Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
124. 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. 25. But all preparations of barley and wheat, as well as preparations of milk, may be eaten by twiceborn men without being mixed with fatty (substances), though they may have stood for a long time. 26. Thus has the food, allowed and forbidden to twice-born men, been fully described; I will now propound the rules for eating and avoiding meat. 27. One may eat meat when it has been sprinkled with water, while Mantras were recited, when Brahmamas desire (one’s doing it), when one is engaged (in the performance of a rite) according to the law, and when one’s life is in danger. 28. The Lord of creatures (Prag4pati) created this whole (world to be) the sustenance of the vital spirit; both the immovable and the movable (creation is) the food of the vital spirit. 29. What is destitute of motion is the food of those endowed with locomotion; (animals) without fangs (are the food) of those with fangs, those without hands of those who possess hands, and the timid of the bold. 30. The eater who daily even devours those 27-56. Vas. IV, 5-8; Vi. LI, 59-78; Yaen. I, 178-181. 27. Meat is sprinkled with water at the Srauta sacrifices. 174 LAWS OF MANU, V, 31- destined to be his food, commits no sin; for the creator himself created both the eaters and those who are to be eaten (for those special purposes). 31. ‘The consumption of meat (is befitting) for sacrifices, that is declared to be a rule made by the gods ; but to persist (in using it) on other (occasions) is said to be a proceeding worthy of Rakshasas. 32. He who eats meat, when he honours the gods and manes, commits no sin, whether he has bought it, or himself has killed (the animal), or has received it as a present from others. 33. A twice-born man who knows the law, must not eat meat except in conformity with the law; for if he has eaten it unlawfully, he will, unable to save himself, be eaten after death by his (victims). 34. After death the guilt of one who slays deer for gain is not as (great) as that of him who eats meat for no (sacred) purpose. 35. But a man who, being duly, engaged (to officiate or to dine at a sacred rite), refuses to eat meat, becomes after death an animal during twentyone existences. 36. A Bradhmama must never eat (the flesh of) animals unhallowed by Mantras; but, obedient to the primeval law, he may eat it, consecrated with Vedic texts. 37. If he has a strong desire (for meat) he may make an animal of clarified butter or one of flour, (and eat that); but let him never seek to destroy an animal without a (lawful) reason. 34. ‘Of one who slays deer for gain,’ i.e. of a professional hunter of the Sabara or other low castes. 35. Vas. XI, 34. 37. Sange, ‘if (he has) a strong desire (for meat),’ (Kull., Ragh.), V, 44. LAWFUL AND FORBIDDEN FOOD. 175
234. ‘Of one who slays deer for gain,’ i.e. of a professional hunter of the Sabara or other low castes. 35. Vas. XI, 34. 37. Sange, ‘if (he has) a strong desire (for meat),’ (Kull., Ragh.), V, 44. LAWFUL AND FORBIDDEN FOOD. 175 38. As many hairs as the slain beast has, so often indeed will he who killed it without a (lawful) reason suffer a violent death in future births. 39. Svayambhd (the Self-existent) himself created animals for the sake of sacrifices; sacrifices (have been instituted) for the good of this whole (world) ; hence the slaughtering (of beasts) for sacrifices is not slaughtering (in the ordinary sense of the word). 40. Herbs, trees, cattle, birds, and (other) animals that have been destroyed for sacrifices, receive (being reborn) higher existences. 41. On offering the honey-mixture (to a guest), at a sacrifice and at the rites in honour of the manes, but on these occasions only, may an animal be slain ; that (rule) Manu proclaimed. 42. A twice-born man who, knowing the true meaning of the Veda, slays an animal for these purposes, causes both himself and the animal to enter a most blessed state. 43. A twice-born man of virtuous disposition, whether he dwells in (his own) house, with a teacher, or in the forest, must never, even in times of distress, cause an injury (to any creature) which is not sanctioned by the Veda. 44. Know that the injury to moving creatures and to those destitute of motion, which the Veda has means according to Medh. and K. ‘if an occasion (arises to slay an animal at a non-Vedic rite),’ according to Gov. ‘in case (one suffers from) an attack by evil spirits (Bhfitas and the like),’ and according to Nand. ‘on the occasion of social meetings.’ R4gh. mentions Medh.’s view as an optional explanation, and Nar. objects to Gov.’s interpretation. His own explanation sangetyantek4y4m is corrupt, but is probably intended for atyantek&/ay4m, and thus agrees with Kull.’s. 176 LAWS OF MANU. V, 45 prescribed for certain occasions, is no injury at all; for the sacred law shone forth from the Veda. 45. He who injures innoxious beings from a wish to (give) himself pleasure, never finds happiness, neither living nor dead. 46. He who does not seek to cause the sufferings of bonds and death to living creatures, (but) desires the good of all (beings), obtains endless bliss. 47. He who does not injure any (creature), attains without an effort what he thinks of, what he undertakes, and what he fixes his mind on. 48. Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental to (the attainment of) heavenly bliss ; let him therefore shun (the use of) meat. 49. Having well considered the (disgusting) origin .of flesh and the (cruelty of) fettering and slaying corporeal beings, let him entirely abstain from eating flesh. 50. He who, disregarding the rule (given above), does not eat meat like a Pisd#a, becomes dear to men, and will not be tormented by diseases.
350. He who, disregarding the rule (given above), does not eat meat like a Pisd#a, becomes dear to men, and will not be tormented by diseases. 51. He who permits (the slaughter of an animal), he who cuts it up, he who kills it, he who buys or sells (meat), he who cooks it, he who serves it up, and he who eats it, (must all be considered as) the slayers (of the animal). 52. There is no greater sinner than that (man) who, though not worshipping the gods or the manes, seeks to increase (the bulk of) his own flesh by the flesh of other (beings). 46. The latter part of the verse may also be translated ‘ will obtain endless bliss, because he is a man who desires the good of all creatures’ (Gov.). V, 58. LAWFUL AND FORBIDDEN FOOD; IMPURITY. 177 53. He who during a hundred years annually offers a horse-sacrifice, and he who entirely abstains from meat, obtain the same reward for their meritorious (conduct). 54. By subsisting on pure fruit and roots, and by eating food fit for ascetics (in the forest), one does not gain (so great) a reward as by entirely avoiding (the use of) flesh. 55. ‘Me he (mam sa)’ will devour in the next (world), whose flesh I eat in this (life); the wise declare this (to be) the real meaning of the word ‘flesh’ (m4msah). 56. There is no sin in eating meat, in (drinking) spirituous liquor, and in carnal intercourse, for that is the natural way of created beings, but abstention brings great rewards. 57. I will now in due order explain the purifica-. tion for the dead and the purification of things as they are prescribed for the four castes (varva). 58. When (a child) dies that has teethed, or that before teething has received (the sacrament of) the tonsure (A fd@Akarama) or (of the initiation), all relatives (become) impure, and on the birth (of a child) the same (rule) is prescribed. 54. Munyannani, ‘food fit for ascetics (in the forest),’ i.e. ‘ wild rice and other produce of the forest.’ 56. ‘There is no sin,’ i.e. in doing these things when they are permitted by law. 58-104. Ap. I, 15, 18; II, 15, 2-11; Gaut. XIV; Vas. IV, 16-37; Baudh. I, 11, 1-8, 17-23, 27-32; Vi. XXII; Yaga. II, 1-30. 58. Medh. and Gov. explain anugate, translated freely by ‘ before teething,’ as the conventional designation of ‘a child that is younger than one that has teethed’ (g4tadantéd b4latara iti smaranti), and N§ér. and Ragh. agree to this interpretation. Kull., however, seems to take it in the sense of ‘after teething,’ and Nand. explains it as ‘one who has been born again, i.e. has been initiated,’ Goy., [25] N 178 LAWS OF MANU. V, 59. 59. It is ordained (that) among Sapizdas the impurity on account of a death (shall last) ten days, (or) until the bones have been collected, (or) three days or one day only. 60. But the Sapivda-relationship ceases with the seventh person (in the ascending and descending lines), the SamAnodaka-relationship when the (common) origin and the (existence of a common family)name are no (longer) known.
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.
124. 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. 25. But all preparations of barley and wheat, as well as preparations of milk, may be eaten by twiceborn men without being mixed with fatty (substances), though they may have stood for a long time. 26. Thus has the food, allowed and forbidden to twice-born men, been fully described; I will now propound the rules for eating and avoiding meat. 27. One may eat meat when it has been sprinkled with water, while Mantras were recited, when Brahmamas desire (one’s doing it), when one is engaged (in the performance of a rite) according to the law, and when one’s life is in danger. 28. The Lord of creatures (Prag4pati) created this whole (world to be) the sustenance of the vital spirit; both the immovable and the movable (creation is) the food of the vital spirit. 29. What is destitute of motion is the food of those endowed with locomotion; (animals) without fangs (are the food) of those with fangs, those without hands of those who possess hands, and the timid of the bold. 30. The eater who daily even devours those 27-56. Vas. IV, 5-8; Vi. LI, 59-78; Yaen. I, 178-181. 27. Meat is sprinkled with water at the Srauta sacrifices. 174 LAWS OF MANU, V, 31- destined to be his food, commits no sin; for the creator himself created both the eaters and those who are to be eaten (for those special purposes). 31. ‘The consumption of meat (is befitting) for sacrifices, that is declared to be a rule made by the gods ; but to persist (in using it) on other (occasions) is said to be a proceeding worthy of Rakshasas. 32. He who eats meat, when he honours the gods and manes, commits no sin, whether he has bought it, or himself has killed (the animal), or has received it as a present from others. 33. A twice-born man who knows the law, must not eat meat except in conformity with the law; for if he has eaten it unlawfully, he will, unable to save himself, be eaten after death by his (victims). 34. After death the guilt of one who slays deer for gain is not as (great) as that of him who eats meat for no (sacred) purpose. 35. But a man who, being duly, engaged (to officiate or to dine at a sacred rite), refuses to eat meat, becomes after death an animal during twentyone existences. 36. A Bradhmama must never eat (the flesh of) animals unhallowed by Mantras; but, obedient to the primeval law, he may eat it, consecrated with Vedic texts. 37. If he has a strong desire (for meat) he may make an animal of clarified butter or one of flour, (and eat that); but let him never seek to destroy an animal without a (lawful) reason. 34. ‘Of one who slays deer for gain,’ i.e. of a professional hunter of the Sabara or other low castes. 35. Vas. XI, 34. 37. Sange, ‘if (he has) a strong desire (for meat),’ (Kull., Ragh.), V, 44. LAWFUL AND FORBIDDEN FOOD. 175
234. ‘Of one who slays deer for gain,’ i.e. of a professional hunter of the Sabara or other low castes. 35. Vas. XI, 34. 37. Sange, ‘if (he has) a strong desire (for meat),’ (Kull., Ragh.), V, 44. LAWFUL AND FORBIDDEN FOOD. 175 38. As many hairs as the slain beast has, so often indeed will he who killed it without a (lawful) reason suffer a violent death in future births. 39. Svayambhd (the Self-existent) himself created animals for the sake of sacrifices; sacrifices (have been instituted) for the good of this whole (world) ; hence the slaughtering (of beasts) for sacrifices is not slaughtering (in the ordinary sense of the word). 40. Herbs, trees, cattle, birds, and (other) animals that have been destroyed for sacrifices, receive (being reborn) higher existences. 41. On offering the honey-mixture (to a guest), at a sacrifice and at the rites in honour of the manes, but on these occasions only, may an animal be slain ; that (rule) Manu proclaimed. 42. A twice-born man who, knowing the true meaning of the Veda, slays an animal for these purposes, causes both himself and the animal to enter a most blessed state. 43. A twice-born man of virtuous disposition, whether he dwells in (his own) house, with a teacher, or in the forest, must never, even in times of distress, cause an injury (to any creature) which is not sanctioned by the Veda. 44. Know that the injury to moving creatures and to those destitute of motion, which the Veda has means according to Medh. and K. ‘if an occasion (arises to slay an animal at a non-Vedic rite),’ according to Gov. ‘in case (one suffers from) an attack by evil spirits (Bhfitas and the like),’ and according to Nand. ‘on the occasion of social meetings.’ R4gh. mentions Medh.’s view as an optional explanation, and Nar. objects to Gov.’s interpretation. His own explanation sangetyantek4y4m is corrupt, but is probably intended for atyantek&/ay4m, and thus agrees with Kull.’s. 176 LAWS OF MANU. V, 45 prescribed for certain occasions, is no injury at all; for the sacred law shone forth from the Veda. 45. He who injures innoxious beings from a wish to (give) himself pleasure, never finds happiness, neither living nor dead. 46. He who does not seek to cause the sufferings of bonds and death to living creatures, (but) desires the good of all (beings), obtains endless bliss. 47. He who does not injure any (creature), attains without an effort what he thinks of, what he undertakes, and what he fixes his mind on. 48. Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental to (the attainment of) heavenly bliss ; let him therefore shun (the use of) meat. 49. Having well considered the (disgusting) origin .of flesh and the (cruelty of) fettering and slaying corporeal beings, let him entirely abstain from eating flesh. 50. He who, disregarding the rule (given above), does not eat meat like a Pisd#a, becomes dear to men, and will not be tormented by diseases.
350. He who, disregarding the rule (given above), does not eat meat like a Pisd#a, becomes dear to men, and will not be tormented by diseases. 51. He who permits (the slaughter of an animal), he who cuts it up, he who kills it, he who buys or sells (meat), he who cooks it, he who serves it up, and he who eats it, (must all be considered as) the slayers (of the animal). 52. There is no greater sinner than that (man) who, though not worshipping the gods or the manes, seeks to increase (the bulk of) his own flesh by the flesh of other (beings). 46. The latter part of the verse may also be translated ‘ will obtain endless bliss, because he is a man who desires the good of all creatures’ (Gov.). V, 58. LAWFUL AND FORBIDDEN FOOD; IMPURITY. 177 53. He who during a hundred years annually offers a horse-sacrifice, and he who entirely abstains from meat, obtain the same reward for their meritorious (conduct). 54. By subsisting on pure fruit and roots, and by eating food fit for ascetics (in the forest), one does not gain (so great) a reward as by entirely avoiding (the use of) flesh. 55. ‘Me he (mam sa)’ will devour in the next (world), whose flesh I eat in this (life); the wise declare this (to be) the real meaning of the word ‘flesh’ (m4msah). 56. There is no sin in eating meat, in (drinking) spirituous liquor, and in carnal intercourse, for that is the natural way of created beings, but abstention brings great rewards. 57. I will now in due order explain the purifica-. tion for the dead and the purification of things as they are prescribed for the four castes (varva). 58. When (a child) dies that has teethed, or that before teething has received (the sacrament of) the tonsure (A fd@Akarama) or (of the initiation), all relatives (become) impure, and on the birth (of a child) the same (rule) is prescribed. 54. Munyannani, ‘food fit for ascetics (in the forest),’ i.e. ‘ wild rice and other produce of the forest.’ 56. ‘There is no sin,’ i.e. in doing these things when they are permitted by law. 58-104. Ap. I, 15, 18; II, 15, 2-11; Gaut. XIV; Vas. IV, 16-37; Baudh. I, 11, 1-8, 17-23, 27-32; Vi. XXII; Yaga. II, 1-30. 58. Medh. and Gov. explain anugate, translated freely by ‘ before teething,’ as the conventional designation of ‘a child that is younger than one that has teethed’ (g4tadantéd b4latara iti smaranti), and N§ér. and Ragh. agree to this interpretation. Kull., however, seems to take it in the sense of ‘after teething,’ and Nand. explains it as ‘one who has been born again, i.e. has been initiated,’ Goy., [25] N 178 LAWS OF MANU. V, 59. 59. It is ordained (that) among Sapizdas the impurity on account of a death (shall last) ten days, (or) until the bones have been collected, (or) three days or one day only. 60. But the Sapivda-relationship ceases with the seventh person (in the ascending and descending lines), the SamAnodaka-relationship when the (common) origin and the (existence of a common family)name are no (longer) known.
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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