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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
120. Manu II, 136. ‘As wealth and the rest cannot be directly honoured, the persons possessing them are to be honoured... . . Respect (mana) means honour shown by saluting and the like. — Haradatta. Y VIT, 4. TIMES OF DISTRESS, 2I!I (quality) is more important (than the preceding ones). 21. But sacred learning is more important than all (other good qualities), 22. Because that is the root of the sacred law, 23. And because the Veda (expressly declares it). 24. Way must be made for a man seated in a carriage, for one who is in his tenth (decade), for one requiring consideration, for a woman, for a Snataka, and for a king. 25. Buta king (must make way) for a Srotriya. Cuapter VII. 1. The rule for (times of) distress (is) that a Brahmamza may study under a teacher who is not a Brahmavza. 2. (A student is bound) to walk behind and to obey (his non-Brahmanical teacher). 3. (But) when (the course of study) has been finished, the Brahmaza (pupil is more) venerable (than his teacher). 4. (In times of distress it is permissible) to offer 21. Manu II, 154. 23. Haradatta says that a passage to this effect occurs in the Khandogya-brahmana. He also refers to Manu II, 151. 24. Apastamba II, 5, 11, 5, 7-9. ‘A person requiring consideration, i.e. one afflicted by disease. A woman, i.e. a bride or a pregnant woman. A Snataka, i.e. a person who has bathed after completing his studies and after having kept the vow of studentship.'— Haradatta. 25. Apastamba II, 5, 11, 6. VII. 1. Apastamba II, 2, 4, 25. 2. Apastamba II, 2, 4, 26. 3. Apastamba II, 2, 4, 27. 4. Haradatta quotes Manu X, 103 in support of the above explanation, and adds that another commentator interprets the P2 212 GAUTAMA. VII, 5. sacrifices for (men of) all (castes), to teach (them), and to accept (presents from them). 5. Each preceding (mode of living is) preferable (to those named later). 6. On failure of the (occupations lawful for a Braéhmama) he may live by the occupations of a Kshatriya. 7. On failure of those, he may live by the occupations of a Vaisya. 8. (Goods) that may not be sold by a (Brahmaza are), 9. Perfumes, substances (used for) flavouring (food), prepared food, sesamum, hempen and linen cloth, skins, 10. Garments dyed red or washed, 11, Milk and preparations from it, 12. Roots, fruits, flowers, medicines, honey, flesh, grass, water, poison, Stra to mean, that in times of distress men of all castes may support themselves by sacrificing for others, teaching, and the acceptance of gifts, though in ordinary times these modes of living are reserved for Brahmazas. 5. The use of the masculine in the text, ‘pfirvak pfirvo guru,’ may, I think, be explained by the fact that the compound in the preceding Sfitra ends with a noun of the masculine gender. 6. Manu X, 81; YAea. III, 35. 7. Apastamba I, 7, 20, 11.
25. The use of the masculine in the text, ‘pfirvak pfirvo guru,’ may, I think, be explained by the fact that the compound in the preceding Sfitra ends with a noun of the masculine gender. 6. Manu X, 81; YAea. III, 35. 7. Apastamba I, 7, 20, 11. 9. Apastamba I, 7, 20, 12-13. ‘Substances used for flavouring (rasa), i.e. oil, sugar, clarified butter, salt, and the like.’—Haradatta. From Sftra 1g it is clear that ‘rasa’ does not simply mean ‘liquids.’ ro. My MSS. read nirnikte for nikte, and nirziktam is explained by ‘washed by a washerman or the like person.’ It is possible to translate Professor Stenzler’s reading in accordance with Manu X, 87, ‘ pairs of (i.e. upper and lower) garments dyed red.’ 1x. ‘Preparations from it, i.e. sour milk and the like.’— Haradatta. VII, 24. TIMES OF DISTRESS. 213 13. Nor animals for slaughter, 14. Nor, under any circumstances, human beings, heifers, female calves, cows big with young. 15. Some (declare, that the traffic in) land, rice, barley, goats, sheep, horses, bulls, milch-cows, and draught-oxen (is) likewise (forbidden). 16. But (it is permissible) to barter, 17. One kind of substances used for flavouring others, 18. And animals (for animals). 19. Salt and prepared food (must) not (be bartered), 20. Nor sesamum. 21. But for present use an equal (quantity of) uncooked (food may be exchanged) for cooked (food). 22. But if no (other course is) possible (a Brahmaza) may support himself in any way except by (following the occupations) of a Sddra. 23. Some (permit) even this in case his life is in danger. 24. But to mix with that (caste) and forbidden food must be avoided (even in times of distress). 14. ‘Under any circumstances (nityam, literally ‘always ”’) means even when they are not sold for slaughter. Another (commentator) says, that, as the expression ‘under any circumstances” is used here, the prohibition regarding the above-mentioned things, i.e. sesamum and the like, does not hold good under all circumstances, and that hence self-grown sesamum and other grain may be sold, see Manu X, go.’—Haradatta. 15. Manu X, 88. Haradatta explains ‘land’ by ‘houses.’ 16-21. Apastamba I, 7, 20, 14-15. 19. ‘ The sale of salt and prepared food has been forbidden by Sfitra 9, but their barter has been permitted (by Sftra 17).’—Haradatta. 22. Regarding the Sfidra’s occupations, see below, X, 57-60. 24. ‘Restriction (niyama), i.e. avoiding. That Brahmansa 214 GAUTAMA. VII, 25. 25. If his life is threatened, even a Braéhmaza may use arms. 26. (Intimes of distress) a Kshatriya (may follow) the occupations of a Vaisya. . Cuapter VIII. 1. A king and a Brdhmaza, deeply versed in the Vedas, these two, uphold the moral order in the world. , 2. On them depends the existence of the fourfold human race, of internally conscious beings, of those which move on feet and on wings, and of those which creep,
3. Cuapter VIII. 1. A king and a Brdhmaza, deeply versed in the Vedas, these two, uphold the moral order in the world. , 2. On them depends the existence of the fourfold human race, of internally conscious beings, of those which move on feet and on wings, and of those which creep, even who lives the life of a SQdra must not mix with that Sfidra caste, i.e. he must not sit among Sfdras and so forth. — Haradatta. 25. Apastamba I, 10, 29, 7; Manu VIII, 348. 26. Haradatta adds, that in accordance with the principle exemplified by the rule of this Sfitra a Vaisya may follow in times of distress the occupations of a Sfdra. VIII. 1. Satapatha-brahmama V, 4, 4, 5; Weber, Ind. Stud. X, 29. Haradatta explains vrata, ‘moral order, by karmazi, ‘the rites and occupations,’ and loka, ‘ world,’ by rashfra, ‘kingdom.’ Ultimately my translation and his explanation come to the same thing. He adds that the king upholds order by punishing, and a learned Brahmana by teaching. Regarding the excellence of these two, see also Manu IV, 135. 2. ‘Internally conscious beings, i.e. trees and the like, which are immovable, but grow and decay. For such possess internal .consciousness only, no corresponding external faculty of acting. ... The existence of these, i.e. of men and the rest, depends upon, i.e. is subordinate to the king and to a Brahmana deeply versed in the Vedas. How is that? As regards the Brahmama, an offering which has been properly thrown into the fire reaches the sun; from the sun comes rain; from rain food is produced and thereon live the creatures. By this reasoning he is shown to VIII, 11. KING AND BRAHMANA VERSED IN VEDAS. 215 3. (As well as) the protection of offspring, the prevention of the confusion (of the castes and) the’ sacred law. 4. He is (called) deeply versed in the Vedas, 5. Who is acquainted with the (ways of the) world, the Vedas (and their) Angas (auxiliary sciences), 6. Who is skilled in disputations (and), in (reciting) legends and the Purdza, 7. Who looks to these (alone), and lives according to these, 8. Who has been sanctified by the forty sacraments (samskéra), 9. Who is constantly engaged in the three occupations (prescribed for all twice-born men), 10. Or in the six (occupations prescribed specially fora Brahmaza), 11. (And) who is well versed in the duties of be the cause of their existence. But the king is (also) the cause of their existence; for he punishes robbers and the like.’-— Haradatta. 3. Haradatta takes prasftirakshazam, ‘the protection of their offspring,’ as a copulative compound, and explains it by ‘their prosperity (abhivr¢ddhi) and their protection. But a samah4radvandva is here out of place. 4. Macnaghten, Mitakshara I, 2, 27. ‘ By the word loka, “ the world,” are intended the laws of countries and the like, which may be learnt from the practice of the world.’—Haradatta. Regarding ~ the Angas, see Apastamba II, 4, 8, 10. 8. Regarding the forty sacraments, see below, Sftras 14-20.
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.
120. Manu II, 136. ‘As wealth and the rest cannot be directly honoured, the persons possessing them are to be honoured... . . Respect (mana) means honour shown by saluting and the like. — Haradatta. Y VIT, 4. TIMES OF DISTRESS, 2I!I (quality) is more important (than the preceding ones). 21. But sacred learning is more important than all (other good qualities), 22. Because that is the root of the sacred law, 23. And because the Veda (expressly declares it). 24. Way must be made for a man seated in a carriage, for one who is in his tenth (decade), for one requiring consideration, for a woman, for a Snataka, and for a king. 25. Buta king (must make way) for a Srotriya. Cuapter VII. 1. The rule for (times of) distress (is) that a Brahmamza may study under a teacher who is not a Brahmavza. 2. (A student is bound) to walk behind and to obey (his non-Brahmanical teacher). 3. (But) when (the course of study) has been finished, the Brahmaza (pupil is more) venerable (than his teacher). 4. (In times of distress it is permissible) to offer 21. Manu II, 154. 23. Haradatta says that a passage to this effect occurs in the Khandogya-brahmana. He also refers to Manu II, 151. 24. Apastamba II, 5, 11, 5, 7-9. ‘A person requiring consideration, i.e. one afflicted by disease. A woman, i.e. a bride or a pregnant woman. A Snataka, i.e. a person who has bathed after completing his studies and after having kept the vow of studentship.'— Haradatta. 25. Apastamba II, 5, 11, 6. VII. 1. Apastamba II, 2, 4, 25. 2. Apastamba II, 2, 4, 26. 3. Apastamba II, 2, 4, 27. 4. Haradatta quotes Manu X, 103 in support of the above explanation, and adds that another commentator interprets the P2 212 GAUTAMA. VII, 5. sacrifices for (men of) all (castes), to teach (them), and to accept (presents from them). 5. Each preceding (mode of living is) preferable (to those named later). 6. On failure of the (occupations lawful for a Braéhmama) he may live by the occupations of a Kshatriya. 7. On failure of those, he may live by the occupations of a Vaisya. 8. (Goods) that may not be sold by a (Brahmaza are), 9. Perfumes, substances (used for) flavouring (food), prepared food, sesamum, hempen and linen cloth, skins, 10. Garments dyed red or washed, 11, Milk and preparations from it, 12. Roots, fruits, flowers, medicines, honey, flesh, grass, water, poison, Stra to mean, that in times of distress men of all castes may support themselves by sacrificing for others, teaching, and the acceptance of gifts, though in ordinary times these modes of living are reserved for Brahmazas. 5. The use of the masculine in the text, ‘pfirvak pfirvo guru,’ may, I think, be explained by the fact that the compound in the preceding Sfitra ends with a noun of the masculine gender. 6. Manu X, 81; YAea. III, 35. 7. Apastamba I, 7, 20, 11.
25. The use of the masculine in the text, ‘pfirvak pfirvo guru,’ may, I think, be explained by the fact that the compound in the preceding Sfitra ends with a noun of the masculine gender. 6. Manu X, 81; YAea. III, 35. 7. Apastamba I, 7, 20, 11. 9. Apastamba I, 7, 20, 12-13. ‘Substances used for flavouring (rasa), i.e. oil, sugar, clarified butter, salt, and the like.’—Haradatta. From Sftra 1g it is clear that ‘rasa’ does not simply mean ‘liquids.’ ro. My MSS. read nirnikte for nikte, and nirziktam is explained by ‘washed by a washerman or the like person.’ It is possible to translate Professor Stenzler’s reading in accordance with Manu X, 87, ‘ pairs of (i.e. upper and lower) garments dyed red.’ 1x. ‘Preparations from it, i.e. sour milk and the like.’— Haradatta. VII, 24. TIMES OF DISTRESS. 213 13. Nor animals for slaughter, 14. Nor, under any circumstances, human beings, heifers, female calves, cows big with young. 15. Some (declare, that the traffic in) land, rice, barley, goats, sheep, horses, bulls, milch-cows, and draught-oxen (is) likewise (forbidden). 16. But (it is permissible) to barter, 17. One kind of substances used for flavouring others, 18. And animals (for animals). 19. Salt and prepared food (must) not (be bartered), 20. Nor sesamum. 21. But for present use an equal (quantity of) uncooked (food may be exchanged) for cooked (food). 22. But if no (other course is) possible (a Brahmaza) may support himself in any way except by (following the occupations) of a Sddra. 23. Some (permit) even this in case his life is in danger. 24. But to mix with that (caste) and forbidden food must be avoided (even in times of distress). 14. ‘Under any circumstances (nityam, literally ‘always ”’) means even when they are not sold for slaughter. Another (commentator) says, that, as the expression ‘under any circumstances” is used here, the prohibition regarding the above-mentioned things, i.e. sesamum and the like, does not hold good under all circumstances, and that hence self-grown sesamum and other grain may be sold, see Manu X, go.’—Haradatta. 15. Manu X, 88. Haradatta explains ‘land’ by ‘houses.’ 16-21. Apastamba I, 7, 20, 14-15. 19. ‘ The sale of salt and prepared food has been forbidden by Sfitra 9, but their barter has been permitted (by Sftra 17).’—Haradatta. 22. Regarding the Sfidra’s occupations, see below, X, 57-60. 24. ‘Restriction (niyama), i.e. avoiding. That Brahmansa 214 GAUTAMA. VII, 25. 25. If his life is threatened, even a Braéhmaza may use arms. 26. (Intimes of distress) a Kshatriya (may follow) the occupations of a Vaisya. . Cuapter VIII. 1. A king and a Brdhmaza, deeply versed in the Vedas, these two, uphold the moral order in the world. , 2. On them depends the existence of the fourfold human race, of internally conscious beings, of those which move on feet and on wings, and of those which creep,
3. Cuapter VIII. 1. A king and a Brdhmaza, deeply versed in the Vedas, these two, uphold the moral order in the world. , 2. On them depends the existence of the fourfold human race, of internally conscious beings, of those which move on feet and on wings, and of those which creep, even who lives the life of a SQdra must not mix with that Sfidra caste, i.e. he must not sit among Sfdras and so forth. — Haradatta. 25. Apastamba I, 10, 29, 7; Manu VIII, 348. 26. Haradatta adds, that in accordance with the principle exemplified by the rule of this Sfitra a Vaisya may follow in times of distress the occupations of a Sfdra. VIII. 1. Satapatha-brahmama V, 4, 4, 5; Weber, Ind. Stud. X, 29. Haradatta explains vrata, ‘moral order, by karmazi, ‘the rites and occupations,’ and loka, ‘ world,’ by rashfra, ‘kingdom.’ Ultimately my translation and his explanation come to the same thing. He adds that the king upholds order by punishing, and a learned Brahmana by teaching. Regarding the excellence of these two, see also Manu IV, 135. 2. ‘Internally conscious beings, i.e. trees and the like, which are immovable, but grow and decay. For such possess internal .consciousness only, no corresponding external faculty of acting. ... The existence of these, i.e. of men and the rest, depends upon, i.e. is subordinate to the king and to a Brahmana deeply versed in the Vedas. How is that? As regards the Brahmama, an offering which has been properly thrown into the fire reaches the sun; from the sun comes rain; from rain food is produced and thereon live the creatures. By this reasoning he is shown to VIII, 11. KING AND BRAHMANA VERSED IN VEDAS. 215 3. (As well as) the protection of offspring, the prevention of the confusion (of the castes and) the’ sacred law. 4. He is (called) deeply versed in the Vedas, 5. Who is acquainted with the (ways of the) world, the Vedas (and their) Angas (auxiliary sciences), 6. Who is skilled in disputations (and), in (reciting) legends and the Purdza, 7. Who looks to these (alone), and lives according to these, 8. Who has been sanctified by the forty sacraments (samskéra), 9. Who is constantly engaged in the three occupations (prescribed for all twice-born men), 10. Or in the six (occupations prescribed specially fora Brahmaza), 11. (And) who is well versed in the duties of be the cause of their existence. But the king is (also) the cause of their existence; for he punishes robbers and the like.’-— Haradatta. 3. Haradatta takes prasftirakshazam, ‘the protection of their offspring,’ as a copulative compound, and explains it by ‘their prosperity (abhivr¢ddhi) and their protection. But a samah4radvandva is here out of place. 4. Macnaghten, Mitakshara I, 2, 27. ‘ By the word loka, “ the world,” are intended the laws of countries and the like, which may be learnt from the practice of the world.’—Haradatta. Regarding ~ the Angas, see Apastamba II, 4, 8, 10. 8. Regarding the forty sacraments, see below, Sftras 14-20.
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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