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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. 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.’ 24. Manu VI, 15; Y4ga#. III, 47. 23. 1. The following rules apply to a solitary hermit. 2. These Sfitras are repeated in order to show that, according to the opinion of those who allow hermits to live with their families, the end should be the same. 158 APASTAMBA. IT, 9, 23. collects). Finally (he shall content himself with) what has become detached spontaneously. Then he shall live on water, then on air, (and finally) upon ether. Each succeeding mode of subsistence procures greater rewards. 3. Now they quote (the following) two verses from a Puraza: 4. Those eighty thousand sages who desired offspring passed to the south by Aryaman’s road and obtained burial-grounds. 5. Those eighty thousand sages who desired no offspring passed by Aryaman’s road to the north and obtained immortality. 6. Thus are praised those who keep the vow of chastity. 7. Now they accomplish also their wishes merely by conceiving them, 8. For instance, (the desire to procure) rain, to bestow children, second-sight, to move quick as thought, and other (desires) of this description. 9. Therefore on account of (passages) of the revealed texts, and on account of the visible results, some declare these orders (of men keeping the vow of chastity to be) the most excellent. 10. But (to this we answer) : It is the firm opinion of those who are well versed in the threefold sacred learning, that the Vedas are the highest authority. 3. ‘The “orders” have been described. Now, giving conflicting opinions, he discusses which of them is the most important.’-— Haradatta. . 4. This verse and the next are intended to disparage the order of householders. Haradatta explains ‘burial-grounds’ by ‘ new births which lead to new deaths;’ but see below, Sfitra 10. See also Yag#. III, 186-187. IT, 9, 24. THE KING. 159 They consider that the (rites) which are ordered there to be performed with rice, yava, animals, clarified butter, milk, potsherds, (in conjunction) with a wife, (and accompanied) by loud or muttered (Mantras), must be performed, and that (hence) a rule of conduct which is opposed to these (rites) is of no authority. 11. But by the term burial-ground (in the text above given) it is intended to ordain the last rites for those who have performed many sacrifices, (and not to mean that dead householders become demons and haunt burial-grounds.) 12. The revealed texts declare that after (the burial follows) a reward without end, which is designated by the term ‘heavenly bliss.’ Prasna II, Parata 9, Kuanpa 24, 1. Now the Veda declares also one’s offspring to be immortality (in this verse) : ‘In thy offspring thou art born again, that, mortal, is thy immortality.’
2Now the Veda declares also one’s offspring to be immortality (in this verse) : ‘In thy offspring thou art born again, that, mortal, is thy immortality.’ 2. Now it can also be perceived by the senses that the (father) has been reproduced separately (in the son); for the likeness (of a father and of a son) is even visible, only (their) bodies are different. 3. ‘These (sons) who live, fulfilling the rites taught (in the Veda), increase the fame and heavenly bliss of their departed ancestors.’ 4. ‘In this manner each succeeding (generation increases the fame and heavenly bliss) of the preceding ones.’ 1x. The Sfitra is intended to remove the blame thrown on the order of householders by the verse quoted. Haradatta seems to have forgotten his former explanation of Smasanani. 160 APASTAMBA. TI, 9, 24. 5. ‘ They (the ancestors) live in heaven until the (next) general destruction of created things.’ 6. At the new creation (of, the world) they become the seed. That has been declared in the Bhavishyatpuraza. 7. Now Pragdpati also says, 8. ‘ Those dwell with us who fulfil the following (duties): the study of the three Vedas, the studentship, the procreation of children, faith, religious austerities, sacrifices, and the giving of gifts. He who praises other (duties), becomes dust and perishes.’ 9. Those among these (sons) who commit sin, perish alone, just as the leaf of a tree (which has been attacked by worms falls without injuring its branch or tree). They do not hurt their ancestors. 10. (For) the (ancestor) has no connection with the acts committed (by his descendant) in this world, nor with-their results in the next. 11. (The truth of) that may be known by the following (reason) : 12. This creation (is the work) of Pragapati and of the sages. 13. The bodies of those (sages) who stay there (in heaven) on account of their merits appear visibly most excellent and brilliant (as, for instance, the constellation of the seven Azshis). 14. But even though some (ascetic), whilst still 24. 6. ‘They become the seed,’ i.e. ‘The Prag4patis.’ 8. ‘Other (duties), i.e. the order of ascetics and the like..— Haradatta. 13. As the Azshis have not lost heaven through the sins of their sons, the dogma according to which ancestors lose heaven through the sins of their sons, must be false. 14. Apastamba’s own opinion is apparently against pure asceticism. IT, to, 25. THE KING, 161 in the body, may gain heaven through a portion of (the merit acquired by his former) works or through austerities, and though he may accomplish (his objects) by his mere wish, still this is no reason to place one order before the other. Prasna II, Parata 10, Kuawnoa 25. 1. The general and special duties of all castes have been explained. But we will now declare those of a king in particular. 2. He shall cause to be built a town and a palace, the gates of both of which (must look) towards the south. 3. The palace (shall stand) in the heart of the town.
31. The general and special duties of all castes have been explained. But we will now declare those of a king in particular. 2. He shall cause to be built a town and a palace, the gates of both of which (must look) towards the south. 3. The palace (shall stand) in the heart of the town. 4. In front of that (there shall be) a hall. That is called the hall of invitation. 5. (At a little distance) from the town to the south, (he shall cause to be built) an assembly-house with doors on the south and on the north sides, so that one can see what passes inside and outside. 6. In all (these three places) fires shall burn constantly. 7. And oblations must be offered in these fires daily, just as at the daily sacrifice of a householder. 8. In the hall he shall put up his guests, at least those who are learned in the Vedas. 25. 3. ‘In the heart of the town, i.e. in that town which is surrounded by all the walls’——Haradatta. Compare Manu VII, 76. 6. According to Haradatta, the fires are to be common, Not consecrated ones. y. Manu VII, 78; Yag#. I, 313. 8. Manu VII, 82 seq. (2] M 162 APASTAMBA. II, 10, 25. 9g. Rooms, a couch, food and drink should be given to them according to their good qualities. 10. Let him not live better than his Gurus or ministers. 11. And in his realm no (Brahmaza) should suffer hunger, sickness, cold, or heat, be it through want, or intentionally. 12. In the midst of the assembly-house, (the superintendent of the house) shall raise a play-table and sprinkle it with water, turning his hand downwards, and place on it dice in even numbers, made of Vibhitaka (wood), as many as are wanted. 13. Men of the first three castes, who are pure and truthful, may be allowed to play there. 14. Assaults of arms, dancing, singing, music, and the like (performances) shall be held only (in the houses) of the king’s servants. 15. That king only takes care of the welfare of his subjects in whose dominions, be it in villages or forests, there is no danger from thieves. 1o. ‘The Gurus are the father and other (venerable relations).’—Haradatta. 11. Manu VII, 134. ‘Or intentionally; with reference to that the following example may be given. If anybody is to be made to pay his debts or taxes, then he is to be exposed to cold or heat, or to be made to fast (until he pays). The king shall punish (every one) who acts thus.’—Haradatta. 13. ‘Having played there, they shall give a fixed sum to the gambling-house keeper and go away. The latter shall, every day or every month or every year, give that gain to the king. And the king shall punish those who play elsewhere or quarrel in the assembly-house. —Haradatta. 14. ‘At festivals and the like occasions (these performances) take place also elsewhere, that is the custom. —Haradatta. 15. Manu VII, 143, and passim; Yaga. I, 335. II, 10, 26. CIVIL AND CRIMINAL LAW. 163 Prasna II, Parara 10, Kuawpa 26.
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.
12. 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.’ 24. Manu VI, 15; Y4ga#. III, 47. 23. 1. The following rules apply to a solitary hermit. 2. These Sfitras are repeated in order to show that, according to the opinion of those who allow hermits to live with their families, the end should be the same. 158 APASTAMBA. IT, 9, 23. collects). Finally (he shall content himself with) what has become detached spontaneously. Then he shall live on water, then on air, (and finally) upon ether. Each succeeding mode of subsistence procures greater rewards. 3. Now they quote (the following) two verses from a Puraza: 4. Those eighty thousand sages who desired offspring passed to the south by Aryaman’s road and obtained burial-grounds. 5. Those eighty thousand sages who desired no offspring passed by Aryaman’s road to the north and obtained immortality. 6. Thus are praised those who keep the vow of chastity. 7. Now they accomplish also their wishes merely by conceiving them, 8. For instance, (the desire to procure) rain, to bestow children, second-sight, to move quick as thought, and other (desires) of this description. 9. Therefore on account of (passages) of the revealed texts, and on account of the visible results, some declare these orders (of men keeping the vow of chastity to be) the most excellent. 10. But (to this we answer) : It is the firm opinion of those who are well versed in the threefold sacred learning, that the Vedas are the highest authority. 3. ‘The “orders” have been described. Now, giving conflicting opinions, he discusses which of them is the most important.’-— Haradatta. . 4. This verse and the next are intended to disparage the order of householders. Haradatta explains ‘burial-grounds’ by ‘ new births which lead to new deaths;’ but see below, Sfitra 10. See also Yag#. III, 186-187. IT, 9, 24. THE KING. 159 They consider that the (rites) which are ordered there to be performed with rice, yava, animals, clarified butter, milk, potsherds, (in conjunction) with a wife, (and accompanied) by loud or muttered (Mantras), must be performed, and that (hence) a rule of conduct which is opposed to these (rites) is of no authority. 11. But by the term burial-ground (in the text above given) it is intended to ordain the last rites for those who have performed many sacrifices, (and not to mean that dead householders become demons and haunt burial-grounds.) 12. The revealed texts declare that after (the burial follows) a reward without end, which is designated by the term ‘heavenly bliss.’ Prasna II, Parata 9, Kuanpa 24, 1. Now the Veda declares also one’s offspring to be immortality (in this verse) : ‘In thy offspring thou art born again, that, mortal, is thy immortality.’
2Now the Veda declares also one’s offspring to be immortality (in this verse) : ‘In thy offspring thou art born again, that, mortal, is thy immortality.’ 2. Now it can also be perceived by the senses that the (father) has been reproduced separately (in the son); for the likeness (of a father and of a son) is even visible, only (their) bodies are different. 3. ‘These (sons) who live, fulfilling the rites taught (in the Veda), increase the fame and heavenly bliss of their departed ancestors.’ 4. ‘In this manner each succeeding (generation increases the fame and heavenly bliss) of the preceding ones.’ 1x. The Sfitra is intended to remove the blame thrown on the order of householders by the verse quoted. Haradatta seems to have forgotten his former explanation of Smasanani. 160 APASTAMBA. TI, 9, 24. 5. ‘ They (the ancestors) live in heaven until the (next) general destruction of created things.’ 6. At the new creation (of, the world) they become the seed. That has been declared in the Bhavishyatpuraza. 7. Now Pragdpati also says, 8. ‘ Those dwell with us who fulfil the following (duties): the study of the three Vedas, the studentship, the procreation of children, faith, religious austerities, sacrifices, and the giving of gifts. He who praises other (duties), becomes dust and perishes.’ 9. Those among these (sons) who commit sin, perish alone, just as the leaf of a tree (which has been attacked by worms falls without injuring its branch or tree). They do not hurt their ancestors. 10. (For) the (ancestor) has no connection with the acts committed (by his descendant) in this world, nor with-their results in the next. 11. (The truth of) that may be known by the following (reason) : 12. This creation (is the work) of Pragapati and of the sages. 13. The bodies of those (sages) who stay there (in heaven) on account of their merits appear visibly most excellent and brilliant (as, for instance, the constellation of the seven Azshis). 14. But even though some (ascetic), whilst still 24. 6. ‘They become the seed,’ i.e. ‘The Prag4patis.’ 8. ‘Other (duties), i.e. the order of ascetics and the like..— Haradatta. 13. As the Azshis have not lost heaven through the sins of their sons, the dogma according to which ancestors lose heaven through the sins of their sons, must be false. 14. Apastamba’s own opinion is apparently against pure asceticism. IT, to, 25. THE KING, 161 in the body, may gain heaven through a portion of (the merit acquired by his former) works or through austerities, and though he may accomplish (his objects) by his mere wish, still this is no reason to place one order before the other. Prasna II, Parata 10, Kuawnoa 25. 1. The general and special duties of all castes have been explained. But we will now declare those of a king in particular. 2. He shall cause to be built a town and a palace, the gates of both of which (must look) towards the south. 3. The palace (shall stand) in the heart of the town.
31. The general and special duties of all castes have been explained. But we will now declare those of a king in particular. 2. He shall cause to be built a town and a palace, the gates of both of which (must look) towards the south. 3. The palace (shall stand) in the heart of the town. 4. In front of that (there shall be) a hall. That is called the hall of invitation. 5. (At a little distance) from the town to the south, (he shall cause to be built) an assembly-house with doors on the south and on the north sides, so that one can see what passes inside and outside. 6. In all (these three places) fires shall burn constantly. 7. And oblations must be offered in these fires daily, just as at the daily sacrifice of a householder. 8. In the hall he shall put up his guests, at least those who are learned in the Vedas. 25. 3. ‘In the heart of the town, i.e. in that town which is surrounded by all the walls’——Haradatta. Compare Manu VII, 76. 6. According to Haradatta, the fires are to be common, Not consecrated ones. y. Manu VII, 78; Yag#. I, 313. 8. Manu VII, 82 seq. (2] M 162 APASTAMBA. II, 10, 25. 9g. Rooms, a couch, food and drink should be given to them according to their good qualities. 10. Let him not live better than his Gurus or ministers. 11. And in his realm no (Brahmaza) should suffer hunger, sickness, cold, or heat, be it through want, or intentionally. 12. In the midst of the assembly-house, (the superintendent of the house) shall raise a play-table and sprinkle it with water, turning his hand downwards, and place on it dice in even numbers, made of Vibhitaka (wood), as many as are wanted. 13. Men of the first three castes, who are pure and truthful, may be allowed to play there. 14. Assaults of arms, dancing, singing, music, and the like (performances) shall be held only (in the houses) of the king’s servants. 15. That king only takes care of the welfare of his subjects in whose dominions, be it in villages or forests, there is no danger from thieves. 1o. ‘The Gurus are the father and other (venerable relations).’—Haradatta. 11. Manu VII, 134. ‘Or intentionally; with reference to that the following example may be given. If anybody is to be made to pay his debts or taxes, then he is to be exposed to cold or heat, or to be made to fast (until he pays). The king shall punish (every one) who acts thus.’—Haradatta. 13. ‘Having played there, they shall give a fixed sum to the gambling-house keeper and go away. The latter shall, every day or every month or every year, give that gain to the king. And the king shall punish those who play elsewhere or quarrel in the assembly-house. —Haradatta. 14. ‘At festivals and the like occasions (these performances) take place also elsewhere, that is the custom. —Haradatta. 15. Manu VII, 143, and passim; Yaga. I, 335. II, 10, 26. CIVIL AND CRIMINAL LAW. 163 Prasna II, Parara 10, Kuawpa 26.
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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