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 5 of 13
Manu IV, 217.
19. A lying-in woman is impure, and must not be touched during the first ten days after her confinement. During this time, she exclusively occupies the Sftikagrzha or lying-in chamber. Manu IV, 217.
20. Haradatta remarks that in the case of the death of a person who is not a relation, it is customary to place at the distance of ‘one hundred bows’ a lamp and water-vessel, and to eat (beyond that distance).
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21. Food touched by a (Brahmaza or other highcaste person) who is impure, becomes impure, but not unfit for eating.
22. But what has been brought (be it touched or not) by an impure Sfdra, must not be eaten,
23. Nor that food in which there is a hair,
24. Or any other unclean substance.
25. (Nor must that food be eaten) which has been touched with an unclean substance (such as garlic),
26. Nor (that in which) an insect living on impure substances (is found),
27. Nor (that in which) excrements or limbs of a mouse (are found),
28. Nor that which has been touched by the foot (even of a pure person),
29. Nor what has been (touched) with the hem of a garment,
30. Nor that which has been looked at by a dog or an Apapatra,
21. ‘Food which is simply impure, may be purified by putting it on the fire, sprinkling it with water, touching it with ashes or earth, and praising it.’—Haradatta.
22. Others say, that the food becomes unfit for eating, only, if in bringing it, the Sfdra has touched it.—Haradatta.
23. Manu IV, 207; Y4e#.I, 167. ‘But this rule holds good only if the hair had been cooked with the food. If a hair falls into it at dinner, then it is to be purified by an addition of clarified butter, and may be eaten. —Haradatta.
24. Haradatta quotes a passage from Baudhayana, which enumerates as ‘unclean things’ here intended, ‘hair, worms or beetles, nail-parings, excrements of rats.’ The rule must be understood as the preceding, i.e. in case these things have been cooked with the food.
26. Manu IV, 207; YAg#. I, 167, 168. This Sftra must be read with Stra 23 above.
30. Manu IV, 208; YAg#.1, 167. Apap§tras are persons whom
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31. Nor what has been brought in the hem of a garment, (even though the garment may be clean),
32. Nor what has been brought at night by a female slave.
33. If during his meal, :
Prasna I, Parata 5, Kuawpa 17.
1. A Sfdra touches him, (then he shall leave off eating).
2. Nor shall he eat sitting in the same row with unworthy people. ' 3. Nor shall he eat (sitting in the same row with persons) amongst whom one, whilst they eat, rises and gives his leavings to his pupils or sips water ;
4. Nor (shall he eat) where they give him food, reviling him.
one must not allow to eat from one’s dishes, e.g. Kandalas, Patitas, a woman in her courses or during the ten days of impurity after confmement. See also above, I, 1, 3, 25.
Nor (shall he eat) where they give him food, reviling him.
one must not allow to eat from one’s dishes, e.g. Kandalas, Patitas, a woman in her courses or during the ten days of impurity after confmement. See also above, I, 1, 3, 25.
32. Haradatta thinks, that as the Sdtra has the feminine gender, dasi, it does not matter if a male slave brings the food. But others forbid also this.
17. 1. ‘Some say, that this Sftra indicates that the touch of a Sfidra does not defile at any other time but at dinner, whilst others hold that a Sfidra’s touch defiles always, and that the Sftra is intended to indicate an excess of impurity, if it happens at dinnertime.’—Haradatta.
2. ‘Unworthy people are those who are neither of good family, nor possess learning and virtue. —Haradatta.
3. According to Haradatta a person who misbehaves thus, is called ‘a dinner-thorn.’ This point of etiquette is strictly observed " in our days also. Manu IV, 212.
4. Manu IV, 212; Yag#. I, 167.
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5. Nor (shall he eat) what has been smelt at by men or other impure (beings, as cats).
6. He shall not eat in a ship,
7. Nor on a wooden platform.
8. He may eat sitting on ground which has been purified (by the application of cowdung and the like).
g. (If he eats) out of an earthen vessel, he shall eat out of one that has not been used (for cooking).
10. (If he can get) a used vessel (only, he shall eat from it), after having heated it thoroughly.
11. A vessel made of metal becomes pure by being scoured with ashes and the like.
12. A wooden vessel becomes pure by being scraped.
13. At a sacrifice (the vessels must be cleaned) according to the precepts of the Veda.
14. He shall not eat food which has been bought or obtained ready-prepared in the market.
15. Nor (shall he eat) flavoured food (bought in the market) excepting raw meat, honey, and salt.
16. Oil and clarified butter (bought in the market) he may use, after having sprinkled them with water.
17. Prepared food which has stood for a night, must neither be eaten nor drunk.
5. ‘As the text has avaghrata, “smelt at,” it does not matter if they smell the food from a distance.’—Haradatta.
11. ‘It must be understood from other Smr‘tis, that brass is to be cleaned with ashes, copper with acids, silver with cowdung, and gold with water. —Haradatta. Manu V, 114.
12. Manu V, 115.
16. ‘Having sprinkled them with water and purified them by boiling; or, according to others, mixing them with so much water as will not spoil them.’-—Haradatta.
17. The Sanskrit has two terms for ‘eating;’ the first ‘khad’
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18. Nor (should prepared food) that has turned sour (be used in any way).
19. (The preceding two rules do) not t (hold good in regard to) the juice of sugar-cane, roasted ricegrains, porridge prepared with whey, roasted yava, gruel, vegetables, meat, flour, milk and preparations from it, roots and fruits of herbs and trees.
19. (The preceding two rules do) not t (hold good in regard to) the juice of sugar-cane, roasted ricegrains, porridge prepared with whey, roasted yava, gruel, vegetables, meat, flour, milk and preparations from it, roots and fruits of herbs and trees.
20. (Substances which have turned) sour without being mixed with anything else (are to be avoided).
21. All intoxicating drinks are forbidden.
22. Likewise sheep's milk,
23. Likewise the milk of camels, of does, of animals that give milk while big with young, of those that bear twins, and of (one-hoofed animals),
24. Likewise the milk of a cow (buffalo-cow or she-goat) during the (first) ten days (after their giving birth to young ones),
25. Likewise (food mixed) with herbs which serve for preparing intoxicating liquors,
26. (Likewise) red garlic, onions, and leeks, applies to hard substances, the second ‘ad’ to soft substances. Manu IV, 211; Y4g@. I, 167.
18. Manu IV, 211; V, 9; Yaga. I, 167.
19. Manu V, 10, 24 and 25.
20. According to Haradatta, Apastamba returns once more to the question about sour food, in order to teach that dishes prepared with curds and other sour substances may be eaten.
22. Manu V, 8; Yag#. 1, 170.
23. Manu V, 8, 9; Yag#@. 1, 170. ‘Sandhini, translated by “females that give milk while big with young,’ means, according to others, “female animals that give milk once a day.”’ Haradatta.
24. Manu V, 8.
26. Manu V, 5; Yaga. I, 176.
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27. Likewise anything else which (those who are learned in the law) forbid.
28. Mushrooms ought not to be eaten; that has been declared in a Brahmaaza ;
29. (Nor the meat) of one-hoofed animals, of camels, of the Gayal, of village pigs, of Sarabhas, and of cattle.
30. (But the meat) of milch-cows and oxen may be eaten.
31. The Vagasaneyaka declares ‘ bull’s flesh is fit for offerings.’
32. Amongst birds that scratch with their feet for food, the (tame) cock (must not be eaten).
33. Amongst birds that feed thrusting forward their beak, the (heron, called) Plava (or Sakaéabila, must not be eaten).
34. Carnivorous (birds are forbidden),
35. Likewise the swan, the Bhdsa, the Brahmazt duck, and the falcon.
36. Common cranes and Sféras-cranes (are not to
27. Haradatta observes that Apastamba, finding the list of forbidden vegetables too long, refers his pupils to the advice of the Sishfas. The force of this Sftra is exactly the same as that of I, 3, 11, 38.
28. Yaga. I, 171.
29. The camel, Gayal, and Sarabha are mentioned as ‘forbidden animals,’ Satapatha-br. I, 2, 1, 8; Aitareya-br. II, 1, 8; see also Weber, Ind. Stud. X, 62; Manu V, 11, 18; Yaga. I, 172, 176.
32. Yaga. I, 176.
33. Manu V, 12; Yaga. I, 172.
34. Manu V, 11; Yaga. 1, 172.
35. Yag#. I, 172.
36. Manu V, 12; Yag#. I, 172. Other commentators take the whole Sfitra as one compound, and explain it as an exception to Sftra 34. In that case the translation runs thus: (‘Carnivorous birds are forbidden) except the Kru#ka, Krau#ka, Vardhramasa,
34. Manu V, 11; Yaga. 1, 172.
35. Yag#. I, 172.
36. Manu V, 12; Yag#. I, 172. Other commentators take the whole Sfitra as one compound, and explain it as an exception to Sftra 34. In that case the translation runs thus: (‘Carnivorous birds are forbidden) except the Kru#ka, Krau#ka, Vardhramasa,p. 65 be eaten) with the exception of the leather-nosed Lakshmaza.
37. Five-toed animals (ought not to be eaten) with the exception of the iguana, the tortoise, the porcupine, the hedgehog, the rhinoceros, the hare, and the Patikhasha.
38. Amongst fishes, the Ke¢a ought not to be eaten,
39. Nor the snake-headed fish, nor the alligator, nor those which live on flesh only, nor those which are misshaped (like) mermen.
Prasna I, Parata 6, Kuanpa 18,
1. Honey, uncooked (grain), venison, land, roots, fruits, (a promise of) safety, a pasture for cattle, a house, and fodder for a draught-ox may be accepted (even) from an Ugra.
2. HArita declares, that even these (presents) are to be accepted only if they have been obtained by a pupil.
and Lakshmama.’—Haradatta. This translation is objectionable, because both the Kru#éas, now called Kulam or Kfi#é, and the Krausha, the red-crested crane, now called Saras (Cyrus), feed on grain. Kru#kakrau#ka is a Vedic dual and stands for kru#kakrau#ka or kru#kakrau#hau.
37. Manu V, 18; Y4g#.1, 177. Pftikhasha is, according to Haradatta, an animal resembling a hare, and found in the Himélayas,
39. Haradatta closes this chapter on flesh-eating by quoting Manu V, 56, which declares flesh-eating, drinking spirituous iiquor, and promiscuous intercourse to be allowable, but the abstinence therefrom of greater merit. He states that the whole chapter must be understood in this sense.
18. 1. Manu IV, 247. ‘Ugra denotes either a bad twice-born man or the offspring of a Vaisya and of a Sidra-woman. Other persons of a similar character must be understood to be included by the term.’—Haradatta.
[2] F
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3. Or they (Brahmaza householders) may accept (from an Ugra) uncooked or (a little) unflavoured boiled food. -
4.:(Of such food) they shall not take a great quantity (but only so much as suffices to support life).
_ 5. If (in times of distress) he is unable to keep himself, he may eat (food obtained from anybody),
6. After having touched it (once) with gold,
7. Or (having touched it with) fire.
8. He shall not be too eager after (such a way of living). He shall leave it when he has obtained a (lawful) livelihood.
g. (A student of the Brahmanic caste) who has returned home shall not eat (in the house) of people belonging to the three tribes, beginning with the Kshatriya (i.e. of Kshatriyas, Vaisyas, and Stidras).
10. He may (usually) eat (the food) of a Brahmaa on account of (the giver’s) character (as a Bréhmaza). It must be avoided for particular reasons only.
4. Also this rule seems to belong to Harita, on account of its close connection with the preceding two.
of Kshatriyas, Vaisyas, and Stidras).
10. He may (usually) eat (the food) of a Brahmaa on account of (the giver’s) character (as a Bréhmaza). It must be avoided for particular reasons only.
4. Also this rule seems to belong to Harita, on account of its close connection with the preceding two.
8. Haradatta quotes, in support of the last Sftras, a passage of the Khandogya Upanishad, I, 10, 1, and one from the Azg-veda, IV, 18, 13, according to which it would be lawful to eat even impure food, as a dog’s entrails, under such circumstances, Other commentators explain this and the preceding three Sfitras differently. According to them the translation would run thus: ‘If he himself does not find any livelihood (in times of distress, he may dwell even with low-caste people who give him something to eat, and) he may eat (food given by them) paying for it with (some small gift in) gold or with animals.’ This second explanation is perhaps preferable.
g. Manu IV, 218, 219, and 223.
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11. He shall not eat in a house where (the host) performs a rite which is not a rite of penance, whilst he ought to perform a penance.
12. But when the penance has been performed, he may eat (in that house).
13. According to some (food offered by people) of any caste, who follow the laws prescribed for them, except that of Sfidras, may be eaten.
14. (In times of distress) even the food of a Sddra, who lives under one’s protection for the sake; of spiritual merit, (may be eaten).
15. He may eat it, after having touched it (once) with gold or with fire. He shall not be too eager after (such a way of living). He shall leave it when he obtains a (lawful) livelihood.
16. Food received from a multitude of givers must not be eaten,
17. Nor food offered by a general invitation (to all comers).
18. Food offered by an artisan must not be eaten,
19. Nor (that of men) who live by the use of arms (with the exception of Kshatriyas),
11. ‘If a Bréhmaza who has been ofdered to perform a penance, performs a Vaisvadeva or other rite without heeding the order of his spiritual teacher, then a student who has returned home ought not to eat in his house, until the enjoined penance has been performed.’ — Haradatta.
12. ‘The use of the part. perf. pass. “ performed” indicates that he must not eat there, whilst the penance is being performed.’— Haradatta.
14. Yag#. I, 166. 15. Manu IV, 223.
16. Manu IV, 209. 17. Manu IV, 209; Yaga. I, 168.
18. Manu IV, 210, 215; Yaga. 1, 162-164.
19. Yag#. I, 164. F 2
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20. Nor (that of men) who live by letting lodgings or land.
21. A (professional) physician is a person whose food must not be eaten,
22. (Also) a usurer,
23. (Also) a Brahmaza who has performed the Dikshamiyeshdi (or initiatory ceremony of the Somasacrifice) before he has bought the king (Soma).
Nor (that of men) who live by letting lodgings or land.
21. A (professional) physician is a person whose food must not be eaten,
22. (Also) a usurer,
23. (Also) a Brahmaza who has performed the Dikshamiyeshdi (or initiatory ceremony of the Somasacrifice) before he has bought the king (Soma).
24. (The food given by a person who has performed the Dikshamtyeshéi may be eaten), when the victim sacred to Agni and Soma has been slain.
25. Or after that the omentum of the victim (sacred to Agni and Soma) has been offered.
26. For a Brahmama declares, ‘ Or they may eat of the remainder of the animal, after having set apart a portion for the offering.’
27. A eunuch (is a person whose food must not be eaten),
28. (Likewise) the (professional) messenger employed by a king (or others),
29. (Likewise a Brahmaza) who offers substances that are not fit for a sacrifice,
30. (Likewise) a spy,
21. Manu IV, 212; VAga. I, 162.
22. Manu IV, 210; Yaga. I, 161.
23. ‘That is to say, one who has begun, but not finished a Soma-sacrifice.—Haradatta. Manu IV, 210, and Gopatha-brahmaaa III, 19.
25. Aitareya-brahmama II, 1, 9.
27. Manu IV, 211; Yag#. I, 161.
28. The village or town messengers are always men of the lowest castés, such as the Mahars of Maharshéfra.
29. ‘For example, he who offers human blood in a magic rite.’ —Haradatta.
30. Haradatta explains A4rf, translated by ‘spy,’ to mean ‘a
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31. (Also) a person who has become an ascetic without (being authorized thereto by) the rules (of the law),
32. (Also) he who forsakes the sacred fires (without performing the sacrifice necessary on that occasion),
33. Likewise a learned Brahmaza who avoids everybody, or eats the food of anybody, or neglects the (daily) recitation of the Veda, (and) he whose (only living) wife is of the Sddra caste.
Prasna I, Paraca 6, Kuawpa 19.
1. A drunkard, a madman, a prisoner, he who learns the Veda from his son, a creditor who sits with his debtor (hindering the fulfilment of his duties), a debtor who thus sits (with his creditor, are persons whose food must not be eaten) as long as they are thus engaged or in that state.
2. Who (then) are those whose food may be eaten?
secret adherent of the Sakta sect’ (gidhasari, saktah). The existence of this sect in early times has not hitherto been proved.
31. Haradatta gives the Sakyas or Bauddhas as an instance. But it is doubtful, whether Apastamba meant to refer to them, though it seems probable that heretics are intended.
32. Yaga. I, 160.
33. ‘Who avoids everybody, i.e. who neither invites nor dines with anybody.’—Haradatta.
31. Haradatta gives the Sakyas or Bauddhas as an instance. But it is doubtful, whether Apastamba meant to refer to them, though it seems probable that heretics are intended.
32. Yaga. I, 160.
33. ‘Who avoids everybody, i.e. who neither invites nor dines with anybody.’—Haradatta.
19.1, ManulV, 207; Yaga. I, 161,162. Another commentator explains azika, translated above ‘he who learns the Veda from his son,’ by ‘a money-lender,’ and combines pratyupavish/ak with this word, i.e. ‘a money-lender who sits with his debtor hindering him from fulfilling his duties.’ This manner of forcing a debtor to pay, which is also called Akarita (see Manu VIII, 49), is, though illegal, resorted to sometimes even now.
2. ‘The object of this Sftra is to introduce the great variety of opinions quoted below.’—Haradatta.
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3. Kava declares, that it is he who wishes to give. '
4. Kautsa declares, that it is he who is holy.
5. Varshy4yami declares, that it is every giver (of food). 6. For if guilt remains fixed on the man (who committed a crime, then food given by a sinner) may be eaten (because the guilt cannot leave the sinner). But if guilt can leave (the sinner at any time, then food given by the sinner may be eaten because) he becomes pure by the gift (which he makes).
7. Offered food, which is pure, may be eaten, according to Eka, Kuzika, Kava, Kutsa, and Pushkarasadi.
8. Varshydyazi’s opinion is, that (food) given unasked (may be accepted) from anybody.
9. (Food offered) willingly by a holy man may be eaten.
10. Food given unwillingly by a holy man ought Not to be eaten.
11. Food offered unasked by any person what- ‘soever may be eaten,
12. ‘ But not if it be given after an express pre- ‘vious announcement ;’ thus says Harita.
13. Now they quote also in a Purdza the followfing two verses :
4. ‘Holy’ means not only ‘following his lawful occupations,’ but particularly ‘ practising austerities, reciting prayers, and offering burnt-oblations.’-—Haradatta.
1o. Another commentator explains this Stra thus: ‘He need not eat the food offered by a righteous man, if he himself does not wish to do so.’—Haradatta.
13. See Manu IV, 248 and 249, where these identical verses occur,
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‘The Lord of creatures has declared, that food offered unasked and brought by the giver himself, may be eaten, though (the giver be) a sinner, provided the gift has not been announced beforehand. The Manes of the ancestors of that man who spurns such food, do not eat (his oblations) for fifteen years, nor does the fire carry his offerings (to the gods).’
14. (Another verse from a Purdza declares) : ‘ The food given by a physician, a hunter, a surgeon, a fowler, an unfaithful wife, or a eunuch must not be eaten.’
(Another verse from a Purdza declares) : ‘ The food given by a physician, a hunter, a surgeon, a fowler, an unfaithful wife, or a eunuch must not be eaten.’
15. Now (in confirmation of this) they quote (the following verse): ‘The murderer of a Braéhmaza learned in the Veda heaps his guilt on his guest, an innocent man on his calumniator, a thief set at liberty on the king, and the petitioner on him who makes false promises.’
Prasna I, Parata 7, KHanpa 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 of 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 th’ef, 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.
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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 deceived by the speeches of hypocrites, of rogues, of infidels, and of fools.
6. For Virtue and Sin do not po 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.
g. Acting thus he will gain both worlds.
10. Trade is not lawful for a Brahmaza.
11. In times of distress he may trade in lawful merchandise, avoiding the following (kinds), that are forbidden :
20. 7. The Sfitra is intended to show how the law should be ascertained in difficult cases. Haradatta quotes here the passage of Yag#. I, 9, on Parishads, and states that the plural 4rya# 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 Sftra, which specifies only one part of a Vaisya’s occupations as permissible for Brahmazas 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; Y4ga. III, 35.
12. Manu X, 86-89; Y4ga. III. 36-39.
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Manu IV, 6; X, 82; Y4ga. III, 35.
12. Manu X, 86-89; Y4ga. III. 36-39.
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used for glueing (such as lac), water, young cornstalks, 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 (abovementioned 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.
16. Let him traffic with lawful merchandise which he has not bought,
Prasna I, Parava 7, Kuawpa 21.
1. With Muzga-grass, Balbaga-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 livelihood).
4. If he obtains (another lawful) livelihood, he
‘shall leave off (trading).
13. The exception stated above, is given by Haradatta on the authority of Manu X, 90; Y4g#. III, 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 Mufga and Balbaga are kinds of grass, it may be inferred from their being especially mentioned (in Sftra 1) that objects made of them (may be also sold),’— Haradatta.
4. Yaga. IIT, 35.
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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 Abhisasta, 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 persons the intercourse with whom is forbidden.
9g. 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.
11. 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 (Asuéikara).
13. (These are) the cohabitation of Aryan women with Sddras,
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 Abhisasta are enumerated below, I, 9, 24, 6 seq., where an explanation of the term will be given.
g. Regarding the ‘male Gurus’ see above. By ‘female Gurus’ their wives are meant.
6. Regarding the definition of the word Apapatra, see above, I, 5, 16, 29.
8. The crimes by which a person becomes Abhisasta are enumerated below, I, 9, 24, 6 seq., where an explanation of the term will be given.
g. Regarding the ‘male Gurus’ see above. By ‘female Gurus’ their wives are meant.
10. I.e. he need not perform so heavy a penance.
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15. As of a dog, a man, village cocks or pigs, carnivorous animals, ' 16, Eating the excrements of men,
17. Eating what is left by a Sddra, the cohabitation of Aryans with Apapétra women.
18. 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 performing religious ceremonies.
Prasna I, Parata 8, Kuawpa 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 attainment 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.’ —Flaradatta.
22. 1. The knowledge of the Vedanta and the means which prepare 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 Sankara’s Introduction to and Commentary on the first Sftra of Badardyana.
3. According to Haradatta, the following verses are taken from an Upanishad.
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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 worship him who is immovable and lives in 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, 1, 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 misfortune (new births).
(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 misfortune (new births).
7. It is he who is the eternal part in all creatures, whose essence is wisdom, who is immortal, unchangeable, destitute of limbs, of voice, of the (subtle) body,
4. The spotless one &c. is the Paramétman. 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 translation strictly follows Haradatta’s gloss. But his interpretation is open to many doubts. However, I am unable to suggest anything better.
7. The Sftra contains a further description of the Paramatman.
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(even) of touch, exceedingly pure; he is the universe, 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 (accessible 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, Parata 8, Kuanpa 23.
1. That Brahmaza, who is wise and recognises all creatures to be in the Atman, who pondering (thereon) does not become bewildered, and who recognises 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 world, 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 vishf/ap, ‘heaven,’ by ‘painfreed 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 Sftra again contains a description of the ParamAtman. The translation strictly follows the commentary, though the explanation, given in the latter, is open to objections.
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23.2. This Sftra again contains a description of the ParamAtman. The translation strictly follows the commentary, though the explanation, given in the latter, is open to objections.
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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, covetousness, perplexity, doing injury, hypocrisy, lying, gluttony, calumny, envy, lust, secret hatred, neglect to keep the senses in subjection, neglect to concentrate 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, selfdenying liberality, avoiding to accept gifts, uprightness, affability, extinction of the passions, subjection of the senses, peace with all created beings, concentration (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, Parata 9, Kuawpa 24.
1. He who has killed a Kshatriya shall give a thousand cows (to Brahmazas) for the expiation of his sin.
24. 1. Manu XI, 128; Yag#. III, 266. Others explain the phrase vairayatanartham, ‘ for the expiation of his sin,’ thus: ‘ He, who is
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2. (He shall give) a hundred cows for a Vaisya,
3. Ten for a Sddra,
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 (first-mentioned castes) who has studied the Veda, or had been initiated for the performance of a Somasacrifice, becomes an Abhisasta.
7. And (he is called an Abhisasta) who has slain a man belonging merely to the Brahmawa caste (though he has not studied the Veda or been initiated for a Soma-sacrifice),
7. And (he is called an Abhisasta) who has slain a man belonging merely to the Brahmawa caste (though he has not studied the Veda or been initiated for a Soma-sacrifice), slain by anybody, becomes, in dying, an enemy of his slayer (and thinks), “O that I might slay him in another life,” for the removal of this enmity !’—Haradatta. I am strongly inclined to agree with the other commentator, and to translate vairayatanartham, ‘in order to remove the enmity.’ I recognise in this fine a remnant of the law permitting compositions for murder which was in force in ancient Greece and among the Teutonic nations. With the explanation adopted by Haradatta, it is impossible to find a reasonable interpretation for préyaskittérthak, Sftra 4. Haradatta, seduced by the parallel passage of Manu, takes it to be identical with vairayatanartham. I propose to translate our Sftra thus: ‘He who has killed a Kshatriya shall give a thousand cows (to the relations of the murdered man) in order to remove the enmity.’ According to Baudhayana I, 10. 19. 1 (compare Zeitschr. d. D. Morg. Ges., vol. 41, pp. 672-76; Festgruss an Roth, pp. 44-52), the cows are to be given to the king.
2. Manu XI, 130; Y4gé. III, 267.
3. Manu XI, 131; Yag#. III, 267.
6. Manu XI, 87. Abhisasta means literally ‘accused, accursed,’ and corresponds in Apastamba’s terminology to the mahapatakin of Manu and Y4g@avalkya, instead of which latter word Manu uses it occasionally, e.g. II, 185.
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8. Likewise he who has destroyed an embryo of a (Brahmaza, even though its sex be) undistinguishable,
9. Or a woman (of the Bréhmaza caste) during her courses.
10. (Now follows) the penance for him (who is an Abhisasta).
11. He (himself) shall erect a hut in the forest, restrain his speech, carry (on his stick) the skull (of the person slain) like a flag, and cover the space from his navel to his knees with a quarter of a piece of hempen cloth.
12. The path for him when he goes to a village, is the space between the tracks (of the wheels).
13. And if he sees another (Arya), he shall step out of the road (to the distance of two yards).
14. He shall go to the village, carrying a broken tray of metal of an inferior quality.
15. He may go to seven houses only, (crying,) ‘Who will give alms to an Abhisasta ?’
16. That is (the way in which he must gain) his livelihood.
17. If he does not obtain anything (at the seven houses), he must fast.
18. And (whilst performing this penance) he must tend cows.
19. When they leave and enter the village, that is the second occasion (on which he may enter) the village.
9. ‘ Others interpret Atreyf, “ during her courses,” by “belonging to the race of Atri.”’—Haradatta.
1x. Others say that he may carry the skull of any corpse. This Sftra is to be construed with Sftra 14, Stras 12 and 13 being inserted parenthetically—Haradatta. Manu XI, 72-78; Yaga. III, 243.
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1x. Others say that he may carry the skull of any corpse. This Sftra is to be construed with Sftra 14, Stras 12 and 13 being inserted parenthetically—Haradatta. Manu XI, 72-78; Yaga. III, 243.
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20. After having performed (this penance) for twelve years, (he must perform) the ceremony known (by custom), through which he is re-admitted into the society of the good.
21. Or (after having performed the twelve years’ penance), he may build a hut on the path of robbers, and live there, trying to take from them the cows of Brahmazas. He is free (from his sin), when thrice he has been defeated by them, or when he has vanquished them.
22. Or he is freed (from his sin), if (after the twelve years’ penance) he bathes (with the priests) at the end of a horse-sacrifice.
23. This very same (penance is ordained) for him who, when his duty and love of gain come into conflict, chooses the gain.
24. If he has slain a Guru or a Bréhmaza, who has studied the Veda and finished the ceremonies of a Soma-sacrifice, he shall live according to this very same rule until his last breath.
25. He cannot be purified in this life. But his sin is removed (after death).
20. ‘I.e. after having performed the penance, he shall take grass and offer it to a cow. If the cow approaches and confidingly eats, then one should know that he has performed the penance properly, not otherwise. —Haradatta. Manu XI, 195 and 196.
21. Manu XI, 81.—Thus Haradatta, better, ‘when thrice he has fought with them,’ see the Pet. Dict. s.v. radh.
22. Manu XI, 83; Weber, Ind. Stud. X, 67.
23. ‘Or the Stra may have reference to unrighteous gain acquired by false testimony and the like.’—Haradatta.
24. ‘Guru means “the father and the rest.” ’—Haradatta.
25. ‘His sin is removed after death. Hence the meaning is that his sons or other (relations) may perform the funeral ceremonies and the like. But others think that the first part of the Sfitra forbids this, and that the meaning of praty4pattiA (can -be
(2] G
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Prasna I, Parata 9, Kuawpa 25.
1. He who has had connection with a Guru’s wife shall cut off his organ together with the testicles, take them into his joined hands and walk towards the south without stopping, until he falls down dead.
2. Or he may die embracing a heated metal image of a woman.
3. A drinker of spirituous liquor shall drink exceedingly hot liquor so that he dies.
4. A thief shall go to the king with flying hair, carrying a club on his shoulder, and tell him his deed. He (the king) shall give him a blow with that (club). If the thief dies, his sin is expiated.
5. Ifhe is forgiven (by the king), the guilt falls upon him who forgives him, .
6. Or he may throw himself into the fire, or perform repeatedly severe austerities,
7. Or he may kill himself by diminishing daily his portion of food,
8. Or he may perform Kvzékhra penances (uninterruptedly) for one year.
6. Or he may throw himself into the fire, or perform repeatedly severe austerities,
7. Or he may kill himself by diminishing daily his portion of food,
8. Or he may perform Kvzékhra penances (uninterruptedly) for one year.
purified) is “connection by being received as a son or other relation.” ’—Haradatta.
25. 1. Haradatta’s explanation of a ‘ Guru’s wife’ by ‘mother’ rests on a comparison of similar passages from other Smrstis, where’ a different ‘penance’ is prescribed for incestuous intercourse with other near relations. Manu XI, 105; Yag#. III, 259.
2. Manu XI, 104; Yaga. III, 259.
3. Manu XI, g1, 92; Yagé. III, 253.
4. I.e. who has stolen the gold of a Bréhmaza, Manu VIII, 314, 316; XI, 99-101; YAg#. WI, 257.
5- Manu VIII, 317. 6. Manu XI, 102.
8. According to Haradatta this Sfitra refers to all kinds of sins,
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9. Now they quote also (the following verse) :
10. Those who have committed a theft (of gold), drunk spirituous liquor, or had connection with a Guru’s wife, but not those who have slain a Brahmaza, shall eat every fourth meal-time a little food, bathe at the times of the three libations (morning, noon, and evening), passing the day standing and the night sitting. After the lapse of three years they throw off their guilt.
11. (A man of any caste) excepting the first, who has slain a man of the first caste, shall go on a battle-field and place himself (between the two hostile armies). There they shall kill him (and thereby he becomes pure).
12. Or such a sinner may tear from his body and make the priest offer as a burnt-offering his hair, skin, flesh, and the rest, and then throw himself into the fire.
13. If a crow,a chameleon, a peacock, a Brahmazi duck, a swan, the vulture called Bhdsa, a frog, an ichneumon, a musk-rat, or a dog has been killed, then the same penance as for a Sidra must be performed.
and it must be understood that the Krkkfra penances must be heavy for great crimes, and lighter for smaller faults; see also below,.I, 9, 27, 7 and 8. % Haradatta states that the verse is taken from a Purana. . Manu XI, 74; YAg#. III, 248.
12. The Mantras given in the commentary, and a parallel passage of Vasish‘ha XX, 25-26, Show that this terrible penance is not altogether a mere theory of Apastamba. Yag#. III, 247.
13. ‘According to some, the penance must be performed if all these animals together have been slain; according to others, if only one of. them has been killed.’—Haradatta. Manu XI, 132, 136; Y4ga. HI, 270-272.
G2
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Prasna I, Parata 9, Kuanpa 26.
1. (The same penance must be performed), if a milch-cow or a full-grown ox (has been slain), without a reason.
2. And for other animals (which have no bones), if an ox-load of them has been killed. |
3. He who abuses a person who (on account of his venerability) ought not to be abused, or speaks ‘an untruth (regarding any small matter) must abstain for three days from milk, pungent condiments, and salt.
2. And for other animals (which have no bones), if an ox-load of them has been killed. |
3. He who abuses a person who (on account of his venerability) ought not to be abused, or speaks ‘an untruth (regarding any small matter) must abstain for three days from milk, pungent condiments, and salt.
4. (If the same sins have been committed) by a Sfddra, he must fast for seven days.
5. And the same (penances must also be performed) by women, (but not those which follow).
6. He who cuts off a limb of a person for whose murder he would become an Abhisasta (must perform the penance prescribed for killing a Sddra), if the life (of the person injured) has not been endangered.
26. 1. ‘A reason’ for hurting a cow is, according to Haradatta, anger, or the desire to obtain meat.
2. Manu XI, 141; Yag#. III, 269. That ‘animals without bones,’ i.e. insects or mollusks, are intended in the Sfitra is an inference, drawn by Haradatta from the parallel passages of Gautama, Manu, and Yagfavalkya.
3. ‘A person who ought not to be abused, i. e. a father, a teacher, and the like. —Haradatta.
5. The same penances, i.e. those prescribed I, 9, 24—I, g, 26, 4. According to Haradatta this Sftra is intended to teach that women shall not perform the penances which follow. Others, - however, are of opinion that it is given in order to indicate that the preceding Sfttras apply to women by an atidesa, and that, according to a SmArta principle, applicable to such cases, it may be inferred, that women are to perform one-half only of the penances prescribed for men.
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7. He who has been guilty of conduct unworthy of an Aryan, of calumniating others, of actions contrary to the rule of conduct, of eating or drinking things forbidden, of connection with a woman of the SQdra caste, of an unnatural crime, of performing magic rites with intent (to harm his enemies) or (of hurting others) unintentionally, shall bathe and sprinkle himself with water, reciting the (seven) verses addressed to the Waters, or the verses addressed to Varuma, or (other verses chosen from the Anuvaka, called) Pavitra, in proportion to the frequency with which the crime has been committed.
8. A (student) who has broken the vow of chastity, shall offer to Nirvzti an ass, according to the manner of the Pakayagza-rites.
9. A Sfdra shall eat (the remainder) of that (offering).
10. (Now follows) the penance for him who transgresses the rules of studentship.
11. He shall for a year serve his teacher silently, emitting speech only during the daily study (of the Veda, in announcing necessary business to) his teacher or his teacher's wife, and whilst collecting alms.
12, The following (penances) which we are going to proclaim, may be performed for the same sin, and
4. The Anuvaka intended is Taitt. Sah. II, 5, 12.
12, The following (penances) which we are going to proclaim, may be performed for the same sin, and
4. The Anuvaka intended is Taitt. Sah. II, 5, 12.
8. Taitt. Ar. II, 18, and Weber, Ind. Stud. X, 102; Manu XI, 11g seq.; and Yaga. III, 280. Regarding the Pakayag#a-rites, see Asv. Gri. SQ. I, 1, 2, and Max Millers History of Ancient Sanskrit Literature, p. 203.
12. Regarding the Patantya-crimes which cause loss of caste, see above, I, 7, 21, 7 seq.
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also for other sinful acts, which do not cause loss of caste,
13. He may either offer oblations to Kama and Manyu (with the following two Mantras), ‘Kama (passion) has done it; Manyu (anger) has done it.’ ‘Or he may mutter (these Mantras).
1.. After having eaten sesamum or having fasted on the full moon day of the month Srévaza (July— August), he may on the following day bathe in the water of a great river and offer (a burnt-oblation of) one thousand pieces of sacred fuel, whilst reciting the Gayatri, or he may mutter (the Gayatri) as many times.
2. Or he may perform Ish¢is and Soma-sacrifices for the sake of purifying himself (from his sins).
3. After having eaten forbidden food, he must fast, until his entrails are empty.
4. That is (generally) attained after seven days.
5. Or he may during winter and during the dewy
13. Weber, Ind. Stud. X, 102. According to the greatness of the crime the number of the burnt-oblations must be increased and the prayers be repeated.
27. 1. ‘The oblations of sacred fuel (samidh) are not to be accompanied by the exclamation Svaha.’—Haradatta.
2. Ishfis are the simplest forms of the Srauta-sacrifices, i.e. of those for which three fires are necessary.
3- For some particular kinds of forbidden food the same penance is prescribed, Manu XI, 153-154.
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season (November—March) bathe in cold water both morning and evening.
6. Or he may perform a Kvzé&hra penance, which lasts twelve days.
7. The rule for the K7zékhra penance of twelve days (is the following): For three days he must not eat in the evening, and then for three days not in the morning ; for three days he must live on food which has been given unasked, and three days he must not eat anything.
8. If he repeats this for a year, that is called a Krzkkhra penance, which lasts for a year.
9. Now follows another penance. He who has committed even a great many sins which do not cause him to fall, becomes free from guilt, if, fasting, he recites the entire Sakha of his Veda three times consecutively.
9. Now follows another penance. He who has committed even a great many sins which do not cause him to fall, becomes free from guilt, if, fasting, he recites the entire Sakha of his Veda three times consecutively.
10. He who cohabits with a non-Aryan woman, he who lends money at interest, he who drinks (other) spirituous liquors (than Surd), he who praises everybody in a manner unworthy of a Brahmaza, shall sit on grass, allowing his back to be scorched (by the sun).
11. A Brahmaza removes the sin which he committed by serving one day and night (a man of) the black race, if he bathes for three years, eating at every fourth meal-time.
4. The same penance is described, under the name Pragapatya krikkhra, the Krikkhra invented by Pragapati, Manu XI, 212, and Yaga. III, 320.
9. Manu XI, 259.
11. The expression krishna varna, ‘the black race,’ is truly Vedic. In the Azg-veda it usually denotes the aboriginal races, and sometimes the demons. Others explain the Sfitra thus:
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Prasna I, Parata 10, Kuawna 28.
1. He who, under any conditions whatsoever, covets (and takes) another man’s possessions is a thief; thus (teach) Kautsa and Harita as well as Kazva and Pushkarasddi.
2. VAarshy4yami declares, that there are exceptions to this law, in regard to some possessions.
3. (E.g.) seeds ripening in the pod, food for a draught-ox ; (if these are taken), the owners (ought) not (to) forbid it.
4. To take even these things in too great a quantity is sinful.
5. Harita declares, that in every case the permission (of the owner must be obtained) first.
6. He shall not go to visit a fallen teacher or blood relation.
7. Nor shall he accept the (means for procuring) enjoyments from such a person.
8. If he meets them accidentally he shall silently. embrace (their feet) and pass on.
g. A mother does very many acts for her son, therefore he must constantly serve her, though she be fallen.
10. But (there shall be) no communion (with a fallen mother) in acts performed for the acquisition of spiritual merit.
A Brahmana removes the sin, which he committed by cohabiting for one night with a female of the Sfdra caste, &c.—Haradatta. The latter explanation has been adopted by Kullaka on Manu XI, 179. ‘
28.3. The same rule Manu emphatically ascribes to himself, Manu VIII, 339. But see also VIII, 331.
4. Haradatta remarks, that this Stra implicitly forbids to accept the heritage of an outcast.
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11, Enjoyments taken unrighteously he shall give up; he shall say, ‘I and sin (do not dwell together).’ Clothing himself with a garment reaching from the navel down to the knee, bathing daily, morn, noon, and evening, eating food which contains neither milk nor pungent condiments, nor salt, he shall not enter a house for twelve years.
12. After that he (may be) purified.
13. Then he may have intercourse with Aryans.
12. After that he (may be) purified.
13. Then he may have intercourse with Aryans.
14. This penance may also be employed in the case of the other crimes which cause loss of caste (for which no penance has been ordained above).
15. But the violator of a Guru’s bed shall enter a hollow iron image and, having caused a fire to be lit on both sides, he shall burn himself.
16. According to Harita, this (last-mentioned penance must) not (be performed).
17. For he who takes his own or another's life becomes an Abhisasta.
18, He (the violator of a Guru's bed) shall perform to his last breath (the penance) prescribed by that rule (Sdtra 11). He cannot be purified in this world. But (after death) his sin is taken away.
19. He who has unjustly forsaken his wife shall put on an ass’s skin, with the hair turned outside, and beg in seven houses, saying, ‘Give alms to him who forsook his wife.’ That shall be his livelihood for six months.
20. But if a wife forsakes her husband, she shall
11. A similar but easier penance is prescribed, Manu XI, 194.
15. ‘(This penance, which had been prescribed above, I, 9, 25, 1), is enjoined (once more), in order to show that it is not optional (as might be expected according to SAtra 14).’—Haradatta.
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perform the twelve-night K7vzé&éfra penance for as long a time.
21. He who has killed a Bhriwa (a man learned in the Vedas and Ved4ngas and skilled in the performance of the rites) shall put on the skin of a dog or of an ass, with the hair turned outside, and take a human skull for his drinking-vessel,
Prasna I, Parata 10, KHanpa 29.
1. And he shall take the foot of a bed instead of a staff and, proclaiming the name of his deed, he shall go about (saying), ‘Who (gives) alms to the murderer of a Bhraiza?’ Obtaining thus his livelihood in the village, he shall dwell in an empty house or under a tree, (knowing that) he is not allowed to have intercourse with Aryans. According to this rule he shall act until his last breath. He cannot be purified in this world. But (after death) his sin is taken away.
2. He even who slays unintentionally, reaps nevertheless the result of his sin.
3. (His guilt is) greater, (if he slays) intentionally.
4. The same (principle applies) also to other sinful actions,
5. And also to good works.
6. A Bréhmaza shall not take a weapon into his hand, though he be only desirous of examining it.
7. Ina Purdma (it has been declared), that he who
29. 5. Haradatta gives, as an example, the case where a warrior saves the property of a traveller from thieves. If the traveller turns out to be a Braéhmaza, and the warrior did not know his caste before rescuing his property, his merit will be less than if he had rescued knowingly the property of a Brahmana.
I, 10, 29. PENANCE. gI
slays an assailant does not sin, for (in that case) wrath meets wrath.
If the traveller turns out to be a Braéhmaza, and the warrior did not know his caste before rescuing his property, his merit will be less than if he had rescued knowingly the property of a Brahmana.
I, 10, 29. PENANCE. gI
slays an assailant does not sin, for (in that case) wrath meets wrath.
8. But Abhisastas shall live together in dwellings (outside the village); considering this their lawful (mode of life), they shall sacrifice for each other, teach each other, and marry amongst each other.
9. If they have begot sons, let them say to them: ‘Go out from amongst us, for thus the Aryas, (throwing the guilt) upon us, will 1 receive you (amongst their number).
10. For the organs do not become impure together with the man.
(The truth of) that may be learned from this (parallel case) ; a man deficient in limbs begets a son who possesses the full number of limbs.
12. H4rtta declares that this is wrong.
13. A wife is similar to the vessel which contains the curds (for the sacrifice).
14. For if one makes impure milk curdle (by mixing it with whey and water) in a milk-vessel and stirs it, no sacrificial rite can be performed with (the curds produced from) that. Just so no intercourse g. It is impossible to agree with Haradatta’s explanation of the words to be addressed by Abhisastas to their children. No Vedic license can excuse the use of the second person plural instead of the third. I propose the following: ‘Go out from among us; for thus (leaving the guilt) to us, you will be received (as) Aryas’ It is, however, not improbable that our text is disfigured by several very old corruptions, compare Baudh4yana II, 1, 2, 18.
11. ‘In like manner a man who has lost his rights, (can) beget a son, who possesses the rights (of his caste). For the wife is also a cause (of the birth of the son), and she is guiltless. —Haradatta.
13. The statements now following are those with which Apastamba agrees. Those contained in Sfitras 8-11 are merely the pirvapaksha.
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can be allowed with the impure seed which comes (from an Abhisasta).
15. Sorcery and curses (employed against a Brahmaza) cause a man to become impure, but not loss of caste.
16. Hartta declares that they cause loss of caste.
17. But crimes causing impurity must be expiated, (when no particular penance is prescribed,) by performing the penance enjoined for crimes causing loss- of caste during twelve months, or twelve half months, or twelve twelve-nights, or twelve sennights, or twelve times three days, or twelve days, or seven days, or three days, or one day.
18. Thus acts causing impurity must be expiated according to the manner in which the (sinful) act has been committed (whether intentionally or unintentionally).
Prasna I, Parata 11, Kuanpa 30.
1. Some declare, that a student shall bathe after (having acquired) the knowledge of the Veda, (however long or short the time of his studentship may have been).