Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. 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. g. Regarding the three occupations, common to all twice-born men, see below, X, 1. 10. See below, X, 2. 11. The Samayaéarika or Smarta duties are those taught in the Dharma-sfitras and Smritis, see Apastamba I, 1, 1, 1, and Max Miiller’s History of Ancient Sanskrit Literature, p. 101. 216 GAUTAMA. VIII, 12. daily life settled by the agreement (of those who know the law). 12. (Such a Brahmaza) must be allowed by the king immunity from (the following) six (kinds of opprobrious treatment) : 13. (I.e.) he must not be subjected to corporal punishment, he must not be imprisoned, he must not be fined, he must not be exiled, he must not be reviled, nor be excluded. 14. The Garbhadhana (or ceremony to cause conception), the Pumsavana (or ceremony to cause the birth of a male child), the Simantonnayana (or arranging the parting of the pregnant wife’s hair), the Gatakarman (or ceremony on the birth of the child), the ceremony of naming the child, the first feeding, the Kaula (or tonsure of the head of the child), the initiation, 15. The four vows (undertaken) for the study of the Veda, 16. The bath (on completion of the studentship), 12. See Weber, Ind. Stud. X, 41, 60, 66; Macnaghten, Mitéksharé I, 2, 27. 14. Regarding the Samsk4ras mentioned in this Sftra, see Asvalayana Grzhya-sdtra I, 1 3-23; Sankhayana Grrhya-sfitra I, 19—II, 5; Paraskara Grzhya-sftra I, 13—II, 2. 15. The four vows, as Haradatta states, are, according to Asvalayana, the Mahanamnivrata, the Mahavrata, the Upanishadvrata, and the Godana; see Asvalayana Srauta-sfitra VIII, 14, where the first three are described in detail, and Grzhya-sftra I, 22, 3, with the commentary thereon. Other Grzhya-sfitras give more and different names, see H. Oldenberg, Sénkhayana GrihyasQtra II, 11-12 (S. B. E., vol. xxix), and Gobhila Grzhya-sGtra III, 1, 28—III, 2, 62. 16. Haradatta explains sndna, ‘the bath,’ by samavartana, ‘ the ceremony on completion of the studentship.’ Regarding the five sacrifices, usually called the great sacrifices, see above, VII, 9 seq. VIII, 22. KING AND BRAHMANA VERSED IN VEDAS. 21 7 the taking of a help-mate for the fulfilment of the religious duties, the performance of the five sacrifices to gods, manes, men, goblins, and Brahman, 17. And (the performance) of the following (sacrifices) : 18. The seven kinds of Pakayag#as (or small sacrifices), viz. the Ash¢ak4, the PAarvama (Sthalipaka, offered on the new and full moon days), the funeral oblations, the SrA&vazt, the AgrahAyant, the Kaitri, and the Asvayugt;
2And (the performance) of the following (sacrifices) : 18. The seven kinds of Pakayag#as (or small sacrifices), viz. the Ash¢ak4, the PAarvama (Sthalipaka, offered on the new and full moon days), the funeral oblations, the SrA&vazt, the AgrahAyant, the Kaitri, and the Asvayugt; 19. The seven kinds of Haviryag#as, viz. the Agnyadheya, the Agnihotra, the Darsapaurmamsas, the Agrayawa, the Katurmdsyas, the Nirdd@sapasubandha, and the Sautramazi ; 20. The seven kinds of Soma-sacrifices, viz. the Agnishfoma, the Atyagnishéoma, the Ukthya, the Shodasin, the Atiratra, and the Aptorydma ; These are the forty sacraments. 22. Now (follow) the eight good qualities of the soul, 18, The various Pakayagaas, named here, are fully described by Asvalayana Grihya-sGtra II, 1, 1—II, 10, 8; Gobhila III, 10 seq. ; Paraskara III, 3 seq. See also Max Miller, History of Ancient Sanskrit Literature, p. 203. The Ash/akds are sacrifices offered on the eighth day of the dark halves of the winter months, and of those of the dewy season, i.e. K4rttika, Margasiras, Pausha, and Magha. The Srévant is offered on the full moon day of the month of Sravana, the Agrahay ant on the fourteenth, or on the full moon day of Margasiras, the Kaitri on the full moon day of the Kaitra, and the Asvayugt on the full moon day of the month Asvayuga or Asvina. 19-20. The Haviryag#as and Soma-sacrifices are described in the Brahmazas and Srauta-sfitras. Havis denotes any kind of food used for oblations, such as clarified butter, milk, rice, meat, &c. 22. Apastamba I, 8, 23, 6 218 GAUTAMA, VIUI, 23. 23. (Viz.) compassion on all creatures, forbearance, freedom from anger, purity, quietism, auspiciousness, freedom from avarice, and freedom from covetousness, 24. He who is sanctified by these forty sacraments, but whose soul is destitute of the eight good qualities, will not be united with Brahman, nor does he reach his heaven. 25. But he, forsooth, who is sanctified by a few only of these forty sacraments, and whose soul is endowed with the eight excellent qualities, will be united with Brahman, and will dwell in his heaven. Cuapter IX. 1. Such (a man) shall bathe, after (having fulfilled) the law (regarding studentship), take unto him a wife, and, fulfilling the duties of a householder which have been declared above, in addition obey the following ordinances : 23. Haradatta explains mangalya, ‘auspiciousness,’ to mean ‘always doing what is praised (by good men) and avoiding what is blamed by them.’ Andy4sa, ‘ quietism,’ means, according to him, ‘avoiding to undertake that which causes pain to oneself, even though it be a duty.’
3Haradatta explains mangalya, ‘auspiciousness,’ to mean ‘always doing what is praised (by good men) and avoiding what is blamed by them.’ Andy4sa, ‘ quietism,’ means, according to him, ‘avoiding to undertake that which causes pain to oneself, even though it be a duty.’ IX. 1. Apastamba I, 11, 30, 1-4. Haradatta says that the expression sa, ‘such (a man),’ refers to the king and to the Brahmaza deeply versed in the Vedas, who have been described in the preceding chapter. My MSS. insert between this and the following one another Sfttra, which has been left out in Professor Stenzler’s edition. It seems to me that it is absolutely required, and I therefore insert it here, together with Haradatta’s comment, according to my best copy, P. Gautama: ‘(And) a Snataka (i.e. a person who has completed his studentship, but has not yet taken a wife, shall act thus).’ Haradatta: ‘It must be understood that the word “and” has been left IX, 7. THE DUTIES OF A SNATAKA. 219 2. (He shall be) always pure (and) sweet-smelling (and) bathe frequently. 3. If he possesses wealth, he shall not be dressed in old or dirty clothes ; 4. Nor shall he wear dyed or sumptuous garments, nor such as have been worn (before) by others, 5. Nor a garland and shoes (that have been worn by others). 6. (He may wear a cast-off garment) which has been washed, if he is unable (to afford a new one). 7. He shall not allow his beard to grow without a (sufficient) reason. out. (The meaning is): “And a Snataka shall obey the following ordinances.” If this SQtra were not given, those ordinances would have to be obeyed after marriage only ; and if the preceding Sftra (t) had not been given, before marriage only, because the term Snataka is usually employed in that (sense) only. For this reason both (Sfitras) have been given. Hence, though a man may not enter another order, he shall, after taking the bath (on completion of his studentship), obey these ordinances during his whole life. As here (Sfitra 1) the word sa, “such a man,” is used, a Kshatriya and a Brahmaza only must necessarily obey the rules prescribed for a Snataka and perform a penance for breaking them; and the penance for breaking the rules prescribed for a Snataka is fasting. This is (the object of the insertion of the word sa, “such (a mani.” But, if a Vaisya follows them, (his reward will be) prosperity; if he breaks them, he need not perform a penance. With respect to this matter another Smriti says : “ The penance which is prescribed for a breach of the Snataka laws, must be performed by a Kshatriya and a Brahmaza alone, never by (men of) the other (caste).”’ 2. Manu IV, 35. 3-4. Apastamba I, 11, 30, 10-13. 5. Manu IV, 66. 6. According to Haradatta the same rule applies to garlands and shoes. 4. Manu IV, 35. ‘The expression “his beard” includes by implication the nails and the rest..... As he says “ without a sufficient reason,” he shall allow his beard to grow during the preg- 220 GAUTAMA. IX, 8.
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.
14. 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. g. Regarding the three occupations, common to all twice-born men, see below, X, 1. 10. See below, X, 2. 11. The Samayaéarika or Smarta duties are those taught in the Dharma-sfitras and Smritis, see Apastamba I, 1, 1, 1, and Max Miiller’s History of Ancient Sanskrit Literature, p. 101. 216 GAUTAMA. VIII, 12. daily life settled by the agreement (of those who know the law). 12. (Such a Brahmaza) must be allowed by the king immunity from (the following) six (kinds of opprobrious treatment) : 13. (I.e.) he must not be subjected to corporal punishment, he must not be imprisoned, he must not be fined, he must not be exiled, he must not be reviled, nor be excluded. 14. The Garbhadhana (or ceremony to cause conception), the Pumsavana (or ceremony to cause the birth of a male child), the Simantonnayana (or arranging the parting of the pregnant wife’s hair), the Gatakarman (or ceremony on the birth of the child), the ceremony of naming the child, the first feeding, the Kaula (or tonsure of the head of the child), the initiation, 15. The four vows (undertaken) for the study of the Veda, 16. The bath (on completion of the studentship), 12. See Weber, Ind. Stud. X, 41, 60, 66; Macnaghten, Mitéksharé I, 2, 27. 14. Regarding the Samsk4ras mentioned in this Sftra, see Asvalayana Grzhya-sdtra I, 1 3-23; Sankhayana Grrhya-sfitra I, 19—II, 5; Paraskara Grzhya-sftra I, 13—II, 2. 15. The four vows, as Haradatta states, are, according to Asvalayana, the Mahanamnivrata, the Mahavrata, the Upanishadvrata, and the Godana; see Asvalayana Srauta-sfitra VIII, 14, where the first three are described in detail, and Grzhya-sftra I, 22, 3, with the commentary thereon. Other Grzhya-sfitras give more and different names, see H. Oldenberg, Sénkhayana GrihyasQtra II, 11-12 (S. B. E., vol. xxix), and Gobhila Grzhya-sGtra III, 1, 28—III, 2, 62. 16. Haradatta explains sndna, ‘the bath,’ by samavartana, ‘ the ceremony on completion of the studentship.’ Regarding the five sacrifices, usually called the great sacrifices, see above, VII, 9 seq. VIII, 22. KING AND BRAHMANA VERSED IN VEDAS. 21 7 the taking of a help-mate for the fulfilment of the religious duties, the performance of the five sacrifices to gods, manes, men, goblins, and Brahman, 17. And (the performance) of the following (sacrifices) : 18. The seven kinds of Pakayag#as (or small sacrifices), viz. the Ash¢ak4, the PAarvama (Sthalipaka, offered on the new and full moon days), the funeral oblations, the SrA&vazt, the AgrahAyant, the Kaitri, and the Asvayugt;
2And (the performance) of the following (sacrifices) : 18. The seven kinds of Pakayag#as (or small sacrifices), viz. the Ash¢ak4, the PAarvama (Sthalipaka, offered on the new and full moon days), the funeral oblations, the SrA&vazt, the AgrahAyant, the Kaitri, and the Asvayugt; 19. The seven kinds of Haviryag#as, viz. the Agnyadheya, the Agnihotra, the Darsapaurmamsas, the Agrayawa, the Katurmdsyas, the Nirdd@sapasubandha, and the Sautramazi ; 20. The seven kinds of Soma-sacrifices, viz. the Agnishfoma, the Atyagnishéoma, the Ukthya, the Shodasin, the Atiratra, and the Aptorydma ; These are the forty sacraments. 22. Now (follow) the eight good qualities of the soul, 18, The various Pakayagaas, named here, are fully described by Asvalayana Grihya-sGtra II, 1, 1—II, 10, 8; Gobhila III, 10 seq. ; Paraskara III, 3 seq. See also Max Miller, History of Ancient Sanskrit Literature, p. 203. The Ash/akds are sacrifices offered on the eighth day of the dark halves of the winter months, and of those of the dewy season, i.e. K4rttika, Margasiras, Pausha, and Magha. The Srévant is offered on the full moon day of the month of Sravana, the Agrahay ant on the fourteenth, or on the full moon day of Margasiras, the Kaitri on the full moon day of the Kaitra, and the Asvayugt on the full moon day of the month Asvayuga or Asvina. 19-20. The Haviryag#as and Soma-sacrifices are described in the Brahmazas and Srauta-sfitras. Havis denotes any kind of food used for oblations, such as clarified butter, milk, rice, meat, &c. 22. Apastamba I, 8, 23, 6 218 GAUTAMA, VIUI, 23. 23. (Viz.) compassion on all creatures, forbearance, freedom from anger, purity, quietism, auspiciousness, freedom from avarice, and freedom from covetousness, 24. He who is sanctified by these forty sacraments, but whose soul is destitute of the eight good qualities, will not be united with Brahman, nor does he reach his heaven. 25. But he, forsooth, who is sanctified by a few only of these forty sacraments, and whose soul is endowed with the eight excellent qualities, will be united with Brahman, and will dwell in his heaven. Cuapter IX. 1. Such (a man) shall bathe, after (having fulfilled) the law (regarding studentship), take unto him a wife, and, fulfilling the duties of a householder which have been declared above, in addition obey the following ordinances : 23. Haradatta explains mangalya, ‘auspiciousness,’ to mean ‘always doing what is praised (by good men) and avoiding what is blamed by them.’ Andy4sa, ‘ quietism,’ means, according to him, ‘avoiding to undertake that which causes pain to oneself, even though it be a duty.’
3Haradatta explains mangalya, ‘auspiciousness,’ to mean ‘always doing what is praised (by good men) and avoiding what is blamed by them.’ Andy4sa, ‘ quietism,’ means, according to him, ‘avoiding to undertake that which causes pain to oneself, even though it be a duty.’ IX. 1. Apastamba I, 11, 30, 1-4. Haradatta says that the expression sa, ‘such (a man),’ refers to the king and to the Brahmaza deeply versed in the Vedas, who have been described in the preceding chapter. My MSS. insert between this and the following one another Sfttra, which has been left out in Professor Stenzler’s edition. It seems to me that it is absolutely required, and I therefore insert it here, together with Haradatta’s comment, according to my best copy, P. Gautama: ‘(And) a Snataka (i.e. a person who has completed his studentship, but has not yet taken a wife, shall act thus).’ Haradatta: ‘It must be understood that the word “and” has been left IX, 7. THE DUTIES OF A SNATAKA. 219 2. (He shall be) always pure (and) sweet-smelling (and) bathe frequently. 3. If he possesses wealth, he shall not be dressed in old or dirty clothes ; 4. Nor shall he wear dyed or sumptuous garments, nor such as have been worn (before) by others, 5. Nor a garland and shoes (that have been worn by others). 6. (He may wear a cast-off garment) which has been washed, if he is unable (to afford a new one). 7. He shall not allow his beard to grow without a (sufficient) reason. out. (The meaning is): “And a Snataka shall obey the following ordinances.” If this SQtra were not given, those ordinances would have to be obeyed after marriage only ; and if the preceding Sftra (t) had not been given, before marriage only, because the term Snataka is usually employed in that (sense) only. For this reason both (Sfitras) have been given. Hence, though a man may not enter another order, he shall, after taking the bath (on completion of his studentship), obey these ordinances during his whole life. As here (Sfitra 1) the word sa, “such a man,” is used, a Kshatriya and a Brahmaza only must necessarily obey the rules prescribed for a Snataka and perform a penance for breaking them; and the penance for breaking the rules prescribed for a Snataka is fasting. This is (the object of the insertion of the word sa, “such (a mani.” But, if a Vaisya follows them, (his reward will be) prosperity; if he breaks them, he need not perform a penance. With respect to this matter another Smriti says : “ The penance which is prescribed for a breach of the Snataka laws, must be performed by a Kshatriya and a Brahmaza alone, never by (men of) the other (caste).”’ 2. Manu IV, 35. 3-4. Apastamba I, 11, 30, 10-13. 5. Manu IV, 66. 6. According to Haradatta the same rule applies to garlands and shoes. 4. Manu IV, 35. ‘The expression “his beard” includes by implication the nails and the rest..... As he says “ without a sufficient reason,” he shall allow his beard to grow during the preg- 220 GAUTAMA. IX, 8.
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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