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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1himself 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.’ 51. Gautama XII, 29; Colebrooke I, Dig. XXIV. The rule given in this Stra refers, as Krzshzapazdita correctly states, to loans, for which security is given. The rate is 14 per cent for the month, or 15 per annum; see the note to Gautama loc. cit. Manu, VIII, 140, especially mentions that this rate is prescribed by Vasishéha. III. x. I read Sfdrasadharm4nah, ‘equal to Sfdras,’ instead of sfidrakarm4zaf, which occurs in MS. B. only. Krishnapandita explains the latter reading by sQdravatkarma yeshu te sdravatteshvafarantyamityarthak, ‘shall be treated like Sfdras.’ But the verses quoted in the following Sfitras show that the former reading is the better one. 2. Identical with Manu II, 168. 3. This and the following nine verses are, as the word ‘iti,’ which the best MSS. give at the end of Siatra 12, quotations, III, 8. THE DUTY OF STUDYING THE VEDA. 17 Veda (can)not be (called) a Brahmaza, nor he who lives by trade, nor he who (lives as) an actor, nor he who obeys a Siidra’s commands, nor (he who like) a thief (takes the property of others), nor he who makes his living by the practice of medicine.’ 4. ‘The king shall punish that village where Brahmamzas, unobservant of their sacred duties and ignorant of the Veda, subsist by begging; for it feeds robbers.’ 5. ‘Many thousands (of Brahmazas) cannot form ~ a (legal) assembly (for declaring the sacred law), if they have not fulfilled their sacred duties, are unacquainted with the Veda, and subsist only by the name of their caste.’ 6. ‘ That sin which dunces, perplexed by ignorance and unacquainted with the sacred law, declare (to be duty) shall fall, increased a hundredfold, on those who propound it.’ 7. ‘What four or (even) three (Brahmazas) who have completely studied the Vedas proclaim, that must be distinctly recognised as the sacred law, not (the decision) of a thousand fools.’ _ 8. ‘Offerings to the gods and to the manes must always be given to a Srotriya alone. For gifts Anrik, ‘who does not know the Veda,’ means, literally, “unacquainted with the Rig-veda.’ 5. This versé, which is identical with Manu XII, 114, and the next two are intended to show that a Brahmaza who neglects the study of the Veda, is unfit to decide points of the sacred law, which are not settled either by the Smvsti or the Sruti, and become a member of a parishad or ‘ Pav.’ 6. The verse contains a better version of Manu XII, 115. 4. Regarding the term Vedap4raga, see Gautama V, 20, note. Itaresham, ‘fools,’ means literally, ‘different from (those who have mastered the Vedas).’ [14] Cc 18 VASISHTHA. III, 9. bestowed on a man unacquainted with the Veda, reach neither the ancestors nor the gods.’
24. Regarding the term Vedap4raga, see Gautama V, 20, note. Itaresham, ‘fools,’ means literally, ‘different from (those who have mastered the Vedas).’ [14] Cc 18 VASISHTHA. III, 9. bestowed on a man unacquainted with the Veda, reach neither the ancestors nor the gods.’ g. ‘If a fool lives even in one’s house and a (Brahmama) deeply learned in the Veda lives at a great distance, the learned man shall receive the gift. The sin of neglecting (a Brahmaza is not incurred) in (the case of) a fool.’ 10. ‘ The offence of neglecting a Brahmawa cannot be committed against a twice-born man who is ignorant of the Veda. For (in offering sacrifices) one does not pass by a brilliant fire and throw the oblations into ashes.’ 11, ‘An elephant made of wood, an antelope made of leather,and a Brahmama ignorant of the Veda, those three have nothing but the name (of their kind).’ 12. ‘Those kingdoms, where ignorant men eat the food of the learned, will be visited by drought ; or (some other) great evil will befall (them).’ 13. If anybody finds treasure (the owner of) which is not known, the king shall take it, giving one sixth to the finder. 14. If a Bréhmaza who follows the six (lawful) occupations, finds it, the king shall not take it. g-1o. Regarding the crime of ‘neglecting a Brahmama,’ see Manu VIII, 392-393, where fines are prescribed for neglecting to invite to dinner worthy neighbours and Srotriyas. to. A learned Brahmama resembles a sacrificial fire, see e.g. below, XXX, 2-3; Apastamba I, 1, 3, 44. 11. Manu II, 157. Kréshnapandita and MS. B. give the ungrammatical construction which occurs in Manu and other Dharmas4stras, while the other MSS. read more correctly, ‘yaska kash/hamayo h. yaska armamayo m.’ &c., 13-14. This rule agrees exactly with Gautama X, 45; see also Vishzu ITI, 56-61. The matter is introduced here in order to show the prerogative of a learned Bradhmama. Regarding the six lawful occupations, see above, II, 13-14. III, 19. DEFINITIONS. 19 15. They declare that the slayer commits no crime by killing an assassin. 16. Now they quote also (the following verses): ‘ An incendiary, likewise a poisoner, one who holdsa weapon in his hand (ready to kill), a robber, he who takes away land, and he who abducts (another man’s) wife, these six are called assassins (AtatAyin).’ 17. ‘He may slay an assassin who comes with the intention of slaying, even though he knows the whole Veda together with the Upanishads; by that (act) he (does) not (incur the guilt of) the slayer of a Bréhmaza,’ 18. ‘He who slays an assassin learned in the Veda and belonging to a noble family, does not incur by that act the guilt of the murderer of a learned Brahmaza; (in) that (case) fury recoils upon fury.’
3‘He who slays an assassin learned in the Veda and belonging to a noble family, does not incur by that act the guilt of the murderer of a learned Brahmaza; (in) that (case) fury recoils upon fury.’ 19. Persons who sanctify the company are, a Trindkiketa, one who keeps five fires, a Trisuparza, one who (knows the texts required for) the four sacrifices (called Asvamedha, Purushamedha, Sarvamedha, and Pitv7¢medha), one who knows the VAagasaneyi-sékha of the White Yagur-veda, one who knows the six Angas, the son of a female married according to the Brahma-rite, one who knows the first part of the S4ma-veda Samhit4, one who sings the Gyesh¢hasAman, one who knows the Samhita and the Brahmavza, one who studies (the treatises on) the sacred law, one whose ancestors to the ninth degree, both 15. Vishzu V, 189-192. The connexion of this subject with the main topic consists therein that it furnishes an instance where learning does not protect a Brahmawa. 17. I read with the majority of the MSS., ‘ api ved4ntaparagam,’ instead of ‘ vedintagam rane,’ as Krishnapandita has. 19. For the explanations of the terms left untranslated, see the Cc 2 20 VASISHTHA. III, 20. on the mother’s and on the father’s side, are distinctly known to have been Srotriyas, and learned men and Snatakas. 20, (Four students of) the four Vedas, one who knows the Mim4ams4, one who knows the Angas, a teacher of the sacred law, and three eminent men who are in three (different) orders, (compose) a (legal) assembly consisting at least of ten (members). 21. He who initiates (a pupil) and teaches him the whole Veda is called the teacher (A#4rya). 22. But he who (teaches) a portion (of the Veda only is called) the sub-teacher (upddhydya); 23. So is he who (teaches) the Angas of the Veda. 24. A Br&éhmaza and a Vaisya may take up arms in self-defence, and in (order to prevent) a confusion of the castes. 25. But that (trade of arms) is the constant (duty): of a Kshatriya, because he is appointed to protect (the people). 26. Having washed his feet and his hands up to note on Apastamba Il, 8,17, 22; Gautama XV, 28; and the notes on Vishvu LXXXIII, 2-21. Regarding the meaning of Khandoga, ‘one who knows the first part of the Sama-veda Samhita,’ see Weber, Hist. Ind. Lit. p. 63, note 59. ‘One who knows the Samhita and the Brahmaza, i.e. of the Rig-veda.’—Krzshnapandita. Regarding the various classes of SnAtakas, see Apastamba I, 11, 30, I-3. 20. Manu XII, 111. Krishwapandita reads AAturvidyas trikalpt 4a, ‘one who knows the four Vedas and one who knows. three different Kalpa-sfitras.’ My translation follows the reading of the MSS., 4aturvidyam vikalpi 4a, which is corroborated by the parallel passage of Baudhayana I, 1, 8, ‘&aturvaidyam vikalpf 4a” The explanation of the latter word is derived from . Govindasvamin. ‘Men who are in three orders, i.e. a student, a householder, and ascetic,’ see Gautama XXVIII, 49. 21-23. Vishwu XXIX, 1-2. 24. Gautama VII, 25.
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.
1himself 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.’ 51. Gautama XII, 29; Colebrooke I, Dig. XXIV. The rule given in this Stra refers, as Krzshzapazdita correctly states, to loans, for which security is given. The rate is 14 per cent for the month, or 15 per annum; see the note to Gautama loc. cit. Manu, VIII, 140, especially mentions that this rate is prescribed by Vasishéha. III. x. I read Sfdrasadharm4nah, ‘equal to Sfdras,’ instead of sfidrakarm4zaf, which occurs in MS. B. only. Krishnapandita explains the latter reading by sQdravatkarma yeshu te sdravatteshvafarantyamityarthak, ‘shall be treated like Sfdras.’ But the verses quoted in the following Sfitras show that the former reading is the better one. 2. Identical with Manu II, 168. 3. This and the following nine verses are, as the word ‘iti,’ which the best MSS. give at the end of Siatra 12, quotations, III, 8. THE DUTY OF STUDYING THE VEDA. 17 Veda (can)not be (called) a Brahmaza, nor he who lives by trade, nor he who (lives as) an actor, nor he who obeys a Siidra’s commands, nor (he who like) a thief (takes the property of others), nor he who makes his living by the practice of medicine.’ 4. ‘The king shall punish that village where Brahmamzas, unobservant of their sacred duties and ignorant of the Veda, subsist by begging; for it feeds robbers.’ 5. ‘Many thousands (of Brahmazas) cannot form ~ a (legal) assembly (for declaring the sacred law), if they have not fulfilled their sacred duties, are unacquainted with the Veda, and subsist only by the name of their caste.’ 6. ‘ That sin which dunces, perplexed by ignorance and unacquainted with the sacred law, declare (to be duty) shall fall, increased a hundredfold, on those who propound it.’ 7. ‘What four or (even) three (Brahmazas) who have completely studied the Vedas proclaim, that must be distinctly recognised as the sacred law, not (the decision) of a thousand fools.’ _ 8. ‘Offerings to the gods and to the manes must always be given to a Srotriya alone. For gifts Anrik, ‘who does not know the Veda,’ means, literally, “unacquainted with the Rig-veda.’ 5. This versé, which is identical with Manu XII, 114, and the next two are intended to show that a Brahmaza who neglects the study of the Veda, is unfit to decide points of the sacred law, which are not settled either by the Smvsti or the Sruti, and become a member of a parishad or ‘ Pav.’ 6. The verse contains a better version of Manu XII, 115. 4. Regarding the term Vedap4raga, see Gautama V, 20, note. Itaresham, ‘fools,’ means literally, ‘different from (those who have mastered the Vedas).’ [14] Cc 18 VASISHTHA. III, 9. bestowed on a man unacquainted with the Veda, reach neither the ancestors nor the gods.’
24. Regarding the term Vedap4raga, see Gautama V, 20, note. Itaresham, ‘fools,’ means literally, ‘different from (those who have mastered the Vedas).’ [14] Cc 18 VASISHTHA. III, 9. bestowed on a man unacquainted with the Veda, reach neither the ancestors nor the gods.’ g. ‘If a fool lives even in one’s house and a (Brahmama) deeply learned in the Veda lives at a great distance, the learned man shall receive the gift. The sin of neglecting (a Brahmaza is not incurred) in (the case of) a fool.’ 10. ‘ The offence of neglecting a Brahmawa cannot be committed against a twice-born man who is ignorant of the Veda. For (in offering sacrifices) one does not pass by a brilliant fire and throw the oblations into ashes.’ 11, ‘An elephant made of wood, an antelope made of leather,and a Brahmama ignorant of the Veda, those three have nothing but the name (of their kind).’ 12. ‘Those kingdoms, where ignorant men eat the food of the learned, will be visited by drought ; or (some other) great evil will befall (them).’ 13. If anybody finds treasure (the owner of) which is not known, the king shall take it, giving one sixth to the finder. 14. If a Bréhmaza who follows the six (lawful) occupations, finds it, the king shall not take it. g-1o. Regarding the crime of ‘neglecting a Brahmama,’ see Manu VIII, 392-393, where fines are prescribed for neglecting to invite to dinner worthy neighbours and Srotriyas. to. A learned Brahmama resembles a sacrificial fire, see e.g. below, XXX, 2-3; Apastamba I, 1, 3, 44. 11. Manu II, 157. Kréshnapandita and MS. B. give the ungrammatical construction which occurs in Manu and other Dharmas4stras, while the other MSS. read more correctly, ‘yaska kash/hamayo h. yaska armamayo m.’ &c., 13-14. This rule agrees exactly with Gautama X, 45; see also Vishzu ITI, 56-61. The matter is introduced here in order to show the prerogative of a learned Bradhmama. Regarding the six lawful occupations, see above, II, 13-14. III, 19. DEFINITIONS. 19 15. They declare that the slayer commits no crime by killing an assassin. 16. Now they quote also (the following verses): ‘ An incendiary, likewise a poisoner, one who holdsa weapon in his hand (ready to kill), a robber, he who takes away land, and he who abducts (another man’s) wife, these six are called assassins (AtatAyin).’ 17. ‘He may slay an assassin who comes with the intention of slaying, even though he knows the whole Veda together with the Upanishads; by that (act) he (does) not (incur the guilt of) the slayer of a Bréhmaza,’ 18. ‘He who slays an assassin learned in the Veda and belonging to a noble family, does not incur by that act the guilt of the murderer of a learned Brahmaza; (in) that (case) fury recoils upon fury.’
3‘He who slays an assassin learned in the Veda and belonging to a noble family, does not incur by that act the guilt of the murderer of a learned Brahmaza; (in) that (case) fury recoils upon fury.’ 19. Persons who sanctify the company are, a Trindkiketa, one who keeps five fires, a Trisuparza, one who (knows the texts required for) the four sacrifices (called Asvamedha, Purushamedha, Sarvamedha, and Pitv7¢medha), one who knows the VAagasaneyi-sékha of the White Yagur-veda, one who knows the six Angas, the son of a female married according to the Brahma-rite, one who knows the first part of the S4ma-veda Samhit4, one who sings the Gyesh¢hasAman, one who knows the Samhita and the Brahmavza, one who studies (the treatises on) the sacred law, one whose ancestors to the ninth degree, both 15. Vishzu V, 189-192. The connexion of this subject with the main topic consists therein that it furnishes an instance where learning does not protect a Brahmawa. 17. I read with the majority of the MSS., ‘ api ved4ntaparagam,’ instead of ‘ vedintagam rane,’ as Krishnapandita has. 19. For the explanations of the terms left untranslated, see the Cc 2 20 VASISHTHA. III, 20. on the mother’s and on the father’s side, are distinctly known to have been Srotriyas, and learned men and Snatakas. 20, (Four students of) the four Vedas, one who knows the Mim4ams4, one who knows the Angas, a teacher of the sacred law, and three eminent men who are in three (different) orders, (compose) a (legal) assembly consisting at least of ten (members). 21. He who initiates (a pupil) and teaches him the whole Veda is called the teacher (A#4rya). 22. But he who (teaches) a portion (of the Veda only is called) the sub-teacher (upddhydya); 23. So is he who (teaches) the Angas of the Veda. 24. A Br&éhmaza and a Vaisya may take up arms in self-defence, and in (order to prevent) a confusion of the castes. 25. But that (trade of arms) is the constant (duty): of a Kshatriya, because he is appointed to protect (the people). 26. Having washed his feet and his hands up to note on Apastamba Il, 8,17, 22; Gautama XV, 28; and the notes on Vishvu LXXXIII, 2-21. Regarding the meaning of Khandoga, ‘one who knows the first part of the Sama-veda Samhita,’ see Weber, Hist. Ind. Lit. p. 63, note 59. ‘One who knows the Samhita and the Brahmaza, i.e. of the Rig-veda.’—Krzshnapandita. Regarding the various classes of SnAtakas, see Apastamba I, 11, 30, I-3. 20. Manu XII, 111. Krishwapandita reads AAturvidyas trikalpt 4a, ‘one who knows the four Vedas and one who knows. three different Kalpa-sfitras.’ My translation follows the reading of the MSS., 4aturvidyam vikalpi 4a, which is corroborated by the parallel passage of Baudhayana I, 1, 8, ‘&aturvaidyam vikalpf 4a” The explanation of the latter word is derived from . Govindasvamin. ‘Men who are in three orders, i.e. a student, a householder, and ascetic,’ see Gautama XXVIII, 49. 21-23. Vishwu XXIX, 1-2. 24. Gautama VII, 25.
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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