Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1” Vide Williams’ Dictionary, s.v. mahdyagf@a; Asvalayana Grrhya II, 1, 3; Manu II, 69; IV, 21. 4 Cf. Gita, p. 62; a guest must always be fed, and unless he is satisfied the host must not eat. Cf. Santi Parvan (Moksha), chap. 192, st. 15; Manu II, 106; Apastamba II; 3, 7, 3- CHAPTER XXX, 24. 359 gifts according to his means, who is not thoughtlessly active! with the hand or foot, who is not thoughtlessly active with the eye, and who is not thoughtlessly active with his speech or any of his limbs, to such a one the (word) good applies. One should always have the sacred thread and a clean cloth, and be of pure vows, and self-restrained, and should always associate with good men, making gifts, and with one’s external organs restrained ; one should restrain one’s lust and hunger ?, should be kind, should behave like the good, and keep a bamboo stick and a water-pot filled with water °. One should learn and teach, should likewise perform sacrifices and officiate at others’ sacrifices, and should give and receive gifts,—(thus) one should adopt the sixfold mode of life‘. Know that three (of these) duties are the means of livelihood for Brahmaxas, the two teaching and officiating at sacrifices, and also receiving untainted gifts’. And as to the other remaining three duties, gift, study, and sacrifice, they are pious® duties. With regard to those three duties, the sage who understands piety, who is selfrestrained, kind, possessed of forgiveness, and equable to all creatures, should avoid heedlessness’. The * The same word as at Gitd, p. 114, there rendered ‘vain activity.’ * Cf. Apastamba II, 1, 1, 2 seq. * Cf. Manu IV, 36; Apastamba II, 1, 1, 15. * These are the well-known six duties of Brahmasas as specified by Manu and others. See the discussion of this point in the Introduction. * Another reading is ‘ gifts from an untainted (source). * What is the exact meaning of this here? I suppose the meaning is that the performance of them is a pure performance of duty ; the others are duties the performance of which supplies one’s own wants, and is therefore interested. Cf. Gautama X, 1 and 2. 7 Le. omission or mistake in pesformance. 360 anucitA. Brahmaza householder, who is of rigid vows, who is thus devoted, discharging all these duties as much as is in his power, conquers heaven. Cuaprer XXXI. Brahman said:
2Cf. Gautama X, 1 and 2. 7 Le. omission or mistake in pesformance. 360 anucitA. Brahmaza householder, who is of rigid vows, who is thus devoted, discharging all these duties as much as is in his power, conquers heaven. Cuaprer XXXI. Brahman said: Thus! duly studying to the best of his power, in the way above’ stated, and likewise living as a Brahmaf4rin, one who is devoted to his own duty and learned, who is a sage with all his senses restrained, who applies himself to what is agreeable and beneficial to the preceptor, who is pure*, and constant in veracity and piety, should, with the permission of the preceptor, take food without decrying it‘, should eat (the leavings) of sacrificial offerings, and alms, and should stand, sit, and take exercise ° (duly), should sacrifice twice to the fire after becoming clean and with a concentrated (mind), and should always bear a staff of the Bilva or Palfsa * (wood). The clothing of the twice-born (man) should be of linen, or of cotton, or also a deerskin, or a cloth entirely (dyed with) reddish colour. There should also be a girdle of mugiga; he should have matted hair, and likewise always (carry) water (with him). and have his sacred thread, be engaged in sacred ’ Arguna Misra says, ‘ Having described first the order of householder, as that is the chief, he now describes that of Brahma#irin.’ Cf. Apastamba II, 9, 21, 1, and note. * Where? This is obscure. * Both internally and externally, I presume. * Cf. Taittirfya, p. 129; Santi Parvan (Moksha), chap. 1932, st. 6. * Cf. Gitd, p. 69. Arguna Misra says, ‘Having exercise by means of standing and sitting; the meaning is not sleeping except at the proper time.’ * Cf. Manu II, 41 seq. CHAPTER XXXI, 14. 361 study, and free from avarice, and of rigid observances. (Such) a Brahmaéérin, always making offerings likewise of pure water to satisfy the deities, being restrained in mind’, is esteemed. One who is thus devoted *, who is concentrated in mind, and continent®, conquers heaven, and reaching the highest seat, does not return to birth. Refined by means of all ceremonies, and likewise living as a Brahmaarin ‘, a sage who has renounced$ (all) should go out of towns and dwell in forests*, Wearing a skin or the bark of a tree, he should bathe (every) morning and evening, and always living within the forest, should not enter a town again. He should honour guests, and should also give them shelter at (the proper) time, living on fruits and leaves, and roots and Sy4m4ka grain. He should without sloth feed on water, air, and all forest-products down to grass as they come, in order’, in accordance with the (regulations® at his) initiation. He should honour a guest who comes, by (giving him) water accompanied with roots, fruits, and leaves. And he should always without sloth give alms out of whatever he has for food. He should also eat always after the deities and guests®
3He should honour a guest who comes, by (giving him) water accompanied with roots, fruits, and leaves. And he should always without sloth give alms out of whatever he has for food. He should also eat always after the deities and guests® ’ Or it may be, ‘being self-restrained and with (all his) heart.’ The constructions in the original vary greatly, and so they do in the translation. * Applying himself to his duties. * Cf. Maitrf, p. 18, and comment there. * Cf. Manu VI, 1 seq. * Ie. who is a mendicant ascetic. * Cf. p. 173 supra, note 9. Here he gives a description of the third order of forester, as to which compare generally Manu VI. * First the jungle-products, then air, &c., Arguna Misra. The sense seems to be that the restrictions should become gradually harder. Cf. Manu VI, 24-31; Apastamba II, 9, 22, 2 seq.; II, 9,23, 2. » I.e. whatever restriction he put on himself when entering upon the particular mode of life. ° Supra, p. 358, and cf. Taittirfya, p. 38. 362 aNuciTA, (are satisfied) and with his speech restrained, having a mind free from envy ', eating little, and depending on the deities. Restraining the external senses, kind, full of forgiveness, preserving his hair and moustache, performing sacrifices, addicted to sacred study, and devoted to veracity and piety, pure in body ?, always dexterous*, always in forests, and concentrated in mind,—a forester whose senses are subdued and who is thus devoted‘ conquers the worlds. A householder, or a Brahmaéarin, or again a forester, who wishes to apply himself to final emancipation should adopt the best (line of) conduct®. Offering safety to all beings, the sage should become free from all action *, and be agreeable to all beings, kind, and restrained in all his senses. He should make a fire’ and feed on the alms (obtained) without asking* and without trouble*, and which have come spontaneously", in a place free from smoke and where people have already" eaten. One who ’ Te. of others for obtaining more, and so forth. Arguna Misra’s reading is different, and he renders it to mean, ‘one by whom the rule of life as a Brahmaédrin has not been violated.’ * Arguna Misra’s reading, ‘one who has cast away (all attachment to) the body.’ Compare as to hair and moustache, Mana V1, 6 seq. * See Gita, p. 127. Here the meaning is probably assiduous in the performance of duties, vows, and so forth. ‘ Ie. applies himself to his duties. * Arguna Misra says this means 4nand&sramam, but there must be some bad copying here. I take the word as it stands to mean something like the ‘ godlike endowments’ at Git4, p. 114. * See Git, pp. 54, 127. The meaning here is probably that of action without egoism. See Gita, p. 55. 7 Le. Arguna Misra says, ‘not at night.’ The readings are unsatisfactory. I read krstva vahnim, but diffidently. Is the allusion to the rule at Apastamba II, 9, 21,10? Cf. Gautama III, 27. * Cf. Kaushftaki, p. 32. * Le. to the giver. Cf. Gita, p. 120.
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.
1” Vide Williams’ Dictionary, s.v. mahdyagf@a; Asvalayana Grrhya II, 1, 3; Manu II, 69; IV, 21. 4 Cf. Gita, p. 62; a guest must always be fed, and unless he is satisfied the host must not eat. Cf. Santi Parvan (Moksha), chap. 192, st. 15; Manu II, 106; Apastamba II; 3, 7, 3- CHAPTER XXX, 24. 359 gifts according to his means, who is not thoughtlessly active! with the hand or foot, who is not thoughtlessly active with the eye, and who is not thoughtlessly active with his speech or any of his limbs, to such a one the (word) good applies. One should always have the sacred thread and a clean cloth, and be of pure vows, and self-restrained, and should always associate with good men, making gifts, and with one’s external organs restrained ; one should restrain one’s lust and hunger ?, should be kind, should behave like the good, and keep a bamboo stick and a water-pot filled with water °. One should learn and teach, should likewise perform sacrifices and officiate at others’ sacrifices, and should give and receive gifts,—(thus) one should adopt the sixfold mode of life‘. Know that three (of these) duties are the means of livelihood for Brahmaxas, the two teaching and officiating at sacrifices, and also receiving untainted gifts’. And as to the other remaining three duties, gift, study, and sacrifice, they are pious® duties. With regard to those three duties, the sage who understands piety, who is selfrestrained, kind, possessed of forgiveness, and equable to all creatures, should avoid heedlessness’. The * The same word as at Gitd, p. 114, there rendered ‘vain activity.’ * Cf. Apastamba II, 1, 1, 2 seq. * Cf. Manu IV, 36; Apastamba II, 1, 1, 15. * These are the well-known six duties of Brahmasas as specified by Manu and others. See the discussion of this point in the Introduction. * Another reading is ‘ gifts from an untainted (source). * What is the exact meaning of this here? I suppose the meaning is that the performance of them is a pure performance of duty ; the others are duties the performance of which supplies one’s own wants, and is therefore interested. Cf. Gautama X, 1 and 2. 7 Le. omission or mistake in pesformance. 360 anucitA. Brahmaza householder, who is of rigid vows, who is thus devoted, discharging all these duties as much as is in his power, conquers heaven. Cuaprer XXXI. Brahman said:
2Cf. Gautama X, 1 and 2. 7 Le. omission or mistake in pesformance. 360 anucitA. Brahmaza householder, who is of rigid vows, who is thus devoted, discharging all these duties as much as is in his power, conquers heaven. Cuaprer XXXI. Brahman said: Thus! duly studying to the best of his power, in the way above’ stated, and likewise living as a Brahmaf4rin, one who is devoted to his own duty and learned, who is a sage with all his senses restrained, who applies himself to what is agreeable and beneficial to the preceptor, who is pure*, and constant in veracity and piety, should, with the permission of the preceptor, take food without decrying it‘, should eat (the leavings) of sacrificial offerings, and alms, and should stand, sit, and take exercise ° (duly), should sacrifice twice to the fire after becoming clean and with a concentrated (mind), and should always bear a staff of the Bilva or Palfsa * (wood). The clothing of the twice-born (man) should be of linen, or of cotton, or also a deerskin, or a cloth entirely (dyed with) reddish colour. There should also be a girdle of mugiga; he should have matted hair, and likewise always (carry) water (with him). and have his sacred thread, be engaged in sacred ’ Arguna Misra says, ‘ Having described first the order of householder, as that is the chief, he now describes that of Brahma#irin.’ Cf. Apastamba II, 9, 21, 1, and note. * Where? This is obscure. * Both internally and externally, I presume. * Cf. Taittirfya, p. 129; Santi Parvan (Moksha), chap. 1932, st. 6. * Cf. Gitd, p. 69. Arguna Misra says, ‘Having exercise by means of standing and sitting; the meaning is not sleeping except at the proper time.’ * Cf. Manu II, 41 seq. CHAPTER XXXI, 14. 361 study, and free from avarice, and of rigid observances. (Such) a Brahmaéérin, always making offerings likewise of pure water to satisfy the deities, being restrained in mind’, is esteemed. One who is thus devoted *, who is concentrated in mind, and continent®, conquers heaven, and reaching the highest seat, does not return to birth. Refined by means of all ceremonies, and likewise living as a Brahmaarin ‘, a sage who has renounced$ (all) should go out of towns and dwell in forests*, Wearing a skin or the bark of a tree, he should bathe (every) morning and evening, and always living within the forest, should not enter a town again. He should honour guests, and should also give them shelter at (the proper) time, living on fruits and leaves, and roots and Sy4m4ka grain. He should without sloth feed on water, air, and all forest-products down to grass as they come, in order’, in accordance with the (regulations® at his) initiation. He should honour a guest who comes, by (giving him) water accompanied with roots, fruits, and leaves. And he should always without sloth give alms out of whatever he has for food. He should also eat always after the deities and guests®
3He should honour a guest who comes, by (giving him) water accompanied with roots, fruits, and leaves. And he should always without sloth give alms out of whatever he has for food. He should also eat always after the deities and guests® ’ Or it may be, ‘being self-restrained and with (all his) heart.’ The constructions in the original vary greatly, and so they do in the translation. * Applying himself to his duties. * Cf. Maitrf, p. 18, and comment there. * Cf. Manu VI, 1 seq. * Ie. who is a mendicant ascetic. * Cf. p. 173 supra, note 9. Here he gives a description of the third order of forester, as to which compare generally Manu VI. * First the jungle-products, then air, &c., Arguna Misra. The sense seems to be that the restrictions should become gradually harder. Cf. Manu VI, 24-31; Apastamba II, 9, 22, 2 seq.; II, 9,23, 2. » I.e. whatever restriction he put on himself when entering upon the particular mode of life. ° Supra, p. 358, and cf. Taittirfya, p. 38. 362 aNuciTA, (are satisfied) and with his speech restrained, having a mind free from envy ', eating little, and depending on the deities. Restraining the external senses, kind, full of forgiveness, preserving his hair and moustache, performing sacrifices, addicted to sacred study, and devoted to veracity and piety, pure in body ?, always dexterous*, always in forests, and concentrated in mind,—a forester whose senses are subdued and who is thus devoted‘ conquers the worlds. A householder, or a Brahmaéarin, or again a forester, who wishes to apply himself to final emancipation should adopt the best (line of) conduct®. Offering safety to all beings, the sage should become free from all action *, and be agreeable to all beings, kind, and restrained in all his senses. He should make a fire’ and feed on the alms (obtained) without asking* and without trouble*, and which have come spontaneously", in a place free from smoke and where people have already" eaten. One who ’ Te. of others for obtaining more, and so forth. Arguna Misra’s reading is different, and he renders it to mean, ‘one by whom the rule of life as a Brahmaédrin has not been violated.’ * Arguna Misra’s reading, ‘one who has cast away (all attachment to) the body.’ Compare as to hair and moustache, Mana V1, 6 seq. * See Gita, p. 127. Here the meaning is probably assiduous in the performance of duties, vows, and so forth. ‘ Ie. applies himself to his duties. * Arguna Misra says this means 4nand&sramam, but there must be some bad copying here. I take the word as it stands to mean something like the ‘ godlike endowments’ at Git4, p. 114. * See Git, pp. 54, 127. The meaning here is probably that of action without egoism. See Gita, p. 55. 7 Le. Arguna Misra says, ‘not at night.’ The readings are unsatisfactory. I read krstva vahnim, but diffidently. Is the allusion to the rule at Apastamba II, 9, 21,10? Cf. Gautama III, 27. * Cf. Kaushftaki, p. 32. * Le. to the giver. Cf. Gita, p. 120.
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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