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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
111. An ascetic shall not possess (any) store. 12. (He must be) chaste, 13. He must not change his residence during the rainy season. 3. Manu VI, 87. 4. Apastamba I, 1, 4, 29. 5. Apastamba II, 9, 21, 6. 6. According to Haradatta the term Guru here includes the father. But see the next Sfitra, where Guru can only mean the teacher. 10. Apastamba II, 9, 21, 3-4. My MSS. have uttaresham, ‘ of the later named,’ instead of itaresham, ‘ of the other’ (orders), both in the Sftra and in subsequent quotations of the same. Ir. Apastamba II, 9, 21,8-10; Manu VI, 41-43; Colebrooke, Mitakshara II, 8, 7. 13. This rule shows that the Vasso of the Bauddhas and Gainas is also derived from a Brahmanical source ; see also Baudhayana II, 6, 11, 20. [2] 0 194 GAUTAMA. III, 14. 14. He shall enter a village (only) in order to beg. 15. He shall beg late (after people have finished their meals), without returning (twice), 16. Abandoning (all) desire (for sweet food). 17. He shall restrain his speech, his eyes, (and) his actions. 18. He shall wear a cloth to cover his nakedness, 19. Some (declare, that he shall wear) an old rag, after having washed it. 20. He shall not take parts of plants and trees, except such as have become detached (spontaneously). 21. Out of season he shall not dwell a second night in (the same) village. 22. He may either shave or wear a lock on the crown of the head. 23. He shall avoid the destruction of seeds. 24. (He shall be) indifferent towards (all) creatures, (whether they do him) an injury or a kindness. 25. He shall not undertake (anything for his temporal or spiritual welfare). 15. Manu VI, 55-56. 19. Apastamba II, 9, 21, 11. 20. ‘ He shall not appropriate, i.e. take parts of these, ie. fruits, leaves, and the like, which have not been detached, i.e. have not fallen off. But he may take what has become detached spontaneously.’-—Haradatta, 21. Out of season, i.e, except in the rainy season, during which, according to Stra 13, an ascetic must not wander about. 23. ‘He shall avoid, i.e. neither himself nor by the agency of others cause the destruction, i.e. the pounding by means of a pestle or the like, of seeds, i.e. raw rice and the like. Hence he shall accept as alms cooked food only, not rice and the like.’—Haradatta. IIT, 35. HERMIT. 195 26. A hermit (shall live) in the forest subsisting on roots and fruits, practising austerities. 27. Kindling the fire according to the (rule of the) Sramazaka (Sdtra, he shall offer oblations in the morning and evening). 28. He shall eat wild-growing (vegetables only). 29. He shall worship gods, manes, men, goblins, and Azshis. 30. He shall receive hospitably (men of) all (castes) except those (with whom intercourse is) forbidden. 31. He may even use the flesh of animals killed by carnivorous beasts. 32. He shall not step on ploughed (land), 33. And he shall not enter a village. 34. He shall wear (his hair in) braids, and dress in (garments made of) bark and skins.
231. He may even use the flesh of animals killed by carnivorous beasts. 32. He shall not step on ploughed (land), 33. And he shall not enter a village. 34. He shall wear (his hair in) braids, and dress in (garments made of) bark and skins. 35. He shall not eat anything that has been hoarded for more than a year. 26. Apastamba II, 9, 21, 18—II, 9, 23, 2. ‘ Austerities (tapas) means emaciating his body.’—Haradatta. 27. ‘He shall offer oblations in the morning and evening,’ (these words), though not expressed, are understood. 2g. I.e. he shall perform the five Mahayagéas, just like a householder, only using wild-growing fruits, roots, &c., for the oblations. 31. ‘They declare, that baishka means the flesh of an animal, slain by a tiger or the like. He may use even that. The word ‘‘even” implies blame. Hence this is a rule for times of distress, and it must be understood that such food is to be eaten only on failure of roots and fruits and the like’—Haradatta. The commentator adds that the flesh of forbidden animals must be avoided. . 34. According to Haradatta the lower garment shall be made of Aira, which he again explains as cloth made of Kusa grass and the like, and the upper of a skin. 35. Haradatta reads atisamvatsaram, not atisdmvatsaram, as in 02 196 GAUTAMA. II, 36. 36. But the venerable teacher (prescribes) one order only, because the order of householders is explicitly prescribed (in the Vedas). Cuapter IV. ‘1. A householder shall take a wife (of) equal (caste), who has not belonged to another man and is younger (than himself). 2. A marriage (may be contracted) between persons who have not the same Pravaras, 3. (And) who are not related within six degrees on the father’s side, 4. Or on the side of the begetter, Professor Stenzler’s edition, though he notices the latter reading. Manu VI, 15. 36. ‘The duties of a householder, the Agnihotra, and the like, are frequently prescribed and praised in all Vedas, DharmasAstras, and Itihdsas. As, therefore, the order of householders is explicitly prescribed, this alone is the order (obligatory on all men). But the other orders are prescribed only for those unfit for the (duties of a householder). That is the opinion of many teachers. —Haradatta. Haradatta’s explanation of 444ry4h, which he takes to mean ‘ many teachers,’ seems to me inadmissible. Eke, ‘some (teachers),’ is used in that sense, and 4éiryaA cannot possibly be a synonymous term. Further on (IV, 23) Haradatta himself admits that by akaryah one teacher is meant. It must be translated ‘ the venerable teacher,’ because the Hindus are very fond of the use of the pluralis majestatis. I have no doubt that Gautama means his own teacher, whom, of course, etiquette forbids him to name. See also R. Garbe, Ucbersetzung des Vaitana-sftra, I, 3. IV. 1. Apastamba Il, 6, 13,1; Manu III, 4, 12; '; Yaga. J, 52. 2. Regarding the Pravaras, see ’ Max Miiller’s History of Ancient Sanskrit Literature, p. 386. Apastamba II, 5, 11, 15.
3See also R. Garbe, Ucbersetzung des Vaitana-sftra, I, 3. IV. 1. Apastamba Il, 6, 13,1; Manu III, 4, 12; '; Yaga. J, 52. 2. Regarding the Pravaras, see ’ Max Miiller’s History of Ancient Sanskrit Literature, p. 386. Apastamba II, 5, 11, 15. 3. Apastamba II, s, 11, 16; Manu III, 5; Yaga. I, 52. 4. This rule refers to the case where a husband has made over his wife to another man and the bridegroom stands in the relation of a son to the husband of his mother and to his natural father (dvipita). See Yaga. I, 68. IV, 15. HOUSEHOLDER. 197 5. (Nor) within four degrees on the mother's side. 6. (If the father) gives (his daughter) dressed (in two garments) and decked with ornaments to a person possessing (sacred) learning, of virtuous conduct, who has relatives and a (good) disposition, (that is a) Brahma (wedding). 7. At the Pragapatya (wedding) the marriageformula is, ‘ Fulfil ye the law conjointly.’ 8. At the Arsha (wedding the bridegroom) shall present a cow and a bull to him who has (authority over) the maiden. 9. (If the bride) is given, decked with ornaments, to a priest at the altar, that is a Daiva wedding. 10. The spontaneous union with a willing (maiden is called) a Gandharva wedding. 11. If those who have (authority over) a female are propitiated by money, (that is) an Asura wedding. 12. (If the bride) is taken by force, (that is) a R&kshasa wedding. 13. If (a man) embraces a female deprived of consciousness, (that is) a Pais&é#a wedding. 14. The first four (rites) are lawful ; 15. Some say, (the first) six. 5. Yaga. I, 53. 6. Apastamba II, 5, 11, 17. ‘Virtuous conduct (é4ritra), i.e. the performance of the acts prescribed (in the Vedas and Smritis), . . +. good disposition (sila), i.e. faith in the ordinances of the law.’—Haradatta. 7. Manu III, 30; Yaga. I, 60. 8. Apastamba II, 5, 11, 18. 9. Apastamba Il, 5, 11, 19. 10. Apastamba II, 5, 11, 20. 11. Apastamba Il, 5, 12, 1. 12. Apastamba II, 5, 12, 2. 13. Manu III, 34; Yag#.I, 61. 14. Manu III, 24, 39. 15. Manu III, 23. 198 GAUTAMA. IV, 16. 16. (Children) born in the regular order of wives of the next, second or third lower castes (become) Savarnas, Ambash¢das, Ugras, Nishddas, Daushyantas or Parasavas. 17. (Children born) in the inverted order (of wives of higher castes become) Sfitas, MAgadhas, Ayogavas, Kshattvzs, Vaidehakas or KandAlas. 18. Some declare, that a woman of the Brahmaza caste has born successively to (husbands of) the (four) castes, sons (who are) Brahmamas, Sitas, M4gadhas or KandAlas ; 19. (And that) a woman of the Kshatriya caste (has born) to the same, MardhAvasiktas, Kshatriyas, Dhivaras, Pulkasas ; 20. Further, a woman of the Vaisya caste to the same, Bhvzgyakazthas, M4hishyas, Vaisyas, and Vaidehas ; 21. (And) a woman of the Sidra caste to the same, Parasavas, Yavanas, Karamas, and Sddras.
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.
111. An ascetic shall not possess (any) store. 12. (He must be) chaste, 13. He must not change his residence during the rainy season. 3. Manu VI, 87. 4. Apastamba I, 1, 4, 29. 5. Apastamba II, 9, 21, 6. 6. According to Haradatta the term Guru here includes the father. But see the next Sfitra, where Guru can only mean the teacher. 10. Apastamba II, 9, 21, 3-4. My MSS. have uttaresham, ‘ of the later named,’ instead of itaresham, ‘ of the other’ (orders), both in the Sftra and in subsequent quotations of the same. Ir. Apastamba II, 9, 21,8-10; Manu VI, 41-43; Colebrooke, Mitakshara II, 8, 7. 13. This rule shows that the Vasso of the Bauddhas and Gainas is also derived from a Brahmanical source ; see also Baudhayana II, 6, 11, 20. [2] 0 194 GAUTAMA. III, 14. 14. He shall enter a village (only) in order to beg. 15. He shall beg late (after people have finished their meals), without returning (twice), 16. Abandoning (all) desire (for sweet food). 17. He shall restrain his speech, his eyes, (and) his actions. 18. He shall wear a cloth to cover his nakedness, 19. Some (declare, that he shall wear) an old rag, after having washed it. 20. He shall not take parts of plants and trees, except such as have become detached (spontaneously). 21. Out of season he shall not dwell a second night in (the same) village. 22. He may either shave or wear a lock on the crown of the head. 23. He shall avoid the destruction of seeds. 24. (He shall be) indifferent towards (all) creatures, (whether they do him) an injury or a kindness. 25. He shall not undertake (anything for his temporal or spiritual welfare). 15. Manu VI, 55-56. 19. Apastamba II, 9, 21, 11. 20. ‘ He shall not appropriate, i.e. take parts of these, ie. fruits, leaves, and the like, which have not been detached, i.e. have not fallen off. But he may take what has become detached spontaneously.’-—Haradatta, 21. Out of season, i.e, except in the rainy season, during which, according to Stra 13, an ascetic must not wander about. 23. ‘He shall avoid, i.e. neither himself nor by the agency of others cause the destruction, i.e. the pounding by means of a pestle or the like, of seeds, i.e. raw rice and the like. Hence he shall accept as alms cooked food only, not rice and the like.’—Haradatta. IIT, 35. HERMIT. 195 26. A hermit (shall live) in the forest subsisting on roots and fruits, practising austerities. 27. Kindling the fire according to the (rule of the) Sramazaka (Sdtra, he shall offer oblations in the morning and evening). 28. He shall eat wild-growing (vegetables only). 29. He shall worship gods, manes, men, goblins, and Azshis. 30. He shall receive hospitably (men of) all (castes) except those (with whom intercourse is) forbidden. 31. He may even use the flesh of animals killed by carnivorous beasts. 32. He shall not step on ploughed (land), 33. And he shall not enter a village. 34. He shall wear (his hair in) braids, and dress in (garments made of) bark and skins.
231. He may even use the flesh of animals killed by carnivorous beasts. 32. He shall not step on ploughed (land), 33. And he shall not enter a village. 34. He shall wear (his hair in) braids, and dress in (garments made of) bark and skins. 35. He shall not eat anything that has been hoarded for more than a year. 26. Apastamba II, 9, 21, 18—II, 9, 23, 2. ‘ Austerities (tapas) means emaciating his body.’—Haradatta. 27. ‘He shall offer oblations in the morning and evening,’ (these words), though not expressed, are understood. 2g. I.e. he shall perform the five Mahayagéas, just like a householder, only using wild-growing fruits, roots, &c., for the oblations. 31. ‘They declare, that baishka means the flesh of an animal, slain by a tiger or the like. He may use even that. The word ‘‘even” implies blame. Hence this is a rule for times of distress, and it must be understood that such food is to be eaten only on failure of roots and fruits and the like’—Haradatta. The commentator adds that the flesh of forbidden animals must be avoided. . 34. According to Haradatta the lower garment shall be made of Aira, which he again explains as cloth made of Kusa grass and the like, and the upper of a skin. 35. Haradatta reads atisamvatsaram, not atisdmvatsaram, as in 02 196 GAUTAMA. II, 36. 36. But the venerable teacher (prescribes) one order only, because the order of householders is explicitly prescribed (in the Vedas). Cuapter IV. ‘1. A householder shall take a wife (of) equal (caste), who has not belonged to another man and is younger (than himself). 2. A marriage (may be contracted) between persons who have not the same Pravaras, 3. (And) who are not related within six degrees on the father’s side, 4. Or on the side of the begetter, Professor Stenzler’s edition, though he notices the latter reading. Manu VI, 15. 36. ‘The duties of a householder, the Agnihotra, and the like, are frequently prescribed and praised in all Vedas, DharmasAstras, and Itihdsas. As, therefore, the order of householders is explicitly prescribed, this alone is the order (obligatory on all men). But the other orders are prescribed only for those unfit for the (duties of a householder). That is the opinion of many teachers. —Haradatta. Haradatta’s explanation of 444ry4h, which he takes to mean ‘ many teachers,’ seems to me inadmissible. Eke, ‘some (teachers),’ is used in that sense, and 4éiryaA cannot possibly be a synonymous term. Further on (IV, 23) Haradatta himself admits that by akaryah one teacher is meant. It must be translated ‘ the venerable teacher,’ because the Hindus are very fond of the use of the pluralis majestatis. I have no doubt that Gautama means his own teacher, whom, of course, etiquette forbids him to name. See also R. Garbe, Ucbersetzung des Vaitana-sftra, I, 3. IV. 1. Apastamba Il, 6, 13,1; Manu III, 4, 12; '; Yaga. J, 52. 2. Regarding the Pravaras, see ’ Max Miiller’s History of Ancient Sanskrit Literature, p. 386. Apastamba II, 5, 11, 15.
3See also R. Garbe, Ucbersetzung des Vaitana-sftra, I, 3. IV. 1. Apastamba Il, 6, 13,1; Manu III, 4, 12; '; Yaga. J, 52. 2. Regarding the Pravaras, see ’ Max Miiller’s History of Ancient Sanskrit Literature, p. 386. Apastamba II, 5, 11, 15. 3. Apastamba II, s, 11, 16; Manu III, 5; Yaga. I, 52. 4. This rule refers to the case where a husband has made over his wife to another man and the bridegroom stands in the relation of a son to the husband of his mother and to his natural father (dvipita). See Yaga. I, 68. IV, 15. HOUSEHOLDER. 197 5. (Nor) within four degrees on the mother's side. 6. (If the father) gives (his daughter) dressed (in two garments) and decked with ornaments to a person possessing (sacred) learning, of virtuous conduct, who has relatives and a (good) disposition, (that is a) Brahma (wedding). 7. At the Pragapatya (wedding) the marriageformula is, ‘ Fulfil ye the law conjointly.’ 8. At the Arsha (wedding the bridegroom) shall present a cow and a bull to him who has (authority over) the maiden. 9. (If the bride) is given, decked with ornaments, to a priest at the altar, that is a Daiva wedding. 10. The spontaneous union with a willing (maiden is called) a Gandharva wedding. 11. If those who have (authority over) a female are propitiated by money, (that is) an Asura wedding. 12. (If the bride) is taken by force, (that is) a R&kshasa wedding. 13. If (a man) embraces a female deprived of consciousness, (that is) a Pais&é#a wedding. 14. The first four (rites) are lawful ; 15. Some say, (the first) six. 5. Yaga. I, 53. 6. Apastamba II, 5, 11, 17. ‘Virtuous conduct (é4ritra), i.e. the performance of the acts prescribed (in the Vedas and Smritis), . . +. good disposition (sila), i.e. faith in the ordinances of the law.’—Haradatta. 7. Manu III, 30; Yaga. I, 60. 8. Apastamba II, 5, 11, 18. 9. Apastamba Il, 5, 11, 19. 10. Apastamba II, 5, 11, 20. 11. Apastamba Il, 5, 12, 1. 12. Apastamba II, 5, 12, 2. 13. Manu III, 34; Yag#.I, 61. 14. Manu III, 24, 39. 15. Manu III, 23. 198 GAUTAMA. IV, 16. 16. (Children) born in the regular order of wives of the next, second or third lower castes (become) Savarnas, Ambash¢das, Ugras, Nishddas, Daushyantas or Parasavas. 17. (Children born) in the inverted order (of wives of higher castes become) Sfitas, MAgadhas, Ayogavas, Kshattvzs, Vaidehakas or KandAlas. 18. Some declare, that a woman of the Brahmaza caste has born successively to (husbands of) the (four) castes, sons (who are) Brahmamas, Sitas, M4gadhas or KandAlas ; 19. (And that) a woman of the Kshatriya caste (has born) to the same, MardhAvasiktas, Kshatriyas, Dhivaras, Pulkasas ; 20. Further, a woman of the Vaisya caste to the same, Bhvzgyakazthas, M4hishyas, Vaisyas, and Vaidehas ; 21. (And) a woman of the Sidra caste to the same, Parasavas, Yavanas, Karamas, and Sddras.
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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