4. (In times of distress it is permissible) to offer
21. Manu II, 154.
23. Haradatta says that a passage to this effect occurs in the -AfMndogya-brahmawa. He also refers to Manu II, 151.
24. Apastamba II, 5, n, 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.
25. Apastamba II, 5, n, 6: VII. i. Apastamba II, 2, 4, 25.
2. Apastamba II, 2, 4, 26. 3. Apastamba ll, 2, 4, 27.
4. Haradatta quotes Manu X, 103 in support of the above explanation, and adds that another commentator interprets the
212 GAUTAMA. VII, ;~.
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
Brahmawa) he may live by the occupations of a
Kshatriya.
7. On failure of those, he may live by the occupations of a Vaisya.
8. (Goods) that may not be sold by a (Brahmawa are),
9. Perfumes, substances (used for) flavouring
(food), prepared food, sesamum, hempen and linen
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,
SOtra 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 Brahmawas.
5. The use of the masculine in the text, ' purva^ purvo guru/;,' 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^». Ill, 35. 7. Apastamba I, 7, 20, n.
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 nirniktam 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.
Vii, 24. Times of Distress. 213
13. 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).
1 6. But (it is permissible) to barter,
17. One kind of substances used for flavouring others,
1 8. And animals (for animals).
19. Salt and prepared food (must) not . (be bartered),
20. Nor 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-
ma//a) 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).
14. 'Under any circumstances (nityam, literally "always") means even when they are not sold for slaughter. Another (commentator) says, that, as the expression "under any circum- stances" is used here, the prohibition regarding the above-men- tioned things, i.e. sesamum and the like, does not hold good under all circumstances, and 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.' 16-21. Apa&tamba I, 7, 20, 14-15.
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 Sftdra's occupations, see below, X, 57-60.
24. ' Restriction (niyama), i. e, avoiding. That Brahmawa
214 GAUTAMA. VII, 25.
25. If his life is threatened, even a Brahirtawa may use arms.
26. (In times of distress) a Kshatriya (may follow) the occupations of a Vai^ya.
CHAPTER VIII.
1. A king and a Brahmarca, deeply versed in
the Vedas, these two, uphold the moral order in
the world.
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,
even who lives the life of a .Sudra must not mix with that Sudra caste, i.e. he must not sit among .Sudras and so forth.'— Haradatta.
25. Apastamba I, 10, 29, 7 ; Manu VITI, 348.
26. Haradatta adds, that in accordance with the principle exemplified by the rule of this Sutra a Vai-rya may follow in times of distress the occupations of a .Sudra.
VIII. i. .Satapatha-brahma«a V, 4, 4, 5; Weber, Ind. Stud. X, 29. Haradatta explains vrata, 'moral order/ by karma»i, 'the 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 Brahma«a 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
VIII, ii. KING AND BRAHMA-YA VERSED IN VEDAS. 215
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) Ahgas (auxiliary
sciences),
6. Who is skilled in disputations (and), in (recit- ing) legends and the Purawa,
7. Who looks to these (alone), and lives according to these,
8. Who has been sanctified by the forty sacra- ments (sa*#skara),
9. Who is constantly engaged in the three occu- pations (prescribed for all twice-born men),
10. Or in the six (occupations prescribed specially fora Brahmawa),
1 1 . (And) who is well versed in the duties of
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 prasutirakshanam, '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, Mitakshara1 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 Ahgas, see Apastamba II, 4, 8, 10.
8. Regarding the forty sacraments, see below, Sfltras 14-20.
9. Regarding the three occupations, common to all twice-born men, see below, X, i.
10. See below, X, 2.
11. The Samaya/farika or Smarta duties are those taught in the Dharma-sutras and Smrriis, see Apastamba I, i, i, i, and Max Miiller's History of Ancient Sanskrit Literature, p. 101.
daily life settled by the agreement (of those who know the law).
12. (Such a Brahmawa) 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 G&takarman (or ceremony on the birth of the
child), the ceremony of naming the child, the first
feeding, the A"aula (or tonsure of the head of the
child), the initiation,
15. The four vows (undertaken) for the study of the Veda,
1 6. The bath (on completion of the studentship),
12. See Weber, Ind. Stud. X, 41, 60, 66; Macnaghten, Mita- kshara I, 2, 27.
14. Regarding the Sawskaras mentioned in this Sfttra, see Asvalayana Gr/hya-sfltra I, 13-23; .Sahkhayana Gr?"hya-sutra I, 19 — II, 5; Paraskara Gr/hya-sutra I, 13 — II, 2.
15. The four vows, as Haradatta states, are, according to Ajvalayana, the Mahanamnivrata, the Mahavrata, the Upanishad- vrata, and the Godana; see A-rvalayana Srauta-sutra VIII, 14, where the first three are described in detail, and GrzTiya-sfHra I, 22, 3, with the commentary thereon. Other Gr/'hya-sutras give more and different names, see H. Oldenberg, .Sahkhayana Gr/hya- sutra II, 11-12 (S. B. E., vol. xxix), and Gobhila GnTiya-sutra
III, I, 28—111, 2, 62.
1 6. Haradatta explains snana, ' the bath,' by samavartanaj ' the ceremony on completion of the studentship/ Regarding the five sacrifices, usually called the great sacrifices, see above, VII, 9 seq.
VIII, 22. KING AND BRAHMAJVA VERSED IN VEDAS. 21 7
the taking of a help-mate for the fulfilment of the
religious duties, the performance of the five sacrifices
to gods, manes, men, goblins, and Brahman,
17. And {the performance) of the following (sacrifices) :
1 8. The seven kinds of Pakaya^was (or small
sacrifices), viz. the Ash/aka, the Parvawa ('Sthali-
paka, offered on the new and full moon days), the
funeral oblations, the vSravawi, the Agrahaya«i, the
A'aitri, and the Asvayu^i ;
19. The seven kinds of Havirya^vzas, viz. the
Agnyadheva, the Agnihotra, the Daryapauraamasas,
the Agrayawa, the A"atiirmasyas, the NinW/zapasu-
bandha, and the Sautramam ;
20. The seven kinds of Soma-sacrifices, viz. the
Agnish/oma, the Atyagnish/oma, the Ukthya, the
Shorten, the Atiratra, and the Aptoryama ;
21. These are the forty sacraments.
22. Now (follow) the eight good qualities of the soul,
1 8. The various Pakaya^was, named here, are fully described by Ajvalayana Gr/hya-t>utra II, i, i — II, 10, 8; Gobhila III, 10 seq. ; Paraskara III, 3 seq. See also Max Miiller, History of Ancient Sanskrit Literature, p. 203. The Ash/akas are sacrifices offered on the eighth day of the dark halves of the winter months, and of those of the dewy season, i.e. Karttika, Margajiras, Pausha, and Magha. The .Sravawi is offered on the full moon day of the month of .SYava«a, the Agrahaya«t on the fourteenth, or on the full moon day of Marga-riras, the A'aitri on the full moon day of the A'aitra, and the Ajvayu^-i on the full moon day of the month A-yvayu^a or A.yvina.
19—20. The Havirya^/Sfas and Soma-sacrifices are described hi the Brahmawas and AS'rauta-sutras. Havis denotes any kind of food used for oblations, such as clarified butter, milk, rice, meat, &c.
22. Apastamba I, 8, 23, 6.
2 1 8 GAUTAMA. VIII, 33.
23. (Viz.) compassion on all creatures, forbear-
ance, freedom from anger, purity, quietism, aus-
piciousness, freedom from avarice, and freedom from
covetousness.
24. He who is sanctified by these forty sacra-
ments, but whose soul is destitute of the eight good
qualities, will not be united with Brahman, nor does
he reach his heaven.
25. But he, forsooth, who is sanctified by a few
only of these forty sacraments, and whose soul is
endowed with the eight excellent qualities, will be
united with Brahman, and will dwell in his heaven.
CHAPTER IX.
i. Such (a man) shall bathe, after (having ful-
filled) the law (regarding studentship), take unto
him a wife, and, fulfilling the duties of a householder
which have been declared above, in addition obey
the following ordinances :
23. Haradatta explains mangalya, ' auspiciousness/ to mean 'always doing what is praised (by good men) and avoiding what is blamed by them/ AniySsa, ' quietism,' means, according to him, 'avoiding to undertake that which causes pain to oneself, even though it be a duty.'
IX. i. Apastamba I, n, 30, 1-4. Haradatta says that the ex- pression sa, ' such (a man),' refers to the king and to the Brahmawa deeply versed in the Vedas, who have been described in the pre- ceding chapter. My MSS. insert between this and the following one another Sutra, which has been left out in Professor Stenzler's edition. It seems to me that it is absolutely required, and I there- fore insert it here, together with Haradatta's comment, according to my best copy, P.
