Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ruled 4 Gaut. Dh. III, 2, 11; see also Weber, Hist. Ind. Lit., p. 327 (English ed.) INTRODUCTION. Ixi over portions of north-western India. And it has been occasionally asserted that an Indian work, mentioning the Yavanas, cannot have been composed before 300 B.C., because Alexander’s invasion first made the Indians acquainted with the name of the Greeks. This estimate is certainly erroneous, as there are other facts, tending to show that at least the inhabitants of north-western India became acquainted with the Greeks about 200 years earlier!. But it is not advisable to draw any chronological conclusions from Gautama’s Sftra, IV, 21. For, as pointed out in the note to the translation of Sdtra IV, 18, the whole section with the second enumeration of the mixed castes, IV, 17-21, is probably spurious. The information regarding the state of the Vedic literature, which the Dharmasdstra furnishes, is not very extensive. But some of the items are interesting, especially the proof that Gautama knew the Taittirlya Aranyaka, from which he took the first six Sdtras of the twenty-fifth Adhyaya; the Samavidhana Brahmamza, from which the twenty-sixth Adhydya has been borrowed ; and the Atharvasiras, which is mentioned XIX, 12. The latter word denotes, according to Haradatta, one of the Upanishads of the Atharva-veda, which usually are not considered to belong to a high antiquity. The fact that Gautama and Baudhayana knew it, will probably modify this opinion. Another important fact is that Gautama, XXI, 7, quotes Manu, and asserts that the latter declared it to be impossible to expiate the guilt incurred by killing a Brahmaza, drinking spirituous liquor, or violating a Guru’s bed. From this statement it appears that Gautama knew an ancient work on law which was attributed to Manu. It probably was the foundation of the existing Manava Dharmasdstra?. No other teacher on law, besides Manu, is mentioned by name. But the numerous references to the opinions of ‘some’ show that Gautama’s work was not the first Dharma-sitra. 1 See my Indian Studies, No. iii, p. 26, note 1. 2 Compare also Sacred Books of the East, vol. xxv, p. xxxiv seq. Ixii GAUTAMA.
2But the numerous references to the opinions of ‘some’ show that Gautama’s work was not the first Dharma-sitra. 1 See my Indian Studies, No. iii, p. 26, note 1. 2 Compare also Sacred Books of the East, vol. xxv, p. xxxiv seq. Ixii GAUTAMA. In conclusion, I have to add a few words regarding the materials on which the subjoined translation is based. The text published by Professor Stenzler for the Sanskrit Text Society has been used as the basis’, It has been collated with a rough edition, prepared from my own MSS. P and C,a MS. belonging to the Collection of the Government of Bombay, bought at Belgam, and a MS. borrowed from a Puma Sastri. But the readings given by Professor Stenzler and his division of the Sdtras have always been followed in the body of the translation. In those cases, where the variae lectiones of my MSS. seemed preferable, they have been given and translated in the notes. The reason which induced me to adopt this course was that I thought it more advisable to facilitate references to the printed Sanskrit text than to insist on the insertion of a few alterations in the translation, which would have disturbed the order of the Sfitras. The notes have been taken from the above-mentioned rough edition and from my MSS. of Haradatta’s commentary, called Gautamiya Mitakshara, which are now deposited in the India Office Library, Sansk. MSS. Buhler, Nos. 165-67. } The Institutes of Gautama, edited with an index of words by A. F. Stenzler, London, 1876. APASTAMBA, APHORISMS ON THE SACRED LAW OF THE HINDUS. Digitized by G 008 le APASTAMBA, APHORISMS ON THE SACRED LAW OF THE HINDUS. Prasna I, Parata 1, Kuawopa 1. 1. Now, therefore, we will declare the acts productive of merit which form part of the customs of daily life, as they have been settled by the agreement (of those who know the law). 2. The authority (for these duties) is the agreement of those who know the law, 3. And (the authorities for the latter are) the Vedas alone. 4. (There are) four castes—Bréhmamas, Kshatriyas, Vaisyas, and Siddras. 5. Amongst these, each preceding (caste) is supetior by birth to the one following. 6. (For all these), excepting Sddras and those who have committed bad actions, (are ordained) the initiation, the study of the Veda, and the kindling of 1.1. Samaya, ‘agreement, decision,’ is threefold. It includes injunction, restriction, and prohibition. Dharma, ‘acts productive of merit,’ usually translated by ‘duty or law,’ is more accurately explained as an act which produces the quality of the soul called apfirva, the cause of heavenly bliss and of final liberation. 2, Manu II, 6, 12; Y4ga. I, 7; Gautama I, 1. 6. Manu II, 35. (?] B 2 APASTAMBA. I,m, 0 the sacred fire; and (their) works are productive of rewards (in this world and the next). . 7. To serve the other (three) castes (is ordained) for the Sidra. 8. The higher the caste (which he serves) the greater is the merit.
3I, 7; Gautama I, 1. 6. Manu II, 35. (?] B 2 APASTAMBA. I,m, 0 the sacred fire; and (their) works are productive of rewards (in this world and the next). . 7. To serve the other (three) castes (is ordained) for the Sidra. 8. The higher the caste (which he serves) the greater is the merit. g. The initiation is the consecration in accordance with the texts of the Veda, of a male who is desirous of (and can make use of) sacred knowledge. 10. A Braéhmama declares that the Gayatrt is learnt for the sake of all the (three) Vedas. 11. (Coming) out of darkness, he indeed enters darkness, whom a man unlearned in the Vedas, initiates, and (so does he) who, without being learned in the Vedas, (performs the rite of initiation.) That has been declared in a Brahmamza. 12. As performer of this rite of initiation he shall seek to obtain a man in whose family sacred learning is hereditary, who himself possesses it, and who is devout (in following the law). 13. And under him the sacred science must be 4. Manu I, 91, VIII, 410, and IX, 334; Yag#. I, 120. g. The use of the masculine in the text excludes women. For though women may have occasion to use such texts as ‘O fire, lord of the dwelling, &c. at the Agnihotra, still it is specially ordained that they shall be taught this and similar verses only just before the rite is to be performed. 10. The object of the Sfitra is to remove a doubt whether the ceremony of initiation ought to be repeated for each Veda, in case a man desires to study more than one Veda. This repetition is declared to be unnecessary, except, as the commentator adds, in the case of the Atharva-veda, for which, according to a passage of a Braéhmaza, a fresh initiation is necessary. The latter rule is given in the Vaitana-sftra I, 1, 5. 13. Haradatta: ‘But this (latter rule regarding the taking of I, 1,1. INITIATION. 3 studied until the end, provided (the teacher) does not fall off from the ordinances of the law. 14. He from whom (the pupil) gathers (A4inoti) (the knowledge of) his religious duties (dharm4n) (is called) the Aédrya (teacher). 15. Him he should never offend. 16. For he causes him (the pupil) to be born (a second time) by (imparting to him) sacred learning. 17. This (second) birth is the best. 18. The father and the mother produce the body only. 19. Let him initiate a Brahmasa in spring, a Kshatriya in summer, a Vaisya in autumn, a Brahmaza in the eighth year after conception, a Kshatriya in the eleventh year after conception, (and) a Vaisya in the twelfth after conception. 20. Now (follows the enumeration of the years
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.
1ruled 4 Gaut. Dh. III, 2, 11; see also Weber, Hist. Ind. Lit., p. 327 (English ed.) INTRODUCTION. Ixi over portions of north-western India. And it has been occasionally asserted that an Indian work, mentioning the Yavanas, cannot have been composed before 300 B.C., because Alexander’s invasion first made the Indians acquainted with the name of the Greeks. This estimate is certainly erroneous, as there are other facts, tending to show that at least the inhabitants of north-western India became acquainted with the Greeks about 200 years earlier!. But it is not advisable to draw any chronological conclusions from Gautama’s Sftra, IV, 21. For, as pointed out in the note to the translation of Sdtra IV, 18, the whole section with the second enumeration of the mixed castes, IV, 17-21, is probably spurious. The information regarding the state of the Vedic literature, which the Dharmasdstra furnishes, is not very extensive. But some of the items are interesting, especially the proof that Gautama knew the Taittirlya Aranyaka, from which he took the first six Sdtras of the twenty-fifth Adhyaya; the Samavidhana Brahmamza, from which the twenty-sixth Adhydya has been borrowed ; and the Atharvasiras, which is mentioned XIX, 12. The latter word denotes, according to Haradatta, one of the Upanishads of the Atharva-veda, which usually are not considered to belong to a high antiquity. The fact that Gautama and Baudhayana knew it, will probably modify this opinion. Another important fact is that Gautama, XXI, 7, quotes Manu, and asserts that the latter declared it to be impossible to expiate the guilt incurred by killing a Brahmaza, drinking spirituous liquor, or violating a Guru’s bed. From this statement it appears that Gautama knew an ancient work on law which was attributed to Manu. It probably was the foundation of the existing Manava Dharmasdstra?. No other teacher on law, besides Manu, is mentioned by name. But the numerous references to the opinions of ‘some’ show that Gautama’s work was not the first Dharma-sitra. 1 See my Indian Studies, No. iii, p. 26, note 1. 2 Compare also Sacred Books of the East, vol. xxv, p. xxxiv seq. Ixii GAUTAMA.
2But the numerous references to the opinions of ‘some’ show that Gautama’s work was not the first Dharma-sitra. 1 See my Indian Studies, No. iii, p. 26, note 1. 2 Compare also Sacred Books of the East, vol. xxv, p. xxxiv seq. Ixii GAUTAMA. In conclusion, I have to add a few words regarding the materials on which the subjoined translation is based. The text published by Professor Stenzler for the Sanskrit Text Society has been used as the basis’, It has been collated with a rough edition, prepared from my own MSS. P and C,a MS. belonging to the Collection of the Government of Bombay, bought at Belgam, and a MS. borrowed from a Puma Sastri. But the readings given by Professor Stenzler and his division of the Sdtras have always been followed in the body of the translation. In those cases, where the variae lectiones of my MSS. seemed preferable, they have been given and translated in the notes. The reason which induced me to adopt this course was that I thought it more advisable to facilitate references to the printed Sanskrit text than to insist on the insertion of a few alterations in the translation, which would have disturbed the order of the Sfitras. The notes have been taken from the above-mentioned rough edition and from my MSS. of Haradatta’s commentary, called Gautamiya Mitakshara, which are now deposited in the India Office Library, Sansk. MSS. Buhler, Nos. 165-67. } The Institutes of Gautama, edited with an index of words by A. F. Stenzler, London, 1876. APASTAMBA, APHORISMS ON THE SACRED LAW OF THE HINDUS. Digitized by G 008 le APASTAMBA, APHORISMS ON THE SACRED LAW OF THE HINDUS. Prasna I, Parata 1, Kuawopa 1. 1. Now, therefore, we will declare the acts productive of merit which form part of the customs of daily life, as they have been settled by the agreement (of those who know the law). 2. The authority (for these duties) is the agreement of those who know the law, 3. And (the authorities for the latter are) the Vedas alone. 4. (There are) four castes—Bréhmamas, Kshatriyas, Vaisyas, and Siddras. 5. Amongst these, each preceding (caste) is supetior by birth to the one following. 6. (For all these), excepting Sddras and those who have committed bad actions, (are ordained) the initiation, the study of the Veda, and the kindling of 1.1. Samaya, ‘agreement, decision,’ is threefold. It includes injunction, restriction, and prohibition. Dharma, ‘acts productive of merit,’ usually translated by ‘duty or law,’ is more accurately explained as an act which produces the quality of the soul called apfirva, the cause of heavenly bliss and of final liberation. 2, Manu II, 6, 12; Y4ga. I, 7; Gautama I, 1. 6. Manu II, 35. (?] B 2 APASTAMBA. I,m, 0 the sacred fire; and (their) works are productive of rewards (in this world and the next). . 7. To serve the other (three) castes (is ordained) for the Sidra. 8. The higher the caste (which he serves) the greater is the merit.
3I, 7; Gautama I, 1. 6. Manu II, 35. (?] B 2 APASTAMBA. I,m, 0 the sacred fire; and (their) works are productive of rewards (in this world and the next). . 7. To serve the other (three) castes (is ordained) for the Sidra. 8. The higher the caste (which he serves) the greater is the merit. g. The initiation is the consecration in accordance with the texts of the Veda, of a male who is desirous of (and can make use of) sacred knowledge. 10. A Braéhmama declares that the Gayatrt is learnt for the sake of all the (three) Vedas. 11. (Coming) out of darkness, he indeed enters darkness, whom a man unlearned in the Vedas, initiates, and (so does he) who, without being learned in the Vedas, (performs the rite of initiation.) That has been declared in a Brahmamza. 12. As performer of this rite of initiation he shall seek to obtain a man in whose family sacred learning is hereditary, who himself possesses it, and who is devout (in following the law). 13. And under him the sacred science must be 4. Manu I, 91, VIII, 410, and IX, 334; Yag#. I, 120. g. The use of the masculine in the text excludes women. For though women may have occasion to use such texts as ‘O fire, lord of the dwelling, &c. at the Agnihotra, still it is specially ordained that they shall be taught this and similar verses only just before the rite is to be performed. 10. The object of the Sfitra is to remove a doubt whether the ceremony of initiation ought to be repeated for each Veda, in case a man desires to study more than one Veda. This repetition is declared to be unnecessary, except, as the commentator adds, in the case of the Atharva-veda, for which, according to a passage of a Braéhmaza, a fresh initiation is necessary. The latter rule is given in the Vaitana-sftra I, 1, 5. 13. Haradatta: ‘But this (latter rule regarding the taking of I, 1,1. INITIATION. 3 studied until the end, provided (the teacher) does not fall off from the ordinances of the law. 14. He from whom (the pupil) gathers (A4inoti) (the knowledge of) his religious duties (dharm4n) (is called) the Aédrya (teacher). 15. Him he should never offend. 16. For he causes him (the pupil) to be born (a second time) by (imparting to him) sacred learning. 17. This (second) birth is the best. 18. The father and the mother produce the body only. 19. Let him initiate a Brahmasa in spring, a Kshatriya in summer, a Vaisya in autumn, a Brahmaza in the eighth year after conception, a Kshatriya in the eleventh year after conception, (and) a Vaisya in the twelfth after conception. 20. Now (follows the enumeration of the years
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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