let him not insult those who have redundant limbs or are deficient in limbs, nor those destitute of knowledge, nor very aged men, nor those who have no beauty or wealth, nor those who are of low birth. 142. A Braéhmaza who is impure must not touch ‘ with his hand a cow, a Brahmamza, or fire; nor, being in good health, let him look at the luminaries in the sky, while he is impure. 143. If he has touched these, while impure, let him always sprinkle with his hand water on the organs of sensation, all his limbs, and the navel. 144. Except when sick he must not touch the cavities (of the body) without a reason, and he must avoid (to touch) the hair on the secret (parts). 145. Let him eagerly follow the (customs which are) auspicious and the rule of good conduct, be careful of purity, and control all his organs, let him mutter (prayers) and, untired, daily offer oblations in the fire.
3145. Let him eagerly follow the (customs which are) auspicious and the rule of good conduct, be careful of purity, and control all his organs, let him mutter (prayers) and, untired, daily offer oblations in the fire. 139. Ap. I, 32, 11-14; Gaut. IX, 19-20; Vi. LXXI, 57; Yagi. I, 132; Gaut. IX, 32. ‘Only,’ i.e. even if things go wrong. I follow Nar.’s explanation, which is the only correct one: bhadram vastuto yakkhobhanam | bhadram ity eva v4 ’bhadram api, ‘(let him call) well what is really well; or (let him call) well even that which is not well.’ 140. Baudh. II, 6, 22-23; Vi. LXIII, 4, 6-7, 9. 141. Vi. LXXI, 2. 142. Yagi. 1,155. 144. Vi. LXXI, 79. 152 LAWS OF MANU. TV, 146. 146. No calamity happens to those who eagerly follow auspicious customs and the rule of good conduct, to those who are always careful of purity, and to those who mutter (sacred texts) and offer burntoblations. 147. Let him, without tiring, daily mutter the Veda at the proper time; for they declare that to be one’s highest duty; (all) other (observances) are called secondary duties. 148. By daily reciting the Veda, by (the observance of the rules of) purification, by (practising) austerities, and by doing no injury to created beings, one (obtains the faculty of) remembering former births. 149. He who, recollecting his former existences, again recites the Veda, gains endless bliss by the continual study of the Veda. 150. Let him always offer on the Parva-days oblations to Savitz? and such as avert evil omens, and on the Ash¢akd4s and Anvash/akAs let him constantly worship the manes. 151. Far from his dwelling let him remove urine (and ordure), far (let him remove) the water used for washing his feet, and far the remnants of food and the water from his bath. 152. Early in the morning only let him void 146. Vas. XXVI, 14. 147. Gaut. IX, 72. 150. Vi. LXXI, 86. Nand. reads sAvitry4, ‘with the Savitri,’ for sAvitran, ‘to Savitri,’ and N&r. has the same explanation. 151. Ap. I, 31, 2-3; Gaut. IX, 39; Yagh. I, 153. Avasatha, ‘his dwelling,’ means according to Kull. ‘the room where the fires are kept.’ Kull. explains nishekam, ‘the water from his bath,’ by ‘seminal impurity.’ Gov. and Nar. read usshish/Annanishekam fa, and explain nisheka by ty4ga, ‘throwing away.’ 152. According to Medh.,‘ others’ explained maitram, ‘defecation,’ by ‘friendly service,’ or by ‘the worship of Mitra.’ IV, 189. RULES FOR A SNATAKA. 153 faeces, decorate (his body), bathe, clean his teeth, apply collyrium to his eyes, and worship the gods. 153. But on the Parva-days let him go to visit the (images of the) gods, and virtuous Brahmamas, and the ruler (of the country), for the sake of protection, as well as his Gurus. 154. Let him reverentially salute venerable men (who visit him), give them his own seat, let him sit near them with joined hands and, when they leave, (accompany them), walking behind them.
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.
1Nor without receiving permission from a guest (who stays in his house), nor while the wind blows vehemently, nor while blood flows from his -body, nor when he is wounded by a weapon. 123. Let him never recite the Azg-veda or the Yagur-veda while the SAman (melodies) are heard ; (let him stop all Veda-study for a day and a night) after finishing a Veda or after reciting an Aranyaka. 124. The Azg-veda is declared to be sacred to the gods, the Yagur-veda sacred to men, and the S4ma-veda sacred to the manes; hence the sound of the latter is impure (as it were).. 11g. The Ash/ak4s are the three or four days for the Ash‘aka Sraddhas, which are placed differently by different writers ; see Weber, Die Nakshatras II, 337. 121. N&r. interprets na vivade na kalahe by ‘neither during a dispute on legal matters nor during an altercation.’ 124. ‘Is impure (as it were),’ i.e. ‘it is not really impure, but when it is heard, one must not study, just as in the presence of some impure thing or person’ (Medh.). IV, 130. VEDA-STUDY; RULES FOR A SNATAKA. I49 125. Knowing this, the learned daily repeat first in due order the essence of the three (Vedas) and afterwards the (text of the) Veda. 126. Know that (the Veda-study must be) interrupted for a day and a night, when cattle, a frog, a cat,a dog, a snake, an ichneumon, or a rat pass between (the teacher and his pupil). 127, Let a twice-born man always carefully interrupt the Veda-study on two (occasions, viz.) when the place where he recites is impure, and when he himself is unpurified. 128. A twice-born man who is a Snftaka shall remain chaste on the new-moon day, on the eighth (lunar day of each half-month), on the full-moon day, and on the fourteenth, even (if they fall) in the period (proper for conjugal intercourse). 129. Let him not bathe (immediately) after a meal, nor when he is sick, nor in the middle of the, night, nor frequently dressed in all his garments, nor in a pool which he does not perfectly know. 130. Let him not intentionally step on the shadow of (images of) the gods, of a Guru, of a king, of a Snataka, of his teacher, of a reddish-brown animal, or of one who has been initiated to the performance of a Srauta sacrifice (Dikshita). 125. ‘The essence of three (Vedas),’ i.e. the syllable Om and the Gayatri; see above, II, 76-77. 128, Vi. LXIX, 1; Was. XII, 21. According to others, quoted by Medh., the word brahmafari translated by ‘chaste’ indicates that a Snftaka must also in other respects behave like a student. Medh. thinks it possible that the abstention from honey and meat may also be indicated. 129. Ap. I, 32, 8; Baudh. II, 6, 25; Vi. LXIV, 3-4, 6. ‘Not frequently,’ i.e. ‘ only for particular reasons, such as being touched by a Kandala.’ 130. Yagh. I, 152; Vi. LXIII, 40. Babhru, ‘a reddish-brown 150 LAWS OF MANU. IV, 131. 131. At midday and at midnight, after partaking of meat at a funeral dinner, and in the two twilights let him not stay long on a cross-road.
2‘ only for particular reasons, such as being touched by a Kandala.’ 130. Yagh. I, 152; Vi. LXIII, 40. Babhru, ‘a reddish-brown 150 LAWS OF MANU. IV, 131. 131. At midday and at midnight, after partaking of meat at a funeral dinner, and in the two twilights let him not stay long on a cross-road. 132. Let him not step intentionally on things used for cleansing the body, on water used for a bath, on urine or ordure, on blood, on mucus, and on anything spat out or vomited. 133. Let him not show particular attention to an enemy, to the friend of an enemy, to a wicked man, to a thief, or to the wife of another man. 134. For in this world there is nothing so detrimental to long life as criminal conversation with another man’s wife. 135. Let him who desires prosperity, indeed, never despise a Kshatriya, a snake, and a learned Brahmama, be they ever so feeble. 136. Because these three, when treated with disrespect, may utterly destroy him; hence a wise man must never despise them. 137. Let him not despise himself on account of former failures; until death let him seek fortune, nor despair of gaining it. 138. Let him say what is true, let him say what is pleasing, let him utter no disagreeable truth, and let him utter no agreeable falsehood; that is the eternal law. animal,’ is not clearly explained by Gov., Kull., and Ragh. Medh. thinks that ‘a brown cow’ or ‘the Soma creeper’ may be meant. Nand. adopts the former view, and Nar. explains it by ‘a brown creature.’ 132. Vi. LXIII, 41; YAg#. I, 132. Apasndnam, ‘ water used for a bath,’ means according to Nar. and Nand. ‘ water used for washing a corpse.’ 135-136. Yagi. I, 153. 137. Vi. LXXI, 76; Yagi. I, 153. 138. Gaut. IX, 68; Vi. LXXI, 73-74; Yagi. I, 132. IV, 145. RULES FOR A SNATAKA. 151 139. (What is) well, let him call well, or let him say ‘well’ only; let him not engage in a useless enmity or dispute with anybody. 140. Let him not journey too early in the morning, nor too late in the evening, nor just during the midday (heat), nor with an unknown (companion), nor alone, nor with Sidras. 141. Let him not insult those who have redundant limbs or are deficient in limbs, nor those destitute of knowledge, nor very aged men, nor those who have no beauty or wealth, nor those who are of low birth. 142. A Braéhmaza who is impure must not touch ‘ with his hand a cow, a Brahmamza, or fire; nor, being in good health, let him look at the luminaries in the sky, while he is impure. 143. If he has touched these, while impure, let him always sprinkle with his hand water on the organs of sensation, all his limbs, and the navel. 144. Except when sick he must not touch the cavities (of the body) without a reason, and he must avoid (to touch) the hair on the secret (parts). 145. Let him eagerly follow the (customs which are) auspicious and the rule of good conduct, be careful of purity, and control all his organs, let him mutter (prayers) and, untired, daily offer oblations in the fire.
3145. Let him eagerly follow the (customs which are) auspicious and the rule of good conduct, be careful of purity, and control all his organs, let him mutter (prayers) and, untired, daily offer oblations in the fire. 139. Ap. I, 32, 11-14; Gaut. IX, 19-20; Vi. LXXI, 57; Yagi. I, 132; Gaut. IX, 32. ‘Only,’ i.e. even if things go wrong. I follow Nar.’s explanation, which is the only correct one: bhadram vastuto yakkhobhanam | bhadram ity eva v4 ’bhadram api, ‘(let him call) well what is really well; or (let him call) well even that which is not well.’ 140. Baudh. II, 6, 22-23; Vi. LXIII, 4, 6-7, 9. 141. Vi. LXXI, 2. 142. Yagi. 1,155. 144. Vi. LXXI, 79. 152 LAWS OF MANU. TV, 146. 146. No calamity happens to those who eagerly follow auspicious customs and the rule of good conduct, to those who are always careful of purity, and to those who mutter (sacred texts) and offer burntoblations. 147. Let him, without tiring, daily mutter the Veda at the proper time; for they declare that to be one’s highest duty; (all) other (observances) are called secondary duties. 148. By daily reciting the Veda, by (the observance of the rules of) purification, by (practising) austerities, and by doing no injury to created beings, one (obtains the faculty of) remembering former births. 149. He who, recollecting his former existences, again recites the Veda, gains endless bliss by the continual study of the Veda. 150. Let him always offer on the Parva-days oblations to Savitz? and such as avert evil omens, and on the Ash¢akd4s and Anvash/akAs let him constantly worship the manes. 151. Far from his dwelling let him remove urine (and ordure), far (let him remove) the water used for washing his feet, and far the remnants of food and the water from his bath. 152. Early in the morning only let him void 146. Vas. XXVI, 14. 147. Gaut. IX, 72. 150. Vi. LXXI, 86. Nand. reads sAvitry4, ‘with the Savitri,’ for sAvitran, ‘to Savitri,’ and N&r. has the same explanation. 151. Ap. I, 31, 2-3; Gaut. IX, 39; Yagh. I, 153. Avasatha, ‘his dwelling,’ means according to Kull. ‘the room where the fires are kept.’ Kull. explains nishekam, ‘the water from his bath,’ by ‘seminal impurity.’ Gov. and Nar. read usshish/Annanishekam fa, and explain nisheka by ty4ga, ‘throwing away.’ 152. According to Medh.,‘ others’ explained maitram, ‘defecation,’ by ‘friendly service,’ or by ‘the worship of Mitra.’ IV, 189. RULES FOR A SNATAKA. 153 faeces, decorate (his body), bathe, clean his teeth, apply collyrium to his eyes, and worship the gods. 153. But on the Parva-days let him go to visit the (images of the) gods, and virtuous Brahmamas, and the ruler (of the country), for the sake of protection, as well as his Gurus. 154. Let him reverentially salute venerable men (who visit him), give them his own seat, let him sit near them with joined hands and, when they leave, (accompany them), walking behind them.
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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