Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
155. ‘Thou causest the increase of the great ; thou art inscrutable; thou art all; thou givest shelter to all; thou art the chief one; thou art free from sin; thou art Gimdta; thou art inexhaustible ; thou art the creator. 56. ‘Thou increasest the welfare (of the world); the waters spring from thee; thou art the seat of intelligence ; action is not found in thee; thou presidest over seven chief things!; thou art the teacher of religious rites; thou art of old; thou art Purushottama. 57- ‘Thou art not to be shaken; thou art unde- 55. ‘The great (brzhat) means time, space, and the like... . He is called “all” because he is capable of assuming any shape.’ (Nand.) The sense of the term ‘gimiita,’ as an epithet of divine beings, is uncertain. According to Nand., it would mean ‘he who sprinkles living beings ;’ but this interpretation is based upon a fanciful derivation, from giva and miitrayati. 56.1 This refers either to the seven divisions of a SAaman; or to the seven species, of which each of the three kinds of sacrifices, domestic offerings, burnt-offerings, and Soma-sacrifices, consists (cf. Gaut. VIII, 18-20); or to the seven worlds (see 15, note), Bhar and the rest. (Nand.) 1,63. VISHNU AND THE GODDESS OF THE EARTH. II caying; thou art the producer of the atoms; thou art kind to faithful attendants; thou art the purifier (of sinners) ; thou art the protector of all the gods ; thou art the protector of the pious. 58. ‘Thou art also the protector of those who know the Veda, O Purushottama. I have come, O Gagannatha, to the immovable V4éaspati (the lord of holy speech), the lord ; 59. ‘To him, who is very pious; invincible; Vasusheza (who has treasures for his armies); who bestows largesses upon his followers ; who: is endowed with the power of intense devotion; who is the germ of the ether; from whom the rays (of the sun and moon) proceed ; 60. ‘To Vasudeva; the great soul of the universe ; whose eyes are like lotuses; who is eternal; the preceptor of the Suras and of the Asuras; brilliant ; omnipresent; the great lord of all creatures ; 61. ‘Who has one body and four faces; who is the producer of (the five grosser elements, ether, air, fire, water, and earth), the producers of the world. Teach me concisely, O Bhagavat, the eternal laws ordained for the aggregate of the four castes, 62. ‘Together with the customs to be observed by each order and with the secret ordinances.’ The chief of the gods, thus addressed by the goddess of the earth, replied to her as follows: 62. According to Nand., the term rahasya, ‘secret ordinances or doctrines,’ has to be referred either to the laws regarding the occupations lawful for each caste in times of distress (4paddharma, see II, 15), or to the penances (XLVI seq.) The latter interpretation seems to be the more plausible one, with the limitation, however, that rahasya is only used to denote the penances for secret faults, which are termed rahasya in LV, 1. 12 VISHNU. I 63.
212 VISHNU. I 63. 63. ‘Learn from me, in a concise form, O radiant goddess of the earth, the eternal laws for the aggregate of the four castes, together with the customs to be observed by each order, and with the secret ordinances, 64. ‘Which will effect the final liberation of the virtuous persons, who will support thee. Be seated upon this splendid golden seat, O handsome-thighed goddess. 65. ‘Seated at ease, listen to me proclaiming the sacred.laws.’ The goddess of the earth, thereupon, seated at ease, listened to the sacred precepts as they came from the mouth of Vishzu. Il. 1. Braéhmazas, Kshatriyas, Vaisyas, and Sfdras are the four castes. 2. The first three of these are (called) twiceborn. 3. For them the whole number of ceremonies, which begin with the impregnation and end with the ceremony of burning the dead body, have to be performed with (the recitation of) Mantras. 4. Their duties are: 5. For a Brahmaaa, to teach (the Veda); 6. For a Kshatriya, constant practice in arms; 7. For a Vaisya, the tending of cattle ; 8. For a Sfdra, to serve the twice-born ; IL. 1. Apast. I,1,1,3.— 1,2. M. X,4; Y.1, 10.— 3. M. I], 26; Y. I, 10. — 4-9. M.I, 88-91; VIII, 410; IX, 326-335; X, 78-79; Y. 1, 118-120; Apast. I, 1, 1, 5, 6; II, 5,10, 4-7; Gaut. X, 2, 7, 49, 56.— 15. M.X, 81; Y. III, 35; Gaut. VII, 6. — 16, 17. Gaut. VIII, 23; X, 51. ‘This chapter treats of the four castes.’ (Nand.) III, 2. DUTIES OF A KING. 13 9. For all the twice-born, to sacrifice and to study (the Veda). 10. Again, their modes of livelihood are: 11. For a Brahmaaa, to sacrifice for others and to receive alms; 12. For a Kshatriya, to protect the world (and receive due reward, in form of taxes); 13. For a Vaisya, tillage, keeping cows (and other cattle), traffic, lending money upon interest, and growing seeds; 14. For a Sfdra, all branches of art (such as painting and the other fine arts); 15. In times of distress, each caste may follow the occupation of that next (below) to it in rank. 16. Forbearance, veracity, restraint, purity, liberality, self-control, not to kill (any living being), obedience towards one’s Gurus, visiting places of pilgrimage, sympathy (with the afflicted), 17. Straightforwardness, freedom from covetousness, reverence towards gods and Brahmamas, and freedom from anger are duties common (to all castes). III. 1. Now the duties of a king are: 2. To protect his people, 14. According to Nand., the use of the term sarva, ‘all,’ implies that Sidras may also follow the occupations of a Vaisya, tillage and the rest, as ordained by Devala. 16. The term Guru, ‘superior,’ generally denotes the parents and the teacher, or Guru in the narrower sense of the term; see XXXI, 1,2. It may also include all those who are one’s elders or betters ; see XXXII, 1-3. _ II. 2, 3. M.VII, 35,144; Gaut. X,7; XI, 9. — 4, 5. M.VII, 69; Y.1, 320.— 6. M. VII, 70; Y.1, 320; Apast. II, 10, 25, 2.— 14 VISHNU. Ill, 3.
3It may also include all those who are one’s elders or betters ; see XXXII, 1-3. _ II. 2, 3. M.VII, 35,144; Gaut. X,7; XI, 9. — 4, 5. M.VII, 69; Y.1, 320.— 6. M. VII, 70; Y.1, 320; Apast. II, 10, 25, 2.— 14 VISHNU. Ill, 3. 3. And to keep the four castes and the four orders! in the practice of their several duties. 4. Let the king fix his abode in a district containing open plains, fit for cattle, and abounding in grain ; 5. And inhabited by many Vaisyas and Sidras. 6. There let him reside in a stronghold (the strength of which consists) either in (its being surrounded by) a desert, or in (a throng of) armed y-to. M. VIL, 115; Apast. II, 10, 26, 4,5. — 11-15. M. VII, 116, 117. —- 16-21. M. VII, 61, 62; Y.I, 321. — 22-25. M. VII, 130- 132; Y.I, 327; Apast. II, 10, 26,9; Gaut. X, 24, 25. — 26. M. VI, 133; Apast. II, 10, 26, ro. — 28. M.VIII, 304; Y.I, 334; _ Gaut. XI, 11. — 29, 30. M.VII, 128; VII, 398; Y. II, 161; Gaut. X, 26. — 31. M. VIII, 400; Y. II, 262.— 32. M. VII, 138; Gaut. X, 31-33. — 33. M. IX, 294; Y.I1, 352.— 35. M. VII, 122, 184; Y. I, 331, 337- — 36, 37. Y. I, 337. — 38-41. M. VII, 158-161, 182, 183; Y. I, 344-347.— 42. M. VII, 203; Y.I, 342. — 43: M. VII, 215.— 44. M. VII, 88. — 45. M. VII, 89; Y. I, 324; Apast. II, 10, 26, 2, 3. — 47. M. VII, 202. — 50-52. M. VII, 50, 51.— 55. M. VII, 62; VIII, 39. — 56-58. M. VIII, 37, 38; Y. II, 34; Gaut. X, 43, 44. — 61. Gaut. X, 45. — 62. Y.II, 35. — 63. M. VIII, 35.—64. M. VII, 36.— 65. M. VIII, 27, 28 ; Gaut. X, 48. — 66, 67. M.VIII, 40; Y. II, 36; Apast. II, ro, 26, 8; Gaut. X, 46, 47.— 68. Gaut. X, 17. — 70. M. VII, 78; Y.1, 312; Gaut. XI, 12.— 71. M.VII, 54, 60; Y. 1, 311. — 72. M.VIII,1; Y.II,1.— 73. M.VIII, 9; Y. II, 3; Gaut. XIII, 96. — 74. M. VIII, 12-19 ; Y. I, 2; Apast. II, 11, 29, 5. — 75. Gaut. XI, 15. — 76, 77. M. VII, 38.— 79, 80. M. VII, 134; Y.I, 338; Apast. II, 10, 25, 11; Gaut. X, 9, 10. — 84. Apast. II, 10, 26,-1. — 81, 82. Y. 1, 317- 319. — 84. M. VII, 82; Y. I, 314. — 85. M.VII, 220. — 87, 88. M. VU, 217, 218. — 89. M.VII, 146.— 91, 92. M.VII, £6; VIII, 126; Y. I, 367; Gaut. X, 8.— 94. M.VIII, 335; Y. I, 357; Apast. II, 11, 28, 13. —95. M.VI, 25.— 96. M. VU, 32; Y. 1, 333. — 97. M.VI, 33. Chapters ITI-XVIII contain the section on vyavahara, ‘jurisprudence.’ (Nand.) 3.1 Of student, householder, hermit, and ascetic. 5. ‘And there should be many virtuous men in it, as stated by Manu, VII, 69,’ (Nand.) III, 18. DUTIES OF A KING. 15 men, or in fortifications (of stone, brick, or others), or in water (enclosing it on all sides), or in trees, or in mountains (sheltering it against a foreign invasion). 7. (While he resides) there, let him appoint chiefs (or governors) in every village; 8. Also, lords of every ten villages; g. And lords of every hundred villages ; 10. And lords of a whole district. 11. If any offence has been committed in a village, let the lord of that village suppress the evil (and give redress to those that have been wronged).
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.
155. ‘Thou causest the increase of the great ; thou art inscrutable; thou art all; thou givest shelter to all; thou art the chief one; thou art free from sin; thou art Gimdta; thou art inexhaustible ; thou art the creator. 56. ‘Thou increasest the welfare (of the world); the waters spring from thee; thou art the seat of intelligence ; action is not found in thee; thou presidest over seven chief things!; thou art the teacher of religious rites; thou art of old; thou art Purushottama. 57- ‘Thou art not to be shaken; thou art unde- 55. ‘The great (brzhat) means time, space, and the like... . He is called “all” because he is capable of assuming any shape.’ (Nand.) The sense of the term ‘gimiita,’ as an epithet of divine beings, is uncertain. According to Nand., it would mean ‘he who sprinkles living beings ;’ but this interpretation is based upon a fanciful derivation, from giva and miitrayati. 56.1 This refers either to the seven divisions of a SAaman; or to the seven species, of which each of the three kinds of sacrifices, domestic offerings, burnt-offerings, and Soma-sacrifices, consists (cf. Gaut. VIII, 18-20); or to the seven worlds (see 15, note), Bhar and the rest. (Nand.) 1,63. VISHNU AND THE GODDESS OF THE EARTH. II caying; thou art the producer of the atoms; thou art kind to faithful attendants; thou art the purifier (of sinners) ; thou art the protector of all the gods ; thou art the protector of the pious. 58. ‘Thou art also the protector of those who know the Veda, O Purushottama. I have come, O Gagannatha, to the immovable V4éaspati (the lord of holy speech), the lord ; 59. ‘To him, who is very pious; invincible; Vasusheza (who has treasures for his armies); who bestows largesses upon his followers ; who: is endowed with the power of intense devotion; who is the germ of the ether; from whom the rays (of the sun and moon) proceed ; 60. ‘To Vasudeva; the great soul of the universe ; whose eyes are like lotuses; who is eternal; the preceptor of the Suras and of the Asuras; brilliant ; omnipresent; the great lord of all creatures ; 61. ‘Who has one body and four faces; who is the producer of (the five grosser elements, ether, air, fire, water, and earth), the producers of the world. Teach me concisely, O Bhagavat, the eternal laws ordained for the aggregate of the four castes, 62. ‘Together with the customs to be observed by each order and with the secret ordinances.’ The chief of the gods, thus addressed by the goddess of the earth, replied to her as follows: 62. According to Nand., the term rahasya, ‘secret ordinances or doctrines,’ has to be referred either to the laws regarding the occupations lawful for each caste in times of distress (4paddharma, see II, 15), or to the penances (XLVI seq.) The latter interpretation seems to be the more plausible one, with the limitation, however, that rahasya is only used to denote the penances for secret faults, which are termed rahasya in LV, 1. 12 VISHNU. I 63.
212 VISHNU. I 63. 63. ‘Learn from me, in a concise form, O radiant goddess of the earth, the eternal laws for the aggregate of the four castes, together with the customs to be observed by each order, and with the secret ordinances, 64. ‘Which will effect the final liberation of the virtuous persons, who will support thee. Be seated upon this splendid golden seat, O handsome-thighed goddess. 65. ‘Seated at ease, listen to me proclaiming the sacred.laws.’ The goddess of the earth, thereupon, seated at ease, listened to the sacred precepts as they came from the mouth of Vishzu. Il. 1. Braéhmazas, Kshatriyas, Vaisyas, and Sfdras are the four castes. 2. The first three of these are (called) twiceborn. 3. For them the whole number of ceremonies, which begin with the impregnation and end with the ceremony of burning the dead body, have to be performed with (the recitation of) Mantras. 4. Their duties are: 5. For a Brahmaaa, to teach (the Veda); 6. For a Kshatriya, constant practice in arms; 7. For a Vaisya, the tending of cattle ; 8. For a Sfdra, to serve the twice-born ; IL. 1. Apast. I,1,1,3.— 1,2. M. X,4; Y.1, 10.— 3. M. I], 26; Y. I, 10. — 4-9. M.I, 88-91; VIII, 410; IX, 326-335; X, 78-79; Y. 1, 118-120; Apast. I, 1, 1, 5, 6; II, 5,10, 4-7; Gaut. X, 2, 7, 49, 56.— 15. M.X, 81; Y. III, 35; Gaut. VII, 6. — 16, 17. Gaut. VIII, 23; X, 51. ‘This chapter treats of the four castes.’ (Nand.) III, 2. DUTIES OF A KING. 13 9. For all the twice-born, to sacrifice and to study (the Veda). 10. Again, their modes of livelihood are: 11. For a Brahmaaa, to sacrifice for others and to receive alms; 12. For a Kshatriya, to protect the world (and receive due reward, in form of taxes); 13. For a Vaisya, tillage, keeping cows (and other cattle), traffic, lending money upon interest, and growing seeds; 14. For a Sfdra, all branches of art (such as painting and the other fine arts); 15. In times of distress, each caste may follow the occupation of that next (below) to it in rank. 16. Forbearance, veracity, restraint, purity, liberality, self-control, not to kill (any living being), obedience towards one’s Gurus, visiting places of pilgrimage, sympathy (with the afflicted), 17. Straightforwardness, freedom from covetousness, reverence towards gods and Brahmamas, and freedom from anger are duties common (to all castes). III. 1. Now the duties of a king are: 2. To protect his people, 14. According to Nand., the use of the term sarva, ‘all,’ implies that Sidras may also follow the occupations of a Vaisya, tillage and the rest, as ordained by Devala. 16. The term Guru, ‘superior,’ generally denotes the parents and the teacher, or Guru in the narrower sense of the term; see XXXI, 1,2. It may also include all those who are one’s elders or betters ; see XXXII, 1-3. _ II. 2, 3. M.VII, 35,144; Gaut. X,7; XI, 9. — 4, 5. M.VII, 69; Y.1, 320.— 6. M. VII, 70; Y.1, 320; Apast. II, 10, 25, 2.— 14 VISHNU. Ill, 3.
3It may also include all those who are one’s elders or betters ; see XXXII, 1-3. _ II. 2, 3. M.VII, 35,144; Gaut. X,7; XI, 9. — 4, 5. M.VII, 69; Y.1, 320.— 6. M. VII, 70; Y.1, 320; Apast. II, 10, 25, 2.— 14 VISHNU. Ill, 3. 3. And to keep the four castes and the four orders! in the practice of their several duties. 4. Let the king fix his abode in a district containing open plains, fit for cattle, and abounding in grain ; 5. And inhabited by many Vaisyas and Sidras. 6. There let him reside in a stronghold (the strength of which consists) either in (its being surrounded by) a desert, or in (a throng of) armed y-to. M. VIL, 115; Apast. II, 10, 26, 4,5. — 11-15. M. VII, 116, 117. —- 16-21. M. VII, 61, 62; Y.I, 321. — 22-25. M. VII, 130- 132; Y.I, 327; Apast. II, 10, 26,9; Gaut. X, 24, 25. — 26. M. VI, 133; Apast. II, 10, 26, ro. — 28. M.VIII, 304; Y.I, 334; _ Gaut. XI, 11. — 29, 30. M.VII, 128; VII, 398; Y. II, 161; Gaut. X, 26. — 31. M. VIII, 400; Y. II, 262.— 32. M. VII, 138; Gaut. X, 31-33. — 33. M. IX, 294; Y.I1, 352.— 35. M. VII, 122, 184; Y. I, 331, 337- — 36, 37. Y. I, 337. — 38-41. M. VII, 158-161, 182, 183; Y. I, 344-347.— 42. M. VII, 203; Y.I, 342. — 43: M. VII, 215.— 44. M. VII, 88. — 45. M. VII, 89; Y. I, 324; Apast. II, 10, 26, 2, 3. — 47. M. VII, 202. — 50-52. M. VII, 50, 51.— 55. M. VII, 62; VIII, 39. — 56-58. M. VIII, 37, 38; Y. II, 34; Gaut. X, 43, 44. — 61. Gaut. X, 45. — 62. Y.II, 35. — 63. M. VIII, 35.—64. M. VII, 36.— 65. M. VIII, 27, 28 ; Gaut. X, 48. — 66, 67. M.VIII, 40; Y. II, 36; Apast. II, ro, 26, 8; Gaut. X, 46, 47.— 68. Gaut. X, 17. — 70. M. VII, 78; Y.1, 312; Gaut. XI, 12.— 71. M.VII, 54, 60; Y. 1, 311. — 72. M.VIII,1; Y.II,1.— 73. M.VIII, 9; Y. II, 3; Gaut. XIII, 96. — 74. M. VIII, 12-19 ; Y. I, 2; Apast. II, 11, 29, 5. — 75. Gaut. XI, 15. — 76, 77. M. VII, 38.— 79, 80. M. VII, 134; Y.I, 338; Apast. II, 10, 25, 11; Gaut. X, 9, 10. — 84. Apast. II, 10, 26,-1. — 81, 82. Y. 1, 317- 319. — 84. M. VII, 82; Y. I, 314. — 85. M.VII, 220. — 87, 88. M. VU, 217, 218. — 89. M.VII, 146.— 91, 92. M.VII, £6; VIII, 126; Y. I, 367; Gaut. X, 8.— 94. M.VIII, 335; Y. I, 357; Apast. II, 11, 28, 13. —95. M.VI, 25.— 96. M. VU, 32; Y. 1, 333. — 97. M.VI, 33. Chapters ITI-XVIII contain the section on vyavahara, ‘jurisprudence.’ (Nand.) 3.1 Of student, householder, hermit, and ascetic. 5. ‘And there should be many virtuous men in it, as stated by Manu, VII, 69,’ (Nand.) III, 18. DUTIES OF A KING. 15 men, or in fortifications (of stone, brick, or others), or in water (enclosing it on all sides), or in trees, or in mountains (sheltering it against a foreign invasion). 7. (While he resides) there, let him appoint chiefs (or governors) in every village; 8. Also, lords of every ten villages; g. And lords of every hundred villages ; 10. And lords of a whole district. 11. If any offence has been committed in a village, let the lord of that village suppress the evil (and give redress to those that have been wronged).
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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