The Institutes of Vishnu — SBE Vol. 7 (trans. Julius Jolly, 1880)
English·1879–1910·trans. Julius Jolly·261 passages
The text · part 4 of 13
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.
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.)
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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
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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.
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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.
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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.)
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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.
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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-
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.
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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.)
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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.
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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
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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.)
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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.)
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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).
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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.)
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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.)
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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.
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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.
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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] Gp. 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.
p. 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.
p. 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
p. 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,p. 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.)
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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.
p. 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.
p. 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.
p. 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.
p. 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.
p. 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.)
p. 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.)
p. 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.
p. 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;’
p. 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.
p. 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.