.19. And all (the Mantras), as well as the daily portion of the Veda, (must be recited) inaudibly.
20. He shall not make the inhabitants of the forest hear (his recitation).
10. Haradatta thinks that this rule refers both to the hermit who lives with his family and to him who lives alone. Others refer it to the latter only.
15. According to Haradatta, the word ka^a appears to designate 'a mallet;' in the passage from the Ramayawa quoted in the Peters- burg Diet, the commentator explains it by pe/aka, ' basket.'
17. Yagn. Ill, 46.
20. This Siitra explains the word upa?//i-u, ' inaudibly.'
156 APASTAMBA. 11,9,23.
21. (He shall have) a house for his fire (only).
22. He himself (shall live) in the open air.
23. His court and seat must not be covered (with mats).
24. If he obtains fresh grain, he shall throw away the old (store).
Pra>sna H, Patala 9, Kha.y^a 23.
1. If he desires (to perform) very great austerities,
he (shall not make a hoard of grain, but) collect food
every day only, morning and evening, in his vessel.
2. Afterwards he shall wander about, sustaining
his life with roots, fruits, leaves, and grass (which he
collects). Finally (he shall content himself with)
what comes into his hand accidentally. Then he
shall live on water, then on air, (and finally) upon
ether. Each succeeding mode of subsistence pro-
cures greater rewards.
3. Now they quote (the following) two verses from a Pura;/a :
4. Those eighty thousand sages who desired
offspring passed to the south by Aryaman's road
and obtained burial-Qfrounds.
5. Those eighty thousand sages who desired no
24. Manu VI, 15; Yagii. Ill, 47.
23. I. The following rules apply to a solitary hermit.
2. These Sutras are repeated in order to show that, according to the opinion of those who allow hermits to live with their families, the end should be the same.
3. ' The " orders " have been described. Now, giving conflict- ing opinions, he discusses which of them is the most important.' — Haradatta.
4. This verse and the next are intended to disparage the order of householders. Haradatta explains ' burial-grounds ' by ' fresh births;' but see below, Sutra 10, See also Ya^m. Ill, 186-187.
11,9,23. Comparison of the Four Orders. I57
offspring passed by Aryaman's road to the north and obtained immortahty.
6. Thus are praised those who keep the vow of
chastity. Now they accompHsh also their wishes
merely by conceiving them,
7. For instance, (the desire to procure) rain, to
bestow children, second-sight, to move quick as
thought, and other (desires) of this description.
8. Therefore on account of (passages) of the re-
vealed texts, and on account of the visible results,
some declare these orders (of men keeping the vow
of chastity to be) the most excellent.
9. But (to this we answer) : It is the firm opinion
of those who are well versed in the threefold sacred
learning, that the Vedas are the highest authority.
They consider that the (rites) which are ordered
there to be performed with rice, yava, animals, clari-
fied butter, milk, potsherds, (in conjunction) with a
wife, (and accompanied) by loud or muttered (Man-
tras), must be performed, and that (hence) a rule of
conduct which is opposed to these (rites) is of no
authority.
10. But by the term burial-ground (in the text
above given) it is intended to ordain the last rites
for those who have performed many sacrifices, (and
not to mean that dead householders become demons
and haunt burial-grounds.)
11. The revealed texts declare that after (the
burial follows) a reward without end, which is desig-
nated by the term ' heavenly bliss.'
1 o. The Sutra is intended to remove the blame thrown on the order of householders by the verse quoted. Haradatta seems to have forgotten his former explanation of ^'mai'dnani.
158 APASTAMBA. 11,9,24.
Pra^na II, Patala 9, Khanda 24.
1. Now the Veda declares also one's offspring to
be immortality (in this verse) : ' In thy offspring thou
art born again, that, mortal, is thy immortality.'
2. Now it can also be perceived by the senses
that the (father) has been reproduced separately (in
the son) ; for the likeness (of a father and of a son)
is even visible, only (their) bodies are different.
3. ' These (sons) who live, fulfilling the rites
taught (in the Veda), increase the fame and heavenly
bliss of their departed ancestors.'
4. 'In this manner each succeeding (generation
increases the fame and heavenly bliss) of the pre-
ceding ones.'
5. ' They (the ancestors) live in heaven until the (next) general destruction of created things.'
6. ' (After the destruction of the world, they stay)
again in heaven, being the seed (of the new creation).'
That has been declared in the Bhavishyatpura;^a.
7. Now Pra^apati also says,
8. ' Those dwell with us who fulfil the following
(duties) : the study of the three Vedas, the student-
ship, the procreation of children, faith, religious aus-
terities, sacrifices, and the giving of gifts. He who
praises other (duties), becomes dust and perishes.'
9. Those among these (sons) who commit sin, perish alone, (but not their ancestors,)
10. Just as the leaf of a tree (which has been
24. 3. According to the reading of P. U. and Mr. U. the four Sutras, 3-6, must be joined into one, and the whole is a quotation from the Pura«a. The reading of P. U. seems now to me preferable.
8. 'Other (duties), i.e. the order of ascetics and the like.' — Haradatta.
II, lO, 25. THE KING. 159
attacked by worms falls without injuring its branch or tree).
11. (For) the (ancestor) has no connexion with
the acts committed (by his descendant) in this world,
nor with their results in the next.
12. (The truth of) that may be known by the following (reason) ;
13. This creation (is the work) of Pra^apati and of the sages.
14. The bodies of those (sages) who stay there
(in heaven) on account of their merits appear visibly
most excellent and brilliant (as, for instance, the
constellation of the seven ^/shis).
15. But even though some (ascetic) may gain
heaven through a portion of (the merit acquired by
his former) works or through austerities, whilst he
is still in the body, and though he may accomplish
(his objects) by his mere wish, still this is no reason
to place one order before the other.
PrA^NA II, Pa^ALA 10, KHAiVDA 25.
1. The general and special duties of all castes
have been explained. But we will now declare those
of a king in particular.
2. He shall cause to be built a town and a palace,
the gates of both of which (must look) towards the
south.
3. The palace (shall stand) in the heart of the town.
1 4. As the ^?shis have not lost heaven through the sins of their sons, the dogma according to which ancestors lose heaven through the sins of their sons, must be false.
15. Apastamba's own opinion is apparently against pure as- ceticism,
25. 3. ' In the heart of the town, i. e. in that town which is sur- rounded by all the walls.' — Haradatta. Compare Manu VII, 76.
l6o APASTAMBA. 11,10,25.
4. In front of that (there shall be) a hall. That is called the hall of invitation.
5. (At a little distance) from the town to the
south, (he shall cause to be built) an assembly-house
with 'doors on the south and on the north sides, so
that one can see what passes inside and outside.
6. In all (these three places) fires shall burn constantly.
7. And oblations must be offered in these fires daily, just as at the daily sacrifice of a householder.
8. In the hall he shall put up his guests, at least those who are learned in the Vedas.
9. Rooms, a couch, meat and drink should be given to them according to their good qualities.
10. Let him not live better than his Gurus or ministers.
1 1. And in his realm no (Brahma/^a) should suffer
hunger, sickness, cold, or heat, be it through want,
or intentionally.
12. In the midst of the assembly-house, (the
superintendent of the house) shall raise a play-table
and sprinkle it with water, turning his hand down-
wards, and place on it dice in even numbers, made
of Vibhitaka (wood), as many as are wanted.
6. According to Haradatta, the fires are to be common, not consecrated ones.
7. Manu VII, 78; Y%n. I, 313.
8. Manu VII, 82 seq.
10. 'The Gurus are the father and other (venerable rela- tions).'— Haradatta.
11. Manu VII, 134. 'Or intentionally; with reference to that the following example may be given. If anybody is to be made to pay his debts or taxes, then he is to be exposed to cold or heat, or to be made to fast (until he pays). The king shall punish (every one) who acts thus.' — Haradatta.
II, 10, 26. THE KING. l6l
13. Men of the first three castes, who are pure and truthful, may be allowed to play there.
14. Assaults of arms, dancing, singing, music, and
the like (performances) shall be held only (in the
houses) of the king's servants.
15. That king only takes care of the welfare of
his subjects in whose dominions, be it in villages
or forests, there is no danger from thieves.
PrA^NA II, PaPALA 10, KHAiVDA 26.
1 . A (king) who, without detriment to his servants,
gives land and money to Brahma;^as according to
their deserts gains endless worlds.
2. They say (that) a king, who is slain in at-
tempting to recover the property of Brahma;^as,
(performs) a sacrifice where his body takes the place
of the sacrificial post, and at which an unlimited fee
is given.
3. Hereby have been declared (the rewards of) other heroes, who fall fighting for a (worthy) cause.
4. He shall appoint men of the first three castes,
13. 'Having played there, they shall give a fixed sum to the gambling-house keeper and go away. The latter shall, every day or every month or every year, give that gain to the king. And the king shall punish those who play elsewhere or quarrel in the assembly-house.' — Haradatta.
14. 'At festivals and the like occasions (these performances) take place also elsewhere, that is the custom.' — Haradatta.
15. Manu VII, 143, and passim; Ya^ii. I, 335. 26. I. Manu VII, 83, 84, 88; Yagn. I, 314.
2. According to Haradatta the king's body represents the post (yupa), his soul the sacrificial animal, the recovered property the reward for the priests or fee.
3. Manu VII, 89; Y%Q. I, 323, 324.
4. Manu VII, 115-124; Ya^ii. I, 321.
1 62 APASTAMBA. II, lO, 26.
who are pure and truthful, over villages and towns for the protection of the people.
5. Their servants shall possess the same qualities.
6. They must protect a town from thieves in every direction to the distance of one yo^ana.
7. (They must protect the country to the distance of) one kro5"a from each village.
8. They must be made to repay what is stolen within these (boundaries).
9. The (king) shall make them collect the lawful taxes (5ulka).
10. A learned Brahma;^a is free from taxes,
11. And the women of all castes,
12. And male children before the marks (of puberty appear),
13. And those who live (with a teacher) in order to study,
14. And ascetics, who are intent on fulfilling the
sacred law,
6. Ya^. II, 271-272. A yq^ana is a distance of 4 kroja, kos.
7. A kros2L, kos, or gau, literally 'the lowing of a cow,' is variously reckoned at i|-4 miles.
8. Ya^n. I, 272. This law is, with certain modifications, still in force. See Bombay Regulations, XII, 27 par.
9. According to Haradatta's commentary as given in P. U. and Mr. U. and printed in the Sanskrit notes, the Julka is the 217^^ part of a merchant's gains. On account of the Sutras immediately following, it is, however, more probable that the term is here used as a synonym of ' kara,' and includes all taxes. ' Lawful ' taxes are, of course, those sanctioned by custom and approved of by the Sm/Vtis.
10. Manu VII, 133.
11. Haradatta thinks that the rule applies to women of the Anuloma, the pure castes, only.
14. 'Why does he say "intent on fulfilling the holy law?" Those shall not be free from taxes who perform austerities in order
11,10,26. Civil and Criminal Law. 163
15. And a ^'Cidra who lives by washing the feet,
16. Also blind, dumb, deaf, and diseased persons (as long as their infirmities last),
1 7. And those to whom the acquisition of property is forbidden (as Sannyasins).
18. A young man who, decked with ornaments,
enters unintentionally (a place where) a married
woman or a (marriageable) damsel (sits), must be
reprimanded.
19. But if he does it intentionally with a bad purpose, he must be fined.
