Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And all other (acts) which they blame. 18. And let him acquire money in all ways that are lawful. 19. And let him spend money on worthy (persons or objects). 20. And let him not give anything to an unworthy (person), of whom he does not stand in fear. 21. And let him conciliate men (by gifts or kindness). 22. And he may enjoy the pleasures which are not forbidden by the holy law. 23. (Acting) thus he conquers both worlds. 11. Manu IV, 78. 16. ‘Good reasons for cracking the joints are fatigue or rheumatism.’—Haradatta. 19. Manu XI, 6, and passim. II, 9, 21. THE HERMIT. 153 Prasna II, Parata 9, KHanpa 21. 1. There are four orders, viz. the order of householders, the order of students, the order of ascetics, and the order of hermits in the woods. 2. If he lives in all these four according to the rules (of the law), without allowing himself to be disturbed (by anything), he will obtain salvation. 3. The duty to live in the teacher’s house after the initiation is common to all of them. 4. Not to abandon sacred learning (is a duty common) to all. 5. Having learnt the rites (that are to be performed in each order), he may perform what he wishes. 6. Worshipping until death (and living) according to the rule of a (temporary) student, a (professed) student may leave his body in the house of his teacher. 7. Now (follow the rules) regarding the ascetic (SamnyAsin). 8. Only after (having fulfilled) the duties of that (order of students) he shall go forth (as an ascetic), remaining chaste. 21.1. ‘Though four (orders) are enumerated, he uses the word “four,” lest, in the absence of a distinct rule of the venerable teacher, one order only, that of the householder, should be allowed, as has been taught in other Smrctis.—Haradatta. Manu VI, 87. 2. Manu VI, 88. 3- Manu II, 247-249, and above. 8. The meaning of the Sfitra is, that the studentship is a necessary preliminary for the Samnydsin. If a man considers himself sufficiently purified by his life in that order, he may become a Samnydsin immediately after its completion. Otherwise he may first become a householder, or a hermit, and enter the last 154 APASTAMBA. II, 9, 21. g. For him (the Samenydsin) they prescribe (the following rules) : 10. He shall live without a fire, without a house, without pleasures, without protection. Remaining silent and uttering speech only on the occasion of the daily recitation of the Veda, begging so much food only in the village as will sustain his life, he shall wander about neither caring for this world nor for heaven. 11. It is ordained that he shall wear clothes thrown away (by others as useless). 12. Some declare that he shall go naked. 13. Abandoning truth and falsehood, pleasure and pain, the Vedas, this world and the next, he shall seek the Atman. 14. (Some say that) he obtains salvation if he knows (the Atman). I ‘5, (But) that (opinion) is opposed to the Sastras.
212. Some declare that he shall go naked. 13. Abandoning truth and falsehood, pleasure and pain, the Vedas, this world and the next, he shall seek the Atman. 14. (Some say that) he obtains salvation if he knows (the Atman). I ‘5, (But) that (opinion) is opposed to the Sastras. 6. (For) if salvation were obtained by the knowledge of the Atman alone, then he ought not to feel any pain even in this (world). 17. Thereby that which follows has been declared. order, when his passions are entirely extinct. See also Manu VI, 36; Yaga. III, 56-57. to. Manu VI, 33, 42-45; Yaga. III, 58 seq. 12. ‘Another (commentator) says, “Some declare that he is free from all injunctions and prohibitions, i.e. he need neither ae nor avoid any (particular actions).” ’"—Haradatta. . ‘He shall seek, i.e. worship, the Atman or Self, which has been described i in the section on transcendental knowledge (I, 8).’— Haradatta. 15. Haradatta apparently takes the word Sastras to mean ‘ Dharmasastras. 17. ‘That which follows’ are the Yogas, which must be employed in order to cause the annihilation of pain, after the knowledge of the Atman or Self has been obtained. IT, 9, 22. THE HERMIT. 155 18. Now (follow the rules regarding) the hermit living in the woods. 19. Only after (completing) that (studentship) he shall go forth, remaining chaste. 20. For him they give (the following rules) : 21. He shall keep one fire only, have no house, enjoy no pleasures, have no protector, observe silence, uttering speech on the occasion of the daily recitation of the Veda only. Prasna II, Parata 9, Kuawnpa 22. 1. A dress of materials procured in the woods (skins or bark) is ordained for him. 2. Then he shall wander about, sustaining his life by roots, fruits, leaves, and grass. 3. In the end (he shall live on) what has become detached spontaneously. 4. Next he shall live on water, (then) on air, then on ether. 5. Each following one of these modes of subsistence is distinguished by a (greater) reward. 6. Now some (teachers) enjoin for the hermit the 21. ‘But which is that one fire? Certainly not the Grrhya-fire, because he must remain chaste. Therefore the meaning intended is, “He shall offer a Samidh morn and evening in the common fire, just as formerly, (during his studentship).” Another commentator says, “Gautama declares that he shall kindle a fire according to the rule of the Srémamaka Sftra. The Sramanaka Sfitra is the Vaikhanasa Sftra. Having kindled a fire in the manner prescribed there, he shall sacrifice in it every morning and every evening.” ’—Haradatta. See also Manu VI, 4; Yaga. III, 45. ' 22.1. Manu VI, 6. 2. Manu VI, 5, 21; YAg#. III, 46. 4. ‘Then he shall live on ether, ie. eat nothing at all’— Haradatta. Manu VI, 31; Yaga. III, 55. 156 APASTAMBA. TI, 9, 22. successive performance (of the acts prescribed for the several orders).
3See also Manu VI, 4; Yaga. III, 45. ' 22.1. Manu VI, 6. 2. Manu VI, 5, 21; YAg#. III, 46. 4. ‘Then he shall live on ether, ie. eat nothing at all’— Haradatta. Manu VI, 31; Yaga. III, 55. 156 APASTAMBA. TI, 9, 22. successive performance (of the acts prescribed for the several orders). 7. After having finished the study of the Veda, having taken a wife and kindled the sacred fires, he shall begin the rites, which end with the Somasacrifices, (performing) as many as are prescribed in the revealed texts. 8. (Afterwards) he shall build a dwelling, and dwell outside the village with his wife, his children, and his fires, g. Or (he may live) alone. 10. He shall support himself by gleaning corn. 11. And after that he shall not any longer take presents. 12. And he shall sacrifice (only) after having bathed (in the following manner) : 13. He shall enter the water slowly, and bathe without beating it (with his hand), his face turned towards the sun. 14. This rule of bathing is valid for all (castes and orders). 15. Some enjoin (that he shall prepare) two sets of utensils for cooking and eating, (and) of choppers, hatchets, sickles, and mallets. 6. ‘The word atha, “now,” introduces a different opinion. Above, it has been declared that the life in the woods (may be begun) after the studentship only. But some teachers enjoin just for that hermit a successive performance of the acts. 8. Manu VI, 3 seq.; YAga. III, 45. 10, Haradatta thinks that this rule refers both to the hermit who lives with his family and to him who lives alone. Others refer it to the latter only. 15. According to Haradatta, the word kaga appears to designate ‘a mallet ;’ in the passage from the Ram4yaza quoted in the Petersburg Dict. the commentator explains it by pe/aka, ‘ basket.’ IT, 9, 23. COMPARISON OF THE FOUR ORDERS. 157 16. He shall take one of each pair (of instruments), give the others (to his wife), and (then) go into the forest. 17. After that time (he shall perform) the burntoblations, (sustain) his life, (feed) his guests, and (prepare) his clothes with materials produced in the forest. 18. Rice must be used for those sacrifices for which cakes mixed with meat (are employed by the householder). 19. And all (the Mantras), as well as the daily portion of the Veda, (must be recited) inaudibly. 20. He shall not make the inhabitants of the forest hear (his recitation). 21. (He shall have) a house for his fire (only). 22. He himself (shall live) in the open air. 23. His couch and seat must not be covered (with mats). 24. If he obtains fresh grain, he shall throw away the old (store). Prasna II, Parata 9, KuHanpa 23. 1. If he desires (to perform) very great austerities, he (shall not make a hoard of grain, but) collect food every day only, morning and evening, in his vessel. 2. Afterwards he shall wander about, sustaining his life with roots, fruits, leaves, and grass (which he 17. Y4ga. III, 46. 20, This Sftra explains the word up4msu, ‘inaudibly.’
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.
1And all other (acts) which they blame. 18. And let him acquire money in all ways that are lawful. 19. And let him spend money on worthy (persons or objects). 20. And let him not give anything to an unworthy (person), of whom he does not stand in fear. 21. And let him conciliate men (by gifts or kindness). 22. And he may enjoy the pleasures which are not forbidden by the holy law. 23. (Acting) thus he conquers both worlds. 11. Manu IV, 78. 16. ‘Good reasons for cracking the joints are fatigue or rheumatism.’—Haradatta. 19. Manu XI, 6, and passim. II, 9, 21. THE HERMIT. 153 Prasna II, Parata 9, KHanpa 21. 1. There are four orders, viz. the order of householders, the order of students, the order of ascetics, and the order of hermits in the woods. 2. If he lives in all these four according to the rules (of the law), without allowing himself to be disturbed (by anything), he will obtain salvation. 3. The duty to live in the teacher’s house after the initiation is common to all of them. 4. Not to abandon sacred learning (is a duty common) to all. 5. Having learnt the rites (that are to be performed in each order), he may perform what he wishes. 6. Worshipping until death (and living) according to the rule of a (temporary) student, a (professed) student may leave his body in the house of his teacher. 7. Now (follow the rules) regarding the ascetic (SamnyAsin). 8. Only after (having fulfilled) the duties of that (order of students) he shall go forth (as an ascetic), remaining chaste. 21.1. ‘Though four (orders) are enumerated, he uses the word “four,” lest, in the absence of a distinct rule of the venerable teacher, one order only, that of the householder, should be allowed, as has been taught in other Smrctis.—Haradatta. Manu VI, 87. 2. Manu VI, 88. 3- Manu II, 247-249, and above. 8. The meaning of the Sfitra is, that the studentship is a necessary preliminary for the Samnydsin. If a man considers himself sufficiently purified by his life in that order, he may become a Samnydsin immediately after its completion. Otherwise he may first become a householder, or a hermit, and enter the last 154 APASTAMBA. II, 9, 21. g. For him (the Samenydsin) they prescribe (the following rules) : 10. He shall live without a fire, without a house, without pleasures, without protection. Remaining silent and uttering speech only on the occasion of the daily recitation of the Veda, begging so much food only in the village as will sustain his life, he shall wander about neither caring for this world nor for heaven. 11. It is ordained that he shall wear clothes thrown away (by others as useless). 12. Some declare that he shall go naked. 13. Abandoning truth and falsehood, pleasure and pain, the Vedas, this world and the next, he shall seek the Atman. 14. (Some say that) he obtains salvation if he knows (the Atman). I ‘5, (But) that (opinion) is opposed to the Sastras.
212. Some declare that he shall go naked. 13. Abandoning truth and falsehood, pleasure and pain, the Vedas, this world and the next, he shall seek the Atman. 14. (Some say that) he obtains salvation if he knows (the Atman). I ‘5, (But) that (opinion) is opposed to the Sastras. 6. (For) if salvation were obtained by the knowledge of the Atman alone, then he ought not to feel any pain even in this (world). 17. Thereby that which follows has been declared. order, when his passions are entirely extinct. See also Manu VI, 36; Yaga. III, 56-57. to. Manu VI, 33, 42-45; Yaga. III, 58 seq. 12. ‘Another (commentator) says, “Some declare that he is free from all injunctions and prohibitions, i.e. he need neither ae nor avoid any (particular actions).” ’"—Haradatta. . ‘He shall seek, i.e. worship, the Atman or Self, which has been described i in the section on transcendental knowledge (I, 8).’— Haradatta. 15. Haradatta apparently takes the word Sastras to mean ‘ Dharmasastras. 17. ‘That which follows’ are the Yogas, which must be employed in order to cause the annihilation of pain, after the knowledge of the Atman or Self has been obtained. IT, 9, 22. THE HERMIT. 155 18. Now (follow the rules regarding) the hermit living in the woods. 19. Only after (completing) that (studentship) he shall go forth, remaining chaste. 20. For him they give (the following rules) : 21. He shall keep one fire only, have no house, enjoy no pleasures, have no protector, observe silence, uttering speech on the occasion of the daily recitation of the Veda only. Prasna II, Parata 9, Kuawnpa 22. 1. A dress of materials procured in the woods (skins or bark) is ordained for him. 2. Then he shall wander about, sustaining his life by roots, fruits, leaves, and grass. 3. In the end (he shall live on) what has become detached spontaneously. 4. Next he shall live on water, (then) on air, then on ether. 5. Each following one of these modes of subsistence is distinguished by a (greater) reward. 6. Now some (teachers) enjoin for the hermit the 21. ‘But which is that one fire? Certainly not the Grrhya-fire, because he must remain chaste. Therefore the meaning intended is, “He shall offer a Samidh morn and evening in the common fire, just as formerly, (during his studentship).” Another commentator says, “Gautama declares that he shall kindle a fire according to the rule of the Srémamaka Sftra. The Sramanaka Sfitra is the Vaikhanasa Sftra. Having kindled a fire in the manner prescribed there, he shall sacrifice in it every morning and every evening.” ’—Haradatta. See also Manu VI, 4; Yaga. III, 45. ' 22.1. Manu VI, 6. 2. Manu VI, 5, 21; YAg#. III, 46. 4. ‘Then he shall live on ether, ie. eat nothing at all’— Haradatta. Manu VI, 31; Yaga. III, 55. 156 APASTAMBA. TI, 9, 22. successive performance (of the acts prescribed for the several orders).
3See also Manu VI, 4; Yaga. III, 45. ' 22.1. Manu VI, 6. 2. Manu VI, 5, 21; YAg#. III, 46. 4. ‘Then he shall live on ether, ie. eat nothing at all’— Haradatta. Manu VI, 31; Yaga. III, 55. 156 APASTAMBA. TI, 9, 22. successive performance (of the acts prescribed for the several orders). 7. After having finished the study of the Veda, having taken a wife and kindled the sacred fires, he shall begin the rites, which end with the Somasacrifices, (performing) as many as are prescribed in the revealed texts. 8. (Afterwards) he shall build a dwelling, and dwell outside the village with his wife, his children, and his fires, g. Or (he may live) alone. 10. He shall support himself by gleaning corn. 11. And after that he shall not any longer take presents. 12. And he shall sacrifice (only) after having bathed (in the following manner) : 13. He shall enter the water slowly, and bathe without beating it (with his hand), his face turned towards the sun. 14. This rule of bathing is valid for all (castes and orders). 15. Some enjoin (that he shall prepare) two sets of utensils for cooking and eating, (and) of choppers, hatchets, sickles, and mallets. 6. ‘The word atha, “now,” introduces a different opinion. Above, it has been declared that the life in the woods (may be begun) after the studentship only. But some teachers enjoin just for that hermit a successive performance of the acts. 8. Manu VI, 3 seq.; YAga. III, 45. 10, Haradatta thinks that this rule refers both to the hermit who lives with his family and to him who lives alone. Others refer it to the latter only. 15. According to Haradatta, the word kaga appears to designate ‘a mallet ;’ in the passage from the Ram4yaza quoted in the Petersburg Dict. the commentator explains it by pe/aka, ‘ basket.’ IT, 9, 23. COMPARISON OF THE FOUR ORDERS. 157 16. He shall take one of each pair (of instruments), give the others (to his wife), and (then) go into the forest. 17. After that time (he shall perform) the burntoblations, (sustain) his life, (feed) his guests, and (prepare) his clothes with materials produced in the forest. 18. Rice must be used for those sacrifices for which cakes mixed with meat (are employed by the householder). 19. And all (the Mantras), as well as the daily portion of the Veda, (must be recited) inaudibly. 20. He shall not make the inhabitants of the forest hear (his recitation). 21. (He shall have) a house for his fire (only). 22. He himself (shall live) in the open air. 23. His couch and seat must not be covered (with mats). 24. If he obtains fresh grain, he shall throw away the old (store). Prasna II, Parata 9, KuHanpa 23. 1. If he desires (to perform) very great austerities, he (shall not make a hoard of grain, but) collect food every day only, morning and evening, in his vessel. 2. Afterwards he shall wander about, sustaining his life with roots, fruits, leaves, and grass (which he 17. Y4ga. III, 46. 20, This Sftra explains the word up4msu, ‘inaudibly.’
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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