Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1See 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. * Sce Git, p. 10. " Cf. Manu VI, 56; Gautama III, 15. CHAPTER XXXI, 26. 363 understands final emancipation should seek to obtain alms after the cleaning’ of the vessels (used for cooking), and should not rejoice if he obtains, and should not be dejected if he does not obtain (alms). Nor should he beg for too much alms?, seeking merely to sustain life. Eating only a little, he should go about for alms with a concentrated mind, looking out for the (proper) time. He should not wish for earnings in common with another, nor should he eat when honoured ; for an ascetic should be averse from all earnings (accompanied) with honour*. When eating, he should not taste any articles of food which have been eaten by others‘, or which are pungent, astringent, or bitter, and likewise no sweet juices. He should eat just enough for his livelihood—for the support of life. One who understands final emancipation should seek for a livelihood without obstructing (other) creatures ; and when he goes about for alms, he should not go following after another®. He should not parade (his) piety, he should move about in a secluded place, free from passion. He should resort for shelter to an empty house, or a forest, or the foot of a tree, or a river likewise, or the cavern of a mountain. In summer, (he should pass) but a single night* in a town; and in the rains, he may dwell in one place. He should move about the ‘ Le. I presume, in order to avoid interfering with others’ comforts. And see last note. * See Manu VI, 55. As to proper time further on, see last note. * Cf. Sanatsug4tfya, pp. 145-147; ‘without respect’ at Gitd, p- 120, means probably with disrespect, otherwise that passage and this would be somewhat inconsistent. See too Manu II, 162. * Cf. Manu II, 56; Git4, p. 118; and p. 269 supra, * As that other may get nothing if they go together, Arguna Misra. Cf. Manu VI, 51. * Cf. Gautama III, a1. 364 anuciTA.
2See too Manu II, 162. * Cf. Manu II, 56; Git4, p. 118; and p. 269 supra, * As that other may get nothing if they go together, Arguna Misra. Cf. Manu VI, 51. * Cf. Gautama III, a1. 364 anuciTA. world like a worm', his path being pointed out by the sun, and he should walk with circumspection over the earth out of compassion to all beings *. He should not make any accumulations ; and should eschew dwelling with friends*. And the man who understands final emancipation should verily do all acts which he has to do, always with clean water. A man should always bathe in clean water. And with his senses restrained, he should devote himself to these eight observances *,—harmlessness, life as a BrahmaArin, veracity, and also straightforwardness, freedom from anger, freedom from (the habit of) carping, restraint of the external organs, and habitual freedom from (the habit of) backbiting. He should always practise a sinless (mode of) conduct, not deceptive and not crooked ; and free from attachment should always make one who comes (as a guest) take a morsel of food. He should eat just enough for livelihood—for the support of life. And he should eat (only) what has been obtained with piety *, and should not follow his own (mere) desire *. He should not accept anything at all other than food and clothing. And he should accept as much as he eats and no more. He should not receive from others, nor should he ever give to others’. * Ie. not very fast, Arguna Misra; ‘the path being pointed out by the sun’=not at night, for fear of destroying worms, &c. * This seems to be very like the practice of the Gainas of the present day. And cf. Manu VI, 69. * Cf. Git4, pp. 68-103. * Cf. Gitd, p. 114, and cf. also SanatsugAtfya, p. 153. ® That is to say, obtained without violation of any binding obligation, or rule of the Sastras. * Cf. Gitd, p. 117. * This is not very clear, and Arguna Misra’s comments are not intelligible. The sense seems to be this, ‘He should not take more than is wanted, nor should he keep any accumulations from which to give to others, but should at once share with others all that is earned.’ CHAPTER XXXI, 39. 365
3117. * This is not very clear, and Arguna Misra’s comments are not intelligible. The sense seems to be this, ‘He should not take more than is wanted, nor should he keep any accumulations from which to give to others, but should at once share with others all that is earned.’ CHAPTER XXXI, 39. 365 But owing to the helplessness of people, a wise man should always share (with others). He should not appropriate another's riches, and should not take (anything) unasked. Nor, verily, after enjoying any object should one become afterwards attached to it. One who has anything to do!’ should take earth, water, pebbles likewise, and leaves, flowers, and fruits which are not secured * (by anybody), as they come*, One should not live by the occupation of an artisan‘, nor should one wish for gold. One should not hate, should not teach®, and should be void of (all) belongings*. One should eat what is consecrated by faith’, and should avoid (all) controversies, should act without a purpose®, should be free from attachment, and without fixed appointments with people®. One should not perform, or cause to be performed, any action involving expectation of fruit, or involving any destruction of life, or the assemblage of people. Rejecting all things, . Arguna Misra says that this means if he wants them for any particular purpose he should take the earth, &c. * I.e. apparently, taken possession of and preserved as one’s own by anybody. * Arguna Misra renders this by ‘ which lead to action.’ Is it not rather the ‘spontaneous earnings’ at Gita, p. 60? * Cf. Manu III, 64; Apastamba I, 6, 18, 18; Gautama XVII, 7. * T.e. teach one who does not ask to be instructed. Cf. Manu II, 110. * Cf. Gita, p. 60; the original word, however, is not the same. 7 See p. 360, note 3 supra; Manu II, 54-55; Gautama IX, 59. ‘Controversies ;’ the original is nimitta, and the interpretation is what appears to be Arguna Misra’s, It may also mean ‘omens.’ That this is the true sense appears from Manu VI, 50. * Cf. Gitd, p. 48. ® Arguna Misra says, ‘e.g. I shall come to you to-morrow for alms,’ &c. Cf. Apastamba I, 6, 19, 12. © The words are the same as at Gitd, p. 54, ‘keeping pcople (to 366 ANuGiTA.
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.
1See 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. * Sce Git, p. 10. " Cf. Manu VI, 56; Gautama III, 15. CHAPTER XXXI, 26. 363 understands final emancipation should seek to obtain alms after the cleaning’ of the vessels (used for cooking), and should not rejoice if he obtains, and should not be dejected if he does not obtain (alms). Nor should he beg for too much alms?, seeking merely to sustain life. Eating only a little, he should go about for alms with a concentrated mind, looking out for the (proper) time. He should not wish for earnings in common with another, nor should he eat when honoured ; for an ascetic should be averse from all earnings (accompanied) with honour*. When eating, he should not taste any articles of food which have been eaten by others‘, or which are pungent, astringent, or bitter, and likewise no sweet juices. He should eat just enough for his livelihood—for the support of life. One who understands final emancipation should seek for a livelihood without obstructing (other) creatures ; and when he goes about for alms, he should not go following after another®. He should not parade (his) piety, he should move about in a secluded place, free from passion. He should resort for shelter to an empty house, or a forest, or the foot of a tree, or a river likewise, or the cavern of a mountain. In summer, (he should pass) but a single night* in a town; and in the rains, he may dwell in one place. He should move about the ‘ Le. I presume, in order to avoid interfering with others’ comforts. And see last note. * See Manu VI, 55. As to proper time further on, see last note. * Cf. Sanatsug4tfya, pp. 145-147; ‘without respect’ at Gitd, p- 120, means probably with disrespect, otherwise that passage and this would be somewhat inconsistent. See too Manu II, 162. * Cf. Manu II, 56; Git4, p. 118; and p. 269 supra, * As that other may get nothing if they go together, Arguna Misra. Cf. Manu VI, 51. * Cf. Gautama III, a1. 364 anuciTA.
2See too Manu II, 162. * Cf. Manu II, 56; Git4, p. 118; and p. 269 supra, * As that other may get nothing if they go together, Arguna Misra. Cf. Manu VI, 51. * Cf. Gautama III, a1. 364 anuciTA. world like a worm', his path being pointed out by the sun, and he should walk with circumspection over the earth out of compassion to all beings *. He should not make any accumulations ; and should eschew dwelling with friends*. And the man who understands final emancipation should verily do all acts which he has to do, always with clean water. A man should always bathe in clean water. And with his senses restrained, he should devote himself to these eight observances *,—harmlessness, life as a BrahmaArin, veracity, and also straightforwardness, freedom from anger, freedom from (the habit of) carping, restraint of the external organs, and habitual freedom from (the habit of) backbiting. He should always practise a sinless (mode of) conduct, not deceptive and not crooked ; and free from attachment should always make one who comes (as a guest) take a morsel of food. He should eat just enough for livelihood—for the support of life. And he should eat (only) what has been obtained with piety *, and should not follow his own (mere) desire *. He should not accept anything at all other than food and clothing. And he should accept as much as he eats and no more. He should not receive from others, nor should he ever give to others’. * Ie. not very fast, Arguna Misra; ‘the path being pointed out by the sun’=not at night, for fear of destroying worms, &c. * This seems to be very like the practice of the Gainas of the present day. And cf. Manu VI, 69. * Cf. Git4, pp. 68-103. * Cf. Gitd, p. 114, and cf. also SanatsugAtfya, p. 153. ® That is to say, obtained without violation of any binding obligation, or rule of the Sastras. * Cf. Gitd, p. 117. * This is not very clear, and Arguna Misra’s comments are not intelligible. The sense seems to be this, ‘He should not take more than is wanted, nor should he keep any accumulations from which to give to others, but should at once share with others all that is earned.’ CHAPTER XXXI, 39. 365
3117. * This is not very clear, and Arguna Misra’s comments are not intelligible. The sense seems to be this, ‘He should not take more than is wanted, nor should he keep any accumulations from which to give to others, but should at once share with others all that is earned.’ CHAPTER XXXI, 39. 365 But owing to the helplessness of people, a wise man should always share (with others). He should not appropriate another's riches, and should not take (anything) unasked. Nor, verily, after enjoying any object should one become afterwards attached to it. One who has anything to do!’ should take earth, water, pebbles likewise, and leaves, flowers, and fruits which are not secured * (by anybody), as they come*, One should not live by the occupation of an artisan‘, nor should one wish for gold. One should not hate, should not teach®, and should be void of (all) belongings*. One should eat what is consecrated by faith’, and should avoid (all) controversies, should act without a purpose®, should be free from attachment, and without fixed appointments with people®. One should not perform, or cause to be performed, any action involving expectation of fruit, or involving any destruction of life, or the assemblage of people. Rejecting all things, . Arguna Misra says that this means if he wants them for any particular purpose he should take the earth, &c. * I.e. apparently, taken possession of and preserved as one’s own by anybody. * Arguna Misra renders this by ‘ which lead to action.’ Is it not rather the ‘spontaneous earnings’ at Gita, p. 60? * Cf. Manu III, 64; Apastamba I, 6, 18, 18; Gautama XVII, 7. * T.e. teach one who does not ask to be instructed. Cf. Manu II, 110. * Cf. Gita, p. 60; the original word, however, is not the same. 7 See p. 360, note 3 supra; Manu II, 54-55; Gautama IX, 59. ‘Controversies ;’ the original is nimitta, and the interpretation is what appears to be Arguna Misra’s, It may also mean ‘omens.’ That this is the true sense appears from Manu VI, 50. * Cf. Gitd, p. 48. ® Arguna Misra says, ‘e.g. I shall come to you to-morrow for alms,’ &c. Cf. Apastamba I, 6, 19, 12. © The words are the same as at Gitd, p. 54, ‘keeping pcople (to 366 ANuGiTA.
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.
No commentary for this page.