The Institutes of Vishnu — SBE Vol. 7 (trans. Julius Jolly, 1880)
English·1879–1910·trans. Julius Jolly·261 passages
The text · part 7 of 13
LI, 15.
15. Or of a trainer of dogs, of a distiller of spirituous liquor, of an oil manufacturer, or of a washerman ;
16. Or (the food) of a woman in her courses (whether belonging to her, or dressed for her), or of one who lives under one roof with the paramour of his wife ;
17. Or (food) which has been looked at by the killer of an embryo (of a Brahmaza), or which has been touched by a woman in her courses, or nibbled by a bird?, or touched by a dog, or smelt at by a cow ;
18. Or that which has been designedly touched with the foot, or that which has been sneezed at ;
19. Or the food of insane, or wrathful, or sick persons ;
20. Or (food that is given) in a disrespectful manner, or the meat (of animals killed) for no sacred purpose.
21. After having (unawares) eaten the flesh of any sort of fish, excepting the P&¢sina, Rohita, Ragiva, Simhatuzda, and Sakula fishes, he must fast for three days.
22. Likewise, after having (unawares) eaten the flesh of (any other) aquatic animal (such as the alligator, or the Gangetic porpoise).
23. After having (knowingly) drunk water from a vessel in which spirituous liquor had been kept, he must drink for seven days milk boiled together with the Sankhapushpi plant.
17. 'Nand. considers the term patatrin to refer to crows only in this place. Kullika (on M. IV, 208) interprets it by ‘crows and the like’ See also Gaut. XVII, 10.
20. See Dr. Biihler’s notes on Gaut. XVII, 19, 31.
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24. After having (knowingly drunk water) from a vessel in which an intoxicating beverage had been kept, (he must drink the same) for five days.
25. A Soma-sacrificer, who has (unawares) smelt the breath of a man who had been drinking spirituous liquor, must plunge into water, (suppress his breath) and mutter the Aghamarshaza three times, and eat clarified butter afterwards.
26. For eating (designedly) the flesh of an ass, of a camel, or of a crow, he must perform the K4ndrayava penance.
27. Likewise, for eating (knowingly) the flesh of an unknown (beast or bird), meat kept ina slaughterhouse, and! dried meat.
28. For eating (unawares) the flesh of carnivorous beasts (tigers and others), or birds (hawks and others), he must perform the Taptakrzééhra.
29. For (knowingly) eating a sparrow, or (the heron called) Plava, or a Brahmamt duck, or a Hamsa, or the (wild cock called) Raggudala, or a Sérasa crane, or a D&tyfha, or a male or female parrot, or a crane, or a heron, or a cuckoo, or a wagtail, he must fast for three days.
30. Likewise, for eating (unawares the flesh of) animals whose hoof is not cloven (such as horses),
30. Likewise, for eating (unawares the flesh of) animals whose hoof is not cloven (such as horses),
26. Nand. argues from a passage of Prafetas, that the flesh of the following other animals, dogs, jackals, cocks, boars, carnivorous animals in general, Gangetic porpoises, apes, elephants, horses, tame hogs, cows, and human beings, is also implied here. But if that were the case, Sfitra 26 would be partly a mere repetition of, and partly opposed to, the rules laid down in Sftras 33 and 22.
27. 1 Nand. infers from a passage of the Brahma-purdza, that the use of the particle 4a further implies a prohibition to eat the flesh on the back, or flesh which had been interred in the ground, or covered with earth, fried meat, and the flesh of the uterus.
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or of animals having a double row of teeth (such as the Rohita deer).
31. For eating (unawares) the flesh of any bird, excepting the francoline partridge, the K4piiigala, the (quail called) Lavaka, the peahen, and the peacock, (he must fast) for a day and a night.
32. For eating (knowingly) insects (ants and others), he must drink for one day (water in which the plant) Brahmasuvaréala (has been boiled).
33. For eating (unawares) the flesh of dogs, he must perform the same penance |}.
34. For eating (unawares the mushroom called) Khattréka, or (the mushroom called) Kavaka, he must perform the Santapana penance.
35. For eating (unawares) stale food, other than a mess prepared with barley (such as cakes), or with wheat (such as gruel), or with milk (boiled with rice, or mixed with coagulated milk, or otherwise dressed), and dishes sprinkled with fat (such as clarified butter), sour gruel, and sweetmeats, he must fast (for one day).
36. Likewise, (for eating unawares) the juice flowing from an incision in a tree, (plants raised in) unclean substances (such as excrements and the like), and the red exudation of trees.
37. Also, (for eating unawares) the root of the water-lily; (and for eating) rice boiled with sesamum, or with beans, Samy4va}, rice boiled in milk with sugar, pastry, Sashkuli (cakes), or food destined for
33- '‘And he must perform the Santapana penance mentioned in the next Sftra, as the use of the particle 4a implies.’ (Nand.)
37. ' Nand. interprets this term by utkarika, which, according to Wilson, is a sort of sweetmeat made with milk, treacle, and clarified butter. Kullaka (on M.V, 7) has a somewhat different interpretation.
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the gods, if those dishes have not been announced to the gods first ; and (for eating) food destined for burnt-oblations.
38. Also, for tasting the milk of any animal, save the milk of cows, goats, and buffalos (and for tasting any eatables made of such milk)!.
39. Also, (for tasting the milk) of those animals (cows and the rest) within ten days after their giving birth to a young one.
38. Also, for tasting the milk of any animal, save the milk of cows, goats, and buffalos (and for tasting any eatables made of such milk)!.
39. Also, (for tasting the milk) of those animals (cows and the rest) within ten days after their giving birth to a young one.
40. And (for tasting) the milk of a cow whose milk flows of itself, of one that has just taken the bull, or of one whose calf is dead 2.
41. And (for tasting the milk of a cow) that has been feeding upon ordures.
42. And (for tasting) any such food as has turned sour (but not that which is sour by nature, like sorrel), except sour milk (and what is made with it).
43. A student, who partakes (unawares) of a Sraddha repast, must fast for three days.
44. And he must remain in water for a whole day (afterwards).
45. If he eats honey or meat (at any time), he must perform the Pragdpatya penance.
46. If any one eats (unawares) the leavings of the
38. ! Nand. infers from the use of the particle 4a that the same penance is ordained for tasting any other production of those animals, as e.g. their excrements. -
40. 'Sandhint means ‘a cow that has just taken the bull,’ or ‘a female animal that gives milk once a day,’ or ‘a cow that is milked by the calf of another cow’ (Nand.) Haradatta (see Apast. I, 5,17, 23; Gaut. XVII, 25) interprets it by ‘an animal giving milk while big with young.’ For other interpretations, see the Petersburg Dictionary. —*‘ The particle 4a indicates that animals bearing twins have also to be included in this prohibition.’ (Nand.) See Gaut. loc. cit.
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food of a cat, of a crow, of an ichneumon, or of a rat, he must drink water in which the Brahmasuvaréala plant has been boiled.
47. For eating (unawares) what has been left by a dog, he must fast for one day, and drink Pafikagavya (afterwards).
48. For tasting (knowingly) the excrements of five-toed animals (excepting human excrements), he must (fast) for seven days (and drink PafiZagavya on the eighth).
49. If one (not a student) eats (unawares) of a Sraddha repast consisting of raw food, he must subsist on milk for seven days.
50. If a Brahmaza eats what has been left by a Stdra, (he must also subsist on milk) for seven days.
51. If he eats what has been left by a Vaisya, (he must subsist upon milk) for five days.
52. If he eats what has been left by a Kshatriya, (he must subsist upon milk) for three days.
53. If he eats what has been left by another Brahmaza, (he must subsist upon milk) for one day.
54. If a Kshatriya eats what has been left by a Sddra, (he must undergo the same penance) for five days.
55. If he eats what has been left by a Vaisya, (he must undergo it) for three days;
56. And so must a Vaisya, if he eats what has been left by a Sfdra.
54. If a Kshatriya eats what has been left by a Sddra, (he must undergo the same penance) for five days.
55. If he eats what has been left by a Vaisya, (he must undergo it) for three days;
56. And so must a Vaisya, if he eats what has been left by a Sfdra.
50. Nand. explains that he should drink Pafi4agavya alternately with milk. This explanation extends to the following Sftras also (up to Sftra 56). He further argues from another Smriti text that the term SQdra means ‘ Sfidras and women’ here.
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57- For (knowingly) eating (undressed) food, which has been left by a Kandala (or Svapaga or other member of the seven lowest castes), he must fast for three days.
58. For (unawares) eating dressed food (left by such), the Pardéka penance is ordained.
59. Let no Brahmaza ever eat (the flesh of) beasts which has not been consecrated with Mantras; but if it has been consecrated with Mantras, he may eat it, following the eternal rule (laid down in the Veda).-
60. As many hairs as the beast has, which he has slain in this world, for so many days will the killer of a beast for other purposes than a (Srauta or Sméfrta) sacrifice, suffer terrible pangs in this world and in the next}.
61. It is for sacrifices that beasts have been created by the Self-existent (Brahman) himself. Sacrificing causes the whole universe to prosper ; therefore is the slaughter (of beasts) for a sacrifice no slaughter.
62. The sin of him who kills deer for the sake of gain, is not so great (and visited less heavily) in the world to come, than the sin of him who eats meat which has not been offered to the gods.
63. Plants, cattle, trees, amphibious animals, and birds, which have been destroyed for the purposes of sacrifice, obtain exaltation in another existence (in which they are born as Gandharvas, or other beings of a high rank).
60. ? My translation follows Nand. It is, however, doubtful, whether the reading is correct; see Manu V, 38.
62. This is because the former kills animals in order to support his family, whereas the latter eats meat merely in order to tickle his palate. (Nand.)
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64. When honouring a guest, at a sacrifice, or when worshipping the manes, or the gods, a man may slay cattle, but not otherwise on any account.
65. That twice-born man who, knowing the exact truth (promulgated) in the Veda, slays cattle for the sacrifices (ordained in the Veda), will convey himself and the cattle (slain by him) to a blissful abode.
66. A self-controlled! man of a twice-born caste, whether he be a householder, or be dwelling with his spiritual teacher, or in the forest, must never slay an animal in opposition to the precepts of the Veda, even in cases of distress.
67. That slaughter which is in accordance with the precepts of the Veda, and has been fixed for this world of movable and immovable creatures, should be considered as no slaughter at all; because it is from the Veda that law shines forth.
67. That slaughter which is in accordance with the precepts of the Veda, and has been fixed for this world of movable and immovable creatures, should be considered as no slaughter at all; because it is from the Veda that law shines forth.
68. He who hurts animals that do not hurt any one, merely in order to afford pleasure to himself, will never obtain happiness, whether living or dead?.
69. He who gives no living creature intentionally the pain of confining or killing (or hurting) it, from benevolence towards all (creatures), will enjoy everlasting happiness.
70. Whatever he thinks of, whatever he strives for, and whatever he desires in his heart, all that is easily obtained by him who does not injure any created being.
71. Meat cannot be obtained without injuring an
66. ' Nand. interprets the term 4tmavan by samnyAsi, ‘an ascetic, or member of the fourth order,’ apparently because the first three orders are mentioned in this Sloka. I have followed Kullfka’s interpretation (on M.V, 43).
68. '‘ But it is no sin to kill tigers or other beasts of prey.’ (Nand.)
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animal, and the murder of animals excludes the murderer from heaven, therefore must meat be avoided.
72. Reflecting upon the origin of flesh! and upon the (sin of) hurting or confining animated creatures, he must abstain from animal food of any kind.
73. He who transgresses not the law and eats not flesh like a Pisd#a, is beloved by men and remains free from disease.
74. He who gives his consent to the killing of an animal, he who cuts it up, he who kills it, the purchaser and the seller, he who prepares it, he who serves it up, and he who eats it, all these are denominated slaughterers of an animal.
75, There is no greater sinner than he who, without giving their share to the manes and to the gods, wants to increase his own flesh with the flesh of another creature.
76. Those two, he who performs a horse-sacrifice annually for a hundred years and he who does not eat meat, shall both obtain the same recompense for their virtue.
77. By eating (wild rice or other) sacred fruits or roots, and by living upon such grains as are the food of hermits, a man does not reap so high a reward as by avoiding meat.
78. (An eater of flesh must say within himself), ‘Me he (m4m sa) will eat in the next world, whose
42. 1The human soul is enveloped in six sheaths, three of which come from the father, and three from the mother. The three that come from the mother are skin, flesh, and blood. Now flesh is said in the Sruti to be derived from the menstrual discharge, and the latter is one of the species of forbidden food. (Nand.)
172 VISHNU. LI, r.
flesh I am tasting here. This, say the learned, is the derivation of the word flesh (mAmsa).
LII.
1. He who has stolen the gold (of a Brahmaza), must bring a club to the king, proclaiming his deed.
2. Whether the king kills him with it, or dismisses him unhurt, he is purified.
LI, r.
flesh I am tasting here. This, say the learned, is the derivation of the word flesh (mAmsa).
LII.
1. He who has stolen the gold (of a Brahmaza), must bring a club to the king, proclaiming his deed.
2. Whether the king kills him with it, or dismisses him unhurt, he is purified.
3. Or (in case he committed the theft unawares), he must perform the Mah4vrata! for twelve years.
4. He who appropriates (knowingly) a deposit, (must perform the same penance.)
5. He who steals (knowingly) grain or valuable objects?, (or prepared food belonging to a Brahmaza,) (must perform) the Krzéé/ra? for a year.
6. For stealing male or female slaves (not belonging to a Brahmaza, and for seizing) a well or pool (actually containing water), or a field, the Kandrayaza (penance must be performed).
7. (For stealing) articles of small value (such as tin or lead, not exceeding twenty-five Pazas in value), the Santapana (penance must be performed).
8. (For stealing) sweetmeats, (rice or other) food,
LII. 3, 2. M. VII, 314-316; XI, roo-ror; Y. III, 257; Apast. I, 9, 25, 4-5; Gaut. XII, 43, 44. — 3. M. XI, 102. — 5-13. M. XI, 163-169.
3. 1See L, 1-5.
5. 1} By dhana, ‘valuable objects,’ the objects mentioned below (in 10), copper and the rest, are meant. (Nand.) —? Nand. does not explain the meaning of Krikkhra, which is a general term for “a heavy penance.’ It probably denotes the Prégapatya penance here, as in a number of other law texts (e. g. below, LIV, 26), and in the corresponding text of Manu in particular. See Kullfika on
M. XI, 163.
8-13. Nand. explains that these Sftras refer to a small amount of those articles which are mentioned in them.
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(milk or other) drinks, a bed, a seat, flowers, roots, or fruit, drinking Pafidagavya (is ordained as penance).
9. (For stealing) grass, firewood, trees, rice in the husk, sugar, clothes, skins, or flesh, the thief must fast for three days.
10. (For stealing knowingly) precious stones, pearls or coral, copper, silver, iron, or white copper, he must eat grain separated from the husk for twelve days.
11. For stealing (unawares) cotton, silk, wool or other (stuffs), he must subsist for three days upon milk. .
12. For stealing two-hoofed or one-hoofed animals, he must fast for three days.
13. For stealing birds, or perfumes, or medicinal herbs, or cords, or basket-work, he must fast for one day.
14. Though a thief may have restored to the owner the stolen property (either openly or) in some indirect manner}, he must still perform a penance, in order to purify himself from guilt.
15. Whatever a man takes from others, unchecked (by the dictates of religion), of that will he be bereft in every future birth.
16. Because life, religious merit, and pleasure depend upon wealth, therefore let a man take care not to injure the wealth (of others by robbing them) by any means.
15. Whatever a man takes from others, unchecked (by the dictates of religion), of that will he be bereft in every future birth.
16. Because life, religious merit, and pleasure depend upon wealth, therefore let a man take care not to injure the wealth (of others by robbing them) by any means.
17. Among those two, he who injures animal life, and he who injures wealth, the one who injures wealth shall incur the heavier penalty.
14. 7*As under pretext of handing over to him the dowry of a wife. (Nand.)
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LIII.
1. One who has (unawares) had illicit sexual intercourse !, must perform the Pragapatya penance for a year, according to the rule of the Mah4vrata, clad in a garment of bark, and living in a forest.
2. The same (penance is ordained) for sexual intercourse with the wife of another man (who belongs to his own caste, but is no Guru of his).
3. For intercourse with a cow, the Govrata (must be performed).
4. For intercourse with a man, for unnatural crimes with a woman, (for wasting his manhood) in the air, (for intercourse with a woman) in water, by day, or in a go-cart}, he must bathe dressed in his clothes.
5. By intercourse (knowingly) with a Kazdala woman !, he becomes her equal in caste.
6. For intercourse unawares with such, he must perform the Xandrdyawa twice.
7. For intercourse (knowingly) with cattle (other) than cows) or with a public prostitute, (he must perform) the Prag4patya penance.
8. A woman who has committed adultery once,
LIII. 1-8. M. XI, 106, 171-177. — 4. Y. III, 291.— 9. M. XI, 179.
1. 1The crime intended here is explained by Nand. as being illicit intercourse with a step-mother, who belongs to the Sfdra caste.
3. See L, 16-24.
4. *‘Or in a cart drawn by asses or by other beasts of draught, as the particle 4a implies.’ (Nand.)
5. ?‘Or with a woman of an equally degraded caste, such as the Svapaka caste and others.’ (Nand.)
8. See Sfitra 2.
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must perform that penance which has been prescribed for an adulterer.
9. That guilt which a Brahmaza incurs by intercourse with a Kazdala woman one night, he can only remove by subsisting upon alms, and constantly repeating (the Gayatri) for three years.
LIV.
1. If a man associates with one guilty of a crime, he must perform the same penance as he.
2. A Bréhmaza who has drunk water from a well in which a five-toed animal has perished, or which has been defiled in the highest degree, must fast for three days.
3. A Kshatriya (must fast) for two days (in the same case).
4. A Vaisya (must fast) for one day (and one night). .
5. A Sidra (must fast) for a night only.
6. And all (the former, but not a Sfdra) must drink PafiZagavya, when their penance has been completed.
7. If a SQdra drinks PajiZagavya, or if a Brahmaza drinks spirituous liquor, they both go to the hell called Mah4raurava ?.
.
5. A Sidra (must fast) for a night only.
6. And all (the former, but not a Sfdra) must drink PafiZagavya, when their penance has been completed.
7. If a SQdra drinks PajiZagavya, or if a Brahmaza drinks spirituous liquor, they both go to the hell called Mah4raurava ?.
LIV. 1. M. XI, 182. — 10. M. XI, 203. — 11. M. II, 220; Apast. II, 5, 12, 22 ; Gaut. XXIII, 21.— 12. M. XI, 200; Y.III, 277; Gaut. XXIII, 7.— 23. M. XI, 202; Y. III, 291. — 24. M. XI, 195; Y. III, 290. — 25. M. XI, 198; Y. III, 289. — 26. M. XI, 192. — 27. M. XI, 193. — 28. M. XI, 294. — 29. M. XI, 204. — 30. M. XI, 209; Y. III, 293. — 31. M. XI, 190. — 32. M. XI, 191; Y. III, 299.— 34. M. XI, 210; Y. III, 294.
4. *See XLIII, 5. Nand. infers from an anonymous Smriti passage, that the first part of this SQtra refers not only to Sfdras, but to women also, and not only to the drinking of Pafizagavya,
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8. If a man has not connection with his wife in the natural season, unless it be on the days of the full and new moon, or because she is ill, he must fast for three days.
9. A false witness! must perform the penance ordained for killing a Brahmaza.
10. He who has (unawares) voided excrements without water (being near), must bathe in his clothes, pronounce the ‘great words', and offer a burnt-oblation *.
11. One who has been surprised asleep by the sun rising or setting, must bathe in his clothes and mutter the Gayatri one hundred and eight times.
12. He who has been bitten by a dog, a jackal, a tame pig, an ass, an ape, a crow, or a public prostitute, shall approach a river and (standing in it, shall) stop his breath sixteen times.
13. One who forgets the Vedic texts which he has studied, or who forsakes the sacred fires, must subsist upon alms for a year, bathing at the tree Savanas (morning, noon, and evening), sleeping upon the ground, and eating one meal a day.
14. For setting one’s self up by false statements, and for falsely accusing or abusing a Guru, he must subsist upon milk for a month.
15. An atheist, one who leads the life of a member of the Kazd4la or of other low castes that but also to the offering of burnt-oblations and the muttering of prayers.
g. } According to Nand., this particular species of criminals is only quoted as an instance of anupatakina# (criminals in the third degree, see XXXVI), who are all intended in this S@tra.
10. 1 See LV, 10.—?‘The particle 4a implies that he must touch a cow besides, as Manu directs (XI, 203).’ (Nand.)
14. See XXXVII, 1, 3.
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dwell outside the village (Bahyas)?, an ungrateful man, one who buys or sells with false weights, and one who deprives Brahmamas of their livelihood (by robbing them of a grant made to them by the king or private persons, or by other bad practices), all those persons? must subsist upon alms for a year.
must subsist upon alms for a year.
16. An unmarried elder brother whose younger brother is married, a younger brother married before the elder, an unmarried elder sister whose younger sister is married, the relative who gives such a damsel in marriage, and the priest who officiates at such a marriage, must perform the Kandrayama.
17. He who sells living beings, land, religious merit (obtained by a sacrifice or otherwise), or Soma, must perform the Taptakrzkéhra.
18. He who sells fresh ginger?, (edible) plants (such as rice or barley), perfumes, flowers, fruits, roots, skins, canes, (winnowing baskets or fans and the like) made of split bamboo, chaff, potsherds, hair, ashes, bone, cow-milk or curds, oil-cakes, sesamum, or oil, must perform the Pragdpatya.
19. He who sells the fruit of the Sleshmataka tree, lac, bees-wax, shells, mother-of-pearl, tin, lead, iron, copper, or (sacrificial) vessels made of the horn of the rhinoceros, must perform the A4ndrayaza.
20. He who sells dyed cloth, tin’, precious
15. 1 ‘Or nastikavrztti means “‘ one who receives his substance from an atheist.”’ See also Gaut. XV, 16. —? ‘The use of the particle 4a implies that calumniators are also intended.’ (Nand.)
17. See XLVI, 11.
18. } The term 4rdra, which Nand. interprets by 4rdrakam, might also be connected with the following word, and both together be translated by ‘fresh plants.’ See Y. III, 38.
20. ? Tin, perfumes, and, of the articles enumerated in Sitra 21,
C7] N
178 VISHNU. LIV, 2t.
stones, perfumes, sugar, honey, liquids or condiments (other than sugar, salt, and the like), or wool, must fast for three days.
21. He who sells meat, salt, lac, or milk, must perform the Aandrayaza.
22. And? all those persons (mentioned in Sitras 17-21) must be initiated a second time.
23. He who has been riding (voluntarily) upon a camel?, or upon an ass, and he who has (purposely) bathed, or slept, or eaten, quite naked, must stop his breath three times.
24. By muttering attentively the G4yatri three thousand times, (by dwelling) upon the pasture of cows, (and) by subsisting on milk for a month, he becomes free from the sin of accepting unlawful presents.
25. He who has (knowingly) offered a sacrifice for an unworthy person (such as a low-caste person, or an outcast), he who has performed the funeral rites for a stranger, he who has practised magic rites (in order to destroy an enemy), and he who has performed a sacrifice of the kind called Ahina}, (all those persons) may rid themselves of their lac, and milk have already been mentioned in Sftras 18 and rg. Nand. tries to remove the difficulty in the second case, by stating the perfumes mentioned here to be perfumes of a different kind, and in the fourth case, by asserting that the milk of female buffalos, &c. is meant in Sétra 21. But he interprets the two other terms as given above. Probably the passage is interpolated.
is meant in Sétra 21. But he interprets the two other terms as given above. Probably the passage is interpolated.
22, ! Nand. infers from the use of the particle 4a that this rule applies equally to the persons mentioned in the next SAtra. .
23. !* The use of the particle v4, “or,” implies that riding upon a cow, and other such animals, is also intended here.’ (Nand.)
25. 1 This kind of sacrifice is defined by Nand. as one connected with repeated drinking of the Soma juice, and lasting from two to twelve days. Medhtithi (on Manu XI, 198) simply definesp. 179 sins by performing three Kvzékhra (Pragdpatya) penances.
26. Those twice-born men, by whom the G4yatri has not been repeated (and the other initiatory ceremonies performed), as the law directs, must be made to perform three (Praégdpatya) penances and must be initiated according to custom.
27. Those twice-born men who are anxious to make an atonement for having committed an illegal act’, or for having neglected the study of the Veda, must be made to perform the same penance.
28. Those Brahmazas who have acquired property by base acts (such as living by the occupations of a lower caste, or accepting unlawful presents) become free from sin by relinquishing it, and by muttering (Veda texts) and practising austerities.
29. For omitting one of the regular acts enjoined in the revealed (and traditional) law, and for a breach of the rules laid down for a Snataka’, a fast i is ordained as atonement. ‘ it as a sacrifice extending over two days or more; Kullfika (ibid.) states that it lasts three days or more, and that it is said in the Veda to cause impurity. See also Weber, Ind. Stud. X, 355.
26. The recitation and repetition of the G4yatrf is one of the chief elements of the ceremony of initiation. The words with which the pupil must address his teacher on this occasion are given by Nand.; they are quoted from Asv. I, 21, 4, and Sankh. II, 5, 10-11. See also Gaut. I, 46, with Dr. Buhler’s note.
24. }‘I.e. Brahmamas and others who have gained their livelihood (in times of distress) by such occupations as are lawful for other castes only, and who, when the times of distress are over, wish to atone for those actions.’ (Nand.)
29. } Regarding the meaning of this term, see above, XXVIII, 42, note. The rules to be observed by a Snataka are given in Chapter LXXI.
N 2
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30. For attacking a Brahmaza (by raising a stick or a weapon against him), the Krzkkhra (Pragapatya) penance must be performed; for striking him, the Atikyzééhra; and for fetching blood from him, the Krzékhratikrikkhra.
31. With sinners, who have not expiated their crime, let a man not transact business of any kind. But a man who knows the law must not blame (or shun) those who have expiated it.
31. With sinners, who have not expiated their crime, let a man not transact business of any kind. But a man who knows the law must not blame (or shun) those who have expiated it.
32. Let him not, however, live (or have any intercourse) with those who have killed children, or with ungrateful persons, or with those who have slain one come for protection, or a woman, even though such sinners may have obtained their absolution, as directed by the law.
33. (An old man) who has passed his eightieth year, a youth under the age of sixteen, women, and sick persons have only to perform half of every penance ',
34. In order to remove those sins for which no particular mode of expiation has been mentioned, penances must be prescribed, which shall be in accordance with the ability of the offender, and with the heaviness of his offence.
LV.
1. Now follow the penances for secret sins.
30. For the Atikrzkkfra penance, see M. XI, 214.
33. ? Nand. adds, that a youth under the age of sixteen, who has not been initiated, and old women, as well as girls who have not yet attained maturity, must only perform a quarter of it, as directed in a Smriti.
LV. 1. M. XI, 248; Y. III, 301; Gaut. XXIV, 1.— 2, 3. M. XI, 249, 260; Y. III, 302; Gaut. XXIV, 10.— 4. Gaut. XXIV,
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2. The killer of a Brahmaza is purified, if, having approached a river (and bathed in it), he restrains his breath sixteen times, and takes only one meal, consisting of food fit for offerings, each day, for a month.
3. At the end of this rite he must give a milch cow.
4. By performing the same rite and by muttering (while standing in the water) the Aghamarshaza! (instead of stopping his breath), a drinker of spirituous liquor? becomes free from sin.
5. (By performing the same rite and) muttering the Gayatri one thousand and ten times (each day), a stealer of gold becomes free from guilt.
6. One who has connection with a Guru's wife? (becomes free from sin) by fasting for three days and muttering the Purushasfikta? and (at the same time) offering a burnt-oblation.
7. Even as the horse-sacrifice, the king of sacrifices, removes all sin, the hymn of Aghamarshaza likewise removes all sin.
8. Let a twice-born man stop his breath, in order to rid himself of all sin; all sins committed by a
10. — 6, M. XI, 252; Y. III, 305.— 7. M. XI, 260.— 10-21.
M. II, 76-87.
2. Nand. infers from a text of Manu (XI, 249), that this rule refers to one who has killed a Brahmaza intentionally.
3. This rule, Nand. infers: from a passage of Yagfiavalkya (III, 305), applies also to the penances mentioned in the following Sfitra.
4. | Rig-veda X, 190. — ?‘I.e. one who has knowingly drunk it, the penance for drinking it unknowingly being stated by Yigiiavalkya (III, 304).’ (Nand.)
5, 6. ? Nand. infers from M. XI, 251, 252, that these two Sftias also refer to penances for crimes intentionally committed. — ? Rigveda X, go.
p. 9
twice-born man may be removed by repeated Prazayamas.
? Nand. infers from M. XI, 251, 252, that these two Sftias also refer to penances for crimes intentionally committed. — ? Rigveda X, go.
p. 9
twice-born man may be removed by repeated Prazayamas.
g. It is called a PrazAydma, if a man, stopping the breath (which comes from the mouth and from the nostrils), recites the Gayatri three times, together with the Vydhvtis (‘words’)', with the sacred syllable Om, and with the (text called) Siras *.
10. The lord of creatures (Brahman) has milked out from the three Vedas the letter A, the letter U, and the letter M (of which the sacred syllable Om is composed), and (the three sacred words) Bhd, Bhuva4, Svad (earth, the atmosphere, and heaven).
11. The lord of creatures, the supreme deity, has also milked out from the three Vedas successively the three verses of the sacred stanza which begins with the word ‘tad,’ and is called Savitri (or GAyatrt).
12. By muttering, every morning and evening, that syllable and that stanza, preceded by the three ‘words,’ a Brahmaza will obtain that religious merit which the (study of the) Veda confers, just as if he had actually studied the Veda.
13. By repeating those three (Om, the ‘words, and the Gayatri every day) for a month out of the village, a thousand times, a twice-born man is purified even from a mortal sin, as a snake (is freed) from its withered skin.
14. Any member of the Brahmaza, Kshatriya, or Vaisya castes, who does not know those three texts,
9. } The three Vyahrttis, ‘words,’ or Mahavyahrttis, ‘great words,’ are quoted in the next Sloka. —? It begins with the words, ‘O ye waters, who are splendour and ambrosia.’ (Nand., and Mitakshara on Y. I, 23.)
p. 183
or fails to recite them in the proper season, meets with reproach among the virtuous.
15. The three imperishable ‘great words,’ preceded by the syllable Om, and the GAyatrt consisting of three divisions, have to be recognised as the mouth (or beginning) of the Veda.
16. He who repeats that stanza (preceded by the syllable Om and the three ‘ words’) carefully every day for three years, will be absorbed in the highest, Brahman after death, move as freely as air, and become as pure as air.
17. The monosyllable (Om) is the highest Brahman, the stoppings of the breath are the best of austerities, but nothing is more exalted than the GAyatri; (declaring the) truth is better than silence.
18. All religious acts ordained in the Veda, (whether) consisting in burnt-oblations or sacrifices (or alms-giving or other pious observances), perish (after the merit obtained by them has been exhausted); but the syllable Om (akshara) must be known to be imperishable (akshara), as it is identical with Brahman, the lord of creatures. .
.
19. The act of reciting (the syllable Om, the ‘words,’ and the Gayatri) is ten times better than the (Gyotish¢oma or other) sacrifices prescribed (by the Veda); it is a hundred times better when muttered in a low voice; it is a thousand times better when repeated mentally only.
20. The four Pakayagiias! (small or domestic
15. !To explain this, Nand. quotes a passage of Asvaldyana . (Grthya-sitra III, 2, 3, where, however, part only of this quotation is found) to the effect that the study of the Veda has to be begun by pronouncing Om, the ‘ words,’ and the GAyatrf.
20. 1‘ The four Pakayagiias are the offerings to gods, goblins (or “all beings”), manes, and men, together with the offering top. 21 offerings), together with the sacrifices prescribed (in the Veda), though all united, are not equal to a sixteenth part of the sacrifice performed by reciting (those sacred prayers).
21. A Brahmaza may beyond doubt obtain final emancipation by solely repeating (those prayers), whether he perform any other religious observance or no; one who is benevolent towards all creatures (and does not slay them for sacrifices) is justly called a Brahmaza (or one united to Brahman).
LVI.
1. Now then? follow the purifying Mantras from all the Vedas.
Brahman.’ (Nand.; see LIX, 20-25.) Kullfka, on the contrary (on M. II, 86), refers the term Pakayagfia to the four first only out of those five offerings, and this interpretation, besides being more simple than Nand.’s, is preferable for several other reasons. First, the ‘ offering to Brahman’ includes the daily recitation of the Gayatrf, which is mentioned here as opposed to the four Pakayagfias. Secondly, the number of four Pakayagfias is equally given in the Kashaka Grzhya-sfitra ; and Devapala, in his Commentary on that work, gives a definition of them, which agrees in the main with Kullaka’s. ‘Four’ Pakayagfias are mentioned in the Grzhya-sftras of Kausika, Paraskara, and Sankhdyana also. See Weber, Ind. Stud. X, 48. Thirdly, the Pakayagfias are brought in here as opposed to the Vidhiyagfias or ‘ sacrifices prescribed by the Veda.’ This is probably because the latter are offered in the triad of sacred fires, whereas the term Pakayag‘fia, in its narrower use, denotes the oblations offered in the domestic fire. Hence, it might come to include the ‘ offering to men,’ i.e. the feeding of a guest, but certainly not the study of the Veda.
LVI. M. XI, 250-260; Y. III, 302-305; Gaut. XIX, 12; XXIV.
1. 1*Now then,’ i.e. the previous chapter containing an enumeration of secret sins, an enumeration of the purifying Mantras, by which they may be expiated, follows next. (Nand.)
p. 185
2. By muttering them, or reciting them at a burnt-oblation, the twice-born are purified from their sins. (They are as follows :)
(Nand.)
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2. By muttering them, or reciting them at a burnt-oblation, the twice-born are purified from their sins. (They are as follows :)
3. The Aghamarshaza; 4. The Devakveta; 5. The Suddhavatis; 6. The Taratsamandtya; 7. The Kiashmazais; 8. The PAvamanis; 9. The Durgas4vitri; 10. The Atishangas; 11. The Padastobhas; 12. The Vy&4hvzti Samans; 13. The Bhéruzdas; 14. The Kandrasiman; 15. The
3. Rig-veda X, 190, 1. (This and the following references are based upon Nand.’s statements.)
4. Vagasaneyi Samhita VIII, 13.
5. Rig-veda VIII, 84, 7-9. 6. Rig-veda IX, 58.
4. Vagas. Samh. XX, 14-16 (Taitt. Arany. X, 3-5).
8. The term Pavamanyad in its most common use denotes the ninth book of the Rig-veda, but Nand. here refers it to Taitt. Brahm. I, 4, 8.
9. Rig-veda I, 99, 1
1o. Sama-veda II, 47-49. Regarding this and the following Samans see also Benfey, Ind. Stud. III, 199 seq., Burnell’s Index to the Arsheya Brahmaaa, and S. Goldschmidt’s remarks in his edition of the Aranyaka Samhit4, Transactions of the Berlin Academy, 1868, p. 246 seq.
11. Sama-veda II, 578-580.
12. ‘ The Vyahriti Samans, i. e. bhi and the four others.’ (Nand.) The four others are, bhuvaf, svah, satyam, purushak. See Uhyagana III, 2, 10, in Satyavrata Sdmasrami’s edition of the Samaveda Samhita.
13. ‘Bharuada is the name of certain SAmans, twenty-one in number, which begin with the words, yat te krzshvak sakuna (Rig-veda X, 16, 6). They are contained in the Aranyagana.’ (Nand.) The reading of the last word is doubtful. At all events, the verse quoted by Nand. does not occur in the Aranyagana. It may be that the Sdmans called Ekavimsatyanugana are meant, which are found in that work, though they do not contain the verse referred to.
14. Sama-veda I, 147.
15. Aranyaka Samhita IV, 33, 34, in Goldschmidt’s edition,= Rig-veda X, 90, 1, 4.
p. 16
two Samans called Purushavrata; 16. The Ablinga; 17. The Barhaspatya; 18. The Gosfkta; 19. The Asvasikta; 20. The two Sdmans called Kandrastkta; 21. The Satarudriya; 22. The Atharvasiras; 23. The Trisuparwza; 24. The Mahavrata; 25. The Nardyaziya; 26. And the Purushasikta ;
27. The three Agyadohas 1 the Rathantara 2, the Agnivrata®, the Vamadevya‘, and the Brzhatsdman, properly chanted, purify man from sin; and if he wishes he may obtain through them recollection of his existence in a former life.
LVII.
1. Now! (the following persons) must be avoided:
16. SAma-veda II, 1187. 17. Sdma-veda, I, gr.
18. Sama-veda I, 122. _
19. The same text as in the preceding Stra.
20, Sama-veda I, 350. Nand. infers from a passage of Vasish/ha (XXVIII, 12) that 4a refers to Sama-veda II, 812, and I, 153.
21. Kathaka XVII, 11-16, &c.
22. ‘The text beginning with the words, brahma devanam prathama# sambabhiiva, “ Brahman rose first among the gods.”’ (Nand.) The Atharvasira Upanishad has the words, very near the beginning, aham ekaf prathamam 4sit. See the Calcutta edition.
21. Kathaka XVII, 11-16, &c.
22. ‘The text beginning with the words, brahma devanam prathama# sambabhiiva, “ Brahman rose first among the gods.”’ (Nand.) The Atharvasira Upanishad has the words, very near the beginning, aham ekaf prathamam 4sit. See the Calcutta edition.
23. Taitt. Arany. X, 48-50. 24. Sama-veda I, gr.
25. Taitt. Arany. X passim.
26. Rig-veda X, go, 1. Nand. infers from a passage of VAsish/ha (XXVIII, 13) that 4a refers to Rig-veda X, 71, and I, go, 6-8.
247. 1Sama-veda I, 67. — *Sdma-veda I, 233. —*Sama-veda I,
24. — *Sadma-veda I, 169. — ® Sama-veda I, 234.
LVII. 1, 2. M. II, 39; Y. 1, 38. — 3. M. XI, 182-185; Y. III, 2953 Apast. I, 10, 28, 6-8; Gaut. XX, 1.— 4. Apast. I, 1, 2, 5. — 6, 7. M. IV, 186. — 8. M. IV, 190.— 9. M. IV, 186; Y. I, 213. —1o. M. IV, 247, 250; Y.I, 214; Apast. I, 6, 18, 1; I, 6, 19, 11; Gaut. XVII, 3.— 11, 12. M. IV, 248, 249; Apast. I, 6, 19,
LVII, ro. PENANCES. 187
2. Vratyas (i.e. those for whom the ceremony of initiation has not been performed) ;
3. Outcasts ;
4. Descendants within the third degree? of an outcast mother or father, if they (or their outcast ancestors) have not been purified (by a penance).
5. (Asa rule) the food of all such persons must not be eaten, nor gifts be accepted from them 1.
6. He must avoid accepting repeated gifts from those whose presents must not be accepted’.
7. By accepting such gifts, Brahmazas lose their divine lustre.
8. And he who, not knowing the law regarding acceptance of gifts, accepts (illicit) gifts, sinks to hell together with the giver.
9. He who, being worthy to receive gifts, does not accept them, obtains that world which is destined for the liberal-minded (after death).
10. Firewood, water, roots, fruits, protection, meat, honey, a bed, a seat, a house, flowers, sour
14.— 13. M. IV, 251; Y. 1, 216; Gaut. XVII, 4.— 14. M. IV, 213; Y. I, 215. — 15, 16. M. IV, 252, 253.— 16. Y. I, 166; Gaut. XVII, 6.
1. 1* There are two classes of sinners, the repentant and the unrepenting. The penances to be performed by the former having been enumerated, he goes on in the present chapter to state that the latter must be avoided.’ (Nand.)
3. See XXXV, 1-5.
4. } Nand. refers the term ‘in the third degree’ to the three ascendants of the parents. The same infers from a passage of Gautama (XX, 1) that the particle 4a is used in order to include a murderer of a king also.
5. ‘Nand. infers from another text of Gautama (XX, 8) that it is also forbidden to converse with them.
6. }“It is no sin then, in one who is in distress, to accept a present once from them.’ (Nand.) See 14.
p. 11
milk, and vegetables he must not disdain to accept when they are offered to him.
11. Even if an offender (but not a mortal sinner) has beckoned and offered alms to him, which had been brought previously for the purpose, the lord of creatures has declared that they may be accepted from him.
milk, and vegetables he must not disdain to accept when they are offered to him.
11. Even if an offender (but not a mortal sinner) has beckoned and offered alms to him, which had been brought previously for the purpose, the lord of creatures has declared that they may be accepted from him.
12. Neither will the manes eat (his funeral oblations offered to them) for fifteen years, nor will the fire convey his burnt-offerings (to the gods) if he rejects such alms.
13. If he wishes to provide for his (parents or other) Gurus or for (his wife or other) such persons as he is bound to maintain, or if he wants to worship the manes or the gods, he may accept gifts from any one; but he must not satisfy himself with them.
14. But even in those cases, and though he be worthy to receive presents, let him not accept them from a dissolute woman, from a eunuch, from an outcast, or from an enemy.
15. And if his parents are dead, or if he is living apart from them in a house of his own, he must never, while seeking to obtain food for himself, accept alms from any other persons but those who are of respectable descent (and belong to a twiceborn caste).
16. One who ploughs the ground for half the crop (and gives the other half to the king or a private person, who is the owner), a friend of the family, a (house-)slave, a herdsman, a barber, and
11. ‘The use of the particle 4a implies that Kusa grass &c. is likewise intended, as Yagfiavalkya (I, 214) says.’ (Nand.)
16. The reason of this rule, according to Nand., lies in this, that
iinet Oe eeep. 189 one who announces himself (with the words ‘I am your slave’): the food of all such may be eaten, although they are Sifdras.
LVIII.
1. The property of householders is of three kinds:
2. White, mottled, and black.
3. By those obsequies which a man_ performs with white property, he causes (his departed ancestor) to be born again as a god.
4. By performing them with mottled property, he causes him to be born as a man.
5. By performing them with black property, he causes him to be born as an animal.
6. What has been acquired by the mode of livelihood of their own caste, by members of any caste, is called ‘white.’
7. What has been acquired by the mode of livelihood of the caste next below in order to their own, is called ‘ mottled.’
8. What has been acquired by the mode of livelihood of a caste by two or more degrees lower than their own, is called ‘ black.’
9. What has been inherited, friendly gifts, and
What has been acquired by the mode of livelihood of the caste next below in order to their own, is called ‘ mottled.’
8. What has been acquired by the mode of livelihood of a caste by two or more degrees lower than their own, is called ‘ black.’
9. What has been inherited, friendly gifts, and all the castes mentioned in this Sftra are not properly Sfdras, but the offspring of unions between parents of a different caste, herdsmen being, according to Pardsara, the offspring of a Kshatriya with a Sfidra damsel, &c. The same considers the use of the particle ka to imply that potters are also intended. See Gaut. XVII, 6. LVIII. 1, 2. Narada 3, 46. —9—12. Narada 3, 53, 47-49, 51. 1. As the obligations of a householder, which will be discussed further on (in LIX), cannot be fulfilled without a certain amount of wealth, he discusses in the present chapter the origin of wealth. (Nand.)
190 VISHNU. LVIII, ro.
the dowry of a wife, that is called white property, for members of any caste indiscriminately.
10. What has been acquired as a bribe, as a fee (for crossing a river and the like, or for a bride, &c.), or by the sale of forbidden articles (such as lac, or salt), or as a return for a benefit conferred, is denoted ‘mottled wealth.’
11. What has been acquired by servile attendance1, by gambling, by thieving, by begging, by deceit (as if a man says that he wants a present for another and takes it himself, or by forging gold or other metals), by robbery, or by fraud (as if a man shows one thing to a purchaser and delivers another to him instead), is called ‘ black property.’
12, Whatever a man may do (in this world) with anything (he has, whether white, mottled, or black property) he will get his reward accordingly; both in the next world and in this.
LIX. 1. A householder must perform the Pakayagfias!
‘r1. 7 Nand. interprets the term parsvika by ‘ moving a chowrie to and fro before one’s master, while standing by his side.’
LIX. 1. M.IV, 67; Gaut.V, 7-9. — 1, 2. M. IV, 25; Y.I, 97. — 3, 4. Asv. I, 9; I, 10; Gobh. I, 3, 5-9; Par.I,9; I, 12; Sanhkh. I, 3. — 2, 4-9. Gaut. VIII, 19, 20.— 4-9. M. IV, 25, 26; XI, 7, 8; Y. I, 124, 125. — 5-4. Asv. I, 11; Gobh. III, 8; Par. III, 1; III, 8; Sankh. III, 8.— 10. M. XI, 27; Y.I, 126. — 11. M. XI, 24; Y.I, 127. —12. M. XI,25; Y. I, 127. — 13. M. III, 84, 90, &c. (see below, LXVII). — 14, 15, 18. See the references given below (ad LXVII).— 19, 20. M. III, 68, 69. — 21-25. M. III, 40; Y.I, 102; Apast. I, 4, 12, 16; I, 4, 13, 1; Gaut. V, 3, 9; Asv. III, 1, 1-3; Par. Il, 9, 1.—26. M. III, 72. — 27-30. M. III, 77, 78, 80, 81.
1. 1 The term Pakayagfia is used in a more restricted sense here than above (LV, 20). Nand. interprets it by ‘ Vaisvadeva, Stha-
LIX, 6. DUTIES OF A HOUSEHOLDER. IgI
(small or domestic offerings) in the fire kindled. at the time of marriage *.
2. He must offer the Agnihotra (or daily oblations of clarified butter) every morning and evening (in the Tret fires).
Nand. interprets it by ‘ Vaisvadeva, Stha-
LIX, 6. DUTIES OF A HOUSEHOLDER. IgI
(small or domestic offerings) in the fire kindled. at the time of marriage *.
2. He must offer the Agnihotra (or daily oblations of clarified butter) every morning and evening (in the Tret fires).
3. He must offer burnt-oblations to the gods (in case the Agnihotra cannot be performed).
4. Let him offer the two Darsapurzamasas on the days of conjunction and opposition of the sun and moon.
5. Once in each half of the year, (at the two solstices, let him offer) the Pasubandha (animal sacrifice).
6. In autumn and summer let him offer the Agrayana (oblation of first-fruits) ;
Iipaka, Sravan4karman, and similar sacrifices,’ i.e. all the sacrifices which have to be performed in the one household fire, as opposed to those for which a Treta or triad of sacred fires is required (see Stenzler, note on Asv. I, 1, 2). Gautama (VIII, 18) enumerates seven Pakayagfias, among which, however, the Vaisvadeva is not included. The Vaisvadeva is described in LXVII. Regarding the other Pakayagfias, see the Grzhya-sfitras. —*‘Or in the fire kindled at the division of the family estate, or in the fire kindled on his becoming master of the house.’ (Nand.) See Sankh. I, I, 3-5.
2. The three Treta fires have been enumerated above (XXXI, 8). Regarding the Agnihotra and the sacrifices mentioned in 4-8, see veer Ind. Stud. X, 328-337, 343-349, 352-396.
. ‘One who has performed the ceremony of Agnyadhana (kindling the sacred fires) must perform these two offerings in the Treta fires, one who has not done ‘so, in the household or nuptial fire.’ (Nand.) This remark applies equally to the sacrifees mentioned i in 5-¥.
. ‘If the Agrayana is offered in the household fire, it must consi of a Sthalfpaka (cooked offering of grain).’ (Nand.) See the Gfzhya-sfitras above cited. Nand. further explains that in autumn the first-fruits of rice, and in summer the firstlings of
p. 7
7. Or when rice and barley are ripening (in winter and spring).
8. He who has a sufficient supply of food for more than three years (shall perform the Somasacrifice) }.
9. (He shall perform) the Soma-sacrifice once a year (in spring).
to. If he has not wealth (sufficient to defray the expenses of the Pasubandha, Soma, XaturmAsya, and other Srauta sacrifices), he shall perform the Ish¢i Vaisvanart.
11. Let him not make an offering of food obtained as alms from a Sfdra.
12. If he has begged articles for a sacrifice (and obtained them), let him employ them all for that purpose (and never for himself).
13. Every evening and morning let him offer up the Vaisvadeva ;
14. And? let him give alms to an ascetic (afterwards).
15. For giving alms and showing due honour to the recipient (by pouring water on his hands both before and afterwards) he obtains the same reward as for giving a cow.
13. Every evening and morning let him offer up the Vaisvadeva ;
14. And? let him give alms to an ascetic (afterwards).
15. For giving alms and showing due honour to the recipient (by pouring water on his hands both before and afterwards) he obtains the same reward as for giving a cow.
barley, or, according to Apastamba, of Vezuyava, have to be offered, and he infers from another text of the same author that the particle 4a here refers to an oblation of Syamaka grain, which has to be offered in the rainy season. The two passages in question are not found in Apastamba’s Dharma-sfitra, but Weber, loc. cit., quotes them from Katyayana.
8. ' According to Nand., the Soma-sacrifices here referred to are of the kamya species (offered in order to obtain the gratification of a special desire).
14. 1 Nand. infers from the use of the particle 4a, and from a text of Parasara, that an injunction to give alms to a student is also intended here.
p. 193
16. If there is no ascetic (or other person worthy to receive alms), he must give a mouthful to cows;
17, Or he must cast it into fire.
18. If there is food in the house, he must not reject a mendicant, (who arrives) after he has taken his meal himself.
19. A householder has five places where animals are liable to be destroyed: his wooden mortar, his slab to grind wheat or condiments upon, his fireplace, his water-pot, and his broom.
20. For the sake of expiating offences committed (by ignorantly destroying life) in those places, he must perform the (five) sacrifices addressed to the Veda, to the gods, to all created beings (or ‘to the goblins’), to the manes, and to men.
21. Privately reciting (and teaching) the Veda is the sacrifice addressed to the Veda.
22. The regular burnt-oblation (Vaisvadeva) is the sacrifice addressed to the gods.
23. The Pitrztarpana (refreshing the manes with food and water) is the sacrifice addressed to the manes.
24. The Bali-offering is the sacrifice addressed to all creatures (or ‘to the goblins’),
25. The sacrifice addressed to men consists in honouring a guest.
26. He who does not give their share to these five, the gods, his guests, (his wife and children and others,) whom he is bound to maintain, his manes, and himself, is not alive, though he breathes.
18. ‘The expression, “if there is food in the house,” indicates that he is not bound to cook a fresh meal for his guest.’ (Nand.)
[7] ie)
p. 27
27. These (three), the student, the hermit, and the ascetic, derive their existence from the order of householders; therefore must a householder not treat them with disdain, when they have arrived (at his house at the proper time for begging alms).
28. The householder offers sacrifices, the householder practises austerities, the householder distributes gifts; therefore is the order of householders the first of all.
28. The householder offers sacrifices, the householder practises austerities, the householder distributes gifts; therefore is the order of householders the first of all.
29. The Rishis', the manes, the gods, all creatures (dogs, &c.), and guests beg householders for support; therefore is the order of householders the best of all.
30. If a householder is intent upon pursuing the three objects of life (virtue, love, and wealth), upon constantly distributing presents of food, upon worshipping the gods, upon honouring the Brahmazas, upon discharging his duty of privately reciting (and teaching) the Veda, and upon refreshing the manes (with oblations of balls of rice, water, and the like), he will attain the world of Indra.
LX. 1. In (the last watch of the night, which is called)
27. Nand. refers the term bhikshu, which has been rendered by ‘ascetic,’ i.e. a member of the fourth order, to the six sorts of beggars enumerated by Parasara. But as the first three orders are mentioned in this Sloka, it is certainly more natural to translate the term as has been done above.
29. } Nand, thinks that hermits or members of the third order are meant by this term. But it seems preferable to refer it to the Rishi authors of the Veda, to whom the first of the five sacrifices, the study of the Veda, is more immediately addressed. See Apast. I, 4, 13, 1; Gaut. V, 3.
LX. 1. M.IV, 92; Y.J, 115.—1, 2. M. IV, 50; Y.I, 16; Apast.
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the hour sacred to Brahman, let him rise and void his excrements.
2. By night (let him void them) facing the south, by day and during either twilight (let him void them) facing the north.
3. (He must) not (void them) on earth which has not been previously covered (with grass and the like) ;
4. Nor ona ploughed field ;
5. Nor in the shade of a tree (fit to be used for sacrifices) ;
6. Nor on barren soil; 7. Nor on a_ spot abounding in fresh grass; 8. Nor where there are worms or insects; 9. Nor in a ditch (or hole, or upon the roots of a tree); 10. Nor on an ant-hill;
11. Nor on a path; 12. Nor on a public road;
13. Nor in a place previously defiled by another person; 14. Nor in a garden; 15. Nor in the vicinity of a garden or of (a reservoir of) water;
16. Nor onashes; 17. Nor on coal; 18. Nor on
I, 11, 31, 1; Gaut. IX, 41-43. — 3. M. IV, 493 Apast. I, IT, 30, 15; Gaut. IX, 38. — 4. M. IV, 46; Apast. I, 11, 30, 18.—5. Apast. loc. cit. 16 ; Gaut. IX, é°: — 8-10. M. IV, 46, 47. — 11, 12. M. IV, 45; Apast. loc. cit. N38; Gaut. IX, 40. II, 19. Y. 1, 134.— 15, 21. M. IV, 46, 56; Y. I, 134, 1373 Apast. loc. cit. 18,— 16, 18. M. IV, 45; Gaut. IX, 4o.— 22. M. IV, 48; Y.I, 1343 Apast. 20, — 23-26. M. IV, 49; V, 136, 137.— 23. Apast. 15; Gaut. IX, 37.— 24. Y.I, 17. Chapters LX-LXIV treat of the daily duties of a householder. (Nand.)
II, 19. Y. 1, 134.— 15, 21. M. IV, 46, 56; Y. I, 134, 1373 Apast. loc. cit. 18,— 16, 18. M. IV, 45; Gaut. IX, 4o.— 22. M. IV, 48; Y.I, 1343 Apast. 20, — 23-26. M. IV, 49; V, 136, 137.— 23. Apast. 15; Gaut. IX, 37.— 24. Y.I, 17. Chapters LX-LXIV treat of the daily duties of a householder. (Nand.)
6. Nand. infers from the use of the particle 4a, that the following places (mentioned by Manu IV, 46, according to Nand.’s reading, which differs from the traditional one) are also included in this prohibition: a river, a mountain, the ruins of a temple, and the ‘top of a mountain.
17. Nand. infers from the use of the particle 4a, and from a text of Yama, that chaff and potsherds are also intended here.
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cow-dung; 19. Nor ina fold for cattle; 20. Nor in the air; 21. Nor in water;
22. Nor facing the wind, or fire, or the moon, or the sun, or a woman, or a (father or other) Guru, or a Brahmaaa ;
23. Nor without having enveloped his head ;
24. Having cleaned his hindparts with a clod of earth, or with a brick, (or with wood or grass,) and seizing his organ (with his left, after having removed his garment), he must rise and clean himself with water and earth (previously) fetched for the purpose, so as to remove the smell and the filth.
25. The organ must once be cleaned with earth, the hindparts three times, the one hand (the left) ten times, both hands together seven times, and both feet together three times.
26. Such is the purification ordained for householders; it is double for students; treble for hermits; and quadruple for ascetics.
LXI. 1. A householder must not use? Palasa-wood for
cleaning his teeth. 2. Nor (must he use the twigs of) the Sleshman-
2o, ‘I.e.in an apartment on the roof or in any other such place.’ (Nand.)
LXI. 1. Apast. I, 11, 32, 9; Gaut. IX, 44.
1. ' Literally ‘ eat,’ adyat. In 16 and 17 the synonymous verbs bhaksh and as are used. Nevertheless it can hardly be doubted that both of the two modes of cleaning the teeth, which appear to have been customary, are indicated in this chapter: the one consisting in brushing them with little sticks or twigs provided with a brush (see 16), the other in chewing twigs. Unfortunately the reading of Nand.’s gloss on the term sakfréa in 16 is uncertain.
2. Regarding the Vibhftaka tree, see Dr. Bihler’s Kashmir Report, p. 8.
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taka (or Selu) plant, nor of the soap plant, nor of the Vibhitaka (or Kalidruma) tree, nor of the Dhava plant, nor of the Dhamani tree (for that purpose).
3. Nor (the twigs of) the Bandhdka (or Bandhugivaka) plant, nor of the Nirguzdi shrub, nor of the Sigru, Tilva, and Tinduka trees.
4. Nor (the twigs of) the Kovid4éra (Yugapattraka), Sami, Pilu (Gudaphala), Pippala (holy figtree), Inguda, or Guggula trees ;
5. Nor (the twigs of) the P4aribhadraka (Sakrapadapa), or tamarind, or Mogaka, or Semul trees, nor those of the hemp plant;