PRASNA I, PArALA 7, KHA#Z>A 20.
1. He shall not fulfil his sacred duties merely in
order to acquire these worldly objects (as fame, gain,
and honour).
2. For when they ought to bring rewards, (duties thus fulfilled) become fruitless.
3. (Worldly benefits) are produced as accessories
(to the fulfilment of the law), just as in the case J a
mango tree, which is planted in order to obtain fruit,
shade and fragrance (are accessory advantages).
14. Manu IV, 211, 212.
15. Regarding the liberation of the thief, see Apastamba I, 9. 25, 4. A similar verse occurs Manu VIII, 317, which has caused the confusion observable in many MSS., as has been stated in the critical notes to the text.
72 APASTAMBA. I, 7, 2O.
4. But if (worldly advantages) are not produced, (then at least) the sacred duties have been fulfilled.
5. Let him not become irritated at, nor be de-
ceived by the speeches of hypocrites, of rogues, of
infidels, and of fools.
6. For Virtue and Sin do not go about and say,
' Here we are ; ' nor do gods, Gandharvas, or Manes
say (to men), ' This is virtue, that is sin.'
7. But that is virtue, the practice of which wise
men of the three twice-born castes praise ; what they
blame, is sin.
8. He shall regulate his course of action according
to the conduct which in all countries is unanimously
approved by men of the three twice-born castes,
who have been properly obedient (to their teachers),
who are aged, of subdued senses, neither given to
avarice, nor hypocrites.
9. Acting thus he will gain both worlds.
10. Trade is not lawful for a Brahma^a.
11. In times of distress he may trade in lawful
merchandise, avoiding the following (kinds), that are
forbidden :
12. (Particularly) men, condiments and liquids, colours, perfumes, food, skins, heifers, substances
20. 7. The Sulra is intended to show how the law should be ascertained in difficult cases. Haradatta' quotes here the passage of Ya^vz. I, 9, on Parishads, and states that the plural aryfU shows that three or four must be employed to arrive at a decision. See also Manu XII, 108 seq.
8. Manu I, 6.
11. This Sutra, which specifies only one part of a Vauya's occu- pations as permissible for Brahmawas in distress, implies, according to Haradatta, that his other occupations also, as well as those of a Kshatriya, are permissible. Manu IV, 6 ; X, 82 ; \%«. Ill, 35.
12. Manu X, 86-89; Ya^«. Ill, 36-39.
T, 7, 21. Lawful Livelihood. 73
used for glueing (such as lac), water, young corn-
stalks, substances from which spirituous liquor may
be extracted, red and black pepper, corn, flesh, arms,
and the hope of rewards for meritorious deeds.
13. Among (the various kinds of) grain he shall
especially not sell sesamum or rice (except he have
grown them himself).
14. The exchange of the one of these (above- mentioned goods) for the other is likewise unlawful.
15. But food (may be exchanged) for food, and
slaves for slaves, and condiments for condiments, and
perfumes for perfumes, and learning for learning.
1 6. Let him traffic with lawful merchandise which he has not bought,
PRASNA I, FATAL A 7, KHAATDA 21.
1. With Mu/Z^a-grass, Balba^a-grass (and articles made of them), roots, and fruits,
2. And with (other kinds of) grass and wood which have not been worked up (into objects of use).
3. He shall not be too eager (after such a live- lihood).
4. If he obtains (another lawful) livelihood, he shall leave off (trading).
1 3. The exception stated above, is given by Haradatta on the iiuthority of Manu X, 90 ; Ya^w. Ill, 39.
15. 'From the permission to exchange learning for learning, it may be known that it is not lawful to sell it.' — Haradatta. Manu X, 94.
21. 2. 'Since it is known that Muw^a and Balba^a are kinds of grass, it may be inferred from their being especially mentioned (in Sutra i) that objects made of them (may be also sold).' — Haradatta.
4. V%;7. Ill, 35.
74 APASTAMBA. I, 7, 21.
5. Intercourse with fallen men is not ordained,
6. Nor with Apapatras.
7. Now (follows the enumeration of) the actions which cause loss of caste (Pataniya).
8. (These are) stealing (gold), crimes whereby one
becomes an Abhi^asta, homicide, neglect of the
Vedas, causing abortion, incestuous connection with
relations born from the same womb as one's mother
or father, and with the offspring of such persons,
drinking spirituous liquor, and intercourse with per-
sons the intercourse with whom is forbidden.
9. That man falls who has connection with a female
friend of a female Guru, or with a female friend of a
male Guru, or with any married woman.
10. Some (teachers declare), that he does not fall
by having connection with any other married female
except his teacher's wife.
n. Constant commission of (other) sins (besides
those enumerated above) also causes a man to lose
his caste.
12. Now follows (the enumeration of) the acts which make men impure (Asu/fckara).
13. (These are) the cohabitation of Aryan women with .Stidras,
14. Eating the flesh of forbidden (creatures).
5. Manu XI, 180.
6. Regarding the definition of the word Apapatra, see above, I, 5, 16, 29.
8. The crimes by which a person becomes Abhirasta are enu- merated below, I, 9, 24, 6 seq., where an explanation of the term will be given.
9. Regarding the ' male Gurus ' see above. By ' female Gurus ' their wives are meant.
10. I e. he need not perform so heavy a penance.
1,8,22. Penance; Knowledge of the Atman. 75
15. As of a dog, a man, village cocks or pigs, car-
nivorous animals,
••I 6. Eating the excrements of men,
17. Eating what is left by a Sudra, the cohabita- tion of Aryans with Apapatra women.
1 8. Some declare, that these acts also cause a man to lose his caste.
19. Other acts besides those (enumerated) are causes of impurity.
20. He who learns (that a man has) committed
a sin, shall not be the first to make it known to
others ; but he shall avoid the (sinner), when per-
forming religious ceremonies.
PRASNA I, PATALA 8, KHAJVDA 22.
1. He shall employ the means which tend to the
acquisition of (the knowledge of) the Atman, which
are attended by the consequent (destruction of the
passions, and) which prevent the wandering (of the
mind from its object, and fix it on the contemplation
of the Atman).
2. There is no higher (object) than the attain- ment of (the knowledge of the) Atman.
3. We shall quote the verses (from the Veda)
20. ' That is to say, he is not to invite the sinner to dinners, given at the occasion of religious ceremonies.' — Haradatta.
22. i. The knowledge of the Vedanta and the means which pre- pare men for the knowledge of the Atman, the ' Self, the universal soul,' are placed in this Pa/ala at the head of the penances, because they are most efficacious for the removal of all sin. The means are absence of anger &c., which are enumerated I, 8, 23, 6.
2. Haradatta gives in his commentary a lengthy discussion on the Atman, which corresponds nearly to Ankara's Introduction to and Commentary on the first Sutra of Badaraya«a.
3. According to Haradatta, the following verses are taken from an Upanishad.
76 APASTAMBA. 1,8,22.
which refer to the attainment of (the knowledge of) the Atman.
4. All living creatures are the dwelling of him
who lies enveloped in matter, who is immortal and
who is spotless. Those become immortal who wor-
ship him who is immovable and lives hi a movable
dwelling.
5. Despising all that which in this world is called
an object (of the senses) a wise man shall strive after
the (knowledge of the) Atman.
6. O pupil, I, who had not recognised in my own
self the great self-luminous, universal, (absolutely)
free Atman, which must be obtained without the
mediation of anything else, desired (to find) it in
others (the senses). (But now as I have obtained
the pure knowledge, I do so no more.) Therefore
follow thou also this good road that leads to welfare
(salvation), and not the one that leads into misfor-
tune (new births).
7. It is he who is the eternal part in all creatures,
whose essence is wisdom, who is immortal, unchange-
able, destitute of limbs, of voice, of the (subtle) body,
4. The spotless one &c. is the Paramatman. The spots are merit and demerit which, residing in the Manas, the internal organ of perception, are only falsely attributed to the Atman, « the soul.' To become immortal means ' to obtain final liberation.'
5. It seems to me that Haradatta's explanation of the words ' idam idi ha idi ha ' is wrong. They ought to be divided thus, ' idamid, iha id, iha loke.' The general sense remains the same, and there is no necessity to assume very curious and otherwise unknown Vedic forms.
6. The verse is addressed by a teacher to his pupil. My trans- lation strictly follows Haradatta's gloss. But his interpretation is open to many doubts. However, I am unable to suggest anything better.
7. The Sutra contains a further description of the Paramatman.
I, 8. 23. PENANCE : KNOWLEDGE OF THE ATMAN. 77
(even) of touch, exceedingly pure ; he is the uni-
verse, he is the highest goal ; (he dwells in the
middle of the body as) the Vishuvat day is (the
middle of a Sattra-sacrifice) ; he, indeed, is (accessi-
ble to all) like a town intersected by many streets.
8. He who meditates on him, and everywhere
and always lives according to his (commandments),
and who, full of devotion, sees him who is difficult
to be seen and subtle, will rejoice in (his) heaven.
PRASNA I, PAFALA 8, KHANDA 23.
1. That Brahmawa, who is wise and recognises
all creatures to be in the Atman, who pondering
(thereon) does not become bewildered, and who re-
cognises the Atman in every (created) thing, shines,
indeed, in heaven.
2. He, who is intelligence itself and subtler than
the thread of the lotus-fibre, pervades the universe,
and who, unchangeable and larger than the earth,
contains the universe ; he, who is different from the
knowledge of this v;orld, obtained by the senses
and identical with its objects, possesses the highest
(form consisting of absolute knowledge). From him,
who divides himself, spring all (created) bodies.
He is the primary cause, he is eternal, he is
unchangeable.
8. Haradatta explains the word vish/ap, 'heaven,' by 'pain- freed greatness,' apparently misled by a bad etymology. The heaven of the Atman is, of course, liberation, that state where the individual soul becomes merged in the Brahman or Paramatman, which is pure essence, intelligence and joy.
23. 2. This Sutra again contains a description of the Para- matman. The translation strictly follows the commentary, though the explanation, given in the latter, is open to objections.
APASTAMBA. I, 9. 24.
3. But the eradication of the faults is brought
about in this life by the means (called Yoga). A wise
man who has eradicated the (faults) which destroy
the creatures, obtains salvation.
4. Now we will enumerate the faults which tend to destroy the creatures.
5. (These are) anger, exultation, grumbling, covet-
ousness, perplexity, doing injury, hypocrisy, lying,
gluttony, calumny, envy, lust, secret hatred, neglect
to keep the senses in subjection, neglect to con-
centrate the mind. The eradication of these (faults)
takes place through the means of (salvation called)
Yoga.
6. Freedom from anger, from exultation, from
grumbling, from covetousness, from perplexity, from
hypocrisy (and) hurtfulness ; truthfulness, moderation
in eating, silencing slander, freedom from envy, self-
denying liberality, avoiding to accept gifts, upright-
ness, affability, extinction of the passions, subjection
of the senses, peace with all created beings, con-
centration (of the mind on the contemplation of the
Atman), regulation of one's conduct according to
that of the Aryas, peacefulness and contentedness ;
— these (good qualities) have been settled by the
agreement (of the wise) for all (the four) orders ; he
who, according to the precepts of the sacred law;
practises these, enters the universal soul.
PRASNA I, PAFALA 9, KHAMDA 24.
i. He who has killed a Kshatriya shall give a
thousand cows (to Brahmawas) for the expiation of
his sin.
24. i. Manu XI, 1 28; Yagn. Ill, 266. Others explain the phrase vairayatanartham, ' for the expiation of his sin/ thus : ' He, who is
1, 9, 24. Penance. 79
2. (He shall give) a hundred cows for a Vaiyya,
3. Ten for a *Stidra,
4. And in every one (of these cases) one bull
(must be given) in excess (of the number of cows)
for the sake of expiation.
5. And if women of the (three castes mentioned have been slain) the same (composition must be paid).
6. He who has slain a man belonging to the two
(hrst-mentioned castes) who has studied the Veda,
or had been initiated for the performance of a Soma-
sacrifice, becomes an AbhLrasta.
7. And (he is called an Abhi.yasta) who has slain
a man belonging merely to the Br&hmawa caste
(though he has not studied the Vecla or been initi-
ated for a Soma-sacrifice),
