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The Sacred
Books of the
East: The
institutes of
Vishnu
The New York Public Library
Astor, Lenox & Tilden Foundations
* * *
The R. Heber Newton
Collection
Presented by His Children
+ I93I »
Digitized by Google
THE
SACRED BOOKS OF THE EAST —
Bup. to 832
Be Kept
London
HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE
7 PATERNOSTER ROW
THE
SACRED BOOKS OF THE EAST
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
VOL. VII
@rford
AT THE CLARENDON PRESS
' 1880
(All rights reserved]
y
THE NEW YORK
PUBLIC LIBRARY
537790
ASTOR, LENCY AND
TILDEN FOUNDATIONS
R 1034 L
THE
INSTITUTES OF VISHNU
TRANSLATED BY
JULIUS JOLLY
@rford
AT THE CLARENDON PRESS
1880
[All rights reserved }
Digitized by Google
CONTENTS.
INTRODUCTION
Vishnu and the Goddess of the Earth .
The Four Castes .
Duties of a King .
Weights and Measures .
Criminal and Civil Law
Law of Debt
Writings
Witnesses
Ordeals
Inheritance
Funeral Ceremonies
Funeral Oblations
Impurity
Women
Sacraments
Studentship . .
Crimes
Hells
Transmigration
Penances . .
Duties of a Householder
Rules for a Snataka
Self-restraint
Sraddhas
Pious Gifts .
The Hermit .
The Ascetic .
TAGE
12
13
23
24
42
46
48
61
75
83
87
106
112
116
131
140
144
149
189
224
231
232
263
276
279
Vill CONTENTS.
PAGE
Meditation on Vishvzu_ . . : . . . . 287
Conclusion. . . : : . . . . 291
General Index . . : . . . . . 303
Sanskrit Index . . . . . . . - 307
Additions and Corrections. . . . . . 312
Transliteration of Oriental Alphabets adopted for the
Translations of the Sacred Books of the East. 313
List OF THE MORE IMPORTANT ABBREVIATIONS.
Apast. — Apastamba’s Dharma-sitra, ed. Buhler.
Asv. — Asvalayana’s Grthya-sfttra, ed. Stenzler.
Gaut. — Gautama’s Dharmasdstra, ed. Stenzler.
Gobh. — Gobhila’s Grzhya-sfitra, in the Bibl. Ind.
M.— Manava Dharmasd4stra, Calcutta edition, with the Commentary of Kulldka.
Nand. — Nandapamdita, the commentator of the Vishzu-sftra.
Par. — Paraskara’s Grzhya-sftra, ed. Stenzler.
Sankh. — Sankhayana’s Grzhya-stra, ed. Oldenberg, in the
fifteenth volume of the Indische Studien.
Y.— YAgtiavalkya’s DharmasAstra, ed. Stenzler.
Apast. and Gaut. refer also to Dr. Biiler’s translation of these
two works in the second volume of the Sacred Books of the East.
INTRODUCTION.
Sankh. — Sankhayana’s Grzhya-stra, ed. Oldenberg, in the
fifteenth volume of the Indische Studien.
Y.— YAgtiavalkya’s DharmasAstra, ed. Stenzler.
Apast. and Gaut. refer also to Dr. Biiler’s translation of these
two works in the second volume of the Sacred Books of the East.
INTRODUCTION.
THE Vishzu-smriti or Vaishvava Dharmasastra or Vishzusitra is in the main a collection of ancient aphorisms on the
sacred laws of India, and as such it ranks with the other
ancient works of this class which have come down to our
time’. It may be styled a Dharma-sitra, though this
ancient title of the Satra works on law has been preserved
in the MSS. of those Smritis only, which have been handed
down, like the Dharma-sdtras of Apastamba, Baudh4yana,
and Hirazyakesin, as parts of the respective Kalpasitras, to which they belong. The size of the Vishzusitra, and the great variety of the subjects treated in it,
would suffice to entitle it to a conspicuous place among
the five or six existing Dharma-sitras; but it possesses
a peculiar claim to interest, which is founded on its close
connection with one of the oldest Vedic schools, the Kazfas,
on the one hand, and with the famous code of Manu and
some other ancient law-codes, on the other hand. To discuss these two principal points, and some minor points
connected with them, as fully as the limits of an introduction admit of, will be the more necessary, because such a
discussion can afford the only safe basis for a conjecture
not altogether unsupported regarding the time and place
of the original composition of this work, and may even
tend to throw some new light on the vexed question as to
the origin of the code of Manu. Further on I shall have
to speak of the numerous interpolations traceable in the
Vishzu-sitra, and a few remarks regarding. the materials
1 This was first pointed out by Professor Max Miiller, History of Ancient
Sanskrit Literature, p.134. His results were confirmed and expanded by the
subsequent researches of Dr. Biihler, Introduction to Bombay Digest, I, p. xxii;
Indian Antiquary, V, p. 30; Kasmir Report, p. 36.
x VISHNU.
used for this translation, and the principles of interpretation that have been followed in it, may be fitly reserved
for the last.
Biihler, Introduction to Bombay Digest, I, p. xxii;
Indian Antiquary, V, p. 30; Kasmir Report, p. 36.
x VISHNU.
used for this translation, and the principles of interpretation that have been followed in it, may be fitly reserved
for the last.
There is no surer way for ascertaining the particular
Vedic school by which an ancient Sanskrit law-book of
unknown or uncertain origin was composed, than by examining the quotations from, and analogies with, Vedic
works which it contains. Thus the Gautama Dharmasastra might have originated in any one among the divers
Gautama XKarazas with which Indian tradition acquaints
us. But the comparatively numerous passages which its
author has borrowed from the Samhita and from one Brahmavza of the Sdma-veda prove that it must belong to one
of those Gautama Karawas who studied the Sdma-veda'.
Regarding the code of Yagfiavalkya we learn from tradition that a Vedic teacher of that name was the reputed
author of the White Yagur-veda. But this coincidence
might be looked upon as casual, if the Yagiiavalkya-smriti
did not contain a number of Mantras from that Vedic
Samhita, and a number of very striking analogies, in the
section on funeral ceremonies particularly, with the Grzhyasiitra of the Vagasaneyins, the Katiya Grzhya-sfitra of Paraskara?. In the case of the Vishvzu-sitra an enquiry of this
kind is specially called for, because tradition leaves us
entirely in the dark as to its real author. The fiction
that the laws promulgated in Chapters II-XCVII were
communicated by the god Vishzu to the goddess of the
earth, is of course utterly worthless for historical purposes;
and all that it can be made to show is that those parts
of this work in which it is started or kept up cannot rival
the laws themselves in antiquity.
Now as regards, first, the Vedic Mantras and Prattkas
(beginnings of Mantras) quoted in this work, it is necessary to leave aside, as being of no moment for the present
purpose, 1. very well-known Mantras, or, speaking more
1 See Biihler, Introduction to Gautama (Vol. II of the Sacred Books of the
East), pp. xlv-xlviii.
2 Biihler, Introduction to Digest, p. xxxii; Stenzler, on Paraskara’s Grihyasfitra, in the Journal of the German Oriental Society, VII, p. 527 seq.
INTRODUCTION. x1
II of the Sacred Books of the
East), pp. xlv-xlviii.
2 Biihler, Introduction to Digest, p. xxxii; Stenzler, on Paraskara’s Grihyasfitra, in the Journal of the German Oriental Society, VII, p. 527 seq.
INTRODUCTION. x1
precisely, all such Mantras as are frequently quoted in
Vedic works of divers Sakh4s; 2. the purificatory texts enumerated under the title of Sarva-veda-pavitraazi in LVI.
The latter can afford us no help in determining the particular
Sakha to which this work belongs, because they are actually
taken, as they profess to be, from all the Vedas indiscriminately, and because nearly the whole of Chapter LVI is
found in the Vasish¢ha-smrti as well (see further on), which
probably does not belong to the same Veda as this work.
Among the former class of Mantras may be included, particularly, the Gayatri, the Purushas(kta, the Aghamarshama,
the KishmAazdis, the Vyahritis, the Gyeshta SAmans, the
Rudras, the Trizakiketa, the Trisupar#a, the Vaishzava,
Sakra, and Barhaspatya Mantras mentioned in XC, 3, and
the Mantra quoted in XXVIII, 51 (= Gautama’s ‘Retasya’).
Among the twenty-two Mantras quoted in Chapters XLVIII,
LXIV, LXV (including repetitions, but excluding the Purushasikta, Gayatri, Aghamarshava) there are also some
which may be referred to this class, and the great majority
of them occur in more than one Veda at the same time.
But it is worthy of note that no less than twelve, besides
occurring in at least one other Sakh4, are either actually
found in the Samhita of the K4rayantya-kathas, the K4thaka' (or Karaka-sakh4?), or stated to belong to it in the
Commentary, while one is found in the K4tsaka alone,
a second in the Atharva-veda alone, a third in the Taittiriya Brahmavza alone, and a fourth does not occur in any
Vedic work hitherto known*. <A far greater number of
Mantras occurs in Chapters XXI, LXVII, LXXIII,
LXXIV, LXXXVI, which treat of daily oblations,
Srdddhas, and the ceremony of setting a bull at liberty.
Of all these Mantras, which,—including the Purushasikta
and other such well-known Mantras as well as the short
invocations addressed to Soma, Agni, and other deities,
but excluding the invocations addressed to Vishzu in the
spurious Sftra, LXVII, 2,—are more than a. hundred in
number, no more than forty or so are found in Vedic
1 In speaking of this work I always refer to the Berlin MS,
2 XLVIII, 10. Cf., however, Vagas. Samh. IV, 12.
xii VISHNU.
hundred in
number, no more than forty or so are found in Vedic
1 In speaking of this work I always refer to the Berlin MS,
2 XLVIII, 10. Cf., however, Vagas. Samh. IV, 12.
xii VISHNU.
works hitherto printed, and in the law-books of Manu,
Yagiiavalkya, and others; but nearly all are quoted,
exactly in the same order as in this work, in the Aarayaniya-kathaka Grihya-sitra, while some of them have
been traced in the Ka¢/aka as well. And what is even
more important, the Ka¢saka Grzhya does not contain
those Mantras alone, but nearly all the Sdtras in which
they occur; and it may be stated therefore, secondly, that
the Vishzu-sitra has four long sections, viz. Chapter
LXXIII, and Chapters XXI, LXVII, LXXXVI, excepting the final parts, in common with that work, while
the substance of Chapter LX XIV may also be traced in
it. The agreement between both works is very close, and
where they differ it is generally due to false readings or to
enlargements on the part of the Vishzu-sitra. However,
there are a few cases, in which the version of the latter
work is evidently more genuine than that of the former,
and it follows, therefore, that the author of the Vishzusitra cannot have borrowed his rules for the performance
of Sraddhas &c. from the Kathaka Grzhya-sitra, but that
both must have drawn from a common source, i. e. no doubt
from the traditions current in the Kazha school, to which
this work is indebted for so many of its Mantras as well.
For these reasons! I fully concur in the view advanced
by Dr. Biihler, that the bulk of the so-called Vishvu-smr‘ti
is really the ancient Dharma-sitra of the K4rayamiyakAthaka SAkha of the Black Yagur-veda. It ranks, like
other Dharma-sitras, with the Grzhya and Srauta-sitras of
its school; the latter of which, though apparently lost now,
is distinctly referred to in the Gvzhya-sitra in several
places, and must have been in existence at the time when
the Commentaries on Katydyana’s Srauta-sitras were
composed, in which it is frequently quoted by the name
' For details I may refer the reader to my German paper, Das Dharmasitra des
Vishau und das Katsakagrihyasfitra, in the Transactions of the Royal Bavarian
Academy of Science for 1879, where the sections corresponding in both works
have been printed in parallel columns, the texts from the Kathaka Grihya-sitra
having been prepared from two of the MSS. of Devapala’s Commentary discovered by Dr. Biihler (Kasmir Report, Nos. 11, 12), one in Devanagari, and
the other in Sarada characters.
INTRODUCTION. Xxili
of Devapala’s Commentary discovered by Dr. Biihler (Kasmir Report, Nos. 11, 12), one in Devanagari, and
the other in Sarada characters.
INTRODUCTION. Xxili
of Kazha-siitra on divers questions concerning Srauta offerings, and at the time, when the Kasmfrian Devapala wrote
his Commentary on the Kazkaka Grthya-s(tra, which was,
according to the Kasmirian tradition, as explored by Dr.
Biihler, before the conquest of Kasmir by the Mahommedans. Devapala, in the Introduction to his work, refers
to ‘thirty-nine Adhy4yas treating of the Vaitanika (=
Srauta) ceremonies,’ by which the Grihya-sitra was preceded, from which statement it may be inferred that the
KA4thaka Srauta-sOtras must have been a very voluminous
work indeed, as the Grthya-sitra, which is at least equal if
not superior in extent to other works of the same class,
forms but one Adhydya, the fortieth, of the whole Kalpas(itra, which, according to Devapala, was composed by one
author. It does not seem likely that the Vishzu-sitra was
composed by the same man, or that it ever formed part of
the Kashaka Kalpa-sitra, as the Dharma-satras of Baudhayana, Apastamba, and Hirayakesin form part of the Kalpasdtras of the respective schools to which they belong. If
that were the case, it would agree with the Gvzhya-sftra on
all those points which are treated in both works, such as
e.g. the terms for the performance of the Samskaras or
sacraments, the rules for a student and for a SnAdtaka,
the enumeration and definition of the Kvzkkfras or ‘hard
penances,’ the forms of marriage, &c. Now though the
two works have on those subjects a number of such rules
in common as occur in other works also, they disagree for
the most part in the choice of expressions, and on a few
points lay down exactly opposite rules, such as the Vishzusitra (XXVIII, 28) giving permission to a student to ascend
his spiritual teacher’s carriage after him, whereas the other
work prescribes, that he shall do so on no account. Moreover, if both works had been destined from the first to
supplement one another, they would, instead of having
several entire sections in common, exhibit such crossreferences as are found e.g. between the Apastamba
Grihya and Dharma-sitras}; though the absence of such
1 Biihler, Introduction to Apastamba, Sacred Books, II, pp. xi-xiv.
XIV VISHNU.
between the Apastamba
Grihya and Dharma-sitras}; though the absence of such
1 Biihler, Introduction to Apastamba, Sacred Books, II, pp. xi-xiv.
XIV VISHNU.
references might be explained, in the case of the Vishzustra, by the activity of those who brought it into its
present shape, and who seem to have carefully removed
all such references to other works as the original Dharmasitra may have contained. Whatever the precise nature of
the relations between this work and the other Satra works
of the KArdyastya-ka¢aka school may have been, there is
no reason for assigning to it a later date than to the
KAazhaka Srauta and Grzhya-sitras, with the latter of which
it has so much in common, and it may therefore claim a
considerable antiquity, especially if it is assumed, with Dr.
Biihler, that the beginning of the Sftra period differed for
each Veda. The Veda of the Ka¢has, the K4zhaka, is not
separated from the Sftra literature of this school by an
intermediate Brahmawa stage; yet its high antiquity is
testified by several of the most eminent grammarians of
India from Yaska down to Kaiyata'. Thus the Kathaka
is the only existing work of its kind, which is quoted by
the former grammarian (Nirukta X, 5; another clear
quotation from the Kast#aka, XXVII, 9, though not by
name, may be found, Nirukta III, 4), and the latter places
the Ka/has at the head of all Vedic schools, while Patangali, the author of the Mah4bhAshya, assigns to the ancient
sage Ka/ha, the reputed founder of the Katha or Kathaka
school of the Black Yagur-veda, the dignified position of
an immediate pupil of Vaisamp4yana, the fountain-head of
all schools of the older or Black Yagur-veda, and mentions,
in accordance with a similar statement preserved in the
Ramayana (II, 32, 18, 19 ed. Schlegel), that in his own
time the ‘ Kalapaka and the KAshaka’ were ‘ proclaimed in
every village?.’ The priority of the Kazhas before all other
existing schools of the Yagur-veda may be deduced from
the statements of the Karazavyfha', which work assigns to
them one of the first places among the divers branches of
1 See Weber, Indische Studien XIII, p. 437 seq.
2 Mahdbhishya, Benares edition, IV, fols. 82 b, 75 b.
3 See Weber, Ind. Stud. III, p. 256 seq.; Max Miiller, Hist. Anc. Sansk.
Lit., p. 369. I have consulted, besides, two Munich MSS. of the Karanavyiha
(cod. Haug 45).
INTRODUCTION. XV
437 seq.
2 Mahdbhishya, Benares edition, IV, fols. 82 b, 75 b.
3 See Weber, Ind. Stud. III, p. 256 seq.; Max Miiller, Hist. Anc. Sansk.
Lit., p. 369. I have consulted, besides, two Munich MSS. of the Karanavyiha
(cod. Haug 45).
INTRODUCTION. XV
the Karakas, whom it places at the head of all schools of
the Yagur-veda. Another argument in favour of the high
antiquity of the Kathas may be derived from their geographical position. Though the statements of the Mahaébhashya and Ramayaza regarding the wide-spread and
influential position of the Katkas in ancient times are borne
out by the fact that the KarazavyHha mentions three subdivisions of the Kafhas, viz. the Ka¢as proper, the Prakya
Kathas, and the Kapish¢sala Kathas, to which the K4rayaniyas may be added as a fourth, and by the seeming
identity of their name with the name of the Ka@aio: in the
Paiigdb on the one hand, and with the first part of the
name of the peninsula of Kattivar on the other hand, it
seems very likely nevertheless that the original home of the
Ka/¢has was situated in the north-west, i.e. in those regions
where the earliest parts of the Vedas were composed. Not
only the Ka@aio, but the KayPic@o0An as well, who have
been identified with the Kapish¢/ala Ka/has*, are mentioned by Greek writers as a nation living in the Patgab ;
and while the Pra#ya Ka/sas are shown by their name
(‘Eastern Ka¢has’) to have lived to the east of the two
other branches of the Ka/fas, it is a significant ‘fact that
adherents of the K4rdyaziya-kazhaka school survive nowhere but in Kasmir, where all Brahmazas perform their
domestic rites according to the rules laid down in the
Grthya-stitra of this school®. Kasmir is moreover the
country where nearly all the yet existing works of the
K4azhkaka school have turned up, including the Berlin MS.
of the Ka¢aka, which was probably written by a Kasmirian*. It is true that some of the geographical and
historical data contained in that work, especially the way
in which it mentions the Paff#alas, whose ancient name, as
shown by the Satapatha Brahmama (XIII, 5, 4, 7) and Rig-
1 See Weber, Uber das Ramayana, p.g; Ind. Stud. I, p. 189 seq.; III, p 469
seq.; XIII, pp. 375, 439; Ind. Litteraturgeschichte, pp. 99, 332; Zimmer,
Altindisches Leben, p. 102 seq.
? See, however, Max Miiller, Hist. Anc, Sansk. Lit., p. 333-
5 Biihler, Kasmir Report, p. 20 seq.
‘ This was pointed out to me by Dr. Biihler.
Xvi VISHNU.
Stud. I, p. 189 seq.; III, p 469
seq.; XIII, pp. 375, 439; Ind. Litteraturgeschichte, pp. 99, 332; Zimmer,
Altindisches Leben, p. 102 seq.
? See, however, Max Miiller, Hist. Anc, Sansk. Lit., p. 333-
5 Biihler, Kasmir Report, p. 20 seq.
‘ This was pointed out to me by Dr. Biihler.
Xvi VISHNU.
veda (VIII, 20, 24; VIII, 22, 12), was Krivi, take us far off
from the north-west, the earliest seat of Aryan civilization,
into the country of the Kuru-Pafi#dlas in Hindostan proper.
But it must be borne in mind that the K4¢/aka, if it may
be identified with the ‘ Karaka-sékha,’ must have been
the Veda of all the Xarakas except perhaps the Maitrdyamtyas and KapishéZalas, and may have been altered and
enlarged, after the Ka¢#as and Karakas had spread themselves across Hindostén, The Sitras of a SAkha which
appears to have sprung up near the primitive home of Aryan
civilization in India, which was probably the original home
of the Kazsas at the same time, may be far older than
those of mere Stra schools of the Black Yagur-veda, which
have sprung up, like the Apastamba school, in South India,
i.e. far older than the fourth or fifth century B.C.
But sufficient space has been assigned to these attempts
at fixing the age of the K4¢/aka-sfitras which, besides remaining only too uncertain in themselves, can apply with
their full force to those parts of the Vishzu-sdtra only,
which have been traced in the KatZaka Grihya-sitra. It
will be seen afterwards that even these sections, however
closely connected with the sacred literature of the Kathas,
have been tampered with in several places, and it might be
argued, therefore, that the whole remainder of the Vishzusitra, to which the K4¢saka literature offers no parallel,
may be a subsequent addition. But the antiquity of the
great majority of its laws can be proved by independent
arguments, which are furnished by a comparison of the
Vishzu-sitra with other works of the same class, whose
antiquity is not doubted.
In the foot-notes to my translation I have endeavoured
to give as complete references as possible to the analogous passages in the Smritis of Manu, YAgiiavalkya,
Apastamba, and Gautama, and in the four Gvzhya-sitras
hitherto printed. A large number of analogous passages
might have been traced in the Dharma-sitras of VAsish¢/a ?
' See Biihler, Introd. to Apastamba, p. xliii.
2 See the Benares edition (1878), which is accompanied with a Commentary
’ by Krishnapandita Dharmadhikarin, I should have given references to this
INTRODUCTION. XVii
' See Biihler, Introd. to Apastamba, p. xliii.
2 See the Benares edition (1878), which is accompanied with a Commentary
’ by Krishnapandita Dharmadhikarin, I should have given references to this
INTRODUCTION. XVii
and Baudh4yana as well, not to mention Hirazyakesin’s
Dharma-sitra, which, according to Dr. Biihler, is nearly identical with the Dharma-sitra of Apastamba. Two facts may
be established at once by glancing at these analogies, viz.
the close agreement of this work with the other Sdtra works
in point of form, and with all the above-mentioned works in
point of contents. As regards the first point, the Sdtras or
prose rules of which the bulk of the Vishzu-sdtra is composed, show throughout that characteristic laconism of the
Satra style, which renders it impossible in many cases to
make out the real meaning of a Sitra without the help of a
Commentary; and in the choice of terms they agree as
closely as possible with the other ancient law-books, and in
some cases with the Grzhya-sftras as well. Numerous
verses, generally in the Sloka metre, and occasionally designed as ‘Gath4s,’ are added at the end of most chapters,
and interspersed between the Sfitras in some; but in this
particular also the Vish#u-sitra agrees with at least
one other Dharma-sitra, the Vasish¢Za-smriti, and it contains in its law part, like the latter work, a number of
verses in the ancient Trishtubh metre’. Four of these
Trishzubhs are found in the VAsisht#a-smrzti, and three in
Y4ska’s Nirukta as well, and the majority of the Slokas has
been traced in the former work and the other above-mentioned law-books, and in other Smritis. In point of contents
the great majority both of the metrical and prose rules of
the Vishzu-sitra agrees with one, or some, or all of the
works named above. The Grthya-sitras, excepting the Kathaka Grihya-s(itra, naturally offer a far smaller number of
analogies with it than the Smritis, still they exhibit several
rules, in the Sndtaka-dharmas and otherwise, that have not
been traced in any other Smr?ti except the work here translated. Among the Smr‘tis again, each single one may be seen
work, the first complete and reliable edition of the Vasisht#a-smriti, in the footnotes to my translation, but for the fact that it did not come into my hands
till the former had gone to the press. For Baudhayana I have consulted a
Munich MS. containing the text only of his Sfitras (cod. Haug 163).
1 XIX, 23, 24; XXIII, 61; XXIX, 9,10; XXX, 47 (see Nirukta II, 4; .
Vasishtha II, 8-10) ; LVI, 27 (see Vasishvha XXVIII, 15); LIX, 30; LXXII, 73
LXXXVI, 16.
7] b
XViil VISHNU.
For Baudhayana I have consulted a
Munich MS. containing the text only of his Sfitras (cod. Haug 163).
1 XIX, 23, 24; XXIII, 61; XXIX, 9,10; XXX, 47 (see Nirukta II, 4; .
Vasishtha II, 8-10) ; LVI, 27 (see Vasishvha XXVIII, 15); LIX, 30; LXXII, 73
LXXXVI, 16.
7] b
XViil VISHNU.
from the references to contain a number of such rules, as
are only met with in this work, which is a very important
fact because, if the laws of the Vishvu-sitra were found
either in all other Smr‘tis, or in one of them only, its
author might be suspected of having borrowed them from
one of those works. As it is, meeting with analogous passages now in one work, and then in another, one cannot
but suppose that the author of this work has everywhere
drawn from the same source as the other Satrak4ras, viz.
from ancient traditions that were common to all Vedic
schools.
There are, moreover, a number of cases in which this
work, instead of having borrowed from other works of the
same class, can be shown to have been, directly or indirectly,
the source from which they drew, and this fact constitutes
a third reason in favour of the high antiquity of its laws.
The clearest case of this kind is furnished by the VAsish¢hasmriti, with which this work has two entire chapters in
common, which are not found elsewhere. I subjoin in a note
the text of VasishtAa XXVIII, 10-15, with an asterisk to
those words which contain palpable mistakes (not including
blunders in point of metre), for comparison with Chapter LVI
of this work in the Calcutta edition, which is exceptionally
correct in this chapter and in Chapter LXXXVII, which
latter corresponds to Vasishtha XXVIII, 18-221. In both
? atacufaatia TeTqEAT: WOT |
Vat why Sar yaa Ars TUT nson
writ wraara Ttrarfefate (7) @ naan
*afrasm: wearer: amnifa areata (7) t
*aneeerfa arnt rag cat WaT waa
Yerad word & war Faaafa 4
after (?) areata aay He eETaT wagn
waafgaraaigciaggaa aeraay |
TA ATIT T TyS (?) @ arvat naan
atenrsagiatta Tent 4
Waat ata eT!
INTRODUCTION. xix
INTRODUCTION. xix
chapters Vishvu has mainly prose Sfitras and throughout
a perfectly correct text, whereas VAsish¢Za has bad Slokas
which, supported as they are by the Commentary or by the
metre or by both, can only be accounted for by carelessness
or clerical mistakes in some cases, and by a clumsy versification of the original prose version preserved in this work in
others. Another chapter of the Vishzu-sdtra, the fortyeighth, nowhere meets with a parallel except in the third
Prasna of the Dharma-sdtra of Baudhdyana, where it recurs
almost word for word. An examination of the various
readings in both works shows that in some of the Slokas
Baudhayana has better readings, while in one or two others
the readings of Vishvu seem preferable, though the unsatisfactory condition of the MS. consulted renders it unsafe
to pronounce a definitive judgment on the character of
Baudhayana’s readings. At all events he has a few Vedic
Mantras more than Vishzu, which however seem to be very
well-known Mantras and are quoted by their Pratikas only.
But he omits the two important Sftras 9 and 10 of Vishzu,
the latter of which contains a Mantra quoted at full, which,
although corrupted (see Vagas. Samh. IV, 12) and hardly
intelligible, is truly Vedic in point of language; and he adds
on his part a clause at the end of the whole chapter!, which
inculcates the worship of Gazesa or Siva or both, and would
be quite sufficient in itself to cast a doubt on the genuineness and originality of his version. It is far from improbable
that both V4sishzka and Baudhayana may have borrowed
fa * amifat (= sftarfa Vishnu LVI, 21) Baten wy
wifrercd ert weber nan
Vishnu LVI, 13,16, the best MSS. read JRAAR UTA aM Wifes wT 14%
but the Calc. ed. and one London MS. have yeqat \ ATA t like Vasishtha. Of Vishnu LXXXVII the latter has an abridged version, which
contains the faulty readings PUTA TTT (‘the skin of a black antelope,’
Comm.) and water (as an epithet of the earth = Agta Vishnu
LXXXVH, 9).
porayafa narrate ayafa frat wyafa frenfeaft oyafr +
EMTS WTATFTTUTTA: 1 5
2
XxX VISHNU.
Of Vishnu LXXXVII the latter has an abridged version, which
contains the faulty readings PUTA TTT (‘the skin of a black antelope,’
Comm.) and water (as an epithet of the earth = Agta Vishnu
LXXXVH, 9).
porayafa narrate ayafa frat wyafa frenfeaft oyafr +
EMTS WTATFTTUTTA: 1 5
2
XxX VISHNU.
the sections referred to directly from an old recension of this
work, as Baudhayana has borrowed another chapter of his
work from Gautama, while Vasish¢/a in his turn has borrowed the same chapter from Baudhdyana!. It may be
added in confirmation of this view, that as far as Vasishtha
is concerned, his work is the only Smriti, as far as I know,
which contains a quotation from the ‘Kathaka’ (in XXIX,
18). The Dharma-stitras of Apastamba and Gautama have
nowhere a large number of consecutive Sdtras in common
with the Vishzu-sitra, but it is curious to note that the
rule, which the latter (X, 45) quotes as the opinion of
‘some’ (eke), that a non-Brahmanical finder of a treasure,
who announces his find to the king, shall obtain one-sixth
of the value, is found in no other law-book except in this,
which states (III, 61) that a Stdra shall divide a treasuretrove into twelve parts, two of which he may keep for himself. Of the metrical law-books, one, the YAgfiavalkyasmrzti, has been shown by Professor Max Miiller? to have
borrowed the whole anatomical section (III, 84-104), including the simile of the soul which dwells in the heart like
a lamp (III, 109, 111, 201), from this work (XCVI, 43-96 ;
XCVII, 9); and it has been pointed out by the same
scholar, that the verse in which the author of the former
work speaks of the Arazyaka and of the Yoga-sdstra as of
his own works (III, 110) does not occur in the Vishzu-sitra,
and must have been added by the versificator, who brought
the Yagfiavalkya-smviti into its present metrical form.
Several other Slokas in Y4gfiavalkya’s description of the
human body (III, 99, 105-108), and nearly the whole section on Yoga (Y. III, 111-203, excepting those Slokas,
the substance of which is found in this work and in the
code of Manu, viz. 131-140, 177-182, 190, 198-201) may be
traced to the same source, as may be also the omission of
Vishzu’s enumeration of the ‘six limbs’ (XCVI, 90) in the
Yagfiavalkya-smrvti, and probably all the minor points on
which it differs from this work. Generally speaking, those
? See Biihler, Introduction to Gautama, pp. l-liv.
3 Hist. Anc. Sansk, Lit., p. 331.
SS
INTRODUCTION. Xxi
Generally speaking, those
? See Biihler, Introduction to Gautama, pp. l-liv.
3 Hist. Anc. Sansk, Lit., p. 331.
SS
INTRODUCTION. Xxi
passages which have been justly noticed as marking the
comparatively late period in which that law-book must
have been composed?: such as the allusions to the astrology and astronomy of the Greeks (Y. I, 80, 295), which
render it necessary to refer the metrical redaction of the
YAgfiavalkya-smriti to a later time than the second century
A. D.; the whole passage on the worship of Gamesa and of
the planets (I, 270-307), in which, moreover, a heterodox
sect is mentioned, that has been identified with the Buddhists; the philosophical doctrines propounded in I, 349,
350; the injunctions regarding the foundation and endowment of monasteries (II, 185 seq.)—all these passages have
no parallel in this work, while it is not overstating the case
to say that nearly all the other subjects mentioned in the
Yagiiavalkya-smriti are treated in a similar way, and very
often in the same terms, in the Vishzu-sitra as well. Some
of those rules, in which the posteriority of the YAgiiavalkya-smvzti to other law-books exhibits itself, do occur
in the Vishvu-sQtra, but without the same marks of modern
age. Thus the former has two Slokas concerning the punishment of forgery (II, 240, 241), in which coined money is
referred to by the term nazaka; the Vish#u-sftra has the
identical rule (V, 122, 123; cf. V, 9), but the word nazaka
does not occur in it. Y4giiavalkya, in speaking of the
number of wives which a member of the three higher castes
may marry (I, 57),advocates the Puritan view, that no
Stdra wife must be among these ; this work has analogous
rules (XXIV, 1-4), in which, however, such marriages are
expressly allowed. The comparative priority of all those
Sftras of Vishzu, to which similar Slokas of Yagfiavalkya
correspond, appears probable on general grounds, which are
furnished by the course of development in this as in other
branches of Indian literature ; and to this it may be added,
1 See Stenzler, in the Preface to his edition of Yagtiavalkya ; Jacobi, on Indian
Chronology, in the Journal of the German Oriental Society, XXX, 305 seq.,
&c. Vishnu’s rules (III, 82) concerning the wording &c. of royal grants, which
agree with the rules of Yaghavalkya and other authors, must be allowed a considerable antiquity, as the very oldest grants found in South India conform io
those rules. See Burnell, South Indian Paleography, 2nd ed., p. 95.
ao —_— ‘
XXil VISHNU.
as far as the civil and criminal laws are concerned, that the
former enumerates them quite promiscuously, just like the
other Dharma-sdtras, with which he agrees besides in
separating the law of inheritance from the body of the
laws, whereas Yagiiavalkya enumerates all the laws in the
order of the eighteen ‘titles of law’ of Manu and the more
recent law-books, though he does not mention the titles
of law by name.
However much the Vishwu-sitra may have in common
with the Yagfiavalkya-smvtti, there is no other law-book
with which it agrees so closely as with the code of Manu.
This fact may be established by a mere glance at the
references in the foot-notes to this translation, in which
Manu makes his appearance far more frequently and constantly than any other author, and the case becomes the
stronger, the more the nature of these analogies is inquired
into. Of Slokas alone Vishzu has upwards of 160 in
common with Manu, and in a far greater number of cases
still his Sfitras agree nearly word for word with the
corresponding rules of Manu. The latter also, though he
concurs in a very great number of points with the other
law authors as well, agrees with none of them so thoroughly
as with Vishvu. All the Smritis of Apastamba, Baudhayana, Vasishz#a, Yagiiavalkya, and Narada contain, according to an approximate calculation, no more than about
130 Slokas, that are found in the code of Manu as well.
The latter author and Vishzu differ of course on a great
many minor points, and an exhaustive discussion of this
subject would fill a treatise; I must therefore confine
myself to notice some of those differences, which are particularly important for deciding the relative priority of the
one work before the other. Ina number of Slokas Manu’s
readings are decidedly older and better than Vishzu’s.
Thus the latter (XXX, 7) compares the three ‘ Atigurus’
to the ‘three gods,’ i.e. to the post-Vedic Trimarti of
‘Brahman, Vishzu, and Siva,’ as the commentator expressly
states, whereas Manu in an analogous Sloka (II, 230) refers
to the ‘three orders’ instead. At the end of the section
on inheritance (XVIII, 44) Vishzu mentions among other
INTRODUCTION. XXiil
to the post-Vedic Trimarti of
‘Brahman, Vishzu, and Siva,’ as the commentator expressly
states, whereas Manu in an analogous Sloka (II, 230) refers
to the ‘three orders’ instead. At the end of the section
on inheritance (XVIII, 44) Vishzu mentions among other
INTRODUCTION. XXiil
indivisible objects ‘a book,’ pustakam; Manu (IX, 219)
has the same Sloka, but for pustakam he reads prakakshate. Now pustaka is a modern word}, and Varahamihira, who lived in the sixth century A.D., appears to be
the first author, with a known date, by whom it is used. It
occurs again, Vishzu-sitra XXIII, 56 (prokshazena ka pustakam), and here also Manu (V,122) has a different reading
(punakpakena mrvinmayam). The only difference between
Vishau-sitra XXII, 93 and Manu V, 110 consists in the
use of singular forms (te, svizu) in the former work, and of
plural forms (vah, syimuta) in the latter. Now there are
a great many other Smritis besides the Manu-smriti, such
as e.g. the Yagfiavalkya and Pardsara Smritis, in which
the fiction is kept up, that the laws contained in them are
promulgated to an assembly of Rishis; but there are very
few Smritis of the least notoriety or importance besides
the Vishzu-sfitra, in which they are proclaimed to a single
person. Other instances in which Manu’s readings appear
preferable to Vishzu’s may be found, LI, 60 (pretya eha
&a nishkritim) = Manu V, 38 (pretya ganmani ganmani) ;
LI, 64 (iti kathafiZana)=M.V, 41 (ity abravinmanut) ;
LI, 76 (tasya) = M.V, 53 (tayok) ; LIV, 27 (brahmanyat) =
M. XI, 193 (brahmav4); LVII, 11 (purastad anufoditam)
=M. IV, 248; VAsisht#a XIV, 16; Apastamba I, 6, 19,
14 (purastad aprakoditam); LXVII, 45 (s4yampratas tvatithaye)= M. III, 99 (sampraptaya tvatithaye), &c. But
these instances do not prove much, as all the passages in
question may have been tampered with by the Vishzuitic
editor, and as in some other cases the version of Vishzu
seems preferable. Thus ‘practised by the virtuous’ (sddhubhiska nishevitam, LX XI, go) is a very common epithet of
‘akara, and reads better than Manu’s nibaddham sveshu
karmasu(IV, 155); and krikkhratikrikkhram (LIV, 30) seems
preferable to Baudhayana’s and Manu’s krikkhratikrikkhrau
(XI, 209). What is more important, the Vishzu-sitra does
not only contain a number of verses in the ancient Trish¢ubh
metre, whereas Manu has none, but it shows those identical
three Trishtubhs of VAsish¢#a and YAska, which Dr. Biihler
1 See Max Miiller, Hist. Anc. Sansk. Lit., p. 512.
XXIV VISHNU.
What is more important, the Vishzu-sitra does
not only contain a number of verses in the ancient Trish¢ubh
metre, whereas Manu has none, but it shows those identical
three Trishtubhs of VAsish¢#a and YAska, which Dr. Biihler
1 See Max Miiller, Hist. Anc. Sansk. Lit., p. 512.
XXIV VISHNU.
has proved to have been converted into Anush¢ubh Slokas
by Manu (II, 114, 115, 144)!; and Manu seems to have
taken the substance of his three Slokas from this work
more immediately, because both he (II, 144) and Vishzu
(XXX, 47) have the reading 4vrznoti for 4tyznatti, which
truly Vedic form is employed both by VAsish¢/a and Yaska.
The relative antiquity of Vishzu’s prose rules, as compared
to the numerous corresponding Slokas of Manu, may be
proved by arguments precisely similar to those which I
have adduced above in speaking of the Yagnavalkya-smr'ti.
As regards those points in the code of Manu, which are
usually considered as marks of the comparatively late date
of its composition, it will suffice to mention, that the Vishzustitra nowhere refers to South Indian nations such as the
Dravidas and Andhras, or to the Yavanas; that it shows no
distinct traces of an acquaintance with the tenets of any other
school of philosophy except the Yoga and Sankhya systems;
that it does not mention female ascetics disparagingly, and in
particular does not contain Manu’s rule (VIII, 363) regarding
the comparatively light punishment to be inflicted for violation of (Buddhist and other) female ascetics ; and that it
does not inveigh (see XV, 3), like Manu (IX, 64-68), against
the custom of Niyoga or appointment of a widow to raise
offspring to her deceased husband. It is true, on the other
hand, that in many cases Vishzu’s rules have a less archaic
character than the corresponding precepts of Manu, not
only in the Slokas, but in the Sdtra part as well. Thus
written documents and ordeals are barely mentioned in the
code of Manu (VIII, 114, 115, 168; IX, 232); Vishzu on
the other hand, besides referring in divers places to royal
grants and edicts, to written receipts and other private
documents, and to books, devotes to writings (lekhya) an
entire chapter, in which he makes mention of the caste of
Kayasthas, ‘scribes,’ and he lays down elaborate rules for the
performance of five species of ordeals, to which recourse
should be had, according to him, in all suits of some importance. But in nearly all such cases the antiquity of Vishzu’s
1 Introduction to Bombay Digest, I, p. xxviii seq.
INTRODUCTION. XXV
But in nearly all such cases the antiquity of Vishzu’s
1 Introduction to Bombay Digest, I, p. xxviii seq.
INTRODUCTION. XXV
rules is warranted to a certain extent by corresponding
rules occurring in the Smrttis of Yagiiavalkya and Narada ;
and the evidence for the modifications and entire transformations, which the code of Manu must have undergone
in a number of successive periods, is so abundant, that the
archaic character of many of its rules cannot be considered
to constitute a sufficient proof of the priority of the whole
code before other codes which contain some rules of a comparatively modern character. To this it must be added
that the Nérada-smriti, though taken as a whole it is decidedly posterior to the code of Manu], is designated by tradition as an epitome from another and more bulky recension
of the code of Manu than the one which we now possess ;
and if this statement may be credited, which is indeed
rather doubtful, the very particular resemblance between
both works in the law of evidence and in the rules regarding property (see LVIII) can only tend to corroborate
the assumption that the Vishzu-sitra and the Manu-smriti
must have been closely connected from the first.
This view is capable of further confirmation still by a
different set of arguments. The so-called code of Manu
is universally assumed now to be an improved metrical
edition of the ancient Dharma-satra of the (Maitrayaniya-)
Manavas, a school studying the Black Yagur-veda ; and it
has been shown above that the ancient stock of the Vishvusfitra, in which all the parts hitherto discussed may be
included, represents in the main the Dharma-sftra of the
K4rayantya-ka¢has, another school studying the Black
Yagur-veda. Now these two schools do not only belong
both to that Veda, but to the same branch of it, as may be
seen from the Karazavytha, which work classes both the
Kathas and XK 4rayaztyas on the one hand, and the Manavas
1 See the evidence collected in the Preface to ‘my Institutes of Narada
(London, 1876), to which the important fact may be added that Narada uses
the word dinara, the Roman denarius. It occurs in a large fragment discovered
by Dr. Biihler of a more bulky and apparently older recension of that work
than the one which I have translated; and I may be allowed to mention,
incidentally, that this discovery has caused me to abandon my design of publishing the Sanskrit text of the shorter recension, as it may be hoped that the
whole text of the original work will soon come to light.
XXvi VISHNU.
XXvi VISHNU.
together with the six or five other sections of the Maitrayaniyas on the other hand, as subdivisions of the Karaka
Sakha of the Black Yagur-veda. What is more, there
exists a thorough-going parallelism between the literature
of those two schools, as far as it is known. To begin with
their respective Samhitas, it has been shown by L. Schréder?
that the Maitrayawi Samhita has more in common with the
Kathaka, the Samhita of the Ka//as, than with any other
Veda. As the Ka/fas are constantly named, in the Mahabhdshya and other old works, by the side of the Kalapas,
whereas the name of the Maitrayaziyas does not occur
in any Sanskrit work of uncontested antiquity, it has been
suggested by the same scholar that the Maitrayaztyas
may be the K4lapas of old, and may not have assumed
the former name till Buddhism began to prevail in India.
However this may be, the principal Sftra works of both
schools stand in a similar relation to one another as their
Samhitas. Some of those Mantras, which have been stated
above to be common to the Vishzu-sitra and Kathaka
Grihya only, and to occur in no other Vedic work hitherto
printed, have been traced in the Manava Srauta-sitra, in the
chapter on Pinda-pitriyagiia (I, 2 of the section on Praksoma)*, and the conclusion is, that if the Srauta-sitra of
the K4zsaka school were still in existence, it would be
found to exhibit a far greater number of analogies with the
Srauta-sfitra of the Manavas. The Grzhya-sdtra of this
school ® agrees with the K4¢#aka Grvihya-sitra even more
closely than the latter agrees with the Vishzu-sdtra, as both
works have not only several entire chapters in common
(the chapter on the Vaisvadeva sacrifice among others,
which is found in the Vishzu-sdtra also), but concur everywhere in the arrangement of the subject-matter and in the
choice of expressions and Mantras. The Brahmawa stage
of Vedic literature is not represented by a separate work
in either of the two schools, but a further argument in
1 On the Maitrayani Samhita, Journal of the German Oriental Society,
XXXITI, 177 seq.
2 Cod. Haug 53 of the Munich Library.
3 Codd. Haug 55 and 56 of the Munich Library. For details, see my German
paper above referred to.
INTRODUCTION. XXVil
2 Cod. Haug 53 of the Munich Library.
3 Codd. Haug 55 and 56 of the Munich Library. For details, see my German
paper above referred to.
INTRODUCTION. XXVil
favour of their alleged historical connection may be derived
from their respective geographical position. If it has been
rightly conjectured above, that the original seats of the
Kathas were in the north-west, whence they spread themselves over Hindost4n, the Maitrayantyas, though now
surviving nowhere except in some villages ‘near the Satpuda mountain, which is included in the Vindhyas?,’ must
have been anciently their neighbours, as the territory occupied by them extended ‘from the Mayfra mountain into
Gugarat,’ and reached ‘as far as the north-western country’
(vayavyadesa)?. Considering all this evidence regarding
the original connection between the Kazkas and MAnavas,
it may be said without exaggeration, that it would be far
more surprising to find no traces of resemblance between
their respective Dharma-sfitras, such as we possess them,
than to find, as is actually the case, the contrary; and it
may be argued, vice versa, that the supposed connection
of the two works with the Vedic schools of the Ka¢#as and
Manavas? respectively, is confirmed by the kinship existing
between these two schools. ;
In turning now from the ancient parts of the Vishzusitra to its more recent ingredients, I may again begin by
quoting Professor Max Miiller’s remarks on this work,
which contain the statement, that it is ‘enlarged by modern
additions written in Slokas*.’ After him, Dr. Biihler pointed
out® that the whole work appears to have been recast by an
adherent of Vishzu, and that the final and introductory
chapters in particular are shown by their very style to have
been composed by another author than the body of the
1 Bhad Dajf, Journal of the Bombay Branch of the Royal Asiatic Society,
X, 40.
? See a passage from the Maharnava, as quoted by Dr. Biihler, Introduction
to Apastamba, p. xxx seq. The same readings are found in a Munich MS. of
the Karanavy(ha-vyakhya (cod. Haug 45). With the above somewhat unclear
statement Manu’s definition of the limits of Brahmfvarta (II, 17) may not unreasonably be compared.
3 The code of Manu has very little in common with the Manava Grihyasftra, both in the Mantras and otherwise. Both Vishnu and Manu agree with
the K4thaka in the use of the curious term abhinimrukta or abhinirmukta ; but
- the same term is used by Apastamba, Vasish¢ha, and others.
* Hist. Anc. Sansk. Lit., p. 134.
5 Introduction to Bombay Digest, p. xxii.
XXVill VISHNU.
Both Vishnu and Manu agree with
the K4thaka in the use of the curious term abhinimrukta or abhinirmukta ; but
- the same term is used by Apastamba, Vasish¢ha, and others.
* Hist. Anc. Sansk. Lit., p. 134.
5 Introduction to Bombay Digest, p. xxii.
XXVill VISHNU.
work, Ifthe latter remark were in need of further confirmation, it might be urged that the description of Vishzu as ‘ the
boar of the sacrifice’ (yagfiavaraha) in the first chapter is
bodily taken from the Harivamsa (2226-2237), while most
of the epithets given to Vishvu in I, 49-61 and XCVIII,
7-100 may be found in another section of the Mahabhfrata,
the so-called Vishzu-sahasrandma. Along with the introductory and final chapters, all those passages generally
are distinctly traceable to the activity of the Vishzuitic
editor, in which Vishvu (Purusha, Bhagavat, Vasudeva, &c.)
is mentioned, or his dialogue with the goddess of the earth
carried on, viz. 1; V, 193; XIX, 24; XX, 16-21; XXII, 93;
XXIII, 46; XXIV, 35; XLVII, 10; XLIX; LXIV, 28, 29;
LXV; LXVI; LXVII, 2; XC, 3-5, 17-23; XCVI, 97, 98;
XCVII, 7-21; XCVIII-C. The short invocation addressed
to Vishzu in LXVII, 12 is proved to be ancient by its recurrence in the corresponding chapter of the Ka¢#aka Grvzhyasitra,and Chapter LXV contains genuine K4¢aka Mantras
transferred to a Vishzuitic ceremony. Chapter LXVI, on
the other hand, though it does not refer to Vishzu by
name, seems to be connected with the same Vishzuitic rite,
and becomes further suspected by the recurrence of several
of its rules in the genuine Chapter LX XIX. The contents of
Chapter XCVII, in which it is attempted to reconcile some
of the main tenets of the Sankhya system, as propounded in
the Sankhya-karik4, Sankhya-pravazanabhashya, and other
works, with the Vaishvava creed and with the Yoga; the
fact that the two Slokas in XCVI (97, 98) and part of the
Slokas in XCVII (15-21) have their parallel in similar
Slokas of the Bhagavad-gita and of the Bhagavata-pur4za;
the terms Mahatpati, Kapila, and Sankhy4é4rya, used as
epithets of Vishvu (XCVIII, 26, 85, 86); and some other
passages in the Vishzuitic chapters seem to favour the
supposition that the editor may have been one of those
members of the Vishzuitic sect of the Bhagavatas, who
were conspicuous for their leaning towards the Sankhya
and Yoga systems of philosophy. The arrangement of the
Vishzu-sitra in a hundred chapters is no doubt due to the
same person, as the Commentary points out that the num-
INTRODUCTION. XXIX
The arrangement of the
Vishzu-sitra in a hundred chapters is no doubt due to the
same person, as the Commentary points out that the num-
INTRODUCTION. XXIX
ber of the epithets given to Vishzu in XCVIII is precisely
equal to the number of chapters into which the laws promulgated by him are divided (II-XCVII); though the
number ninety-six is received only by including the introductory and final invocations (KCVIII, 6, 101) among the
epithets of Vishvu. It seems quite possible, that some
chapters were inserted mainly in order to bring up the
whole figure to the round number of a hundred chapters,
and it is for this reason chiefly that the majority of the
following additions, which show no Vishzuitic tendencies,
may also be attributed to the Vishzuitic editor.
1. Most or all of the Slokas added at the end of Chapters
XX (22-53) and XLIII (32-45) cannot be genuine; the
former on account of their great extent and partial recurrence in the Bhagavad-gita!, Mahabharata, and other works
of general note, and because they refer to the self-immolation
of widows and to K4la, whom the commentator is probably
right in identifying with Vish#u ; the latter on account of
their rather extravagant character and decidedly Purdnic
style, though the Garuda-pur4ma, in its very long description
of the hells, offers no strict parallel to the details given here.
The verses in which the Brahmawas and cows are celebrated
(XIX, 22, 23; XXIII, 57-61) are also rather extravagant ;
however, some of them are Trish¢ubhs, and the verses in
XIX are closely connected with the preceding Sdtras, The
two final Slokas in LXXXVI (19, 20) may also be suspected as to their genuineness, because they are wanting
in the corresponding chapter of the Kacdaka Grzhya-sitra ;
and a number of other verses in divers places, because
they have no parallel in the Smriti literature, or because
they have been traced in comparatively modern works, such
as the Bhagavad-gitd, the Pafizatantra, &c. 2. The week
of the later Romans and Greeks, and of modern Europe
(LXXVIII, 1-7), the self-immolation of widows (XXV, 14;
cf. XX, 39), and the Buddhists and Pasupatas (LXIII, 36)
are not mentioned in any ancient Sanskrit work. Besides,
the passages in question may be easily removed, especially
the Siitras referring to the seven days of the week, which
1 Besides the passages quoted in the notes, 50-53 nearly = Bhag.-gita II, 22-25.
XXX VISHNU.
Besides,
the passages in question may be easily removed, especially
the Siitras referring to the seven days of the week, which
1 Besides the passages quoted in the notes, 50-53 nearly = Bhag.-gita II, 22-25.
XXX VISHNU.
form clearly a subsequent addition to the enumeration of
the Nakshatras and Tithis immediately following(LX XVIII,
8-50), and the rule concerning the burning of widows (X XV,
14), which is in direct opposition to the law concerning the
widow’s right to inherit (XVII, 4) and to other precepts
regarding widows. That the three terms kash4yin, pravragita, malina in LXIII, 36 refer to members of religious orders
seems clear, but it may be doubted whether malina denotes
the Pasupatas, and even whether kash4yin (cf. pravragita
XXXVI, 7) denotes the Buddhists, as dresses dyed with
Kash4ya are worn by Brahmanical sects also, and prescribed
for students, and for ascetics likewise, by some of the
Grihya- and Dharma-sitras. Still the antiquity of the Satra
in question can hardly be defended, because the acquaintance of the Vishzuitic editor with the Buddhistic system of
faith is proved by two other Sftras (XCVIII, 40, 41), and
because the whole subject of good and evil omens is not
treated in any other ancient Smviti. On the other hand,
such terms as vedaninda and n4stikaté (XX XVII, 4, 31, &c.)
recur in most Smrttis, and can hardly be referred to the
Buddhists in particular. 3. The Tirthas enumerated in
LXXXV, some of which are sacred to Vishzu and Siva,
belong to all parts of India, and many of them are situated
in the Dekhan, which was certainly not included within the
limits of the ‘Ary4varta’ of the ancient Dharma-sitra
(LXXXIV, 4). As no other Smrtti contains a list of this
kind, the whole chapter may be viewed as a later addition.
4. The ceremonies described in XC are not mentioned in
other Smrtis, while some of them are decidedly Vishzuitic,
or traceable in modern works; and as all the Sftras in XC
hang closely together, this entire chapter seems also to be
spurious. 5. The repetitions in the list of articles forbidden
to sell (LIV, 18-22); the addition of the two categories of
atipatak4ni, ‘crimes in the highest degree,’ and prakirzakam,
‘miscellaneous crimes’ (XX XIII, 3,5; XXXIV; XLII), to
Manu’s list of crimes; the frequent references to the Ganges
river; and other such passages, which show a modern
character, without being traceable in the Smrttis of Yagtiavalkya and Narada, may have been added by the Vish-
INTRODUCTION. xxxi
xxxi
nuitic editor from modern Smritis, either for the sake
of completeness, or in order to make up the required
number of chapters. 6. All the passages hitherto mentioned are such as have no parallel in other ancient Smritis.
But the Vishzuitic editor did evidently not confine himself
to the introduction of new matter into the ancient Dharmasdtra.. That he did not refrain, occasionally, from altering
the original text, has been conjectured above with regard to
his readings of some of those Slokas, which are found in the
code of Manu as well; and it can be proved quite clearly
by comparing his version of the Vvishotsarga ceremony
(LXXXVI) with the analogous chapter of the Kathaka
Grthya-sitra. In one case (LI, 64; cf. XXIII, 50=M. V,
131) he has replaced the words, which refer the authorship
of the Sloka in question to Manu, by an unmeaning term.
The superior antiquity of Manu’s reading (V, 41) is
vouched for by the recurrence of the same passage in the
Grthya-sitra of Sankhayana (II, 16, 1) and in the Vasishthasmriti (IV, 6), and the reference to Manu has no doubt
been removed by the Vishnuitic editor, because it would
have been out of place in a speech of Vishnu. References
to sayings of Manu and other teachers and direct quotations
from Vedic works are more or less common in all Dharmasitras, and their entire absence in this work is apparently
due to their systematical removal by the editor. On the
other hand, the lists of Vedic and other works to be studied
or recited may have been enlarged in one or two cases by
him or by another interpolator, namely, XXX, 37 (cf.V,191),
where the Atharva-veda is mentioned afterthe other Vedas by
the name of ‘Atharvaza’ (not Atharvangirasas, as in the code
of Manu and most other ancient works), and LXXXIII, 7,
where Vyakarama, ‘Grammar,’ i.e. according to the Commentary the grammars of Paini and others, is mentioned
as distinct from the Vedangas. The antiquity of the former
passage might indeed be defended by the example of Apastamba, who, though referring like this work to the ‘three
Vedas’ both separately and collectively, mentions in another place the ‘Atharvaza-veda".’ Besides the above works,
1 See Biihler, Introduction to Apastamba, p. xxiv.
XXXil VISHNU.
xxiv.
XXXil VISHNU.
and those referred to in LVI, the laws of Vishzu name no
other work except the Purdmas, Itihdsas, and DharmasaAstras.
7. As the Vishzuitic editor did not scruple to alter the import of a certain number of passages, the modernisation of
the language of the whole work, which was probably as rich
in archaic forms and curious old terms as the KA/s/aka
Grihya-sdtra and as the Dharma-sdtra of Apastamba, may
be likewise attributed to him. As it is, the Vishzu-sitra
agrees in style and expressions more closely with the
Smmtis of Manu and Y4giiavalkya than with any other
work, and it is at least not inferior to the former work in
the preservation of archaic forms. Thus the code of Manu
has seven aorist forms, while the Vishwzu-sftra contains six,
not including those occurring in Vedic Mantras which are
quoted by their Pratikas only. Of new words and meanings
of words the Vishzu-sitra contains also a certain number ;
they have lately been communicated by me to Dr. von Bohtlingk for insertion in his new Dictionary.
All the points noticed render it necessary to assign a
comparatively recent date to the Vishzuitic editor; and if
the introduction of the week of the Greeks into the ancient
Dharma-sftra has been justly attributed to him, he cannot
be placed earlier than the third or fourth century A.D.?
The lower limit must be put before the eleventh century,
in which the Vishvu-sfitra is quoted in the Mitakshara of
Vigtianesvara. From that time downwards it is quoted in
nearly every law digest, and a particularly large number
of quotations occurs in Apararka’s Commentary on Yagwiavalkya, which was composed in the twelfth century °.
Nearly all those quotations, as far as they have been
examined, are actually found in the Vishzu-sdtra ; but the
whole text is vouched for only.by Nandapandita’s Commentary, called Vaigayanti, which was composed in the
1 Whitney, Indische Grammatik, § 826.
2 See Jacobi, Journal of the German Oriental Society. XXX, 306. The first
author with a known date, who shows an acquaintance with the week of the
Greeks, is Varahamihira (sixth century A. D.)
3 See Biihler, Kasmir Report, p. 52. The MSS. used are from the Dekhan
College, Puna.
INTRODUCTION. XXXill
XXX, 306. The first
author with a known date, who shows an acquaintance with the week of the
Greeks, is Varahamihira (sixth century A. D.)
3 See Biihler, Kasmir Report, p. 52. The MSS. used are from the Dekhan
College, Puna.
INTRODUCTION. XXXill
first quarter of the seventeenth century. The subscriptions
in the London MSS. of the Vaigayanti contain the statement, which is borne out by the Introduction, that it
was composed by Nandapamdita, the son of Ramapandita
Dharmdadhikdrin, an inhabitant of Benares, at the instigation of the Maharaga Kesavandyaka, also called Tammasanayaka, the son of Kodapandyaka; and a passage added at
the end of the work states, more accurately, that Nandasarman (Nandapavdita) wrote it at Kasi (Benares) in the year
1679 of the era of Vikramabhdsvara (=A.D. 1622), by
command of Kesavanayaka, his own king. These statements regarding the time and place of the composition of
the Vaigayanti are corroborated by the fact that it refers
in several cases to the opinions of Haradatta, who appears
to have lived in the sixteenth ceritury’, while Nandapazdita
is not among the numerous authors quoted in the Viramitrodaya of Mitramisra, who lived in the beginning of the
seventeenth century *, and who was consequently a contemporary of Nandapawdita, if the above statement is correct ;
and that he attacks in a number of cases the views of the
‘Eastern Commentators’ (Pra#yas), and quotes a term from
the dialect of Madhyadesa.
The subjoined translation is based upon the text handed
down by Nandapawdita nearly everywhere except in some
of the Mantras, which have been rendered according to the
better readings preserved in the Kazhaka Gvrihya-sitra.
The two Calcutta editions of the Vishwu-sitra, the second of
which is a mere reprint of the first, will be found to agree in
the main with the text here translated. They are doubtless
based upon the Vaigayanti, as they contain several passages
in which portions of Nandapamdita’s Commentary have
crept into the text of the Sftras. But the MS. used for
the first Calcutta edition must have been a very faulty one,
as both Calcutta editions, besides differing from the best
MSS. of the Vaigayanti on a very great number of minor
points, entirely omit the greater part of Chapter LXXXI
1 Biihler, Introduction to Apastamba, p. xliii.
2 Biihler loc. cit.
tv) c
XXXIV VISHNU.
of the Vaigayanti on a very great number of minor
points, entirely omit the greater part of Chapter LXXXI
1 Biihler, Introduction to Apastamba, p. xliii.
2 Biihler loc. cit.
tv) c
XXXIV VISHNU.
(3-22), the genuineness of which is proved by analogous
passages in the other Smvztis'. An excellent copy of the
Vaigayanti in possession of Dr. Bihler has, together with
three London MSS. of that work and one London MS.
containing the text only, enabled me to establish quite
positively nearly in every case the readings sanctioned by
Nandapazdita. I had hoped to publish a new edition of
the text prepared from those MSS., and long ready for the
press, before publishing my English version. This expectation has not been fulfilled, but it is hoped that in the
mean time this attempt at a translation will be welcome
to the students of Indian antiquity, and will facilitate the
understanding of the text printed in Givananda Vidy4sagara’s cheap edition, which is probably in the hands of
most Sanskrit scholars. The precise nature of the relation in which the text of my forthcoming edition stands to
the Calcutta editions may be gathered from the large specimens of the text as given in the best MSS., that have been
edited by Dr. Biihler in the Bombay Digest, and by myself
in two papers published in the Transactions of the Royal
Bavarian Academy of Science.
Nandapavdita has composed, besides the Vaigayanti,
a treatise on the law of adoption, called Dattaka-mimamsa*, a commentary on the code of Pardsara, a work
called Vidvanmanohar4-smritisindhu, one called Sraddhakalpa-lata, and commentaries on the Mitakshara and on
Adityakarya’s Asaukanirmaya. All these works belong to
the province of Hindu law, and both his fertility as a writer
in that branch of Indian science, and the reputation enjoyed
by some of his works even nowadays, must raise a strong
presumption in favour of his knowledge of the subject. The
' The first edition of the ‘ Vaishnava Dharmasdstra’ was published in Bengali
type by Bhavantkaraza; the second, in Devanagart type, is contained in
Givananda Vidyasagara’s Dharmashastrasangraha (1876).
? This work has been published repeatedly at Calcutta and Madras, and
translated into English by Sutherland (1821), which translation has been reprinted in Stokes’ Hindu Law Books. The rest of the above list is made up
from an enumeration of Nandapandita’s Tikds at the end of Dr. Biihler’s copy
of the Vaigayantt, from an occasional remark in the latter work itself (XV, 9),
and from Professor Weber's Catalogue of the Berlin Sanskrit MSS.
INTRODUCTION. XXXV
The rest of the above list is made up
from an enumeration of Nandapandita’s Tikds at the end of Dr. Biihler’s copy
of the Vaigayantt, from an occasional remark in the latter work itself (XV, 9),
and from Professor Weber's Catalogue of the Berlin Sanskrit MSS.
INTRODUCTION. XXXV
general trustworthiness of his Commentary on the Vishzusdtra is further confirmed by the frequent references which
it contains to the opinions of earlier commentators of that
work ; and the wide extent of his reading, though he often
makes an unnecessary display of it, has been eminently
serviceable to him in tracing the connection of certain chapters and Mantras with the K4zsaka literature’, On the
other hand, his very learning, combined with a strict adherence to the well-known theory of Hindu commentators
regarding the absolute identity between the teaching of all
Smritis, has frequently misled him into a too extensive
method of interpretation. Even in commenting the Slokas
he assigns in many cases an important hidden meaning to
such particles as 4a, va, tatha, and others, and to unpretending epithets and the like, which have clearly been added for
metrical reasons only*. This practice, besides being contrary to common sense, is nowhere countenanced by the
authority of Kullika, in his remarks on the numerous identical Slokas found in the code of Manu. With the Sdtras
generally speaking the case is different: many of them
would be nearly or quite unintelligible without the explanatory remarks added in brackets from Nandapandita’s
Commentary °, and in a number of those cases even, where
his method jars upon a European mind, the clauses supplied by him are probably correct*. The same may be said
of his interpretations of the epithets of Vishzu, excepting
those which are based on utterly fanciful etymologies,
1 See the notes on LXV, 2 seq.; LXXIII, 5-9; LXXXVI, 13. In his Commentary on LXVII also Nandapandita states expressly that the description of
the Vaisvadeva is according to the rites of the Katha-sakha.
2 For instances, see the notes on XX, 45; LXIV, 4o.
8 See e.g. Chapter V passim.
* Thus nearly all the ‘intentionally’s’ and ‘unintentionally’s,’ &c., as supplied in
the section on penances might seem superfluous, or even wrong ; but as in several
places involuntary crimes are expressly distinguished from those intentionally
committed (seee.g. XXVIII, 48, 51; XX XVIII, 7), and as in other cases a clause
of this kind must needs be supplied (see XX XIX, 2; LII, 3; LIII, 5, &c.),
Nandapandita is probably right in supplying it from other Smritis in most
remaining cases as well. This method has occasionally carried him too far,
when his explanations have not been given in the text.
5 See I, 51, 55; XCVIII, 40, 41, 46, &c.
Cc 2
XXXV1 VISHNU.
This method has occasionally carried him too far,
when his explanations have not been given in the text.
5 See I, 51, 55; XCVIII, 40, 41, 46, &c.
Cc 2
XXXV1 VISHNU.
as the style of the introductory and final chapters is as artificial, though in another way, as the Satra style. Though,
however, in works composed in the latter style, every a,
va, or iti, &c., which is not absolutely required by the sense,
was probably intended by their authors to convey a special
meaning}, it is a question of evidence in every single case,
whether those meanings which Nandapamdita assigns to
these and other such particles and expletive words are
the correct ones. In several cases of this or of a similar
kind he is palpably wrong 2, and in many others the interpretations proposed by him are at least improbable, because
the authoritative passages he quotes in support of them are
taken from modern works, which cannot have been known
to the author of the Vishwu-sitra. Interpretations of this
class have, therefore, been given in the notes only ; and they
have been omitted altogether in a number of cases where
they appeared quite frivolous, or became too numerous,
or could not be deciphered completely, owing to clerical
mistakes in the MSS. But though it is impossible to agree
with some of his general principles of interpretation, or with
his application of them, Nandapamdita’s interpretations of
difficult terms and Sitras are invaluable, and I have never
deviated from them in my translation without strong reasons
to the contrary, which have in most cases been stated in the
notes’. Besides the extracts given in the notes, a few other
passages from the Commentary and several other additions
will be given in p. 312; and I must apologize to my readers
for having to note along with the Addenda a number of
Corrigenda, which will be found in the same page. In compiling the Index of Sanskrit words occurring in this work,
which it has been thought necessary to add to the General
Index, I have not aimed at completeness except as regards
1 For instances of this in the Dharma-siitras of Apastamba and Gautama, see
Biihler, Apast. I, 2, 7, 24; 8,5; Gaut. V, 5, 14,17; 1X, 44; XIV, 45; XIX,
13-15, 20; XXI, g, &c.; and see also Dr. Biihler’s remarks on Gnapaka-sitras,
Apast. I, 3, 11, 7; Gaut. I, 31, notes.
2? See V, 117; VII, 7; XXVII, 10; LI, 26; LXXI, 88; LXXIII, 9g;
LXXIV, 1, 2, 7, &e.
3 Seee.g. XVII, 22; XVIII, 44; XXIV, 40; XXVIII, 5,11; LV, 20; LIX,
27, 29; LXIII, 36; LXIV, 18; LXVI, 6-8; XCII, 4; XCVII, 7.
INTRODUCTION. XXXVii
the names of deities and of penances. My forthcoming
edition of the Sanskrit text will be accompanied by a full
Index of words.
3 Seee.g. XVII, 22; XVIII, 44; XXIV, 40; XXVIII, 5,11; LV, 20; LIX,
27, 29; LXIII, 36; LXIV, 18; LXVI, 6-8; XCII, 4; XCVII, 7.
INTRODUCTION. XXXVii
the names of deities and of penances. My forthcoming
edition of the Sanskrit text will be accompanied by a full
Index of words.
In conclusion I have to express my thanks in the most
cordial manner to Dr. Biihler, who has constantly assisted
me with his advice in the preparing of this translation, and
has kindly lent me his excellent copy of the Vaigayanti ; and
to Dr. von Bohtlingk and Professor Max Miiller, who have
favoured me with valuable hints on divers points connected
with this work. My acknowledgments are due, in the
second place, to K. M. Chatfield, Esq., Director of Public
Instruction, Bombay, to Dr. von Halm, Chief Librarian of
the Royal Library, Munich, to Professor R. Lepsius, Chief
Librarian of the Royal Library of Berlin, and to Dr. R.
Rost, Chief Librarian of the India Office Library, London,
for the valuable aid received from these gentlemen and the
great liberality with which they have placed Sanskrit MSS.
under their care at my disposal.
VISHWMWU.
Digitized by Google
VISHWMWU.
I,
1. THE night of Brahman being over, and the
God sprung from the lotus (Brahman) having woke
from his slumber, Vishzu purposing to create living
beings, and perceiving the earth covered with
water,
2. Assumed the shape of a boar, delighting to
sport in water, as at the beginning of each former
Kalpa, and raised up the earth (from the water).
3. His feet were the Vedas; his tusks the sacrificial stakes; in his teeth were the offerings; his
mouth was the pyre; his tongue was the fire; his
hair was the sacrificial grass ; the sacred texts were
his head; and he was (endowed with the miraculous
power of) a great ascetic.
4. His eyes were day and night; he was of
superhuman nature; his ears were the two bundles
of Kusa grass (for the Ish¢is, or smaller sacrifices,
and for the animal offerings); his ear-rings were the
ends of those bundles of Kusa grass (used for wiping
I. 1. Regarding the duration of a night of Brahman, see XX,
14. ‘Bhfténi’ means living beings of all the four kinds, born from
the womb and the rest. (Nand.) The three other kinds consist of
those produced from an egg, from sweat, and from a shoot or
germ; see Manu I, 43-46.
2. A Kalpa=a day of Brahman; see XX, 13.
- Ci] B
2 VISHNU. I, 5.
the ladle and other sacrificial implements) ; his nose
(the vessel containing) the clarified butter; his snout
was the ladle of oblations ; his voice was similar in
sound to the chanting of the Sama-veda; and he
was of huge size.
5. He was full of piety and veracity ; beautiful ;
his strides and his strength were immense (like
those of Vishzu); his large nostrils were penances;
his knees the victim; and his figure colossal.
5. He was full of piety and veracity ; beautiful ;
his strides and his strength were immense (like
those of Vishzu); his large nostrils were penances;
his knees the victim; and his figure colossal.
6. His entrails were the (three) chanters of the
SAma-veda!; his member was the burnt-oblation ; his
scrotum was the sacrificial seeds and grains; his
mind was the altar (in the hut for the wives and
domestic uses of the sacrificer); the hindparts (of
Vishzu) in his transformation were the Mantras;
his blood was the Soma juice.
7. His shoulders were the (great) altar; his smell
was that of the (sacrificial cake and other) oblations ;
his speed was the oblations to the gods and to the
manes and other oblations ; his body was the hut for
the wives and domestic uses of the sacrificer ; he was
majestic; and instructed with the initiatory cere-
-monies for manifold sacrifices (lasting one, or two,
three, or twelve years, and others).
8. His heart was the sacrificial fee; he was
possessed of the (sacrificial and other) great Mantras employed in order to effect the union of the
mind with the Supreme; he was of enormous size
(like the long sacrifices lasting more than one day);
his lovely lips were the beginnings of the two
6.1‘ This is because the vital breaths, by which the sound of the
voice is effected, pass through them, it having been said (in 4) that
the sound of his voice was like the chanting of the SAma-veda.’
(Nand.)
J
I,15. VISHNU AND THE GODDESS OF THE EARTH. 3
hymns recited at the beginning of the animal sacrifice; his ornaments were the whirlpool of the milk
poured into the heated vessel (at the Pravargya
ceremony introductory to the Soma-sacrifice).
9. All sorts of sacred texts (the GAdyatrt and
others) were his path in marching; the mysterious
Upanishads (the Vedanta) were his couch; he was
accompanied by his consort KA4y4 (Lakshmi); he
was in size like the Mazisy7iga mountain.
10. The lord, the creator, the great Yogin,
plunging into the one ocean from love of the
world, ©
11. Raised up, with the edge of his tusks, the
earth bounded by the sea together with its mountains, forests, and groves, which was immersed in
the water of (the seven oceans now become) one
ocean, and created the universe anew.
12. Thus the whole earth, after having sunk into
(the lower region called) RasAtala, was in the first
place raised in the boar-incarnation by Vishzu, who
took compassion upon the living beings.
13,14. Then, after having raised the earth, the
destroyer of Madhu placed and fixed it upon its
own (former) seat (upon the oceans) and distributed
the waters upon it according to their own (former)
station, conducting the floods of the oceans into the
oceans, the water of the rivers into the rivers, the
water of the tanks into the tanks, and the water of
the lakes into the lakes.
15. He created the seven (lower regions called)
Patélas! and the seven worlds, the seven Dvipas
15. He created the seven (lower regions called)
Patélas! and the seven worlds, the seven Dvipas
15.1 The seven Patalas are, Atala, Vitala, Sutala, Mahatala, Ras4tala, Talatala, and PAtala; the seven worlds are, Bhfr-loka, Bhuvarloka, Svar-loka, Mahar-loka, Ganar-loka, Tapar-loka, and Satya-
B2
4 VISHNU. I, 16.
and the seven oceans, and fixed their several
limits.
16. (He created) the rulers of the (seven) Dvipas
and the (eight) guardians of the world (Indra and
the rest), the rivers, mountains, and trees, the seven
Rishis, who know (and practise) the law, the Vedas
together with their Angas, the Suras, and the
Asuras.
17. (He created) Pisd#as (ogres), Uragas (serpents), Gandharvas (celestial singers), Yakshas
(keepers of Kubera’s treasures), Rakshasas (goblins),
and men, cattle, birds, deer and other animals, (in
short) all the four kinds of living beings}, and clouds,
rainbows, lightnings, and other celestial phenomena
or bodies (such as the planets and the asterisms),
and all kinds of sacrifices.
18. Bhagavat, after having thus created, in the
loka; the seven Dvipas or divisions of the terrestrial world are,
Gambu, Plaksha, SAlmalf, Kusa, Kraufi#a, Saka, and Pushkara;
each Dvipa is encircled by one of the seven oceans, viz. the seas
of Lavaza (salt-water), Ikshu (syrup), Sarpif (butter), Dadhi (sour
milk), Dugdha (milk), Svadhu (treacle), and Udaka (water), (Nand.)
The enumerations contained in the Vishzu-puraaa and other works
differ on two or three points only from that given by Nand.—
2 Besides the interpretation followed in the text, Nand. proposes
a second explanation of the term ‘sthandni,’ as denoting Bhfratavarsha (India) and the other eight plains situated between the
principal mountains.
16. The eight ‘ guardians of the world’ (Lokapalas) are, Indra,
Agni, Yama, Sfirya, Varuza, Pavana, Kubera, and Soma (M.V, 96).
The seven Azshis, according to the Satapatha-bréhmama, are,
Gotama, Bharadvaga, Visvamitra, Gamadagni, Vasish/ka, Kasyapa,
and Atri. The six Vedangas are, Siksha (pronunciation), XAandas
(metre), Vyakarava (grammar), Nirukta (etymology), Kalpa (ceremonial), and Gyotisha (astronomy). See Max Miiller, Ancient
Sanskrit Literature, p. 108, &c.
17.1 See 1.
I, 24. VISHNU AND THE GODDESS OF TIIE EARTH. 5
shape of a boar, this world together with all animate
and inanimate things in it, went away into a place
hidden from the world.
19. Ganardana, the chief of the gods, having become invisible, the goddess of the earth began to
consider, ‘ How shall I be able to sustain myself
(henceforth) ?’
20. ‘I will go to Kasyapa to ask: he will tell me
the truth. The great Muni has my welfare under
constant consideration.’
21. Having thus decided upon her course, the
goddess, assuming the shape of a woman, went to
see Kasyapa, and Kasyapa saw her.
‘I will go to Kasyapa to ask: he will tell me
the truth. The great Muni has my welfare under
constant consideration.’
21. Having thus decided upon her course, the
goddess, assuming the shape of a woman, went to
see Kasyapa, and Kasyapa saw her.
22. Her eyes were similar to the leaves of the
blue lotus (of which the bow of Kama, the god of
love, is made); her face was radiant like the moon
in the autumn season; her locks were as dark as a
swarm of black bees; she was radiant; her lip was
(red) like the Bandhugiva flower; and she was
lovely to behold.
23. Her eyebrows were fine; her teeth exceedingly small; her nose handsome; her brows bent;
her neck shaped like a shell; her thighs were constantly touching each other; and they were fleshy
thighs, which adorned her loins.
24. Her breasts were shining white, firm', plump,
very close to each other, (decorated with continuous
strings of pearls) like the projections on the forehead of Indra’s elephant, and radiant like the gold
(of the two golden jars used at the consecration of a
king).
24. 1 Or ‘equal in size,’ according to the second of the two
explanations which Nand. proposes of the term ‘samau.’
6 VISHNU. I, 23.
25. Her arms were as delicate as lotus fibres;
her hands were similar to young shoots; her thighs
were resplendent like golden pillars; and her knees
were hidden (under the flesh), and closely touching
each other.
26. Her legs were smooth and_ exquisitely
proportioned; her feet exceedingly graceful; her
loins fleshy; and her waist like that of a lion’s
cub.
27. Her reddish nails shone (like rubies); her
beauty was the delight of every looker-on; and with
her glances she filled at every step all the quarters
of the sky as it were with lotus-flowers.
28. Radiant with divine lustre, she illuminated all
the quarters of the sky with it; her clothing was
most exquisite and perfectly white; and she was
decorated with the most precious gems.
29. With her steps she covered the earth as it
were with lotuses; she was endowed with beauty
and youthful charms; and made her approach with
modest bearing.
30. Having seen her come near, Kasyapa saluted
her reverentially, and said, ‘O handsome lady, O
earth, radiant with divine lustre, I am acquainted
with thy thoughts.
31. ‘Go to visit Ganardana, O large-eyed lady;
he will tell thee accurately, how thou shalt henceforth sustain thyself.
32. ‘For thy sake, O (goddess), whose face is
lovely and whose limbs are beautiful, I have found
out, by profound meditation, that his residence is in
the Kshiroda (milk-ocean).’
33. The goddess of the earth answered, ‘Yes,
(I shall do as you bid me),’ saluted Kasyapa rever-
I, 41. VISHNU AND THE GODDESS OF THE EARTH. 7
entially, and proceeded to the Kshtroda sea, in order
to see Kesava (Vishzu).
34. She beheld (then) the ocean, from which the
Amrita arose. It was lovely, like the rays of the
moon, and agitated by hundreds of waves produced
by stormy blasts of wind. co
VISHNU AND THE GODDESS OF THE EARTH. 7
entially, and proceeded to the Kshtroda sea, in order
to see Kesava (Vishzu).
34. She beheld (then) the ocean, from which the
Amrita arose. It was lovely, like the rays of the
moon, and agitated by hundreds of waves produced
by stormy blasts of wind. co
35. (With its waves) towering like a hundred
HimAlayas it seemed another terrestrial globe, calling near as it were the earth with its hands, the
rolling waves.
36. With those hands it was as it were constantly
producing the radiancy of the moon; and every
stain of guilt was removed from it by Hari’s
(Vishzu’s) residence within its limits.
37. Because (it was entirely free from sin) therefore it was possessed of a pure and shining frame;
its colour was white; it was inaccessible to birds ;
and its seat was in the lower regions.
38. It was rich in blue and tawny gems (sapphires, coral, and others), and looking therefore as
if the atmosphere had descended upon the earth,
and as if a number of forests adorned with a multitude of fruits had descended upon its surface.
39. Its size was immense, like that of the skin of
(Vishzu’s) serpent Sesha. After having seen the
milk-ocean, the goddess of the earth beheld the
dwelling of Kesava (Vishzu) which was in it:
40. (His dwelling), the size of which cannot be
expressed in words, and the sublimity of which is
also beyond the power of utterance. In it she saw
the destroyer of Madhu seated upon Sesha.
41. The lotus of his face was hardly visible on
37. See 15, note.
8 VISHNU. I, 42.
account of the lustre of the gems decorating the
neck of the snake Sesha; he was shining like a
hundred moons; and his splendour was equal to
the rays of a myriad of suns.
42. He was clad in a yellow robe (radiant like
gold) ; imperturbable ; decorated with all kinds of
gems; and shining with the lustre of a diadem
. resembling the sun in colour, and with (splendid)
ear-rings.
43. Lakshmi was stroking his feet with her soft
palms; and his attributes (the shell, the discus, the
mace, and the lotus-flower) wearing bodies were
attending upon him on all sides.
44. Having espied the lotus-eyed slayer of
Madhu, she knelt down upon the ground and addressed him as follows:
45. ‘When formerly I was sunk into the region
of Rasatala, 1 was raised by thee, O God, and
restored to my ancient seat, O Vishzu, thanks to
thy benevolence towards living beings.
46. ‘Being there, how am I to maintain myself
upon it, O lord of the gods?’ Having been thus
addressed by the goddess, the god enunciated the
following answer :
47. ‘Those who practise the duties ordained for
each caste and for each order, and who act up
strictly to the holy law, will sustain thee, O earth;
to them is thy care committed.’
48. Having received this answer, the goddess of
the earth said to the chief of the gods, ‘Communicate to me the eternal laws of the castes and of the
orders.
47. Regarding the four castes and the four orders, see II, 1;
Ill, 3.
Having received this answer, the goddess of
the earth said to the chief of the gods, ‘Communicate to me the eternal laws of the castes and of the
orders.
47. Regarding the four castes and the four orders, see II, 1;
Ill, 3.
7 GED eae oer wate ro e E
I,52. VISHNU AND THE GODDESS OF THE EARTH. 9
49. ‘I desire to learn them from thee; for thou
art my chief stay. Adoration be to thee, O brilliant?
chief of the gods, who annihilatest the power of the
(Daityas and other) enemies of the gods.
50. ‘O Na4rdyawa (son of Nara), O Gagannatha
(sovereign of the world) ; thou holdest the shell, the
discus, and the mace (in thy hands); thou hast
a lotus (Brahman) springing from thy navel; thou
art the lord of the senses; thou art most powerful
and endowed with conquering strength.
51. ‘Thou art beyond the cognisance of the
senses ; thy end is most difficult to know; thou art
brilliant ; thou holdest the bow Sarnga; thou art
the boar!; thou art terrible ; thou art Govinda? (the
herdsman) ; thou art of old; thou art Purushottama
(the spirit supreme).
52. ‘Thy hair is golden; thy eyes are everywhere ; thy body is the sacrifice ; thou art free from
stain; thou art the “field” (the corporeal frame);
thou art the principle of life; thou art the ruler
49.‘ This is Nand.’s interpretation of the term ‘deva,’ but it
may also be taken in its usual acceptation of ‘ god.’
51.1 This is the third of the three interpretations of the term
varaha, which Nand. proposes. According to the first, it would
mean ‘one who kills his worst or most prominent foes ;’ according
to the second, ‘one who gratifies his own desires.’ But these two
interpretations are based upon a fanciful derivation of varaha from
vara and 4-han. Of many others among the epithets Nand. proposes
equally fanciful etymologies, which I shall pass over unnoticed.—
2 This epithet, which literally means ‘he who finds or wins cows,’
is usually referred to Vishzu’s recovering the ‘ cow,’ i.e. the earth,
when it was lost in the waters: see Mahabh. XII, 13228, which
verse is quoted both by Nand. and by Sankara in his Commentary
on the Vishvu-sahasrandma. It originally refers, no doubt, to
Vishzu or Krishna as the pastoral god.
Io VISHNU. I, 53-
of the world; thou art lying on the bed of the
ocean.
53. ‘Thou art Mantra (prayer); thou knowest
the Mantras; thou surpassest all conception; thy
frame is composed of the Vedas and Vedangas;
the creation and destruction of this whole world is
effected through thee.
54. ‘Thou knowest right and wrong; thy body is
law ; law springs from thee; desires are gratified by
thee; thy powers are everywhere; thou art (imperishable like) Amvzta (ambrosia) ; thou art heaven ;
thou art the destroyer of Madhu and Kaifasa.
55. ‘Thou causest the increase of the great ;
thou art inscrutable; thou art all; thou givest
shelter to all; thou art the chief one; thou art free
from sin; thou art Gimdta; thou art inexhaustible ;
thou art the creator.
55. ‘Thou causest the increase of the great ;
thou art inscrutable; thou art all; thou givest
shelter to all; thou art the chief one; thou art free
from sin; thou art Gimdta; thou art inexhaustible ;
thou art the creator.
56. ‘Thou increasest the welfare (of the world);
the waters spring from thee; thou art the seat of
intelligence ; action is not found in thee; thou presidest over seven chief things!; thou art the teacher
of religious rites; thou art of old; thou art Purushottama.
57- ‘Thou art not to be shaken; thou art unde-
55. ‘The great (brzhat) means time, space, and the like... .
He is called “all” because he is capable of assuming any shape.’
(Nand.) The sense of the term ‘gimiita,’ as an epithet of divine
beings, is uncertain. According to Nand., it would mean ‘he who
sprinkles living beings ;’ but this interpretation is based upon a
fanciful derivation, from giva and miitrayati.
56.1 This refers either to the seven divisions of a SAaman; or to
the seven species, of which each of the three kinds of sacrifices,
domestic offerings, burnt-offerings, and Soma-sacrifices, consists (cf.
Gaut. VIII, 18-20); or to the seven worlds (see 15, note), Bhar
and the rest. (Nand.)
1,63. VISHNU AND THE GODDESS OF THE EARTH. II
caying; thou art the producer of the atoms; thou
art kind to faithful attendants; thou art the purifier
(of sinners) ; thou art the protector of all the gods ;
thou art the protector of the pious.
58. ‘Thou art also the protector of those who
know the Veda, O Purushottama. I have come,
O Gagannatha, to the immovable V4éaspati (the
lord of holy speech), the lord ;
59. ‘To him, who is very pious; invincible;
Vasusheza (who has treasures for his armies); who
bestows largesses upon his followers ; who: is endowed with the power of intense devotion; who is
the germ of the ether; from whom the rays (of the
sun and moon) proceed ;
60. ‘To Vasudeva; the great soul of the universe ;
whose eyes are like lotuses; who is eternal; the
preceptor of the Suras and of the Asuras; brilliant ;
omnipresent; the great lord of all creatures ;
61. ‘Who has one body and four faces; who is
the producer of (the five grosser elements, ether, air,
fire, water, and earth), the producers of the world.
Teach me concisely, O Bhagavat, the eternal laws
ordained for the aggregate of the four castes,
62. ‘Together with the customs to be observed
by each order and with the secret ordinances.’ The
chief of the gods, thus addressed by the goddess of
the earth, replied to her as follows:
62. According to Nand., the term rahasya, ‘secret ordinances
or doctrines,’ has to be referred either to the laws regarding the
occupations lawful for each caste in times of distress (4paddharma,
see II, 15), or to the penances (XLVI seq.) The latter interpretation seems to be the more plausible one, with the limitation,
however, that rahasya is only used to denote the penances for
secret faults, which are termed rahasya in LV, 1.
12 VISHNU. I 63.
12 VISHNU. I 63.
63. ‘Learn from me, in a concise form, O radiant
goddess of the earth, the eternal laws for the aggregate of the four castes, together with the customs
to be observed by each order, and with the secret
ordinances,
64. ‘Which will effect the final liberation of the
virtuous persons, who will support thee. Be seated
upon this splendid golden seat, O handsome-thighed
goddess.
65. ‘Seated at ease, listen to me proclaiming the
sacred.laws.’ The goddess of the earth, thereupon,
seated at ease, listened to the sacred precepts as
they came from the mouth of Vishzu.
Il.
1. Braéhmazas, Kshatriyas, Vaisyas, and Sfdras
are the four castes.
2. The first three of these are (called) twiceborn.
3. For them the whole number of ceremonies,
which begin with the impregnation and end with
the ceremony of burning the dead body, have to be
performed with (the recitation of) Mantras.
4. Their duties are:
5. For a Brahmaaa, to teach (the Veda);
6. For a Kshatriya, constant practice in arms;
7. For a Vaisya, the tending of cattle ;
8. For a Sfdra, to serve the twice-born ;
IL. 1. Apast. I,1,1,3.— 1,2. M. X,4; Y.1, 10.— 3. M. I], 26;
Y. I, 10. — 4-9. M.I, 88-91; VIII, 410; IX, 326-335; X,
78-79; Y. 1, 118-120; Apast. I, 1, 1, 5, 6; II, 5,10, 4-7; Gaut.
X, 2, 7, 49, 56.— 15. M.X, 81; Y. III, 35; Gaut. VII, 6. — 16, 17.
Gaut. VIII, 23; X, 51. ‘This chapter treats of the four castes.’
(Nand.)
III, 2. DUTIES OF A KING. 13
9. For all the twice-born, to sacrifice and to
study (the Veda).
10. Again, their modes of livelihood are:
11. For a Brahmaaa, to sacrifice for others and
to receive alms;
12. For a Kshatriya, to protect the world (and
receive due reward, in form of taxes);
13. For a Vaisya, tillage, keeping cows (and
other cattle), traffic, lending money upon interest,
and growing seeds;
14. For a Sfdra, all branches of art (such as
painting and the other fine arts);
15. In times of distress, each caste may follow
the occupation of that next (below) to it in rank.
16. Forbearance, veracity, restraint, purity, liberality, self-control, not to kill (any living being),
obedience towards one’s Gurus, visiting places of
pilgrimage, sympathy (with the afflicted),
17. Straightforwardness, freedom from covetousness, reverence towards gods and Brahmamas, and
freedom from anger are duties common (to all
castes).
III.
1. Now the duties of a king are:
2. To protect his people,
14. According to Nand., the use of the term sarva, ‘all,’ implies
that Sidras may also follow the occupations of a Vaisya, tillage and
the rest, as ordained by Devala.
16. The term Guru, ‘superior,’ generally denotes the parents and
the teacher, or Guru in the narrower sense of the term; see XXXI,
1,2. It may also include all those who are one’s elders or betters ;
see XXXII, 1-3.
_ II. 2, 3. M.VII, 35,144; Gaut. X,7; XI, 9. — 4, 5. M.VII,
69; Y.1, 320.— 6. M. VII, 70; Y.1, 320; Apast. II, 10, 25, 2.—
14 VISHNU. Ill, 3.
It may also include all those who are one’s elders or betters ;
see XXXII, 1-3.
_ II. 2, 3. M.VII, 35,144; Gaut. X,7; XI, 9. — 4, 5. M.VII,
69; Y.1, 320.— 6. M. VII, 70; Y.1, 320; Apast. II, 10, 25, 2.—
14 VISHNU. Ill, 3.
3. And to keep the four castes and the four
orders! in the practice of their several duties.
4. Let the king fix his abode in a district containing open plains, fit for cattle, and abounding in
grain ;
5. And inhabited by many Vaisyas and Sidras.
6. There let him reside in a stronghold (the
strength of which consists) either in (its being surrounded by) a desert, or in (a throng of) armed
y-to. M. VIL, 115; Apast. II, 10, 26, 4,5. — 11-15. M. VII, 116,
117. —- 16-21. M. VII, 61, 62; Y.I, 321. — 22-25. M. VII, 130-
132; Y.I, 327; Apast. II, 10, 26,9; Gaut. X, 24, 25. — 26. M.
VI, 133; Apast. II, 10, 26, ro. — 28. M.VIII, 304; Y.I, 334;
_ Gaut. XI, 11. — 29, 30. M.VII, 128; VII, 398; Y. II, 161; Gaut.
X, 26. — 31. M. VIII, 400; Y. II, 262.— 32. M. VII, 138; Gaut.
X, 31-33. — 33. M. IX, 294; Y.I1, 352.— 35. M. VII, 122, 184;
Y. I, 331, 337- — 36, 37. Y. I, 337. — 38-41. M. VII, 158-161,
182, 183; Y. I, 344-347.— 42. M. VII, 203; Y.I, 342. — 43: M.
VII, 215.— 44. M. VII, 88. — 45. M. VII, 89; Y. I, 324; Apast.
II, 10, 26, 2, 3. — 47. M. VII, 202. — 50-52. M. VII, 50, 51.—
55. M. VII, 62; VIII, 39. — 56-58. M. VIII, 37, 38; Y. II, 34;
Gaut. X, 43, 44. — 61. Gaut. X, 45. — 62. Y.II, 35. — 63. M.
VIII, 35.—64. M. VII, 36.— 65. M. VIII, 27, 28 ; Gaut. X, 48. —
66, 67. M.VIII, 40; Y. II, 36; Apast. II, ro, 26, 8; Gaut. X, 46,
47.— 68. Gaut. X, 17. — 70. M. VII, 78; Y.1, 312; Gaut. XI,
12.— 71. M.VII, 54, 60; Y. 1, 311. — 72. M.VIII,1; Y.II,1.—
73. M.VIII, 9; Y. II, 3; Gaut. XIII, 96. — 74. M. VIII, 12-19 ;
Y. I, 2; Apast. II, 11, 29, 5. — 75. Gaut. XI, 15. — 76, 77. M.
VII, 38.— 79, 80. M. VII, 134; Y.I, 338; Apast. II, 10, 25, 11;
Gaut. X, 9, 10. — 84. Apast. II, 10, 26,-1. — 81, 82. Y. 1, 317-
319. — 84. M. VII, 82; Y. I, 314. — 85. M.VII, 220. — 87, 88.
M. VU, 217, 218. — 89. M.VII, 146.— 91, 92. M.VII, £6; VIII,
126; Y. I, 367; Gaut. X, 8.— 94. M.VIII, 335; Y. I, 357;
Apast. II, 11, 28, 13. —95. M.VI, 25.— 96. M. VU, 32; Y. 1,
333. — 97. M.VI, 33. Chapters ITI-XVIII contain the section
on vyavahara, ‘jurisprudence.’ (Nand.)
3.1 Of student, householder, hermit, and ascetic.
5. ‘And there should be many virtuous men in it, as stated by
Manu, VII, 69,’ (Nand.)
III, 18. DUTIES OF A KING. 15
men, or in fortifications (of stone, brick, or others),
or in water (enclosing it on all sides), or in trees, or in
mountains (sheltering it against a foreign invasion).
7. (While he resides) there, let him appoint chiefs
(or governors) in every village;
8. Also, lords of every ten villages;
g. And lords of every hundred villages ;
10. And lords of a whole district.
11. If any offence has been committed in a village, let the lord of that village suppress the evil
(and give redress to those that have been wronged).
Also, lords of every ten villages;
g. And lords of every hundred villages ;
10. And lords of a whole district.
11. If any offence has been committed in a village, let the lord of that village suppress the evil
(and give redress to those that have been wronged).
12. If he is unable to do so, let him announce it
to the lord of ten villages ;
13. If he too is unable, let him announce it to
the lord of a hundred villages ;
14. If he too is unable, let him announce it to
the lord of the whole district.
15. The lord of the whole district must eradicate
the evil to the best of his power.
16. Let the king appoint able officials for the
working of his mines, for the levying of taxes and of
the fares to be paid at ferries, and for his elephants
and forests.
17, (Let him appoint) pious persons for performing acts of piety (such as bestowing gifts on
the indigent, and the like);
18. Skilled men for financial business (such as
examining gold and other precious metals) ;
11. See 67 and Dr. Biihler’s note on Apast. II, 10, 26, 8.
16. The term nagavana, which has been translated as a Dvandva
compound, denoting elephants and forests, may also be taken to
mean ‘forests in which there are elephants;’ or naga may mean
‘situated in the mountains’ or ‘a mountain fort.’ (Nand.)
18. Or, ‘he must appoint men skilled in logic as his advisers in
knotty points of argument.’ (Nand.)
16 VISHNU. Il, 19.
19. Brave men for fighting ;
20. Stern men for acts of rigour (such as beating
and killing) ;
21. Eunuchs for his wives (as their guardians).
22. He must take from his subjects as taxes
a sixth part every year of the grain;
23. And (a sixth part) of all (other) seeds ;
24. Two in the hundred, of cattle, gold, and
clothes ;
25. A sixth part of flesh, honey, clarified butter,
herbs, perfumes, flowers, roots, fruits, liquids and
condiments, wood, leaves (of the Palmyra tree and
others), skins, earthen pots, stone vessels, and anything made of split bamboo.
26. Let him not levy any tax upon Brahmazas.
27. For they pay taxes to him in the shape of
their pious acts.
28. A sixth part both of the virtuous deeds and
of the iniquitous acts committed by his subjects goes
to the king.
29. Let him take a tenth part of (the price
of) marketable commodities (sold) in his own
country ;
30. And a twentieth part of (the price of) goods
(sold) in another country.
31. Any (seller or buyer) who (fraudulently)
avoids a toll-house (situated on his road), shall
lose all his goods.
23. This rule relates to Syamaka grain and other sorts of grain
produced in the rainy season. (Nand.)
25. ‘Haradatta says that ‘‘a sixth part” means “a sixtieth part:”
But this is wrong, as shown by M.VII, 131.’ (Nand.) Haradatta’s false interpretation was most likely called forth by Gaut.
X, 24.
Ill, 39. DUTIES OF A KING. 17
32. Artizans (such as blacksmiths), manual labourers (such as carpenters), and SQdras shall do
work for the king for a day in each month.
X, 24.
Ill, 39. DUTIES OF A KING. 17
32. Artizans (such as blacksmiths), manual labourers (such as carpenters), and SQdras shall do
work for the king for a day in each month.
33. The monarch, his council, his fortress, his
treasure, his army, his realm, and his ally are the
seven constituent elements of a state.
34. (The king) must punish those who try to
subvert any one among them.
35. He must explore, by means of spies, both the
state of his own kingdom and of his foe’s.
36. Let him show honour to the righteous ;
37. And let him punish the unrighteous.
38. Towards his (neighbour and natural) enemy,
his ally (or the power next beyond his enemy), a
neutral power (situated beyond the latter), and a
power situated between (his natural enemy and an
aggressive power)? let him adopt (alternately), as the
occasion and the time require, (the four modes of
obtaining success, viz.) negotiation, division, presents,
and force of arms.
39. Let him have resort, as the time demands, to
(the six measures of a military monarch, viz.) making alliance and waging war, marching to battle
and sitting encamped, seeking the protection (of a
more powerful king) and distributing his forces,
32. According to Nand., the particle 4a, ‘and,’ implies that servile
persons, who get their substance from their employers, are also
implied. See Manu VII, 138.
35. The particle 4a, according to Nand., is used in order to
include the kingdoms of an ally and of a neutral prince.
. 38.1 The term madhyama has been rendered according to Nand.’s
and Kullfika’s (on M. VII, 155) interpretation of it. Kullaka, however, adds, as a further characteristic, that it denotes a prince, who is
equal in strength to one foe, but no match for two when allied. ' -
[7] c
18 _ VISHNU. III, 4o.
40. Let him set out on an expedition in the
months of Xaitra or MArgasirsha ;
41. Or when some calamity has befallen his
foe.
42. Having conquered the country of his foe,
let him not abolish (or disregard) the laws of that
country.
43. And when he has been attacked by his foe,
let him protect his own realm to the best of his
power.
44. There is no higher duty for men of the
military caste, than to risk their life in battle.
45. Those who have been killed in protecting a
cow, or a Brahmama, or a king, or a friend, or their
own property, or their own wedded wife, or their
own life, go to heaven.
46. Likewise, those (who have been killed) in
trying to prevent mixture of castes (caused by
adulterous connections).
47. A king having conquered the capital of his
foe, should invest there a prince of the royal race of
that country with the royal dignity.
48. Let him not extirpate the royal race ;
49. Unless the royal race be of ignoble descent,
50. He must not take delight in hunting, dice,
women, and drinking ;
51. Nor in defamation and battery.
52. And let him not injure his own property (by
bootless expenses).
48. Let him not extirpate the royal race ;
49. Unless the royal race be of ignoble descent,
50. He must not take delight in hunting, dice,
women, and drinking ;
51. Nor in defamation and battery.
52. And let him not injure his own property (by
bootless expenses).
53. He must not demolish (whether in his own
town, or in the town of his foe conquered by him,
40. The particle va indicates, according to Nand., that he may
also set out in the month Phalguna.
III, 64. DUTIES OF A KING. 19
or in a fort) doors which had been built there before
his time (by a former king).
54. He must not bestow largesses upon unworthy
persons (such as dancers, eulogists, bards, and the
like).
55. Of mines let him take the whole produce.
56. Of a treasure-trove he must give one half to
the Brahmazas;
57. He may deposit the other half in his own
treasury.
58. A Braéhmaza who has found a treasure may
keep it entire.
59.. A Kshatriya (who has found a treasure) must
give one fourth of it to the king, another fourth to
the Brahmazas, and keep half of it to himself.
60. A Vaisya (who has found a treasure) must
give a fourth part of it to the king, one half to the
Brahmazas, and keep the (remaining fourth) part to
himself.
61. A Sfdra who has found a treasure must
divide it into twelve parts, and give five parts to
the king, five parts to the Brahmazas, and keep two
parts to himself.
62. Let the king compel him who (having found
a treasure) does not announce it (to the king) and is
found out afterwards, to give up the whole.
63. Of treasure anciently hidden by themselves
let (members of) all castes, excepting Braéhmazas,
give a twelfth part to the king.
64. The man who falsely claims property hidden
by another to have been hidden by himself, shall be
63. This rule refers to a treasure, which has been found by
some one and announced to the king. The original owner is
‘bound to prove his ownership. (Nand.) See M.VIII, 35.
C 2
20 VISHNU. III, 65.
condemned to pay a fine equal in amount to the
property falsely claimed by him.
65. The king must protect the property of
minors, of (blind, lame or other) helpless persons
(who have no guide), and of women (without a
guardian).
66. Having recovered goods stolen by thieves,
let him restore them entire to their owners, to whatever caste they may belong.
67. If he has been unable to recover them, he
must pay (their value) out of his own treasury.
68. Let him appease the onsets of fate by
ceremonies averting evil omens and propitiatory
ceremonies ;
69. And the onsets of his foe (let him repel) by
force of arms.
70. Lethim appoint as Purohita (domestic priest) a
man conversant with the Vedas, Epics, the Institutes
of Sacred Law, and (the science of) what is useful in
life, of a good family, not deficient in limb, and persistent in the practice of austerities.
71. And (let him appoint) ministers (to help and
advise him) in all his affairs, who are pure, free from
covetousness, attentive, and able.
71. And (let him appoint) ministers (to help and
advise him) in all his affairs, who are pure, free from
covetousness, attentive, and able.
72. Let him try causes himself, accompanied by
well-instructed Brahmamas.
73. Or let him entrust a Braéhmaza with the
judicial business.
74. Let the king appoint as judges men of good
yo. ‘The science of what is useful in life’ comprises the fine
arts, except music, and all technical knowledge.
74. According to Nand., the particle 4a indicates that the judges
should be well acquainted, likewise, with the sacred revelation,
III, 82. DUTIES OF A KING. 21
families, for whom the ceremonies (of initiation and
so forth) have been performed, and who are eager
in keeping religious vows, impartial towards friend
and foe, and not likely to be corrupted by litigants
either by (ministering to their) lustful desires or by
(stimulating them to) wrath or by (exciting their)
avarice or by other (such practices).
75. Let the king in all matters listen to (the
advice of) his astrologers.
76. Let him constantly show reverence to the
gods and to the Brahmazas,
77. Let him honour the aged ;
78. A d let him offer sacrifices ;
79. And he must not suffer any Brahmaza in his
realm to perish with want;
80. Nor any other man leading a pious life.
81. Let him bestow landed property upon Brdéhmamas.
82. To those upon whom he has bestowed (land)
he must give a document, destined for the information of a future ruler, which must be written upon a
piece of (cotton) cloth, or a copper-plate, and must
contain the names of his (three) immediate ancestors,
a declaration of the extent of the land, and an im-
_precation against him who should appropriate the
and intent upon performing their daily study of the Veda, as
ordained by Yagfiavalkya, II, 2.
-75. According to Nand., the particle 4a indicates that the king’s
ministers should also consult the astrologers.
46. ‘The particle 4a is used here in order to imply that the king
should bestow presents upon the Brahmamas, as ordained by Manu,
VII, 79. (Nand.) See Introduction.
82. The repeated use of the particle 4a in this Stra signifies
that the document in question should also contain the name of the
22 VISHNU. III, 83.
donation to himself, and should be signed with his
own seal.
83. Let him not appropriate to himself landed
property bestowed (upon Brahmavzas) by other
(rulers),
84. Let him present the Brahmazas with gifts of
every kind.
85. Let him be on his guard, whatever he may
be about.
86. Let him be splendid (in apparel and ornaments).
87. Let him be conversant with incantations dispelling the effects of poison and sickness.
88. Let him not test any aliments, that have not
been tried before (by his attendants, by certain
" experiments).
89. Let him smile before he speaks to any one.
go. Let him not frown even upon (criminals)
doomed to capital punishment.
91. Let him inflict punishments, corresponding to
the nature of their offences, upon evil-doers.
89. Let him smile before he speaks to any one.
go. Let him not frown even upon (criminals)
doomed to capital punishment.
91. Let him inflict punishments, corresponding to
the nature of their offences, upon evil-doers.
donor, the date of the donation, and the words, written in the
donor’s own hand, ‘What has been written above, by that is my
own will declared.” The term danak&hedopavarnanam, ‘ containing
a declaration of the punishment awaiting the robber of a grant,’ may
also mean, ‘indicating the boundaries (such as fields and the like) of
the grant.’ The seal must contain the figure of a flamingo, boar, or
other animal. (Nand.) Numerous grants on copper-plates, exactly
corresponding to the above description, have been actually found
in divers parts of India. See, particularly, Dr. Burnell’s Elements
of South Indian Palaeography.
83. According to Nand., the particle 4a is used in order to
include in this prohibition a grant made by himself.
86. Nand. proposes a second interpretation of the term sudarsana besides the one given above, ‘he shall often show himself
before those desirous of seeing him.’
IV, 6. WEIGHTS AND MEASURES, 23
92. Let him inflict punishments according to justice (either personally or through his attendants).
93. Let him pardon no one for having offended
twice.
94. He who deviates from his duty must certainly not be left unpunished by the king.
95. Where punishment with a black hue and a
red eye advances with irresistible might, the king
deciding causes justly, there the people will prosper.
96. Let a king in his own domain inflict punishments according to justice, chastise foreign foes with
rigour, behave without duplicity to his affectionate
friends, and with lenity to Brahmazas.
97. Of a king thus disposed, even though he
subsist by gleaning, the fame is far spread in the
world, like a drop of oil in the water.
98. That king who is pleased when his subjects
are joyful, and grieved when they are in grief, will
obtain fame in this world, and will be raised to a
high station in heaven after his death.
IV.
1. The (very small mote of) dust which may be
discerned in a sun-beam passing through a lattice is
called trasarezu (trembling dust).
2, Eight of these (trasarezus) are equal to a nit.
3. Three of the latter are equal to a black
mustard-seed.
4. Three of these last are equal to a white
mustard-seed.
5. Six of these are equal to a barley-corn.
6. Three of these equal a Krshwala.
IV. 1-14. M. VIII, 132-138; Y. 1, 361-365.
6. Krishnala (literally, ‘seed of the Gufiga creeper’) is another
24 VISHNU. IV, 7.
7. Five of these equal a Masha.
8. Twelve of these are equal to half an Aksha.
9. The weight of half an Aksha, with four
MAashas added to it, is called a Suvarza.
10. Four Suvarzas make a Nishka.
11. Two Kvishzalas of equal weight are equal to
one MAshaka of silver.
12. Sixteen of these are equal to a Dharama (of
silver).
13. A Karsha (or eighty Raktikas) of copper is
called Karshapaza.
10. Four Suvarzas make a Nishka.
11. Two Kvishzalas of equal weight are equal to
one MAshaka of silver.
12. Sixteen of these are equal to a Dharama (of
silver).
13. A Karsha (or eighty Raktikas) of copper is
called Karshapaza.
14. Two hundred and fifty (copper) Pazas are
declared to be the first (cr lowest) amercement,
five hundred are considered as the middlemost, and
a thousand as the highest.
V.
1. Great criminals should all be put to death.
name for Raktika or Rat?, the lowest denomination in general use.
According to Prinsep (Useful Tables, p. 97) it equals 1.875 grains
= 0.122 grammes of the metrical system. According to Thomas
(see Colebrooke’s Essays, ed: by Cowell, I, p. 529, note) it equals
1.75 grains.
7-10. These names refer to weights of gold.
V. 2, 3. M. VIII, 124; [X, 239, 241; Gaut. XII, 46, 47.—
3-7. M. IX, 237. — 8. M. IX, 241; VIII, 380.— 9, rr. M. IX,
232.— 12, 13. M.VIII, 320, 321.— 18. M. VIII, 371. — 19. M.
VII, 279; Y. II, 215; Apast. II, 10, 27, 14; Gaut. XII, 1. —
2c-22. M.VIII, 281, 282; Apast. II, 10, 27,15; Gaut. XII, 7.
— 23. M.VIII, 270; Apast. II, 10, 27, 14. — 24. M.VIII, 272. —
25. M.VIII, 271. — 26-28. M.VIII, 273-275. — 27. Y. II, 204.
— 29, 30. Y.II, 210. — 31-33. Y. II, 211. — 35. M. VIII, 269. —
36. M.VIII, 268; Gaut. XII, 12. — 40, 41. M. VIII, 382-385. —
40, 44. Y. II, 286, 289.—45. M. VIII, 224.—47. M. VIII, 225.—49.
Y. II, 297. — 50, 52. M. VIII, 296-298 ; Y. II, 225, 226. — 55-58.
M.VIII, 285; Y. Il, 227-229.— 60, 61. M.VIII, 280. — 60-73.
Y.II, 216-221. — 66-68. M.VIII, 283, 284. — 74. M. 1X, 274. —
V, 3. CRIMINAL AND CIVIL LAW. 25
2. In the case of a Brahmaza no corporal punishment must be inflicted.
3. A Bréhmaza must be banished from his own
country, his body having been branded.
Il, 227-229.— 60, 61. M.VIII, 280. — 60-73.
Y.II, 216-221. — 66-68. M.VIII, 283, 284. — 74. M. 1X, 274. —
V, 3. CRIMINAL AND CIVIL LAW. 25
2. In the case of a Brahmaza no corporal punishment must be inflicted.
3. A Bréhmaza must be banished from his own
country, his body having been branded.
95. M.VIII, 287; Y. II, 222.— 77. M.VIII, 325.— 79. M. VIII,
320. — 81, 82. M.VIII, 322. — 83, 84. M.VIII, 326-329. — 85,
86. M.VIII, 330; Gaut. XII, 18. — 89, go. Y. II, 270.— 94. M.
VIII, 392; Y. II, 263. — 96, 97. M. VIII, 393. — 98-103. Y. I,
296.— 104. Y. II, 234. — 106, 107. M. IX, 282. — 108. Y. II,
223.— 110. Y.II, 224. — 111. Y. Il, 236. — 113. M.VIII, 389;
Y. WI, 237.— 115-123. Y. Il, 232, 235, 236, 239-241. — 124-
126. Y. II, 246, 250, — 127. Y. Il, 254.— 127, 128. Colebrooke,
Dig. III, 3, XXII. — 129. Y. II, 255. — 130. M.VIII, 399; Y.
II, 261.— 131. Y. II, 263. — 132. M.VIII, 407. — 134, 135. Y.
Il, 202. — 136. M. IX, 277; Y. Il, 274. — 137, 138. M.VIII,
235; Y. II, 164.— 137-139. Colebrooke, Dig. III, 4, XIV. —
140. Y. II, 159. — 141. Gaut. XII, 19. — 142-145. Y. II, 159,
160, — 142-144. Gaut. XII, 22-25.— 140-146. Colebrooke, Dig.
Ill, 4, XLV, 4. — 146. M. VII, 241; Y. II, 161 ; Gaut. XII, 19. —
147, 148. M.VIII, 238, 240; Y. II, 162; Gaut. XII, 21. — 147-
149. Colebrooke, Dig. III, 4, XXI. — 150. M. VIII, 242; Y. II,
163. — 151. M.VIII, 412; Y. II, 183; Colebrooke, Dig. III, 1,
LVIII. — 152. Y. II, 183. — 153, 154. M.VIII, 215; Y. II, 193;
Apast. II, 11, 28, 2, 3. — 153-159. Colebrooke, Dig. III, 1, LXXX.
— 155, 156. Y. II, 197. — 160. M. IX, 71; Y.I, 65. — 162. M.
IX, 72; Y. I, 66.— 163. M.VIII, 389. — 162, 163. Colebrooke,
Dig. IV, 1, LX. — 164, 165. M.VIII, 202; Y.II, 170. — 166. Y.
II, 168. — 167, 168. Y. II, 187. — 169-171. M.VIII, 191. —
172. M.IX, 291; Y. Il, 155.— 174. M. IX, 285; Y. II, 297. —
175-177. M. IX, 284; Y. II, 242.— 178. Y. II, 232. —179. M.
VIII, 123; Y. II, 81; Apast. II, 11, 29, 8; Gaut. XIII, 23.—
180. Y. I, 338. — 183. Colebrooke, Dig. I, 3, CKXX.— 189. M.
VIII, 350. — 190. M. VIII, 351. — 194. M.VIII, 126; Y.1I, 367.
— 195. M.VIII, 128; Y. II, 243, 305.
1. The crimes by the commission of which a man becomes a
MahApatakin, ‘ mortal sinner,’ will be enumerated below, XXXV.
2. The use of the particle 4a implies, according to Nand. and
a passage of Yama quoted by him, that, besides branding him, the
criminal should be shorn, his deed publicly proclaimed, and himself mounted upon an ass and led about the town.
26 VISHNU. V, 4.
4. For murdering another Brahmaza, let (the
figure of) a headless corpse be impressed on his
forehead ;
5. For drinking spirits, the flag of a seller of
spirituous liquor ;
6. For stealing (gold), a dog’s foot ;
7. For incest, (the mark of) a female part.
8. If he has committed any other capital crime,
he shall be banished, taking with him all his
property, and unhurt.
g. Let the king put to death those who forge
royal edicts ;
10. And those who forge (private) documents ;
For incest, (the mark of) a female part.
8. If he has committed any other capital crime,
he shall be banished, taking with him all his
property, and unhurt.
g. Let the king put to death those who forge
royal edicts ;
10. And those who forge (private) documents ;
11, Likewise poisoners, incendiaries, robbers, and
killers of women, children, or men;
12. And such as steal more than ten Kumbhas
of grain,
13. Or more than a hundred Mashas of such
things as are usually sold by weight (such as gold
and silver);
14. Such also as aspire to sovereignty, though
being of low birth;
15. Breakers of dikes;
10. The use of the particle 4a indicates that this rule includes
those who corrupt the king’s ministers, as stated by Manu, IX, 232.
(Nand.)
11. Nand. infers from the use of the particle 4a, and from a
passage of Katyayana, that false witnesses are also intended here.
12. Nand. here refers 4a to women who have committed a
capital offence, as mentioned by Yagfavalkya (II, 278). A Kumbha
is a measure of grain equal to twenty Dromas, or a little more than
three bushels and three gallons. Nand. mentions, as the opinion
of some, that r Kumbha = 2 Drowas. For other computations of
the amount of a Kumbha, see Colebrooke’s Essays, I, 533 seq.
13. Regarding the value of a Masha, see IV, 7, 11.
15. Nand. infers from the use of the particle 4a and from a
V, 26, CRIMINAL AND CIVIL LAW. 27
16. And such as give shelter and food to robbers,
17. Unless the king be unable (to protect his
subjects against robbers) ;
18. And a woman who violates the duty which
she owes to her lord, the latter being unable to
restrain her.
19. With whatever limb an inferior insults or
hurts his superior in caste, of that limb the king
shall cause him to be deprived.
20. If he places himself on the same seat with his
superior, he shall be banished with a mark on his
buttocks.
21. If he spits on him, he shall lose both lips;
22, If he breaks wind against him, his hindparts ;
23. If he uses abusive language, his tongue. .
24. If a (low-born) man through pride give instruction (to a member of the highest caste) concerning his duty, let the king order hot oil to be
dropped into his mouth.
25. If a (low-born man) mentions the name or
caste of a superior revilingly, an iron pin, ten inches
long, shall be thrust into his mouth (red hot).
26. He who falsely denies the sacred knowledge,
the country, or the caste (of such), or who says
passage of Manu (IX, 280), that robbers who forcibly enter the
king’s treasury, or the arsenal, or a temple, are likewise intended
here.
17. In the case to which this Sftra refers, the villagers may
satisfy the demands of the robbers with impunity, as they are
obliged to do so out of regard for their own safety. (Nand.)
20. The particle 4a indicates here that if he urines against a
superior his organ shall be cut off. (Nand.) See M.VIII, 282.
(Nand.)
20. The particle 4a indicates here that if he urines against a
superior his organ shall be cut off. (Nand.) See M.VIII, 282.
26. This Stra has been rendered in accordance with Kullfika’s
gloss on M. VIII, 273, Nand.’s interpretation of it being palpably
wrong.
28 VISHNU. V, 27.
that his religious duties have not been fulfilled by
(or that the initiatory and other sacramental rites
have not been performed for) him, shall be fined
two hundred Pamas.
27. If a man is blind with one eye, or lame, or
defective in any similar way, and another calls him
so, he shall be fined two K4rshApazas, though he
speaks the truth.
28. He shall be fined a hundred KarshApazas for
defaming a Guru.
29. He shall pay the highest amercement for
imputing to another (a great crime) entailing loss
of caste;
30. The second amercement for (imputing to
another) a minor offence (such as the slaughter of
a cow);
31. The same for reviling a Brahmaza versed in
the three Vedas, or an old man, or a (whole) caste
or corporation (of judges or others);
32. For reviling a village or district, the lowest
amercement ;
33. For using insulting language (such as ‘I shall
visit your sister,’ or ‘I shall visit your daughter’), a
hundred K4rshapamas ;
34. For insulting a man by using bad language
regarding his mother (such as ‘I shall visit your
mother’ or the like speeches), the highest amercement.
35. For abusing a man of his own caste, he shall
be fined twelve Pazas.
36. For abusing a man of a lower caste, he shall
be fined six (Pazas).
32. Nand. infers from the use of the particle 4a that ‘a family’
is also intended here.
V, 48. CRIMINAL AND CIVIL LAW. 29
37. For insulting a member of the highest caste
or of his own caste (he having been insulted by him)
at the same time, the same fine is ordained ;
38. Or (if he only returns his insult, a fine
amounting to) three K4rshdpamas.
39. The same (punishment is ordained) if he
calls him bad names.
40. An adulterer shall be made to pay the
highest amercement if he has had connection with
a woman of his own caste;
41. For adultery with women of a lower caste,
the second amercement;
42. The same (fine is ordained) for a bestial
crime committed with a cow.
43. He who has had connection with a woman of
one of the lowest castes, shall be put to death.
44. For a bestial crime committed with cattle
(other than cows) he shall be fined a hundred
K4rshapamas.
45. (The same fine is ordained) for giving a
(blemished) damsel in marriage, without indicating
her blemish (whether the bride be sick, or no longer
a maid, or otherwise faulty) ;
46. And he shall have to support her.
47. He who says of an unblemished damsel, that
she has a blemish (shall pay) the highest amercement.
48. For killing an elephant, or a horse, or a
camel, or a cow, (the criminal) shall have one hand,
or one foot, lopped off.
And he shall have to support her.
47. He who says of an unblemished damsel, that
she has a blemish (shall pay) the highest amercement.
48. For killing an elephant, or a horse, or a
camel, or a cow, (the criminal) shall have one hand,
or one foot, lopped off.
43. The lowest castes (anty4), accordiig to Angiras, are the
following seven, K andalas, Svapakas, Kshattris, Sitas, Vaidehakas,
Magadhas, and Ayogavas,
30 VISHNU. V, 49.
49. A seller of forbidden meat (such as _ pork,
shall be punished in the same way).
50. He who kills domestic animals, shall pay a
hundred K4arshapazas.
51. He shall make good their value to the owner
of those animals.
52. He who kills wild animals, shall pay five
hundred Karshdpamas.
53. A killer of birds, or of fish, (shall pay) ten
K4rshapamas.
54. A killer of insects shall pay one KarshApama.
55. A feller of trees yielding fruit (shall pay) the
highest amercement.
56. A feller of trees yielding blossoms only (shall
pay) the second amercement.
57. He who cuts creepers, shrubs, or climbing
plants (shall pay) a hundred K4arshdpamas,
58. He who cuts grass (shall pay) one KArshapana. ;
59. And all such offenders (shall make good) to
the owners (of the trees or plants cut down by
them) the revenue which they yield.
60. If any man raises his hand (against his equal
in caste, with intent to strike him, he shall pay) ten
Karshapamas ;
61. If he raises his foot, twenty;
62. If he raises a piece of wood, the first amercement;
63. If he raises a stone, the second amercement ;
64. If he raises a weapon, the highest amerce-
ment,
65. If he seizes him by his feet, by his hair, by
53. Nand. infers from a passage of Katyayana that the particle
ka is used here in order to include serpents.
V; 77- CRIMINAL AND CIVIL LAW. 31
his garment, or by his hand, he shall pay ten Pamas
as a fine.
66. If he causes pain to him, without fetching
blood from him, (he shall pay) thirty-two Pazas ;
67. For fetching blood from him, sixty-four.
68. For mutilating or injuring a hand, or a foot,
or a tooth, and for slitting an ear, or the nose, the
second amercement (is ordained).
' 69. For rendering a man unable to move about,
or to eat, or to speak, or for striking him (violently,
the same punishment is ordained).
70. For wounding or breaking an eye, or the
neck, or an arm, or a bone, or a shoulder, the
highest amercement (is ordained).
71. For striking out both eyes of a man, the king
shall (confine him and) not dismiss him from jail as
long as he lives;
72. Or he shall order him to be mutilated in
the same way (i.e. deprived of his eyes).
73. Where one is attacked by many, the punishment for each shall be the double of that which has
been ordained for (attacks by) a single person.
74. (The double punishment is) likewise (ordained) for those who do not give assistance to
one calling for help, though they happen to be
on the spot, or (who run away) after having
approached it.
74. (The double punishment is) likewise (ordained) for those who do not give assistance to
one calling for help, though they happen to be
on the spot, or (who run away) after having
approached it.
75. All those who have hurt a man, shall pay
the expense of his cure.
76. Those who have hurt a domestic animal
(shall also pay the expense of his cure).
77. He who has stolen a cow, or a horse, or a
camel, or an elephant, shall have one hand, or one
foot, cut off;
32 VISHNU. V, 78.
78. He who has stolen a goat, or a sheep, (shall
have) one hand (cut off).
79. He who steals grain (of those sorts which
grow in the rainy season), shall pay eleven times its
value as a fine;
80. Likewise, he who steals grain (of those sorts,
which grow in winter and spring, such as rice and
barley).
81. A stealer of gold, silver, or clothes, at a
value of more than fifty Md4shas, shall lose both
hands.
82. He who steals a less amount than that, shall
pay eleven times its value as a fine.
83. A stealer of thread, cotton, cow-dung, sugar,
sour milk, milk, butter-milk, grass, salt, clay, ashes,
birds, fish, clarified butter, oil, meat, honey, basketwork, canes of bamboo, earthenware, or iron pots,
shall pay three times their value as a fine.
84. (The same fine is ordained for stealing)
dressed food.
85. For stealing flowers, green (grain), shrubs,
creepers, climbing plants or leaves, (he shall pay)
five Kreshmalas.
86. For stealing pot-herbs, roots, or fruits (the
same punishment is ordained).
87. He who steals gems, (shall pay) the highest
amercement.
88. He who steals anything not mentioned above,
(shall make good) its value (to the owner).
89. Thieves shall be compelled to restore all
stolen goods to the owners.
go. After that, they shall suffer the punishment
that has been ordained for them.
91. He who does not make way for one for
V, 104. ~+-CRIMINAL AND CIVIL LAW. 33
whom way ought to be made, shall be fined twentyfive Karsh4pamas.
92. (The same fine is ordained) for omitting to
offer a seat to (a guest or others) to whom it ought
to be offered.
93. For neglecting to worship such as have a
claim to be worshipped, (the same fine is ordained);
94. Likewise, for neglecting to invite (at a Sraddha) a Bréhmama, one’s neighbour ;
95. And for offering him no food, after having
invited him.
96. He who does not eat, though he has received
and accepted an invitation, shall give a gold Méashaka as a fine;
97. And the double amount of food to his host.
98. He who insults a Brahmamza by offering him
uneatable food (such as excrements and the like, or
forbidden food, such as garlic, must pay) sixteen
Suvarmas (as a fine).
99. (If he insults him by offering him) such food
as would cause him to be degraded (were he to
taste it, he must pay) a hundred Suvarmas.
100. (If he offers him) spirituous liquor, he shall
be put to death.
to1. If he insults a Kshatriya (in the same way),
he shall have to pay half of the above amercement ;
100. (If he offers him) spirituous liquor, he shall
be put to death.
to1. If he insults a Kshatriya (in the same way),
he shall have to pay half of the above amercement ;
102. If he insults a Vaisya, half of that again ;
103. If he insults a Sddra, the first amercement.
104. If one who (being a member of the Kandla
or some other low caste) must not be touched, inten-
93. Those persons ‘have a claim to be worshipped’ who are
worthy to receive the Madhuparka or honey-mixture. (Nand.) See
M. III, 119, 120; Y. I, 110; Apast. II, 4, 8, 5-9; Gaut.V, 27;
Weber, Ind. Stud. X, 1253.
[7] D
34 VISHNU. V, 105.
tionally defiles by his touch one who (as a member
of a twice-born caste) may be touched (by other
twice-born persons only), he shall be put to death.
105. If a woman in her courses (touches such a
person), she shall be lashed with a whip.
106. If one defiles the highway, or a garden, or
the water (by voiding excrements) near them (or in
any other way), he shall be fined a hundred Pawas;
107. And he must remove the filth.
108. If he demolishes a house, or a piece of
ground (a court-yard or the like), or a wall or the
like, he shall have to pay the second amercement ;
109. And he shall have it repaired (at his own
cost).
110. If he throws into another man’s house
(thorns, spells, or other) such things as might hurt
some one, he shall pay a hundred Pamas.
111. (The same punishment is ordained) for
falsely denying the possession of common property;
112. And for not delivering what has been sent
(for a god or for a Brahmamza).
113. (The same punishment is) also (ordained) for
father and son, teacher (and pupil), sacrificer and
officiating priest, if one should forsake the other,
provided that he has not been expelled from caste.
114. And he must return to them (to the parents
and the rest).
115. (The same punishment is) also (ordained) for
hospitably entertaining a Sidra or religious ascetic
at an oblation to the gods or to the manes;
116. And for following an unlawful occupation
115. According to Nand., the particle 4a indicates here, that the
- same punishment is ordained for him who visits a widow by his
own accord, as mentioned by Yagiiavalkya (II, 234).
V, 127. CRIMINAL AND CIVIL LAW. 35
(such as studying the Vedas without having been
initiated) ;
117, And for breaking open a house on which
(the king’s) seal is laid;
118. And for making an oath without having
been asked to do so (by the king or a judge);
119. And for depriving cattle of their virility.
120. The fine for the witnesses in a dispute
between father and son shall be ten Pavzas.
121. For him who acts as surety for either of
the two parties in such a contest, the highest
amercement (is ordained).
122. (The same punishment is ordained) for
forging a balance, or a measure;
123. Also, for pronouncing them incorrect, although they are correct.
124. (The same punishment is) also (ordained)
for selling adulterated commodities ;
122. (The same punishment is ordained) for
forging a balance, or a measure;
123. Also, for pronouncing them incorrect, although they are correct.
124. (The same punishment is) also (ordained)
for selling adulterated commodities ;
125. And for a company of merchants who prevent the sale of a commodity (which happens to be
abroad) by selling it under its price.
126. (The same punishment is ordained) for
those (members of such a company) who sell (an
article belonging to the whole company for more
than it is worth) on their own account.
127. He who does not deliver to the purchaser a
commodity (sold), after its price has been paid to
him, shall be compelled to deliver it to him with
interest ;
117. Nand. considers the particle 4a to imply that the exchange
of sealed goods for others shall be punished in the same way. But
this assertion rests upon a false reading (samudraparivarta for
samudgaparivarta) of Y. II, 247, which passage Nand. quotes in
support of his view,
D2
36 VISHNU. V, 128.
128. And he shall be fined a hundred Pawas by
the king.
129. If there should be a loss upon a commodity
purchased, which the purchaser refuses to accept
(though it has been tendered to him), the loss shall
fall upon the purchaser.
130. He who sells a commodity on which the
king has laid an embargo, shall have it confiscated.
131. A ferry-man who takes a toll payable (for
commodities conveyed) by land shall be fined ten
Pamas.
132. Likewise, a ferry-man, or an official at a
toll-office, who takes a fare or toll from a student,
or Vanaprastha (hermit), or a Bhikshu (ascetic or
religious mendicant), or a pregnant woman, or one
about to visit a place of pilgrimage;
133. And he shall restore it to them.
134. Those who use false dice in gaming shall
lose one hand.
135. Those who resort to (other) fraudulent
practices in gaming shall lose two fingers (the
thumb and the index).
136. Cutpurses shall lose one hand.
137. Cattle being attacked, during day-time, by
wolves or other ferocious animals, and the keeper
not going (to repel the attack), the blame shall fall
upon him ;
138. And he shall make good to the owner the
value of the cattle that has perished.
139. If he milks a cow without permission, (he
shall pay) twenty-five Karshapavas (as a fine).
131. The toll mentioned here is the duty on marketable commodities mentioned above, III, 29, 30. ( Nand.)
V, 154. CRIMINAL AND CIVIL LAW. 37
140. If a female buffalo damages grain, her
keeper shall be fined eight MAshas.
141. If she has been without a keeper, her owner
(shall pay that fine).
142. (For mischief done by) a horse, or a camel,
or an ass (the fine shall be the same).
143. (For damage done by) a cow, it shall be
half.
144. (For damage done by) a goat, or a sheep,
- (it shall be) half of that again.
145. For cattle abiding (in the field), after having
eaten (grain), the fine shall be double.
143. (For damage done by) a cow, it shall be
half.
144. (For damage done by) a goat, or a sheep,
- (it shall be) half of that again.
145. For cattle abiding (in the field), after having
eaten (grain), the fine shall be double.
146. And in every case the owner (of the field)
shall receive the value of the grain that has been
destroyed.
147. There is no offence if the damage has been
done near a highway, near a village, or (in a field
adjacent to) the common pasture-ground for cattle ;
148. Or (if it has been done) in an uninclosed
field ;
149. Or if the cattle did not abide long ;
150. Or if the damage has been done by bulls
that have been set at liberty, or by a cow shortly
after her calving.
151. He who commits members of the highest
(or Braéhmamza) caste to slavery, shall pay the
highest amercement.
152. An apostate from religious mendicity shall
become the king’s slave.
153. A hired workman who abandons his work
before the term has expired shall pay the whole
amount (of the stipulated wages) to his employer ;
154. And he shall pay a hundred Pazas to the
king.
38 VISHNU. V, 155.
155. What has been destroyed through his want
of care, (he must make good) to the owner ;
156. Unless the damage have been caused by an
accident.
157. If an employer dismisses a workman (whom
he has hired) before the expiration of the term, he
shall pay him his entire wages ;
158. And (he shall pay) a hundred Pazas to the
king ;
159. Unless the workman have been at fault.
160. He who, having promised his daughter to
one suitor, gives her in marriage to another, shall
be punished as a thief;
161. Unless the (first) suitor have a blemish.
162. The same (punishment is ordained for a
suitor) who abandons a faultless girl;
163. (And for a husband who forsakes) a (blameless) wife.
164. He who buys unawares in open market the
property of another man (from one not authorised
to sell it) is not to blame;
165. (But) the owner shall recover his property.
166. If he has bought it in secret and under
its price, the purchaser and the vendor shall be
punished as thieves.
167. He who embezzles goods belonging to a
corporation (of Brahmazas, and which have been
sent to them by the king or by private persons),
shall be banished.
168. He who violates their established rule
(shall) also (be banished).
169. He who retains a deposit shall restore the
commodity deposited to the owner, with interest.
170. The king shall punish him as a thief.
V, 181. CRIMINAL AND CIVIL LAW. 39
171. (The same punishment is ordained for him)
who claims as a deposit what he never deposited.
172. A destroyer of landmarks shall be compelled
to pay the highest amercement and to mark the
boundary anew with landmarks.
173. He who (knowingly) eats forbidden food
effecting loss of caste shall be banished.
174. He who sells forbidden food (such as spirituous liquor and the like), or food which must not
be sold, and he who breaks an image of a deity, shall
pay the highest amercement ;
173. He who (knowingly) eats forbidden food
effecting loss of caste shall be banished.
174. He who sells forbidden food (such as spirituous liquor and the like), or food which must not
be sold, and he who breaks an image of a deity, shall
pay the highest amercement ;
175. Also, a physician who adopts a wrong
method of cure in the case of a patient of high rank
(such as a relative of the king’s);
176. The second amercement in the case of
another patient ;
177. The lowest amercement in the case of an
animal.
178. He who does not give what he has promised, shall be compelled to give it and to pay the
first amercement.
179. To a false witness his entire property shall
be confiscated. ;
180. (The same punishment is ordained) for a
judge who lives by bribes.
181. He who has mortgaged more than a bull’s
hide of land to one creditor, and without having
redeemed it mortgages it to another, shall be corporally punished (by whipping or imprisonment).
171. According to Nand., the particle 4a indicates that those
who state the nature or amount of a deposit wrongly are also
intended here.
173. Thus according to Nand., who says expressly that the
causative form cannot here mean causing to eat, because the
punishment for the latter offence has been mentioned in Stra 98.-
40 VISHNU. V, 182.
182. If the quantity be less, he shall pay a fine of
sixteen Suvarmas.
183. That land, whether little or much, on the
produce of which one man can subsist for a year, is
called the quantity of a bull’s hide.
184. If a dispute should arise between two (creditors) concerning (a field or other immovable property) which has been mortgaged to both at the
same time, that mortgagee shall enjoy its produce
who holds it in his possession, without having
obtained it by force.
185. What has been possessed in order and with
a legitimate title (such as purchase, donation, and
the like), the possessor may keep; it can never be
taken from him.
186. Where (land or other) property has been
held in legitimate possession by the father (or
grandfather), the son’s right to it, after his death,
cannot be contested; for it has become his own by
force of possession.
187. If possession has been held of an estate by
three (successive) generations in due course, the
fourth in descent shall keep it as his property, even
without a written title.
188. He who kills (in his own defence a tiger or
other) animal with sharp nails and claws, or a (goat
or. other) horned animal (excepting cows), or a (boar
or other) animal with sharp teeth, or an assassin, or
an elephant, or a horse, or any other (ferocious
animal by whom he has been attacked), commits no
crime.
189. Any one may unhesitatingly slay a man
who attacks him with intent to murder him, whether
his spiritual teacher, young or old, or a Brahmaza,
V, 196. CRIMINAL AND CIVIL LAW. 41
or even (a Br&hmama) versed in many branches of
sacred knowledge.
189. Any one may unhesitatingly slay a man
who attacks him with intent to murder him, whether
his spiritual teacher, young or old, or a Brahmaza,
V, 196. CRIMINAL AND CIVIL LAW. 41
or even (a Br&hmama) versed in many branches of
sacred knowledge.
190. By killing an assassin who attempts to kill,
whether in public or in private, no crime is committed by the slayer: fury recoils upon fury.
191. Assassins should be known to be of seven
kinds: such as try to kill with the sword, or with
poison, or with fire, such as raise their hand in
order to pronounce a curse, such as recite a deadly
incantation from the Atharva-veda, such as raise
a false accusation which reaches the ears of the
king,
192. And such as have illicit intercourse with
another man’s wife. The same designation is given
to other (evil-doers) who deprive others of their
worldly fame or of their wealth, or who destroy
religious merit (by ruining pools, or other such acts),
or property (such as houses or fields).
193. Thus I have declared to thee fully, O Earth,
the criminal laws, enumerating at full length the
punishments ordained for all sorts of offences.
194. Let the king dictate due punishments for
other offences also, after having ascertained the
class and the age (of the criminal) and the amount
(of the damage done or sum claimed), and after
having consulted the Brahmazas (his advisers).
195. That detestable judge who dismisses without punishment such as deserve it, and punishes
such as deserve it not, shall incur twice as heavy
a penalty as the criminal himself.
196. A king in whose dominion there exists
neither thief, nor adulterer, nor calumniator, nor
robber, nor murderer, attains the world of Indra.
42 VISHNU. VI, 1.
VI.
1. A creditor shall receive his principal back from
his debtor exactly as he had lent it to him.
2. (As regards the interest to be paid), he shall
take in the direct order of the castes two, three,
four, or five in the hundred by the month (if no
pledge has been given).
3. Or let debtors of any caste pay as much
interest as has been promised by themselves.
4. After the lapse of one year let them pay
interest according to the above rule, even though
it have not been agreed on.
5. By the use of a pledge (to be kept only)
interest is forfeited.
3. Or let debtors of any caste pay as much
interest as has been promised by themselves.
4. After the lapse of one year let them pay
interest according to the above rule, even though
it have not been agreed on.
5. By the use of a pledge (to be kept only)
interest is forfeited.
VI. 2. M. VIII, 142; Y. II, 37. — 1, 2. Colebrooke, Dig. I, 2,
XXXI.— 3. M-VIII, 157; Y. II, 38.— 4. Colebrooke, Dig. I, 2,
LII. — 5. M.VIII, 143; Y. II, 59; Gaut. XII, 32; Colebrooke,
Dig. I, 2, LXXVIII.— 6. Y. II, 59; Colebrooke, Dig. I, 3,
LXXXII. — 7. M. VIII, 151; Gaut. XII, 31; Colebrooke, Dig. I,
3, CX. — 8. Colebrooke loc. cit. — 9. Colebrooke, Dig. I, 3,
CVII. — 10. Y. If, 44; Colebrooke, Dig. I, 2, LXXVII. — 11-
15. M.VIII, 152; Y. EH, 39; Gaut. XII, 36; Colebrooke, Dig.
I, 2, LXIV. — 16, 17. Colebrooke, Dig. I, 2, LXX. — 18, 19.
M.VIII, 50, 176; Y. II, 40; Colebrooke, Dig. I, 6, CCLII. —
20, 21. M. VIII, 139; Y. II, 42; Colebrooke, Dig. I, 6,
CCLXXVII. — 22. Y. II, 20. — 24, 25. Y. II, 94; Colebrooke,
Dig. I, 6, CCLXXXIIL — 26. Y. II, 93; Colebrooke, Dig. I, 6,
CCLXXXVI. — 27. Y. II, 50; Colebrooke, Dig. I, 5, CLXVIII.
— 28. Colebrooke, Dig. I, 5, CLX VIII. — 29. Gaut. XII, 40. — 29,
30. Y. II, 51; Colebrooke, Dig. I, 5, CCXX. — 31-33. Y. II, 46;
Colebrooke, Dig. I, 5, CCVIII. — 34-36. M.VIII, 166; Y. II, 45.
— 38, 39. M.VIII, 166, 167; Y. II, 45; Colebrooke, Dig, I, 5,
CXCII. — 41. M.VIII, 158, 160; Y. I, 53; Colebrooke, Dig.
I, 4, CXLIV. — 42, 43. Y. II, 55, 56; Colebrooke, Dig. I, 4, CLVI,
CLXI.
1, 2. Colebrooke loc. cit. seems to have translated a different
reading.
VI, 16. LAW OF DEBT. 43
6. The creditor must make good the loss of a
pledge, unless it was caused by fate or by the
king.
7. (The pledge must) also (be restored to the
debtor) when the interest has reached its maximum
amount (on becoming equal to the principal, and has
all been paid).
8. But he must not restore an immovable pledge
without special agreement (till the principal itself
has been paid).
-g. That immovable property which has been
delivered, restorable when the sum borrowed is
made good, (the creditor) must restore when the
sum borrowed has been made good.
10. Property lent bears no further interest after
it has been tendered, but refused by the creditor.
11. On gold the interest shall rise no higher than
to make the debt double;
12. On grain, (no higher than to make it) threefold ;
13. On cloth, (no higher than to make it) fourfold ;
14. On liquids, (no higher than to make it) eightfold;
15. Of female slaves and cattle, the offspring
(shall be taken as interest).
16. On substances from which spirituous liquor
7. Colebrooke loc. cit. connects this Sfitra with the next. My
rendering rests on Nand.’s interpretation.
8. Nand. cites as an instance of an agreement of this kind one
made in the following form, ‘ You shall have the enjoyment of this
or that mango grove as long as interest on the principal lent to
me has not ceased to accrue.’
44 VISHNU. VI, 17.
My
rendering rests on Nand.’s interpretation.
8. Nand. cites as an instance of an agreement of this kind one
made in the following form, ‘ You shall have the enjoyment of this
or that mango grove as long as interest on the principal lent to
me has not ceased to accrue.’
44 VISHNU. VI, 17.
is extracted, on cotton, thread, leather, weapons,
bricks, and charcoal, the interest is unlimited.
17. On such objects as have not been mentioned
it may be double.
18. A creditor recovering the sum lent by any
(lawful) means shall not be reproved by the king.
19. If the debtor, so forced to discharge the debt,
complains to the king, he shall be fined in an
equal sum.
20. If a creditor sues before the king and fully
proves his demand, the debtor shall pay as a fine to
the king a tenth part of the sum proved ;
21. And the creditor, having received the sum
due, shall pay a twentieth part of it.
22. If the whole demand has been contested by
the debtor, and even a part of it only has been
proved against him, he must pay the whole.
23. There are three means of proof in case of a
demand having been contested, viz. a writing, witnesses, and proof by ordeal.
24. A debt contracted before witnesses should
be discharged in the presence of witnesses.
25. A written contract having been fulfilled, the
writing should be torn.
26. Part only being paid, and the writing not
being at hand, let the creditor give an acquittance.
27. If he who contracted the debt should die, or
17. Nand. infers from a passage of Katy4yana that this rule
tefers to gems, pearls, coral, gold, silver, cotton, silk, and wool.
18. The ‘lawful means’ are mediation of friends and the four
other modes of compelling payment of an unliquidated demand.
(Nand.) See M.VIII, 49.
22. ‘The particle api indicates that he must pay a fine to the
king besides, as ordained by YAgfiavalkya II, 11.’ (Nand.)
VI, 39. LAW OF DEBT. 45
become a religious ascetic, or remain abroad for
twenty years, that debt shall be discharged by his
sons or grandsons ;
28. But not by remoter descendants against their
will.
29. He who takes the assets of a man, leaving
or not leaving male issue, must pay the sum due
(by him);
30. And (so must) he who has the care of the
widow left by one who had no assets.
31. A woman (shall) not (be compelled to pay)
the debt of her husband or son;
32. Nor the husband or son (to pay) the debt of
a woman (who is his wife or mother);
33. Nor a father to pay the debt of his son.
34. A debt contracted by parceners shall be paid
by any one of them who is present.
35. And so shall the debt of the father (be paid)
by (any one of) the brothers (or of their sons)
before partition.
36. But after partition they shall severally pay
according to their shares of the inheritance.
37. A debt contracted by the wife of a herdsman,
distiller of spirits, public dancer, washer, or hunter
shall be discharged by the husband (because he is
supported by his wife).
36. But after partition they shall severally pay
according to their shares of the inheritance.
37. A debt contracted by the wife of a herdsman,
distiller of spirits, public dancer, washer, or hunter
shall be discharged by the husband (because he is
supported by his wife).
38. (A debt of which payment has been previously) promised must be paid by the householder ;
39. And (so must he pay that debt) which was
38, 39. Regarding these two Sftras see Jolly, Indisches Schuldrecht, in the Transactions of the Royal Bavarian Academy of
Sciences, 1877, p. 309, note.
46 VISHNU. VI, 40.
contracted by any person for the behoof of the
family.
40. He who on receiving the whole amount of a
loan, promises to repay the principal on the following day (or some other date near at hand), but
from covetousness does not repay it, shall give
interest for it.
41. Suretiship is ordained for appearance, for
honesty, and for payment; the first two (sureties,
and not their sons), must pay the debt on failure of
their engagements, but even the sons of the last
(may be, compelled to pay it).
42. When there are several sureties (jointly
bound), they shall pay their proportionate shares of
the debt; but when they are bound severally, the
payment shall be made (by any of them), as the
creditor pleases.
43. lf the surety, being harassed by the creditor,
discharges the debt, the debtor shall pay twice as
much to the surety.
VII.
1. Documents are of three kinds:
2. Attested by the king, or by (other) witnesses,
or unattested.
3. A document is (said to be) attested by the
king when it has been executed (in a court of judicature), on the king ordering it, by a scribe, his
42. In the first case the agreement is made in the following form,
‘I shall pay so and so much to you, in the way agreed on.’ In the
second case the sum is not divided between the sureties, and each
of them liable for the whole debt therefore. (Nand.)
VII. 4. Y. II, 84-88. — 5~7. Y. II, 89. — 6. M.VIII, 168. —
12. Y. II, 92.
VII, 12. WRITINGS. 47
servant, and has been signed by his chief judge,
with his own hand.
4. It is (said to be) attested by witnesses when,
having been written anywhere, and by any one, it is
signed by witnesses in their own hands.
5. It is (said to be) unattested when it has been
written (by the party himself) with his own hand.
6. Such a document, if it has been caused to be
written by force, makes no evidence.
7. Neither does any fraudulent document (make
evidence) ;
8. Nor a document (which), though attested, (is
vitiated) by the signature of a witness bribed (by
one party) or of bad character ;
9g. Nor one written by a scribe of the same
description ;
10. Nor one executed by a woman, or a child, or
a dependant person, or one intoxicated or insane, or
one in danger or in bodily fear.
Nor one written by a scribe of the same
description ;
10. Nor one executed by a woman, or a child, or
a dependant person, or one intoxicated or insane, or
one in danger or in bodily fear.
11, (That instrument is termed) proof which is
not adverse to peculiar local usages, which defines
clearly the nature of the pledge given}, and, is free
from confusion in the arrangement of the subject
matter and (in the succession of) the syllables.
12. If the authenticity of a document is contested,
it should be ascertained by (comparing with it other)
4. According to Nand., the particle 4a is used here in order to
include documents that have been executed by a person intoxicated, by one under duress, by a female, by a child, by force, and
by intimidation (see Narada IV, 61). Most of these categories are,
however, mentioned in Sfittra ro.
11.! I have translated the reading vyaktadhividhilakshazam, which,
though not occurring in the text of any MS., is mentioned by
Nand., and is found in an identical passage of the Institutes of
Narada (see Narada IV, 60, and Appendix, p. 123).
48 VISHNU. VII, 13.
letters or signs (such as the flourish denoting the
word Sri and the like) or documents executed by
the same man, by (enquiring into) the probabilities
of the case, and by (finding out such writings as
show) a mode of writing similar (to that contained
in the disputed document).
13. Should the debtor, or creditor, or witness, or
scribe be dead, the authenticity of the document
has to be ascertained by (comparing with it other)
specimens of their handwriting.
VIII.
1. Now follow (the laws regarding) witnesses.
2. The king cannot be (made a witness); nor a
learned Bréhmavza ; nor an ascetic; nor a gamester ;
nor a thief; nor a person not his own master; nor a
woman; nor a child; nor a perpetrator of the acts
called s&hasa! (violence); nor one over-aged (or more
than eighty years old); nor one intoxicated or
insane; nor a man of bad fame; nor an outcast;
VIII. 2, 3, 5. M.VIII, 64-67; Y. II, 70, 71. — 4, 5. Gaut.
XIII, 5. — 6. M.VIII, 72; Y. II, 72; Gaut. XIII, 9.— 8. M.
VIII, 62, 63; Y. II, 68, 69; Apast. II, 11, 29, 7; Gaut. XIII, 2.
—9. M. VIII, 77; Y. II, 72. — 10, 11. Y. II, 17. — 14. M. VIII,
81; Apast. II, 11, 29, 10; Gaut. XIII, 7.—15, 16. M. VIII,
104-106; Y. II, 83. — 15. Gaut. XIII, 24.— 18. M. VIII, 25,
26; Y. Il, 13-15.— 19. M.VIII, 87; Y. II, 73; Apast. II, 11,
29,7; Gaut. XIII, 12, — 20-23. M. VIII, 88. — 24-26. M.VIII,
89, 90; Y. Il, 73-75. — 37. M.VIII, 107; Y. II, 77; Gaut.
XIII, 6. — 38. Y. Il, 79.— 39. M.VIII, 73; Y. II, 78. — 40.
M. VIII, 117.
2. ! There are three kinds of sfhasa. (Nand.) They are, in the
enumeration of Narada, 1. spoiling fruits or the like; 2. injuring
more valuable articles ; 3. offences directed against the life of a
human being, and approaching another man’s wife. See Narada
XIV, 4-6.
VIII, rr. WITNESSES. 49
2. ! There are three kinds of sfhasa. (Nand.) They are, in the
enumeration of Narada, 1. spoiling fruits or the like; 2. injuring
more valuable articles ; 3. offences directed against the life of a
human being, and approaching another man’s wife. See Narada
XIV, 4-6.
VIII, rr. WITNESSES. 49
nor one tormented by hunger or thirst; nor one
oppressed by a (sudden) calamity (such as the
death of his father or the like), or wholly absorbed
in evil passions ;
3. Nor an enemy or a friend; nor one interested
in the subject matter; nor one who does forbidden
acts; nor one formerly perjured; nor an attendant ;
4. Nor one who, without having been appointed,
comes and offers his evidence ;
5. Nor can one man alone be made a witness.
.6. In cases of theft, of violence, of abuse and
assault, and of adultery the competence of witnesses
must not be examined too strictly. °
7. Now (those who are fit to be) witnesses (shall
be enumerated) :
8. Descendants of a noble race, who are virtuous
and wealthy, sacrificers, zealous in the practice of
religious austerities, having male issue, well versed
in the holy law, studious, veracious, acquainted with
the three Vedas, and aged (shall be witnesses).
g. If he is endowed with the qualities just mentioned, one man alone can also be made a witness.
10. In a dispute between two litigants, the witnesses of that party have to be examined from which
the plaint has proceeded.
11. Where the claim has been refuted as not
agreeing with the facts (as e.g. the sum claimed
5. According to Nand., who argues from a passage of Narada
(5, 37), the use of the particle a implies here, that two witnesses
are also not sufficient. But the MSS. of Narada exhibit a different
reading of the passage in question, which reading is supported by
the Viramitrodaya.
8. The particle 4a is used here, according to Nand., who argues
from a passage of YAgfiavalkya (II, 68), in order to include liberality
among the qualities required in a witness.
(7] E
50 VISHNU. VIII, 12.
having been repaid by the debtor), there the witnesses of the defendant have to be examined as
well.
12. An appointed witness having died or gone
abroad, those who have heard his deposition may
give evidence.
13. (The evidence of) witnesses is (of two kinds):
either of what was seen, or of what was heard.
14. Witnesses are free from blame if they give
true evidence. ;
15. Whenever the death of a member of any of
the four castes (would be occasioned by true evidence, they are free from blame) if they give false
evidence.
16. In order to expiate the sin thus committed,
(such a witness), if he belongs to a twice-born caste,
must pour an oblation in the fire, consecrating it
with the texts called Kashm4zat.
17. If he is a SQdra, he must feed ten cows for
one day.
18. A false witness may be known by his altered
looks, by his countenance changing colour, and by
his talk wandering from the subject.
17. If he is a SQdra, he must feed ten cows for
one day.
18. A false witness may be known by his altered
looks, by his countenance changing colour, and by
his talk wandering from the subject.
19. Let the judge summon the witnesses, at the
time of sunrise, and examine them after having
bound them by an oath.
20. A Brahmaza he must address thus, ‘ Declare.’
21. A Kshatriya he must address thus, ‘ Declare
the truth.’
16. Vagasan. Samh. XX, 14-16, or Taitt. Arany. X, 3-5. Nand.
considers the term Kfishmazdi to be used in a general sense here,
so as to include all the other texts mentioned in an analogous
passage of Manu (VIII, 106).
VIII, 36. WITNESSES. ‘SI
22. A Vaisya he must address thus, ‘ Thy kine,
grain, and gold (shall yield thee no fruit, if thou
wert to give false evidence),’
23. A SQdra he must address thus, ‘Thou shalt
have to atone for all (possible) heavy crimes (if thou
wert to give false evidence).’
24. Let him exhort the witnesses (with the following speeches) :
25. ‘Whatever places (of torture) await (the
killer of a Brdhmava and other) great criminals and
(the killer of a cow and other) minor offenders,
those places of abode are ordained for a witness
who gives false evidence ; .
26. ‘And the fruit of every virtuous act he has
done, from the day of his birth to his dying day,
shall be lost to him.
27. ‘Truth makes the sun spread his rays.
28. ‘Truth makes the moon shine.
29. ‘ Truth makes the wind blow.
30. ‘Truth makes the earth bear (all that is
upon it).
31. ‘Truth makes waters flow.
32. ‘Truth makes the fire burn.
33. ‘The atmosphere exists through truth.
34. ‘So do the gods.
35. ‘And so do the offerings.
36. ‘If veracity and a thousand horse-sacrifices
22, 23. Nand.’s interpretation of these two Sfitras, which has
been followed above, does not agree with Kullfika’s, of M. VIII, 88.
But in another passage of Manu (VIII, 113), where the same terms
recur, he interprets them like Nand.
36. This Sloka is also found in the Mahabh4rata I, 3095 &c.,
in the Markazdeya-purana VIII, 42, in the Hitopadesa IV, 129,
and, in a somewhat modified form, in the R&mayama II, 61, 10.
See Béhtlingk, Ind. Spriiche, 731 &c.
E 2
52 VISHNU. VIII, 37.
are weighed against each other, (it is found that)
truth ranks even higher than a thousand horsesacrifices.
37. ‘Those who, though acquainted with the facts,
and appointed to give evidence, stand mute, are
equally criminal with, and deserve the same punishment as, false witnesses.’ (After having addressed
them) thus, let the king examine the witnesses in
the order of their castes.
38. That plaintiff whose statement the witnesses
declare to be true, shall win his suit; but he whose
statement they declare to be wrong, shall certainly
lose it.
39. If there is contradictory evidence, let the
king decide by the plurality of witnesses; if equality
in number, by superiority in virtue; if parity in
virtue, by the evidence of the best among the
twice-born.
39. If there is contradictory evidence, let the
king decide by the plurality of witnesses; if equality
in number, by superiority in virtue; if parity in
virtue, by the evidence of the best among the
twice-born.
40. Whenever a perjured witness has given false
evidence in a suit, (the king) must reverse the
judgment; and whatever has been done, must be
considered as undone.
IX.
1. Now follows (the rule regarding) the performance of ordeals.
39. Nand. takes the term dvigottama, ‘the best among the
twice-born,’ as an equivalent for ‘Braéhmamas.’ Kullfka (on M.
VIII, 73) refers it to ‘twice-born men, who are particularly active
in the discharge of their religious duties.’
IX. 2. Y.II, 96, 99. — 11. M. VIII, 114, 115; Y.II, 95.—20—22.
Y. II, 95, 96, 99. — 23. Y. II, 98. — 33. Y. II, 97. The whole
section on ordeals (IX-XIV) agrees very closely with the corresponding section of the Institutes of Narada (5, 107-9, 8).
IX, 13. ORDEALS. 53
2. In cases of a criminal action directed against
the king, or of violence! (they may be administered)
indiscriminately.
3. In cases of (denial of) a deposit or of (alleged)
theft or robbery they must be administered each
according to the value (of the property claimed).
4. In all such cases the value (of the object
claimed) must be estimated in gold.
5. Now if its value amounts to less than one
Kvishmala, a SQdra must be made to swear by a
blade of Ddrva grass, (which he must hold in his
hand) ;
6. If it amounts to less than two Krvishzalas, by
a blade of Tila;
7. If it amounts to less than three Kvzshzalas,
by a blade of silver;
8. If it amounts to less than four Kvzshaalas, by
a blade of gold;
9. If it amounts to less than five K77shaalas, by.
a lump of earth taken from a furrow ;
10. If it amounts to less than half a Suvarza, a
Saidra must be made to undergo the ordeal by
sacred libation ;
11. If it exceeds that amount, (the judge must
administer to him) any one of the (other) ordeals,
viz. the ordeal by the balance, by fire, by water, or
by poison, considering duly (the season, &c.)
12. If the amount (of the matter in contest) is
twice as high (as in each of the last-mentioned
cases), a Vaisya must (in each case) undergo that
ordeal which has (just) been ordained (for a Sddra);
13. A Kshatriya (must undergo the same ordeals), if the amount is thrice as high;
2. 1 See VIII, 2, note.
54 VISHNU. IX, 14.
14. A Brahmaza, if it is four times as high. He
is, however, not subject to the ordeal by sacred
libation.
15. No judge must administer the (ordeal by)
sacred libation to a Brahmaza;
16. Except if it be done as a preliminary proof
of his dealing fairly in some future transaction.
17. Instead of (administering the ordeal by)
sacred libation to a Brahmaza (in suits regarding
an object, the value of which amounts to less than
two Suvarzas), let the judge cause him to swear’by
a lump of earth taken from a furrow.
17. Instead of (administering the ordeal by)
sacred libation to a Brahmaza (in suits regarding
an object, the value of which amounts to less than
two Suvarzas), let the judge cause him to swear’by
a lump of earth taken from a furrow.
18. To one formerly convicted of a crime (or of
perjury) he must administer one of the ordeals, even
though the matter in contest be ever so trifling.
19. But to one who is known (and esteemed)
among honest men and virtuous, he must not (administer any ordeal), even though the matter in contest
be ever so important.
20. The claimant must declare his willingness to
pay the fine (which is due in case of his being
defeated) ;
21. And the defendant must go through the
ordeal.
22. In cases of a criminal action directed against
the king, or of violence (an ordeal may be administered) even without (the claimant) promising
to pay the fine (due in case of defeat in ordinary
suits).
23. To women, Brahmamas, persons deficient in
an organ of sense, infirm (old) men, and sick persons,
the (ordeal by the) balance must be administered.
24. But it must not be administered to them
while a wind is blowing.
X,1 ORDEALS. 55
25. The (ordeal by) fire must not be administered to lepers, to infirm persons, or to blacksmiths;
26. Nor must it ever be administered in autumn
or summer.
27. The (ordeal by) poison must not be administered to lepers, bilious persons, or Brahmazas ;
28. Nor during the rainy season.
29. The (ordeal by) water must not be administered to persons afflicted with phlegm or (another)
illness, to the timid, to the asthmatic, nor to those
who gain their subsistence from water (such as
fishermen and the like) ;
30. Nor during (the two cold seasons) Hemanta
and Sisira (or from middle of November to middle
of March) ;
31. The (ordeal by) sacred libation must not be
administered to atheists ;
32. Nor when the country is afflicted with disease
or pestilence.
33. Let the judge summon the defendant at the
time of sunrise, after having fasted on the previous
day and bathed in his clothes, and make him go
through all the ordeals in the presence of (images of)
the gods and of the (assessors and other) Brahmazas.
X
1. Now follows the (rule regarding the ordeal by)
balance.
29. Nand. infers from a text of Narada (not found in his Institutes), that the plural is made use of in this Sfitra in order to
include women, children, sickly, old, and feeble persons.
32. According to Nand., the particle 4a is used here in order to
include fire, wind, grasshoppers, and other plagues.
X. 5,6. Y. II, 100.
56 VISHNU. X, 2.
2. The transverse beam, by which the balance
is to be suspended, should be fastened upon two
posts, four Hastas above the ground (each), and
should be made two Hastas long.
X. 5,6. Y. II, 100.
56 VISHNU. X, 2.
2. The transverse beam, by which the balance
is to be suspended, should be fastened upon two
posts, four Hastas above the ground (each), and
should be made two Hastas long.
3. The beam of the balance should be made of
strong wood (such as that of the Khadira or Tinduka trees), five Hastas long, and the two scales
must be suspended on both sides of it, (and the
whole suspended upon the transverse beam by
means of an iron hook).
4. Aman out of the guild of goldsmiths, or of
braziers, should make it equal on both sides.
5. Into the one scale the person (who is to be
tried by this ordeal) should be placed, and a stone
(or earth or bricks) or some other (equivalent) of
the same weight into the other.
6. The equivalent and the man having been
made equal in weight and (the position of the
scales) well marked, the man should be caused to
descend from the balance.
2. One Hasta, ‘cubit,’ the modern ‘hath,’ equals two Vitasti,
‘spans,’ and 24 Angulas, ‘ digits,’ the modern Angul. See Prinsep,
Useful Tables, p. 122.
3. See the plate of balance, according to the statements of Indian
legislators, in Professor Stenzler’s Essay, ‘ Uber die ind. Gottesurtheile,’ Journal of the German Oriental Society, IX.
4. Nand. infers from the use of the plural number and from a
passage of Pitamaha and Narada (see the Institutes of the latter, 5,
122), that merchants may also be appointed for this purpose.
6. Nand. refers the term sufihnitau krztva to the man and to
the equivalent, both having to be marked ‘ with the king’s seal or
in some other way, in order that no one may suspect the weight of
the equivalent or of the man to have been increased or lessened
by the addition or removal of other objects, or of clothes, ornaments, and the like.’ ‘Others’ explain the term in the way in
which it has been rendered above.
XI, 3. ORDEALS, 57
7. Next (the judge) should adjure by (the following) imprecations the balance
8. And the person appointed to look after the
weighing :
9. ‘Those places of torture which have been
prepared for the murderer of a Brahmaza, or for
a false witness, the same places are ordained for a
person appointed to look after the weighing, who
acts fraudulently in his office.
10. ‘Thou, O balance (dha¢a), art called by the
same name as holy law (dharma); thou, O balance,
knowest what mortals do not comprehend.
11. ‘This man, being arraigned in a cause, is
weighed upon thee. Therefore mayest thou deliver
him lawfully from this perplexity.’
12. Thereupon the judge should have him placed
into the one scale again. If he rises in it, he is
freed from the charge according to law.
13. In case of the strings bursting, or of the
splitting of the transverse beam, the man should be
placed in the scale once more. Thus the facts will
be ascertained positively, and a just sentence be the
result.
XI.
1. Now follows the (rule regarding the ordeal by)
fire.
13. In case of the strings bursting, or of the
splitting of the transverse beam, the man should be
placed in the scale once more. Thus the facts will
be ascertained positively, and a just sentence be the
result.
XI.
1. Now follows the (rule regarding the ordeal by)
fire.
2. He must make seven circles, sixteen Angulas?
in breadth each, the intervals being of the same
breadth.
3. Thereupon he must place seven leaves of the
XI. 2-9. Y. II, 103, rog—107.— 11. Y. II, 104.
2. 1See X, 2, note.
3. Nand. takes the term tata#, ‘thereupon,’ to imply that he
58 VISHNU. XI, 4.
holy fig-tree into the hands of the person (about to
perform the ordeal), who must turn his face towards
the east and stretch out both arms.
4. Those (leaves) and his hands he must bind
together with a thread.
5. Then he must place into his hands a ball
made of iron, red-hot, fifty Palas in weight, and
smooth.
6. Having received this, the person must proceed
through the (seven) circles, without either walking
at a very hurried pace, or lingering on his way.
7. Finally, after having passed the seventh
circle, he must put down the ball upon the
ground.
8. That man whose hands are burnt ever so
little, shall be deemed guilty; but if he remains
wholly unburnt, he is freed from the charge.
9. If he lets the ball drop from fear, or if there
exists a doubt as to whether he is burnt or not, let
him take the ball once more, because the proof has
not been decided.
10. At the beginning (of the whole ceremony)
the judge shall cause the person to rub some rice in
his hands, and shall mark (with red sap, or the like,
the already existing scars, eruptions of the skin, &c.,
which will thus have become visible). Then the
judge, after having addressed the iron ball (with the
following prayer), shall place it in his hands:
must previously examine the hands of the person about to perform
the ordeal and mark existing scars or eruptions of the skin, as
prescribed in Sfttra ro.
4. The particle 4a implies, according to Nand., that he must
further place seven Samf leaves, unbroken grains, Dfrva leaves,
and grain smeared with sour milk upon his hands, as ordained in
a passage of Pitamaha,
XII, 7. ORDEALS. 59
11. ‘ Thou, O fire, dwellest in the interior of all
creatures, like a witness. O fire, thou knowest
what mortals do not comprehend.
12. ‘This man being arraigned in a cause, desires to be cleared from guilt. Therefore mayest
thou deliver him lawfully from this perplexity.’
XII.
1. Now follows the (rule regarding the ordeal by)
water. ,
2. (The defendant must enter) water which is
free from mud, aquatic plants, (crabs and other)
vicious animals, (porpoises or other) large rapacious
animals living in water, fish, leeches, and other
(animals or plants).
3. The water having been addressed with the
Mantras (mentioned hereafter), he must enter it,
seizing the knees of another man, who must be
free from friendship or hatred, and must dive into
the water up to his navel.
3. The water having been addressed with the
Mantras (mentioned hereafter), he must enter it,
seizing the knees of another man, who must be
free from friendship or hatred, and must dive into
the water up to his navel.
4. At the same time another man must discharge
an arrow from a bow, which must neither be too
strong nor too weak.
5. That arrow must be fetched quickly by
another man.
6. He who is not seen above the water in the
mean time is proclaimed innocent. But in the
contrary case he is (declared) guilty, even though
one limb of his only has become visible.
7. ‘Thou, O water, dwellest in the interior of all
creatures, like a witness. O water, thou knowest
what mortals do not comprehend.
XII. 3-6, Y. II, 1 08, 109.
60 VISHNU. XII, 8.
©
8. ‘This man being arraigned in a cause, desires
to be cleared from guilt. Therefore mayest thou
deliver him lawfully from this perplexity.’
XIII.
1. Now follows the (rule regarding the ordeal by)
poison.
2. All (other) sorts of poison must be avoided
(in administering this ordeal),
3. Except poison from the Syznga tree, which
grows on the Himalayas.
4. (Of that) the judge must give seven grains,
mixed with clarified butter, to the defendant (while
reciting the prayer hereafter mentioned).
5. If the poison is digested easily, without violent
symptoms, he shall recognise him as innocent, and
dismiss him at the end of the day.
6. ‘On account of thy venomous and dangerous
nature thou art destruction to all living creatures ;
thou, O poison, knowest what mortals do not
comprehend.
7. ‘This man being arraigned in a cause, desires
to be cleared from guilt. Therefore mayest thou
deliver him lawfully from this perplexity.’
XIV.
1. Now follows the (rule regarding the ordeal
by) sacred libation.
2. Having invoked terrible deities (such as
Durga, the Adityas or others, the defendant) must
drink three handfuls of water in which (images of)
those deities have been bathed,
XIII. 3, 5-7. Y. Il, rro, rig.
XIV, 2, 4,5. ¥. II, 112, 113,
XV, 3. ORDEALS. 61
3. Uttering at the same time the words, ‘I have
not done this, with his face turned towards the
deity (in question).
4. He to whom (any calamity) happens within a
fortnight or three weeks (such as an illness, or fire,
or the death of a relative, or a heavy visitation by
the king),
5. Should be known to be guilty; otherwise (if
nothing adverse happens to him), he is freed from
the charge. A just king should honour (with presents of clothes, ornaments, &c.) one who has
cleared himself from guilt by an ordeal.
XVi.
1. Now there are twelve kinds of sons.
2. The first is the son of the body, viz. he who
is begotten (by the husband) himself on his own
lawfully wedded wife.
3. The second is the son begotten on a wife, viz.
one begotten by a kinsman allied by funeral oblations, or! by a member of the highest caste, on an
appointed (wife or widow).
2. The first is the son of the body, viz. he who
is begotten (by the husband) himself on his own
lawfully wedded wife.
3. The second is the son begotten on a wife, viz.
one begotten by a kinsman allied by funeral oblations, or! by a member of the highest caste, on an
appointed (wife or widow).
XV. 1-29. M. IX, 1247, 136, 198-181; Y. II, 127-132; Gaut.
XXVIII, 18, 19, 32, 33; Colebrooke, Dig. V, 4, CLXXXV; V, 4,
CCXXV. — 28-30. Colebrooke, Dig. V, 4, CCXCIX. — 30. M.
IX, 163. — 31. Colebrooke, Dig. V, 3, CXXI. — 32-34. M. IX,
201-203 ; Y. II, 140, 141; Gaut. XXVIII, 43, 44. — 32. Apast.
II, 6, 14, 1. — 34-38. Colebrooke, Dig.V, 5, CCCXXVII. — 40.
M. IX, 180; Y. II, 132.— 41, 42. M. IX, 182, 183. — 44. M.
IX, 138; Colebrooke, Dig. V, 4, CCCII. — 45-47. M. IX, 106,
137, 139. Of Chapters XV and XVII an excellent translation has
been published by Dr. Bihler in the Bombay Digest (I, ? 338-3493).
T have followed him literally almost throughout.
3. ' Ihave translated the reading votpaditaz, which was no doubt _
62 VISHNU. XV, 4.
4. The third is the son of an appointed daughter.
5. She is called an appointed daughter, who is
given away by her father with the words, ‘The son
whom she bears be mine.’
6. A damsel who has no brother is also (in every
case considered) an appointed daughter, though she
has not been given away according to the rule of
an appointed daughter.
7. The son of a twice-married woman is the
fourth.
8. She who, being still a virgin, is married for
the second time is called twice married (punarbhd).
9. She also is called twice married (punarbhd)
who, though not legally married more than once,
has lived with another man before her lawful
marriage.
8. She who, being still a virgin, is married for
the second time is called twice married (punarbhd).
9. She also is called twice married (punarbhd)
who, though not legally married more than once,
has lived with another man before her lawful
marriage.
the reading of Nandapazdita, as he paraphrases the whole clause
as follows, ‘ begotten by an elder or younger brother of the husband ; on failure of such, by a kinsman allied by funeral oblations ;
on failure of him, by one belonging to the same gotra (race) as the
husband ; on failure of him, by one descended from the same Rishi
ancestors as he; on failure of him, by a member of the
highest caste, i.e.a Brahmaza.’ The above reading is also found
in the London MS. of the text and in the two Calcutta editions.
Dr. Bihler’s MS., in which Nand.’s Commentary on this chapter is
wanting, has AotpaditaA, and he translates accordingly, ‘begotten by
a kinsman ..., who belongs to the highest caste.’ The same
reading is found in a quotation contained in Gagann@tha and Colebrooke’s Dig. loc. cit. (I quote from a very good though fragmentary Bengali MS. in my possession), where, however, this
clause runs as follows, niyuktay4m savarnena.kotpaditaA, ‘ begotten
by a man of equal class on a widow duly appointed,’ Colebrooke.
The other Smrrtis do not speak of the appointment of others than
kinsmen to beget a son on a widow, or wife of a eunuch, &c.,
unless YAgfiavalkya’s words (II, 128) sagotrevetarena va, ‘by a
Sagotra or by another,’ may be rendered, contrary to Vigfianesvara’s interpretation, by ‘a kinsman or one who is no kinsman.’
XV, 27. INHERITANCE. 63
-10. The son of an unmarried damsel is the
fifth.
(He is called so who is) born by an unmarried daughter in the house of her father.
12, And he belongs to the man who (afterwards)
marries the mother.
13. The son who is secretly born in the house
is the sixth.
14. He belongs to him in whose bed he is born.
15. The son received with a bride is the seventh.
16. He (is called so who) is the son of a woman
married while she was pregnant.
17. ‘And he belongs to the husband (of the pregnant bride).
18. The adopted son (dattaka) is the eighth.
19. And he belongs to him to whom he is given
by his mother or father.
20. The son bought is the ninth.
21. And he belongs to him by whom he is
bought.
22. The son self-given is the tenth.
23. And he belongs to him to whom he gave
himself.
24. The son cast away is the eleventh.
25. (He is called so) who was forsaken by his
father or mother (or by both).
26. And he belongs to him by whom he is
received.
27. The son born by any woman whomsoever?
is the twelfth.
24. } Yatra kvakanotpAdita, ‘born wherever,’ means, according to
Nand., ‘ begotten anyhow, but otherwise than the above-mentioned
sons, upon a woman, whether one’s own wife, or another man’s
wife, whether equal in caste or not, whether legally married to the
64 VISHNU. XV, 28.
28. Amongst these (sons) each preceding one
is preferable (to the one next in order).
XV, 28.
28. Amongst these (sons) each preceding one
is preferable (to the one next in order).
29. And he takes the inheritance (before the
next in order).
30. And let him maintain the rest.
31. He should marry unmarried (sisters) in a
manner correspondent with the amount of his
property.
32. Outcasts, eunuchs, persons incurably diseased, or deficient (in organs of sense or actions,
such as blind, deaf, dumb, or insane persons, or
lepers) do not receive a share.
33. They should be maintained by those who
take the inheritance.
34. And their legitimate sons receive a share.
35. But not the children of an outcast ;
36. Provided they were born after (the commission of) the act on account of which the parents
were outcasted.
37. Neither do children begotten (by husbands of
begetter or not, whether still a virgin or not, &c. But he adds
a very lengthy discussion, the upshot of which is, that the term
yatra kvaanotpAdita is applicable to adopted sons only, who, although they are considered as the sons of the adopter, or of the
legitimate husband of the woman, upon whom they were begotten
by another, may also become heirs to the begetter, in case he has
no other son. ‘Or this term refers to the son of a Sfidra concubine, whom Manu calls Parasava’ (M. IX, 178). The latter
interpretation agrees with the one proposed by Dr. Biihler, who
identifies the yatra kvakanotpadita with the ‘ Nishadda and Parasava
of other lawyers,’ especially of Baudh4yana (II, 2, 22), and with
the view taken by Gagannatha, who thinks that the Saudra (son of
a SQdra woman) is meant. ©
32. ‘The particle tu, “ but,” indicates that those who have entered
the order of ascetics must also be understood here.’ (Nand.)
34. ‘The particle 4a indicates that sons begotten on their wives
(Kshetragas) shall also receive a share.’ (Nand.)
XV, 47. INHERITANCE, 65
an inferior caste) on women of a higher caste
receive a share.
38. Their sons do not even receive a share of
the wealth of their paternal grandfathers.
39. They should be supported by the heirs.
40. And he who inherits the wealth, presents the
funeral oblation (to the deceased).
41. Amongst wives of one husband also the son
of one is the son of all (and must present funeral
oblations to them after their death).
42. Likewise, amongst brothers begotten by one
(father, the son of one is the son of all, and must
present funeral oblations to them all).
43. Let a son present the funeral oblations to
his father, even though he inherit no property.
44. Because he saves (trayate) his father from
the hell called Put, therefore (a male child) is called
put-tra (protector from Put, son) by Svayambha
himself. ;
45. He (the father) throws his debt on him (the
son); and the father obtains immortality, if he sees
the face of a living son.
46. Through a son he conquers the worlds,
through a grandson he obtains immortality, and
through the son’s grandson he gains the world of
the sun. ;
;
45. He (the father) throws his debt on him (the
son); and the father obtains immortality, if he sees
the face of a living son.
46. Through a son he conquers the worlds,
through a grandson he obtains immortality, and
through the son’s grandson he gains the world of
the sun. ;
47. No difference is made in this world between
the son of a son and the son of a daughter; for
even a daughter’s son works the salvation of a
childless man, just like a son’s son.
44. ‘Svayambhfi means the Veda.’ (Nand.)
[7] F
66 VISHNU. XVI, 1.
XVI.
1. On women equal in caste (to their husbands)
sons are begotten, who are equal in caste (to their
fathers).
2. On women of lower caste than their husbands
sons are begotten, who follow the caste of their
mothers.
3. On women of higher caste than their husbands
sons are begotten, who are despised by the twiceborn.
4. Among these, the son of a Sddra with a
Vaisya woman is called Ayogava.
5. The Pukkasa and MAagadha are sons of a
Vaisya and Sfdra respectively with a Kshatriya
woman.
6. The Kazdala, Vaidehaka, and Sita are the
sons of a Sidra, Vaisya, and Kshatriya respectively
with a Brahmaza woman.
7. Besides these, there are innumerable other
mixed castes produced by further intermixture between those that have been mentioned.
8. Ayogavas must live by artistic performances
(such as public wrestling, dancing, and the like).
9. Pukkasas must live by hunting.
10. Magadhas must live-by calling out in public
the good qualities (of saleable commodities).
11. Kandalas must live by executing criminals
sentenced to death.
XVI. 1. M. X, 5; Y.1, 90; Apast. II, 6, 13, 1. — 4-6. M.X,
11, 12; Y. I, 93, 94; Gaut. IV, 17. — 7. M. X, 31. — 8-15. M.
X, 47-53. — 17. M. X, 57. — 18. M. X, 62.
ro. According to Manu (X, 47) the Magadhas are to live by
traffic.
XVIL, 1. INHERITANCE. 67
12. Vaidehakas must live by keeping (dancing
girls and other public) women and profiting by what
they earn.
13. Sftas must live by managing horses.
14. Kanddlas must live out of the town, and
their clothes must be the mantles of the deceased.
In this their condition is different (from, and lower
than, that of the other mixed castes).
15. All (members of mixed castes) should have
intercourse (of marriage, and other community)
only between themselves.
16. (In the lower castes also) the son inherits the
_ property of his father.
17. All members of those mixed castes, whether
their descent has been kept secret or is generally
known, may be found out by their acts.
18. Desertion of life, regardless of reward, in
order to save a Bréhmama, or a cow, or for the sake
of a woman or child, may confer heavenly bliss even
upon (members of those) base castes.
XVII.
1. If a father makes a partition with his sons,
he may dispose of his self-acquired property as he
thinks best.
XVII.
1. If a father makes a partition with his sons,
he may dispose of his self-acquired property as he
thinks best.
XVII. 1. Y. I, 114. — 2. Y. Il, 121. — 3. M. IX, 216; Y. I,
122; Gaut. XXVIII, 29; Colebrooke, Dig. V, 2, CII. — 4-16. M.
IX, 185-189; Y. II, 135-137; Apast. II, 6, 14, 2-3; Gaut.
XXVIII, 21. — 4-13, 15. Colebrooke, Dig. V, 8, CCCCXVII;
V, 8, CCCCLIX. — 17. M. IX, 211, 212; Y. II, 138; Gaut.
XXVIII, 28. — 18. M. IX, 194, 195; Y.IJ, 143, 144; Colebrooke,
Dig. V, 9, CCCCLVII. — 19. M. IX, 196; Y. II, 145. — 20. M.
IX, 197; Y. II, 145. — 21. M. IX, 192; Y. II, 145; Gaut.
XXVIII, 24; Colebrooke, Dig. V, 9, CCCCXCIV. — 22. M. IX,
200; Colebrooke, Dig. V, 9, CCCCLXXIII. — 23. Y. II, 120.
F 2
68 VISHNU. XVII, 2.
2. But in regard to wealth inherited of the
paternal grandfather, the ownership of father and
son is equal.
3. (Sons), who have separated from their father,
should give a share to (a brother) who is born after
partition.
4. The wealth of a man who dies without male
issue goes to his wife;
5. On failure of her, to his daughter ;
6. On failure of her, to his father ;
7. On failure of him, to his mother ;
8. On failure of her, to his brother ;
g. On failure of him, to his brother’s son;
10. On failure of him, to the relations called
Bandhu ;
11. On failure of them, to the relations called
Sakulya ;
12. On failure of them, to a fellow-student ;
13. On failure of him, it goes to the king, with
the exception of a Brahmaza’s property.
14. The property of a Brahmaza goes to (other)
Brahmazas.
8. ‘On failure of brothers the sister inherits.’ (Nand.)
9. ‘On failure of a brother’s son the sister’s son inherits.’ (Nand.)
1o. Bandhu means Sapivda (allied by funeral oblations). The
inheritance goes first to the Sapizdas on the father’s side in the
following order: (the brother’s son), the brother’s grandson, the
grandfather, his son, grandson, and great-grandson, the great-grandfather, his son, grandson, and great-grandson. Then follow the
mother’s Sapindas in the same order. (Nand.)
11. Sakulya means distant kinsmen, beginning with the fifth in
descent and ascent. On failure of such, the inheritance goes to the
spiritual teacher ; on failure of him, to a pupil of the deceased, as
ordained by Apastamba (II, 6, 14, 3); and on failure of him, to a
fellow-student, as stated in Stra 12. (Nand.)
XVII, 20. INHERITANCE, 69
15. The wealth of a (deceased) hermit shall be
taken by his spiritual teacher ;
16, Or his pupil (may take it).
17. But let a reunited coparcener take the share
of his reunited coparcener who has died (without
issue), and a uterine brother that of his uterine
brother, and let them give (the shares of their
deceased coparceners and uterine brothers) to the
sons of the latter.
17. But let a reunited coparcener take the share
of his reunited coparcener who has died (without
issue), and a uterine brother that of his uterine
brother, and let them give (the shares of their
deceased coparceners and uterine brothers) to the
sons of the latter.
18. What has been given to a woman by her
father, mother, sons, or brothers, what she has
received before the sacrificial fire (at the marriage
ceremony), what she receives on supersession, what
has been given to her by her relatives, her fee
(Sulka), and a gift subsequent, are called ‘woman’s
property’ (Stridhana).
19. If a woman married according to (one of the
first) four rites, beginning with the Brahma rite,
dies without issue, that (Stridhana) belongs to her
husband.
20. (If she has been married) according to (one
of) the other (four reprehensible rites), her father
shall take it.
18. ‘ Sulka, “ fee,” denotes the price or value of a house or other
valuable object presented to the bride by her father; or it means
the fee paid for her by the bridegroom.’ (Nand.) The latter interpretation is evidently the correct one. The bride’s ‘fee’ (see Gaut.
XXVIII, 25), from being originally the price due to the parents
or guardian of the bride for surrendering her to the bridegroom,
became in after times a wedding present, which the bride received
from the bridegroom either directly or through her parents. This
is the only way to account for the Sulka being enumerated among
the constituent parts of Stridhana in this place. See also I. D.
Mayne, Hindu Law and Usage, §§ 77, 566; Mayr, Indisches
Erbrecht, 170 seq.; Jolly, Stellung der Frauen, 23, note.
19, 20. See XXIV, 17-27.
70 VISHNU. XVII, 21.
21. If she dies leaving children, her wealth goes
in every case to her daughter.
22. Ornaments worn by women when their husbands were alive, the heirs shall not divide among
themselves ; if they divide them, they become outcasts.
23. (Coparceners) descended from different fathers
must adjust their shares according to the fathers.
Let each take the wealth due to his father, no other
(has a right to it).
XVIII.
1. If there are four sons of a Brahmava (springing
from four different wives) of the four castes, they
shall divide the whole estate of their father into ten
parts.
2. Of these, let the son of the Brahmaza wife
take four parts ;
3. The son of the Kshatriya wife, three parts ;
4. The son of the Vaisya wife, two parts ;
5. The son of the Sddra wife, a single part.
22. My rendering of this Sloka is based upon Kullika’s interpretation of the identical passage of Manu (IX, 200), which is supported
by Vigtanesvara (Mitakshara I, 4, 19 in Colebrooke’s version),
Madhava (Burnell, Daya-Vibhaga 51), Varadaréga (Burnell, Varadaraga’s Vyavaharanirnaya 49), and others. Nand. proposes a
different interpretation, on which rests Dr. Biihler’s rendering,
‘Those ornaments, which the wives usually wear, should not be
divided by the heirs whilst the husbands are alive,’
Nand. proposes a
different interpretation, on which rests Dr. Biihler’s rendering,
‘Those ornaments, which the wives usually wear, should not be
divided by the heirs whilst the husbands are alive,’
XVIII. 1-5. M. IX, 149, 151-153; Y. II, 125. — 11, 25-27.
Y. II, 125. — 1-31, 38-40. Colebrooke, Dig. V, 3, CLIII. — 32-
37. Colebrooke, Dig. V, 3, CLXXII; V, 2, LXXXVI; V, 1, LIV.
— 36. Y. II, 114; Apast. IT, 6,14, 1. — 41. M.IX, 210, — 42, 43.
M. IX, 208, 209; Y. II, 118, 119. — 44. M. IX, 219; Gaut.
XXVIII, 46, 47. — 43, 44. Colebrooke, Dig. V, 2, XCI; V, 5,
CCCLXIII.
XVIII, rs. INHERITANCE. 71
6. Again, if there are three sons of a Brahmaza
(by wives of different castes), but no son bya Sidra
(wife) among them, they shall divide the estate into
nine parts.
7. (Of these) let them take, each in the order of
his caste, shares amounting to four, three, and two
parts of the whole respectively.
8. (If there are three sons by wives of different
castes, but) no Vaisya among them, they shall
divide the estate into eight parts, and take four
parts, three parts, and one part respectively.
g. (If there are three sons, but) no Kshatriya
among them, they shall divide it into seven parts,
and take four parts, two parts, and a single part
respectively.
10. If there is no Brahmaza among them, they
shall divide it into six parts, and take three parts,
two parts, and a single part respectively.
11. If there are sons of a Kshatriya by a Kshatriya, a Vaisya, and a Sfdra wife, the mode of
division shall be the same (i.e. the estate shall be
divided into six parts, &c.)
12. Again, if there are two sons of a Brahmaza,
the one belonging to the Brahmaza and the other
to the Kshatriya caste, they shall divide the estate
into seven parts; and of these the Brahmaza son
shall take four parts ;
13. The Kshatriya son, three parts.
14. Again, if there are two sons of a Brahmaza,
and the one belongs to the Brahmaza and the other
to the Vaisya caste, the estate shall be divided into
six parts; and of these, the Brdhmaza shall take
four parts ;
15. The Vaisya, two parts.
72 VISHNU. XVIII, 16.
16. Again, if there are two sons of a Brahmaza,
and the one belongs to the Brahmaza and the other
to the Sfidra caste, they shall divide the estate into
five parts ;
17. And of these, the Brahmavza shall take four
parts ;
18. The Sidra, a single part.
19. Again, if there are two sons of a Brahmama or
a Kshatriya, and the one belongs to the Kshatriya
and the other to the Sidra caste, they shall divide
the estate into five parts;
20. And of these, the Kshatriya shall take three
parts ;
21. The Sfdra, one part.
22. Again, if there are two sons of a Brahmaza
or a Kshatrlya, and the one belongs to the Kshatriya, the other to the Sidra caste, they shall divide
the estate into four parts;
23. And of these, the Kshatriya shall take three
parts ;
24. The Sfdra, a single part.
The Sfdra, one part.
22. Again, if there are two sons of a Brahmaza
or a Kshatrlya, and the one belongs to the Kshatriya, the other to the Sidra caste, they shall divide
the estate into four parts;
23. And of these, the Kshatriya shall take three
parts ;
24. The Sfdra, a single part.
25. Again, if there are two sons of a Brahmaza
or a Vaisya or a Sidra, and the one belongs to the
Vaisya, the other to the Stdra caste, they shall
divide the estate into three parts;
26. And of these, the Vaisya shall take two
parts ;
27. The Sfdra, a single part.
28. If a Brahmaza has an only son, he shall
take the whole estate, provided he be a Brahmama,
Kshatriya, or Vaisya.
29. If a Kshatriya has (an only son who is) either
a Kshatriya or a Vaisya, (the rule shall be the
same.)
XVIII, 40. INHERITANCE, 73
30. If a Vaisya has (an only son who is) a Vaisya,
(the rule shall also be the same) ;
31. (And so shall the only) son of a Sadra (be
sole heir) to his SQdra (father).
32. A Stdra, who is the only son of a father
belonging to a twice-born caste, shall inherit one
half of his property ;
33. The other half shall devolve in the same way
as the property of one who died without leaving
issue.
34. Mothers shall receive shares proportionate to
their sons’ shares;
35. And so shall unmarried daughters.
36. Sons, who are equal in caste (to their father),
shall receive equal shares.
37. A best part (the twentieth part of the inheritance, &c.) shall be given to the eldest, as his
additional share.
38. If there are two sons by a Brahmaza wife,
and one son by a Stidra wife, the estate shall be
divided into nine parts; and of these, the two sons
.of the Brahmamwa wife shall take two parts, the one
son of the Sadra wife, a single part.
39. If there are two sons by a Sddra, and one
son by a Brahmaza wife, the estate shall be divided
into six parts; and of these, the son of the Brahmaza wife shall take four parts, and the two sons of the
Sddra wife together shall take two parts.
40. Upon the same principles the shares have to
be adjusted in other cases also.
33. See XVII, 4 seq.
34. ‘That is to say, a Brahmasa wife shall take four parts, a
Kshatriya wife, three parts,’ &c. (Nand.)
37. See Gaut. XXVIII, 5.
74 VISHNU. XVII, 41.
41. If (brothers), who after a previous division
of the estate live again together as parceners,
should make a second partition, the shares must be
equal in that case, and the eldest has no right to an
additional share.
42. What a brother has acquired by his own
efforts, without using the patrimony, he must not
give up (to his brothers or other co-heirs), unless by
his own free will; for it was gained by his own
exertion.
43. And if a man recovers (a debt or other property), which could not before be recovered by his
father, he shall not, unless by his own free will,
divide it with his sons; for it is an acquisition made
by himself.
43. And if a man recovers (a debt or other property), which could not before be recovered by his
father, he shall not, unless by his own free will,
divide it with his sons; for it is an acquisition made
by himself.
44. Apparel, vehicles! (carriages or riding-horses),
and ornaments (such as are usually worn according
to the custom of the caste), prepared food, water (in
a well or pool), females (slaves or mistresses of the
deceased), property destined for pious uses or sacrifices, a common pasture-ground?, and a book, are
indivisible.
42. The term svayamfhitalabdham has been translated according
to Kullaka (on M. IX, 208). Nand. interprets this Sloka thus,
‘What a brother has acquired by- his own efforts, and what has
been given to him, at his desire (by friends or others), he must
not give up,’ &c.
43. Here again I have followed Kullfika (on M. IX, 209), and
deviated from Nand.’s interpretation, who renders this Sloka as
follows, ‘If a man recovers property, &c., or if he gains property by himself (by his learning or valour, &c.) ...’
44. 1 The term pattra has been rendered above in accordance
with the first interpretation proposed by Nand., and with Kullfika’s
interpretation (on M. IX, 219). Vigfidnesvara (in his comment
upon the same passage of Manu) refers it to written documents,
such especially as relate to a debt to be paid to the deceased ; and
XIX, 8. FUNERAL CEREMONIES. 75
XIX.
1. He must not cause a member of a twice-born
caste to be carried out by a Sfdra (even though he
be a kinsman of the deceased) ;
2. Nor a Stidra by a member of a twice-born
caste.
3. A father and a mother shall be carried out by
their sons (who are equal in caste to their parents).
4. But SQdras must never carry out a member of
a twice-born caste, even though he be their father.
5. Those Brahmazas who carry out (or follow
the corpse of) a (deceased) Brahmaza who has no
relatives shall attain a mansion in heaven.
6. Those who have carried out a dead relative
and burnt his corpse, shall walk round the pile from
left to right, and then plunge into water, dressed in
their clothes.
7. After having offered a libation of water to the
deceased, they must place one ball of rice on blades
of Kusa grass, (and this ceremony has to be repeated on each subsequent day, while the period of
impurity lasts.)
8. Then, having changed their dress, they must
this interpretation is mentioned by Nand. also. But there is no
reason why an unliquidated demand should not be divided ; and
written documents are only twice referred to in the code of Manu
(VIII, 168, and IX, 232).—®* In translating the term praéara I
have again followed Kullftka loc. cit. ; see also Petersburg Dictionary
s.v. Nand. interprets this term as denoting ‘a path leading to or
fromthe house.’
XIX. 1. M.V, 104. — 2. Y. III, 26. — 6. M.V, 103; Y. III,
26.— 7, 8. Y. Ill, 7, 12, 13. — 14-17. M.V, 73; Y. III, 16.
‘Chapters XIX-XXXII contain the section on Alara, “Holy
Usage.”’ (Nand.)
76 VISHNU. XIX, 9.
Nand. interprets this term as denoting ‘a path leading to or
fromthe house.’
XIX. 1. M.V, 104. — 2. Y. III, 26. — 6. M.V, 103; Y. III,
26.— 7, 8. Y. Ill, 7, 12, 13. — 14-17. M.V, 73; Y. III, 16.
‘Chapters XIX-XXXII contain the section on Alara, “Holy
Usage.”’ (Nand.)
76 VISHNU. XIX, 9.
bite Nimba leaves between their teeth, and having
stepped upon the stone threshold, they must enter
the house.
9. Then they must throw unbroken grains into
the fire.
1o. On the fourth day they must collect the
bones that have been left.
11. And they must throw them into water from
the Ganges.
12, As many bones of a man are contained in
the water of the Ganges, so many thousands of
years will he reside in heaven.
13. While the term of impurity lasts, they must
continually offer a libation of water and a ball of
rice to the deceased.
14. And they must eat food which has been
bought, or which they have received unsolicited.
15. And they must eat no meat.
16. And they must sleep on the ground.
17. And they must sleep apart.
18. When the impurity is over, they must walk
forth from the village, have their beards shaved,
and having cleansed themselves with a paste of
sesamum, or with a paste of mustard-seed, they
must change their dress and re-enter the house.
19. There, after reciting a propitiatory prayer,
they must honour the Brahmamas,
13. The duration of the impurity varies according to the caste
&c. of the deceased. See XXII.
14. The particle 4a, according to Nand., indicates that factitious
salt must also not be used by them, as stated in a Smriti.
15. Nand. refers the particle £a to an implied prohibition to eat
fish, which he quotes from a text of Gautama (not found in his
Institutes).
XX, 6. FUNERAL CEREMONIES. 77
20. The gods are invisible deities, the Brahmazas
are visible deities.
21. The Brahmazas sustain the world.
22. It is by the favour of the Brahmavas that
the gods reside in heaven; a speech uttered by
Brahmazas (whether a curse or a benediction) never
fails to come true.
23. What the Bréhmamzas pronounce, when highly
pleased (as, if they promise sons, cattle, wealth, or
some other boon to a man), the gods will ratify;
when the visible gods are pleased, the invisible
gods are surely pleased as well.
24. The mourners, who lament the loss of a relative, shall be addressed by men gifted with a
tranquil frame of mind with such consolatory
speeches as I shall now recite to thee, O Earth,
who art cherished to my mind. .
XX.
1. The northern progress of the sun is a day
with the gods.
2. The southern progress of the sun is (with
them) a night.
3. A year is (with them) a day and a night;
4. Thirty such are a month ;
5. Twelve such months are a year.
6. Twelve hundred years of the gods are a
Kaliyuga.
XX. 1-3. M.I, 67. — 6-9. M. I, 69, 70. — 10. M.I, 71. — 11.
M. I, 79. — 12-14. M.I, 72. — 30. Y. II, 11.
3. A year is (with them) a day and a night;
4. Thirty such are a month ;
5. Twelve such months are a year.
6. Twelve hundred years of the gods are a
Kaliyuga.
XX. 1-3. M.I, 67. — 6-9. M. I, 69, 70. — 10. M.I, 71. — 11.
M. I, 79. — 12-14. M.I, 72. — 30. Y. II, 11.
6. The Kaliyuga itself consists of a thousand years only; but it
is both preceded and followed by a twilight lasting a hundred
years. Itis similar with the three other Yugas. (Nand.)
78 VISHNU. XX, 7.
7. Twice as many (or two thousand four hundred)
are a Dvdpara (Yuga).
8. Thrice as many (or three thousand six hundred) are a TretA (Yuga).
9. Four times as many (or four thousand eight
hundred) are a Krzta Yuga.
10. (Thus) twelve thousand years make a Katuryuga (or period of four Yugas).
11. Seventy-one Katuryugas make a Manvantara
(or period of a Manu).
12. A thousand Katuryugas make a Kalpa.
13. And that is a day of the forefather (Brahman).
14. His night also has an equal duration.
15. If so many such nights and days are put
together that, reckoned by the month and by the
year, they make up a period of a hundred years (of
Brahman) it is called the age of one Brahman.
16. A day of Purusha (Vishzu) is equal in duration to the age of one Brahman.
17. When it ends, a Mahakalpa is over.
18. The night following upon it is as long.
19. The days and nights of Purusha that have
gone by are innumerable;
20. And so are those that will follow.
21. For Kala (time) is without either beginning
or end.
22. Thus it is, that in this Kala (time), in whom
there is nothing to rest upon, and who is everlasting, I can espy nothing created in which there is the
least stability.
23. The sands in the Ganges and (the waters
pouring down from the sky) when Indra sends rain
21. ‘Kala means Vishzu in this place.’ (Nand.)
XX, 31. FUNERAL CEREMONIES. 79
can be counted, but not the number of ‘Forefathers’
(Brahmans) who have passed away.
24. In each Kalpa, fourteen chiefs of the gods
(Indras) go to destruction, as many rulers of the
world (kings), and fourteen Manus.
25. And so have many thousands of Indras and
hundred thousands of princes of the Daityas (such
as Hirazyakasipu, Hirazyaksha, and others) been
destroyed by Ka4la (time). What should one say
of human beings then?
26. Many royal Azshis too (such as Sagara), all
of them renowned for their virtues, gods and Brahmanical Azshis (such as Kasyapas) have perished
by the action of Kala.
27. Those even who have the power of creating
and annihilating in this world (the sun, moon, and
other heavenly bodies) continually perish by the
act of Kala; for K4la (time) is hard to overcome.
28. Every creature is seized upon by Kala and
carried into the other world. It is the slave of its
actions (in a former existence). Wherefore then
should you wail (on its death) ?
28. Every creature is seized upon by Kala and
carried into the other world. It is the slave of its
actions (in a former existence). Wherefore then
should you wail (on its death) ?
29. Those who are born are sure to die, and
those who have died are sure to be born again.
This is inevitable, and no associate can follow a
man (in his passage through mundane existence).
30. As mourners will not help the dead in this
world, therefore (the relatives) should not weep, but
perform the obsequies to the best of their power.
31. As both his good and bad actions will follow
27. Here also Kala, the god of time, is another name for Vishnu.
(Nand.)
29. The same proverb occurs in the Ramayaaa II, 84, 21, and in
the Bhagavadgita II, 27. See Béhtlingk, Ind. Spriiche, 2383.
80 VISHNU. XX, 32.
him (after death) like associates, what does it matter
to a man whether his relatives mourn over him
or no?
32. But as long as his relatives remain impure,
the departed spirit finds no rest, and returns to visit
(his relatives), whose duty it is to offer up to him
the funeral ball of rice and the water libation.
33. Till the Sapizdikaraza! has been performed,
the dead man remains a disembodied spirit (and is
afflicted with hunger and thirst). Give rice and a
jar with water to the man who has passed into the
abode of disembodied spirits.
34. Having passed into the abode of the manes
(after the performance of the Sapivdikaraza) he
enjoys in the shape of celestial food his portion of
the Sraddha (funeral oblation) ; offer the SrAddha,
therefore, to him who has passed into the abode of
the manes. .
35. Whether he has become a god, or stays in
hell, or has entered the body of an animal, or of a
human being, he will receive the Sraddha offered to
him by his relatives.
36. The dead person and the performer of the
Sraddha are sure to be benefitted by its performance. Perform the Srdddha always, therefore,
abandoning bootless grief.
37. This is the duty which should be constantly
discharged towards a dead person by his kinsmen ;
by mourning a man will neither benefit the dead
nor himself.
38. Having seen that no help is to be had from
this world, and that his relations are dying (one after
33. 'See XXI, 12.
XX, 45. FUNERAL CEREMONIES. 81
the other), you must choose virtue for your only
associate, O ye men.
39. Even were he to die with him, a kinsman is
unable to follow his dead relative: all excepting his’
wife are forbidden to follow him on the path of
Yama.
40. Virtue alone will follow him, wherever he
may go; therefore do your duty unflinchingly in
this wretched world.
41. To-morrow’s business should be done to-day,
and the afternoon's business in the forenoon; for
death will not wait, whether a person has done it
or not.
42. While his mind is fixed upon his field, or traffic,
or his house, or while his thoughts are engrossed
by some other (beloved) object, death suddenly
carries him away as his prey, as a she-wolf catches
a lamb.
42. While his mind is fixed upon his field, or traffic,
or his house, or while his thoughts are engrossed
by some other (beloved) object, death suddenly
carries him away as his prey, as a she-wolf catches
a lamb.
43. Kala (time) is no one’s friend and no one’s
enemy: when the effect of his acts in a former
existence, by which his present existence is caused,
has expired, he snatches a man away forcibly.
44. He will not die before his time has come,
even though he has been pierced by a thousand
shafts ; he will not live after his time is out, even
though he has only been touched by the point of
a blade of Kusa grass.
45. Neither drugs, nor magical formulas, nor
39. This is an allusion to the custom of Sattee. (Nand.) See
XXV, 14.
41. This proverb is found in the Mahabhfrata also (XII, 6536,
&c.) See Bohtlingk, Ind. Spriiche, 6595.
43. This proverb is also found in the Mahabharata XI, 68, and
Ramayana IV, 18, 28, and other works. See Béhtlingk, 3194.
45. ‘ Neither will presents of gold (to Brahmazas) or other such
[7] G
82 VISHNU. XX, 46.
burnt-offerings, nor prayers will save a man who is
in the bonds of death or old age.
46. An impending evil cannot be averted even
by a hundred precautions ; what reason then for you
to complain ?
47. Even as a calf finds his mother among a
thousand cows, an act formerly done is sure to find
the perpetrator.
48. Of existing beings the beginning is unknown,
the middle (of their career) is known, and the end
again unknown; what reason then for you to complain ?
49. As the body of mortals undergoes (successively the vicissitudes of) infancy, youth, and old
age, even so will it be transformed into another
body (hereafter); a sensible man is not mistaken
about that.
50. As a man puts on new clothes in this world,
throwiny aside those which he formerly wore, even
so the self of man puts on new bodies, which are in
accordance with his acts (in a former life).
51. No weapons will hurt the self of man, no fire
burn it, no waters moisten it, and no wind dry it up.
52. It is not to be hurt, not to be burnt, not to
be moistened, and not to be dried up; it is imperishable, perpetual, unchanging, immovable, without beginning.
acts of liberality save him, as the use of the particle 4a implies.’
(Nand.)
47. This proverb is also found in the Mah4bh4rata XII, 6760,
Paftdatantra II, 134, and other works. See Bohtlingk, Ind.
Spriiche, 5114.
48. This proverb is also found in the Bhagavadgfta II, 28.
See Bohtlingk, Ind. Spriiche, 704.
50. Regarding transmigration, see below, XLIV, XLV.
XXI, 2, FUNERAL OBLATIONS. 83
53. It is (further) said to be immaterial, passing
all thought, and immutable. Knowing the self of
man to be such, you must not grieve (for the
destruction of his body).
XXI.
See Bohtlingk, Ind. Spriiche, 704.
50. Regarding transmigration, see below, XLIV, XLV.
XXI, 2, FUNERAL OBLATIONS. 83
53. It is (further) said to be immaterial, passing
all thought, and immutable. Knowing the self of
man to be such, you must not grieve (for the
destruction of his body).
XXI.
1. Now then}, (on the day) after the impurity is
over, let him bathe duly (during the recitation of
Mantras), wash his hands and feet duly, and sip
water duly, (and having invited some Brahmazas),
as many as possible, who must cleanse themselves
_in the same way and turn their faces towards the north, let him bestow presents of perfumes, garlands, clothes and other things (a lamp, frankincense,
and the like) upon them, and hospitably entertain
them.
2. At the Ekoddishéa (or Sraddha for one
recently deceased) let him alter the Mantras?! so as
to refer to (the) one person (deceased) 2.
XXI. r-11. Asv. IV, 7; Par. II, 10, 48-53; Sankh. IV, 2;
M. III, 247; Y. III, 250, 251, 255. — 12-23. Sankh. IV, 3; V, 9;
Y. I, 252-254. Regarding the parallel passages of the Kathaka
Grthya-sfitra, see the Introduction.
1. } ‘Having said, in the previous Chapter (XX, 30), that “the
obsequies should be performed,” he now goes on to describe that
part of the obsequies which has not yet been expounded, viz. the
“first Sraddha.” ’ (Nand.)
2. 1The Mantras here referred to are those contained in the
description of the Parvaza and other ordinary Sréddhas in Chapter
LXXIII. Thus, the Mantra, ‘This is your (share), ye manes’
(LXXIII, 12, 13), has to be altered into, ‘ This is thy (share), father ;’
and so on. Devapala, in his Commentary on the Kashaka Grthyasfitra, gives an accurate statement of all the modifications which
the ordinary Mantras have to undergo at the Ekoddish/a.—*Nand.
states that not only the Mantras, but the whole ritual should be
modified. The nature of the latter modifications is stated by Yagfiavalkya loc. cit. and by Sankhayana loc. cit.
G 2
84 VISHNU. XXI, 3.
3. Close to the food left (by the Brahmamzas) let
him offer a ball of rice, at the same time calling out
his name and (that of) his race.
4. The Brahmavzas having taken food and having
been honoured with a gift, let him offer, as imperishable food, water to the Br&hmamzas, after
having called out the name and Gotra of the deceased; and let him dig three trenches, each four
Angulas in breadth, their distance from one another
and their depth also measuring (four Angulas), and
their length amounting to one Vitasti (or twelve
Angulas).
5. Close by the trenches let him light three fires,
and having added fuel to them, let him make three
oblations (of boiled rice) in each (fire, saying),
6. ‘Svadh4 and reverence to Soma, accompanied
by the manes.
7. ‘Svadha4 and reverence to Agni, who conveys
the oblations addressed to the manes.
8. ‘Svadha and reverence to Yama Angiras.’
‘Svadh4 and reverence to Soma, accompanied
by the manes.
7. ‘Svadha4 and reverence to Agni, who conveys
the oblations addressed to the manes.
8. ‘Svadha and reverence to Yama Angiras.’
9. Then let him offer balls of rice as (ordained)
before (in Stra 3) on the three mounds of earth
(adjacent to the three trenches).
10. After having filled the three trenches with
3. This must be done with the Mantra, ‘This is for you.’
(Nand.) Regarding this Mantra, see note on Sitra ro.
4. The ‘imperishable water,’ akshayyodakam, derives its name
from the Mantra, with which it is delivered, expressing the wish
that the meal ‘may give imperishable satisfaction’ (akshayyam
astu). This is the explanation which Nand. gives of the term
akshayyodakam in his gloss on LXXIII, 27. In his comment on
the present Sfitra he says that the ‘imperishable water’ must be
presented with the (further?) Mantras, ‘ Let arrive’ and ‘Be
satisfied.’ See Y.I, 251; Sankh. IV, 2, 5, 6.
10. The whole Mantra runs as follows, ‘ This is for you, father,
XXI, 14. FUNERAL OBLATIONS. 85
rice, sour milk, clarified butter, honey, and meat,
let him mutter (the Mantra), ‘This is for you.’
11. This ceremony he must repeat monthly, on
the day of his death.
12. At the close of the year let him give food to
the Brahmamas, after having fed the gods first, in
honour of the deceased and of his father, grand-father, and great-grandfather.
13. At (the Ekoddish¢a belonging to) this ceremony let him perform the burnt-offering, the invitation, and (the offering of) water for washing the
feet.
14. Then he must pour the water for washing
the feet and the Arghya (water libation) destined for
the deceased person into the three vessels containing the water for washing the feet, and the
three other vessels containing the Arghya of his
three ancestors. At the same time he must mutter
and for those after you.’ But in the present case (at a ‘first
Sréddha’) the name of the deceased has to be substituted for the
word ‘father.’ (Nand.) Although Nand. quotes this Mantra from
Asvalayana’s Srauta-sfitra, it seems probable that the author of the
Vishwu-sfitra took it from the KAshaka (IX, 6 of the Berlin MS.)
11. The Sftras following next refer to the Sapizdikarana or
‘ceremony of investing a dead person with the rights of a Sapisda.’
12. ‘He must invite six Brahmazas altogether, four as representatives of the deceased person and of his three ancestors, two for
the offering to be addressed to the Visvedevas. The Brahmama,
who represents the deceased person, must be fed according to the
rule of the Ekoddish/a, and the three Brahmazas, who represent
the three ancestors, must be fed according to the rule of the
Parvana Straddha, as laid down in Chapter LXXIII.’ (Nand.)
13. The import of this Satra is, that those three ceremonies must
not be omitted in the present case, as is otherwise the case at an
Ekoddishéa. (Nand.)
14. } The following is a translation of the whole of this Mantra,
86 VISHNU. XXI, 1g.
The import of this Satra is, that those three ceremonies must
not be omitted in the present case, as is otherwise the case at an
Ekoddishéa. (Nand.)
14. } The following is a translation of the whole of this Mantra,
86 VISHNU. XXI, 1g.
(the two Mantras), ‘May earth unite thee}, and
‘United your minds 2.’
15. Near the leavings he must make (and put)
four balls of rice.
16. Let him show out the Brahmazas, after they
have sipped water duly and have been presented by
.him with their sacrificial fee.
17. Then let him knead together the ball of the
deceased person with the three balls (of the three
ancestors), as (he has mixed up) his water for
washing the feet and his Arghya (with theirs).
18. Let him do the same (with the balls placed)
near the three trenches.
19. Or (see Sitra 12) the Sapizdikarava must be
performed on the thirteenth, after the monthly
Sraddha has been performed on the twelfth! day.
20. For Siadras it should be performed on the
twelfth day, without Mantras.
21. If there be an intercalary month in that year,
he must add one day to the (regular days of the)
monthly Sraddha.
22. The ceremony of investing women with the
relationship of Sapizda has to be performed in the
same manner. Later, he must perform a Sraddha
every year, while he lives, (on the anniversary of the
deceased relative’s death)".
which is quoted at full in the KasAaka Grchya-sfitra, ‘May Prethivi (the earth), Vayu (air), Agni (fire), and Pragapati (the lord of
creatures) unite thee with thy ancestors, and may you ancestors
unite with him.’ Regarding the particular ancestors implied here,
see below, LXXV. — ? Rig-veda X, 191, 4.
19. }I.e. on that day on which the period of impurity expires.
(Nand.)
22. 1 The meaning is, that he must give him food and water, as
prescribed in 23. (Nand.)
XXII,-6. IMPURITY. 87
23. He, for whom the ceremony of investing him
with the relationship of Sapizda is performed after
the lapse of a year, shall be honoured by the gift,
(on each day) of that year, of food and a jar with
water to a Brahmama.
XXII.
1. The impurity of a Brahmava caused by the
birth or death of Sapizdas lasts ten days.
2. In the case of a Kshatriya (it lasts) twelve
days.
3. In the case of a Vaisya (it lasts) fifteen days.
4. In the case of a Sidra (it lasts) a month.
5. The relationship of Sapizda ceases with the
seventh man (in descent or ascent).
6. During the period of impurity oblations (to
the Visvedevas), gifts and receiving of alms, and
study have to be interrupted.
4. In the case of a Sidra (it lasts) a month.
5. The relationship of Sapizda ceases with the
seventh man (in descent or ascent).
6. During the period of impurity oblations (to
the Visvedevas), gifts and receiving of alms, and
study have to be interrupted.
XXII. 1-4. M.V,83; Y.III, 18, 22; Apast.I,5,16,18; Gaut. XIV,
1-4.— 5. M.V, 60; Apast. II, 6,15, 2; Gaut. XIV, 13. — 25. M.
V, 66; Y. III, 20; Gaut. XIV, 17. — 27. Y. III, 23; Gaut. XIV,
44. — 28. M.V, 69; Y.III, 1. — 29, 30. M.V, 67; Y. III, 23. — 35.
M.V, 79; Y. III, 20; Gaut. XIV, 6. — 36, 37. Gaut. XIV, 7, 8.
— 38. M.V, 79; Y. III, 20. — 39-41. M.V, 75, 76; Y. III, 21;
Gaut. XIV, 19. — 42. M.V, 80; Y. II, 24. — 43. Y. III, 25. —
44. M.V, 80, 81; Y. III, 24; Gaut. XIV, 20.—45. M.V, 82;
Y. III, 25. — 46. M.V, 81; Gaut. XIV, 20. — 47. M.V, 89; Y.
Ill, 21, 27; Gaut. XIV, ro-12. — 48-55. M.V, 93-95; Y. III,
24-29.— 48, 49. Gaut. XIV, 45, 46. — 56. M.V, 89; Y. III, 21;
Gaut. XIV, 12. — 63-65. M.V, 103; Y. III, 26; Gaut. XIV, 31.
— 67. M.V,144.— 69. M.V, 85; Y. III, 30; Apast. II, 1, 2, 8,9;
Gaut. XIV, 30.— 70. M.V, 87. — 75. M. V, 145; Y.I, 196; Apast.
I, 5, 16, 14; Gaut. I, 37. — 81. M.V, 135. — 82. M. XI, 95. —
84. M. XI, 96.—85. M.V, 65.— 86. M.V, 91.— 87. M.V, 88.
— 88-93. M.V, 1ro5-110; Y. III, 31-34.
88 VISHNU. XXII, 7.
7. No one must eat the food of one impure
(unless he be a Sapizda of his).
8. He who eats but once the food of Brahmazas
or others, while they are impure, will remain impure
as long as they.
9. When the (period of) impurity is over, he
must perform a penance (as follows):
10. Ifa twice-born man has eaten (the food) of a
member of his own caste, while the latter was impure, he must approach a river and plunge into it,
mutter the (hymn of) Aghamarshavza! three times,
and, after having emerged from the water, must
mutter the Gayatri? one thousand and eight times.
11. If a Brahmawa has eaten the food of a Kshatriya, while the latter was impure, he is purified by
performing the same penance and by fasting (on
the previous day).
12. (The same penance is ordained for) a Kshatriya who has eaten the food of a Vaisya, while the
latter was impure.
13. (The same penance is ordained for) a Brahmaza (who has eaten the food) of an impure
Vaisya; but he must fast besides during the three
(previous) days.
14. If a Kshatriya or a Vaisya (have eaten the
food) of a Brahmaza or a Kshatriya respectively,
who were impure, they must approach a river and
mutter the Gayatri five hundred times.
15. A Vaisya, who has eaten the food of a Brahmaza, while the latter was impure, must (go to a
river and) mutter the Gayatri one hundred and
eight times.
10. } Rig-veda X, 190, — ? Rig-veda III, 62, ro.
XXII, 24. IMPURITY. 89
16. A twice-born man (who has eaten the food)
of a Sftidra, while the latter was impure, must (go
to a river and) perform the Pragdpatya (penance).
17. A Sddra (who has eaten the food) of an
impure man of a twice-born caste must bathe (in a
river).
Rig-veda III, 62, ro.
XXII, 24. IMPURITY. 89
16. A twice-born man (who has eaten the food)
of a Sftidra, while the latter was impure, must (go
to a river and) perform the Pragdpatya (penance).
17. A Sddra (who has eaten the food) of an
impure man of a twice-born caste must bathe (in a
river).
18. A Stidra (who has eaten the food) of another
Sadra, while the latter was impure, must bathe (in
a river) and drink Pafidagavya.
19. Wives and slaves in the direct order of the
castes (i.e. who do not belong to a higher caste
than their lord) remain impure as long as their
lord.
20. If their lord is dead (or if they live apart
from him, they remain impure) as long as (members
of) their own caste.
21. If Sapizdas of a higher caste (are born or
have died) the period of impurity has for their
lower caste relations the same duration as for
members of the higher caste.
22. A Br&hmaza (to whom) Sapizdas of the
Kshatriya, Vaisya, or Sidra castes (have been born
or have died) becomes pure within six nights, or
three nights, or one night, respectively.
23. A Kshatriya (to whom Sapizdas of the)
Vaisya or Stidra castes (have been born or have
died) is purified within six and three nights, respectively.
24. A Vaisya (to whom Sapiadas of the) Sddra
caste (have been born or have died) becomes pure
within six nights,
16. Regarding the PragApatya penance, see below, XLVI, ro.
18. The Pafikagavya, or five productions of a cow, consist of
milk, sour milk, butter, urine, and cow-dung.
90 VISHNU. XXII, 25.
25. In a number of nights equal to the number
of months after conception, a woman is purified
from an abortion.
26. The relatives of children that have died
immediately after birth (before the cutting of the
navel-string), and of still-born children, are purified
at once.
27. (The relatives) of a child that has died before
having teethed (are also purified) at once.
28. For him no ceremony with fire is performed,
nor offering of water.
29. Fora child that has teethed but has not yet
been shorn, purity is obtained in one day and
night ;
30. For a child that has been shorn but not
initiated, in three nights;
31. From that time forward (i.e. for initiated
persons) in the time that has been mentioned above
(in Satra 1 seq.)
32. In regard to women, the marriage ceremony
is (considered as their) initiation.
33. For married women there is no impurity for
the relatives on the father’s side.
34. If they happen to stay at their father’s house
during childbirth or if they die there, (their distant
relatives are purified) in one night, and their parents
(in three nights).
35. If, while the impurity caused by a birth lasts,
26. ‘The meaning is, that the relatives of such children do not
become impure.’ (Nand.)
28. ‘The meaning is, that he must not be burnt.’ (Nand.)
35. If, while the impurity caused by a birth lasts,
26. ‘The meaning is, that the relatives of such children do not
become impure.’ (Nand.)
28. ‘The meaning is, that he must not be burnt.’ (Nand.)
32. The import of this Sfitra is this, that the full period of impurity is ordained on the death of women also, in case they were
married, as the marriage ceremony takes with them the place of
the initiation of males.
XXII, 43: IMPURITY. 9!
another impurity caused by childbirth intervenes, it
ends when the former impurity terminates.
36. If it intervenes when one night (only of the
period of impurity remains, the fresh impurity
terminates) two days later.
37. If it intervenes when one watch (only of
the last night remains, the impurity ends) three
days later.
38. The same rule is observed if a relative dies
during a period of impurity caused by the death
(of another relative).
39. If a man, while staying in another country,
hears of the birth or death (of a relative), he becomes purified after the lapse of the period still
wanting (to the ten days).
40. If the period of impurity, but not a whole
year, has elapsed, (he is purified in one night.)
41. After that time (he is purified) by a bath.
42. If his teacher or maternal grandfather has
died, (he is purified) in three nights.
43. Likewise, if sons other than a son of the
body have been born or have died, and if wives
who had another husband before have been delivered of a child or have died.
40. ‘ Although the general term impurity is used in this Sftra,
it refers to impurity caused by a death only.’ (Nand.)
42. ‘The use of the particle 4a implies, that this rule extends
to the death of a maternal grandmother, as ordained in the Shadasitismrsti.’ (Nand.)
43. The twelve kinds of sons have been enumerated above, XV,
2-24. Of these, the three species of adopted sons, the son bought,
and the son cast off cannot cause impurity, because their sonship
dates from a period subsequent to their birth; but their offspring
may cause impurity. (Nand.) Parapfirvas, or ‘wives who had
another husband before,’ are either of the punarbhfi or of the
svairizi kind. (Nand.) See XV, 8, 9, and Narada XII, 46-54.
92 VISHNU. XXII, 44.
44. (He becomes pure) in one day, if the wife or
son of his teacher, or his U padhy4Aya (sub-teacher '), or
his maternal uncle, or his father-in-law, or a brotherin-law, or a fellow-student, or a pupil has died.
45. The impurity has the same duration (as in
the cases last mentioned), if the king of that country
in which he lives has died.
46. Likewise, if a man not his Sapizda has died
at his house.
47. The relatives of those who have been killed
by (falling from) a precipice, or by fire, or (have
killed themselves by) fasting, or (have been killed
by) water, in battle, by lightning, or by the king (on
account of a crime committed by them), do not
become impure ;
47. The relatives of those who have been killed
by (falling from) a precipice, or by fire, or (have
killed themselves by) fasting, or (have been killed
by) water, in battle, by lightning, or by the king (on
account of a crime committed by them), do not
become impure ;
48. Nor do kings (become impure) while engaged
in the discharge of their duties (such as the protection of their subjects, the trial of lawsuits, &c.)
49. Devotees fulfilling a vow (also do not become impure) ;
50. Nor do sacrificers engaged in a sacrificial
ceremony ;
51. Nor workmen (such as carpenters or others)
while engaged in their work ;
52. Nor those who perform the king’s orders, if
the king wishes them to be pure.
53. Nor (can impurity arise) during the installation of the monument of a deity, nor during
44. 'See XXIX, 2.
49. The term vratin, ‘a devotee fulfilling a vow, may be
referred to students as well, who, however, become impure by the
death of their parents. (Nand.)
53. A marriage ceremony is said to have actually begun when
the Nandimukha, or Sraddha preliminary to marriage, has taken
place. (Nand.)
XXII, 64. IMPURITY. 93
a marriage ceremony, if those ceremonies have
actually begun;
54. Nor when the whole country is afflicted with
a calamity;
55. Nor in times of great public distress (such as
an epidemic or a famine).
56. Suicides and outcasts do not cause impurity
or receive offerings of water.
57. On the death-day of an outcast a female
slave of his must upset a pot with water with her
feet, (saying, ‘ Drink thou this.’)
58. He who cuts the rope by which (a suicide)
has hung himself, becomes pure by performing the
Taptakvzééhra (‘hot penance’).
59. So does he who has been (in any way)
concerned with the funeral of a suicide;
60. And he who sheds tears for such.
61. He who sheds tears for any deceased person
together with the relations of the latter (becomes
pure) by a bath.
.62. If he has done so, before the bones (of the
deceased) had been collected, (he becomes pure) by
bathing with his apparel.
63. If a member of a twice-born caste has followed the corpse of a dead Sidra, he must go
to a river, and having plunged into it, mutter the
Aghamarshama three times, and then, after having
emerged from it, mutter the Gayatri one thousand
and eight times.
64. (If he has followed) the corpse of a dead
member of a twice-born caste, (the same expiation
55. Giving or taking alms does not effect impurity in such
cases. (Nand.)
94 VISHNU. XXII, 65.
is ordained, but he must mutter the G4yatrt) one
hundred and eight times only.
65. If a S(dra has followed the corpse of a
member of a twice-born caste, he must bathe.
66. Members of any caste, who have come near
to the smoke of a funeral pile, must bathe.
67. (Bathing is also ordained) after sexual intercourse, bad dreams (of having been mounted upon
an ass, or the like), when blood has issued from the
throat, and after having vomited or been purged ;
68. Also, after tonsure of the head;
67. (Bathing is also ordained) after sexual intercourse, bad dreams (of having been mounted upon
an ass, or the like), when blood has issued from the
throat, and after having vomited or been purged ;
68. Also, after tonsure of the head;
69. And after having touched one who has
touched a corpse (a carrier of a corpse), or a woman
in her courses, or a AKAézdala (or other low-caste
persons, such as Svapaéas), or a sacrificial post ;
70. And (after having touched) the corpse of a
five-toed animal, except of those kinds that may be
eaten}, or their bones still moist with fat.
71. In all such ablutions he must not wear his
(defiled) apparel without having washed it before.
72. A woman in her courses becomes pure after
four days by bathing.
73. A woman in her courses having touched
another woman in her courses, who belongs to a
lower caste than she does, must not eat again till
she is purified.
74. If she has (unawares) touched a woman of
her own caste, or of a higher caste than her own, she
becomes pure at once, after having taken a bath.
75. Having sneezed, having slept, having eaten,
470. 1 See LI, 6.
45. Nand. argues from a passage of Yagfiavalkya (I, 196) and
from texts of Apastamba (not found in his Dharma-sfitra) and of
Prafetas, that the particle 4a refers to repeated sipping of water.
XXII, 83. IMPURITY. 95
going to eat or to study, having drunk (water),
having bathed, having spat, having put on his garment, having walked on the high road, having
discharged urine or voided excrements, and having
touched the bones no longer moist with fat of a
five-toed animal, he must sip water;
76. Likewise, if he has talked to a KAzdAla or to
a Mle&£/a (barbarian).
77. If the lower part of his body, below the
navel, or one of his fore-arms, has been defiled by
one of the impure excretions of the body, or by one
of the spirituous liquors or of the intoxicating drinks
(hereafter mentioned), he is purified by cleansing
the limb in question with earth and water.
78. If another part of his body (above the navel)
has been defiled, (he becomes pure by cleansing it)
with earth and water, and by bathing.
79. If his mouth has been defiled (he becomes
pure) by fasting, bathing, and drinking Pafizagavya;
80. Likewise, if his lip has been defiled.
81. Adeps, semen, blood, dandruff, urine, feeces, earwax, nail-parings, phlegm, tears, rheum, and sweat
are the twelve impure excretions of the body.
82. Distilled from sugar, or from the blossoms of
the Madhdka (M4dhvt wine’), or from flour: these
three kinds of spirituous liquor have to be discerned; as one, so are all: none of them must be
tasted by the twice-born.
83. Again, distilled from the blossoms of the
46. Regarding the meaning of Mlek&ha, see LXXXIV, 4.
83. Again, distilled from the blossoms of the
46. Regarding the meaning of Mlek&ha, see LXXXIV, 4.
82, 83. 1 How the M&dhvi, Madhfika, and Madhvika wines differ
from one another, does not become clear. Nand. explains the
term M4dhfka as denoting an extract from Madhika blossoms
(bassia latifolia), and MAdhvt and Madhvtka as two different preparations from Madhu. Now Madhu might be rendered by ‘ honey;’
96 VISHNU. XXII, 84.
Madhtika tree (Madhika wine), from molasses, from
the fruits of the Zanka (or Kapittha tree), of the
jujube tree, of the Khargira tree, or of the breadfruit tree, from wine-grapes, from Madhfka blossoms
(M4dhvika wine), Maireya, and the sap of the cocoanut tree:
84. These ten intoxicating drinks are unclean for
a Bréhmaza ; but a Kshatriya and a Vaisya commit
no wrong in touching (or drinking) them.
85. A pupil having performed (on failure of
other mourners) the funeral of his dead Guru, becomes pure after ten nights, like those (kinsmen)
who carry out the dead.
86. A student does not infringe the rules of his
order by carrying out, when dead, his teacher, or his
sub-teacher, or his father, or his mother, or his Guru.
87. A student must not offer a libation of water
to a deceased relative (excepting his parents) till
the term of his studentship has expired; but if,
after its expiration, he offers a libation of water, he
becomes pure after three nights.
88. Sacred knowledge (see 92), religious austerities (see go), fire (see XXIII, 33), holy food (Paiikagavya), earth (see 91), the mind, water (see
91), smearing (with cow-dung and the like, see
XXIII, 56), air (see XXIII, 41), (the morning and
evening prayers and other) religious acts, the sun
but Kullfka, in his comment on the term Madhvf (M. XI, 95),
states expressly that it means ‘ Madhftka blossom,’ and Harita (as
quoted by Nand.) says that Madhfka, M4dhvf and Madhvika are
all preparations from Madhu, i.e. Madhfka blossoms. Maireya,
according to the lexicographer Vafaspati, as quoted by Nand., is an
intoxicating drink prepared from the flowers of the grislea tormentosa, mixed with sugar, grain, and water, or, according to the reading
of the Sabdakalpadruma (see the Petersburg Dictionary), with sorrel.
XXIII, 1. IMPURITY. 97
(see XXIII, 40), and time (by the lapse of the ten
days of impurity and the like) are purifiers of
animate objects.
89. Of all pure things, pure food is pronounced
the most excellent ; for he who eats pure food only,
is truly pure, not he who is only purified with earth
and water.
90. By forgiveness of injuries the learned are
purified ; by liberality, those who have done forbidden acts; by muttering of prayers, those who
have sinned in secret; by religious austerities, those
who best know the Veda.
90. By forgiveness of injuries the learned are
purified ; by liberality, those who have done forbidden acts; by muttering of prayers, those who
have sinned in secret; by religious austerities, those
who best know the Veda.
g1. By water and earth is purified what should
be purified (because it has been defiled); a river is
purified by its current (carrying away all slime and
mud); a woman, whose thoughts have been impure,
by her menses; and the chief among the twice-born
(the Brahmazas), by renouncing the world.
92. Bodies (when defiled) are purified by water ;
the mind is purified (from evil thoughts) by truth ;
the soul (is purified or freed from worldly vanity) by
sacred learning and austerities; the understanding
(when unable to resolve some doubt), by knowledge.
93. Thus the directions for purifying animate
bodies have been declared to thee; hear now the
rules for cleaning all sorts of inanimate objects.
XXIII.
1. What has been defiled by the impure excretions of the body, by spirits, or by intoxicating
drinks, is impure in the highest degree.
XXIII. 2. Apast. I, 5,17, 10; Gaut. I, 29. — 4. Y. I, 185;
Gaut. I, 29, 31.— 5. M.V, 123; Gaut. I, 34. — 7-11. M.V, 111,
112, 116, 117; Y. I, 182, 183. —7, 8. Gaut. I, 29, 30. — 13-
[7] H
98 VISHNU. XXIII, 2.
2. All vessels made of iron (or of other metals or
of composition metals such as bell-metal and the
like), which are impure in the highest degree,
become pure by exposure to the fire.
3. Things made of gems or stones or watershells, (such as conch-shells or mother-of-pearl, become pure) by digging them into the earth for
seven days.
4. Things made of horns (of rhinoceroses or
other animals), or of teeth (of elephants or other
animals), or of bone (of tortoises or other animals,
become pure) by planing them.
5. Vessels made of wood or earthenware must
be thrown away.
6. Of a garment, which has been defiled in the
highest degree, let him cut off that part which,
having been washed, is changed in colour.
7. Objects made of gold, silver, water-shells, or
gems, when (they are only defiled by leavings of
food and the like, and) not smeared (with greasy
substances), are cleansed with water.
8. So are stone cups and vessels used at Somasacrifices (when not smeared).
15. M.V, 118, 189; Y. I, 184, 182. — 16. M.V, 122. — 17. M.
V, 126; Y.I, 191. — 18. M.V, 118. — 19-22. M.V, 120; Y.I,
186, 187. — 25, 26. M. V, 114; Y. 1, 190.— 27. M.V, 1153 Y.
I, 185; Apast. I, 5, 17,12; Gaut. I, 29.— 28. Y. I, 185. — 30.
M.V, 115; Y. I, 190. — 33. M.V, 122; Y. I, 187. — 38, 39.
M.V, 125, 126. — 38. Y. I, 189.— 40. Y. I, 194.— 41. Y. I, 197.
— 47-52. M.V, 127-133. — 53-55. M.V, 141-143. — 53. Y. I,
195; Apast.I, 5,16, 12; Gaut. I, 38, 41. — 55. Gaut. I, 28. — 56,
57. M.V, 122,124; Y.I, 188.
4. The defilement in the highest degree having been treated of
in the six preceding Sfitras, he now goes on to discuss the various
cases of lesser defilement. (Nand.)
— 53-55. M.V, 141-143. — 53. Y. I,
195; Apast.I, 5,16, 12; Gaut. I, 38, 41. — 55. Gaut. I, 28. — 56,
57. M.V, 122,124; Y.I, 188.
4. The defilement in the highest degree having been treated of
in the six preceding Sfitras, he now goes on to discuss the various
cases of lesser defilement. (Nand.)
8-11. Regarding the shape of the sacrificial implements men-
XXIII, 16. IMPURITY. 99
9. Sacrificial pots, ordinary wooden ladles, and
wooden ladles with two collateral excavations (used
for pouring clarified butter on a sacrificial fire) are
cleansed with hot water (when not smeared).
10. Vessels used for oblations (of butter, fruits,
and the like are cleansed) by rubbing them with
the hand (with blades of Kusa grass) at the time of
the sacrifice.
11. Sword-shaped pieces of wood for stirring the
boiled rice, winnowing baskets, implements used for
preparing grain, pestles and mortars (are cleansed)
by sprinkling water over them.
12. So are beds, vehicles, and seats (when defiled
even by the touch of a Sfdra)}.
13. Likewise, a large quantity (of anything).
14. Grain, skins (of antelopes, &c.), ropes, woven
cloth, (fans and the like) made of bamboo, thread,
cotton, and clothes (which have only just come from
the manufactory, or which are dyed with saffron and
will not admit of washing for that reason, are
cleansed in the same way, when there is a large
quantity of them);
15. Also, pot-herbs, roots, fruits, and flowers ;
16. Likewise, grass, firewood, dry cow-dung (used
as fuel), and leaves (of the Madhdka, Palasa, or
other trees).
tioned in these Sfitras, see the plates in Professor Max Miiller’s
paper, ‘ Die Todtenbestattung bei den Brahmanen,’ in the Journal
of the German Oriental Society, IX, LXXVIII-LXXX.
12, } This Stra and the following ones relate to defilement
‘caused by touch. (Nand.)
13. ‘I.e. more than one man can carry, as Baudhdyana says.’
(Nand.)
14. The use of the particle 4a implies that resin and other objects
mentioned by Devala must be included in this enumeration. (Nand.)
537790 A
100 VISHNU. XXIII, 17.
17. The same (when smeared with excrements
and the like, are cleansed) by washing.
18. And so (have the objects mentioned in Sitra
14, if defiled without being smeared, to be cleansed
by washing), when there is only a small quantity of
them ;
19. Silk and wool, with saline earths ;
20. (Blankets or plaids) made of the hair of the
mountain-goat, with the fruits of the soap plant ;
21. Clothes made of the bark of trees!, with Bel
fruit ;
22. Linen cloth, with white sesamum ;
23. Likewise, things made of horns, bone, or
teeth ;
24. (Rugs or covers) made of deer’s hair, with
lotus-seeds ;
25. Vessels of copper, bell-metal, tin, and lead,
with acidulated water;
26. Vessels of white copper and iron, with ashes;
27. Wooden articles, by planing ;
28. Vessels made of fruits (such as cocoa-nuts,
bottle-gourds, and Bel fruits), by (rubbing them
with) cows’ hair.
29. Many things in a heap, by sprinkling water
over them;
Vessels of white copper and iron, with ashes;
27. Wooden articles, by planing ;
28. Vessels made of fruits (such as cocoa-nuts,
bottle-gourds, and Bel fruits), by (rubbing them
with) cows’ hair.
29. Many things in a heap, by sprinkling water
over them;
30. Liquids (such as clarified butter, milk, &c.),
by straining them ;
17. ‘All the objects mentioned in Sftras 12-16 must be washed,
but so as to avoid injuring them, in case they have been defiled by
excrements or other such impure substances.’ (Nand.)
21. The term amsupa/fa has been rendered in accordance
with Nand.’s interpretation, which agrees with Vigfi4nesvara’s (on
Y. I, 186). Kullaka (on M.V, 120; see the Petersburg Dictionary)
appears to refer it to two different sorts of clothes,
30-37. These Sfitras relate to defilement caused by insects, &c.
(Nand.)
XXIII, 37. IMPURITY. IOI
31. Lumps of sugar and other preparations from
the sugar-cane!, stored up in large quantities (exceeding a Droza) and kept in one’s own house 2, by
water and fire?;
32. All sorts of salt, in the same manner ;
33. Earthern vessels (if smeared with excrements
and the like), by a second burning ;
34. Images of gods (if smeared), by cleansing
them in the same way as the material (of which
they are made is generally cleansed), and then
installing them anew (in their former place).
35. Of undressed grain let him remove so much
only as has been defiled, and the remainder let him
pound in a mortar and wash.
36. A quantity of prepared grain not exceeding a
Drowa is not spoiled by being defiled (by dogs,
crows, and other unclean animals).
37. He must throw away thus much of it only as
has been defiled, and must sprinkle over the remainder water, into which a piece of gold has been
dropped, and over which the G4yatri has been pronounced, and must hold it up before a goat (or
before a horse) and before the fire.
31. 1Such as raw sugar, candied sugar, &c.—*If there is no
large quantity of them, they require to be sprinkled with water
only; and if they are kept elsewhere than in the house, as if they
are exposed for sale in a fair, they require no purification at all._—
’They must be encircled with fire, and sprinkled with water
afterwards. (Nand.)
32. Nand. mentions as the main species of salt, rock-salt, seasalt, sochal-salt, and Sémbhala-salt. The last term refers perhaps
to salt coming from the famous salt-lake of Sakambhart or Shambar
in Ragputana.
37. ‘A quantity less than a Droza having been defiled must be
thrown away, as stated by Pardsara.’ (Nand.) One Droma=4
Adhakas = 1024 Mushfis or handfuls. The meaning of Adkaka,
102 VISHNU. XXIII, 38.
38. That (food) which has been nibbled by a bird
(except a crow or other such birds that must not
be eaten or touched), smelt at by a cow, sneezed on,
or defiled by (human) hair, or by insects or worms,
is purified by earth scattered over it.
The meaning of Adkaka,
102 VISHNU. XXIII, 38.
38. That (food) which has been nibbled by a bird
(except a crow or other such birds that must not
be eaten or touched), smelt at by a cow, sneezed on,
or defiled by (human) hair, or by insects or worms,
is purified by earth scattered over it.
39. As long as the scent or moisture, caused by
any unclean substance, remains on the defiled object,
so long must earth and water be constantly applied
in all purifications of inanimate objects.
40. A goat and a horse are pure, as regards their
mouths, but not a cow, nor the impure excretions of
a man’s body; roads are purified by the rays of the
moon and of the sun, and by the winds.
41. Mire and water upon the high road, that
has been touched by low-caste people, by dogs, or
by crows, as well as buildings constructed with
burnt bricks, are purified by the wind.
42. For everybody let him (the Aéarya or spiritual
guide) carefully direct the performance of purificatory
ceremonies, with earth and water, when he has been
defiled in the highest degree.
43. Stagnant water, even if a single cow only has
quenched her thirst with it, is pure, unless it is
quite filled with (hair or other) unclean objects; it
is the same with water upon a rock (or upon the top
of a mountain).
44. From a well, in which a five-toed animal
(whether man or beast, but not one of the five-toed
however, according to Nand.’s observation, varies in different
countries. See Colebrooke’s Essays, I, 533 seq. —
38. In explanation of the term amedhya, ‘ unclean substance,’
Nand. quotes the following passage of Devala, ‘Human bones, a
corpse, excrements, semen, urine, the menstrual discharge, adeps,
sweat, the rheum of the eyes, phlegm, and spirituous liquors are
called unclean substances.’
XXIII, go. IMPURITY. 103
animals whose flesh may be eaten)! has died, or
which has been defiled in the highest degree, he
must take out all the waters and dry up the
remainder with a cloth.
45. If it is a well constructed with burnt. bricks
(or stones,) he must light a fire and afterwards
throw Pajfidagavya into it, when fresh water is
coming forth.
46. For small reservoirs of water and for ponds
the same mode of purification has been prescribed
as for wells, O Earth; but large tanks (excepting
Tirthas) are not defiled (by dead animals, &c.)
47. The gods have declared, as peculiar to Brahmavzas, three causes effecting purity: if an (existing)
impurity has not been perceived by them; if they
sprinkle the object (supposed to be impure) with
water; and if they commend it, in doubtful cases,
with their speech, (saying, ‘This or that shall be
pure.)
48. The hand of a (cook or other) artizan, things
exposed for sale in a shop (though they may have
passed through the hands of many customers), food
given to a Brahmaza (by other Brahmazas, or by
Kshatriyas, &c., but not by Sddras), and all manufactories or mines (of sugar, salt, and the like, but not
distilleries of spirituous liquor), are always pure.
49. The mouth of a woman is always pure (for the
purpose of a kiss); a bird is pure on the fall of fruit
(which he has pecked); a sucking calf (or child), on the
flowing of the milk; a dog, on his catching the deer.
50. Flesh of an animal which has been killed
by dogs is pronounced pure; and so is that of an
44. 'See LI, 6.
104 VISHNU. XXIII, 51.
animal slain by other carnivorous creatures (such as
tigers) or by huntsmen such as Kandalas (Svapaéas,
Kshattvzs, or other low-caste men).
51. The cavities above the navel must be considered as pure; those below it are impure; and so
are all excretions that fall from the body.
52. Flies, saliva dropping from the mouth, a
shadow, a cow, an elephant, a horse, sun-beams,
dust, the earth, air, fire, and a cat are always pure.
53. Such drops as fall from the mouth of a man
upon any part of his body do not render it impure,
nor do hairs of the beard that enter his mouth,
nor remnants of his food adhering to his teeth.
54. Drops which trickle on the feet of a man
holding water for others to sip it, are considered as
equal to waters springing from the earth: by them
he is not soiled.
55. He who is anyhow touched by anything impure, while holding things in his hands, is purified
by sipping water, without laying the things on the
ground.
51. There are, according to Indian views, nine cavities or apertures of the body: the mouth, the two ears, the two nostrils, the
two eyes, and the organs of excretion and generation. The two
last are impure, the rest are pure.
55. Nand. and Kullfka (on M.V, 143) explain that hasta,
‘hand,’ here means ‘arm,’ as it would be impossible to sip water
without using the hand. The former adds that, if the things are
being carried with the hand, they must be placed in the cavity
formed by the fore-arm. He refutes the opinion of the ‘Eastern
Commentators, who, arguing from another Smrvti, contend that
‘the things have to be placed on the ground and to be sprinkled
with water ; and he further tries to account for the seemingly contradictory rules propounded by Vasish/ha (Benares ed., III, 43) and
Gautama (I, 28) by explaining that a large quantity of things
should be laid on the ground, and a small quantity placed upon
XXIII, 60. IMPURITY. 105
56. A house is purified by scouring it with a
broom and plastering the ground with cow-dung,
and a manuscript or book by sprinkling water over
it. Land is cleansed by scouring, by plastering it
with cow-dung,
57. By sprinkling1, by scraping, by burning, or
by letting cows (or goats) pass (a day and a night)
on it. Cows are auspicious purifiers, upon cows
depend the worlds,
58. Cows alone make sacrificial oblations possible
(by producing sacrificial butter), cows take away
every sin. The urine of cows, their dung, clarified
butter, milk, sour milk, and Gorofané :
Cows are auspicious purifiers, upon cows
depend the worlds,
58. Cows alone make sacrificial oblations possible
(by producing sacrificial butter), cows take away
every sin. The urine of cows, their dung, clarified
butter, milk, sour milk, and Gorofané :
59. Those six excellent (productions) of a cow are
always propitious. Drops of water falling from the
horns of a cow are productive of religious merit, and
have the power to expiate all sins (of those who
bathe in, or rub themselves with, them).
60. Scratching the back of a cow destroys all
guilt, and giving her to eat procures exaltation in
heaven.
some other limb, and further, that food should always be placed on
the ground, but that a garment, a stick, and the like should be kept
in the hand. Compare Dr. Biihler’s note on Gaut. loc. cit. It
may be remarked, incidentally, that Nand. quotes the reading
ukkhish/o ’nidhaya in the passage of Gautama referred to.
56. ‘ The term pustaka refers to MSS. or books, whether made
of palm leaves, or of prepared hemp, or of prepared reeds (sara).’
(Nand.) It may be that Nand. means by the last term a sort of
paper, though paper is usually called by its Arabian name (kAgad) in
Indian works. See regarding the materials used for writing in
ancient India, Burnell’s Palzography, p. 84 seq. (2nd ed.)
57-1 The term seka, ‘sprinkling,’ either refers to the earth
being sprinkled by rain, or to Paiifagavya being poured over it.
(Nand.)
58. Gorofana is a bright yellow pigment which is said to be
prepared from the urine or bile of a cow.
106 VISHNU. XXIII, 61.
61. In the urine of cows dwells the Ganges, prosperity (dwells) in the dust (rising from their couch),
good fortune in cow-dung, and virtue in saluting
them. Therefore should they be constantly saluted.
XXIV.
1. Nowa Brahmaza may take four wives in the
direct order of the (four) castes;
2. A Kshatriya, three ;
3. A Vaisya, two;
4. A Sddra, one only.
5. Among these (wives), if a man marries one of
his own caste, their hands shall be joined.
6. In marriages with women of a different class,
a Kshatriya bride must hold an arrow in her hand;
7. A Vaisya bride, a whip;
8. A Sidra bride, the skirt of a mantle.
9. No one should marry a woman belonging to
the same Gotra, or descended from the same Aishi
ancestors, or from the same Pravaras.
XXIV. 1-4. Weber, Ind. Stud. X, 21, 74; M. III, 12-14; Y.1,
56, 57. — 5. M. III, 43; Y. 1, 62. — 6-8. M. III, 44; Y.I, 62.
—9, 10. Weber loc. cit.75; M.JII,5; Y.1,53; Apast. Il, 5, 11,
15,16; Gaut. IV, 2-5. — 12-16. M. III, 8. — 12. Y. I, 53. —
17-26. M. III, 20, 21, 27-34; Y. I, 58-61; Apast. II, 5, 11, 17-
II, 5, 12, 2; Gaut. IV, 6-13. — 27, 28. M. III, 23-26, 39; Apast.
II, 5, 12, 3; Gaut. IV, 14, 15. — 29-32. M. III, 37, 38; Y. 1,
58-60; Gaut. IV, 30-33. — 38. M. V,151; Y.I, 63. — 39. Y. I,
63.— 40. M. IX, go; Y. 1, 64.— 41. M. IX, 93.
M. III, 20, 21, 27-34; Y. I, 58-61; Apast. II, 5, 11, 17-
II, 5, 12, 2; Gaut. IV, 6-13. — 27, 28. M. III, 23-26, 39; Apast.
II, 5, 12, 3; Gaut. IV, 14, 15. — 29-32. M. III, 37, 38; Y. 1,
58-60; Gaut. IV, 30-33. — 38. M. V,151; Y.I, 63. — 39. Y. I,
63.— 40. M. IX, go; Y. 1, 64.— 41. M. IX, 93.
1. This chapter opens the section on Samskaras or sacraments,
i.e. the ceremonies on conception and so forth. (Nand.) This
section forms the second part of the division treating of Afra.
See above, XIX.
g. According to Nand., the term Gotra refers to descent from one
of the seven Aishis, or from Agastya as the eighth ; the term Arsha
(Rishi ancestors), to descent from the Arshfishenas or Mudgalas,
XXIV, 22. WOMEN. 107
10. Nor (should he marry) one descended from
‘his maternal ancestors within the fifth, or from his
paternal ancestors within the seventh degree ;
11. Nor one of a low family (such as an agriculturer’s, or an attendant of the king’s family) ;
12. Nor one diseased ;
13. Nor one with a limb too much (as e. g. having
six fingers) ;
14. Nor one with a limb too little;
15. Nor one whose hair is decidedly red ;
16. Nor one talking idly.
17. There are eight forms of marriage :
18. The Brahma, Daiva, Arsha, Pragdpatya, Gandharva, Asura, Rakshasa, and Paisd4a forms.
19. The gift of a damsel to a fit bridegroom, who
has been invited, is called a Brahma marriage.
20. If she is given to a Aitvig (priest), while he
is officiating at a sacrifice, it is called a Daiva
marriage. a
21. If (the giver of the bride) receives a pair of
kine in return, it is called an Arsha marriage.
22. (If she is given to a suitor) by his demand, it
is called a Pragdpatya marriage.
or from some other subdivision of the Bhrégus or Angirasas,
excepting the Gamadagnas, Gautamas, and Bharadvagas ; and the
term Pravara, to the Mantrakrzts of one’s own race, i.e. the ancestors invoked by a Brahmama at the commencement of a sacrifice.
Nand.’s interpretation of the last term is no doubt correct; but it
seems preferable to take Gotra in the sense of ‘family name’
(laukika gotra), and to refer the term saman4rsha to descent from
the same Rishi (vaidika gotra), See Dr. Buhler’s notes on Apast.
II, 5, 11, 15, and Gaut. XVIII, 6; Max Miller, History of Ancient
Sanskrit Literature, pp. 379-388 ; Weber, Ind. Stud. X, 69-81. If
4rsha were connected with pravara, the whole compound samanarshapravara would denote ‘a woman descended from the same
Rishi ’=saman4rsh4, Y. I, 53, and sam4napravara, Gaut. XVIII, 6.
108 VISHNU. XXIV, 23.
23. A union between two lovers, without the
consent of mother and father, is called a Gandharva
marriage.
24. If the damsel is sold (to the bridegroom), it
is called an Asura marriage.
25. If he seizes her forcibly, it is called a Rakshasa marriage.
26. If he embraces her in her sleep, or while she
is unconscious, it is called a Paisd#a marriage.
27. Among those (eight forms of marriage), the
four first forms are legitimate (for a Brahmaza);
25. If he seizes her forcibly, it is called a Rakshasa marriage.
26. If he embraces her in her sleep, or while she
is unconscious, it is called a Paisd#a marriage.
27. Among those (eight forms of marriage), the
four first forms are legitimate (for a Brahmaza);
28. And so is the Gandharva form for a Kshatriya.
29. A son procreated in a Brahma marriage redeems (or sends into the heavenly abodes hereafter
mentioned) twenty-one men (viz. ten ancestors, ten
descendants, and him who gave the damsel in
marriage).
30. A son procreated in a Daiva marriage, fourteen ;
31. A son procreated in an Arsha marriage,
seven ;
32. Ason procreated in a Pragdpatya marriage,
four.
33. He who gives a damsel in marriage according
to the Brahma rite, brings her into the world of
Brahman (after her death, and enters that world
himself). .
34. (He who gives her in marriage) according to
the Daiva rite, (brings her) into Svarga (or heaven,
and enters Svarga himself).
35. (He who gives her in marriage) according to
the Arsha rite, (brings her) into the world of Vishzu
(and enters that world himself).
XXIV, 41. WOMEN. sole)
36. (He who gives her in marriage) according to
the PragApatya rite, (brings her) into the world of the
gods (and enters that world himself).
37. (He who gives her in marriage) according to
the GAndharva rite, will go to the world of Gandharvas.
38. A father, a paternal grandfather, a brother, a
kinsman, a maternal grandfather, and the mother
(are the persons) by whom a girl may be given in
marriage.
39. On failure of the preceding one (it devolves
upon) the next in order (to give her in marriage), in
case he is able.
40. When she has allowed three monthly periods
to pass (without being married), let her choose a
husband for herself; three monthly periods having
passed, she has in every case full power to dispose
of herself (as she thinks best).
41. A damsel whose menses begin to appear
(while she is living) at her father’s house, before she
has been betrothed to a man, has to be considered
as a degraded woman: by taking her (without the
consent of her kinsmen) a man commits no wrong.
39. Regarding the causes effecting legal disability, such as love,
anger, &c., see Narada 3, 43.
40. Nand., arguing from a passage of Baudhdyana (see also M.
IX, 90), takes rtu, ‘monthly period,’ as synonymous with varsha,
‘year. But rztu, which occurs in two other analogous passages also
(Gaut. XVIII, 20, and Narada XII, 24), never has that meaning.
41. Nand. observes, that the rules laid down in this and the
preceding Sloka refer to young women of the lower castes only.
Nowadays the custom of outcasting young women, who have not
been married in the proper time, appears to be in vogue in Brahmanical families particularly. Simrsti passages regarding the illegality of marriages concluded with such women have been collected
by me, Uber die rechtl. Stellung der Frauen, p. 9, note 17. The
110 VISHNU. XXV, ¢.
XXV.
Simrsti passages regarding the illegality of marriages concluded with such women have been collected
by me, Uber die rechtl. Stellung der Frauen, p. 9, note 17. The
110 VISHNU. XXV, ¢.
XXV.
1. Now the duties of a woman (are as follows):
2. To live in harmony with her husband ;
3. To show reverence (by embracing their feet
and such-like attentions) to her mother-in-law,
father-in-law, to Gurus (such as elders), to divinities,
and to guests ;
4. To keep household articles (such as the winnowing basket and the rest) in good array;
5. To maintain saving habits;
6. To be careful with her (pestle and mortar and
other) domestic utensils;
7. Not to practise incantations with roots (or
other kinds of witchcraft) ;
8. To observe auspicious customs ;
9. Not to decorate herself with ornaments (or
to partake of amusements) while her husband is
absent from home;
10. Not to resort to the houses of strangers
(during the absence of her husband);
custom of Svayamvara or ‘self-choice,’ judging from the epics,
was confined to females of the kingly caste, and in reality was no
doubt of very rare occurrence.
XXV. 1-13. Colebrooke, Dig. IV, 2, XCII.—2. M.V, 154;
Y. I, 77. — 3. Y. I, 83. — 4-6. M.V, 150; Y. I, 83. — 9, 10.
‘M. IX, 75; Y.1, 84.— 12,13. M.V, 148; IX, 3; Y. I, 85; Gaut.
XVIII, 1.—14.-M.V, 158; Colebrooke, Dig. IV, 3, CKXXIII. —
15. M.V, 155.— 17. M.V, 160. 185 is also found in the Markandeya-purana XVI, 61, and, in a modified form, in other works.
See Bohtlingk, Ind. Spriiche, 3686, 3679. 16 is also found, in a
modified form, in VriddhasAmakhya’s Proverbs XVII, 9; and 17
in Sarngadhara’s Paddhati, Sad&é4ra, 10. See Béhtlingk, Ind.
Spriiche, 3900, 4948.
10, ‘Strangers’ means any other persons than her parents-in-law,
her brother, maternal uncle, and other near relatives. (Nand.)
XXVI, 1. WOMEN. III
11, Not to stand near the doorway or by the
windows (of her house);
12. Not to act by herself in any matter ;
13. To remain subject, in her infancy, to her
father; in her youth, to her husband; and in her
old age, to her sons. '
14. After the death of her husband, to preserve
her chastity, or to ascend the pile after him.
15. No sacrifice, no penance, and no fasting is
allowed to women apart from their husbands; to
pay obedience to her lord is the only means for a
woman to obtain bliss in heaven.
16. A woman who keeps a fast or performs a
penance in the lifetime of her lord, deprives her
husband of his life, and will go to hell.
17. A good wife, who perseveres in a chaste life
after the death of her lord, will go to heaven like
(perpetual) students, even though she has no son.
XXVI.
1. If a man has several wives of his own caste,
17. A good wife, who perseveres in a chaste life
after the death of her lord, will go to heaven like
(perpetual) students, even though she has no son.
XXVI.
1. If a man has several wives of his own caste,
14. Nand. states that the self-immolation of widows (Sattee) is a
specially meritorious act, and not obligatory. Besides, he quotes
several passages from other Smrstis and from the Brzhannaradtyapurdza, to the effect that in case the husband should have died
abroad, a widow of his, who belongs to the Braéhmama caste, may
not commit herself to the flames, unless she can reach the place,
where his corpse lies, in a day; and that one who is in her courses,
or pregnant, or whose pregnancy is suspected, or who has an infant
child, is also forbidden to burn herself with her dead husband.
English renderings of all the texts quoted by Nand. may be found
in Colebrooke’s Essay on the Duties of a Faithful Hindu Widow.
See also above, XX, 39. Nand., arguing from a passage of Baudhayana, takes the particle va, ‘or,’ to imply that the widow is at
liberty to become a female ascetic instead of burning herself.
XXVI. 2. M. IX, 86. — 4. M. IX, 87. — 1-4. Colebrooke, Dig.
112 VISHNU. XXVI, 2.
he shall perform his religious duties together with
the eldest (or first-married) wife.
2. (If he has several) wives of divers castes (he
shall perform them) even with the youngest wife if
she is of the same caste as himself.
3. On failure of a wife of his own caste (he shall
perform them) with one belonging to the caste next
below his own; so also in cases of distress (i.e.
when the wife who is equal in caste to him happens to be absent, or when she has met with a
calamity) ;
4. But no twice-born man ever with a Sfdra
wife.
5. A union of a twice-born man with a Sfdra
wife can never produce religious merit; it is from
carnal desire only that he marries her, being blinded
by lust.
6. Men of the three first castes, who through
folly marry a woman of the lowest caste, quickly
degrade their families and progeny to the state of
Sddras.
7. If his oblations to the gods and manes and
(his hospitable attentions) to guests are offered
principally through her hands, the gods and manes
(and the guests) will not eat such offerings, and he
will not go to heaven.
XXVIII.
1. The Nishekakarman (ceremony of impregna-
IV, 1, XLIX. — 5-7. M. III, 12, 14, 15, 18; Y. I, 56; Weber,
Ind. Stud. X, 74. — 7. Colebrooke, Dig. IV, 1, LII.
XXVIL 1-14. Asv. I, 4-18; Gobh. II, 1-9; Par. I, 4-Il, 1;
S4ankh. I, 12-28; M. II, 29-35, 66, 67; Y. 1, 11-13; Gaut. VIII,
14.—15—24, 26, 27. Weber, Ind. Stud. X, 21; M. II, 38-47; Y. I,
XXVIL, 9. SACRAMENTS. 113
tion) must be performed when the season fit for
procreating children! distinctly appears (for the first
time).
2. The Pumsavana (ceremony to cause the birth
of a male) must be performed before the embryo
begins to move.
3. The Simantonnayana (ceremony of parting
the hair) should take place in the sixth or eighth
month (of pregnancy).
distinctly appears (for the first
time).
2. The Pumsavana (ceremony to cause the birth
of a male) must be performed before the embryo
begins to move.
3. The Simantonnayana (ceremony of parting
the hair) should take place in the sixth or eighth
month (of pregnancy).
4. The Gatakarman (birth-ceremony) should take
place on the birth of the child.
5. The Ndmadheya (naming-rite) must be performed as soon as the term of impurity (caused by
the birth of the child) is over.
6. (The name to be chosen should be) auspicious
in the case of a Brahmaza;
7. Indicating power in the case of a Kshatriya ;
8. Indicating wealth in the case of a Vaisya ;
9. Indicating contempt in the case of a Sfdra.
14, 37, 383 Apast. I, 1,1, 18-21; I, 1, 2, 33-3, 6; Gaut. I, 5, 11-
26. — 25. Weber, Ind. Stud. X, 22; M. II, 49; Y.I, 30; Apast. I,
1, 3, 28-30; Gaut. II, 36.— 28, 29. M. II, 174, 64.
1. '*Garbha’ here means ‘77tu,’ i.e. the time favourable for procreation, following immediately upon the menstrual evacuation, and
the above ceremony should be performed once only, in order to
consecrate the mother once for all. (Nand.)
2,3. The embryo begins to move in the fourth month of
pregnancy, and the Pumsavana must be performed in the second
or third month of every pregnancy. Thus Nand., who combats
expressly the opinion that this ceremony has the consecration of
the mother, and not the consecration of the foetus, for its object.
_ Regarding the Stmantonnayana he seems to consicer both views
as admissible. According to the former view it would have to be
performed only once, like the Nishekakarman.
6-9. Nand. quotes as instances of such names: 1. Lakshmidhara; 2. Yudhish/Aira; 3. Arthapati; 4. Lokaddsa; or (observing,
[7] I
114 VISHNU. XXVII, ro.
10. The Adityadarsana (ceremony of taking the
child out to see the sun) should take place in the
fourth month (after birth).
11. The Annaprdsana (ceremony of first feeding)
should take place in the sixth month.
12. The Xddakarava (tonsure rite) should take
place in the third year?.
13. For female children the same ceremonies,
(beginning with the birth ceremony, should be performed, but) without Mantras.
14. The marriage ceremony only has to be performed with Mantras for them.
15. The initiation of Brahmazas (should take
place) in the eighth year after conception’;
16. Of Kshatriyas, in the eleventh year after
conception ';
17. Of Vaisyas, in the twelfth year after conception;
18. Their girdles should be made of Mujiga
grass, a bow-string, and Balbaga (coarse grass)
respectively.
19. Their sacrificial strings and their garments
should be made of cotton, hemp, and wool respectively.
at the same time, another rule regarding the second part of a compound name), 1. Vishzusarman; 2. Bhimavarman; 3. Devagupta ;
4. Dharmadasa.
19. Their sacrificial strings and their garments
should be made of cotton, hemp, and wool respectively.
at the same time, another rule regarding the second part of a compound name), 1. Vishzusarman; 2. Bhimavarman; 3. Devagupta ;
4. Dharmadasa.
to. According to Nand., who quotes a passage of Yama in
support of his opinion, this Sftra has to be divided into two, which
would, however, require several words to complete their sense, the
import of the first being, that the child should be taken out to see
the sun in the third month, and to see the moon in the fourth
month. See the Introduction.
12. 1‘ The third year, i.e. either after conception, or after birth.
(Nand.)
15-17. 'Nand., ‘or after birth.” See Par. and Asv. loc. cit.
XXVII, 29. SACRAMENTS. 115
20. The skins (which they wear) should be those
of a black antelope, of a tiger, and of a he-goat
respectively.
21. Their staves should be made of Paldsa, Khadira, and Udumbara wood respectively.
22, Their staves should be of such a length
as to reach the hair, the forehead, and the nose
respectively.
23. Or all (kinds of staves may be used for all
castes indiscriminately).
24. And they should not be crooked, nor should
the bark be stripped off.
25. In begging alms, they should put in the word
‘Lady’ at the beginning, in the middle, and at the
end of their request (according to their caste).
26. The ceremony of initiation must not be delayed beyond the sixteenth year in the case of a
Braéhmaza; beyond the twenty-second, in the case
of a Kshatriya; and beyond the twenty-fourth, in
the case of a Vaisya.
27. After that, the youths belonging to any of
those three castes, who have not been initiated
at the proper time, are excluded from initiation,
and contemned by the twice-born, and are called
Vratyas.
28. That skin, that cord, that girdle, that staff,
and that garment which has been given to any one
(on his initiation), that he must for ever wear when
performing any religious observance,
29. His girdle, his skin, his staff, his string, and
his ewer he must throw into the water when broken
(or spoiled by use), and receive others consecrated
with Mantras.
116 VISHNU. XXVIII, 1.
XXVIII.
1. Now! students shall dwell at their Guru's
(spiritual teacher's) house.
2. They shall recite their morning and evening
prayers.
3. (A student) shall mutter the morning prayer
standing, and the evening prayer sitting.
4. He shall perform twice a day (in the mornings and evenings) the religious acts of sprinkling
the ground (round the altar) and of putting fuel
on the fire.
5- He must plunge into the waters like a stick.
3. (A student) shall mutter the morning prayer
standing, and the evening prayer sitting.
4. He shall perform twice a day (in the mornings and evenings) the religious acts of sprinkling
the ground (round the altar) and of putting fuel
on the fire.
5- He must plunge into the waters like a stick.
XXVIII. passim. Asy. Grthya-s. I, 22 ; III, 7-9 ; Gobh. Gréhya-s.
Il, ro, 42-III, 4; Par. Grzhya-s. Il, 4-6 ; Sankh. Grthya-s. II, 6, 9-
12; II, 1.—1. Apast. I, 1, 2, 11. — 3. M. II, ror; Y. I, 24, 25;
Gaut. II, 11. — 4. M. II, 108; Y.I, 25; Apast. I, 1, 4, 16. — 5.
Apast. I, 1, 2, 30. — 6, 7. M. TI, 73, 182; Y. I, 27; Apast. I, 2,
5) 273 I, 1, 4, 233 Gaut. I, 543 I, 29, 30. — 8. M. II, 41-47; Y.I,
29; Apast. I, 1,2, 33-I, 1, 3, 10; Gaut. I, 15, 16, 22. — 9, 10. M.
II, 183, 184, 51; Y. I, 29, 31 ; ‘Apast. I, 1, 3, 25, 32; Gaut. II,
35, 37-39: — 11, 12. M. II, 177-179, &c.; Y. I, 33, &c.; Apast.
I, 1, 2, 23-28, &c.; Gaut. II, 13, &c. — 13-23. M.II, 194, 71, 72,
122-124, 195-198 ; Apast. I, 2, 4, 28; I, 2, 5, 12, 23; I, 2, 6,
5-9, 14; Gaut. II, 21, 25-28; I, 52; II, 14. — 17. Y. 1, 26.—
24-26. M. II, 199, 200. — 27, 28. M. II, 204; Apast. I, 2, 8, 11,
13. — 29, 30. M. II, 205; Apast. I, 2, 8, 19-21. — 31-33. M. II,
208, 209; Apast. I, 2, 7, 28, 30; Gaut. II, 31, 32, — 34-36. M.
Ill, 2; Il, 168. — 37-40. M. II, 169-172; Y. II, 39; Apast. I,
1,1, 15-17; Gaut. 1, 8.— 41. M. I, 219 ; Apast. I, 1, 2, 31, 32;
Gaut. I, 27.—42. M.II, 245; Y.1,51; Apast. I, II, 30, 1; Gaut.
IX, 1. — 43-46. M. II, 243, 247, 248; Y.I, 49; Apast. I, 2, 4,
29; Gaut. II, 5-8.— 47. M. II, 249; Gaut. III, 9. — 48-53. M.
XI, 121, 123, 124; II, 181, 187, 220.— 51, 52. Y. III, 278, 281;
Gaut. XXIII, 20.
1. 1‘I.e.after the performance of the initiation ceremony.’ (Nand.)
5. The sense of this injunction, according to Nand., is, that he
must not pronounce any bathing Mantras. But more probably it
XXVIII, rg. STUDENTSHIP. 117
6. Let him study when called (by his teacher).
7. He shall act so as to please his Guru (spiritual
teacher) and to be serviceable to him.
8. He shall wear his girdle, his staff, his skin, and
his sacrificial string.
9. He shall go begging at the houses of virtuous
persons, excepting those of his Guru’s (and of his
own) relatives.
10. He may eat (every morning and evening)
some of the food collected by begging, after having
received permission to do so from his Guru.
11. He must avoid Srdddhas, factitious salt, food
turned sour!, stale food, dancing, singing, women,
honey, meat, ointments, remnants of the food (of
other persons than his teacher), the killing of living
beings, and rude speeches.
12. He must occupy a low couch.
13. He must rise before his Guru and go to rest
after him.
14. He must salute his Guru, after having performed his morning devotion.
15. Let him embrace his feet with crossed hands,
12. He must occupy a low couch.
13. He must rise before his Guru and go to rest
after him.
14. He must salute his Guru, after having performed his morning devotion.
15. Let him embrace his feet with crossed hands,
is meant, that he shall swim motionless like a stick (see Apast. I,
1, 2, 30, with Dr. Bihler’s note). According to a third explanation, which is mentioned both by Haradatta and by Devapéla in
his Commentary on the KasAaka Grzhya-sfitra, the sense would be,
that he is not allowed, while bathing, to rub his skin, in order to
clean himself, with bathing powder and the like.
11. } Nand. interprets sukta, ‘food turned sour, by ‘rude
speeches,’ because if taken in its other meaning, it would be
included in the next term, paryushita, ‘stale food.’ However, if
Nand.’s interpretation were followed, it would coincide with the last
term of this enumeration, aslila, ‘rude speeches;’ and its position
between two articles of food renders the above interpretation more
plausible.
118 VISHNU. XXVIII, 16.
16. The right foot with his right hand, and the
left foot with his left.
17. After the salutation (abhivadaye, ‘I salute’)
he must mention his own name and add the word
‘bhos’ (Venerable Sir) at the end of his address.
18. He must not speak to his Guru while he is
himself standing, or sitting, or lying, or eating, or
averting his face.
19. And let him -speak, if his teacher sits, standing up; if he walks, advancing towards him; if he is
coming near, meeting him; if he runs, running after
him ;
20. If his face is averted, turning round so as to
face him;
21. If he is at some distance, approaching him ;
22. If he is in a reclining position, bending to
him ;
23. Let him not sit in a careless attitude (such
as e.g. having a cloth tied round his legs and knees,
while sitting on his hams) before the eyes of his
teacher.
24. Neither must he pronounce his mere name
(without adding to it the word Sri or a similar term
at the beginning).
25. He must not mimic his gait, his manner, his
speech, and so on.
26. Where his Guru is censured or foully belied,
there let him not stay.
27. Nor must he sit on the same seat with him,
28. Unless it be on a rock!, on a wooden bench,
in a boat, or in a carriage.
28. ! Thus according to Kullfka (on M. II, 204). Nand. takes
the term sflaphalaka as a compound denoting ‘a stone seat.’
XXVILL, 40. STUDENTSHIP. 119
~ 29. If his teacher’s teacher is near, let him behave towards him as if he were his own teacher.
30. He must not salute his own Gurus without
his teacher's leave.
31. Let him behave towards the son of his
teacher, who teaches him the Veda, as towards his
teacher, even though he be younger or of an equal
age with himself ;
32. But he must not wash his feet,
33. Nor eat the leavings of his food.
34. Thus let him acquire by heart one Veda, or
two Vedas, or (all) the Vedas.
35. Thereupon, the Vedafgas (that treating of
phonetics and the rest)}.
But he must not wash his feet,
33. Nor eat the leavings of his food.
34. Thus let him acquire by heart one Veda, or
two Vedas, or (all) the Vedas.
35. Thereupon, the Vedafgas (that treating of
phonetics and the rest)}.
36. He who, not having studied the Veda, applies
himself to another study, will degrade himself, and
his progeny with him, to the state of a Sddra.
37. From the mother is the first birth; the
second, from the girding with the sacrificial string.
38. In the latter, the SAvitri hymn! is his mother,
and the teacher his father.
39. It is this which entitles members of the three
higher castes to the designation of ‘ the twice-born.’
40. Previous to his being girded with the sacrificial string, a member of these castes is similar to a
Sfidra (and not allowed to study the Veda).
30. Nand. here interprets Guru by ‘a paternal uncle and the
rest.’
31. This rule refers to a son of his spiritual teacher, who teaches
him one or two chapters of the Veda, while the teacher himself is
gone out for bathing or some such reason. V4, ‘or,’ is added in
order to include a son of the teacher, who is himself a pupil, as
Manu (II, 208) says. (Nand.)
35. 1 See Max Miller, Ancient Sanskrit Literature, p. 108 seq.
' 38. ? Rig-veda III, 62, 10.
120 VISHNU. XXVIII, 41.
41. A student shall shave all his hair, or wear it
tied in one lock.
42. After having mastered the Veda, let him take
leave of his teacher and bathe, after having presented him with a gift.
43. Or let him spend the remainder of his life at
his teacher’s house.
44. If, while he is living there, his teacher should
die, let him behave to his teacher’s son as towards
his teacher himself ;
45. Or? towards one of his wives, who is equal
to him in caste.
46. On failure of such, let him pay homage to the
fire, and live asa perpetual student.
47. A Brahmaza who. passes thus without tiring
(of the discharge of his duties) the time of his studentship will attain to the most exalted heavenly
abode (that of Brahman) after his death, and will
not be born again in this world.
48. A voluntary effusion of the semen by a twiceborn youth (in’ sexual intercourse with a woman),
during the period of his studentship, has been pronounced a transgression of the rule prescribed for
students by expounders of the Vedas well acquainted
with the system of duties.
49. Having loaded himself with that crime, he
must go begging to seven houses, clothed only with
the skin of an ass, and proclaiming his deed.
42. After the solemn bath (see Asv. III, 8, 9; Gobh. III, 4;
Par. II, 6; Sankh. IIT, 1), which terminates the period of studentship, the student, who is henceforth called Snataka, ‘one who has
bathed,’ is allowed to return home.
45. ) According to Nand., the particle va, ‘or,’ is used in order
to include another alternative, that of living with an old fellowstudent, as directed by Gautama, III, 8.
XXIX, 1. STUDENTSHIP. 121
45. ) According to Nand., the particle va, ‘or,’ is used in order
to include another alternative, that of living with an old fellowstudent, as directed by Gautama, III, 8.
XXIX, 1. STUDENTSHIP. 121
50. Eating once a day only a meal consisting of
the alms obtained at those (houses), and bathing at
the three Savanas (dawn, noon, and evening), he will
be absolved from guilt at the end of the year.
51. After an involuntary effusion of the semen
during sleep, a twice-born student must bathe (on
the next morning), worship the sun (by offerings of
perfumes and the like), and mutter three times the
Mantra, ‘Again shall my strength return to me.’
52. He who for seven days omits to collect alms
and to kindle the sacred fire, must perform the
penance of an Avakirzin (breaker of his vow), provided that he has not been prevented from the discharge of his duties by an illness.
53. Ifthe sun should rise or set while a student
is purposely indulging in sleep, ignoring (the precepts of law), he must fast for a day, muttering (the
Gayatri one thousand and eight times).
XXIX.
1. He who having initiated a youth and _ instructed him in the Vratas}, teaches him (one branch
of) the Veda (together with its Angas, such as that
relating to phonetics, and the rest) is called A#arya
(teacher).
51. ! Taitt. Arany. I, 30.
XXIX. 3. Apast. I, 1, 1, 13; Gaut. I, 9. — 1-3. M. II, 140-
143; Y. 1, 34,35.— 7-10. M.II, 111, 112, 114, 115. — 9, 10. See
Biihler, Introd. to Digest, p. xxix.
1. The Vratas of a student are certain observances to be kept
by him before he is admitted to the regular course of study of the
Veda, and again before he is allowed to proceed to the study of
the Mahandmnt verses and to the other higher stages of Vedic
learning. See, particularly, Sankh. [1, 11, 12, with Dr. Oldenberg’s
note (Ind. Stud. XV, 139).
I22 VISHNU. XXIX, 2.
2. He who teaches him (after he has been initiated
by another) either (an entire branch of the Veda) in
consideration of a fee, or part of a Veda (without
taking a fee), is called UpadhyAya (sub-teacher).
3. He who performs sacrifices (whether based
upon Sruti or upon Smrtti) is called Aetvig (officiating priest).
4. He must not engage a priest for the performance of sacrifices without having ascertained
(his descent, character, and conduct).
5. Neither must he admit to his teaching (one
whom he does not know).
6. And he must not initiate such a one.
7. If one answers improperly, or the other asks
improperly ', that one (or both) will perish or incur
hatred.
8. If by instructing a pupil neither religious merit
nor wealth are acquired, and if no sufficient attention is to be obtained from him (for his teacher's
words), in such soil divine knowledge must not be
sown: it would perish like fine seed in barren soil.
8. If by instructing a pupil neither religious merit
nor wealth are acquired, and if no sufficient attention is to be obtained from him (for his teacher's
words), in such soil divine knowledge must not be
sown: it would perish like fine seed in barren soil.
9. The deity of sacred knowledge approached
a Brahmawa (and said to him), ‘Preserve me, I am
thy treasure, reveal me not to a scorner, nor to a
wicked man, nor to one of uncontrolled passions:
thus I shall be strong.
10. ‘Reveal me to him, as to a keeper of thy
gem, O Brahmaza, whom thou shalt know to be
pure, attentive, possessed of a good memory, and
chaste, who will not grieve thee, nor revile thee.’
4. 1A proper question is, e.g. if the pupil modestly says, ‘I
don’t know about this, therefore I want to be instructed.’ An improper question is, e.g. if he says, ‘Why do you pronounce this thus
wrongly?’ An improper answer is an answer to an improper
question. (Nand.)
XXX, 5. STUDENTSHIP. 123
XXX.
1. After having performed the Updkarman ceremony on the full moon of the month Sravaza, or of
the month Bhadra, the student must (pass over the
two next days without studying, and then) study for
four months and a half.
2. After that, the teacher must perform out of
town the ceremony of Utsarga for those students
(that have acted up to this injunction); but not for
those who have failed to perform the ceremony of
Upakarman.
3. During the period (subsequent upon the ceremony of Up&karman and) intermediate between it
and the ceremony of Utsarga, the student must read
the Vedangas.
4. He must interrupt his study for a day and a
night on the fourteenth and eighth days of a month}.
5. (He must interrupt his study for the next day
XXX. 1-33..Weber, Ind. Stud. X,130-134; Nakshatras II, 322,
338-339; M. IV, 95-123; II, 71, 74; Y.1, 142-151; Apast.I, 3,9-
11; Gaut. XVI; I, 51, 53. — 33-38. Asv. III, 3, 3; M. II, 107; Y.I,
41-46. — 41, 42. M. Hi, 116. — 43-46. M. II, 117, 146-148, 144.
1-3. The annual course of Vedic studies opens with a ceremony
called Upakarman, and closes with a ceremony called Utsarga.
The latter, according to the rule laid down in Sfitra 1, would fall
upon the first day of the moon’s increase, either in Pausha or in
MAagha. Nand. states that those students who have not performed the Upakarman ceremony in due time must perform a
penance before they can be admitted to the Utsarga; nor must
those be admitted to it who have failed to go on to the study of
another branch of the Veda at the ordinary time, after having
absolved one.
4.) Nand., with reference to a passage of Harita, considers the
use of the plural and of the particle 4a to imply that the study must
also be interrupted on the first and fifteenth days.
5. 1 This refers to the second days of the months Phalguna,
Ashadha, and Karttika. (Nand.)
124 VISHNU. XXX, 6.
and night) after a season of the year has begun},
(and for three nights) after an eclipse of the moon.
5. 1 This refers to the second days of the months Phalguna,
Ashadha, and Karttika. (Nand.)
124 VISHNU. XXX, 6.
and night) after a season of the year has begun},
(and for three nights) after an eclipse of the moon.
6. (He must not study for a day and a night)
when Indra’s flag is hoisted or taken down.
7. (He must not study) when a strong wind is
going.
8. (He must not study for three days) when rain,
lightning, and thunder happen out of season}.
9g. (He must not study till the same hour next
day) in the case of an earthquake, of the fall of a
meteor, and when the horizon is preternaturally red,
as if on fire.
10. (He must not study) in a village in which a
corpse lies ;
11. Nor during a battle;
.Nor while dogs are barking, jackals yelling,
or asses braying ;
13. Nor while the sound of a musical instrument
is being heard ;
14. Nor while Sfdras or outcasts are near ;
15. Nor in the vicinity of a temple, of a burialground, of a place where four ways meet, or of a
high road ;
16. Nor while immersed in water ;
17. Nor with his foot placed upon a bench ;
18. Nor while riding upon an elephant, a horse,
or a camel, (or in a carriage drawn by any of those
animals), or being borne in a boat, or in a carriage
drawn by oxen;
19. Nor after having vomited ;
8. '‘I.e. not during the rains.’ (Nand.)
12. Nand. considers the term sva, ‘dog,’ to include all the other
animals mentioned by Apastamba, I, 3, 10, 17.
19-21. After having vomited or been purged, he shall interrupt
XXX, 28. STUDENTSHIP. ‘ 125
20. Nor after having been purged ;
21. Nor during an indigestion.
22. When a five-toed animal has passed between
the teacher and the pupil (the latter must interrupt
his study for a day and a night).
23. When a king or a learned Brahmama (who
has mastered one Veda), or a cow, or a Brahmaza
(in general) has met with an accident (he must not
study).
24. After the Upakarman (he must not study for
three days).
25. And after the Utsarga (he must interrupt his
study for as many days).
26. And (he must avoid to study) the hymns of
the Azg-veda, or those of the Yagur-veda, while the
S4man melodies are being chanted.
27. Let him not lie down to sleep again when he
has begun to study in the second half of the night.
28. Let him avoid studying at times when there
ought to be an intermission of study, even though a
question has been put to him (by his teacher) ;
his study for a day and a night; when suffering from indigestion,
till he has digested his food. (Nand.)
22. According to Nand., the interruption of study is to last for
two days, when a crow, or an owl, or a wild cock, or a mouse, or a
frog, and the like animals have passed ; and for three days, when
a dog, or an ichneumon, or a snake, or a frog (sic), or a cat has
passed. He quotes Gaut. I, 59 in support of his interpretation.
I have translated according to M, IV, 126; Y.I, 147.
He quotes Gaut. I, 59 in support of his interpretation.
I have translated according to M, IV, 126; Y.I, 147.
23. In these cases the study shall not be taken up again till the
accident has been appeased by propitiatory rites. If any of the
persons in question has died, the interruption is to last for a day
and a night, in case they were persons of little merit; but in case
they should have been very virtuous, it is to last for three days.
(Nand.)
28. Every lesson consists of questions put by the teacher and
the pupil’s answers to them.
126 VISHNU. XXX, 29.
29. Since to study on forbidden days neither
benefits him in this nor in the other world.
30. To study on such days destroys the life of
both teacher and pupil.
31. Therefore should a teacher, who wishes to
obtain the world of Brahman, avoid improper days,
and sow (on proper days) the seed of sacred knowledge on soil consisting of virtuous pupils.
32. At the beginning and at the end of the
lecture let the pupil embrace his teacher's feet ;
33. And let him pronounce the sacred syllable Om.
34. Now he who studies the hymns of the Azgveda (regularly), feeds the manes with clarified
butter.
35. He who studies the Yagus texts, (feeds them)
with honey.
36. He who studies the Saman melodies, (feeds
them) with milk.
37. He who studies the Atharva-veda, (feeds
them) with meat.
38. He who studies the Purdzas, Itihdsas, Ved4ngas, and the Institutes of Sacred Law, feeds them
with rice.
39. He who having collected sacred knowledge,
gains his substance by it in this world, will derive
no benefit from it in the world to come.
33. Nand., quoting a passage of Yama, states the particle 4a to
imply that the pupil must touch the ground, after having pronounced the syllable Om.
38. Nand. considers the use of a Dvandva compound to imply
that logic (Nyaya) and the Mimams4 system of philosophy are
also intended in this Sitra. Regarding the meaning of the terms
Puraza and Itih4sa, see Max Miller, Ancient Sanskrit Literature,
Pp. 40 seq.
39. This rule cannot refer to teaching for a reward, because
XXX, 47. STUDENTSHIP. 127
40. Neither will he (derive such benefit from it),
who uses his knowledge in order to destroy the
reputation of others (by defeating them in argument). .
41. Let no one acquire sacred knowledge, without his teacher's permission, from another who is
studying divine science.
42. Acquiring it in that way constitutes theft of
the Veda, and will bring him into hell.
43. Let (a student) never grieve that man from
whom he has obtained worldly knowledge (relating
to poetry, rhetoric, and the like subjects), sacred
knowledge (relating to the Vedas and Vedangas), or
knowledge of the Supreme Spirit.
44. Of the natural progenitor and the teacher
who imparts the Veda to him, the giver of the Veda
is the more venerable father; for it is the new
existence acquired by his initiation in the Veda,
which will last him both in this life and the next.
44. Of the natural progenitor and the teacher
who imparts the Veda to him, the giver of the Veda
is the more venerable father; for it is the new
existence acquired by his initiation in the Veda,
which will last him both in this life and the next.
45. Let him consider as a merely human existence that which he owes to his father and mother
uniting from carnal desire and to his being born
from his mother’s womb.
46. That existence which his teacher, who knows
all the Vedas, effects for him through the prescribed
rites of initiation with (his divine mother) the
G4yatri, is a true existence; that existence is
exempt from age and death.
47. He who fills his ears with holy truths, who
that is a minor offence (upapataka ; see below, XXXVII, 20); nor
can it refer to teaching in general, because it is lawful to gain one’s
substance by it; but it refers to those who recite the Veda in
behalf of another, and live by doing so. (Nand.)
4t. See XXVIII, 6, and the preceding note.
128 VISHNU. XXXI, 1.
frees him from all pain (in this world and the next),
and confers immortality (or final liberation) upon
him, that man let the student consider as his (true)
father and mother: gratefully acknowledging the
debt he owes him, he must never grieve him.
XXXI.
1. A man has three Atigurus (or specially venerable superiors) :
2. His father, his mother, and his spiritual
teacher.
3. To them he must always pay obedience.
4. What they say, that he must do.
5. And he must do what is agreeable and serviceable to them.
6. Let him never do anything without their leave.
7. Those three are equal to the three Vedas
(Aig-veda, Sdma-veda, and Yagur-veda), they are
equal to the three gods (Brahman, Vishzu, and
Siva), they are equal to the three worlds (of men,
of gods, and of Brahman), they are equal to the
three fires.
8. The father is the GArhapatya (or household)
fire, the mother is the Dakshiza (or ceremonial)
fire, and the spiritual teacher is the Ahavantya (or
sacrificial) fire.
g. He pays regard to all his duties, who pays
regard to those three; he who shows no regard to
XXXI. 1-6. M. II, 225, 226, 228, 229; Apast. I, 4, 14, 6;
Gaut. II, 50, 51.— 7. M. II, 230. — 8. M. II, 231; Apast. I, 1, 3,
44.— 9. M. II, 234.— 10. M. II, 233.
g. ‘The father is said to be of the same nature as the Garhapatya fire, because the Ahavantya is produced from it ; the mother
is said to be of the same nature as the Dakshiva fire, because it
XXXII, 4. STUDENTSHIP. 129
them, derives no benefit from any religious observance.
10. By honouring his mother, he gains the present world; by honouring his father, the world of
gods ; and by paying strict obedience to his spiritual
teacher, the world of Brahman.
XXXII.
1. A king, a priest, a learned Bréhmaza, one
who stops wicked proceedings, an Upddhydya, a
paternal uncle, a maternal grandfather, a maternal
uncle, a father-in-law, an eldest brother, and? the
parents-in-law of a son or a daughter are equal to
a teacher ;
XXXII.
1. A king, a priest, a learned Bréhmaza, one
who stops wicked proceedings, an Upddhydya, a
paternal uncle, a maternal grandfather, a maternal
uncle, a father-in-law, an eldest brother, and? the
parents-in-law of a son or a daughter are equal to
a teacher ;
2. And so are their wives, who are equal in caste
to them.
3. And their mother’s sister, their father’s sister,
and? their eldest sister.
4. A father-in-law, a paternal uncle, a maternal
has a separate origin, or because she has the sacrificial implements,
such as the pestle and mortar and the like, in her charge; and the.
spiritual teacher is said to be of the same nature as the Ahavantya
fire, because all oblations fall to his share, as the Smriti says (Y. I,
27), “Let him (the pupil) deliver to him (the teacher) the collected
alms.”’ (Nand.)
XXXII. 1. M. II, 206.— 2. M. I, 210. — 3. M. II, 131. — 4.
M. II, 130; Apast. I, 4, 14, 11. — 5, 6. M. II, 210, 211; Apast.
I, 2, 7, 27; Gaut. II, 31, 32.— 7. M. II, 129. — 8, 9. M. XI, 2053
Y. III, 292.— 10. Apast. I, 1, 2, 20.— 11, 12. M.II, 201 ; Apast.
I, 2, 8, 15.— 13. M. II, 212; Gaut. I, 34. — 14. M. II, 216.—
15. M. Il, 217; Gaut. II, 33; "VI, 2.— 16. M. II, 136; Gaut. VI,
20.—17. M. II, 135; Apast. I, 4, 14, 25. —18. M. II, 155.
1. ' The particle 4a is used here, according to Nand., in order to
include a paternal grandfather and other persons mentioned in a
sm
1The particle 4a here refers, according to Nand, to the
paternal grandmother and others mentioned in a Smriti.
(7] K
130 VISHNU. XXXII, 5.
uncle, and a priest he must honour by rising to
meet and saluting them, even though they be
younger than himself.
5. The wives of Gurus (superiors), who are of a
lower class than their husbands (such as Kshatriya
or Vaisya or Mardh4vasikta wives), shall be honoured
by (rising to meet and) saluting them from far; but
he must not embrace their feet. .
6. He should avoid to rub and anoint the limbs
of Guru’s wives, or to anoint their eyes, or to
arrange their hair, or to wash their feet, or to do
other such services for them.
7. To the wife of another, even though he does
not know her, he must either say ‘sister’ (if she is
of equal age with himself), or ‘daughter’ (if she is
younger than himself), or ‘mother’ (if she is older
than himself).
8. Let him not say ‘thou?’ to his Gurus (superiors).
9. If he has offended one of them (by saying
‘thou’ to him, or in some other manner), he must
keep a fast and not eat again till the end of the
day, after having obtained his forgiveness.
10. He must avoid to quarrel with his spiritual
teacher and to argue with him (from emulation).
11. And he must not censure him ;
5. Sfidra wives are exempt from this rule; he should rise to
meet, but not salute them. (Nand.)
8. 1 Other insulting language, as e.g. if he says hush or pish to
them, is also included in this term. The use of the particle fa
indicates that other persons entitled to respect are also intended in
this Sftra. (Nand.)
(Nand.)
8. 1 Other insulting language, as e.g. if he says hush or pish to
them, is also included in this term. The use of the particle fa
indicates that other persons entitled to respect are also intended in
this Sftra. (Nand.)
to. ‘The particle a is used in order to include Brahmamas in
general in this prohibition.’ (Nand.)
11. ‘The use of the particle 4a shows that defamatory speeches
are also intended.’ (Nand.)
XXXIII, 1. CRIMES. 131
12. Nor act so as to displease him.
13. (A pupil) must not embrace the feet of a
Guru’s young wife, if he has completed his twentieth
year, or can distinguish virtue from vice.
14. But a young student may at pleasure prostrate
himself before a young wife of his Guru, (stretching
out both hands) as ordained (see XXVIII, 15),
saying, ‘I, N. N. (ho! salute thee).’
15. On returning from a journey he shall (once)
embrace the feet of the wives of his Gurus (superiors), and daily salute them, remembering the
practice of the virtuous.
16. Wealth, kindred, age, the performance of
religious observances, and, fifthly, sacred knowledge
are titles to respect; each subsequent one is
superior to the one preceding in order.
17. A Brahmamza, though only ten years old?, and
a member of the kingly caste, though a hundred years
old, must be considered as father and son; and of
these two, the Brahmaza is the father.
18. The seniority of Bradhmazas is founded upon
sacred knowledge; of Kshatriyas, upon valour in
arms ; of Vaisyas, upon grain and (other) wealth ; of
Sfidras, upon (priority of ) birth.
XXXII.
1. Now man has three most dangerous enemies,
called carnal desire, wrath, and greed.
17. ‘Le. a Brahmaza for whom the ceremony of initiation has
been performed. (Nand.) This proverb is also found in the NitisAstra 155, in the Mahabharata IJ, 1385 seq., &c., and in other works.
See Bohtlingk, Ind. Spriiche, 6163, 2456, &c.
XXXIIL. 1. Apast. I, 8, 23, 4, 5.
1. The mention which has been made in the preceding section,
that on Aédra or rules of conduct, of the breach of the vow of
K 2
132 VISHNU. XXXII, 2.
2. They are specially dangerous to the order of
householders, because they have (houses, wives, and
other) property.
3. Man, being overcome by those (three enemies),
commits crimes in the highest degree, high crimes,
minor crimes, and crimes in the fourth degree ;
4. Also crimes effecting loss of caste, crimes degrading to a mixed caste, and crimes rendering the
perpetrator unworthy (to receive alms and the like);
5. And crimes causing defilement, and miscellaneous offences.
6. This is the threefold path to hell, destructive
of self: carnal desire, wrath, and greed: therefore
must a man shun those three vices.
XXXIV.
1. Sexual connection with one’s mother, or
daughter, or daughter-in-law are crimes in the
highest degree.
2. Such criminals in the highest degree should
proceed into the flames; for there is not any other
way to atone for their crime.
XXXV.
1. Killing a Brahmaza, drinking spirituous liquor,
1. Sexual connection with one’s mother, or
daughter, or daughter-in-law are crimes in the
highest degree.
2. Such criminals in the highest degree should
proceed into the flames; for there is not any other
way to atone for their crime.
XXXV.
1. Killing a Brahmaza, drinking spirituous liquor,
chastity and the penance for it (see XXVIJI, 48, 49), causes him
(Vishzu) to discuss the law of penance (Prayaséitta). This is done
in the following section, to which Chapter XXXIV serves as
Introduction. (Nand.) The section on Prayaskitta extends as far
as Chapter LVII.
6. This proverb is also found in the Bhagavad-git4, XVI, 21, and
in the Mahabharata, V, 1036. See Bohtlingk, Ind. Spriiche, 2645.
XXXV. 1. M. IX, 235; XI, 55; Y. III, 227; Apast. I, 7, 21,
8; Gaut. XXI, 1. — 2, 3. M. XI, 181; Y. III, 227, 261; Gaut.
XXI, 3.— 4. M. XI, 181.
XXXVI, 1. CRIMES. 133
stealing the gold of a Brahmama, and sexual connection with a Guru’s wife are high crimes.
2. And social intercourse with such (criminals is
also a high crime).
3. He who associates with an outcast is outcasted himself after a year;
4. And so is he who rides in the same carriage
with him, or who eats in his company, or who sits
on the same bench, or who lies on the same couch
with him.
5. Sexual intercourse, intercourse in sacrificing,
and intercourse by the mouth (with an outcast)
entails immediate loss of caste.
6. Such mortal sinners are purified by a horsesacrifice and by visiting all Tirthas (places of pilgrimage) on earth.
XXXVI.
1. Killing a Kshatriya or Vaisya engaged in a
sacrifice, or a woman in her courses, or a pregnant
woman, or a woman (of the Brahmaza caste) who has
bathed after temporary uncleanness', or an embryo
5. ‘Intercourse of marriage’ means sexual connection- with an
outcasted man or woman, or giving a damsel in marriage to an
outcasted man. ‘Intercourse in sacrificing’ means sacrificing for,
or with, an outcast. ‘Mouthly intercourse’ means teaching, or
being taught by, or studying together with, an outcast. The
present rule holds good in cases of voluntary intercourse only; if
the intercourse was involuntary, the loss of caste does not follow
till after a year. Others assert that the immediate loss of caste
is entailed by particularly intimate intercourse only. (Nand.)
XXXVI. 1. M. XI, 88; Y. III, 251; Apast. I, 9, 24, 6, 8,9. —
2—7. M. XI, 57-59, 171, 172; Y. III, 228-233. — 2. Gaut. XXI,
10. — 5. Gaut. XXI, 1.— 7. Apast. I, 7, 21, 9.
1. ? The term trey? (atrigotra) has been translated here and in
134 VISHNU. XXXVI, 2.
of unknown sex, or one come for protection, are
crimes equal to the crime of killing a Brahmaza.
2. Giving false evidence and killing a friend:
these two crimes are equal to the drinking of
spirituous liquor.
3. Appropriating to one’s self land belonging to
a Brahmaza or a deposit (belonging to a Brahmawa
and not consisting of gold) are crimes equal to a
theft of gold (belonging to a Brahmamza).
3. Appropriating to one’s self land belonging to
a Brahmaza or a deposit (belonging to a Brahmawa
and not consisting of gold) are crimes equal to a
theft of gold (belonging to a Brahmamza).
4. Sexual connection with the wife of a paternal
uncle, of a maternal grandfather, of a maternal
uncle, of a father-in-law, or of the king, are crimes
equal to sexual connection with a Guru's wife ;
5. And so is sexual intercourse with the father’s
or mother’s sister and with one’s own sister ;
6. And sexual connection with the wife of a
learned Brahmaza, or a priest, or an Upadhyaya,
or a friend;
7. And with a sister’s female friend (or with one’s
own female friend), with a woman of one’s own race,
with a woman belonging to the Brahmamza caste,
with a (Brahmaza) maiden (who is not yet betrothed
to a man), with a low-caste woman, with a woman
in her courses, with a woman come for protection,
other places in accordance with that interpretation which is
sanctioned by the majority among the commentators of law
works. Nand., on the other hand, gives the preference to the
opinion of those who render it by ‘a woman descended from or
married to a man of the race of Atri.’
2. ‘The term etau, “these,” is used in order to include the
forgetting of Veda texts and other crimes, which are mentioned as
equal to drinking spirituous liquor by Manu (XI, 57) and Y4gfiavalkya (ITI, 229).’ (Nand.)
5. ‘The particle 4a in this Sfitra refers to little girls, as ordained
by Manu, XI, 59.’ (Nand.)
XXXVII, 6. CRIMES. 135
with a female ascetic, and with a woman entrusted
to one’s own care.
8. Such minor offenders become pure, like mortal
sinners, by a horse-sacrifice and by visiting Tirthas.
XXXVII.
1. Setting one’s self up by false statements (as
by saying, ‘I have done this,’ or the like).
2. Making statements, which will reach the ears
of the king, regarding a (minor) offence committed
by some one; ~
3. Unjustly upbraiding a Guru (as by saying,
‘You have neglected such a household duty’);
4. Reviling the Veda;
5. Forgetting the Veda texts, which one his
studied ;
6. (Abandoning) one’s holy fire, or one’s father,
mother, son, or wife;
XXXVII. 1-34. M. XI, 56, 57, 60-67 ; Y. ILI, 228-230, 234-
242; Apast. I, 7, 2%, 12-17; Gaut. XXI, 11. — 35. M. XI, 118;
Y. III, 265.
1. ‘ But if a man who does not know all the four Vedas says, in
order to procure a valuable present or some other advantage, ‘I
know the four Vedas,’ or if he says of another, his superior in caste
or sacred knowledge, in order to prevent his receiving a valuable
present, ‘This man is no Brahmama,’ or ‘He does not know anything,’ in all such cases his crime is equal to the killing of a
Braéhmaza.’ (Nand.)
2. ‘ But giving information of a heavy crime constitutes a crime
equal to the killing of a‘Brahmaza.’ (Nand.)
3. Guru means ‘father’ here. Heavy reproaches, as e.g. ifa
son says to his father, ‘ You have made unequal shares in dividing
the patrimony,’ are equal to killing a Brahmaza. (Nand.)
‘ But giving information of a heavy crime constitutes a crime
equal to the killing of a‘Brahmaza.’ (Nand.)
3. Guru means ‘father’ here. Heavy reproaches, as e.g. ifa
son says to his father, ‘ You have made unequal shares in dividing
the patrimony,’ are equal to killing a Brahmaza. (Nand.)
4. ‘But atheistical detracting from the authority of the Veda
constitutes a crime equal to the drinking of spirituous liquor.’
(Nand.)
6. ‘The use of the particle 4a indicates that distant relatives
are also intended here, as YAgiiavalkya, III, 239, states.’ (Nand.)
136 VISIINU. XXXVIL, 7.
7. Eating the food of those whose food may not
be eaten, or forbidden food ;
8. Appropriating to one’s self (grain, copper, or
other) goods of another man (but not his gold) ;
g. Sexual intercourse with another man’s wife ;
10. Sacrificing for persons for whom it is forbidden to sacrifice (such as Sfdras, persons for
whom the initiation has not been performed, and
the like);
11. To live by a forbidden occupation (as, if a
Brahmaza lives by the occupation of a Kshatriya, or
of a Vaisya).
" 12. Receiving unlawful presents ;
13. Killing a Kshatriya, or a Vaisya, or a Sddra,
or a cow;
14. Selling articles that ought not to be sold
(such as salt, lac, or others);
15. For an elder brother to suffer his younger
brother to marry before him ;
16. For a younger brother to marry, though his
elder brother is not yet married ;
17. To give a girl in marriage to either of those
two (categories of offenders) ;
18. Or to perform the nuptial ceremony for
them ;
19. To allow the proper time for the ceremony
of initiation to pass without being initiated ;
10. ‘ But sacrificing for an outcast is a high crime.’ (Nand.)
12. This rule refers to receiving presents from an outcast or
other person, whose gifts must not be accepted, to receiving improper gifts, such as a ram, or a black antelope, and to receiving
presents at an improper place, such as Kurukshetra, or at an
improper time, such as during an eclipse of the sun. The particle
ka further refers to giving instruction to those who are not entitled
to receive it, as Yama mentions. (Nand.)
XXXVII, 34. CRIMES. 137
20. To teach the Veda for a reward (unless it be
in an emergency) ;
21. To be taught by one who teaches the Veda
for a reward (unless it be in an emergency) ;
22. To be employed (by the king’s order) in the
working of mines of any sort (whether gold mines,
or silver mines, or others, or manufactories);
23. To make large (sharp) instruments (such as
instruments for piercing an elephant’s ear) ;
24. Cutting trees, shrubs, creepers, long climbing
plants (such as vines), or herbs ;
25. Living by (prostituting) one’s own wife ;
26. Trying to overcome another by incantations
(tending to kill him), or by forcible means ;
27. Performing the act (of cooking) for one’s
own sole benefit ;
28. Not to have kindled one’s own sacred fire ;
Living by (prostituting) one’s own wife ;
26. Trying to overcome another by incantations
(tending to kill him), or by forcible means ;
27. Performing the act (of cooking) for one’s
own sole benefit ;
28. Not to have kindled one’s own sacred fire ;
29. Omitting to pay one’s debts to the gods,
Rishis, and manes (or sacrificing, study of the Veda,
and propagation of one’s race) ;
30. Studying irreligious books ;
31. Atheism ;
32. Subsisting by a reprehensible art (such as
dancing) ;
33. Intercourse with women who drink spirits ;
34. Thus have the crimes in the fourth degree
been enumerated.
20. It is true that the above definition of an Upadhyaya (XXIX,
2) implies that teaching the Veda for a fee is no reprehensible act;
but that permission has reference to cases of distress only. (Nand.)
26. Nand. asserts that the particle 4a is used here in order to
include the performance of an Ahina sacrifice and of the other
sinful acts mentioned by Manu, XI, 198.
31. Atheism (nastikata) consists in denying the existence of
another life. (Nand.)
138 VISHNU. XXXVII, 35-
35. Such criminals in the fourth degree shall
perform the Aandrayaza or Pardéka penances, or
shall sacrifice a cow (as the case may require).
XXXVI.
1. Causing (bodily) pain to a Brahmaza ;
2. Smelling at things which ought not to be smelt
(such as excrements), or at spirituous liquor ;
3. Dishonest dealing ;
4. Sexual connection with cattle;
5. And (sexual connection) with a man (or unnatural intercourse with a woman):
6. Such are the crimes effecting loss of caste.
7. He who has knowingly committed one of the
acts effecting loss of caste shall perform the Santapana! penance ; he who has done so unawares shall
perform the Pragdpatya! penance.
XXXIX.
1. Killing domestic or wild animals are crimes
degrading to a mixed caste.
2. He who has committed a crime degrading to
a mixed caste shall eat barley-gruel for a month
(if he has committed it knowingly), or perform the
penance Krzkkhratikvzkkhra (if he has committed it
unawares).
35. Regarding the penances called Kandrayama and Paraka, see
below, XLVIII and XLVII, 18.
XXXVIII. 1-6. M. XI, 68.
7. 1See XLVI, 19, 10.
XXXIX. 1. M. XI, 69.
2. Regarding the penance Krzkkhratikrékkhra, see XLVI, 13.
‘The use of the causative form kérayet indicates that he may
XLI, 3. CRIMES, 139
XL.
1. Receiving anything from a (Mle&&Aa or other)
despicable person (even though not as a present,
but in the form of interest, &c.), traffic (even with
articles that are not forbidden to sell), subsisting by
money-lending (even without exceeding the legitimate rate of interest), telling lies (even though not
in giving evidence), and serving a Sfdra (even
though without doing servile acts for him) are
crimes rendering unworthy to receive alms.
2. He who has committed a crime rendering
unworthy to receive alms, is purified by the penance
Taptakrzééhra (in case he committed it knowingly),
or by the penance Sitakr7#éhra (in case he did it
unawares), or by the penance Mahas4ntapana (in
case it was committed) repeatedly.
XLI.
1. Killing birds, amphibious animals, and aquatic
animals (such as fish) ;
2. And worms or insects ;
3. Eating (nutmegs or other) plants similar to
intoxicating drinks (in their effect upon the system):
perform the penance mentioned here through a substitute, if unable
to perform it himself.’ (Nand.)
XL. 1. M. XI, 70.
2. Regarding the penances mentioned here, see XLVI, 11,
12, 20.
XLI. 1-4. M. XI, 71.
3. ‘Or the term mady4nugata means hemp and the like.’ (Nand.)
Kullaka (on M. XI, 71) interprets it by ‘ what has been brought in
the same basket or vessel with spirituous liquor ;’ Medatithi, quoted
by the same, by ‘ what has been defiled by spirituous liquor.’ The
rendering given in the text agrees with the first interpretation proposed by Nand.
140 VISHNU. XLI, 4.
4. Such are the crimes causing defilement.
5. The penance ordained for crimes causing defilement is the Taptakr7ééhra penance (if they were
committed unintentionally), or they shall be atoned
for by the Krzékhratikvzkkhra penance (if they were
committed intentionally).
XLII.
1. Miscellaneous crimes are those which have
not been mentioned before.
2. Having committed one out of the number of
miscellaneous crimes, a prudent man should always
perform a penance, by the advice of a Brahmamza,
after the higher or less degree of his guilt has been
ascertained.
XLIII. ©
Now follow the hells. (They are called :)
TAmisra (darkness) ;
Andhatdmisra (complete darkness) ;
Raurava (place of howling) ;
Mahdaraurava (place of much howling) ;
Kalasdtra (thread of time or death) ;
Mahanaraka (great hell) ;
Sajigivana (restoring to life) ;
Avi&i (waveless) ;
CONAKBE Ps
XLIII. 1-22. M. IV, 88-90; Y. III, 222-224. — 34. M. XI], 76.
4. Nand. derives the term Raurava from ‘ruru, a kind of serpent.’ But it seems preferable to connect it with the root ru, ‘to
howl.’
6. This hell is defined by Nand. as a kind of threshing-place,
made of copper, burning hot, and measuring ten thousand Yoganas.
8. In this hell those who have perished in consequence of the
tortures which they had to undergo are restored to life and tortured
anew. (Nand.)
XLIII, 25. HELLS. I4I
10. TApana (burning);
11. Sampratapana (parching) ;
12. Samghdtaka (pressing together) ;
13. K4Akola (ravens) ;
14. Kudmala (bud) ;
15. Pdtimvzttika (stinking clay) ;
16. Lohasanku (iron-spiked) ;
17. Azkisha (frying-pan) ;
18, Vishamapanth4na (rough or uneven roads);
19. Kazéakasdlmali (thorny S4lmali trees) ;
20. Dtpanadi (flame river) ;
21. Asipattravana (sword-leaved forest) ;
22. Lohafaraka (iron fetters) ;
Pdtimvzttika (stinking clay) ;
16. Lohasanku (iron-spiked) ;
17. Azkisha (frying-pan) ;
18, Vishamapanth4na (rough or uneven roads);
19. Kazéakasdlmali (thorny S4lmali trees) ;
20. Dtpanadi (flame river) ;
21. Asipattravana (sword-leaved forest) ;
22. Lohafaraka (iron fetters) ;
23. In each of those (hells) successively criminals
in the highest degree, who have not performed the
penance (prescribed for their crime), are tormented
for the time of a Kalpa.
-24. Mortal sinners (who have not done penance)
for a Manvantara ;
25. Minor offenders, for the same period ;
12. In this hell a large number of individuals is packed up
closely in a very narrow space. (Nand.)
13. In this hell the sinners are devoured by ravens. (Nand.)
14. In this hell the sinners are put in. sacks, which are tied up
at the end. (Nand.)
17. In this hell the sinners are roasted. (Nand.)
20. This river, which contains hot water, is called Vaitaramt, as
it is said, ‘The river called Vaitaramt has a stinking odour, is full
of blood, and is moving on swiftly a torrent of hot water, carrying
bones and hair in its course.’ (Nand.) A detailed description of the
river Vaitaramt may be found in the Garuda-purdza, p. 8 (Bombay
ed., 1863).
22. ‘The particle iti is added here, in order to include in the
above enumeration the hells called Savisha, Mahapatha, Kumbhfpaka, Taptabaluka, and the rest.’ (Nand.) See Y. III, 223, 224;
M. XII, 76. —
142 VISHNU. XLII, 26.
26. Criminals in the fourth degree, for the period
of a Katuryuga ;
27. Those who have committed a crime effecting
loss of caste, for a thousand years ;
28. Those who have committed a crime degrading to a mixed caste, for the same period ;
29. Those likewise who have committed a crime
rendering unworthy to receive alms and the like.
30. And those who have committed a crime
causing defilement ;
31. Those who have committed one of the miscellaneous crimes, for a great number of years;
32. All sinners who have committed (one of
those nine kinds of) crimes have to suffer terrible
pangs, when they have departed life and entered
upon the path of Yama.
33. Being dragged hither and thither (upon even
and uneven roads), by the dire ministers of Yama,
they are conducted (to hell by them), with menacing
gestures,
34. (There) they are devoured by dogs and
jackals, by hawks, crows, herons, cranes, and other
(carnivorous animals), by (bears and other) animals
having fire in their mouth, and by serpents and
scorpions.
35. They are scorched by blazing fire, pierced by
thorns, divided into parts by saws, and tormented
by thirst.
36. They are agitated by hunger and by fearful
troops of tigers, and faint away at every step on
account of the foul stenches proceeding from pus
and from blood.
31. ‘A great number of years’ means three hundred years.
(Nand.)
XLIII, 45. HELLS, 143
36. They are agitated by hunger and by fearful
troops of tigers, and faint away at every step on
account of the foul stenches proceeding from pus
and from blood.
31. ‘A great number of years’ means three hundred years.
(Nand.)
XLIII, 45. HELLS, 143
37. Casting wistful glances upon the food and
drink of others, they receive blows from ministers
(of Yama), whose faces are similar to those of crows,
herons, cranes, and other horrid animals.
38. Here they are boiled in oil, and there
pounded with pestles, or ground in iron or stone
vessels.
39. In one place they (are made to) eat what has
been vomited, or pus, or blood, or excrements, and
in another place, meat of a hideous kind, smelling
like pus.
40. Here, enveloped in terrible darkness, they
are devoured by worms and (jackals and other)
horrible animals having flames in their mouth.
41. There again they are tormented by frost, or
have to step through unclean things (such as excrements), or the departed spirits eat one another,
driven to distraction (by hunger).
42. In one place they are beaten with their
deeds in a former existence, in another they are
suspended (by trees and the like, with a rope), or
shot with heaps of arrows, or cut in pieces.
43. In another place again, walking upon thorns,
and their bodies being encircled by snakes, they are
tormented with (grinding) machines, and dragged on
by their knees.
44. Their backs, heads, and shoulders are fractured, the necks of these poor beings are not stouter
than a needle, and their bodies, of a size fit for a hut
only, are unable to bear torments.
45. Having thus been tormented (in the hells)
and suffered most acute pain, the sinners have to
43. The Garuda-purdza (p. 17) also mentions that in one hell
the sinners are thrown into machines like the sugar-cane,
144 VISHNU. XLIV, rt.
endure further pangs in their migration through
animal bodies.
XLIV.
1. Now after having suffered the torments inflicted in the hells, the evil-doers pass into animal
bodies.
2. Criminals in the highest degree enter the
bodies of all plants successively.
3. Mortal sinners enter the bodies of worms or
insects.
4. Minor offenders enter the bodies of birds.
5. Criminals in the fourth degree enter the
bodies of aquatic animals.
6. Those who have committed a crime effecting
loss of caste, enter the bodies of amphibious
animals.
7. Those who have committed a crime degrading
to a mixed caste, enter the bodies of deer.
8. Those who have committed a crime rendering
them unworthy to receive alms, enter the bodies of
cattle.
9g. Those who have committed a crime causing
defilement, enter the bodies of (low-caste) men (such
as Kandalas), who may not be touched.
10. Those who have committed one of the miscellaneous crimes, enter the bodies of miscellaneous
wild carnivorous animals (such as tigers).
11. One who has eaten the food of one whose
food may not be eaten, or forbidden food, becomes
a worm or insect.
10. Those who have committed one of the miscellaneous crimes, enter the bodies of miscellaneous
wild carnivorous animals (such as tigers).
11. One who has eaten the food of one whose
food may not be eaten, or forbidden food, becomes
a worm or insect.
XLIV. 1-43. M. XII, 54-67; Y. III, 207-215. — 44, 45. M.
XII, 68, 69.
11. See LI, 3 seq.
XLIV, 30. TRANSMIGRATION. 145
12. A thief (of other property than gold), becomes
a falcon.
13. One who has appropriated a broad passage,
becomes a (serpent or other) animal living in holes.
14. One who has stolen grain, becomes a rat.
15. One who has stolen white copper, becomes a
Hamesa.
16. One who has stolen water, becomes a waterfowl.
17. One who has stolen honey, becomes a gad-fly.
18. One who has stolen milk, becomes a crow.
19. One who has stolen juice (of the sugar-cane
or other plants), becomes a dog.
20. One who has stolen clarified butter, becomes
an ichneumon.
21. One who has stolen meat, becomes a vulture.
22. One who has stolen fat, becomes a cormorant.
23. One who has stolen oil, becomes a_ cockroach.
24. One who has stolen salt, becomes a cricket.
25. One who has stolen sour milk, becomes a
crane.
26. One who has stolen silk, becomes a partridge.
27. One who has stolen linen, becomes a frog.
28. One who has stolen cotton cloth, becomes a
curlew.
29. One who has stolen a cow, becomes an
iguana.
30. One who has stolen sugar, becomes a Valguda.
30. ‘The V&lguda is a kind of bat.’ (Nand.) The name V4lguda is evidently related to valgulf,‘a kind of bat,’ and identical
with VAagguda (M. XII, 64) and Vagvada (Haradatta on Gaut.
XVII, 34), which, according to Dr. Biihler’s plausible suggestion,
C7 L
146 VISHNU. XLIV, 3r.
31. One who has stolen perfumes, becomes a
musk-rat.
32. One who has stolen vegetables, consisting of
leaves, becomes a peacock.
33. One who has stolen prepared grain, becomes
a (boar called) Svavidh (or Sedha).
34. One who has stolen undressed grain, becomes a porcupine.
35. One who has stolen fire, becomes a crane.
36. One who has stolen household utensils, becomes a wasp (usually called Kara/a).
37. One who has stolen dyed cloth, becomes a
Kakor partridge.
38. One who has stolen an elephant, becomes a
tortoise.
39. One who has stolen a horse, becomes a tiger.
40. One who has stolen fruits or blossoms, becomes an ape.
41. One who has stolen a woman, becomes a
bear.
42. One who has stolen a vehicle, becomes a
camel.
43. One who has stolen cattle, becomes a vulture.
44. He who has taken by force any property
belonging to another, or eaten food not first presented to the gods (at the Vaisvadeva offering),
inevitably enters the body of some beast.
45. Women, who have committed similar thefts,
receive the same ignominious punishment: they
Lecome females to those male animals.
are names of ‘a large herbivorous bat, usually called the flying fox
(in Gdgaratt vagud or vagul).’ See Dr. Bithler’s note on Gaut.
loc. cit.
XLV, 12. TRANSMIGRATION. 147
are names of ‘a large herbivorous bat, usually called the flying fox
(in Gdgaratt vagud or vagul).’ See Dr. Bithler’s note on Gaut.
loc. cit.
XLV, 12. TRANSMIGRATION. 147
XLV.
1. Now after having undergone the torments inflicted in the hells, and having passed through the
animal bodies, the sinners are born as human
beings with (the following) marks (indicating their
crime) :
2. A criminal in the highest degree shall have
leprosy ;
3. A killer of a Braéhmaza, pulmonary consumption ;
4. A drinker of spirits, black teeth ;
5. A stealer of gold (belonging to a Brahmama),
deformed nails ;
6. A violator of his spiritual teacher's bed, a
disease of the skin;
7. A calumniator, a stinking nose;
8. A malignant informer, stinking breath ;
9. A stealer of grain, a limb too little;
10. One who steals by mixing (i.e. by taking
good grain and replacing the same amount of bad
grain in its stead), a limb too much;
11. A stealer of food, dyspepsia ;
12. A stealer of words!, dumbness ;
XLV. 2-31. M. XI, 49-52; Y. III, 209-211. — 32, 33. M. XI,
53) 54-
2. According to a text of S4tdtapa, which Nand. quotes in
explanation of this Sfitra, connection with the mother is punished
with ‘ falling or incurable epilepsy,’ when the organ falls of; connection with a daughter is punished with red epilepsy ; connection
with a daughter-in-law, with black leprosy ; and connection with
a sister, with yellow leprosy.
12. 1I.e. according to Kullfika and Nand., ‘one who studies
the Veda without permission to do so;’ or it may denote,
according to Nand., ‘a stealer of a book,’ or ‘one who fails to
communicate information which he is able to give.’
L2
148 VISHNU. XLV, 13.
13. A stealer of clothes, white leprosy ;
14. A stealer of horses, lameness ;
15. One who pronounces an execration against a
god or a Brahmaza, dumbness ;
16. A poisoner, a stammering tongue ;
17. An incendiary, madness ;
18. One disobedient to a Guru (father), the
falling sickness ;
19. The killer of a cow, blindness ;
20. The stealer of a lamp, the same;
21. One who has extinguished a lamp, blindness
with one eye ;
22. A seller of tin, chowries, or lead, is born a
dyer of cloth;
23. A seller of (horses or other) animals whose
foot is not cloven, is born a hunter;
24. One who eats the food of a person born
from adulterous intercourse!, is born as a man who
suffers his mouth to be abused ;
25. A thief (of other property than gold), is born
a bard;
26. A usurer becomes epileptic ;
27. One who eats dainties alone, shall have
rheumatics ;
28. The breaker of a convention, a bald head;
19. Nand. quotes a text of SAtatapa, from which he infers the
use of the particle tu to indicate here, that a killer of his mother
shall also be born blind.
21. The particle 4a, according to Nand., indicates here, that
such persons shall also be afflicted with the morbid affection of the
eyes called Timira, as stated by SAtatapa.
24. ‘Nand. says that ku#dasin may also mean ‘one who eats
21. The particle 4a, according to Nand., indicates here, that
such persons shall also be afflicted with the morbid affection of the
eyes called Timira, as stated by SAtatapa.
24. ‘Nand. says that ku#dasin may also mean ‘one who eats
food to the amount of a kuzda.’ See also Dr. Biihler’s note on
Gaut. XV, 18. |
XLVI, 9. PENANCES, 149
29. The breaker of a vow of chastity, swelled
legs ;
30. One who deprives another of his subsistence, shall be poor;
31. One who injures another (without provocation), shall have an incurable illness.
32. Thus, according to their particular acts, are
men born, marked by evil signs, sick, blind, humpbacked, halting, one-eyed ;
33. Others as dwarfs, or deaf, or dumb, feeblebodied (eunuchs, whitlows, and others), Therefore
must penances be performed by all means,
XLVI.
1. Now follow the penances.
2. Let a man fast for three days;
3. And let him perform each day the three ablutions (at dawn, noon, and sunset) ;
4. And let him, at every ablution, plunge into the
water three times;
5. And let him mutter the Aghamarshana three
times, after having plunged into the water ;
6. During day-time let him be standing ;
7. At night let him continue in a sitting position ;
8. At the close of the ceremony let him give a
milch cow (to a Brahmamza).
9. Thus? has the penance Aghamarshaza been
described.
XLVI. 10, 11, 18, 19. M. XI, 212, 213, 215, 216.— 10, II, 13,
18-20, 22, 23. Y. III, 315-323. — 10. Apast. I, 9, 27, 7. — 10,
11, 13. Gaut. XXIII, 2; XXVI, 1-5, 20. — 24, 25. M. XI, 224,
225.
g. ’ Nand. thinks that the word iti, ‘ thus, has a double meaning
150 VISHNU. XLVI, 10.
10. Let a man for three days eat in the evening
only ; for other three days, in the morning only; for
further three days, food (given to him) unsolicited ;
(and let him fast entirely for three days): that is
the Pragdpatya (the penance invented by Pragapati).
11. Let him drink for three days hot water; for
other three days, hot clarified butter; and for further
three days, hot milk; and let him fast for three
days: that is the Taptakv7ééAra (hot penance).
12. Taking the same (liquids) cold is called the
Sitakrzekhra (cold penance).
13. The Kvzkkhratikrizkhra (the most difficult
penance) consists in subsisting on milk only for
twenty-one days.
14. Eating (nothing but) ground barley mixed
with water for a whole month is called the Udakakrikkhra (water penance).
15. Eating nothing but lotus-fibres (for a whole
month) is called the Milakr#éhra (root penance).
16. Eating nothing but Bel fruit (for a whole
month) is called the Sriphalakyzééfra (Bél fruit
penance).
17. Or! (this penance is performed) by (eating)
lotus-seeds.
18. A total fast for twelve days is called Pardka.
19. Subsisting for one day on the urine and
feeces of a cow, milk, sour milk, butter, and water
17. Or! (this penance is performed) by (eating)
lotus-seeds.
18. A total fast for twelve days is called Pardka.
19. Subsisting for one day on the urine and
feeces of a cow, milk, sour milk, butter, and water
here, and refers to another kind of Aghamarshawa penance at the
same time, which is described by Sankha, and consists simply in
fasting for three days and muttering the Aghamarshawa hymn three
times.
17. ' According to Nand., the particle va, ‘or,’ here indicates
another alternative, that of performing this penance with Amalakas
(Emblica Officinalis Gaertn.)
XLVII, 2. PENANCES. 15r
in which Kusa grass has been boiled, and fasting
the next day, is called SAntapana (the tormenting
penance).
20. Swallowing (the same six things, viz.) cowurine and the rest, each for one day, is called Mahasantapana (the particularly tormenting penance).
21. Swallowing each for three days is called
Atisantapana (the extremely tormenting penance).
22. Swallowing oil-cakes, foam of boiled rice,
buttermilk, water, and ground barley (each for one
day), with a fasting day between (every two days), is
called Tulapurusha (a man’s weight).
23. Drinking water boiled with Kusa grass,
leaves of the Paldsa and Udumbara trees, of lotuses,
of the Sankhapushpi plant, of the banyan tree, and
of the Brahmasuvaréala plant, each (for one day), is
called Parwakrzkkhra (leaves penance).
24. Let a man perform all those penances after
having shorn his hair and his beard, and let him
bathe at morning, noon, and evening every day,
lying on a low couch, and restraining his passions,
25. And let him (while engaged in performing
them) avoid to converse with women, Sfdras, or
outcasts, and let him constantly, to the best of his
ability, mutter purifying Mamtras and make oblations
in the fire.
XLVII.
1. Now follows the KAndrdyama (lunar penance).
2. Let a man eat single mouthfuls (of food)
unchanged in size;
XLVII. 1-10. M. XI, 217-222. — 1-3, 9. Y. III, 324, 325. —
1-4. Gaut. XXVII, 12-15.
2. ‘Unchanged in size’ means ‘of that size precisely which the
law prescribes,’ YAgfiavalkya (III, 324) states that each daily
152 VISHNU. XLVII, 3
3. And let him during the moon’s increase add
(successively) one mouthful (every day, so as to eat
one mouthful on the first day of the moon’s increase,
two mouthfuls on the second day, and so on; fifteen
mouthfuls on the day of full moon), and during the
wane of the moon let him take off one mouthful
(every day, so as to eat fourteen mouthfuls on the
first day of the moon’s wane, thirteen mouthfuls on
the second, and one mouthful on the fourteenth day
of the moon’s wane), and on the day of new moon
let him fast entirely: thus has the barley-shaped
K4ndrayaza been described.
4. Or the ant-shaped A4ndrdyava (may be performed).
5. That AKAndréyaza is called ‘ant-shaped’ in
which the day of new moon is placed in the
middle. °
6. That one is called ‘barley-shaped’ in which
the day of full moon is placed in the middle.
4. Or the ant-shaped A4ndrdyava (may be performed).
5. That AKAndréyaza is called ‘ant-shaped’ in
which the day of new moon is placed in the
middle. °
6. That one is called ‘barley-shaped’ in which
the day of full moon is placed in the middle.
7. If a man eats for a month eight mouthfuls a:
day, it is (the penance called) Yati#4ndrayaza (an
hermit’s Kandrayama).
8. Eating (for a month) four mouthfuls each
morning and evening is (the penance called) Sisukandrayaza (a childs AAndrdyama). ,
9. Eating anyhow! three hundred minus sixty
mouthfuls a month is the penance called SAmanya-
Aandrayana (general KAndrayaza).
portion must have the size of a peacock’s egg, and Gautama
(XXVII, 10) prescribes that the size ofa mouthful shall be such as
not to cause a distortion of the mouth in swallowing it. (Nand.)
g. 1‘ Anyhow,’ i.e. otherwise than ordained above, as e. g. eating
four mouthfuls on one day, and twelve on the next day ; or fasting
on one day, and eating sixteen mouthfuls on the following day; or
fasting for two days, and eating twenty-four mouthfuls on the third
XLVIITI, 6. PENANCES. 153
10. After having performed this penance, in a
former age, the seven holy Azshis, Brahman, and
Rudra acquired a splendid abode, O Earth.
XLVIII.
1. Now if a man feels his conscience charged
with some guilty act (such as performing a sacrifice
for, or accepting a gift from, unworthy persons, or
eating excrements) committed by himself (or if his
conscience tells him that he has done more evil
than good, or if he thinks himself less pure than
others), let him boil a handful of barley-gruel for the
sake of his own spiritual welfare.
2. Let him not make the (customary) Vaisvadeva
offering after that.
3. Neither must he make the Bali offerings.
4. Let him consecrate with Mantras the barley,
before it has been put to the fire, while it is being
boiled, and after it has been boiled.
* 5. Let him watch the barley, while it is being
boiled (muttering at the same time the following
Mantra) :
6. ‘Soma, who is the highest priest among priests
(gods), leader among the wise, Azshi among bards,
the falcon among rapacious birds, the Svadhiti tree
among trees, trickles murmuring through the filter.’
day; or fasting for three days, and eating thirty-two mouthfuls on
the fourth day. (Nand.) :
XLVIII. 1. Gaut. XIX, 13.
2, 3. Regarding the regular oblations which have to be offered
at meal times &c. to the Visvedevas and to all beings (bhftani),
see LIX, 22, 24; LXVIII, 1-22.
4. The Mantras are given below, 17-22.
6. 1 Rig-veda IX, 96,6. Regarding the translation of this verse,
see Dr. Zimmer’s remarks, Altindisches Leben, p. 207.
154 VISHNU. XLVIII, 7.
With these words he must fasten blades of Kusa
grass (round the neck of the kettle).
7. The pulse having been boiled, he must pour
it into another vessel and eat it.
Regarding the translation of this verse,
see Dr. Zimmer’s remarks, Altindisches Leben, p. 207.
154 VISHNU. XLVIII, 7.
With these words he must fasten blades of Kusa
grass (round the neck of the kettle).
7. The pulse having been boiled, he must pour
it into another vessel and eat it.
8. Let him help himself to it, while muttering the
Mantra, ‘The gods, who have sprung up in the mind
and satisfy the mind, who are gifted with great
energy, and whose father is Daksha, shall protect
and help us. To them be Namaé (adoration), to
them be Svah4 (hail).’
9g. Then, after having sipped water, let him seize
the centre (of the vessel) and mutter the Mantra:
10. ‘ Be satisfied in our stomach, O ye waters,
and ye barley-corns, after having been bathed; they
shall be salubrious to us, conferring bliss, causing
health, divine, causing immortality, and increasers of
Rita (truth and justice).’
11. One desirous of wisdom (must perform this
rite) for three days;
12. A sinner, for six days. .
13. Any of the mortal sinners (killers of a Brahmaza, stealers of gold, and the rest) becomes purified
by swallowing it for seven days.
14. Swallowing it for twelve nights effaces even
sins committed by an ancestor ;
15. Swallowing it for a month, every sin (whether
light or heavy, and whether committed by himself
or by an ancestor).
16. And so does swallowing barley-corns dissolved in the excrements of a cow for twenty-one
days (efface every sin).
17. ‘Thou art barley, thou the king of grains,
8. Taittirlya Samhita I, 2, 3, 1. See also Vagasaneyi Samhita
IV, 11, &c.
XLIX, tr. PENANCES, 155
thou water mixed with honey; the Azshis have proclaimed thee an expeller of every kind of guilt and
an instrument of purification.
18. ‘You are clarified butter and honey, O ye
barley-corns; you are water and ambrosia, O ye
barley-corns. May you efface whatever sinful acts
I have committed :
19. ‘Sins committed by words, by acts, and by
evil thoughts. Avert distress and ill-fortune from
me, O ye barley-corns.
20. ‘Purify food licked at by dogs or pigs, or
defiled by leavings (of food), and (purify me from
the stain) of disobedience towards mother and
father, O ye barley-corns.
21. ‘Purify for me food given by a multitude of
persons, the food of a harlot, or of a Sidra, food
offered at a Srdddha, food rendered impure by the
birth of a child in the house, the food of a thief, and
food offered at a Navasraddha (or new Srdddha,
which takes place on the first, third, fifth, seventh,
ninth, and eleventh day after a person’s demise).
22. ‘Purify me, O ye barley-corns, from the sin
of injuring a child or of causing (a punishment) to
be inflicted on some one by the king, from theft of
gold (or other high crimes), from the violation of a
religious duty, from performing a sacrifice for an
unworthy person, and from abusing a Braéhmaza.’
XLIX.
1. After having fasted during the eleventh day
of the bright half of the month Margasirsha, let a
1. After having fasted during the eleventh day
of the bright half of the month Margasirsha, let a
XLIX. 1. ‘He must worship Vasudeva either with sixteen acts,
muttering one out of the sixteen verses of the Purushasfikta with
each single act, the first act being the invocation of the gods, and
156 VISHNU. XLIX, 2:
man worship, on the twelfth day, the venerable
Vasudeva (Vishzu).
2. (He shall worship him) with flowers, incense,
unguents, lamps, eatables (such as milk), and repasts
given to Brahmazas.
3. By performing this rite (on the twelfth day of
the bright half of every month, from the month
Margasirsha to the month K4rttika) for one year, he
is purified from every sin. |
4. By performing it till he dies, he attains Svetadvipa (‘the white island,’ the abode of Bhagavat).
5. By performing it for a year on each twelfth
day of both halves of a month, he attains heaven.
6. By performing it (within the same intervals),
till he dies, (he attains) the world of Vishzu.
7. The same (heavenly rewards are gained by
him who performs this rite) on each fifteenth day
(after having fasted during the fourteenth).
8. If he worships (according to the latter rite)
Kesava (Vishzu) who has become one with Brahman, on the day of full moon, and Kesava absorbed
in meditation, on the day of new moon, he will
obtain a great reward.
the last the dismissal of the assembled Brahmamas; or he must
worship him with the “five offerings,” perfumes, and the rest,
muttering at the same time the “ twelve syllables” (Om namo bhagavate vasudevaya, “Om, adoration to the venerable Vasudeva ”).’
(Nand.)
2. ‘He must worship him with those offerings and with burntoblations. The burnt-oblation, which must consist either of
sesamum, or of barley, or of clarified butter, has to be accompanied,
by the recitation of the Purushasfikta or of the “ twelve syllables.”’
(Nand.)
8. According to Nand., the two forms of Vishzu mentioned
here must be considered as two separate deities, the one having to
be invoked with the words ‘ Adoration to Brahmakesava,’ and the
L, 7. PENANCES. 157
g. If in a year on a day of full moon the moon
and the planet Jupiter are seen together in the sky,
it is called a great full moon.
10. Gifts, fasts, and the like are declared to be
imperishable on that day. The same is the case if
a conjunction with the asterism Sravaz4 falls on the
twelfth day of the bright half (of any month).
L.
1, Let a man make a hut of leaves in a forest and
dwell in it;
2. And let him bathe (and perform his prayers)
three times a day;
3. And! let him collect alms, going from one
village to another, and proclaiming his own deed ;
4. And? let him sleep upon grass:
5. This is called a Mahavrata (great observance).
6. He who has killed a Brahmama (unintentionally) must perform it for twelve years.
7. (He who has unintentionally killed) a Ksha-
triya or a Vaisya engaged in a sacrifice, for the
same period.
And? let him sleep upon grass:
5. This is called a Mahavrata (great observance).
6. He who has killed a Brahmama (unintentionally) must perform it for twelve years.
7. (He who has unintentionally killed) a Ksha-
triya or a Vaisya engaged in a sacrifice, for the
same period.
other with the words ‘ Adoration to Yogakesava.’ ‘A great reward’
he interprets by ‘a shape identical with that of Brahman,’
L. 1-6, 15. M. XI, 73; Y. III, 243; Apast. I, 9, 24, 11-20;
Gaut. XXII, 4-6.— 7-10, 12-14. M. XI, 88, 89, 129-131; Y.
III, 251, 266, 267; Gaut. XXII, 12-16. — 16-24. M. XI, rog-
116; Y. III, 263. — 25-41. M. XI, 132-138; Y. III, 270-274. —
30-33. Apast. I, 9, 25,13; Gaut. XXII, 19. — 34-36. Gaut. XXII,
23-25.— 46-50. M. XI, 141-145; Y. ILI, 275, 276.— 46. Apast.
I, 9, 26, 2 ; Gaut. XXII, 20, 21.
3. } Nand., quoting Gautama XXII, 5, takes the particle ha,
‘and,’ to imply that he should also make way for any Arya whom
he meets.
4. ) The particle 4a here means, according to Nand., that he
ought to remain chaste, as ordained by Gautama, XXII, 4.
158 VISHNU. L, 8.
8. Likewise, he who has killed (unintentionally) a
pregnant woman, or! a woman in her courses.
g. Or! a woman who has bathed after temporary
uncleanness ;
10. Or? a friend.
11. He who has (unintentionally) killed a king,
must perform the Mahavrata for twice the same
number of years (or twenty-four years) ;
12. He who has (unintentionally) killed a Kshatriya (not engaged in a sacrifice, nor a king), for one
quarter of that time less (or for nine years) ;
13. He who has (unintentionally) killed a Vaisya
(not engaged in a sacrifice), for half of that time (or
for six years).
14. He who has (unintentionally) killed a (virtuous) Sddra, for half of that time again (or for
three years).
15. He who is performing any of those penances,
must carry (on his stick) the skull of the person
slain, like a flag.
16. Let a man serve cows for a month, his hair
and beard having been shorn.
17. And let him sit down to rest when they rest ;
18. And? let him stand still when they stand
still ;
8. ! Nand. infers from texts of Pragetas, Yama, and Pardsara, that
the particle va, ‘or,’ here refers to pregnant cows, and to women
whose confinement is close at hand, or who are married to one who
has kindled his sacred fire, or for whom all the sacred rites have
been duly performed from their birth.
g. 1 Nand. refers the particle va, ‘or,’ to women of high rank and
to a rival wife, or a mother, or a daughter, or a sister, or a daughterin-law, or a wife, who is of the same caste as her husband.
10. }‘ The particle va includes children here.’ (Nand.)
18. 1 According to Nand., the particle 4a here refers to the
L, 29. PENANCES. 159
19. And? let him give assistance to a cow that
has met with an accident (such as getting into a
slough, or falling into a pit).
20. And let him preserve them from (the attacks
of lions and tigers and other) dangers.
1 According to Nand., the particle 4a here refers to the
L, 29. PENANCES. 159
19. And? let him give assistance to a cow that
has met with an accident (such as getting into a
slough, or falling into a pit).
20. And let him preserve them from (the attacks
of lions and tigers and other) dangers.
21. Let him not seek shelter himself against cold
(and hot winds) and similar dangers, without having
previously protected the cows against them.
22. Let him wash himself with cow-urine (three
times a day);
23. And? let him subsist upon the (five) productions of a cow:
24. This is the Govrata (cow rite), which must be
performed by him who has (unintentionally) 1 killed a
cow (belonging to a Kshatriya).
25. If a man has killed an elephant (intentionally), he must give five black (nila) bulls.
26. If he has killed (unintentionally) a horse, he
must give a garment.
27. If he has (intentionally) killed an ass, he
must give a bull one year old.
28. The same if he has (intentionally) killed a
ram or a goat.
29. If he has (intentionally) killed a camel, he
must give one Kvzshzala of gold.
precept of Parasara, that he should drink water when the cows
drink, and lie down when they lie down.
1g. ‘According to Nand., the particle 4a here implies another
precept of Pardsara, that he should not take notice of a cow grazing
or drinking water upon his own ground or that of another.
23. 1‘ The particle 4a implies that he should also mutter the
Gomatt hymn, as S4tatapa says.’ (Nand.)
25. ‘ He is called a black bull whose colour is red, whose mouth
and tail are of a yellowish-white colour, and whose hoofs and horns
are white.’ (Yagfiaparsva, quoted by Nand.)
160 VISHNU. L, 30.
30. If he has (intentionally) killed a dog, he must
fast for three days.
31. If he has (unintentionally) killed a mouse, or
a cat, or an ichneumon, or a frog, or a Duzdubha
snake, or a large serpent (a boa constrictor), he must
fast one day, and on the next day he must give a
dish of milk, sesamum, and rice mixed together to a
Brahmaza, and give him an iron hoe as his ‘ fee.’
32. If he has killed (unintentionally) an iguana,
or an owl, or a crow, or a fish, he must fast for
three days.
33. If he has killed (intentionally) a Hamsa, or
a crane, or a heron, or a cormorant, or an ape, or a
falcon, or the vulture called Bhdsa, or a Brahmazt
duck, he must give a cow to a Brahmaza.
34. If he has killed a snake, (he must give) an
iron spade.
35- If he has killed emasculated (cattle or birds),
(he must give) a load of straw %
36. If he has killed (intentionally) a boar, (he
must give) a Kumbha of clarified butter.
37. If he has (intentionally) killed a partridge,
(he must give) a Droza of sesamum.
38. If he has (intentionally) killed a parrot, ‘(he
must give) a calf two years old.
39. If he has (intentionally) killed a curlew, (he
must give) a calf three years old.
40. If he has (unintentionally) killed a wild carnivorous animal, he must give a milch cow.
38. If he has (intentionally) killed a parrot, ‘(he
must give) a calf two years old.
39. If he has (intentionally) killed a curlew, (he
must give) a calf three years old.
40. If he has (unintentionally) killed a wild carnivorous animal, he must give a milch cow.
35- 'Thus according to Nand., who declares himself against
the interpretation of shavda by ‘a eunuch;’ see, however, Kullfika
on M. XI, 134, and Dr. Biihler’s rendering of Gaut. XXII, 23.—
? Nand. adds, ‘and a Masha of lead;’ see the passages just referred to.
L, 50. PENANCES. 161
41. If he has (unintentionally) killed a wild animal
not carnivorous, (he must give) a heifer.
42. If he has (intentionally) killed an animal not
mentioned before, he must subsist upon milk for
three days.
43. If he has (unintentionally) killed a bird (not
mentioned before), he must eat at night only;
44. Or (if unable to do so), he must give a silver
Masha.
45. If he has (unintentionally) killed an aquatic
animal, he must fast (for a day and a night).
46. If he has killed a thousand (small) animals
having bones, or an ox-load of animals that have no
bones, he must perform the same penance as for
killing a Sddra.
47. But, if he has killed animals having bones, he
must (moreover) give some trifle to a Brahmaza (for
each animal which he has killed); if he has killed
boneless animals, he becomes purified by one stopping of the breath.
48. For cutting (unawares ?) trees yielding fruit
(such as the bread-fruit or mango trees), shrubs,
creeping or climbing plants, or plants yielding blossoms (such as the jasmine tree), he must mutter a
Vedic text (the Gayatri) a hundred times.
49. For killing (unintentionally) insects bred in
rice or other food, or in (sweets and) the like, or
in liquids (such as molasses), or elsewhere (in water
and so on), or in flowers or fruits, the penance consists in eating clarified butter.
50. If a man has wantonly cut such plants as
46, 47. Nand. thinks that the former Sloka refers to intentional,
and the latter to unintentional murder of those animals.
[7] M
162 VISHNU. LI, 1.
grow by cultivation (such as rice and barley), or
such as rise spontaneously in the wood (such as
wild rice), he must wait on a cow and subsist upon
milk for one day.
LI.
1. A drinker of spirituous liquor must abstain
from all religious rites and subsist on grains
separated from the husk for a year.
2. If a man has (knowingly) tasted any of the
(twelve) unclean excretions of the body, or of the
(twelve) intoxicating drinks, he must perform the
Kandrayama penance.
3. Likewise, if he has (knowingly) eaten garlic,
or onions, or red garlic, or any plant which has a
similar flavour (to that of garlic or onions), or the
meat of village pigs, of tame cocks (and other tame
birds), of apes, and of cows.
4. In all those cases men belonging to a twiceborn caste have to be initiated a second time, after
the penance is over.
4. In all those cases men belonging to a twiceborn caste have to be initiated a second time, after
the penance is over.
5. On their second initiation, the tonsure, the
girding with the sacred string, the wearing of the
staff, and the begging of alms shall be omitted.
LI. 1. M. XI, 93; Y. III, 254. — 3. M.V, 19; Y. I, 176.—
4,5. M. XI, 151, 152; Y.III, 255; Gaut. XXIII, 2. — 6. M.V, 18;
Y. 1,177; Apast. I, 5, 17, 37; Gaut. XVII, 27. — 7-20. M. IV,
205-217; Y. I, 161-168; Apast. I, 5, 16, 27, 29; 17, 4,53 18,
21-23; 19,1, 15; Il, 6, 15, 14; Gaut. XVII, 10-12, 17, 19, 21,
31.— 21. M.V, 16; Y.1,177, 178. — 23. M. XI, 148. — 25. M.
XI, 150; Gaut. XXIII, 6. — 26-42. M.V, 5-21, 24, 25; XI,
152-157; Y. I, 169-178; Apast. I, 5, 17, 17-20, 22-26, 28, 29,
33-36; Gaut. XVII, 14, 16, 22-26, 28, 29, 32-34. — 43-46. M.
XI, 158-160. — 59. M.V, 36; Y. I, 179; Apast. I, 5,17, 31-—
60. M.V, 38; Y. 1, 180.— 61. M.V, 39. — 62. M.V, 34. — 63-
78. M.V, 40-55. — 64. Sankh. II, 16,1. See also Buhler, Introd.
to Digest, p. xxxi, note. — 76, 77. Y. I, 181.
LI, .14. PENANCES. 163
6. If a man has (unawares) eaten meat of a fivetoed animal, with the exception of the hare, the
porcupine, the iguana, the rhinoceros, and the tortoise, he must fast for seven days.
7. If he has eaten the food of a multitude of
persons, of a harlot, of a thief, or of a singer, he
must subsist upon milk for seven days.
8. And? (if he has eaten) the food of a carpenter
or of a leather manufacturer ;
g. Or of a usurer, of a miser, of one who has
performed the initiatory ceremony of a Soma-sacrifice, of a jailer, of an Abhisasta, or of a eunuch ;
to. Or of a dissolute woman, of a hypocrite, of a
physician, of a hunter, of a hard-hearted or cruel
person, and of one who eats the leavings of food ;
11. Or of a woman who has neither husband nor
son, of a goldsmith, of an enemy, or of an outcast ;
12. Or of a malignant informer, of a liar, of one
who has transgressed the law, and of one who sells
himself, or who sells (molasses or other) liquids and
condiments ;
13. Or of a public dancer, of a weaver, of an
ungrateful man, or of a dyer of clothes;
14. Or (the food) of a blacksmith, of a man of
the Nishada tribe (who subsist by fishing), of a
stage-player}, of a worker in cane, or of a seller of
weapons ;
8. '‘As shown by 4a, “and,” other persons who have a dishonourable profession, such as fishermen, have also to be understood.’
(Nand.)
g. Abhisasta means ‘accused of a heinous crime,’ i.e. ‘a person
of bad repute.’ (Nand.) See also Dr. Biihler’s notes on Apast. I,
9, 24, 6, and on Gaut. XVII, 17.
14.}This is the usual meaning of the term rangévatarin.
Nand. explains it by ‘ wrestlers and the like.’
M 2
164 VISHNU. LI, 15.
15. Or of a trainer of dogs, of a distiller of
spirituous liquor, of an oil manufacturer, or of a
washerman ;
16. Or (the food) of a woman in her courses
(whether belonging to her, or dressed for her), or of
one who lives under one roof with the paramour of
his wife ;
LI, 15.
15. Or of a trainer of dogs, of a distiller of
spirituous liquor, of an oil manufacturer, or of a
washerman ;
16. Or (the food) of a woman in her courses
(whether belonging to her, or dressed for her), or of
one who lives under one roof with the paramour of
his wife ;
17. Or (food) which has been looked at by the
killer of an embryo (of a Brahmaza), or which has
been touched by a woman in her courses, or nibbled
by a bird?, or touched by a dog, or smelt at by a
cow ;
18. Or that which has been designedly touched
with the foot, or that which has been sneezed at ;
19. Or the food of insane, or wrathful, or sick
persons ;
20. Or (food that is given) in a disrespectful
manner, or the meat (of animals killed) for no sacred
purpose.
21. After having (unawares) eaten the flesh of
any sort of fish, excepting the P&¢sina, Rohita,
Ragiva, Simhatuzda, and Sakula fishes, he must
fast for three days.
22. Likewise, after having (unawares) eaten the
flesh of (any other) aquatic animal (such as the
alligator, or the Gangetic porpoise).
23. After having (knowingly) drunk water from a
vessel in which spirituous liquor had been kept, he
must drink for seven days milk boiled together with
the Sankhapushpi plant.
17. 'Nand. considers the term patatrin to refer to crows only in
this place. Kullika (on M. IV, 208) interprets it by ‘crows and
the like’ See also Gaut. XVII, 10.
20. See Dr. Biihler’s notes on Gaut. XVII, 19, 31.
LI, 30. PENANCES, 165
24. After having (knowingly drunk water) from a
vessel in which an intoxicating beverage had been
kept, (he must drink the same) for five days.
25. A Soma-sacrificer, who has (unawares) smelt
the breath of a man who had been drinking spirituous liquor, must plunge into water, (suppress his
breath) and mutter the Aghamarshaza three times,
and eat clarified butter afterwards.
26. For eating (designedly) the flesh of an ass, of
a camel, or of a crow, he must perform the K4ndrayava penance.
27. Likewise, for eating (knowingly) the flesh of
an unknown (beast or bird), meat kept ina slaughterhouse, and! dried meat.
28. For eating (unawares) the flesh of carnivorous
beasts (tigers and others), or birds (hawks and others),
he must perform the Taptakrzééhra.
29. For (knowingly) eating a sparrow, or (the
heron called) Plava, or a Brahmamt duck, or a
Hamsa, or the (wild cock called) Raggudala, or a
Sérasa crane, or a D&tyfha, or a male or female
parrot, or a crane, or a heron, or a cuckoo, or a
wagtail, he must fast for three days.
30. Likewise, for eating (unawares the flesh of)
animals whose hoof is not cloven (such as horses),
30. Likewise, for eating (unawares the flesh of)
animals whose hoof is not cloven (such as horses),
26. Nand. argues from a passage of Prafetas, that the flesh of
the following other animals, dogs, jackals, cocks, boars, carnivorous
animals in general, Gangetic porpoises, apes, elephants, horses,
tame hogs, cows, and human beings, is also implied here. But if
that were the case, Sfitra 26 would be partly a mere repetition of,
and partly opposed to, the rules laid down in Sftras 33 and 22.
27. 1 Nand. infers from a passage of the Brahma-purdza, that the
use of the particle 4a further implies a prohibition to eat the flesh
on the back, or flesh which had been interred in the ground, or
covered with earth, fried meat, and the flesh of the uterus.
166 VISHNU. LI, 31.
or of animals having a double row of teeth (such as
the Rohita deer).
31. For eating (unawares) the flesh of any bird,
excepting the francoline partridge, the K4piiigala,
the (quail called) Lavaka, the peahen, and the
peacock, (he must fast) for a day and a night.
32. For eating (knowingly) insects (ants and
others), he must drink for one day (water in which
the plant) Brahmasuvaréala (has been boiled).
33. For eating (unawares) the flesh of dogs, he
must perform the same penance |}.
34. For eating (unawares the mushroom called)
Khattréka, or (the mushroom called) Kavaka, he
must perform the Santapana penance.
35. For eating (unawares) stale food, other than
a mess prepared with barley (such as cakes), or with
wheat (such as gruel), or with milk (boiled with rice,
or mixed with coagulated milk, or otherwise dressed),
and dishes sprinkled with fat (such as clarified
butter), sour gruel, and sweetmeats, he must fast
(for one day).
36. Likewise, (for eating unawares) the juice
flowing from an incision in a tree, (plants raised in)
unclean substances (such as excrements and the
like), and the red exudation of trees.
37. Also, (for eating unawares) the root of the
water-lily; (and for eating) rice boiled with sesamum,
or with beans, Samy4va}, rice boiled in milk with
sugar, pastry, Sashkuli (cakes), or food destined for
33- '‘And he must perform the Santapana penance mentioned
in the next Sftra, as the use of the particle 4a implies.’ (Nand.)
37. ' Nand. interprets this term by utkarika, which, according
to Wilson, is a sort of sweetmeat made with milk, treacle, and
clarified butter. Kullaka (on M.V, 7) has a somewhat different
interpretation.
LI, 46. PENANCES. 167
the gods, if those dishes have not been announced
to the gods first ; and (for eating) food destined for
burnt-oblations.
38. Also, for tasting the milk of any animal, save
the milk of cows, goats, and buffalos (and for tasting
any eatables made of such milk)!.
39. Also, (for tasting the milk) of those animals
(cows and the rest) within ten days after their giving
birth to a young one.
38. Also, for tasting the milk of any animal, save
the milk of cows, goats, and buffalos (and for tasting
any eatables made of such milk)!.
39. Also, (for tasting the milk) of those animals
(cows and the rest) within ten days after their giving
birth to a young one.
40. And (for tasting) the milk of a cow whose
milk flows of itself, of one that has just taken the
bull, or of one whose calf is dead 2.
41. And (for tasting the milk of a cow) that has
been feeding upon ordures.
42. And (for tasting) any such food as has turned
sour (but not that which is sour by nature, like sorrel),
except sour milk (and what is made with it).
43. A student, who partakes (unawares) of a
Sraddha repast, must fast for three days.
44. And he must remain in water for a whole
day (afterwards).
45. If he eats honey or meat (at any time), he
must perform the Pragdpatya penance.
46. If any one eats (unawares) the leavings of the
38. ! Nand. infers from the use of the particle 4a that the same
penance is ordained for tasting any other production of those
animals, as e.g. their excrements. -
40. 'Sandhint means ‘a cow that has just taken the bull,’ or
‘a female animal that gives milk once a day,’ or ‘a cow that is
milked by the calf of another cow’ (Nand.) Haradatta (see Apast.
I, 5,17, 23; Gaut. XVII, 25) interprets it by ‘an animal giving
milk while big with young.’ For other interpretations, see the
Petersburg Dictionary. —*‘ The particle 4a indicates that animals
bearing twins have also to be included in this prohibition.’ (Nand.)
See Gaut. loc. cit.
168 VISHNU. LI, 47.
food of a cat, of a crow, of an ichneumon, or of a rat,
he must drink water in which the Brahmasuvaréala
plant has been boiled.
47. For eating (unawares) what has been left by
a dog, he must fast for one day, and drink Pafikagavya (afterwards).
48. For tasting (knowingly) the excrements of
five-toed animals (excepting human excrements), he
must (fast) for seven days (and drink PafiZagavya on
the eighth).
49. If one (not a student) eats (unawares) of a
Sraddha repast consisting of raw food, he must
subsist on milk for seven days.
50. If a Brahmaza eats what has been left by a
Stdra, (he must also subsist on milk) for seven
days.
51. If he eats what has been left by a Vaisya, (he
must subsist upon milk) for five days.
52. If he eats what has been left by a Kshatriya,
(he must subsist upon milk) for three days.
53. If he eats what has been left by another
Brahmaza, (he must subsist upon milk) for one
day.
54. If a Kshatriya eats what has been left by a
Sddra, (he must undergo the same penance) for five
days.
55. If he eats what has been left by a Vaisya, (he
must undergo it) for three days;
56. And so must a Vaisya, if he eats what has
been left by a Sfdra.
54. If a Kshatriya eats what has been left by a
Sddra, (he must undergo the same penance) for five
days.
55. If he eats what has been left by a Vaisya, (he
must undergo it) for three days;
56. And so must a Vaisya, if he eats what has
been left by a Sfdra.
50. Nand. explains that he should drink Pafi4agavya alternately
with milk. This explanation extends to the following Sftras also
(up to Sftra 56). He further argues from another Smriti text that
the term SQdra means ‘ Sfidras and women’ here.
LI, 63. PENANCES. 169
57- For (knowingly) eating (undressed) food,
which has been left by a Kandala (or Svapaga or
other member of the seven lowest castes), he must
fast for three days.
58. For (unawares) eating dressed food (left by
such), the Pardéka penance is ordained.
59. Let no Brahmaza ever eat (the flesh of)
beasts which has not been consecrated with Mantras; but if it has been consecrated with Mantras,
he may eat it, following the eternal rule (laid down
in the Veda).-
60. As many hairs as the beast has, which he
has slain in this world, for so many days will the
killer of a beast for other purposes than a (Srauta
or Sméfrta) sacrifice, suffer terrible pangs in this
world and in the next}.
61. It is for sacrifices that beasts have been
created by the Self-existent (Brahman) himself.
Sacrificing causes the whole universe to prosper ;
therefore is the slaughter (of beasts) for a sacrifice
no slaughter.
62. The sin of him who kills deer for the sake of
gain, is not so great (and visited less heavily) in the
world to come, than the sin of him who eats meat
which has not been offered to the gods.
63. Plants, cattle, trees, amphibious animals, and
birds, which have been destroyed for the purposes
of sacrifice, obtain exaltation in another existence
(in which they are born as Gandharvas, or other
beings of a high rank).
60. ? My translation follows Nand. It is, however, doubtful,
whether the reading is correct; see Manu V, 38.
62. This is because the former kills animals in order to support
his family, whereas the latter eats meat merely in order to tickle
his palate. (Nand.)
170 VISHNU. LI, 64.
64. When honouring a guest, at a sacrifice, or
when worshipping the manes, or the gods, a man
may slay cattle, but not otherwise on any account.
65. That twice-born man who, knowing the exact
truth (promulgated) in the Veda, slays cattle for the
sacrifices (ordained in the Veda), will convey himself
and the cattle (slain by him) to a blissful abode.
66. A self-controlled! man of a twice-born caste,
whether he be a householder, or be dwelling with
his spiritual teacher, or in the forest, must never
slay an animal in opposition to the precepts of the
Veda, even in cases of distress.
67. That slaughter which is in accordance with
the precepts of the Veda, and has been fixed for this
world of movable and immovable creatures, should
be considered as no slaughter at all; because it is
from the Veda that law shines forth.
67. That slaughter which is in accordance with
the precepts of the Veda, and has been fixed for this
world of movable and immovable creatures, should
be considered as no slaughter at all; because it is
from the Veda that law shines forth.
68. He who hurts animals that do not hurt any
one, merely in order to afford pleasure to himself,
will never obtain happiness, whether living or dead?.
69. He who gives no living creature intentionally
the pain of confining or killing (or hurting) it, from
benevolence towards all (creatures), will enjoy everlasting happiness.
70. Whatever he thinks of, whatever he strives
for, and whatever he desires in his heart, all that is
easily obtained by him who does not injure any
created being.
71. Meat cannot be obtained without injuring an
66. ' Nand. interprets the term 4tmavan by samnyAsi, ‘an ascetic,
or member of the fourth order,’ apparently because the first three
orders are mentioned in this Sloka. I have followed Kullfka’s interpretation (on M.V, 43).
68. '‘ But it is no sin to kill tigers or other beasts of prey.’ (Nand.)
LL, 78. PENANCES. 171
animal, and the murder of animals excludes the
murderer from heaven, therefore must meat be
avoided.
72. Reflecting upon the origin of flesh! and
upon the (sin of) hurting or confining animated
creatures, he must abstain from animal food of any
kind.
73. He who transgresses not the law and eats
not flesh like a Pisd#a, is beloved by men and
remains free from disease.
74. He who gives his consent to the killing of an
animal, he who cuts it up, he who kills it, the purchaser and the seller, he who prepares it, he who
serves it up, and he who eats it, all these are
denominated slaughterers of an animal.
75, There is no greater sinner than he who, without giving their share to the manes and to the gods,
wants to increase his own flesh with the flesh of
another creature.
76. Those two, he who performs a horse-sacrifice
annually for a hundred years and he who does not
eat meat, shall both obtain the same recompense for
their virtue.
77. By eating (wild rice or other) sacred fruits or
roots, and by living upon such grains as are the food
of hermits, a man does not reap so high a reward as
by avoiding meat.
78. (An eater of flesh must say within himself),
‘Me he (m4m sa) will eat in the next world, whose
42. 1The human soul is enveloped in six sheaths, three of
which come from the father, and three from the mother. The
three that come from the mother are skin, flesh, and blood. Now
flesh is said in the Sruti to be derived from the menstrual discharge,
and the latter is one of the species of forbidden food. (Nand.)
172 VISHNU. LI, r.
flesh I am tasting here. This, say the learned, is
the derivation of the word flesh (mAmsa).
LII.
1. He who has stolen the gold (of a Brahmaza),
must bring a club to the king, proclaiming his deed.
2. Whether the king kills him with it, or dismisses
him unhurt, he is purified.
LI, r.
flesh I am tasting here. This, say the learned, is
the derivation of the word flesh (mAmsa).
LII.
1. He who has stolen the gold (of a Brahmaza),
must bring a club to the king, proclaiming his deed.
2. Whether the king kills him with it, or dismisses
him unhurt, he is purified.
3. Or (in case he committed the theft unawares),
he must perform the Mah4vrata! for twelve years.
4. He who appropriates (knowingly) a deposit,
(must perform the same penance.)
5. He who steals (knowingly) grain or valuable
objects?, (or prepared food belonging to a Brahmaza,) (must perform) the Krzéé/ra? for a year.
6. For stealing male or female slaves (not belonging to a Brahmaza, and for seizing) a well or
pool (actually containing water), or a field, the
Kandrayaza (penance must be performed).
7. (For stealing) articles of small value (such as
tin or lead, not exceeding twenty-five Pazas in value),
the Santapana (penance must be performed).
8. (For stealing) sweetmeats, (rice or other) food,
LII. 3, 2. M. VII, 314-316; XI, roo-ror; Y. III, 257; Apast.
I, 9, 25, 4-5; Gaut. XII, 43, 44. — 3. M. XI, 102. — 5-13. M. XI,
163-169.
3. 1See L, 1-5.
5. 1} By dhana, ‘valuable objects,’ the objects mentioned below
(in 10), copper and the rest, are meant. (Nand.) —? Nand. does
not explain the meaning of Krikkhra, which is a general term for
“a heavy penance.’ It probably denotes the Prégapatya penance
here, as in a number of other law texts (e. g. below, LIV, 26), and
in the corresponding text of Manu in particular. See Kullfika on
M. XI, 163.
8-13. Nand. explains that these Sftras refer to a small amount
of those articles which are mentioned in them.
LIL, 17. PENANCES. 173
(milk or other) drinks, a bed, a seat, flowers, roots,
or fruit, drinking Pafidagavya (is ordained as
penance).
9. (For stealing) grass, firewood, trees, rice in the
husk, sugar, clothes, skins, or flesh, the thief must
fast for three days.
10. (For stealing knowingly) precious stones,
pearls or coral, copper, silver, iron, or white copper,
he must eat grain separated from the husk for
twelve days.
11. For stealing (unawares) cotton, silk, wool or
other (stuffs), he must subsist for three days upon
milk. .
12. For stealing two-hoofed or one-hoofed animals, he must fast for three days.
13. For stealing birds, or perfumes, or medicinal
herbs, or cords, or basket-work, he must fast for
one day.
14. Though a thief may have restored to the
owner the stolen property (either openly or) in some
indirect manner}, he must still perform a penance,
in order to purify himself from guilt.
15. Whatever a man takes from others, unchecked (by the dictates of religion), of that will
he be bereft in every future birth.
16. Because life, religious merit, and pleasure
depend upon wealth, therefore let a man take care
not to injure the wealth (of others by robbing
them) by any means.
15. Whatever a man takes from others, unchecked (by the dictates of religion), of that will
he be bereft in every future birth.
16. Because life, religious merit, and pleasure
depend upon wealth, therefore let a man take care
not to injure the wealth (of others by robbing
them) by any means.
17. Among those two, he who injures animal
life, and he who injures wealth, the one who injures
wealth shall incur the heavier penalty.
14. 7*As under pretext of handing over to him the dowry of a
wife. (Nand.)
174 VISHNU. LUI, 1.
LIII.
1. One who has (unawares) had illicit sexual
intercourse !, must perform the Pragapatya penance
for a year, according to the rule of the Mah4vrata,
clad in a garment of bark, and living in a forest.
2. The same (penance is ordained) for sexual
intercourse with the wife of another man (who
belongs to his own caste, but is no Guru of his).
3. For intercourse with a cow, the Govrata (must
be performed).
4. For intercourse with a man, for unnatural
crimes with a woman, (for wasting his manhood) in
the air, (for intercourse with a woman) in water, by
day, or in a go-cart}, he must bathe dressed in his
clothes.
5. By intercourse (knowingly) with a Kazdala
woman !, he becomes her equal in caste.
6. For intercourse unawares with such, he must
perform the Xandrdyawa twice.
7. For intercourse (knowingly) with cattle (other)
than cows) or with a public prostitute, (he must
perform) the Prag4patya penance.
8. A woman who has committed adultery once,
LIII. 1-8. M. XI, 106, 171-177. — 4. Y. III, 291.— 9. M. XI,
179.
1. 1The crime intended here is explained by Nand. as being
illicit intercourse with a step-mother, who belongs to the Sfdra
caste.
3. See L, 16-24.
4. *‘Or in a cart drawn by asses or by other beasts of draught,
as the particle 4a implies.’ (Nand.)
5. ?‘Or with a woman of an equally degraded caste, such as the
Svapaka caste and others.’ (Nand.)
8. See Sfitra 2.
LIV, 7. PENANCES. 175
must perform that penance which has been prescribed for an adulterer.
9. That guilt which a Brahmaza incurs by intercourse with a Kazdala woman one night, he can
only remove by subsisting upon alms, and constantly
repeating (the Gayatri) for three years.
LIV.
1. If a man associates with one guilty of a crime,
he must perform the same penance as he.
2. A Bréhmaza who has drunk water from a well
in which a five-toed animal has perished, or which
has been defiled in the highest degree, must fast
for three days.
3. A Kshatriya (must fast) for two days (in the
same case).
4. A Vaisya (must fast) for one day (and one
night). .
5. A Sidra (must fast) for a night only.
6. And all (the former, but not a Sfdra) must
drink PafiZagavya, when their penance has been
completed.
7. If a SQdra drinks PajiZagavya, or if a Brahmaza drinks spirituous liquor, they both go to the
hell called Mah4raurava ?.
.
5. A Sidra (must fast) for a night only.
6. And all (the former, but not a Sfdra) must
drink PafiZagavya, when their penance has been
completed.
7. If a SQdra drinks PajiZagavya, or if a Brahmaza drinks spirituous liquor, they both go to the
hell called Mah4raurava ?.
LIV. 1. M. XI, 182. — 10. M. XI, 203. — 11. M. II, 220;
Apast. II, 5, 12, 22 ; Gaut. XXIII, 21.— 12. M. XI, 200; Y.III,
277; Gaut. XXIII, 7.— 23. M. XI, 202; Y. III, 291. — 24. M.
XI, 195; Y. III, 290. — 25. M. XI, 198; Y. III, 289. — 26. M.
XI, 192. — 27. M. XI, 193. — 28. M. XI, 294. — 29. M. XI, 204.
— 30. M. XI, 209; Y. III, 293. — 31. M. XI, 190. — 32. M. XI,
191; Y. III, 299.— 34. M. XI, 210; Y. III, 294.
4. *See XLIII, 5. Nand. infers from an anonymous Smriti
passage, that the first part of this SQtra refers not only to Sfdras,
but to women also, and not only to the drinking of Pafizagavya,
176 VISHNU. LIV, 8.
8. If a man has not connection with his wife in
the natural season, unless it be on the days of the
full and new moon, or because she is ill, he must
fast for three days.
9. A false witness! must perform the penance
ordained for killing a Brahmaza.
10. He who has (unawares) voided excrements
without water (being near), must bathe in his
clothes, pronounce the ‘great words', and offer a
burnt-oblation *.
11. One who has been surprised asleep by the
sun rising or setting, must bathe in his clothes and
mutter the Gayatri one hundred and eight times.
12. He who has been bitten by a dog, a jackal, a
tame pig, an ass, an ape, a crow, or a public prostitute, shall approach a river and (standing in it, shall)
stop his breath sixteen times.
13. One who forgets the Vedic texts which he
has studied, or who forsakes the sacred fires, must
subsist upon alms for a year, bathing at the tree
Savanas (morning, noon, and evening), sleeping
upon the ground, and eating one meal a day.
14. For setting one’s self up by false statements,
and for falsely accusing or abusing a Guru, he must
subsist upon milk for a month.
15. An atheist, one who leads the life of a
member of the Kazd4la or of other low castes that
but also to the offering of burnt-oblations and the muttering of
prayers.
g. } According to Nand., this particular species of criminals is
only quoted as an instance of anupatakina# (criminals in the third
degree, see XXXVI), who are all intended in this S@tra.
10. 1 See LV, 10.—?‘The particle 4a implies that he must
touch a cow besides, as Manu directs (XI, 203).’ (Nand.)
14. See XXXVII, 1, 3.
LIV, 20. PENANCES. 177
dwell outside the village (Bahyas)?, an ungrateful
man, one who buys or sells with false weights, and
one who deprives Brahmamas of their livelihood (by
robbing them of a grant made to them by the king
or private persons, or by other bad practices), all
those persons? must subsist upon alms for a year.
must subsist upon alms for a year.
16. An unmarried elder brother whose younger
brother is married, a younger brother married before
the elder, an unmarried elder sister whose younger
sister is married, the relative who gives such a
damsel in marriage, and the priest who officiates at
such a marriage, must perform the Kandrayama.
17. He who sells living beings, land, religious
merit (obtained by a sacrifice or otherwise), or
Soma, must perform the Taptakrzkéhra.
18. He who sells fresh ginger?, (edible) plants
(such as rice or barley), perfumes, flowers, fruits,
roots, skins, canes, (winnowing baskets or fans and
the like) made of split bamboo, chaff, potsherds, hair,
ashes, bone, cow-milk or curds, oil-cakes, sesamum,
or oil, must perform the Pragdpatya.
19. He who sells the fruit of the Sleshmataka
tree, lac, bees-wax, shells, mother-of-pearl, tin, lead,
iron, copper, or (sacrificial) vessels made of the horn
of the rhinoceros, must perform the A4ndrayaza.
20. He who sells dyed cloth, tin’, precious
15. 1 ‘Or nastikavrztti means “‘ one who receives his substance
from an atheist.”’ See also Gaut. XV, 16. —? ‘The use of the particle 4a implies that calumniators are also intended.’ (Nand.)
17. See XLVI, 11.
18. } The term 4rdra, which Nand. interprets by 4rdrakam, might
also be connected with the following word, and both together be
translated by ‘fresh plants.’ See Y. III, 38.
20. ? Tin, perfumes, and, of the articles enumerated in Sitra 21,
C7] N
178 VISHNU. LIV, 2t.
stones, perfumes, sugar, honey, liquids or condiments (other than sugar, salt, and the like), or wool,
must fast for three days.
21. He who sells meat, salt, lac, or milk, must
perform the Aandrayaza.
22. And? all those persons (mentioned in Sitras
17-21) must be initiated a second time.
23. He who has been riding (voluntarily) upon a
camel?, or upon an ass, and he who has (purposely)
bathed, or slept, or eaten, quite naked, must stop
his breath three times.
24. By muttering attentively the G4yatri three
thousand times, (by dwelling) upon the pasture of
cows, (and) by subsisting on milk for a month, he
becomes free from the sin of accepting unlawful
presents.
25. He who has (knowingly) offered a sacrifice
for an unworthy person (such as a low-caste person,
or an outcast), he who has performed the funeral
rites for a stranger, he who has practised magic
rites (in order to destroy an enemy), and he who
has performed a sacrifice of the kind called Ahina},
(all those persons) may rid themselves of their
lac, and milk have already been mentioned in Sftras 18 and rg.
Nand. tries to remove the difficulty in the second case, by stating
the perfumes mentioned here to be perfumes of a different kind, and
in the fourth case, by asserting that the milk of female buffalos, &c.
is meant in Sétra 21. But he interprets the two other terms as
given above. Probably the passage is interpolated.
is meant in Sétra 21. But he interprets the two other terms as
given above. Probably the passage is interpolated.
22, ! Nand. infers from the use of the particle 4a that this rule
applies equally to the persons mentioned in the next SAtra. .
23. !* The use of the particle v4, “or,” implies that riding upon
a cow, and other such animals, is also intended here.’ (Nand.)
25. 1 This kind of sacrifice is defined by Nand. as one connected with repeated drinking of the Soma juice, and lasting from
two to twelve days. Medhtithi (on Manu XI, 198) simply defines
LIV, 29. PENANCES. 179
sins by performing three Kvzékhra (Pragdpatya)
penances.
26. Those twice-born men, by whom the G4yatri
has not been repeated (and the other initiatory ceremonies performed), as the law directs, must be made
to perform three (Praégdpatya) penances and must
be initiated according to custom.
27. Those twice-born men who are anxious to
make an atonement for having committed an illegal
act’, or for having neglected the study of the Veda,
must be made to perform the same penance.
28. Those Brahmazas who have acquired property by base acts (such as living by the occupations
of a lower caste, or accepting unlawful presents)
become free from sin by relinquishing it, and by
muttering (Veda texts) and practising austerities.
29. For omitting one of the regular acts enjoined
in the revealed (and traditional) law, and for a breach
of the rules laid down for a Snataka’, a fast i is ordained as atonement. ‘
it as a sacrifice extending over two days or more; Kullfika (ibid.)
states that it lasts three days or more, and that it is said in the
Veda to cause impurity. See also Weber, Ind. Stud. X, 355.
26. The recitation and repetition of the G4yatrf is one of the
chief elements of the ceremony of initiation. The words with
which the pupil must address his teacher on this occasion are
given by Nand.; they are quoted from Asv. I, 21, 4, and Sankh.
II, 5, 10-11. See also Gaut. I, 46, with Dr. Buhler’s note.
24. }‘I.e. Brahmamas and others who have gained their livelihood
(in times of distress) by such occupations as are lawful for other
castes only, and who, when the times of distress are over, wish to
atone for those actions.’ (Nand.)
29. } Regarding the meaning of this term, see above, XXVIII,
42, note. The rules to be observed by a Snataka are given in
Chapter LXXI.
N 2
180 VISHNU. LIV, 30.
30. For attacking a Brahmaza (by raising a stick
or a weapon against him), the Krzkkhra (Pragapatya) penance must be performed; for striking
him, the Atikyzééhra; and for fetching blood from
him, the Krzékhratikrikkhra.
31. With sinners, who have not expiated their
crime, let a man not transact business of any kind.
But a man who knows the law must not blame (or
shun) those who have expiated it.
31. With sinners, who have not expiated their
crime, let a man not transact business of any kind.
But a man who knows the law must not blame (or
shun) those who have expiated it.
32. Let him not, however, live (or have any
intercourse) with those who have killed children, or
with ungrateful persons, or with those who have
slain one come for protection, or a woman, even
though such sinners may have obtained their absolution, as directed by the law.
33. (An old man) who has passed his eightieth
year, a youth under the age of sixteen, women, and
sick persons have only to perform half of every
penance ',
34. In order to remove those sins for which no
particular mode of expiation has been mentioned,
penances must be prescribed, which shall be in
accordance with the ability of the offender, and with
the heaviness of his offence.
LV.
1. Now follow the penances for secret sins.
30. For the Atikrzkkfra penance, see M. XI, 214.
33. ? Nand. adds, that a youth under the age of sixteen, who has
not been initiated, and old women, as well as girls who have not
yet attained maturity, must only perform a quarter of it, as directed
in a Smriti.
LV. 1. M. XI, 248; Y. III, 301; Gaut. XXIV, 1.— 2, 3. M.
XI, 249, 260; Y. III, 302; Gaut. XXIV, 10.— 4. Gaut. XXIV,
LV, 8. PENANCES, 181
2. The killer of a Brahmaza is purified, if, having
approached a river (and bathed in it), he restrains
his breath sixteen times, and takes only one meal,
consisting of food fit for offerings, each day, for a
month.
3. At the end of this rite he must give a milch
cow.
4. By performing the same rite and by muttering
(while standing in the water) the Aghamarshaza!
(instead of stopping his breath), a drinker of
spirituous liquor? becomes free from sin.
5. (By performing the same rite and) muttering
the Gayatri one thousand and ten times (each day),
a stealer of gold becomes free from guilt.
6. One who has connection with a Guru's wife?
(becomes free from sin) by fasting for three days and
muttering the Purushasfikta? and (at the same time)
offering a burnt-oblation.
7. Even as the horse-sacrifice, the king of sacrifices, removes all sin, the hymn of Aghamarshaza
likewise removes all sin.
8. Let a twice-born man stop his breath, in order
to rid himself of all sin; all sins committed by a
10. — 6, M. XI, 252; Y. III, 305.— 7. M. XI, 260.— 10-21.
M. II, 76-87.
2. Nand. infers from a text of Manu (XI, 249), that this rule
refers to one who has killed a Brahmaza intentionally.
3. This rule, Nand. infers: from a passage of Yagfiavalkya (III,
305), applies also to the penances mentioned in the following
Sfitra.
4. | Rig-veda X, 190. — ?‘I.e. one who has knowingly drunk
it, the penance for drinking it unknowingly being stated by Yigiiavalkya (III, 304).’ (Nand.)
5, 6. ? Nand. infers from M. XI, 251, 252, that these two Sftias
also refer to penances for crimes intentionally committed. — ? Rigveda X, go.
182 VISHNU. LY, 9.
twice-born man may be removed by repeated
Prazayamas.
? Nand. infers from M. XI, 251, 252, that these two Sftias
also refer to penances for crimes intentionally committed. — ? Rigveda X, go.
182 VISHNU. LY, 9.
twice-born man may be removed by repeated
Prazayamas.
g. It is called a PrazAydma, if a man, stopping
the breath (which comes from the mouth and from
the nostrils), recites the Gayatri three times, together
with the Vydhvtis (‘words’)', with the sacred
syllable Om, and with the (text called) Siras *.
10. The lord of creatures (Brahman) has milked
out from the three Vedas the letter A, the letter U,
and the letter M (of which the sacred syllable Om
is composed), and (the three sacred words) Bhd,
Bhuva4, Svad (earth, the atmosphere, and heaven).
11. The lord of creatures, the supreme deity,
has also milked out from the three Vedas successively the three verses of the sacred stanza which
begins with the word ‘tad,’ and is called Savitri (or
GAyatrt).
12. By muttering, every morning and evening,
that syllable and that stanza, preceded by the three
‘words,’ a Brahmaza will obtain that religious merit
which the (study of the) Veda confers, just as if he
had actually studied the Veda.
13. By repeating those three (Om, the ‘words,
and the Gayatri every day) for a month out of the
village, a thousand times, a twice-born man is purified even from a mortal sin, as a snake (is freed)
from its withered skin.
14. Any member of the Brahmaza, Kshatriya, or
Vaisya castes, who does not know those three texts,
9. } The three Vyahrttis, ‘words,’ or Mahavyahrttis, ‘great words,’
are quoted in the next Sloka. —? It begins with the words, ‘O ye
waters, who are splendour and ambrosia.’ (Nand., and Mitakshara
on Y. I, 23.)
LV, 20. PENANCES. 183
or fails to recite them in the proper season, meets
with reproach among the virtuous.
15. The three imperishable ‘great words,’ preceded by the syllable Om, and the GAyatrt consisting of three divisions, have to be recognised as the
mouth (or beginning) of the Veda.
16. He who repeats that stanza (preceded by the
syllable Om and the three ‘ words’) carefully every
day for three years, will be absorbed in the highest,
Brahman after death, move as freely as air, and
become as pure as air.
17. The monosyllable (Om) is the highest Brahman, the stoppings of the breath are the best of
austerities, but nothing is more exalted than the
GAyatri; (declaring the) truth is better than silence.
18. All religious acts ordained in the Veda,
(whether) consisting in burnt-oblations or sacrifices
(or alms-giving or other pious observances), perish
(after the merit obtained by them has been exhausted); but the syllable Om (akshara) must be
known to be imperishable (akshara), as it is identical
with Brahman, the lord of creatures. .
.
19. The act of reciting (the syllable Om, the
‘words,’ and the Gayatri) is ten times better than
the (Gyotish¢oma or other) sacrifices prescribed (by
the Veda); it is a hundred times better when muttered in a low voice; it is a thousand times better
when repeated mentally only.
20. The four Pakayagiias! (small or domestic
15. !To explain this, Nand. quotes a passage of Asvaldyana
. (Grthya-sitra III, 2, 3, where, however, part only of this quotation
is found) to the effect that the study of the Veda has to be begun
by pronouncing Om, the ‘ words,’ and the GAyatrf.
20. 1‘ The four Pakayagiias are the offerings to gods, goblins
(or “all beings”), manes, and men, together with the offering to
184 VISHNU. LV, 21.
offerings), together with the sacrifices prescribed
(in the Veda), though all united, are not equal to a
sixteenth part of the sacrifice performed by reciting
(those sacred prayers).
21. A Brahmaza may beyond doubt obtain final
emancipation by solely repeating (those prayers),
whether he perform any other religious observance
or no; one who is benevolent towards all creatures
(and does not slay them for sacrifices) is justly
called a Brahmaza (or one united to Brahman).
LVI.
1. Now then? follow the purifying Mantras from
all the Vedas.
Brahman.’ (Nand.; see LIX, 20-25.) Kullfka, on the contrary
(on M. II, 86), refers the term Pakayagfia to the four first only out
of those five offerings, and this interpretation, besides being more
simple than Nand.’s, is preferable for several other reasons. First,
the ‘ offering to Brahman’ includes the daily recitation of the Gayatrf, which is mentioned here as opposed to the four Pakayagfias.
Secondly, the number of four Pakayagfias is equally given in the
Kashaka Grzhya-sfitra ; and Devapala, in his Commentary on that
work, gives a definition of them, which agrees in the main with
Kullaka’s. ‘Four’ Pakayagfias are mentioned in the Grzhya-sftras
of Kausika, Paraskara, and Sankhdyana also. See Weber, Ind.
Stud. X, 48. Thirdly, the Pakayagfias are brought in here as
opposed to the Vidhiyagfias or ‘ sacrifices prescribed by the Veda.’
This is probably because the latter are offered in the triad of sacred
fires, whereas the term Pakayag‘fia, in its narrower use, denotes the
oblations offered in the domestic fire. Hence, it might come to
include the ‘ offering to men,’ i.e. the feeding of a guest, but certainly not the study of the Veda.
LVI. M. XI, 250-260; Y. III, 302-305; Gaut. XIX, 12;
XXIV.
1. 1*Now then,’ i.e. the previous chapter containing an enumeration of secret sins, an enumeration of the purifying Mantras,
by which they may be expiated, follows next. (Nand.)
LVI, 15. PENANCES. 185
2. By muttering them, or reciting them at a
burnt-oblation, the twice-born are purified from
their sins. (They are as follows :)
(Nand.)
LVI, 15. PENANCES. 185
2. By muttering them, or reciting them at a
burnt-oblation, the twice-born are purified from
their sins. (They are as follows :)
3. The Aghamarshaza; 4. The Devakveta; 5.
The Suddhavatis; 6. The Taratsamandtya; 7.
The Kiashmazais; 8. The PAvamanis; 9. The
Durgas4vitri; 10. The Atishangas; 11. The
Padastobhas; 12. The Vy&4hvzti Samans; 13.
The Bhéruzdas; 14. The Kandrasiman; 15. The
3. Rig-veda X, 190, 1. (This and the following references are
based upon Nand.’s statements.)
4. Vagasaneyi Samhita VIII, 13.
5. Rig-veda VIII, 84, 7-9. 6. Rig-veda IX, 58.
4. Vagas. Samh. XX, 14-16 (Taitt. Arany. X, 3-5).
8. The term Pavamanyad in its most common use denotes the
ninth book of the Rig-veda, but Nand. here refers it to Taitt.
Brahm. I, 4, 8.
9. Rig-veda I, 99, 1
1o. Sama-veda II, 47-49. Regarding this and the following
Samans see also Benfey, Ind. Stud. III, 199 seq., Burnell’s Index to
the Arsheya Brahmaaa, and S. Goldschmidt’s remarks in his edition
of the Aranyaka Samhit4, Transactions of the Berlin Academy, 1868,
p. 246 seq.
11. Sama-veda II, 578-580.
12. ‘ The Vyahriti Samans, i. e. bhi and the four others.’ (Nand.)
The four others are, bhuvaf, svah, satyam, purushak. See Uhyagana III, 2, 10, in Satyavrata Sdmasrami’s edition of the Samaveda Samhita.
13. ‘Bharuada is the name of certain SAmans, twenty-one in
number, which begin with the words, yat te krzshvak sakuna
(Rig-veda X, 16, 6). They are contained in the Aranyagana.’
(Nand.) The reading of the last word is doubtful. At all events,
the verse quoted by Nand. does not occur in the Aranyagana. It
may be that the Sdmans called Ekavimsatyanugana are meant,
which are found in that work, though they do not contain the
verse referred to.
14. Sama-veda I, 147.
15. Aranyaka Samhita IV, 33, 34, in Goldschmidt’s edition,=
Rig-veda X, 90, 1, 4.
186 VISHNU. LVI, 16.
two Samans called Purushavrata; 16. The Ablinga;
17. The Barhaspatya; 18. The Gosfkta; 19. The
Asvasikta; 20. The two Sdmans called Kandrastkta; 21. The Satarudriya; 22. The Atharvasiras; 23. The Trisuparwza; 24. The Mahavrata; 25. The Nardyaziya; 26. And the Purushasikta ;
27. The three Agyadohas 1 the Rathantara 2, the
Agnivrata®, the Vamadevya‘, and the Brzhatsdman, properly chanted, purify man from sin; and
if he wishes he may obtain through them recollection of his existence in a former life.
LVII.
1. Now! (the following persons) must be avoided:
16. SAma-veda II, 1187. 17. Sdma-veda, I, gr.
18. Sama-veda I, 122. _
19. The same text as in the preceding Stra.
20, Sama-veda I, 350. Nand. infers from a passage of Vasish/ha
(XXVIII, 12) that 4a refers to Sama-veda II, 812, and I, 153.
21. Kathaka XVII, 11-16, &c.
22. ‘The text beginning with the words, brahma devanam
prathama# sambabhiiva, “ Brahman rose first among the gods.”’
(Nand.) The Atharvasira Upanishad has the words, very near
the beginning, aham ekaf prathamam 4sit. See the Calcutta
edition.
21. Kathaka XVII, 11-16, &c.
22. ‘The text beginning with the words, brahma devanam
prathama# sambabhiiva, “ Brahman rose first among the gods.”’
(Nand.) The Atharvasira Upanishad has the words, very near
the beginning, aham ekaf prathamam 4sit. See the Calcutta
edition.
23. Taitt. Arany. X, 48-50. 24. Sama-veda I, gr.
25. Taitt. Arany. X passim.
26. Rig-veda X, go, 1. Nand. infers from a passage of VAsish/ha
(XXVIII, 13) that 4a refers to Rig-veda X, 71, and I, go, 6-8.
247. 1Sama-veda I, 67. — *Sdma-veda I, 233. —*Sama-veda I,
24. — *Sadma-veda I, 169. — ® Sama-veda I, 234.
LVII. 1, 2. M. II, 39; Y. 1, 38. — 3. M. XI, 182-185; Y. III,
2953 Apast. I, 10, 28, 6-8; Gaut. XX, 1.— 4. Apast. I, 1, 2, 5. —
6, 7. M. IV, 186. — 8. M. IV, 190.— 9. M. IV, 186; Y. I, 213.
—1o. M. IV, 247, 250; Y.I, 214; Apast. I, 6, 18, 1; I, 6, 19,
11; Gaut. XVII, 3.— 11, 12. M. IV, 248, 249; Apast. I, 6, 19,
LVII, ro. PENANCES. 187
2. Vratyas (i.e. those for whom the ceremony of
initiation has not been performed) ;
3. Outcasts ;
4. Descendants within the third degree? of an
outcast mother or father, if they (or their outcast
ancestors) have not been purified (by a penance).
5. (Asa rule) the food of all such persons must
not be eaten, nor gifts be accepted from them 1.
6. He must avoid accepting repeated gifts from
those whose presents must not be accepted’.
7. By accepting such gifts, Brahmazas lose their
divine lustre.
8. And he who, not knowing the law regarding
acceptance of gifts, accepts (illicit) gifts, sinks to hell
together with the giver.
9. He who, being worthy to receive gifts, does
not accept them, obtains that world which is
destined for the liberal-minded (after death).
10. Firewood, water, roots, fruits, protection,
meat, honey, a bed, a seat, a house, flowers, sour
14.— 13. M. IV, 251; Y. 1, 216; Gaut. XVII, 4.— 14. M. IV,
213; Y. I, 215. — 15, 16. M. IV, 252, 253.— 16. Y. I, 166;
Gaut. XVII, 6.
1. 1* There are two classes of sinners, the repentant and the
unrepenting. The penances to be performed by the former having
been enumerated, he goes on in the present chapter to state that
the latter must be avoided.’ (Nand.)
3. See XXXV, 1-5.
4. } Nand. refers the term ‘in the third degree’ to the three
ascendants of the parents. The same infers from a passage of
Gautama (XX, 1) that the particle 4a is used in order to include
a murderer of a king also.
5. ‘Nand. infers from another text of Gautama (XX, 8) that it
is also forbidden to converse with them.
6. }“It is no sin then, in one who is in distress, to accept a
present once from them.’ (Nand.) See 14.
188 VISHNU. LVII, 11.
milk, and vegetables he must not disdain to accept
when they are offered to him.
11. Even if an offender (but not a mortal sinner)
has beckoned and offered alms to him, which had
been brought previously for the purpose, the lord
of creatures has declared that they may be accepted
from him.
milk, and vegetables he must not disdain to accept
when they are offered to him.
11. Even if an offender (but not a mortal sinner)
has beckoned and offered alms to him, which had
been brought previously for the purpose, the lord
of creatures has declared that they may be accepted
from him.
12. Neither will the manes eat (his funeral oblations offered to them) for fifteen years, nor will the
fire convey his burnt-offerings (to the gods) if he
rejects such alms.
13. If he wishes to provide for his (parents or
other) Gurus or for (his wife or other) such persons
as he is bound to maintain, or if he wants to worship
the manes or the gods, he may accept gifts from
any one; but he must not satisfy himself with
them.
14. But even in those cases, and though he be
worthy to receive presents, let him not accept them
from a dissolute woman, from a eunuch, from an
outcast, or from an enemy.
15. And if his parents are dead, or if he is living
apart from them in a house of his own, he must
never, while seeking to obtain food for himself,
accept alms from any other persons but those who
are of respectable descent (and belong to a twiceborn caste).
16. One who ploughs the ground for half the
crop (and gives the other half to the king or a
private person, who is the owner), a friend of the
family, a (house-)slave, a herdsman, a barber, and
11. ‘The use of the particle 4a implies that Kusa grass &c. is
likewise intended, as Yagfiavalkya (I, 214) says.’ (Nand.)
16. The reason of this rule, according to Nand., lies in this, that
iinet Oe eee
LVIIL, 9. DUTIES OF A HOUSEHOLDER. 189
one who announces himself (with the words ‘I am
your slave’): the food of all such may be eaten,
although they are Sifdras.
LVIII.
1. The property of householders is of three
kinds:
2. White, mottled, and black.
3. By those obsequies which a man_ performs
with white property, he causes (his departed ancestor) to be born again as a god.
4. By performing them with mottled property, he
causes him to be born as a man.
5. By performing them with black property, he
causes him to be born as an animal.
6. What has been acquired by the mode of livelihood of their own caste, by members of any caste, is
called ‘white.’
7. What has been acquired by the mode of livelihood of the caste next below in order to their own,
is called ‘ mottled.’
8. What has been acquired by the mode of livelihood of a caste by two or more degrees lower than
their own, is called ‘ black.’
9. What has been inherited, friendly gifts, and
What has been acquired by the mode of livelihood of the caste next below in order to their own,
is called ‘ mottled.’
8. What has been acquired by the mode of livelihood of a caste by two or more degrees lower than
their own, is called ‘ black.’
9. What has been inherited, friendly gifts, and
all the castes mentioned in this Sftra are not properly Sfdras, but
the offspring of unions between parents of a different caste, herdsmen being, according to Pardsara, the offspring of a Kshatriya with
a Sfidra damsel, &c. The same considers the use of the particle
ka to imply that potters are also intended. See Gaut. XVII, 6.
LVIII. 1, 2. Narada 3, 46. —9—12. Narada 3, 53, 47-49, 51.
1. As the obligations of a householder, which will be discussed
further on (in LIX), cannot be fulfilled without a certain amount
of wealth, he discusses in the present chapter the origin of wealth.
(Nand.)
190 VISHNU. LVIII, ro.
the dowry of a wife, that is called white property,
for members of any caste indiscriminately.
10. What has been acquired as a bribe, as a fee
(for crossing a river and the like, or for a bride,
&c.), or by the sale of forbidden articles (such as
lac, or salt), or as a return for a benefit conferred,
is denoted ‘mottled wealth.’
11. What has been acquired by servile attendance1, by gambling, by thieving, by begging, by
deceit (as if a man says that he wants a present for
another and takes it himself, or by forging gold or
other metals), by robbery, or by fraud (as if a man
shows one thing to a purchaser and delivers another
to him instead), is called ‘ black property.’
12, Whatever a man may do (in this world) with
anything (he has, whether white, mottled, or black
property) he will get his reward accordingly; both
in the next world and in this.
LIX.
1. A householder must perform the Pakayagfias!
‘r1. 7 Nand. interprets the term parsvika by ‘ moving a chowrie to
and fro before one’s master, while standing by his side.’
LIX. 1. M.IV, 67; Gaut.V, 7-9. — 1, 2. M. IV, 25; Y.I, 97. —
3, 4. Asv. I, 9; I, 10; Gobh. I, 3, 5-9; Par.I,9; I, 12; Sanhkh.
I, 3. — 2, 4-9. Gaut. VIII, 19, 20.— 4-9. M. IV, 25, 26; XI, 7, 8;
Y. I, 124, 125. — 5-4. Asv. I, 11; Gobh. III, 8; Par. III, 1;
III, 8; Sankh. III, 8.— 10. M. XI, 27; Y.I, 126. — 11. M. XI,
24; Y.I, 127. —12. M. XI,25; Y. I, 127. — 13. M. III, 84, 90,
&c. (see below, LXVII). — 14, 15, 18. See the references given
below (ad LXVII).— 19, 20. M. III, 68, 69. — 21-25. M. III,
40; Y.I, 102; Apast. I, 4, 12, 16; I, 4, 13, 1; Gaut. V, 3, 9;
Asv. III, 1, 1-3; Par. Il, 9, 1.—26. M. III, 72. — 27-30. M. III,
77, 78, 80, 81.
1. 1 The term Pakayagfia is used in a more restricted sense here
than above (LV, 20). Nand. interprets it by ‘ Vaisvadeva, Stha-
LIX, 6. DUTIES OF A HOUSEHOLDER. IgI
(small or domestic offerings) in the fire kindled. at
the time of marriage *.
2. He must offer the Agnihotra (or daily oblations of clarified butter) every morning and evening
(in the Tret fires).
Nand. interprets it by ‘ Vaisvadeva, Stha-
LIX, 6. DUTIES OF A HOUSEHOLDER. IgI
(small or domestic offerings) in the fire kindled. at
the time of marriage *.
2. He must offer the Agnihotra (or daily oblations of clarified butter) every morning and evening
(in the Tret fires).
3. He must offer burnt-oblations to the gods (in
case the Agnihotra cannot be performed).
4. Let him offer the two Darsapurzamasas on
the days of conjunction and opposition of the sun
and moon.
5. Once in each half of the year, (at the two
solstices, let him offer) the Pasubandha (animal
sacrifice).
6. In autumn and summer let him offer the
Agrayana (oblation of first-fruits) ;
Iipaka, Sravan4karman, and similar sacrifices,’ i.e. all the sacrifices
which have to be performed in the one household fire, as opposed
to those for which a Treta or triad of sacred fires is required (see
Stenzler, note on Asv. I, 1, 2). Gautama (VIII, 18) enumerates
seven Pakayagfias, among which, however, the Vaisvadeva is not
included. The Vaisvadeva is described in LXVII. Regarding
the other Pakayagfias, see the Grzhya-sfitras. —*‘Or in the fire
kindled at the division of the family estate, or in the fire kindled
on his becoming master of the house.’ (Nand.) See Sankh. I,
I, 3-5.
2. The three Treta fires have been enumerated above (XXXI, 8).
Regarding the Agnihotra and the sacrifices mentioned in 4-8, see
veer Ind. Stud. X, 328-337, 343-349, 352-396.
. ‘One who has performed the ceremony of Agnyadhana
(kindling the sacred fires) must perform these two offerings in
the Treta fires, one who has not done ‘so, in the household or
nuptial fire.’ (Nand.) This remark applies equally to the sacrifees mentioned i in 5-¥.
. ‘If the Agrayana is offered in the household fire, it must
consi of a Sthalfpaka (cooked offering of grain).’ (Nand.) See
the Gfzhya-sfitras above cited. Nand. further explains that in
autumn the first-fruits of rice, and in summer the firstlings of
192 VISHNU. LIX, 7.
7. Or when rice and barley are ripening (in
winter and spring).
8. He who has a sufficient supply of food for
more than three years (shall perform the Somasacrifice) }.
9. (He shall perform) the Soma-sacrifice once a
year (in spring).
to. If he has not wealth (sufficient to defray the
expenses of the Pasubandha, Soma, XaturmAsya,
and other Srauta sacrifices), he shall perform the
Ish¢i Vaisvanart.
11. Let him not make an offering of food obtained as alms from a Sfdra.
12. If he has begged articles for a sacrifice (and
obtained them), let him employ them all for that
purpose (and never for himself).
13. Every evening and morning let him offer up
the Vaisvadeva ;
14. And? let him give alms to an ascetic (afterwards).
15. For giving alms and showing due honour to
the recipient (by pouring water on his hands both
before and afterwards) he obtains the same reward
as for giving a cow.
13. Every evening and morning let him offer up
the Vaisvadeva ;
14. And? let him give alms to an ascetic (afterwards).
15. For giving alms and showing due honour to
the recipient (by pouring water on his hands both
before and afterwards) he obtains the same reward
as for giving a cow.
barley, or, according to Apastamba, of Vezuyava, have to be
offered, and he infers from another text of the same author that
the particle 4a here refers to an oblation of Syamaka grain, which
has to be offered in the rainy season. The two passages in question
are not found in Apastamba’s Dharma-sfitra, but Weber, loc. cit.,
quotes them from Katyayana.
8. ' According to Nand., the Soma-sacrifices here referred to are
of the kamya species (offered in order to obtain the gratification
of a special desire).
14. 1 Nand. infers from the use of the particle 4a, and from a
text of Parasara, that an injunction to give alms to a student is also
intended here.
LIX, 26. DUTIES OF A HOUSEHOLDER. 193
16. If there is no ascetic (or other person worthy
to receive alms), he must give a mouthful to cows;
17, Or he must cast it into fire.
18. If there is food in the house, he must not
reject a mendicant, (who arrives) after he has taken
his meal himself.
19. A householder has five places where animals
are liable to be destroyed: his wooden mortar, his
slab to grind wheat or condiments upon, his fireplace, his water-pot, and his broom.
20. For the sake of expiating offences committed
(by ignorantly destroying life) in those places, he
must perform the (five) sacrifices addressed to the
Veda, to the gods, to all created beings (or ‘to the
goblins’), to the manes, and to men.
21. Privately reciting (and teaching) the Veda is
the sacrifice addressed to the Veda.
22. The regular burnt-oblation (Vaisvadeva) is the
sacrifice addressed to the gods.
23. The Pitrztarpana (refreshing the manes with
food and water) is the sacrifice addressed to the
manes.
24. The Bali-offering is the sacrifice addressed to
all creatures (or ‘to the goblins’),
25. The sacrifice addressed to men consists in
honouring a guest.
26. He who does not give their share to these
five, the gods, his guests, (his wife and children and
others,) whom he is bound to maintain, his manes,
and himself, is not alive, though he breathes.
18. ‘The expression, “if there is food in the house,” indicates that he is not bound to cook a fresh meal for his guest.’
(Nand.)
[7] ie)
194 VISHNU. LIX, 27.
27. These (three), the student, the hermit, and
the ascetic, derive their existence from the order of
householders; therefore must a householder not
treat them with disdain, when they have arrived (at
his house at the proper time for begging alms).
28. The householder offers sacrifices, the householder practises austerities, the householder distributes gifts; therefore is the order of householders
the first of all.
28. The householder offers sacrifices, the householder practises austerities, the householder distributes gifts; therefore is the order of householders
the first of all.
29. The Rishis', the manes, the gods, all creatures (dogs, &c.), and guests beg householders for
support; therefore is the order of householders the
best of all.
30. If a householder is intent upon pursuing the
three objects of life (virtue, love, and wealth), upon
constantly distributing presents of food, upon worshipping the gods, upon honouring the Brahmazas,
upon discharging his duty of privately reciting
(and teaching) the Veda, and upon refreshing the
manes (with oblations of balls of rice, water, and
the like), he will attain the world of Indra.
LX.
1. In (the last watch of the night, which is called)
27. Nand. refers the term bhikshu, which has been rendered by
‘ascetic,’ i.e. a member of the fourth order, to the six sorts of
beggars enumerated by Parasara. But as the first three orders are
mentioned in this Sloka, it is certainly more natural to translate the
term as has been done above.
29. } Nand, thinks that hermits or members of the third order
are meant by this term. But it seems preferable to refer it to the
Rishi authors of the Veda, to whom the first of the five sacrifices,
the study of the Veda, is more immediately addressed. See Apast.
I, 4, 13, 1; Gaut. V, 3.
LX. 1. M.IV, 92; Y.J, 115.—1, 2. M. IV, 50; Y.I, 16; Apast.
LX, 18. DUTIES OF A HOUSEHOLDER. 195
the hour sacred to Brahman, let him rise and void
his excrements.
2. By night (let him void them) facing the south,
by day and during either twilight (let him void
them) facing the north.
3. (He must) not (void them) on earth which has
not been previously covered (with grass and the
like) ;
4. Nor ona ploughed field ;
5. Nor in the shade of a tree (fit to be used for
sacrifices) ;
6. Nor on barren soil; 7. Nor on a_ spot
abounding in fresh grass; 8. Nor where there are
worms or insects; 9. Nor in a ditch (or hole, or
upon the roots of a tree); 10. Nor on an ant-hill;
11. Nor on a path; 12. Nor on a public road;
13. Nor in a place previously defiled by another
person; 14. Nor in a garden; 15. Nor in the
vicinity of a garden or of (a reservoir of) water;
16. Nor onashes; 17. Nor on coal; 18. Nor on
I, 11, 31, 1; Gaut. IX, 41-43. — 3. M. IV, 493 Apast. I, IT, 30,
15; Gaut. IX, 38. — 4. M. IV, 46; Apast. I, 11, 30, 18.—5.
Apast. loc. cit. 16 ; Gaut. IX, é°: — 8-10. M. IV, 46, 47. — 11,
12. M. IV, 45; Apast. loc. cit. N38; Gaut. IX, 40. II, 19. Y. 1,
134.— 15, 21. M. IV, 46, 56; Y. I, 134, 1373 Apast. loc. cit.
18,— 16, 18. M. IV, 45; Gaut. IX, 4o.— 22. M. IV, 48; Y.I,
1343 Apast. 20, — 23-26. M. IV, 49; V, 136, 137.— 23. Apast.
15; Gaut. IX, 37.— 24. Y.I, 17. Chapters LX-LXIV treat of
the daily duties of a householder. (Nand.)
II, 19. Y. 1,
134.— 15, 21. M. IV, 46, 56; Y. I, 134, 1373 Apast. loc. cit.
18,— 16, 18. M. IV, 45; Gaut. IX, 4o.— 22. M. IV, 48; Y.I,
1343 Apast. 20, — 23-26. M. IV, 49; V, 136, 137.— 23. Apast.
15; Gaut. IX, 37.— 24. Y.I, 17. Chapters LX-LXIV treat of
the daily duties of a householder. (Nand.)
6. Nand. infers from the use of the particle 4a, that the following
places (mentioned by Manu IV, 46, according to Nand.’s reading,
which differs from the traditional one) are also included in this
prohibition: a river, a mountain, the ruins of a temple, and the
‘top of a mountain.
17. Nand. infers from the use of the particle 4a, and from a text
of Yama, that chaff and potsherds are also intended here.
O02
196 VISHNU. LX, 19.
cow-dung; 19. Nor ina fold for cattle; 20. Nor
in the air; 21. Nor in water;
22. Nor facing the wind, or fire, or the moon, or
the sun, or a woman, or a (father or other) Guru, or
a Brahmaaa ;
23. Nor without having enveloped his head ;
24. Having cleaned his hindparts with a clod of
earth, or with a brick, (or with wood or grass,) and
seizing his organ (with his left, after having removed his garment), he must rise and clean himself
with water and earth (previously) fetched for the
purpose, so as to remove the smell and the filth.
25. The organ must once be cleaned with earth,
the hindparts three times, the one hand (the left) ten
times, both hands together seven times, and both
feet together three times.
26. Such is the purification ordained for householders; it is double for students; treble for hermits; and quadruple for ascetics.
LXI.
1. A householder must not use? Palasa-wood for
cleaning his teeth.
2. Nor (must he use the twigs of) the Sleshman-
2o, ‘I.e.in an apartment on the roof or in any other such place.’
(Nand.)
LXI. 1. Apast. I, 11, 32, 9; Gaut. IX, 44.
1. ' Literally ‘ eat,’ adyat. In 16 and 17 the synonymous verbs
bhaksh and as are used. Nevertheless it can hardly be doubted
that both of the two modes of cleaning the teeth, which appear
to have been customary, are indicated in this chapter: the one
consisting in brushing them with little sticks or twigs provided with
a brush (see 16), the other in chewing twigs. Unfortunately the
reading of Nand.’s gloss on the term sakfréa in 16 is uncertain.
2. Regarding the Vibhftaka tree, see Dr. Bihler’s Kashmir
Report, p. 8.
LX], 16. DUTIES OF A HOUSEHOLDER. . 197
taka (or Selu) plant, nor of the soap plant, nor of the
Vibhitaka (or Kalidruma) tree, nor of the Dhava
plant, nor of the Dhamani tree (for that purpose).
3. Nor (the twigs of) the Bandhdka (or Bandhugivaka) plant, nor of the Nirguzdi shrub, nor of the
Sigru, Tilva, and Tinduka trees.
4. Nor (the twigs of) the Kovid4éra (Yugapattraka), Sami, Pilu (Gudaphala), Pippala (holy figtree), Inguda, or Guggula trees ;
5. Nor (the twigs of) the P4aribhadraka (Sakrapadapa), or tamarind, or Mogaka, or Semul trees,
nor those of the hemp plant;
6. Nor sweet plants (such as liquorice sticks) ;
Nor (the twigs of) the Kovid4éra (Yugapattraka), Sami, Pilu (Gudaphala), Pippala (holy figtree), Inguda, or Guggula trees ;
5. Nor (the twigs of) the P4aribhadraka (Sakrapadapa), or tamarind, or Mogaka, or Semul trees,
nor those of the hemp plant;
6. Nor sweet plants (such as liquorice sticks) ;
7. Nor sour plants (such as Amlikas) ;
8. Nor twigs that have withered on the stem;
9. Nor perforated (or otherwise faulty) wood ;
10. Nor stinking wood ;
11. Nor smooth wood;
12. He must not (use the sticks) facing the south
or west.
13. He must use them facing the north or east ;
14. He may use (the twigs of) the banyan or
Asana trees, or of the Arka plant, or of the Khadira, or Karafiga, or Badara (jujube), or Sal, or Nimb
trees, or of the Arimeda shrub, or of the Apémarga or Malati plants, or of the Kakubha or
Bél trees;
15. Or of the Kashaya tree, or of the Tikta or
Kadéuka plants.
16. Before sunrise let him silently clean his teeth
with a stick, which must be as thick as the top of
the little finger, provided with one end that may
be chewed (or ‘with a brush’), and twelve Angulas
long.
198 VISHNU. LXI, 17.
17. Having washed? and used the stick for
cleaning the teeth, he must take care to leave it
in a clean place; he must never make use of it on
the day of new moon (or on the day of full moon).
LXII.
1. The part at the root of the little finger of a twiceborn man is called the Tirtha sacred to Prag&pati.
2. The part at the root of the thumb is called the
Tirtha sacred to Brahman.
3. The part at the tops of the fingers is called
the Tirtha sacred to the gods.
4. The part at the root of the forefinger is called
the Tirtha sacred to the manes.
5. Let him sip water, which has not been put to
the fire and is free from foam (and bubbles), which
has not been poured out by a Siadra (or other uninitiated person), or by a man who has one hand only,
and which has no saline flavour!; and (let him sip
it) in a clean place, duly seated, placing (his right
hand) between his knees, facing the east or the
north (or the north-east), attentively regarding the
water, and in a cheerful mood.
6. Let him sip water thrice with the Tirtha sacred
17. 1It must be washed both before and after using it. (Nand.)
LXII. 1-4. M. II, 59; Y. I, 19.—5-8. M. II, 60, 61; Y. I,
20; Apast. I, 5, 16, 1-7; Gaut. I, 36.—9. M.II, 62; Y.I, 21.
1. Nand. observes that this chapter and the preceding one
follow in order upon Chapter LX, because the purificatory rite
described at the end of the latter is immediately followed by
the Azamana (sipping of water), and then by the Dantadhavana
(cleaning the teeth), both of which acts, however, have to be
performed on other occasions also, as after a meal, &c.
5. 'The term kshéra, ‘saline flavour,’ includes bad or spoiled
water of any kind, according to Nand.
LXIII, 12. DUTIES OF A HOUSEHOLDER. 199
to Brahman (or with the Tirthas sacred to the gods
and to Prag4pati respectively).
5. 'The term kshéra, ‘saline flavour,’ includes bad or spoiled
water of any kind, according to Nand.
LXIII, 12. DUTIES OF A HOUSEHOLDER. 199
to Brahman (or with the Tirthas sacred to the gods
and to Prag4pati respectively).
7. Let him wipe his lips twice (with the root of
his thumb).
8. Let him touch the cavities (above his navel)},
his head, and his breast with water.
9. By water which reaches either their heart, or
their throat, or their palate respectively, members of
the three twice-born castes are purified each in his
turn; a woman and a Sédra are purified by water
which has once touched their palate.
LXIII.
1. In order to obtain wealth and for the sake of
security he shall apply to a lord.
2. He must not travel alone; 3. Nor with
wicked companions; 4. Nor with Sfidras; 5. Nor
with enemies; 6. Nor too early in the morning ;
7. Nor too late in the evening; 8. Nor in the
twilight; [9. Nor at noon; ro. Nor near water ;]
11. Nor in too great a hurry; 12. Nor at night;
8. 1See XXIII, 51.
LXIII. 1. M. IV, 33; Gaut. IX, 63.— 2-9. M. IV, 140, 55, 60.
— 13-17, 19, 21. M. IV, 67, 131, 57.— 24, 25. M. IV, 78; Y.I,
139; Apast. II, 8, 20,11; Gaut. IX, 1g. — 26-28. Sankh. IV, 12,
15; M. IV, 39; Y. 1, 133; Gaut. IX, 66. — 40. M. IV, 130.—
41. M. IV, 132.— 42. M. IV, 38; Gaut. IX, 52.— 43. M. IV,
38; Gobh. III, 5, 11. — 46. Asv. III, 9, 6; M. IV, 77; Y.I, 139;
Apast. I, 11, 32, 26; Gaut. IX, 32.— 47. Apast. I, 11, 32, 273
Gaut. IX, 33.— 49. Gobh. III, 5, 13; Par. II, 7,6; Sankh. IV,
12, 28. — 51. M. IV, 138, 1395, Y. I, 117; Apast. IL, 5,11, 5-73
Gaut. VI, 24, 25.
1. ‘A lord’ (isvara) means a king or another rich man, in his
own country, or in another country. (Nand.) See also Dr. Bihler’s
note on Gaut. IX, 63, where the same Siatra occurs. \
9, 10. Sftras 9 and ro are wanting in Dr. Biihler’s MS.
200 VISHNU. LXIII, 13.
13. Nor (let him travel) without cessation with
(horses or other) beasts of draught that are quite
young, diseased, or (otherwise) afflicted ;
14. Nor with such as are deficient in limb; 15.
Nor with weak ones; 16. Nor with young bulls;
17. Nor with untrained animals.
18. He must not appease his hunger and allay
his thirst without having first given grass and water
to the animals.
19. He must not stop at a place where four ways
meet; 20. Nor at night at the root of a tree;
21. Nor in an empty house; 22. Nor upon a
meadow; 23. Nor in a stable;
24. Nor (must he stand) on hair, on the husks of
grain, on potsherds, on bones, on ashes, or coal ;
25. Nor on seeds of the cotton plant.
26. When he passes by a place where four ways
meet, let him turn his right side towards it.
27. And let him do the same in passing by the
image of a deity ;
28. And in passing by well-known large trees.
Nor on seeds of the cotton plant.
26. When he passes by a place where four ways
meet, let him turn his right side towards it.
27. And let him do the same in passing by the
image of a deity ;
28. And in passing by well-known large trees.
29. After having seen a fire, or a Brahmavza (with
his turban on), or a public prostitute, or a jar filled
(with water), or a looking-glass, or an umbrella, or a
flag, or a banner}, or a Bél tree, or a lid (or platter),
or a palace built in the shape of a certain diagram
(or in the form of a quadrangle without a western
gate) ?;
29. 1‘More precisely the term pat&éka signifies “a staff, by
which a piece of cloth torn in the middle is fastened.”’ (Nand.) —
?¢The particle 4a is added at the end of this enumeration in order
to include in it perfumes, lamps, and other objects mentioned in a
Smriti.’ (Nand.)
LXITI, 35. DUTIES OF A HOUSEHOLDER. 201
30. Or a fan, or a chowrie, or a horse, or an
elephant, or a goat, or a cow (having a calf), or sour
milk, or milk, or honey, or white mustard ;
31. Or a lute, or sandal-wood, or a weapon, or
fresh cow-dung, or fruit, or a flower, or a fresh potherb, or Gorofané, or blades of Darva grass ;
32. Ora turban, or ornaments, or jewels, or gold,
or silver, or clothes, or a seat, or a vehicle, or (raw)
meat ;
33. Ora golden vase, or cultivated land which is
being carried away (by a stream), or a single (bull
or other) piece of cattle tied with a rope, or an
unmarried damsel (clad in white), or a (boiled) fish,
(let him turn his right side towards them and)
go on.
34. Having seen one intoxicated, or insane, or
deformed, he must turn back;
35- (Also, if he has seen) one who has vomited,
or one who has been purged, or one who has had
his head shorn, or one who wears all his hair tied in
one knot, or a dwarf;
30. ‘ The particle 4a, which is added at the end of this Sitra,
refers to a king, his ministers, his domestic priest, &c., as indicated in a Smrvti passage.’ (Nand.)
31. Nand. infers from another Smrvti passage that 4a here refers
to a crow and to a Sidra or workman with his tools.
32. Nand. here refers 4a to shells and other objects mentioned
in a Smriti.
33. Nand. here refers 4a to a dead body and other objects enumerated in a Smrtti.
34. The enumeration of auspicious objects in Sftras 29-33 is
followed by an enumeration of inauspicious objects in Satras 34-38.
(Nand.) :
35. The particle 4a refers to enemies, outcasts, and others mentioned in a Smrvti. (Nand.)
202 VISHNU. LXIII, 36.
36. Or (if he has seen) one wearing a dress (of a
reddish-yellow colour) dyed with Kash4ya!, or an
ascetic, or one smeared? (with ashes) *;
37. Or (if he has seen) oil, or sugar, or dry cowdung, or fire-wood, or grass (other than Kusa or
Dfrva grass), or Palasa (and other leaves, other
than betel leaves), ashes, or coal?;
(with ashes) *;
37. Or (if he has seen) oil, or sugar, or dry cowdung, or fire-wood, or grass (other than Kusa or
Dfrva grass), or Palasa (and other leaves, other
than betel leaves), ashes, or coal?;
38. Or (if he has seen) salt, or a eunuch, or (the
spirituous liquor called) Asava, or an impotent man,
or cotton cloth, or a rope, or an iron chain for the
feet, or a person with dishevelled hair.
39. (If he sees), while about to begin a journey, a
lute, or sandal-wood, or fresh pot-herbs, or a turban,
or an ornament, or an unmarried damsel, he must
praise them}.
36. ' Nand. refers kashayin, ‘wearing a dress dyed with Kashaya,’
to ‘persons who wear the marks of an order to which they do not
belong.’ But this interpretation is evidently wrong. Among the
sects that wear a dress dyed with Kashaya, Buddhists are the most
prominent, but it must not be overlooked that there are other
important sects also, as e.g. the Svaminarayamts of the present
day, who wear such dresses. —* The term malina, ‘smeared,’ no
doubt refers to a Saiva sect. Nand. interprets it by ‘ Kapdlikas
and the like ;’ but more probably the Pasupatas are meant. —* The
particle 4a further refers to the humpbacked, deaf, and blind, to
barren women, and to naked and hungry persons, as stated in a
Smriti. (Nand.)
37. 1 Nand. refers the particle 4a in this Stra to hares, naked
mendicants, snakes, iguanas, lizards, skins, and other inauspicious
objects and persons enumerated in a Smriti.
38. Nand. argues from a passage of Narada (not found in his
Institutes), that the particle 4a here refers to persons mounted upon
an ass, camel, or buffalo, and others.
39. 1 Nand. mentions two explanations of this Sitra: 1. he must
eulogise the above objects or persons if he sees them; 2. he must
gladden persons, who have those objects or persons with them,
with presents and the like.
LXIII, 51. DUTIES OF A HOUSEHOLDER. 203
40. He must not (knowingly) step on (or step
over, or stand on) the shade of the image of a deity,
of a (learned) Brahmaza, of a spiritual teacher, of a
brown (bull or other animal), or of one by whom
the initiatory ceremony at a Soma-sacrifice has been
performed.
41. Nor (must he step) on anything spat out or
vomited, nor on blood, nor on feces or urine, nor
on water used for ablutions.
42. He must not step over a rope to which a calf
(or a cow) is tied. .
43. He must not walk quickly in the rain.
44. He must not cross a river without need ;
45. Nor without having previously offered an
oblation of water to the gods and to the manes;
46. Nor (swimming) with his arms;
47. Nor ina leaky vessel.
48. He must not stand on the bank (of a river).
49. He must not gaze into a pool.
50. He must not cross it (by swimming through
it, or in any other way).
Nor (swimming) with his arms;
47. Nor ina leaky vessel.
48. He must not stand on the bank (of a river).
49. He must not gaze into a pool.
50. He must not cross it (by swimming through
it, or in any other way).
51. Way must be made for an aged man, for one
carrying a burden, for a king, for a Snataka (of any
of the three kinds '), for a woman, for a sick person,
for a bridegroom, and for one riding in a carriage.
Among those, should they all meet, a king must be
4t. According to Nand., the particle va, ‘ or,’ is added at the end
of this Satra, in order to include an officiating priest and others
mentioned by Y4gfiavalkya I, 152.
51. } The Snataka (see XXVIII, 42, note) is of three kinds: 1, the
Vidyasnataka, who has studied the Vedas; 2. the Vratasnataka,
who has performed the Vratas or vowed observances of a student ;
3. the Ubhayasnataka, who has completed both the Vedas and the
Vratas. (Nand.) See the Grzhya-sfitras.
204 VISHNU. LXIV, 1.
honoured by the rest (excepting the Snataka); but
the king himself must show honour to a Snataka.
LXIV.
1. He must not bathe in another man’s pool ;
2. Incases of distress (if there is no other water
at hand) he may bathe (in another man’s pool), after
having offered up five (or seven, or four) lumps of
clay and (three jars with) water.
3. (He must not bathe) during an indigestion ;
4. Nor while he is afflicted (with a fever or other
illness) ;
5. Nor without his clothes; 6. Nor at night;
7. Unless it be during an eclipse; 8. Nor in the
twilight.
9. He must bathe early in the morning, when he
beholds the east reddening with the rays of the
(rising) sun.
1o. After having bathed, he must not shake his
head (in order to remove the water from his hair) ;
11. And he must not dry his limbs (with his
hand or with a cloth);
12. Nor must he touch any oily substance.
LXIV. 1. M. IV, 201. —1, 2. Y.I1, 159.— 3, 4. M. IV, 129. —
5. M. IV, 45; Gaut. IX, 61; Asv. III, 9,6; Par. II, 7, 6; S4nkh.
IV, 12, 31. —6. M. IV, 129. — 12. M. TV, 83. — 13. Sankh. IV,
12, 32. — 15. Gaut. IX, 16.—16. M. IV, 263; Y. I, 159. — 24.
M. IV, 152; Y. I, 100.— 27. Y. I, 196.
5. The term nagna, literally ‘naked,’ has to be taken in its
widest sense here. According to Bhrigu and Gobhila it includes,
besides one wholly undressed, ‘one without his upper garment,
one who has dirty clothes on, one clad in lower garments of silk
only, one who wears double clothing or even a greater number of
clothes, one who wears a small piece of cloth over the pudenda
only,’ &c. (Nand.) See also M. IV, 129.
LXIV, 18. DUTIES OF A HOUSEHOLDER. 205
13. He must not put on again the garment which
he wore before, without its having been washed.
14. After having bathed, he must cover his head
with a turban? and put-on two garments? washed
(by himself). ,
15. He must not converse, (after having bathed,)
with barbarians, low-caste persons, or outcasts.
16. He must bathe in cascades, ponds dug by
the gods, and lakes.
14. After having bathed, he must cover his head
with a turban? and put-on two garments? washed
(by himself). ,
15. He must not converse, (after having bathed,)
with barbarians, low-caste persons, or outcasts.
16. He must bathe in cascades, ponds dug by
the gods, and lakes.
17. Stagnant water is more pure (and purifies
more effectually) than water taken out (of a well or
the like); the water of a spring is more pure than
that of a tank; the water of a river is more pure
than the former; water collected by (Vasishtha or
some other) devout sage! is even more pure; but
the water of the Ganges is the purest of all.
18. After having removed the dirt by means of
earth and water’, and after having dived under
water and returned (to the bank of the river), he
must address the bathing-place with the three Mantras (beginning with the words), ‘Ye waters are?,’
with the four Mantras (beginning with the words),
14. 1Ushzisha, ‘a turban,’ here denotes a bandage used for
drying the head, which is wrapped round the head and closely
tied together. —*I. e. an upper and an under garment. (Nand.)
16. The term devakhata, ‘ponds dug by the gods,’ refers to
Pushkara and other holy bathing-places. (Nand.) See below
LXXXV.
17. 1 Nand. cites Vasish‘Aapraéf and VisvamitrapraAi as instances
of holy bathing-places of this description.
18, 7 Nand. refers this and the following Sfitras to a midday bath,
because a verse, which he quotes, forbids the use of earth (in order
to clean one’s self with it) in the morning bath. But it seems to
follow from 35 and 42, that all the rules given in this chapter refer
to that bath, which must be taken at sunrise every day. —?Rig-
206 VISHNU. LXIV, 19.
‘The golden-coloured (waters) *” and with (the one
Mantra beginning with the words), ‘ Carry away (all)
that, O ye waters +.’
19. Then he must dive under water and mutter
the Aghamarshava three times ;
20. Or (he must mutter three times the Mantra
which begins with the words), ‘That most exalted
step of Vishzu ;’
21. Or the Drupada Savitri (which begins with
the words, ‘ Like one released from a post’);
22. Or the Anuvaka (which begins with the
words), ‘ They get their minds ready;’
23. Or the Purushasfkta.
24. After having bathed, he must feed the gods
and the manes, while standing in the water with his
wet clothes on.
25. If (being unable to remain in water after
having bathed) he has changed his dress, (he must
feed the gods and the manes,) after having crossed
the bathing-place (and reached the bank).
26. (But) he must not wring his bathing-dress
till he has satisfied the gods and the manes.
27. After having bathed! and sipped water, he
must sip water (once more) according to the rule.
28. He must offer (sixteen) flowers to Purusha,
veda X, 9, 1-3, &c. —* Taitt. Samh. V, 6, 1, 1-2, &c.— ‘ Rigveda I, 23, 22, &c.
20. Rig-veda I, 22, 20, &c.
21. Taitt. Brahm. II, 4, 4,9; 6, 6, 3; cf. Vagasan. Samh. XX,
20; Atharva-veda VI, 115, 3.
22. Rig-veda V, 81, &c.
28. He must offer (sixteen) flowers to Purusha,
veda X, 9, 1-3, &c. —* Taitt. Samh. V, 6, 1, 1-2, &c.— ‘ Rigveda I, 23, 22, &c.
20. Rig-veda I, 22, 20, &c.
21. Taitt. Brahm. II, 4, 4,9; 6, 6, 3; cf. Vagasan. Samh. XX,
20; Atharva-veda VI, 115, 3.
22. Rig-veda V, 81, &c.
24. ‘The use of the particle 4a indicates that he must anoint
himself after having bathed.’ (Nand.)
27.1This expression refers back to the whole proceeding described
above, up to the wringing of the bathing-dress. (Nand.)
LXIV, 40. DUTIES OF A HOUSEHOLDER. 207
while muttering the Purushasikta, one with each
verse.
29. Afterwards (he must offer) a libation of
water.
30. He must first offer one to the gods with the
Tirtha sacred to the gods.
31. Then he must offer another to the manes
with the Tirtha sacred to the manes.
32. In offering the latter he must first of all feed
(the manes of) his next of kin (such as his father,
mother, maternal grandfather, uncles, brothers, &c.)
33. After that (he must feed) his relatives (such
as a sister's son, a father-in-law, a brother-in-law,
&c.) and distant kinsmen (such as the sons of his
father’s sisters and of his mother’s sisters).
34. Then (he must feed) his (deceased) friends.
35. According to the above rule he must bathe
every day. .
36. After having bathed, he must mutter as
many purifying Mantras as possible.
37. And he must mutter the Gdyatrt even more
often (than other Mantras) ;
38. And the Purushasikta.
39. There is nothing more sublime than those
two (prayers).
40. One who has bathed is thereby entitled to
perform the offerings to the Visvedevds and to the
manes, to mutter sacred texts, and to exercise the
duty of hospitality, as prescribed by law.
30, 31. See LXII, 3, 4.
37, 38. ‘Or the meaning of these two Sifitras is, that the Gayatrf
and the Purushasfikta always have to be muttered besides the
other Mantras.’ (Nand.)
40. Nand. refers the term vidhinodite to a separate duty, that
208 VISHNU. LXIV, 41.
41. Distress and misfortune, bad dreams and evil
thoughts are taken from him even who only sprinkles
himself with water (no matter from where it comes):
that is the law.
42. He who regularly takes the prescribed bath
(every morning), does not experience the tortures of
Yama’s hell. By the regular bath criminals even
obtain their absolution.
LXV.
1. Now then, after having duly bathed, and duly
washed his hands and feet, and duly sipped water,
he must worship Bhagavat Vasudeva (Vishzu), who
is without beginning and end, before an idol or on
the sacrificial ground.
2. Having called up in his mind (Vishzu to life,
with the Mantra)!, ‘The two Asvins possess life, may
they (give you life), and having invited (Vishzu) with
the Anuvaka (beginning with the words), ‘They get
their minds ready 2,’ he must worship him with his
knees, his hands, and his head *.
2. Having called up in his mind (Vishzu to life,
with the Mantra)!, ‘The two Asvins possess life, may
they (give you life), and having invited (Vishzu) with
the Anuvaka (beginning with the words), ‘They get
their minds ready 2,’ he must worship him with his
knees, his hands, and his head *.
of worshipping the gods; the particle 4a to the propitiation of the
planets by sacrifices and other such duties; and the particle tatha
to optional acts, such as the gift of a cow to a Brahmama, and the
like. But this is certainly a too extensive interpretation of the
text.
LXV, LXVI. These two chapters treat of the worship of
Vishzu. (Nand.)
LXV. 1. The fittest place for worshipping Vishzu is upon a
Salagréma (ammonite) stone. (Nand.)
2.1 Kashaka XI, 7. The rendering of this Mantra is conjectural,
as the reading is uncertain. Nand. states expressly that it is quoted
from the Kashaka.—* See LXIV, 22. —*‘ The particle 4a indicates
that he must also worship Vishvu in his mind, and with his speech,
by saying, ‘Om, adoration to Bhagavat Vasudeva.’ (Nand.)
LXV, ro. DUTIES OF A HOUSEHOLDER. 209
3. With the three Mantras (beginning with the
words), ‘Ye waters are, he must (fetch and) announce the Arghya (or water for washing the
hands).
4. With the four Mantras (beginning with the
words), ‘The golden-coloured, (he must fetch and
announce) the water for washing the feet ;
5. With (the one Mantra, beginning with the
words), ‘ May the waters of the plain propitiate us,’
the water which is to be sipped ;
6. With (the one Mantra, beginning with the
words), ‘Carry away (all) that, O ye waters,’ the
water destined for the bath;
7. With (the four Mantras, beginning with the
words, ‘ Proud) of the chariot, of the poles, the hero,’
unguents and ornaments ;
8. With (the one Mantra, beginning with the
words), ‘A youth, splendidly arrayed,’ a garment ;
9. With (the one Mantra, beginning with the
word), ‘ Blooming,’ a flower ;
10. With (the one Mantra, beginning with the
3, 4. See LXIV, 18.
5. This Mantra is found Atharva-veda I, 6, 4; XIX, 2,2; Taitt.
Arany. VI, 4, 1. Nand. states that it is ka/hasikhtya, from the
Sakh4 of the Ka¢has; but I have not found it in the Berlin MS. of
the Ka¢haka, the only complete MS. in existence of that work.
6. See LXIV, 18.
7. This Mantra also belongs to the Kafka school, according to
Nand. It is not found in the MS. of the Kashaka, but it occurs in
the Taitt. Brahm. II, 7, 7, 2. The above translation is in part
according to Sayaza’s Commentary on the Taitt. Brahm.
8. Rig-veda III, 8, 4, &c.
9. Taitt. Samh. IV, 2, 6, 1; Kath. XVI, 13; Atharva-veda
VIUI, 7, 27. Nand. says that it is a Taittirtya Mantra.
10. Kash. II, 7; Vagas. Samh. I, 8 (cf. Mahidhara’s Commentary).
Nand. says that it is a Taittirlya Yagus.
{73 P
210 VISHNU. LXV, 11.
words), ‘Thou art murderous (dhar), slay (dhdrva)
(the slayer),’ incense (dhdpa) ;
11. With (the one Mantra, beginning with the
words), ‘Thou art splendour and light, a lamp;
Samh. I, 8 (cf. Mahidhara’s Commentary).
Nand. says that it is a Taittirlya Yagus.
{73 P
210 VISHNU. LXV, 11.
words), ‘Thou art murderous (dhar), slay (dhdrva)
(the slayer),’ incense (dhdpa) ;
11. With (the one Mantra, beginning with the
words), ‘Thou art splendour and light, a lamp;
12. With (the one Mantra, beginning with the
words, ‘I have praised) Dadhikravan,’ a Madhuparka (honey-mixture) ;
13. With the eight Mantras (beginning with
the word), ‘ Hirazyagarbha, an offering of (other)
eatables.
14. A chowrie, a fan, a looking-glass!; an umbrella, a (palanquin or other) vehicle, and a (throne
or other) seat, all these objects he must announce
(and place before) the god (Vishzu), muttering the
Gayatri (at the same time).
15. After having thus worshipped him, he must
mutter the Purushasdkta. After that, he who
wishes to obtain eternal bliss must make oblations
of clarified butter, while reciting the same hymn.
LXVI.
1. He must not make an oblation to the gods or
to the manes with water collected at night.
2. He must not give any other fragrant substance than sandal, or musk, or (fragrant) wood (of
the odoriferous Devadaru tree), or camphor, or saffron, or the wood of the Gatiphala tree ;
3. Nor a garment dyed with indigo ;
11. Vagas. Samh. XXII, 1. Nand. states that this Mantra
belongs to the Sakha of the Ka¢has; but I have not met with it in
the K4shaka.
12, Rig-veda IV, 39, 6, &c.
13. Rig-veda X, 121, 1-8; Kash. XL, 1, &c.
14. ! Thus the term mAtra is interpreted by Nand.
LXVII, 1. DUTIES OF A HOUSEHOLDER. 211
4. Nor an ornament made of factitious jewels or
gold;
5. Nor (a flower) having a nasty odour ;
6. Nor one that has no odour at all;
7. Nor one grown upon a thorny plant.
8. But he may give even a flower grown upon a
thorny plant, if it is white and sweet-smelling.
9. He may give even a red flower, if it is saffron,
or a water-flower (such as the red lotus).
10. (He must) not (give) any animal substance
(such as claws or horns) for the incense.
11. (He must) not (give) anything but clarified
butter or oil for the lamp.
12. (He must) not (give) forbidden food at the
offering of eatables;
13. Nor the milk of goats or female buffalos,
though it is lawful food (otherwise) ;
14. Nor the flesh of five-toed animals, of fishes,
and of boars.
15. Fully prepared for the sacrifice and pure, he
must announce (and offer up to Vishzu) all the oblations, with his mind fixed upon the deity, with a
cheerful heart, and free from precipitation or anger.
LXVII.
1, After having swept the place around the
(kitchen) fire, sprinkled it with water all around,
9. The particle 4a indicates that fragrant oleander and the like
is also permitted. (Nand.)
13. See LI, 38.
14. This prohibition refers to those species of five-toed animals,
fish, and boars, whose flesh is not in general forbidden. (Nand.)
See LI, 3, 6, 21.
LXVII. 1-32. Asv. I, 2; Gobh.I, 4; Par. I, 12; I, 9; Sankh. II,
P 2
212 VISHNU. LXVII, 2.
(Nand.)
13. See LI, 38.
14. This prohibition refers to those species of five-toed animals,
fish, and boars, whose flesh is not in general forbidden. (Nand.)
See LI, 3, 6, 21.
LXVII. 1-32. Asv. I, 2; Gobh.I, 4; Par. I, 12; I, 9; Sankh. II,
P 2
212 VISHNU. LXVII, 2.
strewed (Kusa grass) all around, and sprinkled (the
latter) with water all around, he must take out of
all dishes the uppermost part and offer it:
2. To Vasudeva, to Sankarshaza, to Pradyumna,
to Aniruddha, to Purusha, to Satya, to Afyuta, to
Vasudeva.
3. Afterwards (he must offer twelve burnt-oblations) to Agni, to Soma, to Mitra, to Varuza, to
Indra, to Indra and Agni united, to the Visvedevas, to
Pragépati, to Anumati, to Dhanvantari, to Vastoshpati, and to Agni Svish¢akvzt (the god of the fire who
causes the proper performance of the sacrifice).
4. Then let him make a Bali-offering with that
which has been left of the dishes.
5. To (the serpent demons) Taksha and Upataksha,
6. (Strewing the two Balis) on both sides of the
fire, to the east of it (on the north-eastern side first,
and on the south-eastern side afterwards).
14; M. III, 84-94; Y. II, 103-108; Apast. II, 2, 3; II, 2, 4, 1-13;
Gaut. V, 10-18. — 33-46. Asv. I, 24; Gobh. IV, 10; Par. II, 9,
12-16; I, 3; Sankh. II, 15-17; M. III, 99, 100, 102, 103, r11—
118; Y. 1, 107-113; Apast. I, 2, 4, 11-20; II, 3; Il, 4; Gaut.
V, 21-45. Regarding the parallel passages of the Kashaka and
Manava Grzhya-sfitras, see the Introduction. This chapter treats
of the Vaisvadeva sacrifice. (Nand.)
1. Nand. infers from a text of Saunaka, that the particle atha
points to the recitation of the Purushasfikta as an initiatory
ceremony.
2. Regarding this Sfitra, see the Introduction. The oblations to
be offered are eight in number, one for each invocation.
3. Devapala, in his Commentary on the corresponding section
of the Kashaka Grzhya-sfitra, states that the deities to whom burntoblations are offered (Sftra 3) shall be invoked with the word
svaha, ‘hail!’ and those for whom Bali-offerings are strewed upon
the ground, with the word namaJ, ‘adoration.’
6-8. These three Sfitras have been translated in accordance
LXVII, 15. DUTIES OF A HOUSEHOLDER. 213
7. (Then let him offer other seven Balis) to all
(the seven Ish¢akAs or goddesses of the bricks of
the altar, also to the east of the fire, while pronouncing the Mantras), ‘Thy name is Amba; thy
name is Dula; thy name is Nitatnt (Nitatnir); thy
name is Kuputk& (and so on).’
8. (He must offer four Balis with the Mantras),
‘O Nandini; O Subhag4; O Sumangalit; O Bhadrankart,’ (placing the Balis) in the corners (beginning with the south-eastern corner and proceeding)
towards the south.
9. (He must place two Balis), addressed to Sri
Hirazyakest and to the trees, near the firm pillar}.
10. (He must place two Balis), addressed to
Dharma and Adharma and to Mrztyu, near the door.
11. (He must place one Bali), addressed to Varuza,
in the water-jar.
9. (He must place two Balis), addressed to Sri
Hirazyakest and to the trees, near the firm pillar}.
10. (He must place two Balis), addressed to
Dharma and Adharma and to Mrztyu, near the door.
11. (He must place one Bali), addressed to Varuza,
in the water-jar.
12. (With the words, ‘ Adoration be) to Vishzu,’
(he must place one Bali) in the mortar.
13. (With the words, ‘ Adoration be) to the Maruts,’ (he must place one Bali) on the mill-stone.
14. (In the apartment) on the roof (let him place
two Balis) addressed to Vaisravava (Kubera) the
king, and to all created beings.
15. (With the words, ‘Adoration be) to Indra
and to Indra’s ministers,’ (he must place two Balis)
in the eastern part (of the house).
with Devap4la’s readings and his remarks on them. Nand. wrongly
refers the four names mentioned in 7 to the four quarters of the
globe. The Mantra quoted in 7 is found complete in the Kashaka,
XL, 4, and, in a modified form, in the Taitt. Samh. IV, 4, 5, 1.
9. 1‘ I.e. the pillar which supports the house.’ (Nand.) It appears
from an analogous passage of the Manava Grzhya-sitra, that a
pillar in the middle of the house is meant.
214 VISHNU. LXVII, 16.
16. (With the words, ‘Adoration be) to Yama
and to Yama’s ministers,’ (he must place two Balis)
in the southern part.
17. (With the words, ‘Adoration be) to Varuza
and to Varuza’s ministers,’ (he must place two Balis)
in the western part.
18, (With the words, ‘Adoration be) to Soma
and to Soma’s ministers,’ (let him place two Balis)
in the northern part.
19. (With the words, ‘ Adoration be) to Brahman
and to Brahman’s ministers, (let him place two
Balis) in the centre (of the house).
20. (Let him throw) in the air (a Bali) addressed
to AkAsa (the air).
21. (With the words, ‘Adoration be) to the goblins roaming by day,’ (let him place a Bali) on the
sacrificial ground.
- (With the words, ‘Adoration be to the goblins) roaming by night, (let him offer a Bali in the
same place at the Vaisvadeva which takes place) at
night.
23. Afterwards he must offer upon blades of
Kusa grass, having the points turned towards the
south, balls of rice to his father, to his grandfather,
and to his great-grandfather, to his mother, to his
grandmother, and to his great-grandmother, proclaiming at the same time their name and race (and
adding the word Svadha, ‘ reverence’).
24. Along with the balls of rice let him give
ointments, flowers, incense, eatables, and the like.
25. After having fetched a jar with water, let him
24. ‘ And the like’ means betel and the sacrificial fee for the
Bréhmazas.’ (Nand.)
25. This has to be done with the words, svastitvam brihi, ‘say
LXVII, 34. DUTIES OF A HOUSEHOLDER. 215
cause a Brahmama to say the benediction (and give
him the jar).
26. (The share) of dogs, crows, and Svapaéas let
him strew upon the earth.
27. And let him give (a mouthful of food as)
alms,
28. By honouring guests he obtains the highest
reward.
DUTIES OF A HOUSEHOLDER. 215
cause a Brahmama to say the benediction (and give
him the jar).
26. (The share) of dogs, crows, and Svapaéas let
him strew upon the earth.
27. And let him give (a mouthful of food as)
alms,
28. By honouring guests he obtains the highest
reward.
29. Let him assiduously honour a guest who
arrives in the evening (after the Vaisvadeva is
over).
30. Let him not suffer a guest to stay at his house
unfed.
31. As the Brahmazas are lords over all other
castes, and as a husband is lord over his wives, a
guest is the lord of a householder.
32. By honouring a guest he obtains heaven.
33. (One who has arrived as) a guest and is
obliged to turn home disappointed in his expectations, takes away from the man, to whose house he
has come, his religious merit, and throws his own
guilt upon him.
34. A Brahmaza who stays for one night only as
a guest, is called atithi (a guest); because he does not
stay for a long time, therefore is he termed atithi.
the benediction.’ (Nand.) The benediction, according to Deva-
-pala, consists of the Purushasfikta, the Kanikrada (Vagas. Samh.
XIII, 48), and other Mantras.
24. According to Nand., who argues from a passage of Baudhayana, the particle 4a implies that he should feed Brahmaazas also.
33. This proverb is also found in the Mahabharata XII, 6995,
in the Hitopadesa I, 56 (64 ed. Johnson), and in the Markandeyapuraza XXIX, 31. See Bohtlingk, Ind. Spriiche, 134.
34. Atithi in this derivation is supposed to mean ‘one who does
not stay for a whole tithi or lunar day.’
216 VISHNU. LXVII, 35.
35. Let him not consider a Brahmaza fellow-villager or an acquaintance as his guest, though he has
come to the house where his wife and his fires are.
36. But if a Kshatriya has come to his house in
the way of a guest, let him hospitably entertain him
also, to his heart’s desire’, after the Brahmaza guests
have eaten.
37. Should a Vaisya or a Sfidra come to his
house as guests, he must even give food to them
(at the same time and) with his servants, and treat
them with kindness (but not like guests in the
proper sense of the term).
38. To (members of) other castes (such as Mardhavasiktas) and to friends (or relatives or) other
such persons, who have come to his house out of
attachment, let him offer such food as happens to be
there, to the best of his power, at the time when his
wife takes her meal.
39. One recently married (but not yet delivered
to her husband), an unmarried damsel, a sick
woman, and a pregnant woman: to these let him
give food unhesitatingly, even before his guests.
40. The foolish man who eats first himself, without having offered food to those (persons that have
been mentioned), is not aware that he will himself be
food (after death) for dogs and vultures.
41. After the Brahmazas, (the Kshatriyas who
have come as guests), the friends and relatives, (the
parents and others) whom he is bound to maintain,
41. After the Brahmazas, (the Kshatriyas who
have come as guests), the friends and relatives, (the
parents and others) whom he is bound to maintain,
36. ' This is Kullfika’s rendering of the term k4mam (on M.
III, rrr). According to Nand., it means that he is at liberty to
feed such guests or no.
38. The wife takes her meal when the husband has eaten.
(Nand.)
LXVIII, r. DUTIES OF A HOUSEHOLDER. 217
(and the servants) have made their repast, let man
and wife eat the leavings themselves.
42. Having shown honour to the gods, to the
manes, to men, to those whom he is bound to maintain, and to the household deities (as well as to
dogs, crows, and the rest), let a householder enjoy
that which has been left.
43. He who cooks food for himself only, eats
nothing but sin: for that alone is considered as fit
food for the virtuous, which is left, after the (customary) oblations have been offered.
44. By the daily recitation of the Veda, -by the
Agnihotra, by sacrificing, and by austerity, a householder does not obtain such excellent places of
abode (after death) as by honouring a guest.
45. Whether he arrives in the evening or in the
morning, he must offer a seat and water to his guest,
and food, to the best of his ability, after having
shown him marks of honour as the law directs}.
46. By giving (to a guest) shelter, a bed, ointments for his feet, and a lamp: for each of these
gifts singly he reaps the same reward as for the
gift of a cow.
LXVIII.
1. He must not eat during an eclipse of the
moon or of the sun.
45. ?For the rules regarding the reception of a guest, see Asv.
I, 24, and the other Grzhya-sftras ; M. III, 119 seq., and the other
DharmasAstras.
LXVIII. 12. M. IV, 55.—14. M.IV, 45; Y. 1, 131; Apast.
II, 8, 19, 18. — 19. M. IV, 74. — 20. M. IV, 65.— 21. M. IV, 63;
Gaut. IX, 56.— 23. M. IV, 74.— 26. M. III, 106; Apast. II,
4, 8, 4.— 27. M.IV, 62; Apast. II, 8, 18, 1; II, 8, 20, 10; Gaut.
IX, 58. — 29. M. IV, 75. — 34. M. IV, 76. — 37. M. IV, 37; Y.
‘
218 VISHNU. LXVIII, 2.
2. He shall eat, after having previously bathed,
when the eclipse is over.
3. If (the sun or moon) have set before the
eclipse was over, he must bathe, and on the next
day he may eat again, after having seen (the sun or
moon rise).
4. A cow or a Brahmaza having met with a
calamity, he must not eat on that day.
5. Ifthe king has met with an accident, (he must
not eat on that day).
6. An Agnihotrin, who is absent on a journey,
must eat at that time of the day when the Agnihotra is supposed to be over.
7. He may also eat at that time of the day when
the Vaisvadeva is supposed to be over.
8. On the days of new and full moon (he may
eat at that time) when he supposes the sacrifice
customary on those days to have been performed.
7. He may also eat at that time of the day when
the Vaisvadeva is supposed to be over.
8. On the days of new and full moon (he may
eat at that time) when he supposes the sacrifice
customary on those days to have been performed.
I, 135. — 38. M. IV, 82. — 40. Apast. I, 11, 31, 1.— 42, 43. M.
II, 54; Y. 1, 31; Gaut. IX, 59. — 46. Sankh. IV, 11, 10; M.IV,
43; Y.1, 131; Gaut. IX, 32. — 47. M. IV, 63 ; Y.1, 138; Apast.
II, 1, 1, 3; Gaut. IX, 9. — 48. M. IV, 62. — 49. M. IV, 65;
Gaut. XVII, 13. ‘The injunctions regarding meals having been
given in the previous chapter, he now proceeds to propound some
prohibitions concerning the same subject.’ (Nand.)
2,3. Nand. states that in both of these Sfitras it has to be understood, that the bath occasioned by the eclipse must be followed by
the ordinary bath, which precedes every meal.
6. An Agnihotrin is one who daily performs the Agnihotra.
Regarding the Agnihotra and the times for its performance, see
LIX, 2.
4. The term Vaisvadeva includes not only the oblation to the
Visvedevas (LXVII, 3), but also the Bali-offerings and the entertainment of a guest, &c., as prescribed in LXVII, 4 seq. (Nand.)
8. According to Nand., the use of the particle 4a implies, that
this rule applies equally to the first days of the moon’s increase
and wane.
LXVIII, 29. DUTIES OF A HOUSEHOLDER. 219
9. He must not eat during an indigestion ;
10. Nor at midnight; 11. Nor at noon;
12, Nor in the twilight ;
13. Nor dressed in wet.clothes ;
14. Nor without his upper garment;
15. Nor naked;
16. Nor in water (nor in a boat) ;
17. Nor lying stretched out on the back ;
18. Nor sitting on a broken stool ;
19. Nor reclining on a couch ;
20. Nor from a broken dish ;
21. Nor having placed the food on his lap ;
22. Nor (having placed the food) upon the
ground;
23. Nor from the palm of his hand.
24. That food which has been seasoned with salt
(after having been cooked) he must not eat.
25. He must not abuse children (eating in the
same row with him).
26. (He must) not (eat) dainties alone.
27. (He must) not (eat) substances from which
the fat has been extracted.
28. Nor (must he eat) roasted grain in the daytime.
29. At night (he must not eat) anything mixed
with sesamum-seeds.
9. According to Nand., the use of the particle 4a implies a prohibition to eat again, after having partaken of a Sraddha meal.
15. See note on LXIV, 5.
24. Nand., quoting a passage of VAsish/ha (XIV, 28), states the
use of the particle 4a to imply, that food twice cooked and food
cooked in a frying-pan should also be avoided.
27. This rule refers to skimmed milk and to a dough made of
ground sesamum, from which the oil has been extracted. (Nand.)
220 VISHNU. LXVIII, 30.
30. Nor (must he eat at night) sour milk or
ground barley.
31. Nor (must he eat) the leaves of the mountain
ebony, or of the banyan, or of the holy fig-tree, or
of the hemp plant.
32. (He must) not (eat) without having first
given to eat (to the gods and to the Brahmazas);
LXVIII, 30.
30. Nor (must he eat at night) sour milk or
ground barley.
31. Nor (must he eat) the leaves of the mountain
ebony, or of the banyan, or of the holy fig-tree, or
of the hemp plant.
32. (He must) not (eat) without having first
given to eat (to the gods and to the Brahmazas);
33. Nor without having made a burnt-offering
first ;
34. Nor without having sprinkled his feet ;
35. Nor without having sprinkled his hands and
his face ;
36. While having the remains of food on his
mouth or hands, he must not take clarified butter.
37. Nor must he look at the moon, or at the sun,
or at the stars (while unclean).
38. Nor must he touch his head (while unclean).
39. Nor must he recite the Veda (while unclean).
40. He must eat facing the east;
41. Or facing the south ;
42. And after having honoured his food’;
43. And cheerfully, adorned with a garland of
flowers, and anointed with unguents.
42. ' Nand. describes the ceremony of ‘ honouring one’s food’ as
follows: ‘He must first sprinkle the food, while reciting the Gayatri and the Vyahritis (see LV, 10). Then he must sprinkle water
all around it, with the Mantra, “ Forsooth, I sprinkle righteousness around thee.” After that he must sip water with the Mantra,
“Thou art an imperishable basis” (Taitt. Arany. X, 32, rendered
according to Sayaza’s Commentary), and offer up five oblations to
Prana, &c. (see Dr. Bihler’s note on Apast. II, 1,1, 2). Finally
he must eat in silence, without blaming the food, and taking care
to leave some remnant of it in the dish, and sip water again, with
the Mantra, “ Thou art an imperishable covering ”’ (Taitt. Arany.
X, 35, according to Sayama).
LXVIII, 49. DUTIES OF A HOUSEHOLDER. 221
44. He must not eat up his food completely ;
45. Unless it consist of sour milk, or honey, or
(clarified) butter, or milk, or ground barley, or meat,
or sweetmeats.
46. He must not eat together with his wife, nor
in the open air, nor standing, nor in the presence of
many (hungry spectators), nor must many eat in the
presence of one (hungry spectator).
47. Let him never eat in an empty house, in a
house where the sacred fires are preserved, or in
a temple dedicated to the gods. Neither must he
drink water out of his joined hands, or satiate
himself to repletion.
48. Let him not take a third meal (over and
above the two regular meals in the mornings and
evenings), nor let him ever take unwholesome food.
He must eat neither too early, nor too late, and he
must take no food in the evening, after having fully
satiated himself in the morning.
49. He must not eat bad food (whether injurious
to health or otherwise reprehensible), nor from a
bad dish (which is similar to the dishes used by
barbarians, or which has been defiled by a wicked
man eating from it), nor lying on the ground,
nor with his feet raised upon a bench, nor sitting
on his hams with a cloth tied round his legs and
knees.
46. Nand. thinks that this rule refers to those wives only who
belong to a lower caste than their husbands.
48. ‘Too early’ means before sunrise ; ‘too late’ means immediately before sunset. (Nand.)
222 VISIINU. LXIX, 1.
LXIX.
1. He must not have connection with his wife on
the eighth, or fourteenth, or fifteenth day of the
half-month.
2. And (he must avoid connubial intercourse)
after having partaken of a Sraddha;
3. And after having given (a Sraddha) ;
4. And after having been invited to a Sraddha ;
5. And while performing a vow of abstinence
(such as that to be kept on the day before a
Sraddha, or the fast to be observed on the eleventh
day of the half-month) ;
6. And one who has performed the initiatory
ceremony of a Soma-sacrifice ;
7. And in a temple, in a burial-ground, and in
an empty house;
8. And at the root of a tree (or shrub);
9. And in the day-time; 10. And in the twilight;
11. And with one unclean (or in her courses) ;
12, And while he is unclean himself; 13. And
with one anointed with unguents; 14. And being
anointed himself; 15. And with one sick; 16.
And while he is sick himself.
17. He must not have connection, if he wishes to
enjoy a long life, with a woman who has a limb too
little, nor with one who has a limb too much, nor
with one older than himself, nor with a pregnant
woman.
LXIX. 1. M. IV, 128; Y. 1, 79. —9. Apast. II, 1, 1, 16.— 15.
Gaut. IX, 28. The subject of daily duties being absolved, he
now goes on to state (in Chapters LXIX, LXX) the rules that
must be observed during the night. (Nand.)
4. The invitations to a Sraddha are issued on the day before it is
to take place. (Nand.)
LXX, 17. DUTIES OF A HOUSEHOLDER. 223
LXX.
He must not sleep with his feet wet ;
Nor facing the north or the west ;
Nor naked; 4. Nor on wet (fresh) bamboo ;
Nor in the open air;
Nor on a bedstead made of Paldsa-wood;
Nor on one made of the wood of five trees ;
Nor on one made of the wood of a tree which
has been split by an elephant; —
g. Nor on a bedstead made of the wood of a tree
that has been kindled by lightning ;
10. Nor on a broken bedstead ;
11. Nor on one made of scorched wood ;
12. Nor on one made of the wood of a tree that
used to be watered with a jar;.
13. Nor in a burial-ground, nor in an empty
house, nor in a temple;
14. Nor with people who are restless of limb ;
15. Nor with women;
16. Nor on grain, nor (in a stable of) cows, nor
(on the couch of any of his) Gurus, nor on the fireplace, nor (in a building dedicated to the) gods.
17. He must not sleep while the remnants of
.
SOW ARY Yo
LXX. 1. M.IV, 76. — 2. Y.I, 136. — 3. Asv. III, 9, 6; M.IV,
75; Gaut. IX, 60.— 13. M. IV, 57.— 147. Sankh. IV, 11, 17;
Apast. I, 1, 2, 24; Gaut. II, 13.
17. He must not sleep while the remnants of
.
SOW ARY Yo
LXX. 1. M.IV, 76. — 2. Y.I, 136. — 3. Asv. III, 9, 6; M.IV,
75; Gaut. IX, 60.— 13. M. IV, 57.— 147. Sankh. IV, 11, 17;
Apast. I, 1, 2, 24; Gaut. II, 13.
4. Nand. mentions three explanations of this term: 1. a bedstead made of five pieces of wood (or of the wood of five trees) ;
2. a bedstead made of any of the five kinds of wood enumerated
in the Vishzu-purana ; 3. a bedstead made of any of the five kinds
of wood enumerated in Sfitras 8-12. The second explanation is
inadmissible, because part of the species of wood mentioned in the
passage of the Vishvu-purfma referred to is identical with those
enumerated in Sfitras 8-12.
224 VISHNU. LXXI, r.
food are on his hands or face, nor in the day-time,
nor in the twilight, nor upon ashes, nor in a place
soiled (by excrements and the like), nor in a wet
place, nor on the top of a mountain.
LXXI.
1. Now! he must not contemn any one (whether
of equal rank, or of higher or lower rank than
himself).
LXXI. 1. M. IV, 135; Y. 1, 153. —2. M. IV, 141. — 3. Gaut.
I], 17. — 4. Gobh. III, 5, 29. — 4-6. M. IV, 17, 18; Y.I, 129, 123.
—8. M. IV, 19. —9. M. IV, 34; Apast. I, 11, 30, 13; Gaut. IX,
3.— 11. Gobh. III, 5, 15. — 13-16. M. IV, 36; Y. I, 133. —
14. Sankh. IV, 11, 21. — 17-21. M. IV, 37. — 17, 18. Par. Il, 7,
6; Sankh. IV, 11, 2; Apast. I, 11, 31, 20. — 23. Par. II, 7, 8; M.
IV, 38. —25. M. IV, 43. — 26. Asv. III, 9,6; Sankh. IV, 11,1;
M. IV, 53; Y.1,135; Gaut. IX, 48. — 32-35. M.IV, 56, 53; Y.
I, 137. — 36, 37. M. IV, 54, 53; Y. I, 137. — 39. M. IV, 65. —
40. Apast. II, 8, 20, 11; Gaut. IX, 32.— 42, 43. M. IV, 70;
Apast. I, 11, 32, 28; Gaut. IX, 51.— 44. M. IV, 69. — 45. M.IV,
14; Y. 1, 138; Gaut. Il, 17.— 46. M. IV, 69. — 47. M. IV, 66;
Gaut. IX, 4, 5. — 48-52. M. IV, 80. — 53. Sankh. IV, 12, 18; M.
IV, 82.— 54. M. IV, 250; Y. I, 214.— 55. M. IV, 55.— 56. M.
IV, 57; Y. I, 138. — 58. M. IV, 57; Sankh. IV, 11, 6.— 59.
Sankh. IV, 11, 6; Gaut. IX, 16. — 60. M. IV, 58. — 61, 62.
Apast. I, 11, 31, 9, 10. — 62. Par. II, 7, 14; M. IV, 59; Y. I,
140; Gaut. IX, 23. — 63-68. M. IV, 60, 61. — 69-71. M. IV, 63,
64.— 70. Par. II, 7, 3. — 72-74. M. IV, 138; Y. I, 132. — 75.
Y. I, 153. — 76. M. IV, 137; Y. I, 153. — 77. M. IV, 94.— 79.
M. IV, 144. — 80, 81. M. IV, 164. — 82. M. VIII, 299. — 83. M.
IV, 135; Y. I, 153. — 84, 85. M. IV, 176; Y. I, 156. — 86. M.
IV, 150.— 87. M. IV, 2, 246; Gaut. IX, 73. — go. M. IV, 155;
Y. I, 154.— 91, 92. M. IV, 156, 158.
1. | This chapter treats of the duties of a Snataka (see XXVIII, 42,
note). The particle atha, ‘now,’ however, signifies that some of
these duties are common to the Snataka and to the householder,
whose special duties have been treated in the previous chapters.
(Nand.)
LXXI, 16. RULES FOR A SNATAKA, 225
2. He must not mock those who have a limb too
little or a limb too much, who are ignorant, or who
are poor.
3. He must not serve low people.
(Nand.)
LXXI, 16. RULES FOR A SNATAKA, 225
2. He must not mock those who have a limb too
little or a limb too much, who are ignorant, or who
are poor.
3. He must not serve low people.
4. Let him not engage in work that may keep
him from repeating (or teaching) the Veda.
5. Let him wear such a dress as becomes his age,
6. And his sacred’ knowledge, his descent, his
means, and his country.
7. He must not be overbearing.
8. He must constantly consult the holy laws and
other (salutary precepts relating to the acquisition of
wealth, wisdom, and freedom from disease).
9g. He must not wear a worn-out or filthy dress,
if he has means (enough to procure a new one).
10. (Even though he lacks firewood or the like
necessaries) he must not say to another man, ‘I
have got none.’
11. He must not wear a garland of flowers which
has no smell at all, or an offensive smell, or which
is red,
12. Let him wear a garland of water-flowers even
though they be red. |
13. And (he must wear) a staff made of bamboo ;
14. And a jar with water ; ‘
15. Anda sacrificial string made of cotton thread ;
16. And two golden ear-rings.
2. The particle 4a refers to ugly persons and the rest, enumerated by Manu IV, 141. (Nand.)
8. The use of the particle 4a implies, according to Nand., that
his frame of mind and his speech should also be in conformity with
his age, &c., as ordained by Manu IV, 18,
13-16. Nand., arguing from texts of Baudhayana and of Manu
(IV, 36), takes the use of the particle 4a in Sftras 13 and 14 tq
[7] Q
226 VISHNU. LXXI, 17.
17. He must not look at the rising sun;
18. Nor at the setting (sun) ;
19. Nor (must he look at the sun) shining
through an awning of cloth (under which he is
lying).
20. Nor at the sun reflected in a looking-glass or
in water ;
21. Nor at the midday sun; .
22. Nor at the face of any of his Gurus while he
is angry;
23. Nor at his own image reflected in oil or in
water ;
24. Nor reflected in a dirty looking-glass ;
25. Nor at his wife eating ;
26. Nor at anaked woman;
27. Nor ata man in the act of discharging urine
(or voiding excrements) ;
28. Nor at an elephant (or other dangerous
animal) broken loose from the rope that ties him ;
29. Nor at a fight between bulls (or elephants or
buffalos) or the like animals, while he is himself
standing in a (crowd or any other) place, from which
it would be difficult for him to effect his escape ;
30. Nor at one insane;
imply that a Snataka must wear three garments, an under garment,
an upper garment, and a mantle, and in Sfttra 16, that he must
carry about him a bushel of Kusa grass.
1g. This rule appears to refer, likewise, to the custom of suspending, by a tree or a post, an upper garment or a piece of cloth,
in order to ward off the rays of the sun.
20. The particle 4a here is used, according to Nand., in order
to include ‘the sun, while it is eclipsed,’ as mentioned by Manu
IV, 37.
20. The particle 4a here is used, according to Nand., in order
to include ‘the sun, while it is eclipsed,’ as mentioned by Manu
IV, 37.
29. ‘As shown by 4a, a place where arrows, spears, or other
missiles are falling down, is also intended here.’ (Nand.)
LXXI, 49. RULES FOR A SNATAKA. 227
31. Nor at one intoxicated ;
32. He must not throw any impure substances
into the fire;
33. Nor blood; 34. Nor poison;
35. Neither (must he throw any of those substances) into water.
36. He must not step over a fire.
37. He must not warm his feet (by the fire).
38. He must not wipe (the dirt from his feet)
with blades of Kusa grass.
39. He must not wash (his feet) in a vessel of
white copper.
40. He must not (wash) one foot with the other.
41. He must not scratch the ground (with a
piece of wood or the like).
42. He must not crush clods of earth.
43. He must not cut grass.
44. He must not tear his nails or the hairs (of
his beard or others) with his teeth.
45. He must avoid gambling ;
46. And the heat of the sun just risen.
47. He must not wear a garment, or shoes, or a
garland, or a sacrificial string which had before been
worn by another. ,
48. He must not give advice to a Sfdra;
49. Nor (must he give him) the leavings of his
food, nor the residue of an oblation (unless he is
his own servant) ;
46. Besides the above interpretation of the term balatapa, which
is proposed by Kullfka also (on M. IV, 69), Nand. mentions two
others: 1. the heat of that time of the day when the cows are
collected for milking; 2. the heat of the autumn season. The
particle 4a, according to Nand., is used in order to include the
smoke of a burning corpse and the other forbidden objects mentioned by Manu IV, 69.
Q 2
228 VISHNU. LXXI, 50.
50. Nor (must he give him) sesamum ;
51. Nor (must he point out) the sacred law to him ;
52. Nor (must he prescribe) a penance (for him
for atonement of a sin).
53. He must not scratch his head or his belly
with both hands joined.
54. He must not reject sour milk or the Sumanas
flower (when offered to him).
55. He must not take off his garland (from his
head) himself (but he may cause another to do so).
56. Let him not rouse (a superior) from sleep. |
57- He must not (by harsh speeches and the
like) render disaffected one who is well affected
towards him.
58. He must not speak to a woman in her
courses ;
59. Nor to barbarians or low-caste persons.
60. When a sacred fire, or an idol, or a Brahmaza is near, he must stretch forth his right hand
(from his upper garment).
61. If he sees a cow trespassing upon another
man’s field, he must not announce it (to the owner
of that field).
62. And if he sees a calf sucking (at the udder of
a cow, he must not announce it to the owner of the
latter).
63. He must not endeavour to please overbearing men (by flattering their pretensions).
64. He must not dwell in a kingdom governed
by a Sfdra king ;
62. And if he sees a calf sucking (at the udder of
a cow, he must not announce it to the owner of the
latter).
63. He must not endeavour to please overbearing men (by flattering their pretensions).
64. He must not dwell in a kingdom governed
by a Sfdra king ;
54. Nand. states that this rule does not contain a vain repetition
of the rule laid down above (LVII, 10), as the latter refers to
householders and the former to Sn4takas.
LXXI, 82. RULES FOR A SNATAKA. 229
65. Nor in one abounding with wicked people ;
66. And he must not live (in a kingdom) in
which there are no physicians ;
67. Nor in one afflicted (with a disease or other
calamity). ,
68. And (he must not stay) long on a mountain.
69. He must not (walk or otherwise) exert himself without a purpose.
70. He must not dance or sing.
71. He must not make a noise by slapping (his
left arm, after having placed it upon his right
shoulder, with his right hand).
72, He must not make vulgar speeches.
73. He must not tell an untruth.
74. He must not say disagreeable things.
75. He must not strike any one upon a vital part.
76. He must not despise himself if he wishes to
enjoy long life.
77. He must often repeat his prayers at each
twilight (if he wishes to live long).
78. He must not play with (venomous) serpents
or with weapons.
79. He must not touch the cavities of his body
without a cause.
80. He must not raise a stick against another
man.
81. One who deserves punishment he must strike
in order to punish him.
‘82. (He must strike) him upon his back with a
shoot of bamboo or with a rope.
475. ‘Others’ take this Sutra to mean, that he must not make
public another man’s misconduct. (Nand.) This interpretation is
proposed by Vigianesvara, on YAgiiavalkya I, 153.
79. See XXIII, 51.
230 VISHNU. LXXI, 83.
83. He must take care not to revile a god, a
Brahmaza, the SAstras, or the high-minded (/7shis).
84. And (he must avoid) gain and pleasure repugnant to duty.
85. (He must avoid) even lawful acts which may
give offence to mankind.
86. On the days of new and full moon let him
make a propitiatory offering.
87. He must not cut even grass (on those two
days).
88. He must adorn himself (with garlands, sandal,
and the like).
89. Thus he must observe established customs.
90. Those customs, which have been explicitly
ordained in revealed and in traditional texts, and
which are practised by the virtuous, must always be
observed by a righteous man with subdued passions.
gt. By adhering to established usage he attains
to old age; this is the way to obtain that state in
the next life which he desires, and imperishable
riches, this is the way to destroy the effect of
(bodily) marks foreboding future misfortunes.
92. He who observes the usages established
among the virtuous, who is a believer in revelation,
and free from ill-will, lives a hundred years, even
84. ‘‘*Or repugnant to the final liberation,” as the use of the
particle 4a implies.’ (Nand.) See Manu VI, 37.
92. He who observes the usages established
among the virtuous, who is a believer in revelation,
and free from ill-will, lives a hundred years, even
84. ‘‘*Or repugnant to the final liberation,” as the use of the
particle 4a implies.’ (Nand.) See Manu VI, 37.
85. The use of the particle 4a, Nand. argues from Manu IV, 176,
implies that acts which may cause future pain should also be
avoided.
88. The use of the particle 4a, according to Nand., implies that
he must also observe auspicious rites and established customs, as
ordained by Manu 1V, 145. The latter injunction is, however,
expressly given in the next Sitra.
teagan
LXXII, 7. SELF-RESTRAINT. 231
though he does not possess any external marks of ©
prosperity.
LXXII.
1. He must persist in keeping his mind and his
organs of sense under restraint.
2. Restraint of the mind implies restraint of the
senses.
3. One who has acquired complete command
over himself, gains this world and the next.
4. One who has no command over himself, reaps
no fruit from any of his acts (whether worldly or
tending to the acquisition of spiritual merit).
5. Self-restraint is the best instrument of purification; self-restraint is the best of auspicious objects ;
by self-restraint he obtains anything he may desire
in his heart.
6. The man who rides (as it were) in a chariot
drawn by his five senses and directed by his mind
(as the charioteer), who keeps it on the path of the
virtuous, can never be overcome by his enemies
(lust, wrath, and greed), unless the horses (unrestrained by the charioteer) run away with the
chariot. .
7. As the waters (of all streams) are stored up
(and reabsorbed) in the ocean, which, though being
filled with them, remains unmoved and _ tranquil,
even so that man, in whose mind the passions are
stored up (and dissolved), obtains perfect calmness :
but not he who strives after the gratification of his
desires.
LXXII. 7=Bhagavad-gita II, 70. This chapter treats of duties
which are common to all the four orders. (Nand.)
232 VISHNU. LXXIII, r.
LXXIII.
1. One desirous of celebrating a Sraddha must
invite the Brahmawas on the day before (it is to take
place).
2. On the next day, in the forenoon, if it falls in
the bright half of the month, and in the afternoon,
if it falls in the dark half of the month, the Brahmazas, who must have duly bathed and duly sipped
water, must be placed by him, in the order of their
seniority ! (or) of their sacred knowledge, upon seats
covered with Kusa grass.
3. (He must entertain) two (Braéhmamzas) facing
the east at the Srdddha of the gods (Visvedevas),
and three facing the north at the Sraddha of the
manes ;
4. Or one only at each SrAddha.
5. After having (worshipped the Visvedevds and)
offered a burnt-oblation: during the recitation of
the first PafiZaka (pentad) at a Sraddha repast con-
Or one only at each SrAddha.
5. After having (worshipped the Visvedevds and)
offered a burnt-oblation: during the recitation of
the first PafiZaka (pentad) at a Sraddha repast con-
LXXIII. 1-32. Asv. II, 5, 11-14; IV, 7; Gobh. IV, 2-4; Par.
III, 10, 48-55; Sankh. IV, 1; M. III, 125, 204-259; Y.I, 225-
248; Apast. Il, 7, 17, 11-19; Gaut. XV. Regarding the corresponding section of the Ka/haka Grrhya-sfitra, see Introduction.
This chapter opens the section on Sraddhas (funeral oblations),
which consists of thirteen chapters (LXXIII-LXXXV. Nand.)
1. The Ekoddish‘’a and Sapindikarana Sraddhas have been
described above, XXI. The rules given in the present chapter
refer to all the remaining kinds of Sraddhas. See 5-9, LXXIV,
LXXVI-LXXVIL
2. 'At the Sraddha of the manes the oldest Brahmaza represents the great-grandfather ; the one next to him in age, the grandfather; the youngest of the three, the father of the sacrificer.
(Nand.)
5-9. The three Pafiéakas referred to in Sfitras 5-9 are respectively vv. 1-5, 6-10, and 11-15 of Kashaka XXXIX, 10. (Nand.)
The great majority of the Mantras quoted in Sftras 11-26 have
LXXIII, 11. SRADDHAS. 233
sisting of undressed grain or performed for the
gratification of a special desire’;
6. At a Srdddha repast consisting of meat, during
the recitation of the second PafiZaka;
7. At a new moon (Sr4ddha), during the recitation of the last PafiZaka ;
8. On the Ash/akAs (or. eighth days) of the (three)
dark halves subsequent to the full moon day of the
month Agrahayama (or Margasirsha)!, during the
recitation of the first, second, and last PafiZakas
respectively ;
g. Likewise, on the Anvashéak4s (or ninth days
of the dark halves of those months) ;
10. He must invite the manes, after having received permission to do so from the Brahmazas?.
11. Having’ driven away the Y4tudhanas by
strewing grains of sesamum and by reciting the two
not been traced in the Berlin MS. of the KasAaka, nor indeed in
any other Samhita of the Veda, but there can be no doubt that
they belong to the school of the Ka/has, as nearly all are quoted by
their Pratikas in the Kashaka Grrhya-sfitra, and given at full in
Devap4la’s Commentary on the latter. The above renderings of
the Pratikas rest upon Devap4la’s interpretations. That the rules
in 5 seq. teach the performance of a Srdddha according to the
rites of the Kaéha school, is confirmed by Nand. in his remarks
on 5 seq. and 9g seq.
5. 1See LXXVIIL
8. The days referred to are the eighth days of the dark halves of
the months MArgasirsha, Pausha, and Magha. ,
g. ‘And on the Sréddhas taking place on the seventh day of the
dark half, as £a indicates.’ (Nand.) This statement does not, however, deserve much credit, as such Sraddhas are neither mentioned
in our work nor in the Ka¢haka Grzhya-sftra.
10. 1‘The permission of the Brahmaaas has to be asked with
the Mantra, “I shall invite (the manes);” and their answer must
be, “ Invite them.” ’ (Nand.)
10. 1‘The permission of the Brahmaaas has to be asked with
the Mantra, “I shall invite (the manes);” and their answer must
be, “ Invite them.” ’ (Nand.)
11. The Yatudhanas are a class of demons supposed to disturb
234 VISHNU. LXXIII, 12.
Mantras (the first of which begins with the words),
‘May the Asuras go away ;’
12, He must invite the manes (with the four
Mantras), ‘Come near, O ye manes,’ ‘(Conduct)
them all (here), O Agni,’ ‘May my (ancestors) come
near, ‘ This is your (share), O ye manes. Then let
him prepare the water for washing the feet with
scented water, which has been mixed up with Kusa
grass and sesamum, while reciting (the three Mantras), ‘ Those standing,’ ‘Speech is imperishable,
and ‘What my mother (has sinned)!,’ and offer it (to
the Brahmazas); let him prepare the Arghya (or
water mixed with Darva grass, flowers, &c.) and
offer it to them; let him offer to the Brahmazas, to
the best of his power, Kusa grass, sesamum, clothes,
flowers, ornaments, incense, and lamps; let him
take food sprinkled with clarified butter; let him
look them in the face with the Mantra, ‘O ye Adityas, Rudras, and Vasus;’ let him say, ‘I will offer an
oblation in the fire,’ and if the Brahmamas say, ‘ Offer
an oblation,’ let him offer three burnt-oblations 2.
13. After having consecrated the offerings with
the Mantras, ‘ They, who are my ancestors,’ ‘This is
your (share), O ye manes,’ and ‘This offering,’ he
must pour (what is left of) the food into such vessels
as happen to be there, or (into golden ones at the
offering addressed to the Visvedevds and) into silver
the effect of a Sraddha. The second Mantra, according to Devapala, is from the Rig-veda, X, 15, 1.
12. } These two Mantras are also.quoted, with slight variations,
by Sankhayana III, 13, 5.— ? The three burnt-oblations have to be
accompanied by the recitation of the three Mantras, ‘To Soma
accompanied by the manes svadha nama#; to Yama Angiras
svadh4 namaf; to Agni who takes the offerings addressed to the
manes svadha nama4.’ (Nand.)
LXXIII, 20. SRADDHAS. 235
ones (at the offering addressed to the manes), and
offer it first to the two Brahmavzas facing the east
(who have been invited to the Sraddha of the gods).
14. Afterwards he must offer it to the (three)
Brahmazas facing the north (who represent his three
ancestors, addressing himself) to his father, grandfather, and great-grandfather, (and calling out) their
name and race.
15. While the Brahmamas are eating the food, let
him mutter (the three Mantras), ‘Whatever (trickles
down) through my fault, ‘With days and nights?,’
and ‘ Whatever (limb) of yours, Agni.’
16. And (let him mutter) the Itihdsa (Epics),
Puraza (Legends), and Dharmasdstra (Institutes of
the Sacred Law).
17. Near the leavings let him deposit upon
blades of Kusa grass with the ends turned towards
the south one ball of rice for his father, while
saying, ‘ Earth is (like) a spoon, imperishable (satisfaction).’
17. Near the leavings let him deposit upon
blades of Kusa grass with the ends turned towards
the south one ball of rice for his father, while
saying, ‘ Earth is (like) a spoon, imperishable (satisfaction).’
18. With the Mantra, ‘Air is (like) a spoon, imperishable (satisfaction, let him deposit) a second
ball for his grandfather.
19. With the Mantra, ‘ Heaven is (like) a spoon,
imperishable (satisfaction,’ let him deposit) a third
ball for his great-grandfather.
20. With the Mantra, ‘Those ancestors who
14. The formula of this invocation, according to Nand., is this,
‘To NN., my ancestor, of the Gotra NN., who is like a Vasu,
(I offer) this food, svadha namak.’ The use of the particle 4a,
according to the same, implies that the maternal grandfather and
the other maternal ancestors must also be addressed, as ordained
below (LXXV, 7).
15. 'A similar Mantra is quoted, Sankh. III, 13, 5.
236 VISHNU. LXXIII, 21.
have died, let him place a garment (upon the
balls).
21. With the Mantra, ‘Give us sons, O ye manes,’
(let him place) food upon them.
22. With the Mantra, ‘Enjoy it, O ye manes,
partake of it, each according to his share?,’ let him
wipe off the grease from his hands with the ends of
the blades. .
23. With the Mantra, ‘(Ye waters) imparting
vigour ',’ let him sprinkle the balls to the right with
the wet (remainder of the food), and offer the
Argha?, flowers, incense, unguents, and rice, and
other victuals and dainties to the Brahmamas.
24. And (he must offer them) a jar with water,
which has been mixed up with honey, clarified
butter, sesamum, and (ointments, oil, and the like).
25. The Brahmamzas having eaten and being
satisfied, let him sprinkle the food (as much as
has been left by them) and the grass with the
Mantra, ‘ Mayest thou not fail me,’ and strew the
food near the leavings; and having asked them,
‘Are you satisfied? Is (the Sraddha) finished,’ he
- must first give water for sipping to the Brahmazas
facing the north, and then to those facing the east ;
and he must sprinkle the place where the Sraddha
has been offered (with water, with the Mantra),
‘Well sprinkled.’ All these rites he must perform
while holding blades of sacred grass in his hand.
26. Afterwards he must, while turning his face
towards the Brahmamas facing the east, circumambu-
22. 1 Vagasan. Samh. II, 31; Kash. IX, 6.
23. 1) Vagasan. Samh. HI], 34.—?The Argha is a respectful
offering, the ingredients of which vary.
LXXIII, 32. SRADDHAS. 237
late them from left to right, with the Mantra, ‘What
a crow (may have eaten of my offering),’ and turn
back again; he must honour them with sacrificial
fees, to the best of his power, saying, ‘May you be
satisfied,’ and on their answering, ‘We are satisfied,’
he must address them with the Mantra, ‘The gods
and the manes.’
27. After having given (to all) water (with the
Mantra, ‘May the food and water and whatever else
I gave you be) imperishable,’ (and) calling out their
name and race, and having added the Mantra, ‘May
the Visvedevds be satisfied,’ he must ask, with folded
hands, and with an attentive and cheerful mind, the
following (benediction) from the Bréhmazas facing
the east:
28. ‘May the liberal-minded in our race increase
in number, and may the (study of the) Vedas and
our progeny (also increase). May faith not depart
from us, and may we have plenty to bestow on the
poor.’
29. They shall answer, ‘ Thus let it be.’
30. (The second half of the benediction shall be
as follows), ‘May we have plenty of food, and may
we receive guests. May others come to beg of us,
and may not we be obliged to beg of any one.’
31. After having received this double benediction
(through the Brahmamzas saying, ‘ Thus let it be’),
32. He must dismiss the Brahmazas, with the |
Mantra, ‘With all food’, after having honoured
them according to custom, accompanied them (as
far as the limits of his estate), and taken his leave
of them.
32. 1 Rig-veda VII, 38, 8.
238 VISHNU. LXXIV, 1.
LXXIV.
1. After having worshipped, on each Ash/aka, the
gods and performed, with vegetables, meat, and
cakes respectively, a Sr4ddha (according to the rules
given in the last chapter), he must, on each AnvashtakA!, worship the gods and offer a burnt-oblation in
the same way as on the Ash/fakds (i.e. reciting the
same three Pafi#akas successively), and entertain
Brahmamzas in the same way as (directed) before (in
the preceding chapter), in honour of his mother, his
paternal grandmother, and his paternal great-grandmother, honour them with presents, accompany them
(as far as the limits of his estate), and dismiss them *.
2. Then he must dig (six) trenches.
3. On the border of these trenches, to the northeast of them, he must light fires and place balls of
rice.
4. On the border of three of the trenches (he must
place balls) for the men, and on the border of the
other three (he must place balls) for the women.
LXXIV. 1-8. Asv. II, 5; Gobh. IV, 2; Par. III, 3, 10-12;
Sankh. III, 13, 6; M. IV, 150. Regarding the corresponding
section of the Ka/haka Grzhya-sfitra, see the Introduction.
1. 1See LXXIII, 8, 9; LXXVI, 1. —?Nand. considers the
use of the particle 4a to imply that the father together with the
other paternal ancestors, and the maternal grandfather along with
the other maternal ancestors, should also be invoked, which would
make in all nine ancestors to be invoked. The first part of this
observation appears to be correct, but the maternal grandfather and
the rest are neither referred to in the following Sftras, nor in the
Kashaka Grthya-sftra.
The first part of this
observation appears to be correct, but the maternal grandfather and
the rest are neither referred to in the following Sftras, nor in the
Kashaka Grthya-sftra.
2. Nand. gives it as his opinion, that nine trenches should be
made, three of which are to be for the maternal grandfather, &c.
But Sftra 4 refers to three trenches for the men only, and the
K&shaka Grihya-sfitra expressly mentions the number of six
trenches.
LXXV, 5. SRADDHAS. 239
5. He must fill the three trenches for the men
with water mixed with food.
6. (He must fill) the three trenches for the women
with milk mixed with food.
7. (And he must fill up) each triad of trenches
singly with sour milk, meat, and milk.
8. After having filled (the trenches), he must
mutter the Mantra, ‘May this (food) be imperishable
for ye men and for ye women.’
LXXV.
-1. He who makes a Sr4ddha-offéring while his
father is alive, must offer it to those persons to
whom his father offers (his Sraddhas).
2. (If he offers a Sraddha) while both his father
‘and grandfather are alive, (he must offer it to
those persons) to whom his grandfather (offers his
Sraddhas).
3. While his father, grandfather, and greatgrandfather are alive, he must offer no Sr&ddha at all.
4. He whose father is dead (but whose grandfather is alive), must first of all offer a ball of rice to
his father, after that, two balls to the two ancestors
coming before his grandfather (or to his great-grandfather and to his fourth ascendant).
5. He whose father and grandfather are dead
(but whose great-grandfather is alive), must first
offer two balls to those two, and then offer one ball
to the grandfather of his grandfather.
4. Nand. renders this Sftra differently, in accordance with his
own theory regarding the number of the trenches.
LXXV. 1. M. III, 220.— 4. M. III, 221.— 7. Y. I, 228.
240 VISHNU. LXXV, 6.
6. He whose grandfather is dead (but whose
father and great-grandfather are alive), must give
one ball to his grandfather and two balls to the
father and grandfather of his great-grandfather.
7. An intelligent man must offer Sraddhas to
his maternal grandfather, and to the father and
grandfather of him, in the same way (as to his
paternal ancestors), duly modifying the Mantras.
But the Sraddhas addressed to other relatives,
(uncles, brothers, and the like, must be performed)
without Mantras.
LXXVI.
1. The (twelve) days of new moon, the three
Ashfakas, the three Anvashéak4s, a Magha day (i.e.
‘day on which the moon enters the lunar asterism
Magh4’), which falls on the thirteenth of the dark
half of the month Praush¢dapada, and the two
seasons when rice and barley grow ripe (or autumn
and spring) :
4. The Mantras are those quoted above, in Chapters LXXIII and
LXXIV. They have to be modified, i.e. the names of the maternal
ancestors must be put in, and the verb &c. of the sentence be
altered accordingly, (Nand.)
LXXVI,. 1. M. III, 122, 273, 281; IV, 150; Y.I, 217, 260;
Gaut. XV, 2; Apast. II, 7, 16, 4-6.
They have to be modified, i.e. the names of the maternal
ancestors must be put in, and the verb &c. of the sentence be
altered accordingly, (Nand.)
LXXVI,. 1. M. III, 122, 273, 281; IV, 150; Y.I, 217, 260;
Gaut. XV, 2; Apast. II, 7, 16, 4-6.
1. Nand. infers from a passage of Asvalayana (Grzhya-sdtra II,
4, 3) that Sraddhas to be offered on the day before each Ash/aka
are also intended here. See, however, note on LXXIII, 9. The
same proposes two explanations of the term MAghi: 1. It has to
be separated from the following words, and refers directly to the
day of full moon in the month Magha, and indirectly to the days of
full moon in Ash4dha, Karttika, and Vaisakha as well, as indicated
in a passage of the Bréhma-puraza. 2. It has to be connected with
the clause following it. This latter interpretation, on which the
rendering given above is based, is supported by Manu (III, 273,274),
LXXVIL, 9. SRADDHAS. 241
2. Thus have the regular times for a Sraddha
been declared by the lord of creatures. He who
fails to perform a Srdddha on those days, goes to
hell.
LXXVII.
1. The sun’s passage from one sign of the zodiac
to another ;
2. The two equinoctial points ;
3. The two solstitial points particularly ;
4. The (Yoga) Vyatipata ;
5. The constellation under which (the sacrificer
himself, or his wife, or his son) is born ;
6. A time of rejoicing (as, when a son has been
born, or another happy event happened) :
7. These occasions for a SrAddha the lord of
creatures has pronounced optional; a Sraddha
which is performed on these occasions gives infinite satisfaction (to the manes).
8. No Sraddha must be performed in the twilight
or at night by an intelligent man. A Sraddha may
be performed at those times also when an eclipse
(of the sun or of the moon) takes place.
g. For a Sr&ddha which is offered them at the
time of an eclipse satisfies the manes, as long as
the moon and the stars exist, and procures immense
advantages and the satisfaction of all his desires to
the sacrificer.
Yagtiavalkya (I, 260), according to the interpretations of Kullfika
and Vigfanesvara, and by the Vishwu-sfitra itself (LXXVIII, 52).
\LXXVIL. 1-6, 9. Y. I, 217, 218.—6. Asv. IV, 7, 1; SAnkh.
IV, 4.— 8. M.III, 280; Apast. Il, 7, 17, 23, 25.
4. This is the seventeenth among the twenty-seven Yogas or
astrological divisions of the zodiac. (Nand.)
7. The meaning is, that the Sraddhas mentioned in this chapter
are naimittika, ‘ occasional.’ (Nand.)
(7] R
242 VISHNU. LXXVIII, r.
LX XVIII.
1. By performing a Sraddha on Sunday he procures everlasting freedom from disease.
2. (By performing a Sra4ddha) on Monday he
becomes beloved'.
3. (By performing it) on Tuesday (he procures)
success in battle.
4. (By performing it) on Wednesday (he enjoys)
all his desires.
5. (By performing it) on Thursday (he acquires)
such religious knowledge as he desires.
6. (By performing it) on Friday (he acquires)
wealth.
7. (By performing it) on Saturday (he procures)
longevity.
4. (By performing it) on Wednesday (he enjoys)
all his desires.
5. (By performing it) on Thursday (he acquires)
such religious knowledge as he desires.
6. (By performing it) on Friday (he acquires)
wealth.
7. (By performing it) on Saturday (he procures)
longevity.
8. (By performing it under the Nakshatra or
constellation) Kvzttikas (he gains) heaven.
LXXVIII. 8-35. M. III, 277; Y. I, 264-267. — 36-50. M. III,
276; Y.1, 261-263; Apast. II, 7, 16, 8-22; Gaut. XV, 4.— 52, 53.
M. III, 273, 274. Regarding Sftras 1-7, see the Introduction.
1. Nand. states that the Sraddhas mentioned in this chapter are
of the kamya sort, i.e. ‘offered for the gratification of a special
desire.’
2. } This is Nand.’s interpretation of the term saubhagyam. It
might also be taken in its usual acceptation, as meaning ‘ happiness.’
8-35. Those names of the twenty-eight Nakshatras or lunar
asterisms, which I have included in parentheses, are from Nand.’s
Commentary. Most of the objects which are said to be gained by
the Sraddhas mentioned in Sfitras 8-35 are connected etymologically, or through their import, with the names of the particular
Nakshatras under which they are performed. Thus the term
pushdi, ‘ prosperity,’ in Stra 13, is etymologically connected with
Pushya ; the term mitra, ‘friend,’ in 22, is connected with Maitra;
the term ragyam, ‘royalty,’ in 23, is connected with Sdkra, the
name of that Nakshatra being derived from Sakra, a name of
Indra, the king of the gods, &c.
LXXVIII, 24. - SRADDHAS. 243
9. (By performing it under the constellation)
Rohizi (he obtains) progeny.
10. (By performing it under the constellation)
Saumya (or Mvzgasiras he procures) the superhuman
power of a pious Brahmama.
11. (By performing it under the constellation)
Raudra (or Ardr4 he reaps) the fruit of his labours.
12. (By performing it under the constellation)
Punarvasu (he procures) land.
13. (By performing it under the constellation)
Pushya (or Tishya he procures) prosperity.
14. (By performing it under the constellation)
Sarpa (or Asleshds he obtains) beauty.
15. (By performing it under the constellation)
Paitrya (or Magh4 he enjoys) all his desires.
16. (By performing it under the constellation)
Bhagya (or Parvaphalgunt) he becomes beloved?.
17. (By performing it under the constellation)
ryamava (or Uttaraphdlgunt he procures) wealth.
18. (By performing it under the constellation)
Hasta (he acquires) superiority among his kindred.
19. (By performing it under the constellation)
Tvash¢ra (or Kitra he procures) handsome sons.
20. (By performing it under the constellation)
SvAti (he procures) success in trade.
21. (By performing it under the constellation)
Visékhds (he acquires) gold.
22. (By performing it under the constellation)
Maitra (or Anuradha he procures) friends.
23. (By performing it under the constellation)
Sakra (or Gyesh¢#é he procures) royalty.
24. (By performing it under the constellation)
Mala (he procures good results in) agriculture.
22. (By performing it under the constellation)
Maitra (or Anuradha he procures) friends.
23. (By performing it under the constellation)
Sakra (or Gyesh¢#é he procures) royalty.
24. (By performing it under the constellation)
Mala (he procures good results in) agriculture.
16. 1See 2, note.
R 2
244 VISHNU. LXXVIII, 25.
25. (By performing it under the constellation)
Apya (or Parvdshadsds he procures) success in
sea-voyages.
26. (By performing it under the constellation)
Vaisvadeva (or Uttarashadsds he enjoys) all his
desires.
27. (By performing it under the constellation)
Abhigit (he procures) superiority.
28. (By performing it under the constellation)
Sravava (he enjoys) all his desires.
29. (By performing it under the constellation)
VAsava (or Dhanish¢#Aas he procures success in
preparing) salt}.
30. (By performing it under the constellation)
Varuza (or Satabhisha he obtains) freedom from
disease.
31. (By performing it under the constellation)
Aga (or Pdrvabhddrapada he obtains) copper
vessels.
32. (By performing it under the constellation)
Ahirbudhnya (or Uttarabhddrapad4 he obtains) a
house.
33. (By performing it under the constellation)
Paushza (or Revatt he acquires) cows.
34. (By performing it under the constellation)
svina (or Asvini he obtains) a horse.
35. (By performing it under the constellation)
YAmya (or Bharat he procures) longevity.
36. (By offering it) on the first day of a lunar
fortnight (he procures) a house and handsome
wives.
29. !Lavazam means either ‘salt’ or ‘beauty’ or ‘medicinal
herbs and fruits.’ (Nand.)
LXXVIII, 49. SRADDHAS, 245
37. (By offering it) on the second day (he procures) a beautiful daughter (and sons-in-law).
38. (By offering it) on the third day (he enjoys)
all his desires.
39. (By offering it) on the fourth day (he procures) cattle.
40. (By offering it) on the fifth day (he procures)
handsome sons.
41. (By offering it) on the sixth day (he obtains)
success in gaming.
42. (By offering it) on the seventh day (he procures good results in) agriculture.
43. (By offering it) on the eighth day (he procures success in) trade.
44. (By offering it) on the ninth day (he procures)
cattle '.
45. (By offering it) on the tenth day (he procures)
horses.
46. (By offering it) on the eleventh day (he procures) sons endowed with the superhuman power of
a pious Brahmaza.
47. (By offering it) on the twelfth day (he procures) gold and silver.
48. (By offering it) on the thirteenth day he becomes beloved.
49. (By offering it) on the fifteenth day (he
enjoys) all his desires.
44. } Nand. infers from a passage of Yagilavalkya (I, 266) that
the term ‘cattle’ here refers to horses and other one-hoofed animals. See, however, the next Sfitra.
(By offering it) on the thirteenth day he becomes beloved.
49. (By offering it) on the fifteenth day (he
enjoys) all his desires.
44. } Nand. infers from a passage of Yagilavalkya (I, 266) that
the term ‘cattle’ here refers to horses and other one-hoofed animals. See, however, the next Sfitra.
48. The term saubhagyam is stated by Nand. (with reference to
Y. I, 264) to denote ‘ superiority among his kindred,’ in this Sftra.
But there is no cogent reason for deviating here from that interpretation of the term which he proposes in his Commentary. on Sftras
2and 16. See above.
246 VISHNU. LXXVIII, go.
50. For Sraddhas for those who have been
killed in battle the fourteenth day is ordained.
51. There are two stanzas on this subject recited
by the manes :
52. ‘May that excellent man be born to our race,
whosoever he may be, who attentively offers a
Sraddha in the rainy season! on the thirteenth of
the dark half,
53. ‘With milk profusely mixed with honey; and
(he who offers such SrAddhas) during the whole
month Ké4rttika and (in the afternoon) when the
shadow of an elephant falls towards the east.’
LXXIX.
1. He must not perform a Sraddha with water
collected at night.
2. On failure of Kusa grass he must employ
Kasa or Darva grass instead.
3. Instead of a garment (he may give) cotton
thread.
4. He must avoid (giving) the fringe of cloth,
though it be of cloth not yet used.
5. And (he must not give) flowers having a nasty
odour, or no odour at all, the blossoms of thorny
plants, and red flowers.
52. * The term pravrzfkale, ‘in the rainy season,’ probably refers
to one month only of the rainy season, the month Bhadrapada or
Praush/hapada. See above, LXXVI, 1, and M. III, 273, 274, with
Kullfika’s Commentary ; Y. 1, 260, with Vigtanesvara’s Comment.
LXXIX. 8, 16. M. III, 226, 227, 235, 257; Apast. II, 8, 19,
19-22.— 19-21, M. III, 229.
5. The use of the particle 4a implies, according to Nand., who
quotes a text in support of his assertion, that the leaves of the
Kadamba, Bél, Ketaka, and Bakula trees, as well as those of the
Barbara plant and of the thorn-apple tree, are also included in this
prohibition.
LXXIX, 16, SRADDHAS. 247
6. He may give white and sweet-smelling flowers,
even though grown on thorny plants, and aquatic
flowers, even though they be red.
7. He must not give marrow or fat instead of
a lamp.
8. He may give clarified butter or sesamum-oil.
9. He must not give (the nails or horns) of
animals instead of the incense of all kinds (prescribed for a SrAddha).
10. He may give bdellium mixed up with honey
and clarified butter.
11. He may give sandal, saffron, camphor, aloe
wood, or Padmaka wood instead of ‘an ointment.
12. He must not salt (the dishes) publicly (after
they have been cooked).
13. He must not give clarified butter, condiments,
or the like (i.e. sour milk, milk, &c.) with his hands.
14. He must use metallic vessels ;
15. Especially vessels made of silver.
12. He must not salt (the dishes) publicly (after
they have been cooked).
13. He must not give clarified butter, condiments,
or the like (i.e. sour milk, milk, &c.) with his hands.
14. He must use metallic vessels ;
15. Especially vessels made of silver.
16. He must place (on the sacrificial ground)
vessels made of the horn of the rhinoceros, blankets
made of the hair of the mountain-goat, the skin of a
black antelope, sesamum, white mustard, unbroken
grains, (silver and copper vessels and other) purificatory objects, and (a goat and other animals or
objects), by which the demons are kept aloof.
4. ‘Or mustard-oil or any other such substance, as a indicates.’ (Nand.)
8. ‘Or the juice of plants, as mentioned by Sankha, on account
of va.’ (Nand.)
13. He must give those liquids with a spoon or similar implement. (Nand.)
16. According to Nand., the particle a refers to other purificatory things, viz. the following seven, ‘ milk, water from the Ganges,
honey, silken cloth, a grandson, blankets made of the hair of the
248 VISHNU. LXXIX, 17.
17. He must avoid to use pepper, (the onion
called) Mukundaka, (the pot-herb called) Bhistrzza,
{the leaves, blossoms, or roots of) the Sigru tree,
mustard-seeds, (the plant) Nirguvat, (the fruit or
leaves of) the Sal tree, the plant Suvarala, the
(pumpkin- gourd called) Kashmdnda, the bottlegourd, the egg-plant, (the plants or pot-herbs called)
Palaky4, Upof¢akt, and Tazdulityaka, the herbs of
the safflower, the Pizd4luka (root), and the milk of
female buffalos.
18. And (he must not use the bean called) RagamAsha, (the lentil called) Masfra, stale food, and
factitious salt.
19. Let him avoid wrath.
20. He must not shed a tear.
21. He must not be in a hurry.
22. In offering the clarified butter and other
(liquids, such as condiments, sour milk, milk, and
the like) he must use metallic vessels, vessels made
of the horn of the rhinoceros, and vessels made of
the wood of the Phalgu tree.
23. There is a Sloka on this subject :
24. ‘ That which has been offered in vessels made
of gold, or of silver, or of the horn of the rhinoceros,
or of copper, or of Phalgu wood, becomes imperishable (and brings infinite reward to the sacrificer).’
mountain-goat, and sesamum.’ The last two are, however, already
contained in the above enumeration.
17. The term ‘ buffalo’s milk’ includes here, according to a text
quoted by Nand., the milk of sheep, of antelopes, of camels, and
of all one-hoofed animals.
18. ‘As shown by 4a, chick-peas and other grains and herbs
mentioned in a Smrsti must also be avoided.’ (Nand.)
19. ‘This rule applies both to the sacrificer and to the guests at
a Sraddha.’ (Nand.)
LXXX, 14. SRADDHAS. 249
LXXX.
1. Sesamum, rice, barley, beans, water, roots,
fruits, vegetables, Sy4maka grain, millet, wild rice,
kidney-beans, and wheat satisfy (the manes) for a
month ;
2. The flesh of fishes (excepting those species
that are forbidden), for two months;
SRADDHAS. 249
LXXX.
1. Sesamum, rice, barley, beans, water, roots,
fruits, vegetables, Sy4maka grain, millet, wild rice,
kidney-beans, and wheat satisfy (the manes) for a
month ;
2. The flesh of fishes (excepting those species
that are forbidden), for two months;
3. The flesh of the common deer, for three
months ;
4. The flesh of sheep, for four months ;
‘5. The flesh of birds (of those kinds that may be
eaten), for five months ;
6. The flesh of goats, for six months ;
7. The flesh of the spotted deer, for seven
months;
8. The flesh of the spotted antelope, for eight
months;
g. Beef, for nine months;
10. Buffalo’s meat, for ten months;
11. The meat of a hornless goat, for eleven
months ;
12. The milk of a cow, or preparations from it,
for a year.
13. On this subject there exists a stanza, which
the manes utter:
14. ‘(The pot-herb) K4lasdka (sacred basil), (the
prawn) Mahdsalka, and the flesh of the (crane
called) Vardhrtzasa}, (and of) a rhinoceros having
no horn, is food which we always accept.’
LXXX. 1-14. M. III, 267-272; Y. I, 257-259; Apast. Il, 7,
16, 23-II, 7, 17, 3; I, 8, 18, 13; Gaut. XV, 15.
14. ! This is the first of the two interpretations which Nand. proposes of the term V4rdhrivasa. It is supported by Apastamba’s
250 VISHNU. LXXXI, 1.
LXXXI.
1. He must not place the food upon a chair.
2. He must not touch it with his foot.
3. He must not sneeze upon it.
4. He must drive the Yatudhd4nas away by means
of sesamum or mustard-seeds.
5. Let him perform the Srdddha in an enclosed
place.
6. He must not look at a woman in her courses ;
7. Noratadog; 8. Nor ata tame pig;
9g. Nor at a tame cock.
10. Let him strive to perform the Sraddha in
sight of a goat.
11. The Brahmazas must eat in silence.
12. They must not eat with their heads covered ;
13. Nor with shoes on their feet ;
14. Nor with their feet placed upon a stool.
15. Let not men with a limb too little, or with a
limb too much, look at a SrAddha ;
16. Nor Sidras; 17. Nor outcasts.
commentator, Haradatta, and by Apastamba himself (I, 5, 17, 36).
Nand.’s second interpretation, ‘an old white goat,’ is probably
wrong, although it is supported by the authority of Kullika and
Vigfianesvara.
LXXXI. 2, 6-9, 11-13, 15, 16, 19. M. III, 229, 236-242. —
4, 5. Gaut. XV, 25, 26.— 4, 16, 17. Apast. Tl, 7, 17, 20; Gaut.
XV, 24.— 18. M. III, 243.— 20. M. III, 237. — 21-23. M. UI,
244-2406.
4. Nand. quotes the following Mantra, which has to be recited on
this occasion, ‘The Asuras, the R4kshasas, and the Pis&zas have been
driven away.’ A similar Mantra occurs in the Vagasan. Samh. II, 29.
5. ‘Ka indicates that it must be a place inclining to the south,
as stated in a Smriti.’ (Nand.)
6. This and the following Sfitras refer both to the host at a
Sraddha and to the guests invited by him. (Nand.)
LXXXU, 1. SRADDHAS. 251
18. If at the time of a Sraddha a Brahmaza or
an ascetic (has come to his house), he must feed
him, if (the invited) Brahmamas permit it.
This and the following Sfitras refer both to the host at a
Sraddha and to the guests invited by him. (Nand.)
LXXXU, 1. SRADDHAS. 251
18. If at the time of a Sraddha a Brahmaza or
an ascetic (has come to his house), he must feed
him, if (the invited) Brahmamas permit it.
19. The Brahmazas must not declare the qualities of the sacrificial dishes, even though asked to
do so by their host.
20. As long as the dishes remain warm, as long
as (the Brahmamas) eat in silence, as long as the
qualities of the sacrificial food are not declared by
them, so long the manes enjoy it.
21. Having brought together (the remainder of)
all the sorts of substantial food and (of the vegetables and) the like, he must sprinkle it with water,
and place it before the Brahmamas, who have taken
their meal, strewing it on the ground. '
22. The leavings (that have remained in the
dishes) and what has been strewn (in the manner
just mentioned) upon the blades of Kusa grass
(spread on the ground) is the share of such (Brahmavzas) as have died before they were initiated, and
of husbands who have deserted wives descended
from good families.
23. What has dropped on the ground from the
dishes, at a sacrifice addressed to the manes, they
declare to be the share of servants, provided they
be not dishonest or depraved.
LXXXII.
1. At a (Sraddha) offering to the Visvedevds let
him not enquire (into the qualities or descent of)
a Brahmaza (whom he means to invite).
LXXXII, 1, 2. M. III, 149.— 3-29. M. III, 150-166; Y. I,
222-224; Apast. II, 7,17, 21; Gaut. XV, 16-18.
252 VISHNU. LXXXII, 2.
2. But at a (Srdddha offering) to the manes he
must enquire as closely as possible (into the
qualities and descent of a Brahmaza, whom he
means to invite).
3. He must not invite (to a Sraddha) such as
have a limb too little, or a limb too much;
4- Nor such as follow an occupation forbidden
(by the Veda or by the traditional law) 1.
5. Nor those who act (deceitfully) like cats ;
6. Nor those wearing the insignia of some particular order, without having a claim to them;
7. Nor astrologers ;
8. Nor Brahmazas who subsist upon the offerings
made to an idol which they attend ;
9. Nor physicians;
10. Nor sons of an unmarried woman ;
11. Nor sons of the son of an unmarried woman ;
12. Nor those who sacrifice for a multitude of
persons ;
13. Nor those who offer sacrifices for a whole
village ;
14. Nor those who offer sacrifices for SQdras ;
15. Nor those who offer sacrifices for those for
whom it is forbidden to sacrifice (such as outcasts
and others);
16. Nor those for whom the ceremony of initiation has not been performed ;
17. Nor those who sacrifice for such ;
4. 1 The particle 4a, according to Nand., in this Sftra, refers to
other categories, mentioned by Atri, viz. persons belonging to the
same Gotra, or descended from the same Azshi ancestors as the
sacrificer, and unknown persons.
Nor those who sacrifice for such ;
4. 1 The particle 4a, according to Nand., in this Sftra, refers to
other categories, mentioned by Atri, viz. persons belonging to the
same Gotra, or descended from the same Azshi ancestors as the
sacrificer, and unknown persons.
8. ‘Ka indicates here that thieves and wicked persons are also
intended, as stated in a Smrtti.’ (Nand.)
LXXXIII, 2. SRADDHAS. 253
18. Nor those who do work on holidays ;
19. Nor malignant informers ;
20. Nor those who teach (the Veda) for a fee;
21. Nor those who have been taught (the Veda)
for a fee;
22. Nor those who subsist on food given to them
by a Sfddra ;
23. Nor those who have intercourse with an
outcast ;
24. Nor those who neglect their daily study of
the Veda ;
25. Nor those who neglect their morning and
evening prayers ;
26. Nor those who are in the king’s service ;
27. Nor ‘naked’ persons ;
28. Nor those who quarrel with their father ;
29. Nor those who have forsaken their father,
mother, Guru, holy fire, or sacred study.
30. All those persons are said to defile a company, because they have been expelled from the
community of Brahmazas. Let a wise man avoid
carefully, therefore, to entertain them at a Sraddha.
LXXXIII.
The following persons sanctify a company :
2. A Trinaiketa ;
27. See LXIV, 5, note.
29. The particle 4a here refers to the following further persons
mentioned in a Smrti: a shepherd, one who lives by the prostitution
of his own wife, the husband of a woman who had another husband
before, and one employed to carry out dead bodies. (Nand.)
LXXXIIL. 1-19. M. III, 128-148, 183-186; Y. I, 219-221;
Apast. II, 7, 17, 22; Gaut. XV, 28.
2. Nand. has two explanations of the term TrinAfiketa: 1. One
who has thrice kindled the Nafiketa fire. 2. One who has studied,
254 VISHNU. LXXXIII, 3.
3. One who keeps five fires ;
4. One who can sing the SAmans called Gyeshéha ;
5. One who has studied the whole Veda;
6. One who has studied one Vedanga ;
7. One who has studied either the Purdzas
(Legends), or the Itihdsas (Epics), or grammar;
8. One who has studied one of the Dharmasdstras (Institutes of the Sacred Law);
g. One purified by visiting sacred places of pilgrimage ;
10. One purified by offering sacrifices ;
11. One purified by austere devotion ;
12. One purified by veracity ;
13. One purified by (constantly muttering) Mantras ;
14. One intent upon muttering the Gayatrt ;
15. One in whose family the study and teaching
of the Veda are hereditary.
16. One who knows the Trisuparza (the text
which thrice contains the word Suparza).
in consequence of a vow, the portion of the Yagur-veda called
Trinakiketa. See Apast. II, 7, 17, 22, with Dr. Biihler’s note,
and the Petersburg Dictionary.
4. Sama-veda II, 209-211, &c.
4. Grammar is again mentioned here, although it forms part of
the Vedaéngas mentioned in Sfitra 6. But there the Pratisékhyas
are meant. (Nand.) °
See Apast. II, 7, 17, 22, with Dr. Biihler’s note,
and the Petersburg Dictionary.
4. Sama-veda II, 209-211, &c.
4. Grammar is again mentioned here, although it forms part of
the Vedaéngas mentioned in Sfitra 6. But there the Pratisékhyas
are meant. (Nand.) °
8. The number of the Smrztis or Dharmas4stras, according to
Nand., amounts to fifty-seven. The now current tradition gives
thirty-six as their number; but upwards of a hundred works of
this description must have been actually in existence. See Dr.
Bihler’s Introduction to the Bombay Digest, p. xii seq.
16. See above, LVI, 23, and Dr. Biihler’s note on Apast. loc. cit.
Nand. proposes another interpretation also of the term Trisuparaa,
‘one who has thrice kindled a fire in honour of Suparaa.’
LXXXIV, 4. SRADDHAS. 255
17. A son-in-law ;
18. And a grandson. All these persons are
worthy (to be fed at a Srdddha) ;
19. And, particularly, devotees.
20. There is a stanza recited by the manes,
which refers to this subject:
21. ‘May that man be born to our race, who
feeds a Brdhmaza devotee assiduously at a Sraddha,
by which repast we are satisfied ourselves.’
LXXXIV.
1. He must not offer a Sraddha in a country
inhabited by barbarians.
2. He must not visit a country inhabited by
barbarians (excepting on a pilgrimage).
3. By (constantly) drinking water from (or
bathing in) a pool situated in a foreign (barbarous)
country, he becomes equal to its inhabitants.
4. Those countries are called barbarous (mleékha) where the system of the four castes does not
exist; the others are denoted AryAvarta (the abode
of the Aryans).
18, According to Nand., the particles 4a and iti refer to the sister’s
son and other relatives, as enumerated by Y4gfiavalkya I, 220, 221.
19. Nand. thinks that 4a here refers to ascetics.
LXXXIV. 2. Nand. quotes a stanza of Devala to the effect
that one who has visited the countries of Sindh, of the Sauviras,
Sur4t, and the adjacent parts, Bengal proper, Kalinga, South Bihar,
and Malwa requires to be initiated a second time.
3. ‘ Ka refers to pools belonging to Kamndalas or other degraded
castes.’ (Nand.)
4. AryAvarta is the name of the whole tract of land which
extends from the eastern to the western ocean, and is bounded by
the Himflayas and by the Vindhya mountains in the north and
south. See Manu II, 21, 22.
256 VISHNU. LXXXV, 1.
LXXXV.
1. A Sraddha offered at the (Tirtha or place of
pilgrimage called) Pushkaras confers eternal bliss
upon the giver;
2. And so does the muttering of prayers, the
offering of burnt-oblations, and the practice of
austerities in that place.
3. Even by merely bathing at Pushkara he is
purified from all his sins.
4. The same effect may be produced at Gayésirsha ;
5. And near Vata (Akshayavada) ;
6. And on the Amarakazéaka mountain;
7, And on the Var4ha mountain;
3. Even by merely bathing at Pushkara he is
purified from all his sins.
4. The same effect may be produced at Gayésirsha ;
5. And near Vata (Akshayavada) ;
6. And on the Amarakazéaka mountain;
7, And on the Var4ha mountain;
LXXXV. 1. Pushkara, according to the common acceptation
of the term, is the name of a celebrated place of pilgrimage near
Agmir, the modern Pokur. See Lassen, Indian Antiquities, I,
113. Nand. quotes a Smriti passage to the effect that there are
three Pushkaras, and a passage of the Mahabharata, in which it is
stated that one Pushkara is sacred to Brahman, another to Vishau,
and a third to Rudra.
3. Nand. asserts with regard to the use of the name Pushkara
in the singular number in this Sfitra, that it means even a single
bath has the consequence here mentioned.
4. Gayasirsha is the name of a mountain near Gay4 in Bihar,
a celebrated place of pilgrimage. Compare YAgfiavalkya I, 260.
" g. There exists one Akshayava/a in Bihar (Nand.) and another
in Prayaga (Allahabad). The ‘undecaying banyan-tree’ (Akshay
Baé) is an object of worship at Allahabad even now, and was s0
already in the times of Hwen Thsang. See Cunningham, Ancient
Geography of India, p. 389; St. Julien, Voyages des Pélerins
Bouddhistes, II, 278.
6. Nand. states that both the Tirtha called Amarakam/aka on
the Mekala mountain in the Vindhya range and the whole mountain of that name are meant,
7. ‘This is a certain boar-shaped mountain.’ (Nand.) It seems
very probable that the Tirtha of Baramfila, the ancient Varaha-
LXXXV, 23. SRADDHAS. 257
8. And anywhere on the bank of the Narmada
(Nerbudda) river ;
g. And on the bank of the Yamuné (Jumna) ;
10. And, particularly, on the Ganga;
11, And at Kusdvarta ;
12. And at Binduka; 13. And upon the Nilgiri
hills; 14. And at Kanakhala; 15. And at Kubgamra; 16. And on the Bhvzgutunga (mountain) ;
17. And at Kedara; 18. And on the Mahdalaya
(mountain); 19.’ And on the Nadantika (river); 20.
And on the Sugandhé (river); 21. And at Sakambhari; 22. And at Phalgutirtha; 23. And on the
mila in Kasmir, is meant. See Biihler, Kasmir Report, p. 12,
where a ‘ Varéha hill’ is mentioned as adjacent to that town.
11. This Tirtha ‘is situated upon the mountain called Tryambaka, where the GodAvart river takes its rise.’ (Nand.) Tryambaka
is the modern Trimbak (the name of a place of pilgrimage situated
near N&sik).
12. ‘Binduka is the name of a Tirtha in the Dekhan. Bilvaka,
as other texts read (the MS. on which the two Calcutta editions
are based among the number), is the name of another Tirtha in
the Dekhan.’ (Nand.)
14. There is one Kanakhala in the Himflayas, and another
near Trimbak. (Nand.)
15. There is one plain of that name in Orissa, and another in
Haridvar. (Nand.)
16. This is the name of a sacred mountain near the Amarakan/aka range, according to Nand.; in the Himflayas, according to
others. See the Petersburg Dictionary.
17. Kedara (the Kedar mountains?) is in the Himlayas. (Nand.)
(Nand.)
16. This is the name of a sacred mountain near the Amarakan/aka range, according to Nand.; in the Himflayas, according to
others. See the Petersburg Dictionary.
17. Kedara (the Kedar mountains?) is in the Himlayas. (Nand.)
18, 19. These two names are not defined by Nand.
20. This is a river in the vicinity of the Saugandhika mountain.
(Nand.)
a1. Sakambhart is the modern Sh4mbar, which lies ‘in the
desert of Marudesa, on the salt lake.’ (Nand.)
22. ‘Phalgutirtha is a Tirtha in Gay.’ (Nand.)
23. Mahagang4, ‘the great Gang,’ is the Alakananda river
[7] s
258 VISHNU. LXXXV, 24.
Mahdgang4; 24. And at Trihalikagrama; 25.
And at Kuméradhaéré; 26. And at Prabhdsa; 27.
And particularly anywhere on (the bank of) the
Sarasvati ;
28. At GangAdvara (Haridvar), at Prayaga (Allahabad), where the Gang4 falls into the ocean,
constantly in the Naimisha forest, and especially
at Benares;
29. And at Agastydsrama ;
30. And at Kazvasrama (on the Ma§lint river) ;
31. And on the Kausikt (Kosi river) ;
32. And on the bank of the Sarayt (Surju river
in Oudh) ;
33. And on the confluence of the Sova (Sone)
and Gyotisha rivers ;
34. And on the Sriparvata (mountain) ;
(Nand.), which takes its rise in the Himalayas and falls into the
Ganges.
24. ‘Trihalikagrama means Sélagrfma. There is another
reading, Tazdulikasrama.’ (Nand.)
25. This is the name of a lake in Kasmir, which the god Kumfra by a mighty stroke caused to stream forth from the Kraufika
mountain (see Vayu-purdza); or Kumaradhéré is situated near the
southern ocean in the plain of Ishupata. (Nand.)
26. Prabhdsa is. the name of a Tirtha near Dvaraka, on the
western point of Kattivar. (Nand.)
24. Regarding the river Sarasvati and its reputed holiness, see
particularly Cunningham, Ancient Geography of India, I, 331 seq.,
and Manu II, 17.
‘28. The Naimisha forest is in the northern country. (Nand.)
29. ‘Agastyasrama is situated near Pushkara (Sfitra 1), on the
bank of: the Sarasvatt. There is another Agastydsrama in the
south, near Svamisthana.’ (Nand.)
33. The confluence of those two rivers is in the centre of the
Vindhya range. For the name of the second, another reading is
Gyottratha. (Nand.)
34. The Sriparvata or Srisaila, where the Mallikarguna (symbol
of Siva) is worshipped, is in the Dekhan. (Nand.)
LXXXV, 53. SRADDHAS, 259
35. And at (the Tirtha situated on the Yamuné,
which is called) K4lodaka.
36. And at Uttaramdnasa (in the Kedar mountains, in the Himalayas).
37. And at Vadav4 (in the Dekhan).
38. And at Matangavapt (in the southern part
of Gay4);
39. And at Saptérsha; 4o. And at Vishzupada;
41. And at Svargamargapada (or Rathamarga) ;
42. And on the Godavart river (in the Dekhan);
43. And on the Gomati (river);
44. And on the Vetravatt (river) ;
45. And on the Vip4sa (river) ;
46. And on the Vitasta (river) ;
47. And on the banks of the Satadru (river);
48. And on the Xandrabhaga (river) ;
49. Andon the frAvatt (river) ;
50. And on the banks of the Indus ;.
And on the Gomati (river);
44. And on the Vetravatt (river) ;
45. And on the Vip4sa (river) ;
46. And on the Vitasta (river) ;
47. And on the banks of the Satadru (river);
48. And on the Xandrabhaga (river) ;
49. Andon the frAvatt (river) ;
50. And on the banks of the Indus ;.
51. And on the southern Paffanada ;
52. And at Ausaga(?);
53- And at other such Tirthas;
39. Saptarsha, ‘the Tirtha of the seven Azshis’ (Nand.), is perhaps the present Satara, in the country of the Mahrattas.
40. Nand. places this Tirtha in the centre of Gay4. There is
another of the same name, which is placed on the Kailésa mountain.
43. The Gomat? (the Gunti, near Lucknow) rises in the Naimisha forest. (Nand.) See 28.
44. The Vetravatt (the modern Betwah, near Bhilsah) is situated in Ahikghattra. (Namd.).
45-49. The Vip4s4 (Beas), Vitast4 (Jhelum or Behut), Satadru
(Sutlej), Kandrabhagé (Chenab), and Irvatt (Ravee) are the five
rivers of the Paiig&b (Paiifanada in Sanskrit).
51. This is the name of the confluence of five rivers in the
Dekhan: the Kréshn4, Ven4, Tunga, Bhadra, and Kona. (Nand.)
52. ‘Ausaga (v. 1. Augasa; read Ausiga?) means Sfrparaka’
(Nand.), which was situated probably on the mouth of the Krishn4
(Kistna).
S$ 2
260 VISHNU. LXXXV, 54.
54. And on the banks of (other) holy rivers ;
55. And anywhere at the birth-place of a deity,
(such as Rama, Kyvzshaa, and others) ;
56. And on sand-banks; 57. And near waterfalls; 58. Andon mountains; 59. And in arbours
(the sporting-places of Kyvzshza); 60. And in
woods; 61. And in groves; 62. And in houses
smeared with cow-dung ; 63. And in ‘pleasant spots.’
64. There are some stanzas recited by the manes,
which refer to this subject:
65. ‘May that person be born to our race, who
will give us libations of water, taken from streams
abounding with water, especially if their floods
(coming from the Himalayas) are cool.
66. ‘May that excellent man be born to our race,
who offers us a Sraddha attentively at Gaydsirsha
or at Vafa.’
67. A man must wish to have many sons, because if only one of them goes to Gayé (and offers a
Sraddha to him after his death), or if he performs
a horse-sacrifice, or if he sets a dark-coloured bull
at liberty’, (he will acquire final emancipation
through him.)
LXXXVI.
1. Now follows the ceremony of setting a bull at
liberty, (which should take place)
2. On the days of full moon in K4rttika or Asvina.
3. When performing this rite, he must first examine the bull.
63. The term manogfia, ‘a pleasant spot,’ means ‘a place close
by the house, where sacred basil is planted, or other such places.
(Nand.)
67. 1 See the next chapter.
LXXXVI. 1-18. Par. III, 9; SAnkh. ILI, 11. Regarding the corresponding section of the Kashaka Grrhya-sfitra, see Introduction.
LXXXVI, 12. SRADDHAS. 261
4. (The bull must be) the offspring of a milch
cow having young ones living.
5. He must have all marks.
6. He must be dark-coloured ;
LXXXVI. 1-18. Par. III, 9; SAnkh. ILI, 11. Regarding the corresponding section of the Kashaka Grrhya-sfitra, see Introduction.
LXXXVI, 12. SRADDHAS. 261
4. (The bull must be) the offspring of a milch
cow having young ones living.
5. He must have all marks.
6. He must be dark-coloured ;
7. Or red, but having a white mouth, a white
tail, and white feet and horns.
8. He must be one who protects the herd.
9. Then, after having (kindled) a blazing fire
among the cows (in the cow-pen) and strewed Kusa
grass around it, let him boil with milk a dish sacred
to Pfshan, and offer (two oblations) in the fire with
the Mantras, ‘May Pdshan follow our cows!,’ and
‘Here is pleasure*’ And let a blacksmith mark the
bull :
10. On the one flank (the right), with a discus;
on the other flank (the left), with a trident.
11. After he has been marked, let him wash the
bull with the four Mantras, (beginning with the
words), ‘The golden-coloured’, and with (the five
Mantras, beginning with the words), ‘May the
divine (waters help and propitiate us’) *.
12. Having washed and adorned the bull, he must
bring him near, together with four young cows,
5. ‘I.e. the bull must not be deficient in any limb.’ (Nand.)
This interpretation is supported by the Grzhya-sfitras.
"6, Nand. mentions two interpretations of the term nila, ‘darkcoloured :’ 1. a bull who is all white, and is therefore said to be of
the ‘Br&ahmaaa kind;’ 2. one whose body is white, whereas his tail,
his hoofs, and his face are black, and his horns blue. Cf. L, 25.
8. Nand. interprets yfithasya4adakam by nishektéram, ‘one
who covers the cows.’ My rendering is based upon Devapila’s
comment on the corresponding passage of the K4skaka GrzhyasQtra. See also Par. and Sankh. loc. cit.
9. 1 Rig-veda VI, 54, 5, &c.—? Vagas. Samh. VIII, 51; Kash.
Asv. IV, 6, &c.
11, ! Taitt. Samh. V, 6, 1, 1, 2, &c. —? Rig-veda X, 9, 4-8, &c.
262 VISHNU. LXXXVI, 13.
which must also have been washed and decorated,
and he must mutter the Rudras!, the Purushasdkta,
and the Kishm4zdis 3.
13. Then let him pronounce in the bull’s right
ear the Mantra, ‘ The father of calves;’
14. And the following (Mantras) :
15. ‘Holy law is a bull and is declared to have
four feet}: him I choose for the object of my worship; may he protect me wholly.
16. ‘This young (bull) I give you as husband
(O ye calves), roam about sportingly with him for
your lover. May we not be deficient in progeny, O
king Soma, and may we live long, and may we not
be oppressed by our enemies.’
17. He must drive away the bull together with
the calves in a north-eastern direction and give a
pair of garments, gold, and a vessel made of white
copper to the officiating priest.
18. The blacksmith shall receive as wages as
much as he claims, and food prepared with a great
deal of butter, and (three) Brahmawzas shall be fed.
19. Any pool from which the bull drinks after
12. 1 Taitt. Samh. IV, 5, 1-11. — ? See LVI, 7.
18. The blacksmith shall receive as wages as
much as he claims, and food prepared with a great
deal of butter, and (three) Brahmawzas shall be fed.
19. Any pool from which the bull drinks after
12. 1 Taitt. Samh. IV, 5, 1-11. — ? See LVI, 7.
13. Nand. states expressly that this Mantra is from the Kashaka.
It is found Kavh. XIII, 9; Taitt. Samh. III, 3, 9, 2; Kash. Grihyasitra XLVI.
15. 'This term refers perhaps to the ‘four feet of a judicial
proceeding.’ See Narada 1, 11; 2, 9.
16. Taitt. Samh. ITI, 3, 9, 1, &c. The second half of this Mantra
is found in the Kashaka Grzhya-sftra only.
18. The clause regarding the ‘food, which has been rendered
in accordance with Nand.’s Commentary, might also be construed
with ‘ fed,’ which would bring the whole into accordance with the
precepts of the Ka/Aaka Grzhya-sfitra and of the two other Grzhyasitras.
—_——- en
LXXXVII, 5. PIOUS GIFTS. 263
having been set at liberty, that entire pool will
refresh the manes of him who has set the bull at
liberty.
20. The earth which is anywhere dug up by the
bull exulting in his strength, is converted into
delicious food and drink to satisfy the manes.
LXXXVII.
1. Now on the day of full moon in the month
Vaisékha he must spread out upon a woollen blanket
the skin of a black antelope (together with the horns
and hoofs), after having adorned the former with
gold and the latter with silver, and after having
ornamented the tail with a string of pearls.
2. After that, he must cover (that part of the
blanket which is not covered by the skin) with
sesamum,
3. And he must adorn the navel with gold.
4. He must cover (the skin) with a couple of new
garments.
5. He must place all sorts of perfumes and jewels
upon it.
LXXXVII. 1. The particle atha, ‘now,’ indicates the beginning of a new section, treating of gifts. It comprises Chapters
LXXXVII-XCIIL (Nand.) The commentator infers from a corresponding passage of the Matsya-puraza, that the following further
tules are implied in this SQtra. The ceremony may also take place
on the full moon days in the months Magha, K4rttika, and Ash4dha,
on the twelfth day after the summer solstice, and during an eclipse of
the sun or moon. The silver on the hoofs must weigh five Palas,
and the gold on the horns ten Suvarvas (or two Palas and a half).
The place must be pure, smeared with cow-dung, and covered
“ Kusa grass.
‘The SkAnda-puraza states that the eyes must be adorned
with jewels.’ (Nand.)
5. ‘ And garlands of flowers and other objects must be placed
upon it, as 4a indicates.’ (Nand.)
264 VISHNU. LXXXVII, 6.
6. After having placed on its four sides (beginning with the eastern side) four metallic dishes
(of copper, silver, white copper, and gold respectively) filled with milk, sour milk, honey, and clarified butter respectively, (and having poured out
water) he must give (the skin, seizing it by the tail),
to a Brahmaza, who is an Agnihotrin 1, decked with
ornaments, and clad in two garments.
7. There are (the following) stanzas in regard to
this subject :
8. ‘He who bestows (upon a pious Brahmava)
the skin of a black antelope, together with the hoofs
and horns, after having covered it with seeds of
sesamum and garments, and adorned it with all
sorts of jewels:
g. ‘That man doubtless obtains the same reward
as if he were to bestow the whole earth on him,
bordered as it is on every side (by the oceans),
together with the eceans and caverns, and with
rocks, groves, and forests.
10. ‘He who places sesamum, gold, honey, and
butter on the skin of a black antelope and gives the
whole to a Brahmama, annihilates the consequences
of all his own evil actions.’
LXXXVIII.
1. Acow in the act of bringing forth a young
one is (comparable to) the earth.
2. By bestowing such a cow upon a Brahmamza,
after having decked her with ornaments, he obtains
the same reward as if he were to bestow the earth
(upon him).
6. 1See LXVIII, 6, note.
LXXXVIII. 1. Y. I, 207.— 4. Y. I, 206.
XC, 2. PIOUS GIFTS. 265
3. There is a stanza in regard to this subject:
4. ‘One who full of faith and with intense application of mind gives away a pregnant cow, enters
heaven for as many Yugas (or ages of the world) as
that cow and her calf together have hairs on their
bodies.’
LXX XIX.
1. The month Karttika is sacred to the god
Agni.
2. Agni is the first of all gods.
3. Therefore is that man purified from every sin
committed during the past year, who persists during
the month Karttika in bathing (daily) out of the
village, in muttering the GAyatri, and in taking a
single meal each day, consisting of food fit for
oblations.
4. He who bathes (at the prescribed time, early
in the morning) constantly, during the whole month
K4rttika, who keeps his organs of sense under control, who mutters (the G4yatrt), who eats food fit for
oblations only, and who governs his passions, is
purified from every sin.
XC,
1. If on the fifteenth of the bright half of the
month MArgasirsha the moon enters the lunar asterism Mrzgasiras, he must give at the time when
the moon rises (a vessel with) a golden centre, containing a Prastha of ground salt, to a Bréhmama.
2. By (performing) this rite he obtains beauty
and good fortune in a future birth.
XC. 3, 5. Apast. II, 8, 18, 19; Il, 8,19, 1.—7. M. IV, 232.
1. One Prastha = sixteen Palas. (Nand.)
266 VISHNU. XC, 3.
2. By (performing) this rite he obtains beauty
and good fortune in a future birth.
XC. 3, 5. Apast. II, 8, 18, 19; Il, 8,19, 1.—7. M. IV, 232.
1. One Prastha = sixteen Palas. (Nand.)
266 VISHNU. XC, 3.
3. If on the full moon day of the month Pausha
the moon enters the lunar asterism Pushya, he must
rub over his body with a dough prepared with white
mustard-seeds, anoint himself with a kumbha? of
clarified butter made of cow-milk, wash himself with
(water and with) all sorts of medicinal herbs, all
sorts of perfumes, and all sorts of seeds, wash (an
image of) Bhagavat Vasudeva (Vishzu) with clarified butter, and worship him with perfumes, flowers,
incense, with a lamp, with eatables, and the like ?,
offer an oblation in the fire with Mantras tending to
the praise of Vishvu (such as Rig-veda I, 22, 17, and
others), Mantras tending to the praise of Indra
(such as Rig-veda VI, 47, 11, and others), Mantras
tending to the praise of Brzhaspati (such as Rigveda II, 23, 15, and others, and with one Mantra
tending to the praise of Agni Svish¢akrzt), and
cause three Brahmazas to pronounce the benediction, after having bestowed clarified butter and gold
upon them °.
4. To the priest (who has performed the burntoblation for him) he must give a pair of garments.
5. By (performing) this rite he obtains prosperity
(pushyate) 3.
6. If on the full moon day in the month Magha
the moon enters the lunar asterism Magha and he
performs a Sraddha with sesamum on that day, he
is purified.
3. 1 See V, 12, note. —?‘ And the like’ means ‘betel.’ (Nand.) —
5 The rite described in this Sftra appears to be identical with
the ceremony called YugAdya, ‘the beginning of the present age
of the world,’ in later works. See Wilson, On the Religious Festivals of the Hindus, in the Royal Asiatic Society’s Journal, IX, 89.
5.1 This is a play upon words. See LXXVIII, 8, note, and
below, Sfitra 9; XCII, 14, &c.
XC, 14. PIOUS GIFTS. 267
7. If on the full moon day in the month Phdlguna
the moon enters the lunar asterism Uttaraphalguni,
and he gives on that day a bedstead, quite complete and covered with good rugs, to a Brahmama, he
obtains an amiable, handsome, and wealthy wife.
8. A woman who does the same, (obtains) a husband (possessing those qualities).
g. If on the full moon day of the month Xaitra
the moon enters the lunar asterism itr4, and he
gives a variegated (Aitra) garment (to a Brahmaza)
on that day, he obtains good fortune.
10. If on the full moon day of the month Vaisdkha
the moon enters the lunar asterism Visékh4, and he
feeds on that day seven Brahmazas with sesamum
mixed with honey, in order to please king Dharma,
he is purified from his sins.
11. If on the full moon day of the month
10. If on the full moon day of the month Vaisdkha
the moon enters the lunar asterism Visékh4, and he
feeds on that day seven Brahmazas with sesamum
mixed with honey, in order to please king Dharma,
he is purified from his sins.
11. If on the full moon day of the month
Gyaish¢ha the moon enters the lunar asterism
Gyesh¢h4 and he gives on that day an umbrella
and a pair of shoes (to a Brahmaza), he becomes
possessed of many cows.
_ 12. If on the full moon day of the month
Ash4aha the moon is seen in conjunction with the
lunar asterism Uttarash4a@/4 and he gives food and
drink (to a Brahmaza) on that day, he renders (the
satisfaction effected by) them imperishable.
13. If on the full moon day of the month
Sravaza the moon is seen in conjunction with the
lunar asterism Sravaza and he gives a milch cow
covered with two garments, together with food (to
a Brahmama), he attains heaven.
14. If on the full moon day of the month Praush-
7. Susamskrrta, ‘quite complete,’ means ‘ provided with curtains
and the like.’ (Nand.)
268 VISHNU. XC, 15.
thapada (or Bhadrapada) the moon is seen in conjunction with the lunar asterism Uttaraprosh¢hapada
(or Uttarabhddrapada), and he gives a cow (to a Brahmaa) on that day, he is cleansed from every sin.
15. If on the full moon day of the month Asvayuga (or Asvina) the moon is seen in conjunction
with the lunar asterism Asvint, and he gives a vessel
filled with clarified butter, and gold (to a Brahmaza)
on that day, he obtains an excellent digestive faculty.
16. If on the full moon day of the month
K4rttika the moon enters the lunar asterism Kvtttiké, and he bestows on that day, at the time of
moonrise, upon a Brahmama, a white bull, or one
of a different colour, together with all sorts of
grains, all sorts of jewels, and all sorts of perfumes,
after having lighted lamps on both sides (of the
bull), he will meet with no danger on perilous roads.
17. If on the third day of the bright half of the
month Vaisakha he worships, after having fasted,
Vasudeva (Vishzu) with (one thousand and eight,
or one hundred) unbroken grains (of barley, while
muttering the Mantra, Om namo bhagavate vdsudevaya'), and offers up the same in fire, and gives
them (to a Brahmavza), he is purified from every
sin.
18. And whatever he gives on that day becomes
imperishable.
19. If on the twelfth day of the dark half following on the full moon day of the month Pausha,
he washes himself, after having kept a fast, with
sesamum-seeds, gives water mixed with sesamum
17. 'See XLIX, 1, note.
19. This is evidently the ceremony which is called Shastiladana
el
XC, 26. PIOUS GIFTS. 269
(to the manes), worships Vasudeva with sesamum,
offers up (part of) the same in fire, gives to Brahmazas of it, and eats (the remainder himself) he is
purified from his sins.
'See XLIX, 1, note.
19. This is evidently the ceremony which is called Shastiladana
el
XC, 26. PIOUS GIFTS. 269
(to the manes), worships Vasudeva with sesamum,
offers up (part of) the same in fire, gives to Brahmazas of it, and eats (the remainder himself) he is
purified from his sins.
20. (If) on the twelfth day of the dark half following on the full moon day of the month MAgha, (the
moon enters Sravaza), he must keep a fast till the
moon has entered that asterism, and place two lamps
with two large wicks near (an image of ) Vasudeva ;
21. Placing on the right hand (of the image of
Vasudeva, and kindling, a lamp) containing one
hundred and eight Palas of clarified butter, with an
entire piece of cloth (together with the fringes) dyed
with saffron (as wick) in it;
22. (And placing) on its left, (and kindling, a lamp)
containing one hundred and eight Palas of sesamum
oil, with an entire piece of white cloth (as wick)
in it.
23. He who has performed this rite obtains exquisite happiness, in whatever kingdom, in whatever
province, and in whatever race he may be born
again.
24. He who gives daily during the whole month
Asvina clarified butter to Brahmazas, in order to
please the two Asvins, obtains beauty.
25. He who feeds daily during that month
(three) Brahmazas with (milk and other) bovine
productions, obtains a kingdom.
26. He who feeds on the Revatt day of every
month (three) Brahmazas with rice boiled in milk
in later works; see Wilson loc. cit. The name of the latter is
derived from the fact that it consists, precisely like the ceremony
described in the present Sfitra, of six acts, in all of which Tila, i.e.
sesamum-seeds, forms an essential ingredient.
270 VISHNU. XC, 27.
with sugar and mixed with honey and _ clarified
butter, in order to please (the goddess) Revati,
obtains beauty.
27. He who daily throughout the month Mégha
offers sesamum-seeds in fire and feeds (three) Brahmazas with sour rice-gruel mixed with clarified
butter, obtains an excellent digestive power.
28. He who bathes in a river and worships king
Dharma on the fourteenth of both halves of every
month, is purified from every sin.
29. One desirous of obtaining the manifold advantages attending an eclipse of the sun or moon
must constantly bathe in the mornings during the
two months M4gha and PhAlguna.
XCI.
1. The digger of a well has (the consequences
of ) the half of his evil acts taken from him as soon
as the water comes forth from it.
2. A digger of pools is for ever freed from thirst,
and attains the world of Varuza.
3. A giver of water shall never suffer from thirst
(in heaven, for a hundred Yugas or ages of the
world).
4. He who plants trees will have those trees for
his sons in a future existence.
5. A giver of trees gladdens the gods by (offering up) their blossoms to them.
6. (He gladdens) his guests by (giving) their
fruits to them;
7. (He gladdens) travellers with their shade ;
XCI, 14. Y. I, 211. — 15, 16. M. IV, 229.— 14, 18. Y. I, 209.
5. A giver of trees gladdens the gods by (offering up) their blossoms to them.
6. (He gladdens) his guests by (giving) their
fruits to them;
7. (He gladdens) travellers with their shade ;
XCI, 14. Y. I, 211. — 15, 16. M. IV, 229.— 14, 18. Y. I, 209.
XCII, 1. PIOUS GIFTS. 271
8. (He gladdens) the manes with the water
(trickling down from their leaves) when it rains.
g. A maker of dikes attains heaven.
10. A builder of temples enters the dwellingplace of that deity to whom he has erected a
temple.
11. He who causes (a temple erected by another)
to be whitewashed acquires brilliant fame.
12. He who causes (such a temple) to be painted
with (a different) colour (such as blue, yellow, and
others) attains the world of the Gandharvas.
13. By giving flowers he becomes fortunate.
14. By giving ointments he acquires renown.
15. By giving a lamp he obtains an excellent eyesight and exquisite happiness.
16. By giving food he obtains strength.
17. By removing the remains of an offering to
a deity he obtains the same reward as for giving a
cow.
18. The same reward is also obtained by scouring a temple, by smearing it (with cow-dung and
the like), by removing the leavings of the food of a
Brahmaza, by washing his feet, and by nursing him
when sick.
19. He who consecrates anew a well, or a park,
or a pool, or a temple (when they have been soiled)
obtains the same reward as he who first made
them.
XCII.
1. Protecting (one attacked by robbers, or by
tigers, or otherwise in danger) is more meritorious
than any (other) gift.
XCII. 1, 2, M. IV, 232; Y. I, 211. — 3. M. IV, 230.— 5. M.
272 VISHNU. XCII, 2.
2. By doing so he obtains that place of abode
(after death) which he desires himself.
3. By giving land he obtains the same (heavenly
reward).
4. By giving land to the extent of a bull’s hide
only he is purified from every sin.
5. By giving a cow he attains heaven.
6. A giver of ten milch cows (obtains) the mansion of cows (after death).
7. A giver of a hundred milch cows enters the
mansions of Brahman (after death).
8. He who gives (a milch cow) with gilt horns,
with hoofs covered with silver, with a tail wound
with a string of pearls, with a milk-pail of white
copper, and with a cover of cloth, shall reside in
heaven for as many years as the cow has hairs on
her body ;
9. Particularly, if it is a brown cow.
10. He who has given a tamed bull is (equal in
virtue to) a giver of ten milch cows.
IV, 231; Y. I, 208. — 8, 9. Y. I, 204, 205. — 10. Y.I, 210. —
10-12. M. IV, 231.— 12, 13. Y. I, 210. — 13, 14. M. IV, 230.
— 19, 20. M. IV, 232; Y.I, 211. — 21-23. M. IV, 229, 232. —
a1. Y. I, 210.— 27. M. IV, 232; Y.I, 211.— 28-32. Y. I,
211.— 31. M. IV, 230.
4. Nand. defines ‘a bull’s hide’ as a measure of surface 300
Hastas (see X, 2, note) long by ten Hastas broad. See, however,
V, 183.
— 13, 14. M. IV, 230.
— 19, 20. M. IV, 232; Y.I, 211. — 21-23. M. IV, 229, 232. —
a1. Y. I, 210.— 27. M. IV, 232; Y.I, 211.— 28-32. Y. I,
211.— 31. M. IV, 230.
4. Nand. defines ‘a bull’s hide’ as a measure of surface 300
Hastas (see X, 2, note) long by ten Hastas broad. See, however,
V, 183.
8. According to a Smriti quoted by Nand., the gold upon the
horns of the cow shall weigh ten Suvarzas, the silver on her hoofs
ten Palas, the white copper of which the milk-pail is made fifty
Palas, and she shall have copper on her back, which must also
weigh fifty Palas.
g. ‘The meaning is, that a brown cow sends even his ancestors
as far as'the seventh degree to heaven, as Yagiiavalkya (I, 205)
says.’ (Nand.)
XCII, 27. PIOUS GIFTS. 273
11. The giver of a horse attains the mansion of
Sarya (the sun-god).
12. The giver of a garment (attains) the mansion
of Kandra (the god of the moon).
13. By giving gold (he attains) the mansion of
Agni (the god of fire).
14. By giving silver (rdpya, he obtains) beauty
({rQipa). .
15. By giving dishes (patra) made of (gold or
silver or other) metal he renders himself worthy
(patra) to obtain everything he may desire.
16. By giving clarified butter, honey, or oil (he
acquires) freedom from disease ;
17. The same by giving (boiled or otherwise
dressed) drugs.
18. By giving salt (lavaa, he obtains) personal
charms (lAvavya).
19. By giving grain (produced in the rainy season, such as Sy4m4ka grain, he acquires) satiation ;
20. The same (effect is obtained) by giving grain
(produced in winter or spring, such as wild turmeric
or wheat).
21. A giver of food (obtains) all the rewards
(enumerated above).
22. By giving grain (of any of the kinds not
mentioned before, such as Kulattha or Kodrava
grain, he obtains) good fortune.
23. A giver of sesamum (obtains) such offspring
as he desires.
24. A giver of fuel (obtains) an excellent digestive power ;
25. And he obtains victory in every fight.
26. By giving a seat (he obtains) high rank.
27. By giving a bed (of the kind declared above,
[7] T
274 VISHNU. XCII, 28.
XC, 7, he procures) a wife (possessed of the qualities
mentioned above).
28. By giving a pair of shoes (he obtains) a
carriage yoked with mules.
29. By giving an umbrella (he attains) heaven.
30. By giving a fan or a chowrie (he obtains)
prosperity in travelling.
31. By giving a house (he receives) the post of
governor of a town.
32. Whatever a man is most fond of in this
world (himself) and what his family like best, all
that he must bestow upon a virtuous (Brahmaza),
if he wishes it to become imperishable.
XCITI.
1. What is given to another than a Brahmaza
produces the same fruit in the world to come.
2. (What is given) to one who calls himself a
Brdéhmaza (because he was born and initiated as
such, but who does not perform his daily duties)
produces twice the same fruit.
3. (What is given) to one who has studied the
main portions of the Veda produces a thousand
times the same fruit.
2. (What is given) to one who calls himself a
Brdéhmaza (because he was born and initiated as
such, but who does not perform his daily duties)
produces twice the same fruit.
3. (What is given) to one who has studied the
main portions of the Veda produces a thousand
times the same fruit.
XCIII. 1-4. M. VU, 85; Gaut.V, 20.—7. M.IV, 192. —8. M.
IV, 195.— 9-13. M. IV, 196-200.
x. ‘The term abrahmama (one not a Bréhmaza) refers to Kshatriyas and the like.’ Kullfka on M.VII, 85. Dr. Biihler’s rendering of Gautama V, 20 agrees with this interpretation. Nand., on
the other hand, refers the term abrahmaza to six kinds of Br&hmanas enumerated by Satatapa, who have infringed the rule of
their caste by taking their substance from a king, or by selling or
buying forbidden articles, or by sacrificing for a multitude of persons, &c. The term ‘the same fruit’ means that a person shall
receive in a future world what he has given in this. (Nand.)
XCIII, 12, PIOUS GIFTS. 275
4. (What is given) to one who has mastered the
whole Veda, produces infinite fruit. i
5. A domestic priest may claim gifts from his.
own employer (but from no one else).
6. And so may a sister, a daughter and sons-inlaw (or other connections claim gifts from their
brother, father, &c., but not from a stranger).
7. One who knows his duty must not give even
water to a twice-born man who acts like a cat, or to
a Brahmaza who acts like a crane, or to one who
has not studied the Veda.
8. One who constantly hoists the flag of religion,
and who is avaricious, crafty, deceitful, pitiless, and
a calumniator of everybody, such a man is said to
act like a cat.
9. One who hangs his head, who is bent upon
injuring others and upon his own gain, artful, and
falsely demure, such a man is said to act like a
crane. a
10. Those who act like cranes in this world, and
those who act like cats, fall into (the hell called)
Andhatdmisra! on account of their wickedness,
11. Ifa man has committed an offence and does
penance for it, he must not do so under pretext of
performing an act of piety, covering his crime under
a (fictitious) vow, and imposing on women and
Siidras.
12. A Brahmaza who acts thus, is despised in
the next life and in this by those who know the
Veda, and the penance performed by him under
such false pretence goes to the (demons called)
Rakshasas.
10. *See XLIII, 3.
T2
276 VISHNU. XCIII, 13.
13. One who gains his subsistence by wearing (a
lock on the crown of the head or other) distinguishing marks of a caste or religious order, to
which he does not belong, takes upon himself the
(consequences of the) sins committed by those who
have a right to those marks, and enters in a future
birth the womb of an animal.
14. He must not give (to a panegyrist) from
vain-glory, or from fear, or to a friend (from whom
he hopes to obtain benefit), nor (must he bestow
gifts), with a view to acquire religious merit, upon
dancers or singers: that is a fixed rule.
XCIV.
14. He must not give (to a panegyrist) from
vain-glory, or from fear, or to a friend (from whom
he hopes to obtain benefit), nor (must he bestow
gifts), with a view to acquire religious merit, upon
dancers or singers: that is a fixed rule.
XCIV.
t. A householder, when he sees his skin has
become wrinkled and his hair turned grey, must go
to live in a forest.
2. Or (he must do so) when he sees the son of
his son.
3. Let him (before going into the forest) entrust
the care of his wife to his sons, or let her accompany him.
4. Let him keep the sacred fires in his new abode
as before.
8. He must not omit to perform the five sacri-
_XCIV. 1, 2. M.VI, 2.— 3, 4. M. VI, 3, 4; ¥. IIL, 45; Apast.
II, 9, 22, 8, 9.— 5. M. VI, 5, 16; Y. III, 46; Gaut. III, 29.—
6. M.VI, 8; Y. III, 48. — 7. M.VI, 26; Y. III, 45; Apast. II,
9, 21, 19. — 8. M. VI, 6; Apast. II, 9, 22,1; Gaut. VI, 34.—
9, 10. M. VI, 6; Y. III, 46, 48.— 9,11. Gaut. III, 34, 35. — 18.
M. VI, 18; Y. II, 47.—12. M. VI, 15; ¥. IL, 47; Apast. IL, 9,
22, 24.—13. M.VI, 28; Y. III, 55. ‘The duties of a householder having been declared, he now goes on to expound the
duties of an hermit.’ (Nand.)
5. See LIX, 20 seq.
XCY, 2. HERMIT. 277
fices, but (he must perform them) with (fruits, herbs,
or roots) growing wild.
6. He must not relinquish the private recitation
of the Veda.
7. He must preserve his chastity.
8. He must wear a dress made of skins or bark. -
9g. He must suffer the hairs of his head, of his
beard, and of his body, and his nails to grow.
io. He must bathe at morning, noon, and
evening.
11. He must either collect provisions, after the
manner of the pigeon, for a month, or he must
collect them for a year.
12, He who has collected provisions for a year,
must throw away what he has collected on the day
of full moon in the month Asvina.
13. Or an hermit may bring food from a village,
placing it in a dish made of leaves, or in a single
leaf, or in his hand, or in a potsherd, and eat eight
mouthfuls of it.
XCV.
1. An hermit must dry up his frame by the
practice of austerities,
' 2, In summer he must expose himself to five
fires.
6. The use of the particle 4a implies, according to Nahd., that
the practice of distributing gifts should likewise be continued.
11. The particle va here refers, according to Nand., to a third
alternative mentioned by Manu (VI, 18), that he should gather
provisions sufficient for six months.
XCV. 1. M. VI, 24.— 2-4. M. VI, 23; Y. Ill, 52.— 58, 6. M.
VI, 19; Y. Il, s0.— 7-11. M.VI, g, 21; Y. Ill, 46; Apast. II,
o, 22, 2; Gaut. III, 26.— 12, 13. M. VI, 20; Y. III, 50. — i4, 15.
M. VI, 17; Y. III, 49. — 16, 17. M. XI, 235, 239.
278 VISHNU. XCV, 3.
‘3. During the season of the rains he must sleep
in the open air.
4. In winter he must wear wet clothes.
5. He must eat at night.
6. He may eat after having fasted entirely for
one day, or for two days, or for three days.
7. He may eat flowers. 8. He may eat fruits.
9. He may eat vegetables.
‘3. During the season of the rains he must sleep
in the open air.
4. In winter he must wear wet clothes.
5. He must eat at night.
6. He may eat after having fasted entirely for
one day, or for two days, or for three days.
7. He may eat flowers. 8. He may eat fruits.
9. He may eat vegetables.
ro. He may eat leaves. 11. He may eat
roots.
‘12. Or he may eat boiled barley once at the
close of a half-month.
13. Or he may eat according to the rules of the
KaAndrayama.
14. He shall break his food with stones.
15. Or he shall use his teeth as a pestle.
16. This whole world of deities and of men has
devotion for its root, devotion for its middle, devotion for its end, and is supported by devotion.
17. What is hard to follow’, hard to reach, remote, or hard to do, all that may be accomplished
by devotion; since there is nothing that may not be
effected by devotion.
6. Nand. considers the particle vA to refer to the precept of
Y4gtiavalkya (III, 50), that the fast may also extend over a halfmonth or an entire month.
13. The particle va, according to Nand., implies that he may
also perform Krzkkhras, as ordained by Y4gfiavalkya (III, 50).
Regarding the Kandrayana, see XLVII.
17. 'Dusfara has been translated according to the usual
acceptation of this term. Nand. interprets it by ‘hard to
understand.’ This proverb is also found Subh4shitérzava 109,
Vriddhakanakya’s Proverbs XVII, 3. See Bohtlingk, Ind. Spriiche,
5265.
XCVI, 9. ASCETIC. 279
, XCVI.
1. After having passed through the first three
orders and annihilated passion, he must offer an
oblation to Pragdpati, in which he bestows all his
wealth (upon priests) as fee for the performance of
the sacrifice, and enter the order of ascetics.
2. Having reposited the fires in his own mind,
he must enter the village, in order to collect alms,
(but never for any other purpose).
3. He must beg food at seven houses.
4. If he does not get food (at one house), he
must not grieve.
5. He must not beg of another ascetic.
6. When the servants have had their meal, when
the dishes have been removed, let him beg food
(consisting of the leavings).
7. (He must receive the food) in an earthen
vessel, or in a wooden bowl, or in a vessel made
of the bottle-gourd.
8. He must cleanse those vessels with water.
9. He must shun food obtained by humble salutation.
7. (He must receive the food) in an earthen
vessel, or in a wooden bowl, or in a vessel made
of the bottle-gourd.
8. He must cleanse those vessels with water.
9. He must shun food obtained by humble salutation.
XCVI. 1. M.VI, 38; Y. IH, 56. — 2. M.VI, 38, 43; Y. III, 56,
58.— 4. M.VI, 57.— 6. M. VI, 56; Y. III, 59; Gaut. III, 15. —
4, 8. M. VI, 54,53; Y. III, 60.—g9. M. VI, 58.— 11. M.VI, 44.
— 12. Gaut. III, 21. — 13. Gaut. III, 18. — 14-17. M. VI, 46. —
18. M.VI, 45.— 19, 20. M.VI, 47. — 23. Y. III, 53 ; Mah&bharata
I, 4605. — 24. M.VI, 49; Y. III, 201.— 25-42. M. VI, 61-64;
Y. II, 63, 64. — 43. Y. III, 72. — 45-50. M. VI, 76, 77.— 51,
54-79. Y. III, 70, 84-90.— 80-88. Y. III, 100-104. — 89, 91. Y.
III, 93-95. — 92. Y. III, 96-99. — 93-95. Y. IH, 91, 92.— 96.
Y. III, 179. — 97. M. XII, 12; Y. III, 178.— 97, 98. Bhagavadgitaé XIII, 1, 2. This chapter treats of ascetics. (Nand.)
4. ‘This implies that he must not rejoice if he does get it, as
Manu (VI, 57) says.’ (Nand.)
280 VISHNU. XCYVI, ro:
10. He must live in an empty house.
11. Or (he must) live at the root of a tree.
12. He must not stay for more than one night
in one village (except during the rainy season).
13. His only dress must be a small piece of cloth
worn over the privities.
14. He must set down his feet purified by looking
down.
15. He must drink water purified (by straining
it) with a cloth.
16. He must utter speeches purified by truth.
17. He must perform acts purified by his mind.
18. He must neither wish for death nor for (a
long) life.
19. He must bear abuse patiently.
20. He must treat no one with contempt.
21. He must not pronounce a benediction.
22. He must not salute any one reverentially.
ro. ‘Empty’ means ‘inhabited by no one else,’ and implies that
the house in question should be situated in a dark place, difficult of
access. (Nand.)
11. ‘The article v4 implies that he must live there alone.’
(Nand.)
14, 1g. Nand. assigns as the reason of both these rules, ‘lest he
should not kill some insect.’ Kullika (on M. VI, 46) gives the
same reason for the second rule, but the looking down, according
to him, is ordained in order that he may not accidentally tread
upon a hair or other impure substance.
17. The sense of this Sfitra is, that in doubtful cases he must
act as his mind prompts him to do. (Nand.)
21. ‘The meaning is, that he must not utter a benediction when
he has been reverentially saluted by any one. He must confine
himself to saying, “O N&rayana.” Others explain, that he must
not utter a benediction in begging food.’ (Nand.)
22. ‘The sense is, that he must not salute any one reverentially
who has reverentially saluted him, nor return his greeting other-
XCVI, 30. ASCETIC. 281
23. Should one man chop his one arm with an
axe, and another sprinkle his other arm with sandal,
he must neither curse the one in his mind, nor bless
the other.
ASCETIC. 281
23. Should one man chop his one arm with an
axe, and another sprinkle his other arm with sandal,
he must neither curse the one in his mind, nor bless
the other.
24. He must constantly be intent upon stopping
his breath, upon retention of the image formed in
his mind, and upon meditation.
25. He must reflect upon the transitoriness of
the passage through mundane existence ;
26. And upon the impure nature of the body ;
27. And upon the destruction of beauty by old
age ;
28. And upon the pain arising from diseases
bodily, mental, or due to an excess (of the bile, &c.)
29. And upon (the pain arising from) the (five)
naturally inherent (affections). .
30. On his having to dwell in an embryo, covered
with everlasting darkness ;
wise than by saying, ‘““O Narayana.” Others explain, that he must
not make an obeisance in begging food.’ (Nand.)
24. Nand. quotes a passage of the Yogasdstra, which states that
one Dharan4=three Prandydmas (stoppings or regulations of the
breath). A passage of the Garuda-puraxa (quoted in the Petersburg Dictionary) states that one Dharaw4=sixteen Prandydmas.
I have taken the term dh4ra4 in its ordinary acceptation of ‘ retention of an idea’ (cf. Wilson, Vishzu-puraza V, 237) with regard
to an analogous passage of Y4gfiavalkya (III, 201), which is also
quoted by Nand.
28. According to Nand., the particle a is used to include
other diseases, love, anxiety or wrath, caused by enemies, and
other mental pangs.
29. They are, ignorance, egotism, love, wrath, and dread of
temporal suffering (Nand., according to Pataiigali). The particle
ka, according to Nand., is used in order to imply meditation upon
the thousand births which man has to pass through, as stated by
YAgtiavalkya (III, 64).
282 VISHNU. XCVI, 31.
31. And on (his having to dwell) between urine
and feces ;
32. On his having to suffer, (as an embryo,) pain
from the cold and hot (food and drink, which his
mother happens to have taken) ;
33. On the dreadful pain which he has to suffer,
at the time of his birth, while the embryo is coming
forth from the narrowness of the womb;
34. On his ignorance and his dependency upon
his (parents and other) Gurus in childhood ;
35- On the manifold anxieties arising from the
study of the Veda (and from the other obligations
of a student) ;
36. And (on the anxieties arising) in youth from
not obtaining the objects of pleasure, and upon
the abode in hell (ordained as punishment) for
enjoying them, after they have been obtained unlawfully ;
37. On the union with those whom we hate, and
the separation from those whom we love;
38. On the fearful agonies of hell ;
39. And (on the agonies) that have to be suffered
in the passage of the soul through the bodies of
animals (and of plants).
40. (And let him reflect thus that) there is no
pleasure to be met with in this never-ceasing passage of the soul through mundane existence ;
And (on the agonies) that have to be suffered
in the passage of the soul through the bodies of
animals (and of plants).
40. (And let him reflect thus that) there is no
pleasure to be met with in this never-ceasing passage of the soul through mundane existence ;
41. (And that) even what is called pleasure, on
account of the absence of pain, is of a transient
nature ;
42. (And that) he who is unable to enjoy such
pleasures (from sickness or some such cause), or
who is unable to procure them (from poverty),
suffers severe pangs.
XCVI, 87. ASCETIC. 283
43. He must recognise this human frame to
consist of seven elements. .
44. Those elements are, adeps, blood, flesh,
serum of flesh, bone, marrow, and semen.
45. It is covered with skin.
46. And it has a nasty smell.
47. It is the receptacle of (the above-named)
impure substances (adeps and the rest).
48. Though surrounded by a hundred pleasures,
it is subject to change.
49. Though carefully supported (by elixirs and
the like), it is subject to destruction.
50. It is the stay of carnal desire, wrath, greed,
folly, pride, and selfishness.
51. It consists of earth, water, fire, air, and ether.
52. It is provided with bone, tubular vessels
(carrying bile and phlegm through the body), tubes
(conducting the vital airs), and sinews.
53. It is endowed with the quality of ragas
(passion).
54. It is covered with six skins.
55. It is kept together by three hundred and
sixty bones.
56. They are distributed (as follows) :
57. The teeth together with their receptacles are
sixty-four in number.
46. The particle a, according to Nand., refers to the fact that
the human body is defiled by the touch of impure objects.
48. ‘The meaning is that, though food and drink and other
sensual enjoyments abound, they may cause pain as well as pleasure
by producing phlegm, &c.’ (Nand.)
51. ‘Earth, i.e. the flesh and bone, &c.; ‘ water,’ i. e. the blood;
‘ fire,’ i.e. the digestive faculty, the eyesight, &c.; ‘air,’ i.e. the five
vital airs; ‘ether,’ i.e. the space enclosed by the airs, in the mouth,
in the belly, &c. (Nand.)
284 VISHNU. XCVI, 58.
58. There are twenty nails.
59. There are as many bones to the hands and
feet (one at the root of each finger and toe).
60. There are sixty joints to the fingers and toes.
61. There are two (bones) to the two heels.
62. There are four to the ancles.
63. There are four to the elbows.
64. There are two to the shanks. -
65. There are two to the knees and two to the
cheeks.
66. (There are two) to the thighs and (two) to
the shoulders.
67. (There are two) to the lower part of the
temples, (two) to the palate, and (two) to the hips.
68. There is one bone to the organs of generation.
69. The backbone consists of forty-five (bones).
70. The neck consists of fifteen (bones).
71. The collar-bone consists of one (bone on each
side).
72. The jaw likewise.
73. There are two (bones) at its root.
68. There is one bone to the organs of generation.
69. The backbone consists of forty-five (bones).
70. The neck consists of fifteen (bones).
71. The collar-bone consists of one (bone on each
side).
72. The jaw likewise.
73. There are two (bones) at its root.
74. There are two (bones) to the forehead, (two)
to the eyes, and (two) to the cheeks.
75. The nose has one bone, the nose-bone.
76. The ribs together with the joints called ‘arbuda,’ and with the joints called ‘ sthanaka,’ consist
of seventy-two (bones).
77. The breast contains seventeen bones.
76. ‘There are thirteen ribs to each flank, which makes in all
twenty-six ribs. There are twenty joints to them in the breast,
called ‘‘ arbuda,” and twenty-six joints in the back, called “ sthanaka,” which makes a total of seventy-two bones.’ (Nand.)
XCVI, 91. ASCETIC, 285
78. There are two temporal bones.
79. The head has four skull-bones. ‘Thus (the
bones have been enumerated).
80. There are in this human frame seven hundred tubular vessels (carrying bile and phlegm
through the body, or arteries).
81. Of sinews, there are nine hundred.
82. Of tubes (conducting the vital airs, or nerves),
there are two hundred.
83. Of muscles, there are five hundred.
84. Of tubular vessels (or arteries), the branches
of the smaller tubular vessels, there are twenty-nine
Lakshas (two millions nine hundred thousand) and
nine hundred and fifty-six.”
85. Of hair-holes, of the hair of the beard and of
the head, there are three hundred thousand.
86. Of sensitive parts of the body, there are one
hundred and seven.
87. Of joints, there are two hundred.
88. Of (atoms of) hairs (of the body), there are
fifty-four Ko/éis (or five hundred and forty millions)
and sixty-seven Lakshas (making in all five hundred and forty-six millions and seven hundred
thousand).
89. The navel, the principle of vital action (which
dwells in the heart), the anus, semen, blood, the
temples, the head, the throat, and the heart are the
seats of the vital airs.
90. The two arms, the two legs, the belly, and
the head are the six limbs.
g1. Adeps, marrow, the left lung, the navel, the
right lung, the liver, the spleen, the small cavity of
the heart, the kidneys, the bladder, the rectum, the
stomach, the -heart, the large cavity (intestine), the
286 VISHNU. XCVI, 92.
anus, the belly, and the two bowels in it (are the
inner parts of the body).
92. The pupils of the eye, the eyelashes}, the
outer parts of the ears, the ears themselves, the
tragus of each ear, the cheeks, the eyebrows, the
temples, the gums, the lips, the cavities of the loins,
the two groins, the scrotum, the two kidneys and
breasts of females, which are composed of phlegm,
the uvula, the hindparts, the arms, the shanks, the
thighs, the fleshy parts of the shanks and thighs,
the palate, the two bones (or muscles) at the upper
end of the bladder, the chin, the soft palate, and?
the nape of the neck: these are the ‘places’ (of
vital energy) in the body.
the nape of the neck: these are the ‘places’ (of
vital energy) in the body.
93. Sound, tangibility, form or colour, savour,
and odour are the (five) objects of sense.
94. Nose, eye, skin, tongue, and ear are the
(five) organs of perception.
95. Hands, feet, anus, parts of generation, and
tongue are the (five) organs of action.
96. Mind, intellect, the individual Self, and the
indiscrete! are ‘that which exceeds the senses.’
97. This human frame, O Earth, is called ‘field.’
He who knows (how to enter and how to leave)
it is denominated, by those conversant with the
92. 1 Others interpret akshikfi/e, ‘the eyelashes,’ by ‘the joints
between the eyes and the nose.’ (Nand.) See also Béhtlingk’s
new Dictionary. —* The use of the particle 4a implies, according
to Nand., that the feet, hands, and other limbs mentioned in an
analogous passage of Yagfiavalkya (III, 99) have also to be
included in this enumeration.
96. 1 Nand. interprets avyaktam, ‘the indiscrete,’ by pradh4nam,
‘the chief one.’ Both terms are in the Sankhya system of philosophy synonyms of prakreti, ‘that which evolves or produces
everything else.’
XCVII, 1. MEDITATION ON VISHNU. 287
subject, ‘the knower of the field’ (i.e. Self or
Soul).
98. Know me, O illustrious one, to be the Self of
all fields (whether born from the womb, or arisen
from an egg, or from sweat, or from a germ or
shoot). Those striving after final emancipation
must constantly seek to understand the ‘field’ and
to obtain a know-edge of the knower of the field.
XCVII.
1. Sitting with the feet stretched out and crossed
so as to touch the thighs, with the right hand
(stretched out and) resting upon the left, with the
tongue fixed in the palate, and without bringing
the one row of teeth in contact with the other, with
the eyes directed to the tip of the nose, and without
glancing at any of the (four) quarters of the sky,
free from fear, and with composure, let him meditate upon (Purusha), who is separate from the
twenty-four entities,
XCVII. 1. Y. III, 198-200. — 9. Y. III, 111, 201. This chapter
treats of the means for obtaining that knowledge of the Atman or
Self, which has been declared at the end of the last chapter to be
the road to final emancipation. (Nand.)
1. * The twenty-four (it should be twenty-five) entities are stated
in the Saénkhya to consist of the root-principle (m@laprakr‘ti), the
seven productions evolved from it (vikrztayah), the sixteen productions evolved from these, and Purusha (the soul), who is neither
producer nor produced. (1) The “root-principle ” is composed of .
the three qualities in equipoise: sattva, ragas, and tamas (the most
accurate rendering of these terms is perhaps that proposed by Elliot,
“ pure unimpassioned virtue,” “passion,” and “ depravity inclining to
evil.” See Fitz-Edward Hall, Preface to Sankhyapravasanabhashya,
p. 44). (2) The “ great entity ” (Mahat) is the cause of apprehension. (3) The “self-consciousness ” (ahamkéra) is the cause of refer-
44). (2) The “ great entity ” (Mahat) is the cause of apprehension. (3) The “self-consciousness ” (ahamkéra) is the cause of refer-
288 VISHNU. . XCVII, 2.
2. He who is eternal, beyond the cognisance of
the senses, destitute of qualities, not concerned with
sound, tangibility, form, savour, or odour, knowing
everything, of immense size,
3. He who pervades everything, and who is
devoid of form,
4. Whose hands and feet are everywhere, whose
eyes, head, and face are everywhere, and who is
able to apprehend everything with all the senses.
5. Thus let him meditate.
6. If he remains absorbed in such meditation
for a year, he obtains the accomplishment of Yoga
(concentration of the thought and union with the
Supreme).
7. If he is unable to fix his mind upon the being
ring all objects to self. (4-8) The “subtile elementary particles” (tanmAtras) are identical with sound, tangibility, form, taste, and odour.
(9-19) The eleven senses (i.e. the crgans of perception and action
enumerated in CXVI, 94, 95, and manas, “the mind”), and
(20-24) the five “grosser elements” (ether, air, fire, water, and
earth) are productions (from the former entities). Purusha, who
is neither producer nor produced, is the twenty-fifth entity.’
(Nand. )
2, 3. According to Nand., all the properties of Purusha mentioned in this Stra are such as distinguish him from the rest of
the entities, the first two distinguishing him from ‘ self-consciousness’ (ahamk4ra), the voidness of quality distinguishing him from
the ‘root-principle’ (m@laprakriti), which is composed of three
qualities, &c.
4. The properties of Pfrusha here mentioned are faculties
only, so that there is no contradiction to the ‘voidness of form’
and the other properties enumerated in the preceding Sftras.
(Nand.)
6. The external signs of the accomplishment of Yoga, as stated
by Y4giiavalkya (III, 202 seq.), are, the faculty of entering another
body and of creating anything at will, and other miraculous powers
and qualities. (Nand.)
XCVII, 12. MEDITATION ON VISHNU. 289
destitute of form}, he must meditate successively on
earth, water, fire, air, ether, mind, intellect, self 2,
the indiscrete *, and Purusha*: having fully apprehended one, he must dismiss it from his thoughts
and fix his mind upon the next one in order.
8. In this way let him arrive at meditation upon
Purusha.
g. If unable to follow this method also, he must
meditate on Purusha! shining like a lamp in his
heart, as in a lotus turned upside down.
1o. If he cannot do that either, he must meditate
upon Bhagavat Vasudeva (Vishzu), who is adorned
with a diadem, with ear-rings, and with bracelets,
who has the (mystic mark) Srivatsa and a garland
of wood-flowers on his breast, whose aspect is
pleasing, who has four arms, who holds the shell,
the discus, the mace, and the lotus-flower, and
whose feet are supported (and worshipped) by the
earth.
11. Whatever he meditates upon, that is obtained
by a man (in a future existence): such is the
mysterious power of meditation.
12. Therefore must he dismiss everything perish-
4. } The term nirdk4ra, ‘the being destitute of form,’ evidently
refers to Purusha here (cf. Stra 3), though Nand. interprets it as
an epithet of ‘Brahman.’ — ? ‘Intellect’ (buddhi) and ‘self’ (4tman),
according to Nand., mean ‘the great entity’ (mahat) and ‘selfconsciousness’ (ahamk4ra), cf. note on Sfitra 1. —*® ‘The indiscrete’
(avyaktam) means ‘the chief one’ (pradhanam), i.e. the Sankhya
‘root-principle’ (see XCVI, 96). — * Nand. takes Purusha in this
Sfitra and in 13. 15 to mean ‘the twenty-sixth entity ;’ but it appears
clearly from Sftra 1, as from 16 also, that the Vishvu-sfitra, like
the Sankhya system, assumes twenty-five entities only, not twentysix, like Yama, upon whose authority Nand.’s statement is based.
g. ' Nand. interprets the term Purusha here by 4tman, ‘ self.’
[7] U
290 VISHNU. XCVII, 13.
able from his thoughts and meditate upon what is
imperishable only.
13. There is nothing imperishable except Purusha.
14. Having become united with him (through
constant meditation), he obtains final liberation.
15. Because the great lord pervades the whole
universe (pura), as he is lying there (sete), therefore
is he denominated Puru-sha by those who reflect
upon the real nature (of the Supreme Spirit). :
16. In the first part and the latter part of the
night must a man bent on contemplation constantly
and with fixed attention meditate upon Purusha
Vishzu, who is destitute of (the three) qualities
(sattva, ragas, and tamas’) and the twenty-fifth
entity.
17. He (or it) is composed of the entities, beyond the cognisance of the senses, distinct from all
the (other) entities, free from attachment (to the
producer, &c.), supporting everything, devoid of
qualities and yet enjoying (or witnessing the effect
of) qualities.
18. It exists without and within created beings
(as being enjoyed and as enjoyer), and in the shape
both of immovable things (such as trees or stones)
and of movable things (such as water or fire); it is
undistinguishable on account of its subtlety; it is out
of reach (imperceptible), and yet is found in the heart.
16. 'See Sftra 1, note.
17. Thus according to the reading asaktam, which is mentioned
and explained as a var. lect. by Nand. He himself reads asaktam,
‘independent of Sakti, power, i.e. the producer, the power of
creation (prakrzti), or illusion (m4y4).’ Maya and prakrzti are
occasionally used as synonymous terms in the Sankhya.
XCVIII, 2. CONCLUSION. 291
19. It is not distinct from creation, and yet
distinct from it in outward appearance; it annihilates and produces by turns (the world), which
consists of everything that has been, that will be,
and that is.
XCVIII, 2. CONCLUSION. 291
19. It is not distinct from creation, and yet
distinct from it in outward appearance; it annihilates and produces by turns (the world), which
consists of everything that has been, that will be,
and that is.
20. It is termed the light of the sidereal bodies
and the enemy of darkness (ignorance), it is knowledge, it should be known, it may be understood (by
meditation), it dwells in every man’s heart.
21. Thus the ‘field, knowledge (or meditation),
and what should be known! have been concisely declared ; that faithful adherent of mine who makes
himself acquainted therewith, becomes united to me
in spirit.
XCVITII.
1. When Vishzu had finished his speech}, the
goddess of the earth inclined her knees and her
head before him and said:
2. ‘O Bhagavat! Four (out of the five) grosser
elements? are receiving their support from thee, and
are constantly about thee: the ether, in the form of
the shell; the air, in the form of the discus; the
fire, in the form of the mace; and the water, in the
form of the lotus. Now I also desire to attend
upon thee, in my own shape, as the ground which
Bhagavat’s feet tread upon.’
21. } The ‘field’ has been discussed in XCVI, 43-97, ‘knowledge’ in XCVII, 1, and ‘ what should be known’ in XCVII, 2-20.
(Nand.)
XCVIII. 1. ! Vishnu’s speech is contained in Chapters II-XCVII.
(Nand.)
2.1 The fifth grosser element is the earth, See XCVII, 1,
note.
U 2
292 VISHNU. XCVIII, 3.
3. Having been addressed thus by the goddess
of the earth, Bhagavat answered, ‘So be it.’
4. And the goddess of the earth, her desire
having been gratified, did as she had said.
5. And she praised the god of the gods (as
follows) :
6. ‘Om. Adoration be to thee.
7. ‘ Thou art the god of the gods.
8. ‘Thou art Vasudeva.
g. ‘ Thou art the creator.
10. ‘Thou art the god (who creates, preserves,
and destroys) at will.
11. ‘Thou art the gratifier of human desires.
12. ‘ Thou art the guardian of the earth.
13. ‘There is neither beginning, nor middle, nor
end in thee.
14. ‘ Thou art the lord (protector) of creatures.
15. ‘ Thou art the strong lord of creatures.
16. ‘Thou art the exalted lord of creatures.
17. ‘ Thou art the lord of strength.
18. ‘Thou art the lord of holy speech.
19. ‘ Thou art the lord (creator and preserver) of
the world.
20. ‘ Thou art the lord of heaven.
21. ‘Thou art the lord of woods (who makes the
trees grow).
10. ‘Or Kamadeva means the god (or brilliant one) who is
sought by those striving for religious merit, gain, love, or final
liberation.’ (Nand.) The same interpretation is given by Sankara
in his Commentary on the Vishzu-sahasrandma. The ordinary
meaning of Kamadeva is ‘the god of love.’
15, 16. Nand. renders the terms supragapati and mahapragépati by ‘the protector of those who have a splendid progeny (such
as Kasyapa)’ and ‘the lord of him who has a large progeny
(Brahman).’
XCVIII, 40. CONCLUSION. 293
22. ‘Thou art the lord (producer) of (mother’s)
milk.
Nand. renders the terms supragapati and mahapragépati by ‘the protector of those who have a splendid progeny (such
as Kasyapa)’ and ‘the lord of him who has a large progeny
(Brahman).’
XCVIII, 40. CONCLUSION. 293
22. ‘Thou art the lord (producer) of (mother’s)
milk.
23. ‘Thou art the lord of the earth (and causest
it to yield its produce)
24. ‘ Thou art the lord of the waters.
25. ‘Thou art the lord of the (eight) quarters of
the sky.
26. ‘Thou art the lord of (the principle) Mahat.
27. ‘Thou art the lord of the wind.
28. ‘Thou art the lord of happiness.
29. ‘Thou art Brahman personified.
30. ‘Thou art dear-to Brahmazas.
31. ‘Thou pervadest everything.
32. ‘Thou surpassest all conception.
33. ‘Thou art attainable by knowledge (meditation).
34. ‘Thou art invoked at many (offerings).
35. ‘Thou art praised with many (hymns of the
Veda).
36. ‘Thou likest everything sacred.
37. ‘Thou art fond of Brahman (the Veda).
38. ‘ Thou belongest to the (gods called) Brahmakayas.
39. ‘ Thy size is immense.
40. ‘ Thou belongest to the Maharagas.
26. See XCVII, 1, note.
28. Lakshmipati has been translated according to Nand.’s interpretation. It usually denotes the husband of Lakshmi.
30. Or ‘Braéhmamas are dear to thee.’ Both explanations of
the term brahmamzapriya are admissible, and mentioned by Nand.
and by Sankara.
40, 41. Nand. interprets the two terms mahfragika and 4aturmaharagika by ‘he whose series of transmigrations is immense,’
and ‘he whose immense series of transmigrations is fourfold,’ and
294 VISHNU. XCVIII, 41.
41. ‘Thou belongest to the four Maharagas.
42. ‘ Thou art brilliant.
43. ‘Thou art most brilliant.
44. ‘Thou art the seven (parts of a Saman, or
the seven divisions of the universe).
45. ‘Thou art most blessed.
46. ‘Thou art tone.
47. ‘Thou art Tushita (or “satisfied with the
honours shown to thee by faithful attendants”).
48. ‘Thou art Mahatushita (or “highly satisfied
even without being worshipped ”).
49. ‘Thou art the tormentor (destroyer of the
world).
50. ‘Thou art wholly created.
51. ‘ Thou art uncreated.
52. ‘Thou art obsequious (to thy followers).
53. ‘Thou art sacrifice.
54. ‘ Thou art the (recipient of the) great sacrifice.
55- ‘ Thou art connected with sacrifices.
56. ‘Thou art the fit recipient of offerings.
57. ‘ Thou art the consummation of offerings.
58. ‘ Thou art invincible.
he refers the latter epithet to the four parts, of which Purusha is
said to consist. He quotes Rig-veda X, go, 4, where it is said
that Purusha ascended to the sky with three of his constituent
parts, and that the fourth remained in this world. But both terms
cannot be separated etymologically from Maharaga, the name of
a certain class of deities in the Buddhistic system of religion.
44. Thus Nand. Compare I, 56, note.
But both terms
cannot be separated etymologically from Maharaga, the name of
a certain class of deities in the Buddhistic system of religion.
44. Thus Nand. Compare I, 56, note.
46. Nand.’s interpretation of the epithet svara, ‘tone’ (or ‘ air
breathed through the nostrils’), as being a compound of the prefix
su and the root 77 in the sense of ‘ acquisition, insight,’ and meaning
‘most wise,’ is inadmissible.
54. This epithet, according to Nand., refers to the sacrifice
mentioned in a text of the Vagasan. Samhita (XIX, 12), which
begins with the words ‘ The gods prepared a sacrifice.’
XCVIII, 78. CONCLUSION. 295
59. ‘Thou art Vaikuzzha.
60. ‘Thou art unbounded (both in time and
space).
61. ‘Thou surpassest (the organs of sense, mind,
and intelligence).
62. ‘Thou art of old.
63. ‘Thou art friendly to the gods.
64. ‘ Thou art the protector of living beings.
65. ‘Thou wearest radiant locks of hair.
66. ‘Thou takest thy share of acts of worship.
67. ‘Thou takest thy sacrificial cake.
68. ‘Thou art lord over everything.
69. ‘ Thou art the support of all.
70. ‘ Thy ears are pure.
71. ‘ Never ceasing homage is paid to thee.
72. ‘Thou art blazing fire (or “ Thou art shining
with clarified butter offered up to thee”).
73. ‘Thou cuttest (foes) to pieces with thy axe.
74. ‘Thou hast a lotus springing from thy navel.
75. ‘Thou holdest a lotus (in thy hand).
76. ‘Thou wearest a garland of lotus-flowers.
77. ‘Thou art the lord of the senses.
78. ‘ Thou hast one horn.
59. Nand. proposes two interpretations of this epithet:.1. the
producer of M4ya (the power of illusion); 2. the son of Viku/ha,
the mother of Vishvu in one of his Avat4ras. Vaikunsha is also
the name of Vishmu’s paradise.
yo. ‘I.e. “thou hearest the sacred revelation.” Or sufisravah=
“he whose names are pure.”’ (Nand.) The same interpretation
is given by Sankara. See also Mahabharata XII, 13250.
73. ‘The epithet khazdaparasu refers either to Vishzu’s slaying
the Daityas in the form of Siva, or to his wearing an axe as the
slayer of the Kshatriyas in the form of Parasurama.’ (Nand.) The
latter interpretation is proposed by Sankara also, and khamdaparasu
is a very common epithet of Parasurama.
78. The one horn is meant, by which Vishzu, in his descent as
296 VISHNU. XCVIII, 79-
79. ‘ Thou art the great boar.
80. ‘Thou art the tormentor (of the Asuras, or
of the righteous and the unrighteous).
81. ‘ Thou art eternal.
78. The one horn is meant, by which Vishzu, in his descent as
296 VISHNU. XCVIII, 79-
79. ‘ Thou art the great boar.
80. ‘Thou art the tormentor (of the Asuras, or
of the righteous and the unrighteous).
81. ‘ Thou art eternal.
82. ‘Thou art infinite. 83. Thou art Purusha.
84. Thou art the great (unbounded) Purusha. 85.
Thou art (the sage) Kapila. 86. Thou art the
teacher of the Sankhya. 87. Thy powers are
everywhere. 88. Thou art virtue. 89. Thou art
the giver of virtue. 90. Thy body is virtue (law).
g1. Thou art the giver of both virtue and wealth.
92. Desires are gratified by thee. 93. Thou art
Vishzu. 94. Thou art triumphant everywhere.
95. Thou art capable of bearing (the extremities
of heat and cold and any others). 96. Thou
art Krzshva. 97. Thou art the lotus-eyed god.
98. Thou art Nardyaza (the son of Nara). 99. Thou
art the final aim. roo. Thou art the resort of all
beings. 101. Adoration, adoration (be to thee)!’
102. The goddess of the earth, after her desire
had been gratified, and after she had thus praised
a fish, is said to have dragged the ship of Manu behind him.
(Nand.)
49. This epithet refers to Vishzu’s boar-incarnation. See I,
I seq.
85, 86. See Introduction.
ror. Nand. observes that the divers epithets which are given to
Vishzu in this chapter are precisely equal in number to the ninetysix chapters, of which the law part of the Vishzu-sfitra is composed.
This coincidence is curious enough, though it is not quite perfect.
For it is by a highly artificial interpretation only that Nand. makes
out Sitra 101 to contain an epithet of Vishwu, viz. by interpreting
the two separate words namo nama as a compound, meaning ‘he
who is worshipped by the worshipful, i.e. by Brahman and the
other gods;’ and Sfitra 6 contains no epithet at all.
XCIX, 4. CONCLUSION. 297
(Vishzu) with a cheerful mind, addressed herself to
the goddess (Lakshmi).
XCIX.
1. After having seen Srt (Lakshmi), the goddess
of the earth, highly pleased, questioned (in the following manner) that goddess, who was stroking the
feet of Vishzu, the god of the gods, who was shining
with the splendour of her austerities, and whose face
was radiant like melted gold.
2. ‘Ocharming lady! Thy hands are as beautiful as the expanded red lotus. Thou art holding
the feet of him whose navel resembles the expanded
red lotus. Thou art constantly residing in an abode
resembling the expanded red lotus. Thy waist has
the colour of the expanded red lotus. |
3. ‘Thy eyes resemble blue lotus-flowers; thy
hue is radiant like gold; thy robe is white; thy body
is adorned with gems; thy face is radiant like the
moon; thou art resplendent like the sun; thy power
is immense; thou art the sovereign (or producer)
of the world.
4. ‘Thou art repose (final liberation), the highest
among the (four) objects of human pursuit; thou art
Lakshmt; thou art a support (in danger); thou art
Sri; thou art indifference (the freedom from all
worldly pursuits and appetites, which is the conse-
4. ‘Thou art repose (final liberation), the highest
among the (four) objects of human pursuit; thou art
Lakshmt; thou art a support (in danger); thou art
Sri; thou art indifference (the freedom from all
worldly pursuits and appetites, which is the conse-
“quence of final emancipation); thou art victory ;
4. The ‘ four objects of human pursuit’ are, kama, ‘desire’ (and
its gratification), artha, ‘ gain,’ dharma, ‘ religious merit,’ and moksha,
‘final emancipation. The goddess is called Lakshmi, because
she is the aim (lakshyate) of all beings. She is called Sti, because
she serves Purushottama (Vishau), or because she is the resort of
all. (Nand.)
298 VISHNU. XCIX, 5.
thou art beauty; thou art the splendour (of the sun
and moon personified); thou art renown; thou art
prosperity; thou art wisdom; thou art the power of
expression ; thou art the purifier.
5. ‘Thou art the food of the manes; thou art
forbearance; thou art the earth (or the repository
of wealth); thou art fixity; thou art the basis (or
stability); thou art the source of the benefit derived
from sacrifices; thou art highest prudence; thou
art wide-spread renown; thou art freedom from
envy; thou art the food given to the gods; thou
art mental power ; thou art intelligence.
6. ‘As the first of the gods (Vishzu) pervades
the whole aggregate of the three worlds (sky, atmosphere, and earth), even so doest thou, O black-eyed
bestower of gifts. Yet I inquire for the dwelling, in
which thy superhuman power is residing.’
7. The goddess of the earth having thus spoken
to her, Lakshmi, standing by the side of the chief of
the gods, enunciated the following answer: ‘I am
constantly at the side of the brilliant destroyer of
Madhu, O goddess, who shinest like gold.
8. ‘But learn from me, where I reside (besides),
O support of the world, from the instruction of him,
whom I am constantly reflecting upon in my mind,
and whom the virtuous call the husband of Sri, and
from my own recollection.
g. ‘I reside in the sun, in the moon, and in the
cloudless atmosphere in which the flock of the stars
is spread out. (I reside) in that cloud, from which
the waters of the rain pour down, in that cloud
6. Lakshmf is said to pervade everything, like Vishzu himself,
because she is his Sakti, i.e. his energy or active power personified as his wife. (Nand.)
XCIX, 16. CONCLUSION. 299
which is adorned with Indra’s bow, and in that
cloud from which the rays of lightning flash forth.
10. ‘(I reside) in bright gold and silver, and in
spotless gems and clothes, O goddess of the earth.
(I reside) in rows of whitewashed palaces and in
temples decorated with the attributes of deities.
It. ‘(I reside) in fresh cow-dung, in a noble elephant in rut, in a horse exulting in his vigour, in
a proud bull, and in a Brahmaza who studies the
Veda.
(I reside) in rows of whitewashed palaces and in
temples decorated with the attributes of deities.
It. ‘(I reside) in fresh cow-dung, in a noble elephant in rut, in a horse exulting in his vigour, in
a proud bull, and in a Brahmaza who studies the
Veda.
12, ‘I reside in a throne, in an Amalaka
(Dhatri) shrub, in a Bél tree, in an umbrella, in a
shell (trumpet), in a lotus-flower, in blazing fire, and
in a polished sword or mirror.
13. ‘I reside in jars filled with water and in
painted (halls), in which there are chowries and
fans; in splendid golden vessels, and in earth
recently thrown up.
14. ‘(I reside) in milk, butter, fresh grass, honey,
and sour milk; in the body of a married woman, in
the frame of an unmarried damsel, and in the frame
of (images of) gods, of ascetics, and of officiating
priests.
15. ‘(I reside) in an arrow, in one who has
returned (victorious) from battle, and in one who
has fallen on the field of honour and proceeded to
a seat in heaven; in the sound of (repeating) the
Veda, in the flourish of the shell (trumpet), in the
sacrificial exclamations addressed to the gods and to
the manes, and in the sound of musical instruments.
16. ‘(I reside) in the consecration of a king, in
the marriage ceremony, in a sacrifice, in a bridegroom, in one who has washed his head, in white
flowers, in mountains, in fruits, in (islets in the
300 VISHNU, XCIX, 17.
middle of a river and other) pleasant spots, and in
large streams.
17. ‘(I reside) in lakes filled with water, in (pure)
waters, and in ground covered with fresh grass, in a
wood abounding in lotuses (and fruits), in a newborn infant, in a suckling, in one exulting in joy, in
a virtuous man, and in one wholly bent upon practising the law.
18. ‘(I reside) in a man who observes approved
usages, in one who constantly acts up to the sacred
law, in one modestly, and in one splendidly attired,
in one who keeps his organs of sense and his mind
under control, in one free from sin, in one whose
food is pure, and in one who honours his guests.
1g. ‘(I reside) in one who is satisfied with his
own wife (and does not covet other men’s wives),
in one bent upon doing his duty, in one eminently
virtuous, in one who refrains from eating too often
(i.e. three or four times a day), in one constantly
adorned with flowers, in one who associates with
such as anoint their limbs with fragrant unguents,
in one who is scented with perfumes (himself), and
in one adorned (with bracelets and ear-rings).
20. ‘(I reside) in one habitually veracious, in
one friendly towards all creatures, in a married
householder, in one forbearing, in one free from
wrath, in one skilled in his own business, and in
one skilled in other men’s business, in one who
never thinks of any but propitious things, and in
one constantly humble.
21. ‘(I reside) in women who wear proper ornaments always, who are devoted to their husbands,
whose speeches are kind, who keep up saving habits,
who have sons, who keep their household utensils in
ne - ned
C, 4. CONCLUSION. 301
good order, and who are fond of offering domestic
oblations.
22. ‘(I reside) in women who keep the house
clean (by scouring it, plastering it with cow-dung,
and the like), who keep their organs of sense under
control, who are not quarrelsome, contented, strictly
observing the law, and charitable; and I always
reside in the destroyer of Madhu.
23. ‘I do not remain separated from Purushottama! for a single moment.’
C.
1. Those among the twice-born who will act
according to (the precepts promulgated in) this excellent law-code, which has been proclaimed by the
god himself, shall obtain a most excellent abode in
heaven.
2. It purifies from sin, it is auspicious, it leads to
heaven, procures long life, knowledge (of the four
objects of human pursuit) and renown, and increases
wealth and prosperity.
3. It must be studied, it must be borne in mind,
it must be recited, it must be listened too, and it
must be constantly repeated at Sraddhas by persons
desirous of prosperity.
[4. This most sublime, mysterious collection of
doctrines has been proclaimed to thee, O goddess
of the earth. In a kindly spirit and for the best of
the world (have I promulgated) this body of eternal
23. 1See I, 51.
C. 2. See XCIX, 4, note.
4. This last clause I consider, for divers reasons, to be an addition made by a modern copyist. 1. It is not commented upon in
302 VISHNU. C, 4.
laws, which is conducive to happiness, the best
means of purification, destructive of bad dreams,
productive of a great deal of religious merit, and
the source of prosperity. }
Dr. Bihler’s copy of the Vaigayanti. 2. It takes up, without
any purpose, the speech of Vishzu, which had been concluded
in XCVII, 21. 3. Recommendations to study and recite the
laws just promulgated, like those contained in C, 1-3, form the
conclusion of several other Dharmasdstras. 4. The substantive
saubhagyam is used like an adjective. 5. The first part of the
whole passage is a detached hemistich.
GENERAL INDEX,
p. refers to the pages in the Introduction and Notes.
Adoption, Xv, 3-273 XXII, 43.
Adultery, v, 40, 41, 1923 XXXVII,
9; LIII, 2, 8.
Akshay Baz, p. 256.
Alakanandé river, p. 257 seq.
Allahabad, p. 256; Lxxxv, 28.
Ascetic (religious mendicant), p. 14;
V, 115; 132, 152; VI, 273 VII,
2; LIX, 16, 27; LX, 26; LXIII,
36; LXXXI, 183 XCIX, 14; duties
of, xcv1; female ascetics, p.
xxiv; XXXVI, 7.
Astrologers, Ill, 75; LXXXII, 7.
Atheism, p. xxx; IX, 315 Pp. 1353
XXXVII, 313 LIV, 15.
Auspicious objects, p. xxx; LXIII,
29-33.
Baramfla, p. 256 seq.
Barbarians (Mle&khas), XX, 76 ;
LXVIII, 49; LXXI, 59; LXXXIV.
Bathing, directions for, XXVIII, 5;
LXIV.
Benares, p. xxxiii; LXxxv, 28.
Betwah river, p. 259.
Atheism, p. xxx; IX, 315 Pp. 1353
XXXVII, 313 LIV, 15.
Auspicious objects, p. xxx; LXIII,
29-33.
Baramfla, p. 256 seq.
Barbarians (Mle&khas), XX, 76 ;
LXVIII, 49; LXXI, 59; LXXXIV.
Bathing, directions for, XXVIII, 5;
LXIV.
Benares, p. xxxiii; LXxxv, 28.
Betwah river, p. 259.
Body, twelve excretions of the human, XXII, 81; apertures, XXIII,
513 parts, p. xx; XCVI, 43-95.
Brahmazas, rank, duties, and livelihood of, 11; LXVII, 31; various
privileges of, 111, 26, §8, 63, 72,
73, 76, 96; V, 1-8, 943 IX, 15,
233 XXIII, 473 LXVII, 34, &c.;
objects of royal benevolence,
Ill, 79, 81-84; sanctity of, xIx,
20-23; various gifts to, XLVI,
8; XLIX, 2; L, 33; LXXXVII,
6, &c. '
Buddhists, pp. xxi, xxx, 202, 312.
Bulls, set at liberty, v, 150; LXXXVI;
bull’s hide of land, v, 181-183;
XCU, 4; bull-fights, Lxx1, 29.
Caste, the four principal castes, 1, 47,
48, 61, 633 II; III, 4; XXXII, 18;
LXxxIv, 4. Diversity of caste
affects the legislation, III, 56-63;
V, 19-26, 35-41, 98-104, &c.;
the legal rate of interest, v1, 2;
the law of evidence, VIII, 15-23;
IX, 10-153; the law of inheritance, XVIII, 1-40; the performance of funerals, xIx, 1-4;
the laws regarding impurity,
XXII, 1-4, 10-24, 63-65, 73, 84;
XXIII, 47, 48; the marriage
laws, XXIV, 1-8, 283; XXVI;
XXXII, 5; the sacraments, XXVII,
6-9, 15-263; the classification of
crimes, XXXV, I; XXXVI, I, 3,
6; XXXVII, 133 XXXVIII,1; XL,
1; the law of penance, L, 6-14;
LI, 50-583 LIV, 2-7, 305 LV, 23
LVI, 15, 16, &c.3 the acquisition of wealth, II, 10-15; LVIII,
6-8; the sipping of water, Lx,
9; the reception of guests,
LXVU, 34-41. Mixed castes,
XVI.
Cows, sanctity of, XXIII, 57-61.
Crime, cause of, XX XIII, 1, 2, 6; nine
degrees of, 3-53 XXXIV-XLII;
consequences of, XLIV, I-10;
unnatural crimes, Vv, 42, 443
XXXVIIIL, 4, 53 LIII, 3, 4, 7-
Debts, recovery of, VI, 1, 18-26, 403
liability for, 27-39; the ‘three
debts,’ XXXVII, 29.
Dekhan, pp. xxiv, xxx, 257, 258,
259.
Deposits, Vv, 169-1713 XXXVI, 3;
LU, 4.
Documents, p. xxiv; III, 823; V, 9,
10, 1873 VI, 23, 25, 263 VII.
304
VISHNU.
Dowry, of a wife, XVII, 18; p. 1733
LVIII, 9.
Dvaraka, p. 258.
Earth, goddess of the, pp. x, xxviii;
visits Kasyapa, I, 19-21, 30-32;
described, 22-29; visits and
questions Vishzu, 33-46, 48-62;
is addressed by him, 47, 63-65 ;
V, 1933 XIX, 243 XXII, 93;
XXIII, 46; XLVII, 10; XCVI, 97,
98; converted into an attendant of Vishnu, XCVIII, 1-5;
praises him, 6-101; addresses
Lakshmi, XCVIII, 102-XCIX, 6.
Eating, rules relating to, LXVII, 37-
433 LXVII.
Evidence, threefold, VI, 23.
Excrements, voiding of, Lx.
Father, v, 120; VI, 33, 353 XV, 43-
473 XVI, 1, 165 XVII, 1-3, 6, 18,
20, 235 XVIII, 435; XIX, 3, 45
XXI, 125 XXII, 33, 34,86; XXIV,
38; XXX, 44,453; XXXI, 2-10;
XXXVI, 6; XLVIII, 203 p. 2325
LXXIII, 14, 173 Pp. 238; LXXV;
LXXXII, 28, 29.
Food, forbidden, LI.
Gambling, Vv, 134, 135; VIII, 2;
LVIII, 113 LXXI, 45; LXXVIII,
41.
Ganges, p. XXX; XIX, II, 12; XX,
23; XXIII, 613 LXIV, 17; p. 248;
LXXXV, 10; pp. 257, 258.
2325
LXXIII, 14, 173 Pp. 238; LXXV;
LXXXII, 28, 29.
Food, forbidden, LI.
Gambling, Vv, 134, 135; VIII, 2;
LVIII, 113 LXXI, 45; LXXVIII,
41.
Ganges, p. XXX; XIX, II, 12; XX,
23; XXIII, 613 LXIV, 17; p. 248;
LXXXV, 10; pp. 257, 258.
GayA, pp. 256, 257, 259 ; LXXXxvV, 67.
Gifts, from kings to Brahmazas, 111,
81-84; to a woman from her
male relatives, XVII, 18 ; illicit,
XXXVII, 125 LVII, 2-8, 14, 153
householder to bestow, LIx,
14-18, 26-28; LXVII, 26-46;
various gifts and corresponding
rewards, LXXXVII, LXXXVIII,
XC-XCII; persons unworthy to
receive, XCIII, 7-10.
Godavari river, p. 2573; LXXXV, 42.
Grants, royal, p. xxi; III, 82, 83.
Guests, reception of, LXvII, 27-46.
Gugarat, p. xxvii.
Gunti river, LXXXvV, 43.
Haridvar, LXxxv, 28.
Hells, twenty-one, XLII, 1-22; torments inflicted in, 23-45.
Hermit, p.14 5 V, 1323 XVII, 15,163
LI, 66; LIX, 27; p.1943 LX,
26; duties of, xcIv, xcv.
Himilayas, 1, 35; X11, 3; pp. 255,
257 (bis), 258; LXXXV, 65.
Homicide and murder, v, 4, t1,
189-191; XXXV, I; XXXVI, 1,
23 XXXVII, 13; L, 6-153 LIV,
323 LV, 2.
Householder, p. 143 VI, 383 LI, 66;
LIX, 1,19, 27-30; LX, 26; LXI, 13
Pp. 224, 228; XCIV, 13 XCIX, 20.
Idols, v, 1743 IX, 333 XIV, 23; XXII,
533 XXIII, 343 LXIII, 273 LXv,
I; LXXI, 60; LXXXII, 8; XC,
20-223 XCIX, 14.
Inauspicious objects, p. xxx; LXIII,
34-38.
Incest, V, 7; XXXIV, 13 XXXV, 1;
XXXVI, 4-73 LI, I.
Indus river, LXXXV, 50.
Inheritance, sons legitimate and
adopted, xv, 1-29; exclusion
from participation, 30-39; duties incumbent upon the heirs,
39-47; partition of property,
XVII, 1-3, 233 XVIII, 1-413 collateral succession, XVII, 4-173
succession to females, 18-21;
indivisible property, 22 ; XVIII,
42-44.
Initiation, XXVII, 15-28; Liv, 26,
Interest, rate of, VI, 2-5, 7, 10-17;
on amicable leans, 40; lending
money at, II, 13; XL, 1.
Judges, 111, 73, 74; V, 180, 195 3; VII,
35 IX, 335 XI, 10.
Jupiter, planet, xL1x, 9.
Kasmir, pp. xv, 257, 258.
Kattivar, pp. xv, 258.
Kings, principal duties of, 11, 1-3,
44; their capital, officers, and
income, 4-32, 70-75; conduct
in peace and war, 33-69, 85-97 ;
liberality enjoined in, 76-84;
documents attested by, 82; vII,
2, 33 may not give evidence,
vill, 2; inherit unclaimed property, XVII, 13; are officially
pure, XXII, 48, 52.
Krishna (Kistna) river, p. 259 (bis).
Kshatriyas, rank, duties, and livelihood of, 11.
GENERAL INDEX.
305
Lakshmi, the consort of Vishnu, 1,
433 P- 293; praise of, xcIx,
1-6; her omnipresence, 7-23.
Law, titles of, p. xxii; four feet of,
LXXXVI, 15.
Manes, oblations to the, see Sraddhas,
Marriage, necessity of, xv, 313
XXIV, 38-41; plurality of wives,
XV, 413 XVII, 1-40; XXIV,
1-43 XXVI, 1-3; intermarriage,
p. xxi; XVI, 2-173 XVIII, I-
40; XXIV, 1-8; intermarriage
forbidden, xxv1, 4-7; ineligible
wives, XXIV, 9-16; eight forms
of, 17-373 XVII, 19, 203 Ceremony of, XXII, 32, 533 XXIV,
5-8; XXVII, 143 XXXVII, 18;
LIV, 16; XCIXx, 163 connubial
intercourse, LXIX.
Mind, xx, 92; LXXII, 1, 2, 6, 7;
XCVI, 96.
xxi; XVI, 2-173 XVIII, I-
40; XXIV, 1-8; intermarriage
forbidden, xxv1, 4-7; ineligible
wives, XXIV, 9-16; eight forms
of, 17-373 XVII, 19, 203 Ceremony of, XXII, 32, 533 XXIV,
5-8; XXVII, 143 XXXVII, 18;
LIV, 16; XCIXx, 163 connubial
intercourse, LXIX.
Mind, xx, 92; LXXII, 1, 2, 6, 7;
XCVI, 96.
Mother, vi, 31, 323 XVI, 23 XV, 73
XVIII, 345 XXIV, 38; XXXI, 2-103
XXXIV, 13 XXXVI, 63 XLVIII,
20; LXXIV, 13 LXXXII, 29.
Nilgiri hills, Lxxxv, 13.
Oceans, I, 1§; LXXXVII, 9.
Ordeals, p. xxiv; VI, 23; general
rules, 1x; ordeal by balance, x ;
ordeal by fire, x1; ordeal by
water, X11; ordeal by poison,
XIII; ordeal by sacred libation,
XIV.
Orders, the four, 1, 47, 633 I, 3;
LIX, 27-29; LX, 26; p. 232.
Outcasts, VIII, 2; XV, 32, 353 XVII,
223; XXII, 56, 573; XXX, 143
XXXV, 3-53 p. 136 (bis); XLVI,
253 LI,I1; LIV, 25; LVII, 3, 4,
14; LXXXI, 17; LXXXH, 15, 23.
Pafig4b, pp. xv, 259.
Penances, for perjury, VIII, 16, 17 ;
LIV, 9; for impurity, xx, 9-18,
58-80; for students, xxVIII, 48-
533 XXXII, 9; LI, 43-45; for
the nine principal degrees of
crime, XXXIV-XLII; various
forms of, XLVI-XLVIII; L, 1-5,
15-24, &c.; for homicide and
murder, L, 6-143 LV, 2, 33 for
taking life and cutting plants,
{7]
L, 25-50; for tasting forbidden food, Li, 1-58; for theft,
LI, 1-14; for illicit intercourse,
Lu; for various offences, Liv;
for secret sins, LV.
Phalgu river, LXXXV, 22.
Physicians, v, 175-177; LI,
LXXI, 66; LXXXII, 9.
Pledges, v, 181-1843 VI, 2, 5-8.
Pokur (Pushkara), p. 205; LXXXV,
1-35 p. 258.
Possession, V, 184-187.
Priests, 111, 70; XXIV, 203 XXIX, 3y
43 LXXXVI, 17; XCVI, 1; XCIX,
14. .
Property, of minors, &c., III, 65;
separate property of a woman,
XVII, 18; three kinds of, Lv1Il.
Punishment, theory of, I11, 90-96;
V, 193-1963 fines, IV, 143 for
capital crimes, v, 1-18; for
abuse and assault, 19-39, 60-763
for illicit intercourse, 40-47;
for theft, &c., 48-59, 77-90; for
various offences, 91-182; for
unjustly accusing a creditor, VI,
18.
Purification, of men and animals,
XX; of things, XXIII.
103
Qualities (in philosophy), XCVI, 53;
p- 287; XCVII, 2, 16,17.
Sacraments, I, 3; p. 106; XXVII,
I-17, 26,
Sacrifices, regular, LIX, 1-13; five
principal, 20-26; XCIV, 5.
Sacrificial fees, 1, 8; 11,11; XXII, 4,
16; L, 313 LXXIII, 26; LXXIV, I;
LXXXVI, 173 XC, 43 XCVI, I.
Sales, laws of, v, 124-130, 164-166,
174; XXXVII, 14; LI, 12; LIV,
17-22; LVIII, 10.
Satara, p. 259.
Sattee, p. xxix seq.; XX, 39; XXV,
14.
Self-defence, v, 188-190.
Shambar, p. 101; LXXXV, 21.
Sipping water, LXII.
Sleep, rules relating to, Lxx.
Sone river, LXXXV, 33.
Sons, legal position of, v, 120; V1,
32, 35, 365 XV, 28-43; XVI, 16;
XVII, 1-3, 233 XVIII, 1-403
twelve kinds of, XV, 1-273
merit of having, 44-47.
x
306
VISHNU.
Student, p. 143 V, 132; XVII, 12,
16; XXII, 44, 85-875 LI, 43-
453 LIX, 273; LX, 263 XCVI, 353;
duties of, XXVIII, XXXI, XXXII;
perpetual, XXv, 17; XXVIII, 46;
study of the Veda, xxx.
Suicides, XXII, 47, 56, 58-60.
Sureties, V, 1213 VI, 41-43.
x
306
VISHNU.
Student, p. 143 V, 132; XVII, 12,
16; XXII, 44, 85-875 LI, 43-
453 LIX, 273; LX, 263 XCVI, 353;
duties of, XXVIII, XXXI, XXXII;
perpetual, XXv, 17; XXVIII, 46;
study of the Veda, xxx.
Suicides, XXII, 47, 56, 58-60.
Sureties, V, 1213 VI, 41-43.
Surju river, LXXXV, 32.
Sraddhas, Sapindikarama, xX, 333
XXII, 12-23; Ekoddishta, xx,
1-11; Nandimukha, p. 92; Navasraddha, XLVUI, 213; regular
Sraddhas (Parvana, &c.), LXXI0,
Lxxv1; Anvashtaka, LxxIVv;
special, LXXxvII; heavenly rewards for, LXXVIII; general
rules, LXXIX-LXXXI}; unfit and
fit guests and places, LXXxXI-
LXXXV.
Sadras, rank, duties, and livelihood
of, 11; their degraded position,
XVIII, 53 XIX, I-43 XXVI, 4-7;
XXVIII, 93 XXVIII, 40, &c.
Taxes, 11,123 II, 16, 22-30.
Teeth, cleaning the, Lx1.
Theft, 111, 66, 67; V, 6, 77-90, 136;
XXXV, I; XXXVI, 33 XLIV, 12-
435 XLV, 5, 9-14, 25; XLVIII,
223; LIL; LV, 53 LVIII, 11.
Tolls, 111, 16, 313 V, 131-133.
Travelling, rules relating to, LXI1I,
2-51; LXXI, 69.
Treasure-trove, III, 56-64.
Trimbak, p. 257 (bis).
Tungabhadr§, p. 259.
Vaisyas, rank, duties, and livelihood
of, 1.
Vindhyas, pp. xxvii, 256, 258.
Week, pp. xxix, xxxii; LX XVIII, 1-7.
Widow, ‘appointment’ of, pp. xxiv,
3123 XV, 3; her right of inheritance, XVII, 4; self-immolation
of, see Sattee.
Witnesses, V, 1203 VI, 243 VII, 2-4,
13; incompetent, VIII, 2-6; competent,7-9; p. 312; examination
of, 10-39; perjury conditionally sanctioned, 15; false, v,
179; VII, 8; VIII, 37, 40; X,
9; XXXVI, 2; LIV, 9.
Women, legal position of, v1, 15,
30-32, 375 VII, 103 VIII, 2; IX,
23; XV, 2-253 XVI, I, 2; XVII,
4, 5) 7, 18, 22; XVIII, 34, 355
XXII, 19, 323 XXIV, 38-41;
XXVI; duties of, xxv; XCIX,
21, 22.
Yamuna (Jumna), LXxxvV, 35.
SANSKRIT INDEX.
p- refers to the pages in the Introduction and Notes.
Abhinimrukta, p. xxvii.
Abrahmaaza, p. 274.
Adharma, LXVII, 10.
Adityadarsana, XXVIJ, 10.
Adityas, XIV, 23 LXII, 12.
Aghamarshaza, 1. hymn of, xxII,
103 LV, 73 LVI, 3, &c.; 2. penance, XLVI, 2-9.
Agni, p. 4; XXI,7; LXVII, 3; LXXIII,
12,153 p. 2343 LXXXIX, 1, 2;
XC, 33 XCII, 13.
Agnihotra, LIX, 2;
LXVIII, 6.
Agnihotrin, LXVIII, 6; LXXXVI, 6.
Agrayana, L1x, 6.
Ahina sacrifice, p. 137; LIV, 25.
Ak4sa, LXVII, 20.
Aksha, IV, 8, 9.
Akshayyodaka, p. 84.
Akshikfite, p. 286.
AAarya, XXIX, 1.
Askbadaka, p. 261.
Akyuta (‘eternal’), 1, 60; LXvVII,
23; XCVIII, 81.
Amedhya, p. 102.
Amrita, I, 34, 54.
Amsupatia, p. 100.
Anhgula, p. 56.
Aniruddha, Lxvil, 2.
Annaprasana, XXVII, 11.
Antya, p. 29.
Anumati, LXVII, 3.
Anvashtakas, LXXIII, 9; LXXIV, 13
LXXVI, 1.
Apararka, p. xxxii.
Apastamba, pp- ix, xiii, xvi, xx, xxii,
xxiii, xxxi, xxxii, xxxvi.
Arbuda, p. 284.
Ardra, p. 177.
Arsha, 1. p. 106 seq.; 2. marriage,
XXIV, 18, 21, 31, 35.
Aryavarta, p. XXX; LXXXV, 4.
LXVII, 443
Ashtakas, LXXIII, 8;
LXXVI, 1.
Asuras, I, 16, 60; LXXIII, 113 p. 250;
XCVIII, 80; Asura marriage,
XXIV, 18, 24.
Asvins, LXV, 23 XC, 24.
Atharvasiras, Lv1, 22.
Arbuda, p. 284.
Ardra, p. 177.
Arsha, 1. p. 106 seq.; 2. marriage,
XXIV, 18, 21, 31, 35.
Aryavarta, p. XXX; LXXXV, 4.
LXVII, 443
Ashtakas, LXXIII, 8;
LXXVI, 1.
Asuras, I, 16, 60; LXXIII, 113 p. 250;
XCVIII, 80; Asura marriage,
XXIV, 18, 24.
Asvins, LXV, 23 XC, 24.
Atharvasiras, Lv1, 22.
Atharva-veda, pp. xi, xxxi; Vv, 191;
XXX, 37.
Atiguru, xxxI, 1.
Atikrikksra penance, LIV, 30.
Atipatakani, Pp. XXX.
Atisantapana penance, XLVI, 21.
Atithi, etymology of, LXVII, 34.
Atreyi, Atrigotra, p. 133 seq.
Avakirnin, XXVIII, 52.
Avyakta, pp. 286, 289.
Ayogava caste, XVI, 4, 8.
LXXIV, 1;
Balatapa, p. 227.
Bali-offerings, XLIx, 3;
LXVH, 4-22.
Bandhu, XVII, 10.
Baudhayana, pp. ix, xiii, xvii, xix,
Xx, xxii, xxiii.
Bhagavad-gita, pp. xxviii, xxix, 79,
82, 132, 231, 279.
Bhagavat (‘venerable’), 1, 18, 61;
XLIX, 1; LXV, 13 p. 2083 XC, 3;
XCVII, 103 XCVIII, 2, 3.
Bhagavata-puraaa, p. xxviii.
Bhagavatas, p. xxviii.
Bharundas, LVI, 13.
Brahman, I, 1, §0; XX, 13-16, 23;
XXIV, 333 XXVIII, 473 XXX, 313
XXXI, 7, 10; XLVII, 10; XLIX,8;
LI, 613 LV, 10, 17,183 LX, 13
LXII, 2, 6; LXVII, 19; p. 256;
XC, 73 p. 2893 XCVIII, 29,
373 Ppp. 292, 296; Brahma marriage, XVII, 19; XXIV, 18, 19,
29, 33-
X 2
LIX, 24;
308
VISHNU.
Brahmanapriya, p. 293.
Brihaspati, xc, 3.
Dadhikravan, LXV, 12.
Daityas, 1, 49; XX, 25; Pp. 295.
Daiva marriage, XXIV, 18, 20, 30,
34.
Daksha, XLVIII, 8.
Darsapfirzamasa sacrifices, LIX, 4.
Dattaka, xv, 18.
Devakhiata, p. 205.
Devapala, pp. xii, xiii, 83, 117, 212,
213, 215, 233, 234, 261.
Dhanvantari, LXVH, 3.
Dharazaa, IV, 12.
Dhara, p. 281.
Dharma, X,10; LXVII, 10; XC, 10, 28.
Dharma-siitra, pp. ix, xii-xiv, xvi-xx,
XXV, XXiX, XXxii.
Dharmasastra (‘Institutes of the
Sacred Law’), p. xxxii; III, 70;
VUI, 8; XXX, 383 LXXIII, 16;
LXXXIU, 8.
Dhara, etymology of, x, ro.
Dinara, p. xxv.
Dronaa, p. ror.
Drupada-savitrt, LXIv, 21.
Durga-savitri, LVI, 9.
Dvipas, the seven, I, 15, 16.
Gandharvas, I, 17; XXIV, 37; LI,
63; XCI, 12; Gandharva marriage, XXIV, 18, 23, 28, 37.
Ganesa, pp. xix, xxi,
Garbha, p. 113.
Garuda-purama, pp. xxix, 141, 143,
281.
Gathas, p. xvii.
Gautama, pp. x, Xvi, Xx, XXXxvi.
Gayatri (Savitrt), p. xi; XXII, 10,
&c.; sanctity of, XXVIII, 38;
LIV, 263 LV, 11-213; LXIV, 39.
Goroéani, p. 105.
Gosfikta, LVI, 18.
Gotra, p. 106 seq.
Govinda, p. 9.
Govrata penance, L, 16-24.
Guru, p. 13.
Gagannatha, 1. epithet of Vishzu, 1,
58; 2. jurist, pp. 62, 64.
Ganardana, I, 19, 31.
Gatakarman, XXVIII, 4.
Haradatta, pp. xxxiii, 16, 117, 145,
167, 250.
Hari, I, 36.
Hasta, p. 56.
Hiranyakesin, pp. ix, xiii, xvii.
Indra (Sakra, Vasava), v, 196; XxX,
23-25; XXX, 6; LXVII, 3, 15;
Pp. 2423 XC, 33 XCIX, 9.
Ishtakas, LXV, 7.
Ishti Vaisvanart, Lx, ro.
svara, p. 199.
Itihasa (‘ Epics’), p. xxxii; 111, 70;
XXX, 38; LXXIII, 16; LXXXII,
7.
Kaitasa, I, 54.
Kaiyata, p. xiv.
K4la, xx, 21-28.
Kalapaka, Kalapas, pp. xiv, xxvi.
Kalpa, 1, 2; XX, 12, 17,24; XLII, 23.
Kamadeva, p. 292.
Kapila, xCvIII, 85.
Ishti Vaisvanart, Lx, ro.
svara, p. 199.
Itihasa (‘ Epics’), p. xxxii; 111, 70;
XXX, 38; LXXIII, 16; LXXXII,
7.
Kaitasa, I, 54.
Kaiyata, p. xiv.
K4la, xx, 21-28.
Kalapaka, Kalapas, pp. xiv, xxvi.
Kalpa, 1, 2; XX, 12, 17,24; XLII, 23.
Kamadeva, p. 292.
Kapila, xCvIII, 85.
Karsha, KAarshapaaa, IV, 13.
KAshayin, pp. xxx, 202.
Kasyapa, I, 20, 21, 30-333; XX, 26;
p. 292.
Katha, Kathas, pp. ix, xiv-xvi, xxvxxvii.
Kaaio, p. Xv. .
Kazhaka, pp. xi, xii, xiv-xvi, xxvxxvii, xxxv, 85, 186, 208-210,
213, 233, 236, 261, 262.
Kathaka Grihya-sfitra, pp. xii-xvi,
xxvi, xxxi-xxxiii, 83, 86, 117,
212, 233, 238, 261, 262.
Kar4aka Srauta-sitra, pp. xiii, xiv,
XXvi.
Kayasthas (‘scribes’), pp. xxiv, xxx ;
VII, 3.
Kesava, I, 39; XLIX, 8.
Kesavanayaka (king), p. xxxiii.
Khandaparasu, p. 295.
Krikkbra penance, LI, 5; LIV, 25 seq.
Krikkbratikrikkbra penance, XLV1I,1 3.
Krishna, p. 9; LXXXV, 59; XCVIII,
96.
Krishzala, Iv, 6, 7.
Kshiroda (milk-ocean), 1, 32-39.
Kullika, pp. xxxv, 17, 27, 51, 52,
70, 74 (passim), 75, 96, 100,
104, 118, 139, 147, 160, 166,
170, 172, 179, 184, 216, 227,
241, 246, 250, 274, 280.
Kumbha, p. 26.
Kundasin, p. 148.
K ishmandk, p. xi; VI, 163; LVI,
73 LXXXVI, 12.
SANSKRIT INDEX.
309
Kandala (Kandala) caste, origin and
position of, XVI, 6, 11, 14.
Kandra, xcil, 12.
Kandrayaza penance, various forms
of, XLVII.
Karakas, pp. xv, xvi, xxvi.
Karaka-sakha, See Karsaka.
KaranavyGha, pp. xiv, xxv.
Karayaniyas, p.xv. See also Karhas,
Kathaka, Kathaka Grihya-sfitra.
Katuryuga, XX, 10-13; XLIII, 26.
Lakshmipati, p. 293.
Madhava, p. 70.
Madhu, slayer of (Vishzu), 1, 40,
43 XCIX, 22.
Madhvi, Midhoka, Madhvika wines,
XXII, 82, 83.
Madhyama, p. 17.
Madyanugata, p. 139.
MaAgadha caste, XVI, 5, 10.
Mahabharata, pp. xxviii, xxix, 9, 51,
81 (bis), 82, 131, 132, 215, 279,
295.
Mahabhashya. See Patafigali.
Mahapragapati, Pp. 292.
Maharagas, XCVIII, 40, 41.
Maharaava, Pp. xxvii.
Mahasantapana penance, XLVI, 20.
Mah§ivrata, 1. penance, L, 1-5; 2. Saman, LVI, 24.
Mahidhara, p. 209.
Maireya, XXII, 83.
Maitrayamiyas, pp. xvi, xxvi, xxvii.
Malina, pp. xxx, 202.
Mamsa, etymology of, 11, 78.
Manava Grihya-siitra, Pp. XXVi, 213.
Manavas, pp. xxv-xxvii.
MAnava Srauta-sfitra, p. xxvi.
Manogifia, p. 260,
Mantra, 1. epithet of Vishzu, 1, 53;
2. Mantras in the Vishzu-sfitra,
pp. x-xii; 3. purificatory, Lvl.
Manu, 1. code of, pp. ix, xxii-xxvii,
xxxi; 2. Manus, xx, 24.
Manvantara, XX, It 3 XLIII, 24.
Maruts, LXVII, 13.
M§Asha, Iv, 7, 8.
M§Ashaka, Iv, 9, 17,12.
Medhatithi, pp. 139, 178.
Mitakshara. See Vighanesvara.
Mitra, LXvII, 3.
Mitramisra, p. xxxiii.
Mrityu, LXVII, 10.
Miilakrizksra penance, XLVI, 15.
Nagavana, p. 15.
Nagna, p. 204.
Nakshatras, twenty-eight, LXXVIII,
8-35.
Namadheya, XXVII, 5.
Nazaka, p. xxi.
Nandapandita, pp. xxxii-xxxvi.
Narada-smriti, pp. xvi, xxii, xxv.
Narayana, I, 50; pp. 280, 281;
XCVIII, 98. ‘
NAstikavritti, p. 177.
Nirukta. See Yaska,
Nishada caste, LI, 14.
Nagavana, p. 15.
Nagna, p. 204.
Nakshatras, twenty-eight, LXXVIII,
8-35.
Namadheya, XXVII, 5.
Nazaka, p. xxi.
Nandapandita, pp. xxxii-xxxvi.
Narada-smriti, pp. xvi, xxii, xxv.
Narayana, I, 50; pp. 280, 281;
XCVIII, 98. ‘
NAstikavritti, p. 177.
Nirukta. See Yaska,
Nishada caste, LI, 14.
Nishekakarman, XXVUJ, 1.
Nishka, Iv, 10.
Niyoga, p. xxiv; XV, 3.
Om, XXX, 333 LV, 9-21; XCVIII, 6,
Pakayagfias, LV, 20; LIX, I.
Pana, IV, 14.
Pafigagavya, p. 89.
Pafidaka, LXXIII, 5-9; LXXIV, 1.
Pafiéalas, p. xv seq.
Pardka penance, XLVI, 18.
Parapfirva, p. 91.
Parnakrikkbra penance, XLVI, 23.
Parsvika, p. 190.
Pasubandha, LIX, 5.
Pasupatas, pp. xxx, 202.
Pataka, p. 200.
Patala, 1, 15.
Patafigali, 1. grammarian, p. xiv;
2. philosopher, p. 281.
Pattra, p. 74.
Pavamanis, LVI, 8.
Pisdkas, 1,17; LI, 73; Pp. 250; Paisaka marriage, XXIV, 18, 26,
Pitritarpama, LIX, 23.
Pradyumna, LXVH, 2.
Pragapati (‘the lord of creatures ),
LV, 183 LVII, 11; LXII, 1, 6;
LXV, 3; XCVI, 1, &c.; Pragapatya marriage, XXIV, 18, 22,
32, 36; Pragdpatya penance,
XLVI, 10.
Prakirnaka, p. xxx.
Prafara, p. 75. ~
Pranayama, Lv, 9.
Prastha, xc, 1.
Pratisikhyas, p. 254.
Pravragita, p. Xxx.
Pravragita, p. xxx.
Pukkasa caste, XVI, 5, 9.
Pumsavana, XXVII, 2.
Punarbhéi, xv, 8, 9.
310
VISHNU.
Purana (‘Legends’), p. xxxii; xxx,
385 LXXII, 16; LXXXIII, 7.
Purusha, xX, 16, 19; LXIV, 28;
LXVII, 23 pp. 287-289; XCVII,
1, 7-9, 15, 16; p. 294; XCVIII,
83, 84.
Purushasikta, pp. xi, 156; Lv, 6;
LVI, 263; LXIV, 23, 28, &c.
Purushavrata, LVI, 15.
Purushottama, I, 51, 58; XCIX, 23.
Piishan, LXXXVI, 9.
Pustaka, p. xxii seq.;
XXIII, 56.
Putra, etymology of, xv, 44.
XVII, 443
Rahasya, p. 11.
Rakshasas, 1,17; p. 2503 XCIII, 12;
Rakshasa marriage, XXIV, 18,
25.
Ramiayaza, pp. xiv, 51, 79.
Rasatala, I, 12, 453 Pp. 3-
Raurava, p. 140.
Revati, xc, 26.
Rig-veda, xxx, 26, 34.
Rishis, the seven, I, 16; XX, 263
XXIV, 93 XXXVII, 29; XLVII,
10; XLVIII, 6, 173 LIX, 29;
LXXI, 83; p. 259. Cf. Arsha.
Ritvig, XX1X, 3.
Rudra, XLV, 10; LX XIII, 12; p. 256.
Sahasa, p. 48.
Sakulya, XVII, 11.
Samanarshapravara, p. 107.
Saima-veda, p. x; I, 4,63 XXX, 26,
36,
Samyava, LI, 37.
Sandhini, p. 167.
Sankarshaza, LXVII, 2.
Sankhya, pp. xxiv, xxviii, 286 seq. ;
XCVIII, 86.
Santapana penance, XLVI, 19.
Sapinda, p. 68; XXII, 5.
Sapindikarana, XX, 33, 343 XXI,
12-23.
Satya, LXVII, 2.
Savitri. See Gayatri.
Sayana, pp. 209, 220.
Shattiladina, p. 268 seq.
Stmantonnayana, XXVII, 3.
Snataka, pp. 120, 203; duties of a,
LXXI.
Soma, 1. god, XXI, 6; LXVII, 3, 183
Pp. 2343 LXXXVI, 16; 2. Somasacrifice, 1, 8; XXIII, 8; LI, 9,
253; LIV, 253 LIx, 8, 9, &c.;
3. Soma juice or plant, I, 6;
LIV, 17; p. 178 seq.
Sthanaka, p. 284.
Stridhana, xvil, 18.
Supragapati, p. 292.
Suras, I, 16, 60.
Sfirya, XCII, 11.
Sfita caste, XVI, 6, 13.
Suvarna, IV, 9, 10.
Svaminarayazis, p. 202.
Svayambhfi (‘the self-existent’),
XV, 443 LI, 61.
Svayamthitalabdha, p. 74.
Svayamvara, p. 110.
Sakti, p. 298.
178 seq.
Sthanaka, p. 284.
Stridhana, xvil, 18.
Supragapati, p. 292.
Suras, I, 16, 60.
Sfirya, XCII, 11.
Sfita caste, XVI, 6, 13.
Suvarna, IV, 9, 10.
Svaminarayazis, p. 202.
Svayambhfi (‘the self-existent’),
XV, 443 LI, 61.
Svayamthitalabdha, p. 74.
Svayamvara, p. 110.
Sakti, p. 298.
Sankara, pp. 9, 292, 293, 295 (bis).
Sesha, I, 39-41.
Silaphalaka, p. 118.
Siras, LV, 9.
Sitakrikkbra penance, XLVI, 12.
Siva, p. Xxx; XXXI,75 pp. 258, 295.
Sri, Xcrx, 1, 4, 8; Sri Hiranyakesi,
LXVII, 9.
Sriphalakrik&fra penance, XLVI, 16.
Sulka, xv, 18.
Svapaéa caste, p. 29; LXVII, 26.
Svetadvipa, XLIX, 4.
Taksha, Lxvi, 5.
Taptakrikkhra penance, XLVI, 11.
Tirtha, 1. place of pilgrimage, 1,
16; V, 1323 XXII, 463; XXXV,
6; XXXVI, 8; LXXXIII, 9;
LXXXv; 2. parts of the hand
called Tirtha, Lx, 1-4, 6;
LXIV, 30, 31.
Trasarenu, Iv, 1.
Treta fires, XxxI, 7, 83 p. 1913
Tretaé Yuga, see Yuga.
Trimfirti, p. xxii.
Trinakiketa, LXXxXIII, 2.
Trisuparza, LVI, 233 LXXXIII, 16.
Tulapurusha penance, XLVI, 22.
Tushita, xCVIII, 47.
Udakakrikkhra penance, XLVI, 14.
Upadhyaya, xxix, 2.
Upakarman, XXX, 1-3, 243 p. 312.
Upanishads, I, 9.
Upataksha, LXVII, 5.
Uragas, I, 17.
Ushzisha, p. 205.
Utsarga, XXX, I-3, 253 Pp. 312.
Vaidehaka caste, XVI, 6, 12.
SANSKRIT INDEX.
311
Vaigayantt, p. xxxii.
Vaikuntha, XCVIII, 59.
Vaisravana, LXVII, 14.
Vaisvadeva sacrifice, rules relating
to the, LIX, 13, 22; LXVII.
Vaitarazi river, p. 141.
Vakaspati (‘the lord of holy speech’),
I, 58; XCVIII, 18.
Valguda, XLIV, 30.
Varadaraga, p. 70.
Varahamihira, pp. xxiii, xxxii.
Vardhrinasa, p. 249.
Varuna, LXVII, 3, 11, 173 XCI, 2.
Vasishtéa, pp. xvi-xx, xxii, xxiii, xxxi.
Vastoshpati, LXVII, 3, 11.
Vasu, LXXIII, 12; p. 235.
Vasudeva, 1, 603; XLIX, 13 LXV, 13
p. 208; LXVII, 2; XC, 3,17, 19-
213 XCVII, 10; XCVII, 8.
Vasusheaa, I, 59.
Veda, or Vedas collectively, 1, 16;
Ill, 703 XXII, go, &c.; three
Vedas, p. xxxi; VIII, 8; XXXI,
73 Lv, 10, &c.; four Vedas, 1,
35 XXX, 34-37.
Vedahgas, p. xxxii; I, 16, 53; XXVIII,
35 3 XXIX, 13 XXX, 3} LXXXIII,
6.
Vigfianesvara, pp. xxxii, 62, 70, 74,
100, 182, 229, 241, 246, 250.
Visvedevas, LXVII, 3; LXXIII, 27;
offerings to the, see Vaisvadeva.
Vratas of a student, p. 121.
Vratin, p. 92.
Vratya, XXVII, 27.
Vyahritis, Lv, 9-21; Vy&ahriti Samans, LVI, 12.
Vyakarana (‘Grammar’), pp. xxxi,
43 LXXXUI, 7.
Vyatipata, LXXVII, 4.
Yagfiavalkya, pp. x, xvi, xx-xxii,
XXV, XXX, xxxii (bis).
Yagur-veda, pp. x, xii-xvi, xxv, xxvi;
XXX, 26, 35. -
Yakshas, I, 17.
Yama, XX, 39; XLII, 32, 33, 373
LXIV, 42; LXVII, 16; Yama
Ahgiras, XXI, 8; p. 234.
Y4ska, pp. xiv, xvii, xxiii seq.
Yatra kvadanotpddita, p. 63 seq.
YAtudhanas, LXXIII, 113 LXXXI, 4.
Yoga, pp. xx, xxiv, xxviii; XCVII, 6.
Yoga-sastra, pp. xx, 281.
Yuga, XX, 6-125 XCI, 3.
Yugadya, p. 266.
ADDITIONS AND CORRECTIONS.
234.
Y4ska, pp. xiv, xvii, xxiii seq.
Yatra kvadanotpddita, p. 63 seq.
YAtudhanas, LXXIII, 113 LXXXI, 4.
Yoga, pp. xx, xxiv, xxviii; XCVII, 6.
Yoga-sastra, pp. xx, 281.
Yuga, XX, 6-125 XCI, 3.
Yugadya, p. 266.
ADDITIONS AND CORRECTIONS.
1,17 (p. 4) read Rakshasas — 1, 22 (p. §) for bow read shaft — v, 48
(p. 29) and V, 77 (p. 31) for or one read and one — VIII, 9 (p. 49) before
one add and approved by both (parties) — xiv, 4 (p. 61) close before an
— XVIN, 19, 22 (p. 72) for Sfidra read Vaisya — xvill, 38 (p. 73) for
two parts read eight parts — XX1, 1 (p. 83) read clothes, ornaments, and
— XXI, 5 (p. 84) for added fuel to read strewed grass round — XXII, 68
(p- 94) for head read beard — XXIII, 22 (p. 100) for sesamum read
mustard — XXIII, 36 (p. 101) read grain exceeding — XXIII, 38 (p. 102)
read cow, trodden or sneezed — xXxIVv, 7 (p. 106) for whip read goad
— XXX, 3 (p.123) invert the position of Upakarman and Utsarga —
XLIX, 8 (p. 156) ditto of full and new — LI, 57, 58 (p. 169) for left read
given.
Notes: page 12, after —4-9 add (14) and after -16, 17. add M. X, 63;
Y. 1,122 — p. 14, note 1, before —79, 80. add 77, 78. Y. I, 308, 313.—78.
M. vil, 79. — p. 25, note 1, read 140-146 ... XLV, L. Add at the end
of this note -196. M. VIII, 386 — p. 30 add 52. I have translated the
reading pajikasatam, which however is hardly so appropriate as the
reading paf#asatam, ‘fifty’ karshapazas. See M. VIII, 2, 97 — p. 32
add 88. It is perhaps more advisable to translate ‘(shall pay) ... (asa
fine),’ than to supply the above parentheses. The reading of Nand.’s
gloss is doubtful — p. 42,1. 7 from below, after 45 add ; Colebrooke, Dig.
I,5,CLXXXV.—37.Y.11, 48. — p. 54 add 20, 22. The translation of sirsha
by ‘fine’ rests upon Nand.’s comment — p. 62 add Gautama (XVIII, 6)
speaks of the appointment of ‘one who belongs to the same caste’
(Biihler) ; but the term yonimatra is ambiguous, and may be referred
to ‘relatives on the mother’s side’ as well. — p. 123, note 1, read 34-38
and 43-47 —Pp.131,17, read The next proverb (18)—p. 132, 3, read XX XIII
— p. 138, 35, read XLVII and XLVI, 18. — p. 162 add 5. Thus Nand.
Taken as part of a Dvandva compound, vratani would mean ‘and the
Vratas,’ See M. xI, 152 — p. 185, 3 and p. 186, 26 read X, 190 and
X, 90. — p. 190 read LIX, 1. M. U1, 67 — p. 198, 5 add ‘ ekakara, “one
who has one hand only” (Nand.), may also mean “ with one hand.” ’ See
Apast. 1, 1, 4, 21; Gaut. 1x, 11. —p. 202, 36.1 Professor Max Miiller
points out to me, that the Buddhist Bhikshus do ‘wear the marks of
an order to which they do not belong ’-na vidhivat pravraganti. Viewed
in this light, Nand.’s interpretation tends to confirm my own. Cf.
Apast. 1, 6, 18, 31.
[7]
TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS
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CONSONANTS.
MISSIONARY ALPHABET,
T Class.
II Class.
III Class.
Gutturales,
1 Tenuis.......00.
2 4 + aspirata ..
3 Media. ......
4 ,, aspirata...
5 Gutturo-labialis . .
1, 6, 18, 31.
[7]
TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS
OF THE SACRED Books oF THE East.
CONSONANTS.
MISSIONARY ALPHABET,
T Class.
II Class.
III Class.
Gutturales,
1 Tenuis.......00.
2 4 + aspirata ..
3 Media. ......
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5 Gutturo-labialis . .
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lenis faucalis .
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Hebrew.
Chinese,
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TRANSLITERATION OF ORIENTAL ALPHABETS.
313
_
Digitized by C
3O Og
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CONSONANTS
(continued).
MISSIONARY ALPHABET.
—_—_eoO
I Class, | II Class. | III Class.
Sanskrit.
Zend.
Pehlevi.
Persian.
Arabic.
Hebrew.
Chinese.
18 Semivocalis .......
19 Spiritus asper ......
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
”
”
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asper assibilatus
lenis assibilatus
Dentales.
TONS «<6 jaeaiieS 2d
”
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assibilata .
aspirata. .
assibilata .
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mollis 1
25
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mollis
Spiritus asper 1 .
”
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Tanita cctess
asperrimus 1
asperrimus 2
73
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9
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43
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314
TRANSLITERATION
OF ORIENTAL ALPHABETS
Dentales modificatac
(linguales, &c.)
38 Tenuis ...2..e ese
39 4, aspirata ......
40 Media ...........
41 ,, aspirata.......
42 Nasalis.....-220.2.2.
43 Semivocalis ........
44 ” fricata. ....
45 » diacritica ....
46 Spiritus asper .......
47 ss «=lenis. wee eee
Labiales.
48 Tenuis .......000-
49 » aspirata .. 2.6.
50 Media ...ceccceee
51 ,, aspirata .....-
52 Tenuissima.....0e..-
53 Nasalis. . 2... eevee
54 Semivocalis .....00.
55 9 aspirata. ...
56 Spiritus asper ....-..
57 » lenis... eee
58 Anusvara. ...scccee
59 Visarga. ..cccccees
sh |...
zh |...
Br BYES
FOR THE SACRED BOOKS OF THE EAST.
315
VOWELS.
MISSIONARY ALPHABET.
OOOO "eens
IT Class.
I Class.
III Class.
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Pehlevi.
Persian,
Arabic.
1 Neutralis. 2... 2.00
2 Laryngo-palatalis ......
3 ” labialis .......
4 Gutturalis brevis. ......
5 9 longa .....-.
6 Palatalis brevis. .......
7 9 longa ........
8 Dentalis brevis. .......
9 ”
10 Lingualis brevis .......
longa ..--2....
11 ” longa .......
12 Labialis brevis ........
13 » longa .......-
14 Gutturo-palatalis brevis . ..
15 ” longa ...
16 Diphthongus gutturo-palatalis
17 ” ”
18 ” 2
19 Gutturo-labialis brevis... .
20 ” longa....
21 Diphthongus gutturo-labialis
22 9 9
23 » »
24 Gutturalis fracta.......
25 Palatalis fracta........
26 Labialis fracta .. 2.220.
27 Gutturo-labialis fracta. .. .
0
wos
.
.
-B EB wore fe Pp 6
> wiv
316
TRANSLITERATION OF ORIENTAL ALPHABETS,
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Clarendon Press, Oxford.
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22 9 9
23 » »
24 Gutturalis fracta.......
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26 Labialis fracta .. 2.220.
27 Gutturo-labialis fracta. .. .
0
wos
.
.
-B EB wore fe Pp 6
> wiv
316
TRANSLITERATION OF ORIENTAL ALPHABETS,
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ee a oe ee ee eee
Clarendon Press, Oxford. 23
4. Shakespeare. Select Plays. Edited by W.G. Clark, M.A.,
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24 Clarendon Press, Oxford,
II. LATIN.
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First Latin Reader. By T.J.Nunns, M.A. Third Edition.
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Clarendon Press, Oxford. 25
Ovid. Selections for the use of Schools. With Introductions
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Virgil. Edited with Notes, etc., by T. L. Papillon, M.A., Fellow
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26 Clarendon Press, Oxford.
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The Roman Satura: its original form in connection with its
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III. GREEK.
A Greek Primer, for the use of beginners in that Language.
By the Right Rev. Charles Wordsworth, D.C.L., Bishop of St. Andrews.
Sixth Edition, Revised and Enlarged. Extra fcap. 8vo. cloth, 1s. 6d.
Graecae Grammaticae Rudimenta in usum Scholarum. Auctore
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A Greek-English Lexicon, abridged from Liddell and Scott’s
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Greek Verbs, Irregular and Defective; their forms, meaning, and quantity; embracing all the Tenses used by Greek writers,
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Fourth Edition. Crown 8vo. cloth, 10s. 6d.
The Elements of Greek Accentuation (for Schools): abridged
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Clarendon Press, Oxford. 27
A Series of Graduated Greek Readers ;—
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IV. FRENCH.
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30 Clarendon Press, Oxford,
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V. GERMAN.
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VI. MATHEMATICS, &e.
Figures Made Easy: a first Arithmetic Book. (Introductory
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A Course of Lectures on Pure Geometry. By Henry J.
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VII. PHYSICAL SCIENCE.
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Bibles Printed at the Clarendon WBress.
THE
OXFORD BIBLE
FOR TEACHERS.
THREE NEW EDITIONS, ON INDIA PAPER,
EXTREMELY THIN AND LIGHT.
[8. and professions of obedience,
w ver. 40,
quicken thou me according to thy |«ver.40.
ord.
6 I have declared my ways, and thou
ardest me: “teach me thy statutes. Me wd
7 Make me to understand the way| #97. 11.
thy precepts: so ¥shall I talk of| «9.11.
wondrous works, tae
*My soul ?melteth for heaviness: | » Ps.107,
rengthen thou me according unto thy | .
ord. 2 Heb.
th,
9 Remove from me the way of lying: freee
d grant me thy law graciously.
0 I have chosen the way of truth:
PSALMS.
»Logp;
endur-
and professions of obedience.
wiuioken thou me according to thy | * ver. 40,
wi
ord. Ps. 143. 11,
26 I have declared my ways, and
thou heardest me: “teach me thy.
statutes.
27 Make me to understand the way
of thy precepts: so ¥shall I talk of
thy wondrous works.
*My soul 2melteth for heaviness: strengthen thou me according
unto thy word.
29 Remove from me the way of
lying: and grant me thy law gra-
ciously.
30 id have chosen the way of
rayera,
& 86. 11.
ence,
9Pa. 145. 5,6,
* Ps. 107. 26,
2 Heb.
fled in
the law
his
mith
t; they
PSALMS, and professions of obedience.
“quicken thou me according to thy
word.
trey endure 26 I have declared my ways, and
ry thon heardest me: *teach me thy | «ver. 12,
niquity: they |°S0'T Baye chosen the way of truth:
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THE OXFORD BIBLE FOR TEACHERS.
Sia Editions printed on best Rag-made printing paper.
of obedience.
9 thy sri
— Width of Margin, —
ver. 12,
Pa, 25. 4,
way | 427.11.
ness: | Ps 107.
IS. and professions of obedience,
w ver. 40.
ynicken thou me according to thy |sver.40.
re
6 I have declared my ways, and thou
ardest me: “teach me thy statutes.
7 Make me to understand the way
thy precepts: so wshall I talk of
y wondrous works.
8 *My soul ?melteth for heaviness:
« ver. 12,
Pas. 25. 4,
a77.11,
& 86.11.
y Pa. 145,
5, 6.
= Ps. 107.
JALMS. and professions of obedience,
a; DALETH.
a| 25 *My soul cleaveth unto the dust:
“quicken thou me according to thy
word,
26 I have declared my ways, and
thou heardest me: “teach me thy
statutes,
in| 27 Make me to understand the way
aw | of thy precepts: so ¥shall I talk of
thy wondrous works,
als| 28° My soul 2melteth for heaviness:
¢ Pe. 44.25,
™ ver. 40,
Ps. 143, 11,
“ © ver. 12,
7 Ps. 145.5,6,
* Ps. 107. 26,
jALMS.
and professions of obedience.
D;|"q thou me ding to th
n- | word. 7
26 I have declared my ways, and
thou heardest me: *teach me thy
es, | Statutes,
27 Make me to understand the way
of thy precepts: so ¥shall I talk of
in | thy wondrous works.
ww] 28*My soul 2melteth for heaviness:
© ver. 40.
Pa. 14, 11,
9 Po.145. 5.6,
* Pa 107. 26,
PSALMS. and professions of obedience.
Lorp; | “quicken thou me * ver.
endur- word, secording to thy Beas. lL
26 I have declared my ways, and
thou heardest me: *teach me thy | # ver. 12.
overs, on Maiko me to understand th baie
} e lerstand the way .
rete of thy precepts: so Yshall I talk of | 4°,
th: ondrous works. 7Pe.145.5,6,
Ned in *My soul 2melteth for heavi- | * Ps. 107.28
PSALMS. and professions of obedience,
to the Lorn; | “ quicken thou me according to thy | « ver. ¢0.
veroy endureth | word.
26 I have declared my ways, and
» thou heardest me: *teach me thy | # ver. 12,
mary prayers, statutes.
Y aed
. 27 Make me to understand the way é
{th thy precepts: so Vshall I talk of ,
y wondrous works.
undefiled in! 2 *My soul 2melteth for heayi- be lot. a
¢0.
veroy endureth | word.
26 I have declared my ways, and
» thou heardest me: *teach me thy | # ver. 12,
mary prayers, statutes.
Y aed
. 27 Make me to understand the way é
{th thy precepts: so Vshall I talk of ,
y wondrous works.
undefiled in! 2 *My soul 2melteth for heayi- be lot. a
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THE
OXFORD BIBLE
FOR TEACHERS
CONTAINS THE FOLLOWING
HELPS TO THE STUDY OF THE BIBLE.
I, NOTES ANALYTICAL, CHRONOLOGICAL, HISTORICAL, GEOGRAPHICAL,
ZOOLOGICAL, BOTANICAL, AND GEOLOGICAL.
1. Norzs oN THE OLD TESTAMENT :—
i. Title of the Bible.
fi. Hebrew Divisions of the Bible :—
(a) The Law.
(0) The Prophets.
(c) The Scriptures.
iii. Divisions of the English Bible :—
(a) The Pentateuch.
(b) The Historical Books.
(c) The Poetical Books.
(d) The Prophetical Books.
Analysis and Summary of each.
2. SUMMARY OF THE INTERVAL BETWEEN THE
OLD anD NEW TESTAMENTS.
3, FAMILY oF THE HERODs.
4 JEwisH Srors, Parties, &o.
5. CHRONOLOGY OF THE OLD TESTAMENT.
6. CHRONOLOGY OF THE ACTS AND EPISTLES.
7. HistorrcaL SUMMARY.
8 MrracLes AND PARABLES OF THE OLD TES-
TAMENT.
2. SUMMARY OF THE INTERVAL BETWEEN THE
OLD anD NEW TESTAMENTS.
3, FAMILY oF THE HERODs.
4 JEwisH Srors, Parties, &o.
5. CHRONOLOGY OF THE OLD TESTAMENT.
6. CHRONOLOGY OF THE ACTS AND EPISTLES.
7. HistorrcaL SUMMARY.
8 MrracLes AND PARABLES OF THE OLD TES-
TAMENT.
9. MIRACLES AND PARABLES OF OUR LORD.
10. NameEs, TITLES, AND OFFICES oF CHRIST.
1L PROPHECIES RELATING TO CHRIST.
12. SPECIAL PRAYERS FOUND IN SCRIPTURE.
13. NorEs oN THE NEW TESTAMENT :—
L Early Copies.
li. Divisions of the New Testament :—
(a) Constitutional and Historical.
(b) Didactic.
(c) Prophetic.
Analysis and Summary of each.
14, HARMONY OF THE GOSPELS.
15. PAUL’s MissIONARY JOURNEYS.
16. » VoyYaGE To RomME.
17. GEOGRAPHY AND TOPOGRAPHY OF PALES-
TINE.
18. MoUNTAINS OF SCRIPTURE, WITH THEIR AS-
SOCIATIONS.
19. Rivers aND LAKES OF SCRIPTURE, AND
EVENTS CONNECTED WITH EACH.
20, ErHNoLoay or BIBLE LANps.
2L QUADRUPEDS NAMED IN THE BIBLE, WITH
DESCRIPTION OF EAOH.
22. SUMMARY OF MAMMALIA OF THE BIBLE.
23, FISHERIES OF PALESTINE, WITH THEIR PRo-
Ducts.
24, AQUATIC ANIMALS MENTIONED IN THE BIBLE.
25. BIRDS FOUND IN PALESTINE.
26. REPTILES oF SCRIPTURE.
27. INSECTS OF PALESTINE.
28. Trexs, PLANTS, FLOWERS, &0., OF PALESTINE.
29, GEoLoGY oF BIBLE LANDS :—
i Mineral Substances, &c,
ii. Metals.
lil, Precious Stones.
30. Musro AND MusicaL INSTRUMENTS :—
L Stringed Instruments.
ii. Wind Instruments.
iii. Instruments of Percussion.
31. TABLES OF WEIGHTS, MEASURES, TIME, AND
Money.
32. Tue JewisH YEAR.
33, WorDs OBSOLETE OR AMBIGUOUS.
34. WoRDs USED SYMBOLICALLY.
85, BLANK LEAVES For MS. Nores.
II. AN INDEX TO THE HOLY BIBLE.
Ill. THE NEW OXFORD CONCORDANCE.
IV. DICTIONARY OF SCRIPTURE PROPER NAMES, WITH THEIR
PRONUNCIATION, MEANINGS, AND REFERENCES.
V. SCRIPTURE ATLAS (INDEXED).
1—TnHE NATIONS OF THE ANCIENT WORLD.
2—ARMENIA, ASSYRIA, BABYLONIA, SYRIA, &O.,
IN THE PATRIARCHAL AGES.
8.—CANAAN IN THE PATRIARCHAL AGES.
4.—EGYPT AND THE SINAI PENINSULA, illustrating the Journeys of the Israelites to the
Promised Land.
5.—CANAAN AS DIVIDED AMONG THE TRIBES.
6.—DomINnions oF DAVID AND SOLOMON,
7.—THE Kinapoms oF JUDAH AND ISRAEL.
8—ASSYRIA AND THE ADJACENT LANDS, illustrating the Captivities.
9.—JERUSALEM AND ITs ENVIRONS.
10.—PALESTINE IN THE TIME OF OUR SAVIOUR.
1.—THE Roman EMPIRE IN THE APOSTOLIO
GE.
12—MaP ILLUSTRATING THE TRAVELS oF St.
Paun
THE OXFORD BIBLE FOR TEACHERS.
Ertracts from @pinions.
“The large collection of varied information which you have appended to the Oxrorp
Bis.g FoR TEACHERS, in a form so readily available for reference, has evidently been compiled with the greatest care; and the testimony which you have received to its accuracy
is a guarantee of its high value. I cannot doubt that the volume, in its various forms, will
be of great service.’—Tus ARCHBISHOP OF CANTERBURY.
I cannot doubt that the volume, in its various forms, will
be of great service.’—Tus ARCHBISHOP OF CANTERBURY.
“The notion of including in one volume all the helps that a clergyman or teacher would
be likely to want for the study of the Bible has never been realised before with the same
success that you have attained in the Oxrorp Brsim For Tracuers. In the small
edition (Ruby 16mo. thin), by the use of paper very skilfully adapted to the purpose, there
is a Bible with an Atlas, a Concordance, an Index, and several Tractates on various points
of Biblical antiquity, the whole, in a very solid binding, weighing a pound and an ounce: no
great weight for what is really a miniature library. The clergy will probably give the
preference to the larger book, marked No. 4. This includes the Apocrypha, with all the
helps to the use of the Bible that distinguish the series. Its type is excellent. Many
clergymen are obliged to write sermons when travelling from place to place. This volume
would serve as a small library for that purpose, and not too large for the most moderate
portmanteau. I think that this work in some of its forms should be in the hands of
every teacher. The atlas is very clear and well printed. The explanatory work and the
indices, so far as I have been able to examine them, are very carefully done. I am glad
that my own University has, by the preparation of this series of books, taken a new step
for the promotion of the careful study of the Word of God. That such will be the effect
of the publication I cannot doubt.”—Tug ARCHBISHOP OF YORK.
“It would be difficult, I think, to provide for Sunday-School Teachers, or indeed for other
students of the Bible, so much valuable information in so convenient a form as is now
comprised in the OxForD BisLs FoR TRACHERS.”—THR BisHoP OF LONDON.
“The idea of a series of Bibles in different types, corresponding page for page with one
another, is one which the Dean has long wished to see realised for the sake of those who find
the type of their familiar copies no longer available . . . . The amount of information compressed into the comparatively few pages of the Appendix is wonderful. And the Dean is
glad to hear that the help of such eminent contributors has been available for its compilation. The Concordance seems to be sufficiently full for reference to any text that may
be required.”"—Tus DEAN oF ROCHESTER.
“Having by frequent use made myself acquainted with this edition of the Holy Scriptures, I have no hesitation in saying that it is a most valuable book, and that the explanatory matter collected in the various appendices cannot but prove most helpful, both
to teachers and learners, in acquiring a more accurate and extensive knowledge of the Word
of God.”—Tu Bishop oF LICHFIELD.
“I have examined the Oxrorp Bist FoR TEACHERS with very great care, and congratulate you upon the publication of so valuable a work. It contains within a reasonable compass a large mass of most useful information, arranged so conveniently as to be
easily accessible, and its effect will be not merely to aid, but also, I think, to stimulate
the studies of the reader. The book is also printed so beautifully, and is so handsome
in every way, that I expect it will be greatly sought after, as a most acceptable present
to any who are engaged in teaching in our Sunday Schools and elsewhere.”—Tua DRan oF
CaNTERBURY.
THE OXFORD BIBLE FOR TEACHERS.
€rtracts from Opinions (continued).
“T have examined with some care a considerable portion of the ‘Helps to the Study
of the Bible,’ which are placed at the end of the Oxrorp Brsrz ror Tracuers, and have
been much struck with the vast amount of really useful information which has there been
bronght together in a small compass, as well as the accuracy with which it has been compiled. The botanical and geological notices, the account of the animals of Scripture, &c.,
seem to be excellent, and the maps are admirable. Altogether, the book cannot fail to be
of service, not only to teachers, but to all who cannot afford a large library, or who have
not time for much independent study.”—Tum DaAN oF PRTERBOROUGH.
“T have been for some time well aware of thé value of the OxForp Brsiz For TEACH-
ERs, and have been in the habit of recommending it, not only to Sunday-School Teachers,
but to more advanced students, on the ground of its containing a large mass of accurate
and well-digested information, useful and in many cases indispensable to the thoughtful
reader of Holy Scripture; in fact, along with the Bible, a copious Index, and a Concordance complete enough for all ordinary purposes, this one volume includes a series of short
but comprehensive chapters equivalent to a small library of Biblical works.”—Tus BisHop
OF LIMERICK.
“Having examined the OxrorD Brstg ror TeacHErs carefully, I am greatly pleased
with it. The ‘Helps to the Study of the Bible’ at the end contain a great amount of
most valuable information, well calculated not only to lead to a good understanding of the
text, but to stimulate the student to further efforts. It differs from many publications in
this, that the information is so admirably arranged, that it is well suited for reference,
and is easily available for the student. The edition would be most useful to Sunday-School
Teachers, a great help to those who desire that the young shall have a real knowledge of the
Word of God.”—Tus BisHop or Cork.
The edition would be most useful to Sunday-School
Teachers, a great help to those who desire that the young shall have a real knowledge of the
Word of God.”—Tus BisHop or Cork.
“The Oxrorp BIBLE FoR TEACHERS may, I think, without exaggeration, be described
as a wonderful edition of the Holy Scriptures. The clearness and beauty of the type, and
the convenient shape of the volume, leave nothing to be desired. I know nothing of the
same compass which can be compared to the ‘Helps to the Study of the Bible’ for fulness
of information and general accuracy of treatment. It is only real learning which can accomplish such a feat of compression.”—THa Bishop oF DERRY AND RaPHoR.
“T consider the Oxrorp Bis_z ror Tzacuers to be simply the most valuable edition
of the English Bible ever presented to the public.”—THE VEN. ARCHDEBACON R&ICHEL,
“The Oxrorp Brstz For TEACHERS is in every respect, as regards type, paper, binding,
and general information, the most perfect volume I have ever examined.”—Tum Rav. Pre-
BENDARY WIL80N, of the National Society's Depository.
“The essence of fifty expensive volumes, by men of sacred learning, is condensed into the
pages of the Oxrorp Brszzg For TEACHERS.” —THB Rav. ANDREW THOMSON, D.D., Edinburgh.
“The latest researches are laid under contribution, and the Bible Student is furnished
with the pith of them all.”—Dr. StouGHTON.
“The whole combine to form a Help of the greatest value.”—Dr. ANaus.
“TI cannot imagine anything more complete or more helpful."—Dr. W. Mor~ay PunsHon.
“T congratulate the teacher who possesses it, and knows how to turn its ‘Helps’ to good
account.”—Dr. KENNEDY.
THE OXFORD BIBLE FOR TEACHERS.
Ertracts from @pinions (continued).
“The OxrorD BIBLE For TRacuErs is the most valuable help to the study of the Holy
Scriptures, within a moderate compass, which I have ever met with. I shall make constant
use of it; and imagine that few who are occupie? with, or interested in the close study
of the Scriptures, will allow such a companion to be far from their side.” Tus Rev. BALDWIN
Brown.
“I do not think I shall ever leave home without the OxrorD Brs_ts FoR TEACHERS,
for one can scarcely miss his ordinary books of reference when this Bible is at hand. I
know no other edition which contains so much valuable help to the reader.”—Tur Rev. A. H.
Cuanrtzris, D.D., Dean of the Chapel Royal.
“The OxrorpD Brsiks FOR TEACHERS are as good as ever we can expect to see.”—
Tus Rav. C. H. SpurcEon.
I
know no other edition which contains so much valuable help to the reader.”—Tur Rev. A. H.
Cuanrtzris, D.D., Dean of the Chapel Royal.
“The OxrorpD Brsiks FOR TEACHERS are as good as ever we can expect to see.”—
Tus Rav. C. H. SpurcEon.
“The modest title of the work scarcely does justice to the range of subjects which it
comprehends, and the quality of their treatment. As a manual of Biblical information and
an auxiliary of Biblical study, it is unrivalled. It is as exhaustive as it is concise,—no
irrelevant matter has been introduced, and nothing essential to Biblical study seems to have
been omitted,—and in no instance, so far as I can judge, has thoroughness or accuracy been
sacrificed to the necessities of condensation.”—Tus Rev. Rosset N. Youne, of Headingley
College, Leeds.
“The OxForp Brste For THACHERS is really one of the greatest boons which in our day
has been offered to the reading public. The information given is so various, and so complete, as scarcely to leave a single desideratum. To Christians, in their quiet researches at
home, or in the course of extensive journeys, or in preparation for the duties of tuition, it is
simply invaluable, and constitutes in itself a Biblical Library. The range of topics which it
seeks to illustrate is very great, while the care and accuracy manifest in the articles deserves
the highest praise. It is no exaggeration to say, that to the mass of Christian people it
saves the expense of purchasing and the toil of consulting a library of volumes. At the same
time, I know no book more likely to stimulate enquiry, and to give the power of appreciating further research into the history, structures, and meaning of the Sacred Oracles.”—
Dr. Goorp, of Edinburgh.
At the same
time, I know no book more likely to stimulate enquiry, and to give the power of appreciating further research into the history, structures, and meaning of the Sacred Oracles.”—
Dr. Goorp, of Edinburgh.
“TI have only recently possessed one of the Oxrorp BisLes ror Teacuues; and after
a most patient examination of it, am astonished at the immense amount of accurate and
carefully digested matter it contains: and that, too, of a kind precisely adapted to the
Teacher’s needs. Would that such a Bible had been within my reach when I first began
my teaching life; and would that I had possessed one earlier, since I began to write for
Teachers. As I look at its upwards of 300 pages of ‘Helps to the Study of the Bible,
I recall my toilsome pilgrimage through many volumes, at much expenditure of time,
for what is here so distinctly stated and tabulated. With such a desk companion I
might have done so much more, and done it so much better. All I can do now is to
entreat all Teachers who need a perfectly reliable Bible for study or class purposes, to
procure one of the Oxrorp Bisies ror Tracuers. This I do most earnestly. And I
would add that as a presentation volume by a class to its Teacher, or by a School to
its Superintendent, no gift would be better appreciated or more appropriate than the
small quarto size with its wide margin, and magnificent type, and superb flexible binding.” —
The Rev. Jamus CoMPaR GRAY, Author of “Class and Desk,” “ Topics for Teachers,”
“ Biblical Museum,” §e., Fe.
“These admirable Bibles must tend to extend the fame even of the Oxford Press.”—
Tus Rieut Hon. W. E. Guapstons, M.P.
THE OXFORD BIBLE FOR TEACHERS
IS RECOMMENDED BY
The ARCHBISHOP of CANTERBURY.
The ARCHBISHOP of YORK,
The BISHOP of LONDON.
The BISHOP of WINCHESTER,
The BISHOP of BANGOR.
The BISHOP of CARLISLE. .
The BISHOP of CHICHESTER.
The BISHOP of ELY.
The BISHOP of GLOUCESTER and BRISTOL.
The BISHOP of LICHFIELD,
The BISHOP of LLANDAFF.
The BISHOP of MANCHESTER,
The BISHOP of OXFORD.
The BISHOP of PETERBOROUGH.
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The BISHOP of ROCHESTER,
The BISHOP of SALISBURY,
The BISHOP of St. ALBANS,
The BISHOP of St. ASAPH.
The BISHOP of St. DAVID’S,
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The DEAN of CANTERBURY,
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The DEAN of ELY,
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The DEAN of HEREFORD.
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The Late DEAN of WORCESTER,
CANON LIDDON.
CANON GREGORY, :
The ARCHBISHOP of ARMAGH,
The ARCHBISHOP of DUBLIN.
The BISHOP of MEATH.
The BISHOP of DOWN and CONNOR,
The BISHOP of KILLALOE,
The BISHOP of LIMERICK.
The BISHOP of TUAM.
The BISHOP of DERRY and RAPHOE,
The BISHOP of CASHEL.
The BISHOP of KILMORE,
The BISHOP of CORK.
The BISHOP cf OSSORY.
The BISHOP of MEATH.
The BISHOP of DOWN and CONNOR,
The BISHOP of KILLALOE,
The BISHOP of LIMERICK.
The BISHOP of TUAM.
The BISHOP of DERRY and RAPHOE,
The BISHOP of CASHEL.
The BISHOP of KILMORE,
The BISHOP of CORK.
The BISHOP cf OSSORY.
The VEN. ARCHDEAOON REICHEL,
The PRINCIPAL of the THEOLOGICAL COLLEGE,
GLOUCESTER,
The PRINCIPAL of the NATIONAL SOCIETY'S
TRAINING COLLEGE, BATTERSEA.
The CAN oN IN CHARGE of the DIVINITY SCHOOL,
The PRINCIPAL of Sr, BEES COLLEGE,
The PRINCIPAL of the THEOLOGICAL OOLLEGE,
The PRINCIPAL of LICHFIELD THEOLOGICAL
COLLEGE.
The PRINCIPAL, St. DAVID'S COLLEGE.
The RIGHT HON, WILLIAM EWART GLADSTONE,
The Rev. A. H. CHARTERIS, D.D., fessor af Biblical Criticism in the University of Edinburgh.
Dr. LEE, Professor of Ecclesiastical History in the
University of Glasgow.
The RIGHT HON. JOHN INGLIS, D.C.L., LLD.,
Chancellor of the University of Edinburgh,
The EARL of SHAFTESBURY.,
Dr. ANGUS.
Dr. STOUGHTON.
The Rev. C. H. SPURGEON.
Dr, RIGG, of the Westminster Normal Institution.
Dr, KENNEDY,
The Rev. EDWIN PAXTON HOOD.
The Rev. W. MORLEY PUNSHON, LL.D.
The REv. HORATIUS BONAR, D.D,
Dr. GOOLD, of Edinburgh.
PROFESSOR BINNIE, D.D.
PROFESSOR BLAIKIE, D.D.
Ds. ANDREW THOMBON, of Edinburgh.
Dr. DAVID BROWN, Principal of Free Church Col-
lege, Aberdeen,
PROFESSOR SALMOND, of Free Church College,
Aberdeen,
Dr. W. LINDSAY ALEXANDER,
Dr, ALEXANDER MACLAREN,
The Rev, PRINCIPAL RAINY, D.D., of New College, Edinburgh.
Dg. JAMES MACGREGOR, of Edinburgh.
Dz, ANTLIFF, Principal af the Theological Institute, Sunderland.
Dg. NEWTH, of Neto College.
The Rev. E, E, JENKINS, M.A. President of the
Wesleyan Conference.
The Rev. M. C. OSBORN, Secretary of the Wesleyan
ference.
Dr. GEORGE OSBORN, of the Theological Institution, Richmond,
The Rev. R. GREEN,
The Rev. W. HUDSON, :
yhe Bry, ¥, GREEVES.
BR. W. P. POPE, Professor of Theology, Didebury.
Dz, GERVASE SMITH.
The REy. GEORGE MARTIN,
Dr. FALDING.
Ds. CHARLES STANFORD,
Dz. LANDELS,
The Rv. JOHN H. GODWIN.
The Rev. J.C. HARRISON,
The Rev. JOSEPH WOOD, M.A.
Ds. CUMMING.
The Rey. COLIN CAMPBELL MoKECHNIE,
The Rev, R. TUCK, B.A.
The REv. PRINCIPAL MCALL, of Hackney College,
The Rrv. ROBERT N. YOUNG, of Headingley College,
le.
The EY. R. VAUGHAN PRYCE, M.A, LL.D, of
The RE “Pi ornsso: REYN
he REv, PRO: R OL: B. D.D.
Cheshunt College. DS Boba DD. of
The Late Dr, JOSEPH MULLENS, Foreign Secretary
of the London Missionary Society.
The Rev. T.G. ROOKE, B.A., President of the Baptist College, Rawdon, Leeds.
The Rev. CHARLES CHAPMAN, M.A., of Western
College, Plymouth.
The Rev. ALEXANDER HANNAY, Secretary of the
Congregational Union of England and Wales,
The REV. W. H. GRIFFITH, M.A, Principal of In-
Je,
Dr. ALEXANDER THOMSON, Professor of Hebrew
in the Lancashire Independent College.
The Rev, JAMES COMPER GRAY, Author of “Clase
and Desk,” “ Topics for Teachers,” “Biblical Museum,” &c., &e.
The Rev. J. BALDWIN BROWN, B.A,
W. H. GRIFFITH, M.A, Principal of In-
Je,
Dr. ALEXANDER THOMSON, Professor of Hebrew
in the Lancashire Independent College.
The Rev, JAMES COMPER GRAY, Author of “Clase
and Desk,” “ Topics for Teachers,” “Biblical Museum,” &c., &e.
The Rev. J. BALDWIN BROWN, B.A,
SIR CHARLES REED, Chairman of the London School
oa
W. H.GROBER, Chairman af the Publication Come
mittee of the Sunday School Union,
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16 { And Moses diligently sought unclean,
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“The type of this dainty little volume, though necessarily very
minute, is clear and legible."-—TZhe Times.
“It is printed on tough India paper of extreme thinness, and is
wonderfully clear.”—TZhe Guardian.
“When bound in limp morocco leather it weighs less than 3} oz.’—
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“Tt will pass through the post for a penny, and yet contains the whole
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“It is not only a curiosity, but so convenient as not to encumber an
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