Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1On 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 57. Matra, ‘utensils,’ i.e. his staff, water-pot, &c. (Medh., Gov., Kull., Ragh.), means according to Nar. and Nand. ‘a portion, e.g. a mouthful’ (kavalédiZ, N&r.), or ‘a portion, i.e. enough to fill his stomach’ (udarap(ramfvadhir mitra). [25] P 210 LAWS OF MANU, VI, 64. on its wanderings through ten thousand millions of existences, 64. On the infliction of pain on embodied (spirits), which is caused by demerit, and the gain of eternal bliss, which is caused by the attainment of their highest aim, (gained through) spiritual merit. 65. By deep meditation let him recognise the subtile nature of the supreme Soul, and its presence in all organisms, both the highest and the lowest. 66. To whatever order he may be attached, let him, though blemished (by a want of the external marks), fulfil his duty, equal-minded towards all creatures; (for) the external mark (of the order) is not the cause of (the acquisition of) merit. 67. Though the fruit of the Kataka tree (the clearing-nut) makes water clear, yet the (latter) does not become limpid in consequence of the mention of the (fruit’s) name. 68. In order to preserve living creatures, let him always by day and by night, even with pain to his body, walk, carefully scanning the ground. 69. In order to expiate (the death) of those creatures which he unintentionally injures by day or by night, an ascetic shall bathe and perform six suppressions of the breath. 65. Nand. omits this verse. ‘The highest aim’ is ‘ the recognition of the Brahman’ (Kull.), and the good fortune of attaining that falls only to the lot of those who have accumulated a rich store of merit. 66. Instead of dishito ’pi, ‘though blemished (by a want of the external marks of the order),’ (Kull., Nand., Ragh.), Medh., Gov., Nar., and K. read bhfishito ’pi, ‘though adorned (with garlands and the like),’ 69. Regarding the term ‘suppression of the breath,’ see Vas. XXV, 13, and Wilson, Vishaupurdna, V, p. 231 (ed. Hall). VI, 74. THE ASCETIC. 2r1r 70. Three suppressions of the breath even, performed according to the rule, and accompanied with the (recitation of the) Vy4hvztis and of the syllable Om, one must know to be the highest (form of) austerity for every Brahmaza. 71, For as the impurities of metallic ores, melted in the blast (of a furnace), are consumed, even so the taints of the organs are destroyed through the suppression of the breath. 72. Let him destroy the taints through suppressions of the breath, (the production of) sin by fixed attention, all sensual attachments by restraining (his senses and organs), and all qualities that are not lordly by meditation.
272. Let him destroy the taints through suppressions of the breath, (the production of) sin by fixed attention, all sensual attachments by restraining (his senses and organs), and all qualities that are not lordly by meditation. 73. Let him recognise by the practice of meditation the progress of the individual soul through beings of various kinds, (a progress) hard to understand for unregenerate men. 74. He who possesses the true insight (into the 41. Vas. XXV, 6; Baudh. IV, 1, 24. 42. Regarding the term dh4raw4, ‘fixed attention,’ see Wilson, Vishnupurdaa, V, p. 237 (ed. Hall), and Jacob, Vedantas4ra, p. 109. Anisvarin gus4n, ‘all qualities that are not lordly.’ Medh. explains the qualities by ‘goodness, passion, and darkness,’ and the epithet ‘not lordly’ by ‘depending upon another,’ and adds that ‘the conceit (abhim4na) of the soul (purusha) that it possesses quali« ties and is affected by pleasure or pain and the like must be destroyed.’ Gov. and K. assert that the qualities opposed to ‘virtue, knowledge, absence of passion and power’ (Davies, Samkhya, p. 81) are to be destroyed by ‘ meditation,’ as defined in the Yogasdstra. Similarly Nar., who (as also Nand.) reads anaisvaran, says that the qualities that are opposed to true knowledge and power, and are modifications of passion and darkness, must be destroyed by meditating on the formless. Kull. and RAgh., on the other hand, interpret the passage on Vedanta principles, and explain the qualities as ‘such which do not belong to the lord, Brahman, i.e. anger, greed, envy, and so forth,’ P2 212 LAWS OF MANU. VI, 75. nature of the world), is not fettered by his deeds ; but he who is destitute of that insight, is drawn into the circle of births and deaths. 75. By not injuring any creatures, by detaching the senses (from objects of enjoyment), by the rites prescribed in the Veda, and by rigorouslypra ctising austerities, (men) gain that state (even) in this (world). 76-77. Let him quit this dwelling, composed of the five elements, where the bones are the beams, which is held together by tendons (instead of cords), where the flesh and the blood are the mortar, which is thatched with the skin, which is foul-smelling, filled with urine and ordure, infested by old age and sorrow, the seat of disease, harassed by pain, gloomy with passion, and perishable. 78. He who leaves this body, (be it by necessity) as a tree (that is torn from) the river-bank, or (freely) like a bird (that) quits a tree, is freed from the misery (of this world, dreadful like) a shark. 79. Making over (the merit of his own) good actions to his friends and (the guilt of) his evil deeds to his enemies, he attains the eternal Brahman by the practice of meditation. 80. When by the disposition (of his heart) he
379. Making over (the merit of his own) good actions to his friends and (the guilt of) his evil deeds to his enemies, he attains the eternal Brahman by the practice of meditation. 80. When by the disposition (of his heart) he 45. ‘By the rites prescribed in the Veda,’ i.e. the daily rites (Medh., Gov., Kull.), or ‘the daily rites and those prescribed for certain occasions’ (Nar., Nand.). ‘ That state,’ i.e. ‘the union with Brahman’ (Gov., Kull., Ragh.), means according to Medh. ‘that place, i.e. the world of Brahman.’ Né4r. and Nand. read tatparam, ‘that highest (Brahman).’ 46-77. Maitr. Up. III, 4. 79. ‘Making over (the merit of his own) good actions’ means according to Gov. and Medh. ‘(the merit of anybody’s) good actions.’ 80. ‘In this world,’ i.e. he becomes a Givanmukta, one liberated during this life (N4r.). VI, 84: THE ASCETIC. - 213 becomes indifferent to all objects, he obtains eternal happiness both in this world and after death. 81. He who has in this manner gradually given up all attachments and is freed from all the pairs (of opposites), reposes in Brahman alone. 82. All that has been declared (above) depends on meditation ; for he who is not proficient in the knowledge of that which refers to the Soul reaps not the full reward of the performance of rites. 83. Let him constantly recite (those texts of) the Veda which refer to the sacrifice, (those) referring to the deities, and (those) which treat of the Soul and are contained in the concluding portions of the Veda (Vedanta). 84. That is the refuge of the i ignorant, and even 81. ‘The pairs of opposites,’ i.e. hunger and satiety and so forth (Gov.), or honour and dishonour (Kull.). 82. I follow Gov., N&r., and Nand., who‘explain the verse to mean that all the teaching of the preceding chapters with respect to the four orders depends, as far as its ultimate result is concerned, on meditation, because, however well a man may fulfil the prescribed rites, he cannot reap the full reward without knowing and meditating on the Brahman. LKull. refers the phrase ‘ All that has been declared’ to the contents of the last verse, and says that ‘the complete freedom from all attachments and the repose in Brahman’ depend on the recognition of the unity of the individual soul and of Brahman. He understands by kriy4phalam, ‘the reward for the act of meditating.’ Medh. begins with an explanation similar to that of Kull., but he takes finally kriyaphalam in the same sense as Gov., Nar., and Nand. Ragh. explains yad etad abhisabditam by ‘what can be expressed by words.’
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.
1On 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 57. Matra, ‘utensils,’ i.e. his staff, water-pot, &c. (Medh., Gov., Kull., Ragh.), means according to Nar. and Nand. ‘a portion, e.g. a mouthful’ (kavalédiZ, N&r.), or ‘a portion, i.e. enough to fill his stomach’ (udarap(ramfvadhir mitra). [25] P 210 LAWS OF MANU, VI, 64. on its wanderings through ten thousand millions of existences, 64. On the infliction of pain on embodied (spirits), which is caused by demerit, and the gain of eternal bliss, which is caused by the attainment of their highest aim, (gained through) spiritual merit. 65. By deep meditation let him recognise the subtile nature of the supreme Soul, and its presence in all organisms, both the highest and the lowest. 66. To whatever order he may be attached, let him, though blemished (by a want of the external marks), fulfil his duty, equal-minded towards all creatures; (for) the external mark (of the order) is not the cause of (the acquisition of) merit. 67. Though the fruit of the Kataka tree (the clearing-nut) makes water clear, yet the (latter) does not become limpid in consequence of the mention of the (fruit’s) name. 68. In order to preserve living creatures, let him always by day and by night, even with pain to his body, walk, carefully scanning the ground. 69. In order to expiate (the death) of those creatures which he unintentionally injures by day or by night, an ascetic shall bathe and perform six suppressions of the breath. 65. Nand. omits this verse. ‘The highest aim’ is ‘ the recognition of the Brahman’ (Kull.), and the good fortune of attaining that falls only to the lot of those who have accumulated a rich store of merit. 66. Instead of dishito ’pi, ‘though blemished (by a want of the external marks of the order),’ (Kull., Nand., Ragh.), Medh., Gov., Nar., and K. read bhfishito ’pi, ‘though adorned (with garlands and the like),’ 69. Regarding the term ‘suppression of the breath,’ see Vas. XXV, 13, and Wilson, Vishaupurdna, V, p. 231 (ed. Hall). VI, 74. THE ASCETIC. 2r1r 70. Three suppressions of the breath even, performed according to the rule, and accompanied with the (recitation of the) Vy4hvztis and of the syllable Om, one must know to be the highest (form of) austerity for every Brahmaza. 71, For as the impurities of metallic ores, melted in the blast (of a furnace), are consumed, even so the taints of the organs are destroyed through the suppression of the breath. 72. Let him destroy the taints through suppressions of the breath, (the production of) sin by fixed attention, all sensual attachments by restraining (his senses and organs), and all qualities that are not lordly by meditation.
272. Let him destroy the taints through suppressions of the breath, (the production of) sin by fixed attention, all sensual attachments by restraining (his senses and organs), and all qualities that are not lordly by meditation. 73. Let him recognise by the practice of meditation the progress of the individual soul through beings of various kinds, (a progress) hard to understand for unregenerate men. 74. He who possesses the true insight (into the 41. Vas. XXV, 6; Baudh. IV, 1, 24. 42. Regarding the term dh4raw4, ‘fixed attention,’ see Wilson, Vishnupurdaa, V, p. 237 (ed. Hall), and Jacob, Vedantas4ra, p. 109. Anisvarin gus4n, ‘all qualities that are not lordly.’ Medh. explains the qualities by ‘goodness, passion, and darkness,’ and the epithet ‘not lordly’ by ‘depending upon another,’ and adds that ‘the conceit (abhim4na) of the soul (purusha) that it possesses quali« ties and is affected by pleasure or pain and the like must be destroyed.’ Gov. and K. assert that the qualities opposed to ‘virtue, knowledge, absence of passion and power’ (Davies, Samkhya, p. 81) are to be destroyed by ‘ meditation,’ as defined in the Yogasdstra. Similarly Nar., who (as also Nand.) reads anaisvaran, says that the qualities that are opposed to true knowledge and power, and are modifications of passion and darkness, must be destroyed by meditating on the formless. Kull. and RAgh., on the other hand, interpret the passage on Vedanta principles, and explain the qualities as ‘such which do not belong to the lord, Brahman, i.e. anger, greed, envy, and so forth,’ P2 212 LAWS OF MANU. VI, 75. nature of the world), is not fettered by his deeds ; but he who is destitute of that insight, is drawn into the circle of births and deaths. 75. By not injuring any creatures, by detaching the senses (from objects of enjoyment), by the rites prescribed in the Veda, and by rigorouslypra ctising austerities, (men) gain that state (even) in this (world). 76-77. Let him quit this dwelling, composed of the five elements, where the bones are the beams, which is held together by tendons (instead of cords), where the flesh and the blood are the mortar, which is thatched with the skin, which is foul-smelling, filled with urine and ordure, infested by old age and sorrow, the seat of disease, harassed by pain, gloomy with passion, and perishable. 78. He who leaves this body, (be it by necessity) as a tree (that is torn from) the river-bank, or (freely) like a bird (that) quits a tree, is freed from the misery (of this world, dreadful like) a shark. 79. Making over (the merit of his own) good actions to his friends and (the guilt of) his evil deeds to his enemies, he attains the eternal Brahman by the practice of meditation. 80. When by the disposition (of his heart) he
379. Making over (the merit of his own) good actions to his friends and (the guilt of) his evil deeds to his enemies, he attains the eternal Brahman by the practice of meditation. 80. When by the disposition (of his heart) he 45. ‘By the rites prescribed in the Veda,’ i.e. the daily rites (Medh., Gov., Kull.), or ‘the daily rites and those prescribed for certain occasions’ (Nar., Nand.). ‘ That state,’ i.e. ‘the union with Brahman’ (Gov., Kull., Ragh.), means according to Medh. ‘that place, i.e. the world of Brahman.’ Né4r. and Nand. read tatparam, ‘that highest (Brahman).’ 46-77. Maitr. Up. III, 4. 79. ‘Making over (the merit of his own) good actions’ means according to Gov. and Medh. ‘(the merit of anybody’s) good actions.’ 80. ‘In this world,’ i.e. he becomes a Givanmukta, one liberated during this life (N4r.). VI, 84: THE ASCETIC. - 213 becomes indifferent to all objects, he obtains eternal happiness both in this world and after death. 81. He who has in this manner gradually given up all attachments and is freed from all the pairs (of opposites), reposes in Brahman alone. 82. All that has been declared (above) depends on meditation ; for he who is not proficient in the knowledge of that which refers to the Soul reaps not the full reward of the performance of rites. 83. Let him constantly recite (those texts of) the Veda which refer to the sacrifice, (those) referring to the deities, and (those) which treat of the Soul and are contained in the concluding portions of the Veda (Vedanta). 84. That is the refuge of the i ignorant, and even 81. ‘The pairs of opposites,’ i.e. hunger and satiety and so forth (Gov.), or honour and dishonour (Kull.). 82. I follow Gov., N&r., and Nand., who‘explain the verse to mean that all the teaching of the preceding chapters with respect to the four orders depends, as far as its ultimate result is concerned, on meditation, because, however well a man may fulfil the prescribed rites, he cannot reap the full reward without knowing and meditating on the Brahman. LKull. refers the phrase ‘ All that has been declared’ to the contents of the last verse, and says that ‘the complete freedom from all attachments and the repose in Brahman’ depend on the recognition of the unity of the individual soul and of Brahman. He understands by kriy4phalam, ‘the reward for the act of meditating.’ Medh. begins with an explanation similar to that of Kull., but he takes finally kriyaphalam in the same sense as Gov., Nar., and Nand. Ragh. explains yad etad abhisabditam by ‘what can be expressed by words.’
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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