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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ror. ‘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; 102. But if he eats the food of the (Sapizdas of the deceased), he is purified in ten days, (but) in one day, if he does not eat their food nor dwells in their house. 103. Having voluntarily followed a corpse, whether (that of) a paternal kinsman or (of) a stranger, he becomes pure by bathing, dressed in his clothes, by touching fire and eating clarified butter. 104. Let him not allow a dead Brahmaza to be carried out by a Sfidra, while men of the same caste are at hand; for that burnt-offering which is defiled by a Sddra’s touch is detrimental to (the deceased's passage to) heaven. 105. The knowledge (of Brahman) austerities, fire, (holy) food, earth, (restraint of) the internal organ, water, smearing (with cowdung), the wind, sacred rites, the sun, and time are the purifiers of corporeal (beings). 106. Among all modes of purification, purity in (the acquisition of) wealth is declared to be the best; for he is pure who gains wealth with clean hands, not he who purifies himself with earth and water. 102. In case he stays in the house of the mourners, he becomes impure for three days (Gov., Kull., Ragh., K.). 104. According to Nar. the rule refers exclusively to Brahmazas, according to Medh. and Kull. to all Aryans. The burning of the body is euphemistically called a burnt-offering. 105. Vi. XXII, 88; YAg#i. III, 31; Baudh. I, 8, 52. Manah kshamakhya (?) niyamayuktam mano givasya (Nar.). The other commentators take mana/, ‘ the mind or internal organ,’ in the sense of ‘a sanctified heart.’ 106. Vi. XNII, 89; Yagi. IIT, 32. 188 LAWS OF MANU. V, 107. 107. The learned are purified by a forgiving disposition, those who have committed forbidden actions by liberality, secret sinners by muttering (sacred texts), and those who best know the Veda by austerities. 108. By earth and water is purified what ought to be made pure, a river by its current, a woman whose thoughts have been impure by the menstrual secretion, a Brahmaza by abandoning the world (samny4sa). . 109. The body is cleansed by water, the internal organ is purified by truthfulness, the individual soul by sacred learning and austerities, the intellect by (true) knowledge. 110. Thus the precise rules for the purification of the body have been declared to you; hear now the decision (of the law) regarding the purification of _ the various (inanimate) things. 111. The wise ordain that all (objects) made of metal, gems, and anything made of stone are to be cleansed with ashes, earth, and water. 112, A golden vessel which shows no stains, becomes pure with water alone, likewise what is produced in water (as shells and coral), what is made of stone, and a silver (vessel) not enchased. 107. Vi. XXII, 90; YAg#. III, 33.
2112, A golden vessel which shows no stains, becomes pure with water alone, likewise what is produced in water (as shells and coral), what is made of stone, and a silver (vessel) not enchased. 107. Vi. XXII, 90; YAg#. III, 33. 108. Vi. XXII, 91; Vas. III, 58; Yagi. III, 32. 10g. Vi. XXII, 92; Vas. III, 60; YAgv. III, 33-34. 110, Vi. XXII, 93. 111-126. Ap. 1,17, 8-13; II, 3, 9; Gaut.I, 29-34; Vas. III, 44-57, 59, 61-63; Baudh. I, 8, 32-53, 9, 1-4, 7-12, IO, I-93 13, 11-14, 19; Vi. XXIII, 2-46, 56 ; Yag#. I, 182-190. 112, Anupaskritam, ‘not enchased,’ may also mean according to Medh. and Nand. ‘not defiled very much.’ Medh. and Nar. add V, 118. PURIFICATION. 189 113. From the union of water and fire arose the glittering gold and silver; those two, therefore, are best purified by (the elements) from which they sprang. 114. Copper, iron, brass, pewter, tin, and lead must be cleansed, as may be suitable (for each particular case), by alkaline (substances), acids or water. 115. The purification prescribed for all (sorts of) liquids is by passing two blades of Kusa grass through them, for solid things by sprinkling (them with water), for (objects) made of wood by planing them. 116. At sacrifices the purification of (the Soma cups called) Kamasas and Grahas, and of (other) sacrificial vessels (takes place) by rubbing (them) with the hand, and (afterwards) rinsing (them with water). 117. The Karu and (the spoons called) Srué and * Sruva must be cleaned with hot water, likewise (the wooden sword, called) Sphya, the winnowing-basket (Sarpa), the cart (for bringing the grain), the pestle and the mortar. . 118. The manner of purifying large quantities of grain and of cloth is to sprinkle them with water ; that this last term applies to all the various objects mentioned in the verse. 113. Medh., Gov., and Kull. quote a Vedic passage which derives the origin of gold from Agni and the goddess Varusini. 115. Utpavanam or utplavanam (Gov., Kull., Ragh.), ‘ passing two blades of Kusa grass through them,’ means according to Medh., ‘others,’ and K. ‘purifying by pouring them into another vessel, filled with pure liquids of the same kind,’ according to N&r. by ‘straining through a cloth.’ ‘Solid things,’ i.e. ‘a couch, a seat, and the like,’ 190 LAWS OF MANU. V, 119. but the purification of small quantities is prescribed (to take place) by washing them. 119. Skins and (objects) made of split cane must be cleaned like clothes; vegetables, roots, and fruit like grain; 120. Silk and woollen stuffs with alkaline earth ; blankets with pounded Arish/éa (fruit); Amesupaééas with Bel fruit; linen cloth with (a paste of) yellow mustard. ; 121. A man who knows (the law) must purify conch-shells, horn, bone and ivory, like linen cloth, or with a mixture of cow's urine and water. 122. Grass, wood, and straw become pure by being sprinkled (with water), a house by sweeping and smearing (it with cowdung or whitewash), an earthen (vessel) by a second burning.
3122. Grass, wood, and straw become pure by being sprinkled (with water), a house by sweeping and smearing (it with cowdung or whitewash), an earthen (vessel) by a second burning. 123. An earthen vessel which has been defiled by spirituous liquor, urine, ordure, saliva, pus or ' blood cannot be purified by another burning. 124. Land is purified by (the following) five (modes, viz.) by sweeping, by smearing (it with cowdung), by sprinkling (it with cows’ urine or milk), by scraping, and by cows staying (on it during a day and night). 125. (Food) which has been pecked at by birds, 119. Vaidalandm, ‘ objects made of split cane’ (Kull., K., Ragh., Nar., Nand.), means according to Medh. and Gov. ‘made of the bark of trees and the like.’ Medh. remarks that this and other rules, where skins and so forth are mentioned, apply also to objects made of such things, e.g. shoes. 120. Arish/a, i.e. Sapindus detergens, the soap-berry tree. Amsupaf/a means according to Gov., Nand., and Nar. ‘cloth made of thinned bark,’ according to Kull. and Ragh. ‘upper garments for women (Sarts) made of fine cloth’ (pa/fasa/aka, paéfasast). 125. ‘By birds,’ i.e. ‘by parrots and the like, not by crows, V, 129. PURIFICATION. IQI smelt at by cows, touched (with the foot), sneezed on, or defiled by hair or insects, becomes pure by scattering earth (over it). 126. As long as the (foul) smell does not leave an (object) defiled by impure substances, and the stain caused by them (does not disappear), so long must earth and water be applied in cleansing (inanimate) things. 127. The gods declared three things (to be) pure to Brahmamas, that (on which) no (taint is) visible, what has been washed with water, and what has been commended (as pure) by the word (of a Braéhmaza). 128. Water, sufficient (in quantity) in order to slake the thirst of a cow, possessing the (proper) smell, colour, and taste, and unmixed with impure substances, is pure, if it is collected on (pure) ground. 129. The hand of an artisan is always pure, so is (every vendible commodity) exposed for sale in vultures, and other impure ones’ (Medh., Gov., Kull.). Avadhftam, ‘touched (with the foot),’ (Kull, Ragh.), means according to Medh. ‘blown upon with the mouth,’ or ‘ dusted with a-dress,’ according to Gov. ‘dusted with a dress,’ according to Nar. ‘moved by the wind (caused by the motion) of a cloth, the foot or the like,’ according to Nand. ‘defiled by the dust of a broom or of the air moved by the wings (of a bird).’ 127. Vas. XIV, 24; Baudh.I, 9,9; Vi. XXIII, 47; YAgn. I, 19t. In conformity with the opinion of the commentators I translate pavitrani by ‘pure.’ But the word has also the meaning of ‘means of purification,’ in which I have taken it in the translations of the parallel passages. The general sense remains the same. 128. Vas. III, 35-36, 47; Baudh. I, 9, 10; Vi. XXIII, 43; Yagi. I, 192. 129. Baudh. I, 9, 1; Vi. XXIII, 48. 192 LAWS OF MANU. V, 130.
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.
1ror. ‘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; 102. But if he eats the food of the (Sapizdas of the deceased), he is purified in ten days, (but) in one day, if he does not eat their food nor dwells in their house. 103. Having voluntarily followed a corpse, whether (that of) a paternal kinsman or (of) a stranger, he becomes pure by bathing, dressed in his clothes, by touching fire and eating clarified butter. 104. Let him not allow a dead Brahmaza to be carried out by a Sfidra, while men of the same caste are at hand; for that burnt-offering which is defiled by a Sddra’s touch is detrimental to (the deceased's passage to) heaven. 105. The knowledge (of Brahman) austerities, fire, (holy) food, earth, (restraint of) the internal organ, water, smearing (with cowdung), the wind, sacred rites, the sun, and time are the purifiers of corporeal (beings). 106. Among all modes of purification, purity in (the acquisition of) wealth is declared to be the best; for he is pure who gains wealth with clean hands, not he who purifies himself with earth and water. 102. In case he stays in the house of the mourners, he becomes impure for three days (Gov., Kull., Ragh., K.). 104. According to Nar. the rule refers exclusively to Brahmazas, according to Medh. and Kull. to all Aryans. The burning of the body is euphemistically called a burnt-offering. 105. Vi. XXII, 88; YAg#i. III, 31; Baudh. I, 8, 52. Manah kshamakhya (?) niyamayuktam mano givasya (Nar.). The other commentators take mana/, ‘ the mind or internal organ,’ in the sense of ‘a sanctified heart.’ 106. Vi. XNII, 89; Yagi. IIT, 32. 188 LAWS OF MANU. V, 107. 107. The learned are purified by a forgiving disposition, those who have committed forbidden actions by liberality, secret sinners by muttering (sacred texts), and those who best know the Veda by austerities. 108. By earth and water is purified what ought to be made pure, a river by its current, a woman whose thoughts have been impure by the menstrual secretion, a Brahmaza by abandoning the world (samny4sa). . 109. The body is cleansed by water, the internal organ is purified by truthfulness, the individual soul by sacred learning and austerities, the intellect by (true) knowledge. 110. Thus the precise rules for the purification of the body have been declared to you; hear now the decision (of the law) regarding the purification of _ the various (inanimate) things. 111. The wise ordain that all (objects) made of metal, gems, and anything made of stone are to be cleansed with ashes, earth, and water. 112, A golden vessel which shows no stains, becomes pure with water alone, likewise what is produced in water (as shells and coral), what is made of stone, and a silver (vessel) not enchased. 107. Vi. XXII, 90; YAg#. III, 33.
2112, A golden vessel which shows no stains, becomes pure with water alone, likewise what is produced in water (as shells and coral), what is made of stone, and a silver (vessel) not enchased. 107. Vi. XXII, 90; YAg#. III, 33. 108. Vi. XXII, 91; Vas. III, 58; Yagi. III, 32. 10g. Vi. XXII, 92; Vas. III, 60; YAgv. III, 33-34. 110, Vi. XXII, 93. 111-126. Ap. 1,17, 8-13; II, 3, 9; Gaut.I, 29-34; Vas. III, 44-57, 59, 61-63; Baudh. I, 8, 32-53, 9, 1-4, 7-12, IO, I-93 13, 11-14, 19; Vi. XXIII, 2-46, 56 ; Yag#. I, 182-190. 112, Anupaskritam, ‘not enchased,’ may also mean according to Medh. and Nand. ‘not defiled very much.’ Medh. and Nar. add V, 118. PURIFICATION. 189 113. From the union of water and fire arose the glittering gold and silver; those two, therefore, are best purified by (the elements) from which they sprang. 114. Copper, iron, brass, pewter, tin, and lead must be cleansed, as may be suitable (for each particular case), by alkaline (substances), acids or water. 115. The purification prescribed for all (sorts of) liquids is by passing two blades of Kusa grass through them, for solid things by sprinkling (them with water), for (objects) made of wood by planing them. 116. At sacrifices the purification of (the Soma cups called) Kamasas and Grahas, and of (other) sacrificial vessels (takes place) by rubbing (them) with the hand, and (afterwards) rinsing (them with water). 117. The Karu and (the spoons called) Srué and * Sruva must be cleaned with hot water, likewise (the wooden sword, called) Sphya, the winnowing-basket (Sarpa), the cart (for bringing the grain), the pestle and the mortar. . 118. The manner of purifying large quantities of grain and of cloth is to sprinkle them with water ; that this last term applies to all the various objects mentioned in the verse. 113. Medh., Gov., and Kull. quote a Vedic passage which derives the origin of gold from Agni and the goddess Varusini. 115. Utpavanam or utplavanam (Gov., Kull., Ragh.), ‘ passing two blades of Kusa grass through them,’ means according to Medh., ‘others,’ and K. ‘purifying by pouring them into another vessel, filled with pure liquids of the same kind,’ according to N&r. by ‘straining through a cloth.’ ‘Solid things,’ i.e. ‘a couch, a seat, and the like,’ 190 LAWS OF MANU. V, 119. but the purification of small quantities is prescribed (to take place) by washing them. 119. Skins and (objects) made of split cane must be cleaned like clothes; vegetables, roots, and fruit like grain; 120. Silk and woollen stuffs with alkaline earth ; blankets with pounded Arish/éa (fruit); Amesupaééas with Bel fruit; linen cloth with (a paste of) yellow mustard. ; 121. A man who knows (the law) must purify conch-shells, horn, bone and ivory, like linen cloth, or with a mixture of cow's urine and water. 122. Grass, wood, and straw become pure by being sprinkled (with water), a house by sweeping and smearing (it with cowdung or whitewash), an earthen (vessel) by a second burning.
3122. Grass, wood, and straw become pure by being sprinkled (with water), a house by sweeping and smearing (it with cowdung or whitewash), an earthen (vessel) by a second burning. 123. An earthen vessel which has been defiled by spirituous liquor, urine, ordure, saliva, pus or ' blood cannot be purified by another burning. 124. Land is purified by (the following) five (modes, viz.) by sweeping, by smearing (it with cowdung), by sprinkling (it with cows’ urine or milk), by scraping, and by cows staying (on it during a day and night). 125. (Food) which has been pecked at by birds, 119. Vaidalandm, ‘ objects made of split cane’ (Kull., K., Ragh., Nar., Nand.), means according to Medh. and Gov. ‘made of the bark of trees and the like.’ Medh. remarks that this and other rules, where skins and so forth are mentioned, apply also to objects made of such things, e.g. shoes. 120. Arish/a, i.e. Sapindus detergens, the soap-berry tree. Amsupaf/a means according to Gov., Nand., and Nar. ‘cloth made of thinned bark,’ according to Kull. and Ragh. ‘upper garments for women (Sarts) made of fine cloth’ (pa/fasa/aka, paéfasast). 125. ‘By birds,’ i.e. ‘by parrots and the like, not by crows, V, 129. PURIFICATION. IQI smelt at by cows, touched (with the foot), sneezed on, or defiled by hair or insects, becomes pure by scattering earth (over it). 126. As long as the (foul) smell does not leave an (object) defiled by impure substances, and the stain caused by them (does not disappear), so long must earth and water be applied in cleansing (inanimate) things. 127. The gods declared three things (to be) pure to Brahmamas, that (on which) no (taint is) visible, what has been washed with water, and what has been commended (as pure) by the word (of a Braéhmaza). 128. Water, sufficient (in quantity) in order to slake the thirst of a cow, possessing the (proper) smell, colour, and taste, and unmixed with impure substances, is pure, if it is collected on (pure) ground. 129. The hand of an artisan is always pure, so is (every vendible commodity) exposed for sale in vultures, and other impure ones’ (Medh., Gov., Kull.). Avadhftam, ‘touched (with the foot),’ (Kull, Ragh.), means according to Medh. ‘blown upon with the mouth,’ or ‘ dusted with a-dress,’ according to Gov. ‘dusted with a dress,’ according to Nar. ‘moved by the wind (caused by the motion) of a cloth, the foot or the like,’ according to Nand. ‘defiled by the dust of a broom or of the air moved by the wings (of a bird).’ 127. Vas. XIV, 24; Baudh.I, 9,9; Vi. XXIII, 47; YAgn. I, 19t. In conformity with the opinion of the commentators I translate pavitrani by ‘pure.’ But the word has also the meaning of ‘means of purification,’ in which I have taken it in the translations of the parallel passages. The general sense remains the same. 128. Vas. III, 35-36, 47; Baudh. I, 9, 10; Vi. XXIII, 43; Yagi. I, 192. 129. Baudh. I, 9, 1; Vi. XXIII, 48. 192 LAWS OF MANU. V, 130.
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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