Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nor 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, 27. Now they quote also (the following verse) : ‘ By (selling) flesh, lac, and salt a Brahmaza at once becomes an outcast; by selling milk he becomes (equal to) a Sidra after three days.’ 28. Among tame animals those with uncloven hoofs, and those that have an abundance of hair, (must not be sold), nor any wild animals, (nor) birds, nor beasts that have tusks (or fangs). 29. Among the various kinds of grain they mention sesamum (as forbidden). both sides, while the Bhrigus shaved their heads, and the Angirasas wore five locks (4tid4) on the crown of the head. Cf. Max Miiller, Hist. Anc. Sansk. Lit., p. 53. 22. Vishvu II, 15. 24. For this and the following four Sfitras,see Gautama VII, 8-21. 26. Ras&A, ‘substances used for flavouring,’ i.e. ‘molasses, sugar-cane, sugar, and the like.’—Krishnapandita.: See also note on Gautama VII, 9. 24. Identical with Manu X, 92. 29. Vishnu LIV, 18; Apastamba I, 7, 20, 13. Krishnapandita wrongly connects this Sfitra with the preceding one. II, 36. THE FOUR CASTES; LAWFUL OCCUPATIONS. 13 +e 30. Now they quote also (the following verse) : ‘If he applies sesamum to any other purpose, but food, anointing, and charitable gifts, he will be born again as a worm and, together with his ancestors, be plunged into his own ordure.’ 31. Or, at pleasure, they may sell (sesamum), if they themselves have produced it by tillage. 32. For that purpose he shall plough before breakfast with two bulls whose noses have not been pierced. 33. (If he ploughs) in the hot season, he shall water (his beasts even in the morning). 34. The plough is attended by strong males, provided with a useful share and with a handle (to be held) by the drinker of Soma; that raises (for him) a cow, a sheep, a stout damsel, and a swift horse for the chariot. 35. The plough is attended by strong males, i.e. is attended by strong men and bullocks, provided with a useful share—for its share is useful (because) with the share it raises, i.e. pierces deep—and provided with a handle for the drinker of Soma,—for Soma reaches him,—possessing a handle for him. That raises a cow, a sheep, goats, horses, mules, donkeys and camels, and a stout damsel, i.e. a beautiful, useful maiden in the flower of her youth. 36. For how could the plough raise (anything for him) if he did not sell grain ? 30. Manu X, or. 31. Manu X, go. 34. VAgasaneyi-samhita XII, 71. The translation follows the explanation given in the next Sfitra as closely as possible, though the latter is without doubt erroneous. The purpose for which Vasishéha introduces it, is to show that a Vedic text permits agriculture to a Brahmaza who offers Soma-sacrifices. 14 VASISHTHA. Il, 37.
2The translation follows the explanation given in the next Sfitra as closely as possible, though the latter is without doubt erroneous. The purpose for which Vasishéha introduces it, is to show that a Vedic text permits agriculture to a Brahmaza who offers Soma-sacrifices. 14 VASISHTHA. Il, 37. 37. Substances used for flavouring may be bartered for (other) substances of the same kind, be it for one more valuable or for one worth less. 38. But salt must never (be exchanged) for (other) substances used for flavouring (food). 39. It is permitted to barter sesamum, rice, cooked food, learning, and slaves (each for its own kind and the one for the other). 40. A Bréhmaza and a Kshatriya shall not lend (anything at interest acting like) usurers. 41. Now they quote also (the following verses) : ‘He who acquiring property cheap, gives it for a * high price, is called a usurer and blamed among those who recite the Veda.’ 42. ‘(Brahman) weighed in the scales the crime of killing a learned Brahmaza against (the crime of) usury; the slayer of the Brahmaza remained at the top, the usurer sank downwards.’ 43. Or, at pleasure, they may lend to a person who entirely neglects his sacred duties, and is exceedingly wicked, 44. Gold (taking) double (its value on repayment, and) grain trebling (the original price). 37-39. Gautama VII, 16-21. 40. Manu X,117. Krishnapandita reads with MS. B., vardhushim na dadyatam, and explains it by vr¢ddhim naiva prayogayetam, ‘they shall not take interest.’ I read with the other MSS. vardhushi, and translate that term by ‘usurers.’ Below, Sfitra 42, vardhushi is used likewise in this its usual sense. 43. Manu X, 117. 44-47. Vishnu VI, 11-17; Colebrooke I, Dig. LXVI, where ‘silver and gems’ have been added after gold, and ras4A, ‘flavouring substances,’ been translated by ‘fluids.’ The translation differs also in other respects, because there the Sfitras stand by themselves, while here the nouns in Sfitras 44 and 47 are governed by the preceding dadytam, ‘they may lend.’ They, i.e. a Brahmava II,50. THE FOUR CASTES; LAWFUL OCCUPATIONS, I5 45. (The case of) flavouring substances has been explained by (the rule regarding) grain, 46. As well-as (the case of) flowers, roots, and fruit. 47. (They may lend) what is sold by weight, (taking) eight times (the original value on repayment). 48. Now they quote also (the following verses) : ‘Two in the hundred,.three and four and five, as has been declared in the Smrvti, he may take as interest by the month according to the order of the castes.’ 49. ‘But the king’s death shall stop the interest on money (lent) ;’ 50. ‘And after the coronation of (a new) king the capital grows again.’ and a Kshatriya. The rule, of course, refers to other castes also, and to those cases where no periodical interest is taken, but the loan returned in kind.
3‘But the king’s death shall stop the interest on money (lent) ;’ 50. ‘And after the coronation of (a new) king the capital grows again.’ and a Kshatriya. The rule, of course, refers to other castes also, and to those cases where no periodical interest is taken, but the loan returned in kind. 47. The Ratndkara quoted by Colebrooke loc. cit. takes ‘ what is sold by weight’ to be ‘camphor and the like.’ Krishnapandita thinks that ‘clarified butter, honey, spirituous liquor, oil, molasses, and salt’ are meant. But most of these substances fall under the term ras, ‘flavouring substances.’ The proper explanation of the words seems to be, ‘ any other substance not included among those mentioned previously, which is sold by weight.’ 48. Vishzu VI, 2, and especially Manu VIII, 142. The lowest rate of interest is to be taken from the highest caste, and it becomes greater with decreasing respectability. According to Krzshmapandita and the commentators on the parallel passage of Vishzu, Manu, and other Smrttis, this rule applies only to loans for which no security is given—a statement which is doubtlessly correct. 49-50. Both the reading and the sense of this verse, which in some MSS. is wanting, are somewhat doubtful. I read with my best MSS., raga tu mritabh4vena dravyavriddhim vinasayet \ puna ragabhishekeza dravyam@lam ka vardhate nt and consider that it gives a rule, ordering all money transactions to be stopped during the period which intervenes between the death of a king and the coronation of his successor. I am, however, unable to point out any parallel passages confirming this 16 VASISHTHA. II, sr. 51. ‘ Hear the interest for a money-lender declared by the words of Vasish¢fa, five mashds for twenty (karsh4pazas may be taken every month); thus the law is not violated.’ Cuapter III. 1, (Brahmazas) who neither study nor teach the Veda nor keep sacred fires become equal to Sfidras ; 2. And they quote a verse of Manu on this (subject), ‘A twice-born man, who not having studied the Veda applies himself to other (and worldly study), soon falls, even while living, to the condition of a Sfdra, and his descendants after him.’ 3. ‘(A twice-born man) who does not know the view. Krishnapandita’s text shows two important various readings, ‘bhritibhavena’ and ‘rAg4bhishikena,’ which I think are merely conjectures, unsupported by the authority of MSS. He explains the verse as follows: ‘The king shall destroy, i.e. himself not take, the interest on money by giving [it away] as a salary. But, after thus giving away interest received, he may increase his capital by [an extra tax imposed on] the cultivators, i.e. take from them the highest rate, consisting of one-fourth of the produce.’
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.
1Nor 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, 27. Now they quote also (the following verse) : ‘ By (selling) flesh, lac, and salt a Brahmaza at once becomes an outcast; by selling milk he becomes (equal to) a Sidra after three days.’ 28. Among tame animals those with uncloven hoofs, and those that have an abundance of hair, (must not be sold), nor any wild animals, (nor) birds, nor beasts that have tusks (or fangs). 29. Among the various kinds of grain they mention sesamum (as forbidden). both sides, while the Bhrigus shaved their heads, and the Angirasas wore five locks (4tid4) on the crown of the head. Cf. Max Miiller, Hist. Anc. Sansk. Lit., p. 53. 22. Vishvu II, 15. 24. For this and the following four Sfitras,see Gautama VII, 8-21. 26. Ras&A, ‘substances used for flavouring,’ i.e. ‘molasses, sugar-cane, sugar, and the like.’—Krishnapandita.: See also note on Gautama VII, 9. 24. Identical with Manu X, 92. 29. Vishnu LIV, 18; Apastamba I, 7, 20, 13. Krishnapandita wrongly connects this Sfitra with the preceding one. II, 36. THE FOUR CASTES; LAWFUL OCCUPATIONS. 13 +e 30. Now they quote also (the following verse) : ‘If he applies sesamum to any other purpose, but food, anointing, and charitable gifts, he will be born again as a worm and, together with his ancestors, be plunged into his own ordure.’ 31. Or, at pleasure, they may sell (sesamum), if they themselves have produced it by tillage. 32. For that purpose he shall plough before breakfast with two bulls whose noses have not been pierced. 33. (If he ploughs) in the hot season, he shall water (his beasts even in the morning). 34. The plough is attended by strong males, provided with a useful share and with a handle (to be held) by the drinker of Soma; that raises (for him) a cow, a sheep, a stout damsel, and a swift horse for the chariot. 35. The plough is attended by strong males, i.e. is attended by strong men and bullocks, provided with a useful share—for its share is useful (because) with the share it raises, i.e. pierces deep—and provided with a handle for the drinker of Soma,—for Soma reaches him,—possessing a handle for him. That raises a cow, a sheep, goats, horses, mules, donkeys and camels, and a stout damsel, i.e. a beautiful, useful maiden in the flower of her youth. 36. For how could the plough raise (anything for him) if he did not sell grain ? 30. Manu X, or. 31. Manu X, go. 34. VAgasaneyi-samhita XII, 71. The translation follows the explanation given in the next Sfitra as closely as possible, though the latter is without doubt erroneous. The purpose for which Vasishéha introduces it, is to show that a Vedic text permits agriculture to a Brahmaza who offers Soma-sacrifices. 14 VASISHTHA. Il, 37.
2The translation follows the explanation given in the next Sfitra as closely as possible, though the latter is without doubt erroneous. The purpose for which Vasishéha introduces it, is to show that a Vedic text permits agriculture to a Brahmaza who offers Soma-sacrifices. 14 VASISHTHA. Il, 37. 37. Substances used for flavouring may be bartered for (other) substances of the same kind, be it for one more valuable or for one worth less. 38. But salt must never (be exchanged) for (other) substances used for flavouring (food). 39. It is permitted to barter sesamum, rice, cooked food, learning, and slaves (each for its own kind and the one for the other). 40. A Bréhmaza and a Kshatriya shall not lend (anything at interest acting like) usurers. 41. Now they quote also (the following verses) : ‘He who acquiring property cheap, gives it for a * high price, is called a usurer and blamed among those who recite the Veda.’ 42. ‘(Brahman) weighed in the scales the crime of killing a learned Brahmaza against (the crime of) usury; the slayer of the Brahmaza remained at the top, the usurer sank downwards.’ 43. Or, at pleasure, they may lend to a person who entirely neglects his sacred duties, and is exceedingly wicked, 44. Gold (taking) double (its value on repayment, and) grain trebling (the original price). 37-39. Gautama VII, 16-21. 40. Manu X,117. Krishnapandita reads with MS. B., vardhushim na dadyatam, and explains it by vr¢ddhim naiva prayogayetam, ‘they shall not take interest.’ I read with the other MSS. vardhushi, and translate that term by ‘usurers.’ Below, Sfitra 42, vardhushi is used likewise in this its usual sense. 43. Manu X, 117. 44-47. Vishnu VI, 11-17; Colebrooke I, Dig. LXVI, where ‘silver and gems’ have been added after gold, and ras4A, ‘flavouring substances,’ been translated by ‘fluids.’ The translation differs also in other respects, because there the Sfitras stand by themselves, while here the nouns in Sfitras 44 and 47 are governed by the preceding dadytam, ‘they may lend.’ They, i.e. a Brahmava II,50. THE FOUR CASTES; LAWFUL OCCUPATIONS, I5 45. (The case of) flavouring substances has been explained by (the rule regarding) grain, 46. As well-as (the case of) flowers, roots, and fruit. 47. (They may lend) what is sold by weight, (taking) eight times (the original value on repayment). 48. Now they quote also (the following verses) : ‘Two in the hundred,.three and four and five, as has been declared in the Smrvti, he may take as interest by the month according to the order of the castes.’ 49. ‘But the king’s death shall stop the interest on money (lent) ;’ 50. ‘And after the coronation of (a new) king the capital grows again.’ and a Kshatriya. The rule, of course, refers to other castes also, and to those cases where no periodical interest is taken, but the loan returned in kind.
3‘But the king’s death shall stop the interest on money (lent) ;’ 50. ‘And after the coronation of (a new) king the capital grows again.’ and a Kshatriya. The rule, of course, refers to other castes also, and to those cases where no periodical interest is taken, but the loan returned in kind. 47. The Ratndkara quoted by Colebrooke loc. cit. takes ‘ what is sold by weight’ to be ‘camphor and the like.’ Krishnapandita thinks that ‘clarified butter, honey, spirituous liquor, oil, molasses, and salt’ are meant. But most of these substances fall under the term ras, ‘flavouring substances.’ The proper explanation of the words seems to be, ‘ any other substance not included among those mentioned previously, which is sold by weight.’ 48. Vishzu VI, 2, and especially Manu VIII, 142. The lowest rate of interest is to be taken from the highest caste, and it becomes greater with decreasing respectability. According to Krzshmapandita and the commentators on the parallel passage of Vishzu, Manu, and other Smrttis, this rule applies only to loans for which no security is given—a statement which is doubtlessly correct. 49-50. Both the reading and the sense of this verse, which in some MSS. is wanting, are somewhat doubtful. I read with my best MSS., raga tu mritabh4vena dravyavriddhim vinasayet \ puna ragabhishekeza dravyam@lam ka vardhate nt and consider that it gives a rule, ordering all money transactions to be stopped during the period which intervenes between the death of a king and the coronation of his successor. I am, however, unable to point out any parallel passages confirming this 16 VASISHTHA. II, sr. 51. ‘ Hear the interest for a money-lender declared by the words of Vasish¢fa, five mashds for twenty (karsh4pazas may be taken every month); thus the law is not violated.’ Cuapter III. 1, (Brahmazas) who neither study nor teach the Veda nor keep sacred fires become equal to Sfidras ; 2. And they quote a verse of Manu on this (subject), ‘A twice-born man, who not having studied the Veda applies himself to other (and worldly study), soon falls, even while living, to the condition of a Sfdra, and his descendants after him.’ 3. ‘(A twice-born man) who does not know the view. Krishnapandita’s text shows two important various readings, ‘bhritibhavena’ and ‘rAg4bhishikena,’ which I think are merely conjectures, unsupported by the authority of MSS. He explains the verse as follows: ‘The king shall destroy, i.e. himself not take, the interest on money by giving [it away] as a salary. But, after thus giving away interest received, he may increase his capital by [an extra tax imposed on] the cultivators, i.e. take from them the highest rate, consisting of one-fourth of the produce.’
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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