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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1IX, 66. THE DUTIES OF A SNATAKA. 225 59. But he shall take his meals in the morning and in the evening, blessing his food, not grumbling at it. 60. He shall never sleep naked at night ; 61. Nor shall he bathe (naked) ; 62. And he shall perform whatever (else) aged (Brahmazas), of subdued senses, who have been properly obedient (to their teachers), who are free from deceit, covetousness, and error, and who know the Vedas, declare (to be right). 63. In order to acquire wealth and for the sake of security he may go to a ruling (king), 64. (But) to no other (being) except the gods, his Gurus, and righteous (Brahmamas). 65. He shall seek to dwell in a place where firewood, water, fodder, Kusa grass, (materials for making) garlands and roads exist in abundance, which is chiefly inhabited by Aryans, which is rich in industrious (men), and which is governed by a righteous (ruler). 66. He shall pass excellent (beings and things), 59. Apastamba II, 1, 1, 2; II, 2, 3, 11. 60. Manu IV, 75. 61. Manu IV, 61. 62. Apastamba I, 11, 32, 29; I, 7, 20, 8. Haradatta adds that the plural is used in the above Sftra in order to indicate that many Braéhmasas must be unanimous regarding the practices to be followed. 63. Manu IV, 33; X, 113. ‘For the sake of these objects he may go to a ruler, i.e. a king, without cringing, because the preposition adhi is used (in the text, and) adhi denotes mastership (Panini I, 4, 97). The meaning that he shall go (as becomes) an independent man.’—Haradatta. 65. Apastamba I, 5, 15, 22; I, 11, 32, 18. Aryans, i.e. Brahmazas, Kshatriyas, and Vaisyas. 66. Manu IV, 39. ‘A cow, a Brahmama, a well-known tree, [2] Q 226 GAUTAMA, IX, 67. auspicious (objects), temples of the gods, crossroads, and the like with his right turned towards them. 67. The rule for times of distress (is, that) he shall mentally perform all (that is required by the rule of) conduct. 68. He shall always speak the truth. 69. He shall conduct himself (as becomes) an Aryan. 70. He shall instruct virtuous (men only). 71. He shall follow the rules of purification taught (in the Sastras). 72. He shall take pleasure in the (study of the) Veda.’ 73. He shall never hurt (any being), he shall be gentle, (yet) firm, ever restrain his senses, and be liberal. 74. A Snataka who conducts himself in this manner will liberate his parents, his ancestors, and descendants from evil, and never fall from Brahman’s heaven. and the like are called excellent (beings or things). An auspicious (object), i.e. a filled jar and the like.’—Haradatta. 67. Haradatta observes that this rule refers to cases where, being in a hurry, one cannot show one’s reverence in the manner described in the preceding SAtra. 68. Manu IV, 138, 175, 236. 40. Manu IV, 80-81. 71. Purification is here again mentioned in order (to indicate that Snaétaka must pay) particular attention to it. 42. Manu IV, 144-149. 73. Manu IV, 2, 238, 246. 44. Manu II, 260.
268. Manu IV, 138, 175, 236. 40. Manu IV, 80-81. 71. Purification is here again mentioned in order (to indicate that Snaétaka must pay) particular attention to it. 42. Manu IV, 144-149. 73. Manu IV, 2, 238, 246. 44. Manu II, 260. X, 44 LAWFUL OCCUPATIONS AND LIVELIHOOD. 227 CHAPTER X. fe 1. (The lawful occupations common) to (all) twice-born men are studying the (Veda), offering sacrifices (for their own sake), and giving (alms). 2. Teaching, performing sacrifices for others, and receiving alms (are) the additional (occupations) of a Brahmama. 3. But the former (three) are obligatory (on him). 4. Instruction in the Veda (may be given) without the above-mentioned (vows and ceremonies) in case a teacher, blood relations, friends or Gurus (receive it), and in case (the Veda) is exchanged for money or learning. X. 1. Twice-born men, i.e. Brahmamas, Kshatriyas, and Vaisyas. Haradatta says that some believe the term ‘twice-born’ to have been-used in order to indicate that the three occupations may be lawfully followed after the second birth, i.e. the initiation only. But he declares that alms may be given even by an uninitiated Aryan, while studying the Veda and sacrificing are specially forbidden to him. 2. Apastamba II, 5, 10, 4. 3. Manu X, 76. ‘The former, i.e. the three beginning with studying (Sftra 1), must necessarily be followed. If he neglects them, he commits sin; if he follows them, he will be exalted. But the other occupations, teaching, &c., shall be followed if there is occasion for them. No sin is committed by neglecting them, nor any greatness gained by following them. They are merely means of livelihood.’— Haradatta. 4. Apastamba I, 4, 13, 15-18. The expression ‘above-mentioned’ refers to the whole of the rules regarding a pupil’s conduct given above, I, s2—II, 51. It is difficult to understand what is intended by ‘the exchange of the Veda for wealth or money,’ if it is not the bhrztakadhyapana or teaching for money which Manu III, 156 blames so severely. It seems to me unlikely that Gautama means simply to sanction this practice. It is more probable that his rule refers to the case of Brahma” s in distress, who avail themselves of the permission given above, VII, 4. Q2 228 GAUTAMA. X, 5. 5. Agriculture and trade (are) also (lawful for -a Brdhmaza) provided he does not do the work himself, 6. Likewise lending money at interest. 7. To protect all created beings is the additional (occupation) of a king, 8. And to inflict lawful punishments. 9. He shall support (those) Srotriyas, (who are) Brahmazas, 10. And people unable to work, (even if they are) not Brahmazas, 11. And those who are free from taxes, 12. And (needy) temporary students. 13. And (to take) measures for ensuring victory (is another duty of a king), 14. Especially when danger (from foes threatens the kingdom) ;
3And people unable to work, (even if they are) not Brahmazas, 11. And those who are free from taxes, 12. And (needy) temporary students. 13. And (to take) measures for ensuring victory (is another duty of a king), 14. Especially when danger (from foes threatens the kingdom) ; 5-6. These rules which allow Brahmazas to be gentlemen farmers and sleeping partners in mercantile or banking firms, managed by Vaisyas, do not occur in other Smritis. But they agree with the practice followed at present in many parts of India, and the praise bestowed in Vedic works on those who present land to Brahmazas as well as the numerous ancient land grants show that from early times many Brahmazas were holders of land, which, as a rule, was cultivated by Sfdras. 4-8. Apastamba II, 5, 10, 6; Manu VII, 27. 9. Apastamba II, ro, 25, 11; Manu VII, 135. 11. Haradatta takes this Sftra differently. He says: ‘The immunity from taxes which has been granted to Brabmazas and others by former kings he shall maintain in the same manner as formerly.’ But I think that ‘akara’ must be taken as a Bahuvrihi compound, and is used to designate widows, orphans, ascetics, &c.; see Apastamba II, 10, 26, 10-17. 12. Haradatta observes that others explain upakurvdza, ‘temporary students,’ opposed to naish¢hika, ‘permanent students,’ to mean ‘men who benefit the people,’ i.e. physicians and the like. 13. Manu VII, 103-110, 160-200; X, 119. X, 244 LAWFUL OCCUPATIONS AND LIVELIHOOD. 229 15. And (to learn) the management of chariots and. the use of the bow (is a further duty of the king), 16. As well as to stand firm in battle and not to turn back. 17. No sin (is committed) by injuring or slaying (foes) in battle, 18. Excepting those who have lost their horses, charioteers, or arms, those who join their hands (in supplication), those who flee with flying hair, those who sit down with averted faces, those who have climbed (in flight) on eminences or trees, messengers, and those who declare themselves to be cows or Brahmamas. 19. If another Kshatriya is supported by (the king), he shall follow the same occupations as his (master). _ 20. The victor shall receive the booty gained in battle. 21. But chariots and animals used for riding (belong) to the king, 22. And a preferential share, except when the booty has been gained in single combat. 23. But the king shall equitably divide (all) other (spoils). 24. Cultivators (must) pay to the king a tax 16. Manu VII, 87-89; X, 119; Yag#avalkya I, 233. 17-18. Apastamba II, g, 10, 11. Persons who declare themselves to be cows or Brahmanas become inviolable on account of the sacred character of the beings they personate. Historical instances are narrated where conquered kings were forced to appear before their victors, holding grass in their mouths or dancing like peacocks in order to save their lives. 20. Manu VII, 96. 22-23. Manu VII, 97. 24. Manu VII, 130. The’ amount depends on the nature of the soil and the manner of cultivation.
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.
1IX, 66. THE DUTIES OF A SNATAKA. 225 59. But he shall take his meals in the morning and in the evening, blessing his food, not grumbling at it. 60. He shall never sleep naked at night ; 61. Nor shall he bathe (naked) ; 62. And he shall perform whatever (else) aged (Brahmazas), of subdued senses, who have been properly obedient (to their teachers), who are free from deceit, covetousness, and error, and who know the Vedas, declare (to be right). 63. In order to acquire wealth and for the sake of security he may go to a ruling (king), 64. (But) to no other (being) except the gods, his Gurus, and righteous (Brahmamas). 65. He shall seek to dwell in a place where firewood, water, fodder, Kusa grass, (materials for making) garlands and roads exist in abundance, which is chiefly inhabited by Aryans, which is rich in industrious (men), and which is governed by a righteous (ruler). 66. He shall pass excellent (beings and things), 59. Apastamba II, 1, 1, 2; II, 2, 3, 11. 60. Manu IV, 75. 61. Manu IV, 61. 62. Apastamba I, 11, 32, 29; I, 7, 20, 8. Haradatta adds that the plural is used in the above Sftra in order to indicate that many Braéhmasas must be unanimous regarding the practices to be followed. 63. Manu IV, 33; X, 113. ‘For the sake of these objects he may go to a ruler, i.e. a king, without cringing, because the preposition adhi is used (in the text, and) adhi denotes mastership (Panini I, 4, 97). The meaning that he shall go (as becomes) an independent man.’—Haradatta. 65. Apastamba I, 5, 15, 22; I, 11, 32, 18. Aryans, i.e. Brahmazas, Kshatriyas, and Vaisyas. 66. Manu IV, 39. ‘A cow, a Brahmama, a well-known tree, [2] Q 226 GAUTAMA, IX, 67. auspicious (objects), temples of the gods, crossroads, and the like with his right turned towards them. 67. The rule for times of distress (is, that) he shall mentally perform all (that is required by the rule of) conduct. 68. He shall always speak the truth. 69. He shall conduct himself (as becomes) an Aryan. 70. He shall instruct virtuous (men only). 71. He shall follow the rules of purification taught (in the Sastras). 72. He shall take pleasure in the (study of the) Veda.’ 73. He shall never hurt (any being), he shall be gentle, (yet) firm, ever restrain his senses, and be liberal. 74. A Snataka who conducts himself in this manner will liberate his parents, his ancestors, and descendants from evil, and never fall from Brahman’s heaven. and the like are called excellent (beings or things). An auspicious (object), i.e. a filled jar and the like.’—Haradatta. 67. Haradatta observes that this rule refers to cases where, being in a hurry, one cannot show one’s reverence in the manner described in the preceding SAtra. 68. Manu IV, 138, 175, 236. 40. Manu IV, 80-81. 71. Purification is here again mentioned in order (to indicate that Snaétaka must pay) particular attention to it. 42. Manu IV, 144-149. 73. Manu IV, 2, 238, 246. 44. Manu II, 260.
268. Manu IV, 138, 175, 236. 40. Manu IV, 80-81. 71. Purification is here again mentioned in order (to indicate that Snaétaka must pay) particular attention to it. 42. Manu IV, 144-149. 73. Manu IV, 2, 238, 246. 44. Manu II, 260. X, 44 LAWFUL OCCUPATIONS AND LIVELIHOOD. 227 CHAPTER X. fe 1. (The lawful occupations common) to (all) twice-born men are studying the (Veda), offering sacrifices (for their own sake), and giving (alms). 2. Teaching, performing sacrifices for others, and receiving alms (are) the additional (occupations) of a Brahmama. 3. But the former (three) are obligatory (on him). 4. Instruction in the Veda (may be given) without the above-mentioned (vows and ceremonies) in case a teacher, blood relations, friends or Gurus (receive it), and in case (the Veda) is exchanged for money or learning. X. 1. Twice-born men, i.e. Brahmamas, Kshatriyas, and Vaisyas. Haradatta says that some believe the term ‘twice-born’ to have been-used in order to indicate that the three occupations may be lawfully followed after the second birth, i.e. the initiation only. But he declares that alms may be given even by an uninitiated Aryan, while studying the Veda and sacrificing are specially forbidden to him. 2. Apastamba II, 5, 10, 4. 3. Manu X, 76. ‘The former, i.e. the three beginning with studying (Sftra 1), must necessarily be followed. If he neglects them, he commits sin; if he follows them, he will be exalted. But the other occupations, teaching, &c., shall be followed if there is occasion for them. No sin is committed by neglecting them, nor any greatness gained by following them. They are merely means of livelihood.’— Haradatta. 4. Apastamba I, 4, 13, 15-18. The expression ‘above-mentioned’ refers to the whole of the rules regarding a pupil’s conduct given above, I, s2—II, 51. It is difficult to understand what is intended by ‘the exchange of the Veda for wealth or money,’ if it is not the bhrztakadhyapana or teaching for money which Manu III, 156 blames so severely. It seems to me unlikely that Gautama means simply to sanction this practice. It is more probable that his rule refers to the case of Brahma” s in distress, who avail themselves of the permission given above, VII, 4. Q2 228 GAUTAMA. X, 5. 5. Agriculture and trade (are) also (lawful for -a Brdhmaza) provided he does not do the work himself, 6. Likewise lending money at interest. 7. To protect all created beings is the additional (occupation) of a king, 8. And to inflict lawful punishments. 9. He shall support (those) Srotriyas, (who are) Brahmazas, 10. And people unable to work, (even if they are) not Brahmazas, 11. And those who are free from taxes, 12. And (needy) temporary students. 13. And (to take) measures for ensuring victory (is another duty of a king), 14. Especially when danger (from foes threatens the kingdom) ;
3And people unable to work, (even if they are) not Brahmazas, 11. And those who are free from taxes, 12. And (needy) temporary students. 13. And (to take) measures for ensuring victory (is another duty of a king), 14. Especially when danger (from foes threatens the kingdom) ; 5-6. These rules which allow Brahmazas to be gentlemen farmers and sleeping partners in mercantile or banking firms, managed by Vaisyas, do not occur in other Smritis. But they agree with the practice followed at present in many parts of India, and the praise bestowed in Vedic works on those who present land to Brahmazas as well as the numerous ancient land grants show that from early times many Brahmazas were holders of land, which, as a rule, was cultivated by Sfdras. 4-8. Apastamba II, 5, 10, 6; Manu VII, 27. 9. Apastamba II, ro, 25, 11; Manu VII, 135. 11. Haradatta takes this Sftra differently. He says: ‘The immunity from taxes which has been granted to Brabmazas and others by former kings he shall maintain in the same manner as formerly.’ But I think that ‘akara’ must be taken as a Bahuvrihi compound, and is used to designate widows, orphans, ascetics, &c.; see Apastamba II, 10, 26, 10-17. 12. Haradatta observes that others explain upakurvdza, ‘temporary students,’ opposed to naish¢hika, ‘permanent students,’ to mean ‘men who benefit the people,’ i.e. physicians and the like. 13. Manu VII, 103-110, 160-200; X, 119. X, 244 LAWFUL OCCUPATIONS AND LIVELIHOOD. 229 15. And (to learn) the management of chariots and. the use of the bow (is a further duty of the king), 16. As well as to stand firm in battle and not to turn back. 17. No sin (is committed) by injuring or slaying (foes) in battle, 18. Excepting those who have lost their horses, charioteers, or arms, those who join their hands (in supplication), those who flee with flying hair, those who sit down with averted faces, those who have climbed (in flight) on eminences or trees, messengers, and those who declare themselves to be cows or Brahmamas. 19. If another Kshatriya is supported by (the king), he shall follow the same occupations as his (master). _ 20. The victor shall receive the booty gained in battle. 21. But chariots and animals used for riding (belong) to the king, 22. And a preferential share, except when the booty has been gained in single combat. 23. But the king shall equitably divide (all) other (spoils). 24. Cultivators (must) pay to the king a tax 16. Manu VII, 87-89; X, 119; Yag#avalkya I, 233. 17-18. Apastamba II, g, 10, 11. Persons who declare themselves to be cows or Brahmanas become inviolable on account of the sacred character of the beings they personate. Historical instances are narrated where conquered kings were forced to appear before their victors, holding grass in their mouths or dancing like peacocks in order to save their lives. 20. Manu VII, 96. 22-23. Manu VII, 97. 24. Manu VII, 130. The’ amount depends on the nature of the soil and the manner of cultivation.
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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