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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1154. 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. 155. Let him, untired, follow the conduct of virtuous men, connected with his occupations, which has been fully declared in the revealed texts and in the sacred tradition (Smrzti) and is the root of the sacred law. 156. Through virtuous conduct he obtains long life, through virtuous conduct desirable offspring, through virtuous conduct imperishable wealth ; virtuous conduct destroys (the effect of) inauspicious marks, 157. For a man of bad conduct is blamed among people, constantly suffers misfortunes, is afflicted with diseases, and short-lived. 158. A man who follows the conduct of the virtuous, has faith and is free from envy, lives a hundred years, though he be entirely destitute of auspicious marks. 159. Let him carefully avoid all undertakings (the success of) which depends on others; but let 153- Ap. I, 31, 21-22. Medh. omits verses 153-158. 154. Baudh. II, 6, 35. 155. Vas. LXXI, 90; Y4gi. I, 154. 156. Vas. VI, 7; Vi. LXXI, gr. 157. Vas. VI, 6. 158. Vas. VI, 8; Vi. LXXI, 92. 154 LAWS OF MANU. TV, 160. him eagerly pursue that (the accomplishment of) which depends on himself. 160. Everything that depends on others (gives) pain, everything that depends on oneself (gives) pleasure; know that this is the short definition of pleasure and pain. 161. When the performance of an act gladdens his heart, let him perform it with diligence ; but let him avoid the opposite. 162. Let him never offend the teacher who initiated him, nor him who explained the Veda, nor his father and mother, nor (any other) Guru, nor cows, nor Brahmamas, nor any men performing austerities. 163. Let him avoid atheism, cavilling at the Vedas, contempt of the gods, hatred, want of modesty, pride, anger, and harshness. 164. Let him, when angry, not raise a stick against another man, nor strike (anybody) except a son or a pupil; those two he may beat in order to correct them. ; 161. This rule refers to indifferent acts or cases where there is an option; see above, II, 12. 162. Yagi. I, 157-158. Na himsy&t, ‘let him never offend’ (Medh., Kull., N&r., Nand.), means according to Gov. ‘let him never injure them, though they attempt his life, when self-defence is permitted’ (see VIII, 350). Tapasvinak means according to Medh. and Gov, ‘all those engaged in the performance of austerities,’ e.g. even sinners who perform penances (Medh.), while the other commentators understand it to denote ‘ascetics.’ 163. Ap. I, 30, 25; Vas. XIII, 41; Vi. LXXI, 83. I read with all the commentators instead of dambham, ‘hypocrisy,’ stambham, which according to Medh., Gov., and N&r. means ‘ want of modesty,’ and according to Kull. ‘want of energy in the fulfilment of duties.’ 164. Vi. LXXI, 81-82. See also below, VIII, 299-300. IV, 172. RULES FOR A SNATAKA. 155
2means ‘ want of modesty,’ and according to Kull. ‘want of energy in the fulfilment of duties.’ 164. Vi. LXXI, 81-82. See also below, VIII, 299-300. IV, 172. RULES FOR A SNATAKA. 155 165. A twice-born man who has merely threatened a Brahmaza with the intention of (doing him) a corporal injury, will wander about for a hundred years in the TAmisra hell. 166. Having intentionally struck him in anger, even with a blade of grass, he will be born during twenty-one existences in the wombs (of such beings where men are born in punishment of their) sins. 167. A man who in his folly caused blood to flow from the body of a Brahmaza who does not attack him, will suffer after death exceedingly great pain. 168. As many particles of dust as the blood takes up from the ground, during so many years the spiller of the blood will be devoured by other (animals) in the next world. 169. A wise man should therefore never threaten a Brahmaza, nor strike him even with a blade of grass, nor cause his blood to flow. 170. Neither a man who (lives) unrighteously, nor he who (acquires) wealth (by telling) falsehoods, nor he who always delights in doing injury, ever attain happiness in this world. 171. Let him, though suffering in consequence of his righteousness, never turn his heart to unrighteousness; for he will see the speedy overthrow of unrighteous, wicked men. 172. Unrighteousness, practised in this world, does not at once produce its fruit, like a cow; but, advancing slowly, it cuts off the roots of him who committed it. 165-167. Gaut. XXI, 20-22; Y4p%. I, 155. 172, ‘Like a cow,’ i.e. ‘which at once yields benefits by its milk, &c.’(Gov., N&r., Nand.). Medh., Kull., and Ragh. take gauA 156 LAWS OF MANU. IV, 173. 173. If (the punishment falls) not on (the offender) himself, (it falls) on his sons, if not on the sons, (at least) on his grandsons; but an iniquity (once) committed, never fails to produce fruit to him who wrought it. 174. He prospers for a while through unrighteousness, then he gains great good fortune, next he conquers his enemies, but (at last) he perishes (branch and) root. 175. Let him always delight in truthfulness, (obedience to) the sacred law, conduct worthy of an Aryan, and purity ; let him chastise his pupils according to the sacred law; let him keep his speech, his arms, and his belly under control. 176. Let him avoid (the acquisition of) wealth and (the gratification of his) desires, if they are opposed to the sacred law, and even lawful acts which may cause pain in the future or are offensive to men. 177. Let him not be uselessly active with his hands and feet, or with his eyes, nor crooked (in his ways), nor talk idly, nor injure others by deeds or even think of it. 178. Let him walk in that path of holy men
3177. Let him not be uselessly active with his hands and feet, or with his eyes, nor crooked (in his ways), nor talk idly, nor injure others by deeds or even think of it. 178. Let him walk in that path of holy men in its other sense, ‘the earth,’ i.e. ‘which does not at once yield a harvest,’ but mention the first explanation too. It is not impossible that the word has to be taken both ways, and that the author wishes to give with it both a sadharmya and a vaidharmyadrishéanta. 175. Gaut. IX, 50, 68-69. 176. Gaut. IX, 47, 73; Vi. LXXI, 84-85; Yaga. 1,156. Asan example of ‘a lawful act causing pain in the future,’ Medh. adduces ‘the gift of one’s whole property.’ 177. The last portion of the verse, ‘nor injure others, &c.,’ may also be translated, ‘let him not be intent on deeds (calculated) to injure others.’ IV, 184. RULES FOR A SNATAKA. 157 which his fathers and his grandfathers followed ; while he walks in that, he will not suffer harm. 179. With an officiating or a domestic priest, with a teacher, with a maternal uncle, a guest and a dependant, with infants, aged and sick men, with learned men, with his paternal relatives, connexions by marriage and maternal relatives, 180. With his father and his mother, with female relatives, with a brother, with his son and his wife, with his daughter and with his slaves, let him not have quarrels. 181. If he avoids quarrels with these persons, he will be freed from all sins, and by suppressing (all) such (quarrels) a householder conquers all the following worlds. 182, The teacher is the lord of the world of Brahman, the father has power over the world of the Lord of created beings (Prag4pati), a guest rules over the world of Indra, and the priests over the world of the gods. 183. The female relatives (have power) over the world of the Apsarases, the maternal relatives over that of the Visve Dev4s, the connexions by marriage over that of the waters, the mother and the maternal uncle over the earth. 184. Infants, aged, poor and sick men must be considered as rulers of the middle sphere, the eldest 179-184. Yagv. I, 157-158. 179. Vaidyai#, ‘with learned men,’ may also mean ‘with physicians.’ 181. Instead of etair gitais 4a, ‘by suppressing (all) such(quarrels),’ (Medh., Gov., Kull, R4gh.), Nar. and Nand. read etair gitas ha, ‘allowing himself to be conquered by these,’ i.e. ‘by bearing with these persons.’ This reading, though less well attested than the vulgata, is perhaps preferable. 158 LAWS OF MANU. IV, 185. brother as equal to one’s father, one’s wife and one’s son as one’s own body, 185. One’s slaves as one’s shadow, one’s daughter as the highest object of tenderness ; hence if one is offended by (any one of) these, one must bear it without resentment. 186. Though (by his learning and sanctity) he may be entitled to accept presents, let him not attach himself (too much) to that (habit); for through his accepting (many) presents the divine light in him is soon extinguished.
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.
1154. 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. 155. Let him, untired, follow the conduct of virtuous men, connected with his occupations, which has been fully declared in the revealed texts and in the sacred tradition (Smrzti) and is the root of the sacred law. 156. Through virtuous conduct he obtains long life, through virtuous conduct desirable offspring, through virtuous conduct imperishable wealth ; virtuous conduct destroys (the effect of) inauspicious marks, 157. For a man of bad conduct is blamed among people, constantly suffers misfortunes, is afflicted with diseases, and short-lived. 158. A man who follows the conduct of the virtuous, has faith and is free from envy, lives a hundred years, though he be entirely destitute of auspicious marks. 159. Let him carefully avoid all undertakings (the success of) which depends on others; but let 153- Ap. I, 31, 21-22. Medh. omits verses 153-158. 154. Baudh. II, 6, 35. 155. Vas. LXXI, 90; Y4gi. I, 154. 156. Vas. VI, 7; Vi. LXXI, gr. 157. Vas. VI, 6. 158. Vas. VI, 8; Vi. LXXI, 92. 154 LAWS OF MANU. TV, 160. him eagerly pursue that (the accomplishment of) which depends on himself. 160. Everything that depends on others (gives) pain, everything that depends on oneself (gives) pleasure; know that this is the short definition of pleasure and pain. 161. When the performance of an act gladdens his heart, let him perform it with diligence ; but let him avoid the opposite. 162. Let him never offend the teacher who initiated him, nor him who explained the Veda, nor his father and mother, nor (any other) Guru, nor cows, nor Brahmamas, nor any men performing austerities. 163. Let him avoid atheism, cavilling at the Vedas, contempt of the gods, hatred, want of modesty, pride, anger, and harshness. 164. Let him, when angry, not raise a stick against another man, nor strike (anybody) except a son or a pupil; those two he may beat in order to correct them. ; 161. This rule refers to indifferent acts or cases where there is an option; see above, II, 12. 162. Yagi. I, 157-158. Na himsy&t, ‘let him never offend’ (Medh., Kull., N&r., Nand.), means according to Gov. ‘let him never injure them, though they attempt his life, when self-defence is permitted’ (see VIII, 350). Tapasvinak means according to Medh. and Gov, ‘all those engaged in the performance of austerities,’ e.g. even sinners who perform penances (Medh.), while the other commentators understand it to denote ‘ascetics.’ 163. Ap. I, 30, 25; Vas. XIII, 41; Vi. LXXI, 83. I read with all the commentators instead of dambham, ‘hypocrisy,’ stambham, which according to Medh., Gov., and N&r. means ‘ want of modesty,’ and according to Kull. ‘want of energy in the fulfilment of duties.’ 164. Vi. LXXI, 81-82. See also below, VIII, 299-300. IV, 172. RULES FOR A SNATAKA. 155
2means ‘ want of modesty,’ and according to Kull. ‘want of energy in the fulfilment of duties.’ 164. Vi. LXXI, 81-82. See also below, VIII, 299-300. IV, 172. RULES FOR A SNATAKA. 155 165. A twice-born man who has merely threatened a Brahmaza with the intention of (doing him) a corporal injury, will wander about for a hundred years in the TAmisra hell. 166. Having intentionally struck him in anger, even with a blade of grass, he will be born during twenty-one existences in the wombs (of such beings where men are born in punishment of their) sins. 167. A man who in his folly caused blood to flow from the body of a Brahmaza who does not attack him, will suffer after death exceedingly great pain. 168. As many particles of dust as the blood takes up from the ground, during so many years the spiller of the blood will be devoured by other (animals) in the next world. 169. A wise man should therefore never threaten a Brahmaza, nor strike him even with a blade of grass, nor cause his blood to flow. 170. Neither a man who (lives) unrighteously, nor he who (acquires) wealth (by telling) falsehoods, nor he who always delights in doing injury, ever attain happiness in this world. 171. Let him, though suffering in consequence of his righteousness, never turn his heart to unrighteousness; for he will see the speedy overthrow of unrighteous, wicked men. 172. Unrighteousness, practised in this world, does not at once produce its fruit, like a cow; but, advancing slowly, it cuts off the roots of him who committed it. 165-167. Gaut. XXI, 20-22; Y4p%. I, 155. 172, ‘Like a cow,’ i.e. ‘which at once yields benefits by its milk, &c.’(Gov., N&r., Nand.). Medh., Kull., and Ragh. take gauA 156 LAWS OF MANU. IV, 173. 173. If (the punishment falls) not on (the offender) himself, (it falls) on his sons, if not on the sons, (at least) on his grandsons; but an iniquity (once) committed, never fails to produce fruit to him who wrought it. 174. He prospers for a while through unrighteousness, then he gains great good fortune, next he conquers his enemies, but (at last) he perishes (branch and) root. 175. Let him always delight in truthfulness, (obedience to) the sacred law, conduct worthy of an Aryan, and purity ; let him chastise his pupils according to the sacred law; let him keep his speech, his arms, and his belly under control. 176. Let him avoid (the acquisition of) wealth and (the gratification of his) desires, if they are opposed to the sacred law, and even lawful acts which may cause pain in the future or are offensive to men. 177. Let him not be uselessly active with his hands and feet, or with his eyes, nor crooked (in his ways), nor talk idly, nor injure others by deeds or even think of it. 178. Let him walk in that path of holy men
3177. Let him not be uselessly active with his hands and feet, or with his eyes, nor crooked (in his ways), nor talk idly, nor injure others by deeds or even think of it. 178. Let him walk in that path of holy men in its other sense, ‘the earth,’ i.e. ‘which does not at once yield a harvest,’ but mention the first explanation too. It is not impossible that the word has to be taken both ways, and that the author wishes to give with it both a sadharmya and a vaidharmyadrishéanta. 175. Gaut. IX, 50, 68-69. 176. Gaut. IX, 47, 73; Vi. LXXI, 84-85; Yaga. 1,156. Asan example of ‘a lawful act causing pain in the future,’ Medh. adduces ‘the gift of one’s whole property.’ 177. The last portion of the verse, ‘nor injure others, &c.,’ may also be translated, ‘let him not be intent on deeds (calculated) to injure others.’ IV, 184. RULES FOR A SNATAKA. 157 which his fathers and his grandfathers followed ; while he walks in that, he will not suffer harm. 179. With an officiating or a domestic priest, with a teacher, with a maternal uncle, a guest and a dependant, with infants, aged and sick men, with learned men, with his paternal relatives, connexions by marriage and maternal relatives, 180. With his father and his mother, with female relatives, with a brother, with his son and his wife, with his daughter and with his slaves, let him not have quarrels. 181. If he avoids quarrels with these persons, he will be freed from all sins, and by suppressing (all) such (quarrels) a householder conquers all the following worlds. 182, The teacher is the lord of the world of Brahman, the father has power over the world of the Lord of created beings (Prag4pati), a guest rules over the world of Indra, and the priests over the world of the gods. 183. The female relatives (have power) over the world of the Apsarases, the maternal relatives over that of the Visve Dev4s, the connexions by marriage over that of the waters, the mother and the maternal uncle over the earth. 184. Infants, aged, poor and sick men must be considered as rulers of the middle sphere, the eldest 179-184. Yagv. I, 157-158. 179. Vaidyai#, ‘with learned men,’ may also mean ‘with physicians.’ 181. Instead of etair gitais 4a, ‘by suppressing (all) such(quarrels),’ (Medh., Gov., Kull, R4gh.), Nar. and Nand. read etair gitas ha, ‘allowing himself to be conquered by these,’ i.e. ‘by bearing with these persons.’ This reading, though less well attested than the vulgata, is perhaps preferable. 158 LAWS OF MANU. IV, 185. brother as equal to one’s father, one’s wife and one’s son as one’s own body, 185. One’s slaves as one’s shadow, one’s daughter as the highest object of tenderness ; hence if one is offended by (any one of) these, one must bear it without resentment. 186. Though (by his learning and sanctity) he may be entitled to accept presents, let him not attach himself (too much) to that (habit); for through his accepting (many) presents the divine light in him is soon extinguished.
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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