The Institutes of Vishnu — SBE Vol. 7 (trans. Julius Jolly, 1880)
English·1879–1910·trans. Julius Jolly·261 passages
The text · part 8 of 13
Nor (the twigs of) the Kovid4éra (Yugapattraka), Sami, Pilu (Gudaphala), Pippala (holy figtree), Inguda, or Guggula trees ;
5. Nor (the twigs of) the P4aribhadraka (Sakrapadapa), or tamarind, or Mogaka, or Semul trees, nor those of the hemp plant;
6. Nor sweet plants (such as liquorice sticks) ;
7. Nor sour plants (such as Amlikas) ;
8. Nor twigs that have withered on the stem;
9. Nor perforated (or otherwise faulty) wood ;
10. Nor stinking wood ;
11. Nor smooth wood;
12. He must not (use the sticks) facing the south or west.
13. He must use them facing the north or east ;
14. He may use (the twigs of) the banyan or Asana trees, or of the Arka plant, or of the Khadira, or Karafiga, or Badara (jujube), or Sal, or Nimb trees, or of the Arimeda shrub, or of the Apémarga or Malati plants, or of the Kakubha or Bél trees;
15. Or of the Kashaya tree, or of the Tikta or Kadéuka plants.
16. Before sunrise let him silently clean his teeth with a stick, which must be as thick as the top of the little finger, provided with one end that may be chewed (or ‘with a brush’), and twelve Angulas long.
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17. Having washed? and used the stick for cleaning the teeth, he must take care to leave it in a clean place; he must never make use of it on the day of new moon (or on the day of full moon).
LXII.
1. The part at the root of the little finger of a twiceborn man is called the Tirtha sacred to Prag&pati.
2. The part at the root of the thumb is called the Tirtha sacred to Brahman.
3. The part at the tops of the fingers is called the Tirtha sacred to the gods.
4. The part at the root of the forefinger is called the Tirtha sacred to the manes.
5. Let him sip water, which has not been put to the fire and is free from foam (and bubbles), which has not been poured out by a Siadra (or other uninitiated person), or by a man who has one hand only, and which has no saline flavour!; and (let him sip it) in a clean place, duly seated, placing (his right hand) between his knees, facing the east or the north (or the north-east), attentively regarding the water, and in a cheerful mood.
6. Let him sip water thrice with the Tirtha sacred
17. 1It must be washed both before and after using it. (Nand.)
LXII. 1-4. M. II, 59; Y. I, 19.—5-8. M. II, 60, 61; Y. I, 20; Apast. I, 5, 16, 1-7; Gaut. I, 36.—9. M.II, 62; Y.I, 21.
1. Nand. observes that this chapter and the preceding one follow in order upon Chapter LX, because the purificatory rite described at the end of the latter is immediately followed by the Azamana (sipping of water), and then by the Dantadhavana (cleaning the teeth), both of which acts, however, have to be performed on other occasions also, as after a meal, &c.
5. 'The term kshéra, ‘saline flavour,’ includes bad or spoiled water of any kind, according to Nand.
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to Brahman (or with the Tirthas sacred to the gods and to Prag4pati respectively).
5. 'The term kshéra, ‘saline flavour,’ includes bad or spoiled water of any kind, according to Nand.
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to Brahman (or with the Tirthas sacred to the gods and to Prag4pati respectively).
7. Let him wipe his lips twice (with the root of his thumb).
8. Let him touch the cavities (above his navel)}, his head, and his breast with water.
9. By water which reaches either their heart, or their throat, or their palate respectively, members of the three twice-born castes are purified each in his turn; a woman and a Sédra are purified by water which has once touched their palate.
LXIII.
1. In order to obtain wealth and for the sake of security he shall apply to a lord.
2. He must not travel alone; 3. Nor with wicked companions; 4. Nor with Sfidras; 5. Nor with enemies; 6. Nor too early in the morning ;
7. Nor too late in the evening; 8. Nor in the twilight; [9. Nor at noon; ro. Nor near water ;]
11. Nor in too great a hurry; 12. Nor at night;
8. 1See XXIII, 51.
LXIII. 1. M. IV, 33; Gaut. IX, 63.— 2-9. M. IV, 140, 55, 60. — 13-17, 19, 21. M. IV, 67, 131, 57.— 24, 25. M. IV, 78; Y.I, 139; Apast. II, 8, 20,11; Gaut. IX, 1g. — 26-28. Sankh. IV, 12, 15; M. IV, 39; Y. 1, 133; Gaut. IX, 66. — 40. M. IV, 130.—
41. M. IV, 132.— 42. M. IV, 38; Gaut. IX, 52.— 43. M. IV, 38; Gobh. III, 5, 11. — 46. Asv. III, 9, 6; M. IV, 77; Y.I, 139; Apast. I, 11, 32, 26; Gaut. IX, 32.— 47. Apast. I, 11, 32, 273 Gaut. IX, 33.— 49. Gobh. III, 5, 13; Par. II, 7,6; Sankh. IV, 12, 28. — 51. M. IV, 138, 1395, Y. I, 117; Apast. IL, 5,11, 5-73 Gaut. VI, 24, 25.
1. ‘A lord’ (isvara) means a king or another rich man, in his own country, or in another country. (Nand.) See also Dr. Bihler’s note on Gaut. IX, 63, where the same Siatra occurs. \
9, 10. Sftras 9 and ro are wanting in Dr. Biihler’s MS.
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13. Nor (let him travel) without cessation with (horses or other) beasts of draught that are quite young, diseased, or (otherwise) afflicted ;
14. Nor with such as are deficient in limb; 15. Nor with weak ones; 16. Nor with young bulls;
17. Nor with untrained animals.
18. He must not appease his hunger and allay his thirst without having first given grass and water to the animals.
19. He must not stop at a place where four ways meet; 20. Nor at night at the root of a tree;
21. Nor in an empty house; 22. Nor upon a meadow; 23. Nor in a stable;
24. Nor (must he stand) on hair, on the husks of grain, on potsherds, on bones, on ashes, or coal ;
25. Nor on seeds of the cotton plant.
26. When he passes by a place where four ways meet, let him turn his right side towards it.
27. And let him do the same in passing by the image of a deity ;
28. And in passing by well-known large trees.
Nor on seeds of the cotton plant.
26. When he passes by a place where four ways meet, let him turn his right side towards it.
27. And let him do the same in passing by the image of a deity ;
28. And in passing by well-known large trees.
29. After having seen a fire, or a Brahmavza (with his turban on), or a public prostitute, or a jar filled (with water), or a looking-glass, or an umbrella, or a flag, or a banner}, or a Bél tree, or a lid (or platter), or a palace built in the shape of a certain diagram (or in the form of a quadrangle without a western gate) ?;
29. 1‘More precisely the term pat&éka signifies “a staff, by which a piece of cloth torn in the middle is fastened.”’ (Nand.) — ?¢The particle 4a is added at the end of this enumeration in order to include in it perfumes, lamps, and other objects mentioned in a Smriti.’ (Nand.)
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30. Or a fan, or a chowrie, or a horse, or an elephant, or a goat, or a cow (having a calf), or sour milk, or milk, or honey, or white mustard ;
31. Or a lute, or sandal-wood, or a weapon, or fresh cow-dung, or fruit, or a flower, or a fresh potherb, or Gorofané, or blades of Darva grass ;
32. Ora turban, or ornaments, or jewels, or gold, or silver, or clothes, or a seat, or a vehicle, or (raw) meat ;
33. Ora golden vase, or cultivated land which is being carried away (by a stream), or a single (bull or other) piece of cattle tied with a rope, or an unmarried damsel (clad in white), or a (boiled) fish, (let him turn his right side towards them and) go on.
34. Having seen one intoxicated, or insane, or deformed, he must turn back;
35- (Also, if he has seen) one who has vomited, or one who has been purged, or one who has had his head shorn, or one who wears all his hair tied in one knot, or a dwarf;
30. ‘ The particle 4a, which is added at the end of this Sitra, refers to a king, his ministers, his domestic priest, &c., as indicated in a Smrvti passage.’ (Nand.)
31. Nand. infers from another Smrvti passage that 4a here refers to a crow and to a Sidra or workman with his tools.
32. Nand. here refers 4a to shells and other objects mentioned in a Smriti.
33. Nand. here refers 4a to a dead body and other objects enumerated in a Smrtti.
34. The enumeration of auspicious objects in Sftras 29-33 is followed by an enumeration of inauspicious objects in Satras 34-38. (Nand.) :
35. The particle 4a refers to enemies, outcasts, and others mentioned in a Smrvti. (Nand.)
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36. Or (if he has seen) one wearing a dress (of a reddish-yellow colour) dyed with Kash4ya!, or an ascetic, or one smeared? (with ashes) *;
37. Or (if he has seen) oil, or sugar, or dry cowdung, or fire-wood, or grass (other than Kusa or Dfrva grass), or Palasa (and other leaves, other than betel leaves), ashes, or coal?;
(with ashes) *;
37. Or (if he has seen) oil, or sugar, or dry cowdung, or fire-wood, or grass (other than Kusa or Dfrva grass), or Palasa (and other leaves, other than betel leaves), ashes, or coal?;
38. Or (if he has seen) salt, or a eunuch, or (the spirituous liquor called) Asava, or an impotent man, or cotton cloth, or a rope, or an iron chain for the feet, or a person with dishevelled hair.
39. (If he sees), while about to begin a journey, a lute, or sandal-wood, or fresh pot-herbs, or a turban, or an ornament, or an unmarried damsel, he must praise them}.
36. ' Nand. refers kashayin, ‘wearing a dress dyed with Kashaya,’ to ‘persons who wear the marks of an order to which they do not belong.’ But this interpretation is evidently wrong. Among the sects that wear a dress dyed with Kashaya, Buddhists are the most prominent, but it must not be overlooked that there are other important sects also, as e.g. the Svaminarayamts of the present day, who wear such dresses. —* The term malina, ‘smeared,’ no doubt refers to a Saiva sect. Nand. interprets it by ‘ Kapdlikas and the like ;’ but more probably the Pasupatas are meant. —* The particle 4a further refers to the humpbacked, deaf, and blind, to barren women, and to naked and hungry persons, as stated in a Smriti. (Nand.)
37. 1 Nand. refers the particle 4a in this Stra to hares, naked mendicants, snakes, iguanas, lizards, skins, and other inauspicious objects and persons enumerated in a Smriti.
38. Nand. argues from a passage of Narada (not found in his Institutes), that the particle 4a here refers to persons mounted upon an ass, camel, or buffalo, and others.
39. 1 Nand. mentions two explanations of this Sitra: 1. he must eulogise the above objects or persons if he sees them; 2. he must gladden persons, who have those objects or persons with them, with presents and the like.
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40. He must not (knowingly) step on (or step over, or stand on) the shade of the image of a deity, of a (learned) Brahmaza, of a spiritual teacher, of a brown (bull or other animal), or of one by whom the initiatory ceremony at a Soma-sacrifice has been performed.
41. Nor (must he step) on anything spat out or vomited, nor on blood, nor on feces or urine, nor on water used for ablutions.
42. He must not step over a rope to which a calf (or a cow) is tied. .
43. He must not walk quickly in the rain.
44. He must not cross a river without need ;
45. Nor without having previously offered an oblation of water to the gods and to the manes;
46. Nor (swimming) with his arms;
47. Nor ina leaky vessel.
48. He must not stand on the bank (of a river).
49. He must not gaze into a pool.
50. He must not cross it (by swimming through it, or in any other way).
Nor (swimming) with his arms;
47. Nor ina leaky vessel.
48. He must not stand on the bank (of a river).
49. He must not gaze into a pool.
50. He must not cross it (by swimming through it, or in any other way).
51. Way must be made for an aged man, for one carrying a burden, for a king, for a Snataka (of any of the three kinds '), for a woman, for a sick person, for a bridegroom, and for one riding in a carriage. Among those, should they all meet, a king must be
4t. According to Nand., the particle va, ‘ or,’ is added at the end of this Satra, in order to include an officiating priest and others mentioned by Y4gfiavalkya I, 152.
51. } The Snataka (see XXVIII, 42, note) is of three kinds: 1, the Vidyasnataka, who has studied the Vedas; 2. the Vratasnataka, who has performed the Vratas or vowed observances of a student ;
3. the Ubhayasnataka, who has completed both the Vedas and the Vratas. (Nand.) See the Grzhya-sfitras.
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honoured by the rest (excepting the Snataka); but the king himself must show honour to a Snataka.
LXIV.
1. He must not bathe in another man’s pool ;
2. Incases of distress (if there is no other water at hand) he may bathe (in another man’s pool), after having offered up five (or seven, or four) lumps of clay and (three jars with) water.
3. (He must not bathe) during an indigestion ;
4. Nor while he is afflicted (with a fever or other illness) ;
5. Nor without his clothes; 6. Nor at night;
7. Unless it be during an eclipse; 8. Nor in the twilight.
9. He must bathe early in the morning, when he beholds the east reddening with the rays of the (rising) sun.
1o. After having bathed, he must not shake his head (in order to remove the water from his hair) ;
11. And he must not dry his limbs (with his hand or with a cloth);
12. Nor must he touch any oily substance.
LXIV. 1. M. IV, 201. —1, 2. Y.I1, 159.— 3, 4. M. IV, 129. —
5. M. IV, 45; Gaut. IX, 61; Asv. III, 9,6; Par. II, 7, 6; S4nkh. IV, 12, 31. —6. M. IV, 129. — 12. M. TV, 83. — 13. Sankh. IV, 12, 32. — 15. Gaut. IX, 16.—16. M. IV, 263; Y. I, 159. — 24.
M. IV, 152; Y. I, 100.— 27. Y. I, 196.
5. The term nagna, literally ‘naked,’ has to be taken in its widest sense here. According to Bhrigu and Gobhila it includes, besides one wholly undressed, ‘one without his upper garment, one who has dirty clothes on, one clad in lower garments of silk only, one who wears double clothing or even a greater number of clothes, one who wears a small piece of cloth over the pudenda only,’ &c. (Nand.) See also M. IV, 129.
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13. He must not put on again the garment which he wore before, without its having been washed.
14. After having bathed, he must cover his head with a turban? and put-on two garments? washed (by himself). ,
15. He must not converse, (after having bathed,) with barbarians, low-caste persons, or outcasts.
16. He must bathe in cascades, ponds dug by the gods, and lakes.
14. After having bathed, he must cover his head with a turban? and put-on two garments? washed (by himself). ,
15. He must not converse, (after having bathed,) with barbarians, low-caste persons, or outcasts.
16. He must bathe in cascades, ponds dug by the gods, and lakes.
17. Stagnant water is more pure (and purifies more effectually) than water taken out (of a well or the like); the water of a spring is more pure than that of a tank; the water of a river is more pure than the former; water collected by (Vasishtha or some other) devout sage! is even more pure; but the water of the Ganges is the purest of all.
18. After having removed the dirt by means of earth and water’, and after having dived under water and returned (to the bank of the river), he must address the bathing-place with the three Mantras (beginning with the words), ‘Ye waters are?,’ with the four Mantras (beginning with the words),
14. 1Ushzisha, ‘a turban,’ here denotes a bandage used for drying the head, which is wrapped round the head and closely tied together. —*I. e. an upper and an under garment. (Nand.)
16. The term devakhata, ‘ponds dug by the gods,’ refers to Pushkara and other holy bathing-places. (Nand.) See below LXXXV.
17. 1 Nand. cites Vasish‘Aapraéf and VisvamitrapraAi as instances of holy bathing-places of this description.
18, 7 Nand. refers this and the following Sfitras to a midday bath, because a verse, which he quotes, forbids the use of earth (in order to clean one’s self with it) in the morning bath. But it seems to follow from 35 and 42, that all the rules given in this chapter refer to that bath, which must be taken at sunrise every day. —?Rig-
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‘The golden-coloured (waters) *” and with (the one Mantra beginning with the words), ‘ Carry away (all) that, O ye waters +.’
19. Then he must dive under water and mutter the Aghamarshava three times ;
20. Or (he must mutter three times the Mantra which begins with the words), ‘That most exalted step of Vishzu ;’
21. Or the Drupada Savitri (which begins with the words, ‘ Like one released from a post’);
22. Or the Anuvaka (which begins with the words), ‘ They get their minds ready;’
23. Or the Purushasfkta.
24. After having bathed, he must feed the gods and the manes, while standing in the water with his wet clothes on.
25. If (being unable to remain in water after having bathed) he has changed his dress, (he must feed the gods and the manes,) after having crossed the bathing-place (and reached the bank).
26. (But) he must not wring his bathing-dress till he has satisfied the gods and the manes.
27. After having bathed! and sipped water, he must sip water (once more) according to the rule.
28. He must offer (sixteen) flowers to Purusha, veda X, 9, 1-3, &c. —* Taitt. Samh. V, 6, 1, 1-2, &c.— ‘ Rigveda I, 23, 22, &c.
24. ‘The use of the particle 4a indicates that he must anoint himself after having bathed.’ (Nand.)
27.1This expression refers back to the whole proceeding described above, up to the wringing of the bathing-dress. (Nand.)
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while muttering the Purushasikta, one with each verse.
29. Afterwards (he must offer) a libation of water.
30. He must first offer one to the gods with the Tirtha sacred to the gods.
31. Then he must offer another to the manes with the Tirtha sacred to the manes.
32. In offering the latter he must first of all feed (the manes of) his next of kin (such as his father, mother, maternal grandfather, uncles, brothers, &c.)
33. After that (he must feed) his relatives (such as a sister's son, a father-in-law, a brother-in-law, &c.) and distant kinsmen (such as the sons of his father’s sisters and of his mother’s sisters).
34. Then (he must feed) his (deceased) friends.
35. According to the above rule he must bathe every day. .
36. After having bathed, he must mutter as many purifying Mantras as possible.
37. And he must mutter the Gdyatrt even more often (than other Mantras) ;
38. And the Purushasikta.
39. There is nothing more sublime than those two (prayers).
40. One who has bathed is thereby entitled to perform the offerings to the Visvedevds and to the manes, to mutter sacred texts, and to exercise the duty of hospitality, as prescribed by law.
30, 31. See LXII, 3, 4.
37, 38. ‘Or the meaning of these two Sifitras is, that the Gayatrf and the Purushasfikta always have to be muttered besides the other Mantras.’ (Nand.)
40. Nand. refers the term vidhinodite to a separate duty, that
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41. Distress and misfortune, bad dreams and evil thoughts are taken from him even who only sprinkles himself with water (no matter from where it comes): that is the law.
42. He who regularly takes the prescribed bath (every morning), does not experience the tortures of Yama’s hell. By the regular bath criminals even obtain their absolution.
LXV.
1. Now then, after having duly bathed, and duly washed his hands and feet, and duly sipped water, he must worship Bhagavat Vasudeva (Vishzu), who is without beginning and end, before an idol or on the sacrificial ground.
2. Having called up in his mind (Vishzu to life, with the Mantra)!, ‘The two Asvins possess life, may they (give you life), and having invited (Vishzu) with the Anuvaka (beginning with the words), ‘They get their minds ready 2,’ he must worship him with his knees, his hands, and his head *.
2. Having called up in his mind (Vishzu to life, with the Mantra)!, ‘The two Asvins possess life, may they (give you life), and having invited (Vishzu) with the Anuvaka (beginning with the words), ‘They get their minds ready 2,’ he must worship him with his knees, his hands, and his head *.
of worshipping the gods; the particle 4a to the propitiation of the planets by sacrifices and other such duties; and the particle tatha to optional acts, such as the gift of a cow to a Brahmama, and the like. But this is certainly a too extensive interpretation of the text.
LXV, LXVI. These two chapters treat of the worship of Vishzu. (Nand.)
LXV. 1. The fittest place for worshipping Vishzu is upon a Salagréma (ammonite) stone. (Nand.)
2.1 Kashaka XI, 7. The rendering of this Mantra is conjectural, as the reading is uncertain. Nand. states expressly that it is quoted from the Kashaka.—* See LXIV, 22. —*‘ The particle 4a indicates that he must also worship Vishvu in his mind, and with his speech, by saying, ‘Om, adoration to Bhagavat Vasudeva.’ (Nand.)
LXV, ro. DUTIES OF A HOUSEHOLDER. 209
3. With the three Mantras (beginning with the words), ‘Ye waters are, he must (fetch and) announce the Arghya (or water for washing the hands).
4. With the four Mantras (beginning with the words), ‘The golden-coloured, (he must fetch and announce) the water for washing the feet ;
5. With (the one Mantra, beginning with the words), ‘ May the waters of the plain propitiate us,’ the water which is to be sipped ;
6. With (the one Mantra, beginning with the words), ‘Carry away (all) that, O ye waters,’ the water destined for the bath;
7. With (the four Mantras, beginning with the words, ‘ Proud) of the chariot, of the poles, the hero,’ unguents and ornaments ;
8. With (the one Mantra, beginning with the words), ‘A youth, splendidly arrayed,’ a garment ;
9. With (the one Mantra, beginning with the word), ‘ Blooming,’ a flower ;
10. With (the one Mantra, beginning with the
3, 4. See LXIV, 18.
5. This Mantra is found Atharva-veda I, 6, 4; XIX, 2,2; Taitt. Arany. VI, 4, 1. Nand. states that it is ka/hasikhtya, from the Sakh4 of the Ka¢has; but I have not found it in the Berlin MS. of the Ka¢haka, the only complete MS. in existence of that work.
6. See LXIV, 18.
7. This Mantra also belongs to the Kafka school, according to Nand. It is not found in the MS. of the Kashaka, but it occurs in the Taitt. Brahm. II, 7, 7, 2. The above translation is in part according to Sayaza’s Commentary on the Taitt. Brahm.
8. Rig-veda III, 8, 4, &c.
9. Taitt. Samh. IV, 2, 6, 1; Kath. XVI, 13; Atharva-veda VIUI, 7, 27. Nand. says that it is a Taittirtya Mantra.
10. Kash. II, 7; Vagas. Samh. I, 8 (cf. Mahidhara’s Commentary). Nand. says that it is a Taittirlya Yagus.
{73 Pp. 11 words), ‘Thou art murderous (dhar), slay (dhdrva) (the slayer),’ incense (dhdpa) ;
11. With (the one Mantra, beginning with the words), ‘Thou art splendour and light, a lamp;
Samh. I, 8 (cf. Mahidhara’s Commentary). Nand. says that it is a Taittirlya Yagus.
{73 Pp. 11 words), ‘Thou art murderous (dhar), slay (dhdrva) (the slayer),’ incense (dhdpa) ;
11. With (the one Mantra, beginning with the words), ‘Thou art splendour and light, a lamp;
12. With (the one Mantra, beginning with the words, ‘I have praised) Dadhikravan,’ a Madhuparka (honey-mixture) ;
13. With the eight Mantras (beginning with the word), ‘ Hirazyagarbha, an offering of (other) eatables.
14. A chowrie, a fan, a looking-glass!; an umbrella, a (palanquin or other) vehicle, and a (throne or other) seat, all these objects he must announce (and place before) the god (Vishzu), muttering the Gayatri (at the same time).
15. After having thus worshipped him, he must mutter the Purushasdkta. After that, he who wishes to obtain eternal bliss must make oblations of clarified butter, while reciting the same hymn.
LXVI.
1. He must not make an oblation to the gods or to the manes with water collected at night.
2. He must not give any other fragrant substance than sandal, or musk, or (fragrant) wood (of the odoriferous Devadaru tree), or camphor, or saffron, or the wood of the Gatiphala tree ;
3. Nor a garment dyed with indigo ;
11. Vagas. Samh. XXII, 1. Nand. states that this Mantra belongs to the Sakha of the Ka¢has; but I have not met with it in the K4shaka.
12, Rig-veda IV, 39, 6, &c.
13. Rig-veda X, 121, 1-8; Kash. XL, 1, &c.
14. ! Thus the term mAtra is interpreted by Nand.
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4. Nor an ornament made of factitious jewels or gold;
5. Nor (a flower) having a nasty odour ;
6. Nor one that has no odour at all;
7. Nor one grown upon a thorny plant.
8. But he may give even a flower grown upon a thorny plant, if it is white and sweet-smelling.
9. He may give even a red flower, if it is saffron, or a water-flower (such as the red lotus).
10. (He must) not (give) any animal substance (such as claws or horns) for the incense.
11. (He must) not (give) anything but clarified butter or oil for the lamp.
12. (He must) not (give) forbidden food at the offering of eatables;
13. Nor the milk of goats or female buffalos, though it is lawful food (otherwise) ;
14. Nor the flesh of five-toed animals, of fishes, and of boars.
15. Fully prepared for the sacrifice and pure, he must announce (and offer up to Vishzu) all the oblations, with his mind fixed upon the deity, with a cheerful heart, and free from precipitation or anger.
LXVII.
1, After having swept the place around the (kitchen) fire, sprinkled it with water all around,
9. The particle 4a indicates that fragrant oleander and the like is also permitted. (Nand.)
13. See LI, 38.
14. This prohibition refers to those species of five-toed animals, fish, and boars, whose flesh is not in general forbidden. (Nand.) See LI, 3, 6, 21.
LXVII. 1-32. Asv. I, 2; Gobh.I, 4; Par. I, 12; I, 9; Sankh. II,
P 2
p. 2
(Nand.)
13. See LI, 38.
14. This prohibition refers to those species of five-toed animals, fish, and boars, whose flesh is not in general forbidden. (Nand.) See LI, 3, 6, 21.
LXVII. 1-32. Asv. I, 2; Gobh.I, 4; Par. I, 12; I, 9; Sankh. II,
P 2
p. 2
strewed (Kusa grass) all around, and sprinkled (the latter) with water all around, he must take out of all dishes the uppermost part and offer it:
2. To Vasudeva, to Sankarshaza, to Pradyumna, to Aniruddha, to Purusha, to Satya, to Afyuta, to Vasudeva.
3. Afterwards (he must offer twelve burnt-oblations) to Agni, to Soma, to Mitra, to Varuza, to Indra, to Indra and Agni united, to the Visvedevas, to Pragépati, to Anumati, to Dhanvantari, to Vastoshpati, and to Agni Svish¢akvzt (the god of the fire who causes the proper performance of the sacrifice).
4. Then let him make a Bali-offering with that which has been left of the dishes.
5. To (the serpent demons) Taksha and Upataksha,
6. (Strewing the two Balis) on both sides of the fire, to the east of it (on the north-eastern side first, and on the south-eastern side afterwards).
14; M. III, 84-94; Y. II, 103-108; Apast. II, 2, 3; II, 2, 4, 1-13; Gaut. V, 10-18. — 33-46. Asv. I, 24; Gobh. IV, 10; Par. II, 9, 12-16; I, 3; Sankh. II, 15-17; M. III, 99, 100, 102, 103, r11— 118; Y. 1, 107-113; Apast. I, 2, 4, 11-20; II, 3; Il, 4; Gaut. V, 21-45. Regarding the parallel passages of the Kashaka and Manava Grzhya-sfitras, see the Introduction. This chapter treats of the Vaisvadeva sacrifice. (Nand.)
1. Nand. infers from a text of Saunaka, that the particle atha points to the recitation of the Purushasfikta as an initiatory ceremony.
2. Regarding this Sfitra, see the Introduction. The oblations to be offered are eight in number, one for each invocation.
3. Devapala, in his Commentary on the corresponding section of the Kashaka Grzhya-sfitra, states that the deities to whom burntoblations are offered (Sftra 3) shall be invoked with the word svaha, ‘hail!’ and those for whom Bali-offerings are strewed upon the ground, with the word namaJ, ‘adoration.’
6-8. These three Sfitras have been translated in accordance
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7. (Then let him offer other seven Balis) to all (the seven Ish¢akAs or goddesses of the bricks of the altar, also to the east of the fire, while pronouncing the Mantras), ‘Thy name is Amba; thy name is Dula; thy name is Nitatnt (Nitatnir); thy name is Kuputk& (and so on).’
8. (He must offer four Balis with the Mantras), ‘O Nandini; O Subhag4; O Sumangalit; O Bhadrankart,’ (placing the Balis) in the corners (beginning with the south-eastern corner and proceeding) towards the south.
9. (He must place two Balis), addressed to Sri Hirazyakest and to the trees, near the firm pillar}.
10. (He must place two Balis), addressed to Dharma and Adharma and to Mrztyu, near the door.
11. (He must place one Bali), addressed to Varuza, in the water-jar.
9. (He must place two Balis), addressed to Sri Hirazyakest and to the trees, near the firm pillar}.
10. (He must place two Balis), addressed to Dharma and Adharma and to Mrztyu, near the door.
11. (He must place one Bali), addressed to Varuza, in the water-jar.
12. (With the words, ‘ Adoration be) to Vishzu,’ (he must place one Bali) in the mortar.
13. (With the words, ‘ Adoration be) to the Maruts,’ (he must place one Bali) on the mill-stone.
14. (In the apartment) on the roof (let him place two Balis) addressed to Vaisravava (Kubera) the king, and to all created beings.
15. (With the words, ‘Adoration be) to Indra and to Indra’s ministers,’ (he must place two Balis) in the eastern part (of the house).
with Devap4la’s readings and his remarks on them. Nand. wrongly refers the four names mentioned in 7 to the four quarters of the globe. The Mantra quoted in 7 is found complete in the Kashaka, XL, 4, and, in a modified form, in the Taitt. Samh. IV, 4, 5, 1.
9. 1‘ I.e. the pillar which supports the house.’ (Nand.) It appears from an analogous passage of the Manava Grzhya-sitra, that a pillar in the middle of the house is meant.
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16. (With the words, ‘Adoration be) to Yama and to Yama’s ministers,’ (he must place two Balis) in the southern part.
17. (With the words, ‘Adoration be) to Varuza and to Varuza’s ministers,’ (he must place two Balis) in the western part.
18, (With the words, ‘Adoration be) to Soma and to Soma’s ministers,’ (let him place two Balis) in the northern part.
19. (With the words, ‘ Adoration be) to Brahman and to Brahman’s ministers, (let him place two Balis) in the centre (of the house).
20. (Let him throw) in the air (a Bali) addressed to AkAsa (the air).
21. (With the words, ‘Adoration be) to the goblins roaming by day,’ (let him place a Bali) on the sacrificial ground.
- (With the words, ‘Adoration be to the goblins) roaming by night, (let him offer a Bali in the same place at the Vaisvadeva which takes place) at night.
23. Afterwards he must offer upon blades of Kusa grass, having the points turned towards the south, balls of rice to his father, to his grandfather, and to his great-grandfather, to his mother, to his grandmother, and to his great-grandmother, proclaiming at the same time their name and race (and adding the word Svadha, ‘ reverence’).
24. Along with the balls of rice let him give ointments, flowers, incense, eatables, and the like.
25. After having fetched a jar with water, let him
24. ‘ And the like’ means betel and the sacrificial fee for the Bréhmazas.’ (Nand.)
25. This has to be done with the words, svastitvam brihi, ‘say
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cause a Brahmama to say the benediction (and give him the jar).
26. (The share) of dogs, crows, and Svapaéas let him strew upon the earth.
27. And let him give (a mouthful of food as) alms,
28. By honouring guests he obtains the highest reward.
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cause a Brahmama to say the benediction (and give him the jar).
26. (The share) of dogs, crows, and Svapaéas let him strew upon the earth.
27. And let him give (a mouthful of food as) alms,
28. By honouring guests he obtains the highest reward.
29. Let him assiduously honour a guest who arrives in the evening (after the Vaisvadeva is over).
30. Let him not suffer a guest to stay at his house unfed.
31. As the Brahmazas are lords over all other castes, and as a husband is lord over his wives, a guest is the lord of a householder.
32. By honouring a guest he obtains heaven.
33. (One who has arrived as) a guest and is obliged to turn home disappointed in his expectations, takes away from the man, to whose house he has come, his religious merit, and throws his own guilt upon him.
34. A Brahmaza who stays for one night only as a guest, is called atithi (a guest); because he does not stay for a long time, therefore is he termed atithi.
the benediction.’ (Nand.) The benediction, according to Deva- -pala, consists of the Purushasfikta, the Kanikrada (Vagas. Samh. XIII, 48), and other Mantras.
24. According to Nand., who argues from a passage of Baudhayana, the particle 4a implies that he should feed Brahmaazas also.
33. This proverb is also found in the Mahabharata XII, 6995, in the Hitopadesa I, 56 (64 ed. Johnson), and in the Markandeyapuraza XXIX, 31. See Bohtlingk, Ind. Spriiche, 134.
34. Atithi in this derivation is supposed to mean ‘one who does not stay for a whole tithi or lunar day.’
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35. Let him not consider a Brahmaza fellow-villager or an acquaintance as his guest, though he has come to the house where his wife and his fires are.
36. But if a Kshatriya has come to his house in the way of a guest, let him hospitably entertain him also, to his heart’s desire’, after the Brahmaza guests have eaten.
37. Should a Vaisya or a Sfidra come to his house as guests, he must even give food to them (at the same time and) with his servants, and treat them with kindness (but not like guests in the proper sense of the term).
38. To (members of) other castes (such as Mardhavasiktas) and to friends (or relatives or) other such persons, who have come to his house out of attachment, let him offer such food as happens to be there, to the best of his power, at the time when his wife takes her meal.
39. One recently married (but not yet delivered to her husband), an unmarried damsel, a sick woman, and a pregnant woman: to these let him give food unhesitatingly, even before his guests.
40. The foolish man who eats first himself, without having offered food to those (persons that have been mentioned), is not aware that he will himself be food (after death) for dogs and vultures.
41. After the Brahmazas, (the Kshatriyas who have come as guests), the friends and relatives, (the parents and others) whom he is bound to maintain,
41. After the Brahmazas, (the Kshatriyas who have come as guests), the friends and relatives, (the parents and others) whom he is bound to maintain,
36. ' This is Kullfika’s rendering of the term k4mam (on M. III, rrr). According to Nand., it means that he is at liberty to feed such guests or no.
38. The wife takes her meal when the husband has eaten. (Nand.)
LXVIII, r. DUTIES OF A HOUSEHOLDER. 217
(and the servants) have made their repast, let man and wife eat the leavings themselves.
42. Having shown honour to the gods, to the manes, to men, to those whom he is bound to maintain, and to the household deities (as well as to dogs, crows, and the rest), let a householder enjoy that which has been left.
43. He who cooks food for himself only, eats nothing but sin: for that alone is considered as fit food for the virtuous, which is left, after the (customary) oblations have been offered.
44. By the daily recitation of the Veda, -by the Agnihotra, by sacrificing, and by austerity, a householder does not obtain such excellent places of abode (after death) as by honouring a guest.
45. Whether he arrives in the evening or in the morning, he must offer a seat and water to his guest, and food, to the best of his ability, after having shown him marks of honour as the law directs}.
46. By giving (to a guest) shelter, a bed, ointments for his feet, and a lamp: for each of these gifts singly he reaps the same reward as for the gift of a cow.
LXVIII.
1. He must not eat during an eclipse of the moon or of the sun.
45. ?For the rules regarding the reception of a guest, see Asv. I, 24, and the other Grzhya-sftras ; M. III, 119 seq., and the other DharmasAstras.
LXVIII. 12. M. IV, 55.—14. M.IV, 45; Y. 1, 131; Apast. II, 8, 19, 18. — 19. M. IV, 74. — 20. M. IV, 65.— 21. M. IV, 63; Gaut. IX, 56.— 23. M. IV, 74.— 26. M. III, 106; Apast. II, 4, 8, 4.— 27. M.IV, 62; Apast. II, 8, 18, 1; II, 8, 20, 10; Gaut. IX, 58. — 29. M. IV, 75. — 34. M. IV, 76. — 37. M. IV, 37; Y.
‘
p. 2
2. He shall eat, after having previously bathed, when the eclipse is over.
3. If (the sun or moon) have set before the eclipse was over, he must bathe, and on the next day he may eat again, after having seen (the sun or moon rise).
4. A cow or a Brahmaza having met with a calamity, he must not eat on that day.
5. Ifthe king has met with an accident, (he must not eat on that day).
6. An Agnihotrin, who is absent on a journey, must eat at that time of the day when the Agnihotra is supposed to be over.
7. He may also eat at that time of the day when the Vaisvadeva is supposed to be over.
8. On the days of new and full moon (he may eat at that time) when he supposes the sacrifice customary on those days to have been performed.
7. He may also eat at that time of the day when the Vaisvadeva is supposed to be over.
8. On the days of new and full moon (he may eat at that time) when he supposes the sacrifice customary on those days to have been performed.
I, 135. — 38. M. IV, 82. — 40. Apast. I, 11, 31, 1.— 42, 43. M. II, 54; Y. 1, 31; Gaut. IX, 59. — 46. Sankh. IV, 11, 10; M.IV, 43; Y.1, 131; Gaut. IX, 32. — 47. M. IV, 63 ; Y.1, 138; Apast. II, 1, 1, 3; Gaut. IX, 9. — 48. M. IV, 62. — 49. M. IV, 65; Gaut. XVII, 13. ‘The injunctions regarding meals having been given in the previous chapter, he now proceeds to propound some prohibitions concerning the same subject.’ (Nand.)
2,3. Nand. states that in both of these Sfitras it has to be understood, that the bath occasioned by the eclipse must be followed by the ordinary bath, which precedes every meal.
6. An Agnihotrin is one who daily performs the Agnihotra. Regarding the Agnihotra and the times for its performance, see LIX, 2.
4. The term Vaisvadeva includes not only the oblation to the Visvedevas (LXVII, 3), but also the Bali-offerings and the entertainment of a guest, &c., as prescribed in LXVII, 4 seq. (Nand.)
8. According to Nand., the use of the particle 4a implies, that this rule applies equally to the first days of the moon’s increase and wane.
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9. He must not eat during an indigestion ;
10. Nor at midnight; 11. Nor at noon; 12, Nor in the twilight ;
13. Nor dressed in wet.clothes ;
14. Nor without his upper garment;
15. Nor naked;
16. Nor in water (nor in a boat) ;
17. Nor lying stretched out on the back ;
18. Nor sitting on a broken stool ;
19. Nor reclining on a couch ;
20. Nor from a broken dish ;
21. Nor having placed the food on his lap ;
22. Nor (having placed the food) upon the ground;
23. Nor from the palm of his hand.
24. That food which has been seasoned with salt (after having been cooked) he must not eat.
25. He must not abuse children (eating in the same row with him).
26. (He must) not (eat) dainties alone.
27. (He must) not (eat) substances from which the fat has been extracted.
28. Nor (must he eat) roasted grain in the daytime.
29. At night (he must not eat) anything mixed with sesamum-seeds.
9. According to Nand., the use of the particle 4a implies a prohibition to eat again, after having partaken of a Sraddha meal.
15. See note on LXIV, 5.
24. Nand., quoting a passage of VAsish/ha (XIV, 28), states the use of the particle 4a to imply, that food twice cooked and food cooked in a frying-pan should also be avoided.
27. This rule refers to skimmed milk and to a dough made of ground sesamum, from which the oil has been extracted. (Nand.)
p. 30
30. Nor (must he eat at night) sour milk or ground barley.
31. Nor (must he eat) the leaves of the mountain ebony, or of the banyan, or of the holy fig-tree, or of the hemp plant.
32. (He must) not (eat) without having first given to eat (to the gods and to the Brahmazas);
p. 30
30. Nor (must he eat at night) sour milk or ground barley.
31. Nor (must he eat) the leaves of the mountain ebony, or of the banyan, or of the holy fig-tree, or of the hemp plant.
32. (He must) not (eat) without having first given to eat (to the gods and to the Brahmazas);
33. Nor without having made a burnt-offering first ;
34. Nor without having sprinkled his feet ;
35. Nor without having sprinkled his hands and his face ;
36. While having the remains of food on his mouth or hands, he must not take clarified butter.
37. Nor must he look at the moon, or at the sun, or at the stars (while unclean).
38. Nor must he touch his head (while unclean).
39. Nor must he recite the Veda (while unclean).
40. He must eat facing the east;
41. Or facing the south ;
42. And after having honoured his food’;
43. And cheerfully, adorned with a garland of flowers, and anointed with unguents.
42. ' Nand. describes the ceremony of ‘ honouring one’s food’ as follows: ‘He must first sprinkle the food, while reciting the Gayatri and the Vyahritis (see LV, 10). Then he must sprinkle water all around it, with the Mantra, “ Forsooth, I sprinkle righteousness around thee.” After that he must sip water with the Mantra, “Thou art an imperishable basis” (Taitt. Arany. X, 32, rendered according to Sayaza’s Commentary), and offer up five oblations to Prana, &c. (see Dr. Bihler’s note on Apast. II, 1,1, 2). Finally he must eat in silence, without blaming the food, and taking care to leave some remnant of it in the dish, and sip water again, with the Mantra, “ Thou art an imperishable covering ”’ (Taitt. Arany. X, 35, according to Sayama).
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44. He must not eat up his food completely ;
45. Unless it consist of sour milk, or honey, or (clarified) butter, or milk, or ground barley, or meat, or sweetmeats.
46. He must not eat together with his wife, nor in the open air, nor standing, nor in the presence of many (hungry spectators), nor must many eat in the presence of one (hungry spectator).
47. Let him never eat in an empty house, in a house where the sacred fires are preserved, or in a temple dedicated to the gods. Neither must he drink water out of his joined hands, or satiate himself to repletion.
48. Let him not take a third meal (over and above the two regular meals in the mornings and evenings), nor let him ever take unwholesome food. He must eat neither too early, nor too late, and he must take no food in the evening, after having fully satiated himself in the morning.
49. He must not eat bad food (whether injurious to health or otherwise reprehensible), nor from a bad dish (which is similar to the dishes used by barbarians, or which has been defiled by a wicked man eating from it), nor lying on the ground, nor with his feet raised upon a bench, nor sitting on his hams with a cloth tied round his legs and knees.
46. Nand. thinks that this rule refers to those wives only who belong to a lower caste than their husbands.
48. ‘Too early’ means before sunrise ; ‘too late’ means immediately before sunset. (Nand.)
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LXIX.
1. He must not have connection with his wife on the eighth, or fourteenth, or fifteenth day of the half-month.
2. And (he must avoid connubial intercourse) after having partaken of a Sraddha;
3. And after having given (a Sraddha) ;
4. And after having been invited to a Sraddha ;
5. And while performing a vow of abstinence (such as that to be kept on the day before a Sraddha, or the fast to be observed on the eleventh day of the half-month) ;
6. And one who has performed the initiatory ceremony of a Soma-sacrifice ;
7. And in a temple, in a burial-ground, and in an empty house;
8. And at the root of a tree (or shrub);
9. And in the day-time; 10. And in the twilight;
11. And with one unclean (or in her courses) ;
12, And while he is unclean himself; 13. And with one anointed with unguents; 14. And being anointed himself; 15. And with one sick; 16. And while he is sick himself.
17. He must not have connection, if he wishes to enjoy a long life, with a woman who has a limb too little, nor with one who has a limb too much, nor with one older than himself, nor with a pregnant woman.
LXIX. 1. M. IV, 128; Y. 1, 79. —9. Apast. II, 1, 1, 16.— 15. Gaut. IX, 28. The subject of daily duties being absolved, he now goes on to state (in Chapters LXIX, LXX) the rules that must be observed during the night. (Nand.)
4. The invitations to a Sraddha are issued on the day before it is to take place. (Nand.)
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LXX.
He must not sleep with his feet wet ;
Nor facing the north or the west ;
Nor naked; 4. Nor on wet (fresh) bamboo ; Nor in the open air;
Nor on a bedstead made of Paldsa-wood;
Nor on one made of the wood of five trees ; Nor on one made of the wood of a tree which has been split by an elephant; —
g. Nor on a bedstead made of the wood of a tree that has been kindled by lightning ;
10. Nor on a broken bedstead ;
11. Nor on one made of scorched wood ;
12. Nor on one made of the wood of a tree that used to be watered with a jar;.
13. Nor in a burial-ground, nor in an empty house, nor in a temple;
14. Nor with people who are restless of limb ;
15. Nor with women;
16. Nor on grain, nor (in a stable of) cows, nor (on the couch of any of his) Gurus, nor on the fireplace, nor (in a building dedicated to the) gods.
17. He must not sleep while the remnants of
.
SOW ARY Yo
LXX. 1. M.IV, 76. — 2. Y.I, 136. — 3. Asv. III, 9, 6; M.IV, 75; Gaut. IX, 60.— 13. M. IV, 57.— 147. Sankh. IV, 11, 17; Apast. I, 1, 2, 24; Gaut. II, 13.
17. He must not sleep while the remnants of
.
SOW ARY Yo
LXX. 1. M.IV, 76. — 2. Y.I, 136. — 3. Asv. III, 9, 6; M.IV, 75; Gaut. IX, 60.— 13. M. IV, 57.— 147. Sankh. IV, 11, 17; Apast. I, 1, 2, 24; Gaut. II, 13.
4. Nand. mentions three explanations of this term: 1. a bedstead made of five pieces of wood (or of the wood of five trees) ;
2. a bedstead made of any of the five kinds of wood enumerated in the Vishzu-purana ; 3. a bedstead made of any of the five kinds of wood enumerated in Sfitras 8-12. The second explanation is inadmissible, because part of the species of wood mentioned in the passage of the Vishvu-purfma referred to is identical with those enumerated in Sfitras 8-12.
224 VISHNU. LXXI, r.
food are on his hands or face, nor in the day-time, nor in the twilight, nor upon ashes, nor in a place soiled (by excrements and the like), nor in a wet place, nor on the top of a mountain.
LXXI.
1. Now! he must not contemn any one (whether of equal rank, or of higher or lower rank than himself).
LXXI. 1. M. IV, 135; Y. 1, 153. —2. M. IV, 141. — 3. Gaut. I], 17. — 4. Gobh. III, 5, 29. — 4-6. M. IV, 17, 18; Y.I, 129, 123. —8. M. IV, 19. —9. M. IV, 34; Apast. I, 11, 30, 13; Gaut. IX, 3.— 11. Gobh. III, 5, 15. — 13-16. M. IV, 36; Y. I, 133. —
14. Sankh. IV, 11, 21. — 17-21. M. IV, 37. — 17, 18. Par. Il, 7, 6; Sankh. IV, 11, 2; Apast. I, 11, 31, 20. — 23. Par. II, 7, 8; M. IV, 38. —25. M. IV, 43. — 26. Asv. III, 9,6; Sankh. IV, 11,1;
M. IV, 53; Y.1,135; Gaut. IX, 48. — 32-35. M.IV, 56, 53; Y. I, 137. — 36, 37. M. IV, 54, 53; Y. I, 137. — 39. M. IV, 65. —
40. Apast. II, 8, 20, 11; Gaut. IX, 32.— 42, 43. M. IV, 70; Apast. I, 11, 32, 28; Gaut. IX, 51.— 44. M. IV, 69. — 45. M.IV, 14; Y. 1, 138; Gaut. Il, 17.— 46. M. IV, 69. — 47. M. IV, 66; Gaut. IX, 4, 5. — 48-52. M. IV, 80. — 53. Sankh. IV, 12, 18; M. IV, 82.— 54. M. IV, 250; Y. I, 214.— 55. M. IV, 55.— 56. M. IV, 57; Y. I, 138. — 58. M. IV, 57; Sankh. IV, 11, 6.— 59. Sankh. IV, 11, 6; Gaut. IX, 16. — 60. M. IV, 58. — 61, 62. Apast. I, 11, 31, 9, 10. — 62. Par. II, 7, 14; M. IV, 59; Y. I, 140; Gaut. IX, 23. — 63-68. M. IV, 60, 61. — 69-71. M. IV, 63, 64.— 70. Par. II, 7, 3. — 72-74. M. IV, 138; Y. I, 132. — 75. Y. I, 153. — 76. M. IV, 137; Y. I, 153. — 77. M. IV, 94.— 79.
M. IV, 144. — 80, 81. M. IV, 164. — 82. M. VIII, 299. — 83. M. IV, 135; Y. I, 153. — 84, 85. M. IV, 176; Y. I, 156. — 86. M. IV, 150.— 87. M. IV, 2, 246; Gaut. IX, 73. — go. M. IV, 155; Y. I, 154.— 91, 92. M. IV, 156, 158.
1. | This chapter treats of the duties of a Snataka (see XXVIII, 42, note). The particle atha, ‘now,’ however, signifies that some of these duties are common to the Snataka and to the householder, whose special duties have been treated in the previous chapters. (Nand.)
p. 225
2. He must not mock those who have a limb too little or a limb too much, who are ignorant, or who are poor.
3. He must not serve low people.
(Nand.)
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2. He must not mock those who have a limb too little or a limb too much, who are ignorant, or who are poor.
3. He must not serve low people.
4. Let him not engage in work that may keep him from repeating (or teaching) the Veda.
5. Let him wear such a dress as becomes his age,
6. And his sacred’ knowledge, his descent, his means, and his country.
7. He must not be overbearing.
8. He must constantly consult the holy laws and other (salutary precepts relating to the acquisition of wealth, wisdom, and freedom from disease).
9g. He must not wear a worn-out or filthy dress, if he has means (enough to procure a new one).
10. (Even though he lacks firewood or the like necessaries) he must not say to another man, ‘I have got none.’
11. He must not wear a garland of flowers which has no smell at all, or an offensive smell, or which is red,
12. Let him wear a garland of water-flowers even though they be red. |
13. And (he must wear) a staff made of bamboo ;
14. And a jar with water ; ‘
15. Anda sacrificial string made of cotton thread ;
16. And two golden ear-rings.
2. The particle 4a refers to ugly persons and the rest, enumerated by Manu IV, 141. (Nand.)
8. The use of the particle 4a implies, according to Nand., that his frame of mind and his speech should also be in conformity with his age, &c., as ordained by Manu IV, 18,
13-16. Nand., arguing from texts of Baudhayana and of Manu (IV, 36), takes the use of the particle 4a in Sftras 13 and 14 tq
[7] Q
p. 17
17. He must not look at the rising sun;
18. Nor at the setting (sun) ;
19. Nor (must he look at the sun) shining through an awning of cloth (under which he is lying).
20. Nor at the sun reflected in a looking-glass or in water ;
21. Nor at the midday sun; .
22. Nor at the face of any of his Gurus while he is angry;
23. Nor at his own image reflected in oil or in water ;
24. Nor reflected in a dirty looking-glass ;
25. Nor at his wife eating ;
26. Nor at anaked woman;
27. Nor ata man in the act of discharging urine (or voiding excrements) ;
28. Nor at an elephant (or other dangerous animal) broken loose from the rope that ties him ;
29. Nor at a fight between bulls (or elephants or buffalos) or the like animals, while he is himself standing in a (crowd or any other) place, from which it would be difficult for him to effect his escape ;
30. Nor at one insane;
imply that a Snataka must wear three garments, an under garment, an upper garment, and a mantle, and in Sfttra 16, that he must carry about him a bushel of Kusa grass.
1g. This rule appears to refer, likewise, to the custom of suspending, by a tree or a post, an upper garment or a piece of cloth, in order to ward off the rays of the sun.
20. The particle 4a here is used, according to Nand., in order to include ‘the sun, while it is eclipsed,’ as mentioned by Manu IV, 37.
20. The particle 4a here is used, according to Nand., in order to include ‘the sun, while it is eclipsed,’ as mentioned by Manu IV, 37.
29. ‘As shown by 4a, a place where arrows, spears, or other missiles are falling down, is also intended here.’ (Nand.)
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31. Nor at one intoxicated ;
32. He must not throw any impure substances into the fire;
33. Nor blood; 34. Nor poison;
35. Neither (must he throw any of those substances) into water.
36. He must not step over a fire.
37. He must not warm his feet (by the fire).
38. He must not wipe (the dirt from his feet) with blades of Kusa grass.
39. He must not wash (his feet) in a vessel of white copper.
40. He must not (wash) one foot with the other.
41. He must not scratch the ground (with a piece of wood or the like).
42. He must not crush clods of earth.
43. He must not cut grass.
44. He must not tear his nails or the hairs (of his beard or others) with his teeth.
45. He must avoid gambling ;
46. And the heat of the sun just risen.
47. He must not wear a garment, or shoes, or a garland, or a sacrificial string which had before been worn by another. ,
48. He must not give advice to a Sfdra;
49. Nor (must he give him) the leavings of his food, nor the residue of an oblation (unless he is his own servant) ;
46. Besides the above interpretation of the term balatapa, which is proposed by Kullfka also (on M. IV, 69), Nand. mentions two others: 1. the heat of that time of the day when the cows are collected for milking; 2. the heat of the autumn season. The particle 4a, according to Nand., is used in order to include the smoke of a burning corpse and the other forbidden objects mentioned by Manu IV, 69.
Q 2
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50. Nor (must he give him) sesamum ;
51. Nor (must he point out) the sacred law to him ;
52. Nor (must he prescribe) a penance (for him for atonement of a sin).
53. He must not scratch his head or his belly with both hands joined.
54. He must not reject sour milk or the Sumanas flower (when offered to him).
55. He must not take off his garland (from his head) himself (but he may cause another to do so).
56. Let him not rouse (a superior) from sleep. |
57- He must not (by harsh speeches and the like) render disaffected one who is well affected towards him.
58. He must not speak to a woman in her courses ;
59. Nor to barbarians or low-caste persons.
60. When a sacred fire, or an idol, or a Brahmaza is near, he must stretch forth his right hand (from his upper garment).
61. If he sees a cow trespassing upon another man’s field, he must not announce it (to the owner of that field).
62. And if he sees a calf sucking (at the udder of a cow, he must not announce it to the owner of the latter).
63. He must not endeavour to please overbearing men (by flattering their pretensions).
64. He must not dwell in a kingdom governed by a Sfdra king ;
62. And if he sees a calf sucking (at the udder of a cow, he must not announce it to the owner of the latter).
63. He must not endeavour to please overbearing men (by flattering their pretensions).
64. He must not dwell in a kingdom governed by a Sfdra king ;
54. Nand. states that this rule does not contain a vain repetition of the rule laid down above (LVII, 10), as the latter refers to householders and the former to Sn4takas.
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65. Nor in one abounding with wicked people ;
66. And he must not live (in a kingdom) in which there are no physicians ;
67. Nor in one afflicted (with a disease or other calamity). ,
68. And (he must not stay) long on a mountain.
69. He must not (walk or otherwise) exert himself without a purpose.
70. He must not dance or sing.
71. He must not make a noise by slapping (his left arm, after having placed it upon his right shoulder, with his right hand).
72, He must not make vulgar speeches.
73. He must not tell an untruth.
74. He must not say disagreeable things.
75. He must not strike any one upon a vital part.
76. He must not despise himself if he wishes to enjoy long life.
77. He must often repeat his prayers at each twilight (if he wishes to live long).
78. He must not play with (venomous) serpents or with weapons.
79. He must not touch the cavities of his body without a cause.
80. He must not raise a stick against another man.
81. One who deserves punishment he must strike in order to punish him.
‘82. (He must strike) him upon his back with a shoot of bamboo or with a rope.
475. ‘Others’ take this Sutra to mean, that he must not make public another man’s misconduct. (Nand.) This interpretation is proposed by Vigianesvara, on YAgiiavalkya I, 153.
79. See XXIII, 51.
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83. He must take care not to revile a god, a Brahmaza, the SAstras, or the high-minded (/7shis).
84. And (he must avoid) gain and pleasure repugnant to duty.
85. (He must avoid) even lawful acts which may give offence to mankind.
86. On the days of new and full moon let him make a propitiatory offering.
87. He must not cut even grass (on those two days).
88. He must adorn himself (with garlands, sandal, and the like).
89. Thus he must observe established customs.
90. Those customs, which have been explicitly ordained in revealed and in traditional texts, and which are practised by the virtuous, must always be observed by a righteous man with subdued passions.
gt. By adhering to established usage he attains to old age; this is the way to obtain that state in the next life which he desires, and imperishable riches, this is the way to destroy the effect of (bodily) marks foreboding future misfortunes.
92. He who observes the usages established among the virtuous, who is a believer in revelation, and free from ill-will, lives a hundred years, even
84. ‘‘*Or repugnant to the final liberation,” as the use of the particle 4a implies.’ (Nand.) See Manu VI, 37.