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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nor 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, 216. By trainers of hunting dogs, publicans, a washerman, a dyer, a pitiless (man), and a man in whose house (lives) a paramour (of his wife), 217. Nor (the food given) by those who knowingly bear with paramours (of their wives), and by those who in all matters are ruled by women, nor food (given by men) whose ten days of impurity on account of a death have not passed, nor that which is unpalatable. 218. The food of a king impairs his vigour, the food of a Sidra his excellence in sacred learning, the food of a goldsmith his longevity, that of a leather-cutter his fame ; 219. The food of an artisan destroys his offspring, that of a washerman his (bodily) strength; the food of a multitude and of harlots excludes him from (the higher) worlds. 220. The food of a physician (is as vile as) pus, that of an unchaste woman (equal to) semen, that of a usurer (as vile as) ordure, and that of a dealer in weapons (as bad as) dirt. 221. The food of those other persons who have 215. According to ‘ others,’ quoted by Medh., Nand., and R4gh., sailfisha, ‘an actor,’ may also mean ‘one who prostitutes his wife.’ 216. Nrisamsa, ‘a pitiless man’ (Medh., Gov., Kull., Nand., R&gh.), may also mean ‘a bard’ (Medh., Nar., Ragh.). 220. I.e. it causes him to be reborn as an animal feeding on pus or other impure substances (Gov.). M 2 164 LAWS OF MANU. IV, 222. been successively enumerated as such whose food must not be eaten, the wise declare (to be as impure as) skin, bones, and hair. 222. If he has unwittingly eaten the food of one of those, (he must) fast for three days; if he has eaten it intentionally, or (has swallowed) semen, ordure, or urine, he must perform a Kvrvkkhra penance. 223. A Braéhmaza who knows (the law) must not eat cooked food (given) by a Sfdra who performs no Sraddhas; but, on failure of (other) means of subsistence, he may accept raw (grain), sufficient for one night (and day). 224. The gods, having considered (the respective merits) of a niggardly Srotriya and of a liberal usurer, declared the food of both to be equal (in quality). 225. The Lord of created beings (Pragdpati) came and spake to them, ‘Do not make that equal, which is unequal. The food of that liberal (usurer) is purified by faith; (that of the) other (man) is defiled by a want of faith.’ 226. Let him, without tiring, always offer sacrifices and perform works of charity with faith; for offerings and charitable works made with faith and with lawfully-earned money, (procure) endless rewards, 227. Let him always practise, according to his 222. Gaut. XXIII, 23-24. Regarding the Krikshra penance, see below, XI, 211.
2Let him always practise, according to his 222. Gaut. XXIII, 23-24. Regarding the Krikshra penance, see below, XI, 211. 224. Nar. explains asraddhina, ‘ who performs no Sraddhas,’ by ‘destitute of faith,’ and Nand. writes asraddhinah. 224—225. Baudh.I, 10, 5; Vas. XIV, 17. 226-227. Gov. gives and explains 226a and 227b only. IV, 234. RULES FOR A SNATAKA. 165 ability, with a cheerful heart, the duty of liberality, both by sacrifices and by charitable works, if he finds a worthy recipient (for his gifts). 228. If he is asked, let him always give something, be it ever so little, without grudging; for a worthy recipient will (perhaps) be found who saves him from all (guilt). 229. A giver of water obtains the satisfaction (of his hunger and thirst), a giver of food imperishable happiness, a giver of sesamum desirable offspring, a giver of a lamp a most excellent eyesight. 230. A giver of land obtains land, a giver of gold long life, a giver of a house most excellent mansions, a giver of silver (ripya) exquisite beauty (rapa), 231. A giver of a garment a place in the world of the moon, a giver of a horse (asva) a place in the world of the Asvins, a giver of 4 draught-ox great good fortune, a giver of a cow the world of the sun ; 232. A giver of a carriage or of a bed a wife, a giver of protection supreme dominion, a giver of grain eternal bliss, a giver of the Veda (brahman) union with Brahman ; 233. The gift of the Veda surpasses all other gifts, water, food, cows, land, clothes, sesamum, gold, and clarified butter. 234. For whatever purpose (a man) bestows any gift, for that same purpose he receives (in his next birth) with due honour its (reward). 226-235. Vas. XXX; Vi. XCI-XCII; Yagi. I, 201, 203-212. 234. Medh., Gov., Nar., and Ragh. take the verse differently. ‘With whatever disposition (a man) bestows any gift, with that same disposition he receives (in his next birth its reward), being duly honoured.’ Nand. omits it. K. follows Kull.’s explanation, which is mentioned by Medh. also. 166 LAWS OF MANU. IV, 235. 235. Both he who respectfully receives (a gift), and he who respectfully bestows it, go to heaven; in the contrary case (they both fall) into hell. 236. Let him not be proud of his austerities; let him not utter a falsehood after he has offered a sacrifice ; let him not speak ill of Brahmazas, though he be tormented (by them); when he has bestowed (a gift), let him not boast of it. 237. By falsehood a sacrifice becomes vain, by self-complacency (the reward for) austerities is lost, longevity by speaking evil of Brahmazas, and (the reward of) a gift by boasting. 238. Giving no pain to any creature, let him slowly accumulate spiritual merit, for the sake (of acquiring) a companion to the next world, just as the white ant (gradually raises its) hill. 239. For in the next world neither father, nor mother, nor wife, nor sons, nor relations stay to be his companions; spiritual merit alone remains (with him).
3239. For in the next world neither father, nor mother, nor wife, nor sons, nor relations stay to be his companions; spiritual merit alone remains (with him). 240. Single is each being born; single it dies; single it enjoys (the reward of its) virtue; single (it suffers the punishment of its) sin. 241. Leaving the dead body on the ground like a log of wood, or a clod of earth, the relatives depart with averted faces; but spiritual merit follows the (soul). 242. Let him therefore always slowly accumulate spiritual merit, in order (that it may be his) companion (after death); for with merit as his companion he will traverse a gloom difficult to traverse. 243. (That companion) speedily conducts the man who is devoted to duty and effaces his sins by IV, 230. RULES FOR A SNATAKA. 167 austerities, to the next world, radiant and clothed with an ethereal body. 244. Let him, who desires to raise his race, ever form connexions with the most excellent (men), and shun all low ones. 245. A Brahmaza who always connects himself with the most excellent (ones), and shuns all inferior ones, (himself) becomes most distinguished; by an opposite conduct he becomes a Sidra. 246. He who is persevering, gentle, (and) patient, shuns the company of men of cruel conduct, and does no injury (to living creatures), gains, if he constantly lives in that manner, by controlling his organs and by liberality, heavenly bliss. 247. He may accept from any (man), fuel, water, roots, fruit, food offered without asking, and honey, likewise a gift (which consists in) a promise of protection. 248. The Lord of created beings (Prag4pati) has declared that alms freely offered and brought (by the giver himself) may be accepted even from a sinful man, provided (the gift) had not been (asked for or) promised beforehand. 249. During fifteen years the manes do not eat (the food) of that man who disdains a (freely-offered gift), nor does the fire carry his offerings (to the gods). 250. A couch, a house, Kusa grass, perfumes, 247. Ap. I, 18, 1; Gaut. XVII, 5; Vas. XIV, 12; Vi. LVII, 12. 248. Ap. I, 10, 12-14; Vas. XIV,16; Vi. LVII, 11; Yag#. I, 215. Medh., Gov., and Nar. take aprafoditém, ‘not asked for or promised,’ in the sense of ‘not promised’ only, and so does Nand., who reads apraveditam. 249. Ap.I,19,14; Vas. XIV, 18; Vi. LVII, 12. 250. Gaut. XVII, 5; Vas. XIV, 12; Vi. LVI, 11; Yagi. I, 214. 168 LAWS OF MANU. IV, 251. water, flowers, jewels, sour milk, grain, fish, sweet milk, meat, and vegetables let him not reject, (if they are voluntarily offered.) 251. He who desires to relieve his Gurus and those whom he is bound to maintain, or wishes to honour the gods and guests, may accept (gifts) from anybody; but he must not satisfy his (own hunger) with such (presents). 252. But if his Gurus are dead, or if he lives separate from them in (another) house, let him, when he seeks a subsistence, accept (presents) from good men alone.
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 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, 216. By trainers of hunting dogs, publicans, a washerman, a dyer, a pitiless (man), and a man in whose house (lives) a paramour (of his wife), 217. Nor (the food given) by those who knowingly bear with paramours (of their wives), and by those who in all matters are ruled by women, nor food (given by men) whose ten days of impurity on account of a death have not passed, nor that which is unpalatable. 218. The food of a king impairs his vigour, the food of a Sidra his excellence in sacred learning, the food of a goldsmith his longevity, that of a leather-cutter his fame ; 219. The food of an artisan destroys his offspring, that of a washerman his (bodily) strength; the food of a multitude and of harlots excludes him from (the higher) worlds. 220. The food of a physician (is as vile as) pus, that of an unchaste woman (equal to) semen, that of a usurer (as vile as) ordure, and that of a dealer in weapons (as bad as) dirt. 221. The food of those other persons who have 215. According to ‘ others,’ quoted by Medh., Nand., and R4gh., sailfisha, ‘an actor,’ may also mean ‘one who prostitutes his wife.’ 216. Nrisamsa, ‘a pitiless man’ (Medh., Gov., Kull., Nand., R&gh.), may also mean ‘a bard’ (Medh., Nar., Ragh.). 220. I.e. it causes him to be reborn as an animal feeding on pus or other impure substances (Gov.). M 2 164 LAWS OF MANU. IV, 222. been successively enumerated as such whose food must not be eaten, the wise declare (to be as impure as) skin, bones, and hair. 222. If he has unwittingly eaten the food of one of those, (he must) fast for three days; if he has eaten it intentionally, or (has swallowed) semen, ordure, or urine, he must perform a Kvrvkkhra penance. 223. A Braéhmaza who knows (the law) must not eat cooked food (given) by a Sfdra who performs no Sraddhas; but, on failure of (other) means of subsistence, he may accept raw (grain), sufficient for one night (and day). 224. The gods, having considered (the respective merits) of a niggardly Srotriya and of a liberal usurer, declared the food of both to be equal (in quality). 225. The Lord of created beings (Pragdpati) came and spake to them, ‘Do not make that equal, which is unequal. The food of that liberal (usurer) is purified by faith; (that of the) other (man) is defiled by a want of faith.’ 226. Let him, without tiring, always offer sacrifices and perform works of charity with faith; for offerings and charitable works made with faith and with lawfully-earned money, (procure) endless rewards, 227. Let him always practise, according to his 222. Gaut. XXIII, 23-24. Regarding the Krikshra penance, see below, XI, 211.
2Let him always practise, according to his 222. Gaut. XXIII, 23-24. Regarding the Krikshra penance, see below, XI, 211. 224. Nar. explains asraddhina, ‘ who performs no Sraddhas,’ by ‘destitute of faith,’ and Nand. writes asraddhinah. 224—225. Baudh.I, 10, 5; Vas. XIV, 17. 226-227. Gov. gives and explains 226a and 227b only. IV, 234. RULES FOR A SNATAKA. 165 ability, with a cheerful heart, the duty of liberality, both by sacrifices and by charitable works, if he finds a worthy recipient (for his gifts). 228. If he is asked, let him always give something, be it ever so little, without grudging; for a worthy recipient will (perhaps) be found who saves him from all (guilt). 229. A giver of water obtains the satisfaction (of his hunger and thirst), a giver of food imperishable happiness, a giver of sesamum desirable offspring, a giver of a lamp a most excellent eyesight. 230. A giver of land obtains land, a giver of gold long life, a giver of a house most excellent mansions, a giver of silver (ripya) exquisite beauty (rapa), 231. A giver of a garment a place in the world of the moon, a giver of a horse (asva) a place in the world of the Asvins, a giver of 4 draught-ox great good fortune, a giver of a cow the world of the sun ; 232. A giver of a carriage or of a bed a wife, a giver of protection supreme dominion, a giver of grain eternal bliss, a giver of the Veda (brahman) union with Brahman ; 233. The gift of the Veda surpasses all other gifts, water, food, cows, land, clothes, sesamum, gold, and clarified butter. 234. For whatever purpose (a man) bestows any gift, for that same purpose he receives (in his next birth) with due honour its (reward). 226-235. Vas. XXX; Vi. XCI-XCII; Yagi. I, 201, 203-212. 234. Medh., Gov., Nar., and Ragh. take the verse differently. ‘With whatever disposition (a man) bestows any gift, with that same disposition he receives (in his next birth its reward), being duly honoured.’ Nand. omits it. K. follows Kull.’s explanation, which is mentioned by Medh. also. 166 LAWS OF MANU. IV, 235. 235. Both he who respectfully receives (a gift), and he who respectfully bestows it, go to heaven; in the contrary case (they both fall) into hell. 236. Let him not be proud of his austerities; let him not utter a falsehood after he has offered a sacrifice ; let him not speak ill of Brahmazas, though he be tormented (by them); when he has bestowed (a gift), let him not boast of it. 237. By falsehood a sacrifice becomes vain, by self-complacency (the reward for) austerities is lost, longevity by speaking evil of Brahmazas, and (the reward of) a gift by boasting. 238. Giving no pain to any creature, let him slowly accumulate spiritual merit, for the sake (of acquiring) a companion to the next world, just as the white ant (gradually raises its) hill. 239. For in the next world neither father, nor mother, nor wife, nor sons, nor relations stay to be his companions; spiritual merit alone remains (with him).
3239. For in the next world neither father, nor mother, nor wife, nor sons, nor relations stay to be his companions; spiritual merit alone remains (with him). 240. Single is each being born; single it dies; single it enjoys (the reward of its) virtue; single (it suffers the punishment of its) sin. 241. Leaving the dead body on the ground like a log of wood, or a clod of earth, the relatives depart with averted faces; but spiritual merit follows the (soul). 242. Let him therefore always slowly accumulate spiritual merit, in order (that it may be his) companion (after death); for with merit as his companion he will traverse a gloom difficult to traverse. 243. (That companion) speedily conducts the man who is devoted to duty and effaces his sins by IV, 230. RULES FOR A SNATAKA. 167 austerities, to the next world, radiant and clothed with an ethereal body. 244. Let him, who desires to raise his race, ever form connexions with the most excellent (men), and shun all low ones. 245. A Brahmaza who always connects himself with the most excellent (ones), and shuns all inferior ones, (himself) becomes most distinguished; by an opposite conduct he becomes a Sidra. 246. He who is persevering, gentle, (and) patient, shuns the company of men of cruel conduct, and does no injury (to living creatures), gains, if he constantly lives in that manner, by controlling his organs and by liberality, heavenly bliss. 247. He may accept from any (man), fuel, water, roots, fruit, food offered without asking, and honey, likewise a gift (which consists in) a promise of protection. 248. The Lord of created beings (Prag4pati) has declared that alms freely offered and brought (by the giver himself) may be accepted even from a sinful man, provided (the gift) had not been (asked for or) promised beforehand. 249. During fifteen years the manes do not eat (the food) of that man who disdains a (freely-offered gift), nor does the fire carry his offerings (to the gods). 250. A couch, a house, Kusa grass, perfumes, 247. Ap. I, 18, 1; Gaut. XVII, 5; Vas. XIV, 12; Vi. LVII, 12. 248. Ap. I, 10, 12-14; Vas. XIV,16; Vi. LVII, 11; Yag#. I, 215. Medh., Gov., and Nar. take aprafoditém, ‘not asked for or promised,’ in the sense of ‘not promised’ only, and so does Nand., who reads apraveditam. 249. Ap.I,19,14; Vas. XIV, 18; Vi. LVII, 12. 250. Gaut. XVII, 5; Vas. XIV, 12; Vi. LVI, 11; Yagi. I, 214. 168 LAWS OF MANU. IV, 251. water, flowers, jewels, sour milk, grain, fish, sweet milk, meat, and vegetables let him not reject, (if they are voluntarily offered.) 251. He who desires to relieve his Gurus and those whom he is bound to maintain, or wishes to honour the gods and guests, may accept (gifts) from anybody; but he must not satisfy his (own hunger) with such (presents). 252. But if his Gurus are dead, or if he lives separate from them in (another) house, let him, when he seeks a subsistence, accept (presents) from good men alone.
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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