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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘ Fraud,’ deception. What has been acquired by one of these seven kinds is called ‘ black wealth,’ i.e. wealth of the lowest kind. A. 48. From these three kinds of wealth, with their twenty-one subdivisions, spring all the various kinds of transactions, and all kinds of enjoyment. A. 49. The difference between this and the previous classification of the divers modes of acquisition seems to lie in this, that the one system of classification is solely based on the respective legitimacy or illegitimacy of each mode of acquisition, whereas the diversity of caste represents the principle of classification in the other system. It should be borne in mind that an occupation, according to Indian notions, may be perfectly lawful for one caste, though it is unlawful for all others. 52-54. Manu I, 88-91, X, 74-80; Yagvavalkya II, 118-120; Vishnu II, 4-14; Apastamba I, 1, 1, 5-6; Gautama X, 2, 7, 49, 56; Vasish/ha II, 13-20; Baudhayana I, 18, 1-5. T, 56. DEBTS ; PROPERTY. 55 declared to be threefold: what has been obtained as alms, by sacrificing, and through (instructing) a pupil. 53. The pure wealth peculiar to a Kshatriya is of three sorts likewise : what has been obtained in the shape of taxes, by fighting, and by means of the fines declared in lawsuits. 54. The pure wealth peculiar to a Vaisya is also declared to be threefold: (what has been acquired) by tillage, by tending cows, and by commerce. For a Sddra it consists of what is given to him by the members of the three higher castes. 55. These are the legitimate modes of acquisition of wealth for all the (four) castes severally. If one caste should take to the occupations of another caste, it is a criminal proceeding, except in extreme cases of distress. 4. Means of Livelihood for a Brahman in Times of Distress. 56. In times of distress, a Brahman is allowed to gain his substance in the mode prescribed for the caste next to him in rank; or he may gain his substance like a Vaisya. But he must never resort to 55. Here ends the section of the divers kinds of wealth in the law of debt. A. 56. ‘ The class next to him in rank,’ i.e. the Kshatriya or warrior caste. If he should find himself unable to support his family by the mode of livelihood of his own caste, he may gain his substance like a Kshatriya. At the time of a drought or famine, he may gain his substance like a Vaisya even. ‘The lowest caste,’ i.e. the SQdra caste. A. Manu X, 81, 82; Vishvu II, 15; Yagfavalkya III, 35 ; Gautama VII, 6, 7; Baudhayana II, 4, 16, &c. 56 NARADA. I, 57. the mode of livelihood prescribed for a member of the lowest caste. 57. At no time must a Brahman follow the occupations of a man of vile caste, or a vile man the occupations of a Brahman. In either case, expulsion from caste would be the immediate consequence.
256 NARADA. I, 57. the mode of livelihood prescribed for a member of the lowest caste. 57. At no time must a Brahman follow the occupations of a man of vile caste, or a vile man the occupations of a Brahman. In either case, expulsion from caste would be the immediate consequence. * 58. For neither of them are such occupations permitted as are either far above or far below their own rank. Those two occupations are lawful for them which lie between these two extremes; for they are - common to all (castes). 59. When a Brahman has lived through the times of distress, with the wealth acquired by following the occupations of a Kshatriya, he must perform a penance and relinquish the occupations of a Kshatriya. 60. When, however, a Brahman takes delight in those occupations and persists in them, he is declared a K4ndaprish¢ha (professional soldier) and must be expelled from society, because he has swerved from the path of duty. 57. By the term ‘a vile man,’ a member of the Sfdra caste is referred to. The occupations of such a man, i.e. the acceptance of food from everybody and the sale of all sorts of commodities, must never be resorted to by a Brahman, even in times of distress. And so must a SQdra avoid the occupation of a Brahman, such as wearing the sacred thread, study of the Vedas, pronouncing sacred benedictions, offering burnt-oblations, and the rest. A. 58. ‘Such occupations as are either far above or far below their own rank,’ i.e. the occupations of a Brahman and of a Sfdra respectively. ‘Those two occupations,’ i.e. those peculiar to the Kshatriya and Vaisya. A. hitva seems a faulty reading (for hite). 59. Yagwiavalkya III, 35. 60. ‘Ejected from society,’ i.e. he must not be admitted to obsequial repasts and other religious ceremonies. A. I, 65. DEBTS ; MODES OF SUBSISTENCE. 57 61. When a Brahman is living by the occupations of a Vaisya, he must never sell milk, sour milk, clarified butter, honey, beeswax, lac, pungent condiments, liquids used for flavouring, spirituous liquor, 62. Meat, boiled rice, sesamum, linen, the juice of the Soma plant, flowers, fruit, precious stones, men, poison, weapons, water, salt, cakes, plants, 63. Garments, silk, skins, bone, blankets made of the hair of the mountain-goat, animals whose foot is not cloven, earthen pots, buttermilk, hair, dregs, vegetables, fresh ginger, and herbs. 64. A Brahman may sell dry wood and (dry) grass, excepting fragrant substances, Erak4 grass, ratan, mulberry, roots, and Kusa grass. 65. (He may sell) twigs of bamboo that have fallen spontaneously, of fruits, the fruits of the jujube tree, 61-66. Manu X, 85-90; Y4agfavalkya III, 36-39; Gautama VII, 8-22; Vasishéha II, 24-31; Apastamba I, 7, 20, 11 foll. 61. ‘Pungent condiments,’ such as sugar. ‘ Liquids,’ such as clarified butter and oil. A.
3Manu X, 85-90; Y4agfavalkya III, 36-39; Gautama VII, 8-22; Vasishéha II, 24-31; Apastamba I, 7, 20, 11 foll. 61. ‘Pungent condiments,’ such as sugar. ‘ Liquids,’ such as clarified butter and oil. A. 62. A. explains the term Soma, ‘the juice of the Soma plant,’ which is offered to the gods at a sacrifice, as denoting sacrificial implements generally; ‘men,’ i.e. servants; ‘plants,’ i.e. shrubs, creeping plants, and others. A. 63. ‘Blankets,’ i.e. what is made of wool. ‘Animals whose foot is not cloven,’ i.e. whole-hoofed animals, such as horses. ‘Dregs,’ i.e. the deposit of oil. ‘ Vegetables,’ i.e. fresh pot-herbs. A. 64. ‘Fragrant substances,’ such as the fragrant root of the plant Andropogon Muricatus, Balaka, the root of the Musta grass, and others. A. If the reading of a single MS. be followed, the sale of the articles enumerated in pars. 64 and 65 is also prohibited for a Brahman. Several of these articles are included among those substances the sale of which is prohibited by other legislators. See Manu X, 86-89; Yagfiavalkya III, 36-39. However, the reading translated above is distinctly supported by the Commentary of Asahaya, and by the analogous rules of Vasishéha. 58 NARADA. I, 66. and of the Inguda plant, ropes, and thread of cotton, if its shape has not been altered (by working it up). 66. If it is for a medicament used to cure a disease, or for an offering, or if necessity can be shown, he may sell sesamum for a corresponding quantity of grain. 67. A Brahman who swerves from the path of duty by selling prohibited articles, must be reminded of his duty by the king by inflicting a severe chastisement on him. 5. Modes of Proof. * 68. Those invested with legal authority must pay strict attention to the (various) modes of proof. That even which is provable fails to be proved, if the (prescribed) modes of proof are not attended to. 69. Documents, witnesses, and possession are the traditional three means of proof, by which a creditor endeavouring to recover his loan may obtain what he has lent. 70. If the Creator had not created writing as an 69. The term pramana, which has been translated ‘means of proof, is both a philosophical and a law term. A. explains it etymologically, as denoting anything which may be known or discerned accurately. Thus, what is counted or reckoned, may be known by figures. What is capable of measurement, may be known by its measure. Similarly, where a lawsuit is pending, the truth may be known by having recourse to one of the ordinary modes of proof, viz. documents, witnesses, possession, and ordeals. Therefore, these means of proof should be duly applied by holy men, kings, and assessors of the court, and others endowed with legal authority, because that which is doubtful cannot be proved otherwise. , 70. The term ‘documents’ in this section seems to relate principally to the well-known land grants which have been found in many I, 75. DEBTS ; DOCUMENTS. 59
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‘ Fraud,’ deception. What has been acquired by one of these seven kinds is called ‘ black wealth,’ i.e. wealth of the lowest kind. A. 48. From these three kinds of wealth, with their twenty-one subdivisions, spring all the various kinds of transactions, and all kinds of enjoyment. A. 49. The difference between this and the previous classification of the divers modes of acquisition seems to lie in this, that the one system of classification is solely based on the respective legitimacy or illegitimacy of each mode of acquisition, whereas the diversity of caste represents the principle of classification in the other system. It should be borne in mind that an occupation, according to Indian notions, may be perfectly lawful for one caste, though it is unlawful for all others. 52-54. Manu I, 88-91, X, 74-80; Yagvavalkya II, 118-120; Vishnu II, 4-14; Apastamba I, 1, 1, 5-6; Gautama X, 2, 7, 49, 56; Vasish/ha II, 13-20; Baudhayana I, 18, 1-5. T, 56. DEBTS ; PROPERTY. 55 declared to be threefold: what has been obtained as alms, by sacrificing, and through (instructing) a pupil. 53. The pure wealth peculiar to a Kshatriya is of three sorts likewise : what has been obtained in the shape of taxes, by fighting, and by means of the fines declared in lawsuits. 54. The pure wealth peculiar to a Vaisya is also declared to be threefold: (what has been acquired) by tillage, by tending cows, and by commerce. For a Sddra it consists of what is given to him by the members of the three higher castes. 55. These are the legitimate modes of acquisition of wealth for all the (four) castes severally. If one caste should take to the occupations of another caste, it is a criminal proceeding, except in extreme cases of distress. 4. Means of Livelihood for a Brahman in Times of Distress. 56. In times of distress, a Brahman is allowed to gain his substance in the mode prescribed for the caste next to him in rank; or he may gain his substance like a Vaisya. But he must never resort to 55. Here ends the section of the divers kinds of wealth in the law of debt. A. 56. ‘ The class next to him in rank,’ i.e. the Kshatriya or warrior caste. If he should find himself unable to support his family by the mode of livelihood of his own caste, he may gain his substance like a Kshatriya. At the time of a drought or famine, he may gain his substance like a Vaisya even. ‘The lowest caste,’ i.e. the SQdra caste. A. Manu X, 81, 82; Vishvu II, 15; Yagfavalkya III, 35 ; Gautama VII, 6, 7; Baudhayana II, 4, 16, &c. 56 NARADA. I, 57. the mode of livelihood prescribed for a member of the lowest caste. 57. At no time must a Brahman follow the occupations of a man of vile caste, or a vile man the occupations of a Brahman. In either case, expulsion from caste would be the immediate consequence.
256 NARADA. I, 57. the mode of livelihood prescribed for a member of the lowest caste. 57. At no time must a Brahman follow the occupations of a man of vile caste, or a vile man the occupations of a Brahman. In either case, expulsion from caste would be the immediate consequence. * 58. For neither of them are such occupations permitted as are either far above or far below their own rank. Those two occupations are lawful for them which lie between these two extremes; for they are - common to all (castes). 59. When a Brahman has lived through the times of distress, with the wealth acquired by following the occupations of a Kshatriya, he must perform a penance and relinquish the occupations of a Kshatriya. 60. When, however, a Brahman takes delight in those occupations and persists in them, he is declared a K4ndaprish¢ha (professional soldier) and must be expelled from society, because he has swerved from the path of duty. 57. By the term ‘a vile man,’ a member of the Sfdra caste is referred to. The occupations of such a man, i.e. the acceptance of food from everybody and the sale of all sorts of commodities, must never be resorted to by a Brahman, even in times of distress. And so must a SQdra avoid the occupation of a Brahman, such as wearing the sacred thread, study of the Vedas, pronouncing sacred benedictions, offering burnt-oblations, and the rest. A. 58. ‘Such occupations as are either far above or far below their own rank,’ i.e. the occupations of a Brahman and of a Sfdra respectively. ‘Those two occupations,’ i.e. those peculiar to the Kshatriya and Vaisya. A. hitva seems a faulty reading (for hite). 59. Yagwiavalkya III, 35. 60. ‘Ejected from society,’ i.e. he must not be admitted to obsequial repasts and other religious ceremonies. A. I, 65. DEBTS ; MODES OF SUBSISTENCE. 57 61. When a Brahman is living by the occupations of a Vaisya, he must never sell milk, sour milk, clarified butter, honey, beeswax, lac, pungent condiments, liquids used for flavouring, spirituous liquor, 62. Meat, boiled rice, sesamum, linen, the juice of the Soma plant, flowers, fruit, precious stones, men, poison, weapons, water, salt, cakes, plants, 63. Garments, silk, skins, bone, blankets made of the hair of the mountain-goat, animals whose foot is not cloven, earthen pots, buttermilk, hair, dregs, vegetables, fresh ginger, and herbs. 64. A Brahman may sell dry wood and (dry) grass, excepting fragrant substances, Erak4 grass, ratan, mulberry, roots, and Kusa grass. 65. (He may sell) twigs of bamboo that have fallen spontaneously, of fruits, the fruits of the jujube tree, 61-66. Manu X, 85-90; Y4agfavalkya III, 36-39; Gautama VII, 8-22; Vasishéha II, 24-31; Apastamba I, 7, 20, 11 foll. 61. ‘Pungent condiments,’ such as sugar. ‘ Liquids,’ such as clarified butter and oil. A.
3Manu X, 85-90; Y4agfavalkya III, 36-39; Gautama VII, 8-22; Vasishéha II, 24-31; Apastamba I, 7, 20, 11 foll. 61. ‘Pungent condiments,’ such as sugar. ‘ Liquids,’ such as clarified butter and oil. A. 62. A. explains the term Soma, ‘the juice of the Soma plant,’ which is offered to the gods at a sacrifice, as denoting sacrificial implements generally; ‘men,’ i.e. servants; ‘plants,’ i.e. shrubs, creeping plants, and others. A. 63. ‘Blankets,’ i.e. what is made of wool. ‘Animals whose foot is not cloven,’ i.e. whole-hoofed animals, such as horses. ‘Dregs,’ i.e. the deposit of oil. ‘ Vegetables,’ i.e. fresh pot-herbs. A. 64. ‘Fragrant substances,’ such as the fragrant root of the plant Andropogon Muricatus, Balaka, the root of the Musta grass, and others. A. If the reading of a single MS. be followed, the sale of the articles enumerated in pars. 64 and 65 is also prohibited for a Brahman. Several of these articles are included among those substances the sale of which is prohibited by other legislators. See Manu X, 86-89; Yagfiavalkya III, 36-39. However, the reading translated above is distinctly supported by the Commentary of Asahaya, and by the analogous rules of Vasishéha. 58 NARADA. I, 66. and of the Inguda plant, ropes, and thread of cotton, if its shape has not been altered (by working it up). 66. If it is for a medicament used to cure a disease, or for an offering, or if necessity can be shown, he may sell sesamum for a corresponding quantity of grain. 67. A Brahman who swerves from the path of duty by selling prohibited articles, must be reminded of his duty by the king by inflicting a severe chastisement on him. 5. Modes of Proof. * 68. Those invested with legal authority must pay strict attention to the (various) modes of proof. That even which is provable fails to be proved, if the (prescribed) modes of proof are not attended to. 69. Documents, witnesses, and possession are the traditional three means of proof, by which a creditor endeavouring to recover his loan may obtain what he has lent. 70. If the Creator had not created writing as an 69. The term pramana, which has been translated ‘means of proof, is both a philosophical and a law term. A. explains it etymologically, as denoting anything which may be known or discerned accurately. Thus, what is counted or reckoned, may be known by figures. What is capable of measurement, may be known by its measure. Similarly, where a lawsuit is pending, the truth may be known by having recourse to one of the ordinary modes of proof, viz. documents, witnesses, possession, and ordeals. Therefore, these means of proof should be duly applied by holy men, kings, and assessors of the court, and others endowed with legal authority, because that which is doubtful cannot be proved otherwise. , 70. The term ‘documents’ in this section seems to relate principally to the well-known land grants which have been found in many I, 75. DEBTS ; DOCUMENTS. 59
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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