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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He 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.’ 83. ‘Which refer to the sacrifice,’ i.e. ‘the Brahmanas’ (Medh., Gov., Nand.), or ‘the Brahmaveda’ (Kull., Nar.), or ‘the Karmakinda,’ e.g. ishe tv firge tva (V4g. Samh.I, 1), Ragh. ‘Those referring to the deities,’ i.e. ‘ Mantras describing the various deities’ (Medh., Gov.), e. g. Rig-veda VIII, 44, 16 (Gov.). The third class of texts mentioned is that of the Upanishads ; but see also Goldstiicker, Sansk. Dict., s. v. adhyatma. 214 LAWS OF MANU. VI, 85. that (the refuge) of those who know (the meaning of the Veda); that is (the protection) of those who seek (bliss in) heaven and of those who seek endless (beatitude). 85. A twice-born man who becomes an ascetic, after the successive performance of the above-mentioned acts, shakes off sin here below and reaches the highest Brahman. 86. Thus the law (valid) for self-restrained ascetics has been explained to you; now listen to the (particular) duties of those who give up (the rites prescribed by) the Veda. 87. The student, the householder, the hermit, and the ascetic, these (constitute) four separate orders, which all spring from (the order of) householders. 88. But all (or) even (any of) these orders, assumed successively in accordance with the Institutes (of the sacred law), lead the Brdhmaza who acts by the preceding (rules) to the highest state. 89. And in accordance with the precepts of the Veda and of the Smriti, the housekeeper is declared 86. Gov. is of opinion that the persons named above, IV, 22, are here intended. But from what follows, verses 94, 95, it appears that those Brahmamas are meant who, though solely intent on the acquisition of supreme knowledge, and retired from all worldly affairs, continue to reside in their houses; see also IV, 257. Gov. and Nar. assume that they remain householders, while Kull. counts them among the ascetics. 87-93. Ap. II, 23-24; Gaut. III, 36; Vas. VIII, 14-16; X, 30; Baudh. II, 11, 9-34; Vi. LIX, 27-29. According to the commentators, the following discussion is introduced in order to show, (1) that there are four orders only, and that the Vedasamny4sika belongs to these, and does not form a fifth order, or stand outside the orders; (2) that as the order of the householders is the most distinguished, it is proper that a man may continue to live in his house under the protection of his son. VI, 95. THE ASCETIC. 215 to be superior to all of them; for he supports the other three. go. As all rivers, both great and small, find a resting-place in the ocean, even so men of all orders find protection with householders. 91. By twice-born men belonging to (any of) these four orders, the tenfold law must be ever carefully obeyed.
2go. As all rivers, both great and small, find a resting-place in the ocean, even so men of all orders find protection with householders. 91. By twice-born men belonging to (any of) these four orders, the tenfold law must be ever carefully obeyed. 92. Contentment, forgiveness, self-control, abstention from unrighteously appropriating anything, (obedience to the rules of) purification, coercion of the organs, wisdom, knowledge (of the supreme Soul), truthfulness, and abstention from anger, (form) the tenfold law. 93. Those Brahmazas who thoroughly study the tenfold law, and after studying obey it, enter the highest state. 94. A twice-born man who, with collected mind, follows the tenfold law and has paid his (three) debts, may, after learning the Vedanta according to the prescribed rule, become an ascetic. 95. Having given up (the performance of) all rites, throwing off the guilt of his (sinful) acts, subduing his organs and having studied the Veda, he may live at his ease under the protection of his son. 92. Dhritif, ‘contentment,’ means according to N4r., Nand., and Ragh. ‘firmness of purpose or in the discharge of duties.’ Dama, ‘self-control,’ means according to Medh. and Nand. ‘humility ;’ according to Gov. and Nar. ‘ patience under sufferings ;’ according to Kull. and R&gh. ‘the subjugation of the internal organ.’ DhtA, ‘wisdom,’ means according to Medh. and Gov. ‘freedom from doubts and errors;’ according to Kull. and R&gh. ‘knowledge of the true meaning of the Sastras.’ Nar. and Nand. read hrif, ‘ modesty or shame.’ 94. Vas. X, 26, 95. ‘Having studied the Veda,’ i.e. ‘the Upanishads’ (Kull.). 216 LAWS OF MANU. VI, 96. 96. He who has thus given up (the performance of) all rites, who is solely intent on his own (particular) object, (and) free from desires, destroys his guilt by his renunciation and obtains the highest State. 97. Thus the fourfold holy law of Brahmamas, which after death (yields) imperishable rewards, has been declared to you; now learn the duty of kings. Cuapter VII, 1. I will declare the duties of kings, (and) show how a king should conduct himself, how he was created, and how (he can obtain) highest success. 2. A Kshatriya, who has received according to the rule the sacrament prescribed by the Veda, must duly protect this whole (world). 3. For, when these creatures, being without a king, through fear dispersed in all directions, the Lord created a king for the protection of this whole (creation), 4. Taking (for that purpose) eternal particles of Indra, of the Wind, of Yama, of the Sun, of Fire, of Varuza, of the Moon, and of the Lord of wealth (Kubera). Gov., Nar., Nand., Ragh., and K. read abhyasyan, ‘studying the Veda,’ and the same reading is mentioned by Medh. as a var. lect. 96. ‘ His own object,’ i.e. ‘ final liberation,’
3Gov., Nar., Nand., Ragh., and K. read abhyasyan, ‘studying the Veda,’ and the same reading is mentioned by Medh. as a var. lect. 96. ‘ His own object,’ i.e. ‘ final liberation,’ 97. According to Medh. the word ‘ Brahmaza’ is not intended to exclude other Aryans ; but according to Gov., Kull., and Nar. it is meant to prescribe that asceticism is permissible for Brahmanas alone. VII. 2. ‘The sacrament,’ i.e. ‘ the initiation’ (Medh., Gov., Nar., Kull.), or ‘the initiation and the rest’ (RAgh.), or ‘the sacrament of the coronation’ (Nand.). The last opinion seems the correct one. VII, 12. THE KING. 217 5. Because a king has been formed of particles of those lords of the gods, he therefore surpasses all created beings in lustre ; 6. And, like the sun, he burns eyes and hearts ; nor can anybody on earth even gaze on him. 7. Through his (supernatural) power he is Fire and Wind, he Sun and*Moon, he the Lord of justice (Yama), he Kubera, he Varuza, he great Indra. 8. Even an infant king must not be despised, (from an idea) that he is a (mere) mortal; for he is a great deity in human form. 9. Fire burns one man only, if he carelessly approaches it, the fire of a king’s (anger) consumes the (whole) family, together with its cattle and its hoard of property. 10. Having fully considered the purpose, (his) power, and the place and the time, he assumes by turns many (different) shapes for the complete attainment of justice. 11, He, in whose favour resides Padma, the goddess of fortune, in whose valour dwells victory, in whose anger abides death, is formed of the lustre of all (gods). 12. The (man), who in his exceeding folly hates him, will. doubtlessly perish; for the king quickly makes up his mind to destroy such (a man). 5. The commentators explain tegas, ‘lustre,’ by ‘prowess or valour’ (virya). The next verse, however, shows that at least a play on the word is intended. 10. According to the commentators, the verse is meant as a warning to those who are too confident of possessing a king’s favour. 11. ‘Padmé, the goddess of fortune,’ must be taken according to Nar. and Nand. as ‘ who carries a lotus in her hand,’ and according to RAgh. ‘whose dwelling is the lotus.’ According to Medh.,Gov., and Kull., the epithet is added in order to give the idea of greatness. 218 LAWS OF MANU. VII, 13. 13. Let no (man), therefore, transgress that law which the king decrees with respect to his favourites, nor (his orders) which inflict pain onthose in disfavour. 14. For the (king’s) sake the Lord formerly created his own son, Punishment, the protector of all creatures, (an incarnation of ) the law, formed of Brahman’s glory. 15. Through fear of him all created beings, both the immovable and the movable, allow themselves to be enjoyed and swerve not from their duties. 16. Having fully considered the time and the place (of the offence), the strength and the knowledge (of the offender), let him justly inflict that (punishment) on men who act unjustly.
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.
1He 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.’ 83. ‘Which refer to the sacrifice,’ i.e. ‘the Brahmanas’ (Medh., Gov., Nand.), or ‘the Brahmaveda’ (Kull., Nar.), or ‘the Karmakinda,’ e.g. ishe tv firge tva (V4g. Samh.I, 1), Ragh. ‘Those referring to the deities,’ i.e. ‘ Mantras describing the various deities’ (Medh., Gov.), e. g. Rig-veda VIII, 44, 16 (Gov.). The third class of texts mentioned is that of the Upanishads ; but see also Goldstiicker, Sansk. Dict., s. v. adhyatma. 214 LAWS OF MANU. VI, 85. that (the refuge) of those who know (the meaning of the Veda); that is (the protection) of those who seek (bliss in) heaven and of those who seek endless (beatitude). 85. A twice-born man who becomes an ascetic, after the successive performance of the above-mentioned acts, shakes off sin here below and reaches the highest Brahman. 86. Thus the law (valid) for self-restrained ascetics has been explained to you; now listen to the (particular) duties of those who give up (the rites prescribed by) the Veda. 87. The student, the householder, the hermit, and the ascetic, these (constitute) four separate orders, which all spring from (the order of) householders. 88. But all (or) even (any of) these orders, assumed successively in accordance with the Institutes (of the sacred law), lead the Brdhmaza who acts by the preceding (rules) to the highest state. 89. And in accordance with the precepts of the Veda and of the Smriti, the housekeeper is declared 86. Gov. is of opinion that the persons named above, IV, 22, are here intended. But from what follows, verses 94, 95, it appears that those Brahmamas are meant who, though solely intent on the acquisition of supreme knowledge, and retired from all worldly affairs, continue to reside in their houses; see also IV, 257. Gov. and Nar. assume that they remain householders, while Kull. counts them among the ascetics. 87-93. Ap. II, 23-24; Gaut. III, 36; Vas. VIII, 14-16; X, 30; Baudh. II, 11, 9-34; Vi. LIX, 27-29. According to the commentators, the following discussion is introduced in order to show, (1) that there are four orders only, and that the Vedasamny4sika belongs to these, and does not form a fifth order, or stand outside the orders; (2) that as the order of the householders is the most distinguished, it is proper that a man may continue to live in his house under the protection of his son. VI, 95. THE ASCETIC. 215 to be superior to all of them; for he supports the other three. go. As all rivers, both great and small, find a resting-place in the ocean, even so men of all orders find protection with householders. 91. By twice-born men belonging to (any of) these four orders, the tenfold law must be ever carefully obeyed.
2go. As all rivers, both great and small, find a resting-place in the ocean, even so men of all orders find protection with householders. 91. By twice-born men belonging to (any of) these four orders, the tenfold law must be ever carefully obeyed. 92. Contentment, forgiveness, self-control, abstention from unrighteously appropriating anything, (obedience to the rules of) purification, coercion of the organs, wisdom, knowledge (of the supreme Soul), truthfulness, and abstention from anger, (form) the tenfold law. 93. Those Brahmazas who thoroughly study the tenfold law, and after studying obey it, enter the highest state. 94. A twice-born man who, with collected mind, follows the tenfold law and has paid his (three) debts, may, after learning the Vedanta according to the prescribed rule, become an ascetic. 95. Having given up (the performance of) all rites, throwing off the guilt of his (sinful) acts, subduing his organs and having studied the Veda, he may live at his ease under the protection of his son. 92. Dhritif, ‘contentment,’ means according to N4r., Nand., and Ragh. ‘firmness of purpose or in the discharge of duties.’ Dama, ‘self-control,’ means according to Medh. and Nand. ‘humility ;’ according to Gov. and Nar. ‘ patience under sufferings ;’ according to Kull. and R&gh. ‘the subjugation of the internal organ.’ DhtA, ‘wisdom,’ means according to Medh. and Gov. ‘freedom from doubts and errors;’ according to Kull. and R&gh. ‘knowledge of the true meaning of the Sastras.’ Nar. and Nand. read hrif, ‘ modesty or shame.’ 94. Vas. X, 26, 95. ‘Having studied the Veda,’ i.e. ‘the Upanishads’ (Kull.). 216 LAWS OF MANU. VI, 96. 96. He who has thus given up (the performance of) all rites, who is solely intent on his own (particular) object, (and) free from desires, destroys his guilt by his renunciation and obtains the highest State. 97. Thus the fourfold holy law of Brahmamas, which after death (yields) imperishable rewards, has been declared to you; now learn the duty of kings. Cuapter VII, 1. I will declare the duties of kings, (and) show how a king should conduct himself, how he was created, and how (he can obtain) highest success. 2. A Kshatriya, who has received according to the rule the sacrament prescribed by the Veda, must duly protect this whole (world). 3. For, when these creatures, being without a king, through fear dispersed in all directions, the Lord created a king for the protection of this whole (creation), 4. Taking (for that purpose) eternal particles of Indra, of the Wind, of Yama, of the Sun, of Fire, of Varuza, of the Moon, and of the Lord of wealth (Kubera). Gov., Nar., Nand., Ragh., and K. read abhyasyan, ‘studying the Veda,’ and the same reading is mentioned by Medh. as a var. lect. 96. ‘ His own object,’ i.e. ‘ final liberation,’
3Gov., Nar., Nand., Ragh., and K. read abhyasyan, ‘studying the Veda,’ and the same reading is mentioned by Medh. as a var. lect. 96. ‘ His own object,’ i.e. ‘ final liberation,’ 97. According to Medh. the word ‘ Brahmaza’ is not intended to exclude other Aryans ; but according to Gov., Kull., and Nar. it is meant to prescribe that asceticism is permissible for Brahmanas alone. VII. 2. ‘The sacrament,’ i.e. ‘ the initiation’ (Medh., Gov., Nar., Kull.), or ‘the initiation and the rest’ (RAgh.), or ‘the sacrament of the coronation’ (Nand.). The last opinion seems the correct one. VII, 12. THE KING. 217 5. Because a king has been formed of particles of those lords of the gods, he therefore surpasses all created beings in lustre ; 6. And, like the sun, he burns eyes and hearts ; nor can anybody on earth even gaze on him. 7. Through his (supernatural) power he is Fire and Wind, he Sun and*Moon, he the Lord of justice (Yama), he Kubera, he Varuza, he great Indra. 8. Even an infant king must not be despised, (from an idea) that he is a (mere) mortal; for he is a great deity in human form. 9. Fire burns one man only, if he carelessly approaches it, the fire of a king’s (anger) consumes the (whole) family, together with its cattle and its hoard of property. 10. Having fully considered the purpose, (his) power, and the place and the time, he assumes by turns many (different) shapes for the complete attainment of justice. 11, He, in whose favour resides Padma, the goddess of fortune, in whose valour dwells victory, in whose anger abides death, is formed of the lustre of all (gods). 12. The (man), who in his exceeding folly hates him, will. doubtlessly perish; for the king quickly makes up his mind to destroy such (a man). 5. The commentators explain tegas, ‘lustre,’ by ‘prowess or valour’ (virya). The next verse, however, shows that at least a play on the word is intended. 10. According to the commentators, the verse is meant as a warning to those who are too confident of possessing a king’s favour. 11. ‘Padmé, the goddess of fortune,’ must be taken according to Nar. and Nand. as ‘ who carries a lotus in her hand,’ and according to RAgh. ‘whose dwelling is the lotus.’ According to Medh.,Gov., and Kull., the epithet is added in order to give the idea of greatness. 218 LAWS OF MANU. VII, 13. 13. Let no (man), therefore, transgress that law which the king decrees with respect to his favourites, nor (his orders) which inflict pain onthose in disfavour. 14. For the (king’s) sake the Lord formerly created his own son, Punishment, the protector of all creatures, (an incarnation of ) the law, formed of Brahman’s glory. 15. Through fear of him all created beings, both the immovable and the movable, allow themselves to be enjoyed and swerve not from their duties. 16. Having fully considered the time and the place (of the offence), the strength and the knowledge (of the offender), let him justly inflict that (punishment) on men who act unjustly.
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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