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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
136. Sankhayana Grrhya-sfitra 1,14; Pdraskara Grzhya-sitra I, 8, 18; Apastamba II, 6,13, 12. Though VasishéAa’s quotation is less complete than Apastamba’s, still the following Sfitras show that he knew the conclusion of the passage, and does not take it as an authority for the sale of a daughter. 37. Krishnapandita makes a mistake by connecting the word ‘aturmasyeshu’ with the next Sfitra. He is right in saying that ‘the KAturmasyas’ is the name of a book. It is, however, not a separate work, but the k4zda or section of a Vedic work treating of the KaturmAsya sacrifices (see Max Miller, Hist. Anc. Sansk. Lit., p. 355). The particular work from which our quotation has been taken, is either the Maitrayamiya Samhita, or the Kashaka. For, as Dr. von Schroeder informs me, Maitray4miya Samhita I, 10, 11 reads ‘anrztam va esha karoti y4 patyuA krita satyathanyais Aarati,” and the title of the kazda is KAturmAsyAni. Professor Weber, Ind. Stud. V, 407, has found the same words in the XAturmAsya section of the Ka‘haka XXXVI, 5. In the translation I have added the beginning of the passage which Vasish/4a omits, according to the Maitrayatya Samhita. 39-41. Gautama XI, 25-27. 8 VASISHTHA. I, 40. 40. The Brahmama shall declare their duties, 41. And the king shall govern them accordingly. 42. But aking who rules in accordance with the sacred law, may take the sixth part of the wealth (of his subjects), 43. Except from Brahmazas. 44. It has been declared in the Veda, ‘ But he obtains the sixth part of (the merit which Brahmazas gain by) sacrifices and charitable works.’ 45. (It is further stated in the Veda), ‘The Brahmaza makes the Veda rich; the Br&hmaza saves from misfortune; therefore the Brahmaza shall not be made a source of subsistence. Soma is his king.’ 46. Further (another passage says), ‘After death bliss (awaits the king who does not oppress Brahmamzas).’ 42. Vishau III, 22-25. Though the ambiguous word dhana, ‘wealth,’ is used in the text, it seems not doubtful that Vasish‘ha alludes to the land-tax, which generally consists of one sixth of the produce. 43. Vishau III, 26. 44. Vishzu III, 27-28. Pfirta,‘the merit gained by charitable works,’ i.e. by planting trees, digging wells, and so forth. The words ‘iti ha,’ placed at the end of the Sfitra, indicate that it is a quotation, and that vigfidyate, ‘it is declared in the Veda,’ has to be understood from Sfitra 46. Gautama XI, 11, too, alleges that the rule is based on a Vedic passage. 45. Satapatha-brahmaaa V, 4, 2, 3. Krishwapandita’s division of the quotation into several Sfitras is unnecessary. His explanation of anddya, which he takes to mean ‘the first of all,’ is wrong. He asserts that the Brahmana is said ‘to make the Veda rich,’ because by sacrificing and so forth he fulfils its object and protects it. But the phrase is probably corrupt. If it is said that Soma is the king of the Brahmawas, the object is to indicate that an earthly king is not their master, see Gautama XI, 1.
2But the phrase is probably corrupt. If it is said that Soma is the king of the Brahmawas, the object is to indicate that an earthly king is not their master, see Gautama XI, 1. Hy, ¢. THE FOUR CASTES, 9 Crapter II. 1. There are four castes (varva), Brahmamas, shatriyas, Vaisyas, and Sfdras. 2. Three castes, Brahmazas, Kshatriyas, and i Vaisyas, (are called) twice-born. . 3. Their first birth is from their mother; the second from the investiture with the sacred girdle. _In that (second birth) the SAvitrt is the mother, but . the teacher is said to be the father. 4. They call the teacher father, because he gives instruction in the Veda. 5. They quote also (the following passage from the Veda) to the same (effect): ‘Of two kinds, forsooth, is the virile energy of a man learned in the Vedas, that which (resides) above the navel and the other which below (the navel) descends downwards. Through that which (resides) above the navel, his offspring is produced, when he initiates Brahmamas, when he teaches them, when he causes them to offer oblations, when he makes them holy. By that which resides below the navel the children of his body are produced. Therefore they -never say to a Srotriya, who teaches the Veda, “Thou art destitute of offspring.”’ II. 1-2. Vishzu II, 1-2; Manu X, 4. 3. Identical with Manu II, 169%, 1704, and Vishzu XXVIII, 37- 38. The Savitri or the verse addressed to Savitr?' is found Rig-veda III, 62, ro. ; 4. Gautama I,10; Manu II, 171. 5. The reading tatha4pyud4haranti, which several of my MSS. give, seems to me preferable to Krishnapandita’s udaharati. Krishnapandita explains sAdhu karoti, ‘makes them holy,’ by adhyd4tmam upadisati, ‘teaches them transcendental knowledge.’ 10 VASISHTHA. II, 6. 6. HArtta also quotes (the following verse): ‘No religious rite can be performed by a (child) before he has been girt with the sacred girdle, since he is on a level with a Sidra before his (new) birth from the Veda.’ 7. (The above prohibition refers to all rites) except those connected with libations of water, (the exclamation) Svadhd, and the manes. 8. Sacred learning approached a Bréhmamza (and said to him), ‘ Preserve me, I am thy treasure, reveal me not to a scorner, nor to a wicked man, nor to one of uncontrolled passions: so (preserved) I shall become strong.’ 9. ‘Reveal me, O Braéhmama, as to the keeper of thy treasure, to him whom thou shalt know to be pure, attentive, intelligent, and chaste, who will not offend thee nor revile thee.’ 10. ‘(That man) who fills his ears with truth, who frees him from pain and confers immortality upon him, (the pupil)shall consider as his father and mother; him he must never grieve nor revile.’ 11. ‘As those Brahmazas who, after receiving instruction, do not honour their teacher by their speech, in their hearts or by their acts, will not be profitable to their teacher, even so that sacred learning (which they acquired) will not profit them.’
3‘As those Brahmazas who, after receiving instruction, do not honour their teacher by their speech, in their hearts or by their acts, will not be profitable to their teacher, even so that sacred learning (which they acquired) will not profit them.’ 6. Vishvu XXVIII, 40. Instead of Krishnapandita’s ‘y dvadvedo na gayate, ‘ydvadvede na gayate,’ which occurs in several MSS. and in the parallel passages of Manu II, 172 and other Smritis, must be read. 4. Gautama II, 5. The rites referred to are the funeral rites. 8-9. Vishnu XXIX, 9-10, and introduction, p. xxiii; Nirukta II, 4. to. Vishnu XXX, 47. II, 21. THE FOUR CASTES; LAWFUL OCCUPATIONS. ITI 12. ‘As fire consumes dry grass, even so the Veda, asked for, (but) not honoured, (destroys the enquirer). Let him not proclaim the Veda to that man, who does not show him honour according to his ability.’ ~ 13. The (lawful) occupations ofa Brahmama are six, ' 14. Studying the Veda, teaching, sacrificing for himself, sacrificing for others, giving alms, and ac- cepting gifts. 15. (The lawful occupations) of a Kshatriya are ' three, - 16. Studying, sacrificing for himself, and bestow- . ing gifts; 17. And his peculiar duty is to protect the people _ with his weapons; let him gain his livelihood thereby. 18. (The lawful occupations) of a Vaisya are the ; Same (as those mentioned above, Satra 16), 19. Besides, agriculture, trading, tending cattle,and lending money at interest, 20. To serve those (superior castes) has been fixed Il as the means of livelihood for a Sddra. _ 21, (Men of) all (castes) may wear their hair arranged according to the customs fixed (for their family), or allow it to hang down excepting the lock on the crown of the head. 13. Krishnapandita wrongly conriects the word brahmazasya with the next Stra, For this and the next seven Sfitras, compare Vishau II, 4-14. 14. Krishnapandita by mistake leaves out the word ‘d4nam.’ 20. I read ‘teshdm parifary4,’ with the majority of the MSS., instead of Krishnapandita’s ‘teshm ka parikary€.’ 21. In illustration of this Sitra Krishnapandita quotes a verse of Laugakshi, which states that Br&ahmamas belonging to the Vasishéha family wore the top-lock on the right side of the head, and the members of the Atri family allowed it to hang down on 12 VASISHTHA. If, 22. 22. Those who are unable to live by their own lawful occupation may adopt (that of) the next inferior (caste), J 23. But never (that of a) higher (caste), 24. (A Brahmaza and a Kshatriya) who have resorted to a Vaisya’s mode of living and maintain themselves by trade (shall not sell) stones, salt, hempen (cloth), silk, linen (cloth), and skins, 25. Nor any kind of dyed cloth, 26. Nor prepared food, flowers, fruit, roots, perfumes, substances (used for) flavouring (food); nor water, the juice extracted from plants; nor Soma, weapons, poison; nor flesh, nor milk, nor preparations from it, iron, tin, lac, and lead,
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.
136. Sankhayana Grrhya-sfitra 1,14; Pdraskara Grzhya-sitra I, 8, 18; Apastamba II, 6,13, 12. Though VasishéAa’s quotation is less complete than Apastamba’s, still the following Sfitras show that he knew the conclusion of the passage, and does not take it as an authority for the sale of a daughter. 37. Krishnapandita makes a mistake by connecting the word ‘aturmasyeshu’ with the next Sfitra. He is right in saying that ‘the KAturmasyas’ is the name of a book. It is, however, not a separate work, but the k4zda or section of a Vedic work treating of the KaturmAsya sacrifices (see Max Miller, Hist. Anc. Sansk. Lit., p. 355). The particular work from which our quotation has been taken, is either the Maitrayamiya Samhita, or the Kashaka. For, as Dr. von Schroeder informs me, Maitray4miya Samhita I, 10, 11 reads ‘anrztam va esha karoti y4 patyuA krita satyathanyais Aarati,” and the title of the kazda is KAturmAsyAni. Professor Weber, Ind. Stud. V, 407, has found the same words in the XAturmAsya section of the Ka‘haka XXXVI, 5. In the translation I have added the beginning of the passage which Vasish/4a omits, according to the Maitrayatya Samhita. 39-41. Gautama XI, 25-27. 8 VASISHTHA. I, 40. 40. The Brahmama shall declare their duties, 41. And the king shall govern them accordingly. 42. But aking who rules in accordance with the sacred law, may take the sixth part of the wealth (of his subjects), 43. Except from Brahmazas. 44. It has been declared in the Veda, ‘ But he obtains the sixth part of (the merit which Brahmazas gain by) sacrifices and charitable works.’ 45. (It is further stated in the Veda), ‘The Brahmaza makes the Veda rich; the Br&hmaza saves from misfortune; therefore the Brahmaza shall not be made a source of subsistence. Soma is his king.’ 46. Further (another passage says), ‘After death bliss (awaits the king who does not oppress Brahmamzas).’ 42. Vishau III, 22-25. Though the ambiguous word dhana, ‘wealth,’ is used in the text, it seems not doubtful that Vasish‘ha alludes to the land-tax, which generally consists of one sixth of the produce. 43. Vishau III, 26. 44. Vishzu III, 27-28. Pfirta,‘the merit gained by charitable works,’ i.e. by planting trees, digging wells, and so forth. The words ‘iti ha,’ placed at the end of the Sfitra, indicate that it is a quotation, and that vigfidyate, ‘it is declared in the Veda,’ has to be understood from Sfitra 46. Gautama XI, 11, too, alleges that the rule is based on a Vedic passage. 45. Satapatha-brahmaaa V, 4, 2, 3. Krishwapandita’s division of the quotation into several Sfitras is unnecessary. His explanation of anddya, which he takes to mean ‘the first of all,’ is wrong. He asserts that the Brahmana is said ‘to make the Veda rich,’ because by sacrificing and so forth he fulfils its object and protects it. But the phrase is probably corrupt. If it is said that Soma is the king of the Brahmawas, the object is to indicate that an earthly king is not their master, see Gautama XI, 1.
2But the phrase is probably corrupt. If it is said that Soma is the king of the Brahmawas, the object is to indicate that an earthly king is not their master, see Gautama XI, 1. Hy, ¢. THE FOUR CASTES, 9 Crapter II. 1. There are four castes (varva), Brahmamas, shatriyas, Vaisyas, and Sfdras. 2. Three castes, Brahmazas, Kshatriyas, and i Vaisyas, (are called) twice-born. . 3. Their first birth is from their mother; the second from the investiture with the sacred girdle. _In that (second birth) the SAvitrt is the mother, but . the teacher is said to be the father. 4. They call the teacher father, because he gives instruction in the Veda. 5. They quote also (the following passage from the Veda) to the same (effect): ‘Of two kinds, forsooth, is the virile energy of a man learned in the Vedas, that which (resides) above the navel and the other which below (the navel) descends downwards. Through that which (resides) above the navel, his offspring is produced, when he initiates Brahmamas, when he teaches them, when he causes them to offer oblations, when he makes them holy. By that which resides below the navel the children of his body are produced. Therefore they -never say to a Srotriya, who teaches the Veda, “Thou art destitute of offspring.”’ II. 1-2. Vishzu II, 1-2; Manu X, 4. 3. Identical with Manu II, 169%, 1704, and Vishzu XXVIII, 37- 38. The Savitri or the verse addressed to Savitr?' is found Rig-veda III, 62, ro. ; 4. Gautama I,10; Manu II, 171. 5. The reading tatha4pyud4haranti, which several of my MSS. give, seems to me preferable to Krishnapandita’s udaharati. Krishnapandita explains sAdhu karoti, ‘makes them holy,’ by adhyd4tmam upadisati, ‘teaches them transcendental knowledge.’ 10 VASISHTHA. II, 6. 6. HArtta also quotes (the following verse): ‘No religious rite can be performed by a (child) before he has been girt with the sacred girdle, since he is on a level with a Sidra before his (new) birth from the Veda.’ 7. (The above prohibition refers to all rites) except those connected with libations of water, (the exclamation) Svadhd, and the manes. 8. Sacred learning approached a Bréhmamza (and said to him), ‘ Preserve me, I am thy treasure, reveal me not to a scorner, nor to a wicked man, nor to one of uncontrolled passions: so (preserved) I shall become strong.’ 9. ‘Reveal me, O Braéhmama, as to the keeper of thy treasure, to him whom thou shalt know to be pure, attentive, intelligent, and chaste, who will not offend thee nor revile thee.’ 10. ‘(That man) who fills his ears with truth, who frees him from pain and confers immortality upon him, (the pupil)shall consider as his father and mother; him he must never grieve nor revile.’ 11. ‘As those Brahmazas who, after receiving instruction, do not honour their teacher by their speech, in their hearts or by their acts, will not be profitable to their teacher, even so that sacred learning (which they acquired) will not profit them.’
3‘As those Brahmazas who, after receiving instruction, do not honour their teacher by their speech, in their hearts or by their acts, will not be profitable to their teacher, even so that sacred learning (which they acquired) will not profit them.’ 6. Vishvu XXVIII, 40. Instead of Krishnapandita’s ‘y dvadvedo na gayate, ‘ydvadvede na gayate,’ which occurs in several MSS. and in the parallel passages of Manu II, 172 and other Smritis, must be read. 4. Gautama II, 5. The rites referred to are the funeral rites. 8-9. Vishnu XXIX, 9-10, and introduction, p. xxiii; Nirukta II, 4. to. Vishnu XXX, 47. II, 21. THE FOUR CASTES; LAWFUL OCCUPATIONS. ITI 12. ‘As fire consumes dry grass, even so the Veda, asked for, (but) not honoured, (destroys the enquirer). Let him not proclaim the Veda to that man, who does not show him honour according to his ability.’ ~ 13. The (lawful) occupations ofa Brahmama are six, ' 14. Studying the Veda, teaching, sacrificing for himself, sacrificing for others, giving alms, and ac- cepting gifts. 15. (The lawful occupations) of a Kshatriya are ' three, - 16. Studying, sacrificing for himself, and bestow- . ing gifts; 17. And his peculiar duty is to protect the people _ with his weapons; let him gain his livelihood thereby. 18. (The lawful occupations) of a Vaisya are the ; Same (as those mentioned above, Satra 16), 19. Besides, agriculture, trading, tending cattle,and lending money at interest, 20. To serve those (superior castes) has been fixed Il as the means of livelihood for a Sddra. _ 21, (Men of) all (castes) may wear their hair arranged according to the customs fixed (for their family), or allow it to hang down excepting the lock on the crown of the head. 13. Krishnapandita wrongly conriects the word brahmazasya with the next Stra, For this and the next seven Sfitras, compare Vishau II, 4-14. 14. Krishnapandita by mistake leaves out the word ‘d4nam.’ 20. I read ‘teshdm parifary4,’ with the majority of the MSS., instead of Krishnapandita’s ‘teshm ka parikary€.’ 21. In illustration of this Sitra Krishnapandita quotes a verse of Laugakshi, which states that Br&ahmamas belonging to the Vasishéha family wore the top-lock on the right side of the head, and the members of the Atri family allowed it to hang down on 12 VASISHTHA. If, 22. 22. Those who are unable to live by their own lawful occupation may adopt (that of) the next inferior (caste), J 23. But never (that of a) higher (caste), 24. (A Brahmaza and a Kshatriya) who have resorted to a Vaisya’s mode of living and maintain themselves by trade (shall not sell) stones, salt, hempen (cloth), silk, linen (cloth), and skins, 25. Nor any kind of dyed cloth, 26. Nor prepared food, flowers, fruit, roots, perfumes, substances (used for) flavouring (food); nor water, the juice extracted from plants; nor Soma, weapons, poison; nor flesh, nor milk, nor preparations from it, iron, tin, lac, and lead,
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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