kind called) Tailapaka, for stealing salt a cricket, for stealing sour milk a bird (of the kind called) Balaka.
64. For stealing silk a partridge, for stealing linen a frog, for stealing cotton-cloth a crane, for stealing a cow an iguana, for stealing molasses a flying-fox; 65. For stealing fine perfumes a musk-rat, for stealing vegetables consisting of leaves a peacock, for stealing cooked food of various kinds a porcu- pine, for stealing uncooked food a hedgehog.
66. For stealing fire he becomes a heron, for stealing householdmtensils a mason-wasp, for steal- ing dyed clothes a francolin-partridge; 67. For stealing a deer or an elephant a wolf, for stealing a horse a tiger, for stealing fruit and roots a monkey, for stealing a woman a bear, for stealing water a black-white cuckoo, for stealing vehicles a camel, for stealing cattle a he-goat.
68. That man who has forcibly taken away any kind of property belonging to another, or who has eaten sacrificial food (of) which (no portion) had been offered, inevitably becomes an animal.
which latter word Nar. also gives, but explains by meda^. The Tailapaka is probably the cockroach..Sfirivaka, ' a cricket/ may also mean ' a cicada.' Nand. reads iTakravaka, ' a Brahmam duck.'
64. Y&gri. Ill, 215; Vi. XLIV, 25-30. Regarding Vaggud 'the flying-fox,' see note on Gaut. XVII, 34. Ragh. confirms th explanation given there, as he says that it is a bird flying at nigh Medh. and Nand. seem to have had a different reading at th end of the verse. The MSS. of the former have kraim/£o godh mawsashu valguti^ (?), and that of the latter godha gavyaw dad jallam (?).
67. Ytyft. Ill, 214; Vi. XLIV, 38-43.
1 XII, 72. TRANSMIGRATION. 499 69. Women, also, who in like manner have com- mitted a theft, shall incur guilt; they will become the females of those same creatures (which have been enumerated above).
70. But (men of the four) castes who have relin- quished without the pressure of necessity their proper occupations, will become the servants of Dasyus, after migrating into despicable bodies.
71. A Brahma^a who has fallen off from his duty (becomes) an Ulkamukha Preta, who feeds on what has been vomited; and a Kshatriya, a Ka/aputana (Preta), who eats impure substances and corpses.
72. A VaLrya who has fallen off from his duty becomes a Maitraksha^yotika Preta, who feeds on- pus; and a 6udra, a A^ailcLsaka (Preta, who feeds on\ moths). ) 69. Vi. XLIV, 45. 'In like manner,' i.e. 'intentionally' (Gov., Kull.).
70. I follow Medh., Gov., Nar., Nand., Ragh., and K., who read dasyushu instead of ^atrushu, ' of their enemies ' (editions). Gov. explains dasyushu by.ratrushu, and the same explanation is given by Kull.; while according to Medh., 'thieves and robbers' are meant; and according to Nar., 'forest-tribes, such as -Sabaras/ Nand. reads pretatam (MS. prenatam) for preshyatam, and explains it by 'will become PLslUas among the Dasyus.' His reading looks like a correction made on account of the next verses.
71. Ulkamukha, i. e. ' with flaming mouth' (Medh.). Medh. pre- fers Ku/aputana, ' with a stinking. nose,' to Ka/aputana (Kull., Nar., Ragh., Nand., K.). Gov. reads Ka/^aputana.
72. Maitraksha^yotika is, according to Medh., Kull., and R&gh., to be explained as a kind of Preta who has a light in or sees with the anus. Medh. gives another explanation, according to which it simply means ' a Preta,' and adds that ' others ' explain it by ' an owl.' ^aila^aka, ' a (Preta) who feeds on moths ' (Gov.), means according to Kull., 'who feeds on body-lice.' ^elaj-aka is the reading of Gov., Nar., and Nand.
LAWS OF MANU.
rf 73. In proportion as sensual men indulge in sensual pleasures, in that same proportion their taste for them grows.
74. By repeating their sinful acts those men of small understanding suffer pain here (below) in various births; 75. (The torture of) being tossed about in dreadful hells, Tamisra and the rest, (that of) the Forest with sword-leaved trees and the like, and (that of) being bound and mangled; 76. And various torments, the (pain of) being devoured by ravens and owls, the heat of scorching sand, and the (torture of) being boiled in jars, which is hard to bear; J 7. And births in the wombs (of) despicable (beings) which cause constant misery, and afflictions from cold and heat and terrors of various kinds, 78. The (pain of) repeatedly lying in various wombs and agonizing births, imprisonment in fetter hard to bear, and the misery of being enslaved b others, 79. And separations from their relatives and dear ones, and the (pain of) dwelling together with the wicked, (labour in) gaining wealth and its loss, (trouble in) making friends and (the appearance of enemies, 80. Old age against which there is no remedy, th -; 73. I follow Medh. and Gov., who explain ku^alata, literally 1 cleverness' (Kull., Ragh.), by ekarasibhava/^.
75-76. See above, IV, 88-89; Yagfi. Ill, 206, 221-225.
76. Medh. reads karambhavalukas tapta^, and explains karai bha^ by karmada^ (kardama^?), ' heated mud and sand (?) '. Tl translation follows Kull.'s and Ragh.'s notes. Medh., Gov., Rag! Nand., and K. read sudu^sahan, 'very hard to bear,' which hi been given above, instead of daruwan, 'terrible' (Kull., editions).
XII, 86. SUPREME BLISS. 5OI pangs of diseases, afflictions of many various kinds, and (finally) unconquerable death. U Si. But with whatever disposition of mind (a man) performs any act, he reaps its result in a (future) body endowed with the same quality.
82. All the results, proceeding from actions, have been thus pointed out; learn (next) those acts which secure supreme bliss to a Brahma^a. fo* 83. Studying the Veda, (practising) austerities, (the V\ acquisition of true) knowledge, the subjugation of the organs, abstention from doing injury, and serving the Guru are the best means for attaining supreme bliss. tsT 84. (If you ask) whether among all these virtuous / actions, (performed) here below, (there be) one which / has been declared more efficacious (than the rest) for securing supreme happiness to man, 85. (The answer is that) the knowledge of the Soul is stated to be the jr>pst exrHl^nt arn^ng nil ^f them; for that is the first of all sciences, because immortality is gained through that.
86. Among those six (kinds of) actions (enumer- 81. E.g. if while a man performs an act his disposition is sattvika, or ' chiefly penetrated by the quality of Goodness/ he will reap its reward in a body produced chiefly by that quality, e. g. that of a god.
84. Medh. omits this verse.
85. Y&gn. I, 199. ' The knowledge of the Soul/ i. e. not that of the Kshetra^a, but that of the Supreme Soul, which is taught in the Upanishads (Medh., Gov., Kull., Nand.), means according to Nar., 'meditation' (dhyanam). Nand. asserts that the genitive sarvesham, 'among all/ stands in the sense of the ablative. Ac- cording to him the translation should be, ' is more excellent than all those.'
86. Medh. takes the genitive sha«/zam, 'among those six/ in the 11 \ ated above, the performance of) the acts taught in the Veda must ever be held to be most efficacious for ensuring happiness in this world and the next.
&j. For in the performance of the acts prescribed by the Veda all those (others) are fully comprised, (each) in its turn in the several rules for the rites.
88. The acts prescribed by the Veda are of two kinds, such as procure an increase of happiness and \/ sense of an ablative, and according to him the translation would be, ' The acts taught in the Veda must ever be held to be more efficacious for ensuring happiness in this world and in the next than all those six (kinds of) actions (enumerated above).' He proposes two explanations for karma vaidikam. ' The acts taught in the Veda' may either be 'the *Srauta rites, such as the Gyo- tish/oma,' or ' those called further on, in verses 88-89, nivritta,' i. e. ■ rites performed as a matter of duty, without a desire for rewards.' Nand. accepts the first explanation, and so does Gov., who, how- ever, takes the genitive in its usual sense, ' among those six/ Nar. adopts Medh.'s second explanation, and says, ' acts, taught in th( Veda,' i. e. ' sacrifices and so forth, performed without the intentioi of (gaining) rewards,' and construes the genitives like Gov. The same construction is adopted by Kull., who explains karma vaidi- kam by ' the knowledge of the Supreme Soul.' Medh.'s secom explanation seems to be the best, on account of verses 89 and 9c where ' knowledge,' i. e. ' the knowledge of the Supreme Soul' (set verse 85) and the performance of the nivrz'ttam karma are said t< effect final liberation. The explanation of the genitives shaw^ai etesham by ' among those six' may perhaps be defended, ii vaidikaw karma is taken to correspond to vedabhyasa/^, ' studying the Veda (and obeying its rules)/ in verse 83. But Medh.'s ex- planation of the construction is quite possible.
87. Kull. alters his explanation of vaidikam karma slightly, ant interprets it by 'the worship of the Supreme Soul' (paramatmopa- sana), and quotes Brz'hadara^yaka-upanishad IV, 4, 22 in suppoi of his view. The other commentators find no difficulty in showing that both ' the -Srauta sacrifices ' and ' the nivn'ttakhyaw karrra include all the six points mentioned above, verse 83. I read in tl first line with K. hi instead of tu (Medh., Gov., Kull., Nand.).
88. Kull. again changes his explanation of the expression ' act XIT, 91. SUPREME BLISS. 503 cause a continuation (of mundane existence, pra- vn'tta), and such as ensure supreme bliss and cause a cessation (of mundane existence, nivrztta).
89. Acts which secure (the fulfilment of) wishes in this world or in the next are called pravrztta (such as cause a continuation of mundane existence); but acts performed without any desire (for a reward), preceded by (the acquisition) of (true) knowledge, are declared to be nivrz'tta (such as cause the cessation of mundane existence). ^ 90. He who sedulously performs acts leading to | future births (pravrztta) becomes equal to the gods; but he who is intent on the performance of those causing the cessation (of existence, nivrztta) indeed, passes beyond (the reach of) the five elements.
91. He who sacrifices to the Self (alone), equally recognising the Self in all created beings and all created beings in the Self, becomes (independent like) an autocrat and self-luminous.
taught in the Veda,' and takes it to mean ' sacrifices like the Gyo- tish/oma and the worship of images.'
89. Medh. explains ^anapurvam, ' preceded by (the acquisition of true) knowledge,' to mean ' whereof knowledge is the chief (part,' ^anam adyaw mukhyazra yasya).
90. Kull. remarks that the expression 'becomes equal to the gods' gives only an instance of the rewards attainable by kamyani karmam. ' Passes beyond (the reach of) the five elements,' i. e. ' casts off the subtile body' (Nar.), or 'obtains final liberation' (Medh., Gov., Kull.).
91. lya-upanishad, 6. 'He who sacrifices to the Self (alone),' i. e. ' who connects himself with the nature of one who consists of all deities, i. e. thinks, " Not Agni, nor Aditya is the deity, I am here the deity"' (atmanam eva sarvadevatamayatvena yo^ayate 1 manyate nastir [nagnir] adityo va devata 1 aham iha -£a devata mati [ihaiva devata iti?], Medh., similarly Gov. and Nar.), means according to Kull., Ragh., and Nand., ' he who performs the (ryotish/oma and the like (sacrifices) in the manner of the Brahmarpa;za,' i. e. in such 92. After giving up even the above-mentioned sacrificial rites, a Brahma/za should exert himself in (acquiring) the knowledge of the Soul, in extinguish- ing his passions, and in studying the Veda.
93. For that secures the attainment of the object of existence, especially in the case of a Brahma;za, because by attaining that, not otherwise, a twice- born man has gained all his ends.
94. The Veda is the eternal eye of the manes, gods, and men; the Veda-ordinance (is) both beyond the sphere of (human) power, and beyond the sphere of (human) comprehension; that is a certain fact.
a manner that he understands Brahman to be the object of the worship, and makes over the merit to Brahman. The participial clause means, according to Medh. and Gov., thinking ' I am con- tained in the whole creation, both the movable and the immovable ' (vyavasthita^, Gov.), or ' I am, as it were, the whole world ' (aham ivaita^g-agat, Medh.) and 'all created beings are contained in me' (mayy avasthitani, Gov., mayi sthitani, Medh.). Kull, Ragh., and Nand. (who reads sampa^yan) explain it on pure Vedanta prin- ciples. The sacrificer is to recognise his identity with the Supreme Soul, and that through this identity he is one with all created beings, and that all created beings are one with him. The double rendering of the term svaragyam is based on the double meaning of the verb rag, ' to rule ' and ' to shine.' Medh. alone points it out. Kull. gives the second meaning alone, and takes the phrase a little differently: ' attains the state of the self-luminous (Brah- man)/ Gov., Nar., and Nand. give Medh.'s first meaning only.
92. • Above-mentioned/ i.e. ' as securing supreme bliss' (Nand.), or 'the Agnihotra and the rest' (Medh., Gov., Kull.). The last three commentators point out that this verse is not intended to authorise an irregular discontinuance of the daily rites.
93. Nand. omits this verse. Kritakrz'tya^, ' has gained all his ends' (Medh.), is taken by Gov. in its other sense, 'has done all he ought to do ' (kr/takaramya^).
94. Instead of ajakyam, ' beyond (the sphere of human) power,' i. e. ' which cannot have been produced by men' (Gov., Kull.), Nar. and Nand. read atarkyam, ' beyond (the sphere of human) reason- ing' (tarkewanyatMsambhavam, Nar.; idrz'sam ity adhyavasatum XII, 98. SUPREME BLISS. 505 95. All those traditions (smrzti) and all those despicable systems of philosophy, which are not based on the Veda, produce no reward after death; for they are declared to be founded on Darkness.
96. All those (doctrines), differing from the (Veda), which spring up and (soon) perish, are worthless and false, because they are of modern date.
97. The four castes, the three worlds, the four orders, the past, the present, and the future are all severally known by means of the Veda.
98. Sound, touch, colour, taste, and fifthly smell are known through the Veda alone, (their) production (is) through the (Vedic rites, which in this respect are) secondary acts.
a^akyam apaurusheyatvat, Nand.). Aprameyam, 'beyond (the sphere of human) comprehension/ may, according to the com- mentators, mean either that the Veda can never be fully known, on account of the number of its branches and of the depth of its meaning, or that it cannot be understood by human reasoning alone, but requires the help of grammar of the Mimawsa and so forth.
95. As an example of false traditions Medh. names 'rules such as " Heavenly bliss is attained by worshipping ATaityas," which occur in the *Sbbha and other Siddhantas of the Nirgranthas (Digambara Gainas).' ' Despicable systems of philosophy/ e. g. • that of the Aarvakas ' (KulL). Pretya, ' after death ' (paraloke, Gov., Kull.), means according to Medh. prakarsham prapya, ' after attaining eminence.' Medh. mentions the explanation adopted above as that of ' others/ and adds that it requires the reading prete.
97. Nar. and Ragh. explain prasidhyati, 'are made known/ by ^■ayate, 'are produced.' Gov. and Kull. point to III, 76.
98. I read with all the commentators prasidhyanti instead of prasu- yante (Indian editions). The last words of the verse are extremely doubtful. Medh. reads prasutir guraakarmata^, and Gov. seems to have adopted the same version, though the text of the Puwa MS. has prabhutagu/zakarmata/*. Kull. and Ragh. give prasutiguwakarmata^; Nand. prasutiguwakarmabhi^, and Nar. prasutigu;/adharmata/$, with which reading a var. lect, mentioned by Medh., prasuteguwadhar- mata^ may have originally agreed. In concluding his note on the 99. The eternal lore of the Veda upholds all created beings; hence I hold that to be supreme, verse Medh. remarks that many other varr. lectt. exist which he omits, because they are useless (vai&tryapa/Mntaram nishprayo^a- natvan na likhyante). The explanations differ still more than the readings. The translation follows Medh.'s interpretation. Accord- ing to him the verse means that ' sound and the rest are known to be enjoyable and means of obtaining pleasure through the Veda, as they are perceived in the form of melodies and so forth at the per- formance of Vedic rites,' but that ' the Veda is not their material cause, the Vedic rites being secondary actions only with respect to their production' (^abdadinam bhogyatvena sukhasadhananaw vedad eva prasiddhi/2 l vaidikakarmanush/^anad gitaduabdopa- patti/^...na punar veda upadanakara/zam...etad aha prasutir gUTzakarmata^ l prasuti^ jabdadinam utpatti^ l tadarthara guwa- karma phalarthatvat pradhanakarme [ma] ka. /£itradishu gwzadharma [karme] ty uktam). Gov.'s short note in substance agrees with this view (ye svargadiviprata [shaya] upabhogyatvenabhimata^ jab- dadayo vishayas te 'bhimatavishayopabhogotpattyarthaw yad upa- karakatfz karmagnihotradikaw tadanush/Mnadvare^a vedad eva prasidhyanti). According to Kull. the meaning of the compound is, ' through the Vedic rites, (originating from) the (three) qualities (Goodness and so forth, which are) the sources (of sound and so forth).' Ragh. gives two explanations: '(The elements which are the substrata of) sound, touch, colour, taste, and fifthly (of) smell, are known through the Veda according to their origin, their qualities, and their actions.' Afterwards he gives for the last word an alternative version which closely agrees with Kull.'s view. Nand. says, ' Sound and so forth, together with their sources, i. e. ether and so forth, with their qualities, i. e. their manifold subdivisions, e. g. the sha^a (note), and so forth, and with their actions, i. e. attracting the organs of sensation and so forth, are known from the Veda alone.' Nar. finally interprets his reading as follows: ' (Sound and so forth) are produced from the Veda alone, which is characterised — the affix tasi has the meaning of the third and other cases — by the following, (viz.) the origin, i. e. the cause of production, quality, i. e. excessive- ness and so forth, property, i. e. fragrance and so forth ' (prasuti/ 99. In explanation of the first line the commentators point to XII, 103. SUPREME BLISS. 507 which is the means of (securing happiness to) these creatures.
100. Command of armies, royal authority, the office of a judge, and sovereignty over the whole world he (only) deserves who knows the Veda- science.
10 1. As a fire that has gained strength consumes even trees full of sap, even so he who knows the Veda burns out the taint of his soul which arises from (evil) acts.
102. In whatever order (a man) who knows the true meaning of the Veda-science may dwell, he becomes even while abiding in this world, fit for the union with Brahman.
103. (Even forgetful) students of the (sacred) books are more distinguished than the ignorant, those who remember them surpass the (forgetful) students, those who possess a knowledge (of the meaning) are more distinguished than those who III, 76, and the corresponding Vedic passages. Gov. and Kull. explain asya ^anto^, ' of these creatures,' by ' of men entitled to perform Vedic rites.' Nar. takes the second line differently: ' Through that, i. e. the Veda alone, I know that highest, i. e. meditation, which is the means, i. e. the means of securing final liberation to these creatures' (yad asya^anto^ sadhanam apavarga- sadhanam I paraw dhyanaw dhyeyadi I tad etasmad vedad eva manye g&ne).
100. Medh. places this verse later. The order in which the remaining verses of the Sa#zhita are read in the MSS. differs very much from that adopted by the other commentators. They stand as follows: 106, 107, 108, 100, 101, 102, 103, 104, 105, 109, no, in, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122; next both the text and the commentary of 91, 92, 93 are repeated, and then comes the last verse, 126.
103. Agfiebhyak, ' than the ignorant,' i. e. 'entirely ignorant' 1 (only) remember (the words), men who follow (the teaching of the texts) surpass those who (merely) know (their meaning).
104. Austerity and sacred learning are the best means by which a Brahma/za secures supreme bliss; fyy austerities he destroys guilt, by sacred learning he obtains the cessation of (births and) deaths.
105. The three (kinds of evidence), perception, inference, and the (sacred) Institutes which comprise the tradition (of) many (schools), must be fully un- derstood by him who desires perfect correctness with respect to the sacred law.
106. He alone, and no other man, knows the sacred law, who explores the (utterances) of the sages and the body of the laws, by (modes of) rea- soning, not repugnant to the Veda-lore.
(Medh., Nar.), ' who have not studied the Veda' (Nand.), means according to Gov. and Kull., 'those who have learned a little.' Granthina^, '(forgetful) students' (Kull., Nand.), means according to Medh. and Gov., ' students who learn the texts alone, but do not take very great trouble with them; ' according to Nar., ' men who know the text only.' Dhari«a^, 'those who remember (the texts)' (Kull., Nand.), are according to Medh. and Gov., ' men who are very persevering in studying;' according to Nar., 'those who know the meaning of the texts.' Nar. takes £?1anin, ' he who knows (the meaning of the texts),' in the sense of ' he who knows the Soul or Self.'
105. -Sastram, ' the (sacred) Institutes,' i. e. ' the Veda, which has many -Sakhas' (Gov., Nar.), or ' the Veda and the Smrz'ti' (Medh.), or ' the Smmi' (Kull.). Nand. reads siddhim, ' a complete know- ledge or accurate performance,' instead of juddhim. The Pu«a copy of Nar. stops wkh this verse, the remaining leaves being lost.
106. ' The utterances of the sages,' i. e. ' the Veda.' ' The body of the laws,' i. e. 'the Smmi.' ' The modes of reasoning' are, accord- ing to Medh. and Kull., the Mimarasa of Gaimini; according to 'others' quoted by Medh., all the philosophical schools, excepting XII, log. DOUBTFUL POINTS OF LAW. 509 107. Thus the acts which secure supreme bliss have been exactly and fully described; (now) the secret portion of these Institutes, proclaimed by Manu, will be taught.
108. If it be asked how it should be with respect to (points of) the law which have not been (specially) mentioned, (the answer is), 'that which Brahma^as (who are) 6*ish/as propound, shall doubtlessly have legal (force)/ 109. Those Brahma/zas must be considered as vSish/as who, in accordance with the sacred law, have studied the Veda together with its appendages, and are able to adduce proofs perceptible by the senses from the revealed texts.
those which, like the Bauddhas, Nirgranthas, and Lokayatikas, deny the authority of the Vedas.
109. 'In accordance with the sacred law,' i. e. ' while observing the rules prescribed for a student.' The expression jrutipratya- kshahetava/^, 'who are able to adduce proofs perceptible by the senses from the revealed texts,' is variously interpreted. According to Medh. it means either 'those who possess the re- vealed texts, (proof through) perception and argument' (.miti- pratyakshe hetuj ka, jrutipratyakshahetava^), or ' those for whom the revealed texts which are perceptible by the senses, are the reason for distinguishing between virtue and sin' (athava sruteh pratyakshamite^ I pratyaksha^abda^ jraute pratyaye pratya- kshatulyatvat prayukta^ I sa ka hetur dharmadharmapari^wane kavanam yeshaw ta evam u^yante); according to Gov., ' who are the cause of the teaching of the subjects perceptible in the Veda* (vedago^arapadarthopadejakarawabhuta^); according to Kull., 'who are the causes of making the revealed texts perceptible, by reciting the revealed texts;' and according to Nand., 'those for whose knowledge and exposition of the law hearing and perception by means of the senses are the causes' (yesha#z ^ravawam pratyaksha^ ka dharma^anava^anayor hetus te). ' The appendages/ i. e. ' the Itihasas and Pura/zas' (Medh. according to the Mahabharata, 5IO LAWS OF MANU. XII, no.
no. Whatever an assembly, consisting either of at least ten, or of at least three persons who follow their prescribed occupations, declares to be law, the legal (force of) that one must not dispute.
in. Three persons who each know one of the three principal Vedas, a logician, a Mima^saka, one who knows the Nirukta, one who recites (the Insti- tutes of) the sacred law, and three men belonging to the first three orders shall constitute a (legal) assembly, consisting of at least ten members.
112. One who knows the ^zg-veda, one who knows the Ya^ur-veda, and one who knows the Sama-veda, shall be known (to form) an assembly consisting of at least three members (and competent) to decide doubtful points of law.
113. Even that which one Brahma/za versed in the Veda declares to be law, must be considered (to have) supreme legal (force, but) not that which is proclaimed by myriads of ignorant men.
114. Even if thousands of Brahma/zas, who have Nand.), or ' the Ahgas, Mimawsa, the law-books, the Purawas, and so forth' (Gov., Kull.).
no. Medh. and Gov. read viiarayet instead of vi/fcalayet (Kull., Nand.).
in. ' Three men belonging to the first three orders,' i. e. ' a stu- dent, a householder, and a hermit' (Gov., Kull., Nand.). Medh. says that some think 'a student, a householder, and an ascetic' to be meant, because the hermit must not enter a village, and because Gautama, in the enumeration of the castes, places the ascetic before the hermit, while others refer the words to Manu's first three orders. The reading traividyo, which all the commentaries give, is probably incorrect. It ought to be traividyam, tisrinam vidyanaw samahara/5; see Yagfi. I, 9, and compare ^aturvidyam, &iturvaidyam, Baudh.
114. Avratanam, ' who have not fulfilled their sacred duties,' i. e. ' who have not fulfilled the vows incumbent on a student ' (Gov., Kull.).
XIT, n8. THE KNOWLEDGE OF THE ATMAN. 5 1 I not fulfilled their sacred duties, are unacquainted with the Veda, and subsist only by the name of their caste, meet, they cannot (form) an assembly (for set- tling the sacred law).
115. The sin of him whom dunces, incarnations of Darkness, and unacquainted with the law, instruct (in his duty), falls, increased a hundredfold, on those who propound it.
116. All that which is most efficacious for secur- ing supreme bliss has been thus declared to you; a Brahma^a who does not fall off from that obtains the most excellent state.
1 1 7. Thus did that worshipful deity disclose to me, through a desire of benefiting mankind, this whole most excellent secret of the sacred law.
1 1 8. Let (every Brahma^a), concentrating his mind, ) fully recognise in the Self all things, both the real/ and the unreal, for he who recognises the universe in the Self, does not give his heart to unrighteous- ness.
115. Nand. gives yad for yam, instead of tamobhuta^, 'incarna- tions of Darkness/ the reading of the Dharma-sutras, tamomu^a^, 1 perplexed by Darkness or ignorance/ 118. Sampa.?yet, ' let (every Brahma^a) fully recognise,' i. e. ' let him clearly realise in his mind' (sakshatkuryat, Medh., Kull.), through devotional exercises (upasana, Medh.), or through deep meditation (Kull.), or ' let him vow to be solely intent on that one object of knowledge, to the exclusion of the knowledge of all other knowable objects' (g^eyantaravishayanirakarawena tadeka^weyanish- /Mm anubruyat, Medh.). Atmani, ' in the Self/ i. e. ' in the Supreme Self (Kull., Nand.), or ' in his own individual Self (Gov.). Medh. remarks that 'the learned dispute regarding the meaning of the term atman, and that besides the two explanations already given a third was proposed by some, according to which it meant 'the corporeal Self.' Medh. himself considers the first explanation to be the correct one. Sadasat, ' the real and the unreal,' i. e. either ' the I.
512 LAWS OF MANU. XII, 119. ■ 119. The Self alone is the multitude of the gods, the universe rests on the Self; for the Self pro- duces the connexion of these. embodied (spirits) with actions.
120. Let him meditate on the ether as identical with the cavities (of the body), on the wind as iden- ; tical with the organs of motions and of touch, on the most excellent light as the same with his digestive organs and his sight, on water as the same with the (corporeal) fluids, on the earth as the same with the solid parts (of his body); 121. On the moon as one with the internal organ, on the quarters of the horizon as one with his sense of hearing, on Vishnu as one with his (power of) 1 motion, on Hara as the same with his strength, on Agni (Fire) as identical with his speech, on Mitra- — as identical with his excretions, and on Pra^apati as one with his organ of generation.
122. Let him know the supreme Male (Purusha, to be) the sovereign ruler of them all, smaller even than small, bright like gold, and perceptible by the intellect (only when) in (a state of) sleep(-like abstraction).
123. Some call him Agni (Fire), others Manu, th<