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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. (What is given) to one who calls himself a Brdéhmaza (because he was born and initiated as such, but who does not perform his daily duties) produces twice the same fruit. 3. (What is given) to one who has studied the main portions of the Veda produces a thousand times the same fruit. XCIII. 1-4. M. VU, 85; Gaut.V, 20.—7. M.IV, 192. —8. M. IV, 195.— 9-13. M. IV, 196-200. x. ‘The term abrahmama (one not a Bréhmaza) refers to Kshatriyas and the like.’ Kullfka on M.VII, 85. Dr. Biihler’s rendering of Gautama V, 20 agrees with this interpretation. Nand., on the other hand, refers the term abrahmaza to six kinds of Br&hmanas enumerated by Satatapa, who have infringed the rule of their caste by taking their substance from a king, or by selling or buying forbidden articles, or by sacrificing for a multitude of persons, &c. The term ‘the same fruit’ means that a person shall receive in a future world what he has given in this. (Nand.) XCIII, 12, PIOUS GIFTS. 275 4. (What is given) to one who has mastered the whole Veda, produces infinite fruit. i 5. A domestic priest may claim gifts from his. own employer (but from no one else). 6. And so may a sister, a daughter and sons-inlaw (or other connections claim gifts from their brother, father, &c., but not from a stranger). 7. One who knows his duty must not give even water to a twice-born man who acts like a cat, or to a Brahmaza who acts like a crane, or to one who has not studied the Veda. 8. One who constantly hoists the flag of religion, and who is avaricious, crafty, deceitful, pitiless, and a calumniator of everybody, such a man is said to act like a cat. 9. One who hangs his head, who is bent upon injuring others and upon his own gain, artful, and falsely demure, such a man is said to act like a crane. a 10. Those who act like cranes in this world, and those who act like cats, fall into (the hell called) Andhatdmisra! on account of their wickedness, 11. Ifa man has committed an offence and does penance for it, he must not do so under pretext of performing an act of piety, covering his crime under a (fictitious) vow, and imposing on women and Siidras. 12. A Brahmaza who acts thus, is despised in the next life and in this by those who know the Veda, and the penance performed by him under such false pretence goes to the (demons called) Rakshasas. 10. *See XLIII, 3. T2 276 VISHNU. XCIII, 13. 13. One who gains his subsistence by wearing (a lock on the crown of the head or other) distinguishing marks of a caste or religious order, to which he does not belong, takes upon himself the (consequences of the) sins committed by those who have a right to those marks, and enters in a future birth the womb of an animal. 14. He must not give (to a panegyrist) from vain-glory, or from fear, or to a friend (from whom he hopes to obtain benefit), nor (must he bestow gifts), with a view to acquire religious merit, upon dancers or singers: that is a fixed rule. XCIV.
214. He must not give (to a panegyrist) from vain-glory, or from fear, or to a friend (from whom he hopes to obtain benefit), nor (must he bestow gifts), with a view to acquire religious merit, upon dancers or singers: that is a fixed rule. XCIV. t. A householder, when he sees his skin has become wrinkled and his hair turned grey, must go to live in a forest. 2. Or (he must do so) when he sees the son of his son. 3. Let him (before going into the forest) entrust the care of his wife to his sons, or let her accompany him. 4. Let him keep the sacred fires in his new abode as before. 8. He must not omit to perform the five sacri- _XCIV. 1, 2. M.VI, 2.— 3, 4. M. VI, 3, 4; ¥. IIL, 45; Apast. II, 9, 22, 8, 9.— 5. M. VI, 5, 16; Y. III, 46; Gaut. III, 29.— 6. M.VI, 8; Y. III, 48. — 7. M.VI, 26; Y. III, 45; Apast. II, 9, 21, 19. — 8. M. VI, 6; Apast. II, 9, 22,1; Gaut. VI, 34.— 9, 10. M. VI, 6; Y. III, 46, 48.— 9,11. Gaut. III, 34, 35. — 18. M. VI, 18; Y. II, 47.—12. M. VI, 15; ¥. IL, 47; Apast. IL, 9, 22, 24.—13. M.VI, 28; Y. III, 55. ‘The duties of a householder having been declared, he now goes on to expound the duties of an hermit.’ (Nand.) 5. See LIX, 20 seq. XCY, 2. HERMIT. 277 fices, but (he must perform them) with (fruits, herbs, or roots) growing wild. 6. He must not relinquish the private recitation of the Veda. 7. He must preserve his chastity. 8. He must wear a dress made of skins or bark. - 9g. He must suffer the hairs of his head, of his beard, and of his body, and his nails to grow. io. He must bathe at morning, noon, and evening. 11. He must either collect provisions, after the manner of the pigeon, for a month, or he must collect them for a year. 12, He who has collected provisions for a year, must throw away what he has collected on the day of full moon in the month Asvina. 13. Or an hermit may bring food from a village, placing it in a dish made of leaves, or in a single leaf, or in his hand, or in a potsherd, and eat eight mouthfuls of it. XCV. 1. An hermit must dry up his frame by the practice of austerities, ' 2, In summer he must expose himself to five fires. 6. The use of the particle 4a implies, according to Nahd., that the practice of distributing gifts should likewise be continued. 11. The particle va here refers, according to Nand., to a third alternative mentioned by Manu (VI, 18), that he should gather provisions sufficient for six months. XCV. 1. M. VI, 24.— 2-4. M. VI, 23; Y. Ill, 52.— 58, 6. M. VI, 19; Y. Il, s0.— 7-11. M.VI, g, 21; Y. Ill, 46; Apast. II, o, 22, 2; Gaut. III, 26.— 12, 13. M. VI, 20; Y. III, 50. — i4, 15. M. VI, 17; Y. III, 49. — 16, 17. M. XI, 235, 239. 278 VISHNU. XCV, 3. ‘3. During the season of the rains he must sleep in the open air. 4. In winter he must wear wet clothes. 5. He must eat at night. 6. He may eat after having fasted entirely for one day, or for two days, or for three days. 7. He may eat flowers. 8. He may eat fruits. 9. He may eat vegetables.
3‘3. During the season of the rains he must sleep in the open air. 4. In winter he must wear wet clothes. 5. He must eat at night. 6. He may eat after having fasted entirely for one day, or for two days, or for three days. 7. He may eat flowers. 8. He may eat fruits. 9. He may eat vegetables. ro. He may eat leaves. 11. He may eat roots. ‘12. Or he may eat boiled barley once at the close of a half-month. 13. Or he may eat according to the rules of the KaAndrayama. 14. He shall break his food with stones. 15. Or he shall use his teeth as a pestle. 16. This whole world of deities and of men has devotion for its root, devotion for its middle, devotion for its end, and is supported by devotion. 17. What is hard to follow’, hard to reach, remote, or hard to do, all that may be accomplished by devotion; since there is nothing that may not be effected by devotion. 6. Nand. considers the particle vA to refer to the precept of Y4gtiavalkya (III, 50), that the fast may also extend over a halfmonth or an entire month. 13. The particle va, according to Nand., implies that he may also perform Krzkkhras, as ordained by Y4gfiavalkya (III, 50). Regarding the Kandrayana, see XLVII. 17. 'Dusfara has been translated according to the usual acceptation of this term. Nand. interprets it by ‘hard to understand.’ This proverb is also found Subh4shitérzava 109, Vriddhakanakya’s Proverbs XVII, 3. See Bohtlingk, Ind. Spriiche, 5265. XCVI, 9. ASCETIC. 279 , XCVI. 1. After having passed through the first three orders and annihilated passion, he must offer an oblation to Pragdpati, in which he bestows all his wealth (upon priests) as fee for the performance of the sacrifice, and enter the order of ascetics. 2. Having reposited the fires in his own mind, he must enter the village, in order to collect alms, (but never for any other purpose). 3. He must beg food at seven houses. 4. If he does not get food (at one house), he must not grieve. 5. He must not beg of another ascetic. 6. When the servants have had their meal, when the dishes have been removed, let him beg food (consisting of the leavings). 7. (He must receive the food) in an earthen vessel, or in a wooden bowl, or in a vessel made of the bottle-gourd. 8. He must cleanse those vessels with water. 9. He must shun food obtained by humble salutation.
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.
12. (What is given) to one who calls himself a Brdéhmaza (because he was born and initiated as such, but who does not perform his daily duties) produces twice the same fruit. 3. (What is given) to one who has studied the main portions of the Veda produces a thousand times the same fruit. XCIII. 1-4. M. VU, 85; Gaut.V, 20.—7. M.IV, 192. —8. M. IV, 195.— 9-13. M. IV, 196-200. x. ‘The term abrahmama (one not a Bréhmaza) refers to Kshatriyas and the like.’ Kullfka on M.VII, 85. Dr. Biihler’s rendering of Gautama V, 20 agrees with this interpretation. Nand., on the other hand, refers the term abrahmaza to six kinds of Br&hmanas enumerated by Satatapa, who have infringed the rule of their caste by taking their substance from a king, or by selling or buying forbidden articles, or by sacrificing for a multitude of persons, &c. The term ‘the same fruit’ means that a person shall receive in a future world what he has given in this. (Nand.) XCIII, 12, PIOUS GIFTS. 275 4. (What is given) to one who has mastered the whole Veda, produces infinite fruit. i 5. A domestic priest may claim gifts from his. own employer (but from no one else). 6. And so may a sister, a daughter and sons-inlaw (or other connections claim gifts from their brother, father, &c., but not from a stranger). 7. One who knows his duty must not give even water to a twice-born man who acts like a cat, or to a Brahmaza who acts like a crane, or to one who has not studied the Veda. 8. One who constantly hoists the flag of religion, and who is avaricious, crafty, deceitful, pitiless, and a calumniator of everybody, such a man is said to act like a cat. 9. One who hangs his head, who is bent upon injuring others and upon his own gain, artful, and falsely demure, such a man is said to act like a crane. a 10. Those who act like cranes in this world, and those who act like cats, fall into (the hell called) Andhatdmisra! on account of their wickedness, 11. Ifa man has committed an offence and does penance for it, he must not do so under pretext of performing an act of piety, covering his crime under a (fictitious) vow, and imposing on women and Siidras. 12. A Brahmaza who acts thus, is despised in the next life and in this by those who know the Veda, and the penance performed by him under such false pretence goes to the (demons called) Rakshasas. 10. *See XLIII, 3. T2 276 VISHNU. XCIII, 13. 13. One who gains his subsistence by wearing (a lock on the crown of the head or other) distinguishing marks of a caste or religious order, to which he does not belong, takes upon himself the (consequences of the) sins committed by those who have a right to those marks, and enters in a future birth the womb of an animal. 14. He must not give (to a panegyrist) from vain-glory, or from fear, or to a friend (from whom he hopes to obtain benefit), nor (must he bestow gifts), with a view to acquire religious merit, upon dancers or singers: that is a fixed rule. XCIV.
214. He must not give (to a panegyrist) from vain-glory, or from fear, or to a friend (from whom he hopes to obtain benefit), nor (must he bestow gifts), with a view to acquire religious merit, upon dancers or singers: that is a fixed rule. XCIV. t. A householder, when he sees his skin has become wrinkled and his hair turned grey, must go to live in a forest. 2. Or (he must do so) when he sees the son of his son. 3. Let him (before going into the forest) entrust the care of his wife to his sons, or let her accompany him. 4. Let him keep the sacred fires in his new abode as before. 8. He must not omit to perform the five sacri- _XCIV. 1, 2. M.VI, 2.— 3, 4. M. VI, 3, 4; ¥. IIL, 45; Apast. II, 9, 22, 8, 9.— 5. M. VI, 5, 16; Y. III, 46; Gaut. III, 29.— 6. M.VI, 8; Y. III, 48. — 7. M.VI, 26; Y. III, 45; Apast. II, 9, 21, 19. — 8. M. VI, 6; Apast. II, 9, 22,1; Gaut. VI, 34.— 9, 10. M. VI, 6; Y. III, 46, 48.— 9,11. Gaut. III, 34, 35. — 18. M. VI, 18; Y. II, 47.—12. M. VI, 15; ¥. IL, 47; Apast. IL, 9, 22, 24.—13. M.VI, 28; Y. III, 55. ‘The duties of a householder having been declared, he now goes on to expound the duties of an hermit.’ (Nand.) 5. See LIX, 20 seq. XCY, 2. HERMIT. 277 fices, but (he must perform them) with (fruits, herbs, or roots) growing wild. 6. He must not relinquish the private recitation of the Veda. 7. He must preserve his chastity. 8. He must wear a dress made of skins or bark. - 9g. He must suffer the hairs of his head, of his beard, and of his body, and his nails to grow. io. He must bathe at morning, noon, and evening. 11. He must either collect provisions, after the manner of the pigeon, for a month, or he must collect them for a year. 12, He who has collected provisions for a year, must throw away what he has collected on the day of full moon in the month Asvina. 13. Or an hermit may bring food from a village, placing it in a dish made of leaves, or in a single leaf, or in his hand, or in a potsherd, and eat eight mouthfuls of it. XCV. 1. An hermit must dry up his frame by the practice of austerities, ' 2, In summer he must expose himself to five fires. 6. The use of the particle 4a implies, according to Nahd., that the practice of distributing gifts should likewise be continued. 11. The particle va here refers, according to Nand., to a third alternative mentioned by Manu (VI, 18), that he should gather provisions sufficient for six months. XCV. 1. M. VI, 24.— 2-4. M. VI, 23; Y. Ill, 52.— 58, 6. M. VI, 19; Y. Il, s0.— 7-11. M.VI, g, 21; Y. Ill, 46; Apast. II, o, 22, 2; Gaut. III, 26.— 12, 13. M. VI, 20; Y. III, 50. — i4, 15. M. VI, 17; Y. III, 49. — 16, 17. M. XI, 235, 239. 278 VISHNU. XCV, 3. ‘3. During the season of the rains he must sleep in the open air. 4. In winter he must wear wet clothes. 5. He must eat at night. 6. He may eat after having fasted entirely for one day, or for two days, or for three days. 7. He may eat flowers. 8. He may eat fruits. 9. He may eat vegetables.
3‘3. During the season of the rains he must sleep in the open air. 4. In winter he must wear wet clothes. 5. He must eat at night. 6. He may eat after having fasted entirely for one day, or for two days, or for three days. 7. He may eat flowers. 8. He may eat fruits. 9. He may eat vegetables. ro. He may eat leaves. 11. He may eat roots. ‘12. Or he may eat boiled barley once at the close of a half-month. 13. Or he may eat according to the rules of the KaAndrayama. 14. He shall break his food with stones. 15. Or he shall use his teeth as a pestle. 16. This whole world of deities and of men has devotion for its root, devotion for its middle, devotion for its end, and is supported by devotion. 17. What is hard to follow’, hard to reach, remote, or hard to do, all that may be accomplished by devotion; since there is nothing that may not be effected by devotion. 6. Nand. considers the particle vA to refer to the precept of Y4gtiavalkya (III, 50), that the fast may also extend over a halfmonth or an entire month. 13. The particle va, according to Nand., implies that he may also perform Krzkkhras, as ordained by Y4gfiavalkya (III, 50). Regarding the Kandrayana, see XLVII. 17. 'Dusfara has been translated according to the usual acceptation of this term. Nand. interprets it by ‘hard to understand.’ This proverb is also found Subh4shitérzava 109, Vriddhakanakya’s Proverbs XVII, 3. See Bohtlingk, Ind. Spriiche, 5265. XCVI, 9. ASCETIC. 279 , XCVI. 1. After having passed through the first three orders and annihilated passion, he must offer an oblation to Pragdpati, in which he bestows all his wealth (upon priests) as fee for the performance of the sacrifice, and enter the order of ascetics. 2. Having reposited the fires in his own mind, he must enter the village, in order to collect alms, (but never for any other purpose). 3. He must beg food at seven houses. 4. If he does not get food (at one house), he must not grieve. 5. He must not beg of another ascetic. 6. When the servants have had their meal, when the dishes have been removed, let him beg food (consisting of the leavings). 7. (He must receive the food) in an earthen vessel, or in a wooden bowl, or in a vessel made of the bottle-gourd. 8. He must cleanse those vessels with water. 9. He must shun food obtained by humble salutation.
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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