Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1186. 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. 187. Without a full knowledge of the rules, prescribed by the sacred law for the acceptance of presents, a wise man should not take anything, even though he may pine with hunger. 188, But an ignorant (man) who accepts gold, land, a horse, a cow, food, a dress, sesamum-grains, (or) clarified butter, is reduced to ashes like (a piece of) wood. 189. Gold and food destroy his longevity, land and a cow his body, a horse his eye(sight), a garment his skin, clarified butter his energy, sesamumgrains his offspring. 190. A Braéhmamza who neither performs austerities nor studies the Veda, yet delights in accepting gifts, sinks with the (donor into hell), just as (he who attempts to cross over in) a boat made of stone (is submerged) in the water. 191. Hence an ignorant (man) should be afraid of accepting any presents ; for by reason of a very small (gift) even a fool sinks (into hell) as a cow into a morass. 186. Vi. LVII, 6-7. 187, Vi. LVII, 8. 188, Yagi. I, 201. 191. Yagt. J, 202. IV, 198. RULES FOR A SNATAKA. 159 192. (A man) who knows the law should not offer even water to a Brahmaza who acts like a cat, nor to a Brahmaza who acts like a heron, nor to one who is unacquainted with the Veda. 193. For property, though earned in accordance with prescribed rules, which is given to these three (persons), causes in the next world misery both to the giver and to the recipient. 194. As he who (attempts to) cross water in a boat of stone sinks (to the bottom), even so an ignorant donor and an ignorant donee sink low. 195. (A man) who, ever covetous, displays the flag of virtue, (who is) a hypocrite, a deceiver of the people, intent on doing injury, (and) a detractor (from the merits) of all men, one must know to be one who acts like a cat. 196. That Brahmaza, who with downcast look, of a cruel disposition, is solely intent on attaining his own ends, dishonest and falsely gentle, is one who acts like a heron. 197. Those Brahmazas who act like herons, and those who display the characteristics of cats, fall in consequence of that wicked mode of acting into (the hell called) Andhat4misra. 198. When he has committed a sin, let him not 192. Vi. XCIII, 7. 195. Vi. XCIII, 8. 196-200. Vi. XCIII, 9-13. 196. I have everywhere translated the word baka or vaka by ‘heron,’ though, like its modern representative baglé, it is used also as a name of the white ibis and of the bittern. But from other verses, which speak of the baka cautiously wading in the water as if it were afraid of hurting the aquatic animals, it would seem that the proceedings of the heron, which one can watch in India at every village tank, gave rise to the proverbial expressions bakavrata and bakavratin. 198. Several penances, e.g. the KAndrdyama or the lunar penance,
2198. Several penances, e.g. the KAndrdyama or the lunar penance, 160 LAWS OF MANU. TV, 199+ perform a penance under the pretence (that the act is intended to gain) spiritual merit, (thus) hiding his sin under (the pretext of) a vow and deceiving women and Sidras. 199. Such Brahmamas are reprehended after death and in this (life) by those who expound the Veda, and a vow, performed under a false pretence, goes to the R4kshasas. 200. He who, without being a student, gains his livelihood by (wearing) the dress of a student, takes upon himself the guilt of (all) students and is born again in the womb of an animal. 201. Let him never bathe in tanks belonging to other men; if he bathes (in such a one), he is tainted by a portion of the guilt of him who made the tank, 202. He who uses without permission a carriage, a bed, a seat, a well, a garden or a house belonging to an(other man), takes upon himself one fourth of (the owner’s) guilt. 203. Let him always bathe in rivers, in ponds, dug by the gods (themselves), in lakes, and in waterholes or springs. 204. A wise man should constantly discharge the paramount duties (called yama), but not always the minor ones (called niyama); for he who does not may be performed either by a sinner in order to atone for a crime or by a guiltless man in order to gain spiritual merit; see Baudh. III, 8, 27-31. zor. Vi. LXIV,1; Y4g%. I, 159; Baudh. II, 5, 6. 202. Yagn. I, 160; Baudh. II, 6, 29. 203. Vi. LXIV, 16; YAg#. 1, 159. Garta, ‘ water-holes’ (Gov., N§ér.), means according to Kull., who quotes a verse of the XA4ndogya-parisish/a, Nand., and Ragh., ‘a brook.’ 204. Regarding the two classes of duties, see Yag#. III, 313- 314. Though the commentators give various explanations of yama IV, 210. RULES FOR A SNATAKA, 161 discharge the former, while he obeys the latter alone, becomes an outcast. 205. A Bréhmaza must never eat (a dinner given) at a sacrifice that is offered by one who is not a Srotriya, by one who sacrifices for a multitude of men, by a woman, or by a eunuch. 206. When those persons offer sacrificial viands in the fire, it is unlucky for holy (men) and it displeases the gods ; let him therefore avoid it. 207. Let him never eat (food given) by intoxicated, angry, or sick (men), nor that in which hair or insects are found, nor what has been touched intentionally with the foot, 208. Nor that at which the slayer of a learned Brahmaza has looked, nor that which has been touched by a menstruating woman, nor that which has been pecked at by birds or touched by a dog, 209. Nor food at which a cow has smelt, nor particularly that which has been offered by an invitation to all comers, nor that (given) by a multitude or by harlots, nor that which is declared to be bad bya learned (man), 210. Nor the food (given) by a thief, a musician, a carpenter, a usurer, one who has been initiated (for the performance of a Srauta sacrifice), a miser, one bound with fetters,
3Nor the food (given) by a thief, a musician, a carpenter, a usurer, one who has been initiated (for the performance of a Srauta sacrifice), a miser, one bound with fetters, and niyama, it is highly probable that Kull. is right in supposing Manu to have held the same opinion as Yagi. 205. Nar. mentions a var. lect. sfidrena, ‘by a Sddra,’ for ‘by a eunuch.’ 20g. Gov. and Kull. give as an instance of ‘a multitude,’ ‘a fraternity of Brahmazas inhabiting a monastery.’ 210. I translate baddhasya nigadasya ka according to Kull. by ‘one bound with fetters,’ because in the older Sanskrit the genitive is occasionally used for the instrumental with passive perfect parti- [25] M 162 LAWS OF MANU. IV, arr. 211. By one accused of a mortal sin (Abhisasta), a hermaphrodite, an unchaste woman, or a hypocrite, nor (any sweet thing) that has turned sour, nor what has been kept a whole night, nor (the food) of a Sddra, nor the leavings (of another man), 212. Nor (the food given) by a physician, a hunter, a cruel man, one who eats the fragments (of another's meal), nor the food of an Ugra, nor that prepared for a woman in childbed, nor that (given at a dinner) where (a guest rises) prematurely (and) sips water, nor that (given by a woman) whose ten days of impurity have not elapsed, 213. Nor (food) given without due respect, nor (that which contains) meat eaten for no sacred purpose, nor (that given) by a female who has no male (relatives), nor the food of an enemy, nor that (given) by the lord of a town, nor that (given) by outcasts, nor that on which anybody has sneezed ; ciples, and because nigada does not mean ‘ bound with fetters,’ as the other commentators assume. Nand. adds that the correct reading is nigalena, which is found in some southern MSS. 211. Sidrasyokkhish/am eva a, ‘nor (the food) of a Sfdra, nor the leavings (of any other man),’ (Kull., Nar.) ; or, ‘the leavings of a Sfidra,’ which are mentioned in order to show that a very heavy penance has to be performed (Medh., R4gh.); or, ‘ that food of which a Sfdra has eaten, and has left a remnant in the dish’ (Gov., Nand., Medh., ‘ others’). Medh. mentions also a var. lect. ukkhishfam aguros tath4, ‘nor the leavings of any man excepting a Guru.’ 212. Ugra is explained variously as ‘a man of the Ugra caste’ (Medh., Gov., Nar., Nand., Ragh.); or, ‘a king’ (Medh., Gov. in the Masigari); or,‘a man who perpetrates dreadful deeds’ (Kull., Ragh.). 213. Kull. and Gov. seem to take nagaryannam, ‘food given by the lord of a town,’ i.e. a king (Medh., Nar., Ragh.), in the sense of nagarannam, ‘ food given by a whole town.’ IV, 221. RULES FOR A SNATAKA. 163 214. Nor the food (given) by an informer, by one who habitually tells falsehoods, or by one who sells (the rewards for) sacrifices, nor the food (given) by an actor, a tailor, or an ungrateful (man), 215. By a blacksmith, a Nishdda, a stage-player, a goldsmith, a basket-maker, or a dealer in weapons,
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.
1186. 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. 187. Without a full knowledge of the rules, prescribed by the sacred law for the acceptance of presents, a wise man should not take anything, even though he may pine with hunger. 188, But an ignorant (man) who accepts gold, land, a horse, a cow, food, a dress, sesamum-grains, (or) clarified butter, is reduced to ashes like (a piece of) wood. 189. Gold and food destroy his longevity, land and a cow his body, a horse his eye(sight), a garment his skin, clarified butter his energy, sesamumgrains his offspring. 190. A Braéhmamza who neither performs austerities nor studies the Veda, yet delights in accepting gifts, sinks with the (donor into hell), just as (he who attempts to cross over in) a boat made of stone (is submerged) in the water. 191. Hence an ignorant (man) should be afraid of accepting any presents ; for by reason of a very small (gift) even a fool sinks (into hell) as a cow into a morass. 186. Vi. LVII, 6-7. 187, Vi. LVII, 8. 188, Yagi. I, 201. 191. Yagt. J, 202. IV, 198. RULES FOR A SNATAKA. 159 192. (A man) who knows the law should not offer even water to a Brahmaza who acts like a cat, nor to a Brahmaza who acts like a heron, nor to one who is unacquainted with the Veda. 193. For property, though earned in accordance with prescribed rules, which is given to these three (persons), causes in the next world misery both to the giver and to the recipient. 194. As he who (attempts to) cross water in a boat of stone sinks (to the bottom), even so an ignorant donor and an ignorant donee sink low. 195. (A man) who, ever covetous, displays the flag of virtue, (who is) a hypocrite, a deceiver of the people, intent on doing injury, (and) a detractor (from the merits) of all men, one must know to be one who acts like a cat. 196. That Brahmaza, who with downcast look, of a cruel disposition, is solely intent on attaining his own ends, dishonest and falsely gentle, is one who acts like a heron. 197. Those Brahmazas who act like herons, and those who display the characteristics of cats, fall in consequence of that wicked mode of acting into (the hell called) Andhat4misra. 198. When he has committed a sin, let him not 192. Vi. XCIII, 7. 195. Vi. XCIII, 8. 196-200. Vi. XCIII, 9-13. 196. I have everywhere translated the word baka or vaka by ‘heron,’ though, like its modern representative baglé, it is used also as a name of the white ibis and of the bittern. But from other verses, which speak of the baka cautiously wading in the water as if it were afraid of hurting the aquatic animals, it would seem that the proceedings of the heron, which one can watch in India at every village tank, gave rise to the proverbial expressions bakavrata and bakavratin. 198. Several penances, e.g. the KAndrdyama or the lunar penance,
2198. Several penances, e.g. the KAndrdyama or the lunar penance, 160 LAWS OF MANU. TV, 199+ perform a penance under the pretence (that the act is intended to gain) spiritual merit, (thus) hiding his sin under (the pretext of) a vow and deceiving women and Sidras. 199. Such Brahmamas are reprehended after death and in this (life) by those who expound the Veda, and a vow, performed under a false pretence, goes to the R4kshasas. 200. He who, without being a student, gains his livelihood by (wearing) the dress of a student, takes upon himself the guilt of (all) students and is born again in the womb of an animal. 201. Let him never bathe in tanks belonging to other men; if he bathes (in such a one), he is tainted by a portion of the guilt of him who made the tank, 202. He who uses without permission a carriage, a bed, a seat, a well, a garden or a house belonging to an(other man), takes upon himself one fourth of (the owner’s) guilt. 203. Let him always bathe in rivers, in ponds, dug by the gods (themselves), in lakes, and in waterholes or springs. 204. A wise man should constantly discharge the paramount duties (called yama), but not always the minor ones (called niyama); for he who does not may be performed either by a sinner in order to atone for a crime or by a guiltless man in order to gain spiritual merit; see Baudh. III, 8, 27-31. zor. Vi. LXIV,1; Y4g%. I, 159; Baudh. II, 5, 6. 202. Yagn. I, 160; Baudh. II, 6, 29. 203. Vi. LXIV, 16; YAg#. 1, 159. Garta, ‘ water-holes’ (Gov., N§ér.), means according to Kull., who quotes a verse of the XA4ndogya-parisish/a, Nand., and Ragh., ‘a brook.’ 204. Regarding the two classes of duties, see Yag#. III, 313- 314. Though the commentators give various explanations of yama IV, 210. RULES FOR A SNATAKA, 161 discharge the former, while he obeys the latter alone, becomes an outcast. 205. A Bréhmaza must never eat (a dinner given) at a sacrifice that is offered by one who is not a Srotriya, by one who sacrifices for a multitude of men, by a woman, or by a eunuch. 206. When those persons offer sacrificial viands in the fire, it is unlucky for holy (men) and it displeases the gods ; let him therefore avoid it. 207. Let him never eat (food given) by intoxicated, angry, or sick (men), nor that in which hair or insects are found, nor what has been touched intentionally with the foot, 208. Nor that at which the slayer of a learned Brahmaza has looked, nor that which has been touched by a menstruating woman, nor that which has been pecked at by birds or touched by a dog, 209. Nor food at which a cow has smelt, nor particularly that which has been offered by an invitation to all comers, nor that (given) by a multitude or by harlots, nor that which is declared to be bad bya learned (man), 210. Nor the food (given) by a thief, a musician, a carpenter, a usurer, one who has been initiated (for the performance of a Srauta sacrifice), a miser, one bound with fetters,
3Nor the food (given) by a thief, a musician, a carpenter, a usurer, one who has been initiated (for the performance of a Srauta sacrifice), a miser, one bound with fetters, and niyama, it is highly probable that Kull. is right in supposing Manu to have held the same opinion as Yagi. 205. Nar. mentions a var. lect. sfidrena, ‘by a Sddra,’ for ‘by a eunuch.’ 20g. Gov. and Kull. give as an instance of ‘a multitude,’ ‘a fraternity of Brahmazas inhabiting a monastery.’ 210. I translate baddhasya nigadasya ka according to Kull. by ‘one bound with fetters,’ because in the older Sanskrit the genitive is occasionally used for the instrumental with passive perfect parti- [25] M 162 LAWS OF MANU. IV, arr. 211. By one accused of a mortal sin (Abhisasta), a hermaphrodite, an unchaste woman, or a hypocrite, nor (any sweet thing) that has turned sour, nor what has been kept a whole night, nor (the food) of a Sddra, nor the leavings (of another man), 212. Nor (the food given) by a physician, a hunter, a cruel man, one who eats the fragments (of another's meal), nor the food of an Ugra, nor that prepared for a woman in childbed, nor that (given at a dinner) where (a guest rises) prematurely (and) sips water, nor that (given by a woman) whose ten days of impurity have not elapsed, 213. Nor (food) given without due respect, nor (that which contains) meat eaten for no sacred purpose, nor (that given) by a female who has no male (relatives), nor the food of an enemy, nor that (given) by the lord of a town, nor that (given) by outcasts, nor that on which anybody has sneezed ; ciples, and because nigada does not mean ‘ bound with fetters,’ as the other commentators assume. Nand. adds that the correct reading is nigalena, which is found in some southern MSS. 211. Sidrasyokkhish/am eva a, ‘nor (the food) of a Sfdra, nor the leavings (of any other man),’ (Kull., Nar.) ; or, ‘the leavings of a Sfidra,’ which are mentioned in order to show that a very heavy penance has to be performed (Medh., R4gh.); or, ‘ that food of which a Sfdra has eaten, and has left a remnant in the dish’ (Gov., Nand., Medh., ‘ others’). Medh. mentions also a var. lect. ukkhishfam aguros tath4, ‘nor the leavings of any man excepting a Guru.’ 212. Ugra is explained variously as ‘a man of the Ugra caste’ (Medh., Gov., Nar., Nand., Ragh.); or, ‘a king’ (Medh., Gov. in the Masigari); or,‘a man who perpetrates dreadful deeds’ (Kull., Ragh.). 213. Kull. and Gov. seem to take nagaryannam, ‘food given by the lord of a town,’ i.e. a king (Medh., Nar., Ragh.), in the sense of nagarannam, ‘ food given by a whole town.’ IV, 221. RULES FOR A SNATAKA. 163 214. Nor the food (given) by an informer, by one who habitually tells falsehoods, or by one who sells (the rewards for) sacrifices, nor the food (given) by an actor, a tailor, or an ungrateful (man), 215. By a blacksmith, a Nishdda, a stage-player, a goldsmith, a basket-maker, or a dealer in weapons,
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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