Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1252. 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. 253. His labourer in tillage, a friend of his family, his cow-herd, his slave, and his barber are, among Sddras, those whose food he may eat, likewise (a poor man) who offers himself (to be his slave). 254. As his character is, as the work is which he desires to perform, and as the manner is in which he means to serve, even so (a voluntary slave) must offer himself. 255. He who describes himself to virtuous (men), in a manner contrary to truth, is the most sinful (wretch) in this world; he is a thief who makes away with his own self. 256. All things (have their nature) determined by speech; speech is their root, and from speech they proceed; but he who is dishonest with respect to speech, is dishonest in everything. 251. Ap. I, 7, 20; Gaut. XVII, 4; Vas. XIV, 13; Vi. LVII, 13; Yagi. I, 216. 252. Vi. LVI, rg. 253. Ap. I, 18,14; Gaut. XVII, 5-6; Vi. LVI, 16. 255. I.e. by denying who he really is, he destroys his own identity. V, 2. LAWFUL AND FORBIDDEN FOOD. 169 257. When he has paid, according to the law, his debts to the great sages, to the manes, and to the gods, let him make over everything to his son and dwell (in his house), not caring for any worldly concerns. 258. Alone let him constantly meditate in solitude on that which is salutary for his soul; for he who meditates in solitude attains supreme bliss. 259. Thus have been declared the means by which a Brahmaza householder must always subsist, and the summary of the ordinances for a Snataka, which cause an increase of holiness and are praiseworthy. 260. A Brahmaza who, being learned in the lore of the Vedas, conducts himself in this manner and daily destroys his sins, will be exalted in Brahman’s world. CHAPTER V. 1. The sages, having heard the duties of a Snataka thus declared, spoke to great-souled Bhy7gu, who sprang from fire: 2. ‘How can Death have power over Brahmazas 2547. Regarding the three debts, see Vas. XI, 48. This verse and the next describe, as Medh. points out, a kind of informal samnyasa. 260. Vas. VIII, 17; Baudh. II, 3,1; Gaut. IX, 74. V. 1. Medh., Gov., and RAgh. state correctly that Bhrigu, though above, I, 35, he is said to have been created by Manu, and has therefore been named M4nava below, V, 3, is here called the offspring of Fire, in accordance with other passages of the Veda and of the Mahébhifrata. 2. Ie. ‘how can they be deprived of the length of life, one hundred years, allotted to men in the Veda?’ (Gov., Kull.) 170 LAWS OF MANU. V, 3. who know the sacred science, the Veda, (and) who fulfil their duties as they have been explained (by thee), O Lord ?’ 3. Righteous Bhzzgu, the son of Manu, (thus) answered the great sages: ‘ Hear, (in punishment) of what faults Death seeks to shorten the lives of Brahmamzas!’
2V, 3. who know the sacred science, the Veda, (and) who fulfil their duties as they have been explained (by thee), O Lord ?’ 3. Righteous Bhzzgu, the son of Manu, (thus) answered the great sages: ‘ Hear, (in punishment) of what faults Death seeks to shorten the lives of Brahmamzas!’ 4. ‘Through neglect of the Veda-study, through deviation from the rule of conduct, through remissness (in the fulfilment of duties), and through faults (committed by eating forbidden) food, Death becomes eager to shorten the lives of Brahmazas.’ 5. Garlic, leeks and onions, mushrooms and (all plants), springing from impure (substances), are unfit to be eaten by twice-born men. 6. One should carefully avoid red exudations from trees and (juices) flowing from incisions, the Selu (fruit), and the thickened milk of a cow (which she gives after calving). 7. Rice boiled with sesamum, wheat mixed with butter, milk and sugar, milk-rice and flour-cakes which are not prepared for a sacrifice, meat which has not been sprinkled with water while sacred texts were recited, food offered to the gods and sacrificial viands, 8. The milk of a cow (or other female animal) within ten days after her calving, that of camels, 5-25. Ap. I, 17, 18-39 ; Gaut. XVII, 22-36 ; Vas. XIV, 33-48; Baudh. I, 12, 1-15; Vi. LI, 3-6, 21-42; Yagi. I, 169-178. Selu, i.e. Cordia Myxa. 7. ‘Food offered to the gods,’ i.e. the so-called Naivedya. This and sacrificial viands, i.e. those destined for burnt-oblations, must not be eaten before the offering has been made, afterwards the remnants may be eaten (Medh., Gov., Kull.). 8. Sandhinf,‘a cow in heat’(Kull., Nar., Ragh.), means according V, 15. LAWFUL AND FORBIDDEN FOOD. 171 of one-hoofed animals, of sheep, of a cow in heat, or of one that has no calf with her, 9. (The milk) of all wild animals excepting buffalocows, that of women, and all (substances turned) sour must be avoided. - 10. Among (things turned) sour, sour milk, and all (food) prepared of it may be eaten, likewise what is extracted from pure flowers, roots, and fruit. 11. Let him avoid all carnivorous birds and those living in villages, and one-hoofed animals which are not specially permitted (to be eaten), and the 7i¢éibha (Parra Jacana), 12. The sparrow, the Plava, the Hamesa, the Brahmami duck, the village-cock, the Sarasa crane, the Raggudala, the woodpecker, the parrot, and the starling, 13. Those which feed striking with their beaks, web-footed birds, the Koyash/¢i, those which scratch with their toes, those which dive and live on fish, meat from a slaughter-house and dried meat, 14. The Baka and the Balak4 crane, the raven, the Khazgartfaka, (animals) that eat fish, villagepigs, and all kinds of fishes. 15. He who eats the flesh of any (animal) is to Medh. and Gov. ‘one who gives milk once a day only,’ and according to Nand. and K. ‘one big with a calf.’
3The Baka and the Balak4 crane, the raven, the Khazgartfaka, (animals) that eat fish, villagepigs, and all kinds of fishes. 15. He who eats the flesh of any (animal) is to Medh. and Gov. ‘one who gives milk once a day only,’ and according to Nand. and K. ‘one big with a calf.’ 11. The permission to eat one-hoofed animals is, as the commentators observe, not given in the Smriti. The expression refers to the cases where the Veda prescribes horses, &c., to be slain and eaten at sacrifices. 12. I read with all the commentators Ragegudala instead of Ragguvala, which the printed editions give. The Raggudala is according to Vigfidnesvara the jungle-fowl, according to Nar. an aquatic bird. 14. Regarding the Vaka or Baka, see above, IV, 196. 172 . LAWS OF MANU. V, 16. called the eater of the flesh of that (particular creature), he who eats fish is an eater of every (kind of) flesh ; let him therefore avoid fish. 16. (But the fish called) Pa¢#ina and (that called) Rohita may be eaten, if used for offerings to the gods or to the manes; (one may eat) likewise RAgivas, Simhatundas, and Sasalkas on all (occasions). 17. Let him not eat solitary or unknown beasts and birds, though they may fall under (the categories of) eatable (creatures), nor any five-toed (animals). 18. The porcupine, the hedgehog, the iguana, the rhinoceros, the tortoise, and the hare they declare to be eatable ; likewise those (domestic animals) that have teeth in one jaw only, excepting camels. 19. A twice-born man who knowingly eats mushrooms, a village-pig, garlic, a village-cock, onions, or leeks, will become an outcast. 20. He who unwittingly partakes of (any of) these six, shall perform a SAmtapana (Kvzé&hra) or the lunar penance (KAndrdyaza) of ascetics ; in case (he has eaten) any other (kind of forbidden food) he shall fast for one day (and a night). 21. Once a year a Brdhmam#a must perform a Krzkkhra penance, in order to atone for unintentionally eating (forbidden food); but for intentionally (eating forbidden food he must perform the penances prescribed) specially. 22. Beasts and birds recommended (for con- 16. Nar. explains ekafar4n, ‘solitary animals,’ by ‘those who go in herds’ (samghaarinah). zo. Regarding the Samtapana Krikkfra and the lunar penance of ascetics, see below, XI, 213 and 219. 21. Regarding the Kri#kAra penance, see below, XI, 212. 22. Vas. XIV, 15. V, 30. LAWFUL AND FORBIDDEN FOOD. 173 sumption) may be slain by Brahmaaas for sacrifices, and in order to feed those whom they are bound to maintain; for Agastya did this of old. 23. For in ancient (times) the sacrificial cakes were (made of the flesh) of eatable beasts and birds at the sacrifices offered by Brahmazas and Kshatriyas. 24. All lawful hard or soft food may be eaten, though stale, (after having been) mixed with fatty (substances), and so may the remains of sacrificial viands.
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.
1252. 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. 253. His labourer in tillage, a friend of his family, his cow-herd, his slave, and his barber are, among Sddras, those whose food he may eat, likewise (a poor man) who offers himself (to be his slave). 254. As his character is, as the work is which he desires to perform, and as the manner is in which he means to serve, even so (a voluntary slave) must offer himself. 255. He who describes himself to virtuous (men), in a manner contrary to truth, is the most sinful (wretch) in this world; he is a thief who makes away with his own self. 256. All things (have their nature) determined by speech; speech is their root, and from speech they proceed; but he who is dishonest with respect to speech, is dishonest in everything. 251. Ap. I, 7, 20; Gaut. XVII, 4; Vas. XIV, 13; Vi. LVII, 13; Yagi. I, 216. 252. Vi. LVI, rg. 253. Ap. I, 18,14; Gaut. XVII, 5-6; Vi. LVI, 16. 255. I.e. by denying who he really is, he destroys his own identity. V, 2. LAWFUL AND FORBIDDEN FOOD. 169 257. When he has paid, according to the law, his debts to the great sages, to the manes, and to the gods, let him make over everything to his son and dwell (in his house), not caring for any worldly concerns. 258. Alone let him constantly meditate in solitude on that which is salutary for his soul; for he who meditates in solitude attains supreme bliss. 259. Thus have been declared the means by which a Brahmaza householder must always subsist, and the summary of the ordinances for a Snataka, which cause an increase of holiness and are praiseworthy. 260. A Brahmaza who, being learned in the lore of the Vedas, conducts himself in this manner and daily destroys his sins, will be exalted in Brahman’s world. CHAPTER V. 1. The sages, having heard the duties of a Snataka thus declared, spoke to great-souled Bhy7gu, who sprang from fire: 2. ‘How can Death have power over Brahmazas 2547. Regarding the three debts, see Vas. XI, 48. This verse and the next describe, as Medh. points out, a kind of informal samnyasa. 260. Vas. VIII, 17; Baudh. II, 3,1; Gaut. IX, 74. V. 1. Medh., Gov., and RAgh. state correctly that Bhrigu, though above, I, 35, he is said to have been created by Manu, and has therefore been named M4nava below, V, 3, is here called the offspring of Fire, in accordance with other passages of the Veda and of the Mahébhifrata. 2. Ie. ‘how can they be deprived of the length of life, one hundred years, allotted to men in the Veda?’ (Gov., Kull.) 170 LAWS OF MANU. V, 3. who know the sacred science, the Veda, (and) who fulfil their duties as they have been explained (by thee), O Lord ?’ 3. Righteous Bhzzgu, the son of Manu, (thus) answered the great sages: ‘ Hear, (in punishment) of what faults Death seeks to shorten the lives of Brahmamzas!’
2V, 3. who know the sacred science, the Veda, (and) who fulfil their duties as they have been explained (by thee), O Lord ?’ 3. Righteous Bhzzgu, the son of Manu, (thus) answered the great sages: ‘ Hear, (in punishment) of what faults Death seeks to shorten the lives of Brahmamzas!’ 4. ‘Through neglect of the Veda-study, through deviation from the rule of conduct, through remissness (in the fulfilment of duties), and through faults (committed by eating forbidden) food, Death becomes eager to shorten the lives of Brahmazas.’ 5. Garlic, leeks and onions, mushrooms and (all plants), springing from impure (substances), are unfit to be eaten by twice-born men. 6. One should carefully avoid red exudations from trees and (juices) flowing from incisions, the Selu (fruit), and the thickened milk of a cow (which she gives after calving). 7. Rice boiled with sesamum, wheat mixed with butter, milk and sugar, milk-rice and flour-cakes which are not prepared for a sacrifice, meat which has not been sprinkled with water while sacred texts were recited, food offered to the gods and sacrificial viands, 8. The milk of a cow (or other female animal) within ten days after her calving, that of camels, 5-25. Ap. I, 17, 18-39 ; Gaut. XVII, 22-36 ; Vas. XIV, 33-48; Baudh. I, 12, 1-15; Vi. LI, 3-6, 21-42; Yagi. I, 169-178. Selu, i.e. Cordia Myxa. 7. ‘Food offered to the gods,’ i.e. the so-called Naivedya. This and sacrificial viands, i.e. those destined for burnt-oblations, must not be eaten before the offering has been made, afterwards the remnants may be eaten (Medh., Gov., Kull.). 8. Sandhinf,‘a cow in heat’(Kull., Nar., Ragh.), means according V, 15. LAWFUL AND FORBIDDEN FOOD. 171 of one-hoofed animals, of sheep, of a cow in heat, or of one that has no calf with her, 9. (The milk) of all wild animals excepting buffalocows, that of women, and all (substances turned) sour must be avoided. - 10. Among (things turned) sour, sour milk, and all (food) prepared of it may be eaten, likewise what is extracted from pure flowers, roots, and fruit. 11. Let him avoid all carnivorous birds and those living in villages, and one-hoofed animals which are not specially permitted (to be eaten), and the 7i¢éibha (Parra Jacana), 12. The sparrow, the Plava, the Hamesa, the Brahmami duck, the village-cock, the Sarasa crane, the Raggudala, the woodpecker, the parrot, and the starling, 13. Those which feed striking with their beaks, web-footed birds, the Koyash/¢i, those which scratch with their toes, those which dive and live on fish, meat from a slaughter-house and dried meat, 14. The Baka and the Balak4 crane, the raven, the Khazgartfaka, (animals) that eat fish, villagepigs, and all kinds of fishes. 15. He who eats the flesh of any (animal) is to Medh. and Gov. ‘one who gives milk once a day only,’ and according to Nand. and K. ‘one big with a calf.’
3The Baka and the Balak4 crane, the raven, the Khazgartfaka, (animals) that eat fish, villagepigs, and all kinds of fishes. 15. He who eats the flesh of any (animal) is to Medh. and Gov. ‘one who gives milk once a day only,’ and according to Nand. and K. ‘one big with a calf.’ 11. The permission to eat one-hoofed animals is, as the commentators observe, not given in the Smriti. The expression refers to the cases where the Veda prescribes horses, &c., to be slain and eaten at sacrifices. 12. I read with all the commentators Ragegudala instead of Ragguvala, which the printed editions give. The Raggudala is according to Vigfidnesvara the jungle-fowl, according to Nar. an aquatic bird. 14. Regarding the Vaka or Baka, see above, IV, 196. 172 . LAWS OF MANU. V, 16. called the eater of the flesh of that (particular creature), he who eats fish is an eater of every (kind of) flesh ; let him therefore avoid fish. 16. (But the fish called) Pa¢#ina and (that called) Rohita may be eaten, if used for offerings to the gods or to the manes; (one may eat) likewise RAgivas, Simhatundas, and Sasalkas on all (occasions). 17. Let him not eat solitary or unknown beasts and birds, though they may fall under (the categories of) eatable (creatures), nor any five-toed (animals). 18. The porcupine, the hedgehog, the iguana, the rhinoceros, the tortoise, and the hare they declare to be eatable ; likewise those (domestic animals) that have teeth in one jaw only, excepting camels. 19. A twice-born man who knowingly eats mushrooms, a village-pig, garlic, a village-cock, onions, or leeks, will become an outcast. 20. He who unwittingly partakes of (any of) these six, shall perform a SAmtapana (Kvzé&hra) or the lunar penance (KAndrdyaza) of ascetics ; in case (he has eaten) any other (kind of forbidden food) he shall fast for one day (and a night). 21. Once a year a Brdhmam#a must perform a Krzkkhra penance, in order to atone for unintentionally eating (forbidden food); but for intentionally (eating forbidden food he must perform the penances prescribed) specially. 22. Beasts and birds recommended (for con- 16. Nar. explains ekafar4n, ‘solitary animals,’ by ‘those who go in herds’ (samghaarinah). zo. Regarding the Samtapana Krikkfra and the lunar penance of ascetics, see below, XI, 213 and 219. 21. Regarding the Kri#kAra penance, see below, XI, 212. 22. Vas. XIV, 15. V, 30. LAWFUL AND FORBIDDEN FOOD. 173 sumption) may be slain by Brahmaaas for sacrifices, and in order to feed those whom they are bound to maintain; for Agastya did this of old. 23. For in ancient (times) the sacrificial cakes were (made of the flesh) of eatable beasts and birds at the sacrifices offered by Brahmazas and Kshatriyas. 24. All lawful hard or soft food may be eaten, though stale, (after having been) mixed with fatty (substances), and so may the remains of sacrificial viands.
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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