Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
181. Upasampanne, ‘who resides with (him out of affection),’ may according to Medh. also mean ‘who is virtuous.’ According to Nar. it means ‘who is a neighbour.’ 82. Anfidine tatha gurau, ‘likewise for a Guru who knows the Veda and Angas,’ i.e. ‘such a one who is mentioned above, II, 149’ (Gov., Kull, Ragh.). Nar. takes the two words separately. Medh. connects anfiéaine with asrotriye, and thinks that a man is meant who does not know the Veda, but the Angas. He also mentions the explanation adopted above. Nand. finally reads andfine tatha ’gurau, ‘likewise for one who knows the Veda and the Angas, but is not a Guru.’ 84. According to Medh. the meaning of the first clause is that, if there is an option between shorter or longer periods of impurity, the mourner is not to choose the longer one in order to escape the performance of his sacred duties. He adds, that others think V, 88 IMPURITY. 183 85. When he has touched a Kandla, a menstruating woman, an outcast, a woman in childbed, a corpse, or one who has touched a (corpse), he becomes pure by bathing. 86. He who has purified himself by sipping water shall, on seeing any impure (thing or person), always mutter the sacred texts, addressed to Sfrya, and the PavamAnt (verses). 87. A Br&éhmaza who has touched a human bone to which fat adheres, becomes pure by bathing; if it be free from fat, by sipping water and by touching (afterwards) a cow or looking at the sun. 88. He who has undertaken the performance of a vow shall not pour out libations (to the dead) until the vow has been completed; but when he has it to be an exhortation not to delay the bath which must be taken at the expiration of the period of impurity. The other commentators mention the first explanation only. The second clause, which refers to the continued offering of the Srauta Agnihotra, means according to Medh., Gov., and Nand., that an Agnihotrin who is in mourning shall not perform the offerings in person, but make others, who may even be his near relatives, do it for him. Kull., Nar., and Ragh. think that the performer himself may also offer them. Nand. explains sanabhyah, ‘a Sapizda’ (Gov., Kull., Nar., Ragh.), by sahodara4, ‘a full brother.’ 85. TatsprishAnam, ‘one who has touched a (corpse),’ (Medh., ‘others ;’ Gov., Kull, Ragh.), means according to Medh., Nar., and Nand. ‘one who has touched any of those enumerated before, a Kandala and so forth.’ 86. ‘He who has purified himself,’ i.e. ‘before he begins to worship the gods or manes’ (Medh., ‘ others ;’ Kull., Nar., Ragh.). ‘An impure (thing or person),’ i.e.‘ those mentioned above.’ Medh. and Gov. take the verse differently, ‘On seeing one of those impure persons mentioned above, let him sip water and, thus purified, recite, &c.’ The texts addressed to Sfrya are found Rig-veda I, 50, 1 seq.; the Pavamanfs in Mandala IX. 88. The rule refers to a student, who must not during his studentship perform the last rites for any deceased relative except
288. The rule refers to a student, who must not during his studentship perform the last rites for any deceased relative except 184 LAWS OF MANU. V, 89. offered water after its completion, he becomes pure in three days only. 89. Libations of water shall not be offered to those who (neglect the prescribed rites and may be said to) have been born in vain, to those born in consequence of an illegal mixture of the castes, to those who are ascetics (of heretical sects), and to those who have committed suicide, 90. To women who have joined a heretical sect, who through lust live (with many men), who have caused an abortion, have killed their husbands, or drink spirituous liquor. gt. A student does not break his vow by carrying out (to the place of cremation) his own dead teacher (a#arya), sub-teacher (upddhydya), father, mother, or Guru. 92. Let him carry out a dead Sddra by the southern gate of the town, but (the corpses of) his mother (Medh.), or except his mother and father (Gov.), or except his parents and his teacher; see below, verse g1 (Kull., R&gh.). According to K. ‘others’ think that the rule refers to those performing a lunar penance or other vows. 8g. ‘To those who (neglect the prescribed rites and may be said to) have been born in vain’ (Gov., Kull, Nand., Ragh.), i.e. ‘to those who for a year belonged to no order’ (Medh.), or ‘to eunuchs’ (Nar.). The term samkarag4h, ‘born in consequence of an illegal mixture of the castes,’ includes besides those sprung from mothers of a higher and fathers of a lower caste, sons of widows not appointed and of adulteresses (Medh., Gov., Nand.). ‘Ascetics (of heretical sects),’ i.e. Kapdlikas, those wearing red garments, &c. (Medh.). Nar. and Ragh. refer the term to orthodox ascetics. go. Pashandam, ‘a heretical sect, i.e. the Kap4likas, those wearing red garments’ (Medh.), or ‘ Bauddhas and so forth’ (Nar.). gi. ‘Guru,’ i.e.‘one who explains the Veda’ (Nar., Kull.), or ‘him who is mentioned above, II, 149’ (Medh., Gov.). 92. I.e. a Vaisya by the western gate, a Kshatriya by the V, 97 IMPURITY. Bs twice-born men, as is proper, by the western, northern, or eastern (gates). 93. The taint of impurity does not fall on kings, and those engaged in the performance of a vow, or of a Sattra; for the (first are) seated on the throne of Indra, and the (last two are) ever pure like Brahman. 94. For a king, on the throne of magnanimity, immediate purification is prescribed, and the reason for that is that he is seated (there) for the protection of (his) subjects. 95. (The same rule applies to the kinsmen) of those who have fallen in a riot or a battle, (of those who have been killed) by lightning or by the king, and (of those who perished fighting) for cows and Brahmanas, and to those whom the king wishes (to be pure). 96. A king is an incarnation of the eight guardian deities of the world, the Moon, the Fire, the Sun, the Wind, Indra, the Lords of wealth and water (Kubera and Varuza), and Yama.
396. A king is an incarnation of the eight guardian deities of the world, the Moon, the Fire, the Sun, the Wind, Indra, the Lords of wealth and water (Kubera and Varuza), and Yama. 97. Because the king is pervaded by (those) northern, and a Brahmama by the eastern (Medh., Gov., Kull., Nand., Ragh.). 93. ‘A vow,’ i.e. ‘the studentship (N4r.), also a lunar penance and the like’ (Medh., Gov., Kull.) ; ‘a Sattra,’ i.e. ‘a long sacrifice such as the Gavamayana.’ Brahmabhatad, ‘pure like Brahman’ (Kull., Nar., Ragh.), means according to Medh. ‘they have reached Brahmahood.’ gs. Nand. and K. explain dimbha, ‘in a riot,’ to mean ‘by infants.’ ‘Whom the king wishes (to be pure),’ i.e. ‘his servants and ministers whom he wants for his affairs.’ Nar. inserts another class, ‘(the kinsmen of those who have been killed) by Brahmanas, i.e. by incantations.’ But I do not understand how the word could be made to suit the verse. 96. See below, VII, 4. 97. Medh. reads lokesaprabhavapyayau, and the second half 186: LAWS OF MANU. V, 98. lords of the world, no impurity is ordained for him ; for purity and impurity of mortals is caused and removed by (those) lords of the world. 98. By him who is slain in battle with brandished weapons according to the law of the Kshatriyas, a (Srauta) sacrifice is instantly completed, and so is the period of impurity (caused by his death); that is a settled rule. 99. (At the end of the period of impurity) a Brahmaza who has performed the necessary rites, becomes pure by touching water, a Kshatriya by touching the animal on which he rides, and his weapons, a Vaisya by touching his goad or the nose-string (of his oxen), a Sfidra by touching his staff. 100. Thus the purification (required) on (the death of) Sapizdas has been explained to you, O best of twice-born men; hear now the manner in which men are purified on the death of any (relative who is) not a Sapizda. 1o1. A Brahmawa, having carried out a dead verse must then be translated ‘ purity and impurity affect mortals, they are caused and removed by the guardians of the world.’ Nar., Nand., and K. read lokesaprabhavo hy ayam, ‘but he (the) king springs from the guardians of the world.’ Ndr. mentions also a reading lokesaprabhave ’pyaya#, ‘for him who springs from the guardians of the world, (purity and impurity) do not exist.’ g8. According to Medh. some contend that this rule refers only to those who die on the battle-field, not to those who die later of their wounds. Yagiiah, ‘a (Srauta) sacrifice’ (Medh., Kull., Ragh.), means according to Nar. ‘the funeral sacrifice.’ 99. ‘Touching water,’ i.e. ‘bathing’ (Medh., Kull., Nar.), ‘ washing his hands’ (Gov.). ror. ‘The relatives of his mother and (the Sagotras of his father), or connexions by marriage, are meant’ (Nar.). V, 106. IMPURITY. 187 Brahmaza who is not a Sapizda, as (if he were) a (near) relative, or a near relative of his mother, becomes pure after three days;
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.
181. Upasampanne, ‘who resides with (him out of affection),’ may according to Medh. also mean ‘who is virtuous.’ According to Nar. it means ‘who is a neighbour.’ 82. Anfidine tatha gurau, ‘likewise for a Guru who knows the Veda and Angas,’ i.e. ‘such a one who is mentioned above, II, 149’ (Gov., Kull, Ragh.). Nar. takes the two words separately. Medh. connects anfiéaine with asrotriye, and thinks that a man is meant who does not know the Veda, but the Angas. He also mentions the explanation adopted above. Nand. finally reads andfine tatha ’gurau, ‘likewise for one who knows the Veda and the Angas, but is not a Guru.’ 84. According to Medh. the meaning of the first clause is that, if there is an option between shorter or longer periods of impurity, the mourner is not to choose the longer one in order to escape the performance of his sacred duties. He adds, that others think V, 88 IMPURITY. 183 85. When he has touched a Kandla, a menstruating woman, an outcast, a woman in childbed, a corpse, or one who has touched a (corpse), he becomes pure by bathing. 86. He who has purified himself by sipping water shall, on seeing any impure (thing or person), always mutter the sacred texts, addressed to Sfrya, and the PavamAnt (verses). 87. A Br&éhmaza who has touched a human bone to which fat adheres, becomes pure by bathing; if it be free from fat, by sipping water and by touching (afterwards) a cow or looking at the sun. 88. He who has undertaken the performance of a vow shall not pour out libations (to the dead) until the vow has been completed; but when he has it to be an exhortation not to delay the bath which must be taken at the expiration of the period of impurity. The other commentators mention the first explanation only. The second clause, which refers to the continued offering of the Srauta Agnihotra, means according to Medh., Gov., and Nand., that an Agnihotrin who is in mourning shall not perform the offerings in person, but make others, who may even be his near relatives, do it for him. Kull., Nar., and Ragh. think that the performer himself may also offer them. Nand. explains sanabhyah, ‘a Sapizda’ (Gov., Kull., Nar., Ragh.), by sahodara4, ‘a full brother.’ 85. TatsprishAnam, ‘one who has touched a (corpse),’ (Medh., ‘others ;’ Gov., Kull, Ragh.), means according to Medh., Nar., and Nand. ‘one who has touched any of those enumerated before, a Kandala and so forth.’ 86. ‘He who has purified himself,’ i.e. ‘before he begins to worship the gods or manes’ (Medh., ‘ others ;’ Kull., Nar., Ragh.). ‘An impure (thing or person),’ i.e.‘ those mentioned above.’ Medh. and Gov. take the verse differently, ‘On seeing one of those impure persons mentioned above, let him sip water and, thus purified, recite, &c.’ The texts addressed to Sfrya are found Rig-veda I, 50, 1 seq.; the Pavamanfs in Mandala IX. 88. The rule refers to a student, who must not during his studentship perform the last rites for any deceased relative except
288. The rule refers to a student, who must not during his studentship perform the last rites for any deceased relative except 184 LAWS OF MANU. V, 89. offered water after its completion, he becomes pure in three days only. 89. Libations of water shall not be offered to those who (neglect the prescribed rites and may be said to) have been born in vain, to those born in consequence of an illegal mixture of the castes, to those who are ascetics (of heretical sects), and to those who have committed suicide, 90. To women who have joined a heretical sect, who through lust live (with many men), who have caused an abortion, have killed their husbands, or drink spirituous liquor. gt. A student does not break his vow by carrying out (to the place of cremation) his own dead teacher (a#arya), sub-teacher (upddhydya), father, mother, or Guru. 92. Let him carry out a dead Sddra by the southern gate of the town, but (the corpses of) his mother (Medh.), or except his mother and father (Gov.), or except his parents and his teacher; see below, verse g1 (Kull., R&gh.). According to K. ‘others’ think that the rule refers to those performing a lunar penance or other vows. 8g. ‘To those who (neglect the prescribed rites and may be said to) have been born in vain’ (Gov., Kull, Nand., Ragh.), i.e. ‘to those who for a year belonged to no order’ (Medh.), or ‘to eunuchs’ (Nar.). The term samkarag4h, ‘born in consequence of an illegal mixture of the castes,’ includes besides those sprung from mothers of a higher and fathers of a lower caste, sons of widows not appointed and of adulteresses (Medh., Gov., Nand.). ‘Ascetics (of heretical sects),’ i.e. Kapdlikas, those wearing red garments, &c. (Medh.). Nar. and Ragh. refer the term to orthodox ascetics. go. Pashandam, ‘a heretical sect, i.e. the Kap4likas, those wearing red garments’ (Medh.), or ‘ Bauddhas and so forth’ (Nar.). gi. ‘Guru,’ i.e.‘one who explains the Veda’ (Nar., Kull.), or ‘him who is mentioned above, II, 149’ (Medh., Gov.). 92. I.e. a Vaisya by the western gate, a Kshatriya by the V, 97 IMPURITY. Bs twice-born men, as is proper, by the western, northern, or eastern (gates). 93. The taint of impurity does not fall on kings, and those engaged in the performance of a vow, or of a Sattra; for the (first are) seated on the throne of Indra, and the (last two are) ever pure like Brahman. 94. For a king, on the throne of magnanimity, immediate purification is prescribed, and the reason for that is that he is seated (there) for the protection of (his) subjects. 95. (The same rule applies to the kinsmen) of those who have fallen in a riot or a battle, (of those who have been killed) by lightning or by the king, and (of those who perished fighting) for cows and Brahmanas, and to those whom the king wishes (to be pure). 96. A king is an incarnation of the eight guardian deities of the world, the Moon, the Fire, the Sun, the Wind, Indra, the Lords of wealth and water (Kubera and Varuza), and Yama.
396. A king is an incarnation of the eight guardian deities of the world, the Moon, the Fire, the Sun, the Wind, Indra, the Lords of wealth and water (Kubera and Varuza), and Yama. 97. Because the king is pervaded by (those) northern, and a Brahmama by the eastern (Medh., Gov., Kull., Nand., Ragh.). 93. ‘A vow,’ i.e. ‘the studentship (N4r.), also a lunar penance and the like’ (Medh., Gov., Kull.) ; ‘a Sattra,’ i.e. ‘a long sacrifice such as the Gavamayana.’ Brahmabhatad, ‘pure like Brahman’ (Kull., Nar., Ragh.), means according to Medh. ‘they have reached Brahmahood.’ gs. Nand. and K. explain dimbha, ‘in a riot,’ to mean ‘by infants.’ ‘Whom the king wishes (to be pure),’ i.e. ‘his servants and ministers whom he wants for his affairs.’ Nar. inserts another class, ‘(the kinsmen of those who have been killed) by Brahmanas, i.e. by incantations.’ But I do not understand how the word could be made to suit the verse. 96. See below, VII, 4. 97. Medh. reads lokesaprabhavapyayau, and the second half 186: LAWS OF MANU. V, 98. lords of the world, no impurity is ordained for him ; for purity and impurity of mortals is caused and removed by (those) lords of the world. 98. By him who is slain in battle with brandished weapons according to the law of the Kshatriyas, a (Srauta) sacrifice is instantly completed, and so is the period of impurity (caused by his death); that is a settled rule. 99. (At the end of the period of impurity) a Brahmaza who has performed the necessary rites, becomes pure by touching water, a Kshatriya by touching the animal on which he rides, and his weapons, a Vaisya by touching his goad or the nose-string (of his oxen), a Sfidra by touching his staff. 100. Thus the purification (required) on (the death of) Sapizdas has been explained to you, O best of twice-born men; hear now the manner in which men are purified on the death of any (relative who is) not a Sapizda. 1o1. A Brahmawa, having carried out a dead verse must then be translated ‘ purity and impurity affect mortals, they are caused and removed by the guardians of the world.’ Nar., Nand., and K. read lokesaprabhavo hy ayam, ‘but he (the) king springs from the guardians of the world.’ Ndr. mentions also a reading lokesaprabhave ’pyaya#, ‘for him who springs from the guardians of the world, (purity and impurity) do not exist.’ g8. According to Medh. some contend that this rule refers only to those who die on the battle-field, not to those who die later of their wounds. Yagiiah, ‘a (Srauta) sacrifice’ (Medh., Kull., Ragh.), means according to Nar. ‘the funeral sacrifice.’ 99. ‘Touching water,’ i.e. ‘bathing’ (Medh., Kull., Nar.), ‘ washing his hands’ (Gov.). ror. ‘The relatives of his mother and (the Sagotras of his father), or connexions by marriage, are meant’ (Nar.). V, 106. IMPURITY. 187 Brahmaza who is not a Sapizda, as (if he were) a (near) relative, or a near relative of his mother, becomes pure after three days;
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.
No commentary for this page.