40. Apastamba I, 11, 30, 16-18. 41.' Apastamba I, 11, 31, i.
43. Apastamba I, II, 31, 3. 44. Apastamba 1, 11, 32, 9. 45, Apastamba I, 4, 14, 22.
Ix, 55- the Duties of a Snataka. 221
46. Let him not pass idly (any part of the day,
be it) morning, midday, or evening ; but according
to his abiHty (he shall make each useful) by the
acquisition of spiritual merit or of wealth, and by
taking his pleasure.
47. But among those (three aims of human life)
he shall chiefly attend to the acquisition of spiritual
merit.
48. Let him not look at a naked woman wedded to another man.
49. Let him not draw a seat towards himself with his foot.
50. He shall keep his organ, his stomach, his
hands, his feet, his tongue, and his eyes under due
restraint.
51. Let him avoid to cut, to break, to scratch,
and to crush (anything), or to make (his joints)
crack, without a (sufficient) reason.
52. Let him not step over a rope (to which) a calf (is tied).
53. Let him not be a stay-at-home.
54. Let him not go to (perform) a sacrifice with- out being chosen (to officiate as priest).
55. But at his pleasure (he may go) to see it.
46. Colebrooke, Mitakshara II, r, 22. 'He shall use the morning, according to his ability, for acts tending to the acquisi- tion of spiritual merit, such as reciting the Vedas ; the middle part of the day for the acquisition of wealth ; and the evening for scenting himself, adorning himself with garlands and the like acts giving pleasure.' — Haradatta.
47. Apastamba 1, 7, 20, 1-4.
48. Manu IV, 53.
50. Apastamba II, 2, 5, 19 ; Manu IV, 175, 177.
51. Apastamba I, 11, 32, 28; II, 8, 20, 13.
52. Apastamba I, 11, 31, 15. Haradatta remarks that the word * calf ' is used to designate any animal of the bovine species.
2 22 GAUTAMA. IX, 56.
56. Let him not eat food (that he has placed) in his lap,
57. Nor what has been brought at night by a
servant.
58. He shall not eat (substances) that have ac-
quired strength (by standing), such as milk from
which the cream has separated, butter, oil-cake,
buttermilk, and the like,
59. But he shall take his meals in the morning
and in the evening, blessing his food, not grumbling
at it.
60. He shall never sleep naked at night ;
61. Nor shall bathe (naked);
62. And he shall perform whatever (else) aged
(Brahmaz/as), of subdued senses, who have been pro-
perly obedient (to their teachers), who are free from
deceit, covetousness, and error, and who know the
Vedas, declare (to be right).
63. In order to acquire wealth and for the sake of security he may go to a ruling (king),
56. Manu IV, 63. 57. Apastamba I, 5, 16, 31.
58. Apastamba II, 8, 18, i; II, 8, 20, 10. Haradatta adds that this rule has been inserted here instead of in the chapter on for- bidden food in order to indicate that its breach must be expiated by the penance prescribed for a breach of the Snataka's vow, not by that prescribed for eating forbidden food,
59. Apastamba II, i, i, 2; II, 2, 3, 11.
60. Manu IV, 75. 61. Manu IV, 61.
62. Apastamba I, 11, 32, 29 ; I, 7, 20, 8, Haradatta adds that the plural is used in the above Sutra in order to indicate that many Brahmawas must be unanimous regarding the practices to be followed.
63. Manu IV, 33; X, 113. 'For the sake of these objects he may go to a ruler, i. e. a king, without cringing, because the preposition adhi is used (in the text, and) adhi denotes mastership (Pa«ini I, 4, 97). The meaning that he shall go (as becomes) an independent man,' — Haradatta.
Ix, 73- the Duties of a Snataka. 223
64. (But) to no Other (being) except the gods, his Gurus, and righteous (Brahma;ms).
65. He shall seek to dwell in a place where fire-
wood, water, fodder, Kui^a grass, (materials for
making) garlands and roads exist in abundance,
which is chiefly inhabited by Aryans, which is rich
in industrious (men), and which is governed by a
righteous (ruler).
66. He shall pass excellent (beings and things),
auspicious (objects), temples of the gods, cross-roads,
and the like with his right turned towards them.
67. The rule for times of distress (is, that) he
shall mentally perform all (that is required by the
rule of) conduct.
68. He shall always speak the truth.
69. He shall conduct himself (as becomes) an Aryan.
70. He shall instruct virtuous (men only).
71. He shall follow the rules of purification taught (in the 6astras).
']2. He shall take pleasure in the (study of the) Veda.
73. He shall never hurt (any being), he shall be
65. Apastamba I, 5, 15, 22; I, ii, 32, 18. Aryans, i.e. Brah- mawas, Kshatriyas, and Vaijyas.
66. Manu IV, 39. * A cow, a Brahmawa, a well-known tree,
and the like are called excellent {beings or things). An auspicious
(object), i. e. a filled jar and the Hke.' — Haradatta.
67. Haradatta observes that this rule refers to cases where, being in a hurry, one cannot show one's reverence in the manner described in the preceding Sutra.
68. Manu IV, 138, 175, 236.
70. Manu IV, 80-81.
71. Purification is here again mentioned in order (to indicate that Snataka must pay) particular attention to it.
72. Manu IV, 147-149. 73. Manu IV, 2, 238, 246.
2 24 GAUTAMA. IX, 74.
gentle, (yet) firm, ever restrain his senses, and be liberal.
74. A Snataka who conducts himself in this
manner will liberate his parents, his ancestors, and
descendants from evil, and never fall from Brah-
man's heaven.
Chapter X.
1. (The lawful occupations common) to (all)
twice-born men are studying the (Veda), offering
sacrifices (for their own sake), and giving (alms).
2. Teaching, performing sacrifices for others, and
receiving alms (are) the additional (occupations) of a
Brahma;za.
3. But the former (three) are obligatory (on him).
4. Instruction in the Veda (may be given) with-
out the above-mentioned (vows and ceremonies) in
case a teacher, blood relations, friends or Gurus
(receive it), and in case (the Veda) is exchanged for
money or learning.
74. Manu II, 260.
X. I. Twice-born men, i.e. Brahma«as, Kshatriyas, and Vauyas. Haradatta says that some believe the term ' twice-born ' to have been used in order to indicate that the three occupations may be lawfully followed after the second birth, i. e. the initiation only. But he declares that alms may be given even by an uninitiated Aryan, while studying the Veda and sacrificing are specially for- bidden to him.
2. Apastamba II, 5, 10, 4.
3. Manu X, 76, 'The former, i.e. the three beginning with studying (SiJtra i), must necessarily be followed. If he neglects them, he commits sin ; if he follows them, he will be exalted. But the other occupations, teaching, &c., shall be followed if there is occasion for them. No sin is committed by neglecting them, nor any greatness gained by following them. They are merely means of livelihood.' — Haradatta.
4. Apastamba I, 4, 13, 14-17. The expression 'above-men-
X, 12. Lawful Occupations and Livelihood. 22 5
5. Agriculture and trade (are) also (lawful for
a Brahma/^a) provided he does not do the work
himself,
6. Likewise lending money at interest.
7. To protect all created beings is the additional (occupation) of a king,
8. And to inflict lawful punishments.
9. He shall support (those) vSrotrlyas, (who are) Brahma;^as,
10. And people unable to work, (even If they are) not Brahma;zas,
11. And those who are free from taxes,
12. And (needy) temporary students.
tioned ' refers to the whole of the rules regarding a pupil's conduct given above, I, 5 2-11, 51. It is difficult to understand what is intended by ' the exchange of the Veda for wealth or money,' if it is not the bhr/takadhjapana or teaching for money which Manu III, 156 blames so severely. It seems to me unlikely that Gau- tama means simply to sanction this practice. It is more probable that his rule refers to the case of Brahma«as in distress, who avail themselves of the permission given above, VII, 4.
5-6. These rules which allow Brahma;zas to be gentlemen farmers and sleeping partners in mercantile or banking firms, managed by Vaijyas, do not occur in other Sm/z'tis. But they agree with the practice followed at present in many parts of India, and the praise bestowed in Vedic works on those who present land to Brahma«as as well as the numerous ancient land grants show that from early times many Brahma/zas were holders of land, which, as a rule, was cultivated by 6'udras.
7-8. Apastamba II, 5, 10, 6; INIanu VII, 27.
9. Apastamba II, 10, 25, 11 ; Manu VII, 135.
11. Haradatta takes this Sutra differently. He says: 'The immunity from taxes which has been granted to Brahmawas and others by former kings he shall maintain in the same manner as formerly.' But I think that * akara ' must be taken as a Bahu- vrihi compound, and is used to designate widows, orphans, ascetics, &c. ; see Apastamba II, 10, 26, 10-17.
12. Haradatta observes that others explain upakurva/za, ' tern-
2 26 GAUTAMA. X, 13.
1 3. And (to take) measures for ensuring victory (is another duty of a king),
14. Especially when danger (from foes threatens the kingdom) ;
1 5. And (to learn) the management of chariots and the use of the bow (is a further duty of the king),
16. As well as to stand firm in battle and not to turn back.
17. No sin (is committed) by injuring or slaying (foes) in battle,
18. Excepting those who have lost their horses,
charioteers, or arms, those who join their hands (in
supplication), those who flee with flying hair, those
who sit down with averted faces, those who have
climbed (in flight) on eminences or trees, messen-
gers, and those who declare themselves to be cows
or Brahma;:as.
19. If another Kshatriya is supported by (the
king), he shall follow the same occupations as his
(master).
20. The victor shall receive the booty gained in battle.
2 1 . But chariots and animals used for riding (be- long) to the king,
porary students,' opposed to naish/Z^ika, ' permanent students,' to mean 'men who benefit the people,' i.e. physicians and the like.
13. INIanu VII, 103-110, 160-200; X, 119.
16. Manu VII, 87-89 ; X, 119; Yao-navalkya I, 233.
17-18. Apastamba II, 5, 10, 11. Persons who declare them- selves to be cows or Brahmawas become inviolable on account of the sacred character of the beings they personate. Historical instances are narrated where conquered kings were forced to appear before their victors, holding grass in their mouths or dancing like peacocks in order to save their lives.
20. Manu VII, 96.
X, 30. Lawful Occupations and Livelihood. 227
22. And a preferential share, except when the booty has been gained in single combat.
23. But the king shall equitably divide (all) other (spoils).
24. Cultivators (must) pay to the king a tax
(amounting to) one tenth, one eighth, or one sixth
(of the produce).
25. Some declare, that (the tax) on cattle and gold (amounts to) one fiftieth (of the stock).
26. In the case of merchandise one twentieth (must be paid by the seller) as duty,
27. (And) of roots, fruits, flowers, medicinal herbs, honey, meat, grass, and firewood one sixtieth.
28. For it is the duty (of the king) to protect the (tax-payers).
29. But to (the collection of) these (taxes) he shall always pay particular attention.
30. He shall live on the surplus.
22-23. Manu VII, 97.
24. Manu VII, 130. The amount depends on the nature of the soil and the manner of cultivation.
25. Manu VII, 130. The above translation follows Haradatta's explanation, while Sir W. Jones' rendering of Manu gives a dif- ferent meaning to the identical words.
26. Manu VII, 127. 27. Manu X, 120.
28. Manu VII, 128. 29. Manu VII, 128, 139.
30. Haradatta takes this Sutra differently. He says, 'Adhika, " additional," means the money which is paid on account of (the additional occupations) which have been explained above (Sutra 7 seq.) " To protect all created beings," &c. Thereon shall he Hve, he himself, his servants, his elephants, horses, and his other (animals).' If this explanation is adopted, the Siatra ought to be translated thus, ' He shall live on (the taxes paid for his) additional (occupations).' It seems, however, more probable that Gautama means to say that the king shall live on the surplus which remains after providing for the external and internal security of the kingdom,
2 28 GAUTAMA. X, 31.
31. Each artizan shall monthly do one (day's) work (for the king).
2)2. Hereby (the taxes payable by) those who
support themselves by personal labour have been
explained,
