make any sense out of the former reading without assuming that the construction is strongly elliptical. ' On meeting, i. e. on coming together with him who knows the rule of returning a salute, he shall utter, i. e. loudly pronounce his name, i. e. the name which he has received on the tenth day (after his birth), and which is to be employed in saluting, and speak the word " I " as well as the word "this." They declare that instead of the word " this," which here is explicitly prescribed, the word " I am " must be used. Some salute thus, "I Haradatta byname;' others, "I Haradatta^arman;" and the common usage is to say, "I Haradatta- jarman by name." Thus the salutation must be made. Salutation means saluting. The affix zk is added to causatives and the rest. With reference to this matter the rule for returning salutes has been described by Manu II, 126. ... As (in the above Sutra) the expression " on meeting persons knowing " is used, those who are unacquainted with the manner of returning a salute must not be saluted in this manner. How is it then to be done ? It is described by Manu III, 123.' — Haradatta.
6. ' As Gautama says, " Some declare," the restrictive rule must, in his opinion, be followed.' — Haradatta.
7. Manu II, 132 ; Apastamba I, 4, 14, 6, 9.
9. Apastamba I, 4, 14, 11.
10. 'Old (pftrva), i.e. of greater age. ... A 6'udra even, who
VI, i6. SALUTING. 207
11. (And) an Arya, though (he be) younger, by a K^udra ;
12. And he shall avoid (to pronounce) the name of that (person who is worthy of a salutation).
13. And an official who (is) not (able to) recite
(the Veda shall avoid to pronounce the name) of
the king.
14. A contemporary who is born on the same day
(shall be addressed with the terms) bho/^ or bhavan
(your honour),
15. (Likewise) a fellow-citizen who is ten years older (than oneself),
16. (Also) an artist who is five years (older),
answers this description, must be honoured by rising, not, however, be saluted by one young enough to be his son, i. e. by a Brah- nia;;a who is very much younger. The .Viadra is mentioned as an instance of a man of inferior caste. Hence a ^udra must (under these circumstances) be honoured by rising, not be saluted by men of the three higher castes, a Vaixya by those of the two higher castes, and a Kshatriya by a Brahmawa.' — Haradatta.
11. 'An Arya, i. e. a man of the three twice-born castes, though he be inferior, i. e. younger, must be honoured by rising, not be saluted by a -Sudra. The .S"udra is mentioned in order to give an instance of (a man of) inferior caste.' — Haradatta.
12. 'An inferior shall avoid to take his name, i.e. that of a superior.' — Haradatta.
14. Haradatta says that samanehani, 'on the same day,' means 'in the same year.' He is probably right in thinking that the expression must not be interpreted too strictly. But his assertion that aha/2 means also ' year ' cannot be proved by his quotation from the Nigha;//uka, abde sa;«vatsaram ahar^aram.
15. 'A person aged by ten years, i.e. at least ten years older, who lives in the same town as oneself, is to be addressed as bho/^, bhavan, though he may be deficient in good qualities.' — Haradatta.
16. 'The words "years older" must be understood. He who lives by the fine arts (kala), i. e. the knowledge of music, painting.
208 GAUTAMA. VI, 17.
1 7. And a ^'rotriya belonging to one's own Vedic school who is three years older,
18. (Further), Brahma;^as destitute of learning
and those who follow the occupations of Kshatriyas
or Vai^yas,
19. And (a contemporary) who has performed the
Diksha72iyesh/i of a Soma-sacrifice before he buys
the Soma.
20. Wealth, relations, occupation, birth, learning,
and age must be honoured ; (but) each later named
(quality) is more important (than the preceding
ones).
21. But sacred learning is more important than all (other good qualities),
22. Because that is the root of the sacred law,
23. And because the Veda (expressly declares it).
24. Way must be made for a man seated in a carriage, for one who is in his tenth (decade), for
leaf-cutting, and the like, and is at least five years older than oneself, must be addressed as bho/z or bhavan.' — Haradatta.
1 7. Haradatta notes that Apastamba II, 4, 14, 13 gives a some- what different rule.
18. Haradatta adds that a person destitute of learning, be he ever so old, may still be treated as an equal, and addressed as hho/i, bhavan, by a more learned man.
20. Manu II, 136. 'As wealth and the rest cannot be directly honoured, the persons possessing them are to be honoured. . . . Respect (mana) means honour shown by saluting and the like.' — Haradatta.
21. Manu II, 154.
23. Haradatta says that a passage to this effect occurs in the ^;^andogya-brahma«a. He also refers to Manu II, 151.
24. Apastamba II, 5, 11, 5, 7-9. 'A person requiring con- sideration, i. e. one afflicted by disease. A woman, i. e. a bride or a pregnant woman. A Snataka, i. e. a person who has bathed after completing his studies and after having kept the vow of studentship.' — Haradatta.
Vii, 7- Times of Distress. 2o9
one requiring consideration, for a woman, for a Snataka, and for a king.
25. But a king (must make way) for a vS'rotriya.
Chapter VII.
1. The rule for (times of) distress (is) that a
Brahma/^a may study under a teacher who is not
a Brahma;^a.
2. (A student is bound) to walk behind and to obey (his non-Brahmanical teacher).
3. (But) when (the course of study) has been
finished, the Brahma;/a (pupil is more) venerable
(than his teacher).
4. (In times of distress it is permissible) to offer
sacrifices for (men of) all (castes), to teach (them),
and to accept (presents from them).
5. Each preceding (mode of living is) preferable (to those named later).
6. On failure of the (occupations lawful for a
Brahma/^a) he may live by the occupations of a
Kshatriya.
7. On failure of those, he may live by the occupations of a Vai«s"ya.
25. Apastamba II, 5, 11, 6.
VII. I. Apastamba II, 2, 4, 25.
2. Apastamba II, 2, 4, 26. 3. Apastamba II, 2, 4, 27.
4. Haradatta quotes Manu X, 103 in support of the above explanation, and adds that another commentator interprets the Sutra to mean, that in times of distress men of all castes may support themselves by sacrificing for others, teaching, and the acceptance of gifts, though in ordinary times these modes of living are reserved for Brahma«as.
5. The use of the masculine in the text, 'purva/^ purvo gnru/i,' may, I think, be explained by the fact that the compound in the preceding Sutra ends with a noun of the masculine gender.
6. Manu X, 81 ; Ya^ii. Ill, 35. 7. Apastamba I, 7, 20, u.
2IO GAUTAMA. VII, 8.
8. (Goods) that may not be sold by a (Brahmawa are),
9. Perfumes, substances (used for) flavouring
(food), prepared food, sesamum, hempen and hnen
cloth, skins,
10. Garments dyed red or washed,
1 1 . Milk and preparations from it,
12. Roots, fruits, flowers, medicines, honey, flesh, grass, water, poison,
1 3. Nor animals for slaughter,
14. Nor, under any circumstances, human beings, heifers, female calves, cows big with young.
15. Some (declare, that the traffic in) land, rice,
barley, goats, sheep, horses, bulls, milch-cows, and
draught-oxen (is) likewise (forbidden).
16. But (it is permissible) to barter,
17. One kind of substances used for flavouring others,
9. Apastamba I, 7, 20, 12-13. 'Substances used for flavouring (rasa), i. e. oil, sugar, clarified butter, salt, and the like.' — Hara- datta. From Sutra 19 it is clear that 'rasa' does not simply mean ' liquids.'
10. My MSS. read nirwikte for nikte, and nirwiktam is explained by ' washed by a washerman or the like person.' It is possible to translate Professor Stenzler's reading in accordance with Manu X, 87, 'pairs of (i. e. upper and lower) garments dyed red.'
11. 'Preparations from it, i. e. sour milk and the like.' — Haradatta.
12. This rule contradicts Apastamba I, 7, 21, 12, but agrees with Manu X, 87. 'Under any circumstances (nityam, literally "always") means even when they are not sold for slaughter. Another (commentator) says, that, as the expression "under any circumstances " is used here, the prohibition regarding the above- mentioned things, i. e. sesamum and the like, does not hold good under all circumstances, arid that hence self-grown sesamum and other grain may be sold, see Manu X, 90.' — Haradatta.
15. Manu X, 88. Haradatta explains ' land ' by ' houses.'
VIII, I. KING AND BRAHMAiVA VERSED IN VEDAS. 211
1 8. And animals (for animals).
19. Salt and prepared food (must) not (be bartered),
20. Nof sesamum.
21. But for present use an equal (quantity of) un- cooked (food may be exchanged) for cooked (food).
22. But if no (other course is) possible (a Brah-
mana) may support himself in any way except by
(following the occupations) of a ^Sudra.
23. Some (permit) even this in case his life is in danger.
24. But to mix with that (caste) and forbidden food must be avoided (even in times of distress).
25. If his life is threatened, even a Brahma;2a may use arms.
26. (In times of distress) a Kshatriya (may follow) the occupations of a Vai^ya.
Chapter VIII.
I. A king and a Brahma;^a, deeply versed in
the Vedas, these two, uphold the moral order in
the world.
19. ' The sale of salt and prepared food has been forbidden by Sutra 9, but their barter has been permitted (by Sutra 17).'— Hara-
datta.
22. Regarding the 6'udra's occupations, see below, X, 57-60.
24. 'Restriction (niyama), i.e. avoiding. That Brahmawa even who lives the life of a SMts. must not mix with that 5udra caste, i. e. he must not sit among 6'udras and so forth.'— Haradatta.
25. Apastamba I, 10, 29, 7; ManuVIII, 348.
26. Haradatta adds, that in accordance with the principle exemplified by the rule of this Sutra in times of distress a Vai^ya may follow the occupations of a 5'udra.
VIII. I. .Satapatha-brahma^za V, 4, 4, 5 ) Weber, Ind. Stud. X, 29. Haradatta explains vrata, 'moral order,' by karmawi, 'the
2 1 2 GAUTAMA. VIII, 2.
2. On them depends the existence of the fourfold
human race, of Internally conscious beings, of those
which move on feet and on wings, and of those
which creep,
3. (As well as) the protection of offspring, the
prevention of the confusion (of the castes and) the
sacred law.
4. He is (called) deeply versed in the Vedas,
5. Who is acquainted with the (ways of the)
world, the Vedas (and their) Angas (auxiliary
sciences),
6. Who is skilled in disputations (and), In (recit- ing) legends and the Puri;/a,
rites and occupations,' and loka, ' world,' by rash/ra, ' kingdom.' Ultimately my translation and his explanation come to the same thing. He adds that the king upholds order by punishing, and a learned Brahmawa by teaching. Regarding the excellence of these two, see also Manu IV, 135.
2. ' Internally conscious beings, i. e. trees and the like, which are immovable, but grow and decay. For such possess internal consciousness only, no corresponding external faculty of acting. . . . The existence of these, i. e. of men and the rest, depends upon, i. e. is subordinate to the king and to a Brahmawa deeply versed in the Vedas. How is that ? As regards the Brahma«a, an offering which has been properly thrown into the fire reaches the sun ; from the sun comes rain ; from rain food is produced and thereon live the creatures. By this reasoning he is shown to be the cause of their existence. But the king is (also) the cause of their existence ; for he punishes robbers and the like.' — Haradatta.
3. Haradatta takes prasutirakshawam, ' the protection of their offspring,' as a copulative compound, and explains it by ' their prosperity (abhivr/ddhi) and their protection.' But a samahara- dvandva is here out of place.
4. Macnaghten, INIitakshara I, 2, 27. 'By the word loka, "the world," are intended the laws of countries and the like, which may be learnt from the practice of the world.' — Haradatta. Regarding the Angas, see Apastamba II, 4, 8, 10.
VIII, 14- KING AND BRAHMAA^A VERSED IN VEDAS. 2 I 3
7. Who looks to these (alone), and lives according to these,
8. Who has been sanctified by the forty sacra- ments (sa?;2skara),
9. Who is constantly engaged in the three occu- pations (prescribed for all twice-born men),
10. Or in the six (occupations prescribed specially for a Brahma;«a),
11. (And) who is well versed in the duties of
daily life settled by the agreement (of those who
know the law).
12. (Such a Brahma;^a) must be allowed by the
king immunity, from (the following) six (kinds of
opprobrious treatment) :
13. (I.e.) he must not be subjected to corporal
punishment, he must not be imprisoned, he must
not be fined, he must not be exiled, he must not be
reviled, nor be excluded.
14. The Garbhadhana (or ceremony to cause
conception), the Puwsavana (or ceremony to cause
the birth of a male child), the Simantonnayana (or
arranging the parting of the pregnant wife's hair),
the 6^atakarman (or ceremony on the birth of the
