Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
138. Having performed the Ishi, sacred to the Lord of creatures (Pragdpati), where (he gives) all his property as the sacrificial fee, having reposited the sacred fires in himself, a Brahmaza may depart from his house (as an ascetic). 39. Worlds, radiant in brilliancy, become (the portion) of him who recites (the texts regarding) Brahman and departs from his house (as an ascetic), after giving a promise of safety to all created beings. Baudh. II, 11, 16-26; 17, 1-18, 27; Vi. XCVI-XCVII; YAgi. III, 56-65. 33. N&r. takes 4sanga, ‘attachment’ (Gov., Kull.), in the sense __ of ‘possessions.’ 38. The description of the rites to be performed on entering the order of ascetics is given in detail in Baudh. II, 17. 206 LAWS OF MANU. VI, 40. 40. For that twice-born man, by whom not the smallest danger even is caused to created beings, there will be no danger from any (quarter), after he is freed from his body. 41. Departing from his house fully provided with the means of purification (Pavitra), let him wander about absolutely silent, and caring nothing for enjoyments that may be offered (to him). 42. Let him always wander alone, without any companion, in order to attain (final liberation), fully understanding that the solitary (man, who) neither forsakes nor is forsaken, gains his end. 43. He shall neither possess a fire, nor a dwelling, he may go to a village for his food, (he shall be) indifferent to everything, firm of purpose, meditating (and) concentrating his mind on Brahman. 44. A potsherd (instead of an alms-bowl), the roots of trees (for a dwelling), coarse worn-out garments, 41. Pavitropaditas, ‘ provided with the means of purification,’ i.e. ‘his staff, his water-pot, and so forth’ (Gov., Kull., Nand.), means according to Medh. either ‘applying himself to the recitation of purificatory texts and provided with the means of purifications, i.e. a staff, &c.,’ or ‘performing penances which purify.’ Nar. takes it to mean, ‘having been made most eminent during his life as a householder by acts which purify, i.e. austerities and recitals of the Veda and so forth ;’ and RAgh., ‘ possessing a rich store of sanctifying knowledge taught in the Upanishads.’ Nar. takes muni, ‘ wholly silent’ (Gov., Kull.), in the sense of ‘intent on meditation.’ Nand. explains samupodseshu, ‘which may be offered to him’ (Medh., Gov., Kull.), by ‘which he collected in his house ;’ and Nar. by ‘which he has duly enjoyed.’ 43. Medh. explains muni, ‘ meditating’ (Gov., Kull.), by ‘wholly silent.’ Instead of asamkasuka’ or asamkasukaA, ‘firm of purpose’ (Gov., Kull.), Nar., Nand., and K. prima manu read asamkayikah, ‘destitute of any store of provisions,’ and Ragh. asankasfikad, ‘ free from doubts.’ Medh., whose text now reads asamkasuka/, gives this word as the var. lect. of others, and probably originally read, like Nar. and Nand., asamkayikah. VI, 49. THE ASCETIC. 207
2prima manu read asamkayikah, ‘destitute of any store of provisions,’ and Ragh. asankasfikad, ‘ free from doubts.’ Medh., whose text now reads asamkasuka/, gives this word as the var. lect. of others, and probably originally read, like Nar. and Nand., asamkayikah. VI, 49. THE ASCETIC. 207 life in solitude and indifference towards everything, are the marks of one who has attained liberation. 45. Let him not desire to die, let him not desire to live; let him wait for (his appointed) time, as a servant (waits) for the payment of his wages. 46. Let him put down his foot purified by his sight, let him drink water purified by (straining with) a cloth, let him utter speech purified by truth, let him keep his heart pure. 47. Let him patiently bear hard words, let him not insult anybody, and let him not become anybody’s enemy for the sake of this (perishable) body. 48. Against an angry man let him not in return show anger, let him bless when he is cursed, and let him not utter speech, devoid of truth, scattered at the seven gates. 49. Delighting in what refers to the Soul, sitting (in the postures prescribed by the Yoga), independent (of external help), entirely abstaining from sensual enjoyments, with himself for his only companion, he shall live in this world, desiring the bliss (of final liberation). 45. The correct reading is nirvesam(Medh., Nar., var. lect., Nand.) instead of nirdesam (Gov., K.) or nidesam (Kull. Ragh.). The latter reading can, as Nar. remarks, only mean ‘ command.’ 46. Ie. ‘let him look before he puts down his foot, lest he injure any small animal, see ver. 68’ (Gov., Medh., RAgh.), or ‘lest he step on something impure’ (Kull.). 48. ‘The seven gates’ are, according to Medh. and Gov., ‘ Dharma, Artha, and Kama separately, Dharma and Artha, Dharma and Kama, Artha and Kéma, and finally Dharmarthakama conjointly; according to Kull. and Medh., ‘ mind, intellect, and the five senses ;’ and according to Nar., ‘the five senses, mind, and Ahamkara, or egoism.’ Kull. mentions another explanation, ‘the seven ‘ worlds,’ and Medh. gives as a third meaning, ‘the seven vital airs located in the head.’ The general sense, ‘what refers to worldly matters,’ remains always the same. 208 LAWS OF MANU. VI, 50. 50. Neither by (explaining) prodigies and omens, nor by skill in astrology and palmistry, nor by giving advice and by the exposition (of the S4stras), let him ever seek to obtain alms. 51. Let him not (in order to beg) go near a house filled with hermits, Brahmamas, birds, dogs, or other mendicants. 52. His. hair, nails, and beard being clipped, carrying an alms-bowl, a staff, and a water-pot, let him continually wander about, controlling himself and not hurting any creature. 53. His vessels shall not be made of metal, they shall be free from fractures; it is ordained that they shall be cleansed with water, like (the cups, called) Kamasa, at a sacrifice.
353. His vessels shall not be made of metal, they shall be free from fractures; it is ordained that they shall be cleansed with water, like (the cups, called) Kamasa, at a sacrifice. 54. A gourd, a wooden bowl, an earthen (dish), or one made of split cane, Manu, the son of Svayambhu, has declared (to be) vessels (suitable) for an ascetic. 55. Let him go to beg once (a day), let him not be eager to obtain a large quantity (of alms); for an ascetic who eagerly seeks alms, attaches himself also to sensual enjoyments. 50. According to Nar. and Ragh., angavidy4, ‘ palmistry’ (Medh., Kull., Nand.), means ‘the science of grammar and the other five Angas of the Veda.’ Gov. takes nakshatréngavidy4 as a determinative compound, meaning ‘astrology.’ Anusdsana, ‘ giving advice’ (Medh., Gov., Kull. Ragh.), means according to Nar. and Nand. ‘teaching the Veda.’ VAda, ‘ the exposition (of the SAstras),’ (Gov., Kull.), means according to Medh. and Nar. ‘ disputations ;’ according to Nand. and Ragh. ‘the science of dialectics.’ ‘This verse, which occurs also in Vas. X, 21, is historically important, as it shows that in ancient as in modern times, ascetics followed worldly pursuits and were the teachers or advisers of the people. 55. ‘Let him not go oftener to beg’ is Gov.’s explanation, instead of ‘let him not be eager to obtain a large quantity of alms.’ VI, 63. THE ASCETIC. © 209 56. When no smoke ascends from (the kitchen), when the pestle lies motionless, when the embers have been extinguished, when the people have finished their meal, when the remnants in the dishes have been removed, let the ascetic always go to beg. 57. Let him not be sorry when he obtains nothing, nor rejoice when he obtains (something), let him (accept) so much only as will sustain life, let him not care about the (quality of his) utensils. 58. Let him disdain all (food) obtained in consequence of humble salutations, (for) even an ascetic who has attained final liberation, is bound (with the fetters of the Sams4ra) by accepting (food given) in consequence of humble salutations. 59. By eating little, and by standing and sitting in solitude, let him restrain his senses, if they are attracted by sensual objects. 60. By the restraint of his senses, by the destruction of love and hatred, and by the abstention from injuring the creatures, he becomes fit for immortality. 61. Let him reflect on the transmigrations of men, caused by their sinful deeds, on their falling into hell, and on the torments in the world of Yama, 62. On the separation from their dear ones, on their union with hated men, on their being overpowered by age and being tormented with diseases, 63. On the departure of the individual soul from this body and its new birth in (another) womb, and
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.
138. Having performed the Ishi, sacred to the Lord of creatures (Pragdpati), where (he gives) all his property as the sacrificial fee, having reposited the sacred fires in himself, a Brahmaza may depart from his house (as an ascetic). 39. Worlds, radiant in brilliancy, become (the portion) of him who recites (the texts regarding) Brahman and departs from his house (as an ascetic), after giving a promise of safety to all created beings. Baudh. II, 11, 16-26; 17, 1-18, 27; Vi. XCVI-XCVII; YAgi. III, 56-65. 33. N&r. takes 4sanga, ‘attachment’ (Gov., Kull.), in the sense __ of ‘possessions.’ 38. The description of the rites to be performed on entering the order of ascetics is given in detail in Baudh. II, 17. 206 LAWS OF MANU. VI, 40. 40. For that twice-born man, by whom not the smallest danger even is caused to created beings, there will be no danger from any (quarter), after he is freed from his body. 41. Departing from his house fully provided with the means of purification (Pavitra), let him wander about absolutely silent, and caring nothing for enjoyments that may be offered (to him). 42. Let him always wander alone, without any companion, in order to attain (final liberation), fully understanding that the solitary (man, who) neither forsakes nor is forsaken, gains his end. 43. He shall neither possess a fire, nor a dwelling, he may go to a village for his food, (he shall be) indifferent to everything, firm of purpose, meditating (and) concentrating his mind on Brahman. 44. A potsherd (instead of an alms-bowl), the roots of trees (for a dwelling), coarse worn-out garments, 41. Pavitropaditas, ‘ provided with the means of purification,’ i.e. ‘his staff, his water-pot, and so forth’ (Gov., Kull., Nand.), means according to Medh. either ‘applying himself to the recitation of purificatory texts and provided with the means of purifications, i.e. a staff, &c.,’ or ‘performing penances which purify.’ Nar. takes it to mean, ‘having been made most eminent during his life as a householder by acts which purify, i.e. austerities and recitals of the Veda and so forth ;’ and RAgh., ‘ possessing a rich store of sanctifying knowledge taught in the Upanishads.’ Nar. takes muni, ‘ wholly silent’ (Gov., Kull.), in the sense of ‘intent on meditation.’ Nand. explains samupodseshu, ‘which may be offered to him’ (Medh., Gov., Kull.), by ‘which he collected in his house ;’ and Nar. by ‘which he has duly enjoyed.’ 43. Medh. explains muni, ‘ meditating’ (Gov., Kull.), by ‘wholly silent.’ Instead of asamkasuka’ or asamkasukaA, ‘firm of purpose’ (Gov., Kull.), Nar., Nand., and K. prima manu read asamkayikah, ‘destitute of any store of provisions,’ and Ragh. asankasfikad, ‘ free from doubts.’ Medh., whose text now reads asamkasuka/, gives this word as the var. lect. of others, and probably originally read, like Nar. and Nand., asamkayikah. VI, 49. THE ASCETIC. 207
2prima manu read asamkayikah, ‘destitute of any store of provisions,’ and Ragh. asankasfikad, ‘ free from doubts.’ Medh., whose text now reads asamkasuka/, gives this word as the var. lect. of others, and probably originally read, like Nar. and Nand., asamkayikah. VI, 49. THE ASCETIC. 207 life in solitude and indifference towards everything, are the marks of one who has attained liberation. 45. Let him not desire to die, let him not desire to live; let him wait for (his appointed) time, as a servant (waits) for the payment of his wages. 46. Let him put down his foot purified by his sight, let him drink water purified by (straining with) a cloth, let him utter speech purified by truth, let him keep his heart pure. 47. Let him patiently bear hard words, let him not insult anybody, and let him not become anybody’s enemy for the sake of this (perishable) body. 48. Against an angry man let him not in return show anger, let him bless when he is cursed, and let him not utter speech, devoid of truth, scattered at the seven gates. 49. Delighting in what refers to the Soul, sitting (in the postures prescribed by the Yoga), independent (of external help), entirely abstaining from sensual enjoyments, with himself for his only companion, he shall live in this world, desiring the bliss (of final liberation). 45. The correct reading is nirvesam(Medh., Nar., var. lect., Nand.) instead of nirdesam (Gov., K.) or nidesam (Kull. Ragh.). The latter reading can, as Nar. remarks, only mean ‘ command.’ 46. Ie. ‘let him look before he puts down his foot, lest he injure any small animal, see ver. 68’ (Gov., Medh., RAgh.), or ‘lest he step on something impure’ (Kull.). 48. ‘The seven gates’ are, according to Medh. and Gov., ‘ Dharma, Artha, and Kama separately, Dharma and Artha, Dharma and Kama, Artha and Kéma, and finally Dharmarthakama conjointly; according to Kull. and Medh., ‘ mind, intellect, and the five senses ;’ and according to Nar., ‘the five senses, mind, and Ahamkara, or egoism.’ Kull. mentions another explanation, ‘the seven ‘ worlds,’ and Medh. gives as a third meaning, ‘the seven vital airs located in the head.’ The general sense, ‘what refers to worldly matters,’ remains always the same. 208 LAWS OF MANU. VI, 50. 50. Neither by (explaining) prodigies and omens, nor by skill in astrology and palmistry, nor by giving advice and by the exposition (of the S4stras), let him ever seek to obtain alms. 51. Let him not (in order to beg) go near a house filled with hermits, Brahmamas, birds, dogs, or other mendicants. 52. His. hair, nails, and beard being clipped, carrying an alms-bowl, a staff, and a water-pot, let him continually wander about, controlling himself and not hurting any creature. 53. His vessels shall not be made of metal, they shall be free from fractures; it is ordained that they shall be cleansed with water, like (the cups, called) Kamasa, at a sacrifice.
353. His vessels shall not be made of metal, they shall be free from fractures; it is ordained that they shall be cleansed with water, like (the cups, called) Kamasa, at a sacrifice. 54. A gourd, a wooden bowl, an earthen (dish), or one made of split cane, Manu, the son of Svayambhu, has declared (to be) vessels (suitable) for an ascetic. 55. Let him go to beg once (a day), let him not be eager to obtain a large quantity (of alms); for an ascetic who eagerly seeks alms, attaches himself also to sensual enjoyments. 50. According to Nar. and Ragh., angavidy4, ‘ palmistry’ (Medh., Kull., Nand.), means ‘the science of grammar and the other five Angas of the Veda.’ Gov. takes nakshatréngavidy4 as a determinative compound, meaning ‘astrology.’ Anusdsana, ‘ giving advice’ (Medh., Gov., Kull. Ragh.), means according to Nar. and Nand. ‘teaching the Veda.’ VAda, ‘ the exposition (of the SAstras),’ (Gov., Kull.), means according to Medh. and Nar. ‘ disputations ;’ according to Nand. and Ragh. ‘the science of dialectics.’ ‘This verse, which occurs also in Vas. X, 21, is historically important, as it shows that in ancient as in modern times, ascetics followed worldly pursuits and were the teachers or advisers of the people. 55. ‘Let him not go oftener to beg’ is Gov.’s explanation, instead of ‘let him not be eager to obtain a large quantity of alms.’ VI, 63. THE ASCETIC. © 209 56. When no smoke ascends from (the kitchen), when the pestle lies motionless, when the embers have been extinguished, when the people have finished their meal, when the remnants in the dishes have been removed, let the ascetic always go to beg. 57. Let him not be sorry when he obtains nothing, nor rejoice when he obtains (something), let him (accept) so much only as will sustain life, let him not care about the (quality of his) utensils. 58. Let him disdain all (food) obtained in consequence of humble salutations, (for) even an ascetic who has attained final liberation, is bound (with the fetters of the Sams4ra) by accepting (food given) in consequence of humble salutations. 59. By eating little, and by standing and sitting in solitude, let him restrain his senses, if they are attracted by sensual objects. 60. By the restraint of his senses, by the destruction of love and hatred, and by the abstention from injuring the creatures, he becomes fit for immortality. 61. Let him reflect on the transmigrations of men, caused by their sinful deeds, on their falling into hell, and on the torments in the world of Yama, 62. On the separation from their dear ones, on their union with hated men, on their being overpowered by age and being tormented with diseases, 63. On the departure of the individual soul from this body and its new birth in (another) womb, and
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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