Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(Another verse from a Purdza declares) : ‘ The food given by a physician, a hunter, a surgeon, a fowler, an unfaithful wife, or a eunuch must not be eaten.’ 15. Now (in confirmation of this) they quote (the following verse): ‘The murderer of a Braéhmaza learned in the Veda heaps his guilt on his guest, an innocent man on his calumniator, a thief set at liberty on the king, and the petitioner on him who makes false promises.’ Prasna I, Parata 7, KHanpa 20. 1. He shall not fulfil his sacred duties merely in order to acquire these worldly objects (as fame, gain, and honour). 2. For when they ought to bring rewards, (duties thus fulfilled) become fruitless. 3. (Worldly benefits) are produced as accessories (to the fulfilment of the law), just as in the case of a ‘mango tree, which is planted in order to obtain fruit, shade and fragrance (are accessory advantages). 14. Manu IV, 211, 212. 15. Regarding the liberation of the th’ef, see Apastamba I, 9, 25, 4. A similar verse occurs Manu VIII, 317, which has caused the confusion observable in many MSS., as has been stated in the critical notes to the text. 72 APASTAMBA. I, 7, 20. 4. But if (worldly advantages) are not produced, (then at least) the sacred duties have been fulfilled. 5. Let him not become irritated at, nor be deceived by the speeches of hypocrites, of rogues, of infidels, and of fools. 6. For Virtue and Sin do not po about and say, ‘Here we are ;’ nor do gods, Gandharvas, or Manes say (to men), ‘ This is virtue, that is sin,’ 7. But that is virtue, the practice of which wise men of the three twice-born castes praise ; what they blame, is sin. 8. He shall regulate his course of action according to the conduct which in all countries is unanimously approved by men of the three twice-born castes, who have been properly obedient (to their teachers), who are aged, of subdued senses, neither given to avarice, nor hypocrites. g. Acting thus he will gain both worlds. 10. Trade is not lawful for a Brahmaza. 11. In times of distress he may trade in lawful merchandise, avoiding the following (kinds), that are forbidden : 12. (Particularly) men, condiments and _ liquids, colours, perfumes, food, skins, heifers, substances 20. 7. The Sfitra is intended to show how the law should be ascertained in difficult cases. Haradatta quotes here the passage of Yag#. I, 9, on Parishads, and states that the plural 4rya# shows that three or four must be employed to arrive at a decision. See also Manu XII, 108 seq. 8. Manu I, 6. 11. This Sftra, which specifies only one part of a Vaisya’s occupations as permissible for Brahmazas in distress, implies, according to Haradatta, that his other occupations also, as well as those of a Kshatriya, are permissible. Manu IV, 6; X, 82; Y4ga. III, 35. 12. Manu X, 86-89; Y4ga. III. 36-39. I, 7, 21. LAWFUL LIVELIHOOD. 73
2Manu IV, 6; X, 82; Y4ga. III, 35. 12. Manu X, 86-89; Y4ga. III. 36-39. I, 7, 21. LAWFUL LIVELIHOOD. 73 used for glueing (such as lac), water, young cornstalks, substances from which spirituous liquor may be extracted, red and black pepper, corn, flesh, arms, and the hope of rewards for meritorious deeds. 13. Among (the various kinds of) grain he shall especially not sell sesamum or rice (except he have grown them himself), 14. The exchange of the one of these (abovementioned goods) for the other is likewise unlawful. 15. But food (may be exchanged) for food, and slaves for slaves, and condiments for condiments, and perfumes for perfumes, and learning for learning. 16. Let him traffic with lawful merchandise which he has not bought, Prasna I, Parava 7, Kuawpa 21. 1. With Muzga-grass, Balbaga-grass (and articles made of them), roots, and fruits, 2. And with (other kinds of) grass and wood which have not been worked up (into objects of use). 3. He shall not be too eager (after such a livelihood). 4. If he obtains (another lawful) livelihood, he ‘shall leave off (trading). 13. The exception stated above, is given by Haradatta on the authority of Manu X, 90; Y4g#. III, 39. 15. ‘From the permission to exchange learning for learning, it may be known that it is not lawful to sell it.—Haradatta. Manu X, 94- 21. 2. ‘Since it is known that Mufga and Balbaga are kinds of grass, it may be inferred from their being especially mentioned (in Sftra 1) that objects made of them (may be also sold),’— Haradatta. 4. Yaga. IIT, 35. 74 APASTAMBA. I, 7, 21. 5. Intercourse with fallen men is not ordained, 6. Nor with Apapatras. 7. Now (follows the enumeration of) the actions which cause loss of caste (Pataniya). 8. (These are) stealing (gold), crimes whereby one becomes an Abhisasta, homicide, neglect of the Vedas, causing abortion, incestuous connection with relations born from the same womb as one’s mother or father, and with the offspring of such persons, drinking spirituous liquor, and intercourse with persons the intercourse with whom is forbidden. 9g. That man falls who has connection with a female friend of a female Guru, or with a female friend of a male Guru, or with any married woman. 10. Some (teachers declare), that he does not fall by having connection with any other married female except his teacher's wife. 11. Constant commission of (other) sins (besides those enumerated above) also causes a man to lose his caste. 12. Now follows (the enumeration of) the acts which make men impure (Asuéikara). 13. (These are) the cohabitation of Aryan women with Sddras, 14. Eating the flesh of forbidden (creatures), 5. Manu XI, 180. 6. Regarding the definition of the word Apapatra, see above, I, 5, 16, 29. 8. The crimes by which a person becomes Abhisasta are enumerated below, I, 9, 24, 6 seq., where an explanation of the term will be given. g. Regarding the ‘male Gurus’ see above. By ‘female Gurus’ their wives are meant.
36. Regarding the definition of the word Apapatra, see above, I, 5, 16, 29. 8. The crimes by which a person becomes Abhisasta are enumerated below, I, 9, 24, 6 seq., where an explanation of the term will be given. g. Regarding the ‘male Gurus’ see above. By ‘female Gurus’ their wives are meant. 10. I.e. he need not perform so heavy a penance. I, 8,22, PENANCE; KNOWLEDGE OF THE ATMAN. 75 15. As of a dog, a man, village cocks or pigs, carnivorous animals, ' 16, Eating the excrements of men, 17. Eating what is left by a Sddra, the cohabitation of Aryans with Apapétra women. 18. Some declare, that these acts also cause a man to lose his caste. 19. Other acts besides those (enumerated) are causes of impurity. 20. He who learns (that a man has) committed a sin, shall not be the first to make it known to others ; but he shall avoid the (sinner), when performing religious ceremonies. Prasna I, Parata 8, Kuawpa 22. 1. He shall employ the means which tend to the acquisition of (the knowledge of) the Atman, which are attended by the consequent (destruction of the passions, and) which prevent the wandering (of the mind from its object, and fix it on the contemplation of the Atman). 2. There is no higher (object) than the attainment of (the knowledge of the) Atman. 3. We shall quote the verses (from the Veda) 20. ‘That is to say, he is not to invite the sinner to dinners, given at the occasion of religious ceremonies.’ —Flaradatta. 22. 1. The knowledge of the Vedanta and the means which prepare men for the knowledge of the Atman, the ‘Self, the universal soul,’ are placed in this Pa/ala at the head of the penances, because they are most efficacious for the removal of all sin. The means are absence of anger &c., which are enumerated I, 8, 23, 6. 2. Haradatta gives in his commentary a lengthy discussion on the Atman, which corresponds nearly to Sankara’s Introduction to and Commentary on the first Sftra of Badardyana. 3. According to Haradatta, the following verses are taken from an Upanishad. 76 APASTAMBA. I, 8, 22. which refer to the attainment of (the knowledge of) the Atman. 4. All living creatures are the dwelling of him’ who lies enveloped in matter, who is immortal and who is spotless. Those become immortal who worship him who is immovable and lives in a movable dwelling. 5. Despising all that which in this world is called an object (of the senses) a wise man shall strive after the (knowledge of the) Atman. 6. O pupil, 1, who had not recognised in my own self the great self. luminous, universal, (absolutely) free Atman, which must be obtained without the mediation of anything else, desired (to find) it in others (the senses). (But now as I have obtained the pure knowledge, I do so no more.) Therefore follow thou also this good road that leads to welfare (salvation), and not the one that leads into misfortune (new births).
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.
1(Another verse from a Purdza declares) : ‘ The food given by a physician, a hunter, a surgeon, a fowler, an unfaithful wife, or a eunuch must not be eaten.’ 15. Now (in confirmation of this) they quote (the following verse): ‘The murderer of a Braéhmaza learned in the Veda heaps his guilt on his guest, an innocent man on his calumniator, a thief set at liberty on the king, and the petitioner on him who makes false promises.’ Prasna I, Parata 7, KHanpa 20. 1. He shall not fulfil his sacred duties merely in order to acquire these worldly objects (as fame, gain, and honour). 2. For when they ought to bring rewards, (duties thus fulfilled) become fruitless. 3. (Worldly benefits) are produced as accessories (to the fulfilment of the law), just as in the case of a ‘mango tree, which is planted in order to obtain fruit, shade and fragrance (are accessory advantages). 14. Manu IV, 211, 212. 15. Regarding the liberation of the th’ef, see Apastamba I, 9, 25, 4. A similar verse occurs Manu VIII, 317, which has caused the confusion observable in many MSS., as has been stated in the critical notes to the text. 72 APASTAMBA. I, 7, 20. 4. But if (worldly advantages) are not produced, (then at least) the sacred duties have been fulfilled. 5. Let him not become irritated at, nor be deceived by the speeches of hypocrites, of rogues, of infidels, and of fools. 6. For Virtue and Sin do not po about and say, ‘Here we are ;’ nor do gods, Gandharvas, or Manes say (to men), ‘ This is virtue, that is sin,’ 7. But that is virtue, the practice of which wise men of the three twice-born castes praise ; what they blame, is sin. 8. He shall regulate his course of action according to the conduct which in all countries is unanimously approved by men of the three twice-born castes, who have been properly obedient (to their teachers), who are aged, of subdued senses, neither given to avarice, nor hypocrites. g. Acting thus he will gain both worlds. 10. Trade is not lawful for a Brahmaza. 11. In times of distress he may trade in lawful merchandise, avoiding the following (kinds), that are forbidden : 12. (Particularly) men, condiments and _ liquids, colours, perfumes, food, skins, heifers, substances 20. 7. The Sfitra is intended to show how the law should be ascertained in difficult cases. Haradatta quotes here the passage of Yag#. I, 9, on Parishads, and states that the plural 4rya# shows that three or four must be employed to arrive at a decision. See also Manu XII, 108 seq. 8. Manu I, 6. 11. This Sftra, which specifies only one part of a Vaisya’s occupations as permissible for Brahmazas in distress, implies, according to Haradatta, that his other occupations also, as well as those of a Kshatriya, are permissible. Manu IV, 6; X, 82; Y4ga. III, 35. 12. Manu X, 86-89; Y4ga. III. 36-39. I, 7, 21. LAWFUL LIVELIHOOD. 73
2Manu IV, 6; X, 82; Y4ga. III, 35. 12. Manu X, 86-89; Y4ga. III. 36-39. I, 7, 21. LAWFUL LIVELIHOOD. 73 used for glueing (such as lac), water, young cornstalks, substances from which spirituous liquor may be extracted, red and black pepper, corn, flesh, arms, and the hope of rewards for meritorious deeds. 13. Among (the various kinds of) grain he shall especially not sell sesamum or rice (except he have grown them himself), 14. The exchange of the one of these (abovementioned goods) for the other is likewise unlawful. 15. But food (may be exchanged) for food, and slaves for slaves, and condiments for condiments, and perfumes for perfumes, and learning for learning. 16. Let him traffic with lawful merchandise which he has not bought, Prasna I, Parava 7, Kuawpa 21. 1. With Muzga-grass, Balbaga-grass (and articles made of them), roots, and fruits, 2. And with (other kinds of) grass and wood which have not been worked up (into objects of use). 3. He shall not be too eager (after such a livelihood). 4. If he obtains (another lawful) livelihood, he ‘shall leave off (trading). 13. The exception stated above, is given by Haradatta on the authority of Manu X, 90; Y4g#. III, 39. 15. ‘From the permission to exchange learning for learning, it may be known that it is not lawful to sell it.—Haradatta. Manu X, 94- 21. 2. ‘Since it is known that Mufga and Balbaga are kinds of grass, it may be inferred from their being especially mentioned (in Sftra 1) that objects made of them (may be also sold),’— Haradatta. 4. Yaga. IIT, 35. 74 APASTAMBA. I, 7, 21. 5. Intercourse with fallen men is not ordained, 6. Nor with Apapatras. 7. Now (follows the enumeration of) the actions which cause loss of caste (Pataniya). 8. (These are) stealing (gold), crimes whereby one becomes an Abhisasta, homicide, neglect of the Vedas, causing abortion, incestuous connection with relations born from the same womb as one’s mother or father, and with the offspring of such persons, drinking spirituous liquor, and intercourse with persons the intercourse with whom is forbidden. 9g. That man falls who has connection with a female friend of a female Guru, or with a female friend of a male Guru, or with any married woman. 10. Some (teachers declare), that he does not fall by having connection with any other married female except his teacher's wife. 11. Constant commission of (other) sins (besides those enumerated above) also causes a man to lose his caste. 12. Now follows (the enumeration of) the acts which make men impure (Asuéikara). 13. (These are) the cohabitation of Aryan women with Sddras, 14. Eating the flesh of forbidden (creatures), 5. Manu XI, 180. 6. Regarding the definition of the word Apapatra, see above, I, 5, 16, 29. 8. The crimes by which a person becomes Abhisasta are enumerated below, I, 9, 24, 6 seq., where an explanation of the term will be given. g. Regarding the ‘male Gurus’ see above. By ‘female Gurus’ their wives are meant.
36. Regarding the definition of the word Apapatra, see above, I, 5, 16, 29. 8. The crimes by which a person becomes Abhisasta are enumerated below, I, 9, 24, 6 seq., where an explanation of the term will be given. g. Regarding the ‘male Gurus’ see above. By ‘female Gurus’ their wives are meant. 10. I.e. he need not perform so heavy a penance. I, 8,22, PENANCE; KNOWLEDGE OF THE ATMAN. 75 15. As of a dog, a man, village cocks or pigs, carnivorous animals, ' 16, Eating the excrements of men, 17. Eating what is left by a Sddra, the cohabitation of Aryans with Apapétra women. 18. Some declare, that these acts also cause a man to lose his caste. 19. Other acts besides those (enumerated) are causes of impurity. 20. He who learns (that a man has) committed a sin, shall not be the first to make it known to others ; but he shall avoid the (sinner), when performing religious ceremonies. Prasna I, Parata 8, Kuawpa 22. 1. He shall employ the means which tend to the acquisition of (the knowledge of) the Atman, which are attended by the consequent (destruction of the passions, and) which prevent the wandering (of the mind from its object, and fix it on the contemplation of the Atman). 2. There is no higher (object) than the attainment of (the knowledge of the) Atman. 3. We shall quote the verses (from the Veda) 20. ‘That is to say, he is not to invite the sinner to dinners, given at the occasion of religious ceremonies.’ —Flaradatta. 22. 1. The knowledge of the Vedanta and the means which prepare men for the knowledge of the Atman, the ‘Self, the universal soul,’ are placed in this Pa/ala at the head of the penances, because they are most efficacious for the removal of all sin. The means are absence of anger &c., which are enumerated I, 8, 23, 6. 2. Haradatta gives in his commentary a lengthy discussion on the Atman, which corresponds nearly to Sankara’s Introduction to and Commentary on the first Sftra of Badardyana. 3. According to Haradatta, the following verses are taken from an Upanishad. 76 APASTAMBA. I, 8, 22. which refer to the attainment of (the knowledge of) the Atman. 4. All living creatures are the dwelling of him’ who lies enveloped in matter, who is immortal and who is spotless. Those become immortal who worship him who is immovable and lives in a movable dwelling. 5. Despising all that which in this world is called an object (of the senses) a wise man shall strive after the (knowledge of the) Atman. 6. O pupil, 1, who had not recognised in my own self the great self. luminous, universal, (absolutely) free Atman, which must be obtained without the mediation of anything else, desired (to find) it in others (the senses). (But now as I have obtained the pure knowledge, I do so no more.) Therefore follow thou also this good road that leads to welfare (salvation), and not the one that leads into misfortune (new births).
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.
No commentary for this page.