The Institutes of Vishnu — SBE Vol. 7 (trans. Julius Jolly, 1880)
English·1879–1910·trans. Julius Jolly·261 passages
The text · part 2 of 13
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
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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.
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.
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] Bp. 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
p. 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.
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.
p. 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.’
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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 reverp. 7entially, 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
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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.
p. 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
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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.
p. 63
p. 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.)
p. 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.)
p. 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.
p. 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
p. 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,p. 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 thep. 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.’
p. 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
p. 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. —
p. 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.
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.
p. 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
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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.