The Sacred Laws of the Âryas, Part I: Âpastamba and Gautama — SBE Vol. 2 (trans. Georg Bühler, 1879)
English·1879–1910·trans. Georg Bühler & James Legge·252 passages
The text · part 12 of 13
not accompanied by the carrying of the foot of a bedstead and the rest.’—Haradatta,
15. Apastamba I, 9, 24, 2, 4
16. Apastamba I, 9, 24, 3, 4-
17. Apastamba I, 9, 24,5; YAgd#avalkya III, 269. Haradatta says that this rule refers to the expiation of the murder of a virtuous Brahmazf.
18, Apastamba I, 9, 26,1; Manu XI, 109-116 ; Yag#avalkya III, 263. Haradatta thinks that the Sfitra refers to the cow of a virtuous Srotriya or of a poor Bréhmaza who has many children.
19. Apastamba I,9, 25,13. Haradatta explains dahara to mean a small mouse, but gives the meaning assigned to it in the translation as the opinion of others. He states that all the animals named must have been intentionally injured and together,
20. Manu XI, 142; Yag#avalkya III, 275.
. Apastamba I, 9, 26, 2.
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22. Or he may also give something for (the destruction of) each animal that has bones.
23. For (killing) a eunuch (he shall give) a load of straw and a mAsha of lead;
24. For (killing) a boar, a pot of clarified butter ;
25. For (killing) a snake, a bar of iron ;
26. For (killing) an unchaste woman, who is merely in name a Bréhmazt, a leather bag;
27. (For killing a woman who subsists) by harlotry, nothing at all. .
28. For preventing that (a Brahmaza) obtains a wife, food, or money, (he must) in each case (remain chaste) during a year,
29. For adultery two years,
30. (For adultery with the wife) of a Srotriya three years.
31. And if he has received a present (from the woman), he shall throw it away,
32. Or restore it to the giver.
33. If he has employed Vedic texts for people (with whom such intercourse is) forbidden, (he shall remain chaste for a year), provided (the portion of the Veda thus employed) contained one thousand words.
22. Haradatta quotes a verse showing that ‘something’ means eight handfuls (mushéi) of grain.
23. Manu XI, 134; Yag#avalkya III, 273.
24. Manu XI, 135.
25. Manu XI, 34; Yag#avalkya III, 273. Possibly danda, a bar, denotes here a particular measure, as a dada is said to be equal to four hastas or ninety-six angulis.
26. Manu XI, 139.
29-30. Apastamba II, ro, 27, 11.
33. Haradatta says that by the employment of Vedic texts, teaching or sacrificing is meant, but that others refer the Sftra
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34. And the same (penance must be performed) by him who extinguishes the (sacred) fires, who neglects the daily recitation of the Veda, or (who is guilty) of a minor offence (upapdtaka),
35. Also by a wife who violates her duty (to her husband): but, being guarded, she shall receive food.
36. For committing a bestial crime, excepting (the case of) a cow, (he shall offer) an oblation of clarified butter, (reciting) the Kashm4nda texts.
CuapTrer XXIII.
1. They shall pour hot spirituous liquor into the mouth of a Brahmaza who has drunk such liquor ; he will be purified after death.
36. For committing a bestial crime, excepting (the case of) a cow, (he shall offer) an oblation of clarified butter, (reciting) the Kashm4nda texts.
CuapTrer XXIII.
1. They shall pour hot spirituous liquor into the mouth of a Brahmaza who has drunk such liquor ; he will be purified after death.
2. If he has drunk it unintentionally, (he shall drink) for three days hot milk, clarified butter, and water, and {inhale hot) air. That (penance is called the Tapta-)krzékhra. Afterwards he shall be again initiated,
3. And (the same penance must be performed) for swallowing urine, excrements, or semen,
“to the performance of these acts in the company of, not for unworthy people. 35. Manu XI, 189; Yag#avalkya III, 297. 36. Manu XI, 174. Regarding the Kishmandas, see XIX, 12. XXIII. 1. Apastamba I, 9, 25,3- Haradatta remarks that other twice-born men also must perform the same penance in case they drink liquor forbidden to them, see above, II, 20 note. He also states that the offence must have been committed intentionally and repeatedly im order to justify so severe an expiation. Regarding the effect of the purification after death, see above, XX, 16. 2-3. Manu XI,151; VAg@avalkya III, 255; see also Apastamba I, 9, 25, 10.
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4. And (for eating) any part of a carnivorous beast, of a camel or of an ass,
5. And of tame cocks or tame pigs.
6. If he smells the fume (exhaled) by a man who has drunk spirituous liquor, (he shall) thrice restrain his breath and eat clarified butter,
7. Also, if he has been bitten by (one of the animals mentioned) above (Sfitras 4-5).
8, He who has defiled the bed of his Guru shall extend himself on a heated iron bed, .
9. Or he shall embrace the red-hot iron image of a woman,
10, Or he shall tear out his organ and testicles and, holding them in his hands, walk straight towards the south-west, until he falls down dead.
11. He will be purified after death.
12. (The guilt of him who has intercourse) with the wife of a friend, a sister, a female belonging to the same family, the wife of a pupil, a daughterin-law, or with a cow, is as great as that of (him who violates his Guru’s) bed.
13. Some (declare, that the guilt of such a sinner is equal to) that of a student who breaks the vow of chastity.
14. A woman who commits adultery with a man
4-5. Manu XI, 157. 6. Manu XI, 150.
7. Manu XI, 200; Yag#avalkya III, 277.
8-10. Apastamba I, 9, 25, 1-2. Haradatta asserts that Guru denotes here the father alone.
12. Manu XI, 171-172; Yag#avalkya III, 232-233.
13. ‘The penance also consists in the performance of the rites obligatory on an unchaste student (see Sfttras 17-19), and that for the violation of a Guru’s bed need not be performed.’— Haradatta.
14. Manu VIII, 371.
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of lower caste the king shall cause to be devoured by dogs in a public place.
15. He shall cause the adulterer to be killed (also).
14. Manu VIII, 371.
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of lower caste the king shall cause to be devoured by dogs in a public place.
15. He shall cause the adulterer to be killed (also).
16. (Or he shall punish him in the manner) which has been declared (above).
17. A student who has broken the vow of chastity shall offer an ass to Nirvzti on a cross-road.
18. Putting on the skin of that (ass), with the hair turned outside, and holding a red (earthen) vessel in his hands, he shall beg in seven houses, proclaiming his deed.
19. He will be purified after a year.
20. For an involuntary discharge caused by fear or sickness, or happening during sleep, and if for seven days the fire-oblations and begging have been neglected, (a student) shall make an offering of clari-
15. Manu VIII, 372; YAg#avalkya II, 286 ; Apastamba II, 10, 27,9. My best MSS. read ghatayet, ‘shall cause to be killed,’ instead of Professor Stenzler’s khadayet, ‘shall cause to be devoured.’ CC. has khadayet, but its commentary, as well as that given in the other MSS., shows that ghdtayet is the correct reading. The text of the commentary runs as follows: Anantaroktavishaye gatah puman ragA4 ghAtayitvyo [khddayitavyo C.] vadhaprakérasfanantaram eva vasish‘havakane darsitak. The passages of Vasish‘fa XXI, 1-3, which Haradatta has quoted in explanation of Sfitra 14, prescribe that the adulterer is to be burnt. Another objection to the reading khadayet is that the word would be superfluous. If Gautama had intended to prescribe the same punishment for the adulterer as for the woman, he would simply have said pumamsam.
16. Above, i.e. XII, 2, where the mutilation of the offender has been prescribed. See also Apastamba II, 10, 26, 20.
17-19. Apastamba I, 9, 26, 8-9.
20. Manu II, 181, 187; YAg#avalkya III, 278, 281. The Retasy&s are found Taittiriya Aranyaka I, 30.
[2] U
290 GAUTAMA. XXIII, 2r.
fied butter or (place) two pieces of fuel (in the fire) reciting the two (verses called) Retasya.
21. Let him who was asleep when the sun rose remain standing during the day, continent and fasting, and him who was asleep when the sun set (remain in the same position) during the night, reciting the Gayatri.
22. He who has looked at an impure (person), shall look at the sun and restrain his breath (once).
23. Let him who has eaten forbidden food [or swallowed impure substances], (fast until) his entrails are empty.
24. (In order to attain that), he must entirely abstain from food at least for three (days and) nights.
25. Or (he becomes pure) after eating during seven (days and) nights fruits that have become detached spontaneously, avoiding (all other food).
27. For abuse, speaking an untruth, and doing injury, (he shall practise) austerities for no longer period than three (days and) nights.
21. Apastamba II, 5,12, 22; Manu II, 220.
22. Manu V, 86. ‘An impure person, i.e. a Kandala and the like. This rule refers to a student (who sees such a person) while he recites the Veda.’—Haradatta.
23-24. Apastamba I, 9, 27, 3-4. My copies omit amedhyaprasane va, or has swallowed impure substances, and the words are not required, as another penance has been prescribed for the case above, Sfitra 3. But see also SAamavidhana I, 5, 13.
26. Manu XI, 161. The Sftras referred to are XVII, 9-26.
27. Apastamba I, 9, 26, 3. My copies read trirétraparamam instead of trirdtram paramam, This reading, which seems pre-
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28. If (the abuse) was merited, (he shall offer) burnt-oblations, reciting (the Mantras) addressed to Varuza and (the hymns) revealed by Manu.
29. Some (declare, that) an untruth (spoken) at the time of marriage, during dalliance, in jest or while (one suffers severe) pain is venial.
30. But (that is) certainly not (the case) when (the untruth) concerns a Guru.
31. For if he lies in his heart only to a Guru regarding small matters even, he destroys (himself), seven descendants, and seven ancestors.
32. For intercourse with a female (of one) of the lowest castes, he shall perform a Kvzkkhra penance during one year.
33. (For committing the same sin) undesignedly, (he shall perform the same penance) during twelve (days and) nights.
34. For connection with a woman during her courses, (he shall perform the same penance) for three (days and) nights.
CuHaPTeR XXIV.
1. A secret penance (must be performed) by him whose sin is not publicly known.
ferable, is also confirmed by the-commentary, where the words are explained, triratraparataya parena trirdtram.
28. According to Haradatta the texts addressed to Varuza-are yatkim kedam, Taitt. Samh. III, 4, 11, 6; imam me varuaa, tattva yami, Taitt. Samh. II, 1, 11, 6; and ava te helo, Taitt. Samh. I, 5, 11, 3. The hymns seen by Manu are Rig-veda VIII, 27-31.
29. Manu VII, 112.
32. Apastamba I, 10, 28, ro-11. Regarding the Krikkara penance, see below, chapter XXVI.
34. Manu XI, 174; Yaga#avalkya III, 288.
XXIV. 1. Manu XI, 248; YAg#avalkya III, 301.
U 2
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2. He who desires to accept or has accepted (a gift) which ought not to be accepted, shall recite the four Rzk-verses (IX, 58, 1-4), (beginning) Tarat sa mandi, (standing) in water.
3. He who desires to eat forbidden food, shall scatter earth (on it).
4. Some (declare, that) he who has connection with a woman during her courses becomes pure by bathing.
5. Some (declare, that this rule holds good) in the case of (one’s own) wives (only).
3. He who desires to eat forbidden food, shall scatter earth (on it).
4. Some (declare, that) he who has connection with a woman during her courses becomes pure by bathing.
5. Some (declare, that this rule holds good) in the case of (one’s own) wives (only).
6. The (secret) penance for killing a learned Brahmaza (is as follows): Living during ten days on milk (alone) or (on food fit for offerings), during a second (period of ten days) on clarified butter, and during a third (period of ten days) on water, par-
2. Manu XI, 254. ‘He who has accepted or desires to accept, i.e. because no other course is possible, (a present) offered by a man that is blamable on account of the caste of the giver or on account of his deeds, or (a present) that in itself is blamable, e.g. the skin of a black-buck and the like ... in water, i.e. according to some, standing in water that reaches to his navel ; according to others, entirely immersed in water.’—Haradatta.
3. Manu loc. cit. ‘ Forbidden food has been described above, XVII, 8, 9. If, being unable to act otherwise, he desires to eat that, he shall throw earth, i.e. a piece of earth, (into it) and then eat it.’—Haradatta.
4. Haradatta adds that he shall bathe, dressed in his garments.
5- Haradatta adds that another commentator reads ekestrfshu, i.e. eke astrishu, and explains the Stra to mean, ‘Some (declare the above rule to refer also) to a bestial crime.’
6. Yagfavalkya III, 303. According to Haradatta the complete Mantras are as follows: Lom4nyétmano mukhe mrztyorasye guhomi svaha, nakhanya. m. m. 4. guhomi svaha, &c. This secret penance is apparently a milder form of that prescribed Apastamba I, 9, 25, 12.
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taking of (such food) once only each day, in the morning, and keeping his garments constantly wet, he shall (daily) offer (eight) oblations, (representing) the hair, the nails, the skin, the flesh, the blood, the sinews, the bones, (and) the marrow. The end of each (Mantra) shall be, ‘I offer in the mouth of the Atman (the Self), in the jaws of Death.’
7. Now another (penance for the murder of a Bréhmaza will be described) :
8. The rule (as to eating and so forth), which has been declared (above, Sftra 6, must be observed),
9. (And) he shall offer clarified butter, reciting (the sacred text Rig-veda I, 189, 2), ‘O fire, do thou ferry over, the Mahdvy4hrctis, and the KfashmAazdas ;
10. Or, for the murder of a Brahmazma, for drinking spirituous liquor, for stealing (gold), and for the violation of a Guru’s bed, he may perform that (same vow), tire himself by repeatedly stopping his breath, and recite (the hymn seen by) Aghamarshama. That is equal (in efficacy) to the final bath at a horsesacrifice ;
11. Or, repeating the G4yatri a thousand times, he, forsooth, purifies himself;
12. Or, thrice repeating (the hymn of) Agha- ‘marshaza while immersed in water, he is freed from all sins.
That is equal (in efficacy) to the final bath at a horsesacrifice ;
11. Or, repeating the G4yatri a thousand times, he, forsooth, purifies himself;
12. Or, thrice repeating (the hymn of) Agha- ‘marshaza while immersed in water, he is freed from all sins.
9. The Mahivy4hritis are, bhOZ, bhuvad, svak. Regarding the Kfishmandas, see above, XIX, 12.
1o. Manu XI, 260-261; Y4g#avalkya III, 302. The vow intended is that prescribed above, Sftras 6, 8.
II. Apastamba I, 9, 26, 14-I, 9, 27, 1. Haradatta remarks that the performer of the penance shall live on milk and stop his breath, repeatedly stopping his breath.
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CHAPTER XXV.
1. Now they say: ‘How many (gods) does a student enter who violates the vow of chastity ?’
2. (And they answer): ‘His vital spirits (go to) the Maruts (winds), his strength to Indra, his eminence in sacred learning to Brzhaspati, all the remaining parts to Agni.’
3. He kindles the fire in the night of the new moon, and offers, by way of penance, two oblations of clarified butter,
4. (Reciting these two sacred texts), ‘Defiled by lust am I, defiled am I, oh Lust; to Lust sv4ha;’ ‘Injured by lust am I, injured am I, oh Lust; to Lust svaha.’ (Next) he (silently) places one piece of sacred fuel (on the fire), sprinkles water round the fire, offers the Yag#avAstu (oblation), and approaching (the fire) worships it, thrice (reciting the text), ‘ May the waters sprinkle me.’
5. These worlds are three; in order to conquer
XXV. 1. For this and the following five Sftras, see Taittirfya Aranyaka II, 18, 1 seq.
2. ‘All the remaining parts, i.e. his sight and the other organs of sense, go to Agni. Thus a student who has broken the vow of chastity becomes short-lived, weak, destitute of eminence in sacred learning, and destitute of sight, andso forth. Therefore a penance must be performed.’—Haradatta. It must, of course, be understood that the penance prescribed here, is a ‘secret penance.’
3. ‘He, i.e. the unchaste student, shall kindle the fire in the night of the new moon, i.e. at midnight, in the manner declared in the Grzhya-sfitra.—Haradatta.
4. Haradatta says that while sprinkling water the performer shall recite the texts ‘Aditi, thou hast permitted,’ see Apastamba II, 2, 3, 17 note. The Yag@avastu oblation, which follows after the Svish/akrst offering, is described Gobhila Grzhya-sftra I, 8, 26~29.
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these worlds, in order to gain mastership over these worlds, (this rite must be performed.)
6. According to some, the above (described) rite is a penance (for all hidden offences) in general, (and they say) regarding it, ‘ He who may be impure, as it were, shall offer burnt-oblations in this manner, and shall recite sacred texts in this manner; the fee (of the officiating priest shall be) whatever he may choose.’
7. He who has been guilty of cheating, of calumniating, of acting contrary to the rule of conduct, of eating or drinking things forbidden, of connection with a woman of the Sfddra caste, of an unnatural crime, and even of performing magic rites with intent (to harm his enemies), shall bathe and sprinkle himself with water, reciting the texts addressed to the Waters, or those addressed to Varuma, or other purificatory texts.
8. For offences committed by speaking or thinking of forbidden things, the five Vy4hvztis (must be recited).
g. Or for all (offences) he may sip water, (reciting) in the morning (the text), ‘May the day and the sun purify me;’ and in the evening, ‘The night and Varuna.’
to. Or he may offer eight pieces of sacred fuel,
7. Apastamba I, 9, 26, 7. The verses addressed to the Waters are, Rv. X, 9, 1-3=Taitt. Samh. IV, 1, 5, 1, and Taitt. Samh. V, 6,1. Regarding those addressed to Varuaa, see above, XXIII, 28. As an instance of ‘other purificatory texts’ Haradatta quotes Taittirfya-brahmaaa I, 4, 8, 1.
8. Regarding the five Vyahretis, see above, I, 51.
10. Haradatta gives the following four Mantras: Devakritasyainasovayaganam asi svah4, ‘thou art the expiation for sin com-
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(reciting the texts beginning) ‘Devakvztasya.’ By merely offering them he becomes free from all sin.
CuHaPTeR XXVI,
1. Now, therefore, we will describe three K7zékhras (or difficult penances).
2. (During three days) he shall eat at the morningmeal food fit for offerings, and fast in the evening.
3. Next, he shall eat (food fit for offerings), during another period of three days, in the evening (only).
4. Next, during another period of three days, he shall not ask anybody (for food).
5. Next, he shall fast during another period of three days.
6. He who desires (to be purified) quickly, shall stand during the day, and sit during the night.
mitted by the gods,’ sv4ha pitrzkrztasyainaso . . . svaha, manushyakrétasyainaso . .. svaha, asmatkrztasyainaso...svaha. But see Vagasaneyi-samhita VIII, 13, where eight Mantras are given, and below, XXVII, 7.
XXVI. 1. Samavidhana I, 2, 1; Apastamba I, 9, 27, 7. Haradatta states that ataf, ‘ therefore,’ means ‘ because the Krz#khras cannot be performed if they have not been described,’ while Sdyaza, on the Sdmavidhana, asserts that it means ‘because unpurified persons who are unable to offer sacrifices cannot gain heavenly bliss without performing austerities such as Krzkkhras.’ It is a remarkable fact that Haradatta does not seem to have been aware that the twenty-sixth chapter of Gautama is taken bodily from the Saémavidhana.
2. Samavidhana I, 2, 2. ‘Food fit for offerings, i.e. such as is not mixed with salt or pungent condiments.’
3-5. Samavidhana I, 2, 3.
6. Sdmavidhana I, 2, 4.
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7. He shall speak the truth.
8. He shall not converse with anybody but Aryans.
9. He shall daily sing the two (Sdmans called) Raurava and Yaudhagaya.
such as is not mixed with salt or pungent condiments.’
3-5. Samavidhana I, 2, 3.
6. Sdmavidhana I, 2, 4.
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7. He shall speak the truth.
8. He shall not converse with anybody but Aryans.
9. He shall daily sing the two (Sdmans called) Raurava and Yaudhagaya.
10. He shall bathe in the morning, at noon, and in the evening, reciting the three (verses which begin) ‘For ye waters are,’ and he shall dry himself reciting the eight purificatory (verses which begin) ‘ The golden-coloured.’
11. Next (he shall offer) libations of water.
12, Adoration to him who creates self-consciousness, who creates matter, who gives gifts, who destroys (sin), who performs penance, to Punarvasu, adoration.
Adoration to him who is worthy of (offerings)
47-11. SAémavidhana I, 2, 5. Aryans, i.e. Bréhmanas, Kshatriyas, and Vaisyas. Regarding the Sdmans and Mantras, see notes to Burnell’s edition of the Samavidhina, and above, XXV, 7. Haradatta remarks that in the Taitt. Samh. (V, 6, 1) the Mantras beginning ‘ The golden-coloured’ are ten in number, and adds that ‘if in some other Sakha eight are found, those must be taken.’
12. Samavidhana I, 2, 5, where, however, only four Mantras are given instead of our thirteen. The epithets given to the deity in. the Samavidhana can all be referred to the Sun, provided he is identified with the universal soul, while in the above Sftra, Rudra and Indra have been introduced. It cannot be doubtful that the Sdémavidhana gives an older and more authentic form of the prayer. My translation of the epithets, which are found in the SA€mavidhana also, follows Sdyana’s gloss. Haradatta does not explain them. About Sobhya in the twelfth Mantra, which possibly might mean, ‘he who dwells in a mirage, i.e. the Samsfra, I feel doubtful. My MSS. read somya, and the Samavidhana has saumya in the second Mantra. But Iam unwilling to alter the word, as Professor Stenzler’s reading may have been derived from a South-Indian MS., where bhya and mya do not resemble each other so much as in the Devandgarf characters.
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consisting of Muzga grass, who is worthy of (offerings of) water, who conquers wealth, to him who conquers the universe, adoration.
Adoration to him who gives success, who gives full success, who gives great success, to him who carries (all undertakings) to a successful issue, adoration.
Adoration to Rudra, the lord of cattle, the great god, the triocular, solitary, supreme lord Hari, to dread Sarva, to sana who carries the thunderbolt, to the fierce wearer of matted locks, adoration.
Adoration to the Sun, to Aditi’s offspring, adoration.
Adoration to him whose neck is blue, to him whose throat is dark-blue, adoration.
Adoration to the black one, to the brown one, adoration.
Adoration to Indra, the first-born, the best, the ancient, to chaste Harikesa, adoration.
Adoration to the truthful purifier, to fire-coloured Kama, who changes his form at pleasure, adoration.
Adoration to the black one, to the brown one, adoration.
Adoration to Indra, the first-born, the best, the ancient, to chaste Harikesa, adoration.
Adoration to the truthful purifier, to fire-coloured Kama, who changes his form at pleasure, adoration.
Adoration to the brilliant one, to him whose form is brilliant, adoration.
Adoration to the fierce one, to him whose form is fierce, adoration.
Adoration to Sobhya, the beautiful, the great male, the middle male, the highest male, to the student of the Veda, adoration.
Adoration to him who wears the moon on his forehead, to him whose garment is a skin, adoration.
13. The worship of Aditya (the sun) must be performed with the same (texts).
13-17. Samavidhana I, 2, 5.
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14. Offerings of clarified butter (must be made with the help of) the same (texts).
15. At the end of the period of twelve days he shall boil rice and make offerings to the following deities,
16. (Viz.) to Agni svah4, to Soma svah4, to Agni and Soma (conjointly), to Indra and Agni (conjointly), to Indra, to all the gods, to Brahman, to Pragdpati, (and) to Agni Svish¢akrct.
17. Afterwards (he must feed) Brahmamas.
18. By the above (rules) the Atikrzééhra (or exceedingly difficult) penance has been explained.
19. (But when he performs that), he shall eat (only) as much as he can take at one (mouthful).
20. The third (Kvzkkhra) is that where water is the (only) food, and it is called Kyrzekhratikvikkhra (or the most difficult penance).
21. He who has performed the first of these (three) becomes pure, sanctified, and worthy (to follow) the occupations (of his caste).
22. He who has performed the second is freed from all sins which he commits, excepting mortal sins (mahapataka).
23. He who has performed the third, removes all guilt.
24. Now he who performs these three Kvzkkhras becomes perfect in all the Vedas, and known to all the gods ;
25. Likewise he who knows this.
18. Sadmavidhana I, 2, 6.
19. SAmavidhana I, 2, 7; Manu XI, 214; Yagfavalkya III, 320.
20. Samavidhana I, 2, 8; Yagfavalkya III, 321.
21-23. Samavidhana I, 2, 9.
24-25. SAmavidh4na I, 2, 10. Sarveshu vedeshu snataé, ‘ perfect
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Cuaprer XXVIII.
1. Now, therefore, the Aandrdyaza (or lunar penance will be described).
2. The (general) rules prescribed for a Kvzé&hra (are applicable) to that.
3. (The hair must be) shaved, in case it (is performed as) a penance.
4. He shall fast on the day preceding the full moon.
5. And (he shall offer) libations (of water), oblations of clarified butter, consecrate the sacrificial viands, and worship the moon, reciting these (vas), ‘Increase’ (Rig-veda I, 91, 17), ‘ May milk be joined with thee’ (Rig-veda I, 91, 18, and) ‘Ever new’ (Rig-veda X, 85, 19).
6. He shall offer (clarified butter), reciting the four (7zkas beginning) ‘Yad deva devahedanam,’
7. And at the end (of the offering of clarified
6. He shall offer (clarified butter), reciting the four (7zkas beginning) ‘Yad deva devahedanam,’
7. And at the end (of the offering of clarified in all the Vedas,’ means, literally, equal to a student who has bathed after completing the study of all the four Vedas.
XXVII. 2. The rules meant particularly are those given XXVI, 6-11.
3. ‘He calls penance vrata.’—Haradatta.
5. ‘ The four religious acts, the first of which is the offering of libations, are to be performed with the help of the three sacred texts, the first of which begins “Increase.” As the number (of the acts and of the verses) does not agree, the fire-oblations and the libations of water must be performed severally, each with one text, and the consecration (of the offerings) and the worship (of the moon must be performed with all of them) together.’— Haradatta.
6. ‘He shall offer—as nothing is specified—clarified butter, with the first four rzkas of the Anuvaka ‘Yad deva devahedanam.’ Counting the three mentioned above (Sfitra 5), altogether seven oblations of clarified butter must be made.’—Haradatta.
7. ‘On completion of the oblations of clarified butter, hep. 301 butter he shall offer) pieces of sacred fuel, reciting (the texts beginning) ‘ Devakrztasya.’
8. Each mouthful of food must be consecrated by the mental recitations (of one) of the following (words): Om, bha4, bhuvad, svah, austerity, truth, fame, prosperity, vigour, refreshment, strength, lustre, soul, law, Siva.
9. Or (he may consecrate) all (of them at once, saying), Adoration svaha.
10. The size of a mouthful (shall be such) as not to cause a distortion of the mouth (in swallowing it).
11. The sacrificial viands are, boiled rice, food obtained by begging, ground barley, grain separated from the husk, barley-gruel, vegetables, milk, sour shall offer pieces of sacred fuel, reciting the eight sacred texts, which begin ‘ Devakrztasya,” and have been mentioned above (XXV, 10). The word “completion” (anta) is merely a confirmation of something established, because (the place of the offering) is already fixed by the place of the rule. But others explain the word “ante” to mean ‘“‘at the end of the Aandréyana.” The word “and” does not agree with their (opinion).’— Haradatta.
8. Haradatta observes that on the days when the performer eats less than fifteen mouthfuls, the later mentioned texts must be left out, and that, while eating, the performer must employ the Prazahuti Mantras (Apastamba Il, 1, 1,2 note). He concludes by giving the following prayoga for the performance of the ceremony: ‘He
‘places all the food in his dish, and consecrates it by the texts “Increase,” &c. Next he divides it into mouthfuls, and consecrates each successively with the word Om and the rest, and eats them, reciting the texts for the Prazahutis.’
9. Haradatta states that either of the two words may be used in consecrating all the mouthfuls, but that others think, both should be used.
10. Yagaavalkya III, 324.
Haradatta states that either of the two words may be used in consecrating all the mouthfuls, but that others think, both should be used.
10. Yagaavalkya III, 324.
11. The term ‘sacrificial viands’ denotes here, according to. Haradatta, the food eaten by the performer, which, like that eaten by the performer of a Krikkhra, must be havishya, ‘fit for an offering,’
p. 12
milk, clarified butter, roots, fruits, and water; (among these) each succeeding one is preferable (to those enumerated earlier).
12. He shall eat on the day of the full moon fifteen mouthfuls, and during the dark half (of the month) daily diminish his portion by one (mouthful).
13. He shall fast on the day of the new moon, and during the bright half (of the month) daily increase (his portion) by one (mouthful).
14. According to some (the order shall be) inverted.
15. That (is called) a month, occupied by the #Andrayaza penance.
16. He who has completed that, becomes free from sin and free from crime, and destroys all guilt.
17. He who has completed a second (month, living according to that rule), sanctifies himself, ten ancestors, and ten descendants, as well as (any) company (to which he may be invited) ;
18. And he who has lived for a year (according to that rule), dwells (after death) in the world of the moon.
CuapTrer XXVIII.
1. After the father’s death let the sons divide his estate, see above, XXVI, 2. Haradatta adds that, as a Grzhastha must not beg, the food obtained by begging must have been collected by his pupils, and that liquid food must be used for the expiation of the more serious offences.
12. Manu XI, 217-218; Yag@avalkya III, 324-325.
14. Le. the performer may begin with the fast on the day of the new moon.
18. Manu XI, 221; Yag#avalkya III, 327.
XXVIII. 1. Colebrooke, Dayabhaga II, 4; Mitakshara I, 2, 7;
p. 303
2, Or, during his lifetime, when the mother is past child-bearing, if he desires it,
3. Or the whole (estate may go) to the first-born ; (and) he shall support (the rest) as a father.
4. But in partition there is an increase of spiritual merit.
5. (The additional share) of the eldest (son consists of) a twentieth part (of the estate), a male and a female (of animals with one row of front teeth, such as cows), a carriage yoked with animals that have two rows of front teeth, (and) a bull.
6. (The additional share) of the middlemost (consists of) the one-eyed, old, hornless, and _ tailless animals, if there are several.
V, Digest 20; Mayfkha IV, 4, 3. Haradatta remarks that, according to Gautama, the sons alone shall divide the estate, and that the mother is not to receive a share, as other teachers, e.g. Yag#avalkya II, 123, prescribe. Apastamba II, 6, 13, 2; Manu IX, 104; Yagiiavalkya II, 117.
V, Digest 20; Mayfkha IV, 4, 3. Haradatta remarks that, according to Gautama, the sons alone shall divide the estate, and that the mother is not to receive a share, as other teachers, e.g. Yag#avalkya II, 123, prescribe. Apastamba II, 6, 13, 2; Manu IX, 104; Yagiiavalkya II, 117.
2. Colebrooke and May(kha loc. cit. ‘Or the sons may divide the estate even during the lifetime of the father; when he desires it, ie. by his permission. The time for such a (division is) when the mother is past child-bearing.’—Haradatta. The correctness of this interpretation of our Sftra is corroborated by the exclusion of sons who have divided the family estate against the father’s will (XV, 19) from the Sraddha dinner. Apastamba II, 6, 14, 1.
3. Colebrooke, Dayabh4ga III, 1, 15; Manu IX, rog.
4. Colebrooke, Dayabhaga III, 1, 14; V, Digest 47. After division each brother has to perform the Vaisvadeva and the other domestic ceremonies separately, while in a united family they are performed by the eldest brother. Thus a division of the family estate causes an increase of spiritual merit ; see also Manu XI, rrr.
5. Colebrooke, Dayabhaga II, 37; V, Digest 47; Manu IX, 112.
6. Colebrooke ll. cit. ‘And that (additional share is given), if of the one-eyed and the rest there are several, i.e. if the others also get (some).’
p. 7
7. (The additional share) of the youngest (consists of) the sheep, grain, the iron (utensils), a house, a cart yoked (with oxen), and one of each kind of (other) animals.
8. All the remaining (property shall be divided) equally.
g. Or let the eldest have two shares,
10. And the rest one each.
11. Or let them each take one kind of property, (selecting), according to seniority, what they desire,
12. Ten head of cattle.
13. (But) no (one brother shall) take (ten) onehoofed beasts or (ten) slaves.
14. (If a man has several wives) the additional
7. Colebrooke ll. cit. ‘Avif (a sheep), ie. an animal having a fleece. The singular number (is used to denote) the species, (and the explanation is), ‘‘ As many sheep as there are.” For (the possession of) one would follow already from the phrase, “ And one of each kind of animals.” Another (commentator says), “Though the father may possess one sheep only, still it belongs to the youngest, and the phrase ‘one of each kind of animals’ refers to the case when there are many.” ... This (additional share is that) belonging to the youngest. (If there are more than three sons) the others obtain the share of the middlemost.’—Haradatta.
8. Colebrooke ll. cit.
g. Colebrooke, Dayabhaga II, 37; V, Digest 51. My best copy P. leaves out this Sfttra and the next. The others read dvyamsi va piivaga (not pirvagasya, as Professor Stenzler reads), and explain the former word as follows, ‘dvavamsau dvyamsam tadasyAstiti dvyamst” Manu IX, 117.
My best copy P. leaves out this Sfttra and the next. The others read dvyamsi va piivaga (not pirvagasya, as Professor Stenzler reads), and explain the former word as follows, ‘dvavamsau dvyamsam tadasyAstiti dvyamst” Manu IX, 117.
12. Colebrooke loc. cit. The meaning appears to be that no brother is to select more than ten head of cattle.
13. Colebrooke V, Digest 69. ‘But, as has been declared above (Sfitra rr), one of each kind only. In the case of the v. 1. dvipadandm, the word pada (step) is used in the sense of the word pada (foot).’-—Haradatta.
14. Colebrooke V, Digest 58; Manu IX, 123.
p. 305
share of the eldest son is one bull (in case he be born of a later-married wife) ;
15. (But the eldest son) being born of the first-married wife (shall have) fifteen cows and one bull ;
16. Or (let the eldest son) who is born of a latermarried wife (share the estate) equally with his younger (brethren born of the first-married wife).
17. Or let the special shares (be adjusted) in each class (of sons) according to their mothers.
18. A father who has no (male) issue may appoint his daughter (to raise up a son for him), presenting burnt offerings to Agni (fire) and to Pragdpati (the lord of creatures), and addressing (the bridegroom with these words), ‘ For me be (thy male) offspring.’
19. Some declare, that (a daughter becomes) an appointed daughter solely by the intention (of the father).
20. Through fear of that (a man) should not marry a girl who has no brothers.
21. Sapindas (blood relations within six degrees), Sagotras (relations bearing a common family name), (or) those connected by descent from the same Ashi
15. Colebrooke loc. cit.; Manu IX, 124.
16. Colebrooke loc. cit.
14. Colebrooke V, Digest 59. ‘After having divided the estate into as many portions as there are wives who possess sons, and having united as many shares as there are sons (of each mother), let the eldest in each class (of uterine brothers) receive the additional share of one-twentieth and so forth.’— Haradatta.
18-19. Colebrooke V, Digest 225; Manu IX, 130-140.
20. Manu III, 11; Yagaavalkya I, 53.
21. Colebrooke, Dayabh4ga XI, 6, 25; Mitakshara II, 1, 18; _ V, Digest 440. My copies as well as Gimftavahana and Vig#anesvara read in the text strf v4, ‘or the wife,’ instead of stri fa,
[2] x
p. 22
(vaidika gotra), and the wife shall share (the estate) of a person deceased without (male) issue (or an appointed daughter).
22. Or (the widow) may seek to raise up offspring (to her deceased husband).
23. (A son) begotten on a (widow) whose husband’s brother lives, by another (relative), is excluded from inheritance.
24. A woman’s separate property (goes) to her unmarried daughters, and (on failure of such) to poor (married daughters).
25. The sister's fee belongs to her uterine brothers, if her mother be dead.
24. A woman’s separate property (goes) to her unmarried daughters, and (on failure of such) to poor (married daughters).
25. The sister's fee belongs to her uterine brothers, if her mother be dead.
26. Some (declare, that it belongs to them) even while the mother lives.
27. The heritage of not reunited (brothers) de-
‘and the wife.’ Still the latter seems to be the reading recognised by Haradatta, as he says, ‘ But the wife is joined together (samuféfyate) with all the Sagotras and the rest. When the Sagotras and the rest inherit, then the wife shall inherit one share with them,’ &c. Apastamba Il, 6, 14,2; Manu IX, 187; Yaga#avalkya II, 135-136.
22. Colebrooke, Mitékshara II, 1, 8, where this Sdtra has, however, been combined with the preceding. See also above, XVIII, 4-8; Manu IX, 145-146, 190.
23. Colebrooke V, Digest 341; Manu IX, 144.
24. Colebrooke, Dayabhaga IV, 2, 13; Mitakshar4 I, 3, 11; Il, 2, 4; V, Digest 490; Mayfikha IV, 8,12. See also Manu IX, 192; YAgd#avalkya II, 145.
25. Colebrooke, Dayabhaga IV, 3, 27; V, Digest 511; Mayfikha IV, 10, 32. ‘The fee, ie. the money which at an Asura, or an Arsha wedding, the father has taken for giving the sister away. That goes after his (the father’s) death to the uterine brothers of that sister; and that (happens) after the mother’s death. But if the mother is alive (it goes) to her.’—Haradatta.
26. Colebrooke V, Digest 511.
27. Colebrooke V, Digest 424. ‘The word “eldest” is usedp. 307 ceased (without male issue goes) to the eldest (brother).
28. If a reunited coparcener dies (without male issue) his reunited coparcener takes the heritage.
29. A son born after partition takes exclusively (the wealth) of his father.
30. What a learned (coparcener) has acquired by his own efforts, he may (at his pleasure) withhold from his unlearned (coparceners).
‘32. A legitimate son, a son begotten on the wife (by a kinsman), an adopted son, a son made, a son born secretly, and a son abandoned (by his natural parents) inherit the estate (of their fathers).
33. The son of an unmarried damsel, the son of a pregnant bride, the son of a twice-married woman, the son of an appointed daughter, a son self-given, and a son bought belong to the family (of their fathers).
34. On failure of a legitimate son or (of the)
to give an example. (The property) goes to the brothers, not to the widow, nor to the parents. That is the opinion of the venerable teacher.’—Haradatta. YAg#avalkya II, 134.
28. Mayfikha IV, 9, 15; Manu IX, 212; Y&gfavalkya I, 138. ;
29. Colebrooke, Dayabh4ga VII, 3; Manu IX, 216.
30. Colebrooke, Daéyabh4ga VI, 1, 17; V, Digest 355; May(kha IV, 7, 10; Manu IX, 206; YAgéavalkya II, 119.
31. Colebrooke V, Digest 137; Manu IX, 205.
YAg#avalkya II, 134.
28. Mayfikha IV, 9, 15; Manu IX, 212; Y&gfavalkya I, 138. ;
29. Colebrooke, Dayabh4ga VII, 3; Manu IX, 216.
30. Colebrooke, Daéyabh4ga VI, 1, 17; V, Digest 355; May(kha IV, 7, 10; Manu IX, 206; YAgéavalkya II, 119.
31. Colebrooke V, Digest 137; Manu IX, 205.
32-33. Colebrooke V, Digest 184; ManuIX, 166-178; YAgfavalkya II, 128-132. My best copy P. inserts another Sftra between this and the following one, ete tu gotrabh4ga, ‘but these (latter six) belong to the family (only, and do not inherit).
34. Colebrooke V, Digest 184. ‘The residue of the estate
X 2
p. 308
other (five heirs) they receive a fourth (of the estate).
35. The son of a Brahmama by a Kshatriya wife, being the eldest and endowed with good qualities, shares equally (with a younger brother, born of a Bréhmazi) ;
36. (But he shall) not (obtain) the additional share of an eldest son.
37. If there are sons begotten (by a Brahmaza) on wives of the Kshatriya and Vaisya castes (the division of the estate between them takes place according to the same rules) as (between) the (son by a Kshatriya wife) and the son by a Brahmazt.
38. And (the sons by a Kshatriya wife and by goes to the Sapinvdas. If it is here stated that the son of an appointed daughter receives, even on failure of a legitimate son, a fourth part of the estate only, that refers to the son of an appointed daughter of lower caste, i.e. to a son who is born, when somebody makes the daughter of a wife of lower caste his appointed daughter, and does that by intent only..—Haradatta.
35. Colebrooke V, Digest 158; Manu IX, 149-153; YAg#avalkya II, 125. ‘If the son of a Brahmana by a Kshatriya wife is endowed with good qualities and the eldest, then he shares equally with a younger son by a Brahmazt. For the one possesses seniority by age and the other by caste.’—Haradatta.
36. Colebrooke loc. cit. ‘What is exclusive of the additional share of the eldest, which has been declared above, Stra 5, (that) other (part) he shall obtain. The verb must be understood from the context. Regarding a son by a Kshatriya wife who is the eldest, but destitute of good qualities, the M&nava Dharmasastra declares (IX, 152-153), “Or (if no deduction be made),” &c.’—Haradatta. The sense in which the Sftra has been taken above, agrees with the explanation of the Ratnakara adduced in the Digest loc. cit., though the reading of the text followed there seems to be different.
37-38. Colebrooke V, Digest 159. In the Digest V, 160, an additional Sftra regarding the partition between the sons of ap. 309 a Vaisya wife share in the same manner) if (they have been begotten) by a Kshatriya (father).
39. The son by a Sadra wife even, if he be obe-~ dient like a pupil, receives a provision for maintenance (out of the estate) of a (Brahmaza) deceased without (other) male issue.
40. According to some, the son of a woman of equal caste even does not inherit, if he be living unrighteously.
39. The son by a Sadra wife even, if he be obe-~ dient like a pupil, receives a provision for maintenance (out of the estate) of a (Brahmaza) deceased without (other) male issue.
40. According to some, the son of a woman of equal caste even does not inherit, if he be living unrighteously.
41. Srotriyas shall divide the estate of a childless Brahmaza.
42. The king (shall take the property of men) of other (castes).
43. An idiot and a eunuch must be supported.
44. The (male) offspring of an idiot receives (his father’s) share.
45. (Sons begotten) on women of higher castes (by men of lower castes shall be treated) like sons (begotten by a Brahmava) on a Sidra wife.
Vaisya by Vaisya and Sfidra wives is quoted, which, however, is not recognised by Haradatta.
39. Colebrooke V, Digest 169; Mayfkha IV, 4, 30. ‘(The word) of a Brahmaza must be understood (from Sftra 35).’— Haradatta.
41. Colebrooke, Mitakshar4 II, 7, 3; Mayfkha IV, 8, 25. ‘The expression “of a childless (Brahmaza)” includes by implication (the absence) of Sapizdas and other (heirs).’—Haradatta. Srotriyas, i.e. Bréhmamas learned in the Vedas. See also Manu 1X, 188.
42. Apastamba II, 6, 14, 5.
43. Colebrooke V, Digest 335; Manu IX, 201-202; YAgiiavalkya II, r4o.
44. Colebrooke loc. cit.; Manu IX, 203; Yagfavalkya I, 141.
45- Colebrooke V, Digest 171, 335.
x 3
p. 53
46. Water, (property destined for) pious uses or sacrifices, and prepared food shall not be divided ; « 47. Nor (shall a partition be made) of women connected (with members of the family).
48. In cases for which no rule has been given, (that course) must be followed of which at least ten (Brahmazas), who are well instructed, skilled in reasoning, and free from covetousness, approve.
49. They declare, that an assembly (parishad, shall consist) at least (of) the ten following (members, viz.) four men who have completely studied the four Vedas, three men belonging to the (three) orders enumerated first, (and) three men who know (three) different (institutes of) law.
50. But on failure of them the decision of one Srotriya, who knows the Veda and is properly instructed (in the duties, shall be followed) in doubtful cases.
51. For such a man is incapable of (unjustly) injuring or (unjustly) favouring created beings.
52. He who knows the sacred law obtains heavenly bliss, more than (other) righteous men, on account of his knowledge of, and his adherence to it.
53- Thus the sacred law (has been explained).
46. Manu IX, 2x9. Fora fuller explanation of the terms yoga and kshema, (property destined for) pious uses and sacrifices, see Colebrooke, Mitaksharé I, 4, 23.
47. Colebrooke, Mitakshar4 I, 4,22; V, Digest 367; Mayfkha IV, 7, 19.
49-51. Apastamba II, 11, 29, 13-14; Manu XII, 108-113. Three men belonging to the (three) orders enumerated first, i.e. a student, a householder, and an ascetic, see above, III, 2.
47. Colebrooke, Mitakshar4 I, 4,22; V, Digest 367; Mayfkha IV, 7, 19.
49-51. Apastamba II, 11, 29, 13-14; Manu XII, 108-113. Three men belonging to the (three) orders enumerated first, i.e. a student, a householder, and an ascetic, see above, III, 2.
TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SacrED Booxs or THE East.
MISSIONARY ALPHABET,
CONSONANTS. c ——-_ | S Zend. Pehlevi. | Persian. | Arabic. | Hebrew. | Chinese.
1 Class. | II Class. | 111 Class.
Gutturales, 1 Tenuis............] k [.-.J]..../ @ 2 4» aspirata......./] kh f[w..]..../ @& 3 Media. .... 22.2 0ee Zleeoles..] 4 , aspirata......../ gh |.../..../] @ 5 Gutturo-labialis....... Ce oe ee ee
13 Tenuis..........001.00| k levee 14 «gg: aspirata 2.2.2.2). .| kh lew ee 15 Media... ee... e eee e le ee] g levee 16 ,, 0s aspirata.. 2... ee le ee gk |... 7 Nasalis.. 2.2.20 eee RK leeee
18 Semivocalis ........./ y [eeefeoee| @ ds rc) s s . y init.
DUMINMGSTASDES Tatar s)e asia) feces | (9) fesse lecs| ecw | coe fe oe | cscesfecref oes ee Oey Oe eee ee i aa asper assibilatus ../---| 8 |eee-] 20 “Oo O25, lenis assibilatus ..|- ++] 2 |e eeeloeee eb é Dentales. 2D os 2 are (a Se rs a 4 Ld MEATS HOTMSDITAIR siete ce ce] MR fe ee lee ee] G rf rn si BO ae MASIDULNGA bos sc oa fale] oo 9 |. TB ein eS ES Pee: a: ee a ee a CO Eee ae ae eae ees i | BO BAMbAtA |e ee fies. pa |. MINMMRMIR 6 oa 6 a 6h 6b tse 8. RS 6 S/he 0 0 '30 Semivocalis ......... 1 SAF PABA ec ae ee 32 a MOUS shee v-| 6 33 Spiritus asperr1....... 34 ” a ee e
This Series is published with the sanction and co-operation of the Secretary of State for India in Council,
REPORT presented to the ACADBMIE DES INSCRIPTIONS, May 11, 1883, by M. BRNEST RENAN.
‘M. Renan présente trois nouveaux volumes de la grande collection des “Livres sacrés de l’Orient” (Sacred Books of the East), que dirige 4 Oxford, avec une si vaste érudition et une critique si sire, le savant associé de 1’Académie des Inscriptions, M. Max Miiller.... La premiére série de ce beau recueil, comosée de 24 volumes, est presque achevée. M. Max Miiller se propose d’en publier une seconde, dont l’intérét historique et religieux ne sera pas moindre. M. Max Miiller a su se procurer la collaboration des savans les plus éminens d’Europe et d’Asie. L’Université d’Oxford, que cette grande publication honore au plus haut degré, doit tenir 4 continuer dans les plus larges proportions une ceuvre aussi philosophiquement congue que savamment exécutée.’
BXTRAOCT from the QUARTERLY REVIEW.
“We rejoice to notice that a second series of these translations has been announced and has actually begun to appear. The stones, at least, out of which a stately edifice may hereafter arise, are here being brought together. Prof. Max Miiller has deserved well of scientific history. Not a few minds owe to his enticing words their first attraction to this branch of study. But no work of his, not even the
The stones, at least, out of which a stately edifice may hereafter arise, are here being brought together. Prof. Max Miiller has deserved well of scientific history. Not a few minds owe to his enticing words their first attraction to this branch of study. But no work of his, not even the great edition of the Rig-Veda, can compare in importance or in usefulness with this English translation of the Sacred Books of the East, which has been devised by his foresight, successfully brought so far by his persuasive and organising power, and will, we trust, by the assistance of the distinguished scholars he has gathered round him, be carried in due time to a happy completion.’
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p. 2
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Cyrus, Darius, and Xerxes. It forms to the present day the sacred book of the Parsts, the so-called fire-worshippers. [See also Vols. XXIII and XXXI.]
vou. Vv. Pahlavi Texts. Translated by E. W. West. Part I. The Bundahis, Bahman Yast, and Shayast l4-shayast. 8vo, cloth, 125. 6d. The Pahlavi Texts comprise the theological literature of the revival of Zoroaster's religion, beginning with the Sassanian dynasty. They are important for a study of Gnosticism. [See also Vols. XVIII, XXIV, XXXVII, and XLVII.]
Vous. VI anv IX. The Qur'an. PartsIand II. Translated by E. H. Parmer. Second Edrtion. 8vo, cloth, 21s. This translation, carried out according to his own peculiar views of the origin of the Qur’dn, was the last great work of E. H. Palmer, before he was murdered in Egypt.
vou. vit. The Institutes of Vishzu. Translated by Jutius Jotty. 8vo, cloth, 1os. 6d. A collection of legal aphorisms, closely connected with one of the oldest Vedic schools, the Kathas, but considerably added to 1n later time. Of importance for a critical study of the Laws of Manu.
vou. vill. The Bhagavadgité,with The Sanatsugatiya, and The Anugité. Translated by KAsninAtH Trimpak Tetanc. Second Edition. 8vo, cloth, ros. 6d. The earliest philosophical and religious poem of India. It has been paraphrased in Arnold’s ‘Song Celestial.’
vou. Xx. The Dhammapada, Translated from Pali by F. Max Murer; and The Sutta-Nipéta,
Translated from P4li by V. Fauspéii; being Canonical Books of the Buddhists. Second Edition. 8vo, cloth, 1os. 6d. The Dhammapada contains the quintessence of Buddhist morality. The Sutta-Nipdta gives the authentic teaching of Buddha on some of the fundamental princtples of religion.
4 SACRED BOOKS OF THE EAST:
vou. XI. Buddhist Suttas. Translated from Pali by T. W. Ruys Davins. 1. The Mahaparinibbana Suttanta; 2. The Dhamma-sakka-ppavattana Sutta. 3. The Tevigga Suttanta; 4. The Akankheyya Sutta ; 5. The Xetokhila Sutta; 6. The Maha-sudassana Suttanta ; 4. The Sabbdsava Sutta. 8vo, cloth, ros. 6d.
A collection of the most important religious, moral, and philosophical discourses taken from the sacred canon of the Buddhists.
vou. x11. The Satapatha-Brahmaza, according to the Text of the MAdhyandina School.
Translated by Jutrus Eecrrine. Part I. Books I and II. 8vo, cloth, 12s. 6d.
A minute account of the sacrificial ceremonies of the Vedic age. Lt contains the earliest account of the Deluge in India.