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REESE LIBRARY
OF THE
UNIVERSITY. OF CALIFORNIA.
zm
Digitized by Google
THE
SACRED BOOKS OF THE EAST
TTR Tr mt
JNIVENRSITY
eae
(14] a
London
HENRY FROWDE
INUSIT10 BS
ILLV [MEA fig
OXFORD UNIVERSITY PRESS WAREHOUSE
7 PATERNOSTER ROW
THE
SACRED BOOKS OF THE EAST
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
VOL. XIV
@rford
AT THE CLARENDON PRESS
1882
[Adi rights reserved ]
Digitized by Google
THE
SACRED LAWS OF THE ARYAS
AS TAUGHT IN THE SCHOOLS OF
APASTAMBA, GAUTAMA, VASISHTAA,
AND BAUDHAYANA
TRANSLATED BY
GEORG BUHLER
VASISH7THA AND BAUDHAYANA
@rford
AT THE CLARENDON PRESS
1882
[ All rights reserved }
2232S°
CONTENTS.
PAGE
INTRODUCTION TO VASISHTHA . . . : . . xi
InrRopucTION TO BauDHAYANA . . - - . . xxix
VASISHTHA DHARMASASTRA.
General Rules . : : : . : : . : I
~ Four Castes. . : : : . - : . 9
_ Lawful Occupations . . : : : : : . I
Duty of Studying the Veda. : : : . - Ty
Definitions : : : . - : : : . 9
Purification =. : : - . : : : . 25
~ Origin of Castes. : ‘ . : . . . 25
Impurity . . : : : : : : : . 24
Women . : : - : : : . - - 31
Rule of Conduct . . . . . : : - 34
Studentship. : - : . . . : . 40
Householder . : . : : : . . - 42
Hermit . . . . : : : : : . 45
Ascetic . . : : : . . . : . 46
Guests. : : . . . : . . - 49
Sraddhas . : . . . . . . - . gl
Sacrifices . . : . . : : : . . 56
Initiation . : . . . : . . : - 57
Snataka .. : : . : : . : - 59
Study of the Veda . : . . : . : - 63
Saluting . . : . . : . . - 67
Lawful and Forbidden Food . : : . : - 69
- Adoption . . : . . . : . . - 75
~ Excommunication . . : . . . . - 497
Legal Procedure. . . . . . . . 79-
Perper - 3)
vill CONTENTS.
Inheritance
Mixed Castes .
Duties of a King
Penances .
Secret Penances
Gifts
BAUDHAYANA DHARMASASTRA.
Sources of the Law
Different Customs
Studentship
Snataka
Waterpot .
Purification
Lawful Livelihood
Impurity .
Inheritance
Impurity .
Forbidden Food
Sacrifices .
Castes
The King
Criminal Law .
Witnesses
Marriage .
Veda-Study
Penances .
Inheritance
Women
Householder
Snataka . .
The Twilight Devotions .
Bathing
Tarpaza .
Mahayagiias
- 178
PAGE
84
93
96
102
124
136
143
146
149
158
160
175
77
180
184
186
199
201
202
205
208
2I1
224
231
237
238
245
249
252
256
CONTENTS. ix
- PAGE
Veda-Study
Penances .
Inheritance
Women
Householder
Snataka . .
The Twilight Devotions .
Bathing
Tarpaza .
Mahayagiias
- 178
PAGE
84
93
96
102
124
136
143
146
149
158
160
175
77
180
184
186
199
201
202
205
208
2I1
224
231
237
238
245
249
252
256
CONTENTS. ix
- PAGE
«- The Four Orders . . . . : . . 258
The Offering to the Vital Airs . . . . . 262
Eating. . . : . . . : . . 264
SrAddhas . . . . . . . . . 266
The Procreation of Sons - . . . . . 271
Ascetic. . . . . . . 273
Ways of Living for Householder . . . . .. 284
Hermits . . . : . . . . . . 291
Penances for a Student . . . . . . . 294
Aghamarshaaa . . . . . . . . . 296
Prasritiyavaka *. . . . . . . . . 297
Kfishmanzdas. . . . . . . . 300
Kandrayana. . . . . . . . . 303
Anasnatparayana . . . . : . . 307
Penances . . . . . . . . . . 310
Secret Penances. . . . . . . . 320
Rites securing Success . . . . . . . 322
Parisishfa on Adoption. . . . . . . 334
InpEx To Parts I anp II (Vols. If and XIV) . - 337
Additions and Corrections . . . . . . . 355
Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . . . 357
Digitized by Google
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VASISHTAA.
THE VAsish¢da DharmasAstra is, like that of Gautama,
the last remnant of the Sfitras of a Vedic school, which, as
far as our knowledge goes at present, has perished, together
with the greater part of its writings. We owe the preservation of its Dharma-sftra probably to the special law schools
of India, which, attracted as it would seem by its title and
the legend connecting it with Vasish¢/a Maitravaruzi, one of
the most famous Azshis of the Rig-veda and a redoubtable
champion of Brahmanism, made it one of their standard
authorities. The early existence of a legend according to
which the V4sisht#a Dharma-sfitra was considered either
to be a work composed by the Xéshi Vasish¢ha, or at least
to contain the sum of his teaching on the duty of man, is
indicated by several passages of the work itself. For the
Dharma-sitra names Vasishz/a, or appeals to his authority
on no less than three occasions. First, we find a rule on
lawful interest, which is emphatically ascribed to Vasish¢/a}.
‘Learn the interest for a money lender, the Sftra says,
‘declared by the word of Vasishtha; five m4shas (may be
taken) for twenty (karshdpavas every month).’ Again, at the
end ofa long string of rules? which contain the observances
to be kept by sinners who undergo Krzkkhra penances, Vasishtha’s name is brought forward as the authority for them,
and the last words are, ‘Thus speaks the divine Vasish¢ha.’
Finally, the concluding Sdtra of the whole work? gives
1 Vasishtha Dharmasastra IT, 51.
2 Vasishtha Dharmasastra XXIV, 5.
8 VAsishtha Dharmas4stra XXX,11. Similar invocations of teachers at the
end of Sitras occur frequently, e.g. Asvalayana Srauta-sitra XII, 15,14; Rigvidhana V, 3, 4; YAska, Nirukta, Roth, p. 216,
xii VASISHTHA.
gives
1 Vasishtha Dharmasastra IT, 51.
2 Vasishtha Dharmasastra XXIV, 5.
8 VAsishtha Dharmas4stra XXX,11. Similar invocations of teachers at the
end of Sitras occur frequently, e.g. Asvalayana Srauta-sitra XII, 15,14; Rigvidhana V, 3, 4; YAska, Nirukta, Roth, p. 216,
xii VASISHTHA.
expression to the devotion felt by the author for the AXzshi,
‘Adoration to Vasish¢a, Satayatu, the son of Mitra and
Varuna and of Urvasi.’ The epithets used in this last passage conclusively show that the Vasish¢/a after whom the
Dharma-stitra is named, is the individual who, according to
the Brahmanical tradition, is the Rishi of a large portion of
the seventh Mazdala of the Rig-veda and the progenitor of
the Vasishz#a clan of Brahmans, and who in some hymns
of the Rig-veda appears as the purohita or domestic priest
of king Sudas and the rival of Visvamitra, and in other
Sdktas as a half mythical being. For the verses Rig-veda
VII, 33, 11-14 trace the origin of this Vasish¢/a to the two
sons of Aditi, Mitra and Varuva, and to the Apsaras Urvasi,
and contain the outline of the curious, but disgusting story
of his marvellous birth, which Sayama narrates more circumstantially in the commentary on verse 11. Moreover,
the word Satay4tu, which in the Dharma-sitra is used as an
epithet. of Vasish¢#a, occurs Rig-veda VII, 18, 21 in close
connexion with the Rshi’s name. SAyamwa explains it in
his commentary on the latter passage as ‘the destroyer of
many demons, or, ‘he whom many demons seek to destroy,’
and takes it as an epithet of the sage Par4sara, who is named
together with Vasish¢a. It would, however, seem that, if
the verse is construed on strictly philological principles,
neither Sadyava’s interpretation, nor that suggested by the
Dharma-sitra can be accepted, and that Satayatu has to
be taken as a proper name}. But, however that may be, it
is not doubtful that we may safely infer from the expressions
used in the last sentence of the Dharma-sitra, that the
Vasishzka to whom the invocation is addressed and the
composition of the work is ascribed, either immediately or
through the medium of pupils, is the individual named in
the Rig-veda. The connexion of the Dharma-sitra with
one of the Rishis of the Rig-veda which is thus established,
possesses a particular interest and importance, because it
corroborates the statement of Govindasvamin, the commentator of Baudhayana, that the Institutes of Vasish¢za were
1 See Petersburg Dictionary, s. v. satayatu.
INTRODUCTION. Xill
v. satayatu.
INTRODUCTION. Xill
originally studied by and authoritative for the Bahvrikas,
the Rigvedins alone, and afterwards became an authority
for all Brahmans!. In the introduction to Gautama it has
been shown that a similar assertion which Govinda makes
with regard to the Gautama Dharma-siitra can be corroborated by a considerable amount of external and internal
evidence. It has been pointed out that not only the fact
that the spiritual pedigrees of the A/andoga schools enumerate several Gautamas, but also the partiality for texts
of the Sama-veda, which the Institutes of Gautama show
on several occasions, strongly support the tradition that
the Gautamiya Dharmasdstra originally was the exclusive
property of a school of Samavedins. In the case of the
VAasishz#a Dharmasdstra indications of the latter kind are,
if not entirely wanting, at least very faint. The number of
Vedic passages quoted is, no doubt, large; but few among
them belong to the class of Mantras which are recited
during the performance of gvzhya rites, and must be taken
from the particular recension of the Veda to which the performer belongs. Besides, the texts of this description which
actually occur, do not bear the mark of a particular Veda or
Sakh4. The numerous texts, on the other hand, which are
quoted in support or explanation of the rules, are taken impartially from all the three ancient Vedas. For this reason it
* would be dangerous to use the references to a dozen Rzkas
in chapters XVII and XXVI, as well as to the legend of
Sunafsepa, which is told only in works belonging to the Rig-
1 See Sacred Books of the East, vol. ii, p. xlix, note 2. As Govindasvamin’s
statements possess a considerable importance, I give here the whole commentary on Baudhayana I, 1, 2, 6, according to my two MSS., C.I. and C.T.:
ag fafafa seen cam qoufacrafagia Hart qa eifosatata wat at sharaata wine Shara vera earfeare vai Tat
Mattamirsta Hales wera [THA C.1.; werd C.7.] ares 7
aa®: [1] waa aarfrarafa[\] wer a pemrarfa warfaarerfat
asequatea we wtrartafa warnfa [wearfa c. 1; warfa
C.T.] raattengagre uaa Fa SUMTATETAT SATA Ne wt wafer.
afaada qoyfa: | fh faarnquafe a weradtefimra: | wee
wafeafaranargert teat 4
xiv VASISHTHA.
1; warfa
C.T.] raattengagre uaa Fa SUMTATETAT SATA Ne wt wafer.
afaada qoyfa: | fh faarnquafe a weradtefimra: | wee
wafeafaranargert teat 4
xiv VASISHTHA.
veda, as a proof that the Vasish#a Dharmasastra is the work
of a Rigvedin. Under these circumstances the three passages, mentioning Vasish¢ha’s name, and especially the last
which identifies him with the Azshi of the Rig-veda, have a
particularly great importance, as they are the only pieces of
internal evidence which can be brought forward in favour
of Govindasv4min’s valuable statement. But the latter is,
even without any further corroboration, credible enough,
because no reason is apparent why Govinda should have
invented such a story, and because his assertion fully
agrees with the well-established facts known about the
other existing Dharma-sitras, which all were composed
not for the benefit of the Aryans in general, but in order
to regulate the conduct of particular sections of the Brahmanical community.
There is, however, one point in Govindasvdmin’s statement which requires further elucidation. He says that the
Bahvrzkas, i.e. the Rigvedins in general, formerly studied
the VAsishtha Dharmasdstra. It might, therefore, be inferred that the work possessed equal authority among the
Asvalayaniyas, the Sankhayantyas, the Manddkayanas, and
all the other schools of the Rig-veda, and that it belonged
to the most ancient heirlooms of its adherents. That is,
however, improbable for several reasons. For, first, neither
the Asvalayaniyas nor the Sankhdyantyas of the present
day study or attach any special importance to the VAsishtha Dharmasastra. Secondly, if the Vasishtda DharmasAstra had ever been the common authority on Dharma in
all the different schools of the Rig-veda, it would be necessary to ascribe to it an antiquity which it clearly does not
possess. All Sdtras were originally composed for a single
school only. Where we find that the same Sdtra is adopted
by several Karamas, as is the case with the Dharma-sitra,
which both the Apastambtyas and the Hairazyakesas study,
and with the Xayana-sitra, which the Bharadvagas and the
Hairazyakesas have in common, it is evident that the later
school did not care to compose a treatise of its own on
a certain subject, but preferred to take over the composition of an earlier teacher. If, now, a Sdtra on a certain
INTRODUCTION. XV
If, now, a Sdtra on a certain
INTRODUCTION. XV
subject were acknowledged by all the schools of one Veda,
it would follow that it must belong to the most ancient
books of that Veda, and must have been adopted successively by all its later schools. In such a case the Sitra
must certainly show signs of its great antiquity. But if
we look for the latter in the Vasish¢4a Dharma-sitra, the
trouble will be in vain. Though that work contains a
good deal that is archaic, yet, as will be shown presently,
its numerous quotations from Vedic writings and older
Dharma-sftras clearly prove that it does not belong to
the oldest productions of its class, but takes even among
the still existing Institutes of the Sacred Law only a
secondary rank. Under these circumstances the correct
interpretation of Govindasv4min’s words will be, that according to the Brahmanical tradition, known to him, some
school of Rzgvedins, the name of which he did not know,
or did not care to give, originally possessed the VAasish/a
Dharmasastra as its exclusive property, and that the work
later, through the action of the special law schools, acquired
general authority for all Brahmans. It is a pity that no
authentic information regarding the name of that school
of Rigvedins has been handed down. But, considering the
fact that Vedic schools are frequently named after Vedic
Rishis, it seems not improbable that it was called after the
Vasishtda whose authority the Dharma-sftra invokes, and
that we may assume the former existence of a VAsishtia
- school, a Sitra-karaza, of the Rig-veda?, founded perhaps
by a teacher of the VAsishtka gotra. This conjecture,
which, it must be confessed, is not supported by any corroborative evidence from the Brahmanical tradition, will
explain why the title-pages of this and of the first part
speak of a school of VAasish¢ha.
The position of the VAsisht##a Dharma-sitra in Vedic
literature can be defined, to a certain extent, by an analysis
1 A school of Vasishthas, belonging to the Sfima-veda, certainly existed in
ancient times. I have formerly put forward a conjecture that the Vasishtha
Dharmasastra might belong to that school (Digest of Hindu Law Cases, p. xxii,
first edition). But Govindasvamin’s explicit statement makes it evident that
it has to be abandoned,
Xvi VASISHTHA.
I have formerly put forward a conjecture that the Vasishtha
Dharmasastra might belong to that school (Digest of Hindu Law Cases, p. xxii,
first edition). But Govindasvamin’s explicit statement makes it evident that
it has to be abandoned,
Xvi VASISHTHA.
of its numerous quotations from the Samhitds, Brahmazas,
and the older Sdtras. By this means it will become
evident that the work belongs to a period when the chief
schools of the three ancient Vedas had been formed and
some of the still existing Dharma-s(tras had been composed.
Faint indications will be found which make it probable
that the home of the school to which it belonged, lay in
the northern half of India, north of the Narmada and of the
Vindhyas. As regards the quotations from the Sruti, the
revealed texts of the Hindus, they are chiefly taken from
the Rig-veda and from three recensions of the Yagur-veda.
Passages from the Rig-veda-samhité are quoted IV, 21;
XVII, 3-4; and XXVI, 5-7. With respect to the quotations in the latter chapter it must, however, be noted that
its genuineness is, as will be shown in the sequel, not above
suspicion. A Brahmawa of the Rig-veda seems to be
referred to in XVII, 2, 32, 35. But the extracts, given
there, agree only in part with the text of the Aitareya, and
it is probable that they are taken from some lost composition of the same class. A curious Sitra, II, 35, shows a
great resemblance to the explanations of Vedic passages
given by Y4ska in the Nirukta!. The passage points
either to a connexion of the author with the school of the
Nairuktas or, at least, to an acquaintance with its principles. Among the schools of the Yagur-veda, that of the
Kathas is twice referred to by name, XII, 29; XXX, 5.
But Professor Weber, who kindly looked for the quotations
in the Berlin MS. of the Kazs/aka, has not been able to find
them. A third passage, I, 37, said to be taken from the
KAaturmasyas, i.e. the portion of a Samhita which treats of
the AaturmAsya sacrifices, actually occurs in the K4¢/aka.
But, as it is likewise found in the KAturm4sya-k4da of the
Maitrayaztyas, it must remain uncertain from which of the
two recensions of the Black Yagur-veda it has been quoted.
The chapter on the duties of women, vers. 6-8, contains a
' This resemblance has not escaped Krishnapandita, who says in his com-
mentary, FRSA AAA Hata i Bienen yerqeata fere-
WRT alfa i
INTRODUCTION, XVii
The chapter on the duties of women, vers. 6-8, contains a
' This resemblance has not escaped Krishnapandita, who says in his com-
mentary, FRSA AAA Hata i Bienen yerqeata fere-
WRT alfa i
INTRODUCTION, XVii
long quotation which, in spite of some small discrepancies,
seems to have been taken from the Taittirtya-samhita of
the Black Yagur-veda. Passages of the Taittiriya Aranyaka
are quoted or referred to X, 35 and XXIII, 23. The
White Yagur-veda is mentioned several times as the V4gasaneyi-sakha or the Vagasaneyaka. The former expression
occurs III, 19: and XXIII, 13. The quotations, marked
as taken from the Vagasaneyaka, XII, 31, XIV, 46 are
found in the Satapatha-brahmavza, and another passage
of the same work is quoted I, 45, without a specification of
the source. A very clear proof that the author of the
Dharma-sitra knew the Vagasaneyi-samhit4 is furnished
by the Mantra, given II, 34. The text, quoted there,
occurs in three different Sakh4s, that of the Vagasaneyins,
that of the Taittiriyas and the Atharva-veda, and in each
shows a few variae lectiones. Its wording in the Vagasaneyisamhita literally agrees with the version, given in the
Satra. The SAdma-veda is referred to III, 19, and particular SAmans are mentioned in the borrowed chapter
XXII, 9. A passage from the Nidana, probably a work on
Stomas and metres, which belonged to the Bhallavins, an
ancient school of Samavedins, occurs I, 14-16. An Upanishad, connected with the Atharva-veda, the Atharvasiras, is
mentioned in the borrowed chapter XXII, 9, and the
existence of the Atharva-veda is pre-supposed, also, by ‘the
vows called Siras, which are alluded to in the suspicious
chapter XXVI, 11, and are said to be peculiar to the
Atharvavedins’, The chapters, which are undoubtedly
genuine, contain no allusion to the fourth Veda.
As regards the older works on Dharma, the author of the
Institutes of Vasish¢#a certainly knew and used a treatise,
attributed to Yama, the Dharma-sftras of Manu, Harita
and Gautama, and perhaps that of Baudhdyana. With
respect to two verses, which, as the Sfitra says, were proclaimed by Prag4pati, XIV, 24, 30, it is somewhat doubtful,
if it is meant that they have been taken from a work,
attributed to Pragdpati, or that they are merely utterances,
supposed to have been made by that deity for the benefit
1 See Baudhayana Dharma-siitra II, 8, 14, 2, note.
[x4] b
Xvili VASISHTHA.
[x4] b
Xvili VASISHTHA.
of mankind. The latter view seems, however, the more
likely one, as it is customary in the Smrttis to ascribe the
revelation of social institutions, ceremonies, and penances to
Pragapati, who, in the older works, occupies much the same
position as Brahm, the creator, in the later religious systems.
It is not impossible that some of the references to Yama,
e.g. XI, 20, have to be explained in the same manner.
But other passages, attributed to Yama, e.g. XVIII, 13-16,
seem to have been taken from a work which was considered
the production of the Dharmara4ga. Of course, none of the
Yamasmr‘tis, which exist in the present day, can be meant.
The quotations from Manu are numerous!. They have
all been taken from a book attributed to a Manu, and
possess a very high interest for the history of the present
metrical Manusmziti. For the prose passage from the
Manava, given IV, 5, furnishes the proof that the author of
the Vasish¢a Dharmasastra quotes from a Dharma-sitra
attributed to a Manu, while other quotations show that the
MAnava Dharma-siitra contained, also, verses, some of which,
e.g. XIX, 37, were Trishéubhs, and that a large proportion
of these verses has been embodied in Bhvzgu’s version of
the Manusmrzti. Fifteen years ago? I first called attention
to Vasish¢ka’s prose quotation from the Ma4nava, and
pointed out that, if the MSS. of the V4sish¢a DharmasAstra were to be trusted, a small piece of the lost Manava
- Dharma-sitra, on which the present Manusmrzti is based,
had been found. The incorrectness and the defective state of
the materials which I then had at my disposal did not allow
me to go further. Since that time several, comparatively
speaking, good MSS. of the Institutes of Vasish¢#a and
many inferior ones have been found, and all, at least all
those which I have examined, give the quotation in prose
exactly in the same form. The fact that Vasishzka gives,
in IV, 5,@ prose quotation from Manu may, therefore, be
considered as certain®, Moreover several of the best MSS.
1 They occur VAsishtha Dharmas4stra I,17; III, 2; IV, 5-8; XI, 23; XII,
16; XIII, 16; XIX, 37; XX, 18; XXIII, 43; XXVI, 8.
; 2 Digest of Hindu Law Cases, p. xxxi, note, first edition.
3 Such, I suppose, will be the opinion of all European scholars. Those Hindus
INTRODUCTION. xix
1 They occur VAsishtha Dharmas4stra I,17; III, 2; IV, 5-8; XI, 23; XII,
16; XIII, 16; XIX, 37; XX, 18; XXIII, 43; XXVI, 8.
; 2 Digest of Hindu Law Cases, p. xxxi, note, first edition.
3 Such, I suppose, will be the opinion of all European scholars. Those Hindus
INTRODUCTION. xix
show, by adding the particle ‘iti’ at the end of Satra 8,
that the quotation from the M4nava is not finished with
Sftra 5, but includes the two verses given in Sftras 6 and
7 and the second prose passage in Sitra 8. Among the
verses the first is found entire in the metrical Manusmriti,
and the second has likewise a representative in that work,
though its concluding portion has been altered in such a
manner that the permission to slaughter animals at sacrifices has been converted into an absolute prohibition to
take animal life. Sdtra 8, which again is in prose, has no
counterpart in the metrical Manusm~r‘ti, as might be expected from its allowing ‘a full-grown ox’ or ‘a full-grown
he-goat’ to be killed in honour of a distinguished Brahmaza or Kshatriya guest. A closely corresponding passage
is found in the Satapatha-brahmama, and a verse expressing
the same opinion in the Yagfavalkya Smr‘ti, the versification of a Dharma-sftra of the White Yagur-veda. As
the last part of the quotation resembles the text of the
Brahmava and its language is very archaic, it is quite
possible that, though belonging to the passage from the
MAnava-sitra, it contains a Vedic text, taken from some
hitherto unknown Braéhmaza which Manu adduced in
support of his opinion. On this supposition the arrangement of the whole quotation would be as follows. Stra 5
would give the original rule of the author of the Manava
in an aphoristic form; Sdtras 6-7 would repeat the same
opinion in verse, the latter being probably Slokas current
among the Brahmanical community; and Sfatra 8 would
give the Vedic authority for the preceding sentences. This
arrangement would be in strict conformity with the plan
usually followed by the authors of Dharma-sitras. But
whether Satra 8 contains a second original aphorism of the
Manava Dharma-sitra or a Vedic passage, it seems indisputable that the author of the Vasisht#a Dharma-sitra
knew a treatise attributed to a teacher called Manu, which,
like all other Dharma-sitras, was partly written in apho-
who allow their religious convictions to get the better of their reason, will
perhaps prefer Krishzapandita’s ingenious, but unsound explanation of the
words iti ma4navam, by iti manumatam, ‘such is the opinion of Manu.’
b2
xX . VASISHTHA.
VASISHTHA.
ristic prose and partly in verse. The passage furnishes,
therefore, the proof for Professor Max Miiller’s conjecture
that our metrical Manusmz‘ti, like all the older works of
the same class, is based on the Dharma-sfitra of a Vedic
Sfitra-karaza. In connexion with this subject it may be mentioned that the Institutes of Vasish#Za contain, besides the
above-mentioned passages, no less than thirty-nine verses’,
which are not marked as quotations, but occur in Bhvigu’s
metrical Manusamhit4. Some of them present more or less
important variae lectiones. Moreover, there are four verses
which, though Vasish¢#a attributes them to Harita and
Yama?, are included in our Manusmrzti and treated as
utterances of the father of mankind. The bearing of both
these facts on the history of the Manusmrzti is obvious.
But the frequency of the references to or quotations from
Manu which Vasishtha makes, teaches another important
lesson. Like the fact that Manu is the only individual
author to whom Gautama refers 3, it shows that in ancient
times Manu’s name had as great a charm for the Brahman
teachers as it has for those of the present day, and that
the old M4nava Dharma-sitra was one of the leading
works on the subject, or, perhaps, even held that dominant
position which the metrical Manusmrtti actually occupied
in the Middle Ages and theoretically occupies in our days.
It is interesting to observe that precisely the same inference
can be drawn from the early Sanskrit inscriptions. If these
speak of individual authors of Smr‘tis, they invariably place
Manu’s name first 4.
Vasishtha gives only one quotation from Harita, II, 6.
HArita was one of the ancient Sitrak4ras of the Black
Yagur-veda, who is known also to Baudhayana. From a
passage which Krishvapandita quotes in elucidation of
1 VAsishtha Dharmasastra.I, 22; II, 3,10, 27, 48; III, 5,11, 60; V, 2; VI, 6,
8,11,13,19; VIII, 7,15; X, 21-22; XI, 27-28, 32, 35; XIII, 48; XIV, 13,
16,18; XVI, 18, 33-34; XVII, 5,8; XVIII, 14,15; XIX, 48; XX, 18;
XXV, 4-5, 73 XXVII, 3.
3 Vasishtha Dharmasastra II, 6; XVIII, 14-15; XIX, 48.
3 Sacred Books of the East, vol. ii, p. lvii.
* See e.g. the grant of Dhruvasena I, dated Samvat, i.e. Guptasamvat 207,
Pl. i, 1. 7; Ind. Ant., vol. iv, p. 105.
INTRODUCTION. Xxi
3 Vasishtha Dharmasastra II, 6; XVIII, 14-15; XIX, 48.
3 Sacred Books of the East, vol. ii, p. lvii.
* See e.g. the grant of Dhruvasena I, dated Samvat, i.e. Guptasamvat 207,
Pl. i, 1. 7; Ind. Ant., vol. iv, p. 105.
INTRODUCTION. Xxi
Vasishtha XXIV, 6, I conclude that H4rita was a Maitrayaniyal. The relation of the VAsisht#a Dharma-sitra to
Gautama and Baudh4yana has already been discussed in the
introduction to the translation of the former work?. To the
remarks on its connexion with Baudhayana it must be added
that the third Prasna of the Baudh4yana Dharma-sitra,
from which Vasish¢/a's twenty-second chapter seems to have
been borrowed, perhaps does not belong to the original work,
but is a later, though presumably a very ancient, addition to
the composition of the founder of the Baudh4yana school.
The reasons for this opinion will be given below. If
Baudh4yana’s third Prasna is not genuine, but has been
added by a later teacher of that school, the interval between Baudhayana and the author of the Vasish¢za DharmasAstra must be a vety considerable one. I have, however,
to point out that the inference regarding the priority of
Baudhayana to Vasish¢ka is permissible only on the supposition that Vasish¢/a’s twenty-second chapter is not a
later addition to the latter work, and that, though it is
found in all our MSS., this fact is not sufficient to silence
all doubts which might be raised with respect to its genuineness ; for we shall see presently that other chapters in the
section on penances have been tampered with by a later
hand. It will, therefore, be advisable not to insist too
strongly on the certainty of the conclusion that Vasishtha
knew and used Baudhayana’s work.
In the introduction to his translation of the Vishzusmriti*,
Professor Jolly has pointed out two passages of Vasish¢ha
which, as he thinks, have been borrowed from Vishzu, and
prove the posteriority of the Vasish¢za Dharmasastra, if not
to the Vishzusmriti, at least to its original, the Kassaka
Dharma-s(itra. He contends that the passage Vasishtha
XXVIII, 10-15 is a versification of the Sitras of Vishzu
LVI, which, besides being clumsy, shows a number of
1 He says: WATS SICA: AV A_TAU: Faral Br ayaa? | afgrears
mrantfvara ataarectianra wfafergaytarana gefeare wt
arritfast cfgrnrat frrargat [2] tarafafefa
2 Sacred Books of the East, vol. ii, pp. liii-lv.
3 Sacred Books of the East, vol. vii, p. xviii.
Xxii VASISHTHA.
| afgrears
mrantfvara ataarectianra wfafergaytarana gefeare wt
arritfast cfgrnrat frrargat [2] tarafafefa
2 Sacred Books of the East, vol. ii, pp. liii-lv.
3 Sacred Books of the East, vol. vii, p. xviii.
Xxii VASISHTHA.
corruptions and grammatical mistakes, and that Vasishtha
XXVIII, 18-22 has been borrowed from Vishnu LXX XVII.
Professor Jolly’s assertion regarding the second passage involves, however, a little mistake. For the.first two Slokas,
Vasisht#a XXVIII, 18-19, describe not the gift of the skin
of a black antelope, which is mentioned in the first six
Sfitras of Vishvu LXXXVII, but the rite of feeding
Brahmans with honey and sesamum grains, which occurs
Vishnu XC, 10. The three verses, Vasishtha XXVIII,
20-22, on the other hand, really are the same as those
given by Vishnu LXXXVII, 8-10. It is, however, expressly
stated in the Vishvzusmriti that they contain a quotation,
and are not the original composition of the author of
the Dharma-sfitra. Hence no inference can be drawn
from the recurrence of the same stanzas in the Vasishtha
Dharma-sfitra. As regards the other passage, Vasishtha
XXVIII, 10-15, Professor Jolly is quite right in saying that
it is a clumsy versification of Vishzu’s Sftras, and it is not
at all improbable that Vasishz/a’s verses may have been immediately derived from the KAathaka. The further inference
as to the priority of the ancient Kataka-sitra to Vasishzha,
which Professor Jolly draws from the comparison of the two
passages, would also be unimpeachable, if the genuineness of
Vasish¢ha’s twenty-eighth chapter were certain. But that
is unfortunately not the case. Not only that chapter, but
the preceding ones, XXV-XXVII, in fact the whole section
on secret penances, are, in my opinion, not only suspicious,
but certainly betray the hand of a later restorer and corrector. Everybody who carefully reads the Sanskrit text of
the Dharma-siatra will be struck by the change of the style and
the difference in the language which the four chapters on
secret penances show, as compared with the preceding and
following sections. Throughout the whole of the first
twenty-four chapters and in the last two chapters we find
a mixture of prose and verse. With one exception in the
sixth chapter, where thirty-one verses form the beginning
of the section on the rule of conduct, the author follows
always one and the same plan in arranging his materials. His
own rules are given first in the form of aphorisms, and after
INTRODUCTION. XXiit
With one exception in the
sixth chapter, where thirty-one verses form the beginning
of the section on the rule of conduct, the author follows
always one and the same plan in arranging his materials. His
own rules are given first in the form of aphorisms, and after
INTRODUCTION. XXiit
these follow the authorities for his doctrines, which consist
either of Vedic passages or of verses, the latter being partly
quotations taken from individual authors or works, partly
specimens of the versified maxims current among the
Brahmans, and sometimes memorial verses composed by
the author himself. But chapters XXV-XXVIII contain
nota single Sdtra. They are made up entirely of Anush/ubh
Slokas, and the phrases! ‘I will now declare,’ ‘ Listen to my
words,’ which are so characteristic of the style of the later
metrical Smrttis and of the Purdzas, occur more frequently
than is absolutely necessary. Again, in the first twenty-four
and the last two chapters the language is archaic Sanskrit,
interspersed here and there with Vedic anomalous forms.
But in the four chapters on secret penances we have the
common Sanskrit of the metrical Sm7ztis and Purdzas, with
its incorrect forms, adopted in order to fit inconvenient
words into the metre. Nor is this all. The contents of a
portion of this suspicious section are merely useless repetitions of matters dealt with already in the preceding
chapters, while some verses contain fragmentary rules on
a subject which is treated more fully further on. Thus the
description of the Krikkhkra and KA4ndrayana penances,
which has been given XXI, 20 and XXIV, 45, is repeated
XXVII, 16,21. Further,the enumeration of the purificatory
texts XXVIII, 10-15 is merely an enlargement of XXII, 9.
Finally, the verses XXVIII, 16-22 contain detached rules
on gifts, and in the next chapter, XXIX, the subject is
begun once more and treated at considerable length.
Though it would be unwise to assume that all genuine
productions of the old Sdtrakaras must, throughout, show
regularity and consistency, the differences between the four
chapters and the remainder of the work, just pointed out,
are, it seems to me, sufficient to warrant the conclusion that
they do not belong to the author of the Institutes. Under
these circumstances it might be assumed that the whole
section is simply an interpolation. But that would be going
too far. For, as other Dharma-sftras show, one or even
several chapters on secret penances belonged to such works.
1 See XXV,1; XXVII, 10; XXVIII, 10, 20,
XXiVv VASISHTHA.
Under
these circumstances it might be assumed that the whole
section is simply an interpolation. But that would be going
too far. For, as other Dharma-sftras show, one or even
several chapters on secret penances belonged to such works.
1 See XXV,1; XXVII, 10; XXVIII, 10, 20,
XXiVv VASISHTHA.
Moreover, in the section on women, Vasish¢ha V, 3-4, the
author makes a cross-reference to the rahasyas, the section
on secret penances, and quotes by anticipation half a Sloka |
which is actually found in chapter XXVIII. The inference
to be drawn from these facts is, that the section on secret
penances is not simply a later addition intended to supply
an omission of the first writer, but that, for some reason or
other, it has been remodelled. The answer to the question
why this was done is suggested, it seems to me, partly by
the state of the MSS. of the VAsishzha Dharmasastra, and
partly by the facts connected with the treatment of ancient
works by the Pawdits, which my examination of the libraries
of Northern India has brought to light. MSS. of the
V4sishtha Dharmasdstra are very rare, and among those
found only three are complete. Some stop with chapter X,
others with chapter XXI, and a few in the middle of the
thirtieth Adhy4ya. Moreover, most of them are very corrupt, and even the best exhibit some Sdtras which are
hopeless. These circumstances show clearly that after the
extinction of the Vedic school, with which the work originated, the Sitra was for some time neglected, and existed
in a few copies only, perhaps even in a single MS. The
materials on which the ancient Hindus wrote, the birch bark
and the palm leaves, are so frail that especially the first and
last leaves of a Pothi are easily lost or badly damaged.
Instances of this kind are common enough in the Gaina and
Kasmir libraries, where the beginning and still more fre- .
quently the end of many works have been irretrievably lost.
The fate of the V4sish#a Dharmasastra, it would seem, has
been similar. The facts related above make it probable
that the MS. or MSS. which came into the hands of the
Pandits of the special law schools, who revived the study of
the work, was defective. Pieces of the last leaves which
remained, probably showed the extent of the damage done,
and the Pazdits set to work at the restoration of the lost
portions, just as the Kasmirian Sahebram Pamdit restored
the Nilamata-purdva for Maharaga Ramavirasimha. They,
* See Report on a Tour in Kasmir, Journal of the Bombay Branch of the
Royal Asiatic Society, vol. xii, p. 33.
INTRODUCTION. XXV
They,
* See Report on a Tour in Kasmir, Journal of the Bombay Branch of the
Royal Asiatic Society, vol. xii, p. 33.
INTRODUCTION. XXV
of course, used the verses which they still found on the
fragments, and cleverly supplied the remainder from their
_knowledge of Manu and other Smrttis, of the Mahabharata
and the Purdwzas. This theory, I think, explains all the
difficulties which the present state of the section on secret
penances raises. Perhaps it may be used also to account for
some incongruities observable in chapter XXX. The last two
verses, XXX, 9-10, are common-places which are frequently
quoted in the Mah4bharata, the Harivamsa, the Pavéatantra,
and modern anthologies. With their baldness of expression
and sentiment they present a strong contrast to the preceding solemn passages from the Veda, and look very much
‘like an unlucky attempt at filling up a break at the end of
the MS. In connexion with this subject it ought, however,
to be mentioned that this restoration of the last part of the
VAsishzka DharmasAstra must have happened in early times,
at least more than a thousand years ago. For the oldest
commentators and compilers of digests on law, such as
VigfiAnesvara 1, who lived at the end of the eleventh century
A.D., quote passages from the section on secret penances
as the genuine utterances of Vasish‘za. These details
will suffice to show why I differ from Professor Jolly with
respect to his conclusion from the agreement of the verses
of Vasishz#a X XVIII, 10-15 with the Sftras of Vishzu LVI.
With the exception of the quotations, the V4sishzsa
Dharmasdstra contains no data which could be used either
to define its relative position in Sanskrit literature or to
connect it with the historical period of India. The occurrence of the word Romaka, XVIII, 4, in some MSS.,
as the name of a degraded caste of mixed origin, proves
nothing, as other MSS. read Ramaka, and tribes called
Rama and Réma¢ha are mentioned in the Puramas. It
would be wrong to assert on such evidence that the Satra
belonged to the time when the Romans, or rather the
Byzantines (Rémaioi), had political relations with India.
Nor will it be advisable to adduce the fact that Vasishtha
1 Thus Vasishtha XXVIII, 7 is quoted in the Mitakshara on Yagnavalkya
III, 298; XXVIII, 10-15 on Yagnavalkya III, 309; and XXVIII, 18-19, 2a
on Yagfiavalkya III, 310,
XXvi VASISHTHA.
Nor will it be advisable to adduce the fact that Vasishtha
1 Thus Vasishtha XXVIII, 7 is quoted in the Mitakshara on Yagnavalkya
III, 298; XXVIII, 10-15 on Yagnavalkya III, 309; and XXVIII, 18-19, 2a
on Yagfiavalkya III, 310,
XXvi VASISHTHA.
XVI, 10, 14,15 mentions written documents as a means of
legal proof, in order to establish the ‘comparatively late’
date of the Sdtra. For though the other Dharma-sitras
do not give any hint that the art of writing was known or
in common use in their times, still the state of society which
they describe is so advanced that people could not have got
on without writing, and the proofs for the antiquity of the
Indian alphabets are now much stronger than they were
even a short time ago. The silence of Apastamba and the
other Sftrakaras regarding written documents is probably
due to their strict adherence to a general principle underlying the composition of the Dharma-s@tras. Those points
only fall primarily within the scope of the Dharma-sitras
which have some immediate, close connexion with the
Dharma, the acquisition of spiritual merit. Hence it sufficed for them to give some general maxims for the fulfilment of the guzadharma of kings, the impartial administration of justice, and to give fuller rules regarding the
half-religious ceremony of the swearing in and the examination of witnesses. Judicial technicalities, like the determination of the legal value of written documents, had
less importance in their eyes, and were left either to the
desakara, the custom of the country, or to the Niti and
Artha-sdstras, the Institutes of Polity and of the Arts of
common life. It would, also, be easy to rebut attempts
at assigning the V4sish¢sa Dharma-sitra to what is
usually ‘a comparatively late period’ by other pieces
of so-called internal evidence tending to show that it is
an ancient work. Some of the doctrines of the Sdtra
undoubtedly belong to an ancient order of ideas. This is
particularly observable in the rules regarding the subsidiary
sons, which place the offspring even of illicit unions in the
class of heirs and members of the family, while adopted
sons are relegated to the division of members of the family
excluded from inheritance. The same remark applies to
the exclusion of all females, with the exception of putrikas
or appointed daughters, from the succession to the property
of males, to the permission to re-marry infant widows, and
to the law of the Niyoga or the appointment of adult
INTRODUCTION.
widows, which Vasish¢ka allows without hesitation, an
even extends to the wives of emigrants. But as most of
these opinions occur also in some of the decidedly later
metrical Smritis, and disputes on these subjects seem to
have existed among the various Brahmanical schools down
to a late period, it would be hazardous to use them as
arguments for the antiquity of the Sdtra.
But as most of
these opinions occur also in some of the decidedly later
metrical Smritis, and disputes on these subjects seem to
have existed among the various Brahmanical schools down
to a late period, it would be hazardous to use them as
arguments for the antiquity of the Sdtra.
The following points bear on the question where the
original home of the Vedic school, which produced the
Dharma-sfitra, was situated. First, the author declares
India north of the Vindhyas, and especially those portions
now included in the North-western Provinces, to be the
country where holy men and pure customs are to be found,
I, 8-16. Secondly, he shows a predilection for those redactions of the Veda and those Sfitras which belong to the
northern half of India, viz. for the K4¢aka, the Vagasaneyisakha, and the Sftras of Manu and Harita. Faint as these
indications are, I think, they permit us to conclude that the
Sftra belongs to a Karama settled in the north.
As regards the materials on which the subjoined
translation is based, I have chiefly relied on the Benares
edition of the text, with the commentary of Kvrishnapazdita DharmAadhik4ri, and on a rough edition with the
varietas lectionum from the two MSS. of the Bombay
Government Collection of 1874-751, B. no. 29 and Bh. no.
30, a MS. of the Elphinstone College Collection of 1867-68,
E. no. 23 of Class VI, and an imperfect apograph F. in
my own collection, which was made in 1864 at Bombay.
The rough edition was prepared under my superintendence
by Vamanafarya Ghalkikar, now teacher of Sanskrit in the
Dekhan College, Puza. When I wrote the translation, the
Bombay Government MSS. were not accessible to me. I
could only use my own MS. and, thanks to the kindness of
Dr. Rost, Colebrooke’s MS., I. O. no. 913, from which the
now worthless Calcutta editions have been derived either
immediately or mediately. These materials belong to two
groups. The Bombay MS. B., which comes from Benares,
closely agrees with Kvishvapandita’s text; and E., though
1 See Report on Sanskrit MSS. 1874-75, p. 11.
XXVIli VASISHTHA.
purchased at Puza, does not differ much from the two. Bh.,
which comes from Bhuj in Ka&/, and my own MS. F. form
a second group, towards which Colebrooke’s MS., I. O.
no. 913, also leans. Ultimately both groups are derived
from one codex archetypus.
1874-75, p. 11.
XXVIli VASISHTHA.
purchased at Puza, does not differ much from the two. Bh.,
which comes from Bhuj in Ka&/, and my own MS. F. form
a second group, towards which Colebrooke’s MS., I. O.
no. 913, also leans. Ultimately both groups are derived
from one codex archetypus.
The first group of MSS. gives a fuller and in general a
correcter text than the second. But it seems to me that
the text of B., and still more Kvishzapandita’s, has in many
places been conjecturally restored, and that the real difficulties have been rather veiled than solved. I have, therefore, frequently preferred the readings offered by the second
group, or based on them my conjectural emendations, which
have all been given in the notes. To give a translation
without having recourse to conjectural emendations was impossible, as a European philologist is unable to avail himself
of those wonderful tricks of interpretation which permit an
Indian Pandit to extract some kind of meaning from the
most desperate passages. In a few cases, where even the
best MSS. contain nothing but a conglomerate of meaningless syllables or unconnected words, I have thought it
advisable to refrain from all attempts at a restoration of
the text, and at a translation. A critical edition of the
VAsishtha Dharmasdstra is very desirable, and I trust that
Dr. A. Fiihrer, of St. Xavier’s College, Bombay, will soon
supply this want. Kvishzapandita’s commentary, for which
he had not the aid of older vrittis, shows considerable
learning, and has been of great value to me. I have
followed him mostly in the division of the Saitras, and have
frequently given his opinions in the notes, both in cases
where I agree with him and in those where I differ from
him, but think his opinion worthy of consideration.
In conclusion, I have to thank Professors R. von Roth,
Weber, and Jolly, as well as Dr. L. von Schroder, for the
verification of a number of Vedic quotations, which they
kindly undertook for me, as I was unable to use my own
books of reference during the translation of the work.
INTRODUCTION
TO
BAUDHAYANA.
von Roth,
Weber, and Jolly, as well as Dr. L. von Schroder, for the
verification of a number of Vedic quotations, which they
kindly undertook for me, as I was unable to use my own
books of reference during the translation of the work.
INTRODUCTION
TO
BAUDHAYANA.
THE case of the Baudhayana Dharma-sitra is in many
respects analogous to that of the Institutes of the Sacred
Law, current in the schools of Apastamba and Hiraxyakesin. Like the latter, it is the work of a teacher of the
Black Yagur-veda, who composed manuals on all the various
subdivisions of the Kalpa, and founded a Sitra-karama,
which is said to exist to the present day’. The Bréhmanical tradition, too, acknowledges these facts, and, instead
of surrounding Baudhayana’s work with a halo of myths, |
simply states that it was originally studied by and authoritative for the followers of the Taittirilya-veda alone, and
later only became one of the sources of the Sacred Law
for all Brahmans*. Moreover, the position of Baudhayana
among the teachers of the Yagur-veda is well defined, and
his home, or at least the home of his school, is known.
But here the resemblance stops. For while the Satras of
Apastamba and Hiramyakesin have been preserved in carefully and methodically arranged collections, where a certain
place is assigned to each section of the Kalpa, no complete
set of the Sitras of Baudhdyana’s school has, as yet, been
found, and the original position of the detached portions
which are obtainable is not quite certain. Again, while the
works of Apastamba and Hiramyakesin seem to have been
kept free from extensive interpolations, several parts of
1] must here state that during my residence in India I have never met with
a follower of Baudhayana’s school, and cannot personally vouch for its existence.
But many Pandits have assured me that many Baudhdyantyas are to be found
among the Telingana and Karnataka Brahmans.
2 See Govinda’s statement, quoted above, p. xiii,
XXX BAUDHAYANA.
Baudhayana’s Sftras have clearly received considerable
additions from later hands.
But many Pandits have assured me that many Baudhdyantyas are to be found
among the Telingana and Karnataka Brahmans.
2 See Govinda’s statement, quoted above, p. xiii,
XXX BAUDHAYANA.
Baudhayana’s Sftras have clearly received considerable
additions from later hands.
According to the researches of Dr. A. Burnell’, whose
long residence in Southern India and intimate acquaintance with its Brahmanical libraries have made him the
first authority on the literature of the schools of the Taittirtya-veda, the Sftras of Baudhdyana consist of six
sections, viz. 1. the Srauta-s(tras, probably in nineteen
Prasnas; 2. The Karm4nta-sitra in twenty Adhyayas; 3.
The Dvaidha-sitra in four Prasnas; 4. The Grzhya-sitra
in four Prasnas; 5. The Dharma-sfitra in four Prasnas;
6. The Sulva-sitra in three Adhydyas. The results of
the search for Sanskrit MSS. in other parts of India, and
especially in Western India, do not differ materially from
those obtained by Dr. Burnell. The Grzhya-sitra, which
in Western India occasionally bears the title Sm4rta-sdtra?,
contains, however, nine instead of four Prasnas. The MSS.
of the Baudh4yana-sitras, which contain the text alone,
are all incomplete, mostly very corrupt and in bad order,
and rarely give more than a small number of Prasnas on
detached subjects. The copies in which the text is accompanied by a commentary are in a better condition. Thus
the Kalpavivaraza of Bhavasvamin® extends over the whole
of the Srauta-sitra, and over the Karmanta and the Dvaidhasitras. It.shows the proper sequence of the Prasnas on
Srauta sacrifices, and that probably the Karmanta and the
Dvaidha immediately followed the Srauta-sitra. But there
is no hint in the MSS. or in the commentaries how the
Grithya, Dharma, and Sulva-siitras were originally placed.
With respect to these sections, it is only possible to judge
from the analogy of the other extant sets of Kalpa-sitras
1 See Burnell, Catalogue of a Collection of Sanskrit MS., pp. 24-26, 28, 34-
35, and Tanjore Catalogue, pp. 18a—aob, and especially his remarks at pp. 18b
and 20a. ,
* This title is found in the best copy known to me, Elphinstone College Collection of 1867-68, Class B, I, no. 5, which has been prepared from the MS. of
Mr. Limaye at Ashfe. The other copies of the work, found in Western India,
e.g. no. 4 of the same collection and my own copy, are in a bad state, as they
are derived from a MS, the leaves of which were out of order.
3 Burnell, Catalogue of a Collection of Sanskrit MSS., no, LXXXVIII, and
Tanjore Catalogue, no. CX VII,
INTRODUCTION. “xxxi
no. 4 of the same collection and my own copy, are in a bad state, as they
are derived from a MS, the leaves of which were out of order.
3 Burnell, Catalogue of a Collection of Sanskrit MSS., no, LXXXVIII, and
Tanjore Catalogue, no. CX VII,
INTRODUCTION. “xxxi
and from internal evidence. On these grounds it may be
shown that the order, adopted by Dr. Burnell, is probably
the correct one. For the beginning of the Grvzhya-sitra!
shows by its wording that it was not a separate treatise,
but was immediately connected with some preceding Prasna.
The analogy of the collections of the Apastambiyas, the
Hairazyakesas, the Ka¢has, and other schools permits us
to infer that it stood after the Srauta-sitra. It is further
clear that, in its turn, it was succeeded by the Dharmasfitra. For two passages of the latter work, I, 2, 3, 15,
and II, 8,15, 9, clearly contain references to the Grzhyasdtra. In the former, the author gives the rule regarding
the length of the staff to be carried by a student, as well as
the general principle that the staff must be cut from a tree
fit for sacrificial purposes. With respect to the latter clause
he adds that ‘the details have been given above.’ As the
Dharma-sftra contains nothing more on this subject, it
follows that the expression ‘above’ must refer to Grihyasdtra II, 7, where the usual detailed rules regarding the
employment of particular woods for the several varwas are
given. In the second passage Baudhayana says that the
rules for the performance of funeral sacrifices have been
fully explained in the section on the Ashfakahoma, which
occurs Gvthya-sitra II, 17-18. It is, therefore, perfectly
certain that Baudhdyana, just like Apastamba, placed the
Prasnas on the Sacred Law after those on the domestic
ceremonies, and that the Dharma-sdtra was not a separate
work. Under these circumstances it becomes highly probable that the Sulva-sitra formed, as is the case in other
sets of Kalpa-sftras, the conclusion of the whole. Thus
the only treatise, whose position remains doubtful, is the
Pravarakhanda, the list of the Brahmanical gotras and of
their deified ancestors*. Possibly it may have stood at the
end of the Srauta-siitra.
1 According to the Elph. Coll. MS., Cl. I, B. 5, and my copy, it runs thus;
WU Cag: NET Wige: Yoral afoewad wawceuATaelA zfa
an arRartear sia nan AT Ay ATSTTAMNA: AN
4 Burnell, Catalogue of a Collection of Sanskrit MSS., no, CXVIII,
XXXil BAUDHAYANA,
1 According to the Elph. Coll. MS., Cl. I, B. 5, and my copy, it runs thus;
WU Cag: NET Wige: Yoral afoewad wawceuATaelA zfa
an arRartear sia nan AT Ay ATSTTAMNA: AN
4 Burnell, Catalogue of a Collection of Sanskrit MSS., no, CXVIII,
XXXil BAUDHAYANA,
The destruction of the continuity of Baudh4yana’s Kalpastra has had the consequence which is commonly observable in other dismembered works, that several of its
detached portions have received considerable additions
from later and, as it would seem, from several hands.
There can be no doubt that a small portion only of the
nine Prasnas, found in the Western copies of the Grzhyasfitra, really belongs to Baudhdyana. For the description
of the Grzhya rites, which strictly follows the general plan
laid down in the first Sftra, is completed in two or three
Prasnas', Next follows a Prasna on the anuks‘tis, rites
resembling those comprised in the subdivisions treated
before, and then a Prasna on prayasékittas, or expiations
of mistakes committed during, and of the neglect of, the
performance of the Gvzhya-karm4zi. The remaining Prasnas are filled with a medley of paribhdshds, general rules,
and of full descriptions of ceremonies, some of which have
been given before, while others are added afresh. Many
of the newly-added rites do not belong to the ancient
Brahmanical worship, but to the Paurdnic religions, the
service of Siva, Skanda, Narfyaza, and other deities, and
some show an admixture of Tantric elements. In some of
the later Prasnas, especially IV and V, the language closely
resembles that of the first three, and shows the same stereotyped phrases and the same Vedic anomalous forms, But
in other sections, particularly VI-IX, we find, instead of
Satras, the common Anush¢ubh Sloka throughout, and expressions peculiar to the metrical Smritis and the Purdzas.
At the end of most Adhydyas we read the phrase, ity aha
BaudhayanaZ, or bhagavan Baudhayanaf, ‘thus speaks Baudhayana, or the divine Baudh4yana.’ Finally, while the first
three Prasnas are divided into Kamdik4s or Khamdas, the following ones consist of Adhy4yas or chapters. These differences, as well as the fact that the most important Grzhya
rites,arranged according to a special plan, are done with in the
1 Elphinstone College Collection, no. 5, according to which all quotations
have been made, gives three Prasnas, my own MS. two Prasnas. The number
of the Khandas is, however, the same. ,
INTRODUCTION. XXXiil
first three Prasnas, necessarily lead to the conclusion that
the whole remainder does not belong to Baudhayana, but:
consists of so-called Parisishtas, which were composed by
the adherents of his school. Further, the fact that the last
six Prasnas do not show everywhere the same style and
language, makes it probable that the additions were made
at different times and by different persons.
Further, the fact that the last
six Prasnas do not show everywhere the same style and
language, makes it probable that the additions were made
at different times and by different persons.
The Dharma-sitra seems to have undergone exactly the
same fate as the Gréhya-sftra. It will be obvious even to
the readers of the translation that its fourth Prasna is a later
addition. It consists of two parts. The first, which ends
with the fourth Adhydya, treats of penances, both public and
secret ones. The second, Adhydyas 5-8, describes the
means of obtaining siddhi, the fulfilment of one’s desires,
and recommends for this purpose the offering of the
Gazahomas after a previous sanctification of the worshipper by means of a course of austerities. The first part
is perfectly superfluous, as the subject of penances has
already been discussed in the first sections of the second
Prasna, and again in chapters 4-10 of the third Prasna.
Its rules sometimes contradict those given before, and in
other cases, e.g. IV, 2, 10-12, are mere repetitions of previous statements. The introduction of the means of gaining siddhi, on the other hand, is without a parallel in
other Dharma-sitras, and the subject is entirely foreign to
the scope of such works. Its treatment, too, shows that
chapters 5-8 do not belong to the author of the bulk of
the Dharma-sittra. For the description of the preparatory
‘restraints’ or austerities contains somewhat more detailed
rules for a number of penances, e.g. the Krikkhras and
the X4ndrayama, which have already been described in the
preceding Prasnas. Moreover, the style and the language
of the whole fourth Prasna are very different from those of
the three preceding ones, and the differences observable are
exactly the same as those between the first five and the last
four Prasnas of the Grthya-sitra. The epic Sloka nearly
throughout replaces the aphoristic prose, and the common
slipshod Sanskrit of the Purazas appears instead of the
archaic forms. Finally, the fourth Prasna is divided into
[14] c
XXXIV BAUDHAYANA,
Adhyayas, not into the Kazdikas or Khandas and Adhydyas
which are found in the first two Prasnas.
Finally, the fourth Prasna is divided into
[14] c
XXXIV BAUDHAYANA,
Adhyayas, not into the Kazdikas or Khandas and Adhydyas
which are found in the first two Prasnas.
This latter peculiarity is also observable in the third
Prasna, and raises a suspicion against the genuineness of
that part also. For, though the third Prasna in style and
language resembles the first two, it is hard to believe that
the author should, for no apparent reason, suddenly have
changed the manner of dividing his work towards its end.
This suspicion is further strengthened by two other circumstances. First, Prasnas I-II really exhaust the discussion
of the whole Dharma, and the third offers supplementary
information only on some points which have been touched
upon previously. Secondly, several Adhydyas of Prasna
III seem to have been borrowed from other works, or to
be abstracts from them. Thus the tenth chapter has cer-
_ tainly been taken from the Gautamiya Dharmasdstra, the
sixth bears a very close and suspicious resemblance to
Vishnu XLVIII}, and the third looks very much like a
short summary of the doctrine of Vikhanas, whose lost
Sdtra contained the original rule of the order of the
Vaikhanasas or hermits, living in the forest. These circumstances justify, it seems to me, the assumption that
Baudhdyana’s original Dharma-sitra consisted, like Apastamba’s, of two Prasnas only, and that it received, through
followers of his school, two separate additions, first in
very ancient times Prasna III, where the style of the
master is strictly followed, and later Prasna IV, where the
language and phraseology of the metrical Smritis are
adopted. It ought to be noted that GovindasvAmin, too,
does not take the whole of the four Prasnas for Baudha«
yana’s composition. With respect to several passages?
where Baudhdyana’s name is introduced in order to give
weight to the rules, he says that the Sftras may belong to
‘a pupil” Ido not think that the criterion which he uses
can be relied on in every case, because oriental authors
without doubt occasionally speak of themselves as of third
1 See also Jolly, Sacred Books of the East, vol. vii, p. xix,
2 E. g. Dharma-siitra III, 5, 7.
INTRODUCTION. XXXV
vii, p. xix,
2 E. g. Dharma-siitra III, 5, 7.
INTRODUCTION. XXXV
persons. But the fact that the commentator, though an
orthodox Hindu, had misgivings as to the genuineness of
portions of the work, is not without significance. It seems
also that even the first two Prasnas are not quite free from
interpolations. Thus the Kavdik4s on the Tarpama? are certainly much enlarged by additions, the verse at I, 5, 11, 36,
a repetition of I, 5, 9, 5, and some prose quotations which
are introduced by the words athapy udaharanti, ‘now they
quote also,’ standing usually before verses only, are at least
suspicious. That the genuineness of many single passages
should be doubtful, is no more than might be expected, not
only on account of the separation of the Dharma-sitra
from the other parts of the Kalpa, but also because the
work, as we shall see further on, remained for a long time
without the protection of a commentary. The practical
conclusion to be drawn from this state of things is that
the greatest caution must be observed in using the Baudhayana Dharma-sitra for historical purposes, and that it will
be advisable to draw no inferences regarding Baudhayana’s
relation to other teachers and schools from the last two
Prasnas, and not to trust too much to historical inferences
drawn from single passages of the first two.
The position which Baudhayana occupies among the
teachers of the Taittiriya-veda has already been discussed
in the Introduction to Apastamba. It has been shown
that according to the Brahmanical tradition preserved by
Mahadeva, the commentator of the Hirazyakesi-sAtras, he
composed the first Sfitra for the followers of his Sakha,
Internal and external evidence has also been adduced,
proving that he certainly was more ancient than Apastamba and Hirazyakesin. It is now possible to bring
forward some further facts bearing on these points. First,
in the section on the Tarpawa, the libations of water offered
to various deities, Rishis, and the manes, II, 5, 9, 14, Kaxzva
Baudhdyana receives his share immediately after the Rzshis
of the Veda and before Apastamba, the Sftrakdra, and
1 Bandhayana Dharma-sttra II, 5, 8-9.
C2
XXXVI BAUDHAYANA.
C2
XXXVI BAUDHAYANA.
Saty4shadsa Hirazyakesin. The same order is observed in
the distribution of the offerings at the Sarpabali, described in
the Grzhya-sitra!, where the following teachers of the Yagurveda are specially named, viz. Vaisamp4yana, Phulingu,
Tittiri, Ukha, Aukhya, Atreya the author of the Pada-text,
Kaundinya the author of the commentary, Kazva Baudhayana the author of the Pravaéana, Apastamba the author
of the Satra, and Saty4shadia Hirawyakesin. Neither of
these two passages belongs to Baudhayana. They are both
clearly interpolations. But they show that Mahadeva’s
statement, which makes Baudh4yana the first expounder
of the Kalpa among the Taittiriyavedins, agrees with the
tradition of the Baudhdyantyas themselves. For not only
the place allotted to Baudhayana’s name, but still more the
title Pravakanakéra which he receives, show that the followers of his school placed him before and above all other
teachers of the ritual. The term pravaana, which literally
means ‘proclaiming or recitation,’ has frequently the technical
sense of ‘oral instruction,’ and is applied both to the traditional lore contained in the Brahmawzas, and to the more
systematic teaching of the Angas?. If, therefore, a teacher
is called the author of the Pravagana of a Sakha, that can
only mean that he is something more than a common.
Sdtrak4ra, and is considered to be the originator of the
whole system of instruction among its followers. The
epithet Kava, which Baudhdyana receives in both the
passages quoted above, indicates that he belonged to the
Vedic Gotra of the Kazvas. It deserves to be noted that
Govindasvamin, too, on I, 3, 5, 13, explains the name
Baudh4yana by K4zvayana ’.
1 Baudhayana Grihya-sitra IV, 8 (fol. 29, B. 5, Elph. Coll. copy, no. 5), WY
aferura: aretaratat at (?) Igtarrara yfeswe fafera sarateqra-
Aare cearera sferera qfearee wTeTT eheTTATT TTT HTT
WIRTH Aaa Taree fecwagra (7) wrenha wataPat
Yqeha wayerha: wararatfa i See also Weber, Hist. Ind. Lit, p. or
note; Max Miller, Hist. Anc. Sansk. Lit., p. 223; Bumell, Catalogue of a
Collection of Sanskrit MSS., p. 14, no. LIII.
3 See Max Miiller, Hist. Anc. Sansk. Lit., p. 109.
5 The discovery that Baudhdyana bore also the name Kanva makes it possible
INTRODUCTION. XXXVil
Ind. Lit, p. or
note; Max Miller, Hist. Anc. Sansk. Lit., p. 223; Bumell, Catalogue of a
Collection of Sanskrit MSS., p. 14, no. LIII.
3 See Max Miiller, Hist. Anc. Sansk. Lit., p. 109.
5 The discovery that Baudhdyana bore also the name Kanva makes it possible
INTRODUCTION. XXXVil
The style of Baudhdyana’s works furnishes, as Dr.
Burnell has pointed out', another argument for their high
antiquity. Compared with the Sitras of Apastamba and
Hirazyakesin they are much simpler in their arrangement,
and the complete absence of that anxiety to save ‘half a
vowel’ which characterises the fully developed Sitra-style
is very remarkable. The last point has been noticed by
Govindasvamin also. In commenting on I, 2, 3, 17-18,
where Baudhayana first permits students to beg food of
men of all castes, and afterwards explains that he means
Aryans who follow their lawful occupations, he says, ‘(If
anybody should ask), “Why give two Sftras, while one
Satra, (‘A student shall ask) Aryans who follow their
lawful occupations, would have sufficed?” (his objection
will be) correct. For this teacher is not particularly
anxious to make his book short.’ In other cases we find
a certain awkwardness in the distribution of the subject
matter, which probably finds its explanation through the
fact that Baudhayana first attempted to bring the teaching
of the Taittirityas on the Dharma into a systematic form.
Thus the rules on the law of inheritance are given without
any apparent necessity and against the custom of the other
Sfitrakaras in two different chapters, I, 5, 11, 9-16 and II,
2, 3,1-44. The section on purification, too, is divided into
two separate portions, I, 4, 6-10 and I, 6, 13-15, and the
second, which treats of the purification of the vessels at
sacrifices, properly ought to have been placed into the
Srauta-sitra, not into the Dharma-sitra. Again, the discussion of several topics is repeatedly interrupted by the
introduction of rules belonging to different subjects, and
Govindasv4min’s ingenuity is often taxed to the utmost in
order to find the reason why certain Sftras which appa-
to refer Apastamba’s quotation of an opinion of a K4nva, I, 6, 19, 7, to Baudhayana, instead of to a teacher of the White Yagur-veda, Sacred Books of the
East, vol. ii, p. xxvi.
' Tanjore Catalogue, p. 20b.
* aq fanfry aatefeate qafara fafafe qaeare: | aR
wy araral arate qeacrvarhraray vata nu
XXXVIil BAUDHAYANA.
ii, p. xxvi.
' Tanjore Catalogue, p. 20b.
* aq fanfry aatefeate qafara fafafe qaeare: | aR
wy araral arate qeacrvarhraray vata nu
XXXVIil BAUDHAYANA.
rently are unconnected with the main subject have been
inserted. A third argument for the great antiquity of
Baudhdyana’s Sftras, derived from the archaic character
of some of his doctrines, has been discussed in the Introduction to Apastamba}, The number of instances where
Baudhdyana’s rules are based on a more ancient order of
ideas than Apastamba’s might be increased very considerably. But, as now the comparison of the two works
is open to all students, I omit the cases contained in the
two Dharma-sitras, and content myself with adducing one
more from the less accessible Grzhya-sitras. It is a wellknown fact that the ancient Vedic ritual in certain cases
admitted Sfdras, and particularly the Rathakdra or carpenter, who, according to all accounts, has Sfdra blood in
his veins, to a participation in the Srauta rites. The
Taittiriya-brahmaza even gives certain Mantras to be recited by the Rathakaéra at the Agnyddhana sacrifice *.
Now Baudhdyana, who, Dh. S. I, 9, 17, 6, derives the
origin of the Rathak4ras from a Vaisya male and Sddra
female, apparently reckons him amongst the twice-born,
and explicitly allows him to receive the sacrament of the
initiation. He says, Gvthya-sitra II, 5, 8-9, ‘Let him
initiate a Brahmava in spring, a Kshatriya in summer, a
Vaisya in autumn, a Rathakdra in the rainy season; or all
of them in spring’” But Apastamba, who shows great
hostility against the mixed castes, and emphatically denies
the right of Sfidras to be initiated, gives the same rule
regarding the seasons for the initiation both in his Gvzhya
and Dharma-sitras *, He, however, omits the Rathakara in
both cases. There can be no doubt that Apastamba’s
exclusion of the carpenter, which agrees with the sentiments prevailing in modern Brahmanical society, is an offshoot of a later doctrine, and as both he and Baudhdyana
1 Sacred Books of.the East, vol. ii, pp. xviii-xx.
3 See Weber, Indische Studien X, 12.
* gaat array WTR Trad gate ted ware coarcfafa wt
waive a1 Tet ven
* Grihya-s(tra II, 4,10, §; Dharma-sitra I, 1, 1, 18.
INTRODUCTION. XXXIX
belong to the same vidy4vamsa, or spiritual family, this
difference may be used as an argument for his posteriority
to Baudhayana. In connexion with this rule of Baudhayana’s
it ought to be mentioned that even in the present day certain
subdivisions of the modern Sutérs or carpenters actually
wear the Brahmanical thread, and, in spite of the adverse
teaching of the SAstras, find Brahmans willing to perform
the ceremony of investiture for them.
While it thus appears not incredible that Baudhdyana
really was the first Sdtrakdéra of the Taittirtyas, the
numerous quotations which his works contain, permit us
to form an idea of the extent of the Vedic and profane
literature known to him. Among the Vedic works which
he adduces as authorities, or otherwise refers to, the three
sections of the Taittiriya-veda, the Samhita, the Brahmaza,
and the Aramyaka, naturally take the first place. For the
Aranyaka he seems to have used the Andhra version, as
Dh. S. II, 10, 18, 7, 11 references to the seventy-first
Anuvaka of the tenth Prap4zaka occur. Two long passages, Dh. S. I, 2, 4, 3-8; II, 6, 11, 1-8, which apparently
have been taken from the Satapatha-brahmaza, testify to his
acquaintance with the White Yagur-veda. Baudhayana does
not say expressly that he quotes from the Brahmaza of the
Vagasaneyins, but Govinda has no hesitation in pointing to
the Satapatha as their source. It is remarkable that the
fact noticeable in Apastamba’s quotation from the Satapatha reappears here, and that the wording of the two
quotations does not fully agree with the printed text of
the Brahmavza. The differences in the first passage are,
no doubt, partly owing to corruptions and interpolations
in Baudh4yana’s text; but that cannot be said of the
sécond', References to the SAma-veda and the Sdmans
occur repeatedly, and the passage from the Nidana of
Bhallavins regarding the geographical extent of true Brah-
1 Professor Eggeling has lately discussed the question of the discrepancies
between Apastamba’s quotations from the Brahmana of the Vagasaneyins and
the existing text. I can only agree with him that we must wait for a comparison
of all those quoted, with both the recensions of the Satapatha, before we draw
further inferences from the fact. See Sacred Books of the East, vol, xii, p. xl.
xl BAUDHAYANA.
I can only agree with him that we must wait for a comparison
of all those quoted, with both the recensions of the Satapatha, before we draw
further inferences from the fact. See Sacred Books of the East, vol, xii, p. xl.
xl BAUDHAYANA.
manical learning, which Vasisht#a adduces, is given I, 1, 2,
11-12. From the Rig-veda a few expiatory hymns and
verses, such as the Aghamarshaaa and the Taratsamandis,
are quoted. The Atharva-veda is not referred to by name,’
but the existence of Atharvaza schools may be inferred
from the mention made of the vows called Siras, II, 8, 14, 2.
Among the authorities on the Sacred Law, mentioned in
the Dharma-sftra, Katya I, 2, 3, 46, Maudgalya II, 2, 4, 8,
and Aupagandhani II, 2, 3, 33, do not occur in other works
of the same class!. Harita, who is mentioned II, 1, 2, 21,
and who probably was a teacher of the Maitrayantya
school, is named by Vasishtka and Apastamba also. The
Gautama who is quoted I, 1, 2, 7 and II, 2, 4, 17, is, as has
been shown in the Introduction to Gautama, most probably
the author of the still existing Institutes of Gautama. To
the arguments for the latter view, adduced there, I may
add that two other passages of the Dharma-sitra, II, 6, 11,
15 and 26, point toa close connexion between Baudhayana’s
and Gautama’s works. The former of the two Sftras
contains, with the exception of one small clause in the
beginning, exactly the same description of the duties of a
hermit in the forest as that given by Gautama ITI, 26-35.
The second Sftra states, just as Gautama’s rule III, 36,
that the venerable teacher (4#4ry4z) prescribes one order
only, that of the householders. The reason given for this
opinion differs, however, according to Baudh4yana, from that
adduced in Gautama’s text. The almost literal identity
of the first long passage makes it not improbable that
Baudh4yana borrowed in this instance also from Gautama
without noting the source from which he drew. On the
other hand, the argument drawn from the fact that the
tenth Adhydya of Prasna IIT has been taken from Gautama’s .
Sfatra loses its force since, as I have shown above, it is
improbable that the third Prasna formed part of Baudha-
1 Possibly Kasyapa, whose name occurs in a Sloka, I, 11, 21, 2, may also be
an ancient teacher to whom Baudhfyana refers. In the Grihya-s{itra a teacher
called S<ki is repeatedly quoted, and once, I, 11 (end), his opinion is contrasted
with that of Baudh4yana and of Asdrya, i.e, Baudhdyana’s teacher. The
Grihya-sfitra refers also to Atreya, KAsakritsna, and Badari.
INTRODUCTION. xli
yana’s original work. A metrical work on the Sacred Law
seems to be quoted II, 2, 4,14-15. For, as the second
verse, adduced there, says that the penance for one who
The
Grihya-sfitra refers also to Atreya, KAsakritsna, and Badari.
INTRODUCTION. xli
yana’s original work. A metrical work on the Sacred Law
seems to be quoted II, 2, 4,14-15. For, as the second
verse, adduced there, says that the penance for one who
- violated his Guru’s bed has been declared above, it seems
impossible to assume that the two Slokas belonged to the
versified maxims of the Dharma current among the learned
Brahmans. If this quotation is not an interpolation, it
proves that, side by side with the Dharma-sitras, metrical
treatises on the Sacred Law existed in very early times}.
One quotation, finally, which gives a verse from the dialogue
of the daughters of Usanas and Vréshaparvan seems to
have been taken from an epic poem. The verse is actually
found in the Mahabharata I, 78, 10, and again 34, where
the altercation between Sarmish##4 and Devayani forms
part of the Yayatyupakhy4na. Considering what has been
said above regarding the state of the text of the Dharmasitra, and our imperfect knowledge of the history of the
Mahabharata, it would be hazardous to assert that the
verse proves Baudh4yana’s acquaintance with Vy4sa’s great
epic. It will be safer to wait for further proofs that it was
known to the Sftrakaras, before one bases far-going speculations on this hitherto solitary quotation.
The arguments which may be brought forward to show that
Baudhayana’s home lay in Southern India are not as strong
as those which permit us to determine the native country
of Apastamba. The portions of the Sftras, known to me,
contain no direct mention of the south except in the desanirzaya or disquisition on the countries, Dharma-sitra I, 1, 2,
where certain peculiar customs of the southern Brahmans
are enumerated, and some districts of Southern India, e.g.
Kalinga, are referred to as barbarous countries which must
not be visited by Aryans. These utterances show an
acquaintance with the south, but by no means prove that
Baudhayana lived there. A more significant fact is that
Baudhayana declares, I, 1, 2, 4, ‘going to sea’ to be a
custom prevailing among the northern Brahmans, and afterwards, II, 1, 22, places that act at the head of the Pata-
* See also West and Biihler, Digest of Hindu Law Cases, p. xxvii, and ed.
xiii BAUDHAYANA.
A more significant fact is that
Baudhayana declares, I, 1, 2, 4, ‘going to sea’ to be a
custom prevailing among the northern Brahmans, and afterwards, II, 1, 22, places that act at the head of the Pata-
* See also West and Biihler, Digest of Hindu Law Cases, p. xxvii, and ed.
xiii BAUDHAYANA.
niyas, the more serious offences causing loss of caste. It is
probable that by the latter rule he wished to show his standpoint as a southerner. But the most conclusive argument
in favour of the southern origin of the Baudh4yaniyas is
that they, like the Apastambiyas and all other adherents
of the Taittiriya schools, are entirely confined to the Dekhan,
and are not found among the indigenous subdivisions of the
Brahmans in Central and Northern India. This fact is, if not
explicitly stated, at least implied by the passage of the
Mahdraava quoted in the Introduction to Apastamba!, It
is proved by the present state of things, and by the evidence
of the land grants of the southern dynasties, several of which
have been made in favour of Baudhayaniyas. Thus we find
a grant of Bukkardya, the well-known ruler of Vigayanagara®, dated Sakasamvat 1276 or 1354-5 A.D., in which a
Brahmaaa, studying the Baudh4yantya-sitra, is mentioned
as the donee of a village in Maisdr. Again, in an inscription of Nandivarman Pallavamalla, which its editor, the
Rev. Mr. Foulkes, places in the ninth century A.D.%, a considerable number of Brahmawas of the Pravakana-sitra
are named as recipients of the royal bounty, together with
some followers of the Apastambha‘ school. As we have
seen that Baudhayana is called in the Grzhya-sdtra the
Pravafanakara, it is not doubtful that the Prava#anasitra of this inscription is the Sdtra of his school. The
villages which the grantees received from Nandivarman
were situated on the P4lar river in the Kittdr districts
of the Madras Presidency. Besides, the interesting tradition which asserts that MAdhava-Sayama, the great commentator of the Vedas, was a Baudhdyaniya® is another
point which may be brought forward as evidence for
the location of the school in Southern India. Further,
1 Sacred Books of the East, vol. ii, p. xxx; see also L. von Schréder, Maitrayantya SamhitA, p. xxvii. .
3 Journal of the Bombay Braych of the Royal Asiatic Society, XII, 349-351.
® Indian Antiquary, VIII, 273-284.
* As all the older inscriptions hitherto published give Apastambha instead of
Apastamba, I am now inclined to consider the former as the original form
of the name,
5 Burnell, Tanjore Catalogue, p. 20 b, remarks on no. CCXXVI.
INTRODUCTION. xhiii
® Indian Antiquary, VIII, 273-284.
* As all the older inscriptions hitherto published give Apastambha instead of
Apastamba, I am now inclined to consider the former as the original form
of the name,
5 Burnell, Tanjore Catalogue, p. 20 b, remarks on no. CCXXVI.
INTRODUCTION. xhiii
it must not be forgotten that most and the best MSS. of
Baudh4yana’s Sitras are found in Southern India. There
are also some faint indications that the Andhra country is
the particular district to which Baudhayana belonged. For
his repeated references to voyages by sea and his rule
regarding the duty payable on goods imported by sea
show that he must have lived in a coast district where
sea-borne trade flourished, and the fact that he uses the
Andhra recension of the Taittirtya Arazyaka makes it
probable that he was an inhabitant of the eastern coast.
My estimate of the distance between Baudhayana and
Apastamba and of that between the latter and the historical
period of India has been given in the Introduction to Apastamba, pp. xxii and xliii, and I have nothing further to
add on that subject. The oldest witness for the existence
of the Srauta-sitra of Baudhayana is its commentator Bhavasvamin, whom Dr. Burnell places in the eighth century
A.D. The Dharma-sitra is first quoted by Vigfanesvara,
circiter 1080-1100 A.D. Several of the passages adduced
by him are, however, not traceable in the MSS.
As regards the materials on which the translation is based,
I had at my disposal six MSS. of the text and two copies
of Govindasv4min’s commentary, the Bodhayaniya-dharmavivaraza}, one of which (C. I.) gives the text also. These
MSS. belong to two chief groups, a northern and a southern
one. The northern group contains two subdivisions. The
first comprises (1) D., a MS. bought by me for the Government of Bombay at Ahmad4bdd (no. 6 of the Dekhan College collection of 1868-69), and about one hundred or one
hundred and fifty years old; (2) P., an old MS. of my own
collection, bought in 1865 at Puwa; (3, 4) B. and Bh., two
modern transcripts, made for me in Baroda and Bombay.
Among these, D. alone is of real value, as P., B., and Bh.
faithfully reproduce all its clerical errors and add a good
many new ones. The second subdivision of the northern
group is represented by K.,a modern transcript, made for
1 Tt ought to be noted that in the south of India the forms Bodhayana and
Bodh4yantya are invariably used for Baudhayana and Baudhayantya. But it
seems to me that the southerners are in error, as the affix dyana requires
vriddhi in the first syllable,
xliv BAUDHAYANA,
But it
seems to me that the southerners are in error, as the affix dyana requires
vriddhi in the first syllable,
xliv BAUDHAYANA,
the Government of Bombay at Kolhapur in the southern
Marazha country (Elphinstone College collection of 1867-
68, Class VI, no. 2). The MSS. of the northern group, which
give the vulgata current since the times of Nilakaxtha (1650
A.D.) and Mitramisra (circiter 1700 A.D.) in Western and
Central India, can be easily recognised by the omission of
the third Adhy4aya of Prasna IV, and by their placing IV,
5, 1 b-25 after IV, 7, 7. One of the chief differences between
K. and the other MSS. of the northern group is the omission of II, 5, 8, 4-II, 6, 11, 15 in the latter. The southern
group of MSS. is formed by M.,a slovenly Devanagari transcript of a Grantha MS., no. +6,4% of the Madras Government
collection’, and by the text of C. I., a Devandgart copy of
the MS. of Govindasvamin’s commentary, presented by
Dr. Burnell to the India Office library? The second copy of
the commentary, C. T., a Telugu paper MS. from Tanjore,
I owe to the kindness of Dr. Burnell.
As might be expected, on account of the southern origin
of the Baudhayaniya school, M. gives on the whole the best
form of the text. It also carefully marks the KamdikAs? in
the first two Prasnas, ignoring the Adhy4yas altogether, and
contains at the end of each Prasna the first words of each
Kazaika, beginning with the last and ending with the first,
after the fashion which prevails in the MSS. of the Taittiriya
Samhit4, Brahmava, and Arazyaka. Very close to M. comes
Govinda’s copy, where, however, as in most northern MSS.,
the Adhyayas alone are marked. It is, however, perfectly certain that in some very difficult passages, which are disfigured
by ancient corruptions, he corrected the text conjecturally*.
In a certain number of cases the northern MSS. present
better and older readings than M. and C.I.5 Under these
1 Taylor, Catalogue Raisonnée(!), I, p. 190. The clerical errors in my transcript are exceedingly numerous, and mostly owing to the faulty rendering of
the value of the Grantha characters, which seem not to have been familiar to
the copyist. There are also some small lacunae, and the last leaf has been lost.
3 See Burnell, Catalogue of a Collection of MSS., p. 35, no. CXVII.
* IT alone am responsible for the title Kandika, given to the small sections.
M. marks only the figures. D. and the better northern MSS. show only breaks
at the end of the Kandik4s and their first words at the end of the Prasnas.
* See e.g. Dharma-siittra I, 2, 3, 35, note.
® See e.g. Dharma-sittra I, 5,11, 35; II, 1, 2, 36; II, 2, 3, 3; II, 2, 4,103
TI, 3, 6, 3; II, 7,12, 5; III, 9, 2.
INTRODUCTION, xlv
show only breaks
at the end of the Kandik4s and their first words at the end of the Prasnas.
* See e.g. Dharma-siittra I, 2, 3, 35, note.
® See e.g. Dharma-sittra I, 5,11, 35; II, 1, 2, 36; II, 2, 3, 3; II, 2, 4,103
TI, 3, 6, 3; II, 7,12, 5; III, 9, 2.
INTRODUCTION, xlv
circumstances it has not been possible to follow the commentary or M. throughout. Though they had to be made the
basis, they had in many passages to be set aside in. favour of
readings of the northern group. In some cases I have also
been obliged to make conjectural emendations, which have
all been mentioned in the notes. Three Sitras, I, 8, 16,
13-15, have been left untranslated, because the MSS. offer no
safe basis for a conjectural restoration, and the commentary
is defective.
Govinda, who, as Dr. Burnell informs me, is said to be a
modern writer, seems to have composed his vivaraza without the aid of older vrittis. Though he apparently was
well acquainted with the writings belonging to the Taittiriya-veda, with the ritual and with the common Iaw-books,
he has not succeeded in explaining all the really difficult passages. Sometimes he is clearly mistaken, and frequently
he passes by in silence words or whole Sitras, the sense or
the general bearing of which is by no means certain. Though
it would be ungrateful on my part to underrate the importance of his work for my translation, I cannot place him in
the same rank with Haradatta, the commentator of Apastamba and Gautama, and can only regret that no older
commentary based on the living tradition of the Baudhayaniyas has been available. If such a work were found,
better readings and better explanations of many difficult
passages would probably come to light. With the materials
at my disposal the translation has been a work of some
difficulty, and in trying to settle the text I have often experienced the feeling of insecurity which comes over the
decipherer of a difficult inscription when the facsimiles are
bad. The short Adhy4ya on adoption, given in the appendix
to the Dharma-siitra, has been taken from the Sm4rta or
Grthya-sitra. It does not belong to Baudhdyana, but is
frequently quoted by the writers on civil law, who wrote in
the sixteenth and seventeenth centuries of our era.
VASISHT7/AA.
VASISH TAA.
Cuapter I.
1. Now, therefore, the desire to know the sacred
law for their welfare (should arise) in (initiated) men.
2. He who knows and follows the (sacred law is
called) a righteous man.
3. He becomes most worthy of praise in this
world and after death gains heaven.
4. The sacred law has been settled by the revealed texts and by the tradition (of the sages).
5. On failure of (rules given in) these (two
sources) the practice of the Sish¢as (has) authority.
6. But he whose heart is free from desire (is
called) a Sishdéa.
7. (Acts sanctioned by) the sacred law (are those)
for which no (worldly) cause is perceptible.
5. On failure of (rules given in) these (two
sources) the practice of the Sish¢as (has) authority.
6. But he whose heart is free from desire (is
called) a Sishdéa.
7. (Acts sanctioned by) the sacred law (are those)
for which no (worldly) cause is perceptible.
I. r. The word ‘now’ serves, in this as in analogous cases,
various purposes. It marks the beginning of the book, serves as
an auspicious invocation (mangala), and indicates that something
else, the initiation, must precede the study of the sacred law.
‘Therefore’ means ‘ because, after initiation, the neophyte is to be
taught the prescribed rules regarcing personal purification,’—
Krishnapandita. For the wording of the Sfttra compare the beginning of Gaimini’s Mimams4-sfitras.
3-6. Gautama I, 1-4; XXVIII, 48.
4. The Sfitra contains a limitation of Sftra 5. It indicates that
the customs of the Sish/as, for which worldly motives are perceptible, have no authority, and are not to be followed. The
principle enunciated is one inculcated by the Mimamsakas (P. M. S.
[14] B
2 VASISHTHA. I, 8.
8. The country of the Aryas (AryAvarta) lies to
the east of the region where (the river Sarasvati)
disappears, to the west of the Black-forest, to the
north of the P4ripatra (mountains), to the south of
the Himalaya.
g. (According to others it lies to the south of the
Himalaya) and to the north of the Vindhya range
(being limited east and west by the two oceans).
to. Acts productive of spiritual merit, and customs
which (are approved of) in that country, must be
everywhere acknowledged (as authoritative) ;
11. But not different ones, (i.e. those) of (countries
where) laws opposed (to those of AryAvarta prevail).
I, 3, 3-4). See also Apastamba I, 1, 4, 5-10; I, 4, 12, 8; and
Introduction, p. xxvii. Krishnapandita has misunderstood the
Stra. He reads, against the MSS., agr’hyamamak4ramo ’dharmah,
‘unlawful acts are those for which no motive, i.e. no sacred source
such as the Vedas, is perceptible.’
I, 3, 3-4). See also Apastamba I, 1, 4, 5-10; I, 4, 12, 8; and
Introduction, p. xxvii. Krishnapandita has misunderstood the
Stra. He reads, against the MSS., agr’hyamamak4ramo ’dharmah,
‘unlawful acts are those for which no motive, i.e. no sacred source
such as the Vedas, is perceptible.’
8. The region where the river Sarasvati disappears is the Pattidla district in the Pafigab. The Paripatra mountains belong to
the great Vindhya range, and are probably the hills in Malva. The
position of the Kalakavana or Black-forest is not accurately known.
But it must probably be sought in Bihar. All the MSS. as well as
Krishnapandita read in this Stra pragddarsanat instead of pragadarsanat, ‘to the east of the region where the river Sarasvati
disappears.’ This circumstance gains some importance by the fact
that the Mahabh4shya on P4mini II, 4, 10, quotes the same definition of the AryAvarta, giving, however, instead of adarsanat pragAdarsat, ‘to the east of Adarsa, i.e. the Adarsa mountains.’ It seems
to me not improbable that our Sftra, too, had originally pragAdarsat,
and that some Pandit who knew nothing about the Adarsa hills,
but remembered Manu II, 21, and Baudhayana I, 1, 25, where the
word vinasanat, ‘the disappearance of the Sarasvati,’ undoubtedly
occurs, added the syllable na and forgot to correct the 4, after
prag.
g. The translation follows Krishnapandita’s commentary, which
recommends itself on account of the analogous definition of Ary4varta given by Manu II, 22.
11. My translation follows the text given by Krishvapandita and
I, 15. GENERAL RULES. 3
12, Some (declare the country of the Aryas to be
situated) between the (rivers) Ganga and Yamuna.
13. Others (state as) an alternative, that spiritual
pre-eminence (is found) as far as the black antelope
grazes.
14. Now the Bhallavins quote also (the following)
verse in the Nidana:
15. ‘In the west the boundary-river, in the east
B., and the explanation of the former, because it seems to me
that the general sense which they give, is the correct one. I feel,
however, not certain that the word pratilomakadharm4z4m, ‘of
those countries where opposite laws prevail,’ is more than a careless correction. The majority of the MSS. read pratilomakakshadharmazah (kalpadharmazah), which by itself is difficult of explanation. But, as the text of the next Saitra contains an apparently
superfluous phrase, I fear, we shall have to admit that the text is
here disfigured by corruptions, which with our present MSS. it
is impossible to remove with certainty.
But, as the text of the next Saitra contains an apparently
superfluous phrase, I fear, we shall have to admit that the text is
here disfigured by corruptions, which with our present MSS. it
is impossible to remove with certainty.
12. Krishnapandita reads this Sdtra ‘etad arydvartam ityaéakshate gangdyamunayor antaretyeke,’ and takes it as one sentence,
the subject of which is ‘eke.’ I feel no doubt that this explanation
is utterly untenable, and that the first four words have nothing to do
with this S@tra, the second part of which occurs also in the Baudhayana Dharma-sftra I, 1, 27. My opinion is that they originally
belonged to Satra 11, though the state of the MSS. at my disposal
does not allow me to say how Sftra rz has to be corrected. The
general sense of Sfitra 12 is, however, perfectly certain.
13. Manu II, 23; Yagfavalkya I, 2. It deserves to be noted
that the black antelope (black-buck), Oryx cervicapra, selects for
its home the well-cultivated, rich plains of India only, and is entirely
wanting in the sandy, mountainous or forest districts, which are now,
just as in ancient times, the portion of the aboriginal tribes.
14. Regarding the Bhillavins, see Max Miller, History of
Ancient Sanskrit Literature, pp. 193, 364. Krzshnapamdita thinks
that Nidana means desaniraaya, ‘the disquisition on the countries,’
which is the title of a section which occurs in most modern compilations on law. But it will be safer to take it as the name of a
Vedic work, identical with or similar to that quoted in Saunaka’s
Brthaddevata, Weber, Hist. Ind. Lit., p. 81.
15. Sindhur vidharami or vidharami, as B. reads, cannot be
B 2
4 VASISHTHA. I, 16.
the region where the sun rises,—as far as the black
antelope wanders (between these two limits), so far
spiritual pre-eminence (is found).’
16. ‘Those religious acts which men, deeply
versed in the knowledge of the three Vedas and
acquainted with the sacred law, declare to be lawful,
(are efficient) for purifying oneself and others.’
17. Manu has declared that the (peculiar) laws of
countries, castes, and families (may be followed) in
the absence of (rules of) the revealed texts.
18. Sinful men are, he who sleeps at sunrise or
at sunset, he who has deformed nails or black teeth,
he whose younger brother was married first, he who
married before his elder brother, the husband of a
younger sister married before the elder, the husband
of an elder sister whose younger sister was married
first, he who extinguishes the sacred fires, (and) he
who forgets the Veda through neglect of the daily
recitation.
taken with Krishnvapandita, as ‘the ocean,’ because in the latter
sense sindhu is a masculine. It must be a boundary-river, probably the Sarasvati. By sfiryasyodana, ‘the region where the
sun rises,’ the udayagiri or ‘mountain of the east’ may possibly
be meant.
taken with Krishnvapandita, as ‘the ocean,’ because in the latter
sense sindhu is a masculine. It must be a boundary-river, probably the Sarasvati. By sfiryasyodana, ‘the region where the
sun rises,’ the udayagiri or ‘mountain of the east’ may possibly
be meant.
16. This verse, too, is marked as a quotation by the concluding
word iti, though it is not necessary that it should be taken as a
quotation from the Nidana. Here, and in the sequel verses ending
in iti are marked as quotations by hyphens.
17. Manu VII, 203; VIII, 41; Gautama XI, 20. ati, ‘ castes,’
which sometimes, and perhaps as appropriately, has been translated
by ‘tribes,’ denotes in my opinion those numerous subdivisions of
the four great varzas, which we now find all over India, and which
can be shown to have existed for a very long time. Usually the
word ‘caste’ is also applied to them.
18. Krishnapandita explains viraha, ‘he who extinguishes the
sacred fires,’ by ‘the destroyer of his sons or of his spiritual clients’
I, 24. GENERAL RULES. 5
19. They state that there are five mortal sins
(mah4pataka),
20. (Viz. violating) a Guru’s bed, drinking (the
spirituous liquor called) sura, slaying a learned
Brahmama, stealing the gold of a Brahmaza, and
associating with outcasts,
21. Either by (entering into) spiritual or matrimonial (connexion with them).
22. Now they quote also (the following verse): ‘He
who during a year associates with an outcast becomes
(likewise) an outcast; not by sacrificing for him, by
teaching him or by (forming) a matrimonial (alliance
with him), but by using the same carriage or seat.’
23. A minor offence causing loss of caste (upapataka, is committed by him) who (after beginning
an Agnihotra sacrifice) forsakes the sacred fires, and
by him who offends a Guru, by an atheist, by him
who takes his livelihood from atheists, and by him
who sells the Soma (plant).
24. Three wives (are permitted) to a Brahmaza
{ according to the order of the castes, two to a
Kshatriya, one to a Vaisya and to a Sidra.
ii
(yagamana) ; but the rules given below, XX, 11, and XXI, 27, in the
section on penances, confirm the explanation given above.
20. Vishnu XXXV, 1-2. Guru means here the father, see
below, XX, 15.
21. Vishnu XXXV, 3-5. Spiritual connexion, i.e. becoming
the teacher or priest of an outcast, or his pupil or spiritual client
(yagam4na).
22. Identical with Manu XI, 181. It must be understood that
spiritual or matrimonial connexion with an outcast causes immediate
degradation, as Vishmu states expressly.
23. Vishvu XXXVII, 6, 31; Gautama XXI,11. Regarding the
precise meaning of pratigahnuyat, ‘ offends,’ see below, XXI, 27.
24-25. Manu III,13; Yagiavalkya 1, 57; Paraskara Grrhyastra I, 4, 8-11.
6 VASISHTHA. I, 25.
25. Some declare (that twice-born men may
| marry) even a female of the Sddra caste, like
/| those (other wives), without (the recitation of)
‘ Vedic texts.
7 26. Let him not act thus.
24-25. Manu III,13; Yagiavalkya 1, 57; Paraskara Grrhyastra I, 4, 8-11.
6 VASISHTHA. I, 25.
25. Some declare (that twice-born men may
| marry) even a female of the Sddra caste, like
/| those (other wives), without (the recitation of)
‘ Vedic texts.
7 26. Let him not act thus.
27. For in consequence of such (a marriage) the
' degradation of the family certainly ensues, and after
death the loss of heaven.
28. There are six marriage-rites,
29. (Viz.) that of Brahman (brahma), that of the
gods (daiva), that of the Azshis (4rsha), that of the
Gandharvas (gandharva), that of the Kshatriyas
(kshatra), and that of men (m4nusha).
30. If the father, pouring out a libation of water,
gives his (daughter) to a suitor, that (is called) the
Brahma-rite.
31. If (the father) gives his daughter, decking her
with ornaments, to an officiating priest, whilst a sacrifice is being performed, that is called the Daiva-rite.
32. And (if the father gives his daughter) for a
cow and a bull, (that is called) the Arsha-rite.
33. If a lover takes a loving female of equal
caste, that (is called) the Gandharva-rite.
34. If they forcibly abduct (a damsel), destroying
(her relatives) by strength (of arms), that (is called)
the KshAtra-rite.
35. If, after making a bargain (with the father, a
26-27. Manu III, 14-19. 28. Apastamba II, 5, 11, 17-20.
30. Vishzu XXIV, 19; Asvalayana Grthya-sfitra I, 6, 1.
31. Vishzu XXIV, 20; Asvalayana Grthya-sftra I, 6, 2.
32. Vishnu XXIV, 21; Asvalayana Grthya-sfitra I, 6, 3
33. Vishzu XXIV, 23; Asvalayana Grthya-sfitra I, 6, 5.
34. Vishnu XXIV, 25; Asvalayana Grthya-sftra I, 6, 8.
35. Vishnu XXIV, 24; Asvalayana Grihya-sftra I, 6, 6
» VW
I, 39. GENERAL RULES. 7
suitor) marries (a damsel) purchased for money, that
(is called) the MAnusha-rite.
36. The purchase (of a wife) is mentioned in the
following passage of the Veda, ‘ Therefore one
hundred (cows) besides a chariot should be given
to the father of the bride.’
37. (It is stated) in (the following passage of) the
KaturmAsyas, ‘She (forsooth) who has been bought
by her husband (commits sin, as) afterwards she
unites herself with strangers.’
38. Now they quote also (the following verse):
‘Lost learning comes back ; when the family is lost
all is lost. Even a horse becomes estimable on
account of its pedigree; therefore men marry wives
descended from an (unblemished) family.
39. The three (lower) castes shall live according
to the teaching of the Brahmaza.
36. Sankhayana Grrhya-sfitra 1,14; Pdraskara Grzhya-sitra
I, 8, 18; Apastamba II, 6,13, 12. Though VasishéAa’s quotation is
less complete than Apastamba’s, still the following Sfitras show
that he knew the conclusion of the passage, and does not take it as
an authority for the sale of a daughter.
36. Sankhayana Grrhya-sfitra 1,14; Pdraskara Grzhya-sitra
I, 8, 18; Apastamba II, 6,13, 12. Though VasishéAa’s quotation is
less complete than Apastamba’s, still the following Sfitras show
that he knew the conclusion of the passage, and does not take it as
an authority for the sale of a daughter.
37. Krishnapandita makes a mistake by connecting the word
‘aturmasyeshu’ with the next Sfitra. He is right in saying that
‘the KAturmasyas’ is the name of a book. It is, however, not a
separate work, but the k4zda or section of a Vedic work treating
of the KaturmAsya sacrifices (see Max Miller, Hist. Anc. Sansk.
Lit., p. 355). The particular work from which our quotation has
been taken, is either the Maitrayamiya Samhita, or the Kashaka.
For, as Dr. von Schroeder informs me, Maitray4miya Samhita I,
10, 11 reads ‘anrztam va esha karoti y4 patyuA krita satyathanyais
Aarati,” and the title of the kazda is KAturmAsyAni. Professor
Weber, Ind. Stud. V, 407, has found the same words in the XAturmAsya section of the Ka‘haka XXXVI, 5. In the translation I have
added the beginning of the passage which Vasish/4a omits, according to the Maitrayatya Samhita.
39-41. Gautama XI, 25-27.
8 VASISHTHA. I, 40.
40. The Brahmama shall declare their duties,
41. And the king shall govern them accordingly.
42. But aking who rules in accordance with the
sacred law, may take the sixth part of the wealth (of
his subjects),
43. Except from Brahmazas.
44. It has been declared in the Veda, ‘ But he
obtains the sixth part of (the merit which Brahmazas
gain by) sacrifices and charitable works.’
45. (It is further stated in the Veda), ‘The Brahmaza makes the Veda rich; the Br&hmaza saves
from misfortune; therefore the Brahmaza shall not
be made a source of subsistence. Soma is his king.’
46. Further (another passage says), ‘After death
bliss (awaits the king who does not oppress Brahmamzas).’
42. Vishau III, 22-25. Though the ambiguous word dhana,
‘wealth,’ is used in the text, it seems not doubtful that Vasish‘ha
alludes to the land-tax, which generally consists of one sixth of the
produce.
43. Vishau III, 26.
44. Vishzu III, 27-28. Pfirta,‘the merit gained by charitable
works,’ i.e. by planting trees, digging wells, and so forth. The
words ‘iti ha,’ placed at the end of the Sfitra, indicate that it is a
quotation, and that vigfidyate, ‘it is declared in the Veda,’ has to
be understood from Sfitra 46. Gautama XI, 11, too, alleges that
the rule is based on a Vedic passage.
45. Satapatha-brahmaaa V, 4, 2, 3. Krishwapandita’s division
of the quotation into several Sfitras is unnecessary. His explanation of anddya, which he takes to mean ‘the first of all,’ is wrong.
He asserts that the Brahmana is said ‘to make the Veda rich,’
because by sacrificing and so forth he fulfils its object and protects
it. But the phrase is probably corrupt. If it is said that Soma is
the king of the Brahmawas, the object is to indicate that an earthly
king is not their master, see Gautama XI, 1.
But the phrase is probably corrupt. If it is said that Soma is
the king of the Brahmawas, the object is to indicate that an earthly
king is not their master, see Gautama XI, 1.
Hy, ¢. THE FOUR CASTES, 9
Crapter II.
1. There are four castes (varva), Brahmamas,
shatriyas, Vaisyas, and Sfdras.
2. Three castes, Brahmazas, Kshatriyas, and
i Vaisyas, (are called) twice-born. .
3. Their first birth is from their mother; the
second from the investiture with the sacred girdle.
_In that (second birth) the SAvitrt is the mother, but
. the teacher is said to be the father.
4. They call the teacher father, because he gives
instruction in the Veda.
5. They quote also (the following passage from
the Veda) to the same (effect): ‘Of two kinds,
forsooth, is the virile energy of a man learned in
the Vedas, that which (resides) above the navel and
the other which below (the navel) descends downwards. Through that which (resides) above the
navel, his offspring is produced, when he initiates
Brahmamas, when he teaches them, when he causes
them to offer oblations, when he makes them holy.
By that which resides below the navel the children
of his body are produced. Therefore they -never
say to a Srotriya, who teaches the Veda, “Thou art
destitute of offspring.”’
II. 1-2. Vishzu II, 1-2; Manu X, 4.
3. Identical with Manu II, 169%, 1704, and Vishzu XXVIII, 37-
38. The Savitri or the verse addressed to Savitr?' is found Rig-veda
III, 62, ro. ;
4. Gautama I,10; Manu II, 171.
5. The reading tatha4pyud4haranti, which several of my MSS.
give, seems to me preferable to Krishnapandita’s udaharati.
Krishnapandita explains sAdhu karoti, ‘makes them holy,’ by
adhyd4tmam upadisati, ‘teaches them transcendental knowledge.’
10 VASISHTHA. II, 6.
6. HArtta also quotes (the following verse): ‘No
religious rite can be performed by a (child) before
he has been girt with the sacred girdle, since he is
on a level with a Sidra before his (new) birth from
the Veda.’
7. (The above prohibition refers to all rites) except
those connected with libations of water, (the exclamation) Svadhd, and the manes.
8. Sacred learning approached a Bréhmamza (and
said to him), ‘ Preserve me, I am thy treasure, reveal
me not to a scorner, nor to a wicked man, nor to one
of uncontrolled passions: so (preserved) I shall become strong.’
9. ‘Reveal me, O Braéhmama, as to the keeper of
thy treasure, to him whom thou shalt know to be
pure, attentive, intelligent, and chaste, who will not
offend thee nor revile thee.’
10. ‘(That man) who fills his ears with truth, who
frees him from pain and confers immortality upon
him, (the pupil)shall consider as his father and mother;
him he must never grieve nor revile.’
11. ‘As those Brahmazas who, after receiving instruction, do not honour their teacher by their speech,
in their hearts or by their acts, will not be profitable
to their teacher, even so that sacred learning (which
they acquired) will not profit them.’
‘As those Brahmazas who, after receiving instruction, do not honour their teacher by their speech,
in their hearts or by their acts, will not be profitable
to their teacher, even so that sacred learning (which
they acquired) will not profit them.’
6. Vishvu XXVIII, 40. Instead of Krishnapandita’s ‘y dvadvedo
na gayate, ‘ydvadvede na gayate,’ which occurs in several
MSS. and in the parallel passages of Manu II, 172 and other
Smritis, must be read.
4. Gautama II, 5. The rites referred to are the funeral rites.
8-9. Vishnu XXIX, 9-10, and introduction, p. xxiii; Nirukta
II, 4.
to. Vishnu XXX, 47.
II, 21. THE FOUR CASTES; LAWFUL OCCUPATIONS. ITI
12. ‘As fire consumes dry grass, even so the
Veda, asked for, (but) not honoured, (destroys the enquirer). Let him not proclaim the Veda to that man,
who does not show him honour according to his
ability.’
~ 13. The (lawful) occupations ofa Brahmama are six,
' 14. Studying the Veda, teaching, sacrificing for
himself, sacrificing for others, giving alms, and ac-
cepting gifts.
15. (The lawful occupations) of a Kshatriya are
' three,
- 16. Studying, sacrificing for himself, and bestow-
. ing gifts;
17. And his peculiar duty is to protect the people
_ with his weapons; let him gain his livelihood thereby.
18. (The lawful occupations) of a Vaisya are the
; Same (as those mentioned above, Satra 16),
19. Besides, agriculture, trading, tending cattle,and
lending money at interest,
20. To serve those (superior castes) has been fixed
Il as the means of livelihood for a Sddra.
_ 21, (Men of) all (castes) may wear their hair
arranged according to the customs fixed (for their
family), or allow it to hang down excepting the lock
on the crown of the head.
13. Krishnapandita wrongly conriects the word brahmazasya
with the next Stra, For this and the next seven Sfitras, compare
Vishau II, 4-14.
14. Krishnapandita by mistake leaves out the word ‘d4nam.’
20. I read ‘teshdm parifary4,’ with the majority of the MSS.,
instead of Krishnapandita’s ‘teshm ka parikary€.’
21. In illustration of this Sitra Krishnapandita quotes a verse
of Laugakshi, which states that Br&ahmamas belonging to the
Vasishéha family wore the top-lock on the right side of the head,
and the members of the Atri family allowed it to hang down on
12 VASISHTHA. If, 22.
22. Those who are unable to live by their own
lawful occupation may adopt (that of) the next inferior (caste),
J 23. But never (that of a) higher (caste),
24. (A Brahmaza and a Kshatriya) who have resorted to a Vaisya’s mode of living and maintain
themselves by trade (shall not sell) stones, salt,
hempen (cloth), silk, linen (cloth), and skins,
25. Nor any kind of dyed cloth,
26. Nor prepared food, flowers, fruit, roots, perfumes, substances (used for) flavouring (food); nor
water, the juice extracted from plants; nor Soma,
weapons, poison; nor flesh, nor milk, nor preparations from it, iron, tin, lac, and lead,
Nor any kind of dyed cloth,
26. Nor prepared food, flowers, fruit, roots, perfumes, substances (used for) flavouring (food); nor
water, the juice extracted from plants; nor Soma,
weapons, poison; nor flesh, nor milk, nor preparations from it, iron, tin, lac, and lead,
27. Now they quote also (the following verse) :
‘ By (selling) flesh, lac, and salt a Brahmaza at once
becomes an outcast; by selling milk he becomes
(equal to) a Sidra after three days.’
28. Among tame animals those with uncloven
hoofs, and those that have an abundance of hair,
(must not be sold), nor any wild animals, (nor) birds,
nor beasts that have tusks (or fangs).
29. Among the various kinds of grain they mention sesamum (as forbidden).
both sides, while the Bhrigus shaved their heads, and the Angirasas wore five locks (4tid4) on the crown of the head. Cf. Max
Miiller, Hist. Anc. Sansk. Lit., p. 53.
22. Vishvu II, 15.
24. For this and the following four Sfitras,see Gautama VII, 8-21.
26. Ras&A, ‘substances used for flavouring,’ i.e. ‘molasses,
sugar-cane, sugar, and the like.’—Krishnapandita.: See also note
on Gautama VII, 9.
24. Identical with Manu X, 92.
29. Vishnu LIV, 18; Apastamba I, 7, 20, 13. Krishnapandita
wrongly connects this Sfitra with the preceding one.
II, 36. THE FOUR CASTES; LAWFUL OCCUPATIONS. 13
+e
30. Now they quote also (the following verse) :
‘If he applies sesamum to any other purpose, but
food, anointing, and charitable gifts, he will be born
again as a worm and, together with his ancestors,
be plunged into his own ordure.’
31. Or, at pleasure, they may sell (sesamum), if
they themselves have produced it by tillage.
32. For that purpose he shall plough before
breakfast with two bulls whose noses have not
been pierced.
33. (If he ploughs) in the hot season, he shall
water (his beasts even in the morning).
34. The plough is attended by strong males, provided with a useful share and with a handle (to be
held) by the drinker of Soma; that raises (for him)
a cow, a sheep, a stout damsel, and a swift horse for
the chariot.
35. The plough is attended by strong males, i.e.
is attended by strong men and bullocks, provided
with a useful share—for its share is useful (because)
with the share it raises, i.e. pierces deep—and provided with a handle for the drinker of Soma,—for
Soma reaches him,—possessing a handle for him.
That raises a cow, a sheep, goats, horses, mules,
donkeys and camels, and a stout damsel, i.e. a beautiful, useful maiden in the flower of her youth.
36. For how could the plough raise (anything for
him) if he did not sell grain ?
30. Manu X, or. 31. Manu X, go.
34. VAgasaneyi-samhita XII, 71. The translation follows the
explanation given in the next Sfitra as closely as possible, though
the latter is without doubt erroneous. The purpose for which
Vasishéha introduces it, is to show that a Vedic text permits agriculture to a Brahmaza who offers Soma-sacrifices.
14 VASISHTHA. Il, 37.
The translation follows the
explanation given in the next Sfitra as closely as possible, though
the latter is without doubt erroneous. The purpose for which
Vasishéha introduces it, is to show that a Vedic text permits agriculture to a Brahmaza who offers Soma-sacrifices.
14 VASISHTHA. Il, 37.
37. Substances used for flavouring may be bartered for (other) substances of the same kind, be it
for one more valuable or for one worth less.
38. But salt must never (be exchanged) for (other)
substances used for flavouring (food).
39. It is permitted to barter sesamum, rice, cooked
food, learning, and slaves (each for its own kind and
the one for the other).
40. A Bréhmaza and a Kshatriya shall not lend
(anything at interest acting like) usurers.
41. Now they quote also (the following verses) :
‘He who acquiring property cheap, gives it for a
* high price, is called a usurer and blamed among
those who recite the Veda.’
42. ‘(Brahman) weighed in the scales the crime
of killing a learned Brahmaza against (the crime of)
usury; the slayer of the Brahmaza remained at the
top, the usurer sank downwards.’
43. Or, at pleasure, they may lend to a person
who entirely neglects his sacred duties, and is exceedingly wicked,
44. Gold (taking) double (its value on repayment,
and) grain trebling (the original price).
37-39. Gautama VII, 16-21.
40. Manu X,117. Krishnapandita reads with MS. B., vardhushim na dadyatam, and explains it by vr¢ddhim naiva prayogayetam, ‘they shall not take interest.’ I read with the other MSS.
vardhushi, and translate that term by ‘usurers.’ Below, Sfitra 42,
vardhushi is used likewise in this its usual sense.
43. Manu X, 117.
44-47. Vishnu VI, 11-17; Colebrooke I, Dig. LXVI, where
‘silver and gems’ have been added after gold, and ras4A, ‘flavouring substances,’ been translated by ‘fluids.’ The translation differs
also in other respects, because there the Sfitras stand by themselves, while here the nouns in Sfitras 44 and 47 are governed by
the preceding dadytam, ‘they may lend.’ They, i.e. a Brahmava
II,50. THE FOUR CASTES; LAWFUL OCCUPATIONS, I5
45. (The case of) flavouring substances has been
explained by (the rule regarding) grain,
46. As well-as (the case of) flowers, roots, and fruit.
47. (They may lend) what is sold by weight, (taking)
eight times (the original value on repayment).
48. Now they quote also (the following verses) :
‘Two in the hundred,.three and four and five, as has
been declared in the Smrvti, he may take as interest
by the month according to the order of the castes.’
49. ‘But the king’s death shall stop the interest
on money (lent) ;’
50. ‘And after the coronation of (a new) king the
capital grows again.’
and a Kshatriya. The rule, of course, refers to other castes also,
and to those cases where no periodical interest is taken, but the
loan returned in kind.
‘But the king’s death shall stop the interest
on money (lent) ;’
50. ‘And after the coronation of (a new) king the
capital grows again.’
and a Kshatriya. The rule, of course, refers to other castes also,
and to those cases where no periodical interest is taken, but the
loan returned in kind.
47. The Ratndkara quoted by Colebrooke loc. cit. takes ‘ what
is sold by weight’ to be ‘camphor and the like.’ Krishnapandita
thinks that ‘clarified butter, honey, spirituous liquor, oil, molasses,
and salt’ are meant. But most of these substances fall under the
term ras, ‘flavouring substances.’ The proper explanation of
the words seems to be, ‘ any other substance not included among
those mentioned previously, which is sold by weight.’
48. Vishzu VI, 2, and especially Manu VIII, 142. The lowest
rate of interest is to be taken from the highest caste, and it becomes
greater with decreasing respectability. According to Krzshmapandita and the commentators on the parallel passage of Vishzu,
Manu, and other Smrttis, this rule applies only to loans for which
no security is given—a statement which is doubtlessly correct.
49-50. Both the reading and the sense of this verse, which in
some MSS. is wanting, are somewhat doubtful. I read with my
best MSS.,
raga tu mritabh4vena dravyavriddhim vinasayet \
puna ragabhishekeza dravyam@lam ka vardhate nt
and consider that it gives a rule, ordering all money transactions
to be stopped during the period which intervenes between the
death of a king and the coronation of his successor. I am, however, unable to point out any parallel passages confirming this
16 VASISHTHA. II, sr.
51. ‘ Hear the interest for a money-lender declared
by the words of Vasish¢fa, five mashds for twenty
(karsh4pazas may be taken every month); thus the
law is not violated.’
Cuapter III.
1, (Brahmazas) who neither study nor teach the
Veda nor keep sacred fires become equal to Sfidras ;
2. And they quote a verse of Manu on this (subject), ‘A twice-born man, who not having studied the
Veda applies himself to other (and worldly study),
soon falls, even while living, to the condition of a
Sfdra, and his descendants after him.’
3. ‘(A twice-born man) who does not know the
view. Krishnapandita’s text shows two important various readings,
‘bhritibhavena’ and ‘rAg4bhishikena,’ which I think are merely
conjectures, unsupported by the authority of MSS. He explains
the verse as follows: ‘The king shall destroy, i.e. himself not take,
the interest on money by giving [it away] as a salary. But, after
thus giving away interest received, he may increase his capital by
[an extra tax imposed on] the cultivators, i.e. take from them the
highest rate, consisting of one-fourth of the produce.’
himself not take,
the interest on money by giving [it away] as a salary. But, after
thus giving away interest received, he may increase his capital by
[an extra tax imposed on] the cultivators, i.e. take from them the
highest rate, consisting of one-fourth of the produce.’
51. Gautama XII, 29; Colebrooke I, Dig. XXIV. The rule
given in this Stra refers, as Krzshzapazdita correctly states, to
loans, for which security is given. The rate is 14 per cent for the
month, or 15 per annum; see the note to Gautama loc. cit. Manu,
VIII, 140, especially mentions that this rate is prescribed by
Vasishéha.
III. x. I read Sfdrasadharm4nah, ‘equal to Sfdras,’ instead
of sfidrakarm4zaf, which occurs in MS. B. only. Krishnapandita
explains the latter reading by sQdravatkarma yeshu te sdravatteshvafarantyamityarthak, ‘shall be treated like Sfdras.’ But the
verses quoted in the following Sfitras show that the former reading
is the better one.
2. Identical with Manu II, 168.
3. This and the following nine verses are, as the word ‘iti,’
which the best MSS. give at the end of Siatra 12, quotations,
III, 8. THE DUTY OF STUDYING THE VEDA. 17
Veda (can)not be (called) a Brahmaza, nor he who
lives by trade, nor he who (lives as) an actor, nor he
who obeys a Siidra’s commands, nor (he who like) a
thief (takes the property of others), nor he who makes
his living by the practice of medicine.’
4. ‘The king shall punish that village where
Brahmamzas, unobservant of their sacred duties and
ignorant of the Veda, subsist by begging; for it
feeds robbers.’
5. ‘Many thousands (of Brahmazas) cannot form ~
a (legal) assembly (for declaring the sacred law), if
they have not fulfilled their sacred duties, are unacquainted with the Veda, and subsist only by the name
of their caste.’
6. ‘ That sin which dunces, perplexed by ignorance
and unacquainted with the sacred law, declare (to be
duty) shall fall, increased a hundredfold, on those
who propound it.’
7. ‘What four or (even) three (Brahmazas) who
have completely studied the Vedas proclaim, that
must be distinctly recognised as the sacred law, not
(the decision) of a thousand fools.’
_ 8. ‘Offerings to the gods and to the manes must
always be given to a Srotriya alone. For gifts
Anrik, ‘who does not know the Veda,’ means, literally, “unacquainted with the Rig-veda.’
5. This versé, which is identical with Manu XII, 114, and
the next two are intended to show that a Brahmaza who neglects
the study of the Veda, is unfit to decide points of the sacred law,
which are not settled either by the Smvsti or the Sruti, and become
a member of a parishad or ‘ Pav.’
6. The verse contains a better version of Manu XII, 115.
4. Regarding the term Vedap4raga, see Gautama V, 20, note.
Itaresham, ‘fools,’ means literally, ‘different from (those who
have mastered the Vedas).’
[14] Cc
18 VASISHTHA. III, 9.
bestowed on a man unacquainted with the Veda,
reach neither the ancestors nor the gods.’
4. Regarding the term Vedap4raga, see Gautama V, 20, note.
Itaresham, ‘fools,’ means literally, ‘different from (those who
have mastered the Vedas).’
[14] Cc
18 VASISHTHA. III, 9.
bestowed on a man unacquainted with the Veda,
reach neither the ancestors nor the gods.’
g. ‘If a fool lives even in one’s house and a (Brahmama) deeply learned in the Veda lives at a great
distance, the learned man shall receive the gift. The
sin of neglecting (a Brahmaza is not incurred) in (the
case of) a fool.’
10. ‘ The offence of neglecting a Brahmawa cannot
be committed against a twice-born man who is ignorant of the Veda. For (in offering sacrifices) one
does not pass by a brilliant fire and throw the oblations into ashes.’
11, ‘An elephant made of wood, an antelope made
of leather,and a Brahmama ignorant of the Veda, those
three have nothing but the name (of their kind).’
12. ‘Those kingdoms, where ignorant men eat
the food of the learned, will be visited by drought ;
or (some other) great evil will befall (them).’
13. If anybody finds treasure (the owner of) which
is not known, the king shall take it, giving one sixth
to the finder.
14. If a Bréhmaza who follows the six (lawful)
occupations, finds it, the king shall not take it.
g-1o. Regarding the crime of ‘neglecting a Brahmama,’ see
Manu VIII, 392-393, where fines are prescribed for neglecting
to invite to dinner worthy neighbours and Srotriyas.
to. A learned Brahmama resembles a sacrificial fire, see e.g.
below, XXX, 2-3; Apastamba I, 1, 3, 44.
11. Manu II, 157. Kréshnapandita and MS. B. give the ungrammatical construction which occurs in Manu and other Dharmas4stras, while the other MSS. read more correctly, ‘yaska
kash/hamayo h. yaska armamayo m.’ &c.,
13-14. This rule agrees exactly with Gautama X, 45; see also
Vishzu ITI, 56-61. The matter is introduced here in order to show
the prerogative of a learned Bradhmama. Regarding the six lawful
occupations, see above, II, 13-14.
III, 19. DEFINITIONS. 19
15. They declare that the slayer commits no
crime by killing an assassin.
16. Now they quote also (the following verses):
‘ An incendiary, likewise a poisoner, one who holdsa
weapon in his hand (ready to kill), a robber, he who
takes away land, and he who abducts (another man’s)
wife, these six are called assassins (AtatAyin).’
17. ‘He may slay an assassin who comes with the
intention of slaying, even though he knows the whole
Veda together with the Upanishads; by that (act)
he (does) not (incur the guilt of) the slayer of a
Bréhmaza,’
18. ‘He who slays an assassin learned in the Veda
and belonging to a noble family, does not incur by
that act the guilt of the murderer of a learned Brahmaza; (in) that (case) fury recoils upon fury.’
‘He who slays an assassin learned in the Veda
and belonging to a noble family, does not incur by
that act the guilt of the murderer of a learned Brahmaza; (in) that (case) fury recoils upon fury.’
19. Persons who sanctify the company are, a Trindkiketa, one who keeps five fires, a Trisuparza, one
who (knows the texts required for) the four sacrifices
(called Asvamedha, Purushamedha, Sarvamedha, and
Pitv7¢medha), one who knows the VAagasaneyi-sékha
of the White Yagur-veda, one who knows the six
Angas, the son of a female married according to the
Brahma-rite, one who knows the first part of the
S4ma-veda Samhit4, one who sings the Gyesh¢hasAman, one who knows the Samhita and the Brahmavza, one who studies (the treatises on) the sacred
law, one whose ancestors to the ninth degree, both
15. Vishzu V, 189-192. The connexion of this subject with
the main topic consists therein that it furnishes an instance where
learning does not protect a Brahmawa.
17. I read with the majority of the MSS., ‘ api ved4ntaparagam,’
instead of ‘ vedintagam rane,’ as Krishnapandita has.
19. For the explanations of the terms left untranslated, see the
Cc 2
20 VASISHTHA. III, 20.
on the mother’s and on the father’s side, are distinctly known to have been Srotriyas, and learned
men and Snatakas.
20, (Four students of) the four Vedas, one who
knows the Mim4ams4, one who knows the Angas,
a teacher of the sacred law, and three eminent men
who are in three (different) orders, (compose) a (legal)
assembly consisting at least of ten (members).
21. He who initiates (a pupil) and teaches him
the whole Veda is called the teacher (A#4rya).
22. But he who (teaches) a portion (of the Veda
only is called) the sub-teacher (upddhydya);
23. So is he who (teaches) the Angas of the Veda.
24. A Br&éhmaza and a Vaisya may take up arms
in self-defence, and in (order to prevent) a confusion
of the castes.
25. But that (trade of arms) is the constant (duty):
of a Kshatriya, because he is appointed to protect
(the people).
26. Having washed his feet and his hands up to
note on Apastamba Il, 8,17, 22; Gautama XV, 28; and the notes
on Vishvu LXXXIII, 2-21. Regarding the meaning of Khandoga,
‘one who knows the first part of the Sama-veda Samhita,’ see
Weber, Hist. Ind. Lit. p. 63, note 59. ‘One who knows the
Samhita and the Brahmaza, i.e. of the Rig-veda.’—Krzshnapandita.
Regarding the various classes of SnAtakas, see Apastamba I, 11,
30, I-3.
20. Manu XII, 111. Krishwapandita reads AAturvidyas
trikalpt 4a, ‘one who knows the four Vedas and one who knows.
three different Kalpa-sfitras.’ My translation follows the reading
of the MSS., 4aturvidyam vikalpi 4a, which is corroborated
by the parallel passage of Baudhayana I, 1, 8, ‘&aturvaidyam
vikalpf 4a” The explanation of the latter word is derived from
. Govindasvamin. ‘Men who are in three orders, i.e. a student,
a householder, and ascetic,’ see Gautama XXVIII, 49.
21-23. Vishwu XXIX, 1-2. 24. Gautama VII, 25.
Govindasvamin. ‘Men who are in three orders, i.e. a student,
a householder, and ascetic,’ see Gautama XXVIII, 49.
21-23. Vishwu XXIX, 1-2. 24. Gautama VII, 25.
_25. Vishnu II, 6. ' 26-34. Vishvu LXII, 1-9.
III, 36. PURIFICATION.
the wrist, and sitting with his face turned towar
the east or towards the north, he shall thrice sip
water out of the Tirtha sacred to Brahman, (i.e.)
the part of the hand above the root of the thumb,
without uttering any sound ;
27. He shall twice wipe (his mouth with the root
of the thumb);
28. He shall touch the cavities (of the head)
with water ;
29. He shall pour water on his head and on the
left hand;
30. He shall not sip water while walking, standing,
lying down or bending forward.
31. ABrahmaza (becomes pure) by (sipping) water,
free from bubbles and foam, that reaches his heart,
32. ButaKshatriya by (sipping water) that reaches
his throat,
33. A Vaisya by (sipping water) that wets his
palate,
34. A woman and a Sidra by merely touching
water (with the lips).
35. Water (for sipping may) even (be taken) out
of a hole in the ground, if it is fit to slake the thirst
of cows.
36. (He shall not purify himself with water) which
has been defiled with colours, perfumes, or flavouring
substances, nor with such as is collected in unclean
places.
30. Krishnapandita is probably right in thinking that the word
va, ‘or,’ inserted before ‘bending forward, is intended to forbid
other improper acts, gestures or postures, which are reprehended in
other Smritis.
35. Vishzu XXIII, 43; Manu V, 128.
36. ‘Collected in unclean places, e.g. in a burial-ground,’—
Krishnapandita.
22 VASISHTHA. Ill, 37.
37. Drops (of saliva) falling from the mouth, which
do not touch a limb of the body, do not make (a man)
impure.
38. If, after having sipped water, he sleeps, eats,
sneezes, drinks, weeps or bathes, or puts on a dress,
he must again sip water,
39. Likewise, if he touches (that part of) the lips
on which no hair grows.
40. No defilement is caused by the hair of the
moustache (entering the mouth).
41. If (remnants of food) adhere to the teeth, (they
are pure) like the teeth, and he is purified by
swallowing those which (become detached) in the
mouth.
42. He is not defiled by the drops which fall on
his feet, while somebody gives to others water for
sipping; they are stated to be equally (clean) as
the ground.
43. If, while occupied with eatables, he touches
any impure substance, then he shall place that thing
(which he holds in his hand) on the ground, sip
water and afterwards again use it.
44. Let him sprinkle with water all objects (the
purity of) which may be doubtful.
45. ‘Both wild animals killed by dogs, and fruit
thrown by birds (from the tree), what has been spoilt
by children, and what has been handled by women,’
37. Gautama I, 41. 38 Gautama I, 37.
39. Apastamba I, 5, 16, 10. 40. Apastamba I, 5, 16, 11.
41. Gautama I, 38-40. 42. Manu V, 142.
45. ‘Both wild animals killed by dogs, and fruit
thrown by birds (from the tree), what has been spoilt
by children, and what has been handled by women,’
37. Gautama I, 41. 38 Gautama I, 37.
39. Apastamba I, 5, 16, 10. 40. Apastamba I, 5, 16, 11.
41. Gautama I, 38-40. 42. Manu V, 142.
43. Vishvu XXIII, 55. ‘ Occupied with eatables,’ i.e. ‘ eating.’ —
Krishnapandita.
45. Vishvu XXIII, 50. This and the following two Sftras are
a quotation, as appears from the use of the particle iti at the end
of Satra 47.
IIL, 55. PURIFICATION. 23
46. ‘A vendible commodity tendered for sale
and what is not dirtied by gnats and flies that have
settled on it,’
47. ‘Likewise water collected on the ground that
quenches the thirst of cows,—enumerating all these
things, the Lord of created beings has declared them
to be pure.’
48. Anything defiled by unclean (substances) becomes pure when the stains and the smell have
been removed by water and earth.
49. (Objects) made of metal must be scoured
with ashes, those made of clay should be thoroughly
heated by fire, those made of wood should be planed,
and (cloth) made of thread should be washed.
50. Stones and gems (should be treated) like objects made of metal,
51. Conch-shells and pearl-shells like gems,
52. (Objects made of) bone like wood,
53. Ropes, chips (of bamboo), and leather become pure (if treated) like clothes,
54. (Objects) made.of fruits, (if rubbed) with (a
brush of) cow-hair,
55. Linen cloth, (if smeared) with a paste of yellow
mustard (and washed afterwards with water).
46. Manu V, 129. 47. Vishnau XXIII, 43.
48. Gautama I, 42. For the explanation of the term amedhya,
‘unclean substances,’ see Manu V, 135, and the passage from
Devala translated in Professor Jolly’s note on Vishnu XXIII, 38.
49. Gautama I, 29; Vishzu XXIII, 26, 33, 27, 18.
50-51. Gautama IT, 30.
52. Gautama I, 31 and note; Vishvu XXIII, 4.
53- Gautama I, 33.
54. Vishvu XXIII, 28. Cups and bottles made of the shell of the
cocoa-nut or of the Bilva (Bel) fruit and of bottle-gourds are meant.
55. Vishzu XXIII, 22.
24 VASISHTHA. Ill, 56.
56. But land becomes pure, according to the de-
_ gree of defilement, by sweeping (the defiled spot), by
smearing. it with cowdung, by scraping it, by sprinkling (water) or by heaping (pure earth) on (it).
57. Now they quote also (the following verses) :
‘Land is purified by these four methods, by digging,
burning, scraping, being trodden on by cows, and
fifthly by being smeared with cowdung.’
58. ‘A woman is purified by her monthly discharge, a river by its current, brass by (being
scoured with) ashes, and an earthen pot by another
burning.’
59. ‘But an earthen vessel which has been defiled by spirituous liquor, urine, ordure, phlegm, pus,
tears, or blood cannot be purified even by another
burning.’
60. ‘The body is purified by water, the internal
organ by truth, the soul by sacred learning and
austerities, and the understanding by knowledge.’
61. Gold is purified by water alone,
‘The body is purified by water, the internal
organ by truth, the soul by sacred learning and
austerities, and the understanding by knowledge.’
61. Gold is purified by water alone,
62. Likewise silver, .
56. Vishwu XXIII, 56-57. Kriéshnapandita takes upakarana,
‘heaping (pure earth) on (the defiled spot),’ to. mean ‘lighting a
fire on it’ or ‘digging it up.’ The translation given above rests on
the parallel passages of Gautama I, 32, and of Baudhayana I, 5, 52,
bhimes tu sammarganaprokshanopalepandvastaranopalekhanairyathasthanam doshaviseshat prayatyam, ‘land becomes pure, according to the degree of the defilement, by sweeping the (defiled)
spot, by sprinkling it, by smearing it with cowdung, by scattering
(pure earth) on it, or by scraping it.’ Bhfmi, ‘land,’ includes also
the mud-floor of a house or of a verandah.
57. Some MSS. have instead of gharshat, ‘ by scraping,’ varshat,
‘by rain;’ see also note on Gautama I, 32.
58. Vishzu XXII, 91. 59. Vishvu XXIII, 5.
_ 60. Identical with Manu V, 109, and Vishzu XXII, 92.
61-62. Vishnu XXIII,7. Krishnapandita points out that these
IV, 3- ORIGIN OF THE CASTES, 25
63. Copper is cleansed by acids.
64. The Tirtha sacred to the Gods lies at the
root of the little finger,
65. That sacred to the Rishis in the middle of’
the fingers,
66. That sacred to Men at the tips of the fingers,
67. That sacred to Agni (fire) in the middle of
the hand,
68. That sacred to the Manes between the forefinger and the thumb.
69. He shall honour (his food at) the evening
and morning meals (saying), ‘It pleases me,’
70. At meals in honour of the Manes (saying),
‘I have dined well,’ .
71. At (a dinner given on the occasion of) rites
procuring prosperity (saying), ‘It is perfect.’
Cuapter IV.
1. The four castes are distinguished by their
J origin and by particular sacraments.
2. There is also the following passage of the
Veda, ‘The Bradhmaza was his mouth, the Kshatriya formed his arms, the Vaisya his thighs; the
Sddra was born from his feet.’
3. It has been declared in (the following passage
two rules and that given in the next Sfitra refer to cases in which gold,
silver, and copper have not been stained by impure substances.
63. Vishvu XXIII, 25.
64-68. Vishzu LXII, 1-4; Apastamba II, a, 3, 1¥-
69. Vishvu LXVIII, 42. The Sfitra is also intended to prescribe
that the number of the daily meals is two only.
yo. Manu III, 251. .
41. The rites referred to are, according to Krishnapandita,
marriages, feeding Brahmavas, Nandisraddhas, and the like.
IV. 1. ManuI, 87. . 2. Rig-veda X, 90, 12.
26 VASISHTHA. IV, 4.
of) the Veda that (a Sfddra) shall not receive the
sacraments, ‘He created the Brahmaza with the
| Gayatrt (metre), the Kshatriya with the Trish¢ubh,
| the Vaisya with the Gagati, the Sadra without any
metre.’
4. Truthfulness, suppression of anger, liberality,
abstention from injuring living beings, and the procreation of offspring (are duties common to) all
(castes).
Truthfulness, suppression of anger, liberality,
abstention from injuring living beings, and the procreation of offspring (are duties common to) all
(castes).
5. The MA&nava (Satra states), ‘Only when he
worships the manes and the gods, or honours guests,
he may certainly do injury to animals.’
6. ‘On offering a Madhuparka (to a guest), at a
sacrifice, and at the rites in honour of the manes,
but on these occasions only may an animal be slain ;
that (rule) Manu proclaimed.’
4. Vishzu II, 17. .
5. Manavam, ‘the M4nava (Sftra),’ means literally ‘a work proclaimed by Manu’ (manuna proktam). It is probable that the
work referred to by Vasishéha is the lost Dharma-sftra of the
Mfnava S&kh4, which is a subdivision of the Maitrayasfyas, and
on which the famous metrical Manava Dharmasdstra is based.
The words of the Sfitra may either be a direct quotation or
a summary of the opinion given in the M4nava-sitra. I think
the former supposition the more probable one, and believe that
not only Satra 5, but also Sfitras 6-8 have been taken bodily
from the ancient Dharma-sfttra. For Sftra 6 agrees literally with
a verse of the metrical Manusmriti, and at the end of Sfitra 8
several MSS. have the word iti, the characteristic mark that a
quotation is finished, while the language of Sftra 8 is more antiquated than Vasish/ha’s usual style. If my view is correct, it
follows that the lost Manava Dharma-sitra consisted, like nearly all
the known works of this class, partly of prose and partly of verse.
6. Identical with Manu V, 41; Vishzu LI, 64; and Sankhayana Grchya-sfitra II, 16,1. I take pitr¢daivata, against Kul-
Hika’s and Krishnapandita’s view, as a bahuvrihi compound, and
dissolve it by pitaro daivatam yasmimstat, literally ‘such (a rite)
where the manes are the deities.’ The other explanation, ‘(rites)
IV, 12. IMPURITY. 27
7. ‘Meat can never be obtained without injuring
living beings, and to injure living beings does not
procure heavenly bliss; therefore the (sages declare)
the slaughter (of beasts) at a sacrifice not to be
slaughter (in the ordinary sense of the word).’
8. ‘Now he may also cook a full-grown ox or
a full-grown he-goat for a Brahmaza or Kshatriya
guest; in this manner they offer hospitality to such
(a man).
9. Libations of water (must be poured out) for
all (deceased relatives) who completed the second
year and (their death causes) impurity.
10. Some declare that (this rule applies also to
children) that died after teething.
11. After having burnt the body (of the deceased,
the relatives) enter the water without looking at (the
place of cremation),
12. Facing the south, they shall pour out water
with both hands on (those days of the period of
impurity) which are marked by odd numbers.
to the manes or to the gods,’ which is also grammatically correct,
recommends itself less, because the rites to the gods are already
included by the word yagiie, ‘at a sacrifice.’ As to the Madhuparka, see Apastamba II, 4, 8, 8-9, and below XI, 1.
to the manes or to the gods,’ which is also grammatically correct,
recommends itself less, because the rites to the gods are already
included by the word yagiie, ‘at a sacrifice.’ As to the Madhuparka, see Apastamba II, 4, 8, 8-9, and below XI, 1.
4. Manu V, 48, and Vishzu LI, 71, where, however, the conclusion of the verse has been altered to suit the ahims4-doctrines of the
compilers of the metrical Smrztis. The reason why slaughter at a
sacrifice is not slaughter in the ordinary sense may be gathered
from Vishau LI, 61, 63.
8. Satapatha-bréhmama III, 4,1, 2; YAgfavalkya I, rog.
9-10. Vishzu XIX, 7; Manu V, 58. Regarding the length of
the period of impurity, see below, Sfitras 16, 26-29.
11. Vishau XIX, 6.
12. Vishnu XIX, 7; Gautama XIV, 40. ‘On those days of the
period of impurity which are marked by odd numbers,’ i. e. ‘on the
first, third, fifth, seventh, and ninth, as has been declared by Gautama.’—Krishnapandita.
28 VASISHTHA. IV, 13.
13. The south, forsooth, is the region sacred to
the manes.
14. After they have gone home, they shall sit
during three days on mats, fasting.
15. If they are unable (to fast so long), they shall
subsist on food bought in the market or given
unasked.
16. It is ordered that impurity caused by a death
shall last ten days in the case of Sapivda relations.
17. It has been declared in the Veda that Sapizda relationship extends to the seventh person (in
the ascending or descending line).
18. It has been declared in the Veda that for
married females it extends to the third person (in
the ascending or descending line).
19. Others (than the blood-relations) shall perform (the obsequies) of married females,
20. (The rule regarding impurity) should be
exactly the same on the birth of a child for those
men who desire complete purity,
21. Or for the mother and the father (of the
child alone); some (declare that it applies) to the
14. Vishau XIX, 16; Gautama XIV, 37.
15. Vishvu XIX, 14. 17. Vishnu XXII, 5.
19. Gautama XIV, 36; Paraskara Grihya-sftra III, 10, 42.
‘Others than the blood-relations,’ i.e. ‘the husband and his relatives.’ The MSS. have another Sftra following this, which Krshnapandita leaves out. Tdska teshdm, ‘and they (the married
females shall perform the obsequies) of those (i. e. their husbands
and his Sapiadas).’ It seems to me very probable that the passage
is genuine, especially as Paraskara, Grzhya-sftra III, 10, 43, has the
same words. ,
20, Vishnu XXII, 1.
21. Gautama XIV, 15-16. The Sfitra ought to have been
divided into two.
IV, 30. IMPURITY. 29
mother (only), because she is the immediate cause
of that (event).
22. Now they quote also (the following verse) :
‘On the birth (of a child) the male does not become
impure if he does not touch (the female); on that
(occasion) the menstrual excretion must be known
to be impure, and that is not found in males.’
22. Now they quote also (the following verse) :
‘On the birth (of a child) the male does not become
impure if he does not touch (the female); on that
(occasion) the menstrual excretion must be known
to be impure, and that is not found in males.’
23. If during (a period of impurity) another
(death or birth) happens, (the relatives) shall be
pure after (the expiration of) the remainder of that
(first period) ;
24. (But) if one night (and day only of the first
‘ period of impurity) remain, (they shall be pure) after
two (days and nights) ;
25. (If the second death or birth happens) on the
morning (of the day on which the first period of
impurity expires, they shall be purified) after three
(days and nights).
26. A Braéhmama is freed from impurity (caused
by a death or a birth) after ten days,
27. A Kshatriya after fifteen days,
28. A Vaisya after twenty days,
29. A Sddra after a month.
30. Now they quote also (the following verses):
‘But (a twice-born man) who has eaten (the food)
of a Sddra during impurity caused by a death or a
23. Vishvu XXII, 35. 24. Vishnu XXII, 36.
25. Vishnu XXII, 37. Krishnapandita explains prabhate, ‘on
the morning (of the day on which the first period of impurity
expires),’ in accordance with Nandapamdita’s explanation of Vishzu’s
text by ‘during the last watch (of the last night of the period
of impurity).’ See also the slightly different explanation of the
identical words by Haradatta, Gautama XIV, 8. | .
26. Vishvu XXII, 1. 29. Vishau XXII, 4.
30 VASISHTZHA. IV, 31.
birth, will suffer dreadful (punishment in) hell and
be born again in the womb of an animal.’
31. ‘A twice-born man who eats by appointment
in the house of a stranger whose ten days of impurity,
caused by a death, have not expired, after death will
become a worm and feed on the ordure of that (man
who fed him).’
32. It has been declared in the Veda, ‘(Such a
sinner) becomes pure by reciting the Samhita of
the Veda for twelve months or for twelve halfmonths while fasting.’
33. On the death of a child of less than two years
or on a miscarriage, the impurity of the Sapizdas
lasts three (days and) nights.
34. Gautama (declares that on the former occasion they become) pure at once.
35. If(a person) dies in a foreign country and (his
Sapizdas) hear (of his death) after ten days (or a longer
period), the impurity lasts for one (day and) night.
36. Gautama (declares that) if a person who has
kindled the sacred fire dies on a journey, (his Sapizdas shall) again celebrate his obsequies, (burning
a dummy made of leaves or straw), and remain impure (during ten days) as if (they had actually buried)
his corpse.
37- When he has touched a sacrificial post, a pyre,
a burial-ground, a menstruating or a lately confined
woman, impure men or (AAzdalas and so forth), he
shall bathe, submerging both his body and his head.
32. Regarding the penance prescribed here, the so-called anasnatparayana, see below XX, 46, and Baudhayana III, 9.
32. Regarding the penance prescribed here, the so-called anasnatparayana, see below XX, 46, and Baudhayana III, 9.
33. Vishzu XXII, 247-30.
34. Gautama XIV, 44, and introduction to Gautama, p. liii.
36. Introduction to Gautama, pp. liii and liv.
37. Vishwu XXII, 69. Krishnapandita and MS. B. read pfya,
V, 3. WOMEN. 31
CHAPTER V.
1. A woman is not independent, the males are
her masters. It has been declared in the Veda, ‘A
female who neither goes naked nor is temporarily
unclean is paradise.’
2. Now they quote also (the following verse) :
‘Their fathers protect them in childhood, their husbands protect them in youth, and their sons protect
them in age; a woman is never fit for independence.’
3. The penance (to be performed) by a (wife) for
being unfaithful to her husband has been declared in -
the (section on) secret penances.
‘pus,’ instead of yfpa, ‘a sacrificial post.’ The reading is, however, wrong, because the parallel passages of most Smritis enjoin
that a man who has touched a sacrificial post shall bathe. The
cause of the mistake is probably a mere clerical error. The MSS.
repeat the last word of this chapter, apa ityapa#. The reason
is not, as Kréshnapandita imagines, that the author wishes to indicate the necessity of bathing when one touches a person who has
touched some impure thing or person. It is the universal practice
of the ancient authors to repeat the last word of a chapter in order
to mark its end, see e.g. Gautama note on J, 61. If it is neglected in the earlier chapters of the Vasish‘ha Dharma-sfitra, the
badness of the MSS. is the cause.
V. 1. Vishnu XXV,12. The second clause ought to have been
given as a separate Sfitra. ‘A female who no longer goes naked,’
i.e. one who has reached the age of puberty. Amrztam, ‘is paradise,’ i. e. procures bliss in this life and heaven after death through
her children.
2. Vishnu XXV, 13. Identical with Manu IX, 3.
3. ‘The penance which has been ordained in case a wife is
unfaithful to her husband, i. e. goes to a lover and so forth, must be
performed in secret, i. e. in solitary places.’—Krishnapandita. The
explanation is clearly erroneous. Rahasyeshu cannot mean ‘in
secret’ or ‘in secret places. It might refer either to a work
or works called Rahasyani or to the rahasy4ni prayaséittani. As
32 , VASISHTHA. V, 4.
4. For month by month the menstrual excretion
takes away her sins.
5. A woman in her courses is impure during three
(days and) nights.
6. (During that period) she shall not apply collyrium to her eyes, nor, anoint (her body), nor bathe in
water; she shall sleep on the ground; she shall not
sleep in the day-time, nor touch the fire, nor make a
rope, nor clean her teeth, nor eat meat, nor look at
the planets, nor smile, nor busy herself with (household affairs), nor run; she shall drink out of a large
vessel, or out of her joined hands, or out of a copper
vessel. - .
- .
7. For it has been declared in the Veda, ‘When
Indra had slain (Vvztra) the three-headed son of
Tvashérz, he was seized by Sin, and he considered
himself to be tainted with exceedingly great guilt.
All beings cried out against him (saying to him),
the next Sfitra contains a half-verse taken from the section on secret
penances, XXVIII, 4, it is evident that Vasishtza here makes a
cross-reference. Similar cross-references occur further on.
4. YAgfiavalkya I, 72, and below, XXVIII, 4.
5. Vishvu XXII, 72.
6. Taitt. Samh. II, 5,1, 6-7. I read with the majority of the
MSS., grahanna niriksheta instead of grzhdn na_niriksheta,
which latter phrase Kr¢shvapandita renders by ‘ she shall not look
out of the house.’ My reading is confirmed by his quotation from
the Smritimafigari, where grahaz4m nirikshazam, ‘looking at the
planets, i.e. the sun, moon,’ &c., is forbidden. ‘A large vessel,’ i. e.
an earthen jar.— Krishnapandita.
4. Taitt. Samh. II, 5,1, 2-5. The name ‘slayer of a learned
Brahmaza’ is applied to Indra, because Vritra is said to have been
deeply versed in the Vedas. Regarding the ‘proper season of
women,’ see Manu III, 46-48. In the clause ‘That guilt of
Bréhmama-murder- appears,’ &c., I read Avir bhavati with the
majority of the MSS. For the prohibition to accept food from
a ragasvala, see Vishzu LI, 16-17.
V; 9. WOMEN. 33
‘O thou slayer of a learned Brahmaza! O thou
‘slayer of a learned Brahmaza!’ He ran to the women for protection (and said to them), ‘Take upon
yourselves the third part of this my guilt (caused by) ©
the murder of a learned Brahmaza.’ They answered,
‘What shall we have (for doing thy wish)?’ He replied, ‘Choose a boon.’ They said, ‘Let us obtain offspring (if our husbands approach us) during the proper
season, at pleasure let us dwell (with our husbands)
until (our children) are born.’ He answered, ‘So be
it.’ (Then) they took upon themselves (the third
part of his guilt). That guilt of Brahmaza-murder
appears every month as the menstrual flow. Therefore let him not eat the food of a woman in her
courses ; (for) such a one has put on the shape of
the guilt of Brahmaza-murder.
8. (Those who recite the Veda) proclaim the following (rule): ‘Collyrium and ointment must not be
accepted from her; for that is the food of women.
Therefore they feel a loathing for her (while she is)
in that (condition, saying), “She shall not approach.”’
9. ‘Those (Brahmavas in) whose (houses) menstruating women sit, those who keep no sacred fire,
Therefore they feel a loathing for her (while she is)
in that (condition, saying), “She shall not approach.”’
9. ‘Those (Brahmavas in) whose (houses) menstruating women sit, those who keep no sacred fire,
8. Taitt. Samh. II, 5,1; 6. I read the text of this Sftra as
follows: ‘Tadahus—afiganabhyafganam evdsya na pratigrahyam
taddhi striy4 annam iti—tasmat tasyai 4a tatra ka bibhatsante meyam upagéd iti.’ The MSS. give the following readings in the
second clause: tasmat tasmai 4a (B. Bh. E. F.), tatra na (F.), medhamup4gad (Bh. F.), medha upagad (E.), seyamupagdd (B.)
Krishnapandita follows as usually MS. B. His explanation of the
whole Sftra is erroneous. ‘ That is the food of women,’ i.e. that is
as necessary to women as their food, because to beautify themselves
is one of their duties.
g. The meaning of the Sfitra is that a Brahmanical beggar must
not accept any alms from Braéhmamas whose wives are in their
[14] D
34 VASISHTHA. VI, 1.
and those in whose family there is no Srotriya,—all
these are equal to Sidras.’
Cuaprer VI,
1. (To live according to) the rule of conduct is
doubtlessly the highest duty of all men. He whose
‘ soul is defiled by vile conduct perishes in this world
and in the next.
2. Neither austerities, nor (the study of) the Veda,
nor (the performance of) the Agnihotra, nor lavish
liberality can ever save him whose conduct is vile
and who has strayed from this (path of duty).
3. The Vedas do not purify him who is deficient
in good conduct, though he may have learnt them
all together with the six Angas; the sacred texts depart from such a man at death, even as birds, when
full-fledged, leave their nest.
4. As the beauty of a wife causes no joy to a
blind man, even so all the four Vedas together with
the six Angas and sacrifices give no happiness to
him who is deficient in good conduct.
courses, who keep no sacred fire, and do not attend to the duty of
Veda-study. Regarding sinners of the latter two kinds, see also
Apastamba I, 6, 18, 32-33.
VI. 1. Manu IV, 155. The word 44ra, which has been variously translated by ‘ conduct,’ ‘rule of conduct,’ and ‘good conduct,’ includes the observance of all the various rules for every-day
life, taught in the Smretis, and the performance of the prescribed
ceremonies and rites.
4. I read with MSS. Bh. and E., shadangastvakhilak sayagnah.
The reading of MS. B., which Krishnapandita adopts, shadangah
sakhil4Z means, ‘together with the six Angas, (and) the Khila
(spurious) portions of the Veda.’
VI, 8. RULE OF CONDUCT. 35
5. The sacred texts do not save from sin the
deceitful man who behaves deceitfully. But that
Veda, two syllables of which are studied in the
right manner, purifies, just as the clouds (give beneficent rain) in the month of Isha.
6. A man of bad conduct is blamed among men,
evils befal him constantly, he is afflicted with disease
and short-lived.
But that
Veda, two syllables of which are studied in the
right manner, purifies, just as the clouds (give beneficent rain) in the month of Isha.
6. A man of bad conduct is blamed among men,
evils befal him constantly, he is afflicted with disease
and short-lived.
7. Through good conduct man gains spiritual merit,
through good conduct he gains wealth, through good
conduct he obtains beauty, good conduct obviates the
effect of evil marks.
8. A man who follows the rule of conduct established among the virtuous, who has faith and is
free from envy, lives a hundred years, though he
be destitute of all auspicious marks.
g. Isha is another name for Asvina, the month September-
October. Though the rainy season, properly so called, is over in
September, still heavy rain falls in many parts of India, chiefly
under the influence of the beginning north-east monsoon, and is
particularly important for the Rabi or winter crops. I think,
therefore, that it is not advisable to take, as Krizshvapamdita does,
yatha ishe ’bda4A both with the first and the second halves of the
verse, and to translate, ‘ As the clouds (in general remain barren)
in the month of Isha, even so the texts of the Veda do not save
fram evil the deceitful man who behaves deceitfully. But that
Veda, two syllables of which have been studied in the right manner,
sanctifies, just as the clouds in the month of Isha, (which shed a
few drops of rain on the day of the Sv4ti conjunction, produce
pearls)’ ‘In the right manner,’ i.e. with the due observance of
the rules of studentship. ;
6. Identical with Manu IV, 157.
4. Manu IV, 156. By the ‘inauspicious marks’ mentioned in
this verse, and the ‘auspicious marks’ occurring in the next, the
various lines on the hands and feet &c. are meant, the explanation
of which forms the subject of the Samudrika SAstra.
8. Identical with Manu IV,158; Vishzu LXXI, 92.
D2
36 VASISHTHA. VI, 9-
g. But a man who knows the sacred law shall
perform in secret all acts. connected with eating, the
natural evacuations and dalliance with (his wife) ;
business to be accomplished by speech or intellect,
likewise austerities, wealth, and age, must be most
carefully concealed.
1o. And a man shall void both urine and feces,
facing the north, in the day-time, but at night he
‘shall do it turning towards the south; for (if he
acts) thus, his life will not be injured.
11. The intellect of that man perishes who voids
urine against a fire, the sun, a cow, a Brahmama, the
moon, water, and the morning or evening twilights.
12. Let him not void urine in a river, nor on
a path, nor on ashes, nor on cowdung, nor on a
ploughed field, nor on one which has been sown,
nor on a grass-plot, nor in the shade (of trees) that
afford protection (to travellers).
13. Standing in the shade (of houses, clouds, and
so forth), when it is quite dark, and when he fears
for his life, a Brahmaza may void urine, by day and
by night, in any position he pleases.
13. Standing in the shade (of houses, clouds, and
so forth), when it is quite dark, and when he fears
for his life, a Brahmaza may void urine, by day and
by night, in any position he pleases.
14. (Afterwards) he shall perform the necessary
(purification) with water fetched for the purpose
(from a tank or river, and with earth).
15. For a bath water not fetched for the purpose
(may also be used).
16. (For the purpose of purification) a Brahmama
10. Vishnu LX, 2. I read with the majority of the MSS., na
rishyati.
41. Identical with Manu IV, 52.
12. Vishnu LX, 3-22.
13. Identical with Manu IV, sr. 14. Vishzu LX, 24.
15. I.e. one may bathe also in a tank or river.
\)
VI, 22. RULE OF CONDUCT. 37
shall take earth that is mixed with gravel, from the
bank (of a river).
17. Five kinds of earth must not be used, viz.
such as is covered by water, such as lies in a temple,
on an ant-hill, on a hillock thrown up by rats, and that
which has been left by one who cleaned himself.
18. The organ (must be cleaned by) one (application of) earth, the (right) hand by three, but
both (feet) by two, the anus by five, the one (i.e. the
left hand) by ten, and both (hands and feet) by seven
(applications of earth).
19. Such is the purification ordained for householders ; it is double for students, treble for hermits,
but quadruple for ascetics.
20. Eight mouthfuls are the meal of an ascetic,
sixteen that of a hermit, but thirty-two that of a
householder, and an unlimited quantity that of a
student.
21. An Agnihotrin, a draught-ox, and a student,
those three can do their work only if they eat (well);
without eating (much), they cannot do it.
22. (The above rule regarding limited allowances
of food holds good) in the case of penances, of selfimposed restraint, of sacrifices, of the recitation of
the Veda, and of (the performance of other) sacred
duties.
18. Vishau LX, 25.
1g. Identical with Vishnu LX, 26, and Manu V, 137.
20-21. Identical with Apastamba II, 5, 9, 13, and ‘S. 21, with
Sankhayana Grihya-sfitra IT, 16, 5.
22. ‘Penances (vrata), i.e. the Krck&hras and the rest; selfimposed restraint (niyama), i.e. eating certain food in accordance
with a vow, and so forth, during a month or any other fixed period
. sacred duties (dharma), i.e. giving gifts and the like’”—
Krishnapandita.
38 VASISHTHA. VI, 23.
23. The qualities by which a (true) Brahmaza
may be recognised are, the concentration of the
mind, austerities, the subjugation of the senses, liberality, truthfulness, purity, sacred learning, compassion, worldly learning, intelligence, and the belief (in
the existence of the deity and of a future life).
24. One may know that bearing grudges, envy,
speaking untruths, speaking evil of Brahmazas,
backbiting, and cruelty are the characteristics of a
Sfddra.
24. One may know that bearing grudges, envy,
speaking untruths, speaking evil of Brahmazas,
backbiting, and cruelty are the characteristics of a
Sfddra.
25. Those Bréhmazas can save (from evil) who
are free from passion, and patient of austerities,
whose ears have been filled with the texts of the
Veda, who have subdued the organs of sensation
and action, who have ceased to injure animated
beings, and who close their hands when gifts are
offered.
26. Some become worthy receptacles of gifts
through sacred learning, and some through the
practice of austerities. But that Brahmaza whose
stomach does not contain the food of a Sddra, is even
the worthiest receptacle of all.
27. Ifa Brahmaza dies with the food of a Sadra
in his stomach, he will become a village pig (in his
next life) or be born in the family of that (Sfdra).
28. For though a (Brahmaza) whose body is
nourished by the essence of a Sidra’s food may
24. Krishnapandita connects brahmazad(shanam, translated
above: by ‘speaking evil of Brahnmianas,’ with sfidralakshazam, and
renders the two words thus, ‘the characteristics of.a SQdra which
degrade a Brahmaza.’
25. ‘Close their hands,’ i.e. are reluctant to: accept.
26. Krishnapandita takes kiméit, translated by ‘some,’ to.mean
‘somewhat,’ ‘to a certain degree,’ i, e. neither very distinguished nor
very despicable.
VI, 40. RULE OF CONDUCT. 39
daily recite the Veda, though he may offer (an
Agnihotra) or mutter (prayers, nevertheless) he will
not find the path that leads upwards.
29. But if, after eating the food of a Sfdra, he
has conjugal intercourse, his sons will belong to the
giver of the food, and he shall not ascend to heaven.
30. They declare that he is worthy to receive
gifts, who (daily) rises to recite the Veda, who is
of good family, and perfectly free from passion, who
constantly offers sacrifices in the three sacred fires,
who fears sin, and knows much, who is beloved among
the females (of his family), who is righteous, protects
cows, and reduces himself by austerities.
31. Just as milk, sour. milk, clarified butter, and
honey poured into an unburnt earthen vessel, perish,
owing to the weakness of the vessel, and neither the
vessel nor those liquids (remain),
32. Even so a man destitute of sacred learning,
who accepts cows or gold, clothes, a horse, land, (or)
sesamum, becomes ashes, as (if he were dry) wood.
33. He shall not make his joints or his nails crack,
34. Nor shall he make a vessel ring with his nails.
35. Let him not drink water out of his joined hands.
36. Let him not strike the water with his foot
or his hand,
37. Nor (pour) water into (other) water.
38. Let him not gather fruit by throwing. brickbats,
39. Nor by throwing another fruit at it.
40. He shall not become a hypocrite or deceitful.
32. Manu IV,188. Read in the text ‘evam ga va’ instead of
‘evam gavo.’
33- Gautama IX, 51. 35- Gautama IX, 9.
40. Manu IV, 177.
40 VASISHTHA. VI, 41.
41. Let him not learn a language spoken by barbarians.
Nor by throwing another fruit at it.
40. He shall not become a hypocrite or deceitful.
32. Manu IV,188. Read in the text ‘evam ga va’ instead of
‘evam gavo.’
33- Gautama IX, 51. 35- Gautama IX, 9.
40. Manu IV, 177.
40 VASISHTHA. VI, 41.
41. Let him not learn a language spoken by barbarians.
42. Now they quote also (the following verses):
‘The opinion of the Sish¢as is, that a man shall
not be uselessly active, neither with his hands and
his feet, nor with his eyes, nor with his tongue and
his body.’
43. ‘Those Br&éhmazas, in whose families the
study of the Veda and of its supplements is hereditary, and who are able to adduce proofs perceptible
by the senses from the revealed texts, must be known
to be Sishéas.’
44. ‘He is a (true) Bradhmaza regarding whom no
one knows if he be good or bad, if he be ignorant
or deeply learned, if he be of good or of bad conduct.’
‘Cuapter VII.
1. There are four orders,
2. Viz. (that of) the ‘student, (that of) the householder, (that of) the hermit, and (that of) the ascetic.
3. A man who has studied one, two, or three
Vedas without violating the rules of studentship,
may enter any of these (orders), whichsoever he
pleases.
4. A (professed) student shall serve his teacher
until death ;
5. And in case the teacher dies, he shall serve the
sacred fire.
42. Manu IV,177; Gautama IX, go-51.
43- Manu XII, rog.
VII. 1-2. Gautama III, 2. 3. Gautama III, 1.
4. Vishau XXVIII, 43.
5. Vishwu XXVIII, 46. I agree with Krishnapandita in thinking
that the apparently purposeless particle ‘and,’ which is used in
VII, 14. STUDENTSHIP. 41
6. For it has been declared in the Veda, ‘The
fire is thy teacher.’
7. (A student, whether professed or temporary),
shall bridle his tongue ;
8. He shall eat in the fourth, sixth, or eighth
hour of the day.
9. He shall go out in order to beg.
to. He shall obey his teacher.
11. He either (may wear all his hair) tied in a
knot or (keep merely) a lock on the crown of his
head tied in a knot, (shaving the other parts of the
head.)
12. If the teacher walks, he shall attend him
walking after him ; if the teacher is seated, standing ;
if the teacher lies down, seated.
13. He shall study after having been called (by
the teacher, and not request the latter to begin the
lesson).
14. Let him announce (te the teacher) all that he
has received (when begging), and eat after permission
(has been given to him).
this Sftra, indicates Vasishtha’s approval of the rules given in
other Smritis, according to which the student, on the death of
the teacher, shall serve the teacher’s son, a fellow-student, or the
teacher’s wife, and the service of the sacred fire is the last resource
only. See Vishvu XXVIII, 44-45; Gautama III, 7-8.
6. These words form part of one of the Mantras which the
teacher recites at the initiation of the student ; see e.g. Sankhayana Grzhya-sitra.
4. Gautama II, 13, 22.
8. According to Krishzapandita a kala, ‘hour,’ is the eighth
part of a day.
See Vishvu XXVIII, 44-45; Gautama III, 7-8.
6. These words form part of one of the Mantras which the
teacher recites at the initiation of the student ; see e.g. Sankhayana Grzhya-sitra.
4. Gautama II, 13, 22.
8. According to Krishzapandita a kala, ‘hour,’ is the eighth
part of a day.
9. Vishzu XXVIII, 9. 10. Vishyu XXVIII, 7.
11. Gautama I, 27; Vishzu XXVIII, 41.
12. Vishwu XXVIII, 18-22. 13. Vishnu XXVIII, 6.
14. Vishzu XXVIII, 10; Apastamba I, I, 3) 25+
42 VASISHTHA. VII, 15.
15. Let him avoid to sleep on a cot, to clean
his teeth, to wash (his body for pleasure), to apply
collyrium (to his eyes), to anoint (his body), and to
wear shoes or a parasol.
16. (While reciting his prayers) he shall stand in
the day-time and sit down at night.
17. Let him bathe three times a day.
Cuaprer VIII.
1. (A student who desires to become) a householder shall bathe, free from anger and elation,
with the permission of his teacher, and take for a
wife a young female of his own caste, who does
neither belong to the same Gotra nor has the
same Pravara, who has not had intercourse (with
another man),
2. Who is not related within four degrees on the
mother’s side, nor within six degrees on the father's
side.
3. Let him kindle the nuptial fire.
15. Gautama II, r3.
16. Vishnu XXVIII, 2-3. The prayers intended are the socalled Sandhy4s, which are recited at daybreak and in the evening.
17. Gautama IT,8. ‘Three times a day,’ i.e. morning, noon,
and evening. Krzshaapandita thinks that he shall perform three
ablutions at midday.
VIII. r. Vishvu XXIV, 9; Gautama IV,1-2. Regarding the
bath at the end of the studentship, see Vishnu XXVIII, 42, and
Professor Jolly’s note.
2. Vishnu XXIV, 10; Gautama IV, 2.
3. Vishvu LIX, 1, and Professor Jolly’s note. The fire intended
is the grzhya or smArta, the sacred household fire, which according
to this Sfitra must be kindled on the occasion of the marriage ceremony, while other Smritis permit of its being lighted on the division
of the paternal estate.
VIII, to. HOUSEHOLDER. 43
4. Let him not turn away a guest who comes in
the evening.
5. (A guest) shall not dwell in his house without
receiving food.
6. If a Brahmaza who has come for shelter to
the house of a (householder) receives no food, on
departure he will take with him all the spiritual
merit of that (churlish host).
7. But a Brdhmaza who stays for one night only
is called a guest. For (the etymological import of
the word) atithi (a guest) is ‘he who stays for a
short while only.’
8. A Brahmaza who lives in the same village
(with his host) and a visitor on business or pleasure
(are) not (called guests. But a guest), whether he
arrives at the moment (of dinner) or at an inopportune time, must not stay in the house of a
(householder) without receiving food.
(A householder) who has faith, is free from
covetousness, and (possesses wealth) sufficient for
(performing) the Agny4dheya-sacrifice, must become
an Agnihotrin.
(A householder) who has faith, is free from
covetousness, and (possesses wealth) sufficient for
(performing) the Agny4dheya-sacrifice, must become
an Agnihotrin.
10. He (who possesses wealth) sufficient for (the
expenses of) a Soma-sacrifice shall not abstain from
offering it.
Vishvu. LXVII, 28-29. 5. Vishau LXVII, 30.
Vishnu LXVII, 33.
Identical with: Vishzu LXVII, 34; Manu III, roz.
Vishau LXVII, 35 ; Manu III, ros.
9. Vishzu LIX, 2. The Agnihotra which is here intended is, of
course, the Srauta Agnihotra, to be performed with three fires. The
Agny&dheya is one of the Haviryagfas with which the Srautagnihotrin has to begin his rites.
ro. Vishzu LIX, 8.
PAP
44 VASISHTHA, VIII, rr.
11. (A householder) shall be industrious in reciting
the Veda, offering sacrifices, begetting children, and
(performing his other duties).
12. Let him honour visitors (who come) to his
house by rising to meet them, by (offering them)
seats, by speaking to them kindly and extolling
their virtues,
13. And all creatures by (giving them) food according to his ability.
14. A householder alone performs sacrifices, a
householder alone performs austerities, and (therefore) the order of householders is the most distinguished among the four.
15. As all rivers, both great and small, find a
resting-place in the ocean, even so men of all orders
find protection with householders.
16. As all creatures exist through the pretection
afforded by their mothers, even so all mendicants subsist through the protection afforded by householders.
17. A Braéhmaza who always carries water (in his
gourd), who always wears the sacred thread, who
daily recites the Veda, who avoids the food of
outcasts, who approaches (his wife) in the proper
season, and offers sacrifices in accordance with the
a1. Tagree with Krishnapandita that the word ‘and’ used in
this enumeration serves the purpose of calling to mind that there
are ether minor duties. The three named specially are the socalled ‘three debts ;’ see below, XI, 48.
12. Vishau LXVII, 48; Gautama V, 38-41.
13. Vishvu LXVIL, 26.
14-17. Vishzu LIX, 27-30; Manu VI, 89.
* 1§. Identical with Manu VI, go.
17. ‘Who always carries water (in his gourd)’ (nityodakf) may
also be translated, ‘who always keeps water (in his house);’ see
Apastamba II, 1,1,15. ‘Who always wears the sacred thread’
IX, 11. HERMIT. 45
rules (of the Veda, after death) never falls from
Brahman’s heaven.
CuaptTer IX,
1. A hermit shall wear (his hair in) braids, and
dress (in garments made of) bark and skins;
2. And he shall not enter a village.
3. He shall not step on ploughed (land).
4. He shall gather wild growing roots and fruit
(only).
5. He shall remain chaste.
6. His heart shall be full of meekness.
7. He shall honour guests coming to his hermitage with alms (consisting of) reots and fruit.
8. He shall only give, not receive (presents).
9. He shall bathe at morn, noon, and eve.
5. He shall remain chaste.
6. His heart shall be full of meekness.
7. He shall honour guests coming to his hermitage with alms (consisting of) reots and fruit.
8. He shall only give, not receive (presents).
9. He shall bathe at morn, noon, and eve.
10. Kindling a fire according to the (rule of the)
Sramazaka (Sitra), he shall offer the Agnihotra.
11, After (living in this manner during) six months,
may also mean ‘who always wears his upper in the manner required at a sacrifice,’ i.e. passes it over the left and under the
right arm.
IX. 1. Vishzu XCIV, 8-9; Gautama III, 34. Krishzapazdita
takes Aira, ‘bark,’ to mean ‘(made of) grass,’ e.g. of Mufga or
Balvaga.
2. Gautama III, 33. The particle ‘and’ probably indicates
that the hermit is not to enter any other inhabited place.
3. Gautama III, 32. 4. Vishzu XCV, 5.
5. Vishzu XCV, 7. 6. Manu VI, 8.
4. Gautama III, 30. 9. Vishau XCV, to.
10, Gautama III, 27. Krishnapandita and MSS. B. F. read
sravanakena, and the rest 4varzakena, I read sramamakena, ‘according to the rule of the Sramamaka Sfitra,’ in accordance with
Gautama’s text. Baudhdyana, too, uses the same word.
11, Manu VI, 25.
46 VASISHTHA. IX, 12.
he shall dwell at the root of a tree, keeping no fire
and having no house.
12. He (who in this manner) gives (their due) to
gods, manes, and men, will attain endless (bliss in)
heaven.
CuHarTer X.
1. Let an ascetic depart from his house, giving a
promise of safety from injury to all animated beings.
2. Now they quote also (the following verses):
‘That ascetic who wanders about at peace with all
creatures, forsooth, has nothing to fear from any
nine being.”
‘But he who becomes an ascetic and does not
promise safety from injury to all beings, destroys the
born and the unborn; and (so does an ascetic) who
accepts presents.’
‘Let him discontinue the performance of all
religious ceremonies, but let him never discontinue the
recitation of the Veda. By neglecting the Veda he
becomes a Sidra; therefore he shall not neglect it.’
‘(To pronounce) the one syllable (Om) is the
best (mode of reciting the) Veda, to suppress the
breath is the highest (form of) austerity ; (to subsist
on) alms is better than fasting ; compassion is preferable to liberality.’
6. (Let the ascetic) shave (his head); let him have
no property and no home..
X. 1. Manu VI, 39; Yagfavalkya III, 61.
2. Manu VI, 40.
3. ‘The born and the unborn,’ i.e. his ancestors who lose
heaven, and his descendants who lose their caste.
4. Manu VI, 39. g. Manu II, 83.
6. Gautama III, 11,22. The term parigraha, ‘home,’ includes
the wife, the family, attendants, and a house.
X, 20. ASCETIC, 47
7. Let him beg food at seven houses which he
has not selected (beforehand),
8. (At the time) when the smoke (of the kitchenfire) has ceased and the pestle lies motionless.
g. Let him wear a single garment,
10. Or cover his body with a skin or with grass
that has been nibbled at by a cow.
11. Let him sleep on the bare ground.
(At the time) when the smoke (of the kitchenfire) has ceased and the pestle lies motionless.
g. Let him wear a single garment,
10. Or cover his body with a skin or with grass
that has been nibbled at by a cow.
11. Let him sleep on the bare ground.
12. Let him frequently change his residence,
13. (Dwelling) at the extremity of the village, in a
temple, or in an empty house, or at the root of a tree.
14. Let him (constantly) seek in his heart the
knowledge (of the universal soul).
15. (An ascetic) who lives constantly in the forest,
16. Shall not wander about within sight of the
village-cattle.
17. ‘Freedom from future births is certain for
him who constantly dwells in the forest, who has
subdued his organs of sensation and action, who has
renounced all sensual gratification, whose mind is
fixed in meditation on the Supreme Spirit, and who
is (wholly) indifferent (to pleasure and pain).’
18. (Let him) not (wear) any visible mark (of his
order), nor (follow) any visible rule of conduct.
19. Let him, though not mad, appear like one out
of his mind.
20. Now they quote also (the following verses) :
‘There is no salvation for him who is addicted to
7. Vishnu XCVI, 3.
8, Vishmu XCVI, 6; Manu VI, 56.
g. Vishnu XCVI, 13. It is very probable that the single garment mentioned in the Sftra is, as Krishnapaxdita thinks, a small
strip of cloth to cover the ascetic’s nakedness,
12-13. Vishvu XCVI, 10-12. 14. Manu VI, 43, 65.
20. Iread ‘ramyAvasathapriyasya,’ with the majority of the MSS.
48 VASISHTHA. X, 21.
the pursuit of the science of words, nor for him who
rejoices in captivating men, nor for him who is fond
of (good) eating and (fine) clothing, nor for him who
loves a pleasant dwelling.’
21. ‘Neither by (explaining) prodigies and omens,
nor by skill in astrology and palmistry, nor by casuistry
and expositions (of the SAstras), let him ever seek to
obtain alms.’
22. ‘Let him not be dejected when he obtains
nothing, nor glad when he receives something. Let
him only seek as much as will sustain life, without
caring for household property.’
23. ‘But he, forsooth, knows (the road to) salvation who cares neither for a hut, nor for water, nor
for clothes, nor for the three Pushkaras’ (holy tanks),
nor for a house, nor for a seat, nor for food.’
24. In the morning and in the evening he may
eat as much (food) as he obtains in the house of one
Brahmana, excepting honey and meat,
25. And he shall not (eat so much that he is
quite) satiated.
26. At his option (an ascetic) may (also) dwell in
a village.
27. Let him not be crooked (in his ways); (let
him) not (observe the rules of) impurity on account
21. Identical with Manu VI, 50.
22. Vishnu XCVI, 4. Identical with Manu VI, 57.
23. There are three Tirthas called Pushkara; see Professor
Jolly’s note on Vishau LXXXV, 1.
24. Krishnapandita thinks that this rule is a concession to those
ascetics who are unable to subsist on one meal a day, as Manu
VI, 55 prescribes.
22. Vishnu XCVI, 4. Identical with Manu VI, 57.
23. There are three Tirthas called Pushkara; see Professor
Jolly’s note on Vishau LXXXV, 1.
24. Krishnapandita thinks that this rule is a concession to those
ascetics who are unable to subsist on one meal a day, as Manu
VI, 55 prescribes.
25. Manu VI, 59. 26. Manu VI, 94-95.
27. The text is here probably corrupt. But I follow Krishnapandita. Several MSS. read asaého, ‘he shall not be a rogue,’ for
asavo, ‘he shall not observe the rules of impurity.’
XI, 3. RECEPTION OF GUESTS. 49
of deaths (or births); let him not have a house; let
him be of concentrated mind.
28. Let him not enjoy any object of sensual
gratification.
29. Let him be (utterly) indifferent, avoiding to
do injury or to show kindness to any living being.
30. To avoid backbiting, jealousy, pride, self-consciousness, unbelief, dishonesty, self-praise, blaming
others, deceit, covetousness, delusion, anger, and envy
is considered to be the duty of (men of) all orders.
31. A Br&éhmaza who wears the sacred thread,
who holds in his hand a gourd filled with water,
who is pure and avoids the food of Sddras will not
fail (to gain) the world of Brahman.
Cuarter XI.
1, Six persons are (particularly) worthy to receive
the honey-mixture (madhuparka),
2. (Viz.)an officiating priest, the bridegroom of one’s
daughter, a king, a paternal uncle, a Snataka, a maternal uncle, as well as (others enumerated elsewhere).
3. (A householder) shall offer, both at the morning
and the evening (meals, a portion) of the prepared
(food) to the Visve Devas in the (sacred) domestic fire.
go. Vishzu II, 16-17.
31. Krishnapazdita believes that this Stra again refers to ascetics.
But that is hardly possible, as ascetics are not allowed to wear a
sacrificial thread (see above, Sitra 18). I think that it is meant to
emphatically assert that a Brahmama who is free from the shortcomings enumerated in the preceding Sfitra, and who follows the
rule of conduct, will obtain salvation, whether he passes through
the order of Samny4sins or not.
XI. 1-2. Gautama V, 27-30. The persons enumerated elsewhere are the teacher, the father-in-law, and so forth. Regarding
the Sndtaka, see Apastamba I, 11, 30, 1-4.
3. Vishau LXVII, 1-3.
[14] E
50 VASISHTHA. XI, 4.
4. Let him give a Bali-offering to the (guardian)
deities of the house,
5. (Thereafter) let him give a portion, one Pala
in weight, to a Srotriya or to a student, (and afterwards an offering) to the manes.
6. Next let him feed his guests in due order, the
worthiest first,
7. (Thereafter) the maidens, the infants, the aged,
the half-grown members of his family, and pradatas,
8. Then the other members of his family.
9. (Outside the house) he shall throw (some food)
on the ground for the dogs, KAzdalas, outcasts, and
crows.
10. He may give to a Sidra either the fragments
(of the meal) or (a portion of) fresh (food).
11, The master of the house and his wife may
eat what remains.
4. Vishnu LXVII, 4-22.
9. (Outside the house) he shall throw (some food)
on the ground for the dogs, KAzdalas, outcasts, and
crows.
10. He may give to a Sidra either the fragments
(of the meal) or (a portion of) fresh (food).
11, The master of the house and his wife may
eat what remains.
4. Vishnu LXVII, 4-22.
5. Vishnu LIX, 14; LXVII, 23, 27. Krishnapandita does not
take ‘agrabhaga’ as a technical term, but explains it by ‘a first portion, sufficient for a dinner, or as much as one is able to spare.’
6. Vishau LXVII, 28, 36-38.
4. Vishnu LXVII, 39. The majority of the MSS. read balavriddhatarumapradatas [tato]. Krishnapandita corrects the last word
to pradata, while the editor of the Calcutta edition writes prabhritims [tato]. Both conjectures are inadmissible. As the same
phrase occurs once more, below, XIX, 23 (where Krishnapandita
writes pradatara), I think that it is not permissible to change the
text. Pradatéz must be the correct reading, and a technical
name for a class of female relatives. Etymologically it may mean
‘those who have been perfectly cleansed.’ But Iam unable to
trace its precise technical import, and have left it untranslated.
8. Vishnu LXVII, 4r. 9. Vishvu LXVII, 26.
to. Gautama V, 25, and note. ‘A Sfdra, i.e. one who is his
servant. —Krishnapandita. It is, however, possible, that a visitor
of the Sidra caste is meant; see Apastamba II, 2, 4, 19-20.
11. Vishvu LXVII, 41.
XI, 19. RECEPTION OF GUESTS,
rials as for the first) are used (may be prepared), if
a guest comes after the Vaisvadeva has been offered.
For such a (guest) he shall cause to be prepared
food (of a) particularly (good quality).
13. For it has been declared in the Veda, ‘A
Brahmaza guest enters the house resembling the
Vaisvanara fire. Through him they obtain rain,
and food through rain. Therefore people know
that the (hospitable reception of a guest) is a
ceremony averting evil.’
14. Having fed the (guest), he shall honour him.
15. Heshall accompany him to the boundary (of the
village) or until he receives permission (to return).
_16. Let him present (funeral offerings) to the
manes during the dark half of the month (on any
day) after the fourth.
17. After issuing an invitation on the day preceding (the Sraddha, he shall feed on that occasion)
three ascetics or three virtuous householders, who are
Srotriyas, who are not very aged, who do not follow
forbidden occupations, and neither (have been his)
pupils, nor are (living as) pupils in his house.
18. He may also feed pupils who are endowed
with good qualities.
19. Let him avoid men neglecting their duties,
12. Apastamba II, 3, 6, 16; Gautama V, 32, 33. A guest, i.e.
one to whom the definition given above, VIII, 6, 7, applies. I read
according to my MSS. punafpako instead of punahpake.
14-15. Gautama V, 38.
16. Vishnu LXXVI, 1-2; Gautama XV, 3.
14. Vishvu LXXIII, 1; LXXXII, 2-4; LXXXIII, 5,19; Gautama XV, 10; Apastamba II, 7,17, 4.
18. Apastamba II, 7, 17, 6.
I read
according to my MSS. punafpako instead of punahpake.
14-15. Gautama V, 38.
16. Vishnu LXXVI, 1-2; Gautama XV, 3.
14. Vishvu LXXIII, 1; LXXXII, 2-4; LXXXIII, 5,19; Gautama XV, 10; Apastamba II, 7,17, 4.
18. Apastamba II, 7, 17, 6.
19. Gautama XV, 16,18. The explanation of the word nagna,
E 2
52 VASISHTHA. XI, 20.
those afflicted with white leprosy, eunuchs, blind men,
those who have black teeth, those who suffer from
black leprosy, (and) those who have deformed nails.
20. Now they quote also (the following verses) :
‘Now, if a (Brahmaza) versed in the Vedas is
afflicted with bodily (defects) which exclude him
from the company, Yama declares him to be irreproachable. Such (a man) sanctifies the company.’
21. ‘At a funeral sacrifice the fragments (of the
meal) must not be swept away until the end of the
day. For streams of nectar flow (from them, and
the manes of) those who have received no libations
of water drink (them).
22, ‘But let him not sweep up the fragments (of
the meal) before the sun has set. Thence issue rich
streams of milk for those who obtain a share with
difficulty.’ .
23. ‘Manu declares that both the remainder (in
the vessels) and the fragments (of the meal) certainly are the portion of those members of the
family who died before receiving the sacraments.’
24. ‘Let him give the fragments that have fallen
on the ground and the portion scattered (on the
blades of Kusa grass), which consists of the wipings
‘neglecting their duties,’ is doubtful. I have followed Krishaapavdita, who quotes the Markandeya Purama in support of his view.
The word occurs in the same connexion, Vishvu LXXXII, 27,
where it is rendered by ‘naked.’ Possibly it may refer to ascetics
who go entirely naked.
20. The Sftra gives an exception to the preceding rule.
21. I read ‘skyotante hi’ instead of ‘syotante vai.’
22. ‘ Those who receive a share with difficulty,’ i.e. the manes
of uninitiated children, mentioned in the next verses.
23-24. Vishnu LXXXII, 22; Manu III, 245-246. These rules,
however, do not fully agree with the teaching of our Manu-smriti,
XI, 29. SRADDHAS. 53
and water, as their food, to the manes of those who
died without offspring and of those who died young.’
25. ‘The malevolent Asuras seek an opportunity
(to snatch away) that food intended for the manes,
which is not supported with both hands;’
26. ‘Therefore let him not offer it (to the Brahmazas) without holding (a spoon) in his hand; or
let him stand, holding the dish (with both hands,
until) leavings of both kinds (have been produced).’
27. ‘He shall feed two (Brahmamas) at the
offering to the gods, and three at the offering to
the manes, or a single man on either occasion; even
a very wealthy man shall not be anxious (to entertain) a large company.’
‘He shall feed two (Brahmamas) at the
offering to the gods, and three at the offering to
the manes, or a single man on either occasion; even
a very wealthy man shall not be anxious (to entertain) a large company.’
28. ‘A large company destroys these five (advantages), the respectful treatment (of the invited
guests, the propriety of) time and place, purity and
(the selection of) virtuous Brahmaza (guests); therefore he shall not (invite a large number),’
29. ‘Or he may entertain (at a Sraddha) even a
single Brahmawa who has studied the whole Veda,
who is distinguished by learning and virtue, and is
free from all evil marks (on his body).’
as the latter assigns the fragments on the ground to honest and
upright servants. Sftra 24 I read with the majority of the
MSS. ‘lepanodakam’ for ‘lepamodakam,’ and ‘annam preteshu’
for ‘anupreteshu.’
25. Manu III, 225.
26. Manu III, 224. The meaning of the last clause seems to
be that the sacrificer shall stand before the Brahmamas until they
-have done eating.
24. Identical with Manu III, 125; see also Vishvu LXXIII, 3.
The offering to the gods is the Vaisvadeva offering which precedes the Sraddha.
28. Identical with Manu III, 126. 29. Manu Ill, 129.
54 VASISHTHA. XI, 30.
30. ‘(But) how can the oblation to the gods be
made if he feeds a single Brahmaza at a funeral
sacrifice ? “Let him take (a portion) of each (kind
of) food that has been prepared (and put it) into a
vessel ;’
31. ‘Let him place it in the sanctuary of a god
and afterwards continue (the performance of) the
funeral sacrifice. Let him offer that food in the
fire or give it (as alms) to a student.’
32. ‘As long as the food continues warm, as long
as they eat in silence, as long as the qualities of the
food are not declared (by them), so long the manes
feast on it.’
33. ‘The qualities of the food must not be declared as long as the (Brahmamas who represent the)
manes are not satiated. Afterwards when they are
satisfied, they may say, “ Beautiful is the sacrificial
food.”’
34. ‘But an ascetic who, invited to dine at a
sacrifice of the manes or of the gods, rejects meat,
‘shall go to hell for as many years as the slaughtered
beast has hairs.’
35. ‘ Three (things are held to) sanctify a funeral
sacrifice, a daughter’s son, the midday, and sesamum
grains; and they recommend three (other things) for
it, purity, freedom from anger and from precipitation.’
36. ‘The eighth division of the day, during which
the sun’s (progress in the heavens) becomes slow,
one must know to be midday; what is (then) given
to the manes lasts (them) for a very long time.’ *
37. ‘The ancestors of that man who has inter-
32. Identical with Vishnu LXXXII, 20, and Manu III, 237.
34. Manu V, 35. 35. Identical with Manu III, 235.
37. Vishvu LXIX, 2-4.
XI, 43. SACRIFICES. 55
course with a woman after offering or having dined
at a Sraddha, feed during a month from that (day)
on his semen.’
Identical with Vishnu LXXXII, 20, and Manu III, 237.
34. Manu V, 35. 35. Identical with Manu III, 235.
37. Vishvu LXIX, 2-4.
XI, 43. SACRIFICES. 55
course with a woman after offering or having dined
at a Sraddha, feed during a month from that (day)
on his semen.’
38. ‘A child that is born from (intercourse immediately) after offering a Sraddha or partaking of
a funeral repast, is unable to acquire sacred learning
and becomes short-lived.’
39. ‘The father and the grandfather, likewise the
great-grandfather, beset a descendant who is born to
them, just as birds (fly to) a fig tree ;’
40. ‘ (Saying), “ He will offer to us funeral repasts
with honey and meat, with vegetables, with milk
and with messes made of milk, both in the rainy
season and under the constellation Magh4f.”’
41. ‘ The ancestors always rejoice at a descendant
who lengthens the line, who is zealous in performing
funeral sacrifices, and who is rich in (images of the)
gods and (virtuous) Brahmama (guests).’
42. ‘The manes consider him to be their (true)
descendant who offers (to them) food at Gay4, and
(by the virtue of that gift) they grant him (blessings),
just as husbandmen (produce grain) on well-ploughed
(fields).’
43. He shall offer (a Sraddha) both on the full
moon days of the months Sravava and AgrahAyama
and on the Anvash/akt.
39-40. Vishau LXXVIII, 51-53.
41. ‘Who lengthens the line,’ i.e. who himself begets sons.
Read instead of nuyantam pitrékarmani (v. 1]. muyantam and tr?pantah), ‘udyatam.’
42. Vishnu LXXXV, 4, 66-67.
43. SrAvana, i.e. July-August; Agrahayama, i.e. Margasirsha
or November—December. Anvash/aki means the day following
the Ash/akA, or eighth day, i.e. the ninth day of the dark halves of
Margasirsha, Pausha, Magha, and Phalguna. The form of the
word is usually anvash/aka.
56 VASISHTHA. XI, 44.
44. There is no restriction as to time, if (particularly suitable) materials and (particularly holy)
Brahmazas are at hand, or (if the sacrificer is) near
(a particularly sacred) place.
45. A Brahmaza must necessarily kindle the three
sacred fires.
46. He shall offer (in them) the full and new
moon sacrifices, the (half-yearly) Agrayana Ishdi,
the AKAturmAsya-sacrifice, the (half-yearly) sacrifices
at which animals are slain, and the (annual) Somasacrifices.
47. For all this is (particularly) enjoined (in the
Veda), and called by way of laudation ‘a debt.’
48. For it is declared in the Veda, ‘A Brahmaza
is born, loaded with three debts,’ (and further, ‘He
owes) sacrifices to the gods, a son to the manes, the
study of the Veda to the Azshis; therefore he is free
from debt who has offered sacrifices, who has begotten a son, and who has lived as a student (with a
teacher).’
49. Let him (ordinarily) initiate a Brahmaza in
the eighth (year) after conception,
50. A Kshatriya in the eleventh year after conception,
51. A Vaisya in the twelfth year after conception.
52. The staff of a Brahmama (student may) optionally (be made) of Palasa wood,
Let him (ordinarily) initiate a Brahmaza in
the eighth (year) after conception,
50. A Kshatriya in the eleventh year after conception,
51. A Vaisya in the twelfth year after conception.
52. The staff of a Brahmama (student may) optionally (be made) of Palasa wood,
44. Gautama XV, 5. 45. Vishau LIX, 2.
46. Vishwu LIX, 4~9.
47. Manu IV, 257. I read rzzasamstutam with MS. E.
48. Taitt.Samh.VI, 3, 10,5; Satapatha-brahmama I, 7, 2, 11.
49-51. Vishnu XXVII, 15-17.
52-54. Vishau XXVII, 29. Regarding other kinds of sticks,
see Gautama I, 22-24.
XI, 68. INITIATION. 57
53. (That) of a Kshatriya optionally of the wood
of the Banyan tree,
54. (That) of a Vaisya optionally of Udumbara
wood.
55. (The staff) of a Brahmaza shall (be of such
a length as to) reach the hair,
56. (That) of a Kshatriya the forehead,
57. (That) of a Vaisya the (tip of the) nose.
58. The girdle of a Brahmawa shall be made of
Muiaga grass,
59. A bowstring (shall be that) of a Kshatriya,
60. (That) of a Vaisya shall be made of hempen
threads.
61. The upper garment of a Brahmama (shall be)
the skin of a black antelope,
62. (That) of a Kshatriya the skin of a spotted
deer,
63. (That) of a Vaisya a cow-skin or the hide of
a he-goat.
64. The (lower) garment of a Brahmama (shall be)
white (and) unblemished,
65. (That) of a Kshatriya dyed with madder,
66. (That) of a Vaisya dyed with turmeric, or
made of (raw) silk;
67. Or (a dress made of) undyed (cotton) cloth
may be worn by (students of ) all (castes).
68. A Braéhmaza shall ask for alms placing (the
word) ‘ Lady’ first,
55-57. Vishvu XXVII, 22. 58-60. Vishwu XXVII, 18.
61-63. Vishnu XXVII, 20. ;
64-67. Vishnu XXVII, 19; Gautama I, 17-21. ‘Unblemished,’
i.e. new, without holes and seams.
68-70. Vishnu XXVII, 25. I.e. ‘Lady, give alms;’ ‘Give, O
lady, alms ;’ and ‘Give alms, lady,’
58 VASISHTHA. XI, 69.
69. A Kshatriya placing (the word) ‘ Lady’ in the
middle,
70. A Vaisya placing (the word) ‘Lady’ at the
end (of the formula).
71. The time (for the initiation) of a Brahmama has
not passed until the completion of the sixteenth year,
72. (For that) of a Kshatriya until the completion
of the twenty-second,
73. (For that) of a Vaisya until the completion of
the twenty-fourth.
74. After that they become ‘men whose SAvitrt
has been neglected.’
75. Let him not initiate such men, nor teach
them, nor sacrifice for them; let them not form
matrimonial alliances (with such outcasts).
76. A man whose Savitri has not been performed,
may undergo the Uddalaka-penance.
77. Let him subsist during two months on barleygruel, during one month on milk, during half a
month on curds of two-milk whey, during eight days
on clarified butter, during six days on alms given
without asking, (and) during three days on water,
and let him fast for one day and one night.
78. (Or) he may go to bathe (with the priests) at
the end of an Asvamedha (horse-sacrifice).
79. Or he may offer a Vratya-stoma.
41-73. Vishnu XXVII, 26.
78. (Or) he may go to bathe (with the priests) at
the end of an Asvamedha (horse-sacrifice).
79. Or he may offer a Vratya-stoma.
41-73. Vishnu XXVII, 26.
44. Vishnu XXVII, 27. SAvitri, literally ‘the Az sacred to
Savitrz’ (Rig-veda III, 62, 10), means here ‘the initiation,’ see
Gautama I, 12 note.
75. Apastamba I, 1, 1, 28. The plural vivahayeyuf, ‘let them
(not) form matrimonial alliances,’ indicates that orthodox Brahmavas must neither give their daughters to PatitasAvitrikas nor
take the daughters of such persons.
78. Gautama XIX, 9. 79. Gautama XIX, 8.
XII, 8. DUTIES OF A SNATAKA. 59
Cuapter XII.
1. Now, therefore, the duties of a Snataka (will
be explained).
2. Let him not beg from anybody except from a
king and a pupil.
3. But let him ask, if pressed by hunger, for
some (small gift) only, a cultivated or uncultivated
field, a cow, a goat or a sheep, (or) at the last
extremity, for gold, grain or food.
4. But the injunction (given by those who know
the law) is, ‘A Snataka shall not be faint with
hunger.’
5. Let him not dwell together with a person
whose clothes are foul;
6. (Let him not cohabit) with a woman during
her courses,
7. Nor with an unfit one.
8. Let him not be a stay-at-home.
XII. 1. ‘Now’ marks the beginning of a new topic. ‘ Therefore,’ i.e. because the duties of a Snataka have to be taught after
those of a student.
2. Manu IV, 33; Gautama IX, 63.
3. Manu X, 113-114. 4. Manu IV, 34; Vishau III, 79.
5. Krishnapandita, whom I have followed in the translation of
this Sfitra, thinks that it indicates the obligation of wearing clean
clothes, see e.g. Vishau LXXI, 9. It seems to me, however,
probable that its real sense is, ‘Let him not cohabit with a woman
during her courses,’ and that the next Satra has to be read naéragasvalaya, ‘ Nor with one of immature age.’
4. ‘An unfit one,’ i.e. ‘one of low caste’ (hin4).—Kyishnapandita. Probably a sick wife is meant, Gautama IX, 28.
8. Gautama IX, 53. Krishnapandita gives besides the above
interpretation of the Sftra from Haradatta’s Gautamtya Mitakshar4,
another one, according to which it means, ‘ Let him not forsake his
own family and enter another one (by adoption and so forth).’ A third
60 VASISHTHA. XI, 9.
9. Let him not step over a stretched rope to
which a calf (or cow) is tied.
10. Let him not look at the sun when he rises or
sets.
11. Let him not void excrements or urine in
water,
12. Nor spit into it.
13. Let him ease himself, after wrapping up his
head and covering the ground with grass that is not
fit to be used at a sacrifice, and turning towards the
north in the day-time, turning towards the south at
night, sitting with his face towards the north in the
twilight.
14. Now they quote also (the following verses):
‘But Snatakas shall always wear a lower garment
and an upper one, two sacrificial threads, (shall carry)
a staff and a vessel filled with water.’
14. Now they quote also (the following verses):
‘But Snatakas shall always wear a lower garment
and an upper one, two sacrificial threads, (shall carry)
a staff and a vessel filled with water.’
15. ‘It is declared, that (a vessel becomes) pure
(if cleaned) with water, or with the hand, or with a
stick, or with fire. Therefore he shall clean (his)
vessel with water and with his (right) hand.’
16. ‘For Manu, the lord of created beings, calls
(this mode of cleaning) encircling it with fire.’
17. ‘He who is perfectly acquainted with (the
rules of) purification shall sip water (out of this
vessel), after he has relieved the necessities of
nature.’
18. Let him eat his food facing the east.
explanation is given by Narayaza on Sankhayana Grzhya-sitra IV,
12, 11, who takes it to mean, ‘Let him not go from one house
to the other.’
g. Gautama IX, 52; Vishzu LXIII, 42.
10. Vishvu LXXI, 17-18. 11-12. Vishnu LXXI, 35.
13. Gautama IX, 37-38, 41-43; Vishvu LX, 2-3.
14. Vishau LXXI, 13-15. 18. Vishvu LXVIII, 40.
XII, 31. DUTIES OF A SNATAKA. 61
19. Silently let him swallow the entire mouthful,
(introducing it into the mouth) with the four fingers
and with the thumb;
20. And let him not make a noise (while eating).
21. Let him approach his wife in the proper
season, except on the Parva days.
22. Let him not commit a crime against nature
(with her).
23. Now they quote also (the following verse):
‘The ancestors of a man who commits an unnatural
crime with a wedded wife, feed during that month
on his semen. All unnatural intercourse is against
the sacred law.’
24. It is also declared in the Ka¢haka, ‘ (When)
the women (asked) Indra, “ May even those among
us, who are soon to be mothers, (be allowed to)
cohabit with their husbands,” he granted that wish.’
25. Let him not ascend a tree.
26. Let him not descend into a well.
27. Let him not blow the fire with his mouth.
28. Let him not pass between a fire and a Brah-
_maza,
29. Nor between two fires ;
30. Nor between two Brahmamzas; or (he may do
it) after having asked for permission.
31. Let him not dine together with his wife. For
it is declared in the Vagasaneyaka, ‘His children
will be destitute of manly vigour.’
19. Krishnapandita thinks that this rule refers to the first five
mouthfuls only.
21. Vishnu LXIX, 1.. The Parva days are the eighth, fourteenth, and fifteenth of each half-month.
25-27. Gautama IX, 32. 28. Apastamba II, 5, 12, 6.
30. Apastamba II, 5, 12, 7-8.
31. Satapatha-brahmama X, 5, 2,9; Vishvu LXVIII, 46.
62 VASISHTHA. XII, 32.
32. Let him not point out (a rainbow calling it)
by (its proper) name, ‘ Indra’s bow.’
33. Let him call it ‘the jewelled bow’ (mazidhanuZ).
34. Let him avoid seats, clogs, sticks for cleaning
the teeth, (and other implements) made of Paldsa
wood,
35. Let him not eat (food placed) in his lap.
36. Let him not eat (food placed) on a chair.
37. Let him carry a staff of bamboo,
38. And (wear) two golden earrings.
34. Let him avoid seats, clogs, sticks for cleaning
the teeth, (and other implements) made of Paldsa
wood,
35. Let him not eat (food placed) in his lap.
36. Let him not eat (food placed) on a chair.
37. Let him carry a staff of bamboo,
38. And (wear) two golden earrings.
39. Let him not wear any visible wreath excepting a golden one;
40. And let him disdain assemblies and crowds.
41. Now they quote also (the following verse) :
‘To deny the authority of the Vedas, to carp at the
teaching of the Avzshis, to waver with respect to any
(matter of duty), that is to destroy one’s soul.’
42. Let him not go to a sacrifice except if he is
chosen (to be an officiating priest. But) if he goes,
he must, on returning home, turn his right hand
(towards the place).
43. Let him not set out on a journey when the
sun stands over the trees.
32-33. Gautama IX, 22. 34. Gautama IX, 44.
35. Vishvu LXVIII, 21. 36. Gautama IX, 32.
37. Vishau LXXI, 13. 38. Vishvu LXXI, 16.
39. Gautama IX, 32.
40. I read sabhdsamavayamskavagayeta. The corrupt readings of Bh. samavaydska gaviyan and of F. samavayamska vakshtyanna point to this version, the sense of which agrees with the
parallel passages of other Sm~‘tis, see e. g. Apastamba I, 11, 32, 19.
41. Vishnu LXXI, 83. 42. Gautama IX, 54-55, 66.
43. Vishnu LXIII, 9. According to Krishnapandita the time
intended is midday.
XIII, s. THE STUDY OF THE VEDA. 63
44. Let him not ascend an unsafe boat, or (any
unsafe conveyance).
45. Let him not cross a river, swimming.
46. When he has risen in the last watch (of the
night) and has recited (the Veda) he shall not lie
down again.
47. In the Muhfrta sacred to Pragdpati a
Brahmamza shall fulfil some sacred duties.
CuHaPTeR XIII.
1. Now, therefore, the Upakarman (or the rite
preparatory to the study) of the Veda (must be performed) on the full moon day of the month Sravaza
or Praush¢hapada.
2. Having kindled the sacred fire, he offers
(therein) unground (rice) grains,
3. To- the gods, to the Avzshis, and to the
Khandas.
4. Let them begin to study the Vedas, after
having made Brahmamzas (invited for the purpose)
wish ‘welfare’ (svasti), and after having fed them
with sour milk,
5. (And continue the Veda-study) during four
44. Vishau LXIII, 47.
45. Vishau LXIII, 46. Krishnapandita omits this Sfitra which
is found in the majority of the‘MSS.
46. Apastamba I, 11, 32,15; Vishwu XXX, 27.
47. Manu IV, 92; Vishzu LX, 1. The Muhfrta sacred to
PragApati is the same as the Brahma-muhfrta, and falls in the last
watch of the night.
XIII. 1. Vishzu XXX, 1. Sravana, July-August. Praushéhapada, i.e, Bhadrapada, August-September. Krishvapandita improperly combines this Sfitra with the next.
5. Gautama XVI, 2.
64 VASISHTHA. XIII, 6.
months and a half or during five months and a
half.
6. After (the expiration of) that (period), he may
study (the Vedas) during the bright half of each
month,
Krishvapandita improperly combines this Sfitra with the next.
5. Gautama XVI, 2.
64 VASISHTHA. XIII, 6.
months and a half or during five months and a
half.
6. After (the expiration of) that (period), he may
study (the Vedas) during the bright half of each
month,
7. But the supplementary treatises (Angas) of
the Veda at pleasure (both during the bright and
the dark halves of each month).
8. Interruptions of the (Veda-study shall take
place),
g. If it thunders during the twilight,
10. During (both) the twilights (of each day),
11. In towns where a corpse (lies) or KAndalas
(stay).
12. At pleasure (he may study seated) in (a place)
which has been smeared with cowdung and around
which a line has been drawn.
13. (Let him not study) near a burial-ground,
14. (Nor) lying down,
15. Nor when he has eaten or received a gift at
a funeral sacrifice ;
16. And with reference to this (subject) they
quote a verse of Manu, ‘Be it fruit, or water, or
6-7. Manu IV, 98.
9. Apastamba I, 3, 9, 20. 1o, Gautama XVI, r2.
11. Gautama XVI,19; Vishnu XXX,10. The above translation follows Krishnapandita’s gloss. But the Sftra may also be
taken differently : ‘In (villages) where a corpse lies or a Kandala
stays (and) in towns.’ For the prohibition to study in towns is
mentioned by Gautama XVI, 45; Manu IV, 116; and Apastamba
I, 3; 9) 4:
12, Apastamba I, 3, 9,5. The rule refers to places, such as
high-roads, where studying is ordinarily forbidden.
13. Vishvu XXX, 15; Apastamba I, 3, 9, 6.
14. Gautama XVI, 17. 15. Gautama XVI, 34.
16. Manu IV, 117 somewhat resembles the verse quoted. But
XIII, 26. THE STUDY OF THE VEDA. 65
sesamum, or food, or whatever be the (gift) at a
SrAddha, let him not, having just accepted it, recite
the Veda; for it is declared in the Smvzti, that the
hand of a Brahmaza is his mouth.’
17. (Let him not recite the Veda) while he runs,
(nor) while a foul smell and the like (are perceptible,
nor) on barren ground,
18. (Nor) when he has ascended a tree,
19. (Nor) in a boat or in a camp,
20. Nor after meals while his hands are moist,
21. (Nor) while the sound of a V4za (is heard),
22. (Nor) on the fourteenth day (of each halfmonth, nor) on the new moon day, (nor) on the eighth
day (of each half-month, nor) on an Ashéaké,
23. (Nor) while he stretches his feet out, (nor)
while he makes a lap, (nor) while he leans against
(something), nor (in any other unbecoming posture),
24. (Nor) close to his Gurus,
25. (Nor) during that night in which he has had
conjugal intercourse,
26. (Nor) dressed in that garment which he had
on during conjugal intercourse, except if it has been
washed,
its altered form shows clearly that the M4nava Dharmas4stra
known to Vasish/ka differed from the work which at present goes
by that name. Compare also SA4nkhayana Grhya-sftra IV, 7, 55.
17. YAgfavalkya I,150; Gautama XVI, 19; Manu IV, 120.
18. Apastamba I, 3, 11, 16.
1g. Vishwu XXX, 18; Manu IV, raz.
20. Apastamba I, 3, 10, 25.
Compare also SA4nkhayana Grhya-sftra IV, 7, 55.
17. YAgfavalkya I,150; Gautama XVI, 19; Manu IV, 120.
18. Apastamba I, 3, 11, 16.
1g. Vishwu XXX, 18; Manu IV, raz.
20. Apastamba I, 3, 10, 25.
21. Gautama XVI, 7, and note.
22, Vishnu XXX, 4; Gautama XVI, 37-38. The Ashéak&s are
the eighth days of the dark halves of the winter months, Margasirsha, Pausha, M4gha, and Phalguma.
23. Vishnu XXX,17; Manu IV, 112. 26. Manu IV, 116.
[14] F
66 VASISHTHA. . XIII, 27.
27. (Nor) at the extremity of a village,
28. (Nor) after (an attack of) vomiting,
29. (Nor) while voiding urine or fzeces.
30. (Let him not recite) the Rig-veda, the Yagurveda, and (the Atharva-veda) while the sound of the
Saman melodies (is audible), nor (the SAman while
the other Vedas are being recited).
31. (Let him not study) before (his food is)
digested,
32. (Nor) when a thunderbolt falls,
33. (Nor) when an earthquake happens,
34. Nor when the sun and the moon are eclipsed.
35. When a preternaturally loud sound is heard
in the sky, when a mountain falls, (and) when showers
of stones, blood or sand (fall from the sky, the Veda
must not be read) during the twenty-four hours (immediately succeeding the event).
36. If meteors and lightning appear together, (the
interruption shall last) three (days and) nights.
37. A meteor (alone and) a flash of lightning
(alone cause an interruption lasting) as long as the
sun shines (on that or the next day).
38. (If rain or other celestial phenomena come)
out of season, (the Veda must not be read) during
the twenty-four hours (immediately succeeding the
event).
27. Gautama XVI, 18. 28. Vishvu XXX, rg.
29. Gautama XVI, 11. Kyrishnapandita improperly divides the
Sfitra into two.
30. Vishnu XXX, 26. 31. Vishnu XXX, 21.
32-34. Vishwu XXX, 5; Gautama XVI, 22.
35. Gautama XVI, 22; Manu IV, 10g, 115. Kreshnapandita
mentions digdaha, ‘when the sky appears preternaturally red,’ as
a various reading for ‘ dignada.’
38. Apastamba I, 3, 11, 29.
XIII, 48. SALUTING. 67
39. If the teacher has died, (he shall not study
the Veda) during three (days and) nights.
40. If the teacher’s son, a pupil, or a wife (have
died, he shall not study) during a day and a night.
41. Let him honour an officiating priest, a fatherin-law, paternal and maternal uncles, (though they
may be) younger than himself, by rising and saluting
them,
42. Likewise the wives of those persons whose
feet must be embraced, and the teacher’s (wives),
43. And his parents.
44. Let him say to one acquainted with (the
meaning of) a salute, ‘I N. N. ho! (salute thee);’
45. But him who does not know it (he shall
address with the same formula, omitting his name).
46. When a salute is returned, the last vowel (of
the noun standing) in the vocative is produced to
the length of three moras, and if it is a diphthong
(e or o) changeable according to the Sandhi rules, it
becomes 4y or Av, e.g. bho, bhav.
46. When a salute is returned, the last vowel (of
the noun standing) in the vocative is produced to
the length of three moras, and if it is a diphthong
(e or o) changeable according to the Sandhi rules, it
becomes 4y or Av, e.g. bho, bhav.
47. A father who has committed a crime causing
loss of caste must be cast off. But a mother does
not become an outcast for her son.
48, Now they quote also (the following verses) :
39- Apastamba I, 3, 10, 2-4. 40. Vishnu XXXII, 4.
42. The persons intended are, the teacher and so forth. See
Apastamba I, 4,14, 7, note.
44. Gautama VI, 5.
45- Apastamba I, 4,14, 23. Krishnapandita combines this
Sftra with the preceding.
46. Apastamba I, 2, 5,18. In returning a salute, the name of
the person addressed is pronounced, and if it ends in a, the vowel
is made pluta, while e and o are changed to Aya and Ava, e. g. Hare
to Harfya.
47. Gautama XX,1; XXI,15; Apastamba I, 10, 28, 9.
48. Manu II, 145.
F 2
68 VASISHTHA. XIII, 49.
‘The teacher (4#4rya) is ten times more venerable
than a sub-teacher (upAdhy4ya), the father a hundred
times more than the teacher, and the mother a
thousand times more than the father.’
49. ‘A wife, sons, and pupils who are defiled by
sinful deeds, must first be reproved, and (if they do not
amend, then) be cast off. He who forsakes them
in any other way, becomes (himself) an outcast.’
50. An officiating priest and a teacher who neglect
to teach the recitation of the Veda, or to sacrifice,
shall be cast off. If he does not forsake them, he
becomes an outcast.
51. They declare that the male offspring of outcasts are (also) outcasts, but not the females.
52. For a female enters (the family of) a stranger.
53. He may marry such a (female) without a
dowry.
54. ‘If the teacher’s teacher is near, he must be
treated like the teacher (himself). The Veda declares
that one must behave towards the teacher’s son just
as towards the teacher.’
55. A Braéhmaza shall not accept (as gifts)
weapons, poison, and spirituous liquor.
56. Learning, wealth, age, relationship,and occupation must be honoured.
57. (But) each earlier named (quality) is more
venerable than (the succeeding ones).
58. If he meets aged men, infants, sick men, loadcarriers, women, and persons riding in chariots, he
49. Apastamba I, 2, 8, 29-30. 50. Gautama XXI, r2.
51. Apastamba I, 10, 29, 14.
53- Manu II, 238; YAgvavalkya III, 261.
54. Vishzu XXVIII, 29, 31. 56. Vishzu XXXII, 16.
58-59. Vishzu LXIII, 51.
XIV, 6. LAWFUL AND FORBIDDEN FOOD. 69
must make way (for them, i.e.) for each later (named
before those enumerated earlier).
59. Ifa king and a Snataka meet, the king must
make (way) for the Snataka.
60. All (must make way) for a bride who is being
conveyed (to her husband’s house),
61. Grass, room (for resting), fire, water, a welcome,
and kind words never fail in the houses of good men.
CuHaPTer XIV.
1. Now, therefore, we will declare what may be
eaten and what may not be eaten.
60. All (must make way) for a bride who is being
conveyed (to her husband’s house),
61. Grass, room (for resting), fire, water, a welcome,
and kind words never fail in the houses of good men.
CuHaPTer XIV.
1. Now, therefore, we will declare what may be
eaten and what may not be eaten.
2. Food given by a physician, a hunter, a woman
of bad character, a mace-bearer, a thief, an Abhisasta,
a eunuch, (or) an outcast must not be eaten,
3. (Nor that given) by a miser, one who has performed the initiatory ceremony of a Srauta-sacrifice,
a prisoner, a sick person, a seller of the Soma-plant,a
carpenter, a washerman, a dealer in spirituous liquor,
a spy, a usurer, (or) a cobbler,
4. Nor (that given) by a Sfdra,
5. Nor (that given) by one who lives by his
weapons,
6. Nor (that given) by the (kept) paramour of a
61. Apastamba II, 2, 4,14; Gautama V, 35-36.
XIV. 2. Vishvu LI, 7, 10-11. Dandika, ‘a mace-bearer,’ may
mean ‘a police officer’ or ‘a messenger.’ I read with MSS. Bh.
and F, shamdha, ‘a eunuch,’ instead of sa¢ha, ‘a rogue,’ the reading
of the other MSS. and of Kréshnapazdita.
3. Vishvu LI, 8-9, 12,19; Gautama XVII,17. I write sQéaka,
‘a spy,’ instead of s(fika, ‘a tailor,’ according to the other Smr‘tis,
e.g. Vishau LI, 12; Apastamba I, 6, 18, 30.
4. Apastamba I, 6, 18, 13. 5. Apastamba I, 6, 18, 19.
6. Vishnu LI, 16; Gautama XVII, 18. I read with the majority
70 VASISHTHA. XIV, 7.
married woman, or by a husband who allows a
paramour (to his wife),
7. Nor (that given) by an incendiary,
8. Nor (that given) by (a ruler) who does not slay
those worthy of capital punishment,
9. Nor (food) offered publicly with these words,
‘Who is willing to eat?’
10. Nor food given by a multitude of givers, or
by harlots, and so forth.
t1. Now they quote also (the following verse) :
‘The gods do not eat (the offerings) of a man who
keeps dogs, nor of him whose (only) wife is of the
Stdra caste, nor of him who lives in subjection to
his wife, nor of (a husband) who (permits) a paramour
(of his wife to reside) in his house.’
12. He may accept (the following presents even)
from such (people, viz.) firewood, water, fodder,
Kusa grass, parched grain, (food) given without
asking, a vehicle, (shelter in) the house, small fish,
millet, a garland, perfumes, honey, and meat.
13. Now they quote also (the following verse):
‘For the sake of a Guru, when he desires to save
his wife (and family from starvation), when he wishes
to honour the gods or guests, he may accept (presents)
from anybody; but let him not satisfy his (own hunger)
with such (gifts).’
of the MSS. yaskopapatim [pattim F.] manyate, instead of B.’s and
Krishnapandita’s yaskopari manyate.
9. Apastamba I, 6, 18, 17.
to. Vishzu LI, 7. ‘And so forth (iti), i.e. by cruel men and
the like.’—Krishvapandita.
11. Vish#u LI, 15.
12. Gautama XVII, 3; Vishvu LVII, ro.
13. Vishwu LVII, 13; Manu IV, 251.
XIV, 21. LAWFUL AND FORBIDDEN FOOD. 71
9. Apastamba I, 6, 18, 17.
to. Vishzu LI, 7. ‘And so forth (iti), i.e. by cruel men and
the like.’—Krishvapandita.
11. Vish#u LI, 15.
12. Gautama XVII, 3; Vishvu LVII, ro.
13. Vishwu LVII, 13; Manu IV, 251.
XIV, 21. LAWFUL AND FORBIDDEN FOOD. 71
14. Food given by a hunter who uses the bow
must not be rejected.
15. For it is declared in the Veda, ‘ At a sacrificial
session (sattra), which lasted one thousand years,
Agastya went out to hunt. He had sacrificial cakes
prepared with the meat of beasts and fowls good
(to eat).’
16. With reference to this (subject) they quote
also some verses proclaimed by Pragdpati, ‘ Pragépati (the Lord of created beings) has declared that
food freely offered and brought (by the giver himself)
may be eaten, though (the giver) be a sinful man, provided the gift has not been asked for beforehand.’
17. ‘Food offered by a man who has faith must
certainly be eaten, even though (the giver) be a
thief, but not that given by (a Brahmaza) who sacrifices for many and who initiates many.’
18. ‘The manes do not eat during fifteen years
(the food) of that man who disdains a (freely offered
gift), nor does the fire carry his offerings (to the
gods).’
19. ‘ Butalms, though offered without asking, must
not be accepted from a physician, from a hunter, from
a surgeon or a (very) wicked man, from a eunuch, and
from a faithless wife.’
20. Fragments of food left by other persons than
the teacher must not be eaten,
21. Nor remnants of one’s own (meal) and food
touched by leavings,
15. Manu V, 22-23. I connect vigfdyate with this Sfitra, instead
of with the preceding one, as Krishzapandita does.
16. Vishvu LVII, 11; Manu IV, 248; Apastamba I, 6, 19, 14.
18. Vishvu LVII, 12; Manu IV, 249; Apastamba I, 6, 19, 14.
19. Apastamba I, 6, 19, 15. 20. Vishwu XXVIII, 11.
72 VASISHTHA. XIV, 22.
22. Nor (food) defiled by contact with a garment,
hair, or insects.
23. But at pleasure he may use (such food) after
taking out the hair and the insects, sprinkling it with
water, dropping ashes on it, and (after it has been
declared) fit for use by the word (of a Brahmaza).
24. With reference to this (subject) they quote
also some verses proclaimed by Pragapati, ‘The gods
created for Brahmazas three means of purifying
(defiled substances), viz. ignorance (of defilement),
sprinkling (them) with water, and commending (them)
by word of mouth.’
25, ‘Let him not throw away that food which, at a
procession with images of the gods, at weddings, and
at sacrifices, is touched by crows or dogs.’
26. ‘After the (defiled) portion has been removed,
the remainder shall be purified, liquids by straining
them, but solid food by sprinkling it with water.’
27. ‘What has been touched by the mouth of a
cat is even pure.’
28. (Cooked food which has become) stale (by
being kept), what is naturally bad, what has been
placed once only in the dish, what has been cooked
more than once, raw (food), and (food) insufficiently
cooked (must not be eaten).
‘What has been touched by the mouth of a
cat is even pure.’
28. (Cooked food which has become) stale (by
being kept), what is naturally bad, what has been
placed once only in the dish, what has been cooked
more than once, raw (food), and (food) insufficiently
cooked (must not be eaten).
29. But at pleasure he may use (such food) after
pouring over it sour milk or clarified butter.
22, Apastamba I, 5,16, 28; Gautama XVII, 9.
23. Vishnu XXIII, 38; Yagmavalkya I, 189.
24. YAagiavalkya I, 191.
26. Vish#wu XXIII, 30. Krzshvapandita thinks that plavanena,
‘by straining them (through a cloth),’ may also mean ‘by heating
them on the fire.’
28, Gautama XVII, 13, and note, 15-16.
29. Manu V, 24. ,
XIV, 37. LAWFUL AND FORBIDDEN FOOD. 73
30. With reference to this (subject) they quote
also some verses proclaimed by PragApati, ‘A Brahmaza shall not eat clarified butter or oil which drips
from the nails (of the giver), Yama has declared
such (food to be) impure; (to eat it is as sinful) as
to partake of cow's flesh.’
31. ‘But fatty substances, salt, and condiments
proffered with the hand do not benefit the giver, and
he who partakes of them will eat sin.’
32. ‘Let him give, therefore, such substances
placed on a leaf or on grass, but never with his
hands or in an iron vessel.’
33. For eating garlic, onions, mushrooms, turnips,
SileshmAantaka, exudations from trees, the red sap flowing from incisions(in trees or plants), food pecked at by
crows or worried by dogs, or the leavings of a Sadra,
an Atikrzékhra (penance must be performed).
34. (Let him not drink) the milk of a cow that is
in heat, nor of one whose calf has died,
35. Nor that which cows, buffalo-cows, and goats
give during the first ten days (after giving birth to
young ones),
36. Nor water collected at the bottom of a boat.
37. Let him avoid wheat-cakes, (fried) grain,
porridge, barley-meal, pulse-cakes, oil, rice boiled
in milk, and vegetables that have turned sour (by
standing),
33. Vishnu LI, 34, 36; Gautama XVII, 32-33. Regarding
the Atikrzkéhra penance, see below, XXIV, 1.
34. Vishnu LI, 40. For other explanations of the term sandhini, ‘a cow that is in heat,’ see Apastamba I, 5,17, 23; Vishnu
LI, 40.
35. Vishzu LI, 39. The Sftra implies that the milk of other
animals must not be drunk under any circumstances.
37-38. Vishnu LI, 35, 42.
74 VASISHTHA. XIV, 38.
38. Likewise other kinds of (sour) food prepared
with milk and barley-flour.
39. Among five-toed animals, the porcupine, the
hedgehog, the hare, the tortoise, and the iguana may
be eaten,
40. Among (domestic) animals those having teeth
in one jaw only, excepting camels.
41. And among fishes, the long-nosed crocodile,
the Gavaya, the porpoise, the alligator, and the crab
(must not be eaten),
42. Nor those which are misshaped or have heads
like snakes,
43. Nor the bos Gaurus, the Gayal, and the
Sarabha,
44. Nor those that have not been (specially mentioned (as fit for food),
Nor those which are misshaped or have heads
like snakes,
43. Nor the bos Gaurus, the Gayal, and the
Sarabha,
44. Nor those that have not been (specially mentioned (as fit for food),
45. Nor milch-cows, draught-oxen, and animals
whose milk teeth have not dropped out.
46. It is declared in the Vagasaneyaka, that (the
flesh of) milch-cows and oxen is fit for offerings.
47. But regarding the rhinoceros and the wild
boar they make conflicting statements.
48. And among birds, those who seek their food
. by scratching with their feet, the web-footed ones,
the Kalavinka, the water-hen, the flamingo, the
39. Gautama XVII, 27. Haradatta on Apastamba and Gautama explain svavidh, ‘the porcupine,’ to be a kind of boar, and
salyaka, ‘the hedgehog,’ to be ‘the porcupine.’
40. Vishzu LI, 30; Manu V, 18.
41-42. Gautama XVII, 36; Apastamba I, 5, 17, 38-39.
43- Apastamba I, 5,17, 29. 44. Manu V, 11, 17.
45. Gautama XVII, 30-31. 46. Apastamba I, 5,17, 31.
48. Gautama XVII, 34-35; Vishvu LI, 28-31. I read mandhala, ‘the flying fox,’ while Krishwapandita gives maghara, a
XV, 6, ADOPTION. 75
Brahmazi duck, the BhAsa, the crow, the blue pigeon,
the osprey, the A4taka, the dove, the crane, the
_ black partridge, the grey heron, the vulture, the
falcon, the white egret, the ibis, the cormorant, the
peewit, the flying-fox, those flying about at night,
the woodpecker, the sparrow, the Raildtaka, the
green pigeon, the wagtail, the village-cock, the parrot,
the starling, the cuckoo, those feeding on flesh, and
those living about villages (must not be eaten).
CHAPTER XV.
1. Man formed of uterine blood and virile seed
proceeds from his mother and his father (as an effect)
from its cause,
2. (Therefore) the father and the mother have
power to give, to sell, and to abandon their (son).
3. But let him not give or receive (in adoption)
an only son;
4. For he (must remain) to continue the line of
the ancestors.
5. Let a woman neither give nor receive a son
except with her husband’s permission.
6. He who desires to adopt a son, shall assemble] ee
reading which he cannot explain. The MSS. read as follows:
B. E. magh4ra, Bh. F. madham, I. O. 913 (Asibh)4ndha (naktam).
Haradatta on Apastamba I, 5,17, 33 explains plava, ‘the waterhen,’ to be a kind of heron, called also saka/abila.
XV. 1-9. Vyavah4ramayfkha IV, 5,16; Colebrooke V, Digest
CCLXXIII; Dattakamim4msa IV, 14; V, 31-40.
3. Colebrooke, Mitékshar4 I, 11,11; Dattakamimamsa IV, 2-3.
4. Dattakamim4ms4 IV, 4. I.e. to offer funeral sacrifices to
his ancestors and to have sons who do it after him.
5. Dattakamim4msa I, 15; IV, 9.
6. Colebrooke, Mitaékshara I, 11, 13, and note; Dattakami-
76 VASISHTHA. XV, 7.
his kinsmen, announce his intention to the king, make
burnt-offerings in the middle of the house, reciting
the Vy4hvztis, and take (as a son) a not remote kinsman, just the nearest among his relatives.
6. Colebrooke, Mitaékshara I, 11, 13, and note; Dattakami-
76 VASISHTHA. XV, 7.
his kinsmen, announce his intention to the king, make
burnt-offerings in the middle of the house, reciting
the Vy4hvztis, and take (as a son) a not remote kinsman, just the nearest among his relatives.
7. But if a doubt arises (with respect to an adopted
son who is) a remote kinsman, (the adopter) shall set
him apart like a Sddra.
8. For it is declared in the Veda, ‘ Through one
he saves many.’
g. If, after an adoption has been made, a legitimate son be born, (the adopted son) shall obtain a
fourth part,
10. Provided he be not engaged in (rites) procuring prosperity.
mamsa II, 51; Dattakakandrika II, 11. ‘To the king,’ i.e. to the
person who holds the village, either to the king of the country or
to the feudal chief (Thakor) who holds it under the sovereign.
‘Reciting the Vy4hrttis,’ i.e. saying with the first oblation Om
bhf% svaha, with the second Om bhuva/ svaha, with the third Om
svahk svaha, and with the fourth Om bh., bh., sv. svaha; see
Vyavaharamayfikha IV, 5, 42. ‘A not remote kinsman, just the
nearest among his relatives,’ i.e. a boy as nearly related as possible,
in the first instance a Sapinda, on failure of such a one, a Samanodaka or a Sagotra.
4. Dattakamim4msa II, 18; Dattakafandrika II, 11. ‘Ifa doubt
arises,’ i.e. if the adopter afterwards feels uncertain regarding the
caste or other qualifications of his adopted son. ‘Set him apart
like a Sfidra,’ i.e. shall neither have him initiated nor employ him
for any sacred rites.
8. Dattakafandrika II, rz.
g. Colebrooke, Mitaékshard I, 11, 24. Dattakamimfms4 X,1;
Dattakafandrika II, 11; V,17. For the explanation of the term
‘a fourth part, see Colebrooke, Mitakshara I, 77.
1o. ‘Rites procuring prosperity,’ i.e. Sraddhas, expiatory rites,
&c. See also above, III, 71, and Gautama XI,17. According to
Krishnapandita the estate is in this case to be divided equally
between the legitimate son and the adopted son. An entirely
XV, 18. EXCOMMUNICATION AND READMISSION. 77
, 11. He who divulges the Veda (to persons not
authorised to study it), he who sacrifices for Sidras,
(and all those) who have fallen from the rank of
the highest caste (shall be excommunicated by the
ceremony of) emptying the water-vessel.
12. A slave or the son of a wife of a lower caste, or a relative not belonging to the same caste, who
is destitute of good qualities, shall fetch a broken
pot from a heap of vessels unfit for use, place Kusa
grass, the tops of which have been cut off, or Lohita
grass (on the ground), and empty the pot for the
(outcast, overturning it) with his left foot;
13. And the relatives of the (outcast), allowing
their hair to hang down, shall touch him who
empties (the pot).
14. Turning (when they leave) their left hands
towards (that spot), they may go home at pleasure.
15. Let them not afterwards admit the (excommunicated person) to sacred rites.
And the relatives of the (outcast), allowing
their hair to hang down, shall touch him who
empties (the pot).
14. Turning (when they leave) their left hands
towards (that spot), they may go home at pleasure.
15. Let them not afterwards admit the (excommunicated person) to sacred rites.
16. Those who admit him to sacred rites become
his equals.
17. But outcasts who have performed (the prescribed) penance (may be) readmitted.
18. Now they quote also (the following verse):
different explanation, ‘Provided (the estate) may not have been
expended in acts of merit,’ is given Dattakakandrika V, 17-18.
It is doubtlessly erroneous, for ‘ the estate’ is nowhere mentioned in
the preceding Sfitras.
11. Gautama XX, 1.
12. Gautama XX, 4. ‘For the (outcast),’ i. e. pronouncing his
. name, and saying, ‘I deprive N. N. of water.’
13. Gautama XX, 5. Krishvapandita takes the Sftra differently,
but his explanation is refuted by the parallel passage of Gautama
and Haradatta’s commentary thereon.
14. Gautama XX, 7. 15. Gautama XX, 89.
78 VASISHTHA. XV, 19.
‘Let him walk before those who readmit him, like
one gamboling and laughing. Let him walk behind
those who excommunicate him, like one weeping
and sorrowing.’
19. Those who strike their teacher, their mother,
or their father may be readmitted in the following
manner, either after being pardoned by the (persons
offended) or after expiating their sin.
20. Having filled a golden or an earthen vessel
(with water taken) from a sacred lake or river, they
pour (the water) over him, (reciting the three verses)
‘Ye waters are’ &c.
21. All the (other ceremonies to be performed on
the) readmission of one who has bathed (in this
manner) have been explained by (those ordained on)
the birth of a son.
CuaPTer XVI.
1. Now (follow the rules regarding) legal proceedings.
2. Let the king (or) his minister transact the
business on the bench.
3. When two (parties) have a dispute, let him
not be partial to one of them.
20, Gautama XX, ro-14. I read ‘pumyahradat,’ instead of
‘ pfirsahradat,’ as the MSS. and Krishnapandita have. The passage
of the Veda referred to occurs Rig-veda X, 9, 1.
21. I.e. the person readmitted shall receive all the various
sacraments just like a new-born child.
XVI. 2. Vishwu III, 72-73. Krishzapandita gives a second explanation of the Sfitra, which also appears admissible, ‘Let the king
transact the business on the bench, taking counsel (with learned
Brahmamas as assessors) ;’ see Vishvu III, 72.
3. Translated as above the Sfitra is nearly equivalent to Gautama
XVI, 7. LEGAL PROCEDURE. 79
4. Let him reason properly regarding an offence ;
finally the offence (will become evident thereby).
5. He who properly reasons regarding an offence,
in accordance with the sum of the science of the
first two castes, is equitable towards all created
beings.
6. And let him protect what has been gained ;
7. (Likewise) the property of infants (of the) royal
(race).
5. He who properly reasons regarding an offence,
in accordance with the sum of the science of the
first two castes, is equitable towards all created
beings.
6. And let him protect what has been gained ;
7. (Likewise) the property of infants (of the) royal
(race).
XI, 5. But the phrase ‘when two parties have a dispute’ may
also indicate, as Krishnapandita suggests, that the king or judge
shall not promote litigation, see Gautama XIII, 27. As Krishnapandita states, the Sftra may, however, mean also, ‘ When one case
is being argued, let him not begin another (without finishing the
first) ;’ see Manu VIII, 43. Owing to the particular nature of the
Sftra style and the inclination of the Brahmanical mind to doubleentendres, I do not think it improbable that the author may have
intended, both in this and in the preceding Sftras, that his words
should be interpreted in two ways.
4. Gautama XI, 23-24. I divide the words of the text, as
follows, ‘yathasanam (i.e. yatha-dsanam) aparadhohi; antena
aparadhad,’ and interpolate syat at the end of the first clause.
5. Krishnapandita wrongly divides this Sftra into two, and
wrongly adopts the reading of MSS. B. and E., consequently he
obtains a sense only by the most astonishing tricks of interpretation. I read with MSS. Bh. and F., yathasanam aparadhohyadyavarnayor vidy4ntatak, to which the reading of I. O. 913 4dyavarnayor vidhanata’ points also. The meaning of the expression,
‘according to the sum of the science of the first two castes,’ I take
to be according to the rules of sacred learning and of the mimams4,
which is peculiar to the Brahmamas and of logic (4nvikshiki) and
polity (dazdaniti), which are peculiar to or at least recommended
to the particular attention of the Kshatriyas.
6. Iread with MSS. Bh. and F., sampannam ha rakshayet. I consider this Stra to contain an admonition addressed to the king for
himself; see Manu VII, 99. Krzshzapandita and B. read sapattram
ka rakshayet, ‘Let him protect that which is attested by writings,’
i.e. the donations of former kings, attested by writings; see Vishzu
III, 83.
4. Krishnapandita thinks that the rule refers to the property of
80 VASISHTHA. XVI, 8.
8. (Likewise the property) of persons unfit to
transact legal business (minors, widows, and so
forth).
g. But if (a minor) comes of age, his property
must be made over to him.
10. ‘It is declared in the Smvzti that there are
‘three kinds of proof which give a title to (property,
viz.) documents, witnesses, and possession ; (thereby)
an owner may recover property which formerly belonged to him (but was lost).’
11. From fields through which (there is a right
of) road (a space sufficient for the road) must be set
apart, likewise a space for turning (a cart).
12. Near new-built houses (and) other things (of
the same description there shall be) a passage three
feet broad.
13. In a dispute about a house or a field, reliance
(may be placed on the depositions of) neighbours.
12. Near new-built houses (and) other things (of
the same description there shall be) a passage three
feet broad.
13. In a dispute about a house or a field, reliance
(may be placed on the depositions of) neighbours.
14.’ If the statements of the neighbours disagree,
documents (may be taken as) proof.
the infant children of a hostile king who has been conquered and
slain. It is, however, not improbable that it has a wider sense, and
exhorts the king to look after the property of the children of his
predecessor and of deceased feudal barons.
8-9. Gautama X, 48; Vishau III, 65.
to. YAgwavalkya II, 22.
11. Krishnvapandita quotes in illustration of this Sfitra the following passage of Sankha and Likhita: ‘In a field through which
(there is a right of) road, (space) for the road must be set apart, and
on the king’s high-road a space sufficient for turning a chariot.’
12. Arthantareshu, ‘near other things (of the same description),’ means, according to Kr:shzapandita, ‘near pleasure-gardens
and the like.’ No doubt, buildings of all kinds, fenced or walled
gardens, and so forth are meant. I read tripadamatram.
13. Manu VIII, 258, 262; Yagmavalkya II, 150, 152, 154.
XVI, 20. LEGAL PROCEDURE. 81
15. Ifconflicting documents are produced, reliance
(may be placed) on (the statements of) aged (inhabitants) of the village or town, and on (those of) guilds
and corporations (of artisans or traders).
16. Now they quote also (the following verse) :
‘Property inherited from a father, a thing bought,
a pledge, property given to a wife after marriage by
her husband’s family, a gift, property obtained for
performing a sacrifice, the property of reunited coparceners, and wages as the eighth.’
17. Whatever belonging to these (eight kinds of
property) has been enjoyed (by another person) for
ten years continuously (is lost to the owner).
18. They quote also (a verse) on the other side:
‘A pledge, a boundary, and the property of minors, an
(open) deposit, a sealed deposit, women, the property
of a king, (and) the wealth of a Srotriya are not lost
by being enjoyed (by others).’
19. Property entirely given up (by its owner) goes
to the king.
20. If it be otherwise, the king with his ministers
and the citizens shall administer it.
15. Manu VIII, 259.
16. In translating anvadheya by ‘property given to a wife by
her husband or his family after marriage,’ I have followed Krzshnapandita’s explanation. It may, however, mean also ‘a deposit to be
delivered to a third person’ (anvahita or anvadhi). Pratigraha,
‘a gift,’ is elsewhere explained as ‘property promised, but not
actually given.’
17. YAgiavalkya II, 24; see also Vishnu V, 187; Manu VIII, 148.
18. Identical with Manu VIII, 149; Yagfavalkya II, 25.
1g. Manu VIII, 30.
20. ‘If it be otherwise,’ i.e. if the owner gave his property
up temporarily only, e. g. went on a journey or a pilgrimage, leaving
it without anybody to take care of.
[14] G
82 VASISHTHA. XVI, 21.
18. Identical with Manu VIII, 149; Yagfavalkya II, 25.
1g. Manu VIII, 30.
20. ‘If it be otherwise,’ i.e. if the owner gave his property
up temporarily only, e. g. went on a journey or a pilgrimage, leaving
it without anybody to take care of.
[14] G
82 VASISHTHA. XVI, 21.
21, A king will be superior even to Brahman if
I he lives surrounded by servants (who are keen-eyed)
like vultures.
22. But a king will not be exalted if he lives sur-
/ rounded by servants (who are greedy) like vultures.
23. Let him live surrounded by servants (who are
keen-eyed) like vultures, let him not be a vulture
surrounded by vultures.
24. For through his servants blemishes become
manifest (in his kingdom),
25. (Such as) theft, robbery, oppression, and (so
forth).
26. Therefore let him question his servants beforehand.
27. Now (follow the rules regarding) witnesses :
28, Srotriyas, men of unblemished form, of good
character, men who are holy and love truth (are fit
to be) witnesses,
29. Or (men of) any (caste may give evidence)
regarding (men of) any (other caste).
30. Let him make women witnesses regarding
women; for twice-born men twice-born men of the
same caste (shall be witnesses), and good Sfidras for
Sfidras, and men of low birth for low-caste men.
31. Now they quote also (the following verse):
‘A son need not pay money due by a surety, anything idly promised, money due for losses at play
or for spirituous liquor, nor what remains unpaid of
a fine or a toll.’
32. ‘Depose, O witness, according to the truth ;
expecting thy answer, thy ancestors hang in suspense;
28. Vishvu VIII, 8; Yagavalkya II, 68; Manu VIII, 62-63.
2g. VAgiiavalkya II, 69. 30. Manu VIII, 68.
31. Vishvu VI, 41; Manu VIII, 159; YAgfavalkya II, 47.
XVI, 36. LEGAL PROCEDURE.
(in accordance with its truth or falsehood) they will
rise (to heaven) or fall (into hell).’
33. ‘Naked and shorn, tormented with hunger
and thirst, and deprived of sight shall the man who
gives false evidence go with a potsherd to beg food
at the door of his enemy.’
34. ‘He kills five by false testimony regarding a
maiden; he kills ten by false testimony regarding
kine; he kills a hundred by false evidence regarding
a horse, and a thousand by false evidence regarding
a man,’
35. (Men) may speak an untruth at the time of
marriage, during dalliance, when their lives are in
danger or the loss of their whole property is imminent, and for the sake of a Brdhmaza; they declare
that an untruth spoken in these five cases does not
make (the speaker) an outcast.
36. Those who give partial evidence in a judicial
proceeding for the sake of a relative or for money,
deprive the ancestors of their spiritual family and
those of their natural family of their place in heaven.
33. Identical with Manu VIII, 93.
34. Identical with Manu VIII, 98. Regarding the explanation
of the words ‘he kills, see Manu VIII, 97, and Haradatta on
Gautama XIII, 14.
33. Identical with Manu VIII, 93.
34. Identical with Manu VIII, 98. Regarding the explanation
of the words ‘he kills, see Manu VIII, 97, and Haradatta on
Gautama XIII, 14.
35. Gautama XXIII, 29. Between this and the preceding
Sftras the MSS. as well as Krishvapandita insert another one,
which is so corrupt that I am unable to translate it. Kvrishnapandita’s explanation is opposed to all rules of interpretation, and not
worth giving.
36. This verse, too, is corrupt, though the general sense is not
doubtful. I read svaganasy4rthe yadi varthahetoh pakshasrayenaiva
vadanti karyam—te sabdavamsasya kulasya pfirvan svargasthitamstanapi patayanti. ‘The ancestors of their spiritual family,’ i. e. the
teacher, the teacher’s teacher, and so forth.
G2
84 VASISHTHA. XVII, 1.
CuapTer XVII.
1. The father throws his debts on the (son) and
obtains immortality if he sees the face of a living
son.
2. It is declared in the Veda, ‘Endless are the
worlds of those who have sons; there is no place for
the man who is destitute of male offspring.’
3. There is a curse (in the Veda), ‘May our
enemies be destitute of offspring.’
4. There is also (the following) passage of the
Veda, ‘May I obtain, O Agni, immortality by
offspring.’
5. ‘ Through a son he conquers the worlds, through
a grandson he obtains immortality, but through his
son’s grandson he gains the world of the sun.’
6. There is a dispute (among the wise; some
say), ‘The son belongs to the husband of the wife;’
(and some say), ‘ The son belongs to the begetter.’
7. With respect to this (matter) they quote also
on both sides verses like the following :
8. (Some say), ‘If (one man’s) bull were to beget
a hundred calves on another man’s cows, they would
belong to the owner of the cows; in vain would the
bull have spent his strength.’
XVII. 1. Identical with Vishvu XV, 45; Manu IX, 107; Colebrooke V, Dig. CCCIV.
2. The latter part of the quotation occurs Aitareya-brahmaza
VII, 3, 9.
3. Rig-veda I, 21, 5.
Rig-veda V, 4, 10; Taittiriya-samhita I, 4, 46, 1.
Identical with Manu IX, 137, and Vishau XV, 46.
The same point is argued Manu IX, 31-56.
Identical with Manu IX, 50.
PaAms
XVII, 15. INHERITANCE. 85
g. (Others say), ‘Carefully watch the procreation
of your offspring, lest strangers sow seed on your
soil; in the next world the son belongs to the
begetter; (by carelessness) a husband makes (the
possession of) offspring in vain.’
10. If amongst many brothers who are begotten
by one father, one have a son, they all have offspring
through that son; thus says the Veda.
11. If among many wives of one husband, one
have a son, they all have offspring through that son;
thus says the Veda.
12. Twelve (kinds of) sons only are noticed by
the ancients.
13. The first (among these is the son) begotten
by the husband himself on his legally married wife.
14. The second is the son of a wife (who is begotten) on failure of the (first) on a (wife or widow
duly) authorised (thereto, by a kinsman).
13. The first (among these is the son) begotten
by the husband himself on his legally married wife.
14. The second is the son of a wife (who is begotten) on failure of the (first) on a (wife or widow
duly) authorised (thereto, by a kinsman).
15. The third is an appointed daughter.
9. Apastamba II, 6, 13, 7.
to. Vishnu XV, 42. 11. Vishzu XV, 41.
12. Colebrooke V, Dig. CXCIII; Vishvu XV, 1. Elsewhere
the expression puramadrish/4h, ‘noticed by the ancients,’ has been
taken to mean ‘seen in the Purdza’ (‘the holy writ,’ Colebrooke).
13. Colebrooke V, Dig. CXCIII; Vishau XV, 2.
14. Colebrooke V, Dig. CCXXX; Vishnu XV, 3.
15. Colebrooke V, Dig. CCIII; Mitaksharé I, 11, 3; Vyavahara Mayfkha IV, 4, 43. The curious fact that Vasish/ka here
calls the appointed daughter a son may perhaps be explained by
a custom which, though rarely practised, still occurs in Kasmfr,
and by which a brotherless maiden is given a male name. A historical instance of this kind is mentioned in the Ragatarangini,
where it is stated that Kalydzadevi, princess of Gauda and wife
of king GayApida, was called by her father Kalyazamalla. When
I collated this passage with the help of a Kasmirian, I was told
that a certain Brahmas, still living in Srinagar, had changed the
86 VASISHTHA. XVII, 16.
16. It is declared in the Veda, ‘A maiden who
has no brothers comes back to the male ancestors
(of her own family); returning she becomes their son.’
17. With reference to this (matter there is) a verse
(to be spoken by the father when appointing his
daughter), ‘I shall give thee a brotherless damsel,
decked with ornaments; the son whom she may
bear, shall be my son.’
18. The fourth is the son of a remarried woman.
19. She is called remarried (punarbhd) who leaving
the husband of her youth, and having lived with
others, re-enters his family;
20. And she is called remarried who leaving an
impotent, outcast or mad husband, or after the death
of her husband takes another lord.
21. The fifth is the son of an unmarried damsel.
22. They declare that the son whom an unmarried
damsel produces through lust in her father’s house,
is the son of his maternal grandfather.
name of his only child, a daughter called Amri, to the corresponding
masculine form, Amargf, in order to secure to himself through her
the same spiritual benefits as if he had a son. It seems to me not
improbable that VasishéAa’s Sftra alludes to the same legal fiction,
and that he recommends in the first instance that the father is to
make his daughter a son by changing her name, and next to secure
for himself her son, by the verse quoted Sftra 17.
16. Colebrooke V, Dig. CCIII, where the preceding Sftra has
been placed after this. Compare Rig-veda I, 124, 5.
17. Colebrooke V, Dig. CCXVI; Mitakshara I, 11, 3; Dayabhaga X, 4; Vyavahara Mayfkha IV, 4, 43; Vishau XV, 5.
18. Vishnu XV, 7.
19. Narada XII, 48 (Jolly), where, however, kaumaram patim
has been wrongly translated by ‘an infant husband.’
20. Manu IX, 175.
Compare Rig-veda I, 124, 5.
17. Colebrooke V, Dig. CCXVI; Mitakshara I, 11, 3; Dayabhaga X, 4; Vyavahara Mayfkha IV, 4, 43; Vishau XV, 5.
18. Vishnu XV, 7.
19. Narada XII, 48 (Jolly), where, however, kaumaram patim
has been wrongly translated by ‘an infant husband.’
20. Manu IX, 175.
21. Colebrooke V, Dig. CCLIX; Vishzu XV, 10.
22. Colebrooke V, Dig. CCLIX; Vishzu XV, 11.
XVII, 33. INHERITANCE. 87
23. Now they quote also (the following verse) :
‘If an unmarried daughter bear a son begotten by
a man of equal caste, the maternal ‘grandfather has
a son through him; he shall offer the funeral cake,
and take the wealth (of his grandfather).’
24. (A male child) secretly born in the house is
the sixth.
25. They declare that these (six) are heirs and
kinsmen, preservers from a great danger.
26. Now among those (sons) who are not heirs,
but kinsmen, the first is he who is received with
a pregnant bride.
27. (The son of a damsel) who is married pregnant
(is called) a son received with the bride (sahodha).
28. The second is the adopted son,
29. (He) whom his father and his mother give
(in adoption).
30. (The son) bought is the third.
31. That is explained by (the story of) Sunasepa.
a ‘Hariskandra, forsooth, was a king. He
bought the son of Agigarta Sauyavasi.
33. The fourth is (the son) self-given.
24. Vishnu XV, 13.
25. ‘From a great danger,’ i.e. ‘from the danger of losing
heaven through failure of the funeral oblations.’
26. Vishnu XV, 15. 28. Vishnu XV, 18.
29. Vishnu XV, 19. 30. Vishzu XV, 20.
32. The MSS. and editions read the last word of the Sftra as
follows: B. vikriyya; Ben. ed. vikriya; Bh. E. F. vikradya; Calc.
ed. and I. O. 913 vikrayya svayam kritavan. I believe that, as
the letters 4a and va are constantly mistaken by the copyists the
one for the other, the original reading was Aikraya. Regarding
the story told in this Stra and continued below, Sfitra 35, see
Max Miller, History of Ancient Sanskrit Literature, pp. 408-416
and 573-588.
33. Vishwu XV, 22.
88 VASISHTHA. XVII, 34.
34. That is (likewise) explained by (the story of)
Sunahsepa.
35. ‘Sunaksepa, forsooth, when tied to the sacrificial stake, praised the gods; there the gods loosened
his bonds. To him spoke (each of) the officiating
priests, “He shall be my son.” He did not agree
to their (request. Then) they made him make (this)
agreement, “He shall be the son of him whom he
chooses.” Visva4mitra was the Hotvz priest at that
(sacrifice). He became his son.’
36. The son cast off is the fifth.
37. (He is called so) who, cast off by his father
and his mother, is received (as a son).
38. They declare that the son of a woman of the
Sfidra caste is the sixth. These (six) are kinsmen,
not heirs. ;
39. Now they quote also (the following rule):
‘These (last-mentioned) six (sons) shall take the
heritage of him who has no heir belonging to the
first-mentioned six (classes).
38. They declare that the son of a woman of the
Sfidra caste is the sixth. These (six) are kinsmen,
not heirs. ;
39. Now they quote also (the following rule):
‘These (last-mentioned) six (sons) shall take the
heritage of him who has no heir belonging to the
first-mentioned six (classes).
40. Now (follow the rules regarding) the partition
of the (paternal) estate among brothers :
41. And (let it be delayed) until those (widows)
who have no offspring, (but are supposed to be
pregnant), bear sons,
42. Let the eldest take a double share,
43. And a tithe of the kine and horses.
36-37. Colebrooke V, Dig. CCXC; Vishnu XV, 24-25.
38. Colebrooke V, Dig. CCXCII; Dattaka#andrika V,14; Vishzu
XVII, 27; Manu IX, 178-179; Gautama XXVIII, 39.
40. Colebrooke V, Dig. L; Vyavahara Mayfikha IV, 4, 37.
41. Colebrooke V, Dig. CKVII; Vyavah4ra Mayfkha IV, 4, 37.
42-45. Colebrooke V, Dig. L; DAyabha4ga II, 41; Gautama
XXVIII, 9 and 5-7.
XVII, 35. INHERITANCE. 89
44. The goats, the sheep, and the house belong
to the youngest,
45. Black iron, the utensils, and the furniture to
the middlemost.
46. Let the daughters divide the nuptial present
of their mother.
47. Ifa Brahmama has issue by wives belonging
to the Brahmaza, Kshatriya, and Vaisya classes
respectively,
48. The son of the Brahmaza wife shall receive
three shares,
49. .The son of the Kshatriya wife two shares,
50. The other (sons) shall inherit equal shares.
51. And if one of the (brothers) has gained
something by his own (effort), he shall receive a
double share.
52. But those who have entered a different order
receive no share,
53. Nor (those who are) eunuchs, madmen, or
outcasts.
54. Eunuchs and madmen (have a claim to)
maintenance.
55. The widow of a deceased person shall sleep
46. Colebrooke V, Dig. CCCCXCII; D&yabhaga IV, 2, 15;
Vishnu XVII, 21.
47-50. Colebrooke V, Dig. CLIV; Vishvu XVIII, 1-5.
51. Colebrooke V, Dig. LXXV, CXXXVIII, CCCLVI; Déyabhaga II, 41; Vyavahara Mayfikha IV, 7, 8. ‘ By his own effort,’ i.e.
by learning or disputations with learned men, by bravery in battle, &c.
52. Colebrooke V, Dig. CCCXXXVIII; Mitékshara II, 8, 7;
10,3; Vyavahara Mayfkha IV, 11,5. The persons intended are
a perpetual student, a hermit, and ascetic.
53. Vyavahara Mayfikha IV, 11, 10.
54. Vyavahara Mayfkha IV,11, 10; Vishzu XV, 33.
55. ‘Practising religious vows,’ i.e. ‘eating only once a day,
and so forth. —Krzshnapandita.
90 VASISHTHA. XVII, 56.
on the ground during six months, practising religious
vows and abstaining from pungent condiments and
salt.
56. After the completion of six months she shall
bathe, and offer a funeral oblation to her husband.
(Then) her father or her brother shall assemble the
Gurus who taught or sacrificed (for the deceased)
and his relatives, and shall appoint her (to raise issue
to her deceased husband).
57. Let him not appoint a (widow who is) mad,
ill-conducted, or diseased,
58. Nor one who is very aged.
(Then) her father or her brother shall assemble the
Gurus who taught or sacrificed (for the deceased)
and his relatives, and shall appoint her (to raise issue
to her deceased husband).
57. Let him not appoint a (widow who is) mad,
ill-conducted, or diseased,
58. Nor one who is very aged.
59. Sixteen years (after maturity is the period
for appointing a widow);
60. Nor (shall an appointment be made) if the
(male entitled to approach the widow) is sickly.
61. Let him approach (the widow) in the muh irta
sacred to Prag4pati, (behaving) like a husband, without
(amorously) dallying with her, and without abusing
or ill-treating her.
62. Let her obtain (the expenses for) food, raiment,
baths, and unguents from (the estate of) her former
(husband).
63. They declare that a son begotten on (a widow
who has) not been (duly) appointed, belongs to the
begetter.
56. Gautama XVIII, 4-7. The Gurus intended are the teacher,
sub-teachers (upadhyaya), and officiating priests.
57. Avasdm, ‘ill-conducted,’ may also mean ‘out of her mind
through grief or any other passion.’ The former explanation has
been adopted by Krzshnapazdita, whom I have followed above.
61. Manu IX, 60. Regarding the muhfrta sacred to Prag4pati,
see above, XII, 47.
63. Gautama XVIII, 9-12.
XVII, 70. INHERITANCE, g!I
64. If she was (appointed, the child belongs) to
both the males connected with the appointment.
65. No appointment (shall be made) through a
desire to obtain the estate.
66. Some say, ‘Or, one may appoint (a widow out
of covetousness), after imposing a penance.’
67. A maiden who has attained puberty shall
wait for three years.
68. After three years (have passed), she may take
a husband of equal caste.
69. Now they quote also (the following verses) :
‘But if through a father’s negligence a maiden is
here given away after the suitable age has passed,
she who was waiting (for a husband) destroys him
who gives her away, just as the fee which is paid
too late to the teacher (destroys the pupil).’
70. ‘Out of fear of the appearance of the menses
let the father marry his daughter while she still runs
about naked. For if she stays (in the house) after
the age of puberty, sin falls on the father.’
64. Gautama XVIII, 13. ‘To both the males connected with
the appointment,’ i.e. to the deceased husband for whose sake
the appointment is made, and to the natural father of the child, to
whom the widow is made over.
65. Colebrooke, Mitakshara II, 1, 11. Krishnapandita thinks
that the Sdtra forbids an appointment which is made with the intention to secure the estate or a share of the estate of the natural
father, from whom the kshetraga son inherits also (Yagiavalkya
II, 127). But it seems equally probable that it is intended to prevent a widow from agreeing to an appointment in order to obtain
control over her husband’s estate.
66. Krishnapandita thinks that the rule refers to all cases of
appointment.
_ 67-68. Vishau XXIV, 40, and note.
yo. Gautama XVIII, 23.
But it seems equally probable that it is intended to prevent a widow from agreeing to an appointment in order to obtain
control over her husband’s estate.
66. Krishnapandita thinks that the rule refers to all cases of
appointment.
_ 67-68. Vishau XXIV, 40, and note.
yo. Gautama XVIII, 23.
92 VASISHTHA. XVI, 71.
71, ‘As often as the courses of a maiden, who is
filled with desire, and demanded in marriage by men
of equal caste, recur, so often her father and her
mother are guilty of (the crime of) slaying an embryo;
that is a rule of the sacred law.’
72. ‘If the betrothed of a maiden die after she
has been promised to him verbally, and by (a libation
of) water, but before she was married with (the recitation of) sacred texts, she belongs to her father
alone.’
73. ‘Ifa damsel has been abducted by force, and
not been wedded with sacred texts, she may lawfully
be given to another man; she is even like a maiden.’
74. ‘Ifa damsel at the death of her husband had
been merely wedded by (the recitation of) sacred
texts, and if the marriage had not been consummated,
she may be married again.’
75. The wife of an emigrant shall wait forfive years.
76. After five years (have passed), she may go
(to seek) her husband.
77. If for reasons connected with spiritual or with
money matters she be unwilling to leave her home,
she must act in the same manner as if (her husband
were) dead.
78. In this manner a wife of the Brahmama caste
who has issue (shall wait) five years, and one who
has no issue, four years; a wife of the Kshatriya
caste who has issue, five years, and one who has no
issue, three years; a wife of the Vaisya caste who
71. Colebrooke IV, Dig. XVI; Dayabhaga XI, 2, 6; Vagvavalkya I, 64.
42. Colebrooke IV, Dig. CLXXIV.
75-76. Colebrooke IV, Dig. CLVI, where the Sftras have been
altered intentionally; Gautama XVIII, 15-12.
XVII, 86. INHERITANCE, 93
has issue, four years, and one who has no issue, two
years; a wife of the Sadra caste who has issue, three
years, and one who has no issue, one year.
79. After that among those who are united (with
her husband) in interest, or by birth, or by the
funeral cake, or by libations of water, or by descent
from the same family, each earlier named person is
more venerable than the following ones.
80. But while a member of her family is living,
she shall certainly not go to a stranger.
81. Let the Sapizdas or the subsidiary sons divide
the heritage of him who has no heir of the firstmentioned six kinds.
82. On failure of them the spiritual teacher and
a pupil shall take the inheritance.
83. On failure of those two the king inherits.
84. But let the king not take (the estate) of a
Brahmamza.
85. For the property of a Brahmana is a terrible
poison.
86. ‘Poison they do not call the (worst) poison;
the property of a Brahmaza is said to be the (most
destructive) poison. Poison destroys only one person,
but the property of a Brahmaza (him who takes it)
together with sons and grandsons.’
85. For the property of a Brahmana is a terrible
poison.
86. ‘Poison they do not call the (worst) poison;
the property of a Brahmaza is said to be the (most
destructive) poison. Poison destroys only one person,
but the property of a Brahmaza (him who takes it)
together with sons and grandsons.’
49. The persons intended are, (1) brothers united in interest
with her husband and other coparceners, (2) separated brothers of
the husband, (3) separated blood-relations of the husband within
six degrees, (4) separated blood-relations of the husband within
fourteen degrees, and (5) persons bearing the same family name
or, in the case of Brahmamas, descended from the same Aishi.
81. Gautama XXVIII, 21; Vishvu XVII, 10. The subsidiary
sons are those mentioned above, 26-38, who under ordinary circumstances do not inherit ; see also above, Sfitra 39, and Gautama
XXVIII, 34.
82. Apastamba II, 6,14, 3. 83-84. Vishvu XVII, 13.
94 VASISHTHA. XVII, 87.
87. He should give it to men who are well versed
in the three Vedas.
Cuarpter XVIII.
1. They declare that the offspring of a Sddra and of
a female of the Brahmaza caste becomes a KAndAla,
2. (That of a Sfidra and) of a female of the Kshatriya caste, a Vaiza,
3. (That of a Sfdra and) of a female of the Vaisya
caste, an Anty4vasdayin.
4. They declare that the (son) begotten by a
Vaisya on a female of the Brahmaza caste becomes
a Ramaka,
5. (The son begotten by the same) on a female of
the Kshatriya caste, a Pulkasa.
6. They declare that the (son) begotten by a
Kshatriya on a female of the Brahmaza caste becomes
a Sita.
7. Now they quote also (the following verse) :
‘One may know by their deeds those who have been
begotten secretly, and to whom the stigma of springing
from unions in the inverse order of the castes attaches,
because they are destitute of virtue and good conduct.’
87. Vishzu XVII, 14.
XVIII. 1. Vishzu XVI, 6.
4. Krishnapandita reads Romaka, ‘a Roman,’ for Ramaka,
and the B. MS. supports him. The other MSS., including I. O.
913, give the reading adopted above. I prefer it, as there is no
reason to assume that the Vasish‘ha Dharmasdstra belongs to the
late period when the Hindus had become aware of the existence of
the Roman empire. On the other hand, it may be urged that
Romaka is a correction which would easily suggest itself to a
Pandit, who was unable to find a parallel passage in which the
word Ramaka occurs.
6. Vishnu XVI, 6. 4. Manu X, 40.
§
I
‘
|
XVIII, 16. MIXED CASTES. 95
8. (Children) begotten by Brahmazas, Kshatriyas,
and Vaisyas on females of the next lower, second
lower, and third lower castes become (respectively)
Ambashéhas, Ugras, and Nishadas.
, 9. (The son of a Brahmaza and) of a Sfdra
woman (is) a Parasava.
10. They declare that the condition of a Pérasava
is that of one who, though living, is (as impure) as
a corpse.
I 11. Some call that Sidra race a burial-ground.
' 12. Therefore (the Veda) must not be recited in
the presence of a Stidra.
10. They declare that the condition of a Pérasava
is that of one who, though living, is (as impure) as
a corpse.
I 11. Some call that Sidra race a burial-ground.
' 12. Therefore (the Veda) must not be recited in
the presence of a Stidra.
13. Now they quote also the (following) verses,
which Yama proclaimed :
‘The wicked Sfidra-race is manifestly a burialground. Therefore (the Veda) must never be recited
in the presence of a Sédra.’
14. ‘Let him not give advice to a Sddra, nor what
remains from his table, nor (remnants of) offerings
(to the gods); nor let him explain the holy law to
such a man, nor order him (to perform) a penance.’
15. ‘He who declares the law to such a man, and
he who instructs him in (the mode of) expiating (sin),
sinks together with that very man into the dreadful
hell, (called) Asamvrita.’
16. ‘If ever a worm is produced in an open wound
(on his body), he shall purify himself by the Prag4patya penance, and give gold, a cow, (and) a garment
as presents (to Brahmamas),’
8. Gautama IV, 16.
to. I omit the words sava iti mrdtikhy4, ‘a corpse is another
name for one who has died,’ as an interpolation.
11. Apastamba I, 3, 9, 9. 12, Vishwu XXX, 14.
14-15. Identical with Manu IV, 80-81.
16, A Pragapatya penance, i.e. a Krikkhra, see below, XXI, 20.
96 VASISHTHA. XVIII, 17.
17. Let him not approach a wife of the Sidra
caste after he has built the fire-altar for a Srautasacrifice,
18. For a Sfidra-wife who belongs to the black
race, (is espoused) for pleasure, not in order to fulfil
the law.
Cuapter XIX,
1. The particular duty of a king is to protect (all)
beings; by fulfilling it (he obtains) success (in this
world and in the next).
2. Those learned (in the sacred law) declare that
to be free from fear and pity is, indeed, a life-long
sacrificial session (sattra, to be performed by the
king).
3. Therefore let him appoint a domestic priest
to (perform the rites) obligatory on the order of
householders.
4. It is declared in the Veda, ‘A realm where a
Brahmaza is appointed domestic priest, prospers ;’
5. For thus both (the special duties of a king and
those of a householder) will be fulfilled,
6. And (the king alone is) unable (to do both).
7. Let the king, paying attention to all the laws
of countries, (subdivisions of) castes (gati) and
families, make the four castes (varza) fulfil their
(respective) particular duties.
The verse belongs rather to the section on penances, and seems to
have been entered here merely because it stood in Yama’s text
with the other two, and the author, to use a homely Indian comparison, ‘did not disdain to catch a fish, though he went to fetch
water.’
XIX. 1. Vishau III, 2. 2. Manu VIII, 306.
3. Vishzu III, 70. 4. Gautama XI, 14.
4. Vishau III, 3; Gautama XI, 20.
XIX, 15. DUTIES OF A KING. 97
8. Let him punish those who stray from (the path
of duty).
1. Vishau III, 2. 2. Manu VIII, 306.
3. Vishzu III, 70. 4. Gautama XI, 14.
4. Vishau III, 3; Gautama XI, 20.
XIX, 15. DUTIES OF A KING. 97
8. Let him punish those who stray from (the path
of duty).
9. But punishment must be awarded in cases of
assault and abuse after (due consideration of) the
particular place and time (where and when the
offence was committed), of the duties, age, learning
(of the parties), and the seat (of the injury),
10. In accordance with (the precepts of) the
(sacred) records and with precedents.
11. Let him not injure trees that bear fruit or
flowers.
12. (But) he may injure them in order to extend
cultivation and (for sacrifices).
13. The measures and weights of objects necessary
for households must be guarded (against falsification).
14. Let him not take property for his own use
from (the inhabitants of) his realm.
15. The measures and price (of such property)
only shall be liable to deductions (in the shape of
taxes).
8. Vishau III, 37.
g. Gautama XII, 51. Krishnapandita has two Sfitras instead of
one, and reads the second himsakrosayohk kalpak. The majority of
the MSS. have, however, kalp4(#), which I consider to be a mistake
for kalpyaA, ‘must be awarded.’
11. Vishzu V, 55-56. The meaning of the Sitra is that the
king is to punish those who commit such acts.
12. The explicit permission to cut down trees for sacrificial
purposes is given Vishwu LI, 63.
13. Manu VIII, 403.
14-15. The translation of these two Sfitras is not certain,
because the words nthara and naiharika are not found elsewhere in
the sense which has been attributed to them here. Still I think it
very probable that Kréshnapandita’s explanation nirhara and nirhare
sdhu is right, and that the king is exhorted not to take the property
of his subjects by force, but to levy taxes according to the value or
the measure of the articles sold.
[14] . H
98 VASISHTHA. XIX, 16.
17. On the march against the enemy the army
which consists of companies of ten, shall be able to
perform a double (duty).
18. In every (camp) there shall be places where
water is distributed.
19. Let him make one hundred men at the least
engage in battle.
20. The wives (of slain soldiers) shall be provided for.
22. A ferry shall be taken away (from a river) in
which there is no water.
23. A Srotriya is free from taxes, (and so are)
a servant of the king, one who has no protector,
16. The Sftra has been left out, as the text is corrupt, and I am
unable to suggest any emendation. Kvrishnapandita’s explanation
is not worth giving.
23. A Srotriya is free from taxes, (and so are)
a servant of the king, one who has no protector,
16. The Sftra has been left out, as the text is corrupt, and I am
unable to suggest any emendation. Kvrishnapandita’s explanation
is not worth giving.
17. ‘The army which consists of companies of ten,’ i.e. the
lowest subdivision of which consists of ten parts, viz. one elephant,
one chariot, two horsemen, and three foot soldiers. Such a body is
called a patti. The larger divisions, like the senédmukha, ‘battalion,’
&c., are formed by three, nine, or twenty-seven pattis. Though I
am unable to adduce any positive proof for it, vaha must, according
to the connexion in which it stands, be a synonym of patti. ‘The
double duty ’ of the army is, according to Krishnapandita, marching
and fighting.
21. The Sitra is utterly corrupt, and cannot be restored with the
help of the MSS. at my disposal. It probably referred to the
amount of duties to be levied on goods sold in the market.
22. The meaning of the Sfitra seems to be, that on those rivers,
where the water either runs off or is very low during the dry season,
the ferrymen must not be allowed to exact a toll from people crossing without their help. Such a rule would not be superfluous, as
most Indian rivers are perfectly fordable between December and
June, but impassable without boats in the other five months.
23. Apastamba II, 10, 26, 10,12-17; Manu VIII, 394. Kréshaa-
XIX, 29. DUTIES OF A KING, 99
one who has left (the order of householders), an
infant, a very aged man, a young man (who studies),
and pradatas ;
24. (Moreover widows). who return to their
former (family), unmarried maidens, and the wives
of servants,
25. He who swims with his arms (across a river
in order to escape payment of a toll at a ferry) shall
pay one hundred times (the amount due).
26. No taxes (shall be paid) on the usufruct of
rivers, dry grass, forests, (places of) combustion, and
mountains ;
27. Or those who draw their subsistence from
them may pay (something),
28. But he shall take a monthly tax from artisans.
29. And when a king has died, let him give what
is required for the occasion.
pandita correctly points out that, though according to I, 43, all Brahmaaas are to be free from taxes, the Srotriya or Vaidik is mentioned
once more in order to show that a king, however distressed, must
not take anything from him (Manu VII, 133). Krishnapandita
reads instead of prad&t&s, prad4tara, ‘very liberal men.’ Manu
loc. cit. exempts ‘those who confer great benefits on priests of
eminent learning’ from paying taxes. His emendation would, therefore, be acceptable if the word pradat&/ did not occur in the same
connexion above, XJ, 7.
24. Apastamba II, ro, 26, 11.
25. I read with the majority of the MSS. bahubhyA4muttarafithatagunam dadyat.
His emendation would, therefore, be acceptable if the word pradat&/ did not occur in the same
connexion above, XJ, 7.
24. Apastamba II, ro, 26, 11.
25. I read with the majority of the MSS. bahubhyA4muttarafithatagunam dadyat.
26. Kréshnapandita explains daha, ‘(places of) combustion,’ by
agni, ‘fire’ Iam not certain what he means thereby. To me it
seems most probable that Vasish//a intends ‘a place of cremation’
(dahasthala), though it is just possible to refer the expression to the
jungle fires, which the aboriginal tribes light in the forests, in order
to sow their N4gif in the ground manured by the ashes.
28. Gautama X, 31.
29. Krishnapandita refers this and the following five Sitras to
H 2
100 VASISHTHA, XIX, 30.
30. It is hereby explained that (his) mother (must
receive) maintenance.
31. Let the king maintain the paternal and
maternal uncles of the chief-queen,
32. As well as her other relatives.
33. The wives of the (deceased) king shall receive
food and raiment,
34. Or if they are unwilling, they may depart.
35. Let the king maintain eunuchs and madmen,
36. Since their property goes to him.
37. Now they quote also a verse proclaimed by
Manu, which refers to duties and taxes, ‘No duty
(is paid) on a sum less than a Karshdpama, there
is no tax on a livelihood gained by art, nor on an infant, nor on a messenger, nor on what has been
received as alms, nor on the remnants of property
left after a robbery, nor on a Srotriya, nor on an
ascetic, nor on a sacrifice.’
the case where a king has conquered a foreign country ; compare
also Vishau III, 47-48. I think that Sfitras 30-31 conclusively
show that these rules are intended to regulate the conduct of a
king on the death of his predecessor and his own accession to the
throne.
34. Krishnapandita thinks that the queens unwilling to accept a
bare subsistence may go wherever they like. I think the word used
in the text points rather to their becoming ascetics.
35- This rule refers apparently to eunuchs and insane persons
left with money, but without near relatives, with whom they are
united in interest, Vishau III, 65.
37. I translate the one word sulka by ‘duties and taxes.’ The
term has a great many different meanings in the law books, and is in
this verse apparently used in two senses. Krishnapandita is of a
different opinion, and thinks that the persons named are free from
paying a sulka in case they trade. The chief objection is that
trading ascetics and Srotriyas are not known to the ancient writers,
though they are common enough in modern India.
XIX, 46. DUTIES OF A KING. IOI
38. A thief becomes free from guilt by entering
(the royal presence) after (his deed and asking to be
punished).
39. But according to some (lawyers) he (who is
caught) with weapons in his hands, with stolen goods
in his possession, or covered with wounds is proved
(to be a criminal).
IOI
38. A thief becomes free from guilt by entering
(the royal presence) after (his deed and asking to be
punished).
39. But according to some (lawyers) he (who is
caught) with weapons in his hands, with stolen goods
in his possession, or covered with wounds is proved
(to be a criminal).
40. In case (a criminal) worthy of punishment is
allowed to go free, the king shall fast during one
(day and one) night; .
41. (And) his domestic priest during three (days
and) nights.
42. If an innocent man is punished, the domestic
priest (shall perform) a Krzkkfra penance ;
43. (And) the king (shall fast) during three (days
and) nights.
44. Now they quote also (the following verses):
‘The slayer of a learned Brahmama casts his guilt
on him who eats his food; an adulterous wife on
her (negligent) husband; a student and a sacrificer
on an (ignorant) teacher (and officiating priest); and
a thief on the king (who pardons him).’
45. ‘But men who have committed offences and
have received from kings the punishment (due to
them), go pure to heaven, and (become) as holy as
the virtuous.’
46. ‘The guilt falls on the king who pardons an
38. This Sitra apparently alludes to a penitent thief who confesses his crime and asks for punishment; see below, XX, 41.
39. Manu IX, 270; Narada V, 29-33 (Jolly). As given in the
MSS. and by Krishvapandita, the Sfitra is doubtlessly corrupt.
I read vramasampanno vyapadish/ah,
44. Identical with Manu VIII, 317.
45. Identical with Manu VIII, 318.
102 VASISHTHA. XIX, 47.
offender. If he causes him to be slain, he destroys
sin in accordance with the sacred law.’
47. ‘It is ordained that kings become at once
pure (by bathing) when they have done acts causing
death. They are likewise (pure while engaged in
business) not causing death. Time is the reason
for that.’
48. And with reference to this (matter) they
quote a verse proclaimed by Yama, ‘ No taint of
impurity, forsooth, falls on kings, on those engaged
in practising vows, or on those engaged in the performance of sacrificial session (sattra); for (the first)
are seated on the throne of Indra, (and the others)
are always equal to Brahman.’
CHAPTER XX.
1. A penance (shall be performed) for an offence
committed unintentionally.
2. Some (declare that it shall be performed) also
for (a fault) committed intentionally.
3. ‘The spiritual teacher corrects the learned;
the king corrects the evil-minded; but Yama, the
son of Vivasvat, forsooth, punishes those who offend
secretly.’
4. And among those (sinful persons), let him who
slept at sunrise stand during the (following) day and
recite the verse sacred to Savitrz.
47. Vishnu XXII, 48; Manu V, 94.
48. Identical with Manu V, 93. ‘Those engaged in practising
vows’ are, according to Kullaka and Krishmapandita, students
learning the Veda.
XX. 1-2. Manu XI, 45; YAgfiavalkya III, 226.
4. ‘Among those,’ i.e. the sinful men (enasvina) enumerated
above, I, 18; Vishwzu LIV, 11.
XX, 10. PENANCES. I03
Identical with Manu V, 93. ‘Those engaged in practising
vows’ are, according to Kullaka and Krishmapandita, students
learning the Veda.
XX. 1-2. Manu XI, 45; YAgfiavalkya III, 226.
4. ‘Among those,’ i.e. the sinful men (enasvina) enumerated
above, I, 18; Vishwzu LIV, 11.
XX, 10. PENANCES. I03
5. Let him who slept at sunset remain in a sitting
posture during the (next) night, likewise (reciting
the Gayatri).
6. But let a man with deformed nails or black
teeth perform a Kvzékhra penance of twelve days’
duration.
7. He whose younger brother married first shall
perform a Kvzékhra penance during twelve days,
marry and take to himself even that (woman whom
his brother wedded).
8. Now he who has taken a wife before his elder
brother shall perform a Krzékhra penance and an
Atikvzkkhra penance, give (his wife) to that (elder
brother), marry again, and take (back) the same
(woman whom he wedded first).
9. The husband of a younger sister married
before her elder sister shall perform a Krzékhra
penance during twelve days, marry and take to him
that (elder sister).
10. The husband of an elder sister married after
the younger one shall perform a K7vzééhra penance
and an Atikrzekhra penance, give (his wife) to that
(husband of the younger sister and marry again).
5-10. Manu XI, 201.
6. Regarding the Krzkkhra penance, see below, XXI, 20.
4-8. Vishzu LIV, 16. According to Krzshvapazdita both brothers
shall perform penances. The elder brother shall marry after his
penance is finished. The younger one shall offer his wife to the
elder, in order to atone for the slur put upon the elder. The latter
shall accept her for form’s sake and return her to the younger
brother, who must once more wed her. Regarding the Atikrzkkhra
penance, see below, XXIV, 2.
10. Vishzu LIV, 16. Kréshvapandita thinks that he should marry
another wife, but adds that others say that, after offering his wife
to the husband of the younger sister and receiving his permission,
he should wed her once more.
104 VASISHTHA. XX, 11.
11. We shall declare below (the penance pre-
scribed for) him who extinguishes the sacred fire.
- 12, He who has forgot the Veda (by neglecting
to recite it daily), shall perform a KvzékAra penance
of twelve days’ duration, and again learn it from his
teacher.
13. He who violates a Guru’s bed shall cut off
his organ, together with the testicles, take them |
into his joined hands and walk towards the south;
wherever he meets with an obstacle (to further progress), there he shall stand until he dies.
14. Or, having shaved all his hair and smeared
his body with clarified butter, he shall embrace the
heated (iron) image (of a woman). It is declared in
the Veda that he is purified after death.
15. The same (expiation is prescribed if the
offence was committed) with the wife of the teacher,
of a son, and of a pupil.
It is declared in
the Veda that he is purified after death.
15. The same (expiation is prescribed if the
offence was committed) with the wife of the teacher,
of a son, and of a pupil.
16. If he has had intercourse with a female (who
is considered) venerable in the family, with a female.
friend, with the female friend of a Guru, with an
Apapatra female, or with an outcast, he shall perform a Kvzkkhra penance during three months.
17. The same (penance must be performed) for
eating food given by a Kazd4la or by an outcast.
Afterwards the initiation (must be performed) once
more; but the tonsure and the rest may be omitted.
11. See below, XXI, 27. 12. Vishnu LIV, 13.
13. Gautama XXIII, ro. 14. Gautama XXIII, 9, r1.
15-16. Gautama XXIII, 12.
16. Krishnapandita explains sakhim, ‘a female friend,’ by
‘a woman who has affection (for the offender), i.e. a sister and
so forth.’ Apapatras are low-caste people, whose vessels must not
be used; see Apastamba I, 1, 3, 2g, note.
XX, 24. PENANCES. 105
18. And with reference to this (matter) they quote
a verse proclaimed by Manu, ‘The tonsure, (the
tying on of) the sacred girdle, (the wearing of) a staff,
and the begging of alms, these acts may be omitted
on a second initiation.’
19. If (a Braéhmamza) intentionally (drinks) other
spirituous liquor than that distilled from rice, or if
he unintentionally (drinks) spirituous liquor extracted
from rice (sura), he (must perform) a Krzééhra and
an Atikrzékhra, and, after eating clarified butter, be
initiated again.
20. The same (expiation is prescribed) for swallowing ordure, urine, and semen.
21. Ifa Brahmawza drinks water which has stood
in a vessel used for (keeping) spirituous liquor, he
becomes pure by drinking, during three days, water
(mixed with a decoction) of lotus, Udumbara, Bilva,
and Paldsa (leaves).
22, But a Brahmaza who repeatedly (and intentionally partakes) of liquor extracted from rice,
shall drink (liquor of) the same (kind) boiling hot.
‘He becomes pure after death.’
23. We will declare (who must be considered) the
slayer of a learned Brahmama (bhramahan). He is
called Bhrdzahan who kills a Brahmaza or destroys
an embryo (the sex of) which is unknown.
24. ‘For embryos (the sex of) which is unknown
18. Identical with Manu XI, 152, and Vishzu LI, 5.
19-20. Manu XI,151; Vishwu LI, 2. Regarding the other of
liquors, see Manu XI, 95-96.
21. Manu XI, 148. 22. Gautama XXIII, 1.
23. Gautama XXII,13. It must be understood a real Brahmana who knows the Veda is meant.
24. ‘Therefore they offer burnt-oblations for the production of
males,’ i.e. they perform the Pumsavana, one of the sacraments ;
106 VASISHTHA. XX, 25.
become males; therefore they offer burnt-oblations
for the production of males.’
25. Let the slayer of a learned Brahmama kindle
a fire and offer (therein the following eight oblations,
consisting of portions of his own body),
XX, 25.
become males; therefore they offer burnt-oblations
for the production of males.’
25. Let the slayer of a learned Brahmama kindle
a fire and offer (therein the following eight oblations,
consisting of portions of his own body),
26. The first (saying), ‘I offer my hair to Death,
I feed Death with my hair;’ the second (saying),
‘I offer my skin to Death, I feed Death with my
skin ;’ the third (saying), ‘I offer my blood to Death,
I feed Death with my blood;’ the fourth (saying),
‘I offer my flesh to Death, I feed Death with my
flesh ;’ the fifth (saying), ‘I offer my sinews to
Death, I feed Death with my sinews;’ the sixth
(saying), ‘I offer my fat to Death, I feed Death with
my fat;’ the seventh (saying), ‘I offer my bones to
Death, I feed Death with my bones;’ the eighth
(saying), ‘I offer my marrow to Death, I feed Death
with my marrow.
27. (Or) let him (fight) for the sake of the king,
or for the sake of Brahmamas, and let him die in
battle with his face turned (to the foe).
28. It is declared in the Veda, ‘(A murderer) who
remains thrice unvanquished or is thrice defeated
(in battle) becomes pure.’
29. ‘A sin which is openly proclaimed becomes
smaller.’
see e.g. Asvalayana I,13. The Sftra is marked as a quotation,
and probably belongs to some Vedic work.
25. Apastamba I, 9, 25, 12. 27. Gautama XXII, 8.
28. Apastamba I, 9, 24, 21.
29. Taken by itself the Sftra would seem to refer to the maxim
that a free confession reduces the guilt of the offender (Manu XI,
228). But on account of the next Sfitra it is necessary to assume,
with Kréshnapandita, that half the guilt of a crime, of which another
man justly accuses an offender, falls on the accuser, while the
XX, 36. PENANCES, 107
30. To this (effect) they quote also (the following
verse): ‘ By saying to an outcast, “O thou outcast!”
or to a thief, “O thou thief!” a man incurs a guilt
as great as (that of the offender). (If he) falsely
(accuses anybody of such offences), his guilt will be
twice as great.’
31. In like manner having slain a Kshatriya, he
shall perform (a penance) during eight years,
32. For (killing) a Vaisya during six (years),
33. For (killing) a Sddra, during three (years),
34. For killing a female of the Brdhmaza caste
who is an Atreyt, and a Kshatriya or a Vaisya,
engaged in a sacrifice (the same penance must be
performed as for killing a learned Brahmaza).
35. We will explain (the term) Atreyt. They
declare that she who has bathed after temporary
uncleanness is an Atreyt.
36. ‘For if (the husband) approaches her at that
(time), he will have offspring.’
offender’s guilt becomes less by the publication of his misdeed.
It is, however, not improbable that the text is here defective, and
one or several Sfitras have been left out.
30. Gautama XXI, 17-18.
36. ‘For if (the husband) approaches her at that
(time), he will have offspring.’
offender’s guilt becomes less by the publication of his misdeed.
It is, however, not improbable that the text is here defective, and
one or several Sfitras have been left out.
30. Gautama XXI, 17-18.
31. Vishvu L,12. The text is here evidently defective. The
Sfitra or Sftras left out must have contained the description of
another penance for the murder of a Brahmaza, which is mentioned
in nearly all the Smrctis (see Vishnu L, 1-6, 15, and the parallel
passages). Its chief conditions are, that the murderer is to live
separate for twelve years, and to subsist on alms given by people
who are acquainted with his crime. Without such an additional
rule this and the following Sfitras are utterly unintelligible.
32. Vishzu L, 13. 33. Vishau L, 14.
34. Vishau L, 7, 9
36. The author means to say that the word 4treyf is derived
from atra, ‘at that time,’ and the verb i,‘ to approach.’ The etymology is worthy of the Nirukta.
108 VASISHTHA. XX, 37.
37. (For killing a female of the Brahmaza caste)
who is not an Atreyt, (the penance prescribed) for
the murder of a Kshatriya (must be performed),
38. (For killing) a female of the Kshatriya caste,
(the penance prescribed) for the murder of a Vaisya,
39. (For killing) a female of the Vaisya caste, (the
penance prescribed) for the murder of a Sddra.
40. (For killing) a female of the Sadra caste (let
him perform) during one year (the penance prescribed
for the murder of a Brahmama).
41. If a man has stolen gold belonging to a
Brahmaza, he shall run, with flying hair, to the
king, (exclaiming) ‘Ho, I am a thief; sir, punish
me!’ The king shall give him a weapon made of
Udumbara wood; with that he shall kill himself.
It is declared in the Veda that he becomes pure
after death.
42. Or (such a thief) may shave off all his hair,
anoint his body with clarified butter, and cause
himself to be burnt from the feet upwards, in a fire
of dry cowdung. It is declared in the Veda that he
becomes pure after death.
43. Now they quote also (the following verses) :
‘ Hear, (how) the bodies of those who having committed various crimes died a long time ago, and
were (afterwards) born again, are (marked);’
37-40. Gautama XXII, 17.
41. Vishwu LII, 1-2. Kréshnapandita remarks that S@lap4si
explains audumbaram, ‘made of Udumbara wood,’ by ‘made of
copper,’ and that the weapon intended is a club. The last remark
is probably true, as the parallel passages of the other Smrttis
state that the thief is to take a club to the king, with which he is
to be struck.
42. Apastamba I, 9, 25, 6.
XXI, 1. PENANCES.
44. ‘A thief will have deformed nails, the mm
derer of a Brahmaza will be afflicted with white
leprosy, but he who has drunk spirituous liquor will
have black teeth, and the violator of his Guru’s bed
will suffer from skin diseases.’
42. Apastamba I, 9, 25, 6.
XXI, 1. PENANCES.
44. ‘A thief will have deformed nails, the mm
derer of a Brahmaza will be afflicted with white
leprosy, but he who has drunk spirituous liquor will
have black teeth, and the violator of his Guru’s bed
will suffer from skin diseases.’
45. Property received from outcasts, after forming
alliances with them either by (teaching) the Veda
(and by sacrificing) or by marriage, must be relinquished. Let him not associate with such (men).
46. It is declared in the Veda that (he who has
associated with outcasts) becomes pure by reciting
the Samhit4 (of his Veda), proceeding in a northerly
direction and fasting.
47. They quote also (a verse) to this (effect), ‘A
sinner is liberated from guilt by tormenting his body,
by austerities, and by reciting the Veda; he becomes
also free by bestowing gifts. That has been declared
in the Veda.’
CuHaPTteR XXI.
1. Ifa SQdra approaches a female of the Brahmaza caste, (the king) shall cause the Sidra to be
tied up in Viraza grass and shall throw him into a
fire. He shall cause the head of the Brahmamt to be
‘ shaved, and her body to be anointed with butter ;
; placing her naked on a black donkey, he shall cause
; her to be conducted along the highroad. It is de-
‘clared that she becomes pure (thereby).
44. Manu XI, 49; Vishzu XLV, 4, 5, 6.
45. Vishzu LIV, 28. 46. Manu XI, 194.
XXI. 1-5. Gautama XXIII,15. Krishnapandita reads, instead
of prasyet, ‘he shall throw,’ prasyet, and explains it by dahayet,
‘he shall cause to be burnt.” It must be understood that these
110 ' VASISHTHA. XXI, 2.
2. If a Vaisya approaches a female of the Brahmama caste, (the king) shall cause the Vaisya to be
tied up in Lohita grass and shall throw him into a
fire: He shall cause the head of the Brahmamt to be
shaved, and her body to be anointed with butter;
placing her naked on a yellowish donkey, he shall
cause her to be conducted along the highroad. It
is declared in the Veda that she becomes pure
(thereby).
3. If a Kshatriya approaches a female of the
Brahmaza caste, (the king) shall cause the Kshatriya to be tied up in leaves of Sara grass and shall
throw him into a fire. He shall cause the head of
the Bréhmazit to be shaved, and her body to be
anointed with butter; placing her naked on a white
donkey, he shall cause her to be conducted along
the highroad. It is declared in the Veda that she
becomes pure (thereby).
4. A Vaisya who offends) with a female of the Kshatriya class (shall be treated) in the same manner,
5. And a Sidra (who offends) with females of the
Kshatriya or Vaisya castes.
6. If (a wife) has been mentally unfaithful to
her husband, she shall live on barley or rice boiled
in milk during three days, and sleep on the bare
ground. After the three days (have expired), the
(husband) shall offer eight hundred burnt-oblations,
(reciting) the Savitri (and the Mantra called) Siras,
while she is immersed in water. It is declared in
the Veda that she becomes pure (thereby).
After the three days (have expired), the
(husband) shall offer eight hundred burnt-oblations,
(reciting) the Savitri (and the Mantra called) Siras,
while she is immersed in water. It is declared in
the Veda that she becomes pure (thereby).
extreme punishments are to be inflicted in particularly bad cases
only.
6. ‘ Afterwards in order to purify her who is immersed in water,
i.e. has plunged into water, he shall offer eight hundred, i.e. (such)
XXI, 10. _ PENANCES. III
7. If (a wife) has held an (improper) conversation
(with another man), she must perform the same
penance during a month. After (the expiration of)
the month, (the husband) shall offer four times eight
hundred burnt-oblations, (reciting) the Savitrt (and
the Mantra called) Siras, while she is immersed in
water. It is declared in the Veda that she becomes
pure (thereby).
8. But if (a wife) has actually committed adultery,
she shall wear during a year a garment smeared
with clarified butter, and sleep on a mat of Kusa
grass, or in a pit filled with cowdung. After (the expiration of) the year, (the husband) shall offer eight
hundred burnt-oblations, (reciting) the SAvitrt (and
the Mantra called) Siras, while she is immersed in
water. It is declared in the Veda that she becomes
pure (thereby).
9. But if she commits adultery with a Guru, she
is forbidden (to assist her husband) in (the fulfilment of) his sacred duties.
10. But (these) four (wives) must be abandoned,
(viz.) one who yields herself to (her husband’s) pupil
or to (his) Guru, and especially one who attempts
a number of burnt-oblations with the Siras, i.e. (the words) “Om,
ye waters, who are splendour, juice, and ambrosia,” &c., which
are joined to the Gayatrf.’—Krshnapandita, The Siras, or ‘head,’
is again mentioned below, XXV, 13; see also Vishvu LV, 9. This
and the following two rules refer to offences committed with
males of equal caste.
g. YAgiavalkya 1,70. Colebrooke IV, Dig. LXXVI, where
a different reading, vyavayatirthagamanadharmebhyaé, has
been adopted, and the Sfitra has been combined with the next. The
first clause may also be translated, ‘If she actually commits adultery, (and especially) if she converses with a Guru.’
to. Colebrooke loc. cit.; Manu IX, 80; Yagiiavalkya I, 72.
112 VASISHTHA. XXI, 11.
the life of her lord, or who commits adultery with
a man of a degraded caste.
11. That woman of the Braéhmaza caste who
drinks spirituous liquor, the gods will not admit
(after death) to the same abode with her husband;
losing all spiritual merit she wanders about in this
world and is born again as a leech or a pearl-oyster,
12. The wives of Brahmazas, Kshatriyas, and
Vaisyas who commit adultery with a Sddra may be
purified by a penance in case no child is born (from
their adulterous intercourse), not.otherwise.
13. (Those who have committed adultery) with a
man of lower caste shall perform a Kvzkkhra penance,
succeeded by one, two, or three Kandr4yazas.
13. (Those who have committed adultery) with a
man of lower caste shall perform a Kvzkkhra penance,
succeeded by one, two, or three Kandr4yazas.
14. Faithful wives who are constantly pure and
truthful (reside after death) in the same abodes with
their husbands; those who are unfaithful are bornas
jackals.
15. Half the body of the husband falls if his wife
11. Colebrooke IV, Dig. CXIII, where sfikarf, ‘a sow,’ is read
instead of suktika, ‘a pearl-oyster.’
13. Manu XI,178. Krishnapandita states correctly that andrayanottaram, ‘succeeded by one, two, or three Aandrayanas,’
may also mean ‘following one, two, or three Kandrayamas,’ and
that the number of Xandrayamas to be performed depends on the
caste of the person with whom the adultery was committed. Thus
a Brahmani must perform one Krikkhra and one Kandrayama for
adultery with a Kshatriya, one Krzkkhra and two Kandrayanas for
adultery with a Vaisya, and one Krkéhra and three Kandrayanas
for adultery with a Sidra. His view that the rule refers to wives
who commit the sin without intent or against their will, is open to
doubt. It is probably an alternative, to be adopted in lighter cases,
for the public punishment prescribed above, XXI, 1-3. Regarding
the Kandrayana, see below, XXIV, 44.
14. Colebrooke IV, Dig. CVIII ; Manu V, 164-165.
15. Manu IX, 80; Y4gfiavalkya I, 73.
XXI, 23. PENANCES, 113
drinks spirituous liquor. No purification is prescribed for the half which has fallen.
16. Ifa Brahmaza unintentionally commits adultery with the wife of a Brahmama, (he shall perform)
a Krzkkhra penance in case (the husband) fulfils the
religious duties (of his caste), and an Atikrzékhra
penance in case (the husband) does not fulfil his
religious duties.
17. The same (penances are prescribed) for
Kshatriyas and Vaisyas (for adultery with women
of their respective castes).
18. If he kills a cow, let him perform, during six
months, a Krzé&Ara or a Taptakrzé&hra, dressed in
the raw hide of that (cow).
19. The rule for these two (penances is as follows):
20. ‘ During three days he eats in the day-time
(only), and during the (next) three days at night
(only), he subsists during (another) period of three
days on food offered without asking, and (finally) he
fasts during three days.’ That isa Kvzé&fra penance.
21. ‘Let him drink hot water during three days ;
let him drink hot milk during the (next) three days ;
after drinking during (another) period of three days
hot clarified butter, he shall subsist on air during
the (last) three days. That is a Taptakrzkkhra
penance.
22. And he shall give (to a Brahmama) a bull
and a cow.
23. Now they quote also (the following verse):
‘Through killing a spotted deer, a he-goat, and
16, Vishvu LIII, 2.
18. Vishzu L, 16-24; Gautama XXII, 18.
20. Vishnu XLVI, ro. 21. Vishzu XLVI, 11.
23. The above translation follows the commentary of Krzshna-
[14] I
II4 VASISHTHA. XXI, 24.
23. Now they quote also (the following verse):
‘Through killing a spotted deer, a he-goat, and
16, Vishvu LIII, 2.
18. Vishzu L, 16-24; Gautama XXII, 18.
20. Vishnu XLVI, ro. 21. Vishzu XLVI, 11.
23. The above translation follows the commentary of Krzshna-
[14] I
II4 VASISHTHA. XXI, 24.
a bird three maladies (befal men), viz. jealousy,
hunger, and old age; (therefore) let him (who is
guilty of such an offence) perform (a penance) during
ninety-eight (days).’
24. Having slain a dog, a cat, an ichneumon,
a snake, a frog, or a rat, let him perform a Krzkkhra
penance of twelve days’ duration, and give something
(to a Brahmamza).
25. But having slain a quantity of boneless animals, equal to the weight of a cow, let him perform
a Kvzkkhra penance of twelve days’ duration, and
give something (to a Brahmamza).
26. But(the same penance must be performed) for
each single (slain animal) that possesses bones.
27. He who extinguishes the (sacred) fires shall
perform a Krzkkhra penance of twelve days, and
cause them to be kindled again (by priests engaged
for the occasion).
28. He who falsely accuses a Guru shall bathe,
dressed in his clothes, and ask his Guru’s pardon.
It is declared in the Veda that he becomes pure by
the Guru's forgiving him.
29. An atheist shall perform a Kvzékhra penance
of twelve days’ duration, and give up his infidelity.
pandita, who further states that the penance to be performed shall
consist of a diet of barley gruel. I feel by no means certain that
his interpretation, especially that of the last clause, is correct.
Possibly ash/4navatim aharet may mean ‘he shall offer ninety-eight
oblations.’
24. Vishau L, 30, 31.
25. Gautama XXII, 21. ‘Something’ means eight handfuls of
grain. 26. Gautama XXII, 22.
24. Vishvu LIV, 13; Gautama XXII, 34.
28. Vishzu LIV,14; Yagfavalkya III, 283.
29-30. Vishzu LIV, 15.
XXII, 1. _ PENANCES. 115
30. But he who receives subsistence from infidels
(shall perform) an Atikr7ééhra penance (and not
repeat his offence).
31. (The rule applicable to) a seller of Soma has
been explained hereby.
32. A hermit, on violating the rules of his order,
shall perform a Krzékhra penance of twelve days’
duration, and continue (the observances obligatory
. on him) in a great forest.
33. Ascetics, (offending in the same manner) as
hermits, shall perform for a protracted period (the
vow of regulating the quantity of their food according
to) the growth of the moon, and shall again be
initiated, in accordance with (the rules of) the Institutes applicable to them.
CuapTer XXII.
1. Now, indeed, man (in) this (world) speaks an
untruth, or sacrifices for men unworthy to offer a
sacrifice, or accepts what ought not to be accepted,
or eats forbidden food, or practises what ought not
to be practised.
31. Vishau LIV, 17.
CuapTer XXII.
1. Now, indeed, man (in) this (world) speaks an
untruth, or sacrifices for men unworthy to offer a
sacrifice, or accepts what ought not to be accepted,
or eats forbidden food, or practises what ought not
to be practised.
31. Vishau LIV, 17.
33- The penance prescribed appears to be similar to the Kandrayana. The offender must eat one mouthful-on the first lunar
day, two on the second, and so forth. But it is not clear for how
long a period the rule is to be observed. The Sftra is interesting
as it furnishes corroborative evidence for PAzini’s statement (IV,
3, 110) that Bhikshu-s(tras which contained the rules applicable to
Bhikshus formerly existed.
XXII. 1. As this chapter is almost identical with and probably
copied from Baudhayana III, 10, and Gautama XIX, the division
of the Sfttras has not been made in accordance with Kréshzapavdita’s commentary, but agrees with that of the chapter in
Gautama’s Dharmasastra. The notes to the translation of the
I 2
116 VASISHTHA. XXII, 2.
2. They are in doubt if he shall perform a penance
for such (a deed), or if he shall not do it.
3. (Some) declare that he shall not do it,
4. Because the deed does not perish.
5. (The correct view is, that) he shall perform
(a penance), because it is enjoined in the revealed
texts,
6. ‘He who offers a horse-sacrifice conquers all
sin, he destroys the guilt of the murder of a
Brahmaza.’
7. (Moreover), ‘Let an Abhisasta offer a Gosava
or an Agnish¢ut-sacrifice.’
8. Reciting the Veda, austerity, a sacrifice, fasting,
giving gifts are the means for expiating such a
(blamable act). _
9. (The purificatory texts are) the Upanishads,
the Vedantas, the Samhit4-text of all the Vedas, the
(Anuvakas called) Madhu, the (hymn of) Aghamar-
latter work must be consulted for the explanation of the more
difficult passages.
5-7. The text appears here to be corrupt. After Sftra 5,
Baudhdayana III, 10,6 (Gautama XIX, 7), Punak stomena yageta
puna’ savanamay4ntiti vighdyate, ‘It is declared in the Veda, “ Let
him offer a Punafstoma-sacrifice, (those who offer it) again come
to partake of (the libations of) Soma,”’ has been left out. This
omission caused the insertion of the words tasma&Arutinidarsanat
[darsanat, Bh. F.], (‘because it is enjoined in the revealed texts,’)
at the end of Sftra 5. The proof that the sixth Sfatra of Baudhayana has been accidentally omitted is furnished by the fact that
several MSS. of Vasish¢Aa read iti 4a after yo ’svamedhena yagate
(Vas. XXII, 6). This 4a has no meaning, except if another Vedic
passage preceded Sfitra 6. In order to escape this difficulty,
Krishnapandita writes yo ’svamedhena yagata iti, and begins the
next Sitra with iti 4a, which he explains by ‘moreover.’
9. Krishnapandita gives before ‘ Vedantas’ another word vedadayah, which he explains by ‘the Vedas, Smr¢tis, and Puramas.’
XXIII, 1. PENANCES. 117
Krishnapandita gives before ‘ Vedantas’ another word vedadayah, which he explains by ‘the Vedas, Smr¢tis, and Puramas.’
XXIII, 1. PENANCES. 117
shaza, the Atharvasiras, the (Anuvakas called) Rudras,
the Purusha-hymn, the two S4mans called Ragama
and Rauhizeya, the Kfshmdzdas, the PAvamanis,
and the Savitri.
10. Now they quote also (the following verse) :
‘He who performs once in each season the offerings
to Vaisvanara and Vratapati and the Pavitreshéi
sanctifies ten ancestors.’ .
11. To live on milk alone, as if one were fasting,
to eat fruit only, (to live on) barley gruel prepared
of a handful of grain, to eat gold, to drink Soma (are
modes of subsistence which) purify.
12. All mountains, all rivers, holy lakes, places
of pilgrimage, the dwellings of Azshis, cowpens, and
temples of the gods (are) places (which destroy sin).
13. A year, a month, twenty-four days, twelve
days, six days, three days, a day and a night are the
periods (for penances).
14. These (acts) may be optionally performed
when no (particular penance) has been prescribed,
15. (Viz.) for great sins difficult (penances), and
for trivial faults easy ones.
16. The Krzkehra and the Atikrzkéhra (as well as)
the KAndrdyama are penances for all (offences).
Cuaprer XXIII.
1. Ifa student has approached a woman, he shall
slay in the forest, in a place where four roads meet,
10. Krishnapandita takes the last word dasapfirusham to mean
ten ancestors and ten descendants.
11. ‘As if one were fasting,’ i.e. in small quantities —Kr7shnapazdita.
XXIII. 1. Gautama XXIII, 17.
118 VASISHTHA. XXIII, 2.
(kindling) a common fire, an ass for the Rakshas
(the goblins),
2. Or he may offer an oblation of rice (aru) to
Nirrzti (the goddess of hell).
3. Let him throw into the fire (four oblations
consisting) of that (sacrificial food, saying), ‘To Lust
sv4ha; to him who follows his lust svah4; to Nirriti svahA; to the divine Rakshas sv4ha.’
4. If, before returning home (from his teacher,
a student) voluntarily defiles himself, sleeps in the
day-time, or practises any other vow (than that of
studentship), the same (penance must be performed).
5. If he has committed a bestial crime, he shall
give a white bull (to a Brahmama).
6. The guilt incurred by a bestial crime with a
cow, has been explained by the (rule regarding) the
killing of a female of the Sfdra caste.
7. A student breaks his vow by performing
funeral rites,
8. Excepting those of his mother and his father.
9. If a(student)is sick, he may eat, at his pleasure,
all that is left by his teacher as medicine.
10. If (a student) who is employed by his teacher
(to perform some duty), meets with his death, (the
teacher) shall perform three K7vzékhra penances.
4. Manu XI, rar.
5. Vishvu LITI, 7; Gautama XXII, 36.
6. Vishvzu LIII, 3; Gautama XXIII, 12.
4. Manu V, 88. 8. Manu V, or.
10. If (a student) who is employed by his teacher
(to perform some duty), meets with his death, (the
teacher) shall perform three K7vzékhra penances.
4. Manu XI, rar.
5. Vishvu LITI, 7; Gautama XXII, 36.
6. Vishvzu LIII, 3; Gautama XXIII, 12.
4. Manu V, 88. 8. Manu V, or.
9. The object of the Sftra is to permit during sickness a relaxation of the rules regarding forbidden food. Hence a sick student
may eat honey, meat, &c.
10. YAgiavalkya III, 283. ‘Meets with his death,’ e.g. is
killed by a wild animal or a snake, while collecting fuel in the
forest. ,
XXIII, 18. PENANCES. 119
11. Ifa student eats meat which has been given
to him as leavings (by his teacher), he shall perform
a Krikkhra penance of twelve days’ duration, and
afterwards finish his vow.
12. The same (penance must be performed) if he
eats food given at a Sraddha or by a person who is
impure on account of a recent death or birth.
13. It is declared in the Veda, that honey given
without asking does not defile (a student) of the
Vagasaneyi-sakha.
14. For him who committing suicide becomes an
Abhisasta, his blood-relations (sapizda) shall not
perform the funeral rites.
15. He is called a suicide who destroys himself
by means of wood, water, clods of earth, stones,
weapons, poison, or a rope.
16. Now they quote also (the following verse):
‘ The twice-born man who out of affection performs
the last rites for a suicide, shall perform a AAndréyava penance together with a Taptakrzé£fra.’
17. We shall describe the AAndrdyaza below.
18. A fast of three days (must be performed) for
resolving to die by one’s own hand.
11. Manu XI, 159; Yagfavalkya ITI, 282; see also Apastamba’s
discussion on the subject, I, 1, 4, 5.
12, Manu XI, 158.
13. This Stra may also mean, ‘It is declared that, according
to the Vagasaneyaka, honey given (to a student) without -his asking
for it does not defile him.’ But a parallel passage of Devala, which
Krishnapandita quotes, makes, I think, the version given above
appear preferable. In either case the passage is explained by the
fact that, according to the Satapatha-brahmawa, Svetaketu, one of
the great teachers of the White Yagur-veda, strongly pleaded for the
use of honey; see Weber, Indische Studien X, 123 seq.
14. Vishnu XXII, 56; Gautama XIV, 12.
16. Vishzu XXII, 58-59. 17. See below, Sfitra 45.
120 VASISHTHA. XXIII, 19.
19. ‘He who attempts suicide, but remains alive,
shall perform a Krzkkhra penance during twelve
days. (Afterwards) he shall fast for three (days and)
nights, being dressed constantly in a garment smeared
(with clarified butter), and suppressing his breath, he
shall thrice recite the Aghamarshama ;’
20. Or, following the. same rule, he may also
frequently recite the Gayatri ;
21. Or, having kindled a fire, he may offer clarified
butter with the Kashmazdas.
22. ‘And the guilt (of) all (offences) excepting
mortal sins is removed thereby.’
Or, following the. same rule, he may also
frequently recite the Gayatri ;
21. Or, having kindled a fire, he may offer clarified
butter with the Kashmazdas.
22. ‘And the guilt (of) all (offences) excepting
mortal sins is removed thereby.’
23. Now he may also sip water in the morning,
thinking of (the Mantra), ‘May fire and wrath and
the lords of wrath protect me,’ &c.,and meditating
on his sin; (then) he may mutter the Vy4hvztis that
end with satya (truth), prefixing (the syllable) Om
(to each), or he may recite the Aghamarshaza.
24. If he touches a human bone to which fat still
adheres, he becomes impure during three (days and)
nights ;
25. But (on touching a bone) to which no fat
adheres, a day and a night,
26. Likewise if he has followed a corpse (to the
burial-ground).
27. If he passes between men reciting the Veda,
he shall fast during a day and a night.
28. (Those who recite the Veda) shall sprinkle
each other with water and stay away (from their
houses) during three (days and) nights.
22. Regarding the efficacy of the Kishm4zda texts, see above,
XXII, 9.
23. The text occurs Taitt. Ar. X, 24, 1.
24-25. Manu V, 87; Vishzu XXII, 75.
26. Manu V, ror. 28. Gautama I, 58.
XXIII, 34. PENANCES, 121
29. (The same penance must be performed) for
a day and night, if a dog, a cat, or an ichneumon
pass quickly (between those who recite the Veda).
30. Ifhe has swallowed the flesh of a dog, a cock,
a village pig, a grey heron, a vulture, a Bhdsa, a
pigeon, a man, a crow or an owl, (he must) fast
during seven days, (and thus) empty his entrails ;
(afterwards he must) eat clarified butter, and be
initiated again.
31. ‘But a Brahmaza who has been bitten by a
dog, becomes pure, if he goes to a river that flows
into the ocean, (bathes there), suppresses his breath
one hundred times, and eats clarified butter.’
32. ‘Time, fire, purity of mind, water, looking at
the sun, and ignorance (of defilement) are the six
means by which created beings are purified.’
33. It is declared in the Veda that, on touching
a dog, a Kandla, or an outcast, he becomes at once
pure, if he bathes, dressed in his clothes.
34. If (while reciting the Veda) they hear noises
29. Gautama I, 50.
It is declared in the Veda that, on touching
a dog, a Kandla, or an outcast, he becomes at once
pure, if he bathes, dressed in his clothes.
34. If (while reciting the Veda) they hear noises
29. Gautama I, 50.
30. Vishvu LI, 3-4; Gautama XXIII, 4-5; Manu XI, 157.
The SAtra is badly corrupted in Krishnapandita’s edition. I read
kanka instead of vanka, leave out vayasa after bh4sa, and change
kakolfikanam sédane to kakolfikamamsddane. The latter change
is absolutely necessary ; firstly, because the penances for killing dogs
and men have been given above ; secondly, because the word manusha requires a noun which it qualifies at the end of the compound ;
thirdly, because the penance which is prescribed, fasting until the
entrails are empty, is absurd for murder, but appropriate for eating
forbidden food; and fourthly, because the parallel passages of other
Smritis actually do prescribe it for eating the flesh of excessively
impure animals and for cannibalism. The change of am4 to ana
is a very common mistake in Devanagari MSS.
gr. Vishau LIV, 12. 32. Vishnu XXII, 88.
33- Apastamba I, 5,15, 16.
122 VASISHTHA. "XXII, 35.
made by outcasts or KAndAlas, they shall sit silent
and fasting during three days ;
35. Or if they repeat that (text of the GAyatrf)
at least one thousand times, they become pure ; thus
it is stated in the Veda.
36. By this rule (the penance to be performed by)
those who teach or sacrifice for vile men has been
explained. It is declared in the Veda that they
become pure by also relinquishing the fees (which
they received).
37. By this same (rule the penance prescribed
for) an Abhisasta, (one accused of a heinous crime,)
has been explained.
38. (If he has been accused of) killing a learned
Brahmama, let him subsist during twelve days on
water (only), and fast during (another) twelve days.
39. If he has falsely accused a Brahmamza of a
crime which causes loss of caste, or of a minor
offence which does not cause loss of caste, he shall
subsist during a month on water (only), and constantly repeat the (Azéas called) Suddhavatis ;
40. Or he may go to bathe (with the priests) at
(the conclusion of) a horse-sacrifice.
41. By this(rule the penance for) intercourse with
a female of the KAzd4la caste has been declared.
42. Now (follows the description of) another
Kvikkhra penance, applicable to all (men), where (the
rule given above) has been altered.
43. On one day (let him eat) in the morning (only),
on the (following) day at night (only), on the (next)
day food given without asking, and on the (fourth)
day (let him) fast; the succeeding (three) periods of
36. Vishzu LIV, 25, 28. 38. Yagviavalkya III, 287.
39. YAgiavalkya III, 286. 41. Vishzu LIII, 5, 6.
XXIV, 2. PENANCES, 123
four days (must be passed) in the same manner.
Wishing to show favour to the Brahmazas, Manu,
the chief among the pillars of the law, has thus
described the Sisukrzééhra (the hard penance of
children) for infants, aged, and sick men.
41. Vishzu LIII, 5, 6.
XXIV, 2. PENANCES, 123
four days (must be passed) in the same manner.
Wishing to show favour to the Brahmazas, Manu,
the chief among the pillars of the law, has thus
described the Sisukrzééhra (the hard penance of
children) for infants, aged, and sick men.
44. Now follows the rule for (the performance of)
the KAndrayama (lunar penance).
45. On the first day of the dark half (of the month)
let him eat fourteen (mouthfuls), let him diminish the
(number of) mouthfuls (each day by one), and continue in this manner until the end of the fortnight. In
like manner let him eat one mouthful on the first day
of the bright half, and (daily) increasing (the number
of) mouthfuls, continue until the end of the fortnight.
46. Meanwhile let him sing Sd4mans, or mutter
the Vy4hritis.
47. A month during which he thus performs a
Kandrayama, the Azshis have called by way of
laudation, ‘a means of purification’ (pavitra). It is
prescribed as an expiation of all (offences) for which
no (special penance) has been mentioned.
CHAPTER XXIV.
1. Now (follows the description of) an Atikrzskhra penance.
2. Let him eat as much as he can take at one
(mouthful, and follow the rules given) above for a
Krikkhra, (viz.) to eat during three days in the
morning, (during another three days) in the evening,
(during further three days) food given without
44-47. Vishnu XLVIE. It must be understood that during the
bright half of the month the number of mouthfuls must be increased
every day by one.
XXIV. 1-2. Gautama XXVI, 18-19. ‘Above,’ i. e. XXI, 20.
124 VASISHTHA. XXIV, 3.
asking, and to fast during the last three days. That
is an Atikrzk&hra.
3. A Krzkkhra penance (during the performance
of which one) subsists on water (only is called) a
Krikkhratikrikkhra.
4. The peculiar observances (prescribed during the
performance) of Kvzééhra penances (are as follows):
5. ‘Having cut his nails, (the performer) shall
cause his beard and all his hair to be shaved off,
excepting the eyebrows, the eyelashes, and the lock
at the top of the head; (wear) one garment only; he
shall eat blameless food ; what one obtains by going
to beg once (is called) blameless food ; he shall bathe
in the morning, at noon, and in the evening; he shall
carry a stick (and) a waterpot; he shall avoid to
speak to women and Sfddras; carefully keeping
himself in an upright or sitting posture, he shall
stand during the day, and remain seated during
the night.’ Thus speaks the divine Vasish¢ha.
6. Let him not instruct in these Institutes of the
sacred law anybody but his son or a pupil who
stays (in his house at least) for a year.
7. - The fee (for teaching it) is one thousand (pamas),
(or) ten cows and a bull, or the worship of the teacher.
CHAPTER XXV.
1. I will completely explain the purification of
those whose guilt has not been made public, both
from great crimes and for minor offences.
3. Gautama XXVI, 20; see also Vishvu XLVI, 13-14.
CHAPTER XXV.
1. I will completely explain the purification of
those whose guilt has not been made public, both
from great crimes and for minor offences.
3. Gautama XXVI, 20; see also Vishvu XLVI, 13-14.
4-5. Gautama XXVI, 6, 8; Vishzu XLVII, 24-25.
6. The MSS. read in the beginning of this Sftra, satayanudeti .
or sataydtudeta, while Krzshzapandita, probably as a guess, writes
satap4 nudati. Ido not think that his correction is satisfactory,
and propose in its stead, sa tadyadetad (dharmas4stram).
XXV, 8. SECRET PENANCES, 125
2, A penance prescribed in (the section on) secret
(penances) is for an Agnihotrin, an aged and a learned
man, who have subdued their senses ; but other men
(must perform the expiations) described above.
3. Those constantly engaged in suppressing their
breath, reciting purificatory texts, giving gifts, making
burnt-oblations, and muttering (sacred texts) will,
undoubtedly, be freed from (the guilt of) crimes
causing loss of caste.
4. Seated with Kusa grass in his hands, let him
repeatedly suppress his breath, and again and again
recite purificatory texts, the Vyahvvtis, the syllable
On, and the daily portion of the Veda.
5. Always intent on the practice of Yoga, let him
again and again suppress his breath. Up to the
ends of his hair and up to the ends of his nails let
him perform highest austerity.
6. Through the obstruction (of the expiration)
air is generated, through air fire is produced, then
through heat water is formed; hence he is internally
purified by (these) three.
7. Neither through severe austerities, nor through
the daily recitation of the Veda, nor through offering
sacrifices can the twice-born reach that condition
which they attain by the practice of Yoga.
8. Through the practice of Yoga (true) knowledge
is obtained, Yoga is the sum of the sacred law, the
practice of Yoga is the highest and eternal austerity ;
therefore let him always be absorbed in the practice
of Yoga.
XXV. 4. Read praz4yamé4n in the text.
5. The MSS. read at the end of this verse, tapas tapyatam uttamam, while Krishnapandita gives tapas tapyat tu uttamam. The
correct reading is probably tapas tapyatu uttamam.
126 VASISHTHA. XXV, 9.
9. For him who is constantly engaged in (reciting
the syllable) Om, the seven Vy4hr“tis, and the threefooted Gayatri no danger exists anywhere.
10. The Vedas likewise begin with the syllable
Om, and they end with the syllable Om, the syllable
Om is the sum of all speech; therefore let him
repeat it constantly.
11. The most excellent (portion of. the) Veda,
which consists of one syllable, is declared to be the
best purificatory text.
12. If the guilt of all sins did fall on one man,
to repeat the Gayatrt ten thousand times (would be)
an efficient means of purification.
13. If, suppressing his breath, he thrice recites
the GAyatrt together with the Vy4hvztis together
with the syllable Om and with the (text called) Siras,
that is called one suppression of breath.
CHAPTER X XVI.
13. If, suppressing his breath, he thrice recites
the GAyatrt together with the Vy4hvztis together
with the syllable Om and with the (text called) Siras,
that is called one suppression of breath.
CHAPTER X XVI.
1. If, untired, he performs three suppressions of
his breath according to the rule, the sins which he
committed during a day and a night are instantly
destroyed.
2. Seated during the evening prayer, he removes
by (three) suppressions of his breath all guilt which
g. I read with the MSS. bhayam for bhave.
ro. Manu II, 74.
13. Identical with Vishnu LV, 9. Regarding the text called
Siras, see above, XXI, 6.
XXVI. 1. The verb dharayet, ‘performs,’ seems to be used in
order to indicate that, according to the Yogas4stra, three Pranayamas make one Dharana; see Yagfiavalkya III, 201.
2-3. Regarding the position at the Sandhyd prayers, see also
above.
XXVI, 8. SECRET PENANCES. 127
he incurred during the day by deeds, thoughts, or
speeches.
3. But standing during the morning prayer, he removes by (three) suppressions of his breath all guilt
which he incurred during the night by deeds, thoughts,
or speeches.
4. But sixteen suppressions of breath, accompanied
by (the recitation of) the Vyahvztis and the syllable
Om, repeated daily, purify after a month even the
slayer of a learned Brahmama.
5. Even a drinker of spirituous liquor becomes
pure, if he mutters the (hymn seen) by Kutsa, ‘ Apa
nak sosukad agham,’ and (the hymn seen) by Vasishtha (which begins with the word) ‘Prati,’ the M4hitra
(hymn), and the Suddhavatts.
6. Even he who has stolen gold becomes instantly
free from guilt, if he once mutters (the hymn beginning with the words) ‘Asya vamasya’ and the
Sivasamkalpa.
7. The violator of a Guru’s bed is freed (from sin)
if he repeatedly recites the (hymn beginning) ‘ Havish
pantam agaram’ and that (beginning) ‘Na tam amhah’
and mutters the hymn addressed to Purusha.
8. Or plunging into water he may thrice mutter
the Aghamarshaza. Manu has declared that the
(effect is the) same as if he had gone to bathe at
a horse-sacrifice.
4. Identical with Manu XI, 249; see also Vishzu LV, 2.
5. Identical with Manu XI, 250. The Vedic texts mentioned
are Rig-veda I, 97,1; VII, 80; X,185; VIII, 84, 7-9.
6. Manu LI, 251. The Vedic texts alluded to are Rig-veda I,
164; and an Upanishad.
7. Identical with Manu XI, 252. The Vedic texts mentioned
are Rig-veda X, 88; X, 126; X, go.
8. Manu XI, 260-261; Vishzu LV, 7.
128 VASISHTHA. XXVI, 9.
g. An offering consisting of muttered prayers is
ten times more efficacious than a sacrifice at which
animals are killed; a (prayer) which is inaudible (to
others) surpasses it a hundred times, and the mental
(recitation of sacred texts) one thousand times.
10. The four P&akayag#as and those sacrifices
which are enjoined by the rules of the Veda are all
together not equal in value to the sixteenth part of
a sacrifice consisting of muttered prayers.
10. The four P&akayag#as and those sacrifices
which are enjoined by the rules of the Veda are all
together not equal in value to the sixteenth part of
a sacrifice consisting of muttered prayers.
11. But, undoubtedly, a Brahmaza reaches the
highest goal by muttering prayers only; whether he
perform other (rites) or neglect them, he is called a
Brahmavza who befriends all creatures (maitra).
12. The sins of those who are intent on muttering
prayers, of those who offer burnt-oblations, of those
who are given to meditation, of those who reside in
sacred places, and of those who have bathed after
performing the vows called Siras, do not remain.
13. Asa fire, fanned by wind, burns brighter, and
(as its flame grows) through offerings (of butter),
even so a Brahmaza who is daily engaged in
9. Manu II, 85; Vishvu LV, 19. The term Arambhayagiia,
translated by ‘an offering at which animals are slain,’ is taken by
Krishnapandita to mean pashayagiia, ‘an offering consisting of
Vedic mantras recited aloud.’ The word may be taken in several
ways, but the various reading vidhiyagfia in Manu’s verse induces
me to adopt the translation given above.
1o. Identical with Manu II, 86, and Vishzu LV, 20. Regarding
the four Pakayagfias, see Professor Jolly’s note on Vishvu. In
my opinion the four classes of rites huta, ahuta, prahuta, and prasita are meant.
11. Identical with Manu II, 87.
12. ‘After performing the vows (called) Siras,’ i.e. those which
are known in the Upanishads, which are called agnidharava and
so forth, and whose head (siras) consists in the worship of the
teacher.—Krishnapandita. Mundaka Upanishad IT], 2, ro.
XXVII, 1. SECRET PENANCES. 129
muttering sacred texts shines with a brilliant
lustre.
14. The destruction of those who fulfil the duty
of daily study, who constantly restrain themselves,
who mutter prayers and offer sacrifices has never
been known (to happen).
15. Let him who is desirous of purification repeat,
though he be charged with all sins, the divine (Gayatri), at the most one thousand times, or one hundred
times as a medium (penance), or at least ten times
(for trivial faults).
16. A Kshatriya shall pass through misfortunes
which have befallen him by the strength of his arms,
a Vaisya and Sddra by their wealth, the highest
among twice-born men by muttered prayers and
burnt-oblations.
17. As horses (are useless) without a chariot, as
chariots(are useless) without horses, even so austerity
(is useless) to him who is destitute of sacred learning, and sacred learning to him who practises no
austerities.
18. As food mixed with honey, or honey mixed
with food, even so are austerities and learning, joined
together, a powerful medicine.
19. No guilt taints a Brahmaza who possesses
learning, practises austerities, and daily mutters sacred
texts, though he may constantly commit sinful acts.
CHaPTER XXVII.
1. If a hundred improper acts, and even more,
have been committed, and the (knowledge of the)
19. No guilt taints a Brahmaza who possesses
learning, practises austerities, and daily mutters sacred
texts, though he may constantly commit sinful acts.
CHaPTER XXVII.
1. If a hundred improper acts, and even more,
have been committed, and the (knowledge of the)
14. Manu IV, 146.
XXVIL. 1-2. Manu XI, 247.
[14] K
130 VASISHTHA. XXVII, 2.
Veda is retained, the fire of the Veda destroys all
(the guilt) of that man just as a (common) fire consumes fuel. :
2. As a fire that burns strongly consumes even
green trees, even so the fire of the Veda destroys
one’s guilt caused by (evil) deeds.
3. A Brahmaza who remembers the Rig-veda is
not tainted by any guilt, though he has destroyed
these (three) worlds and has eaten the food of all,
(even of the most sinful) men.
4. If (a Brahmaza) relies on the power of the
Veda, he cannot find pleasure in sinful acts. Guilt
(incurred) through ignorance and negligence is destroyed, not (that of) other (intentional offences).
5. Ifa hermit subsisting on roots and fruit practises austerities in a forest, and (a householder)
recites a single Az, the merit of the acts of the one
and of the other is equal.
6. Let him strengthen the Veda by (studying)
the Itih4sas and Purazas. For the Veda fears a man
of little learning, (thinking) ‘ He will destroy me.’
7. The daily recitation of the Veda and the performance, according to one’s ability, of the series
of Mahayag#as quickly destroy guilt, even that of
mortal sins.
8. Let him daily perform, without tiring, his particular rites which the Veda enjoins. For if he does
that according to his ability, he will reach the most
blessed state.
g. Through sacrificing for wicked people, through
teaching them, through intermarrying with them,
and through receiving gifts from them, (learned)
3. Identical with Manu XI, 262.
8. ‘The most blessed state,’ i.e. final liberation, or moksha.
XXVII, 16. SECRET PENANCES. I3I
Brahmazas do not contract guilt, for (a learned
Bréhmaza) resembles a fire and the sun.
10. I will now declare the purification prescribed
for (eating) food, regarding which doubts have arisen,
whether it may be called fit to be eaten or not.
Listen to my words!
11. Let a Brahmaza drink during three days the
astringent decoction of the Brahmasuvaréala plant,
unmixed with salt or pungent condiments, and (a decoction of)the Sankhapushpi plant, together with milk.
12. Let him drink water, after boiling in it Palasa
and Bilva leaves, Kusa grass, and (leaves of) lotuses
and Udumbara trees; after three days and no more
he becomes pure.
13. (Subsisting) during one day on each (of the
following substances), cow’s urine, cowdung, milk,
sour milk, butter, and water in which Kusa grass has
been boiled, and fasting on the seventh day purify
even (him who fears that he has partaken of the
food of) a Svapaka. ,
13. (Subsisting) during one day on each (of the
following substances), cow’s urine, cowdung, milk,
sour milk, butter, and water in which Kusa grass has
been boiled, and fasting on the seventh day purify
even (him who fears that he has partaken of the
food of) a Svapaka. ,
14. He who lives during five days on cow’s urine,
cowdung, milk, sour milk, and clarified butter, is
purified by means of (that) Pa#agavya, (the five
products of the cow.)
15. He who, in accordance with the rule, uses
barley (for his food), becomes pure even by ocular
proof. (For) if he is pure, those (barley grains) will
be white, if he is impure they will be discoloured.
16. (If he makes) three morning meals of food
12, Vishnu XLVI, 23. I read abhogyabhogyasamgiiake.
13. Vishnu XLVI, 19.
15. The rule is described by Vishau XLVIII.
16. The meaning of the Sfitra is that each mode of subsistence
is to be continued during three days.
K 2
132 VASISHTHA. XXVII, 17.
fit for a sacrifice and three evening meals in like
manner, and if food given without asking (is his
subsistence) in the same manner, (he will thus perform) three fasts.
17. Now if he is in haste to make (himself pure),
(let him) subsist on air during a day, and pass the
night standing in water; (that penance) is equal to
a Pragdpatya (Kvzeehra).
18. But if at sunrise he mutters the Gayatri eight
thousand times, he will be freed from all mortal sins,
provided he be not the slayer of a Brahmama.
19. He, forsooth, who has stolen (the gold of
a Braéhmama), has drunk spirituous liquor, has slain
a learned Brdhmaza, or has violated his Guru’s
bed, will become free from all (these) mortal sins
if he studies the Institutes of the sacred law.
20. For unlawful acts, for unlawful sacrifices, and
for great sins (let him perform) a Kvééfra and
a K4ndrayama, which destroy all guilt.
21. Let him add daily one mouthful (to his food)
during the bright (half of the month), let him diminish it (daily by one mouthful) during the dark (half),
and let him fast on the new-moon day; that is the
rule for the KAndrayama (or lunar penance).
CuarteR XXVIII.
1. A woman is not defiled by a lover, nor a Brahmaza by Vedic rites, nor water by urine and ordure,
nor fire by consuming (impure substances).
18, Ash/asahasram, ‘eight thousand times,’ may also mean ‘one
thousand and eight times.’
21. See above, XXIII, 44-47.
XXVIIL 1. ‘Is not defiled by a lover,’ i.e. does not become
irrevocably an outcast, but may be restored to her position after
XXVIII, 9. SECRET PENANCES. 133
2-3. A wife, (though) tainted by sin, whether she
be quarrelsome, or have left the house, or have suffered criminal force, or have fallen into the hands of
thieves, must not be abandoned; to forsake her is
not prescribed (by the sacred law). Let him wait
for the time of her courses; by her temporary
uncleanness she becomes pure.
Let him wait
for the time of her courses; by her temporary
uncleanness she becomes pure.
4. Women (possess) an unequalled means of
purification; they never become (entirely) foul.
For month by month their temporary uncleanness
removes their sins.
5. Women belong first to three gods, Soma (the
moon), the Gandharva, and Fire, and come afterwards into the possession of men; according to the
law they cannot be contaminated.
6. Soma gave them cleanliness, the Gandharva
their melodious voice, and Fire purity of all (limbs);
therefore women are free from stains.
7. Those versed in the sacred law state that there
are three acts (only) which make women outcasts, (viz.)
the murder of the husband, slaying a learned Brahmaza, and the destruction of the fruit of their womb.
8. A calf is pure when the milk flows, a bird when
it causes fruit to fall, women during dalliance, and
a dog when he catches a deer.
9. Pure is the mouth of a goat and of a horse,
pure is the back of a cow, pure are the feet of a Brahmaza, but women are pure in all (limbs).
performing. a penance, provided her lover was a man of equal
caste.—Krishnapanaita.
2-3. For the last clause compare YAgviavalkya I, 72.
4. See above, V, 3-4.
5. Paraskara Grzhya-sfitra I, 4, 16.
6. YAagiavalkya I, 71. 4. YAgtavalkya I, 72.
8. Vishvu XXIII, 49. g. Vishnu XXIII, 40.
134 VASISHTHA. XXVIII, ro.
10. I will now declare the purificatory texts (which
are found) in each Veda; by muttering them or reciting them at a burnt-oblation (men) are doubtlessly
cleansed (from sin).
11. (They are) the Aghamarshama, the Devakrzta,
the Suddhavatts, the Taratsamas, the Kfishm4zdas,
the Pavamants, and the Durgds4vitrt ;
12. The Attshangas, the Padastobhas, and the
Sd4mans (called) Vy4hvzti, the Bharuzda Sdmans,
the Gayatra (Sdman), and the Raivata ;
13. The Purushavrata and the Bhasa, and likewise the Devavrata (SAmans), the Ablinga, the Barhaspatya, the hymn addressed to VAd, likewise the
Rikas (called) Madhu ;
14. The Satarudriya, the Atharvasiras, the Trisuparza, the Mahavrata, the Gosikta, and the Asvasdkta, and the two SAmans (called) Suddh4suddhiya.
15. The three (SAmans called) Agyadohas, the
Rathantara, the Agnervrata, the Vamadevya, and
the Brzhat, being muttered, purify (all) living beings.
(He who sings them) may obtain the recollection of
former existences, if he desires it.
16. Gold is the firstborn of Fire, through Vishzu
exists the earth, and the cows are children of the
10-15. Vishzu LVI, and preface, p. xviii. The explanation of
the various terms used will be found in the notes to Professor
Jolly’s translation of Vishzu.
12. MSS. and Krishnapandita, Abhishangas. Krishnapandita
and MS. B. bharadamdani; E. bhadani; Bh. and F. omit wv. 12
and 13a.
13. Krishnapandita and B, artvigam; Bh. E. F. as above. The
Bhasa begins, according to Krishvapandita, agne vratapate.
14. Krishnapandita and B. indrasuddhe ; Bh. E. F. suddhamsuddhena.
XXVIII, 22. GIFTS, 135
Krishnapandita
and MS. B. bharadamdani; E. bhadani; Bh. and F. omit wv. 12
and 13a.
13. Krishnapandita and B, artvigam; Bh. E. F. as above. The
Bhasa begins, according to Krishvapandita, agne vratapate.
14. Krishnapandita and B. indrasuddhe ; Bh. E. F. suddhamsuddhena.
XXVIII, 22. GIFTS, 135
Sun; he who bestows as gifts gold, a cow, and land
will obtain rewards without end for them.
17. A cow, a horse, gold, (and) land, bestowed
on an unlearned Brahmamza who neglects his sacred
duties, prevent the giver (from attaining heaven).
18-19. (If he presents), on the full moon of the
month of Vaisakha, (to) seven or five Brahmazas,
black or white sesamum grains (mixed) with honey,
(saying), ‘ May the king of justice (Yama) rejoice!’
or (expressing) some other (wish) which he may have
in his mind, the guilt which he has incurred during
his (whole) life will instantly vanish.
20. But hear (now) the reward of the merit
acquired by that man who gives the skin of a black
antelope, to which the hoofs are (still) attached and
the navel of which is adorned with gold, covering it
with sesamum grains.
21. ‘Without doubt he has bestowed (through
that gift) the four-faced earth, together with its
caves filled with gold, and together with its mountains, groves, and forests.’
22. ‘He who, placing on the skin of a black antelope, sesamum, gold, honey, and butter, gives it to
a Brahmaza, overcomes all sin.’
17. Manu IV, 190, 193-194. Krishnapandita and MSS. B. and
E. read uparudanti data4ram, MSS. Bh. and F. uparundanti. Ichange
the latter reading to uparundhanti.
18-19. Vishnu XC, ro.
20-22, Vishnu LXXXVII, 8-10, and Professor Jolly’s preface,
p. xviii.
21. ‘The four-faced earth,’ i.e. the earth which is surrounded
by the four oceans.
136 VASISHTHA. XXIX, 1.
CuarTeR X XIX.
1. Through liberality (man) obtains all his desires,
2. (Even) longevity, (and he is born again as)
a student of the Veda, possessed of beauty.
3. He who abstains from injuring (sentient beings)
obtains heaven.
4. By entering a fire the world of Brahman (is
gained).
5. By (a vow of) silence (he obtains) happiness.
6. By staying (constantly) in water he becomes
a lord of elephants.
7. He who expends his hoard (in gifts) becomes
free from disease.
8. A giver of water (becomes) rich by (the fulfilment of) all his desires.
9. A giver of food (will have) beautiful eyes and
a good memory.
10. He who gives a promise to protect (somebody) from all dangers (becomes) wise.
11. (To bestow gifts) for the use of cows (is equal
to) bathing at all sacred places,
12. By giving a couch and a seat (the giver
becomes) master of a harem.
13. By giving an umbrella (the giver) obtains
a house.
XXIX. 4. This Sfitra, which recommends self-cremation, is of
some importance, as it confirms the teaching of the Purazas and
explains the accounts of the Greeks regarding the self-immolation
of Bréhmaaas who visited Europe.
9. Vishzu XCII, 21.
By giving an umbrella (the giver) obtains
a house.
XXIX. 4. This Sfitra, which recommends self-cremation, is of
some importance, as it confirms the teaching of the Purazas and
explains the accounts of the Greeks regarding the self-immolation
of Bréhmaaas who visited Europe.
9. Vishzu XCII, 21.
12. Vishvu XCII, 27; Manu IV, 232. ‘Master of a harem,’
i.e. the possessor of many beautiful wives and concubines.
XXIX, 21. GIFTS. 137
14. He who gives a house obtains a town.
15. He who gives a pair of shoes obtains a vehicle.
16. Now they quote also (the following verses) :
‘Whatever sin a man distressed for livelihood commits, (from that) he is purified by giving land, (be
it) even “a bull’s hide.”’
17. ‘He who gives to a Brahmama a vessel filled
with water for sipping, will obtain after death complete freedom from thirst and be born again as a
drinker of Soma.’
18. ‘Ifa gift of one thousand oxen fit to draw
a carriage (has been bestowed) according to the rule
on a perfectly worthy man, that is equal to giving
a maiden.’
19. ‘ They declare that cows, land, and learning
are the three most excellent gifts. For to give
learning is (to bestow) the greatest of all gifts, and
it surpasses those (other gifts).’
20. ‘A learned man who, free from envy, follows
this rule of conduct which procures endless rewards,
and which through final liberation frees him from
transmigration ;’
21. ‘Or who, full of faith, pure, and subduing his
14. Vishvu XCII, 31. 15. Vishnu XCII, 28.
16. Vishzu XCII, 4. Kriéshnapandita quotes a passage of the
Matsya-purava according to which ‘a bull’s hide’ is a measure
equal to 140 square hastas; see, however, notes to Vishzu loc. cit.
and V, 183.
17. Manu IV, 229.
18, Read in the text vidhivaddanam kany4danena tatsamam.
19. Krishnapandita wrongly makes two Sftras out of this verse.
20. Krishnapandita and MS. B. read, against the metre and
sense, yoginam sampfiritam vidvan, another reading yogindm sammatam vidvan. F, reads yonasamyurimam vidvan. I read yo’nashyurimam vidvan.
138 VASISHTHA. XXX, r.
senses, remembers or even hears it, will, freed from
all sin, be exalted in the highest heaven.’
CuHaPTER XXX.
1. Practise righteousness, not unrighteousness ;
speak truth, not untruth; look far, not near; look
towards the Highest, not towards that which is not
the Highest.
2. A Bréhmaza is a fire.
3. For the Veda (says), ‘Agni, forsooth, is a
Brahmazaaa.’
4. And how is that ?
1. Practise righteousness, not unrighteousness ;
speak truth, not untruth; look far, not near; look
towards the Highest, not towards that which is not
the Highest.
2. A Bréhmaza is a fire.
3. For the Veda (says), ‘Agni, forsooth, is a
Brahmazaaa.’
4. And how is that ?
5. And it is also declared in the KAfthaka, ‘On
that (occasion) the body of the Brahmama who represents the sacrificial seat is the altar, the vow to perform the rite is the sacrifice, the soul is the animal
to be slain, the intellect the rope (with which the
animal is bound), the mouth of (the Brahmaza) who
represents the seat is the Ahavantya fire, in his
navel (is the Dakshiza fire), the fire in his abdomen
is the GArhapatya fire, the Praza is the Adhvaryu
priest, the Apana the Hotvz priest, the Vy4na the
Brahman, the Samana the Udgatz7 priest, the organs
of sensation the sacrificial vessels. He who knowing
this offers a sacrifice to the organs through the
organs.’ ...
6. Now they quote also (the following verses) :
‘An offering placed in the mouth-fire of a Brah-
XXX. 2. See above, III, ro.
3. Satapatha-brahmama I, 4, 22.
5. Krishnapandita divides the passage into thirteen Sftras, and
connects tatra, ‘on that occasion,’ with the preceding Sftra. ‘On
that (occasion),’ i.e. if a Brahmama is fed,
XXX, 9. GIFTS, 139
maza which is rich in Veda-fuel, protects and saves
the giver and (the eater) himself from sin.’
7. ‘But the offering made through the mouth of a
Brahmaza, which is neither spilt nor causes pain (to
sentient creatures), nor assails him (who makes it), is
far more excellent than an Agnihotra.’
8. After performing a mental sacrifice at which
meditation (takes the place of the sacred) fire, truthfulness (the place of) the sacred fuel, patience (the
place of) the oblation, modesty (the place of) the
sacrificial spoon, abstention from injuring living
beings (the place of the) sacrificial cake, contentment
(the place of) the sacrificial post, (and a promise
of) safety given to all beings which is hard to keep
(the place of) the reward given to the priests, a wise
man goes to his (eternal) home.
9. The hair of an aging man shows signs of age,
(and) the teeth of an aging man show signs of age,
(but) the desire to live and the desire for wealth do
not decay even in an aging man.
q. Manu VII, 84; YAgaavalkya I, 315. Kréshnapandita’s reading, nainam adhy4fate 4a yah, which occurs also in B., is nonsense.
I read with Bh. nainamadhyapatedfa yat, and take adhydpatet,
‘assails (the giver),’ in the sense’ of ‘troubles him by causing the
performance of penances, on account of mistakes committed.’
Manu’s version, na vinasyati karhifit, ‘and never perishes,’ is of
course an easier one, but it seems to me doubtful whether it is
older than Vasishéha’s.
8. The passage, which is probably a quotation from an Upanishad, is very corrupt in the MSS. and Krishvapandita’s text. I correct it as follows:
8. The passage, which is probably a quotation from an Upanishad, is very corrupt in the MSS. and Krishvapandita’s text. I correct it as follows:
Dhyanagnif satyopakayanam kshantydhutiZ
sruvamhriz purodasamahimsa samtosho
yipak krkkhram bhfitebhyo ’bhayadakshinyam iti
kritvé kratum manasam yati kshayam budhad.
But I am not confident that all the difficulties have been removed.
140 VASISHTHA. XXX, 10.
10. Happiness (is the portion) of that man who
relinquishes (all) desire, which fools give up with
difficulty, which does not diminish with age, and
which is a life-long disease.
11. Adoration to Vasishtha Satayatu, the son of
Mitra and Varuma and Urvast!
BAUDHAYANA.
BAUDHAYANA.
Prasna I, ApHuyAya 1, KaworKA 1.
1. The sacred law is taught in each Veda.
2. We will explain (it) in accordance with that.
3. (The sacred law), taught in the Tradition
(Smrti, stands) second.
4. The practice of the Sishéas (stands) third.
5. Sish¢as, forsooth, (are those) who are free
from envy, free from pride, contented with a store
of grain sufficient for ten days, free from covetousness, and free from hypocrisy, arrogance, greed,
perplexity, and anger.
6. ‘(Those are called) Sish¢as who, in accordance
with the sacred law, have studied the Veda together
1. 1. Vasish/ha I, 4. Each Veda, i.e. each sékha or redaction
of the Veda.—Govinda.
3. Vasish/ha I, 4. Govinda takes smritti, ‘the tradition,’ in the
sense of works (grantha) explaining the recollections of the
Rishis, and is no doubt right in doing so.
4. Vasish/ha I, 5. The explanation of gama by ‘practice’ rests
on the authority of Govinda and the parallel passages where sila
and 4fara, ‘conduct,’ are used.
5. Apastamba I, 7, 20, 8; Gautama XXVIII, 48. Kumbhidhanya,
translated according to Govinda by ‘ contented with a store of grain
sufficient for ten days,’ means, according to others, ‘ contented with
a store of grain sufficient for six days or for a year.’
6. Vasishéha VI, 43. Govinda omits the word ‘iti,’ given by the
144 BAUDHAYANA. I,1,1
with its appendages, know how to draw inferences
from that, (and) are able to adduce proofs perceptible
by the senses from the revealed texts.’
7. On failure of them, an assembly consisting at
least of ten members (shall decide disputed points
of law).
8. Now they quote also (the following verses):
‘Four men, who each know one of the four Vedas,
a Mtm4msaka, one who knows the Angas, one who
recites (the works on) the sacred law, and three
Bréhmazas belonging to (three different) orders,
(constitute) an assembly consisting, at least, of ten
members.’
g. ‘There may be five, or there may be three, or
there may be one blameless man, who decides (questions regarding) the sacred law. But a thousand
fools (can)not (do it).’
to. ‘As an elephant made of wood, as an antelope
made of leather, such is an unlearned Brahmaza :
those three having nothing but the name (of their
kind).’
But a thousand
fools (can)not (do it).’
to. ‘As an elephant made of wood, as an antelope
made of leather, such is an unlearned Brahmaza :
those three having nothing but the name (of their
kind).’
MSS. after the verse, whereby it is marked as a quotation. ‘The
appendages,’ i.e. the Itihasas and Purdzas.— Govinda.
8. Vasish/ka III, 20. Govinda, quoting Gautama XXVIII, 49,
says that Vanaprasthas cannot serve as members of Parishads, because they live in the forest. He also notices a different reading,
not found in my MSS., ‘Asramasthds trayo mukhy4s.’ He asserts
that thereby professed students are intended, because professed
students are declared to be particularly holy in the Dharmaskandhabrahmama.
g. VasishéAa III, 7. Itare, translated by ‘fools,’ means literally,
‘those different from the persons enumerated in the preceding
verse. Govinda remarks that according to Sftra 12 one learned
Br&hmana must be taken only in cases of the most pressing
necessity.
10, VasishéAa III, 11.
I, 1,1. SOURCES OF THE LAW. 145
11. ‘That sin which dunces, perplexed by ignorance and unacquainted with the sacred law, declare
(to be duty), falls, increased a hundredfold, on those
who propound it.’
12. ‘Narrow and difficult to find is the path of the
sacred law, towards which many gates lead. Hence,
if there is a doubt, it must not be propounded by
one man (only), however learned he may be.’
13. ‘What Brahmazas, riding in the chariot of
the law (and) wielding the sword of the Veda, propound even in jest, that is declared to be the highest
law.’
14. ‘As wind and sun will make water, collected
on a stone, disappear, even so the sin that (cleaves)
to an offender completely vanishes like water.’
15. ‘He who knows the sacred law shall fix the
penances with discernment, taking into consideration
the constitution, the strength, the knowledge, and the
age (of the offender), as well as the time and the
deed.’
11. Vasish/ha III, 6.
12. The ‘ gates’ of the sacred law are the Vedas, the Smrvtis, and
the practice of the Sish/as. They are many, because the redactions
of the Vedas and Smrstis are numerous and the practices vary in
different countries.
14. I.e. provided the offender performs the penance imposed by
learned and virtuous Brahmanas. PramAsayet, ‘ will make disappear,’
_ is ungrammatical, as the subject stands in the dual. Grammatical
accuracy has probably been sacrificed to the exigencies of the
metre.
15. VWasish/ha XIX, 9. Sariram, literally ‘the body,’ means here
the constitution, which may be bilious, ‘ windy,’ and so forth. Ayu,
literally ‘life’ or ‘long life,’ has been translated by ‘knowledge,’
in accordance with Govinda’s explanation, gi4nam. As the word
vayah, ‘age,’ also occurs in this verse, it is clear that Ayu# cannot
have its usual meaning.
(14] L
146 BAUDHAYANA. I, 1, 1.
Ayu,
literally ‘life’ or ‘long life,’ has been translated by ‘knowledge,’
in accordance with Govinda’s explanation, gi4nam. As the word
vayah, ‘age,’ also occurs in this verse, it is clear that Ayu# cannot
have its usual meaning.
(14] L
146 BAUDHAYANA. I, 1, 1.
16. ‘Many thousands (of Brahmazas) cannot form
a (legal) assembly (for declaring the sacred law), if
they have not fulfilled their sacred duties, are unacquainted with the Veda, and subsist only by the
name of their caste.’
Prasna I, ApuyAya 1, KawoiKA 2.
1. There is a dispute regarding five (practices)
both in the south and in the north.
2. We will explain those (peculiar) to the south.
3. They are, to eat in the company of an uninitiated person, to eat in the company of one’s wife, to
eat stale food, to marry the daughter of a maternal
uncle or of a paternal aunt.
4. Now (the customs peculiar) to the north are,
to deal in wool, to drink rum, to sell animals that
have teeth in the upper and in the lower jaws, to
follow the trade of arms, to go to sea.
16. Vasishéha III, 5. The two copies of the commentary omit
this Stra, though it is quoted in the explanation of Sfitra 9. The
best MSS. repeat the last words of the Sfitra in order to show that
the Kandika ends here. The same -practice is observed, though
not quite regularly, in the sequel.
2. 1. The boundary between the north and south of India is, as
Govinda also points out, the river Narmada.
3. Some of the customs mentioned here still prevail in parts of
southern India. Thus the marriages between cousins occur among
the Desastha and Karhad4 Brahmazas of the Dekhan.
4. The first two customs mentioned still prevail in the north,
especially in Kasmir, where Brahmanzas commonly deal in wool
and woollen cloth. Spirituous liquor is not now drunk openly, but
its use is sanctioned in the Kasmirian Nilamata-puréza. Many
Brahmanical families in the north, especially in the North-western
Provinces, subsist by enlisting as soldiers in the British and native
armies.. .
I, 1, 2. DIFFERENT CUSTOMS AND COUNTRIES. 147
5. He who follows (these practices) in any other
country than where they prevail, commits sin.
6. For each (of these customs) the (rule of the)
country should be (considered) the authority.
7. Gautama declares that that is false.
8. And one should not take heed of either (set of
practices) because they are opposed to the tradition
of the Sishéas.
g. The country of the Aryas (AryAvarta) lies to
the east of the region where (the ‘iver Sarasvatt)
disappears, to the west of the Black-forest (Kalakavana), to the north of the P4éripatra (mountains),
to the south of the Him4laya. The rule of conduct
which (prevails) there, is authoritative.
10. Some (declare) the country between the
(rivers) Yamuna and Ganges (to be the Arydvarta).
11. Now the Bh4llavins quote also the (following)
verse :
The rule of conduct
which (prevails) there, is authoritative.
10. Some (declare) the country between the
(rivers) Yamuna and Ganges (to be the Arydvarta).
11. Now the Bh4llavins quote also the (following)
verse :
12. ‘In the west the boundary-river, in the east
the region where the sun rises,—as far as the black
antelopes wander (between these two limits), so far
spiritual pre-eminence (is found).’
5-6. A similar argument is given by the Kasmfrians for the
lawfulness of the consumption of meat, which they justify by a
desaguaa or ‘ virtue of their country.’
4. Gautama XI, 20.
9. Vasishéha I, 8,10. Many MSS., and among them the Telugu
copy of the commentary, read Périyatra instead of Paripatra, which
latter I consider to be the correct form of the word.
10. Vasish/Aa I, 12.
11. Vasishé#a I,14. Govinda remarks that the Bhéllavins are
a school studying the S&ma-veda. See also Max Miiller, Hist.
Anc. Sansk. Lit., pp. 193, 364.
12, Vasishtha I,1g. There is a great uncertainty in the MSS.
about the word following sindhu#. I have adopted the reading of
L 2
148 BAUDHAYANA. I, 1,2.
13. The inhabitants of Avantt, of Anga, of Magadha, of Surdsh¢ra, of the Dekhan, of Upavrzt, of
Sindh, and the Sauvtrds are of mixed origin.
14. He who has visited the (countries of the)
Arattas, Karaskaras, Puzdras, Sauviras, Vangas, Kalingas, (or) Pranfnas shall offer a Punastoma or a
Sarvaprsh¢Aa (ish/i).
15. Now they quote also (the following verses):
‘He commits sin through his feet, who travels to
the (country of*the) Kalingas. The sages declare
the Vaisvanari ish¢i to be a purification for him.’
2
M., sindhur vidharamt, ‘the boundary-river,’ which occurs also in
the parallel passage of Vasish/ka. The Dekhan and Gugarat MSS.
read vikarani or vikaraz4, and the two copies of the commentary
visarami. The sense of these various readings appears to be ‘the
river that vanishes or looses itself,’ i. e. the Sarasvatt.
13. This and the following two Sftras are intended to show
that the customs prevailing in the countries named have no authority and must not be followed. Avanti corresponds to western
Malv4, Anga to western Bengal, Magadha to Bihar, and Surdshéra
to southern KasAtavad. The Sauviras, who are always associated
with the Sindhians, probably dwelt in the south-west of the Pazigab,
near Multén. The Up4vréts probably are the same as the Upavrittas mentioned Mahabhfarata VI, 49. But I am unable to determine their seats.
The Sauviras, who are always associated
with the Sindhians, probably dwelt in the south-west of the Pazigab,
near Multén. The Up4vréts probably are the same as the Upavrittas mentioned Mahabhfarata VI, 49. But I am unable to determine their seats.
14. The Arasfas dwelt in the Pafig4b (Lassen, Ind. Alth. I, p. 973,
sec. ed.), and are greatly blamed, Mahabharata VIII, 44, 36 seq.
The Kéraskaras are named in the same chapter of the Mahébharata as a degraded tribe, but seem to belong to the south of
India, The Kalingas are the inhabitants of the eastern coast of
India, between Orissa and the mouth of the Krzshv4 river. The
Puzdras, who are mentioned as a degraded tribe in the Aitareyabrahmama VII, 18, and occur frequently in the Mahabharata, and
the Vangas belong to Bengal (see Lassen, Ind. Alth. I, 669, sec.
ed.; Cunningham, Anc. Geog. p. 480). Regarding the Punastoma, see Gautama XIX, 7 note; and regarding the Sarvaprishiza
ishéi, Taittirtya-samhita II, 3, 7, 1-2.
15. Apastamba L 11, 32, 18.
I, 2, 3- STUDENTSHIP,
they recommend for the removal of the sin the
Pavitreshéi. For that (sacrifice) is a most excellent
means of purification.’
17. Now they quote also (the following verse):
‘He who performs (by turns) in each season the
Vaisvanart (ish¢i), the Vrdtapatt (ish¢i), and the
Pavitresh#i is freed from (all) sins.’
Prasna I, ApuyAya 2, KawpikA 8.
1. The (term of the) studentship for (learning
the) Veda, as kept by the ancients, (is) forty-eight
years, .
2. (Or) twenty-four (years), or twelve for each
Veda,
3. Or at the least one year for each Kanda,
4. Or until (the Veda has been) learned ; for life
is uncertain.
5. A passage of the revealed texts declares, ‘ Let
him kindle the sacred fires while his hair is (still)
black.’
17. Vasish‘ha XXII,10. The meaning is that in each of the
three seasons of the year, Grishma, Varsha, Hemanta, one of the
three sacrifices is to be offered.
3. I. Apastamba I,1, 2,12. Govindasvamin gives four explanations of the adjective paur4zam, ‘kept by the ancients,’ viz. 1. old,
i.e. kept by the men of the Krita or Golden age; 2. revealed to
and kept by the ancients, such as Manu; 3. found in the ancient,
i.e. eternal Veda; 4. found in the known Itihasas and Purdmas.
2. Apastamba I, 1, 2, 14-16.
3. Each K4nda, i.e. each of the seven books of the Taittiriyasamhita.
4. Manu III, 1.
5. The object of the Sfitra is to prove that the period of studentship must not be protracted too long, lest the duty of offering the
Srauta Agnihotra be neglected.
150 BAUDHAYANA. I, 2, 3.
6. They do not put any (religious) restrictions on
the acts of a (child) before the investiture with the
girdle (is performed). For he is on a level with a
Stidra before (his second) birth through the Veda.
7. The number of years (must be calculated) from
the conception. Let him initiate a Brahmamza in the
eighth (year) after that,
8. A Kshatriya three (years) later (than a Brahmama),
g. A Vaisya one year later than a (Kshatriya).
7. The number of years (must be calculated) from
the conception. Let him initiate a Brahmamza in the
eighth (year) after that,
8. A Kshatriya three (years) later (than a Brahmama),
g. A Vaisya one year later than a (Kshatriya).
10. Spring, summer, and autumn are the seasons
(for the initiation) according to the order of the
castes.
11. (Let him perform the initiation reciting), according to the order (of the castes), a GAyatrt, a
Trish¢ubh, (or) a Gagatt (verse).
12. Up to the sixteenth, the twenty-second, and
the twenty-fourth (years) respectively (the time for
the initiation) has not passed.
13. The girdles (shall consist of a rope) made of
Muzga grass, a bow-string, (or a rope) made of
hemp.
14. The skins (shall be) those of a black antelope,
of a spotted deer, (or) of a he-goat.
15. The staff shall reach the crown of the head,
the forehead, (or) the tip of the nose, (and be made)
of a tree fit for a sacrifice. The details have been
stated above.
6. Vasishzka II, 6; Gautama II, 1.
4-9. Vasishéha XI, 49-51.
10, Apastamba I, 1, 1, 18. 12. Vasish¢ha XI, 71-73.
13. Vasish/ha XI, 58-60. With this and the next two Sfitras
the words ‘ according to the order of the castes’ must be understood.
14. Vasish/ha XI, 61-63.
15. Vasish/ha XI, 55-57. The details referred to are to be
I, 2, 3. STUDENTSHIP. I5!
16. Let him beg, (employing a formula) consisting
of seven syllables, with the word bhavat in the
beginning, with the word bhiksha in the middle,
and with the (verb expressing) the request at the
end; and let him not pronounce loudly (the syllables) ksha and hi.
17. A Braéhmama (student) shall ask for alms,
placing (the word) ‘Lady’ first, a Kshatriya placing
found in the Baudhdyana Grzhya-sftra II, 7, where the various
kinds of trees from which the staff may be taken are specified.
The Stra shows that the Grthya-sfitra preceded the Dharma-sfitra
in the collection.
The Stra shows that the Grthya-sfitra preceded the Dharma-sfitra
in the collection.
16. The text of this Sftra is corrupt. I read, ‘ bhavatpurvam
bhiksh4madhydm yakrantim karet saptaksharam bhiksham kshadm
ka him a na vardhayet.’ The various readings of the MSS. are,
bhiksha4m madhyam yakkhamtém karet saptaksharam bhim fa na
vardhayet, C. T. ;—yakndmtim karet saptaksharamni kshdm 4a bhim
ka narvyayet, D. ;—yakiiamtim karet saptaksharamstim rksha ba him
na vardhayet, K.;—yasnamt&m tiksham Aaret saptaksharan ksh4m ha
him a na vardhayan, M. ;—yakandskamtAm karet saptéksharan bhiksham ka him ka na vardhayet, C. I. The most serious corruption lies
in the syllables following saptékshard, and I am not certain that
my emendation bhiksh&m is correct. The commentary on the
first half of the Stra runs as follows: bhikshdmantram vyaktam
evokkaret bhavakkhabdapfirvam bhikshasabdamadhydm yaknapratipa[pA]dakasabdamtam sabddksharam [saptaéksharam] ka evam hi
bhavati bhiksham dehi sampanno bhavati, ‘let him pronounce distinctly the formula employed in begging, beginning with the word
bhavat, having the word bhiksha in the middle, and ending with
the word conveying the sense of giving, and containing seven
syllables. For thus (the formula), “ Lady, give alms,” becomes complete.’ It is curious that Govinda says nothing about the form
saptaksharém and the feminine terminations of the other adjectives,
which do not agree with mantram, a masculine.
17. Vasishtha XI, 68-70; Gautama II, 35. Govinda thinks
that a student should, if possible, beg from people of his own
caste. Three castes only are intended by the term ‘from all
castes.’ But see “A pastamba I, 1, 3,25; Gautama VII, 1 seqq.
152 BAUDHAYANA, I, 2, 3.
it in the middle, (and) a Vaisya placing it at the
end (of the formula), from (men of) all castes.
18. The (persons fit to be asked) are Brahmazas
and so forth, who follow (their lawful) occupations.
19. Let him daily fetch fuel out of the forest and
offer (it in the sacred fire).
20. (A student shall be) truthful, modest, and
devoid of pride.
21. He shall rise before (his teacher in the
morning) and go to rest after (him in the evening).
22. He shall never disobey the words of his
teacher except (when he is ordered to commit) a
crime causing loss of caste.
23. Let him converse with women so much (only)
as his purpose requires.
24. Let him avoid dancing, singing, playing
musical instruments, the use of perfumes, garlands,
shoes, (or) a parasol, applying collyrium (to his
eyes), and anointing (his body).
25. Let him take hold (of his teacher's) right
(foot) with the right (hand), and of the left (foot)
with the left hand.
26. If he desires long life and (bliss in) heaven,
1g. Vishnu XXVIII, 4.
-20. Gautama II, 8; Apastamba I, 1, 3, 20.
21. Vishvu XXVIII, 13.
22. Apastamba I, 1, 2,19; Vasish/Aa VII, 10,
23. Apastamba I, 1, 3, 16.
24. Vishnu XXVIII, 11; Vasish/Za VII, 15.
26. If he desires long life and (bliss in) heaven,
1g. Vishnu XXVIII, 4.
-20. Gautama II, 8; Apastamba I, 1, 3, 20.
21. Vishvu XXVIII, 13.
22. Apastamba I, 1, 2,19; Vasish/Aa VII, 10,
23. Apastamba I, 1, 3, 16.
24. Vishnu XXVIII, 11; Vasish/Za VII, 15.
25. Vishzu XXVIII,15. The details regarding’ the times when
this kind of salutation is to be performed are found Apastamba I,
2, 5, 21'seqq.
26. The two copies of the commentary connect the clause, ‘if
he is desirous of long life and (bliss in) heaven,’ with the preceding
Satra. But see Apastamba I, 2, 5,15, where the identical words
T, 2, 3. STUDENTSHIP. 153
(he may act) at his pleasure (in the same manner)
towards other holy (men), after having received
permission from his teacher.
27. (Let him say), ‘I N.N., ho! (salute thee),’
touching his ears, in order to compose the internal
organ.
28. (Let him embrace his teacher's leg) below the
knee down to the feet.
29. (A student shall not embrace his teacher)
when he (himself) is seated, or lying down, or impure, nor when (his teacher) is seated, lying down,
or impure.
30. If he can (find water to sip), he shall not
remain impure even during a muhirta.
31. If he carries a load of fuel or holds a pot,
flowers, or food in his hands, he shall not salute;
nor (shall he do it) on similar occasions.
32. Let him not salute (the teacher) standing too
close,
33. Nor, if he has reached the age of puberty,
the young wives of brothers and the young wives
of the teacher.
occur. The commentary omits the remainder of the Sftra, which
all my MSS. give here, and inserts it below, after Sftra 29.
24. Apastamba I, 2, 5,12; Vasish‘ka XIII, 44. Regarding the
phrase, ‘in order to compose his internal organ,’ see Manu II, 120.
28. Apastamba I, 2, 5,22. The meaning seems to be that the
pupil is first to stroke his teacher’s legs from the knee downwards,
and then to take hold of it at the ankle.
29. Apastamba I, 4,14, 14-20. 30. Apastamba I, 5, 15, 8.
31. Apastamba I, 4,14, 22. ‘On similar occasions,’ i.e. when
he himself is engaged in the worship of the manes, of the gods, or
of the fire, or when his teacher is occupied in that way.
33. The salutation which is meant, is probably the embrace of
the feet; see also Gautama II, 32. Govinda thinks that the words
samavaye ’tyantyasaf, ‘standing too close,’ must be understood.
154 BAUDHAYANA. I, 2, 3.
34. To sit together with (these persons) in a boat,
ona rock, ona plank, on an elephant, on the roof ofa
house, on a mat, or in wheeled vehicles is permissible.
35. (The pupil) must assist his teacher in making
his toilet, shampoo him, attend him while bathing,
eat his leavings, and so forth.
36. (But he) should avoid the remnants of food
left by his (teacher’s) son, though he may know the
Veda together with the Angas,
37. And to assist at the toilet of, to shampoo, to
attend in the bath, and to eat the remnants of food
left by a young wife of his (teacher).
36. (But he) should avoid the remnants of food
left by his (teacher’s) son, though he may know the
Veda together with the Angas,
37. And to assist at the toilet of, to shampoo, to
attend in the bath, and to eat the remnants of food
left by a young wife of his (teacher).
38. Let him run after (his teacher) when he runs,
walk after him when he walks, attend him standing
when he stands.
39. Let him not sport in the water while bathing.
40. Let him swim (motionless) like a stick.
41. To study under a non-Brahmanical teacher
(is permitted) in times of distress.
34. Govinda adds that to sit with young wives of his teachers
on other occasions is sinful.
35. I read utsddana, ‘to shampoo,’ while the MSS. have either
a lacuna or read u#&hadana, and the commentary 44#Aadana, which
is explained: by Afattradharana, ‘to hold a parasol,’ or malapakarshama, ‘to clean.’ The &kha is, however, merely owing to a very
common faulty pronunciation of tsa. Govinda remarks correctly
that the word ‘iti,’ which follows the enumeration of the services to
be performed by the pupil, has the force of ‘and so forth.’
36-37. The meaning of the two Sftras is that the pupil shall
serve the son of his teacher, especially if he is learned, and aged
wives of his teacher, but not eat their leavings. The explanation
of anf#ana, ‘who knows the Angas,’ is given by Baudhayana,
Grchya-sfitra I, 11, 4.
38. Apastamba I, 2, 6, 7-9; Vasishéha VII, 12.
39-40. Apastamba I, 1, 2, 30; Vishvu XXVIII, 5.
41. Apastamba II, 2, 4,25. Govinda combines this Sftra with
the next two and makes one of the three.
I, 2, 4. STUDENTSHIP. 155
42. (The pupil shall) obey and walk after him as
long as the instruction (lasts).
43. (According to some this is improper, because)
just that (mutual relation) sanctifies both of them.
44. And (the behaviour) towards brothers, sons,
and (other) pupils (of the teacher shall be regulated)
in the same manner.
45. But officiating priests, a father-in-law, paternal
and maternal uncles who are younger than (oneself
must be honoured by) rising and (by being) addressed.
46. K4tya (declares that) the salutation shall be
returned.
47. For (the propriety of that rule) is apparent
(from the story) about Sisu Angirasa.
Prasna I, ApuyAyA 2, KawpiKA 4.
1. If merit and wealth are not (obtained by teaching), nor (at least) the due obedience, one should
die with one’s learning; one should not sow it on
barren soil.
42. Apastamba II, 2, 4,26; Gautama VII, 2-3.
43. The words between brackets belong to Govinda.
44. Le. if they are younger than oneself.
42. Apastamba II, 2, 4,26; Gautama VII, 2-3.
43. The words between brackets belong to Govinda.
44. Le. if they are younger than oneself.
45. Instead of pratyutthdy4bhibhashamam, ‘(shall be honoured
by) rising and being addressed,’ which is the reading of the two
copies of the commentary and of M., the MSS. from the Dekhan
and Gugarat read, pratyutthayabhivadanam. The latter reading
might be translated by ‘shall be saluted by rising ;’ see Gautama
VI, 9. Govinda says, in explanation of this rule: ‘ This restrictive
rule also (refers) to teachers only, officiating priests, and the rest ;
to address (means) to use words such as “ welcome.”’
46. ‘Katya, i.e. a descendant of the Rrshi Kata. He was of
opinion that officiating priests and the rest must return the salute.
As the return of a salute is prescribed for them, it is understood
that the other (party) must salute.—Govinda.
47. The story of Sisu Angirasa is told, Manu II, 151-153.
4. 1. Manu II, 112.
156 BAUDHAYANA. I, 2, 4
2. As fire consumes dry grass, even so the Veda,
asked for, (but) not honoured, (destroys the enquirer). Therefore let him not proclaim the Veda
to those who do not show him honour according
to their ability.
3. They proclaim to him a command to the following effect ;
4. ‘Brahman, forsooth, made the created beings
over to Death. The student alone it did not make
over to him.’ He (Death) spake, ‘Let me have
a share in him.’ (Brahman answered), ‘ That night
in which he may neglect to offer a piece of sacred
fuel (shall belong to thee).’
5. ‘ Therefore a student who passes a night without offering a piece of sacred fuel, cuts it off from
the length of his life. Therefore let the student
offer a piece of sacred fuel, lest he spend a night,
shortening his life.’
6. ‘A long sacrificial session begins he who commences his studentship. That (night) in which,
after being initiated, he (first) offers a piece of sacred
fuel corresponds to the Prdyamtya (Atirdtra of a
sacrificial session); that night in which (he offers it
last), intending to take the final bath, corresponds
to the Udayantya (Atiratra). Those nights which
(lie) between (these two terms correspond) just to
the nights of his sacrificial session.’
2. Vasishéha II, 12.
3. ‘ They, i.e. the Vagasaneyins; to him, i.e. to the student. —
‘Govinda.
4. The quotation, which begins here and ends with the end of
the section, is taken from Satapatha-brahmama XI, 2, 6. In the
text the word Brahman is a neuter. —
6. MSS. M. and K., as well as the commentary, read dirghasat-
I, 2, 4. STUDENTSHIP. 157
to the student. —
‘Govinda.
4. The quotation, which begins here and ends with the end of
the section, is taken from Satapatha-brahmama XI, 2, 6. In the
text the word Brahman is a neuter. —
6. MSS. M. and K., as well as the commentary, read dirghasat-
I, 2, 4. STUDENTSHIP. 157
7. ‘A Bréhmaza who becomes a student of the
Veda, enters existent beings in a fourfold manner,
(viz.) with one quarter (he enters) Fire, with one
quarter Death, with one quarter the Teacher, the
fourth quarter remains in the Soul. When he offers
to Fire a piece of sacred fuel, he thereby buys back
even that quarter which (resides) in Fire, hallowing
it, he places it in himself; that enters into him.
Now when making himself poor and, becoming
shameless, he asks for alms (and) lives as a student
of the Veda, he thereby buys back the quarter
which (resides) in Death; hallowing it, he places it
in himself; that enters into him. Now when he
obeys the orders of his Teacher, he thereby buys
back that quarter which (resides) in the Teacher ;
hallowing it, he places it in himself; that enters into
him. [Now when he recites the Veda, he thereby
buys back the quarter which resides in the Soul.
Hallowing it, he places it in himself; that enters
into him.] Let him not go to beg, after he has
bathed (on finishing his studentship)... . If he does
not find another woman whom he can ask for alms,
let him beg even from his own teacher’s. wife or
from his own mother. The seventh (night) shall
not pass without his asking for alms. [(He commits) sin if he does not go out to ask for alms and
does not place fuel on the fire. If he neglects that
during seven (days and) nights, he must perform the
tram ha va esha upaiti, while the MSS. from the Dekhan and Gugarat,
like the printed edition of the Sat. Br., omit the particle ‘ha.’ Prayantya means, literally, ‘initial,’ and udayantya, ‘final.’ Each sattra
or sacrificial session begins and ends with an AtirAtra sacrifice.
4. This portion of the quotation shows, besides some minor
deviations from the published text of the Madhyandinas, several
158 BAUDHAYANA. T, 2, 4.
penance prescribed for one who has broken the
vow of studentship.] All the Vedas come to him
who knows that and acts thus,’
8. ‘As a blazing fire shines, even so shines he
who, knowing this, thus fulfils the duties of studentship, after he has bathed (on leaving his teacher).’
Thus speaks the Brahmama.
Prasna I, ApuyAya 8, KawoiKA 5.
1. Now (follow the duties) of a Snataka.
‘As a blazing fire shines, even so shines he
who, knowing this, thus fulfils the duties of studentship, after he has bathed (on leaving his teacher).’
Thus speaks the Brahmama.
Prasna I, ApuyAya 8, KawoiKA 5.
1. Now (follow the duties) of a Snataka.
interpolations and corruptions. The minor discrepancies are,
‘brahmano vai brahmasaryam upayan’ (upayaé/an, C. I. and T.);
padatmanyeva Aaturthah pAdak; yadagnaye samidham Adadhiti;
atha yad 4tm4nam daridrikrty4hrir bhava bhikshate brahmasaryam
Aarati ; atha yad A#aryavakah karoti ya evasya#arye. In the second
passage the Dekhan MSS. read, however, like the printed text.
The interpolations are, ‘ Now when he recites the Veda,’ &c., and
the verse, ‘He commits sin if he neglects, &c. The former
passage entirely destroys the sense of the whole and the connexion of the parts. Both have, however, been retained, as they
occur in all the MSS. and the two copies of the commentary, and
have been enclosed in brackets. The corrupt passage is so bad
that it makes no sense at all. The best MSS. read as follows:
‘api hi vai snatva bhiksham faratyavigianandsandyaya pitrindmanyabhya’ kriyabhyah’ sa yadanydm, &c.,D.; ‘api ha vai snatva
bhish/am karasapi giani nasandya y4 [va sec. m.] pitré#4m anyabhya# kriyabhyaf,’ K.; api ha vai snatva bhiksha#% sarati—pagnati
—nam sandy4pi pitrzzim anyabhyah kriyasas, M.; api ha vai
snatva bhiksham faratyavignatindmasanayapi pitrizim anyabhya
kriyabhyaZ, C. I. As itis by no means certain that Baudh4yana’s
reading agreed with that of the printed text, I have left the
passage out.
5. 1. Regarding the term Snataka, see Apastamba I, 11, 30, 1-4.
Govinda thinks that the following rules are intended to gpl in
the first instance to a student who has performed the Samavartana
on completion of his studentship and lives unmarried at home.
For though the Smrvti declares it necessary for a student to enter,
on completing his term, at once into one of the remaining three
I, 3,3. UNMARRIED SNATAKA. 159
2. He shall wear a lower garment and upper
garment.
3. Let him carry a staff made of bamboo,
4. And a pot filled with water.
5. Let him wear two sacrificial threads.
6. (He shall possess) a turban, an upper garment °
(consisting of) a skin, shoes, and a parasol. (He
shall keep) a sacred fire and (offer) the new and
full moon (Sth4ltp4kas).
7. He shall cause the hair of his head, of his
beard, and of his body, and his nails to be cut
on the Parva days.
8. His livelihood (he shall obtain in the following
manner) :
9. Let him beg uncooked (food) from Brahmazas,
-Kshatriyas, Vaisyas, or carpenters,
10, Or (cooked) food (even from many).
11. Let him remain silent (when he goes to beg).
12. Let him perform with that all Pakayagéas,
offered to the gods and manes, and the rites,
securing welfare.
Let him beg uncooked (food) from Brahmazas,
-Kshatriyas, Vaisyas, or carpenters,
10, Or (cooked) food (even from many).
11. Let him remain silent (when he goes to beg).
12. Let him perform with that all Pakayagéas,
offered to the gods and manes, and the rites,
securing welfare.
orders, it may happen, as the commentator observes, that the Snataka’s marriage cannot take place immediately. The correctness of
this view is proved by Apastamba I, 2, 8, and by the fact that below,
II, 3, §, the rules for a married Snataka are given separately.
2-5. Vasishéha XII, 14. 6. Apastamba I, 2, 8, 2.
4. Regarding the Parva days, see Vasish¢ka XII, 21 note.
8. Vasish/ha XII, 2-4. ‘Though the Snataka is the subject of
the discussion, the word “his” is used (in this Sftra) in order to
introduce the remaining duties of a householder also.’-—Govinda.
g. The carpenter (rathak4ra) is a Sfidra, but connected with the
Vedic sacrifices.
to. ‘“ Food” (bhaiksham), i.e. a quantity of begged food. The
meaning is that in times of distress he may beg from many.’—
Govinda.
12. With that, i.e. with the food obtained by begging. Regarding
160 BAUDHAYANA. I, 3, 5
13. Baudhd4yana declares that by (following) this
rule the most excellent sages reach the highest’
abode of PragApati Paramesh¢Zin.
Prasna I, ApuyAva 4, KawopiKA 6.
1. Now (those who know the law) prescribe the
carrying of a waterpot.
2. It is declared (in the Vedas) that fire (resides)
in the right ear of a goat, in the right hand of a
Braéhmaza, likewise in water (and) in a bundle of
Kusa grass. Therefore after personal purification
let him wipe (his water-vessel) on all sides with his
(right) hand, (reciting the mantra), ‘Blaze up, O
fire ;’ for that (is called) encircling it with fire and
is preferable to heating (the pot on the fire).
3. With reference to this matter they prescribe
also (the following rules): ‘If he thinks in his
heart that (the pot) has been slightly defiled, let him
light Kusa or (other) grass and heat (the pot) on all
sides, keeping his right hand turned towards it.’
4. ‘If (pots) have been touched by crows, dogs, or
the Pakayagwias, see Gautama VIII, 18. Govinda gives as an
instance of the rites securing welfare (bhfitikarm4zi) the 4yushyaaru, a rice-offering intended to procure long life.
13. Govinda explains Baudhayana by K4amvayana, and adds
that either the author speaks of himself in the third person or
a pupil must have compiled the book.
6. 1. As Govinda observes, the rules regarding the waterpot (kamandalu) are introduced here in connexion with I, 3, 5, 4.
2. Vasish/ha XII, 15-16. The mantra is found, Taittirtya-Aranyaka X, 1, 4.
3. The word upadisanti, ‘they prescribe,’ stands at the end of
Sfitra 4, as it refers:to both rules.
4. Vasish¢/ha III, 39. The paryagnikarana is the rite prescribed
in Sdtra 2.
T, 4, 6. THE WATERPOT. 161
other (unclean animals, they shall be heated, until
they are of) the colour of fire, after the (paryagnikarana has been performed).’
4. Vasish¢/ha III, 39. The paryagnikarana is the rite prescribed
in Sdtra 2.
T, 4, 6. THE WATERPOT. 161
other (unclean animals, they shall be heated, until
they are of) the colour of fire, after the (paryagnikarana has been performed).’
5. (Pots) which have been defiled by urine,
ordure, blood, semen, and the like must be thrown
away.
_ 6. If his waterpot has been broken, let him offer
one hundred (oblations) reciting the Vy4hvtis, or
mutter (the Vy4hvztis as often). :
7. (Reciting the text), ‘Earth went to earth, the
mother joined the mother; may we have sons and
cattle; may he who hates us be destroyed, he shall
collect the fragments, throw them into water, repeat
the Gayatri at least ten times and take again another
(pot).
8. Taking refuge with Varuva, (he shall recite
the mantra), ‘ That (belongs) to thee, Varuza; again
to me, Om,’ (and) meditate on the indestructible.
5. Vasishéha III, 59.
6. Regarding the Vy4hritis, see Gautama I, 51.
4. Govinda says that Vamadeva is the Ashi of the mantra.
The fragments of the pot are to be thrown into a river or tank,
in order to preserve them from defilement. See also Journ. Bo.
Br. Roy. As. Soc., No. XXXIV A, p. 55 note.
8. ‘ Taking refuge with Varuma, i.e. saying, “I flee for safety to
Varuna.” (The words), “ That for thee, Varuna, again to me, Om,”
(are) the mantras (to be recited) on taking (a new vessel). Its
meaning is this: ‘Those fragments which I have thrown into the
water shall belong to thee, Varuma.” (Saying), “Come, thou (who
art) a lord of water-vessels, again to me, Om,” he shall meditate on
another visible pot as indestructible, i.e. at the end of the Vedic
(word) “Om,” let him meditate, (i.e.) recollect, that not everything
will be turned topsy-turvy, (but that some things are) also indestructible, i.e. that that is not destroyed, does not perish.—Govinda. The explanation of the last clause of our Sftra seems to
be that, on pronouncing the syllable (akshara) Om, the reciter is
[r4] M
162 BAUDHAYANA. I, 4, 6.
9. ‘If he has received (the new vessel) from a
Sidra, let him recite (the Gayatri) one hundred
(times). (If he has received it) from a Vaisya, fifty
(repetitions of the G4yatrt) are prescribed, but (on
receiving it) from a Kshatriya twenty-five, (and on
taking it) from a Brahmamza ten.’
10. Those who recite the Veda are doubtful
whether he shall fetch water after the sun has set
or shall not fetch it.
11. The most excellent (opinion is) that he may
fetch it.
12. Let him restrain his breath, while he fetches
water.
13. Fire, forsooth, takes up water.
14. It is declared (in the Veda), ‘When he has
washed his hands and feet with water from his
water-vessel, he is impure for others, as long as the
moisture (remains). He purifies himself only. Let
him not perform other religious rites (with water
from his pot).
to recollect the etymological import of the word akshara, ‘ indestructible,’ and thus to guard the new vessel against the mishap
which befell the old one.
He purifies himself only. Let
him not perform other religious rites (with water
from his pot).
to recollect the etymological import of the word akshara, ‘ indestructible,’ and thus to guard the new vessel against the mishap
which befell the old one.
9. According to Govinda, either the prasava, the syllable Om,
or the Gayatri are the mantras to be recited, and the recitation is
a penance to be performed when the vessel is received. The
MSS. of the text mark the verse as a quotation by adding the
word ‘iti,’ which the commentary omits.
13. According to Govinda, a Brahmana who goes to fetch
water at night, which he may want for personal purification, is
ordered to restrain his breath, because thereby the air in the body
becomes strong, and fire or heat (agni) is produced. Now as at
night the sun is stated to enter the fire and to become subject to
it, a Brahmana, who by restraining his breath has produced fire,
has. secured the presence of the sun, when he goes to fetch water.
14. Govinda expressly states that the word vigiayate, ‘it is declared,’
I, 45 7» THE WATERPOT. 163
15. Baudhayana (says), ‘Or if on the occasion
of each personal purification (he washes himself
with other water) up to the wrist, (he will become)
pure.’
16. Now they quote also (the following verses):
Prasna I, ApuyAya 4, KawnniKA 7.
1. ‘Formerly (the use of) a waterpot has been
prescribed by Brahman and the chief sages for the
purification of twice-born men. Therefore he shall
always.carry one.’
‘He who desires his own welfare, shall use it
without hesitation, for purifying (his person), for
drinking, and for performing his twilight devotions.’
2. Let him do it with a believing heart; a wise
man must not corrupt his mind. The self-existent
literally, ‘it is distinctly known,’ always indicates that the passage
quoted is taken from the Veda. The rites for which water from
the waterpot is not to be used, are libations to the manes, the
gods, and the fire. See also below, I, 4, 7, 5.
15. The words enclosed between parentheses are Govinda’s.
7.1. The division of this chapter into two sections occurs
in the M. manuscript only. The Dekhan MSS., which give the
division into Kandik4s, do not note it, and have at the end of the
Prasna the figure 20, while M. has 21 and in words ekavimsatih
after the enumeration of the Pratikas.
2. ‘A wise man must not corrupt his mind,’ i. e. must not doubt
or adopt erroneous views regarding the teaching of the Sastras
with respect to the waterpot. It seems to me that this passage
indicates the existence of an opposition to the constant tarrying
of the waterpot in Baudhayana’s times. This is so much more
probable, as the custom is now obsolete, and is mentioned in
some Pur4mas and versified Smritis as one of the practices forbidden in the Kali age; see e.g. the general note appended to
Sir W. Jones’ translation of Manu.
M 2
164 BAUDHAYANA. I, 4,7
This is so much more
probable, as the custom is now obsolete, and is mentioned in
some Pur4mas and versified Smritis as one of the practices forbidden in the Kali age; see e.g. the general note appended to
Sir W. Jones’ translation of Manu.
M 2
164 BAUDHAYANA. I, 4,7
(Brahman) came into existence with a water-vessel.
Therefore let him perform (his rites) with a watervessel.
3. Let him hold it in his right hand when he
voids urine and excrements, in the left when
he sips water. That is (a) settled (rule) for all good
men.
4. For as the sacrificial cup (kamasa) is declared
to be pure on account of its contact with the Somajuice, even so the water-vessel is constantly pure
through its contact with water.
5. Therefore let him avoid (to use) it for the
worship of the manes, the gods, and the fire.
6. Therefore let him not go on a journey without
a waterpot, nor to the boundary of the village, nor
from one house to the other.
7. Some (declare that he must not go without it)
a step further than the length of an arrow.
8. Baudhayana (says that he shall not go without
it) if he wishes to fulfil his duties constantly.
g. (The divine) Word declares that (this is confirmed) by a Azk-shaped (passage).
Prasna I, ApuyAyva 5, KanoixA 8.
1. Now (follows the description of) the means of
purification.
5. According to Govinda the word ‘therefore’ refers back to
SAtra I, 4, 6, 14. ,
9. ‘ Rigvidham, “a Rzk-shaped (passage),” means Azgvidhanam,
‘“‘a prescription consisting of a Ark.” The Bréhmama is indicated by (the word) vak, (“the goddess of) speech.” The meaning
is, “The Brahmava says that there is also a Ark-verse to this
effect. That is as follows, tasyaish4 bhavati yat te silpam ity4di’
(Taittirtya-Aranyaka I, 7, 1)—Govinda.
I, 5,8 PURIFICATION. 165
2. The body is purified by water, the understanding by knowledge, the soul by abstention from
injuring living beings, the internal organ by truth.
3. Purifying the internal organ (is called) internal
purification.
4. We will explain (the rules of) external purification.
5. The sacrificial thread (shall be made) of
Kusa grass, or cotton, (and consist) of thrice three
strings,
6. (It shall hang down) to the navel.
7. (In putting it on) he shall raise the right arm,
lower the left, and lower the head.
8. The contrary (is done at sacrifices) to the
manes,
g. (If the thread is) suspended round the neck,
(it is called) nivita.
10. (If it is) suspended below (the navel, it is
called) adhopavita.
11, Let him perform (the rite of personal) purification, facing the east or the north, (and) seated
in a pure place; (let him) place his right arm be-
’ tween his knees and wash both hands up to the
wrist and both feet (up to the ankles).
12. Let him not use for sipping the remainder
of the water with which he has washed his feet.
13. But if he uses (that) for sipping, let him do
it, after pouring (a portion of it) on the ground.
8. 2. Vasishéha III, 60. 4-9. Manu II, 63.
12. Let him not use for sipping the remainder
of the water with which he has washed his feet.
13. But if he uses (that) for sipping, let him do
it, after pouring (a portion of it) on the ground.
8. 2. Vasishéha III, 60. 4-9. Manu II, 63.
11. Vasish/ka III, 26. Govinda points out that the word saukam, ‘(rite of) purification,’ has here the meaning of 44amanam,
‘sipping water. He thinks that the 4a, ‘and,’ which stands after
padau, ‘both feet,’ indicates that other portions of the body which
have been defiled must be washed also.
166 BAUDHAYANA. I, 5, 8:
14. He shall sip out of the Tirtha sacred to
Brahman.
15. The part (of the hand) at the root of the
thumb (is called) the Tirtha sacred to Brahman.
16. The part above the thumb (is called the
Tirtha) sacred to the manes, the part at the tips
of the fingers that sacred to the gods, the part at
the root of the fingers that sacred to the Rshis.
17. (Let him not use for sipping water that has
trickled) from the fingers, nor (water) that is
covered with bubbles or foam, nor (water that is)
hot, or alkaline, or salt, or muddy, or discoloured,
or has a bad smell or taste.
18. (Let him not sip water) laughing, nor talking,
nor standing, nor looking about, nor bending his
head or his body forward, nor while the lock on
his crown is untied, nor while his throat is wrapped
‘up, nor while his head is covered, nor when he is
in a hurry, nor without wearing the sacrificial thread,
nor stretching his feet out, nor while his loins are
girt (with a cloth), nor without holding his right
arm between his knees, nor making a sound.
19. Let him thrice drink water that reaches his
heart.
20. Let him wipe (his lips) thrice.
21. Some (declare that he shall do it) twice.
14. Vasish¢ha III, 26.
16. Vishnu LXII, 3-4. All the MSS. except M. place the
Tirtha sacred to the gods at the root of the fingers, and that sacred
to the Rishis at the tips of the fingers, and Govinda has the same
erroneous reading.
17. Vasish¢ha III, 36. 18. Vasishéa III, 30.
Ig~20. Vasishsfa III, 26; Apastamba I, 5, 16, 3.
21. Vasishéha III, 27; Apastamba I, 5, 16, 4.
I, 5, 8 PURIFICATION. 167
22. A woman and a Sidra (shall perform) both
(acts) once (only).
23. Now they quote also (the following verse):
‘A Bréhmama is purified by water that reaches his
heart, a Kshatriya by (water) reaching his throat,
a Vaisya by (water barely) taken into the mouth,
a woman and a Sidra by touching (it) with the
extremity (of the lips).
24. ‘If (drops) adhere to his teeth, (they must
be considered pure) like the teeth, because they are
fixed (in the mouth) like the teeth. Let him not
sip water on their account in case they fall. If they
flow out, he will be pure.’
25. Now they quote also (the following verse):
‘If anything adheres to the teeth, (it is pure) like
the teeth; and if he swallows (it or) whatever else
may be in the mouth (or) may remain after sipping
water, (he will become) pure.’
If they
flow out, he will be pure.’
25. Now they quote also (the following verse):
‘If anything adheres to the teeth, (it is pure) like
the teeth; and if he swallows (it or) whatever else
may be in the mouth (or) may remain after sipping
water, (he will become) pure.’
26. (After sipping) he shall touch the cavities (of
the head) with water, the feet, the navel, the head,
(and) lastly the left hand.
27. If he becomes impure while holding (a vessel)
‘made of metal, he shall put it down, sip water and
sprinkle it, when he is going to take it up.
28. Now if he becomes impure (while he is
occupied) with food, he shall put it down, sip water
and sprinkle it, when he is going to take it up.
29. Now if he becomes impure (while occupied)
23. Vasishéha III, 31-34.
24. The MSS. read in the last pada of this verse, tesh4m samsraye [ya or va]-kkufifiti. I think samsravandkkhukir iti is the
correct reading.
25. Wasishéha III, 41. 26. Vasish¢ha III, 28-29.
28. Vasishéha ITI, 43-44.
168 BAUDHAYANA. I, 5, 8
with water, he shall put it down, sip water and
sprinkle it, when he is going to take it up.
30.. That is contrary (to the rule) in (the case of
an earthen) vessel.
31. In (the case of a vessel) made of wood there
is an option.
32. Defiled (objects) made of metal must be
scoured with cowdung, earth, and ashes, or with one
of these (three).
33. Copper, silver, and gold (must be cleaned)
with acids.
34. Earthen vessels must be heated.
35. (Objects) made of wood must be planed.
36. (Objects) made of bamboo (must be cleaned)
with cowdung,
37. (Objects) made of fruits with a rope of cowhair,
38. Skins of black deer with (ground) Bel nut
and rice,
39. Blankets (of the hair of the mountain goat)
with Areka nuts,
- 40. (Cloth) made of (sheep’s) wool by the (rays of
the) sun,
41. Linen (cloth) with a paste of yellow mustard,
30. ‘(The word) amatram, literally “a vessel,” denotes here an
earthen vessel. The meaning is that such a one, if it is very
much defiled, shall only be put down and not be taken back.
Any other (earthen vessel) shall be heated.’—Govinda.
32. Vasishéha ITI, 49.
33. Manu V,114; Vasish¢ha III, 63.
34-35. Vasishéha ITI, 49. 36. Vasish/ha ITI, 53.
34. Vasish/ka III, 54. Govinda thinks that the word raggu,
‘a rope,’ is used here in the sense of ‘a conglomeration,’ and
merely indicates that a quantity of cowhair must be used.
39. Manu V, 120. 41. Vasish/ha III, 55.
T, 5, 8 PURIFICATION. 169
42. Cotton cloth with earth,
43. Skins (other than deer-skins shall be treated)
like cotton cloth,
44. Stones and gems like (objects) made of metal,
45. Bones like wood,
46.-Conch-shells, horn, pearl-shells, and ivory like
linen cloth.
47. Or (they may be cleaned) with milk.
48. (Objects) which have been defiled by urine,
ordure, blood, semen, or a dead body, (but) are
agreeable to the eye and the nose, shall be rubbed
seven times with one of the substances mentioned
above.
47. Or (they may be cleaned) with milk.
48. (Objects) which have been defiled by urine,
ordure, blood, semen, or a dead body, (but) are
agreeable to the eye and the nose, shall be rubbed
seven times with one of the substances mentioned
above.
49. (Objects) not made of metal which are in the
same condition must be thrown away.
50. The cups and vessels (used) at a sacrifice
(must be cleaned) according to the injunction (of
the Veda).
51. The Veda (declares), ‘They do not become
impure through Soma.’
52. ‘Time, fire, purity of mind, water and the like
(fluids), smearing with cowdung and ignorance (of
defilement) are declared to be the sixfold (means of)
purification for created beings.’
53. Now they quote also (the following verse):
42. Vasishéha ITI, 49. 43. Vasish¢ha III, 53.
44. Vasishéha III, 50. 45. Vasishéha III, 52.
46. Vasish/fa III, 51. 49. Vasish/ha III, 59.
50. Govinda explains this Sfitra differently, He says: ‘ The fault
of defilement by remnants does not affect sacrificial cups and
vessels. This must be understood, If they are defiled by urine
and’ the like, they must be thrown away.’ My explanation is
based on the parallel passage of Apastamba I, 5, 17,13. See also
below, I, 6, 13, 11 seq.
52. Vishnu XXII, 88.
170 BAUDHAYANA. I, 5,9:
‘A clever man, who knows (the rules of) purification
and is desirous of righteousness, shall perform (the
rites of) purification, after having fully considered
the time, and the place (of the defilement), likewise
himself, (as well as) the object (to be cleaned) and
the substance (to be employed), the purpose of the
object, the cause (of the defilement), and the condition (of the thing or person defiled).’
Prasna I, ApuyAya 5, KawpiKA 9.
1. The Veda declares that the hand of an artisan
is always pure, so is every vendible commodity
exposed for sale and food obtained by begging,
which a student holds in his hand.
2. A calf is pure on the flowing (of the milk),
a bird on the fall of the fruit, women at the time
of dalliance, and a dog when he catches a deer.
3. All mines and places of manufacture are pure
excepting distilleries of spirituous liquor; continuously flowing streams of water and dust raised
by the wind cannot be contaminated.
4. The flowers and fruit of flowering and fruitbearing trees which grow in unclean places are
likewise not impure.
9. 1. Vishvu XXIII, 48.
2. Vishnu XXIII, 49.
"3. Vishvu XXIII, 48. The term 4kara, translated by ‘mines
and places of manufacture,’ is explained in the commentary by
‘places of production, i.e. of sugar and honey.’ It is no doubt
intended to apply to any place where articles of consumption or
use are produced. Govinda adds that as ‘continuous streams of
water’ are always pure, one must take care that the water for
sipping flows out of the vessel in an unbroken stream.
I, 859 PURIFICATION. 171
Govinda adds that as ‘continuous streams of
water’ are always pure, one must take care that the water for
sipping flows out of the vessel in an unbroken stream.
I, 859 PURIFICATION. 171
5. On touching a tree standing on a sacred spot,
a funeral pile, a sacrificial post, a Kandala or a
person who sells the Veda, a Brahmama shall bathe
dressed in his clothes.
6. One’s own couch, seat, clothes, wife, child, and
waterpot are pure for oneself; but for strangers
they are impure.
7. A seat, a couch, a vehicle, ships (and boats),
the road and grass are purified by the wind, if they
have been touched by KamdaAlas or outcasts.
8. Grain on the threshing-floor, water in wells
and reservoirs, and milk in the cowpen are fit for
use even (if they come) from a person whose food
must not be eaten.
g. The gods created for Brahmazas three means
of purification, (viz.) ignorance of defilement, sprinkling with water, and commending by word of mouth.
10. Water collected on the ground with which
5. Vasish/ha IV, 37. Kaityavrzksha, ‘a tree standing on sacred
ground,’ means literally, ‘a memorial-tree.’
4. Govinda points out that couches and seats and the like, on
which Kandalas and outcasts have lain or sat down, must be
Parte
‘That must be referred to grain on a threshing-floor, and so
forth, which has been produced by men whose food must not be
eaten, and again is considered to be common to all. In this case,
too, what has been received from outcasts and Kandalas, that is
defiled. Milk which has been received just at milking-time may
be drunk out of a vessel that stands in the cowpen.’—Govinda.
As regards the grain produced by low-caste people, the rule
probably refers to cases where the land of an Agrahara or other
village is cultivated by men of the lowest castes. The author
means to say that in such cases a Brahmana may take his share
from the threshing-floor, where the whole produce of the villageland is stored, without hesitation.
g. Vasishtha XIV, 24; Manu V, 127.
1o. Vasishéha III, 35-36.
172 BAUDHAYANA. I, 5s 9
cows slake their thirst is a means of purification,
provided it is not strongly mixed with unclean
(substances), nor has a (bad) smell, nor is discoloured, nor has a (bad) taste.
11. But land becomes pure, according to the
degree of the defilement, by sweeping the (defiled)
spot, by sprinkling it with water, by smearing it
with cowdung, by scattering (pure earth) on it, or
by scraping it.
12. Now they quote also (the following verse) :
Prasna I, ApuyAya 5, Kawp1kA 10.
1. ‘A drop of water which is allowed to fall (on
the ground) purifies a bull’s hide of land, whether
(the land) has been (previously) swept or not, provided no impure substance is visible on it.’
2. Food which is cooked out of sight must be
illuminated (with fire) and be sprinkled with water,
3. Likewise eatables bought in the market.
4. For the Veda (declares), ‘For the gods who
are (easily) disgusted and desirous of purity.do not
Food which is cooked out of sight must be
illuminated (with fire) and be sprinkled with water,
3. Likewise eatables bought in the market.
4. For the Veda (declares), ‘For the gods who
are (easily) disgusted and desirous of purity.do not
11. Vasish/ha III, 56.
10. 1. Regarding the term ‘a bull’s hide’ of land, see Vishnu
V, 181-183, XCII, 4.
“a, Apastamba II, 2, 3, 9. ‘Out of sight,’ i.e. not before the
eyes of him who eats it’—Govinda. It would, however, seem that
this rule refers to food prepared by Sfidras, without the supervisions of Aryans. For Apastamba’s Sfitra, which contains the
same word, paroksham, ‘out of sight,’ certainly has reference to
that case only, and there is no reason why food prepared by
Brahman cooks should be purified before it is eaten.
3- Apastamba I, 5,17, 19. The eatables here intended are,
according to Govinda, Ladus and other sweet-meats which are
frequently bought ready made.
I, 5, 10. PURIFICATION. 173
enjoy the offerings made by a man destitute of
faith,’
5. After reflecting (for a long time on the respective value of) the (food) of a pure man destitute
of faith and of an impure person who has faith,
the gods declared both to be equal. But the Lord
of created beings said to them, ‘ That is not equal,
it is unequal. The food of a man destitute of faith
is worthless, that which is purified by faith is
preferable.’
6. Now they quote also (the following verses) :
‘Want of faith is the greatest sin; for faith is the
highest austerity. Therefore the gods do not eat
offerings given without faith.’
7. ‘A foolish man does not reach heaven, though
he may offer (sacrifices) or give (gifts).’
8. ‘He is called a foolish man whose conduct
is blemished by doubts, and who, clinging to
his own fancies, transgresses (the rules of) the
Sastras, because he opposes the fulfilment of the
sacred law.’
g. But pot-herbs, flowers, fruit, roots, and annual
plants (must be) sprinkled (with water).
10. Having placed dry grass, wood of trees unfit
for sacrifices or a clod of earth (on the ground), let
him void faeces or urine, turning his face during the
day towards the north and at night towards the
south and wrapping up his head.
8. Dharmatantra, translated ‘ the fulfilment of the sacred law,’
is explained in the commentary by dharmasya tantram anush/#4nam,
by ‘the performance of the sacred duties.’ It may also mean ‘the
doctrine of or the treatises on the sacred law.’ The SAstras are
the Vedas and the whole body of the sacred literature.
g. Vishnu XXIII, 15. 10, Vasish/fa VI, ro.
174 BAUDHAYANA. T, 5, 10.
11. (After voiding) urine he shall clean (the
organ once) with earth and water,
12. The hand three times.
13. In like manner (he shall clean himself with
earth and water after voiding) faeces.
14. The number (of the applications of both is)
thrice three for both feet and the hand.
15. After an effusion of semen (he shall purify
himself) in the same manner as after voiding urine.
13. In like manner (he shall clean himself with
earth and water after voiding) faeces.
14. The number (of the applications of both is)
thrice three for both feet and the hand.
15. After an effusion of semen (he shall purify
himself) in the same manner as after voiding urine.
16. He shall wash himself, after he has untied
or put on the cloth round his loins,
-17. Or he may touch moist grass, cowdung, or
earth.
18. While he is engaged in (the performance of)
religious rites, he shall avoid to touch (the part of
his body) below the navel.
19. The Veda (declares), ‘A man’s (body) is pure
above the navel, it is impure below the navel.’
20. Sddras living in the service of Aryans shall
trim (their hair and nails) every month; their mode
11-12, Vasishéha VI, 14, 18. According to Govinda one
application of water suffices for the left hand and two for both
together.
13-14. Vasish/ka VI, 18. Govinda reads in Sfitra 14, against
the authority of all the MSS., p4yo4, ‘for the anus,’ instead of
padayoA, ‘for both feet.’
15. Apastamba I, 5, 15, 23-
16. Apastamba I, 5, 16, 14. 17. Apastamba I, 5, 16, 15.
18. Vishau XXIII, 51.
19. Taittirlya Samhita VI, 1, 3, 4
20. Apastamba II, 1, 2, 4-5. The above translation follows
Govinda’s explanation. But A4ry4dhish//itas, ‘ living in the service
of Aryans,’ may also mean ‘superintended by Aryans,’ and the
rule be taken to refer to the special case of Sidra cooks, as in the
parallel passage of Apastamba.
I, 5, 10. LAWFUL LIVELIHOOD. 175
of sipping water (shall be) the same as that of
Aryans.
21. A Vaisya may live by usury.
22. But (a sum of) twenty-five (karshapazas shall
bear an interest) of five m4shas (per mensem).
23. Now they quote also (the following verses) :
‘He who, acquiring property cheap, employs (it so
that it yields) a higher price, is called a usurer, and
blamed in all (treatises on) the sacred law.’ ‘(Brahman) weighed in the scales the crime of killing a
learned Brahmaza against (the crime of) usury; the
slayer of the Bréhmama remained at the top, the
usurer sank downwards.’
24. ‘Let him treat Brdhmazas who tend cattle,
those who live by trade, (and) those who are artisans,
actors (and bards), servants or usurers, like Sidras.’
25. But men of the first two castes may, at their
pleasure, lend (money at interest) to one who
neglects his sacred duties, to a miser, to an atheist,
or to a very wicked man.
26. Through the neglect of sacrifices, of (lawful)
marriages, of the study of the Veda, and of (learned)
Brahmanas, (noble) families (even) are degraded.
27. The offence of neglecting a Brahmaza cannot
be committed against a fool who is unacquainted
21. Vasishéha II, 19. 22. Vasishéha II, 51.
23. Vasishéha II, 41-42. 24. Vasish/ha ITI, 3.
25. Vasish¢ha II, 43. M. reads na dadyatém, ‘shall not lend.’
According to Govinda, ‘a very wicked man’ is equivalent to ‘a
Sfidra.’
Vasishéha II, 19. 22. Vasishéha II, 51.
23. Vasishéha II, 41-42. 24. Vasish/ha ITI, 3.
25. Vasish¢ha II, 43. M. reads na dadyatém, ‘shall not lend.’
According to Govinda, ‘a very wicked man’ is equivalent to ‘a
Sfidra.’
26. Manu III, 63. Govinda says that this Sfitra is introduced
in connexion with the expression, ‘one who neglects his sacred
duties,’ which occurs in Sfitra 25.
247. Vasish¢ha III, 9 note, ro. This Sfitra is added in explanation of the term ‘the offence of neglecting a Brahmaza.,’
176 BAUDHAYANA. I, 5, 10,
with the Veda. For (in offering sacrifices) one does
not pass by a brilliant fire and throw the oblations
into ashes.
28. Families which are deficient in (the knowledge of) the Veda, are degraded by (keeping) cows,
horses and vehicles, by agriculture and by serving
the king.
29. But even poor families which are rich in (the
knowledge of) the Veda obtain rank among the
(noble) families and gain great fame.
30. The (study of) the Veda impedes (the pursuit
of) agriculture, (the pursuit of) agriculture impedes
(the study of) the Veda. He who is able (to do
it), may attend to both; but he who is unable (to
attend to both), shall give up agriculture.
31. A fat, bellowing, raging humped bull, who
does not restrain himself, who hurts living creatures
and speaks according to his pleasure, forsooth, does
not reach the (abode of) the gods; (but) those who
are small like atoms, (being) emaciated (by austerities
and fasts), go thither.
32. If, erring, in his youth he commits at any
time good or evil acts of any kind, (they will all
remain without result). (For) if in his later age he
lives righteously, he will obtain (the, reward of) that
(virtuous conduct) alone, not (the punishments of
his former) crimes.
33. Let him always be sorrowing in his heart,
when he thinks of his sins, (let him) practise
austerities and be careful; thus he will be freed
from sin.
34. ‘Where drops of water touch the feet of a
28-29. Manu III, 64, 66. 34. VasishéAa III, 42.
I, 5, 11. IMPURITY. 177
man who offers water for sipping to others, no
defilement is caused by them. They are equally
(pure) as (water) collected on the ground,’
Prasna I, ApuyAya 5, KawoiKA 11.
1. Referring to deaths and births, they declare
that the impurity of Sapizdas lasts ten days; excepting officiating priests, men who have performed
the initiatory ceremony of a Soma-sacrifice, and
students of the Veda.
- 2. But amongst Sapizdas Sapinda-relationship
(extends) to the seventh person.
3. (If children die) before the completion of the
seventh month or before teething, (the relatives)
shall bathe.
4. In (the case of a child) that dies before the
completion of its third year or before teething, offerings of funeral cakes and water are not prescribed,
and one should not burn its (body) ;
5. Nor when unmarried maidens die.
6. Some do it in the case of married daughters.
7. That (is done) in order to gain the good-will
Nor when unmarried maidens die.
6. Some do it in the case of married daughters.
7. That (is done) in order to gain the good-will
11. 1. Vasish#ha IV, 16. Officiating priests, Soma-sacrificers,
and students do not become impure by deaths or births occurring
among their relatives; see Vasishsha XIX, 48; Gautama XIV, 1.
2. Vasish/ha IV,17. For the specification of the extent of the
Sapinda-relationship, see below, Sfitra 9.
3. Vishvu XXII, 27.
4. Vishnu XXII, 28; Gautama XIV, 34, 43-
6. Gautama XIV, 36. ‘That refers to the Sapisdas on the
father’s side..—Govinda.
4. Manu IX, 18.
(14] N
178 BAUDHAYANA. I, 5, 11.
of the people. Women are considered to have no
business with the sacred texts.
8. ‘The relatives of unmarried women become
pure after three ‘days. But the uterine brothers
become pure by (following) the rule mentioned
before.’
9. Moreover, the great-grandfather, the grandfather, the father, oneself, the uterine brothers, the
son by a wife of equal caste, the grandson, (and) the
great-grandson—these they call Sapizdas, but not
the (great-grandson’s) son;—and amongst these a
son and a son’s son (together with their father are)
sharers of an undivided oblation.
10. The sharers of divided oblations they call
Sakulyas.
8. This verse, which occurs in all my MSS. of the text, is left
out in the two copies of Govinda’s commentary.
g. Colebrooke, Dayabhaga XI, 1, 37; V. Digest CCCXCVIL
The text on which Colebrooke’s two versions are based differs from
that of my MSS. and of Govinda by reading avibhaktaddyadan
instead of tesh4m fa putrapautram [v. 1. °pautrakam] avibhaktadayam. The meaning of the latter clause, which is placed parenthetically before sapizdan A4kakshate, ‘(these) they call Sapindas,’
seems to be that a father with his son and grandson share the
cakes offered at one funeral sacrifice by the fourth descendant.
Its object is to show that the group called Sapindas consists of two
such subdivisions, between whom the middlemost forms the connecting link. For the middlemost, the svayam, ‘oneself,’ of the
text, first offers the cakes to his three ancestors and later receives
the cakes, together with his first two descendants, from his greatgrandson. Govinda gives no help. He merely remarks that the
Sftra contains a paribhash4 or technical rule of interpretation, and
that the words api 4a, ‘moreover,’ indicate that it is an expansion
of Sfitra 2.
10. Colebrooke, loc. cit. According to Gimftavahana the Sakulyas are the three ascendants beyond the great-grandfather and the
three descendants beyond the great-grandson. Others, among
I, 5, 11. INHERITANCE. 179
11. If no other (relations) are living, the property
(of a deceased male) descends to them (the Sapizdas).
12. On failure of Sapizdas, the Sakulyas (inherit).
13. On failure of them, the teacher who (holds
the place of a spiritual) father, a pupil, or an
officiating priest shall take it,
179
11. If no other (relations) are living, the property
(of a deceased male) descends to them (the Sapizdas).
12. On failure of Sapizdas, the Sakulyas (inherit).
13. On failure of them, the teacher who (holds
the place of a spiritual) father, a pupil, or an
officiating priest shall take it,
14. On failure of them, the king. Let him give
that property to persons well-versed in the three
Vedas.
15. But the king should never take for himself
the property of a Brahmaza.
16. Now they quote also (the following verse):
‘The property of a Bréhmawza destroys (him who
whom Govinda takes his place, explain the word sakulya to mean
‘members of one family’ in general. Govinda says, sambandhaviseshagfiane sati sapind’ ukyante|sambandhamatragviane sakuly4zu
Atas ka sapinda api sakuly4Au ‘If a particular relationship is known,
they are called Sapindas; and if (the fact) only is known that
relationship exists, Sakulyas. Hence the Sapinzdas are also
Sakulyas.’
11, Colebrooke, loc. cit. Both the Dayabhaga and the Digest
read satsvangageshu, ‘when there is male issue,’ and the Viramitrodaya, fol. 218, p. 2, 1. 7, agrees with them. The MSS. read all
satsv anyeshu, which may, however, be taken with Govinda for
asatsv anyeshu, because the preceding word ends ine. Govinda
explains anyeshu, ‘ others,’ by aurasadishu, ‘legitimate sons of the
body, and so forth.’
12. Colebrooke, Dayabhaga, loc. cit. The digest omits this
Sfitra.
13. Colebrooke, loc. cit. Gtmfitavahana wrongly reads pita
hakaryah, ‘the father and the teacher.’ Govinda gives the explanation adopted above. Regarding the spiritual fatherhood of the
teacher, see e. g. Vasish/a II, 4.
14. Colebrooke, loc. cit. Govinda reads satsvam, ‘the property
of a holy man,’ instead of tatsvam, ‘that property.’
15. Colebrooke V, Dig. CCCCXLIV; Vasish#ka XVII, 86.
N 2
180 BAUDHAYANA. I, 5, 11.
takes it), together with sons and grandsons; poison
kills one man only. (Therefore) they do not declare
poison to be (the worst) poison. The property of
a Brahmaza is called (the worst) poison.’
17. If a birth and a death occur together, one
and the same period of ten (days and) nights (shall
serve for both).
18. Now if (other deaths or births) happen before the completion of the ten (days and) nights (of
impurity), the first period of ten (days and) nights
(shall suffice, provided the new cause of impurity
occurs) before the end of the ninth day.
19. On a birth, indeed, the parents (alone) become
impure during ten days. ,
20. Some (declare that) the mother (alone becomes impure), because (people) avoid (lying-in
women alone).
21. Others (say that) the father (alone becomes
impure) because the semen is the chief cause (of
the generation).
22. For sons who were born without mothers,
are mentioned in the revealed texts.
23. But (the correct opinion is that) both the
parents (become impure} because they are equally
connected (with the event).
22. For sons who were born without mothers,
are mentioned in the revealed texts.
23. But (the correct opinion is that) both the
parents (become impure} because they are equally
connected (with the event).
18. Vasishéha IV, 23-25. Govinda points out that in case the
second birth or death happens after the completion of the ninth
day, the rule given (Gautama XIV, 7) applies.
19. Vasishéha IV, 20-21.
20. Vasishtha IV, 21-22. Tatpariharam4t, literally, ‘because
she is avoided, i.e. because people avoid newly-confined women
(not their husbands).’— Govinda.
21. E.g. Agastya and VasishéZa. See Rig-veda VII, 33, 11, and
Sdyaza’s commentary thereon.
T, g, 1% IMPURITY. 181
24. But when a death (has happened, the relatives
of the deceased), allowing the youngest to begin,
shall pass their sacrificial threads over the right
shoulder and under the left arm, descend into the
water at a bathing-place, submerge (their bodies),
emerge (out of the water), ascend the bank, sip
water, pour out libations for the (deceased, repeating the last four acts) severally three times thereafter, ascend the bank, sip water, touch a coal, water
or the like at the door of their house, and sit during
ten days on mats, eating food that does not contain
pungent condiments or salt.
25. (Let him perform) a funeral sacrifice on the
eleventh or the twelfth (day).
26. In (performing) the remaining rites (one
should) conform to (the customs of) the people.
27. In case of a (death) let him also keep (a
period of impurity) for (persons who are) not (his)
Sapiadas, according to the degree of nearness,
three (days and) nights, a day and a night, one day
and so forth,
24. Vasishtha IV, 9-15. When the libations of water are
poured out, the name of the deceased must be pronounced.
Govinda correctly states that iti, ‘or the like,’ which stands after
‘a coal, water,’ is intended to include ‘cowdung, and yellow
mustard seed,’ which are mentioned by Yagfavalkya III, 13.
Regarding the clause sakrittrif, ‘(repeating these last four acts)
severally three times,’ see Apastamba II, 6, 15, ro.
25. Vishnu XXI, 2 seq., and especially 19.
26. Govinda, in explanation of this Sftra, refers to the last
words of Apastamba II, 6, 15, 10, where it is said that relatives
‘shall perform those rites for the dead which the women declare
to be necessary,’ and to Apastamba II, 11, 29, 15.
27. Gautama XIV, 20. Govinda is of opinion that the duration
of the impurity shall depend on the good qualities, learning, &c. of
the deceased.
182 BAUDHAYANA. I, 5, 11.
28. For a teacher, a sub-teacher (upadhydya), and
their sons, three (days and) nights,
29. Likewise for officiating priests,
30. Let him keep on account of a pupil, for one
who has the same spiritual guide, for a fellow-student
(sabrahmaAérin) three (days -and) nights, one day
and a night, one day and so forth (as periods of
impurity).
31. Ona miscarriage females (remain impure) as
many (days and) nights as months (elapsed after
conception).
31. Ona miscarriage females (remain impure) as
many (days and) nights as months (elapsed after
conception).
32. If he unintentionally touches the corpse of
a stranger, he becomes at once pure after bathing
dressed in his clothes.
33. (If he does it) intentionally, (he will remain
impure) during three (days and) nights.
34. And (the same rules apply if he touches a
woman) during her courses.
35. A son who is born from (intercourse with a
temporarily unclean woman) becomes an Abhisasta.
Thereby the penances (to be performed) by him
have been explained.
28. Vishnu XXII, 42, 44. Govinda asserts that the impurity
on account of an Upadhyaya lasts one night, together. with the
preceding and following days, and on account of a teacher’s or
Up4dhyaya’s sons one day only. It looks as if he had read the
words pakshizyekaham in his text.
29. Govinda asserts that a, ‘likewise,’ indicates that the rule
applies also on the death of persons for whom one sacrifices.
30. Vishnu XXII, 44. Govinda explains satirthya to mean ‘ one
who has the same guru or spiritual guide,’ while according to
others it means ‘one who studies under the same sub-teacher’
(upadhyaya). See also the Kasiké on PAzini IV, 4, 117, and note.
31. Vishzu XXII, 25. 32-33. Gautama XIV, 27.
34. Vishau XXII, 69.
I, 5) 1 IMPURITY. ; 183
36. On touching one who sells the Veda, a sacrificial post, an outcast, a funeral pile, a dog, or a
Kandala he shall bathe.
37. Now if a worm is produced in an open wound
that is filled with pus and sanies, how shall, in that
case, a penance be performed ?
38. He who is bitten by a worm will become pure
on bathing (daily) during three days and drinking (a
mixture of) cow’s urine, cowdung, milk, sour milk,
butter, and water boiled with Kusa grass.
39. He who has been touched by a dog shall
bathe dressed in his clothes;
40. Or he becomes pure by washing that spot
(where he has been touched), by touching it with
fire, by (afterwards) again washing it and his feet,
and by sipping water.
41. Now they quote also (the following verses):
‘But a Brahmaza who has been bitten by a dog, is
purified if he goes to a river that flows into the
ocean, (bathes there and) suppresses his breath one
hundred times and (afterwards) eats clarified butter.
He will (also) become pure at once on bathing (in
water brought) in golden or silver (vessels), or in
a cow’s horn, or in new (earthen pots).’
36. This verse, which is another version of I, 5, 9, 5, is left
out in the Dekhan and Gugaraét MSS.; I consider its genuineness
very doubtful.
37. Vasish/ea XVIII, 16.
39-40. Apastamba I, 5, 15, 16-17. Govinda, too, states that
the second mode of purification is to be adopted, if the dog touches
any part of the body below the navel.
4t. Vasish/ha XXIII, 31.
184 BAUDHAYANA. T, 5, 12.
Prasna I, ApuyAya 5, KanopiKA 12.
1. Tame animals must not be eaten,
2. Nor carnivorous and (tame) birds,
3. Nor (tame) cocks and pigs ;
4t. Vasish/ha XXIII, 31.
184 BAUDHAYANA. T, 5, 12.
Prasna I, ApuyAya 5, KanopiKA 12.
1. Tame animals must not be eaten,
2. Nor carnivorous and (tame) birds,
3. Nor (tame) cocks and pigs ;
4. Goats and sheep (are) excepted (from the
above prohibition).
5. Five five-toed animals may be eaten, (viz.)
the porcupine, the iguana, the hare, the hedgehog,
the tortoise and the rhinoceros, excepting the rhinoceros,
6. Likewise five animals with cloven hoofs, (viz.)
the white-footed antelope (Nil-g4i), the (common
ravine) deer, the spotted deer, the buffalo, the (wild)
boar and the black antelope, excepting the black
antelope,
7. (Likewise) five (kinds of) birds that feed scratch-
‘ing with their feet, (viz.) the partridge, the blue rockpigeon, the francoline partridge, the (crane called)
Vardhrazasa, the peacock and the V4rama, except-
- ing the Varaza,
12.1. Vasish/ha XIV, 40.
2. Vasishtha XIV, 48. Govinda says that the particle 4a, ‘and,’
is used in order to indicate that the word ‘tame’ must be understood.
3- Apastamba I, 5, 17, 29, 32.
5. Vasish/ha XIV, 39. Another explanation of the word svAvif,
‘the porcupine’ (see also Gautama XVII, 27), is given in the commentary, which says that it is a wild animal resembling a dog, and
belonging to the boar species. Govinda points out that there is
a dispute among the learned regarding the rhinoceros (Vasishsha
XV, 47), and that the peculiar wording of the Sfitra is intended to
indicate that.
6. The permissibility of the last-named animal is again doubtful.
4. Gautama XVII, 35. The case of the last-mentioned bird,
the Varama, is again Coubtful. From the first rock-edict of Asoka
T, 5, 12. FORBIDDEN FOOD.
8. (And the following) fishes, (viz.)
Pelorius (Sahasradamshérin), the Kili#ima, the Varmi, the Brzha##hiras, the Masakari(?), the Cyprinus
Rohita, and the R4gi.
9. The milk of a (female animal) whose offspring
is not ten days old, and of one that gives milk while
big with a young one, must not be drunk,.
10. Nor that of a (cow) that has no calf or that
(suckles) a strange calf.
11. (The milk) of sheep, camels, and one-hoofed
animals must not be drunk.
12. If (he has) drunk (milk) which ought not to
be drunk, excepting cow's milk, (he must perform) a
Kvikkhra (penance).
13. But if (he has drunk) cow’s milk (that is unfit
for use, he shall) fast during three (days and) nights.
14. Stale (food must not be eaten or drunk)
excepting pot-herbs, broths, meat, clarified butter,
cooked grain, molasses, sour milk, and barley-meal,
15. Nor (substances) which have turned sour, nor
molasses which have come into that state.
16. After performing the ceremony preparatory
it appears that peacocks, now considered inviolable, were actually
eaten in the third century a. p.
8. Vasishtha XIV, 41-42. The names are much corrupted in the
MSS., and for Masakari, which I do not find in the dictionaries,
Samasakari or Samasakari is also read. The Brzhatéhiras is
probably the Indian salmon, the Mahsir.
p.
8. Vasishtha XIV, 41-42. The names are much corrupted in the
MSS., and for Masakari, which I do not find in the dictionaries,
Samasakari or Samasakari is also read. The Brzhatéhiras is
probably the Indian salmon, the Mahsir.
g-to. Vasishéha XIV, 34-35; Gautama XVII, 22. The meaning
of sandhini, ‘a female animal that gives milk while big with young,’
is uncertain. See also Vishnu LI, 40; Apastamba I, 5, 17, 23.
11. Gautama XVII, 24. 12, Vishnu LI, 38-41.
14. Gautama XVII, 16. 15. Vasish‘ha XIV, 37-38.
16. Vasish/ha XIII, 1-5. Govinda states that this Sftra has
been introduced here, because the purity of one’s food ensures
186 BAUDHAYANA. I, 6, 13.
to the beginning of the Veda-study (upAkarman) on
the (full moon of the month) of Srévama or of
Ash4dha, they shall close the term on the full moon
of Taisha or MAgha.
Prasna I, ApuyAyva 6, KawoikA 18.
1. The gods enjoy a pure sacrifice (only) ;
2. For the gods are desirous of purity and (themselves) pure.
3. The following (#z£) declares that, ‘To you, O -
Maruts, the pure ones, pure viands; to you, the pure
ones, I offer a pure sacrifice. They who love the
pious rites, who are of pure origin, (themselves) pure
and purifiers (of others), came duly to the truthful
(worshipper).’
4. (He will be) pure (if there is) no blemish on
his clothes, therefore let him perform all (acts) that
are connected with sacrificing, (dressed) in unblemished clothes.
5. The sacrificer and his wife as well as the officiating priests shall put on dresses which have been
washed, and dried by the wind, and which are not
in a bad condition.
purity of one’s soul, and purity of soul gives strength of memory,
and thereby makes one fit to study the Veda.
13. 1-2. See also above, I, 5, 10, 4. This Adhyaya and the next
ought to have been given in the Srauta Sfitra.
3. Rig-veda VII, 56,12; Taittiriya-brahmama II, 8, 5,5. The
meaning of the last portion of the verse is somewhat doubtful.
Sayana gives two different explanations and Govinda a third.
4. Govinda points out that the dresses of the sacrificer and of
his priests must be white, because farther on (Sfitras 9-10) other
colours are specially prescribed.
5. Govinda thinks that the word 4a, ‘as well as,’ is intended to
include the lookers-on.
I, 6, 13. DRESSES AT SACRIFICES. ; 187
6. (It shall be) thus from the (beginning of the)
Prakrama, ,
7. And thus at the long Soma-sacrifices and the
Sattras ;
8. And (on other occasions other dresses must
be used) in accordance with the injunction (of the
Veda),
9. Thus at (all) Ish¢is, animal sacrifices, and
Soma-sacrifices which may be used as spells (against
enemies), the priests shall perform (the sacred
rites), wearing red turbans and red dresses; (when
reciting the hymn seen by) Vvishdkapi (he shall)
wear a dress and a mantle of many colours and
so forth.
ro. At the Agny4dhana (sacrifice) the clothes
(shall be made) of flax; on failure of such, (dresses)
made of cotton or of wool are used. ;
ro. At the Agny4dhana (sacrifice) the clothes
(shall be made) of flax; on failure of such, (dresses)
made of cotton or of wool are used. ;
11. Clothes defiled by urine, ordure, blood, semen
and the like (shall be) cleaned with earth, water
and the like.
12. (Dresses) made of Trzpa-bark and vrzkala
(shall be treated) like cotton-cloth,
6. Regarding the ceremony called Prakrama, literally ‘ stepping
forward from the G&rhapatya fire,’ see Sayama on Taitt. Br. I, 1,
4,1. It opens the Agny4dh4na rite.
g. Govinda states that the wards iti fa, ‘and so forth, are intended to include other incantations. The Vrzshakapi hymn is
found Rig-veda X, 86.
11. Govinda states that the word iti, ‘and the like,’ is intended
to include cowdung, cow’s urine, and other substances used for
purification.
12. Govinda states that there is a tree called Tripa, the bark of
which is used for dresses. Vrikala, which has been left untranslated, is explained by sakama, a word which is not found in our
dictionaries,
188 BAUDHAYANA. I, 6, 13.
13. Deer-skins like (dresses) made of bark.
14. (Let him) not (use) a mantle which has been
wrapped (round the loins, or) on which he has been
lying (in his bed), without washing it.
15. Let him not employ for the gods anything
used by men without beating it én a stone.
16. If solid earth is defiled, (it must be) smeared
with cowdung. ,
17. Loose (earth must be cleansed by) ploughing,
18. Moist (earth) by bringing pure (earth) and
covering (it with that).
19. Land is purified in four (ways), by being trod
on by cows, by digging, by lighting a fire on it, by
rain falling on it,
20. Fifthly by smearing it with cowdung, and
sixthly through (the lapse of) time.
21. Grass placed on unconsecrated ground (must
be) washed.
22. (Grass) defiled out of one’s sight, (shall be)
sprinkled (with water).
23. Small pieces of sacred fuel (shall be purified)
in the same manner.
24. Large pieces of wood (must be) washed and
dried.
13. Govinda says that, as the treatment of valkala, ‘ bark-dresses,’
has not been prescribed, the meaning of the Sfitra can only be,
that bark-dresses and black-buck skins are to be treated alike,
i.e. that they are to be cleaned with Bel-nut and rice ; see above.
15. Govinda explains apalpfilitam by ‘without beating it with
the hand on a stone.’ He mentions as an instance the skin which
is used in preparing the Soma.
16. According to Govinda, solid earth is such on which the firealtars are built.
21. E.g. grass intended for the barhis, if it has been placed on
a spot which has not been sprinkled with water.
22. ‘Defiled out of one’s sight,’ i.e. brought by Sadras.
I, 6, 13.° PURIFICATION AT SACRIFICES, 189
25. But a great quantity (of wood shall be)
sprinkled (with water).
26. Wooden vessels which have been touched by
impure men (shall be) scraped ;
27. (And) those which are defiled by stains of
remnants (shall be) planed.
brought by Sadras.
I, 6, 13.° PURIFICATION AT SACRIFICES, 189
25. But a great quantity (of wood shall be)
sprinkled (with water).
26. Wooden vessels which have been touched by
impure men (shall be) scraped ;
27. (And) those which are defiled by stains of
remnants (shall be) planed.
28. (Wooden vessels) defiled by urine, ordure,
blood, semen, and the like (very impure substances
shall be) thrown away.
29. These (rules must be followed) except in case
"a (special) injunction (is given);
30. Thus, for instance, (purification by) washing
with Kusa grass and water (is prescribed) on all the
following (occasions, viz.) at the Agnihotra, the
Gharmoé2hishéa, the Dadhigharma, the Kuzdapayinam Ayana, the Utsargizim Ayana, the Dakshayana sacrifice, the Ardhodaya, the Katusgakra, and .
the Brahmaudanas,
31. (Again) at all Soma-sacrifices (the cups must
be) cleaned with water only on (the heap of earth
called) the Margaltya ;
32. If these same (cups are defiled) by urine, ordure,
247. Govinda says that this rule is optional.
28. Govinda adds that fuel, Kusa grass, and the like, which have
been defiled in this manner, must also be thrown away.
30. Regarding the Dadhigharma, a homa, see Vaitana Sftra
21,18; regarding the Kusdapa4yinam Ayana, Asvaldyana Srauta
Sfitra XII, 4; and regarding the Daksh4yana sacrifice, a variety of
the new and full-moon offering, Asvalayana II, 14. The Ardhodaya is possibly the vrata of that name mentioned in the Puramas,
According to Govinda, the Katuskakra, which is otherwise known
as a TAntric rite, is a sacrifice, ish/ak4kosh/a (?) madhyavasanto
yagante tathetaradayah (?). Regarding the Brahmaudana, see Asvalayana Srauta Sfittra I, 4.
32. Govinda says that the injunction to throw away defiled
190 BAUDHAYANA. I, 6, 14.
blood, semen, and the like (they must be) thrown
away.
Prasna I, ApuyAya 6, KawpikA 14.
1. Earthen vessels that have been touched by
impure persons (must be) exposed to (the flame of)
a fire of Kusa grass.
2. Those which have been defiled by stains of
remnants (of food must be) exposed to another
burning.
3. Those which have been defiled by urine,
ordure, blood, semen, and the like (must be) thrown
away.
4. (Vessels) made of metal (must be) washed,
after having been scrubbed as (directed) above.
5. The materials (to be used) for scrubbing (are)
cowdung, earth, ashes, and so forth.
6. Those which have been defiled by urine,
ordure, blood, semen, and the like (must be) recast,
7. Or (they must) be kept during seven (days
and) nights completely immersed in cow’s urine,
8. Or in a great river for as long (a period).
g. (Vessels) made of stone or of fruits, (i.e.)
gourds, Bel-fruit, and Vind/as, (shall be) brushed
with (a brush of) cow’s hair.
Or (they must) be kept during seven (days
and) nights completely immersed in cow’s urine,
8. Or in a great river for as long (a period).
g. (Vessels) made of stone or of fruits, (i.e.)
gourds, Bel-fruit, and Vind/as, (shall be) brushed
with (a brush of) cow’s hair.
vessels has been repeated, in order to prevent a misconception.
For as Soma is said to be a great means of purification, it might
be supposed -that it was powerful enough to prevent the defilement of vessels into which it is poured at a sacrifice. But compare the next Sfitras.
14. 8. A great river, i.e. one which directly flows into the
ocean.— Govinda.
g. A Vinada, i. e. (a vessel) made of bamboo or Vidagdhanaza ; it
is called a ‘long vessel’ (dirghabhaganam), and is used for carrying
the Prawita water and the like purposes.—Govinda. The vessel
I, 6, 14. PURIFICATION AT SACRIFICES. Ig!
10. (Sacrificial implements made of) plaited Na/areeds, bamboo, or Sara-reeds (shall be) washed with
cowdung, water, and the like.
11. If unhusked rice has been defiled, (it must
be) washed (and afterwards be) dried.
12. But a great quantity (of unhusked rice must
be) sprinkled.
13. Husked rice (which has been defiled must be)
thrown away.
14. The same (rule applies) to cooked sacrificial
viands.
15. But if a great quantity has been defiled by
(the touch of) dogs, crows, and the like (unclean
beings), one must throw away that portion (as) food
for men, and sprinkle (the rest with water), reciting
the Anuvdka, ‘Pavamanad’ suvarganak.’
16. Hydromel and preparations of milk (are)
purified by pouring them from one vessel into
another.
intended is no doubt the flask made of a bamboo which is cut
below the joint, and is commonly used as a bottle for oil. Govinda
adds that this mode of purification is to be adopted in case the
vessels have been touched by impure persons.
10. Na/a-reeds, i.e. Amphidonax Karka; Sara, i.e. Saccharum
Sara. Govinda says that the rule applies to cases where such
implements have been defiled by remnants of food (ussfishéalepa).
11. ‘ Defiled, i.e. touched by a Kandala.’ (The rule) refers to
a quantity less than a Droa (66 or 132 Ibs.).—Govinda.
13. ‘If it has been defiled by urine and the like and the quantity is small;’ this must be understood, because he will declare
(below, Sftra 1g) that if there is a great quantity (the defiled)
portion only shall be thrown away.—Govinda.
14. This, too, refers to small quantities only.
15. The Anuvaka referred to is Taittirtya-brahmama I, 4, 8.
16. ‘Hydromel, i.e. sour milk, honey, clarified butter, water, and
192 BAUDHAYANA. T, 6, 14.
17. In like manner let him pour oil and clarified
butter which have been touched by an impure
(person) into water, and (afterwards) use them.
18. If (any) impure (substance) is thrown (into
the sacrificial fire) let him place (the two Arazis
one) on (the other), produce fire by friction, (and
offer) a Pavam4neshiéi.
18. If (any) impure (substance) is thrown (into
the sacrificial fire) let him place (the two Arazis
one) on (the other), produce fire by friction, (and
offer) a Pavam4neshiéi.
19. If (the rules regarding) purity, the proper
place, the mantras, the series of actions, the object,
the materials, (their) consecration, and the proper
time are conflicting, each earlier-named (point) is
more important (than the following ones).
Prasna I, ApuyAyva 7, KawoixA 15.
1. The sacred fires (shall be) approached from
the north,
2. (And be) left in the same manner.
3. The contrary (proceeding should be adopted
at sacrifices offered) to the manes.
grain; a preparation of milk, i.e. curd of two-milk whey (Amiksh4),
if these are blemished by the fault of men, and that (blemish must
have been caused by) the touch of an impure (person, usshishta)
only.’—Govinda.
17. ‘And that must be done in such a manner that the oil and
the clarified butter are not lost.’——Govinda.
18. ‘Any impure substance, i.e. urine, ordure, and the like.’ —
Govinda.
19. Avrit,‘the series of actions,’ i.e. the growth (pramsubhiva)
of the ceremonial (prayoga).—Govinda.
15. 1. MAnava Srauta SftraI,1,1, and Kumérila thereon in
Professor Goldstiicker’s lithographed copy and Katy4yana Srauta
Sfitra I, 8, 24. See also Professor Haug’s map of ‘the sacrificial
compound,’ Aitareya-brahmaza, vol. i.
3. I.e. the entrance and exit are to be made to the south of the
fires,
I, 7, 15. PURIFICATION AT SACRIFICES. 193
4. Let him wash that which has been touched with
(his) foot.
5. Let him touch water, in case he touches his
body or the hem (of his garment).
6. Likewise (let him touch water) after cutting,
splitting, digging or removing (anything, or offering
oblations) to the manes, to the R4kshasas, to
Nirvzti, to Rudra, (and after performing sacrifices)
intended as spells (against enemies).
7. Let him not turn round himself a sacrificial
implement (the use of) which is accompanied by the
recitation of mantras.
8. (For) the sacrificial implements (are) more
‘nearly (connected with the sacrifice),
9. The priests, more remotely.
10. The sacrificer and his wife are even nearer
than the priests.
11. After the sacrificial implements (follows) the
clarified butter, after the clarified butter the sacrificial viands, after the sacrificial viands the animal
to be slain, after the animal the Soma, after the
Soma the sacred fires.
5. Govinda explains siz, ‘the hem of the garment,’ by the
garment wrapped round the loins (parihitam vasah).
4. The meaning is that the priest must hold the sacrificial implements, such as the srué and sruva ladles, between himself and the
fires, and not place himself between them and the fires (4tmano
bahir na kfryat agner antarah svayam na bhaved iti yavat).
8. ‘He gives the reason for that (rule), “For the sacrificial
implements (are) nearer” than the priests, that must be understood.’—Govinda.
8. ‘He gives the reason for that (rule), “For the sacrificial
implements (are) nearer” than the priests, that must be understood.’—Govinda.
10. ‘For they obtain the reward of the sacrifice. The instances
(referring) to those two are the Vaisarganas and the Dakshizas’—
Govinda.
11. Katydyana Srauta Sftra I, 8,31. ‘If the space on the
[14] oO
194 BAUDHAYANA. I, 7 15.
12. If there is work for them, the priests shall
not turn away from the sacred fires.
13. If he faces the east, let him turn towards his
right shoulder, .
14. If he faces the west, towards the left.
15. The entrance to the sacrificial (enclosure lies)
between the AKAtvdla and the Utkara,
16. (When one comes) from the KAtvala, (it lies
between) the Ahavantya fire and the Utkara.
17. The officiating (priests), the sacrificer, and his
wife shall enter by that (road),
18. As long as the sacrificial rite is not completed.
19. When it has been finished (they shall) pass to
and fro on the side where there is no Utkara (i.e.
on the western side of the enclosure).
Uttaravedi and the rest is confined, the Soma is made ready immediately after the fire, after that the meat and so forth, after that the
grain for the sacrificial cakes, then the clarified butter, and after
that the spoons called sruva, srué, and so forth.’—Govinda.
12, ‘It is indicated hereby that, if there is work (to be done)
there, they shall not turn away from the sacred fires except in
cases of absolute necessity.’—Govinda.
13. ‘This rule (refers to the case) when he walks with the
sacred fires. It must be understood that he shall not turn his
back on the fires.’ —Govinda.
14. ‘This rule (is to be interpreted) in the same manner (as
the preceding one). Or it is prescribed by these two Sfitras that
the men engaged (in the sacrifice) shall go out, turning their right
hand towards (the fires).’—Govinda.
15. Katy4yana Srauta Sfttra V, 1, 11.
16. I read with the MSS. of the text ‘44tvalad ahavantyotkarau.’
The two copies of the commentary give Aatv4lak 4havaniyotkarau.
Govinda says that the words antareaa tirtham must be understood.
For the position of the Xatvala and the Utkara, see Professor
Haug’s map, where the road of the priests is also marked, though
somewhat differently.
T, 7, 15> PURIFICATION AT SACRIFICES, 195
20. Let him not put on the fire logs or Samidhs
which have not been sprinkled (with water),
21. The Brahman (priest) and the sacrificer shall
enter in front of the Ahavantya fire.
22. Some (declare that they shall enter) behind
the Ahavantya fire,
23. The seat of the Brahman (priest is situated)
to the south of the Ahavantya fire, (that) of the
sacrificer to the west of him.
24. (The seat) of the Hotz (priest is situated) to
the north of the northern Srowi (of the Vedi),
25. (That) of the Agntdhra priest near the
Utkara,
26. (That) of the (sacrificer’s) wife behind the
Garhapatya fire.
27. He scatters Darbha grass on these (seats)
as often as (they are used).
24. (The seat) of the Hotz (priest is situated) to
the north of the northern Srowi (of the Vedi),
25. (That) of the Agntdhra priest near the
Utkara,
26. (That) of the (sacrificer’s) wife behind the
Garhapatya fire.
27. He scatters Darbha grass on these (seats)
as often as (they are used).
28. A vessel filled with water, for the purpose of
sipping, shall be appropriated to (the use of) each
(person).
29. He who has been initiated (to the performance
of a sacrifice shall) keep the (following) vows :
30. Let him not proclaim the guilt of other men;
let him not become angry; let him not weep; let
him not look at urine and ordure.
31. If he has looked at any unclean (substance),
he mutters (the verse), ‘ Unrestrained is the internal
23. For the seats of the priests and the other persons named
in this and the following rules, see Professor Haug’s plan, and
Dr. Hillebrandt’s Altindische Neu und Vollmondopfer, p. 190.
24. ‘The northern Sroni of the Vedi, i.e. the north-western
corner of the Vedi.’—Govinda.
31. Taittirtya Samhita ITI, 1, 1,2, where the rule also is given.
M. alone adds another Sfitra, the text of which is corrupt. But it
ended with the mantra undatir balam dhatta, &c. Taitt. S. ibid. 3. .
O 2
196 BAUDHAYANA., I, 8, 16.
organ, wretched (my) eye-sight ; the sun is the chief
of the (heavenly) lights; O Diksha, do not forsake
me!’
Prasna I, ApuyAya 8, Kawn1kA 16.
f 1. There are four castes (vara, viz.) Brahmazas, |
K
{
r
t
shatriyas, Vaisyas, and Sddras.
2. (Males) belonging to them (may take) wives
[ according to the order of the castes, (viz.) a Brah-
| maza four,
| 3, A Kshatriya three,
| 4. A Vaisya two,
| 5. A Sddra one.
6. Sons begotten on (wives) of equal or of the
, next lower castes (are called) Savarvas (of equal
caste).
7. (Those born) of (wives) of the second or third
lower castes (become) Ambash¢sas, Ugras, and
Nishadas.
8. Of females wedded in the inverse order of the
castes (are born) Ayogavas, MaAgadhas, Vaizas,
Kshattvzs, Pulkasas, Kukku¢akas, Vaidehakas, and
Kandalas.
9. An Ambash¢ka (begets) on a female of the
first (caste) a Svapaka,
to. An Ugra on a female of the second (caste)
a Vaina,
11. A Nishdda on a female of the third (caste)
a Pulkasa.
16. 1. Vasish/ha II, 1. 2-5. Vasishha I, 24-25.
6. Gautama IV, 16. 4. Vasish‘ha XVIII, 8.
8-12. Vasishéha XVIII, 1-6; Gautama IV, 17-21. Inthe I.O.
copy of the commentary there is a break, which extends from
Sftra 8 to the beginning of Adhy4ya 10.
T, 9) 17 CASTES. 197
12. In the contrary case a Kukku/aka (is pro-
duced).
16. Now they quote also (the following verse):
‘But those sons whom an uninitiated man begets,
the wise call Vratyas, who are excluded from the
Savitrt; (that is a rule which refers) in an equal
manner to the three (highest) castes.’
Prasna I, ApHuyAya 9, Kawp1KA 17,
16. Now they quote also (the following verse):
‘But those sons whom an uninitiated man begets,
the wise call Vratyas, who are excluded from the
Savitrt; (that is a rule which refers) in an equal
manner to the three (highest) castes.’
Prasna I, ApHuyAya 9, Kawp1KA 17,
1. The Rathakdra (carpenter), the Ambash¢fa,
the Sfita (charioteer), the Ugra, the M4gadha, the
Ayogava, the Vaiza, the Kshattvz, the Pulkasa, the
Kukkuaa, the Vaidehaka, the Xazdala, and so forth,
2. Among these, sons of equal caste (spring) from |
women of equal caste.
3. A Brahmaza (begets) on a female of the Kshatriya caste a Brahmaza, on a female of the Vaisya
caste an Ambashdfa, on a female of the Sidra caste
a Nishada,
4. (According to) some a Parasava.
13-15. The text of the three Sftras is exceedingly corrupt, and
the Telugu copy of the commentary affords no help. It is, however, clear that the passage left out contained something which
corresponded to Gautama IV, 22-23, and treated of the possibility
of raising persons of a lower caste toa higher one by intermarriages
continued for five or seven generations, The reading of K., which
perhaps is the best, will show this: ‘nishaddena nishddyad 4 pafikamaggfta bhavanti tam upanayet shash/ham y4gayet saptamo ’vikritégisamamgito saptamaufigisama ity ekeshAm samgit4 kramena
nipatanti.’
16. Manu X, 20.
17, 1-2. Manu X, 26-27. 3-6. See above, I, 8, 16, 6-7.
198 BAUDHAYANA. I, 9, 17.
5. A Kshatriya (begets) on a female of the Vaisya
caste a Kshatriya, on a female of the Sfdra caste an
Ugra.
6. A Vaisya (begets) on a female of the Sddra
caste a Rathak4ra. ;
7. A Sddra begets on a female of the Vaisya caste
a Magadha, on a female of the Kshatriya caste a
Kshattvz, but on a female of the Brahmamza caste
a Kandala.
8. A Vaisya begets on a female of the Kshatriya
caste an Ayogava, on a female of the Brahmana
caste a Sita.
9. If among these an Ambash//a (male) and an
Ugra (female) unite, (their son) will be born in the
direct order of the castes (Anuloma).
10. If a Kshattvz (male) and a Vaidehaka (female)
unite, (their son will be) born against the order of
the castes (Pratiloma).
11. An Ugra (begets) on a female of the Kshattrz
caste a Svapaka,
12, A Vaidehaka on a female of the Ambashtha
caste a Vaiza,
13. A Nishdda on a female of the Sfdra caste
a Pulkasa,
14. A SQdra on a female of the Nishdda caste
a Kukkudaka.
15. The wise declare those sprung from an intermixture of the castes to be Vratyas.
4-8. See above, I, 8, 16, 8.
g-10. Ie. the offspring of individuals of different Anuloma
castes again become Anulomas, and the offspring of individuals of
different Pratiloma castes, Pratilomas.
11-12. Manu X, rg.
13-14. See above, I, 8, 16, 11-12. 15. Gautama IV, 25.
I, 10, 18. THE KING. 199
Prasna I, ApHyAyva 10, KawoiKA 18.
. Let the king protect (his) subjects, receiving as
his pay a sixth part (of their incomes or spiritual
merit).
2. Brahman, forsooth, placed its majesty in the
Manu X, rg.
13-14. See above, I, 8, 16, 11-12. 15. Gautama IV, 25.
I, 10, 18. THE KING. 199
Prasna I, ApHyAyva 10, KawoiKA 18.
. Let the king protect (his) subjects, receiving as
his pay a sixth part (of their incomes or spiritual
merit).
2. Brahman, forsooth, placed its majesty in the
’ Brahmazas, together with (the duties and privileges
, of) studying, teaching, sacrificing for themselves,
. sacrificing for others, liberality, and accepting (gifts),
for the protection of the Vedas ;
3. In the Kshatriyas (it placed) strength, together
‘with (the duties and privileges of) studying, sacri-
’ ficing, liberality, (using) weapons, and protecting the
_ treasure (and the life of) created beings, for the
growth of (good) government ;
, 4 In the Vaisyas (it placed the power of work),
together with (the duties of) studying, sacrificing,
. liberality, cultivating (the soil), trading, and tending
, cattle, for the growth of (productive) labour.
¥. 5. On the Stdras (it imposed the duty of) serving
| the three higher (castes).
6. For (the Veda states), ‘they were created from
| the feet (of Brahman).’
18. 1. Vasishéha I, 42-44. Learned Brahmanas do not pay
taxes, but the king obtains a sixth part of the spiritual merit which
they acquire. Hence Baudhayana uses the general term, ‘a sixth
share.’
2. Vasishéha II, 13-14. 3. VasishéAa II, 15-17.
4. Vasishfha II, 18-19. The words ‘the power of work’ are
inserted by Govinda.
5. Vasishéha II, 20.
6. Rig-veda X, 90,125; Taittiriya Aranyaka, III, 12, 6.
x
200 BAUDHAYANA. . I, 10, 18.
7. Let (the king) choose a domestic priest (who
shall be) foremost in all (transactions).
8. Let him act according to his instructions.
g. Let him not turn back in battle.
10. Let him not strike with barbed or poisoned
(weapons). .
11. Let him not fight with those who are in fear,
intoxicated, insane or out of their minds, (nor with
those) who have lost their armour, (nor with) women,
infants, aged men, and Brahmazas,
12, Excepting assassins (Atatayin).
13. Now they quote also (the following verse) :
‘He who slays an assassin, able to teach (the Veda)
and born in a (noble) family, does not (incur) by
that (act the guilt of) the murderer of a learned
Bréhmaza ; (in) that (case) fury recoils upon fury.’
14. The duty on goods imported by sea is, after
deducting a choice article, ten Pazas in the hundred.
15. Let him also lay just (duties) on other
(marketable goods) according to their intrinsic value
without oppressing (the traders).
4. Vasishtha XIX, 3-6. Govinda explains sarvatodhuram, ‘foremost in all,’ by sarvagfiam, ‘ omniscient.’
8. Vasishtha I, 40-41. The rule, of course, refers primarily to
advice in spiritual matters.
g. Gautama X, 16. to. Manu VII, go.
1x. Gautama X,18. The meaning is that such persons shall
not be slain in battle.
12-13. VasishéAa III, 18.
Vasishtha I, 40-41. The rule, of course, refers primarily to
advice in spiritual matters.
g. Gautama X, 16. to. Manu VII, go.
1x. Gautama X,18. The meaning is that such persons shall
not be slain in battle.
12-13. VasishéAa III, 18.
14. I take this to mean that the king may take one article which
particularly pleases him out of each consignment, and impose on
the rest an ad valorem duty of ten per cent. Regarding the tribute
in kind to be paid to Indian kings by foreign merchants, see Periplus maris Erythraei, par. 49.
15. Vishvu III, 29-30. Govinda interprets anupahatya, ‘without
T, 10, 49. THE KING; CRIMINAL LAW. 201
16. Let the king guard the property of men
belonging to a non-Braéhmanical caste, the owner
of which has disappeared, during a year, and afterwards take it (for himself).
17. A Bréhmaza, forsooth, shall not suffer corporal punishment for any offence.
18. In case (a Brahmama) has slain a Brahmaaa,
has violated his Guru’s bed, has stolen the gold
(of a Bréhmaza), or has drunk (the spirituous liquor
called) Surd, (the king) shall cause to be impressed
with a heated iron the mark of a headless trunk,
a female part, a jackal, (or) the sign of a tavern
on the forehead (of the offender) and banish him
from his realm.
19. If a Kshatriya or (a man of any) other (tower
caste) has murdered a Braéhmama, death and the
confiscation of all his property (shall be his punishment).
20. If those same (persons) slay men of equal: or
lower castes, (the king) shall fix suitable punishments
in accordance with their ability.
Prasna I, ApuyAva 10, KawpiKA 19.
1. For slaying a Kshatriya (the offender) shall
oppressing the traders,’ by ‘without deducting (anuddhrztya) a
choice article.’
16. Vasishtha XVI, 19-20. As stated above, I, 5, 11, 15, the
king must not take the property of a Brahmaa.
17. Vishnu V, 2. ‘Corporal punishment,’ i.e. eapital punishment, mutilation, &c., except branding.
18. Vishzu V, 3-7. 19. Apastamba If, ro, 27, 16.
20. Vasishtha XIX,9. ‘Those same persons,’ i.e. Kshatriyas,
Vaisyas, or Sfidras.
19. 1, Apastamba I, 9, 24,1. Govinda explains vairaniryAta-
202 BAUDHAYANA. I, 10, 19.
give to the king one thousand cows and _ besides
a bull in expiation of his sin,
2. For (slaying) a Vaisya one hundred cows, for
(slaying) a Sidra ten; and a bull (must be) added
(in each case).
3. (The punishment for) the murder of a woman
—excepting a (Brahmazi) who had bathed after
temporary uncleanness—and for the destruction of
a cow have been explained by the (rule regarding
the) murder of a Siddra.
4. If he has slain a milch-cow or a draught-ox,
he shall perform a KAndrayama (lunar penance) after
(paying the prescribed fine).
5. The (punishment for the) murder of a (Brahmazt) who had bathed after temporary uncleanness
has been explained by (the rule regarding) the
murder of a Kshatriya.
4. If he has slain a milch-cow or a draught-ox,
he shall perform a KAndrayama (lunar penance) after
(paying the prescribed fine).
5. The (punishment for the) murder of a (Brahmazt) who had bathed after temporary uncleanness
has been explained by (the rule regarding) the
murder of a Kshatriya.
6. For killing a flamingo, a Bhasa, a peacock,
a Brahmamt duck, a Pragalaka, a crow, an owl, a
frog, a musk-rat, a dog, (the large ichneumon called)
Babhru, a common ichneumon, and so forth, (the
offender shall pay) the same (fine) as (for the murder
of) a Sddra.
7. In order to gain the good opinion of men,
a witness shall give evidence in accordance with
what he has seen or heard.
nartham in two ways: 1. in expiation of his sin; 2. in order to
remove the enmity of the relatives of the murdered man. He adds
all these punishments are really penances (prayaséittas) to be
imposed by the king. Apastamba has these Sfitras in the section
on penances.
. Apastamba I, g, 24, 2-4.
. Apastamba I, 9, 24,53 I, 9,.26,1.
. Vasish¥ha XX, 34, 37. 6. Apastamba I, 9, 25; 13.
. Vishau VIII, 13-14.
TOW wv
I, 10, 19. ‘ WITNESSES. 203
8. Of injustice (in decisions) one quarter falls on
the party in the cause, one quarter on his witnesses,
one quarter on all the judges, and one quarter on
the king.
But where he who deserves condemnation is condemned, the king is guiltless and the judges free
from blame; the guilt falls on the offender (alone).
9. (Therefore) a wise man should ask an appointed
witness in the following manner :
10. ‘The merit which thou hast acquired in the
interval between the night in which thou wast born
and that in which thou wilt die, all that will go to
the king, if thou speakest an untruth.’
11. ‘A witness who speaks falsely, slays three
fathers and three grandfathers and seven (descendants), both the born and the unborn.’
12. ‘ By false testimony concerning gold he kills
three ancestors ; by false testimony regarding (small)
cattle he kills five; by false testimony concerning
kine he kills ten.’
‘He kills a hundred by false evidence regarding
horses, (and) a thousand by false evidence concerning a man. A witness who speaks falsely,
destroys the whole (world) by false evidence concerning land.’
8. Manu VIII, 18-19.
9. I read, with the Telugu copy of the commentary, sakshizam
tvevam uddish/am. All the MSS. of the text and C. I. read sakshizam daivam uddishfam. Govinda’s explanation, adhuné nirdish‘in sakshina evam prikkhed iti padanvayad, ‘the construction
of the words is, “let him now ask the appointed witnesses in the
following manner,”’ agrees with the reading adopted.
to. Vasishtha XVI, 32-33.
11. ‘ Three fathers and three grandfathers,’ i.e. seven ancestors.
12. Vasish/ha XVI, 34. Regarding the explanation of the
204 BAUDHAYANA. I, 10, 19.
13. (Men of) the four castes (varza) who have
sons may be witnesses excepting Srotriyas, the king,
ascetics, and those who are destitute of human
(intellect).
seven ancestors.
12. Vasish/ha XVI, 34. Regarding the explanation of the
204 BAUDHAYANA. I, 10, 19.
13. (Men of) the four castes (varza) who have
sons may be witnesses excepting Srotriyas, the king,
ascetics, and those who are destitute of human
(intellect).
14. If (the witness rightly) recollects (the facts of)
the case (he will receive) commendation from the
most eminent men.
15. In the contrary case (he will) fall into hell.
16. Let him (who has given false evidence), drink
hot milk during twelve (days and) nights or offer
burnt oblations (reciting) the KashmAéda (texts).
words ‘he kills,’ see Manu VIII, 97, and Haradatta on Gautama
XIII, 14. .
13. Vasish/ha XVI, 28-30. The text has raganya, ‘members
of the royal family.’ But the parallel passages of other Dharmasiitras, e.g. Vishzu VIII, 2, make it probable that the king is
meant.
14. Apastamba II, rz, 29, 10. Govinda takes the Sftra differently. His commentary runs as follows: sdkshidvaye sati ragn4
tatpurushais 4a kim kartavyam ity ata 4ha " smritau pradhanatah
pratipattiZ i pradhanyatas taponirdish/avidy4dibhiz | tadvaAanat pratipattir niskayak karya ityadhy4harak karyah ‘What shall the
king and his officers do, if there are two witnesses? In order to
answer this question he says: “Qn recollection, according to preeminence, reliance.” According to pre-eminence, i.e. on account
of austerities, (being) appointed (as a witness), learning and the
like ; in accordance with the evidence of such person’s conviction,
i.e. the decision must be made. The latter word has to be understood.’ Govinda then goes on to quote Manu VIII, 73.
15. Apastamba II, 11, 29, 9. Govinda and M. read kartrzpatyam
for kartapatyam, the reading of the Dekhan and Gugarat MSS.
The explanation of the former term is said to be doshaf, ‘sin.’
Regarding the ancient word kartapatya, which Govinda and the
writer of M. have not understood, see Haradatta on Apastamba
I, 2, 5, 3
16. In accordance with his explanation of Siatra 14, Govinda
thinks that this penance is to be performed by the king and the
judges in case they fail to weigh the evidence properly. But
I, 11, 20. MARRIAGE. 205
Prasna I, ApuyAya 11, KawpikA 20.
1. (There are) eight marriage-rites.
2. If (the father) gives (his daughter) to a student
(who has not broken his vow of chastity and) who
asks for her, after fully enquiring into his learning and character, that (is) the rite of Brahman
(brahma).
3. If (the father gives his daughter away) after
clothing her and decking her with ornaments, (saying) ‘That (is thy wife), fulfil the law (with her),’
that (is) the rite of Pragdpati (pragApatya).
4. If (the bridegroom) after offering the first burnt
oblation of parched grain (receives the maiden)
for a bull and a cow, that is the rite of the Azshis
(arsha).
5. If (a maiden is given) to an officiating priest
within the sacrificial enclosure, while the presents
are being taken away, that (is) the rite of the gods
(daiva).
5. If (a maiden is given) to an officiating priest
within the sacrificial enclosure, while the presents
are being taken away, that (is) the rite of the gods
(daiva).
according to Manu VIII, 106, Vishnu VIII, 16, the oblations with
the Kfishm4ndas (Taitt. Ar. X, 3-5) are to be offered for uttering
in evidence a venial falsehood. That is, no doubt, here, too, the
real meaning.
20. 1. Vishnu XXIV, 17.
2. Vasish/ha I, 30. The word brahmaédarin has, no doubt, as
Govinda too contends, been used in the double sense of ‘a student
of the Veda’ and ‘chaste.’
3. Vishnu XXIV, 22.
4. Wasish/ha I, 32. ‘After the first of the burnt oblations of
parched grain, which are prescribed for weddings, has been offered,
the bridegroom shall give to him who has power over the maiden
a bull and a cow, and receive them back together with the (bride).’—
Govinda.
5. Vasishéha I, 31. According to this rule the damsel is given
206 BAUDHAYANA. I, 11, 20.
6. The union of a lover with a loving damsel (is
called) the rite of the Gandharvas (gAandharva).
7. (If the bridegroom receives the maiden) after
gladdening (the parents) by money, (that is) the rite
of the Asuras (Asura).
8. (If the maiden is wedded) after being forcibly
abducted, (that is) the rite of the Rdakshasas
(rakshasa).
9. If one has intercourse with (a maiden) who is
sleeping, intoxicated, or out of her senses (with fear
or passion and weds her afterwards, that is) the rite
of the Pisd#as (paisdéa).
10. Among these (eight rites) the four first (named)
are (lawful) for a Brahmaza. Among these also each
earlier named is preferable.
11, Among the (four) later (named rites) each
succeeding one is more sinful (than the preceding
ones).
12. Among these the sixth and the seventh agree
with the law of the Kshatriyas. For power is their
attribute.
as part of the sacrificial fee (dakshiv&) to one of the priests after
a sacrifice has been completed. Govinda adds that the recipient
has to accept the gift with the six mantras, ‘ pragdpati striyam
yasah, Taitt. Brahmaza II, 4,6,5. In his commentary on the
passage Sdyava makes the same statement. Govinda adds that in
this case as well as in those mentioned in the following Sfitras the
regular marriage ceremony must be performed later.
6. Vasishéha I, 33. 4. Vasishzha I, 35.
8. Vasishéha I, 34. 9. Vishnu XXIV, 26.
10. Vishvu XXIV, 27.
12. Vishnu XXIV, 28; Vasishéha I, 29, 34. The meaning of
the last clause is that as, according to I, 10, 18, 3, Brahman placed
power in the Kshatriyas, they may adopt marriage rites by which
a disregard of conventionalities or strength is displayed.
I, 11, 21. MARRIAGE. 207
13. The fifth and the eighth (are lawful) for
Vaisyas and Sidras.
14. For Vaisyas and Sfdras are not particular
about their wives,
15. Because they are allowed (to subsist by such
low occupations as) husbandry and service.
16. Some recommend the Gandharva rite for all
(castes), because it is based on (mutual) affection.
Prasna I, ApuyAva 11, Kawo1KA 21.
14. For Vaisyas and Sfdras are not particular
about their wives,
15. Because they are allowed (to subsist by such
low occupations as) husbandry and service.
16. Some recommend the Gandharva rite for all
(castes), because it is based on (mutual) affection.
Prasna I, ApuyAva 11, Kawo1KA 21.
1, The Veda declares, ‘ The quality of the offspring
depends on the quality of the marriage rite.’
2. Now they quote also (the following verses) :
‘It is declared that a female who has been purchased for money is not a wife. She cannot (assist)
at sacrifices offered to the gods or the manes.
Kasyapa has stated that she is a slave.’
13. ‘Ie. the fifth for Vaisyas and the eighth for Sfdras’—
Govinda.
14. ‘Those whose spouse, i.e. wife, is not restrained, i.e. not
fixed by rule, are called not particular about their wives. The
meaning is that there is oneness (dareshvaikyam) with respect to
wives, that fixed rules regarding them there are none (niyamas
tesham na bhavati).’—Govinda.
15. ‘“ Husbandry” includes also trade and the like. Because
those two (castes) are permitted to pursue low occupations, therefore their marriage rites are of the same description. That is
what the author intends to say.—Govinda.
21. 1. Apastamba II, 5, 12, 4.
2. Vasishéa I,-36-38. Govinda inserts after the words ‘Now
they quote also,’ two Sftras in prose: 1.‘Ten virtuous sons and
daughters (spring) from a Daiva marriage, ten from a Pragdpatya
marriage. It is declared in the Veda that the son of a wife wedded
according to the Brahma rite (sanctifies) ten ancestors, ten descendants, and oneself.’ 2. ‘The power of learning the Veda also
208 BAUDHAYANA. I, 11, 21.
3. ‘Those wicked men who, seduced by greed,
give away a daughter for a fee, who (thus) sell
themselves and commit a great crime, fall (after
death) into a dreadful place of punishment and
destroy their family down to the seventh (generation). Moreover they will repeatedly die and be
born again. All (this) is declared (to happen), if
a fee (is taken).’
4. On the day of the full moon, on the eighth day
(of each half month), on the day of the new moon,
on the appearance of a meteor, on the occasion of
an earthquake, on visiting a burial-ground, and on
the death of the king of the country, of a Srotriya
or of one who has the same Guru (satirthya), the
study of the Veda must be discontinued for a day
and a night.
5. (The study of the Veda must be interrupted)
while (a strong) wind (blows), a foul smell (is perceptible), or hoar-frost (lies on the ground), when
dancing (is going on), and while the sounds of
singing, musical instruments, weeping, or of the
SAman (melodies are audible).
6. When thunder, lightning, and rain come together, (the interruption shall last) three days except
in the rainy season.
6. When thunder, lightning, and rain come together, (the interruption shall last) three days except
in the rainy season.
belongs to such sons.’ None of my MSS. of the text has these
words, and they are suspicious, because the phrase ‘ Now they
quote also’ usually precedes verses only. The Dekhan and
Gugarat MSS., except K., omit these and the next Sfitra too.
4. Vasish/ha XIII, 22, 32-35; Vishnu XXX, 23. Govinda explains agnyutpata, ‘on the appearance of meteor,’ by ‘if a fire
breaks out in the village.’
5. Vasishéha XIII, 17, 30; Vishnu XXX, 7, 13; Apastamba I,
3, 11, 313 I, 3, 10, 17.
6. Gautama XVI, 41.
I, 1, 21. VEDA-STUDY. V £7209
7. In the rainy season, too, (the reading must be
interrupted) until the same hour of the (next) day
or night, (if thunder and lightning come together),
not on account of rain.
8. If (he has) received anything or dined on the
occasion of a sacrifice in honour of the manes, (he
shall not read) during the remainder of the day,
g. (Nor) after meals until (the food) has been
digested.
10. For the hand of a Brahmaza is his mouth,
11. Now they quote also (the following verse) :
‘ According to the revealed texts there is no difference whether one has eaten or received (a present
at a Sraddha).’
12. (A student shall discontinue the study of the
Veda) during three days in case his father has died.
13. ‘Of two kinds, forsooth, is the virile energy
of a famous Br&hmaza who is learned in the Vedas,
(that which resides) above the navel and the other
(that resides) below the navel. Through that which
7. Govinda takes ahorftrayos 4a tatkalam to mean until the end
of the day or night.
8. Vasish‘ka XIII, 15. Govinda adds that the recitation must
be stopped as soon as the invitation to a Sraddha is received.
9. Vasish¢ka XIII, 31.
10. Vasish‘ka XIII, 16. The word ‘for’ used in this Sftra
gives the reason for the rule in Sftra 8.
12. ‘ This (rule) refers to a student who has not returned home.
But on one who has returned home it is obligatory to interrupt
the Veda-study until he becomes pure. Here he calls the subteacher (upAdhy4ya) “ father,” because he gives the Veda. For (an
interruption of) twelve days’ duration is prescribed on (the death of)
a real father (by the Sfitra); “on the death of the mother, the father,
and the teacher twelve days.” ’"—Govinda.
13. Vasish/ha II, 5. This Sftra is intended to show how the
[14] P
210 BAUDHAYANA. I, 11, a1.
(resides) above the navel, his offspring is produced
when he initiates Brahmazas, when he teaches them,
when he causes them to offer sacrifices, when he
makes them holy. All these are his children. But
through that which resides below the navel the
children of his body are produced. Therefore they
never say to a Srotriya who is versed in the Vedas,
‘Thou art destitute of offspring.’
14. ‘Therefore a Brahmaza has two names, two
mouths, two kinds of virile energy, and two births.’
But
through that which resides below the navel the
children of his body are produced. Therefore they
never say to a Srotriya who is versed in the Vedas,
‘Thou art destitute of offspring.’
14. ‘Therefore a Brahmaza has two names, two
mouths, two kinds of virile energy, and two births.’
15. (Let him discontinue the recitation of the
Veda) as long as he is within hearing or sight of
Sadras and Apapatras.
16. When at night the howl of a solitary jackal
is heard, he shall not study until he has slept.
17. Let him not study in the evening and morning twilights nor on the Parva-days.
18. He shall not eat meat nor approach his wife
(on those days).
19. It is declared in the Veda, ‘For on the
Parva-days the R&akshasas and the Pisdgas roam
about (in order to injure men).’
20. And on (the appearance of) other omens and
portents (he shall not repeat the Veda), except
mentally, during a day and a night.
Upadhy4ya can be called a father. Govinda states that the precise meaning of anfiZana, ‘versed or learned in the Veda,’ is ‘ one
who knows the Veda, its meaning, and the Angas.’ See also
Baudhayana Grzhya-sfitra I, ro, 5.
15. Vasishéha XVIII,12. Regarding the term Apap§tras, see
Apastamba I, 1, 3, 25 note.
16. Apastamba I, 3, 10, 17.
17. Vasishéha XIII, 22. The explanation of the term Parvaday is given below, Sfitra 22.
18. Vishwu LXIX, 1.
II, 1, 3. PENANCES, 211
21. The mental recitation of the Veda must also
be interrupted on births and deaths (occurring in
the family).
22. Now they quote also (the following verse):
‘The eighth day destroys the teacher, the fourteenth destroys the pupil, the fifteenth destroys
learning ; therefore let him avoid (studying the Veda)
on the Parva-days.’
Prasna II, ApuyAya 1, KawoixA 1.
1. Now, therefore, the penances (will be described).
2. The murderer of a learned Bréhmaza (shall
practise the following vow) during twelve years:
3. Carrying a skull (instead of a dish) and the
foot of a bedstead (instead of a staff), dressed in the
hide of an ass, staying in the forest, making a dead
man’s skull his flag, he shall cause a hut to be built
in a burial-ground and reside there; going to seven
houses in order to beg food, while proclaiming his
deed, he shall support life with what (he gets there),
and shall fast if he obtains nothing ;
4. Or he may offer a horse-sacrifice, a Gosava, or
an Agnishéut ;
22. Vishnu XXX, 29-30. In accordance with the practice
usual in Vedic works the best MSS. of the text repeat the beginning of each Kandika at the end of the Prasna, giving the last first.
1. 2-3. Gautama XXII, 4-6; Vishnu L, 1-3, 15. The expression ‘staying in the forest’ means that the sinner shall not
stop in the village or the fields during the day-time, but live in some
uncultivated tract in the neighbourhood.
4. Gautama XIX, 9-10. The Gosava sacrifice is an Ek4ha;
see Katy4yana Srauta Sitra XXII, 11, 3.
P2
212 BAUDHAYANA. II, 1, 1.
4. Gautama XIX, 9-10. The Gosava sacrifice is an Ek4ha;
see Katy4yana Srauta Sitra XXII, 11, 3.
P2
212 BAUDHAYANA. II, 1, 1.
5. Or he may bathe (with the priests) on the
completion of a horse-sacrifice (offered by somebody
else). .
6. Now they quote also (the following verses) : ‘He
who unintentionally slays a Brahmaza becomes sinful
according to the sacred law. The sages declare
that he may be purified (if he did it) unintentionally.
But no expiation is found for a wilful murderer.’
7. ‘He who has raised his hand (against a Brahmaza), shall perform a Krzé&hra penance, an Atikvzkkhra penance if he strikes, a Kvzkkhra and a K4ndrayaza if blood flows. Therefore let him neither
raise his hand nor cause blood to flow.’
8. (For killing) a Kshatriya (he shall keep the
normal vow of continence) during nine years,
9. (For killing) a Vaisya during three (years),
10. (For killing) a Sddra during one year,
11. Likewise for killing a woman.
12. (The penance for killing) a woman who has
bathed after temporary uncleanness (is) the same
(as that) for (the murder of) a Brahmaza.
5. Gautama XXII, 9. 6. Manu XI, go.
4. Yagiavalkya III, 293. Regarding the penances named, see
Vasishtha XXI, 20, XXIV, 1-2, XXIII, 45, and below, II, 1, 2, 38,
IV, 5, 6.
8-10. Vasishka XX, 31-33. The words ‘shall keep the normal
vow of continence’ have been inserted in accordance with Govinda’s explanation, which apparently is based on Gautama XXII,
14. But it is also possible that Baudh4yana, like Vishnu (L, 15) _
and others, may have intended murderers of Kshatriyas, Vaisyas,
&c., too, to perform the penance prescribed above, Sfitra 4, only
for shorter periods.
11. Gautama XXII, 17. Govinda is of opinion that the word
ka, ‘likewise,’ is intended to include ‘worthless’ Kshatriyas and
Vaisyas.
12. Vasish/ha XX, 34-35.
II, 1, t. PENANCES. : 213
13. He who has defiled the bed of a Guru shall
place himself on a heated iron bed,
14. Or embrace a red hot image (of a woman),
15. Or cutting off his organ together with the
testicles and holding them in his joined hands, he
shall walk towards the south-west until he falls down
(dead).
16. A thief shall go to the king with flying hair,
carrying on his shoulder a club of Sindhraka wood
(and say), ‘Strike me with that.’ (Then the king)
shall strike him.
17. Now they quote also (the following verses) :
‘A thief shall go to the king carrying a club on his
shoulder (and say to him), ‘Punish me with that,
O king, remembering the duty of Kshatriyas.’
‘Whether he be punished or be pardoned, the
thief is freed from his guilt. But if the king does
not punish him, that guilt of the thief falls on him.’
18. If he has drunk (the spirituous liquor called)
Sura, he shall scald himself to death with hot
(liquor of the) same (kind).
19. For unintentionally drinking (Sura), he shall
perform Kvzééfra penances during three months and
be initiated again,
20, And (on this second initiation) the cutting (of
If he has drunk (the spirituous liquor called)
Sura, he shall scald himself to death with hot
(liquor of the) same (kind).
19. For unintentionally drinking (Sura), he shall
perform Kvzééfra penances during three months and
be initiated again,
20, And (on this second initiation) the cutting (of
13-15. Gautama XXIII, 8-10; Vasish#ha XX, 13, 14.
16. Vasishtha XX, 41. ‘A thief,’ i.e. one who has stolen gold
from a Brahmaza.
17. Apastamba I, 9, 25, 4-5.
18. Vasish#ha XX, 22. Sur, i.e. the spirituous liquor extracted
from rice, to drink which is considered a particularly heinous
crime. Vasish‘ha XX, 19, and loc. cit.
19. Vasishtha XX, 19.
20. Vishnu LI, 5. The vows and restrictive rules, i.e. the
SAvitrya vow, begging, &c.
214 BAUDHAYANA. II, 1, 1.
the hair and nails), the vows, and (the observance
of the) restrictive rules may be omitted.
21. Now they quote also (the following verses):
‘A Br&hmaza, Kshatriya, or Vaisya who has unintentionally drunk (the spirituous liquor called)
Varumt or has swallowed urine or faeces must be
initiated a second time.’
22. ‘But he who drinks water which has stood
in a vessel, used for keeping Surd, shall live six
days on milk in which (leaves of) the Sankhapushpt
plant have been boiled.’
23. If (a pupil) who is employed by his teacher
(on some errand) meets with his death, (the teacher)
shall perform three Kvzé&hra penances.
24. The same (penance) is prescribed for not
finishing (the education of the pupil).
25. If a student assists at the burial of anybody
except (at that of his) mother, of his father, or of
his teacher, he must begin his vow afresh.
26. If a (student) is sick, he may, at his pleasure,
eat all the fragments of his teacher's meal as
medicine.
27. He may physic himself with any (medicine)
which he may desire.
21. Vishzu LI, 2-4. 22. Vishau LI, 23.
23. Vasish/hka XXIII, ro.
24. ‘Finishing (the education of the pupil, samskrztam), i.e.
teaching him the rules of purification, of conduct, and so forth;
failing (to do) that (is called) not finishing (the education of the
pupil). For that (omission) the same (penance), i.e. three Krzkkfras
(are to be) performed.’—Govinda.
25. Vasish¢ha XXIII, 7-8. ‘Assists at a burial (savakarma), i.e.
lays out a corpse, and so forth (alamkarandi), or carries it out,
and so forth.’—Govinda.
26. Vasish‘ha XXIII, g, and note.
24. ‘The meaning is that he may cure himself even with such
II, 1, 1 PENANCES. 215
28. When he is unable to move, he may worship
the sun, after he has risen, reciting this (Ak verse) :
‘A swan, dwelling in purity.’
29. When he has spent his manly strength in the
day-time, let him thrice drink water that reaches his
heart, reciting the verses which contain the word
retas.
30. A student who approaches a woman (is called)
an Avakirzin,
31. Let him offer an ass (in the place of) a sacrificial animal.
32. The sacrificial meat-cake (purod4sa shall be
offered) to Nirvzti, or to the R&kshasas, or to
Yama.
30. A student who approaches a woman (is called)
an Avakirzin,
31. Let him offer an ass (in the place of) a sacrificial animal.
32. The sacrificial meat-cake (purod4sa shall be
offered) to Nirvzti, or to the R&kshasas, or to
Yama.
33. It is declared in the Veda, ‘The piece to be
eaten by the sacrificer (prasitra, shall be taken)
from the organ (of the animal); and the (other) portions shall be offered in water.’
34. ‘Or he may also heap (fuel) on the fire in the
night of the new moon, perform the preparatory
rites required for the Darvihoma, and offer two
(substances) which are forbidden even to his teacher, e. g. garlic,
and so forth.’ For a Smriti declares, ‘ He shall protect himself by
every means.’—Govinda.
28. ‘Unable to move,’ i.e. sick. This is a penance to be performed by a sick student when he is unable to fulfil the rules
enjoining the morning and evening prayers, and the like; and it
applies to other men also because there is no objection. Regarding
the Mantra, see Taittiriya Samhita I, 8, 15, 2.
29. The rule refers to intercourse with a wife in the day-time ; see
. Vishzu LIT, 4. The Retasyas occur Taittiriya Aranyaka I, 30.
30. Vasishtha XXIII, 1.
33- Weber, Ind. Stud. X, 102 ; Katyayana Srauta Sftra I, 1, 15.
34. Taitt. Aranyakall, 18, TheAranyaka has, more appropriately,
pranfya, ‘having taken out,’ before upasamadhAya, ‘ may heap (fuel)
upon.’ The Dekhan and Gugarat MSS. insert the words ‘ amritam
216 BAUDHAYANA. II, 1, 1.
oblations of clarified butter (reciting these two sacred
texts): “O Lust, I have broken my vow; my vow have I broken, O Lust; to Lust Svah4;” “O Lust,
I have done evil; evil have I done, O Lust; to
Lust Svaha.”’ .
35. ‘After he has made the offering, he shall
address the fire, closely joining his hands, turning
sideways (with the following texts): “May the Maruts
grant me, may Indra, may Brzhaspati, may this fire
grant me long life and strength, may it make me
long-lived !”’
36. Now the relatives shall empty (the water-pot)
of a (grievous offender) at a (solemn) meeting (and
he shall confess),‘I N.N. am (the perpetrator of)
such and such (a deed).’ After (the outcast) has
performed (his penance) the Brahmazas shall ask
him who has touched water, milk, clarified butter,
honey, and salt,‘ Hast thou performed (thy penance)?’
The other (person) shall answer, ‘Om’ (yes)! They
shall admit him who has performed (a penance) to all
sacrificial. rites, making no difference (between him
and others).
_ 37. If he unintentionally marries a female who
belongs to his.own family (gotra), he shall support
her, (treating her) like his mother.
va 4gyam amritam ev4tman dhatte,’ which occur also in the Araayaka, after the Mantra. According to Govinda parikesh/4, ‘preparatory rites,’ refers to the consecration of the clarified butter,
and so forth. The special rules regarding the Darvihomas are
given Katydyana Srauta Sfitra VI, ro, 17 seq.
According to Govinda parikesh/4, ‘preparatory rites,’ refers to the consecration of the clarified butter,
and so forth. The special rules regarding the Darvihomas are
given Katydyana Srauta Sfitra VI, ro, 17 seq.
36. Vasishtha XV, 12-21. Govinda thinks that nirvisesham
savaniyam kuryuA, ‘they shall admit him to all sacrificial rites,
making no difference, may also be interpreted by ‘they shall
perform for him the sacraments just as for a new-born child.’
37. Colebrooke V, Dig. CCCXL.
II, 1, 2. PENANCES, 217
38. If (such a woman) has borne a child, he shall
perform Krvzkkhra penances during three months and
offer (two burnt oblations reciting) the two (Mantras),
‘That which is the blemish of my soul’ (and) ‘ Fire
restored my sight.’
39. ‘An elder brother whose younger brother
marries first, the younger brother who marries first,
the damsel wedded (by the latter), he who gives her
away, and fifthly he who sacrifices for them (at the
wedding), all sink to a region of torment.’
40. ‘ The unmarried elder brother and the married
younger brother, the giver (of the maiden) and the
performer of the sacrifices become pure by undergoing a Kvzkkhra penance of twelve days, the female
(who has been wedded to the younger brother) by
(fasting during) three days.’
‘Prasna II, ApuyAva 1, Kawo1KA 2.
1. Now (follow the offences) causing loss of caste
(patantya),
2. (Viz.) making voyages by sea,
38. The Mantras are found, Taittirtya Samhita III, 2, 5, 4.
39. Vasishtha XX, 7-8. The MSS. read parivitti# parivettd
yas kaindm [nam] parivindati. But it is absolutely necessary to
adopt either the various reading given Manu III,172, yaya fa
parividyate, or to read ya dainam parivindati.
40. The MSS. all read at the end of the verse, tristriratreza or
dvistriratrera. The correct reading appears, however, to be strf
triratreza ; for Govinda says, yaya saha parivetta bhfitas [bhfttasya
C.I., bhatassastri C. T.] tasyas triratreropavasena suddhid, ‘the
purification of that female with whom he has become a parivettr?
takes place through three days, i.e. through fasting (three days).’
2.1. Apastamba I, 7, 21, 7-11.
2. Govinda explains samudrasamyanam, ‘making voyages by
sea,’ by ‘voyaging by means of ships to another continent (dvipa).’
218 BAUDHAYANA. TI, 1, 2.
3. Stealing the property of a Braéhmaza or a
deposit,
4. Giving false evidence regarding land,
5. Trading with merchandise of any description
(whether forbidden or not),
| 6. Serving Sfdras,
| 7. Begetting a son ona female of the Sddra caste,
i 8, And becoming thereby her son.
9. (For those who have) committed one of these
(offences the following penance is prescribed) :
10, ‘ They shall eat every fourth meal-time a little
food, bathe at the time of the three libations (morning, noon, and evening), passing (the day) standing
and (the night) sitting. After the lapse of three
years they throw off their guilt.’
After the lapse of three
years they throw off their guilt.’
11. ‘A Brahmaza removes the sin which he committed by serving the black race during one day and
; one night, if he bathes during three years at every
fourth meal-time.’
7. The MSS. from Gugarat and the Dekhan read instead of
this and the next Sfttras, yaska sfidray4m abhiprag4yate tadapatyam
ka bhavati, ‘and he who begets (offspring) on a Sfidra female, and
thereby becomes her son.’
8. Govinda explains the Sfitra as a prohibition against allowing
oneself to be adopted by a Sfidra (sfidraputrabhadvas | tavaham
putro ’smity upagivanam).
9. The Dekhan and Gugarat MSS. again have a different
reading, tesham tu nisveshaA, ‘but the atonement of these offences
(is as follows).’
10, Apastamba I, 9, 25, ro. All the MSS, read in the last
pada ‘tribhir varshais tad apahanti papam.’ The correct reading
is that given by Apastamba loc. cit., ‘tribhir varshair apa papam
nudante.’
11. Apastamba I, 9, 27, 11. Govinda explains the Sfitra as
referring to cqhabitation with a female of the ‘black race.’ By
the latter term he understands a KandAlf, adding that others believe
II, 1, 2. PENANCES. 219
12. Now (follow) the minor offences, entailing
loss of caste (upapataka),
13. (Viz.) intercourse with females who must not
be approached (agamyé4, e. g.) cohabitation with the
female friend of a female Guru, with the female
friend of a male Guru, with an ApapAtra woman, and
female outcast, following the profession of medicine, sacrificing for many, living by (performances
'on) the stage, following the profession of a teacher
‘of dancing, singing and acting, tending cows and
i buffalos, and similar (low occupations, as well as)
‘fornication.
14. The expiation (prescribed) for these (offences
is) to live as an outcast during two years.
a Sidra female to be intended. It is, however, more probable
that Baudhayana took the verse to forbid twice-born men to serve |
SAdras.
12. Apastamba I, 7, 21, 9.
14. The expiation (prescribed) for these (offences
is) to live as an outcast during two years.
a Sidra female to be intended. It is, however, more probable
that Baudhayana took the verse to forbid twice-born men to serve |
SAdras.
12. Apastamba I, 7, 21, 9.
13. Gautama XXI, 11. In explanation of the term agamyé,
‘a female who must not be approached,’ Govinda quotes Narada
XII, 73-74, and he takes the four classes of females, who are
specially mentioned, not as examples illustrating the term agamy4,
but as not included in and additional to the latter. Physicians and
the other professional men enumerated are usually not mentioned
among the upapatakins, but occur in the lists of those whose gifts
must not be accepted, and of those who defile the company at
a funeral dinner, e.g. Vasish‘ra III, 3; XIV, 2, 3, 11. The expression ‘sacrificing for many’ (gramaydéganam) appears to be
a description of the so-called Yagam4na Vritti, by which the
modern Bha/fagis, or priests who officiate for hire, subsist. In
explanation of the term na/y4Aéryat4, ‘following the profession of
teaching dancing, music, and acting,’ Govinda says that ‘instruction in the works of Bharata, Visakhila, and others’ is intended.
Baudhayana no doubt intends to forbid the instruction of professional dancers and actors in actual works on their art, such as
the na/ya-sfitras mentioned by P4zini.
14. ‘To live as an outcast, i.e. to subsist by begging.’—Govinda.
220 BAUDHAYANA. II, r, 2.
15. Now (follow the offences) which make men
impure (asuéikara),
16. (Viz.) gambling, performing incantations, subsisting by gleaning corn though one does not perform an Agnihotra, subsisting by alms after one has
finished one’s studentship, living, after that has been
finished, longer than four months in the house of
one’s teacher, and teaching such a (person who has
finished his studentship), gaining one’s livelihood by
astrology and so forth.
17. But the expiation of these (offences is to perform penances) during twelve months, during twelve
fortnights, during twelve times ten days, during
twelve se’nnights, during twelve times three days,
during twelve days, during six days, during three
days, during a day and a night, during one day, in
proportion to the offence committed.
18. Now outcasts shall live together and (together) fulfil their duties, sacrificing for each other, teaching each other, and marrying amongst each other. If
they have begot sons, they shall say to them, ‘ Depart
from among us ; thus you will again reach the Aryas.’
19. For the organs do not become impure together with the man.
20. (The truth of) that may be learned from this
(parallel case); a man deficient in limbs begets a son
who has the full number of limbs.
21. H4rita declares that this is wrong.
22. For wives may be (considered) similar to the
15. Apastamba I, 7, 21, 12-19 ; I, 10, 29, 15.
20. (The truth of) that may be learned from this
(parallel case); a man deficient in limbs begets a son
who has the full number of limbs.
21. H4rita declares that this is wrong.
22. For wives may be (considered) similar to the
15. Apastamba I, 7, 21, 12-19 ; I, 10, 29, 15.
16. Govinda is probably right in asserting that the word 4a, ‘and
(so forth),’ is intended to include other not-named offences.
17. Apastamba I, 10, 29, 17-18.
18-23. Apastamba I, 10, 29, 8-14,
II, 1, 2, PENANCES. 221
vessel which contains the curds (for the sacrifice).
If one makes impure milk curdle in a milk-vessel
and stirs it, the Sish¢as do not use the (curds thus
produced) for sacred rites.
23. In like manner no intercourse can be held
with that (offspring) which is produced from impure
seed.
24. If they desire it, (they may perform) a penance,
25. (Viz. in the case of males) the third part (of
the penance prescribed) for crimes causing loss of
caste (patantya); for females the third part (of that).
26. Now they quote also (the following verse):
‘If he applies sesamum to any other purpose, but
food, anointing, and charitable gifts, he will be born
again as a worm and, together with his ancestors,
be plunged into the ordure of dogs.’
27. He who sells sesamum, forsooth; sells his
‘ancestors; he who sells rice, forsooth, sells his life;
he who gives away his daughter, making a bargain,
forsooth, sells portions of his spiritual merit.
28. Grass and wood, in its natural state, may
be sold.
29. Now they quote also (the following verse):
‘Animals that have teeth in one jaw only, as well as
minerals excepting salt, and undyed thread, these,
O Braéhmaaa, are the goods which thou art permitted
to sell.’
30. (If he has committed) any offence excepting a
25. I.e. males shall live, according to the rules given above in
Sfitras ro-11, during one year, and females during four months.
26. Vasish¢ha II, 30. 28, Apastamba I, 7, 21, 2.
29. The permission to sell ‘stones’ or minerals contradicts
Vasish¢ha II, 24.
30. Regarding the definition of the term ‘anféana,’ see above,
I, 11, 21, 13.
222 BAUDHAYANA. Il, 1, 2.
mortal sin (pataka) he may either give to a learned
Brahmama (andéana) a hairy cow of brown or reddish colour, after sprinkling her with clarified butter
and scattering black sesamum seeds over her ;
31. Or (he may offer burnt oblations), reciting
the Kiashm4mdas, during twelve days.
32. ‘(Thus) he will be freed from the guilt (of
any crime that is) less (heinous) than the murder
of a learned Braéhmaza,’
33. If one is accused of a mortal sin (pAtaka),
a Krzkkhra (penance must be performed by the
accused).
34. The accuser (shall perform) that (Krzééhra
penance during) a year.
35. ‘He who during a year associates with an
outcast, becomes (likewise) an outcast; not by sacrificing for him, by teaching him or by (forming) a
matrimonial (alliance with him), but by using the
same carriage or seat.’
34. The accuser (shall perform) that (Krzééhra
penance during) a year.
35. ‘He who during a year associates with an
outcast, becomes (likewise) an outcast; not by sacrificing for him, by teaching him or by (forming) a
matrimonial (alliance with him), but by using the
same carriage or seat.’
36. The penance for eating impure substances
is to fast until the entrails are empty. That is
attained in seven (days and) nights.
31. Regarding the efficacy of the Kftshm4nda texts, see e.g.
Gautama XIX, 12; XXII, 36.
33- Vasishtha XXIII, 37-38. 34. Vasishtha XXIII, 39.
35. Vasish/ha I, 22.
36. Apastamba I, 9, 27, 3-4; Vasish‘ka XXIII, 30. I follow
here the Gugarat and Dekhan MSS., which read amedhyapr4sane
prayaskittir naishpurishyam tat saptarAtrev4vapyate. M. and the
two MSS. of the commentary give amedhyaprasane prayaskittam
and leave the remainder out. The commentary states that the
penance intended is the Taptakrzkkfra, described in the next
Sfitra. The parallel passages of Apastamba and others leave no
doubt that the northern MSS. in this case have preserved the
older form of the text.
II, 1,2, PENANCES, 223
37. (Subsisting on) water, milk, clarified butter,
(and) fasting,—each for three days,—(and taking the
three fluids) hot, that is a Taptakzzé&hra penance.
38. (Eating) during three days in the morning
only, during the (next) three days in the evening
only, (subsisting) during (another) three days (on)
food given unasked, and fasting during three days,
(that is) a Kvzkkhra penance.
39. (If the period of twelve days is divided into)
three (periods of) four days, that is the Krzkkhra
penance of women, children, and aged men.
40. If (observing the rule given) above one eats
(at each meal) so much only as one can take at one
(mouthful), that is an Atikyzééhra penance.
41. (If one) subsists on water only, that is a
Krikkhratikrikkhra, the third (in the order of the
Krikkhra penances).
42. During a Kvzkkhra penance (the following
rules must be followed, viz.) to bathe at morn,
noon, and evening,
43. To sleep on the ground,
44. To wear one garment only, to shave the hair
of the head, of the beard, and of the body, and to
clip the nails.
45. The same (rules apply) to women except
(that referring to) shaving the head.
37. Vasishéha XXI, 21.
38. Vasishtha XXI, 20. M. and the two MSS. of the commentary omit the word ‘ kr#kkhrah’ at the end of the Sftra.
39. Vasish/ha XXIII, 43. 40. Vasishtha XXIV, 2.
41. Vasish‘ha XXIV, 3. Govinda gives another explanation of
the word trittya, ‘the third,’ according to which it is to refer to
the third tryaha, or ‘ period of three days.’
42-44. Vasishéha XXIV, 4-5.
224 BAUDHAYANA. TI, 2, 3,
Prasna II, ApuyAya 2, KawnopiKA 3.
40. Vasishtha XXIV, 2.
41. Vasish‘ha XXIV, 3. Govinda gives another explanation of
the word trittya, ‘the third,’ according to which it is to refer to
the third tryaha, or ‘ period of three days.’
42-44. Vasishéha XXIV, 4-5.
224 BAUDHAYANA. TI, 2, 3,
Prasna II, ApuyAya 2, KawnopiKA 3.
1. A Brahmaza who always carries water (in his
pot), who always wears the sacred thread, who daily
recites the Veda, who avoids the food of Sddras, who
approaches (his wife) in the proper season, and offers
sacrifices in accordance with the rules (of the Veda,
after death) never falls from Brahman’s heaven.
2. The Veda (says), ‘Manu divided his estate
| among his sons.’
3. (A father may, therefore, divide his property)
- equally among all, without (making any) difference ;
4. Or the eldest may receive the most excellent
chattel.
5. (For) the Veda says, ‘Therefore, they distinguish the eldest by (an additional share of the)
property.
6. Or the eldest may receive (in excess) one part
out of ten;
7. (And) the other (sons) shall receive equal
shares,
8. While the father lives, the division of the
estate takes place (only) with the permission of the
father.
3. 1. Vasishzha VIII, 17.
2. Taittirlya Samhita III,1, 9,4.
3. Colebrooke V, Dig. XL. Govinda points out that this rule
refers to sons equal by caste, origin, ‘and virtue.
4. Colebrooke, loc. cit.; Vishzu XVIII, 37.
5. Taittirlya Samhita II, 5, 2,7. See also the discussion on
this text, Apastamba Il, 6, 14, 10-13.
6. Colebrooke, loc. cit.; Vasish‘ha XVII, 43.
4. Colebrooke, loc. cit.; Gautama XXVIII, 8.
8. Colebrooke V, Dig. XXII; Dayabhaga II, 8. In C.’s Digest
II, 2, 3. INHERITANCE. 225
9. The (additional) share of the eldest is, (according to the order) of the four castes, a cow, a horse,
a goat, and a sheep.
10. If there are sons born of wives of different
castes (varza), they should make ten portions of the
- ancestral property and take four (shares), three, two,
(and) one, according to the order (of the castes).
11. But if a legitimate son of the body (aurasa)
is born, the (other) sons of equal caste shall obtain
one third share (of the estate).
12. If there is a son of equal caste and a son of
the first clause is omitted and connected with the following Sftra.
Govinda agrees with Gimftavahana.
9. Colebrooke V, Dig. XLIX. The rule is an explanation of
the term varam rftpam, ‘the most excellent chattel,’ in Sftra 4.
The meaning probably is, as the Digest states, that among Brahmazas it is usual to give to the eldest a bull, among Kshatriyas a
horse, and so forth.
10. Vasishtha XVII, 48-50; Vishvu XVIII, 2-40; where the
several cases that can arise have been fully worked out.
The meaning probably is, as the Digest states, that among Brahmazas it is usual to give to the eldest a bull, among Kshatriyas a
horse, and so forth.
10. Vasishtha XVII, 48-50; Vishvu XVIII, 2-40; where the
several cases that can arise have been fully worked out.
11. I translate according to the reading of K., M., and the two
MSS. of the commentary, aurase tfitpanne savarvds [°xas, M., K.]
tretiyamsaharahk [°yamsam haret, K.] The other MSS. omit the
last two words of the Sfttra. The sense of the Sfitra seems to be,
that subsidiary sons of equal caste obtain a third of the estate
when a legitimate son of the body is born to their father; see also
Katyayana V, Dig. CCXVIII. Govinda gives the following explanation: aurasaf savarmaputras 4a vakshyante | aurasak savarndy4m
samskritayam svayam utpAditah [Sftra 14] | tasminnutpanne savarnis tritiyAamsahara bhaveyus | sarvam dhanagatam tredha vibhagya
tesham ekam shodasa_sampadya trin dvavekam iti kalpayet ‘ The
legitimate son and the sons of equal caste will be described (below).
He is called a legitimate son who is begotten by the husband himself on a wedded wife of equal caste. When such a one is born,
the (other) sons of equal caste shall obtain one third share. Dividing the whole property into three parts, and making one of them
sixteen (?), he shall give three, two, one.’—Govinda.
12. Colebrooke V, Dig. CLVII; Dayabhaga IX, 15.
(t4] Q
226 BAUDHAYANA. II, 2, 3.
a wife of the next lower caste, the son born of the
wife of the next lower caste may take the share
of the eldest, provided he be endowed with good
qualities.
13. (A son) who possesses good qualities becomes
the protector of the rest.
14. One must know a son begotten by (the husband) himself on a wedded wife of equal caste (to be)
a legitimate son of the body (aurasa).
Now they quote also (the following verse): ‘ From
the several limbs (of my body) art thou produced, from my heart art thou born; thou art
“self” called a son; mayest thou live a hundred
autumns.’
15. The (male child) born of a daughter, after an
agreement has been made, (one must know to be)
the son of an appointed daughter (putrik4putra) ;
any other (male offspring of a daughter they call)
a daughter’s son (dauhitra).
16. Now they quote also (the following verse) :
‘The son of an appointed daughter should offer the
first funeral cake to his mother, the second to her
father, and the third to his father’s father.’
17. He who is begotten, by another man, on the
wife of a deceased man, of a eunuch, or of one
(incurably) diseased, after permission (has been
given), is called the son begotten on a wife
(kshetraga).
13. Colebrooke, loc. cit.
14. Colebrooke V, Dig. CXCVI; Vasish#ha XVII, 13. The
verse is found in the Mahabharata and elsewhere.
15. Colebrooke V, Dig. CCXIII ; Vasish##a XVII, 15-17.
17. Colebrooke V, Dig. CCXXXVII; Dayabhaga II, 60; Vasish¢ha XVII, 14.
II, 25 3- INHERITANCE. 227
13. Colebrooke, loc. cit.
14. Colebrooke V, Dig. CXCVI; Vasish#ha XVII, 13. The
verse is found in the Mahabharata and elsewhere.
15. Colebrooke V, Dig. CCXIII ; Vasish##a XVII, 15-17.
17. Colebrooke V, Dig. CCXXXVII; Dayabhaga II, 60; Vasish¢ha XVII, 14.
II, 25 3- INHERITANCE. 227
18. Such a (son begotten on a wife) has two
fathers and belongs to two families; he has a right
to perform the funeral oblations, and to inherit the
property of (his) two (fathers).
19. Now they quote also (the following verse) :
‘The son of two fathers shall give the funeral cakes
(to his two fathers, and pronounce) two names with
each oblation, and three cakes shall serve for six
persons ; he who acts thus will not err.’
20. He (is called) an adopted son (datta) who,
being given by his father and his mother, or by
either. of the two, is received in the place of a
child.
21. He (is called) a son made (kvztrima) whom
(a man) himself makes (his son), with the (adoptee’s)
consent (only), and who belongs to the same caste
(as the adopter).
22. He is called a son born secretly (gidkaga)
who is secretly born in the house and whose (origin
is) afterwards (only) recognised.
23. He is called a son cast off (apaviddha) who,
being cast off by his father and his mother, or
by. either (of them), is received in the place of
a child
24. If anybody approaches an unmarried girl
without the permission (of her father or guardian),
the son born by such (a woman is called) the son of
an unmarried damsel (k4nina).
18. Colebrooke Dig., loc. cit. 20. Vasish/Aa XVII, 28.
. 21. Colebrooke V, Dig. CCLXXXIV; Gautama XXVIII, 32.
22. Vasish/a XVII, 24. 23. Vishnu XV, 24-25.
24. Colebrooke V, Dig. CCLXI; Vasish#ta XVII, 21-23. It
must be understood that the father must belong to the same caste
as the girl.
Q2
228 BAUDHAYANA. IT, 2, 3.
25. If one marries either knowingly or unknowingly a pregnant bride, the child which is born of
her is called (a son) taken with the bride (sahod/a).
26. He (is called a son) bought (krita) who, being
purchased from his father and his mother, or from
either of them, is received in the place of a child.
27. He (is called the son) of a twice-married
woman (paunarbhava) who is born of a re-married
female, (i.e.) of one who, having left an impotent
man, has taken a second husband.
28. He (is called) a self-given (son, svayamdatta) who, abandoned by his father and his mother,
gives himself (to a stranger).
29. He who is begotten by (a man of) the first
twice-born (caste) on a female of the Sidra caste _
(is called) a Nish4da.
30. (He who was begotten by the same parents)
through lust (is called) a Pérasava. Thus (the
various kinds of) sons (have been enumerated).
31. Now they quote also (the following verses):
‘They declare the legitimate son, the son of an
appointed daughter, the son begotten on a wife, the
adopted son and the son made, the son born secretly
and the son cast off, (to be entitled) to share the
inheritance.’
31. Now they quote also (the following verses):
‘They declare the legitimate son, the son of an
appointed daughter, the son begotten on a wife, the
adopted son and the son made, the son born secretly
and the son cast off, (to be entitled) to share the
inheritance.’
32. ‘ They declare the son of an unmarried damsel
and the son received with the bride, the son bought,
25. Vasish/ha XVII, 27.
26. Colebrooke V, Dig. CCLXXXI; Vasish/ha XVII, 30-32.
247. Vasishéha XVII, 18-20. 28. Vasish/ha XVII, 33-35.
30. Colebrooke V, Dig. CCXCIII. Govinda points out that the
Parasava is, according to Baudhayana, the offspring of a Sfdra
concubine, not of a Sfidra wife. But see also above, I, 9, 17, 4.
31. Colebrooke V, Dig. CLXXX; Vasish/4a XVII, 25.
32. Colebrooke V, Dig. CLXXIX; Vasish/4a XVII, 26.
IT, 2, 3. INHERITANCE. 229
likewise the son of a twice-married female, the son
self-given and the Nish4da, to be members of the
family.’
33. Aupagandhani (declares that) the first among
them alone (is entitled to inherit, and a member of
his father’s family).
34. ‘Now, O Ganaka, I jealously watch my wives,
(though I did) not (do it) formerly; for they have
declared in Yama’s court that the son belongs to
the begetter. The giver of the seed carries off the
son, after death, in Yama’s hall. Therefore they
carefully protect their wives, fearing the seed of
strangers,’
35. ‘Carefully watch (the procreation of your)
offspring, lest strange seed fall on your soil. After
death the son belongs to the begetter; through
carelessness a husband makes (the procreation of)
a son useless.’
36. Let them carefully protect the shares of
33-34. Aupagandhani is one of the ancient teachers of the
White Yagur-veda, mentioned in the lists incorporated in the Satapatha-brahmama XIV, 5, 5, 21; 7, 3, 26. The legends of the White
Yagur-veda frequently mention king Ganaka of Videha, and assert
that that philosopher king had frequent and intimate intercourse
with Yagtiavalkya and other teachers of the Veda which Aditya
revealed. It seems to me, therefore, highly probable that Govinda
is right in taking the vocative ganaka in Sfitra 34 as a proper
name, and in asserting that the verse belongs to a conversation
between Aupagandhani and Ganaka. This explanation, which possibly may be based on an ancient tradition of Baudh4yana’s school,
is certainly preferable to Haradatta’s statement on Apastamba II,
6, 13, 7, that these verses express the sentiments of a husband who
had neglected to watch his wives, and later learned that he would
not derive any spiritual benefit from their offspring. In the text of
SAtra 34 I read with the Dekhan MSS. and Apastamba, loc. cit.,
irshy4mi, instead of ishy4mi, which M. and the commentary give.
36. Colebrooke V, Dig. CCCCLII; Vasish#za XVI, 8,9. ‘The
230 BAUDHAYANA. TI, 2, 3.
those who are minors, as well as the increments
(thereon).
37. Granting food, clothes, (and shelter), they
shall support those who are incapable of transacting
legal business,
and the commentary give.
36. Colebrooke V, Dig. CCCCLII; Vasish#za XVI, 8,9. ‘The
230 BAUDHAYANA. TI, 2, 3.
those who are minors, as well as the increments
(thereon).
37. Granting food, clothes, (and shelter), they
shall support those who are incapable of transacting
legal business,
38. (Viz.) the blind, idiots, those immersed in vice,
the incurably diseased, and so forth,
39. Those who neglect their duties and occupations ;
40. But not the outcast nor his offspring.
41. Intercourse with outcasts shall not take
place.
42. But he shall support an outcast mother, without speaking to her.
43. The daughters shall obtain the ornaments
of their mother, (as many as are) presented according to the custom (of the caste), or anything else
(that may be given according to custom).
increments, i.e. the proper interest. Thus the money of minors
shall bear interest.'—Govinda.
37. Colebrooke V, Dig. CCCXXVIII; Dayabhaga V, 12; Vyavaharamayfikha IV, 11,10; Vasish#ha XVII, 52-54.
38. Colebrooke and Mayfkha, loc. cit. ‘The expression “and
so forth” includes hunchbacks and other (disabled) persons.’—Govinda. Vyasanin, ‘immersed in vice,’ may also mean ‘ afflicted by
‘calamities,’ and is perhaps intended to be taken both ways.
39. Colebrooke and Mayfkha, loc. cit. Akarmizas, ‘those who
neglect their duties and occupations,’ i.e. those who though able
(to fulfil their duties are) indolent.—Govinda.
40. Colebrooke and May(kha, loc. cit.; Burnell, Dayabhaga 49.
42. Gautama XXI, 15, and note.
43. Colebrooke V, Dig. CXXX; Vasish##a XVII, 46. ‘S4mprad4yikam (literally ‘‘ customary”) qualifies (the word) ornaments ;
sAmpradayikam (means) what is obtained according to custom;
what is given to their mother by the maternal grandfather and
grandmother, that (is called) simpradayikam. “Or anything else,”
(viz.) presented according to custom, (e.g.) a bedstead and the
II, 2, 3- INHERITANCE. 231
44. Women do not possess independence.
45. Now they quote also (the following verse):
‘Their father protects (them) in childhood, their
husband protects (them) in youth, and their sons
protect (them) in old age; a woman is never fit
for independence.’
46. The Veda declares, ‘Therefore women are
considered to be destitute of strength and of a
portion.’
like, a couch, and an outer garment, and the like. So much and
nothing else shall the daughters receive.’—Govinda.
44. Vasish‘ha V,1. All the MSS. of the text read na strisv4tantryam vidyate, while the text given by the two copies of the
commentary has na strf svatantryam vindate. Govinda asserts that
the Sfitra is intended to forbid the independent action of women
with respect to things inherited. The correct view probably is
that with this Sitra the topic of the duties and rights of women
begins, and that the rule contains a general maxim.
45. Vasishéha V, 2.
Govinda asserts that
the Sfitra is intended to forbid the independent action of women
with respect to things inherited. The correct view probably is
that with this Sitra the topic of the duties and rights of women
begins, and that the rule contains a general maxim.
45. Vasishéha V, 2.
46. Colebrooke V, Dig. CXXXI. The text is in great confusion.
The Dekhan and Gugarat MSS., except K., read, na dayam nirindriya hyadayas a striyo mata iti srutiz; K. has, tasmat[n]nirindriya hy. st. m. i. sru. ! tasmat striyo nirindriya addyadfir api
papat ; while M. and the I.O. copy of the commentary have, tasmannirindriya aday4s 4a striyo mata iti sruti# [sftiz, M.] The Telugu
copy is mutilated, and reads nadayantiriti srutiz. Though the
reading of the Dekhan MSS. is supported by Mitramisra Viramitrodaya, fol. 209, p. 1, |. 3, it is certainly not the original one, for
there is no verb by which the accusative ‘dayam’ is governed.
Mitramisra’s attempt to make it depend on ‘arhati’ in the verse
quoted in Sftra 45 is futile, because, according to the usage of
the Sftrakdras, a Sfttra may be completed by a verb taken from
another original aphorism of the author, but cannot be connected
with a portion of a quotation taken from some other work. This
same principle, of course, applies not only to Sfitras, but to the
writings of all other authors, whether Indian or European. The
reading of K., M., and of the I. O. copy of the commentary is
not open to the objection just mentioned, and therefore preferable.
But it seems to me highly probable that, nevertheless, it is not
232 BAUDHAYANA. Il, 2, 3.
47. Those (women) who strive (to do what is)
agreeable to their husbands will gain heaven.
48. But for a violation (of their duty towards the
husband) a Kvz#éhra penance (must be performed).
49. (For violating it) with a Sddra (a woman)
shall perform a lunar penance (£4ndr4yama) ;
50. (For violating it) against the order of the
castes with a Vaisya and so forth, she shall perform a Krvzk&fra or an (Atikrzkkhra) penance.
51. For male (offenders, i.e.) Brahmazas and so
forth, a year’s chastity (is prescribed).
(For violating it) against the order of the
castes with a Vaisya and so forth, she shall perform a Krvzk&fra or an (Atikrzkkhra) penance.
51. For male (offenders, i.e.) Brahmazas and so
forth, a year’s chastity (is prescribed).
quite genuine ; for the word ‘ tasmat,’ with which it begins, is not
required, because its sense is already expressed by the following
‘hi,’ and because the Sftra apparently contains half an Anush/ubh
Sloka, which the insertion of tasmat destroys. It is also easy to
see how it came to be inserted. Every Yagurved? who read the
passage would be reminded of the analogous passage of the Taittiriya Samhita VI, 5, 8, 2, ‘tasmat striyo nirindriya aday4dir api papat
pumsah upastitaram,’ which in K. has actually been inserted after
our Sfitra. In the Vedic Mantra ‘tasmAt’ is required, and is certainly the genuine reading. Hence it seems to have been transferred into Baudhayana’s text, possibly by the mistake of some
scribe who, according to the habit of his kind, took a marginal
reference to the beginning of the Vedic passage for a correction of
the text. In my opinion it must be thrown out. The sense of
the half verse remains exactly the same. It corresponds to Manu
IX,18. According to Govindasvamin and others its object is to
show that women are incapable of inheriting, and the word daya,
‘ portion,’ must be taken in the sense of ‘a share of the inheritance.’
For a full discussion of this point, I refer to the Introductory Note
on Book I, Chapter II, Sect.14 of West and Biihler’s Digest of
H. L. C., third edition.
47. Vishnu XXV, 15,17; Wasish‘ha XXI, 14.
48-50. Vasish/ha XXI, 6-13.
51. Govinda points out that this rule refers to adultery with
women of equal caste, and thinks that the word ‘chastity’ indicates that Krzkkhra penances are to be performed; Vasish¢ha XXI,
16,17; Vishzu LIII, 2. But see Gautama XXII, 29.
TI, 2, 4. WOMEN, 233
52. Let him burn a Sddra (who commits adultery
with an Aryan) in a straw-fire.
53. Now they quote also (the following verses):
Prasna II, ApuyAva 2, KawopiKA 4.
1. ‘Anybody but a Brahmamza shall suffer corporal
punishment for adultery.’
2. ‘The wives (of men) of all castes must be
guarded more carefully than wealth.’
3. ‘But corporal punishment (shall) not (be in-flicted) for (adultery with) the wives of minstrels
and with those who appear on the stage. For (the
husbands) carry them (to other men), or, lying
concealed (at home), permit them to hold culpable
intercourse.’
4. ‘Women (possess) an unrivalled means of
purification ; they never become (entirely) foul. For
month by month their temporary uncleanness removes their sins.’ .
5. ‘Soma gave them cleanliness, the Gandharva
their melodious voice, and Fire purity of all (limbs);
therefore women are free from stains.’
52. Vasish¢ha XXI, 1, 5.
For
month by month their temporary uncleanness removes their sins.’ .
5. ‘Soma gave them cleanliness, the Gandharva
their melodious voice, and Fire purity of all (limbs);
therefore women are free from stains.’
52. Vasish¢ha XXI, 1, 5.
4.1. Apastamba IL, 10, 26, 20; 10,27, 11. Govinda thinks that
non-Braéhmanical offenders should be burned, in accordance with
Vasish/ha XXI, 2-3. But mutilation may also beintended. Samgrahana, ‘adultery,’ probably includes all those acts mentioned
Manu VIII, 354-358.
2. Manu VIII, 359.
3. Manu VIII, 362. Iread conjecturally, ‘ samsargayanti te hyeta
niguptas Adlayantyapi,’ basing my emendations on Manu’s text.
The MSS. and Govinda have, samsargayanti ta hyetén niguptams
AAlayanty api, which gives no good sense. Govinda explains AaranadaraA, ‘the wives of minstrels,’ by devaddsya, ‘temple-slaves.’
4. Vasish/ha XXVIII, 4. 5. Vasish‘ha XXVIII, 6.
234 BAUDHAYANA. II, 2, 4.
6. ‘Let him abandon a barren (wife) in the tenth
year, one who bears daughters (only) in the twelfth,
one whose children (all) die in the fifteenth, but her
who is quarrelsome without delay.’
7. A widow shall avoid during a year (the use of)
honey, meat, spirituous liquor, and salt, and sleep on
the ground.
8. Maudgalya (declares that she shall do so)
during six months.
9. After (the expiration of) that (time) she may,
with the permission of her Gurus, bear a son to her
brother-in-law, in case she has no son.
10. Now they quote also (the following verse):
‘One whose appointment can have no result, (viz.)
a barren woman, one who has borne sons, one who
is past child-bearing, one whose children are (all)
dead, and one who is unwilling must not be
appointed.’
11. The sister of a maternal uncle and of the
father, a sister, a sister's daughter, a daughter-inlaw, a maternal uncle’s wife, and the wife of a
6. Manu IX, 81.
4-8. Vasish‘ha XVII, 55. The word madya, ‘spirituous liquor,’
occurs in M. and the I. O. copy of the commentary. The MSS.
from the Dekhan and Gugarat, including K., read maggana or
maddana, the compound letter being very indistinct.
9. Vasishtha XVII, 56, where the term ‘Gurus’ is fully explained. .
10. Vasishtha XVII, 57-59. M. and the two copies of the
commentary read piséZotpannaputra 4a instead of vasa Aotpannaputra 4a, ‘a barren woman and one who has borne sons.’ I follow
the Dekhan and Gugaraét MSS., which undoubtedly give the genuine
reading. Perhaps the term avasdm, Vasish/ka XVII, 57, should be
corrected to vasdm.
11-12. These two Sftras are additions to II, 1, 2,13. See also
Narada XII, 73-74; Vasish#ha XXI, 16.
II, 2, 4° WOMEN. 235
friend are females who must never be approached
(agamy4).
12. For intercourse with females who must not
be approached (agamy4), a KrzééAra and an Atikvekkhra (and) a KaAndrayama are the penances
prescribed for all.
13. Thereby (the rule regarding) intercourse with
a female of the Kandala caste has been declared.
12. For intercourse with females who must not
be approached (agamy4), a KrzééAra and an Atikvekkhra (and) a KaAndrayama are the penances
prescribed for all.
13. Thereby (the rule regarding) intercourse with
a female of the Kandala caste has been declared.
14. Now they quote also (the following verses) :
‘A Brahmaza who unintentionally approaches a
female of the Kandala caste, eats (food given by
a Kandala) or receives (presents from him), becomes
an outcast; but (if he does it) intentionally, he
becomes equal (to a Kandla).
15. ‘He who approaches his father’s, his teacher’s,
or a king’s wife, is guilty of the crime of violating a
Guru’s bed; the penance ordained for him has been
declared above.’
16. (A Bréhmaza) who is unable (to subsist) by
teaching, sacrificing for others, or the acceptance of
gifts, shall maintain himself by following the duties
of Kshatriyas, because that is the next following
(caste).
13. Vasish‘ha XXIII, 41; Vishau LIII, 5-6.
14. Manu XI, 176.
15. Govinda thinks that the penance intended is that mentioned
in SQtrarz. Probably a severer one is meant. The verse‘is interesting, as it clearly is a quotation from some metrical work on law,
not merely of traditional detached slokas.
16. Vasishéha II, 22. The Sfitra ‘adhy4panayaganapratigrahair asakta/ kshatradharmena givet pratyanantaratvat’ occurs in the
two copies of the commentary only. The I.O. copy of the commentary has, however, before it the following words : [dharmya] svadhy4yapravakane evety adhikan4m [karam] darsayati pratigrzhita tadrzk
pratigrahit4ram grédhnuvanti [tara rédhnu°] ritvigyagamana yaginau
236 BAUDHAYANA, II, 2, 4.
17. Gautama (declares that one shall) not (act
thus). For the duties of Kshatriyas are too cruel
for a Brahmaza.
18. Now they quote also (the following verse):
‘Out of regard for the sacred law a Bréhmamza and
a Vaisya may take up arms for (the protection of)
cows or Brahmazas, or when a confusion of the
castes (threatens to take place).
1g. (Or) the livelihood of a Vaisya should be
adopted, because that is the one following (next).
20. (If he lives by agriculture) he shall plough
before breakfast,
21. With two bulls whose noses have not been
pierced, not striking them with the goad, (but)
frequently coaxing them.
22. The (sacred domestic) fire (shall be kindled)
at the wedding; the religious ceremonies up to the
Agnyadheya (shall be) performed in that.
With two bulls whose noses have not been
pierced, not striking them with the goad, (but)
frequently coaxing them.
22. The (sacred domestic) fire (shall be kindled)
at the wedding; the religious ceremonies up to the
Agnyadheya (shall be) performed in that.
[°gane] tadasaktau kshafradharmau. M. reads, dharmanasvadhyéyapravakana [ne] ityadhikaram darsayati pratigrahttddrsk pratigrahitara r¢dhnuvanti ritvigyagamana y4ganau tadasaktau svadhy4yadhya [°yadhya] panayagfay4ganapratigrahair asaktama [tah]
kshatradharmmena givet. The Dekhan and Gugarat MSS. read,
dharmye svadhyAyapravakane ityadhikaram darsayati | pratigrahe
data pratigrahita[ra] r¢dhnuvantit rétvigyagamana yagane | tadasaktau kshatradharmena givayet, or have corruptions of this passage.
I cannot come to any other conclusion than that the passage
which precedes the words translated by me are a very ancient
interpolation, caused by the embodiment of a portion of an old
Bhashya with the text, and that all our MSS., however much they
may differ, go back to one codex archetypus.
17. Gautama Introduction, p. lii.
18. Gautama VII, 25. 19. Vasish/ha IT, 24.
20-21, VasishsAa II, 32.
22. Vasishtha VIII, 3. The religious ceremonies to be performed
with the sacred domestic fire, which, according to Baudh4yana,
II, 2, 4. HOUSEHOLDER, 237
23. Now, beginning with the Agnyddheya, follow
these (rites in an) uninterrupted (series), as, for
instance, the Agnyddheya, the Agnihotra, the new
and full moon sacrifices, the Agrayawa at the winter
and summer solstices, the animal sacrifice, the
Katurmasyas at the beginning of each season, the
Shaddhotvi in spring, the Agnishtoma. Thus the
attainment of bliss (is secured). -
24. Now they quote also (the following verse) :
‘Neither he who is accustomed to sleep in the daytime, nor he who eats the food of anybody, nor
he who falls from a height to which he has climbed,
can reach heaven as he desires.’
25. Let him avoid meanness, hard-heartedness,
and crookedness.
26. Now they quote also with reference to this
(subject the following) verse in the dialogue between
the daughters of Usanas and Vvzshaparvan : ‘Thou,
forsooth, art the daughter of one who praises
(others), who begs and accepts (gifts); but I am
the child of one who is praised, who gives gifts and
does not accept them.’
should be kindled at the wedding, not on the division of the paternal
estate (Gautama V, 7), are the so-called Grzhya ceremonies (Gautama V, 8-9).
23. Vasish‘ha XI, 46. The sacrifices enumerated in this SAtra
require three fires, and belong to the srauta or vaitanika yagias.
The Shaddhotr? mentioned here seems to be the animal sacrifice
mentioned in the commentary on Katyayana Srauta-sfitra VI, 1, 36.
24. An Arfdhapatita, ‘he who falls from a height to which he
has climbed,’ is, according to Govinda, an ascetic who slides back
into civil life.
The Shaddhotr? mentioned here seems to be the animal sacrifice
mentioned in the commentary on Katyayana Srauta-sfitra VI, 1, 36.
24. An Arfdhapatita, ‘he who falls from a height to which he
has climbed,’ is, according to Govinda, an ascetic who slides back
into civil life.
25. Vasish¢ha VI, 40; X,30. Govinda explains sa¢zyam, ‘ hardheartedness,’ by saktau satyim api paropakarakarazam, ‘not doing
a kindness to others though one is able to do so.’
26. The dialogue mentioned is that between Sarmish/#a and
238 BAUDHAYANA, II, 3, 5
Prasna II, ApuyAya 8, KawopixA 5.
1. Bathing is suitable for (the practice of) austerity.
2. The libation to the manes (is offered) after the
gods have been satisfied (with water).
3. They pour out water which gives strength,
from one Tirtha after the other.
4. Now they quote also (the following verses):
‘With flowing, unconfined water twice-born men of
the three castes shall satisfy the gods, Azshis, and
manes, when they have risen in the morning.’
5. ‘They shall not offer (libations of water) confined (in tanks and wells). (If they do it), he who
made the embankment, will obtain a share (of the
merit of their devotion).
6. ‘ Therefore let him avoid embankments (around
tanks) and wells made by others.’
7. Now they quote also (the following verse):
‘Or, in times of distress—not as a rule—he may
bathe in (water) confined (in tanks), after taking out
three lumps (of earth); from a well (let him take
three) lumps of clay and three jars of water.’
Devayani, which occurs Mahabharata I, 78. The verse quoted is
the tenth of that Adhydya, and agrees with ours, except that
sutaham is read for athaham in the beginning of the second half
verse.
5. 3. As to the Tirthas, see above, I, 5, 8, 15-16.
5. Manu IV, 2or1. 6. Vishnu LXIV, 1.
4. Vishau LXIV, 2. I read the verse as follows: uddhritya
vapi trin pivdan kuryad 4patsu no sada t niruddhdsu 4a mrztpindan
kfipat trin abgha/4mstatheti | The Dekhan MSS. read at the end
of the second half verse, kfiipAmstrinavafamstatha ; M. has kupétrinabapa/anstatha ; while C. I. gives kQpat trin gha/dmstatha.
Nandapazdita on Vishau, loc. cit., seems to have had the latter
II, 3, 3. DUTIES OF A SNATAKA. 239
8. If he has accepted presents from one who is
able to give presents to many, or from one whose
presents ought not to be accepted, or if he has
sacrificed for one for whom he ought not to have
sacrificed, or if he has eaten food (given by a person)
whose food must not be eaten, he shall mutter the
Taratsamandtya.
9. Now they quote also (the following verse) :
‘Those who improperly associate with (an outcast)
teacher, those who improperly associate with (outcast) pupils, and those who improperly associate (with
outcasts) by (accepting their) food or by (reciting)
Mantras (for them), enter into deep darkness.’
10. Now (follow) the duties of a Snataka.
Now (follow) the duties of a Snataka.
11. After offering at the morning and at the
evening (meals) with (a portion of) the food which
he may have, the Vaisvadeva and the Bali-offerings,
he shall honour, according to his ability, Brahmazas,
Kshatriyas, Vaisyas, and Sadras: (who may come to
his house as) guests.
12. If he cannot (afford to give food) to many, let
him give (something) to one who possesses good
qualities,
13. Or to him who has come first.
14. If a Stidra (has come as) a guest, he shall
order him (to do some) work, (and feed him afterwards) ;
reading, and to have changed it to ‘kapat tu trin gha/dmstatha,’ in
order to save the metre. The sense remains the same.
8. Manu XI, 254. The text is found Rig-veda IX, 58. Govinda
explains bahupratigrahya, ‘one who is able to give presents to
many,’ by bahubhr:tyabharazakshama, ‘one who is able to support
many servants.’
10. Vasish/ha XII, 1. 11. Vasishéha XI, 3-9.
14. Apastamba II, 2, 4, 19.
240 BAUDHAYANA. II, 3, 5.
15. Or (if he cannot spare much), he may give a
first portion (agrya) to a Srotriya.
16. It is prescribed that the division (of the food)
shall be made without detriment to (the interests
of) those who daily receive a portion.
17. But he shall never eat without having given
away (some small portion of the food).
18. Now they quote also two verses which have
been proclaimed by (the goddess of) food: ‘Him
who, without giving me to the gods, the manes, his
servants, his guests and friends, consumes what has
been prepared and (thus), in his exceeding folly,
swallows poison, I consume, and I am his death.
But for him who, offering the Agnihotra, performing
the Vaisvadeva, and honouring guests, eats, full of
contentment, purity, and faith, what remains after
feeding those whom he must support, I become
ambrosia, and he (really) enjoys me.’
19. Presents of money must be given, according
to one’s ability, to good Brahmazas, Srotriyas, and
Vedaparagas, when they beg outside the Vedi, for the
sake of Gurus, in order to defray (the expenses of)
their marriages, or of medicine, or when they are
distressed for a livelihood, or desirous to offer a
sacrifice, or engaged in studying, or on a journey,
or have performed a Visvagit sacrifice.
1g. Vasishtha XI, 5. Govinda quotes a verse, according to
which an agrya, ‘first portion,’ is equal to sixteen mouthfuls, each
of the size of a peahen’s egg.
16, Apastamba II, 4, 9, 10-11. ‘Those who daily receive a
portion’ (nityabhaktika), i.e. sons, wives, and so forth—Govinda.
But see also Apastamba, loc. cit.
19. Gautama V, 20-21, and notes. ‘A good Brahmaaa, i. e. one
who follows the rule of conduct.’—Govinda.
II, 3, 6. DUTIES OF A SNATAKA. 241
20. Cooked food (must be given) to other
(beggars).
sons, wives, and so forth—Govinda.
But see also Apastamba, loc. cit.
19. Gautama V, 20-21, and notes. ‘A good Brahmaaa, i. e. one
who follows the rule of conduct.’—Govinda.
II, 3, 6. DUTIES OF A SNATAKA. 241
20. Cooked food (must be given) to other
(beggars).
21. Let him eat (seated) in a pure, enclosed place,
after having well washed his hands and feet and
after having sipped water, respectfully receiving the
food which is brought to him, keeping himself free
from lust, anger, hatred, greed, and perplexity, (conveying the food into his mouth) with all his fingers
and making no noise (during mastication).
Prasna II, ApuyAya 8, KawpikA 6.
1. Let him not put back into the dish a remnant
of food.
2. If he eats (food), containing meat, fish, or sesamum, he shall (afterwards) wash and touch fire,
3. And bathe after sunset.
4. Let him avoid a seat, clogs, sticks for cleaning
the teeth, and other (implements) made of Paldsa
wood,
20. Gautama V, 22.
21. Vasishtha XII, 19-20; Vishnu LXVIII, 46. ‘This is the
rule for him who makes an offering to Atman (i. e. performs the
Pr&nAgnihotra at his meal).—Govinda. See also below, II, 7, 12.
6. 1. ‘Ie. he shall take up as much food only as he can
swallow at one mouthful.’—Govinda.
2. The Dekhan and Gugarat MSS., including K., add madhu,
‘honey,’ after sesamum.
3. This and the following six Sftras are left out in M. and the
two copies of the commentary. If they have, nevertheless, been
received into the text, the reason is that similar rules occur in all
Dharmasfitras, and that Stra 3 begins with astamite, while astamaye occurs in Sfitraro. It seems therefore probable that the
writer of the MS. from which M. and Govinda’s copies are derived,
skipped over a line by mistake.
4-7. Vasish/ha XII, 34-38.
[14] R
242 BAUDHAYANA. II, 3, 6.
5. Let him not eat (food placed) in his lap,
6. Nor on a chair.
7. He shall carry a staff, made of bamboo, and
golden earrings.
8. Let him not rub one foot with the other while
bathing, nor place the one on the other while
standing,
9. Let him not wear a visible garland.
10. Let him not look at the sun when he rises or
sets.
11. Let him not announce (the appearance of a
rainbow) to another (man, saying), ‘There is Indra’s
bow.’
12. If he points it out, he shall call it ‘the jewelled
bow.’
13. Let him not pass between the praktlaka and
the beam at the town gate,
14. Nor let him pass between the two posts of a
swing.
15. Let him not step over a rope to which a calf
is tied.
16. Let him not step on ashes, bones, hair, chaff,
potsherds, nor on a bathing-place (moist with)
water.
8. Vishnu LXXI, 4o. 9. Vasish/ha XII, 39.
10. Vasish‘ha XII, ro.
11-12. Vasishtha XII, 32-33.
15. Let him not step over a rope to which a calf
is tied.
16. Let him not step on ashes, bones, hair, chaff,
potsherds, nor on a bathing-place (moist with)
water.
8. Vishnu LXXI, 4o. 9. Vasish/ha XII, 39.
10. Vasish‘ha XII, ro.
11-12. Vasishtha XII, 32-33.
13. Govinda explains prakilaka by ‘a piece of wood fastened at
the town gate.’ Etymologically it would mean ‘a strong bolt.’
Possibly the rule may be equivalent to Apastamba I, 11, 31, 23, and
mean that a Snataka is not to creep through the small door
which is found in all Indian town gates, and left open after the
gates have been shut.
14. Apastamba I, 11, 31, 16. 15. Vasish/ka XII, 9.
16. Gautama IX,15; Manu IV, r32. '
II, 3, 6. DUTIES OF A SNATAKA. 243
17. Let him not announce it to another (man if)a
cow suckles (her calf).
18. Let him not say of (a cow which is) not a
milch-cow, ‘She is not a milch-cow.’
19. If he speaks (of such a one), let him say, ‘It is
one which will become a milch-cow.’
20. Let him not make empty, ill-sounding, or
harsh speeches.
21. Let him not go alone on a journey,
22. Nor with outcasts, nor with a woman, nor
with a Sidra.
23. Let him not set out (on a journey) towards
evening.
24. Let him not bathe (entirely) naked.
25. Let him not bathe at night.
26. Let him not cross a river swimming.
27. Let him not look down into a well.
28. Let him not look down into a pit.
29. Let him not sit down-there, where another
person may order him to rise.
30. Way must be made for a Brahmama, a cow, a
king, a blind man, an aged man, one who is suffering
under a burden, a pregnant woman, and a weak
man.
31. A righteous man shall seek to dwell in a
village where fuel, water, fodder, sacred fuel, Kusa
grass, and garlands are plentiful, access to which is
17. Vishnu LXXI, 62. 18-19. Gautama IX, 19.
20. Manu IV,177; Vishvu LXXI, 54, 72, 74.
21-23. Manu IV, 140. 24, Gautama IX, 61.
26. Vasish¢ka XII, 45.
29. E.g. in the palace of a king, whence the attendants may
drive him.
30. Vasish‘ha XIII, 58. 31. Gautama IX, 65.
244 BAUDHAYANA, II, 3, 6.
easy, where many rich people dwell, which abounds in
industrious people, where Aryans form the majority,
and which is not easily entered by robbers.
32. ‘A Brahmaza who, having wedded a wife of
the Sadra caste and dwells during twelve years in a
village where water (is obtainable) from wells only,
becomes equal to a Sidra.’
33. (If you say that) he who lives in a town and
whose body is covered with the dust, (raised) by
others, and whose eyes and mouth are filled with it,
will obtain salvation, if he restrains himself, (I declare that) that is impossible.
34. ‘The dust raised by carriages, horses, ‘elephants, and cows, and (that which comes) from grain
is pure, blamed is (that raised) by a broom, goats,
sheep, donkeys, and garments.’
35. Let him honour those who are worthy of
honour. .
34. ‘The dust raised by carriages, horses, ‘elephants, and cows, and (that which comes) from grain
is pure, blamed is (that raised) by a broom, goats,
sheep, donkeys, and garments.’
35. Let him honour those who are worthy of
honour. .
36. ‘A Rishi, a learned man, a king, a bridegroom, a maternal uncle, a father-in-law, and an
officiating priest are mentioned in the Smrzti as
worthy of the honey-mixture at certain times and
occasions.’
37. ‘A Reshi, a learned man, and a king must be
33. Apastamba I, r1, 32, 21.
36. Vasishéha XI, 1-2. A Rishi is, according to Govinda, a
man who knows not only the text of the Mantras, but also their
sense. ‘But Baudhayana, Grzhya-sitra I, 11, 4, says that a man
who knows, besides the Sakh@ and its Angas, the Kalpa also, is
called Rishikalpa, i.e. one almost a Rishi. See also Apastamba
I, 2, 5,5. A learned man (vidvas) is probably a student who has
finished not only his vow, but learned the Veda, a so-called vidyasnataka, Apastamba I, 11, 30,3. Regarding the arghya or madhuparka, the honey-mixture, see Apastamba II, 4, 8, 7-9.
37. Gautama V, 27-30. I read kriyarambhe varartvigau. The
II, 4,7 THE TWILIGHT DEVOTIONS. 245
honoured whenever they come, a bridegroom and
a priest at the beginning of the religious rites, a
maternal uncle and a father-in-law when a year has
elapsed since their last visit.’
38. ‘Let him raise his right arm on (entering) the
place where the sacred fire is kept, in the midst of a
herd of cows, in the presence of Brahmamas, at the
daily recitation of the Veda, and at dinner.’
39. ‘An upper garment must be worn on the following five occasions: during the daily study, during
the evacuation (of excrements), when one bestows
gifts, at dinner, and while one sips water.’
40. ‘While one offers oblations in the fire, while
one dines, bestows gifts, offers (food to deities or
Gurus), and accepts presents, (the right hand) must
be’ placed between the knees.’ |
41. ‘The revealed texts declare, that the creatures
depend on food, food is life; therefore gifts of
food must be made. Food is the most excellent of
sacrificial viands.’
42. ‘Sin is removed by burnt offerings, burnt
oblations are surpassed by (gifts of) food, and gifts
of food by kind speeches. That (is declared) to us
in the revealed texts.’
Prasna II, ApuyAva 4, KawoikA 7.
1. Now, therefore, we will declare the rule for
(performing) the twilight devotions.
meaning is that a bridegroom is to receive the honey-mixture when
he comes to his father-in-law’s house for his wedding, and an officiating priest when he comes to perform a sacrifice.
38. Vishnu LXXI, 60. Govinda adds that the act is performed
as a salutation. ,
41. See e.g. Taittiriya Arazyaka VIII, 2.
246 BAUDHAYANA. II, 4, 7
38. Vishnu LXXI, 60. Govinda adds that the act is performed
as a salutation. ,
41. See e.g. Taittiriya Arazyaka VIII, 2.
246 BAUDHAYANA. II, 4, 7
2. Going to a (sacred) bathing-place, he shall
bathe, in case he is impure; in case he is pure, he
may, optionally, omit the bath. (But in either case)
he shall wash his feet and hands. Sipping water
and sprinkling himself, while he recites the (Azkverses) containing the word Surabhi, the Ablingas,
those addressed to Varuma, the Hiramyavarnas, the
Pavamants, the (sacred syllables called) Vyahv‘tis,
and other purificatory (texts), he becomes pure (and
fit to perform the twilight devotions).
3. Now they quote also (the following verse) :
‘Submersion in water (and) bathing are prescribed for
all the (four) castes. But sprinkling (water over the
body), while Mantras (are being recited), is the particular (duty) of the twice-born.’
4. He who sprinkles himself (with water) at the
beginning of any sacred rite,—before the time of
the twilight devotions,—while reciting that same
collection of purificatory (texts), becomes pure.
5. Now they quote also (the following rules):
Seated, with his face to the west, on Darbha grass
and holding Darbha blades in his (right) hand, which
7.2. ‘A sacred bathing-place, i.e. a river or pond outside the
village. —Govinda. The same author adds that the hands must
be washed as far as the wrist, that while sipping water the worshipper is to repeat in the evening, Taittirlya Arazyaka X, 31, and
in the morning X, 32, and that if he bathes, Taittirtya Aranyaka
X, 1, 12, and other texts must be recited. The Azk containing
the word Surabhi is found Taittiriya Samhita I, 5,11, 4, 7; the three
Ablingas, Taittiriya Aranyaka X, 1, 11; the four verses addressed
‘to Varuna, Taittirilya Samhita III, 4, 11, 4, and Taittirtya Aranyaka
II, 4,4. By the term Pavamanis the Pavamandnuvaka, Taittiriya
Brahmaza I, 4, 8, is meant.
5. The injunction to turn the face to the west refers to the
evening prayer; see also below, Sfitra ro.
II, 4, 7- THE TWILIGHT DEVOTIONS.
is filled with water, he shall repeat the SavitrPone’ NIA. y
thousand times;
6. Or (he may recite the verse) one hundred
times, suppressing his breath ;
7. Or mentally ten times, adding the syllable
Om at the beginning and at the end and the seven
Vyahritis.
8. And if he is tired by three suppressions of
his breath (performed) with (the recitation of) the
(Anuvaka called) Brahmahvedaya (the heart of
Brahman, then let him repeat the Savitri).
9. In the evening he worships (the sun) with the
two (verses) addressed to Varuma,‘ Hear this my
call, O Varuza,’ and ‘ Therefore I go to thee.’
10. The same (rules apply to the twilight devotion) in the morning, (but the worshipper) shall face
the east and stand upright.
11. In the day-time he worships (the sun) with the
two (verses) addressed to Mitra, ‘The glory of Mitra,
who supports men,’ and ‘ Mitra causes men to join.’
12. Let him begin (the twilight devotion) in the
11. In the day-time he worships (the sun) with the
two (verses) addressed to Mitra, ‘The glory of Mitra,
who supports men,’ and ‘ Mitra causes men to join.’
12. Let him begin (the twilight devotion) in the
6. Govinda states that prazdyamasaf, ‘ suppressing his breath,’
has in this Stra no technical meaning.
4. Govinda says that the order to be observed in this case is as
follows: First the syllable Om is to be recited, next the seven
Vy4hritis, beginning with BhiZ and ending with Satyam, then the
Savitrf, and finally again the syllable Om.
8. The Brahmahridaya is Taittiriya Aranyaka X, 28. This
Anuvaka may be repeated three times for each Praz4y4ma (see
Vasish‘ha XXV, 13), or altogether nine times, and, if the worshipper is then tired, he may go on repeating the Savitri without
suppressing his breath.
9. Taittiriya Samhita IT, 1, 11, 6. 1o. Gautama II, 11.
11. Taittirtya Samhita ITI, 4, 11, 5.
12. Very early, i.e. when the stars are still visible; see also
Gautama II, 11, and note.
248 BAUDHAYANA. II, 4,7.
morning very early, and finish it when the sun has
risen.
13. Let him begin (the twilight devotion) in the
evening, when (the sun) has set, (and finish it) very
soon after (the appearance of the stars) ;
14. And the complete observance of the twilight
devotions (produces as its reward) an uninterrupted
succession of days and nights.
15. Now they quote with reference to this (subject) also the following two verses, which have been
proclaimed by the Lord of created beings (Pragapati): ‘How can those twice-born men be called
Brahmazas who do not perform their twilight devotions, in the morning and in the evening at the
proper time? At his pleasure a righteous king may
appoint those Brahmazas who neglect to daily perform the twilight devotions, both at morn and at
eve, to do the work of Stidras.’
16. If the time for the (twilight devotion) is
allowed to pass in the evening, (the offender shall)
fast during the night; and if it is neglected in the
morning, he shall fast during the (next) day.
17. He obtains (thereby) the (same) reward as
if he had remained standing and sitting (in the
twilight).
18. Now they quote also (the following verses) :
‘Whatever sin (a man) may have committed with
his organ, with his feet, with his arms, by thoughts
or by speech, from (all) that he is freed by performing the twilight devotion in the evening.’
19. (The worshipper) becomes also connected
14. The day and night will not be cut off from his existence.
16. Vasishtha XX, 4-5. 18, Vasish‘ha XXVI, 2.
II, 5, 8 BATHING. 249
_ (thereby) with the (next) night, and Varuza will
not seize him.
20. In like manner he becomes free from the sin
committed during the night by worshipping in the
morning.
21. He is also connected with the (next) day,
Mitra protects him and Aditya leads him up to
heaven.
II, 5, 8 BATHING. 249
_ (thereby) with the (next) night, and Varuza will
not seize him.
20. In like manner he becomes free from the sin
committed during the night by worshipping in the
morning.
21. He is also connected with the (next) day,
Mitra protects him and Aditya leads him up to
heaven.
22. It is declared in the Veda, ‘A Br&éhmaza
who in this same manner daily worships in the twilight, both at morn and at eve and, being sanctified
by the Brahman, becoming one with the Brahman,
‘ and resplendent through the Brahman, follows the
_ rules of the Sastra, gains the heaven of Brahman.’
Prasna II, ApuyAva 5, KawpikA 8,
1. Now, after washing his hands, he shall take
his waterpot and a clod of earth, go to a (sacred)
bathing-place and thrice clean his feet (with earth
and water) and thrice his body.
2. Now some say, ‘One must not enter a burialground, water, a temple, a cowpen, nor a place
where Brdhmamas (sit) without having cleaned
one’s fee:.’
20. Vasishéha XXVI, 3.
22. Brahman means here the Veda, the SAvitrf, and the universal soul. -
8.1. Vishvu LXIV, 18. This Adhydya contains the rules for
bathing, and the subject is introduced, as Govinda observes,
because in the preceding chapter II, 4, 7, 2, it has been said that
an impure person must bathe before he performs the twilight devotions. Govinda also states that the word 4a, ‘and,’ which stands
after mritpindam, ‘a clod,’ indicates that gomaya, ‘ cowdung,’ must
also be employed.
250 BAUDHAYANA. IT, 5, 8.
3. Then he enters the water, (reciting the following verse): ‘I take refuge with gold-horned Varuza,
give me at my request (O Varuza) a purifying bathingplace. May Indra, Varuma, Brzhaspati, and Savitrz
again and again cleanse me from all sin which I have
committed by eating the food of unholy men, by
receiving gifts from the wicked, and from all evil
which I have done by thoughts, speeches, or deeds.’
4. Then he takes up water in his joined hands,
(saying), ‘May the waters and the herbs be propitious to us.’
5. (Next) he pours (the water) out in that direction in which an enemy of his dwells, (saying),
‘May they work woe to him who hates us and
whom we hate.’
6. Then he sips water, and thrice makes the water
eddy around himself turning from the left to the
right (and saying), ‘May that which is hurtful, which
is impure, and which is inauspicious in the water be
removed.’ .
7. After having submerged himself and having
emerged from the water,
8. (Acts of) personal purification, washing the
clothes by beating them on a stone and sipping
3. The verse is found Taittirfya Aranyaka X, 1,12.
4. Taittirtya Aranyaka X, 1, 11.
5. Taittirlya Aranyaka, loc. cit. This and the following Sftras,
down to II, 6, 11,15, are wanting in the Gugarat and Dekhan MSS.
except in K, ,
6. Taittirtya Aranyaka X, 1, 13.
The verse is found Taittirfya Aranyaka X, 1,12.
4. Taittirtya Aranyaka X, 1, 11.
5. Taittirlya Aranyaka, loc. cit. This and the following Sftras,
down to II, 6, 11,15, are wanting in the Gugarat and Dekhan MSS.
except in K, ,
6. Taittirtya Aranyaka X, 1, 13.
4. Govinda points out that the completion of this Sfitra is to be
found in Sfittra ro. He adds that Baudh4yana inserted Sfitras 8-9
in the middle, because he was afraid to forget the rules contained
in them.
8. Vishzu LXIV, 10, rr.
II, 5, 8. BATHING. 251
water are not (permitted to the worshipper) as
long as he is in the water.
9. If (the water used for bathing) has been (taken
from a) confined (place, such as a well), he worships
it with the following (Mantra): ‘Adoration to Agni,
the lord of the waters; adoration to Indra; adoration to Varuza; adoration to Varuzt; adoration to
the waters.’
10. After having ascended the bank and having
sipped water, let him again sip water, though he has
done so before, (and recite the following Mantras) :
‘May water purify the earth, may the purified earth
purify me, may Brahmazaspati (and) Brahman purify,
may the purified (earth) purify me. May water purify
me, (taking away) all (the guilt which I incurred by
eating) remnants of food, and forbidden food, (by
committing) evil deeds, (by) receiving gifts from
wicked men, Sv4h4!’
11. Making two Pavitras he rubs (his body) with
water. Haying rubbed himself, (reciting the) three
(verses), ‘ Ye waters are,’ &c., the four (verses), ‘ The
golden-coloured, pure, purifying, &c., (and) the Anuvaka, ‘He who purifies, &c., he performs, stepping
back into the water, three Praz4ydmas with the
Aghamarshava (hymn); then he ascends the bank,
squeezes (the water) out of his dress, puts on garments which have been washed and dried in the air
and which are not the worse for wear, sips water,
9. Taittirtya Aranyaka X, 1, 12.
10. Taittiriya Aranyaka X, 23. Govinda says that the rule is
intended to indicate also that a person who recites sacred texts
while sipping water, must do so only after having taken water once
before. K. inserts before this Mantra, also Anuvaka 22.
11. Vishnu LXIV, 13-14; 18-19. The Vedic passages intended
252 BAUDHAYANA. II, 5, 8.
sits down on Darbha grass, and, holding Darbha
grass (in his hands), recites, facing the east, the
GAyatrt one thousand times, (or) one hundred times,
or any number of times, or at least twelve times.
12. Then he worships the sun (reciting the following Mantras): ‘Out of darkness we, &c., ‘Up that
bright,’ &c., ‘That eye which is beneficial to the gods,’
&c., (and) ‘ He who rose,’ &c.
13. Now they quote also (the following maxim):
‘The syllable Om, the Vy4hrztis, and the Savitri,
these five Veda-offerings daily cleanse the Brahmaza
from guilt.’ .
14. Being purified by the five Veda-offerings, he
next satiates the gods (with water, saying),
Prasna II, ApuyAya 5, KawpikA 9,
13. Now they quote also (the following maxim):
‘The syllable Om, the Vy4hrztis, and the Savitri,
these five Veda-offerings daily cleanse the Brahmaza
from guilt.’ .
14. Being purified by the five Veda-offerings, he
next satiates the gods (with water, saying),
Prasna II, ApuyAya 5, KawpikA 9,
1. ‘I satiate the deities of the eastern gate, Agni,
Prag4pati, Soma, Rudra, Aditi, Byzhaspati, together
with the lunar mansions, with the planets, with the
days and nights, and with the Muhartas; Om, I also
satiate the Vasus ;
are found Taitt. Samhita IV, 1, 5,1; V, 6, 1,1; and Taitt. Brahmaza I, 4, 8. Pavitras, i.e. blades of Kuswgrass. ‘He performs
three Praz4ydmas with the A hamarshaza hymn (Rig-veda X, 190),
i.e. he thrice suppresses his breath (pra#4y4ma) and recites during
each suppression the Aghamarshaza three times, just as on other
occasions the Gayatri is recited three times.
12. The first Mantra is found Taitt. Samhita IV, 1, 7, 4; the
third and the fourth Taitt. Aranyaka IV, 42, 32-33.
14. Vishnu XLIV, 24. The ceremony is the so-called Tarpaza,
which is usually described in the Grzhya-sfitras, e.g. SAankhayana
IV, 9-10, and the quotations in Professor Oldenberg’s notes,
Indische Studien XV, 152.
9. 1. This and the next Kandikas are given in full by K. only.
M. gives the first and last words of both, the commentary the
II, 5, 9. TARPANA. . 253
2. ‘Om, I satiate the deities of the southern gate,
the Pityzs, Yama, Bhaga, Savitrz, Tvash¢r7, Vayu,
Indragni, together with the lunar mansions, with
the planets, with the days and nights, and with the
Muhairtas; Om, I also satiate the Rudras. ~
3. ‘Om, I satiate the deities of the western gate,
Mitra, Indra, the Mahpitr¢s, the Waters, all the gods,
Brahman, Vishzu, together with the lunar mansions,
with the planets, with the days and nights, and with
the Muhirtas; Om, I also satiate the Adityas.
4. ‘Om, I satiate the deities of the northern gate,
the Vasus, Varuza, Aga-ekap4d, Ahibudhnya, Ushas,
the two Asvins, Yama, together with ......
5. ‘Om, I satiate all the gods ; the SAdhyas ; Brahman; Pragdpati; the four-faced god; Hirazyagarbha ;
Svayambhd; the male attendants of Brahman ; Paramesh/¢Zin ; the female attendants of Brahman ; Agni;
Vayu; Varuza; Sdrya; the moon; the lunar mansions ; SadyogAta; Bhd/-purusha ; Bhuva/-purusha ;
Suva/-purusha ; BhiZ; Bhuvak; Suvah; Mahas ;
Ganak; Tapa; Satya.
6. ‘Om, I satiate the god Bhava; Sarva; fsdna;
Pasupati; Rudra; Ugra; Bhitmadeva; Mahadeva ;
the wife of the god Bhava; of the god Sarva; of the
god fsAna; of the god Pasupati; of the god Rudra ;
of the god Ugra; of Bhtmadeva; of Mahadeva; the
son of Bhava; of Sarva; of Isina; of Pasupati; of
6. ‘Om, I satiate the god Bhava; Sarva; fsdna;
Pasupati; Rudra; Ugra; Bhitmadeva; Mahadeva ;
the wife of the god Bhava; of the god Sarva; of the
god fsAna; of the god Pasupati; of the god Rudra ;
of the god Ugra; of Bhtmadeva; of Mahadeva; the
son of Bhava; of Sarva; of Isina; of Pasupati; of
beginning of 9 and the end of 10 only. The text of K. is probably
interpolated, as it seems impossible that Baudhayana could have
mentioned his successors, Apastamba and Satydsha4dha Hiranyakesin, whose names occur below, II, 5, 9,14. On the other hand,
it is not doubtful that the number of Mantras must nevertheless
have been very large, as the numeration in M. shows that they
filled two entire Kandikas.
254 BAUDHAYANA. II, 5, 9.
Rudra ; of Ugra; of Bhtmadeva ; of Mahadeva ; Om,
I also satiate the Rudras; the attendants of Rudra.
7. ‘Om, I satiate Vighna; Vindyaka ; Vira ; Sthala ;
Varada; WHastimukha; Vakratuzda; Ekadanta;
Lambodara; the male attendants of Vighna; the
female attendants of Vighna.
8. ‘Om, I satiate Sanatkumdra; Skanda; Indra ;
Shash¢A&t; Shazmukha; VisAkha; Mahdsena; Subrahmazya; the male attendants of Skanda; the
female attendants of Skanda.
g. ‘Om, I satiate Aditya ; Soma; Angéraka ;
Budha; Brzhaspati; Sukra; Sanaiséara; Rahu;
Ketu. .
to. ‘Om, I satiate Kesava; Nardyaza ; Madhava ;
Govinda; Vishzu; Madhusidana; Trivikrama;
Vamana; Sridhara; Hyzshtkesa; Padmandbha;
Damodara; the goddess Srt; the goddess Sarasvati; Push¢i; Tush¢i; Vishvzu ; Garutmat ; the male
attendants of Vishzu; the female attendants of
Vishzu.
11, ‘Om, I satiate Yama; Yamard4ga; Dharma;
Dharmarfga; K4la; Nila; Mzctyu; Mretyuggaya ;
Vaivasvata; itragupta; Audumbara; the male
attendants of Vaivasvata; the female attendants of
Vaivasvata.
12. ‘Om, I satiate the gods of the earth ; K4syapa;
Antariksha; Vidy4; Dhanvantari; the male attendants of Dhanvantari; the female attendants of
Dhanvantari.’
13. Next, passing the sacrificial thread round the
neck, (he offers the following libations) :
14. ‘Om, I satiate the Azshis; the great Azshis;
the best Azshis; the Brahmarshis; the divine Azshis;
the royal Azshis; the Srutarshis ; the Seven Azshis ;
II, 5, 10. TARPANA. 255
the Rzshis of the K4zdas (of the Yagur-veda); the
Rishikas ; the wives of the zshis ; the sons of the
Rishis; Kava Baudh4yana; Apastamba, the author
of the Sdtra; Satyash4dza Hiranyakesin; VAgasaneyin YAg#avalkya; Asvalayana Saunaka; VyAsa;
the syllable Om; the Vydhvztis; the SAvitrt; the
GAyatri ; the AZandas; the Azg-veda; the Yagurveda; the Sadma-veda; the Atharvangirasa; the -
Itihdsa and Purdmza; all the Vedas; the servants of
all gods ; all beings.’
15. Then, passing the sacrificial string over the
right shoulder, (he offers the following libations) :
Prasna IJ, ApuAya 5, KawoikA 10.
Then, passing the sacrificial string over the
right shoulder, (he offers the following libations) :
Prasna IJ, ApuAya 5, KawoikA 10.
1. ‘Om, I satiate the fathers, Svadh4, adoration !
the grandfathers; the great-grandfathers; the
mothers; the grandmothers; the great -grandmothers; the maternal grandfathers; the maternal
grandmother ; the mother’s grandmother ; the
mother’s great-grandmother.
2. ‘Om, I satiate the teacher (4é4rya), Svadha,
adoration! the wife of the teacher; the friends; the
wives of the friends; the relatives; the wives of the
relatives; the inmates of the house (amatya); the
wives of the inmates of the house; all; the wives
of all.’
3. He pours the water out from the several
Tirthas (of the hand sacred to the several deities).
4. (He recites at the end of the rite the following
3. I.e. the water must be poured out in accordance with the
rule given above.
4. Vagasaneyi Samhita II, 34. The translation of the Mantra
follows Govinda’s explanation.
256 BAUDHAYANA. TI, 5, 10.
Mantra): ‘(Ye waters), who bring food, ambrosia,
clarified butter, milk, and barley-gruel, are food for
the manes; satiate my ancestors! May you be
satiated, may you be satiated!’
5. Let him not perform ceremonies in honour of
the gods while his clothes are wet, or while he is
dressed in one garment only;
6. Nor those connected with the manes. That ‘is
the opinion) of some (teachers).
Praswa II, ApuyAya 6, KaworKA 11.
1. Now these five great sacrifices, which are also
called the great sacrificial sessions, are the sacrifice
to be offered to the gods, the sacrifice to be offered
to the manes, the sacrifice to be offered to all beings,
the sacrifice to be offered to men, (and) the sacrifice
to be offered to Brahman,
2. Let him daily offer (something to the gods
with the exclamation) Svah4, be it only a piece of
fuel. Thereby he performs that sacrifice to the
gods,
3. Let him daily offer (something to the manes
with the exclamation) Svadh4, be it only a vessel
filled with water. Thereby he performs that sacrifice
to the manes.
4. Let him daily pay reverence to (all beings)
endowed with life. Thereby he performs that
sacrifice to the beings. .
11. 1. This and the next four Sftras agree almost literally with
Satapatha-brahmaza XI, 5, 6,1. See also Taitt. Aranyaka II, 10;
Apastamba I, 4, 12, 15-13, I.
4. Govinda says that the Mantra is to be ‘ bhfitebhyo nama,
adoration to all beings,’ and adds that some consider the first three
TI, 6, 11. MAHAYAGNAS, 257
5. Let him daily give food to Brahmamas, be it
only roots, fruit, or vegetables. Thereby he performs that sacrifice to men.
6. Let him daily recite the Veda privately, be it
only the syllable Om or the Vy4hvttis. Thereby he
performs that sacrifice to be offered to Brahman.
MAHAYAGNAS, 257
5. Let him daily give food to Brahmamas, be it
only roots, fruit, or vegetables. Thereby he performs that sacrifice to men.
6. Let him daily recite the Veda privately, be it
only the syllable Om or the Vy4hvttis. Thereby he
performs that sacrifice to be offered to Brahman.
7. ‘The private recitation of the Veda is, indeed,
the sacrifice to Brahman. At that sacrifice to Brahman speech, forsooth, (takes the place of) the
Guhf, the internal organ (that of) the Upabhrtt,
the eye (that of) the Dhruv4, the understanding
(that of) the Sruva, truth (that of) the final bath,
heaven (is) the conclusion of the sacrifice. He who,
knowing this, daily recites the Veda to himself, gains
as much heavenly bliss as, and more than, he who
gives away this whole earth that is filled with
wealth, and imperishable (beatitude), and conquers
death. Therefore the Veda should be recited in
private. Thus speaks the Brahmama.’
8. Now they quote also (the following passage) :
‘Tf, well anointed, well fed, and lying on a comfortable
couch, one recites (the portion of the Veda referring
to) any sacrifice, one has offered it thereby.’
Mahdayagfias to be performed by the Vaisvadeva and the Balioffering, while others enjoin their separate performance.
4. Satapatha-brahmama XI, 5, 6,2. See also Taitt. Aranyaka
II,17. K. reads dhritir dhruv4, ‘the firm resolve (takes the place
of) the Dhruva,’ which is apparently a correction made according
to the Aranyaka. According to the commentary the text of the
last portion of the quotation runs thus, ‘yavantam ha v4 imam
vittasya pirzdm dadat svargam lokam gayati tavantam lokam gayati
bhfiiyamsam kakshayyam Rapa mrityum gayati ya evam vidvan,’ &c.
M. and K. do not give the whole passage. The published text of
the Satapatha-brahmaza slightly differs from Govinda’s version.
8. Satapatha-brahmama XI, 5, 7, 3-4.
[14] s
258 BAUDHAYANA. TI, 6, 11.
9. Some (teachers) declare (that there is a text)
which teaches a fourfold division of these sacred
duties. (But) as no (other meaning is) perceptible,
(the text) ‘Four paths,’ &c., refers to sacrificial rites.
10. (Viz.) to Ish¢is, animal sacrifices, Soma sacrifices, and Darvthomas.
11. The following (Azé) declares that, ‘ Four
paths, leading to the world of the gods, go severally
from the earth to heaven. All ye gods, place us on
that among them which will gain us. undecaying
prosperity.’
12. The student, the householder, the hermit in
the woods, the ascetic (constitute the four orders).
13. A student (shall) obey his teacher until death.
g. I read. the text as follows, ‘tasya ha v4 etasya dharmasya
katurdha bhedam eka 4hu/.’ M. has bhedakam, the I. O. copy
of the commentary bhedasankém, and K. tasya ha va etasya
yagnasyakaturdha bhfitam eka 4hu4. Below in the commentary
on Sfitra 27, Govinda repeats the latter part of this Sfitra in the
form which I have adopted. The discussion which begins here is
the same.as that which occurs Apastamba II, 9, 23, 3-24, 15.
tasya ha va etasya
yagnasyakaturdha bhfitam eka 4hu4. Below in the commentary
on Sfitra 27, Govinda repeats the latter part of this Sfitra in the
form which I have adopted. The discussion which begins here is
the same.as that which occurs Apastamba II, 9, 23, 3-24, 15.
11. Taittiriya Samhita V, 7, 2, 3.
12. K. omits this Sfttra. After it Mi and K. have the following
passage: ‘brahmaérigzo ’tyantam 4tmanam upasamgrhya ’Aaryan
bruvate vane srémyantyeke [y4mtyete, K.] savaneshvapa upaspr?santo vanyenannenaikagnim [nyenannena naikagnim, K.; vanyenaikanaw, M.] guhvan&& [guhv4s, M.] satyasyaike karmasi
[karmami, M.] anagnayo ’niketanaZ [tvak kam, K.] kaupinaéé;4dana varshdsv ekastha uddhrztaparipitabhir adbhi# karyam [apakaryam, M.] kurvan4s [kurvan4s tatrod4haranti, K.] sannamusale
vyanhgare nivréttasaraévasampate bhikshanta/ sarvata# parimoksham
[parimeke, M.] apavidhya vaidik4ni karm4ny abhayatah parizéhinn’
madhyamam padam upaslishy4maha iti vadanto.’ The commentary
gives a few portions of this passage further on. Irrespective of
minor corruptions, it gives no sense in the place where it stands,
and it seems probable that we have to deal with a confused and
badly corrupted text, which Govinda arranged either as seemed
good to him, or on the authority of better MSS.
II, 6, 13. THE FOUR ORDERS. 259
14. A hermit is he who regulates his conduct
entirely according to the Institutes proclaimed by
Vikhanas.,
15. A Vaikhanasa (shall live) in the forest, subsisting on roots and fruit, practising austerities and
bathing at morn, noon, and eve; he shall kindle a
fire according to the Sramazaka (rule); he shall eat
wild-growing (vegetables and grain) only; he shall
worship gods, manes, Bhitas, men, and Aishis; he
shall receive hospitably (men of) all (castes) except
those (with whom intercourse is) forbidden; he may
even use the flesh of animals killed by carnivorous
beasts; he shall not step on ploughed (land); and
he shall not enter a village; he shall wear his hair
in braids, and dress in (garments made of) bark or
skins; he shall not eat anything that has been
hoarded for more than a year.
16, An ascetic shall leave his relatives and, not
attended by any one nor procuring any property,
depart (from his house performing the customary
ceremony) according to the rule.
17. He shall go into the forest (and live there).
18. He shall shave his hair excepting the top-lock.
15. This passage, which Govinda gives as one Sfitra, agrees
word for word with Gautama III, 26-35, except in the beginning,
where Gautama omits ‘bathing at morn, noon, and eve.’ The
MSS. all read bhaiksham, ‘begged food,’ instead of baishkam,
‘the flesh of animals slain by carnivorous beasts.’ But Govinda’s
explanation leaves no doubt as to the correctness of the latter
reading. The Dekhan and Gugarat MSS., including K., read
agramyabhog?t 0 agramyabhogi.
all read bhaiksham, ‘begged food,’ instead of baishkam,
‘the flesh of animals slain by carnivorous beasts.’ But Govinda’s
explanation leaves no doubt as to the correctness of the latter
reading. The Dekhan and Gugarat MSS., including K., read
agramyabhog?t 0 agramyabhogi.
16. I adopt the readings of the Dekhan MSS., aparigraha’ (for
apratigrahah) and pravraget (for parivraget). The rule for the ceremony is given below, II, 10, 17.
18. This is Govinda’s explanation of sikhamundah, the reading
of all MSS,
8 2
260 BAUDHAYANA, I, 6, 11.
19. He shall wear a cloth to cover his nakedness.
20. He shall reside in one place during the rainy
season.
21. He shall wear a dress dyed yellowish-red.
.22. He shall go to beg when the pestle lies
motionless, when the embers have been extinguished, and when the cleaning of the dishes has
been finished.
23. With the three means of punishment, (viz.)
words, thoughts, and acts, he shall not injure created
beings.
24. He shall carry a cloth for straining water for
the sake of purification.
25. He shall perform the necessary purifications
with water which has been taken out (of a well or
tank) and has been strained.
26. (Ascetics shall) say,‘ Renouncing the works
taught in the Veda, cut off from both (worlds), we
attach ourselves to the central sphere (Brahman).
27. But the venerable teacher (declares) that
there is one order only, because the others do not
beget offspring.
‘ 28. With reference to this matter they quote also
(the following passage): ‘There was, forsooth, an
Asura, Kapila by name, the son of Prahlada.
20 and 22. These two Sfitras are omitted in K. and M., which
give them in the passage following Sfitra 12, as well as in the
Dekhan and Gugardt MSS.
24. See below, II, 10, 17, 11. Govinda explains pavitra, ‘a cloth
for straining water,’ by ‘a bunch of Kusa grass for removing
insects from the road.’
25. According to Govinda such water is to be used for washing
off the stains of urine &c., not for drinking.
26. This Stra is again omitted in the MSS. of the text. M. and
K. give it in the passage following Sftra 12.
27. Gautama III, 36.
II, 6, 11. THE FOUR ORDERS. 261
2.
Striving with the gods, he made these divisions.
A wise man should not take heed of them.’
29. Because no (other meaning is) perceptible,
(the text) ‘Four paths,’ &c., refers to sacrificial rites,
(viz.) to Ish¢is, animal sacrifices, Soma sacrifices,
Darvihomas.
30. With respect to this (question the following
verse also) is quoted: ‘That eternal greatness of the
Braéhmama is neither increased by works, nor diminished. The soul khows the nature of that (greatness); knowing that, he is not stained by evil deeds.’
31. If he says that, (let him reflect on the fol-
-lowing verse): ‘He who knows not the Veda, does
not at death think of that great, all-perceiving soul,
through which the sun, resplendent with brilliancy,
gives warmth, and the father has a father through
the son at his birth from the womb.’
If he says that, (let him reflect on the fol-
-lowing verse): ‘He who knows not the Veda, does
not at death think of that great, all-perceiving soul,
through which the sun, resplendent with brilliancy,
gives warmth, and the father has a father through
the son at his birth from the womb.’
32. (Moreover), ‘Those who, being neither true
Brahmazas nor performers of Somia sacrifices, work
not for that which fs near, nor for that which is far,
take hold of the word and with sinful (speech)
ignorantly perform the rites.’
33. There are innumerable (passages in the
Veda) which refer to the debts (to be paid by a
Brahmaza), such as, ‘May I obtain, O Agni, immor-
30-31. Taitt. Brahmama ITI, 12, 9, 7.
32. Rig-veda X, 71, gy. My rendering of the difficult verse is
merely tentative, and I have left out the word sirik, for which I
am as little able as other Sanskritists to offer a safe explanation.
The general meaning of the verse, I think, bas been rightly understood by Séyaza and Govinda, who both say that it contains a
reproach, addressed to those Brahmazas who, contented with the
letter of the Veda, do not master its meaning.
33-34. The commentary omits these two Sfitras, which, however, seem necessary for the completion of the discussion. The
262 BAUDHAYANA. II, 6, rr:
tality through offspring ;? ‘A Brahmaza on being
born, (owes) a son to his ancestors,’ &c.
34. ‘Those dwell with us, who fulfil the following
(duties), the study of the three Vedas, the studentship, the procreation of offspring, faith, austerity,
sacrificing, and giving gifts; he who praises other
(duties) becomes dust and perishes.’
Prasna II, ApuyAya 7, KaworkA 12.
1. Now we will explain the oblations (offered) to
the vital air (praza) by S4linas (householders) and
Y4y4varas (vagrants), who sacrifice to the soul.
2. At the end of all the necessary (daily rites), let
him sit down, facing the east, in a place that has
been well cleaned and smeared with cowdung ; next
let him worship that prepared (food) which is being
brought, (saying), ‘Bhds, Bhuvak, Svak, Om,’ (and
then) remain silent.
3. (Next) he pours water round the food which
has been placed (before him), turning his right hand
towards it, and reciting the Mahavy4hr“tis; (afterwards), continuing to hold (the dish) with his left
hand, he first drinks water, (saying), ‘Thou art a
substratum for ambrosia,’ and (finally) offers five
oblations of food to the vital airs, (reciting the
second occurs also Apastamba II, 9, 24, 8. , hough Baudhayana does not express himself as clearly as Apastamba, he disapproves, as it would seem, like the latter, of the opinion of those
who gave an undue preference to asceticism at the expense of
married life, the order of the householders.
12. 1. The Pran4gnihotra is alluded to by Apastamba II, 7, 17, 16.
Regarding the terms Salina and Y4yavara, see below, III, 1, 3-4.
3. The Mahavy4hrrtis are the Mantras given Taittiriya Aranyaka
X, 2. The second Mantra is found Taittirtya Aranyaka X, 32, and
12. 1. The Pran4gnihotra is alluded to by Apastamba II, 7, 17, 16.
Regarding the terms Salina and Y4yavara, see below, III, 1, 3-4.
3. The Mahavy4hrrtis are the Mantras given Taittiriya Aranyaka
X, 2. The second Mantra is found Taittirtya Aranyaka X, 32, and
II,7,12, THE OFFERING TO THE VITAL AIRS. 263
texts), ‘Full of reverence, I offer ambrosia to Praza;
mayest thou propitiously enter me, not in order to
burn me. To Prdza, Svaha!’ &c.
4. After offering the five oblations of food to the
vital airs, let him finish his meal silently. Meditating in his heart on the lord of created beings, let
him not emit speech while (eating).
5. If he emits speech, he ‘shall ‘mutter ‘ Bhis,
Bhuvah, Sva#, Om,’ and afterwards continue to eat.
6. Now they quote also (the following rule): ‘ If he
sees (bits of) skin, hair, nail-(parings), insects, or the
dung of rats (in his food), he shall take out a lump,
sprinkle that spot with water, scatter ashes on it, again
sprinkle it with water, and use (the remainder of the
food), after it has been declared fit (for use).’
7. Now they quote also (the following verse): ‘He
shall eat, seated with his face towards the east, silent,
not despising his food, not scattering (fragments on
the ground), and solely attend (to his dinner); and,
after he has eaten, he shall touch fire.’
8. He shall not cut off with his teeth (pieces
from) eatables (that must be swallowed) entire, (such
as) cakes, bulbs, roots, fruit, and flesh.
g. (Let him) not (eat) to repletion.
10. After (dinner) he shall drink water, (reciting
the text), ‘Thou art a covering for ambrosia, and
stroke (the region of) the heart, (saying), ‘Thou art
the bond that connects the vital airs; (thou art)
the third ibid. X, 34. The translation of the Mantras follows
Govinda, who somewhat differs from Sayama.
6. Vasishéha XIV, 23. 4. Vishnu LXVIII, 40-43.
9. Vishzu LXVITII, 47.
10. The first text is found Taittirtya Arawyaka X, 35, and ‘the
second ibid. X, 37. I translate the first according to Govinda.
264 BAUDHAYANA. II, 7, 12.
Rudra and Death; enter me; mayest thou grow
through this food.’
11. After sipping water a second time, he allows
(the drops from) the hand to flow on the big toe
of his right foot (and recites the following text):
‘May the male be pleased, he who is of the size
of a thumb, who occupies (a space of the size of) a
thumb, who is the lord of the whole world, masterful,
and the enjoyer of the universe.’
12. Let him perform the subsequent consecration
(anumantraza) of the (food which has been) offered,
with raised arms, (and let him recite) the five (texts
beginning), ‘ With faith, worshipping Praza, (I have)
offered ambrosia; mayest thou increase Praza
through this food,’
13. (And let him address the soul with the last
text of the Anuvd4ka), ‘(May) my soul (gain) immortality in the universal soul.’
14. And let him (meditate on his) soul (as) united
with the imperishable (syllable Om).
(And let him address the soul with the last
text of the Anuvd4ka), ‘(May) my soul (gain) immortality in the universal soul.’
14. And let him (meditate on his) soul (as) united
with the imperishable (syllable Om).
15. He who sacrifices to the soul, surpasses him
who offers all sacrifices.
PRASNA II], ApuyAyva 7, KawoikA 13.
1. Now they quote also (the following verse):
‘As cotton and reeds, thrown into a fire, blaze up,
even so all the guilt of him who sacrifices to the
soul is consumed ;’
11. Taittiriya Aranyaka X, 38. The individual soul which resides in the heart is here identified with the universal soul; see
also Kathaka Upanishad IV, 12.
¥2-13. Taittirtya Aranyaka X, 36.
14. The syllable Om is Brahman, the universal soul.
II, 7, 13. EATING. 265
2. (Moreover), ‘He who eats merely (in order to
satisfy his own hunger) reaps only guilt. In vain
(the fool) takes food.’
3. Let him daily, both in the morning and in the
evening, sacrifice in this manner;
4. Or (he may offer) water in the evening.
5. Now they quote also (the following verses) :
‘Let him first feed his guests, next the pregnant
women, then the infants and the aged, thereafter the
distressed and particularly the diseased. But he
who eats first, without having given (food) to those
(persons) according to the rule, does not know that
he is being eaten. He does not eat, (but) he is
eaten.’
6. ‘Let him eat silently what remains, (after he
has given their portions} to the manes, the gods, the
servants, his parents, and his Gurus; that is declared
to be the rule of the sacred law.’
7. Now they quote also (the following verses) :
‘Eight mouthfuls are the meal of an ascetic, sixteen
that of a hermit in the woods, thirty-two that of a
householder, and an unlimited (quantity) that of a
student.’
8. ‘An Agnihotrin, a draught-ox, and a student,
those three can do their work only if they eat
(much) ; without eating (much) they cannot do it.’
9. ‘A householder, or a student who practises
13. 2. Rig-veda X, 1147, 6, and Taittirtya Brahmaza IJ, 8, 8, 3.
The words have been transposed.
5. Vasish/ha XI, 6-8; Manu III, 114-115. I write, with the
Dekhan and Gugarat MSS., na sa bhunkte, sa bhugyate, instead of
the senseless reading of M. and the commentary, na sa bhunkte na
bhugyate.
6. Vasishtha XI, 11. _ 4-8. Apastamba II, 4, 9; 13.
9-10. Apastamba II, 4, 9,12, and note on II, 1, 1, 2.
266 BAUDHAYANA. II, 7, 13.
austerity by fasting, becomes an Avakirzin through
the omission of the sacrifice to the vital airs ;’
10. Except when he performs a penance. In the
case of a penance that (fasting) is the rule.
11. Now they quote also (the following verses) :
‘He who never eats between the morning and the
evening meals, (obtains the same reward as he who)
constantly fasts.’
Except when he performs a penance. In the
case of a penance that (fasting) is the rule.
11. Now they quote also (the following verses) :
‘He who never eats between the morning and the
evening meals, (obtains the same reward as he who)
constantly fasts.’
12. ‘As in case one obtains no materials (for the
sacrifice), one must mutter the sacred texts to be
recited at the Agnihotra, offered in the three fires,
even so one should mutter the texts to be recited
at the PrazAgnihotra, when one is prevented from
dining.’
13. ‘He who acts thus, will become one with
Brahman.’ Thus spake Pragdpati (the lord of
created beings).
Prasna II, ApuyAya 8, KaworkA 14.
1. The offering to the manes secures long life
and heaven, is worthy of praise and a rite ensuring
prosperity.
2. Persons who sanctify the company are, a Trimadhu, a Triz4fiketa, a Trisuparza, one who keeps
five fires, and one who knows the six Angas, one
who performs the vow called Siras, one who knows
the Gyesh¢sasaman, (and) a Snataka ;
3. On failure of these, one who knows the (texts
called) Rahasya.
14. 1. Apastamba II, 7, 16, 1-2.
2. Apastamba Il, 7,17, 22; Vasish/4a III, 19. Govinda states
that the Atharvavedins know the vow called Siras; see also
Vasishtha XXVI, 12, and note.
3. Govinda says that persons acquainted with the Rahasyas or
II, 8, 14. -SRADDHAS. 267
4. The Azk-verses, the Yagus-formulas, and the
SAmans (give) lustre to a funeral offering. Therefore he may feed (on that occasion) even a Sapizda
relation who (knows) those (texts).
5. Let him who feeds (Brahmamas at a funeral
sacrifice) cause them to hear successively the Rakshoghna Samans, the Yagus-formulas (called) Svadhavat, the Azk-verses (called) Madhu, and the (texts
called) Pavitras.
6. Having invited on the day before (the Sraddha),
or just in the morning, virtuous, pure (men), such as
Trimadhus, who know the Vedangas and the sacred
texts, who are not related by marriage, nor members
of the same family, nor connected through the Veda,
at least three, (but always) an odd number, the (sacrificer) makes them sit down on prepared seats,
covered with Darbha grass, facing the east or the
north.
7. Then he offers to them water mixed with sesamum seed, adorns them with scents and garlands
(and says), ‘I wish to offer oblations in the fire.’
Aranyakas are preferable to those mentioned in the preceding
Sftra, and thus the order must be reversed.
4. Apastamba Il, 7,14, 5-
5. The texts on which the Rakshoghna Samans are based
occur Sama-veda I, 1, 1, 3, 4-6; the Svadh4vat Yagus, Taitt. Brahmana I, 3,10, 2; the Madhu R&as, Rig-veda I, 90, 6; and the
three Pavitras, Taitt. Brahmama I, 4, 8, 2.
4. Apastamba Il, 7,14, 5-
5. The texts on which the Rakshoghna Samans are based
occur Sama-veda I, 1, 1, 3, 4-6; the Svadh4vat Yagus, Taitt. Brahmana I, 3,10, 2; the Madhu R&as, Rig-veda I, 90, 6; and the
three Pavitras, Taitt. Brahmama I, 4, 8, 2.
6. Apastamba II, 7,14, 5. All the MSS., including those of
the commentary, read yonigotramantrasambandhan instead of yonigotramantrasambandhan. But the explanation of gotrasambandhas
by asagotraf shows still a faint trace of the former existence of
the reading which I have restored conjecturally and translated.
Its correctness is proved by the parallel passage of Apastamba.
7. Vishau LXXIII, 12-13; Manu III, 208-211. The Agnimukha
268 BAUDHAYANA. IT, 8, 14
When he has received permission (to do so), he
heaps fuel on the sacred fire, scatters Kusa grass
around it, performs (all the ceremonies) up to
the end of the Agnimukha, and offers three burnt
oblations of food only, (reciting the following texts):
‘To Soma, accompanied by the manes, Svaha!’ ‘To
Yama, accompanied by the Angiras and. by the
manes, Svaha!’ ‘To Agni, who carries the offerings
to the manes, who causes sacrifices to be well performed, Svaha !’
8. He shall make these three oblations with food
only which has been sprinkled with the remainder
of the (clarified butter).
9. Let him give a cake of food to the birds.
10. For it is declared in the Veda, ‘The manes
roam about in the shape of birds.’
11. Next he touches the (other food) with his
hand and with the thumb,
12. (And recites the following texts): ‘ Fire sees
thee, who art co-extensive with the earth, the Azkverses are thy greatness, lest the gift be in vain; the
earth is the vessel for thee, the sky the cover; I
offer thee in the mouth of Brahman, I offer thee in
the Praza and the Apdna of learned Brahmazas; thou
art imperishable, mayest thou never fail to (the manes
of our) fathers yonder, in the other world.’ ‘Air hears
thee, who art co-extensive with the middle sphere,
is a term denoting all the preliminaries which precede the Pradhanahoma of a ceremony. The Dekhan and Gugaraét MSS.
read 4gyasya instead of annasyaiva.
8. Clarified butter is necessary for the rites included in the
Agnimukha.
12. The Mantras are addressed to the food which is to be
offered.
II, 8, 1g. SRADDHAS. 269
the Yagus-formulas are thy greatness, lest the gift
be in vain; the earth is the vessel for thee, the sky
the cover; .... mayest thou never fail to the
(manes of our) grandfathers yonder, in the other
world.’ ‘The sun reveals thee, who art co-extensive
with the sky, the Sdmans are thy greatness, lest the
gift be in vain; .... mayest thou never fail to
the (manes of our) great-grandfathers yonder, in the
other world.’
Prasna II, ApuyAya 8, KawoiKA 15.
1. Now indeed (that) happens (also which the following verses teach):
2. ‘Let him sprinkle that food with the remainder
of the burnt oblations. But what is given without
(touching it with) the thumb does not gladden the
manes.’
1. Now indeed (that) happens (also which the following verses teach):
2. ‘Let him sprinkle that food with the remainder
of the burnt oblations. But what is given without
(touching it with) the thumb does not gladden the
manes.’
3. ‘The malevolent Asuras seek an opportunity
(to snatch away) that food intended for the manes,
which is not supported with both hands.’
4. ‘The YAtudhanas and Pisd&as, who receive no
share, steal the food if sesamum grains are not
scattered (on the seats of the guests), and the Asuras
(take it) if (the host) is under the sway of anger.’
5. ‘Ifa person dressed in reddish clothes mutters
prayers, offers burnt oblations, or receives gifts, the
sacrificial viands, offered at sacrifices to the gods or
to the manes, do not reach the deities.’
15. 2. Manu III, 215. See also above, II, 8, 14, ro.
3. Vasishfha XI, 25.
4. Vishnu LXXIII, 11; Manu III, 229.
5. Govinda states that the rule is intended to teach that the
sacrificer and the guests at a Sraddha must be dressed in white,
270 BAUDHAYANA. IT, 8, 15.
6. ‘If gifts are given or received without (touching them with) the thumb and, if one sips water
standing, (the performer of the act) is not benefited
thereby.’
7. At the beginning and at the end (of a Sraddha)
water must be given (to the guests).
8. In every case the muttering (of sacred texts)
and the other (necessary acts must be performed)
according to the rule.
9. The remaining (rules) have been prescribed
(in the section) on the burnt oblations on Ashéak&
(days).
10. ‘He shall feed two (Brahmamas) at the offering
to the gods and three at the offering to the manes,
or a single man on either occasion. Even a very
wealthy man. shall not be anxious (to entertain) a
large company.’
11. ‘A large company destroys these five (advantages), the respectful treatment (of the invited guests,
the propriety of) time and place, purity and (the
selection of) virtuous Brahmaza (guests); therefore
he shall not invite (a large number).’
12. ‘In front (feed) the fathers of the (sacrificer),
to the left the grandfathers, to the right the greatgrandfathers, and at the back those who pare off
(portions) from the cakes,’
and that ascetics are not to be invited. But see Vasish¢sa XI,
17, 34-
4. Vishnu LXXIII, 12, 27, and above, II, 8, 14, 6.
9. Baudhayana Grchya-sftra II, 17, 18.
10-11, Vasishéha XI, 27-28.
12. In the beginning of the verse I read with M. and the I. O.
copy of the commentary urasta pitaras tasya, and in the end with
the Dekhan and Gugarat MSS. pindatakshaka#. M. reads pindatarkya, and the copies of the commentary pindodakas. Both these
II, 9, 16. THE PROCREATION OF SONS. 271
Prasna II, ApuyAya 9, KawoikA 16.
1. (Now follows some) advice for him who is
desirous of offspring.
2. The two Asvins have declared, that fame is
gained by the procreation (of sons);
Both these
II, 9, 16. THE PROCREATION OF SONS. 271
Prasna II, ApuyAya 9, KawoikA 16.
1. (Now follows some) advice for him who is
desirous of offspring.
2. The two Asvins have declared, that fame is
gained by the procreation (of sons);
3. ‘Performing acts which tend to prolong life
and austerities, intent on the performance of the
private recitation. and of sacrifices, and keeping his
organs in subjection, let him carefully beget offspring
in his own caste.’
4. ‘From his birth a Brahmaza is loaded with
three debts; these let him pay. A prudent man is
free from doubts regarding the sacred law.’
5. ‘If he worships the sages through the study of
the Veda, Indra with Soma sacrifices, and the manes
of his ancestors through (the procreation of) children,
he will rejoice in heaven, free from debt.’
6. ‘ Through a son he conquers the worlds, through |
a grandson he obtains immortality, but through his ‘
son’s grandson he ascends to the (highest) heaven.’ ‘
(All that) has been declared in the Veda.
7. The Veda shows the existence of the three
debts in the following (passage): ‘A Bréhmama is
born loaded with three debts; (he owes) the
studentship to the sages, sacrifices to the gods,
and a son to the manes;’
readings are clearly corrupt, and so is the var. lect. of the Grzhyasamgraha, quoted in the Petersburg Dictionary, pindatarkukah.
Pindatakshak4¥, ‘the cutters or parers of the cakes,’ is appropriate,
’ because the remoter ancestors, who, as Govinda too declares, are
meant by the term, obtain the fragments of the funeral cakes.
6. Vasishéha XVII, 5.
7. Vasish/ha XI, 48. After this Sftra the MSS. of the text
272 BAUDHAYANA. II, 9, 16;
8. Through the procreation of a virtuous son he
saves himself.
9. He who obtains a virtuous son saves from the
fear of sin seven in the descending line and seven
in the ascending line, (viz.) six others (in each),
himself being the seventh.
10. Therefore he obtains a reward if he begets
issue.
11. Therefore he should sedulously beget off-
spring,
insert the following corrupt passage: bandham rizamoksham pragays kayattam pi/rinim knukarshasabdas ha pragdyam darsayati'
anutsannaf pragAvan bhavati | ya vad enam prag&nugrzhzite tavad
akshayam lokam gayati. The commentary does not notice it, and
it seems to me that it needlessly interrupts the context.
The commentary does not notice it, and
it seems to me that it needlessly interrupts the context.
rr. M. and K. add to this Sftra, 4tmanaf phalalabh4ya, ‘in
order to gain a reward for himself.’ The same two MSS., further,
insert the following SQtras: tasm4t putram kotpAdyatm4nam evotpadayatitit vigviayate 4tma vai putrandmésiti tevam dvittya 4tma
givaté drash/avyo yak putram utpadayati 1sa tathd bhavati | tasman natmé4 kvafid akshetra utsrashéavyah| 4tmanam avamanyate hi!
yathatm4nam utp4dayati sa tath4 bhavati| tasm4d 4dita eva kshetram
anviékhet sarvavarne samskritam upadesena | tasmin darasamyoge
pragém utpaddayed i! ‘ Therefore (they say) that he who begets a
son produces even his own self; and it is declared in the Veda,
“Thou art self, called a son.” Thus he who begets a son will
see, during his lifetime, a second self. He becomes like him.
Therefore one’s own self must not be begotten on an unworthy
female. For (he who does that) despises himself. He becomes
even so, as he produces himself. Therefore (every man), each in
his own caste, should first look out for a female who has been
sanctified according to the injunction (of the sacred texts). Taking
her to be his wedded wife, he shall beget a son.’ It is possible
that this passage really belongs to Baudhdyana, for it is written
in the usual style of our Sftra, and the last word of this passage as
well as of Stra 11, as given in the Dekhan MSS., is utpAdayet.
But it is not absolutely required by the context, and the com-
-mentary too omits it.
II, 10,17. ROLES FOR ENTERING ORDER OF ASCETICS. 273
12. Through the application of medicines and
sacred texts.
13. The advice to him (who is intent on the
procreation of children) is given in agreement with
the revealed texts.
14. For it produces results in the case of all
the castes. |
Prasna II, ApuyAya 10, KawoikA 17.
1. Now we will explain the rule for entering the
order of ascetics (samnydsa).
2. Some (teachers say), ‘ He who has finished his
studentship may become an ascetic immediately on
(the completion of) that.’
3. But (according to others, asceticism is befitting)
for Salinas and Yay4varas who are childless ;
4. Or a widower (may become an ascetic).
5. (In general) they prescribe the profession of
asceticism after the completion of the seventieth
year and after the children have been firmly settled
in (the performance of) their sacred duties.
6. Or a hermit in the woods (may become an
13. I read with M., whose reading is confirmed by the explanation given in the commentary, tasyopadesak srutisimdnyenopadisyate. The other MS. reads tasyopadesena, and in the text of the
commentary the first word is left out.
17. 2. Gautama III, 1.
3. Regarding the two terms Salina and Y4yavara, see below,
III, 1, 3-4.
4. Vidhura, translated, according to Govinda’s explanation, by
‘widower,’ perhaps includes all persons who have been separated
from their families,
17. 2. Gautama III, 1.
3. Regarding the two terms Salina and Y4yavara, see below,
III, 1, 3-4.
4. Vidhura, translated, according to Govinda’s explanation, by
‘widower,’ perhaps includes all persons who have been separated
from their families,
6. Regarding the ceremonies to be performed by hermits in the
wood, see above, II, 6, 11, 15, and below, ITI, 3.
[14] T
274 BAUDHAYANA. II, 10, 17.
ascetic) on finishing the (special) ceremonies (prescribed for him).
7. ‘That eternal greatness of the Brahmama is
neither increased nor diminished by works. The
soul knows the nature of that (greatness). He who
knows that, is not stained by evil deeds.’
8. ‘It leads to the cessation of births.’
9. ‘ The eternal one leads (him) to glory.’ The
greatness (of asceticism is declared by these passages).
10. After having caused the hair of his head, his
beard, the hair on his body, and his nails to be cut,
he prepares
11. Sticks, a rope, a cloth for straining water, a
water vessel, and an alins-bowl.
12. Taking these (implements, let him go) to the
extremity of the village, or to the extremity of the
boundary (of the village), or to the house where the
sacred fires are kept, partake of a threefold (mixture
of) clarified butter, milk, (and) sour milk, and (afterwards) fast ;
13. Or (he may partake of) water.
14. (Saying), ‘Om, Bhd&, I enter the SAvitri, tat
savitur varezyam; Om, Bhuvad, I enter the SAvitrt,
bhargo devasya dhimahi; Om, I enter the Savitri,
dhiyo yo nah pragodayat;’ (he shall recite the
SAvitri) foot by foot, half-verse by half-verse, (and
finish by repeating) the whole or the parts (of the
verse).
4. See above, II, 6, 11, 30. 11. YAg#avalkya III, 58-60.
14. This part of the ceremony is called Sévitripravesa, ‘ entering
the Savitri’ According to the Dharmasindhu, fol. 84 a, 1. 8, the
last Mantra is ‘Om, BhO#, Bhuvak, Svah, I enter the Savitri; we
meditate on that adorable light of divine Savitrz, who may impel
our thoughts.’
II, 10,17. RULES FOR ENTERING ORDER OF ascenic& 727 5 g P
15. It is declared in the Veda, ‘ Entering onde Ry
after order, (man) becomes (one with) Brahman.’
16. Now they quote also (the following verse) :
‘He who has passed from order to order, has offered
burnt oblations and kept his organs in subjection,
becomes afterwards, tired with (giving) alms and
(making) offerings, an ascetic.’
17. Such an ascetic (becomes one with) the infinite (Brahman).
18. Before the sun sets, he heaps fuel on the
GArhapatya fire, brings the AnvahdryapaZana fire (to
the spot), takes the flaming Ahavantya fire out (of
the Garhapatya), melts butter on the Garhapatya fire,
cleanses it (with Kusa grass), takes four times (portions of it) in the sacrificial spoon (called Srué), and
offers in the Ahavantya fire on which sacred fuel
has been heaped, (four times) a full oblation, (saying), ‘Om, Svaha!’
19. It is declared in the Veda that this (offering
is) the Brahmanvadhdana (putting fuel on the sacred
fires for the sake of the universal soul).
20. Now in the evening, after the Agnihotra has
been offered, he scatters grass to the north of the
GArhapatya fire, places the sacrificial vessels in pairs,
the upper part turned downwards, on it, strews
Darbha grass to the south of the Ahavantya fire
on the seat destined for the Brahman priest, covers
16. Manu VI, 34.
18. Anvah4ryapagana is another name of the so-called Dakshinigni, in which the sacrificial viands are cooked. The cleansing
of the butter (utpavana) is performed by taking hold of the ends of
blades of Kusa grass and dipping the bent middle part into the
melted butter and then drawing it upwards. A full burnt oblation
(piirzdhuti) consists of a whole spoonful. As four spoonfuls are to
be taken out, it follows that four oblations are to be offered.
T2
276 BAUDHAYANA. II, 10, 17.
it with the skin of a black antelope, and remains
awake during that night.
21. A Brahmaza who, knowing this, dies after
fasting during the night of Brahman and repositing
within himself the sacred fires, conquers all guilt,
even (that of) killing a Brahmama.
22. Then he rises in the muhfrta sacred to
Brahman, and offers the early Agnihotra just at the
(appointed) time.
23. Next, after covering the (part of the altar
called) Przsh¢Ay4 and bringing water, he prepares
(an offering) to (Agni) Vaisvanara (which is cooked)
in twelve potsherds, That (well-)known Ishéi is
the last (which he performs).
24. Afterwards he throws the sacrificial vessels,
which are rieither made of earth nor of stone, into
the Ahavantya fire,
25. (And) throwing the two Aramis into the
GAarhapatya fire (with the words), ‘May ye be of
one mind with us,’ he reposits the sacred fires in
himself. ;
26. (Reciting the sacred text), ‘O Fire, that body
of thine, which is fit for the sacrifice,’ he inhales
the smell of (the smoke of) each fire thrice three
times.
27. Then, standing within the sacrificial enclosure,
(he says) thrice in a low voice and thrice aloud, ‘Om,
Bhs, Bhuvas, Svak, I have entered the order of
ascetics, I have entered the order of ascetics, I have
entered the order of ascetics.’ .
21. The night during which the ascetic keeps watch near the
fires is called ‘the night of Brahman.’
_ 25. The Aramis are the two pieces of wood used for producing
fire by friction, Taittirtya Samhita I, 3, 7, 1-2,
Ii, 10,17. RULES FOR ENTERING ORDER OF ASCETICS. 277
28. It is declared in the Veda, ‘The gods are
trebly true.’ .
29. (Finally) he pours out as much water as will
fill his joined hands, (saying), ‘I promise not to
injure any living being.’
30. Now they quote also (the following verse) :
‘An ascetic who roams about after having given a
promise of safety to all living beings, is not threatened with danger by any creature.’
31. (Henceforth) he must restrain his speech.
Now they quote also (the following verse) :
‘An ascetic who roams about after having given a
promise of safety to all living beings, is not threatened with danger by any creature.’
31. (Henceforth) he must restrain his speech.
32. He grasps his staff, (saying), ‘(Thou art my)
friend, protect me.’
33. He takes the rope, (reciting the verse), ‘The
brilliant light,’ &c.
34. He takes the cloth for straining water, (reciting the text), ‘With which means of purification
the gods,’ &c.
35. He takes the waterpot, (reciting the verse),
‘Through that light, by which the gods rose on
high,’ &c.
36. He takes the alms-bowl, (reciting the Vyahrttis).
37. Taking with him the staves, the rope, the
28. Taittiriya Aranyaka II, 18, 6.
2g. All gifts must be confirmed by a libation of water, which in
other cases is poured into the hand of the recipient. The ceremony proves more clearly even than the numerous other passages
of the Smritis, in which ascetics are exhorted to abstain from
injuring living beings, that the so-called ahims4 doctrine is not of
Buddhistic, but of Braéhmanical origin.
30. Vasishtha X, 1-2. 31. Gautama III, 17.
33. Taittirtya Brahmaza III, 7, 8, 1.
35. Taittiriya Samhita V, 7, 2, 2.
37. The Surabhimatt occurs Taittirfya Bréhmawa III, 9, 7, 5.
For the other texts named, see above, II, 4, 7,2. The Tarpasa
has been fully described above, II, 5, 9-10.
278 BAUDHAYANA. II, 10, 17.
cloth for straining water, the waterpot, (and) the
alms-bowl, he goes where water (is to be obtained),
bathes, sips water, (and) washes himself, (reciting the
verses called) Surabhimatt, Abling4s, V4ruzis, Hiranyavarnas, and Pavamdnis. Entering the water, he
performs sixteen suppressions of the breath, (mentally
repeating) the Aghamarshaza hymn, ascends the
bank, wrings out his dress, puts on another pure
dress, sips water, takes the cloth for straining,
(saying), ‘Om, Bhd, Bhuvas, Svak,’ and performs
the Tarpaza (with the following texts), ‘Om, Bhdé,
I satiate, ‘Om, Bhuvak —, Om, Svak —, Om,
Mahak —, Om, Ganak —, Om, Tapak —, Om,
Satyam —.’
38. He takes up as much water as his joined
hands will hold for the manes, (and satiates them
with it) exactly in the same manner as the gods,
(saying), ‘Om, Bhai% Svadh4, Om, Bhuvas Svadha,’ &c.
39. Then he worships the sun, (reciting) the two
verses (which begin), ‘Ud u tyam kitram,’ &c.
40. (Saying), ‘Om, this (syllable Om), forsooth, is
Brahman; this (syllable) which sheds warmth is
light; this which gives warmth is the Veda; this
must be known as that which sheds warmth;’ he
thus satiates the soul (and afterwards) worships
the soul (with these texts), ‘ The soul (is) Brahman,
(is) light.’
38. ‘In the same manner as the gods,’ i. e. without passing the
sacred string over the right shoulder—Govinda.
‘In the same manner as the gods,’ i. e. without passing the
sacred string over the right shoulder—Govinda.
40. The Gugarat and Dekhan MSS., including K., place after the
first Om two additional Mantras, ‘Brahman (is) Om; this universe
(is) Om.’ The object of the Mantras given in the Madras MSS. is to
identify the Prazava with the Brahman, the sun, and the Veda.
II, ro, 18. RULES FOR AN ASCETIC. 279
41. Let him repeat the SAvitrt one thousand
times, or one hundred times, or an unlimited number
of times.
42. (Saying), ‘Bhd, Bhuvak, Suvaz,’ he takes up
the cloth for straining, (and) fetches water.
43. Let him not,.(at any period) after that
(moment), sip water which has not been drawn up
(from a well and the like), which has not been
strained, and which has not been completely
cleansed. .
44. Let him not wear any longer a white dress.
45. (He may carry) one staff or three staves.
Prasna II, ApuyAyva 10, Kawo1KA 18.
1. Now the following vows are (to be kept by
an ascetic) :
2. Abstention from ‘injuring living beings, truthfulness, abstention from appropriating the property
of others, continence, (and) liberality.
3. There are five minor vows, (viz.) abstention
from anger, obedience towards the Guru, avoidance
of rashness, cleanliness and purity in eating.
4. Now (follows the rule for) begging. Let him
43. Manu VI, 46. AparipfitabhiZ, ‘which has not been completely cleansed,’ probably refers to the so-called drzsh¢ya paripavana, ‘carefully looking at it in order to see if any living being
remains in it.’
18. 2. The five vows (vratas) named here are the principal ones.
As to the vow of ‘liberality’ Govinda remarks that though the
ascetic possesses no ‘store’ and no property in the ordinary sense
of the word, still he can have books and give those away.
3. ‘ Avoidance of rashiness,’ i.e. committing any act which might
destroy life.
4. ‘When the Vaisvadeva offering has been finished,’ i.e. when
people have had their dinner; see also Vasishéha X, 7.
280 BAUDHAYANA. II, 10, 18.
ask Brahmamas, both those who have houses (s4lina)
and those who lead a wandering life (y4y4vara),
for alms, when the Vaisvadeva offering has been
finished.
5. Let him ask (for it), prefacing (his request with
the word) Bhavat. ~
6. Let him stand begging no longer than the
time required for milking a cow.
7. When he returns from begging, he lays (the
alms) down in a pure place, washes his hands and
feet, and announces (what he obtained) to the sun,
(reciting the text), ‘Ud u tyam 4itram, &c. He
(also) announces it to Brahman (with the text), ‘The
first-born Brahman,’ &c.
7. When he returns from begging, he lays (the
alms) down in a pure place, washes his hands and
feet, and announces (what he obtained) to the sun,
(reciting the text), ‘Ud u tyam 4itram, &c. He
(also) announces it to Brahman (with the text), ‘The
first-born Brahman,’ &c.
8. It is declared in the Veda, ‘After the Brahmadhana the sacrificer himself (contains) the sacrificial fires. His respiration (praza, represents) the
GAarhapatya fire, the air that goes downwards
(apana, represents) the Anvaharyapaéana (or Dakshiva) fire, the circulation in the body (vy4na, represents) the Ahavantya fire, the cerebral circulation
(udina) and the abdominal circulation (samana,
represent) the Sabhya and Avasathya fires. These
five fires are abiding in the soul. He (therefore)
offers (the oblations) in the soul alone.’
9. ‘This sacrifice, offered in the soul, which is
located in and based on the soul, leads the soul to
happiness.’
10. Giving, compassionately, portions (of his
food) to the living beings, and sprinkling the re-
7. The second text occurs repeatedly in the Taittirlya-veda,
e.g. Taittirlya Aramyaka X, 1, 10.
8. Regarding the BrahmAdh4na, see above, II, 10, 17, 19.
II, 10, 18. RULES FOR AN ASCETIC. 281
mainder with water, he shall eat it as if it were
a medicine.
11. After he has eaten and sipped water, he
mutters (the texts), ‘Out of darkness we,’ &c., (and),
‘My speech resides in the mouth,’ &c., and worships
the sun with the (verse called) Gyotishmatt.
12. Let him ‘eat food, given without asking,
regarding which nothing has been settled: beforehand and which has reached him accidentally, so
much only as is sufficient to sustain life.
13. Now they quote also (the following verses) :
‘Eight mouthfuls (make) the meal of an ascetic,
sixteen (that) of a hermit in the woods, thirty-two
(that) of a householder, an unlimited (quantity that)
of a student,’
14. ‘Alms (may) either (be obtained) from (men
of) the three castes, or the food (given) by a single
Brahmavza (may be eaten); or (he may obtain food)
from (men of) all castes, and not (eat) that given by
a single Brahmaza.’
15. Now they quote (the following special rules)
for the case that the teachers explain (the doctrine)
of the Upanishads: ‘Diligently standing (in the
day-time), keeping silence, sitting (at night) with
crossed legs, bathing three times a day, and eating
11. The first text occurs frequently in the Taittirty< a-veda, e.g.
Taittirtya Samhita IV, 1, 7,4; the second, Taittiriya Aranyaka X,
72. The Gyotishmatt is, according to Govinda, the first of the
two Mantras quoted.
12. According to Govinda this verse gives the opinion of ‘some’
teachers, not the author’s. Asamk/iptam, ‘regarding which nothing
has been settled beforehand,’ indicates, according to Govinda, that
the ascetic must not even mentally determine what he is going
to eat.
13. See above, II, 7, 13, 7.
282 BAUDHAYANA. II, ro, 18.
Asamk/iptam, ‘regarding which nothing
has been settled beforehand,’ indicates, according to Govinda, that
the ascetic must not even mentally determine what he is going
to eat.
13. See above, II, 7, 13, 7.
282 BAUDHAYANA. II, ro, 18.
at the fourth, sixth, or eighth (meal-time only), he
shall subsist entirely on (rice) grains, oil-cake, food
prepared from barley, sour milk, (and) milk.’
16. It is declared in the Veda, ‘On that (occasion)
he shall rigidly keep silence; pressing the teeth
together he may converse, without opening his
mouth, as much as is necessary with teachers deeply
versed in the three Vedas (and) with ascetics possessing a great knowledge of the scriptures, not with
women, nor when he would break (his vow).’
17. (Let him keep) only one of (the rules which
enjoin) standing (in the day-time), rigid silence, and
sitting (at night) with crossed legs; let him not keep
all three together.
18. It is declared in the Veda, ‘And he who has
gone there may eat, in times of distress, a small
quantity of the food prescribed by his vow after
(having partaken of other dishes), provided he does
not break (his vow).’
19. ‘ Eight (things) do not cause him who is intent
on standing (in the day-time), keeping rigid silence,
sitting (at night) with crossed legs, bathing three
times a day, and (eating) at the fourth, sixth, or
eighth meal-time only, to break his vow, (viz.)
water, roots, clarified butter, milk, sacrificial food,
the wish of a Brahmawza, an order of his teacher,
and medicine.’
20. Let him mutter the (Mantras which must be
18, ‘The meaning is, that in times of distress, having partaken
at his pleasure (of other food), he may afterwards eat of one (of
the substances mentioned above, viz.) rice-grains and the rest.’—
Govinda.
1g. All the MSS. except M. have snéna, ‘bathing,’ instead of
sthana, ‘standing (in the day-time),’ though the reading is clearly
wrong.
II, 10, 18. RULES FOR-*AN ASCETIC. 283
recited at the) Agnihotra, in the evening and in the
morning,
21. After performing his evening devotions by
(reciting the verses called) Varumts, and his morning
devotions by (reciting the verses called) Maitrts.
22. ‘An ascetic shall keep no fire, have no house,
no home, and no protector. He may enter a village
in order to collect alms, and emit speech at the
private recitation of the Veda.’
23. Itis declared in the Veda, ‘Limited in number
are the Azk-verses, limited in number are the SAmans,
limited is the answer (of the Adhvaryu priest).’
24. ‘ Thus (an ascetic) shall not give up the Veda,
(but live), until he is liberated from the body, at the
root of the tree.’
25. ‘The tree (is) the Veda; the syllable Om is
its root; the syllable Om is the essence of the
Veda.’
26. ‘Meditating on the syllable Om, he becomes
21. The Maitris occur Taitt. Samhita ITI, 4,11, 5, and the
VAruzis follow them immediately.
22. Apastamba II, 9, 21, 10.
‘The tree (is) the Veda; the syllable Om is
its root; the syllable Om is the essence of the
Veda.’
26. ‘Meditating on the syllable Om, he becomes
21. The Maitris occur Taitt. Samhita ITI, 4,11, 5, and the
VAruzis follow them immediately.
22. Apastamba II, 9, 21, 10.
23. This and the next Sftras are intended to teach that ascetics
may limit their private recitation to the repetition of the prazava,
‘the syllable Om.’ According to Govinda the passage of the Veda
quoted refers originally to the Katurhotarah, which the Taittirfya
Brahmaaa II, 2, 1, 4, and III, r2, 5, 1 identifies with the Brahman,
and where the pratigara, the answer of the Adhvaryu priest, is ‘Om
hotah’ (Aitareya Brahmama V, 25).
24. I have taken vriksham@llikovedasamny4st to. stand for vrzksham(lliko avedasamnyast. For the vedasamnydsa, ‘giving up
the Veda,’ is not permitted to an ascetic; see e. g. Vasish/ha X, 4.
But even without the negative particle vedasamnyast may convey
a sense not opposed to the general teaching of the Smrvtis. For
it may be. taken to mean ‘abandoning (the recitation of other
portions of) the Veda.’
284 BAUDHAYANA. Ill, x.
fit (to be united with) Brahman.’ Thus spake the
lord of created beings.
27. Let him cleanse the vessel of Brahman with
the seven Vy4hr‘tis.
Prasna III, ApuyAya 1.
1. Now, therefore, (we will speak) of those who
desire (to fulfil) the duties of S4linas (dwellers in
houses), YayAvaras (wanderers), and akragaras
(circle-goers), who subsist by nine (different) means
of livelihood.
2. The term ‘livelihood’ (vrztti) is used because
they subsist thereby (tadvartanat).
3. The word Salina (is used) because they dwell
in houses (sla).
4. To be a YAyAvara (means that one) goes on
by means of a most excellent livelihood (vrzttya
varayA yAti).
5. The term Xakrafara is derived from going by
turns (to the houses of rich men).
6. We will explain those (above-mentioned means
.of livelihood) in their proper order.
7. They are nine, (viz.) Shazaivartani, Kauddali,
Dhruva, Sampraksh4lani, Samfh4, PAlant, Siloz£24,
Kapot4, and Siddho#£ha.
24. Govinda is uncertain if the term brahmabhagana, ‘the vessel
of Brahman,’ refers to the alms-bowl or to the body of the ascetic.
Probably both are meant, and the Sfitra is intended to prescribe
the frequent recitation of the Vy4ahritis in addition to the syllable Om.
1. 5. Govinda says that Xakragara is another name for Y4yavara,
and that anukramaéarana, ‘going by turns,’ means going successively
to the houses of Brahmamas, Kshatriyas, and Vaisyas.
7. The terms left untranslated are fully explained in the next
III, 1. WAYS OF LIVING FOR HOUSEHOLDERS. 285
8. (In addition) to these there is a tenth way of
living, viz. forest-life.
g. (If he desires to adopt) any of the nine ways
of living,
10. He causes the hair of his head, his beard, the
hair on his body, and his nails to be cut, and besides
gets ready (the following objects),
285
8. (In addition) to these there is a tenth way of
living, viz. forest-life.
g. (If he desires to adopt) any of the nine ways
of living,
10. He causes the hair of his head, his beard, the
hair on his body, and his nails to be cut, and besides
gets ready (the following objects),
11. (Viz.) the skin of a black antelope, a waterpot, a staff, a yoke for carrying burdens, (and)
a sickle. .
12. He desires to go forth, after having offered
a Traidhataviya (offering) or a VaisvAnart (ish/i).
13. Now on the (following) morning, after the
sun has risen, he makes the sacred fires burn
brightly, melts butter on the Gérhapatya fire,
cleanses it (with Kusa grass), heats the (spoons
called) Srué and Sruva, cleans (them), takes out
four (spoonfuls of butter) in the Srué, and offers
the VAstoshpattya (oblation) in the Ahavantya fire
according to (the rules of his) Satra.
chapter. All the MSS. read kauntaéli for kauddali, which occurs
in the commentary alone.
11. The vivadha, ‘a yoke for carrying burdens,’ consists usually
of a bamboo pole, to the ends of which two ropes are attached for
fastening the loads. Kuthahért, ‘a sickle,’ seems to be the name
of a particular kind of sickle, since Govinda explains it by vasavassanadatram. He adds that the term includes ‘a spade’ (kuddala) and other implements.
12. The meaning is that on the evening before his departure
from the old home he is to offer the Traidhataviya-homa, According to the Srauta-sfitras (see the Petersb. Dict. s. v. traidhatavt) the
latter offering always occurs at the end of a great sacrifice. Hence
it is appropriate for a person who wishes to begin a new mode
of life.
13. This is the leave-taking from the old dwelling.
286 BAUDHAYANA. III, 1.
14. Having recited the Puronuvaky4 (verse), ‘O
lord of the dwelling, permit us,’ &c., he offers (the
oblation) with the Y4gy4 verse, ‘O lord of the
dwelling, with thy kind company,’ &c.
15. Some (declare that) every person who has
kindled the sacred fires (shall offer these Homas).
16, Others (say that) a Yaydvara alone (shall
do it).
17. After departing (from his house), he stops at
the extremity of the village, or at the extremity of
the boundary of the village, builds there a hut or
a cottage, and enters that.’
18: Let him use the skin of the black antelope
and the other (objects) which he has prepared for
the several purposes which they are intended to
serve.
19. Known (is) the (duty of) serving the fires;
known (is) the (duty of) offering the new and full
moon sacrifices ; known (is) the successive performance of the five Mahayag#as; it is seen that the
vegetables, which have been produced, are offered.
20. He hallows those (vegetables), either (reciting
the text),‘I offer what is agreeable to all the gods,’
or silently, and cooks (them).
14. The two verses occur Taittiriya Samhita III, 4,10,1. It is
specially mentioned by Sayava that the two verses have to be
recited by an Agnihotrin on departing from his home.
14. The two verses occur Taittiriya Samhita III, 4,10,1. It is
specially mentioned by Sayava that the two verses have to be
recited by an Agnihotrin on departing from his home.
17. Ma/ha, ‘a cottage,’ is, according to Govinda, a house resting
on many posts or pillars, while kuf is the simple shed with four
posts and a roof of leaves.
19. The last clause, probably, is meant to prescribe a simpler
form of the Vaisvadeva.
20. Govinda adds that the meaning is that the sacrificer shall
eat the boiled rice in silence.
III, 2. MODES OF SUBSISTENCE FOR HOUSEHOLDERS. 287
21. For such (a man the duty of) teaching, sacrificing for others, accepting gifts, and (performing)
other sacrifices (than those mentioned) ceases.
22. (The use of) sacrificial food fit to be eaten
during the performance of a vow is seen;
23. That is as follows: (his food may be) mixed
with clarified butter or sour milk, (it must) not
(contain) pungent condiments or salt, nor meat,
nor (be) stale.
24. (He shall remain) chaste, or approach (his
wife) in season.
25. (It is necessary) to have the hair of his head,
his beard, the hair on his body, and his nails cut on
each Parva day, and the rules of purification (are
obligatory on him).
26. Now they quote also (the following verses) :
‘Two kinds of purification, which the Sish¢as reverentially practise, are mentioned in the Veda,—
external (purification), which consists in the removal
of impure stains and foul smells, and internal (purification), which consists in the abstention from injuring
live creatures.’
27. ‘The body is purified by water, the understanding by knowledge, the soul of beings by abstention from injuring, (and) the internal organ by
truth.’
Prasna III, ApuyAva 2.
1. As regards (the mode of subsistence called)
Shazzivartani, (that) is (as follows):
21. Govinda adds that the obligation of performing other meritorious deeds, such as digging wells and tanks (pfirta), also ceases.
24. Vasish/¢ha III, 60.
288 BAUDHAYANA. IIT, 2.
2. He cultivates six Nivartanas (of) fallow (land) ;
he gives a share to the owner (of the soil), or solicits
his permission (to keep the whole produce).
3. Let him plough before breakfast with two
bulls whose noses have not been pierced, not
striking (them) with the goad, (but) frequently
coaxing (them).
4. If he cultivates six Nivartanas i in this manner
(and subsists thereby), that is (the mode of living
called) Shazaivartant (subsistence on six Nivartanas).
5. (As regards the mode of subsistence called)
Kauddalt, he digs up (the soil) near a water(-course
or tank) with a spade, a ploughshare, or a pointed
“piece of wood, sows seed, (and) grows bulbs, roots,
fruit, pot-herbs, and vegetables.
6. (If he thus) cultivates (land) with a spade (and
lives on its produce), that is the (mode of life called)
Kauddali (subsistence by the spade).
6. (If he thus) cultivates (land) with a spade (and
lives on its produce), that is the (mode of life called)
Kauddali (subsistence by the spade).
7. He who lives by the (mode of subsistence
called) Dhruva, wraps up his head in a white dress
(saying), ‘For the sake of welfare I wrap thee up,
O head,’ (and) takes the skin of a black antelope
(with the words), ‘(Thou art) spiritual pre-eminence,
(I take thee) for the sake of spiritual pre-eminence ;’
the Pavitra (reciting) the Ablinga texts; the waterpot (saying), ‘Thou art strength, (I take) thee for
2. 2. A Nivartana is a measure of 4000 square hastas, the ancient
equivalent of the modern Bigha.
3. Identical with II, 2, 4, 21.
6. Govinda says that according to some the following ceremonies need only be performed when one goes out begging for
the first time, while others insist on their being performed daily.
4. The MA&nastokiya, i.e. the text beginning ‘m4 nas toke,’
III,2, MODES OF LIVING FOR HOUSEHOLDERS. 289
the sake of strength ;’ the yoke for carrying burdens
(saying), ‘Thou art grain, (I take) thee for the sake
of prosperity;’ the staff (saying), ‘(Thou art) a friend,
protect me.’
8. On leaving (his hut), he mutters. the Vy4hrtis,
and (afterwards the verse used for) hallowing the
quarters of the horizon, ‘ May the earth, the middle
sphere, the sky, the constellations, and all the
quarters of the horizon, fire, air, and sun, (may all
these) deities protect me on my road.’
9. Because, after muttering the Manastoktya (text)
and entering the village, he shows himself with the
yoke (on his shoulder) at the door of each house,
they call it ‘showing oneself.’
10. Because, if every (other) livelihood fails, he
persistently (dhruvam) supports himself by this
(mode of living), it is called Dhruva (the unchangeable).
11. (As regards the mode of life called) Samprakshalani, (if, in order to show that) there is no
waste of the vegetable (substances) obtained nor
occurs repeatedly in the Taittirfya-veda, e. g. @aitt. Samhita III, 4,
11, 2. Govinda adds that the beggar must remain silent, and not
stop longer at each door than the time required for milking a cow.
10. Both the text and the scanty commentary on this Sfitra are
corrupt. K. reads, vrdtter vréttair avartaydm tayaiva tasya dhruvam
varttayatiti dhruveti parikirtit€; D. vrtte vrittair avarttath4, &c.;
M. vritte vritter avrittdyam avrittayam tathaiva tasya# ddhrivam
varttamanad iti, &c.; C. I. vretter vritter Avartayam dvartéyam
tathaiva tasyam dhruvam vartanad iti, &c. The Telugu copy omits
the text. From the commentary it is clear that Govinda read at
the beginning of the Sfitra ‘ vritter vritter,’ and the Telugu copy
proves that ‘tayaiva’ is the correct reading. I restore the Sftra
conjecturally, as follows, vvztter vritter avarttayam tayaiva tasya
dhruvam vartanad iti dhruveti parikirtita.
11. I read, samprakshalaniti | utpannanam oshadhiném prakshe-
(14] U
290 BAUDHAYANA. . III, 2.
I restore the Sftra
conjecturally, as follows, vvztter vritter avarttayam tayaiva tasya
dhruvam vartanad iti dhruveti parikirtita.
11. I read, samprakshalaniti | utpannanam oshadhiném prakshe-
(14] U
290 BAUDHAYANA. . III, 2.
any hoarding, he turns the dishes, after washing
them, upside down, (that is the livelihood called)
Samprakshdlant (living by washing).
12. As to the (mode of subsistence called) Samihé, (if) he sweeps up (grain) with a broom in
permitted places where (grain-bearing) plants are
found, either on a road or in fields the access to
which is not obstructed (by hedges), and lives on
(what he has thus obtained), that (livelihood is called)
Samthé (living by sweeping).
13. As to the (mode of life called) PAlant, it is
also named Ahimsaka (not hurting), and the following (definition) is given. (If) he tries to obtain
from virtuous men husked rice or seeds, and maintains (himself) thereby, that (is the mode of subsistence called) PAlant.
14. As to the (mode of life called) Siloz&A, (if)
he gleans single ears in permitted places where
(grain-bearing) plants grow, on a road or in fields
the access to which is not obstructed, and supports
himself by (these) gleanings, (collected) from time
pazam nAstiti nikayo va bhaganani samprakshalya nyubgayattti
samprakshalant » M. has nasti nifayo va, and C.I. reads also
nikayo and omits ‘v4.’ The Dekhan MSS. have nAstiti Rayo va.
The description is not very clear; but it seems that a person who
lives by the Samprakshflanf vrtti must obtain grain and vegetables
by begging in such quantities as will suffice for one meal, and
prove by the way in which he treats his dishes that he has neither
wasted his food nor any store remaining.
13. The translation of this Sftra is merely tentative, as the two
MSS. of the commentary omit the text, and contain only a fragment of Govinda’s explanation. The latter seems to have differed
from my interpretation. The text, as given by the other MSS., runs
as follows: palanfty [pali°, MSS.] ahimsakety evedam uktam bhavati
[°titi, M.] tushavihindms tandulan ikkhati sagganebhyo bigani va
[44, D.] palayatiti palant [ph4la’, phalani, M.; p4lindé, K. D.]
ITI, 3. HERMITS IN THE WOOD. 29!
to time, that (is the mode of subsistence called)
Silowkha (gleaning).
15. As to the (livelihood called) Kapota, (if) he
picks up with two fingers single grains in permitted
places, where (grain-bearing) plants grow, either
on the road or in fields the access to which is not
obstructed, that (is called), because he acts like a
pigeon, Kapoté (pigeon-life).
16. As to (the mode of life called) Siddho#£Aé, (if)
tired with the (other) ways of subsistence, he asks,
because he has become old or diseased, virtuous
men for cooked food, that (is the livelihood called)
Siddho#£/a (gleaning cooked food).
17. If (he adopts) the latter, he must reposit (the
sacred fires) in his soul and behave like an ascetic,
except (in using) the cloth for straining water and
(wearing) a reddish-brown dress.
17. If (he adopts) the latter, he must reposit (the
sacred fires) in his soul and behave like an ascetic,
except (in using) the cloth for straining water and
(wearing) a reddish-brown dress.
18. If he subsists on the produce of the forest,
(the fruits) of trees, creepers, and lianas, and of
grasses, such as wild millet (sy4maka) and wild
sesamum, that (is called) forest-life.
19. Now they quote also (the following verse):
‘Moving about with the beasts, dwelling together
with them, and maintaining oneself in a manner
similar to theirs, that is clearly the road to heaven,’
Prasna III, ApuyAya 38.
1. Now the hermits in the wood belong to two
classes,
15. Govinda mentions a varia lectio not found in our MSS., kapotavatsamdamsini, ‘ because he pecks like a pigeon.’
16. Here as well as above, III, 1, 7, the Dekhan MSS. read
siddhe&hha, ‘ begging cooked food,’ instead of siddhofikha.
3. 1. Compare for the whole Adhy4ya, Apastamba II, 9, 21,
20-23, 2.
U 2
292 BAUDHAYANA. ITI, 3.
2. Those who cook (their food), and those who
do not cook it.
3. Among them, those who cook (their food are
divided) into five subdivisions, (viz.) those who eat
everything which the forest contains, those who live
on unhusked (wild-growing grain), those who eat
bulbs and roots, those who eat fruit, and those who
eat pot-herbs.
4. Those who eat everything which the forest
produces are, again, of two kinds: they either subsist on forest-produce generated by Indra, or on that
which has been generated from semen.
5. Among these, that which has been generated
by Indra (is the produce) of lianas, shrubs, creepers,
and trees. Fetching (that) and cooking it, they offer
the Agnihotra in the evening and in the morning,
give (food) to ascetics, guests, and students, and eat
the remainder.
6. That which is generated from semen is the
flesh (of animals) slain by tigers, wolves, falcons,
and other (carnivorous beasts), or by one of them.
Fetching (that) and cooking it, they offer the Agnihotra in the evening and in the morning, give
(shares) to ascetics, guests, and students, and eat
the remainder.
7. Those who eat unhusked grain only, fetch rice,
avoiding (husked) corn, boil it, offer the Agnihotra
both in the evening and in the morning, give
(food) to ascetics, guests, and students, and eat the
remainder.
8. Those who eat bulbs and roots, or fruit, or
pot-herbs, (act) exactly in the same manner.
9. Those (hermits) who do not cook (their food
are divided into) five (classes), Unmaggakas, Pra-
III, 3. HERMITS IN THE FOREST. 293
vrittasins, Mukhenddayins, Toydh4ras, and Vayubhakshas,
10. Among these, the Unmaggakas (collect and
prepare their food), avoiding (the use of) iron and
stone implements,
11. The Pravvzttasins take it with the hand,
12. The Mukhenddayins take it with the mouth
(only, like beasts),
13. The Toy&hdaras subsist on water only,
14. And the Vayubhakshas (air-eaters) eat nothing.
The Pravvzttasins take it with the hand,
12. The Mukhenddayins take it with the mouth
(only, like beasts),
13. The Toy&hdaras subsist on water only,
14. And the Vayubhakshas (air-eaters) eat nothing.
15. In this manner ten (different) initiations are
prescribed for hermits who follow the rule of Vikhanas (vaikhAnasa).
_ 16. He who has agreed (to obey) the Institutes
of his (order, shall wear) a staff, (shall keep) rigid
silence, and (shall) abstain from rash acts.
17. Hermits following the rule of Vikhanas (vaikhanasa) are purified (from sin), and (especially)
those who abstain from food.
18. The sum of the rules applicable to all Brahma-
Vaikhanasas (is as follows) : .
19. ‘Let him not injure (even) gadflies or gnats ;
let him bear cold and perform austerities; let him
constantly reside in the forest, be contented, and
11. Pravrzttasin, i.e. he who eats food only which comes to him
accidentally.
15-17. These three Sfitras are omitted in the commentary, but
found in all the MSS. of the text.
18, Govinda proposes two explanations for the term brahmavaikhanasa; he thinks that it may mean either brahman4 dr/sh/a
vaikhanasah, ‘hermits seen by Brahman,’ i.e. whose duties have
been revealed by Brahman, or ‘hermits who are Brahmanzas by
caste. The true sense, however, is probably ‘a hermit (who
strives) to (become one with) Brahman’ (brahm4rtham vaikhanasa).
.
294 BAUDHAYANA. III, 3.
delight in (dresses made of) bark and skins, (and in
carrying) water (in his pot).’
20. ‘A devotee shall first honour the guests
who have come to his hermitage at (dinner) time ;
he shall be sedulous in (worshipping) gods and
Brahmazas, in (offering) the Agnihotra, and in
practising austerities.’
21. ‘A Brahmaza who has taken to forest-life, and
who has adopted this difficult (but) pure mode of
existence, which keeps him apart from wicked men,
which must never be given up, which is similar to
(that of the) beasts and birds, which allows the
collection of the necessaries of life for one day only,
and which necessitates the consumption of astringent
and bitter (food), never sinks low.’
22. ‘Moving about with the beasts, dwelling
together with them, and maintaining oneself in a
manner similar to theirs, that is clearly the road to |
heaven.’
Prasna III, ApuyAya 4.
1. Now if a student commits any act against his
vow, eats meat, or approaches a woman, whenever
any evil befals him,
2. He heaps fuel on the fire in the interior of the
house, scatters (Kusa grass) around it, and performs
the ceremonies up to the end of the Agnimukha;
then he offers oblations of clarified butter, (reciting
the following texts): ‘It was done by lust, lust does
22. See above, III, 2, 19.
4.1. The clause striyam vopeyat, ‘or approaches a woman,’ is
omitted by Govinda. The whole chapter is a supplement to the
rules given above, II, 1, 1, 30-35, where some of the Vedic passages mentioned here have already been given.
TI, 4. PENANCES FOR A STUDENT. 295
See above, III, 2, 19.
4.1. The clause striyam vopeyat, ‘or approaches a woman,’ is
omitted by Govinda. The whole chapter is a supplement to the
rules given above, II, 1, 1, 30-35, where some of the Vedic passages mentioned here have already been given.
TI, 4. PENANCES FOR A STUDENT. 295
it, to lust (belongs) all this, to him who draws me on,
Svaha;’ ‘It was done by the internal organ, the
internal organ does it, to the internal organ (belongs)
all this, to him who draws me on, Svaha;’ ‘It was
done by passion, passion does it, to passion (belongs)
all this, to him who draws me on, Svaha;’ ‘It was
done by ignorance, ignorance does it, to ignorance
(belongs) all this, to him who draws me on, Svaha;’ .
‘It was done by sin, sin does it, to sin (belongs)
all this, to him who draws me on, Svaha;’ ‘It was
done by wrath, wrath does it, to wrath (belongs) all
this, to him who draws me on, Svaha.’
3. That which begins with the muttering (of the
Vedic texts) and ends with the gift of a fee (consisting of) a cow is known,
4. (Afterwards) he stays (during the night) behind
(i.e. to the west of) the fire, wrapping himself in the
skin of a black antelope, the neck of which is turned
towards the east and the hair of which is turned
outside.
5. When the day dawns, he drags himself away
from the hinder part (of the skin), goes to a bathingplace, bathes (there) in the manner which is known,
(but) performs, while in the water, sixteen suppressions of breath with the Aghamarshaza hymn;
next he performs the known (ceremonies) up to the
worship of the sun, and afterwards goes to the house
of his teacher.
6. Let him know for certain that that is equally
(effective) as bathing (with the priests) at the end of
a horse-sacrifice.
5. Govinda says that this manner of crawling out of the*skin is
symbolical of a new birth.
296 BAUDHAYANA. III, 5.
Prasna III, ApuyAya 5,
1. Now we will explain the rule of the most holy
Aghamarshama.
2. He goes to a bathing-place and bathes (there).
Dressed in a pure dress let him raise, close to the
water, an altar, and moistening his clothes by one
(application of water), and filling his hand once (with
water), let him recite the Aghamarshaza hymn (in
the manner of his daily) private recitation.
3. (Let him repeat it) one hundred times in the
morning, one hundred times at midday, and one
hundred times or an unlimited number of times in
the afternoon.
4. When the stars have risen, let him partake of
gruel prepared of one handful of barley.
5. After seven (days and) nights he is freed from
all minor sins (upapataka), whether they have been
committed intentionally or unintentionally, after
twelve (days and) nights (from all other sins) excepting the murder of a learned Brahmama, the
violation of a Guru's bed, stealing gold, and drinking Sura.
6. After twenty-one (days and) nights he overcomes even those (crimes) and conquers them.
r
5. 1. Vasishtha XXVI, 8.
6. After twenty-one (days and) nights he overcomes even those (crimes) and conquers them.
r
5. 1. Vasishtha XXVI, 8.
2. Sthamdila, ‘an altar,’ is a slightly raised mound of earth,
which, according to Govinda, in this case must have the shape of
the sun’s disc. According to the same authority the hand of the
performer must remain filled with water as long as the recitation
lasts, and the performer stands behind the altar facing the east.
5. Regarding the prasrrtiyavaka, ‘(subsisting on) gruel prepared
from a handful of barley,’ see below, III, 6.
ITI, 6. PRASRITIYAVAKA. 297
7. He overcomes everything, he conquers all, he
obtains the reward of all sacrifices, he has bathed at
all sacred bathing-places, he has performed the vows
required for (the study of) all the Vedas, he becomes
known to all the gods, he sanctifies a company (of
Braéhmazas) by merely looking (at them), and his
undertakings are successful. Thus speaks Baudhayana.
Prasna III, ApuyAva 6.
1. Now if a man feels his conscience charged
with (evil) actions committed by himself, let him boil
for himself (alone), when the stars have risen, a
handful of barley, (and prepare) gruel (with that).
2. Let him not perform the Vaisvadeva oblation
with (a portion of) that,
3. Nor (shall) a Bali offering (be performed) on
that (occasion).
4. Let him consecrate the barley before it is
boiled, while it is being boiled, and after it has been
boiled, with the (following) Mantras :
5. ‘Thou art barley, thou art the king of grains,
thou art sacred to Varuza and mixed with honey,
the sages have proclaimed thee an expeller of all
guilt and a means of purification.’
4. Govinda is of opinion that the words, ‘thus speaks Baudhayana,’ indicate that this part of the work has been composed by
a pupil or some other person.
6. 1. For the whole Adhy4ya compare Vishau XLVIII.
5. According to Govinda, Vamadeva is the Rshi of these Mantras. The phrase, ‘Thou art sacred to Varuna, is to be explained,
according to Govinda, by the fact that offerings presented to Varuza
frequently consist of barley. ‘ Honey’ means, according to some,
‘sweet butter,’ with which the dish is seasoned.
298 BAUDHAYANA. III, 6.
‘Ye barley-grains are clarified butter and honey,
ye barley-grains are water and ambrosia. May you
remove my guilt and all my sins:’
‘Those committed by words, by acts, and by evil
thoughts ; ill-fortune and the night of all-destroying
time,—all that avert from me, ye barley-grains.’
‘(From the sin of eating) food which had been
worried by dogs or pigs, or which had been defiled
by crows and impure men, from the sin of disobedience towards mother and father,—from all that purify
me, ye barley-grains.’
‘From the dreadful (guilt of) mortal sins and of
the crime (of serving) a king, from the wrong done
to infants or aged men, from (the guilt) of stealing
gold, of breaking my vows, of sacrificing for an unworthy man, of speaking evil of Brahmazas,—from
all that purify me, ye barley-grains.’
‘From (the sin of eating) the food of many men,
of harlots and of Sddras, of (partaking of) funeral
dinners and of (the food given by) persons who are
unclean on account of a death or a birth, of that
given by thieves, or at a funeral sacrifice offered to
one who lately died,—from all that purify me, ye
barley-grains.’
6. (While the barley) is being boiled, he must
protect it (and recite the text), ‘Adoration to Rudra,
the lord of created beings; pacified is the sky;’
the Anuvaka (beginning), ‘Give strength ;’ the five
sentences (beginning), ‘The gods who are seated in
front, led by Agni;’ the two (texts),‘Do not hurt
6. The Anuvaka meant is Taitt. Samhita I, 2,14. The five
sentences are found, ibid. 1, 8,7,1. Regarding the text ma nastoke, ‘do not hurt our offspring,’ see above, III, 2,9. The last
III, 6. PRASRITIYAVAKA. 299
our offspring,’ (and) ‘The Brahman-priest among
the gods.’
7. Having purified himself (by sipping water, &c.),
‘he shall eat a little of the boiled (mess), after pouring
it into (another) vessel.
8. Let him offer it as a sacrifice to the soul,
(reciting the text), ‘May the gods, who are born
from the internal organ and joined to the internal
organ, who are very strong, whose father is Daksha,
protect us (and) guard us; adoration to them, to
them Svaha.’
9. Let him who desires intelligence (subsist on ,
such food) during three (days and) nights.
10. A sinner who drinks it during six (days and)
nights becomes pure.
11. He who drinks it during seven (days and) ©
nights is purified from (the guilt of) the murder of
a learned Brahmama, of violating a Guru’s bed, of
stealing gold, and of drinking Surd.
12. He who drinks it during eleven (days and)
nights, removes even the sins committed by his
ancestors.
13. ‘But he who during twenty-one days (drinks
gruel made) of barley-grains which have passed
through a cow, sees the Gazas and the lord of the
Gazas, sees the goddess of learning and the lord of
learning.’ Thus speaks the venerable Baudhayana.
Mantra occurs Taitt. Samhita III, 4, 11, 1. Govinda says that
material protection, too, in the shape of an iron platter or cover is
to be given to the boiling barley. ,
8. The text occurs Taitt. Samhita I, 2, 3,1. It consists of five
sentences, and is addressed to the five vital airs, to each of which
the eater offers one oblation.
300 BAUDHAYANA. III, 7.
Prasna III, ApuyAya 7.
1. ‘Let him who considers himself impure offer
(burnt oblations), reciting the Kashm4zzdas.’
2. ‘He who has had forbidden intercourse, or
has committed a crime against nature, becomes
even like a thief, even like the slayer of a learned
Brahmamza.’
3. ‘He is freed from any sin which is less than
the crime of slaying a learned Brahmaza.’
4. If, after wasting his strength except in his
sleep, he desires to become free from the stain
and holy,
‘He is freed from any sin which is less than
the crime of slaying a learned Brahmaza.’
4. If, after wasting his strength except in his
sleep, he desires to become free from the stain
and holy,
5. He causes the hair of his head, his beard, the
hair on his body, and his nails to be cut on the day
of the new moon or of the full moon, and takes upon
himself a vow according to the rule prescribed for
students,
6. (To be kept) during a year, or a month, or
twenty-four days, or twelve nights, or six or three
nights.
7. Let him not eat meat, nor approach a woman,
not sit on (a couch or seat, and) beware of (speaking
an) untruth.
8. To subsist on milk (alone is) the most excellent mode of living; or, using barley-gruel (as his
food), he may perform a Kyvzkkhra (penance) of
twelve days, or he may (maintain himself by)
begging.
7. 1-3. Taittirlya Aramyaka II, 8, 1-3.
6. Taitt. Aranyaka II, 8, 5-6. 4. Taitt. Aranyaka Il, 8, 7.
8. Taitt. Aranyaka II, 8,8. As the next Sftra shows, these rules
refer to Brahmamas. Regarding the Krzkkhra, see below, IV, 57.
III, 7. KOsHMANDAS. 301
9. On such (occasions) a Kshatriya (shall subsist
on) barley-gruel, a Vaisya on curds of two-milk
whey.
10. Having kindled the sacred fire in the morning
according to the rule for Pakayag#as, having scattered (Kusa grass) around it, and having performed
(the preliminary ceremonies) up to the end of the
Agnimukha, he next offers in addition burnt oblations, reciting the three Anuvdkas (beginning),
‘What cause of anger to the gods, ye gods,’ ‘The
debts. which I contracted, (and) ‘May worshipful
Agni give thee by every means long life.’
11. Let him offer with each Azk-verse a portion
of clarified butter.
12. After having offered four oblations with (the
spoon called) Sruva, reciting (the texts), ‘That
strength which lies in the lion, in the tiger, and in
the panther, &c., and the four Abhy4vartinis (i.e.
the texts), ‘Thou, O fire, who turnest back,’ &c.,
‘O Angiras,’ &c., ‘Again with strength,’ &c., (and)
‘With wealth,’ &c., after having taken his position,
with sacred fuel in his hands, in the place allotted to
the sacrificer, he worships (the fire) with the hymn
which contains twelve verses (and begins), ‘To
Vaisvanara we announce.’
13. Having placed the piece of sacred fuel (on
the fire with the text), ‘Whatever sin I ever com-
1o. For the rule, see Taitt. Aranyaka II, 7, 4. The three
Anuvakas mentioned are Taitt. Aranyaka II, 3-5.
12. Taitt. Aramyaka II, 7,4. The first four texts occur Taitt,
Bréhmaza II, 7, 7, 1-2, the next four Taitt. Samhita IV, 2, 1, 2-3,
and the hymn Taitt. Aranyaka II, 6. The place of the sacrificer
to the south of the fire.
13. Taitt. Aranyaka II, 6, 2 (13).
302 BAUDHAYANA. III, 7.
mitted by thoughts or words, from all that free me
(O fire, being duly) praised, for thou knowest the
truth, Svah4,’ he gives a fee.
14. (The ceremonies) which begin with the muttering (of the texts) and end with the gift of a cow
as a fee are known.
302 BAUDHAYANA. III, 7.
mitted by thoughts or words, from all that free me
(O fire, being duly) praised, for thou knowest the
truth, Svah4,’ he gives a fee.
14. (The ceremonies) which begin with the muttering (of the texts) and end with the gift of a cow
as a fee are known.
15. One (person) only (shall) perform the service
of the fire.
16. Now (let him offer) at the Agnyddheya full
oblations (pirz4huti, with the texts), ‘ Whatever
cause of anger to the gods, ye gods;’ ‘The debts
which I contracted;’ ‘May worshipful Agni give thee
by every means long life.’
17. Having offered (it), he who is about to perform the Agnihotra, (worships) with the Dasahotr7
(texts); having offered (it), he who is about to perform the new and full moon sacrifices (worships) with
the Katurhotv7 (texts); having offered (it), he who is
about to offer the AAaturmdsya sacrifices (worships)
with the Pa#sahotr? (texts); having offered it, (he
worships) at an animal sacrifice with the Shaddhotrz
(texts), at a Soma-sacrifice with the Saptahotrz
(texts).
18. And it is declared in the Veda, ‘Let him
sacrifice (with the Kashm4zda texts) at the beginning of the rites; purified (thereby) he gains the
world of the gods. Thus (speaks) the Bradhmaza.
16. From this and the next Sfitras it must be understood that
the Kfishm4zdahoma is not only to be used as a penance, but may
be offered at the beginning of the great Srauta sacrifices, in order
to sanctify the performer and to secure special benefits.
17. The Saptahotr? and the other texts mentioned occur Taitt.
Aranyaka III, 1-5. I understand the verb ‘worship’ on account
of Lasyayana X, 12, Io.
18. Taitt. Aranyaka II, 7, 5.
ITI, 8. KANDRAYANA. 303
Prasna III, ApuyAya 8.
1. Now, therefore, we will explain the rule of the
Kandrayana (lunar penance)..
2. Let him fast on the fourteenth day of the
bright half of the month.
3. Having had the hair on his head, his beard,
the hair on his body, and his nails, or his beard
alone, cut, let him enter, dressed in new clothes and
speaking the truth, the place where the sacrificial
fire is preserved.
4. There a (common) fire, (which may be) fetched
once (only, shall serve) him; or (the fire) must be
produced by friction with the Arazis.
5. Let a student, who is a friend (of the performer), be ready at hand to (carry out his) directions ;
6. And sacrificial viands (shall be his) food during
the performance of the vow.
7. Having heaped fuel on the fire, scattered
(Kusa grass) around it, and performed (the ceremonies) up to the end of the Agnimukha, he offers
burnt oblations, (cutting off portions) from the
cooked food, ~
8. (The first) to Agni, (the second) to the lunar
day whichever it may be, (the third and the fourth)
8. 1. For this chapter compare Gautama XXVII.
(The first) to Agni, (the second) to the lunar
day whichever it may be, (the third and the fourth)
8. 1. For this chapter compare Gautama XXVII.
4. The meaning of the Sfitra is that the fire which has been
carried into the Avasatha must be kept burning during the whole
month which the KAandrayama lasts. For a burnt oblation has to
be performed at the end of the penance. Should it be extinguished,
it must be rekindled by friction.
8. The text quoted occurs Taitt. Bréhmana I, 5, 8, 1.
304 BAUDHAYANA. III, 8
to the lunar mansion together with its guardian
deity, the fifth to the moon (with the verse), ‘ Atraha
gor amanvata,’ the sixth to the sky and the earth, the
seventh to day and night, the eighth to Rudra, the
ninth to the sun, the tenth to Varuma, the eleventh
to Indra, and the twelfth to all the gods.
9. Now they mention (the following) other (oblations which are to be offered) to the points of the
horizon and to their (guardian) deities, to the wide
middle sphere and to its (guardian) deity.
10. Having offered (the oblation) to Agni Svish¢/akvzt (with the verse), ‘Ever new,’ &c., he then
places the remainder of the sacrificial viands into a
goblet (kamsa) or a cup (4amasa), pours seasoning,
that is fit for sacrifices, over them, and eats fifteen
morsels of ordinary size,
11. The first (saying, ‘I offer) thee to Praza,’ the
second (saying,‘I offer) thee to Ap4na,’ the third
(saying, ‘I offer) thee to Vy4na, the fourth (saying,
I offer) thee to Udana,’ the fifth (saying, ‘I offer)
thee to Sam4na.’ If there are only four (mouthfuls,
he eats) the first reciting two (texts); if there are
three, (he eats) the first two reciting two (texts) with
each; if there are two, (he eats) the first reciting
two (texts and) the second reciting three texts; (if
there is only) one, (he recites) all (the five texts)
_ together.
12, Having drunk water (with the text), ‘Thou
10. Taitt. Samhita IT, 3, 5, 3.
11. This is an imitation of the Préz4gnihotra described above,
Il, 7, 12.
, 1d Taitt. Samhita III, 1,8,1. The seven Anuvakas are Taitt.
Aranyaka X, 51-57. One oblation is to be offered with each
Anuvaka.
II, 8. KANDRAYANA., 305
art water used for moistening Soma,’ &c., he then
offers the (following) additional oblations of clarified
butter, with the seven Anuvakas (beginning), ‘May
my Praza, Apana, Vyana, Uddna, and Samana be
purified;’ ‘May my voice, mind, eye, ear,’ &c.; ‘May
my head, hands, feet ;’ ‘May my skin;’ ‘May the
sense of hearing, touch ;’ ‘ May earth, water ;’ ‘May
that which consists of food.’
13. (The ceremonies) beginning with the muttering (of sacred texts) and ending with the gift of a
cow as a fee are known.
14. He worships the sun with (three verses) addressed to Sarya and the moon with (three verses)
addressed to Kandramas.
15. When he goes to rest, he mutters (the verse),
‘O fire, keep thou good watch,’
16. When he awakes (in the morning, the verse),
‘O fire, thou art the protector of vows.’
14. He worships the sun with (three verses) addressed to Sarya and the moon with (three verses)
addressed to Kandramas.
15. When he goes to rest, he mutters (the verse),
‘O fire, keep thou good watch,’
16. When he awakes (in the morning, the verse),
‘O fire, thou art the protector of vows.’
17. Let him not talk with women and Sfdras
- addressing them first ; let him not look at urine and
ordure.
18. If he has seen any impure substance, he
mutters (the text), ‘Unrestrained (was) the internal
organ, wretched my eye; the sun is the most
13. Govinda here mentions that the whole of the ceremonies
alluded to are the uttaram darvihomikam tantram.
14. As Govinda states, the former verses are ‘ud vayam tamasas
pari,’ Taitt. Samhita IV, 1, 7,4; ‘ud u tyam gatavedasam,’ ibid. I,
1, 8, 43; ‘Aitram dev4n4m,’ ibid. I, 4, 43, 1; while the verses
addressed to the moon are ‘ navo navo,’ ibid. II, 4, 14, 1; ‘sa Aitrahitram, Rig-veda VI, 6, 7; and ‘atraha gor,’ Taitt. Brahmana
I, 5, 8, 1.
15. Taitt. Samhit4 I, 2, 3,1. 16. Taitt. Samhité, loc. cit.
18. Taitt. Samhita ITI, 1, 1, 2.
[14] x
306 BAUDHAYANA. TIT, 8
excellent among the lights of heaven; O initiation,
mayest thou not forsake me.’
19. On the first day of the latter half (of the
month he eats) fourteen mouthfuls.
20. Thus (he takes every day) one (mouthful)
less up to the day of the new moon.
21. On the day of the new moon there is not
(even) one mouthful (left to take).
' 22, On the first day of the first half (of the
month) one (mouthful may be eaten), on the second
two.
23. Thus he daily increases (his meal) by one
(mouthful) up to the day of the full moon.
24. On the day of the full moon he offers a
Sthalipaka to Agni, to the lunar day whichever it
may be, and to the lunar mansions as well as to
their (guardian) deities.
25. Having offered a burnt oblation to (the lunar
mansion) Abhigit (which stands) before Srov4, and
to its (guardian) deity, he must give a cow to the
Brahmamas. ,
26. That is the ant-shaped lunar penance; (that
which is performed in the) inverted (order is called)
the barleycorn-shaped (lunar penance).
27. A sinner who has performed either of these
two (penances) becomes free from all mortal sins
(pataka).
28. They declare that the (K4ndrayaza) shall be
performed for the sake of the fulfilment of wishes of
all kinds.
29. ‘Thereby man obtains every wish which he
may conceive.’
26. Vishzu XLVII, 3-5.
ITT, 9. ANASNATPARAYANA. 307
30. ‘Thereby the sages formerly purified themselves and accomplished their objects. That (rite)
procures wealth, spiritual merit, sons, cattle, long
life, heavenly bliss, and fame; it secures the fulfilment of all desires.’
31. ‘He who studies this, becomes the companion
of the lunar constellations, of sun and moon, and
dwells in their world.’
Prasna III, ApuyAya 9.
1. Now, therefore, we will explain the rule of
the Anasnatpardyama (recitation of the whole Veda
during a fast),
‘He who studies this, becomes the companion
of the lunar constellations, of sun and moon, and
dwells in their world.’
Prasna III, ApuyAya 9.
1. Now, therefore, we will explain the rule of
the Anasnatpardyama (recitation of the whole Veda
during a fast),
2. Let him wear a clean garment or a dress made
of bark (or grass). ;
3. Let him desire food, fit for a sacrifice, or water
and fruit. .
4. Going forth from the village in an easterly
or northerly direction, smearing a quadrangular
sthazdila, ‘a bull’s hide’ in size, with cowdung,
sprinkling it, drawing the marks on it, sprinkling it
with water, heaping fuel on the fire and scattering
(Kusa grass) around it, he offers burnt oblations to
the following deities, to Agni Svah4, to Pragdpati
9. 2. M. and the MSS. of the commentary read iravasa/ instead
of Airavasah, ‘clad with a garment of bark or grass,’ and Govinda
explains the var. lect. by ‘dressed in old clothes.’
3. This rule refers to the case only where the performer of the
vow is unable to bear the prolonged fasting.
4. A sthandila is the raised mound, four fingers high, which is
used as the altar for the Grzhya ceremonies. Regarding the term,
‘a bull’s hide,’ see Vishnu XCII, 2. The marks (lakshama) are
the lines which must be drawn on the altar; see e.g. Asvaldyana
Grihya-sitra I, 3, 1.
x 2
°
308 _ BAUDHAYANA. III, 9.
Svah4, to Soma Sv&hé, to all the gods Svahé, to
Svayambhu, to the Azkas, to the Yagus, to the Samans, to the Atharvans, to faith, to right knowledge,
to wisdom, to fortune, to modesty, to Savitrz, to the
SAvitrt (verse), to Sadasaspati, and to Anumati.
_ §. Having offered (these oblations), he must
begin with the beginning of the Veda and continuously recite (it).
6. Let him not interrupt (the recitation) by
talking, nor by stopping.
7. Now if he converses in between or stops, let
him thrice suppress his breath, and begin just
there where he left ‘off.
8. If he has forgotten (a passage), he shall recite
for as long a time as he does not recollect it, what
(he may know, Azk-verses) for Azk-verses, (Yagusformulas) for Yagus-formulas, (SAmans) for Samans.
9. He may (also) recite the Brahmaza of that
(forgotten passage) or (the passage from the Anukramami regarding) its metre and its deities.
10. Let him recite the Samhita of (his) Veda
twelve (times). He thereby removes (faults committed by) studying on forbidden (days, by) angering his teacher, (and through) improper acts. His
(knowledge of the) Veda is sanctified, is purified.
11. (If he reads) more than that, a cumulation (of
rewards will be the result).
12. If he recites the SamhitA of the Veda another .
twelve (times), he gains thereby the world of
Usanas.
13. If he recites the Samhita of the Veda another
_ 6. ‘By talking, i.e. by uttering words not connected with the
Veda.’—Govinda.
III, 9. ANASNATPARAYANA. 309
twelve (times), he gains thereby the world of Byrzhaspati. ;
twelve (times), he gains thereby the world of
Usanas.
13. If he recites the Samhita of the Veda another
_ 6. ‘By talking, i.e. by uttering words not connected with the
Veda.’—Govinda.
III, 9. ANASNATPARAYANA. 309
twelve (times), he gains thereby the world of Byrzhaspati. ;
14. If he recites the SamhitA of the Veda another
twelve (times), he gains thereby the world of Pragapati. ,
15. If, fasting, he recites the Samhita one thousand (times), he becomes one with Brahman, resplendent like Brahman (and) Brahman (itself).
16. If he subsists during a year on food obtained
' by begging, he gains (the power of) supernatural
vision.
17. If during six months he subsists on barleygruel, during four months on water and barley-flour,
during two months on fruit, (and) during one month
on water, or performs Kvzkksra penances of twelve
days, he (obtains the power of) suddenly disappearing, and sanctifies seven descendants, seven
ancestors, and himself as the fifteenth, and (any)
company (of Brahmamzas) which he may enter.
18. They call that the ladder of the gods.
19. By means of that the gods reached their
divine station and the sages the position of Ashis. ©
20. The periods for beginning this sacrifice, forsooth, are three, the time of the morning libation,
the time of the midday libation, and the last part of
the night, (the Muhfrta) sacred to Brahman.
21. Prag&pati, forsooth, proclaimed this (rite) to
the seven Azshis, the seven Azshis to Mahagagiu,
and Mahdgagziu to the Brahmazas.
- 18. Govinda explains nifsrezim, ‘the ladder,’ by nifsreyasahetum, ‘a cause of supreme bliss.’
21. The name of the Xzshi who proclaimed it to the Brahmans
is not certain. The Dekhan MSS. read Mah&gagru and Mahagagnu, M. Mahagagiiu, the I. O. copy of the commentary Mahé-
yaghu and Mah4gagiiu, and the Telugu copy Mahagagiiu.
310 BAUDHAYANA. TIT, 10.
Prasna III, ApuyAyva 10.
1. The law of castes and of orders has been
declared.
2. Now, indeed, man (in) this (world is polluted)
by a vile action or acts wrongly, (e. g.) sacrifices for
men unworthy to offer a sacrifice, accepts presents
from those whose gifts ought not to be accepted,
eats the food of those whose food ought not to be
eaten, (and) practises what is forbidden.
3. They are in doubt if he shall perform a penance
for such (a deed) or if he shall not do it.
4. (They declare that he shall not do it) because
the deed does not perish.
5. (The correct opinion is) that he shall perform
(a penance).
6. It is declared in the Veda, ‘Let him offer a
Punastoma ; (those who offer it, may) again come to
(partake of) the libations of Soma.’
7. ‘He who offers a horse-sacrifice conquers all sin,
he effaces the guilt of the murder of a Brahmaza.’
10. 1. As stated formerly, Sacred Books of the East, vol. ii, p. li,
this chapter is borrowed from Gautama XIX. I have therefore
adopted the same division of the Sftras as in the translation of
the latter work.
1. As stated formerly, Sacred Books of the East, vol. ii, p. li,
this chapter is borrowed from Gautama XIX. I have therefore
adopted the same division of the Sftras as in the translation of
the latter work.
2. I read, with the MSS. of the commentary, atha khalvayam
purusho yapyena karma#4 mithy4 vasaraty ayagyam va yAgayaty
apratigrahyasya va pratigrzhvaty anasyannasya vannam asnaty aharantyena vakarati. M. reads yagayitva, and the Dekhan MSS.
yagayitva and pratigrzhya.
5. The Dekhan MSS. read kfiryad ity eva, M. kfryad eva, and
Govinda kuryat tv eva.
6. All the MSS. of the text omit the word vigiayate, ‘it is
declared in the Veda,’ which is given by Govinda.
4. All the MSS. of the text give at the beginning of this Sftra
ITI, 10. PENANCES.
8. Moreover, ‘He who is being eee Pps.
heinous crime) shall perform an Agnishéut sacrifice. ey,
9. Reciting the Veda, austerity, a sacrifice, fasting, giving gifts are the means for expiating such
(a blamable act).
10. The purificatory (texts are), the Upanishads,
the initial (verses) of the Vedas, the ends of the
Vedas (vedantas), the Samhit4s of all the Vedas,
(the Anuvakas called) Madhu, (the hymn of) Aghamarshama, the Atharvasiras, (the Anuvdkas called
the) Rudras, the Purusha hyrffn, the two Sdmans
(called) Ragina and Rauhizeya, the Brzhat (SAman)
and the Rathantara, the Purushagati (SAman), the
Mahdnamnis, the Mahavairaga (S4man), the Mahadivakirtya (SAman), any of the Gyesh¢/a Sdmans, the
Bahishpavamana Sdéman, the Kishmamdis, the Pavaméanis, and the Savitri.
11. To live on milk alone, as if one were fasting,
to eat vegetables only, to eat fruit only, (to live on)
gruel prepared of a handful of barley-grains, to eat
gold, to eat clarified butter (are the modes of subsistence) which purify.
12. All mountains, all rivers, holy lakes, bathingplaces, the dwellings of Azshis, cowpens, (holy) plains
and temples of the gods (are) places (which destroy
sin).
athapy udaharanti, ‘now they quote also,’ which Govinda omits,
and which is inappropriate, because the following passages are
taken from the Veda.
10. The word vedddaya#, which occurs also in some MSS. of
Vasishéha (XXII, 9), must be explained, according to the analogy
of karmédi, ‘the beginning of the sacrifices’ (Sayana on Taitt. Ar.
II, 7, 5), by ‘the initial verses of the Vedas.’ The Pavamanifs are
added on the authority of Govinda alone.
12. ‘Kshetra, (holy) plains, e.g. the Kurukshetra.’—Govinda.
312 BAUDHAYANA, ; III, ro.
13. Abstention from injuring living beings, truthfulness, abstention from theft (or unrighteously appropriating anything), bathing in the morning, at
noon, and in the evening, obedience towards Gurus,
continence, sleeping on the ground, dressing in one
garment only, and abstaining from food (are the
various kinds of) austerity.
14. Gold, a cow, a dress, a horse, land, sesamum,
clarified butter, and food (are) the gifts.
14. Gold, a cow, a dress, a horse, land, sesamum,
clarified butter, and food (are) the gifts.
15. A year, six months, four (months), three
(months), two (months), one (month), twenty-four
days, twelve days, six days, three days, a'day and a
night, (and) one day are the periods (for penances).
16, These (acts) may be optionally performed if
no (particular penance) has been prescribed,
17. (Viz.) for great crimes difficult (penances) and
for trivial faults easy ones.
_ 18. The Krvzééhra and the Atikvzéé/ra, as well as
the Kandr4yama, are penances for all (offences),
Prasna IV, AnvuyAya 1.
1. We will separately explain the various penances
for the several offences, both heavier and lighter ones.
2. Let him prescribe whatever may be befitting
for each (case),—heavier (penances) for great (crimes)
and easier ones for trivial (faults).
3. Let him perform the penances according to
the rule given in the Institutes (of the Sacred Law in
cases) where an offence has been committed with
the organ or with the feet (and) the arms, through
3. The construction is certainly elliptical. I understand tatra
with the first half-verse. Govinda separates the two half-verses,
yad upasthakrétam papam, &c., from the first, and reads at the end
IV, 1. PENANCES. 313
thoughts or speech, through the ear, the skin, the
nose or the eye.
4. Or, in (the case of) transgressions committed
through the organ of vision, of hearing, of sensation,
of smelling, and through thoughts, he also becomes
pure by three suppressions of the breath.
5. In case (he commits the offences) of eating the
food of a Sadra or of cohabiting with a Sddra female,
severally, he must perform, during seven days, seven
suppressions of the breath on each day.
6. For partaking of food unfit for eating or
drinking, and for selling forbidden merchandise, excepting honey, meat, clarified butter, oil, pungent
condiments and bad food, and for similar (offences),
he must perform, during twelve days, twelve suppressions of the breath on each day.
7. For other transgressions excepting mortal sins
(pataka), crimes causing loss of caste (patantya), and
the minor faults (called upapataka), he must perform,
during half a month, twelve suppressions of the
breath on each day.
8. For other transgressions excepting mortal sins
of the half-verse praz4y4man sam4faret, ‘one should perform suppressions of the breath (in even or equal numbers).’
5. Govinda tries to reconcile this rule with the one given above,
I, 1, 2, 7, by assuming that the word Sfidra denotes here a Brahmaza who lives like a Sfidra and neglects his sacred duties.
6. I read, conjecturally, dvidasaham, ‘twelve days.’ The MSS.:
of the text have dv4dasa dv4dasdham, or corruptions pointing to
this reading, and C. I. reads ardhamasam. Regarding avaranna,
‘bad food,’ see note on Apastamba II, 6, 15, 16.
6. I read, conjecturally, dvidasaham, ‘twelve days.’ The MSS.:
of the text have dv4dasa dv4dasdham, or corruptions pointing to
this reading, and C. I. reads ardhamasam. Regarding avaranna,
‘bad food,’ see note on Apastamba II, 6, 15, 16.
’ 4. I read, conjecturally, ardhamasam, ‘half a month;’ D. has
ardham4s4n ; K. dvadas4ham; M. dvadasardham4sam ; C. I. dvadasirdham4s&n, which is explained by shammas4n.
8. I read with M. dvadasa dvadasahan. D. K. have dvadasaham.
The commentary omits the Sftra altogether.
314 BAUDHAYANA. IV, r-
and crimes causing loss of caste, he must perform,
during twelve periods of twelve days, twelve suppressions of the breath on each day.
9. For other transgressions excepting mortal sins
he must perform, during twelve half-months, twelve
suppressions of the breath on each day.
10. But for mortal sins he must perform, during a
year, twelve suppressions of the breath on each day.
11. Let him give his daughter, while she still
goes naked, to a man who has not broken the vow
of chastity and who possesses good qualities, or even
to one destitute of good qualities; let him not keep
(the maiden) in (his house) after she has reached the
age of puberty.
12. He who does not give away a marriageable
daughter during three years doubtlessly contracts
a guilt equal to (that of) destroying an embryo.
13. Such will be the case if anybody asks her in
marriage, and also if nobody demands her. Manu
has declared that at each appearance of the menses
(the father incurs the guilt of) a mortal sin.
14. Three years let a marriageable damsel wait
for the order of her father. But after (that) time let
her choose for herself in the fourth year a husband
(of) equal (rank). If no man (of) equal (rank) be found,
she may take even one destitute of good qualities.
15. Ifa damsel has been abducted by force, and
has not been wedded with sacred texts, she may
lawfully be given to another man; she is even like
a maiden.
9. I read with D., K., and M., dvadasérdhamésan. The commentary omits also this Satra.
11. Vasish/ha XVII, 67-71, and above.
15. Vasishéha XVII, 73.
IV, 1. PENANCES. 315
16. If, after (a damsel) has been given away, or
even after (the nuptial sacrifices) have been offered,
the husband dies, she who (thus) has left (her father’s
house) and has returned, may be again wedded
according to the rule applicable to second weddings,
provided the marriage had not been consummated.
17. He who does not approach, during three
years, a wife who is marriageable, incurs, without
doubt, a guilt equal to that of destroying an
embryo.
18. But the ancestors of that man who does not
approach his wife who bathed after her temporary
uncleanness, though he dwells near her, lie during
that month in the menstrual excretions (of the
wife).
18. But the ancestors of that man who does not
approach his wife who bathed after her temporary
uncleanness, though he dwells near her, lie during
that month in the menstrual excretions (of the
wife).
19. They declare that the guilt of the husband
who does not approach his wife in due season, of
him who approaches her during her temporary uncleanness, and of him who commits an unnatural
crime (with her), is equally (great).
20. Let him proclaim in the village a wife who,
being obdurate against her husband, makes herself
sterile, as one who destroys embryos, and drive her
from his house.
21. But for the transgression of that husband
who does not approach a wife who bathed after
temporary uncleanness, (the performance of) one
hundred suppressions of the breath is prescribed
(as a penance).
16. Vasishiha XVII, 74.
21. The MSS. of the text read, rétusnatam tu yo bhary4m niyatam brahmafarinim | niyamatikrame tasya praz4yamasatam smrztam.
The commentary omits the first half of the verse altogether. The
latter, as read in the MSS., gives no sense. It seems to me that
316 BAUDHAYANA. IV, 1.
22. Seated with Kusa grass in his hands, let him
repeatedly suppress his breath, and again and again
recite purificatory texts, the Vy4hrztis, the syllable
Om, and the daily portion of the Veda.
23. Always intent on the practice of Yoga, let
him again and again suppress his breath. (Thus)
he performs the highest austerity up to the ends of
his hair and up to the ends of his nails.
24. Through the obstruction (of the respiration)
air is generated, through air fire is produced, then
through heat water is formed; hence he is internally
purified by (those) three.
25. Through the practice of Yoga (true) knowledge is obtained, Yoga is the sum of the sacred
law, all good qualities are gained through Yoga;
therefore let him always be absorbed in the practice
of Yoga.
26. The Vedas likewise begin with the syllable
Om, and they end with the syllable Om. The
syllable Om and the Vydhvztis are the eternal,
everlasting Brahman.
27. For him who is constantly engaged in (reciting) the syllable Om, the seven Vy4hr¢tis, and
the three-footed Gayatri, no danger exists anywhere.
28. If, restraining his breath, he thrice recites the
G4yatrt together with the syllable Om and with the
(text called) Siras, that is called one suppression of
breath.
29. But sixteen suppressions of breath, accom-
either its end must have been samnidhau nopaga&hati (as in
Sfitra 17), or that a whole half-verse has been lost.
22-24. Vasishtéha XXV, 4-6. 25. Vasishtha XXV, 8.
26. Vasishtha XXV, ro. 24. Vasishiha XXV, 9.
28. Vasishéha XXV, 13. 29. Vasish#ha XXVI, 4.
IV, 2. PENANCES, 317
panied by (the recitation of) the Vy4hvztis and of
the syllable Om, repeated daily, purify after a month
even the slayer of a learned Brahmaza.
30. That is the highest austerity, that is the best
description of the sacred law. That, indeed, is the
best means of removing all sin.
Prasna IV,. ApuvAya 2.
30. That is the highest austerity, that is the best
description of the sacred law. That, indeed, is the
best means of removing all sin.
Prasna IV,. ApuvAya 2.
1. We will separately explain the various penances
for the several offences, both heavier and lighter ones.
2. Let him prescribe whatever may be befitting for
each (case),—heavier penances for great (crimes),
and lighter ones for trivial (faults).
3. Let him perform the penances according to the
rule given in the Institutes of the Sacred Law.
4. He who is about to accept gifts, or he who has
accepted gifts, must repeatedly recite the four Rikverses (called) Taratsamandts.
5. But in case one has eaten any kind of forbidden food, or that given by a person whose food
must not be eaten, the means of removing the guilt
is to sprinkle water (over one’s head) while one
recites the Taratsamandi /zkas.
6. But we will, hereafter, declare another rule for
(the expiation of) the murder of a learned Brahmaza,
whereby (men) are freed also from mortal sins of all
(kinds).
7. Let him (perform), during twelve nights, sup-
_ 4. Gautama XXIV, 2. The gift is, of course, one which ought
not to be accepted.
5. Rig-veda IX, 58. MArganam, literally ‘rubbing,’ means
sprinkling the head with a handful of water—Govinda. -
318 BAUDHAYANA, IV, 2.
pressions of the breath (and) mutter purificatory
texts, the Vy4hvitis, the syllable Om, (and) the
Aghamarshawza hymn, (living) on milk;
8. Or (he becomes) pure if he bathes, and during
three (days and) nights subsists on air and (remains
dressed) in wet clothes.
9. But if he has repeatedly committed forbidden acts of all kinds, and has (afterwards)
worshipped reciting the Varumt (texts), he is freed
from all sin.
10. Now a student who has broken his vow
(avaktrzin) shall heap fuel on the fire on the night
of the new moon, perform the preparatory ceremonies required for a Darvthoma, and offer two
oblations of clarified butter (reciting the following
texts): ‘O Lust, I have broken my vow, my vow
I have broken, O Lust, to Lust Sv4h4;’ ‘O Lust,
I have done evil, I have done evil, O Lust, to Lust
Sv4ha.’
11. After he has made the offering, he shall
address the fire, closely joining his hands and
turning sideways, (with the following texts): ‘May
the Maruts grant me, may Indra, may Brzhaspati,
may this fire grant me long life and strength, make
me long-lived.’ The Maruts, forsooth, give back
to him the vital airs, Indra gives back to him
strength, Brzhaspati the lustre of Brahman, Fire all
the remainder. (Thus) his body is made whole, and
he attains the full length of life. Let him next address (the gods) with three (repetitions of the texts).
9. ‘ Upasthana, “worshipping,” i.e. sprinkling one’s head with
a handful of water.’-—Govinda.
ro. A repetition of the rule given above, II, 1,1, 34; see also
III, 4.
IV, 2. PENANCES, 319
For the gods are trebly true. (All that) has been
declared in the Veda.
9. ‘ Upasthana, “worshipping,” i.e. sprinkling one’s head with
a handful of water.’-—Govinda.
ro. A repetition of the rule given above, II, 1,1, 34; see also
III, 4.
IV, 2. PENANCES, 319
For the gods are trebly true. (All that) has been
declared in the Veda.
12. He who considers himself defiled by minor
offences (upap4taka), will be freed from all guilt if
he offers burnt oblations according to this same
rule;
13. Or if he has partaken of food unfit to be
eaten or to be drunk or of forbidden food, and if he
has committed sinful acts or performed sinful rites
either unintentionally or intentionally, and if he has
had connexion with a female of the Sfidra caste or
committed an unnatural crime, he becomes pure by
bathing (and reciting) the Ablinga (verses) and
(those called) Varuzis.
14. Now they quote also (the following verse) :
‘If he has partaken of food unfit to be eaten or to
be drunk, or of forbidden food, and if he has committed forbidden acts or performed forbidden rites,
he will, nevertheless, be freed from (crimes) committed intentionally which-are similar to mortal sins,
nay, even from mortal sins (pAtaka).’
15. Or let him fast during three (days and) nights,
bathe thrice a day, and, suppressing his breath, thrice
recite the Aghamarshava. Manu has declared that
that is equal (in efficacy) to the final bath at a
horse-sacrifice.
12. Gautama XXV, 6.
13. Govinda gives, like Haradatta on Gautama XXV, 7, as an
instance of a doshavat karma, ‘a sinful rite,’ the abhi#dra or ‘ magic
rite in order to harm enemies.’ The expression has, however, in
our Sfitra, a wider sense.
14. I.e. if he performs the penance prescribed in the preceding
Sfitra.
15. Vasishéha XXVI, 8; Gautama XXIV, 10.
320 BAUDHAYANA. IV, 2.
16. And it is declared in the Veda, ‘(That is) the
ancient purificatory rite, which is widely known (in
the Institutes of the Sacred Law); purified thereby
man conquers sin. May we, sanctified by this holy
means of purification, conquer our enemy, sin.’
Prasna IV, ApuyAya 3.
1, We will explain the (secret) penances which
are not prescribed (by others, but by the offender
himself, and) particularly what shall be done in
(case) faults (have been committed) by men who,
with concentrated minds, (are) intent (on the performance of their duties).
2. (Such a man) may sip water, (in order to atone)
for all mortal sins, reciting the syllable Om and all
the Vyahzztis.
3. When he sips water the first time, he gladdens
the Azg-veda, the second time the Yagur-veda, the
third time the SAma-veda.
4. When he wipes (his lips) the first time, he
gladdens the Atharva-veda, the second time the
Itihdsas and Purdmas,
5. When he sprinkles water on the right hand,
the feet, the head, the heart, the nostrils, the eyes,
the ears, and the navel, he gladdens the trees and
herbs and all deities. Therefore he is freed from all
sin by sipping water.
When he sprinkles water on the right hand,
the feet, the head, the heart, the nostrils, the eyes,
the ears, and the navel, he gladdens the trees and
herbs and all deities. Therefore he is freed from all
sin by sipping water.
3. 1. Vasishtha XXV, 1-2. The whole Adhy4ya is left out in
the Dekhan MSS., including K. The omission may have been
caused by the circumstance that the initial verses of AdhyAyas 3
and 4 are identical.
' 2, Gautama XXV, 9; Vasishtha XXV, 4.
3-5. See the rules for sipping water, given above, I, 5,8, 19-26.
.
IV, 4. SECRET PENANCES. 321
6. Or let him offer in the fire eight pieces of
sacred fuel, reciting (the following) eight (texts) :
‘Thou art the expiation of sin committed by the
gods, Svah4;’ ‘Thou art the expiation of sin committed by men, Sv4h4;’ ‘Thou art the expiation of
sin committed by the manes, Sv4ha ;’ ‘ Thou art the
expiation of sin committed by myself, Svaha;’
‘Thou art the expiation of the sin which we have
committed either by day or by night, Sva4h4;’ ‘Thou
art the expiation of the sin which we have committed either sleeping or waking, Svah4;’ ‘Thou
art the expiation of the sin which we have committed either intentionally or unintentionally, Svaha;’
‘ Thou art the expiation of every sin, Svaha.’
4. When he has offered (these eight oblations) hé
will be freed from all guilt.
8. Now they quote also (the following verse) :
‘The Aghamarshaza, the Devakrzta, the Suddhavatts, the TaratsamA4s, the Kishm4azdls, the PAvamAnts, the Viragds, the Mvttyulangala, the Durga
(Savitri), the Vy4hvztis, and the Rudras (are texts)
which are very efficacious for effacing sin.’
Prasna IV, ApnyAya 4,
1. We will explain the (secret) penances which
are not prescribed (by others, but by the offender
himself, and) particularly what shall be done in
(case) faults (have been committed) by men who,
with concentrated minds, (are) intent (on the performance of their duties).
6. Gautama XXV, 10. The Mantras occur Taitt. Aramyaka
X, 59. ee
8. Vishzu LVI, 3, and note; Vasish##a XXVIII, ro-r5.
[14] ¥
322 BAUDHAYANA. IV, 4-
2. He who, standing in water, thrice recites that
(hymn of) Aghamarshaza (which begins), ‘Both right
and truth,’ will be freed from all guilt.
3. He who, standing in water, thrice recites the
verse, ‘This spotted bull,’ &c., will be freed from
all guilt ;
4. He who, standing in water, thrice recites the
verse, ‘Freed from the post as it were,’ will be
freed from all guilt.
_ 5. He who, standing in water, thrice recites the
verse, ‘A swan dwelling in purity,’ will be freed
from all guilt ;
6. Or, he who, standing in water, thrice recites
the SAvitri, foot by foot, half verse by half verse,
and afterwards entire, will be freed from all guilt ;
7. Or, he who, standing in water, thrice recites
the Vy4hvztis, both separately and altogether, will
be freed from all guilt ;
8. Or, he who, standing in water, thrice recites the
syllable Om alone, will be freed from all guilt.
Or, he who, standing in water, thrice recites
the Vy4hvztis, both separately and altogether, will
be freed from all guilt ;
8. Or, he who, standing in water, thrice recites the
syllable Om alone, will be freed from all guilt.
' g. Let him not teach these Institutes of the
Sacred Law to one who is neither his son nor his
pupil, nor has resided (in his house) less than a year.
10. The fee (for teaching it) is one thousand
(pazas, or) ten cows and a bull, or the worship of
the teacher.
Prasna IV, ApuyAya 5.
1. Now, therefore, I will proclaim by what rites,
connected with the Saman, Ak, Yagus, and Atharva-
4. 2. Taitt. Aranyaka X, 1, 13. 3. Taitt. Aranyaka I, 5, 3, I.
"4. Taitt. Brahmaaa II, 4, 4, 9.
5. Taitt. Samhita I, 8, 15, 2. 9. Vasish‘ha XXIV, 6-7.
5. 1. All the Dekhan MSS., including K., have been copied from
IV, 5. RITES SECURING SUCCESS. 323
vedas, (man) quickly attains the wishes of his
heart.
2. Having purified his body by muttered prayers,
burnt oblations, IshZis, restraints, and the like, he
will accomplish all his objects. He will not attain
success in any other way.
3. A Brahmamza, who is going to mutter prayers,
to offer burnt oblations or Ish¢is, or to practise
restraints, shall, first, during the bright half of the
month, on a lucky day and under a lucky constellation, cause his hair and beard to be cut.
4. Let him bathe in the morning, at noon, and in
the evening ; let him beware of anger and untruth ;
let him not address women and Sfdras; let him be
continent, and subsist solely on food fit for offerings.
5. Avoiding to sleep in the day-time, let him worship cows, Brahmamzas, manes, and gods. As long as
he is engaged in muttering prayers, offering Homas
and Ish¢is, and practising restraints, let him stand
during the day and sit during the ‘night.
6. The Krzkékhra (penance) revealed by Pragépati lasts twelve days, (which are divided into four
separate) periods of three days; (during the first
period of three days he eats) in the day-time (only,
during the second) at night (only, during the third
he subsists on) food given without asking, (and
during the fourth) finally (he lives on) air.
a MS. the leaves of which were out of order. After the first words
of ver. 1, they have kshiram dadhisarpiZ kusodakam, which belongs
to ver. 26, and they go on with the text down to IV, 7, 7, after which
the end of IV, 5,1 and 2-25 are given.— Yantra, “ restraints,” i.e.
Krikkhras and the like, (which are called so) on account of the
restraint of the senses (required for them).’—Govinda.
3-5. Vasishtha XXIV, 5.
6. Vasish‘4a XXI, 20. Repeated, see above, II, 1, 2, 38.
y2
324 BAUDHAYANA. TV, 5.
7. (If one eats on) one (day in) the morning
(only), and (on the following day) at night (only, on
the next day food) given without asking, (and on
the fourth day) subsists on air, and repeats this
three times, that is called the Kvzééhra (penance)
of children.
y2
324 BAUDHAYANA. TV, 5.
7. (If one eats on) one (day in) the morning
(only), and (on the following day) at night (only, on
the next day food) given without asking, (and on
the fourth day) subsists on air, and repeats this
three times, that is called the Kvzééhra (penance)
of children.
8. (If) one eats one mouthful only at each (meal),
following, during (three) periods of three days, the
rules given above, and subsists during another
period of three days on air, that is called the
Atikvzékhra penance.
g. (If) during those (first) three periods of three
days one partakes of water only, and subsists afterwards (during three days) on air, that third (variety)
must be known to be the most efficacious Kvz&khAratikrzkkhra penance.
10. If one drinks hot milk, (hot) clarified butter,
(and a hot) decoction of Kusa grass, each during
three days, and fasts during another three days, that
is called the Taptaks££/ra.
11. (If one lives during one day) on cow’s urine,
(during one day) on cowdung, (during one day) on
milk, (during one day) on sour milk, (during one day)
on clarified butter, (during one day) on a decoction
of Kusa grass, and during one (day and) night on
air, that is called the SAmt4pana Krzé&hra.
12. Let him take the cow’s urine, reciting the
GAyatri; the cowdung, (reciting the text), ‘Gandha-
4. Vasishtha XXIII, 43; see above, II, 1, 2, 39.
-8. Vasish/ha XXIV, 2-3; see above, II, 1, 2, 40.
_ g. See above, II, 1, 2, 41. 10. See above, II, 1, 2, 37.
11. Vasish4ha XXVII, 13; Vishnu XLVI, 19.
12, The texts quoted are found, Taitt. Aranyaka X, 1,10; Ill,
17; Taitt, Samhita I, 5,11, 4, 7; 1,1, 10,3; VII, 1, 11,1.
IV, 5. RITES SECURING SUCCESS. 325
dvaram;’ the milk, (reciting the verse), ‘ApyAyasva;’
the sour milk, reciting (the verse), ‘Dadhikravaa;’
the clarified butter, (saying), “Sukram asi;” the decoction of Kusa grass (with the text), ‘Devasya tv4;’
13. (And mix together) one part of cow’s urine,
half as much cowdung, three parts of milk, two of
sour milk, one part of clarified butter, and one part
of water boiled with Kusa grass; a SAmtApana
Krikkhra (performed) in this manner will purify
even a Svapdka.
14. He who subsists during five (days and) nights
on cow’s urine, cowdung, milk, sour milk, and clarified butter will be purified by (that) Pa#éagavya
(the five products of the cow).
15. If, self-restrained and attentive, he fasts during
twelve days, that is called a Pardka Krzkéhra, which
destroys all sin.
16. If he subsists on cows urine and the other
(substances named above), one day on each, and continues (this mode of life) during thrice seven days, the
theologians call that a Mahds4mtapana Krzé£hra.
17. If he daily adds to his food one mouthful
during the bright (half of the month) and diminishes
it daily by one mouthful during the dark (half of the
month), and keeps two fasts in the two halves of the
month, that is called a KAndrdyama.
17. If he daily adds to his food one mouthful
during the bright (half of the month) and diminishes
it daily by one mouthful during the dark (half of the
month), and keeps two fasts in the two halves of the
month, that is called a KAndrdyama.
18. If, with concentrated mind, a Brdhmama eats
four mouthfuls in the morning and four mouthfuls
when the sun has set, he will perform the X4ndréyawa of children.
13. Vasish4ta XXVII, 13. 14, Vasishtha XXVII, 14.
15. Vishvu XLVI, 18. 16. Vishzu XLVI, 20.
17. Vasish‘ha XXVII, 21; see above, III, 8.
18. Vishzu XLVII, 8.
326 BAUDHAYANA. TV, 5.
19. If, self-restrained, he daily eats, during a
month, at midday eight mouthfuls of food, fit for
a sacrifice, he will perform the AAndrayaza of
ascetics.
20. But a Brahmaza who eats anyhow, during a
month, thrice eighty mouthfuls of food, fit for a sacrifice, goes to the world of the moon.
21. As the rising moon frees the world from the
fear of darkness, even so a Brahmaza who performs
a KAndrayaza removes the fear of sin.
22. He who lives one day on (rice)-grains, three
days on oil-cakes, five days on buttermilk mixed
with water, seven days on water, and (one day) on
air, (performs) the guilt-destroying Tulapurusha.
23. Living on barley-gruel (yavaka) removes the
guilt of corporeal beings after seven days, and so
does a fast of seven days; that has been recognised
by wise men.
24. By dressing in wet clothes, by living in the
open air, and by exposing himself to the sun during
the light halves of the months Pausha (December—
January), Bhadrapada (August-September), and
Gyeshtda (May-June), a Brahmama is freed from
(all) sin excepting crimes causing loss of caste
(patantya).
25. (If one swallows) cows’ urine, cowdung, milk,
19. Vishvu XLVII, 7.
20, Vishnu XLVII, 9. Govinda places this verse before Stra 19.
22. Vishnu XLVII, 22.
24. The meaning is that the performer is to stand in wet clothes
during the first half of the month Pausha, in the cold season; to
live in the open air during the first half of Bhadrapada, in the rainy
season ; and to allow himself to be broiled by the sun in Gyeshéha,
the hottest time of the hot season.
25. I doubt if the reading of Govinda, yava#amena (explained
IV, 5. RITES SECURING SUCCESS. 327
sour milk, clarified butter, and a decoction of Kusa
grass, mixed with barley gruel, that is the most
sanctifying Brahmakdréa.
26. He who fasts on the new moon day and eats
sesamum grains on the full moon day, will be freed
in the course of a year from the sins which he committed in the bright and the dark halves of the
month.
27. He who lives on alms obtained from Agni-
hotrins is purified in one month; (he who obtains
his food) from a Y4y4vara, in ten days; he who receives it from a hermit in the forest, in five days;
27. He who lives on alms obtained from Agni-
hotrins is purified in one month; (he who obtains
his food) from a Y4y4vara, in ten days; he who receives it from a hermit in the forest, in five days;
28. (He who lives) on food given by a person
who has a store sufficient for one day only, will be
purified in one day; he who drinks water given by
a person subsisting by the Kapota-vvztti (pigeonlife), is purified in three (days).
29. If one recites the whole Azg-veda, Yagurveda, and SAma-veda, or thrice reads one of thesé
Vedas and fasts, (that is) a most efficient means of
purification.
30. Now if one is in haste to finish, one may live
on air during a day, and pass the night standing
in water, that is equal (in efficacy) to a Pragdpatya
(Krikkhra). .
31. He who at sunrise mutters the Gayatrt one
thousand and eight times, is free from all sin, provided he has not slain a learned Brahmaza.
by yavagfz) samyuktam, ‘mixed with barley-gruel,’ is correct. All .
the MSS. of the text have yavianim ekasamyukto, which I do not
understand. Govinda has Brahmakrzkkhrak instead of Brahmakfrfak, But see the Petersb. Dict. s. v. brahmak(irka.
28. Regarding the Kapota-vritti, see above, III, 2, 15.
30. Vasish‘ha XXVII, 17. Govinda adds after kartum, ‘to
finish,’ ‘ the rites connected with the Vedas’ (Sfitra 1).
328 BAUDHAYANA. TV, 5.
32. He who distributes food, speaks the truth, and
has compassion on all living beings, is more (holy)
than all those who have been purified by the
restraints mentioned above.
Prasna IV, ApnyAya 6,
1. The (eleven Anuvakas called) Rudras together
with (the ten hymns) seen by Madhudéf/andas, the
Géyatri with the syllable Om, and likewise the
seven Vy4hrvztis (are the texts) which should be
muttered (and) which remove guilt.
2. The Mvzgareshdi, the Pavitresh/i, the Trihavis,
the P4vamant are the Ish¢is which efface sin, if they
are (each) combined with the VaisvAnara (Dvadasakapéla).
3-4. Learn, also, the following most excellent
secret; he will be freed from all sins of all kinds
who sprinkles himself with water, reciting the
Payitras, who mutters the eleven (Anuvakas called)
Rudras, who offers burnt oblations of butter, reciting
the Payitras, and gives gold, a cow, and sesamum (to
Braéhmamas).
5. He who partakes of boiled barley-gruel, mixed
with cow’s urine, liquid cowdung, sour milk, milk,
and butter, is quickly freed from sin.
6. Both he who has begotten a child on a Sidra
woman and he who has had connexion with a female,
6. 4. The hymns are Rig-veda I, 1-10.
2. Regarding the MrgareshA, see Taitt. Samhita IV, 7,15. In
explanation of the term Trihavis, Govinda adds the word Savaneshé,
5. Yavaka, translated, as usually, by barley-gruel, can also
denote, as Govinda points out, other dishes made of barley,
6. See aboye, II, 1, 2, 7, 10, 13-14.
IV, 7. RITES SECURING SUCCESS. 329
intercourse with whom is forbidden (agamyé4), are
purified (if they live) according to this rule during
seven days.
See aboye, II, 1, 2, 7, 10, 13-14.
IV, 7. RITES SECURING SUCCESS. 329
intercourse with whom is forbidden (agamyé4), are
purified (if they live) according to this rule during
seven days.
7. (That is likewise) the remedy when one has
swallowed semen, ordure, and urine, or eaten the
food of persons whose food must not be eaten, (and
also) when a younger brother has kindled the sacred
fire, has offered a Srauta sacrifice, or taken a wife
before the elder.
8. He who has committed even a great number
of (wicked) actions, excepting mortal sins, will be
freed (by that rule) from all guilt. That is the
statement of the virtuous.
9, But (this) ordinance, which is based on the
authority of the sacred texts, is stated (to be that)
through which Bharadvaga and others became equal
to Brahman.
10. Through the performance of these rites a
Braéhmasa, whose heart is full of peace, obtains whatever desires he may have in his heart.
Prasna IV, ApuyAya 7.
1. The wishes of a Brahmaza who has left off evil
deeds and is (ever) engaged in holy works are fulfilled even without (the practice of) restraints.
2. Upright Brahmawas quickly accomplish what-
7. See above, II, 1,1, 21, 39-40.- I follow the reading of M.
and of the commentary, paryadhanegyayor etat parivitte 4a bheshagam. The reading of the Dekhan MSS. is etat patite Aaiva
bhoganam, ‘that food must be eaten...., and when one has
become qn outcast.’
7. 1. Yantrani, ‘restraints,’ i.e. Krze&hras, the fasts, and other
practices described in the preceding chapters.
330 BAUDHAYANA. IV, 7.
ever they wish in their hearts, if they are purified
by honest actions.
3. Thus a wise man should practise those restraints until he has purified his bodily frame.
4. He who has been purified by those restraints
should, after fasting three (days and) nights, begin
the performance of that sacred rite through which
he wishes to gain the fulfilment of his desires,—
5. (Reciting) the Kshapavitra, the Sahasraksha,
the Mvzgara, the two Gamas (called) Amhomué, the
PAvamants, the Kishm4azdis, and the Aas, addressed to Vaisvanara,
6. (And) offering with (each of) these (Mantras)
boiled rice and clarified butter during seven days, in
the morning, at midday, and in the evening, keeping
a rigid silence, living on food fit for a sacrifice,
restraining his senses and his actions,
7. He is freed from all crimes, even mortal sins,
after looking on a cross-road at a pot filled with
water, (and reciting the text), ‘Simhe me manyudZ.’
8. He is freed from the multitude of sins, committed unintentionally in old age, in youth, and in
infancy, and even from those belonging to former
births;
9. After feeding at the end (of the seven days)
Bréhmazas with milk and rice, well mixed with
He is freed from the multitude of sins, committed unintentionally in old age, in youth, and in
infancy, and even from those belonging to former
births;
9. After feeding at the end (of the seven days)
Bréhmazas with milk and rice, well mixed with
5. According to Govinda the Kshapavitra, or as the Dekhan
MSS. read, Kshmapavitra, occurs in the SAtrap4sha of the Taittiriyas, consists of six verses, and begins ‘Agne naya.’ The text
meant must be similar to Taitt. Samhita I, 1,14, 3. The Sahasraksha is the Purushasiikta. The Mrig4ra consists of the Yagy4nuvakyds of the Mrig4reshé, Taitt. Samhita IV, 7,15. The two
Ganas called Amhomué are found Taitt. Samhita II, 3, 13, 1, ‘y4
vam indravaruzau’ and ‘yo vam indravarumau.’ The verses addressed
to Agni Vaisvanara are the first eight of Taitt. Samhita I, 5, 11.
IV, 8. RITES SECURING SUCCESS, 331
butter, and distributing to them after their dinner
cows, land, sesamum, and gold,
10. A Brahmaza becomes internally pure, his
guilt being consumed like fuel, and fit for the performance of rites which secure the fulfilment of
wishes and of rites like the kindling of the sacred
fire.
Prasna IV, ApuyAya 8.
1. He who, through excessive greed or carelessness, performs this rite for others, is tainted by sin,
and perishes like one who has swallowed poison.
2. A Braéhmaza who performs this rite for his
teacher, his father, his mother, or for himself is
resplendent like the sun. Therefore this rite may
be performed for those (persons). °
3. Ka (Pragapati) purified by means of this rite
the god with a thousand eyes (Sahasraksha), Fire,
Wind, the Sun, Soma, Yama, and other lords of the
gods.
4. Whatever there is in these three worlds, famed
as possessing a holy name, Brahmamzas and the rest,
(all) that was produced by Ka through this rite of
sanctification.
5. This sin-destroying secret of Pragdpati was
first produced; thereafter thousands of purificatory
rites came into existence.
6. He who performs those eight Gazahomas on
the (first) day of thé year, of a half-year, of a season,
or of a fortnight, sanctifies ten ancestors and ten
descendants of his line;
7. And, while still on earth, he is known to the
8.5. Ie. those mentioned V, 7, 5.
332 BAUDHAYANA. IV, 8
gods in heaven as a holy man, and (after death)
that virtuous man rejoices for a very long time in
heaven like a god.
8. If a Brahmaza is unable to offer those eight
Gaxahomas, let him offer one; thereby his guilt is
effaced.
9. He, also, whose sons or pupils offer those eight
Gazahomas, is freed from his sin which is bought
off by his having instructed (them).
10. Through a desire of removing one’s guilt one
even may cause (these oblations) to be offered by
men who have been engaged for money, in case
oneself is unable (to do it); a man need not torment
himself.
11. Even among the virtuous a distribution of
wealth is made (for the success) of holy rites; sometimes a man who is free from debt is (thereby) freed
from guilt.
11. Even among the virtuous a distribution of
wealth is made (for the success) of holy rites; sometimes a man who is free from debt is (thereby) freed
from guilt.
12. Liberated according to this rule from the
ocean of guilt and debt, he considers himself pure
and able to successfully perform the sacred rites.
13. But in the case of that pure mortal who, freed
from all sin and debts, begins the sacred rites, they
will succeed without any effort.
14. Let him daily (study and) teach this holy
(rule) of PragApati, which the sage has proclaimed,
let him remember it or hear it. (By doing that) he
is freed from all guilt and will be exalted in Brahman’s world.
ro. The meaning is that in case a wealthy man is unable to bear
‘the restraints,’ he may hire others to perform the Homas. Though
the hired performer will be guilty of a serious offence (Sftra 1),
the person who causes them to be performed will derive benefit
from them.
IV, 8. RITES SECURING SUCCESS. 333
15. Let him mutter during twelve days those
sacred texts through which he wishes to accomplish
(his desires), eating once (a day) at night boiled
rice with clarified butter, with milk, or with sour
milk. :
16, (Let him offer) ten times a burnt oblation and
sprinkle clarified butter. (That is) the preliminary
worship (which must be performed) when one desires
to accomplish one’s objects through those sacred
texts.
PARISISH7TA.
Prasna VII, ApuyAya 5,
1, We will explain the rule for the adoption of a
son.
2. Man, formed of virile seed and uterine blood,
proceeds from his mother and father (as an effect)
from its cause.
3. (Therefore) the father and the mother have
power to give, to abandon, or to sell their (son).
4. But let him not give nor receive (in adoption)
an only son;
5. For he (must remain) to continue the line of
the ancestors.
6. Let a woman neither give nor receive a son
except with the permission of her husband.
7. He who is desirous of adoptimg (a son) procures two garments, two earrings, and a finger-ring ;
a spiritual guide who has studied the whole Veda; a
layer of Kusa grass and fuel of Palasa wood and so
forth.
5. 1. This chapter has been translated by Mr. Sutherland, Dattaka
Mimamsa V, 42, and Dattaka Kandrika II, 16, and by myself,
Journal Bengal Br. Roy. As. Soc., vol. XXXV, p. 162.
2-6. Identical with Vasish#zaa XV, 1-5. The best MS. omits
the particle tu, ‘ but,’ in Sftra 6, while others have it.
7-8. Vasishtha XV, 7. The translation of madhye by ‘in their
presence’ rests on the authority of the Samsk4rakaustubha 47 b, 11,
where it is explained madhye [a] iti bandhusamaksham. The other
explanation ‘in the middle (of his dwelling),’ to which the interpolated text of the Dattaka Mimams& and Dattaka Xandrik4 refers,
is, however, also possible.
VII, 5- ADOPTION. 335
The other
explanation ‘in the middle (of his dwelling),’ to which the interpolated text of the Dattaka Mimams& and Dattaka Xandrik4 refers,
is, however, also possible.
VII, 5- ADOPTION. 335
8. Then he convenes his relations, informs the
king (of his intention to adopt) in (their) presence,
feeds the (invited) Brdhmazas in the assembly or
in (his) dwelling, and makes them wish him ‘an
auspicious day,’ ‘hail,’ (and) ‘ prosperity.’
9. Then he performs the ceremonies which begin
with the drawing of the lines on the altar and end
with the placing of the water-vessels, goes to the
giver (of the child) and should address (this) request
(to him), ‘Give me (thy) son,’
10. The other answers, ‘I give (him).’
11. He receives (the child with these words), ‘I
take thee for the fulfilment of (my) religious duties ;
I take thee to continue the line (of my ancestors).
12. Then he adorns him with the (above-mentioned) two garments, the two earrings, and the
finger-ring, performs the rites which begin with the
placing of the (pieces of wood called) paridhis
(fences round the altar) and end with the Agnimukha, and offers (a portion): of the cooked (food)
in the fire.
13. Having recited the Puronuvaky4 (verse), ‘He
who thinking of thee with a discerning mind,’ &c.,
he offers an oblation, reciting the Y4gy4 (verse), ‘To
which performer of good deeds, thou, O Gatavedas,’ &c.
14. Then he offers (oblations, reciting), the Vyahvitis ;—({the ceremonies) which begin the oblation
to Agni Svishéakvzt and end with the presentation
8. The ceremony alluded to is the so-called puzydhava4anam.
12. The correct reading is pakvag guhoti.
13. The two texts are found Taittirtya Samhita I, 4, 46,1.
14. Vasishtha XV, 7. The parenthetical phrase occurs frequently in the Dharma-sftra ; see e.g. III, 4, 3.
336 BAUDHAYANA. VIO, g.
of a cow as a fee (to the officiating priest are)
known ;—
15. And presents (to the spiritual guide) as a
sacrificial fee those two dresses, those two earrings,
and that finger-ring (with which he had adorned the
child).
16. If after the performance of these (rites) a legitimate son of his own body is born (to the adopter,
then the adopted son) receives a fourth (of the legitimate son’s) share. Thus says Baudhdyana.
16. Vasishéla XV, 9.
INDEX
TO
VOLS. II AND XIV.
(14] Zz
Digitized by Goog le
INDEX TO VOLS. II AND XIV.
Ap.=Apastamba ; Ga.= Gautama; Va. = Vasishrba; Ba. = Baudhayana,
Abhisasta, Ap. I, 3, 25; 21, 83 24,
6-25; 26,6; 29, 8-14,17. Ga.
I, 353 XVM, 173 XIX, 10. Va.
XIV, 2; XXII, 73 XXIII,14. Ba.
I, IT, 35.
Abortion, Ap. I, 21, 8; 24,8. Ga.
XXI,93 XXII, 13. Va, XXVIII, 7.
Adoption, Va. xv, 1-10, Ba. Par.
VI, 4.
— forbidden, Ap. 11, 13, 11. See
Son adopted.
Adultery, Ap. I, 21, 9-10.
— penances for, Ap. I, 25, 1-2, 103
28, 15,18, 20; Il, 26, 24-27, I.
Ga. I, XXII, I-17, 23, "26-27, 35.
Va. V, 33 XX,13-163 XXI, I-10,
12,13, 16-17. Ba, I, t, 13-153
2, 13-143 3, 48-515 4, 15.
xv, 1-10, Ba. Par.
VI, 4.
— forbidden, Ap. 11, 13, 11. See
Son adopted.
Adultery, Ap. I, 21, 9-10.
— penances for, Ap. I, 25, 1-2, 103
28, 15,18, 20; Il, 26, 24-27, I.
Ga. I, XXII, I-17, 23, "26-27, 35.
Va. V, 33 XX,13-163 XXI, I-10,
12,13, 16-17. Ba, I, t, 13-153
2, 13-143 3, 48-515 4, 15.
— punishments for, Ap. II, 26, 18-
273 27, 8-13. Ga. XII, 2-3.
Ba. 1, 18, 183 11, 3, 52-4, 3. See
Guru, Wife, repudiation of.
Agamy4 (females not to be approached), enumeration, Ba.
Il, 4, 11.
Aghamarshana penance, Ba. 111, 5.
Agnidhra priest, seat of, Ba. 1, 15, 25.
Agnihotra sacrifice, Ap. I, 14, 1.
Va. Ix, 10. Ba. Ul, 4, 23.
Agnihotrin, Ap. II, 7, 133 9, 13.
Va. Vi, 213 VIII, 93 XXV, 2.
Ba. 11, 13, 83 IV, 5, 27.
Agnishtoma sacrifice, Ap. II, 7, 4.
Ga, vIn, 20. Ba, 1, 4, 23.
Agnishtut sacrifice, Ga. xIx, 103
XXII, 10, Va. XxII, 7. Ba. 11,
I, 43 III, 10, 8.
Agnyadheya sacrifice, Ga. VIII, 19.
Va. V1, 20. Ba. I, 13,103 H,
4) 22-23
Agrahayani, Ga. vin, 18. Va. XI, 43.
Agrayana sacrifice, Ga. VIIt, 19. Va.
x1, 46. Ba. 1, 4, 23.
Agriculture, Ap. II, 10, 7. Ga. x,
5, 49. Va. I, 19, 31-36. Ba.
I, 10, 28-303 II, 4, 20-21.
Ahimsak& mode of life, Ba. 111, 2,
13.
Afarya, etymology of, Ap. I, 1, 13.
See Teacher and Spiritual
Guide,
Ambashtéa caste, Ga.Iv,16. Va. XVIII,
18. Ba. 1, 16, 7,95 17, 3, 9) 12.
Anasnatparayana penance, Ap. I, 27,
9. Va. Iv, 323 XX, 46.
— description of, Ba. 111, 9.
Andhra (Andhra), vol. ii, pp. xxv,
XXX-XXXVii.
Ahga, country, Ba. 1, 2, 13.
Angas, of Veda, vol. ii, p. xxvi. Ga.
VII, 53 XI, 19; XV, 28. Va.
Ill, 19-20, 233 XIII, 7. Ba.
II, 14, 2, 6.
— enumeration of, Ap. 1, 8, 10-11.
Animals, eatable and forbidden, Ap.
1,17, 29-39. Ga. XVII, 27-38.
Va. XIV, 39-48. Ba. 1, 12, 1-8.
— slaying of, Va. Iv, 5-8.
— penance for slaying, Ap. I, 25,
13-26, 2, Ga. XXII, 18-22, 24—
25. Va. XXI, 18, 23-27. Ba.
I, 19, 6.
— penance for bite of, Ga. xxII, 7.
Va. XXIII, 31. Ba. I, 11, 38-41.
Animal sacrifices, Va. x1, 46. Ba.
I, 93 Il, 4, 23. See Nirfidbapasubandha.
Anvashtaki, Va. XI, 43.
Apapatra (low-caste), vol. ii, p. r13
Ap. I, 15, 293 21, 63 1,17, 20.
Va. xx, 16. Ba.I, 21, 153 25
133 I, 2,13.
Z2
340
INDEX TO VOLS. II AND XIV.
Apastamba, vol. ii, pp. ix-xliv. Ba.
II, 10, 14.
— age of, vol. ii, pp. xxxvii-xliii.
— home of, vol. ii, pp. xxxii-xliv.
— works of, vol. ii, pp. xi-xiv.
Apastambha, vol. ii, p. xxxiii; vol.
, xiv, p. xiii.
Apastambins (-biya), vol. ii, p. xv.
Aptory4ma sacrifice, Ga. VIII, 20.
rattas, Ba. 1, 2, 14.
Arghya, Ga. v, 32.
mixture.
Arms, trade of, Ap. I, 18, 19; II, 10,
63; 17, 21. Ga, XIII, 13-23. Va.
Ill, 25; XIV, 5.
18, 3.
Arsha marriage, Ap. 11, 11, 18. Ga.
Iv, 8, 30. Va. I, 32. Ba. I,
See Honey-
20, 4.
Arthasastra, vol. ii, p. xxix.
Artisan, Ga. X, 31; XI,21; Va. XIX,
28.
Arya (Aryan), Ap. 1, 3, 403 12, 6,
8-10; 21, 13, 173 28, I15 29,
9; HU, 10,11. Ga, VI, 113 IX,
65,69; X, 61,67; XII,2; XXII,
§. Ba.I, 10,20; I, 3,18. See
Caste, three first or twice-born.
Va. I, 32. Ba. I,
See Honey-
20, 4.
Arthasastra, vol. ii, p. xxix.
Artisan, Ga. X, 31; XI,21; Va. XIX,
28.
Arya (Aryan), Ap. 1, 3, 403 12, 6,
8-10; 21, 13, 173 28, I15 29,
9; HU, 10,11. Ga, VI, 113 IX,
65,69; X, 61,67; XII,2; XXII,
§. Ba.I, 10,20; I, 3,18. See
Caste, three first or twice-born.
Ary4varta, boundaries of, Va.1, 8-15.
Ba. I, 2, 9-12.
Ascetic, Ap. Il, 9,13; 21,13 26,14.
Ga, III, 2; XII, 38. Va, XI, 17,
343 XIX, 37; XXI, 33. Ba.1, 19,
133 1, 13, 7.
— duties of, Ap. 1, 21, 9-17. Ga.
Ill, 11-25. Va. VI, 19-20; X.
Ba. Ul, 11, 16-26, 18.
— rites on entering order of, Ba.
Il, 17.
Ashtaka, Ap.I,10, 2. Ga, VIII, 18;
XVI, 38-39. Va. XIIl,22. Ba.
II, 15, 9-
Assassin. See Self-defence.
Assault, Ap. I, 26,6. Ga, xxI, 20-
22. Va. XIxX,9. Ba. u,1, 7.
Assault-of-arms, Ap. II, 25, 14.
Assembly legal. See Parishad.
Assessors, Ga. XIII, 11.
Astrologer, Ga. XIII, 1.
not to be an, Va. xX, 21.
II, 2, 16,
Astronomy, a Vedahga, Ap. 11, 8, 11.
Asura marriage, Ap. U, 12,1. Ga.
Iv, 11. Ba. 1, 20, 7,135 21, 2-3.
See MAnusha marriage.
Asoka, king, vol. ii, p, xxxiv.
Brahmaza
Ba,
Ba. I, 2, 3}
Asukikara crimes, Ap. I, 21, 12-19.
Ba. II, 2, 15-16.
— penances for, Ap. I, 29,17~183 Il,
12, 22-23. Ba.u, 2,17.
Asvalayana, Ba. 11, 10, 14.
Asvins, Ba, 1, 16, 2.
Atharvasiras U panishad, vol. ii, p. lvi.
Ga, XIX,12. Va. XXII, 9; XXVIII,
14.
Atharva-veda, vol. ii, pp. xxiv-xxv,
xxix, Ap. UW, 29,12. Ba. Iv,
3) 45 5yT.
Atheist, Ap. 1, 20, 5.
XXI,1. Va. I, 233 XII, 41.
I, 10, 25.
— penance for, Va. XXI, 29-30.
Atikrikkbra penance, Ga. XIX, 203
XXV, 18-19. Va. XIV, 335 XX,
8, 10, 19; XXI, 16, 303 XXII, 16.
Ba. 1, 1, 73 4, 123 II, 10, 18.
— description of, Va. xxIv,1-2. Ba.
" Il, 2, 403 Iv, 5, 8.
Atiratra sacrifice, Ap. 11, 7, 4. Ga.
VILL, 20.
Atithi, etymology of, Va. vill, 7.
See Guest.
Atman. See Soul.
Atreya, vol, xiv, p. xl.
Atrey}, etymology of, Va. XX, 35-36.
See Murder, penance for.
Aukheyas, vol. ii, p. xv.
Aukhya, vol. xiv, p. xxxvi.
Ga, xv, 16;
Ba.
Aupagandhani, vol. xiv, p. xl. Ba.
Il, 3, 33-
Austerity, Ga. XIX, 11,15. Va. Xx,
473 XX, 8. Ba. II, 9, 9, 13.
Avakirnin. See Student, penances
for.
Avanti, country, Ba. 1, 2, 13.
Avaras, men of later times, vol. ii,
pp. xvii, xxxvii, Ap. p.19; I,
13, 10,
Ayogava caste, Ga. IV, 17.
16, 8; 17,1, 8.
Ba. 1,
Bali offering, Ap. 1, 12, 163 IU, 3,
12-15, 18-4, 9. Ga. II, 43 V,
9-17. Va.X1,4. Ba. Il, 5,113
vol. xiv, p. 257.
Barbarians, Ap. I, 32, 18.
16, Va. VI, 41.
Bathing, rule of, Ap. 1, 2, 303 Il, 22,
14. Ga. Ix, 2,61. Va. VI, 15.
Ba. 1, 3, 393 HU, 5, 1-75 6, 3,
24-253 7, 3, 8
— a penance, Ap. I, 25,10, &c. Ga,
Ga, Ix,
INDEX TO VOLS. II AND XIV.
341
XIX, 15, &c. Va. XXII, 33, &c.
Ba, 111, 10, 13, &c.
Baudhfyana, vol. ii, pp. xv~-xvi, xviii—
xxiii; vol. xiv, pp. xxix—xlv.
— age of, vol. ii, pp. xlix, li; vol.
xiv, p. xliii.
— home of, vol. xiv, p. xli.
— works of, vol. xiv, p. xxx.
— quoted, Ba, 1, 5,13; 6,153 7, 83
II, 10, rai I11,-5, 73 6,13. Ba,
Par. VII, 4, 16.
Ba, 111, 10, 13, &c.
Baudhfyana, vol. ii, pp. xv~-xvi, xviii—
xxiii; vol. xiv, pp. xxix—xlv.
— age of, vol. ii, pp. xlix, li; vol.
xiv, p. xliii.
— home of, vol. xiv, p. xli.
— works of, vol. xiv, p. xxx.
— quoted, Ba, 1, 5,13; 6,153 7, 83
II, 10, rai I11,-5, 73 6,13. Ba,
Par. VII, 4, 16.
Baudhayanins Ciyas), vol. ii, p. xv;
vol. xiv, pp. xli-xlii.
Begging, Ap. I, 3, 25-4, 43 II, 10, 1-3.
Ga. I, 35-413 UI, 14-15. Va.
VII, 93 XI, 68-70; XII, 2-3. Ba,
I, 3, 16-18; 5, 8-113 II, 11, 225
18, 4-6, 14.
Bestial crime, Ga. XXII, 36; XXIII,
12, Va. XXIII, 5-6.
Bhillavins, Va. 1, 14-15.
11-12.
Bharadvaga, vol. ii, pp. xvi, xxiii.
Bharadvagins, vol. ii, p. xv.
Bhavishyat-purama, vol. ii, p. xxviii.
Ap. I, 24, 6.
Bhikshu, vol ii, p. lv.
Ba. Il, 11, 12.
Bhrigyakantha caste, Ga. IV, 20,
Blind man, excluded from inheritance, Ba. I, 3, 38.
Bodhayana, vol. xiv, p. xliii.
Boundary, Va. xv, 18. See Land.
Brahmakfirka penance, Ba. IV, 5, 25.
Brahmafarin. See Student.
Brahma marriage, Ap. 1, 11,17. Ga.
IV, 6, 33. Va.1, 30. Ba.1, 20, 2.
— offspring of, Va. III, 19.
Brahman, offering to. See Vedastudy.
— priest, Ba. 1, 15, 21, 23.
— slayers of, Ap. I, 1, 27.
Brahmaza, quoted, Ap. I, 9-103 3,
9, 263 7, 7, 11, 10, 8; 12, 1-2,
10, 145 17, 283 Il, 7, 155 13, 6.
Ba. II, 11, 7.
Brahmana caste, duties, livelihood,
and occupations, Ap. 1, 18, 3-8,
13-155 20, 19-21, 43 29,4. Ga.
Il, 203 VII, 4-233 VIII, 1-113
IX, 1-6, 40. Va. II, 13-14, 22-
47; Ul, I-11, 245 VI, 23, 25,
33-445 VIN,175 X, 315 Xl, 45-
48. Ba. 1, 10, 24-30; 18,23 11,
2, 13,16, 26-293 3,13 4, 16-21.
— special rules for initiation, .stu-
Ba. 1, 2,
Ga, Ill, 2.
dentship, impurity, &c., Ap. 1,
18, 215 2, 33, 38, 40-413 3, 28;
5,165 14, 23, 26. Ga. 1, 5-6,
15-20, 22, 24, 26, Wa. III, 26,
315 XI, 49, 52) 55, 58, 64, 67—-
68,71. Ba.1, 3, 1-15, 17.
Brahmazaa caste, rank and prerogatives, Ap. I, 1, 3-45 14,253 30,
20, 223 31,63 Il, 4,163 11, 5-6;
12, 5-8; 26, 10. Ga. V, 43-443
VIII, 12-13; IX, 123 X, 443 XI,
1,7,12-145; XIII, 26; XIV, 46;
XVIII, 24-29. Va. I, 39-40, 43-
46; III, 143 VI, 113 XI, 133 XII,
38 30. Pia 1,18, 1-113 Il, 6,
303
_ feeding on and gifts to, Ap. 11, 15,
12-135 17, 4-22; 18,103; 20,
2-4,6 5 25,11; 26, 1-2. Ga.v,
20-21; X, 93 XV, 5, 7-14; XVIII,
31. Va. VI, 25, 303 VII, 6; XI,
17-20, 27,29. Ba.ll, 5,193 11,
53 14, 3-5.
— property inherited by Brahmazas
only, Ga. xxvil1, 41. Va.
XVII, 84~86. Ba. 1, 13, 14.
— punishments of, Ap. 11, 26, 11-13,
17-19. Ga, XII, 11, 16, 46-47.
Ba. I, 18, 17183 Il, 4, I.
— wives of, Va. 1, 24-26. Ba,1, 16, 2.
— marriages lawful for, Ba. 1, 20, 10.
— murder of, Ap. 1, 24, 7-253 25,
II-123; 28, 21-29,1. Ga. XXI,
15 XX, 1-13; XXIV, 6-12. Va.
XX, 23-28, 34, 37; XXV,4. Ba.
I, 18, 1819; 19, 5; II, I, 2-6;
IV, 1, 29; 2, 6-8.
— other offences against, Ga. xxI,
17, 20-223 XXII, 28. Ba. II, 1,
7. See Srotriya.
Brahmanvadhana rite, Ba, 11, 17, 18-
19.
Bride, Va. XIII, 60.
Bridegroom, Va. x1, 2. Ba. 1, 6, 30.
Va.
XX, 23-28, 34, 37; XXV,4. Ba.
I, 18, 1819; 19, 5; II, I, 2-6;
IV, 1, 29; 2, 6-8.
— other offences against, Ga. xxI,
17, 20-223 XXII, 28. Ba. II, 1,
7. See Srotriya.
Brahmanvadhana rite, Ba, 11, 17, 18-
19.
Bride, Va. XIII, 60.
Bridegroom, Va. x1, 2. Ba. 1, 6, 30.
Brother, Ap. 1, 14, 9. Ga. VI, 3, 8.
Ba. I, 3, 33-
_ inherits sister’s fee, Ga. XXVIII,
_— eldest inherits brother’s estate,
Ga, XXVIII, 27.
— younger brother sacrificing, marrying, &c. before elder, Ap. 11,
12,22. Ga. XV, 183 XVIII, 20.
Va. 1,18; Xx, 7-8. Ba. II, 1,
39-40; IV, 6, 7. See Sons,
eldest, &c.
342
INDEX TO VOLS, II AND XIV.
Buddhists, vol. ii, p. lv. .
Bukkaraya, king, vol. xiv, p. xlii,
Caste, four original, Ap.1,1,3-7. Va.
ll, 1. Ba. 1, 16,1.
— three first or twice-born, Ap. II,
25,133 26, 43 27, 8-15. Va.
II, 2-3. See Arya.
— mixed, Ga. IV, 16-28.
Ba. I, 16, 6-17, 15.
— change of, Ga. Iv, 22-24.
— duties of all, Va. Iv, 5.
— exclusion from, Ga. xx, 1-9. Va.
XV, 11-16. Ba. 11, 1, 36.
— origin of, Ga.Iv,24. Va. IV, 1-3.
Ba. 1, 18, 1-6.
— re-admission into, Ga. Xx, 10-16,
Va. XV, 17-21.
Central India, vol. ii, p. xxxii.
Conduct, rule of, Va. VI, 1-9.
— how settled, Ap. 2, 20, 1-9; I,
29, 14. ;
— penance for violation of, Ga. xxv,
Va. XVII.
7.
Connubial intercourse, duty of, Ap.
I, 32, 1-23 U, 1, 9, 16-2, 1. Ga.
V, 1-2 3 IX, 28-29. Va. XII, 6-7,
21. Ba.1, 21,183 IV, 1, 16-21.
Coparcener, acquisition by, Ga.
XXVHHI, 30-31.
Countries, law of, Ap. 11,15, 1. Ga.
x1, 20, Va.1,17. Ba. 1,2, 1-8.
Cows, Ap. I, 17, 30-313 26, 13 30,
203 31, 8-123; II, 8, 5-7. Ga.
VII, 8; IX, 12, 19, 23; X, 18;
XVII, 30; XXII, 18; XXIII, 12.
Va. IV, 85 VI, It$ XII, 93 XIV,
30, 45-46; XXI, 18; XXIII, 6.
Ba. 11, 4,18; 6, 17, 18, 30.
Crimes, classification of, Ap. 1, 21,
7-19. Ga. XXI.
Ba. 1, 2,1, 12, 15.
Cultivator, law affecting, Ap. u1, 28,
1-2. Ga. X, 24-25; XI, 21.
Custom, law of, Ap. 11, 15, 1. Ga. XI,
ao, Va.1,17. ‘Ba. I, 2, 1-12.
Va. I, 19-23.
Daiva marriage, Ap. 11, 11,19. Ga.IV,
9, 31. Va.1,31. Ba. 1, 20, 5.
Dakshina. See Sacrificial fee.
Damage, done by cattle, Ap. 11, 28,
5. Ga. xi, 19-26,
Dancing, where to take place, Ap. II,
25) 4-
Darsapfirzamasa sacrifices, Ga. vil,
19. Ba. Ul, 4, 23.
Dattaka. See Son adopted.
Daughter, duty of marrying, Ga.
XVIII, 20-23. Va. XVI, 67-70.
Ba, rv, 1, 11-6.
—crime of selling, Ap. 11, 13, 11.
Va. 1, 36-38. Ba.1, 21, 2-33 II,
2,27. See Asura marriage.
— inherits from father, Ap. 1, 14, 4.
—— from mother, Ga. xxviU, 24.
Va. xvii, 46. Ba. 1, 3, 43.
— mother inherits from, Ga. xxVIII,
25.
— appointed, Ga. xxvIII, 18-19. Va.
XVII, 45-46. Ba. ul, 3,16.
Daushyanta caste, Ga. IV, 16.
Deaf man, free from taxes, Ap. 1,
26, 16.
Debts, Ga. x11, 40-41. Va. XVI, 31.
— Brahmana’s three, Va. XI, 47-48.
Ba. 11, 16, 4-8.
Defamation, Ap. 1, 26, 3-4, 73 WU,
27,14. Ga. XU, 1, 8-143 XXI,
30, 17-18; XXIIE, 37-28; XXV,
7. Va. XIX, 9; XXIII, 38-40,
Ba. I, 2, 33-34.
Dekhan, Ba. I, 2, 13.
Deposits, Ga. Xl, 42.
Ba. I, 2, 3.
Debts, Ga. x11, 40-41. Va. XVI, 31.
— Brahmana’s three, Va. XI, 47-48.
Ba. 11, 16, 4-8.
Defamation, Ap. 1, 26, 3-4, 73 WU,
27,14. Ga. XU, 1, 8-143 XXI,
30, 17-18; XXIIE, 37-28; XXV,
7. Va. XIX, 9; XXIII, 38-40,
Ba. I, 2, 33-34.
Dekhan, Ba. I, 2, 13.
Deposits, Ga. Xl, 42.
Ba. I, 2, 3.
Desastha Brahmans, vol. ii, p. xxxi.
Devapila, vol. ii, p. xxxiii.
Dharmasastra, Ga. XI, 19.
— reading, a penance, Va. XXVU, 19.
— rule for teaching, Va. xxIV, 6-7.
Ba. IV, 2, 9-10.
Dhivara caste, Ga. Iv, 19.
Dhruva mode of life, Ba. 111, 1, 16;
2, 7-10.
Documents, Va. XV, 10, 14-15.
Domestic priest, Ap. II, 10, 14-16.
Ga. XI, 12-17. Va. XxIx, 3-6,
41-42. Ba. 1, 18, 7-8.
Dowry, Va. XIII, 53.
Dravida, vol. ii, pp. xxv, XXxiv-XxXxv.
Dress, Ap. 1, 2, 39-3, 93 15,15 30,
10-143 II, 4, 21. Ga. I, 16-21;
Il, 18-19; IX, 3-6. Va. 1X, 13
X, 9-10; XI, 61-67; XII, 14,
38-39. Ba. 1, 3,14; 5, 63 135
4-10; Il, 6, 39-40; 6, 393 II;
155 18, 443 19, 21.
Drinking spirituous liquor, Ap. 1,
21,8. Ga.Il, 20; XXI,1. Ba.
I, 2, 4; 18, 18.
— penance for, Ap. I, 25, 3, 103 27,
10. Ga. XXIII, 10-12. Va. XX,
19,22; XXVI,5. Ba. U,1,18-22.
Va. XVI, 18.
INDEX TO VOLS, II AND XIV,
343
Dumb man, free from taxes, Ap. 11,
26, 16,
Duty. See Taxes.
Dvadasaha sacrifice, Ap. Il, 7, 4.
Eating, rules of, Ap. 1, 15, 16-20,
163 31,1311,1,2-7. Ga. Ix, 32,
56-59. Va. III, 69-703 VI, 20-
223 XII, 18~20, 31, 35. Ba.1, 2,
253 11, 5,21-6,2; 12-133 6, 39-40.
Eka, vol. ii, p. xxvi. Ap. 1, 19, 7.
Emigrant, property of, Ga. XIV, 44.
Va. XIV, 19-20,
— wife of, Ga. xvi, 15-17. Va.
XVI, 75-80,
Enasvin. See Sinful men.
Etymology, a Vedanga, Ap. 11, 8, 11.
Eunuch, excluded from inheritance,
Ap. Il, 14,1. Ga. XXVIII, 43.
Va. XVI, 52-533 XIX, 35-36.
Evidence, threefold, Va. XVI, 10.
See Documents, Ordeals, Possession, Witness.
— venial false, Ga. xxtl, 29; Va,
XVI, 33.
Exclusion from inheritance, Ap. xIv,
1,15. Ga. XXVIII, 23, 40, 43.
Va. XVII, 52-53. Ba. 3, 37-
40.
Excommunication. See Caste.
Excrements, voiding of, Ap. I, 30,
15-31, 3. Ga. IX, 12, 14, 37-
43. Va. VI, 10-133 XII, 11,
13-17. Ba. I, 10, 10-14.
Families, law of, Ap. 1, 15,1. Ga.
Ix, 20. Va.1, 17.
Fasting, a penance, Ga. XIX, 11.
Va. xxl, 8. Ba, 11, 10, 9, &c.
— a punishment, Ap. I, 8, 30, &c.
— forbidden, Ba. 11, 13, 8-9.
Father, Ap. 1, 1,173 10, 43 14, 63
Il, 10,1. Wa. IV, 213 XII, 48.
Ba, I, 11, 203 Il, 3, 45.
— partition by, Ap. , 13, 13-14,
1, 6-9. Ga, XXVIII, 2. Ba. 1,
21,123 II, 1, 253 3, 2-8.
— partition against will of, Ga. xv.
— power over children, Ap. 11, 13,
11. Va. xv, 2. Ba. Par. vil, 4, 3.
——over marriageable daughter
lost, Ga. xvlll, 20. Va, XVI,
67-68. Ba. Iv, 1, 14.
— — to be cast off, Ga. xx,1. Va.
XIII, 47.
— — to be maintained though out-
cast, Ga. XXI, 15-16, See Parents, Son.
Father-in-law, Ap. 11, 8, 7. Ga. v,
27; VI,9. Va. XIU, 41. Ba. 1,
3, 453 Il, 6, 30.
Fellow-student, Ap. I, 7, 293 10,123
11,11. Ga. Il, 403 Il, 83 XIV,
30. Ba. 1, 11, 30.
— — to be cast off, Ga. xx,1. Va.
XIII, 47.
— — to be maintained though out-
cast, Ga. XXI, 15-16, See Parents, Son.
Father-in-law, Ap. 11, 8, 7. Ga. v,
27; VI,9. Va. XIU, 41. Ba. 1,
3, 453 Il, 6, 30.
Fellow-student, Ap. I, 7, 293 10,123
11,11. Ga. Il, 403 Il, 83 XIV,
30. Ba. 1, 11, 30.
Food, lawful and forbidden, Ap. 1,
16, 21-313 17, 5, 14-18, 16;
Il, 15, 14. Ga. IX, 383 XVII.
Va, IV, 303 VI, 27-29; XIII, I-
11, 14-48. Ba. 4, 9, 1-83 10,
2-9; 12, I-15.
— penance for eating forbidden, Ap.
1, 26, 75 27, 3-6. Ga. XXIII,
45, 23-263; XXIV, 33 XXV, 7.
Va. IV, 313 XX, 17, 213 XXII,
303 XXVII, 10-17. Ba. 1, 12,
12-133 I, 5,8; IV, 1, 5-6; 2,
5) 13-14; 6, 7.
— purifying, Ga. x1x,13. Va. XxII,
11. Ba, 11, 10, 11, &e.
Fornication, Ap. 11, 26,18, 21. Ba.
Il, 2, 13.
Funeral ceremonies, Ap. II, 15, 9-
11. Ga, XIV, 37-42. Va, Iv,
9-15, 36. Ba. 1,11, 24-26.
Funeral sacrifices. See Sraddhas.
Gambling, Ap. II, 25, 12-13. Ga.
XXv,18. Ba. 1, 2, 16.
Ganahomas, Ba. Iv, 7, 5-7; 8, I-11.
Gandharva, Ap.1, 20, 6. Va. XXVIII,
6. Ba. 1, 4, 5.
Gandharva marriage, Ap. II, 11-20.
Ga. Iv, 10. Va. 1, 33. Ba. 1,
20, 6, 12, 16,
Ganges, Va. 1,12. Ba. I, 2, 10.
Garbhadhana, Ga. VIII, 4.
Gautama, vol. ii, pp. xlvi-lvi; vol.
xiv, pp. xxi, xl.
— quoted, Va. Iv, 34, 36.
73M, 4,17.
Gay, Va. XI, 43.
GAyatri. See Savitri,
Gifts, Ap. I, 12, 163 18, I-19, 16;
Il, 10, 43 15,13. Ga. V, 21-233
X, 13 XIX, 11,16. Va. Il, 14,
15; VI, 36, 30-32; VIII, 133
XIV, 12-133 XX, 473 XXII, 8;
XXVIII, 16-22; XxXIx. Ba. I,
18, 2-43 I, 5, 19-20; 6, 41-
423 III, 10, 9,14.
— manner of making, Ap. 11, 9, 8-9.
Ga. V, 18-23. Ba. I, 7, 39-40
Ba. I, 2,
344
INDEX TO VOLS. II AND XIV.
Gifts, penance for accepting, Ap. I,
28,11. Ga. XxIV, 3, Ba. II, 5,83
IV, 2, 4.
Girdle, sacred, Ap.1, 2, 33-37. Ga.I,
15. Va. XI, 58-60. Ba. I, 3, 13.
Godana rite, Ga. 1, 9.
Godavari river, vol. ii, p. xxxi.
Gods, images of, Ap. I, 30, 20, 22.
Ga. Ix, 12.
Gosava sacrifice, Va. xxu, 7. Ba.
II, I, 4.
Govindasvamin, vol. ii, p. xlix; vol.
xiv, p. xlw
Grammar, a Vedahga, Ap. II, 8, r1.
— study of, Va. x, 20.
Guests, Ap. I, 15,13 II, 4,1, 113 Il,
4, 11, 13-203 6, 5-9, 4. Ga.
V, 25-45. Va, VIII, 4-5, 11-15.
Ba. 1, 5, 11-183; 6, 36-37.
Gugarat, vol. ii, p. xxxii.
Guru (venerable person), Ap. 1, 2,
293; 6, 29, 31,335 8, 14-153 10,
23 14, 6, 15-175 15,13 31, 95
Il, 15, 8. Ga. I, 14, 373 Vy 213
VI, 3; IX, 64; XVII, 43 XX, 2,
6. Va. XIII, 24; XIV, 133 XVII,
56; XX,1, 9-10. Ba. II, 2,13;
4193 5,19.
— slaying a, Ap. I, 24, 24-25.
— adultery with wife of, Ap. 1, 25,
1-2, 10; 28, 15-18. Ga. XxXI,
1,83; XXIII, 8-12; XXIV, 10-12.
Va. I, 203 XX, 13-143 XXVI, 7-8.
Ba. 1, 18, 183 I, 1, 13-153 4, 15+
— other offences against, Ga. xx1,
10; XXIII, 30-31. Va.1, 233; XXI,
28. See Teacher, Parents.
Gaimintya school, vol. ii, p. xlix.
Ganaka, vol. ii, p. xxxviii; p. 131.
Ba. Il, 3, 34.
Gatakarman, Ga. vu, 14.
Gyesht/asaman, he who knows, Ap.
II, 17, 22. Ga. Xv, 28, Va. 111,
19. Ba, Il, 14, 2.
xx1,
10; XXIII, 30-31. Va.1, 233; XXI,
28. See Teacher, Parents.
Gaimintya school, vol. ii, p. xlix.
Ganaka, vol. ii, p. xxxviii; p. 131.
Ba. Il, 3, 34.
Gatakarman, Ga. vu, 14.
Gyesht/asaman, he who knows, Ap.
II, 17, 22. Ga. Xv, 28, Va. 111,
19. Ba, Il, 14, 2.
Hair, arrangement of, Ap. 1, 2, 31-
32. Ga. I, 273 Ill, 11-12, 24.
Va. Il, 213 VII, 113 IX,13 X, 6.
Ba. 11, 11, 15, 18.
Haradatta, vol. ii, pp. xliii-xliv, lvii.
Harihara king, vol: ii, p. xxxiii.
Harita, vol. ii, p. xxvi ; vol. xiv, p. xx.
— quoted, Ap. I, 13, 103 18, 23 19,
12; 28, 1,6; 29,12, 16, Va. .
11,6. Ba. u, 2, a1.
Herdsman, law affecting, Ap. 11, 28,
3-9. Ga. XI, 213 XII, 20.
Hermit, Ap. 1, 18, 313 I, 9,133 21,
1. Ga. Ul, 2. Ba. I, 11, 123
13,73 17, 63 II, 1,8} IV, 5, 27.
— classes of, Ba. 111, 3, 9-15.
— duties of, Ap. Il, 21, 183 23, 2.
Ga. III, 26-35. Va. VI, 19-20;
1x. Ba. Il, 11, 14-153 Il, 3,
18-4, 22.
— penance for, Va. XXI, 32.
Himalaya, Va. 1, 8-9. Ba. 1, 2, 9.
Hiranyakesin, vol. ii, pp. xiii, xvi,
xxiii-xxiv; vol. xiv, p. xxxvi. Ba. .
II, 10, 14. .
Homicide, Ap. I, 21, 8; 29, 2-3; Il,
27,16-17.. See Murder.
Honey-mixture, Ap. 11, 8, 5-9. Ga.
v, 27-30. Va. X1,1-2. Ba. nu,
6, 36-37.
Horse-sacrifice, Ap. I, 24, 22. Ga.
XIX, 93 XXII, 9. Va. XI, 783
Xx, 6. Ba. , 1, 4-53 Il,
10, 7.
Hotri priest, seat of, Ba. 1, 15, 24.
House, dispute about, Va. xvi, 12-
13.
Householder, duties of, Ap. 11, 1, 1-
13, 23; 20, 10-20. Ga. IV-V.
Va. VI, 19-20; VIII; XI. Ba.
Il, 4, 22-5, 93 13, 7-9.
Husband and wife, rights of, Ap. 11,
14, 16-18; 27, I-73 29, 3-4.
Ga. VI, 6; XVII, 1-3. Va. V,
I-23 XXI, 9-103 XXVIII, 7. Ba.
Il, 3, 44-473 4,6. See Wife.
Idiot, excluded from inheritance,
Ga. XXVIII, 43. Ba. U1, 3, 38.
— son of, inherits, Ga. XXVIII, 44.
Impure substances, penances for
swallowing, Ga. xx1Ul, 3. Va.
XX, 20. Ba. 1, 2, 363 IV, 6,7.
— — for touching, Va. xxIII, 24-
25.
Impurity through births and deaths,
Ap. I, 15, 183; Il, 15, 2-8, 20-
26. Ga. xiv. Va. IV, 16-37.
Ba. 1, 11, 1-8, 17-23, 27-32.
See Purification.
Incest, Ap. I, 21, 8. Ga. XXI, 1-83
XXIU,12. Va. XX,1§ Ba. 1,
2,133 4, 11-12.
Indivisible property, Ga. xXVIU,
46-48.
Infants, Ap. 11, 15, 20-26. Ga. I,
INDEX TO VOLS, II AND XIV. 245
vu
I-53 XIV, 44. Va. Il, 6-73 XIX,
37. Ba. J, 3, 63 11, 3-4.
Inheritance, Ap. I1, 13, 2, 13-14, 14.
Ga. XXvIII, 1-47. Va. Xv, 9;
XVII, 1-54, 81-87. Ba.I,11,11,
16; Il, 32-43. See Brother,
Daughter, Mother, Sakulya,
Sapinda, Son, Wife, Pupil,
Teacher, Officiating priest,
King, Exclusion from inheritance, Coparcener, Indivisible
property, Partition, Re-united
coparcener.
Initiation, Ap.1, 1, 5, 8-21. Ga. 1, 5-
14. Va. Ul, 33 XI, 49-73. Ba.
I, 3, 7-12.
— neglect of, Ap. I, 1, 22-2, 10.
Ga. XXI, 11. Va. XI, 74-79.
Ba. I, 16, 16,
— second, Ga, xx,2. Va. xx, 17-
20; XXIII, 30. Ba.u, 1, 19-21.
Interest, Ga. XII, 29-36. Va. II,
43-51. Ba, 1, 10, 22-25.
Judge, Ap. 11, 29, 5-6. Ga. xIII,
26-31. Ba. 1, 19, 8-9.
Va. Ul, 33 XI, 49-73. Ba.
I, 3, 7-12.
— neglect of, Ap. I, 1, 22-2, 10.
Ga. XXI, 11. Va. XI, 74-79.
Ba. I, 16, 16,
— second, Ga, xx,2. Va. xx, 17-
20; XXIII, 30. Ba.u, 1, 19-21.
Interest, Ga. XII, 29-36. Va. II,
43-51. Ba, 1, 10, 22-25.
Judge, Ap. 11, 29, 5-6. Ga. xIII,
26-31. Ba. 1, 19, 8-9.
Judicial procedure, Ap. 11, 11) 1-3;
29, 6-9. Ga. XI, 19-253 XIII.
Va. Xvi. Ba, 1, 18, 7-16.
Kalakavana, Va.1, 8. Ba. 1, 2, 9.
KAleyas (Kaletas), vol. ii, p. xv.
Kalinga, vol. ii, pp. xxxiv-xxxvi. Ba.
I, 2, 14-15.
Kalpa, a Vedanga, Ap. 1, 8, 11.
Kalpa-sfitras, vol. ii, p. xi. Ap. 1, 8
12-13.
Kaazar4 country, vol. ii,
Kanva, vol. ii, p. xxvi.
28,1.
Kanva, vol. ii, p. xxvi; vol. xiv, p.
xxxvi. Ap.1I,19, 7. Ba. 11,10, 14.
Kanvayana, vol. xiv, p. xxxvi.
Kapila, son of Prahlada, Ba. 11,11, 28.
Kapota mode of life, Ba. m1, 1, 16;
2,153 IV, 5, 28.
Karana caste, Ga. IV, 21.
Karaskara country, Ba. I, 2, 14.
Karnataka Brahmans, vol. ii, p. xxxi.
Karshapana, Va. xIXx, 37.
Kasakritsna, vol. xiv, p. xl.
Kasyapa, Ba. I, 21, 2.
Kardaka, vol. ii, p. xxxiii; vol. xiv,
p. xvi.
— quoted, Va, x11, 24; Xxx, 5
Katya, Ba. 1, 3, 46.
p. xxxi.
Ap. I, 19, 33
Katyayana, vol. ii, p. xxxv.
Kauddalt mode of life, Ba. 111, 1, 16;
2, 5-6.
Kautsa, vol. ii, p. xxvi.
28, I.
Ketalaputra, vol. ii, p. xxxv.
Khandiktya school, vol. ii, pp. xv-xvii.
King, Ap. 1, 31,5; 8,23; WH, 8, 6-7;
It, 5. Ga. V, 30-313 VI, 13,
24-25; VIII, 1-33 IX, 63; XII,
23 XIU, 11, 133 XIV, 10, 453
XXI, Va. U, 49-503 III, 4, 133
XII, §93 XVI,17. Ba. Ul, 4,153
6, 303 7, 15.
— duties of, Ap. 11, 7, 125 10, 143
II, I-43 25, 1-29, 10. Ga. xX,
7-483 X13; XIII, 26; XVIII, 30—
32. VWa.I,41-433 XVI, 2-9, 21-
26; XIX. Ba. 1, 18-19.
— takes heirless property, Ap. 11,
14,5. Ga. XXVIII, 42. Va. XVII,
83-86. Ba.1, 13, 15-16.
—— property without owner, Va.
XIX,19-20. See Domestic priest,
Minister, Officials, Pardon, Punishment.
Krikkbra penance, Ap. I, 25,
6, 8; 28, 20. Ga. XIX, 20;
XXIII, 32; XXVIII, 2. Va. xx,
6-10, 12, 16,19; XXI, 13, 16,18,
24-27, 29, 32; XII, 16; XXIII,
193; XXVII, 20. Ba,I, 12, 12;
II, I, 7, 19, 23, 38-40; 2, 33-343
3 48, 503 4,12; IH, 10, 8.
— description of, Ap. 1, 27,7; Ga.
XXVI, 1-17. Va. XXI, 20; XXIII,
42-433 XXIV, 4-5. Ba. 1, 12,
12; Il, 2, 38, 42-453 IV, 5, 6-7.
Krikkbratikrikkbra penance, Ga.
XXVI, 20. Va. XXIV,3. Ba. 1,
2,41; IV, 5, 9-
Krishaala, Ga. x, 18.
Krishzapandita DharmAdhik§rin, vol.
xiv, pp. xxvii-xxviii.
Kshatra marriage, Va. 1, 34.
Rakshasa marriage.
Kshatriya caste, Ap. I, 1, 3-43 14,
25,18, 93 U1, 4,18, 25-27. Ga.
V, 4435 VI, 18; vil, 6. Va. II,
1-2. Ba.1, 5,93 6,93 I, 1,213
4, 16-17.
— duties and occupations, Ap. 11,
10,6, 10-11, Ga. VII, 263 X, 19,
41. Va. I, 243 Il, 15-17, 24-
403 Ill, 25. Ba.1, 16, 3; 18, 33
20, 12,
Ap. 1, 19, 43
8; 27,
See
346
INDEX TO VOLS. II AND XIV.
Ga.
V, 4435 VI, 18; vil, 6. Va. II,
1-2. Ba.1, 5,93 6,93 I, 1,213
4, 16-17.
— duties and occupations, Ap. 11,
10,6, 10-11, Ga. VII, 263 X, 19,
41. Va. I, 243 Il, 15-17, 24-
403 Ill, 25. Ba.1, 16, 3; 18, 33
20, 12,
Ap. 1, 19, 43
8; 27,
See
346
INDEX TO VOLS. II AND XIV.
Kshatriya caste, special rules for initiation, studentship, saluting,
&c., Ap. I, 1,5, 18, 213; 2, 34,
38, 405 3,1, 5) 9, 295 5, 16;
14, 23,27. Ga.I, 11,13, 15-17,
23, 26; V, 413 XIV,2. Va.In,
27, 325 XI, 53, 56, 59, 62, 65,
67, 69. Ba. 1, 3, 8, 10, 15, 173
8, 23.
— murder of, Ap. 1, 24, 1-9. Ga.
XXII, 14. Va. XX, 31, 34, 38.
Ba. I, 18, 20-19, 13 HI, 1, 8.
— punishments of, Ga. XU, 8-9, 14,
16, Va. XXI, 3. Ba. 1, 18, 19.
Kshattri caste, Ga.Iv, 18. Ba. 1, 16,
85 17,1, 7, 10-11.
Kukkuraka caste, Ba. 1, 16, 8, 123
17,1, 14.
Kunika, vol. ii, p. xxvi. Ap. 1, 19,7.
Kfishmanzda penance, rule of, Ba.
Ill, 6.
Kutsa, vol. ii, p. xxvi. Ap.1, 19,7.
Xaitri rite, Ga. 111, 18.
Kakrakara beggars, Ba. III, 1, 1, 5.
Kandala (Kandala) caste, Ap. I, 9, 15,
173 Ul, 6, 8-93 9, 5-6. Ga.IV,
17-18, 28; XIV, 30; XV, 243
XVI, 19. Va. XI, 93 XII, 11;
XVIII, 15 XXIV, 33-34, 4. Ba.
I, 9, 5,73 16,8, 17, 1,73 U, 4,
13-14.
Kandrayana penance, Ga. XIX, 20.
Va. XXI, 13; XXII, 16; XXIII,16;
XXVII, 20. Ba. Il, 3, 493 4,123
III, 10, 18,
— description of, Ga. xxvil; Va.
XXIV, 45-473; XXVII, 21. Ba,
Ill, 8; IV, 5, 17-21.
Karanavytha, vol. ii, pp. xv, xxxxxxi, xlvii.
Katurmasya-k4zda quoted, Va. I, 37.
— sacrifice, Ap. I, 10,1. Ga. VIII,
19. Va. XI, 46. Ba. I, 4, 23.
Xaula rite, Ga. VIII, 14.
Xolas, vol. ii, pp. Xxxv-xxxvi.
Land, dispute about, Va. XvI, 13.
Law, sources of the, Ap. 1, 1, 1-23
20, 7-8 ; II, 15, 13 29, 13-15. Ga.
I, 1-43 VI, 223 XI, 203 XXVIII,
48-52. Va.1,1-18. Ba.1, 1-2.
— institutes of. See Dharmasastra,
Lending money. See Usury.
Limitation, law of, Ga, xXI, 37-39-
Va. XVI, 16-18,
Livelihood, various means of, Ba. 111,
1-3. See Occupations,
MAadhava-Sayaaa, vol. xiv, p. xlii.
Madhuparka. See Honey-mixture.
Madhyandina-sakhé, vol. ii, pp. xxv,
Xxxix,
Madman, excluded from _inheritance, Ap. Il, 14,1. Va. XVII,
545 XIX, 35-36.
Magadha country, Ba. 1, 2, 13.
Magadha caste, Ga. Iv, 17-18. Ba.
16, 8; 17,1, 7.
Magic rites and incantations, Ap. 1,
26,73; 29,15. Ga. XI,173 XXV,
7. Ba. Uy, 2, 16.
Mahabharata, vol. xiv, p. xli.
Mahédeva, commentator, vol. ii, p.xvi.
aha, u, Ba. Il, 9, 21.
Mahapataka crimes, Ga. XXI, I-10;
XXVI, 23. Va.I, 19-22; XX,
13-47.
Mahfraava, vol. ii, pp. xxxi-xxxii.
Mahisimtapana penance, Ba. Iv, 5,
Mabayagfa See Sacrifices great.
Ma&hishya caste, Ga. Iv, 20.
Maintenance, Ap. I, 28, 9; II, 26, 22.
Ga. XXI, 153 XXVIII, 43. Va.
XVII, §43 XIX, 30-36. Ba.u,1,
373 3) 37) 42-
Maitrayaziya school, vol. ii, p. xxxii;
vol. xiv, pp. xvi, xxi.
Manava school, vol. ii, pp. ix—xi,
xxxii; vol. xiv, p. xviii.
— sfitra, vol. ii, pp. ix, lvii ;
p. xviii. WVa.Iv, 5-8.
Manes, libations to. See Tarpana.
— oblations to, See Sraddha.
XVII, §43 XIX, 30-36. Ba.u,1,
373 3) 37) 42-
Maitrayaziya school, vol. ii, p. xxxii;
vol. xiv, pp. xvi, xxi.
Manava school, vol. ii, pp. ix—xi,
xxxii; vol. xiv, p. xviii.
— sfitra, vol. ii, pp. ix, lvii ;
p. xviii. WVa.Iv, 5-8.
Manes, libations to. See Tarpana.
— oblations to, See Sraddha.
Manu, vol. ii, p. lvii; vol. xiv, pp.
xvii-xx.
— quoted, Ga. xx1,7. Va.1,17; II,
23 XI, 23; XIII, 163 XIX, 37.
— referred to, Ap. II, 14,11; 16,1.
Ga, XXII, 28. Va. XII, 16;
XXIII, 43. Ba. ul, 3,2; Iv, 1,
133 2,15.
Manusha marriage, Va. I, 35.
Asura marriage.
Mar4z44 Brahmans, vol. ii, pp. xxxi-
Xxxii.
Marriage, expenses of, Ap. IJ, to, 1.
Ga. V, 31; XVIII, 24-28. Ba.
II, 5) 19.
— forbidden degrees and impediments, Ap. Il, 11, 15-16. Ga.
vol. xiv,
See
INDEX TO VOLS. II AND XIV.
347
Iv, 2. Va. VIII, 1-2.
2; 1,1, 37-38.
Marriage, intermarriage between
different castes forbidden, Ap.
II, 13, 4-5-
— — permitted, Ga. Iv, 16,
24-25. Ba. 1, 16, 2-5.
— rites, Ap. Il, 11, 17-12, 4. Ga.
Iv, 6-15. Va.1, 27-35. Ba. 1,
20, I-21, 23.
— second of infant widows, Va.
XVII, 72-74. Ba.Iv,1,16. See
Woman remarried.
— time of, for females, Ga. XVIII,
20-23, Va. XVII, 69-71. Ba.
IV, 1, I1-14.
Masha, Ga. xII, 29. Va. Il, 51.
Maternal uncle, Ap. 1, 14, 11. Ga.
V, 273 VI,7, 9. Va. XI, 23 XIII,
41. Ba. 1, 3, 453 I, 6, 30.
Ma§atridatta, vol. ii, p. xxiii.
Maudgalya, Ba. 11, 4, 8.
Measures and weights, Va. XIX, 13.
Merchants, to decide their own disputes, Ga. x, 35.
Metrics, a Vedahga, Ap. 1, 8, 11.
Mimamsa, vol. ii, pp. xxi, xxvii, pp.
15, 134; vol. xiv, p.1. Ap. 0,
8,13. Va. In, 20. Ba. 1,1, 8.
Ministers, royal, Va. XVI, 2.
Minors, Ga. x, 48. Va. XVI, 7-9,
16. Ba. u, 3, 36.
Mitramisra, date of, vol. ii, pp. xliiixliv.
Mother, Ap. 1, 1, 173 2, 5, 15-16;
10,14; 14,6; H, 10,2. Ga. It,
513 VI, 7; XIV,16; XXVIII, 24.
Va.Iv, 213 XII, 48. Ba, 1, 11,
20, 223 Il, 1, 25.
Ba. I, 2,
Va. 1,
—inherits from daughter, Ga.
XXVIII, 25-26.
— outcast, Ap. I, 28, 9. Ga. xXI,
15. Va, XIII, 47. Ba. 11, 3, 42.
— power over children, Va. xv, 2, 5.
Ba, Par. VU, 4, 2, 5.
— succession to, Ga. XXVIII, 24.
Va. XV, 46, Ba. HW, 3, 43.
Mukhenadayin hermits, Ba. 111, 3,
9, 12.
Murder, penances and punishments
for, Ap. 1, 24, 1-253 25, 11-123
28, 21-29, 1, Ga. XXII, I-17,
23, 26-27; XXIV, 6-10, Va.
XX, 23-40; XXV, 4. Ba. 1, 18,
18-19, 5; Il, 1, 2-123 IV, 1, 29;
2, 6-8. See Homicide.
MGrdhavasikta caste, Ga. Iv, 19.
Music, Ap. Il, 25, 13.
Nandivarman, Pallava-malla, vol. xiv,
p. xiii.
Narmada river, vol. ii, p. xxxi.
Nirfidsapasubandha sacrifice,
VIII, 19.
Nishda caste, Ga. Iv, 16. Va. XVIII,
8. Ba, 1, 16, 7,115 17, 3, 13-
143 HU, 3, 30, 32.
Niyoga (appointment of widows), Ga.
XVIII, 4, 143 XXVIII, 22. Va.
XVII, 58-66. Ba. H, 4, 9-10.
— forbidden, vol. ii, pp. xxiv—-xxv.
Ap. Il, 27, 2-7.
Northern Brahmans, vol. ii, p. xxxiii;
vol. xiv, p. xli, Ap. I, 17, 7+
Ba. 1, 2.
Nyaya. See Mimamsa.
Ga.
Oath of witnesses, Ga. XIII, 12-13.
Niyoga (appointment of widows), Ga.
XVIII, 4, 143 XXVIII, 22. Va.
XVII, 58-66. Ba. H, 4, 9-10.
— forbidden, vol. ii, pp. xxiv—-xxv.
Ap. Il, 27, 2-7.
Northern Brahmans, vol. ii, p. xxxiii;
vol. xiv, p. xli, Ap. I, 17, 7+
Ba. 1, 2.
Nyaya. See Mimamsa.
Ga.
Oath of witnesses, Ga. XIII, 12-13.
Occupations of castes, Ap. I, 1, 63
20, 10-203 II, 10, 4-9. Ga. VH,
4-26 ; IX, 1, 7-30; X. Va. I,
13-51. Ba. I, 10, 21-303 18,
1-6; 11, 4,16-21. See Livelihood.
Officials, royal, Ap. 11, 26, 4-8. Ga.
VI, 13; XII, 38. Va. Xv, 21-26.
Officiating priests, Ap. 11, 8, 6-7;
10, 8-9; 11, 19; 27, 18. Ga.
V, 27-29; VI, 93 XI, 18; XIV,
13 XV,143 XXI,12. Va. XI, 2;
XIH, 50. Ba. I, 3, 453 I1, 2,13).
295 13, 5-103 15, 9,17; I, 6, 30.
Om, syllable, Ap. 1, 13, 6-8. Ga. 1,
57. Va. XXV, 9-13. Ba. Il, 11,
6; 18, 25-26; IV, 1, 27-28.
Ordeals, Ap. II, 11, 33 29, 6.
Orders, four, Ap. 1, 21, 1-5. Ga,
Iu, 2. Va. Vil, 1-2. Ba. I, 11,
12.
— comparison of four, Ap. II, 23-24.
Ga, 101, 36. Ba. 11, 11, 9-34.
Outeasts, Ap. 1, 9,93; I, 2,7. Ga.
Il, 353 IV, 27; XV, 24. Va. XI,
93 XIII, 51-523 XIV, 2; XVU,
20. Ba. u,1, 20; 6, 22.
— definition of term, Ga. xxI, 6,
8-10, 13-14.
— excluded from inheritance, Ap. 11,
141. Va. XVI, 53. Ba. U, 3,
40.
— intercourse with forbidden, Ap.
I, 21, 5; 28, 6-10, Ga. XXI, 33
348
INDEX TO VOLS, II AND XIV,
XXU, 33. Va, 1, 20-223 XX, 45-
46; XXII, 36. Ba. 1, 2, 18-25,
353 39413 5, 8-9.
Outcasts, marriage with daughter of,
permitted, Va. xl, 53. See
Abhisasta caste, exclusion from,
readmission into.
Paiséka marriage, vol. ii, p. xxiv.
Ga. Iv, 13; Ba. 1, 20, 9, 13.
Pakayag#ias, Ap. 1, 26, 8. Ga. VIII,
re xX, 65. Va. xXvI,10. Ba,
»12,
Palani mode of life, Ba. 111, 1, 163
2, 13.
Pallavas, vol. ii, p. xxxiii; vol. xiv,
p. xiii.
Pandya, vol. ii, pp. xxxiv-xxxv.
Panini, vol. ii, pp. xxxv, xxxix-xlii,
Pazgab, vol. ii, p. xxxiii.
Pastkagavya (the five products of the
cow), Va. XXVII, 14. Ba. Iv,
1,14.
Pahktidfishana (defilers of the company), Ap. 11,17, 21. Ga. xv,
16-19, 30-31.
Panhktipavana (sanctifiers of the com~
pany), Ap. II, 17, 22, Ga. Xv,
28, 31. Va. Il, 19. Ba. m1,
14, 2.
Paraka penance, Ba. Iv, 5, 15.
Parasava caste, Ga. Iv, 16-21. Va.
XVII, 9-10. Ba. 1, 17, 43 U,
3, 30.
Pardon, right of, Ap. 1, 27, 20.
Ga. XII, 523 XIV, 43. Va. XV,
19; XIX, 40,
Parents, Ap. 11, 15, 6. Ga. VI, 33
XIV, 15. Va.Iv, 20-21. Ba. 1,
11, 19-23. See Father, Mother.
Paripatra mountains, Va.1,18. Ba,
Parishad (legal assembly), Ga.xXVIII,
48-49. Va. Il, 5-7, 20. Ba,
I, 1, 7-16
Partition, Ap. 1, 13, 13-14, 1, 6-9.
Ga. XV, 193 XXVIII, 1-17. Va.
XVII, 40-51. Ba. Ul, 3, 2-13.
See Coparcener, Indivisible
property, Sons.
Parva days, Ap. I, 26, 143 If, 1, 43
3,8. Va. xu, 21. Bat, 5,73
21,17, 19-22.
Parvana- sthalipaka, Ga. viii, 18.
Pataka crimes, Ba. Iv, 1, 10; 2,145
3) 2 a
Patafgali, vol. ii, p. xxxix.
Pataniya crimes, Ap. 1, 21, 7-11; 28,
14. Ba. WU, 2, 1-113 IV, 1, 10.
Paulkasa caste, Ap. II, 2, 6.
Pavitreshri, Va. XXII, 10.
16-17,
Va. xu, 21. Bat, 5,73
21,17, 19-22.
Parvana- sthalipaka, Ga. viii, 18.
Pataka crimes, Ba. Iv, 1, 10; 2,145
3) 2 a
Patafgali, vol. ii, p. xxxix.
Pataniya crimes, Ap. 1, 21, 7-11; 28,
14. Ba. WU, 2, 1-113 IV, 1, 10.
Paulkasa caste, Ap. II, 2, 6.
Pavitreshri, Va. XXII, 10.
16-17,
Penances, Ap. I, 18, 11-123 25-293
Il, 2, 93 12, 15-18. Ga. XIX;
XXII-xx. Va. IV, 323 XIV,
333 XVIII, 16; XIX, 40-42;
XX-XXIV. Ba. I, 2,14-173 11,
37-413 12, 12; 19, 16; I, 1,
1-2, 453 3, 48-4, 155 Ill, 4-
IV, 2.
— for secret crimes, Ga. XXIV-XXV.
Va. XXV-xxvull. Ba. rv, 3-4.
— how imposed, Ap. II, 10, 12-16.
Va.1,16. Ba.1, 1, 14-15.
Phonetics, a Vedaiga, Ap. 11, 8, 11.
Physician, Ap. I, 18, 213 19, 15.
Ga. Xvi, 17. Va. Ill, 33 XIV,
Ba. 1, 2,
2.
Pledge, Ga. XII, 32, 35, 42. Va.
XVI, 16-18.
Possession, evidence by, Va. xVI, ro.
Pragapati, the Lord of creatures,
Ap. 1, 19,143 Il, 4,45 7513 24,
7,13. Ga.v,10. Va. X1v, 16
24, 30. Ba. Il, 7,153 12, 133
18, 263 III, 9, 203 IV, 8, 3-5.
Pragapatya marriage, Ga. Iv, 7. Ba.
I, 20, 3.
— penance. See Krikkbra.
Pran4gnihotra, description of, Ba. 11,
12-13.
Pranayama (suppressing the breath),
a penance, Ap. U, 12, 15-18.
Va. XXV, 3-5, 13, &c. Ba, Iv,
I, 4-10, 20-29.
Pranfina country, Ba. 1, 2, 14.
Prasritiyavaka penance, Ba. Il, 6.
Pravrittasin hermits, Ba. 111, 3, 9, 11.
Property, acquisition of, Ga. x, 39-
42.
— given up, Va. XVI, 19-20.
— lost, Ga. x, 36-48.
— of persons unfit for legal business,
Va. xv, 8.
— stolen, Ap. 1, 26, 8. Ga. x, 46-
47>
Pulkasa caste, Ga. IV, 19. Va. XVIII,
5. Ba. 1,16, 8,113 17, 1,13.
Pumsavana rite, Ga. XVIII, 14.
Punarbhé. See Woman remarried.
Punastoma sacrifice, Ga. XIX, 7.
Ba. 1, 2, 143 Il, 10, 6.
INDEX TO VOLS. II AND XIV.
349
Punishment, king’s duty of, Ga. x11,
45-52. Wa. XIX, 40-48. Ba.
11,1,17. See Pardon.
— of sin after death, Ap. II, 2, 5-73
11,11. Ga. XI, 30. Va, xx,
43-443 XXI, IT.
Pupil, inherits, Ap. U, 14, 3.
XVII, 82. Ba. I, 11, 13.
Student, Teacher.
Pur4za, vol. ii, p. xxviii. Ap. 1, 19,
133 28,73 Il, 22, 243 23, 3. Ga.
Vill, 6; X, 19, Va. XXVII, 6.
Ba. Il, 10, 143 IV, 3, 4.
Purification of persons, Ap. I, 15, 1-
16,15. Ga. I, 28, 35-443 Il, 23
XIV, 30. Va. Ill, 26-43, 58-60;
IV, 373 VI,14-19. Ba. 1, 8, 1-
31$ 9,55 10, 18-20, 34; 11, 36;
15, 4, 6.
— of things, Ap. 1, 17, 8-133 Il, 3,
9. Gal, 29-34. Va. II, 44-
57, 59, 61-63; XIV, 23-24, 26.
Ba. I, 8, 32-535 9, 1-4, 7-13};
10, I-93 13, 11-14, 19.
Purificatory texts, Ap.I, 2, 2,&c. Ga.
XIX, 12; Va. XXII, 93 XXVIII,
10-15. Ba. III, 10, 103 IV, 4, 8.
Purohita. See Domestic priest.
Pushkarasadi, vol. ii, p.xxvi. Ap. I,
19,735 28, I.
Va.
See
Ragputané, vol. ii, p. xxxii.
Rakshasa marriage, Ap. II, 12, 2.
Ga, Iv, 12. Ba. 1, 20, 8, 12.
See Kshatra marriage.
Ramaka caste, vol. xiv, p. xxv. Va.
XVIL, 4.
R4andyaniya school, vol. ii, pp. xlvi,
xviii.
Rathakara (carpenter) caste, vol.
xiv, p. xxxviii. Ba.1, 3,93 17,
I, 6.
Re-united coparcener, Ga. XXVIII,
28. Va. XVI, 16,
II, 12, 2.
Ga, Iv, 12. Ba. 1, 20, 8, 12.
See Kshatra marriage.
Ramaka caste, vol. xiv, p. xxv. Va.
XVIL, 4.
R4andyaniya school, vol. ii, pp. xlvi,
xviii.
Rathakara (carpenter) caste, vol.
xiv, p. xxxviii. Ba.1, 3,93 17,
I, 6.
Re-united coparcener, Ga. XXVIII,
28. Va. XVI, 16,
Rewards after death, Ap. Il, 2, 2-4;
11,10. Ga. XI, 29.
Rig-veda, vol. ii, p. xxiv ; vol. xiv, pp.
xi-xii, xiv, xl. Ga, XVI, 21. Va.
XIII, 30. Ba, 1, 10, 143 IV, 3,
33. 5: 29.
Rigvedins, vol. xiv, pp. xiii-xv.
Rishi, vol. ii, pp. xvii, xxxvii. Ap. 1,
5) 4-53 13,15 Il, 23, 4-53 24,
13-14. Ga, Ill, 293 IV, 3;
XVIII, 6; 1X, 14. Va.IV, 65; XI,
48; XII, 51; XXII, 12; XXIII,
47. Ba. 1, 5,43 6, 36; 10,14;
II-15§3 Ill, 9,19, 213 10, 12.
Rishi, persons descended from the
same Rishiinherit,Ga.xxV1ll,21.
Rites procuring success, Ba. Iv, 5-8.
Roads near fields and houses, Va. xv,
II-12.
Romaka, vol. xiv, p. xxv, p. 94.
Sacraments, enumeration of, Ga.
VIII, 14-41,
Sacred fire, duty of kindling, Ga. v,
7-9. Va. VII, 3; XI, 45. Ba.
I, 5, 63 Il, 4, 22.
— rule for kindling, Ap. 0, 1, 13.
— extinguishing or neglecting, Ap.
I, 18, 32. Ga. XXII, 34. Va.1,
18; XXI, 27.
Sacred learning, goddess of, Va. 11,
8-12.
Sacrificer and his wife, Ba. 1, 13, 5;
15, 10,17, 21, 26,
Sacrifices, great daily, Ap. 1, 12, 15.
Ga. Vv, 3-5. Ba. J, 11, 1-8.
— srauta, Ap. II, 10,13; Ga. v, 21;
VIII, 19-20; IX, 543 XVIII, 24—
27. Va. XI, 45-48. Ba. 1, 13-
153 Il, 4, 23.
Sacrificial fee (present), Ap. H, 9, 9.
Ga. xxv,6. Va. xv,16. Ba.1,
20, 4; IIL, 4, 33 7,14; 8, 13.
Sacrificial thread (string), Ap. 1, 31,
8; Il, 4, 22. Ga. 1, 36. Va.
XII, 14. Ba. 1, 5, 53 8, 5-10.
Sages. See Rishis,
Sagotra relation, Ap. 0, 11, 153 27,
2a. Ga, Xvi, 6. Va. VIII, 1.
— inherits, Ga. xxVII, 21.
— penance for marrying, Ba. 11, 1,
37-38.
Sakulya relation, Ba. 1, 11, 10, 12.
Sale of children, forbidden, Ap. 11,
13, 11-12.
— permitted, Va. xv, 2. Ba. Par.
VII, 4, 2. See Daughter, Son
bought.
Saluting, Ap. I, 5, 12-233 14, 7-30.
Ga. II, 30-343 V, 41-423 VI.
Va. XII, 41-46. Ba, I, 3, 25-33,
44-45; U, 6, 38.
Sam4anapravara relation, Ga. Iv, 2;
XV, 1. Va. VII, 1.
Samans, vol. ii, p. xlvii; vol. xiv,
pp. xvii, xxxix. Ap. 1, 10,17-18,
Ga, XVI, 21. Va. XIII, 30. Ba,
I, 21, 5.
350
INDEX TO VOLS. II AND XIV.
S4ma-veda, vol. ii, pp. xlvi-xlix ; vol.
xiv, pp. xvii, xxxix. Va. III, 19.
Ba. 11, 10,143 IV, 3, 33 5) % .
SAamavidhana, vol. ii, p. xlvii.
Samprakshlant mode of life, Ba. 111,
1,73 2,11.
Samskaras. See Sacraments.
Samtapana penance, Ba. IV, 5, 13.
Samfiha mode of life, Ba. 111, 1, 73
3, 12.
Sandhy4 worship, Ap. 1, 30,8. Ga,
Il, 10-11. Ba. Wl, 7.
Sapinda relation, Ap. II, 11, 163; 15,
2,11. Ga. XIV, I, 20, 34,443
_XV,13; XVI, 6. Va. Iv, 16, 333
Vill, 3. Ba.1, 11,1.
— definition of, Ga. xIv, 13. Va.Iv,
17-19. Ba. I, II, 2, 9.
— inherits, Ap. U1, 14,2. Ga. XXVIII,
21. Va. XVI, 81. Ba. 1,11, 11.
Sarasvati river, Va. 1, 8, 15. Ba. I,
2,9, 12.
Sarvaprishtha sacrifice, Ba, 1, 2, 14.
Ga. XIV, I, 20, 34,443
_XV,13; XVI, 6. Va. Iv, 16, 333
Vill, 3. Ba.1, 11,1.
— definition of, Ga. xIv, 13. Va.Iv,
17-19. Ba. I, II, 2, 9.
— inherits, Ap. U1, 14,2. Ga. XXVIII,
21. Va. XVI, 81. Ba. 1,11, 11.
Sarasvati river, Va. 1, 8, 15. Ba. I,
2,9, 12.
Sarvaprishtha sacrifice, Ba, 1, 2, 14.
Satyashadba. See Hiranyakesin.
Saty4shadbins, vol. ii, p. xvi.
Sautramaaf sacrifice, Ga, VIII, 20,
Sauvira country, Ba. 1, 2, 13-14.
Savarna caste, Ga. Iv, 16. Ba. 1,
16, 6.
Savitri verse, Ap. I, 1, 9,233 26, 143
27,1. Ga.1,12, 55; XIX,12;
XX, 83 21, 115 23, 215 24, 11.
Va.1l, 33 XI, 74,763 XXI, 6-8;
XXII, 9; XXIII, 20, 353 XXV, 9,
12-13; XXVII,18, Ba.1, 16,16;
TI, 7) 5-73 17, 14) 415 IV, 1, 27-
28, &c.
Sayana. See Madhava.
Sea, going to, Ba. I, 2, 43 I, 2, 2.
Self-defence, Ga, vil, 25. Va. Ill,
15-18, 24. Ba. 1, 18, 12-13.
Shazvivartant mode of life, Ba. 111, ,
73,2, 1-4.
Shodasin sacrifice, Ga. VIII, 19.
. Siddho#s4a mode of life, Ba. 111, 1,73
2, 16-17.
Simantonnayana rite, Ga. v1, 14.
Simhavarman II, king, vol. ii, p. xxxiii,
Sindh country, Ba. 1, 2, 13.
Sinful men (enasvinad), Ap. 1, 12,
22. Ga. I, 18.
Singing, Ap. I, 25, 13.
Sipping water, Ap. I, 4, 20-213 15,
1-16,14. Ga.1, 28, 363 IX, 10—
11, Va. Ill, 26-40, 42. Ba, 1,
71 35 8, 12-23, 26, 29,
Sleeping, rules regarding, Ap. 1, 4,
22, 28; 32,11, 15-16. Ga. IX,
60.
— at sunrise or sunset, Ap. 11, 12,
13-14. Ga. XXII, 21. Va. 1,
18; XX, 4-5.
Smriti (tradition), Ap. 11, 4,243 15,
26. Ga.1,2. Va.1,4. Ba. 1,1,3.
Snataka (he who has completed his
studentship), Ap. II, 8,6; 27,20.
Ga. VI, 243 XV, 28. Va. XI, 2.
Ba. UU, 14, 2.
— definition of term, Ap. 1, 30, 1-5.
— duties, Ap. I, 30, 6-32, 29. Ga.
1x. Va. xi. Ba.1, 5; WU, 5,
10-6, 42
Soma-sacrifice, Ap. I, 24,6, 243 27,
3. Ga, viII, 20. Va. VIII, 103
XI, 46. Ba. 1, 13,7, 9) 31.
Son, adopted, Ga. xxvii, 32. Va.
XV, 6-10; XVII, 28-29. Ba. I,
3, 20, 31. Ba. Par. vil, 4, 16.
— begot on widow or wife, Ap. 11,
13, 6-7. Ga. XVIII, 8-143
XXVIII, 23,32. Va. XVII, 6-10,
14, 63-64. Ba. 11, 3, 18-19, 31,
34-35.
— born after partition, Ga. xxv,
29.
— born secretly, Ga. XXVIII, 32.
Va. XVII, 24. Ba. 3, 3, 22, 31.
— bought, Ga, xxvII, 33. Va.xvul,
31-32. Ba. 1, 3, 28, 32.
— cast off, Ga. xxvil, 32. Va.
XVII, 36-37. Ba. II, 3, 23, 33.
— effecting partition against father’s
will, Ga. xv, 19.
— eldest (share), Ap. 13,133 14, 5-6,
10, 12-13. Ga. XXVIII, 3, 5-9.
Va. XVII, 42-43. Ba. Ul, 3, 4, 6,
9, 12.
— legitimate, Ap. 1,13, 1-12. Ga.
XXVIII, 32, 34. Va. XVII, 13.
Ba. 1, 3, 11, 14-15, 31, 33.
— made, Ga. XXVIII, 32. Ba. 11, 3,
21, 31.
— middlemost (share), Ga, XXVIII,
6. Va. Xvu,
— not liable for iuther’s debt, Va.
XVI, 31.
— ofappointed daughter, Ga. xxvIII,
33» Wa. xvul,17. Ba. 1, 3,
15-16, 31.
— of pregnant bride, Ga, XXVIII, 33.
Va. XVI, 27. Ba. Ul, 3, 25, 32.
— of remarried woman, Ga. XXv,18;
INDEX TO VOLS. II AND XIV.
351
XXVIII, 33. Va. XVII, 18-20.
Ba. Il, 3, 27, 32.
XVI, 31.
— ofappointed daughter, Ga. xxvIII,
33» Wa. xvul,17. Ba. 1, 3,
15-16, 31.
— of pregnant bride, Ga, XXVIII, 33.
Va. XVI, 27. Ba. Ul, 3, 25, 32.
— of remarried woman, Ga. XXv,18;
INDEX TO VOLS. II AND XIV.
351
XXVIII, 33. Va. XVII, 18-20.
Ba. Il, 3, 27, 32.
Son of Sidra wife, Ga. XXVIII, 39, 45.
Va. XVII, 38. Ba. I, 3, 28, 32.
—of unmarried daughter, Ga.
XXVIII, 33. Va. XVII, 22-23.
Ba. Il, 3, 24, 32.
— only son not to be adopted, Va.
Xv, 3-4. Ba, Par. vil, 4, 4-5.
— self-given, Ga. XXVIII, 33. Va.
XVII, 33-35. Ba. Il, 3, 28, 32.
-— youngest (share), Ga. XXVIII, 7.
Va. XVI, 44.
Sons by several wives of equal caste
(shares), Ga, XXVIII, 14-17.
—by wives of different castes
(shares), Ga. XXVIII, 35-38.
Va. XVII, 47-50. Ba, Il, 3, 10,
12.
— by wives of higher caste, Ga.
XXVIII, 45.
— inherit equally, Ap. 11, 13, 33 14,
13 11,14. Ba. 0, 3, 3.
— merit and duty of begetting, Ap.
Il, 24,1-4. Va. XviI,1-5. Ba,
Il, 11, 33-343 16, 2-14.
— not to take property of outcast
parents, Ga. xXI, 16.
Soul, knowledge of, Ap. 1, 22-23.
Va. X,133 XXX.
Spiritual guide (teacher), Ap. 11, 18,
12-13. Va. XX, 3.
Spring-festival, Ap. 1, 11, 20.
Staff of student, Ap.1, 2, 38. Ga. 1,
22, Va.XI,52-57. Ba.1, 3, 15.
Sthalipaka, Ap. 11, 1,103 29,17. Ba.
I, 5, 6.
Student, Ap. 11, 6, 1-2, 12-133 21,
1,53 26,13. Ga. III, 1; X, 12;
XIv,1. Va. Vil, 2; XI, 5. Ba.
Il, 17, 2.
— duties of, Ap. I, 2, 11-7, 193 13,
9-20; 14, 3-53 Il, 9,13. Ga.
I, 46-543 II, 7-51. Va.VI, 19-
21; VII, 7-17. Ba. 1, 2-4; U,
13, 7-9.
— penances for, Ap. 1, 26, 8-27, 2.
Ga, 1, 58-61; XXIII, 16-20;
XXV,1-6. Va. XXIII, I-4, 7-93
11-13. Ba. UW, 1, 25-353 Il, 43
IV, 2, 10-11.
— professed, Ap. 11, 21, 6-7. Ga. 111,
4-9. Va. VU, 4-6, Ba, Il, 11, 13.
— returned home, Ap. I, 7, 20-8, 313
13,53 14, 7-30; 18,9-12. Ba,
I, 5.
Suicide, Ap. 1, 28,17.
Va, XXIII, 14-21,
SurAshrra country, Ba. I, 2, 13.
Surety, Ga. xu, 41, Va. XV, 31.
Sfita caste, Ga. Iv, 17, 18. Va.
Xvi, 6. Ba. 1,17, 1, 8.
Ga, XIV, 12.
Saltki, vol. xiv, p. xl.
Salina (householder), Ba. 11, 12, 13
17, 35 Ul, 1, 1-3.
Sahkhayana, vol. ii, p. xiii.
Satapatha-brahmaaa, vol. ii, p.xxxix;
vol. xiv, pp. xvii, xxxix.
S4tyayanins, vol. ii, p. xv.
Saunaka, Ba, 1, 10, 14.
Silo#44 mode of life, Ba. 111, 1, 16;
2,14.
Siras, text, Va, XXI, 6-8; XXV, 13.
Ba, Iv, 1, 28.
— vows, vol. xiv, p. xvii.
12. Ba. 1,14, 2.
Sishtas, Va.1, 5-6; VI, 42-43. Ba. 1,
1, 4-6; 2, 8; Il, 2, 223 Ill, 2, 26.
Sisu Angirasa, Ba. 1, 3, 47.
Sisukri&kbra penance, Va. XXIII, 42-
. Ba.tv, 5, 7.
Sraddha (sacrifice to the Manes),
Ap. I, 10, 26, 283; II, 16, 1-2.
Ga, VIII, 18; XV; XVI, 34. Va.
XIII, 15-16. Ba, 1, 14-15.
— daily, Ap. 1, 13,13 II, 4, 5-6; 18,
4-16, Va. XI, 5. Ba. 1, 11,
Va. XXVI,
I, 3.
— materials for, Ap. 11, 16, 23-17, 33
18, 1-3. Ga. XV, 6,15.
— monthly, Ap. 11, 18, 173 19, 19-
213 20, 1-2,
— persons to be fed, Ap. 11, 17, 4-23.
Ga. XV, 5, 7-11, 16-30. Va. XI,-
17-20, 27-29. Ba. Il, 14, 2-6,
15, 10-11.
1, 13,13 II, 4, 5-6; 18,
4-16, Va. XI, 5. Ba. 1, 11,
Va. XXVI,
I, 3.
— materials for, Ap. 11, 16, 23-17, 33
18, 1-3. Ga. XV, 6,15.
— monthly, Ap. 11, 18, 173 19, 19-
213 20, 1-2,
— persons to be fed, Ap. 11, 17, 4-23.
Ga. XV, 5, 7-11, 16-30. Va. XI,-
17-20, 27-29. Ba. Il, 14, 2-6,
15, 10-11.
— special rites, Ap. 11, 18, 19-19, 17,
223 20, 3-20.
— time for, Ap. 11, 16, 4-22 ; 17, 23-
25. Ga. Xv, 2-5. Va, XI, 16,
36, 43-44.
Sramazaka, rule or sfitra, Ga, 111, 27.
Va. XI, 10. Ba. I, 11,15.
Sravanf rite, Ga. VIII, 18.
Srotriya (a learned Brahmama), Ap.
T, 3,345 10, TI-135 14, 13, 305
19, 333 24,243 IL, 7,175 14,133
17,223 26,10. Ga, V, 20, 30-
325 VI,17, 253 X,95 XII, 38;
XIV, 285; XV,9; XXII, 30; XXVIII,
50-52.. Va. III, 8,193 V, 93 XI,
352
INDEX TO VOLS. II AND XIV.
5, 173 XVI, 18, 30; XIX, 23,
37- Ba.1, 19, 133 21,43 U, 5,
15,19.
Srotriya, definition of, Ap. 11, 6, 4.
— inherits Brahman property, Ga.
XXVIH, 41.
Sddra caste :—
— duties and position, Ap. 1, 1, 3-
73 3. 413 5,163 9, 9-115 14,
29; 17,1; 26, 93 Il, 3, 4-9;
4, 19-203 6, 9-103 II, 26, 15.
Ga. V, 423; VI, 10-11; X, 42,
50-65; XII, 13; XIII, 13; XIV,
5; XVI,19; XVIII, 24. Va. ,
I, 203 Ill, 343 IV, 243 XI, 10;
XVI, 30; XVIII, 12-143 XXVII,
16. Ba. 1, 8, 22-23; 10, 20;
16,1, 5; 18, 5-6; 20, 13-153
21,153 Il, 5,14; Ill, 8, 18.
— knowledge of, Ap. I, 39, 11.
—murder of, Ap. 1, 24, 3. Ga.
XXII, 16. Va. xX, 33, 40. Ba.
I, 18, 53 II, 1, 10.
— penances and punishments for,
Ap. 1, 26, 43 II, 37, 9-16. Ga.
XII, 1-7, 12,15. Va. XXI, 1, 5.
Ba. 1, 19, 33 U, 3, 52.
— food and gitts of, Ap. I, 7, 20-213
16, 233 18, 13-153 21, 173 I,
18, 2, Ga. IX, 113 XVH, 53
XX,1. Va. IV, 26-29; XIV, 4.
Ba. 1, 3,13 IU, 6, 53 IV, 1, 5.
— connexion or marriage of Aryans
with, females, Ap. I, 19, 33; U,
17, 213 27, 8. Ga. XV, 18, 223
xxv, 7. Va. I, 253 XIV, 115
XVII, 17-18. Ba. 1,1, 7-8, 113
6, 323 IV, 1, 53 2,13; 6, 6.
. — connexion or marriage of Aryan
women with, Ap. 1, 21,133 26,
7. Va. XXI, 12.
— sacrificing for, teaching and serving, Ga. xx,1. Va. Ill, 33 XV,
rr. Ba. 1,1, 6. See Son of
Sfidra wife.
Sunadsepa, Va. XVII, 31, 34-35.
Svapika caste, Va. XXVII,13. Bat,
16, 95 17, 115 IV, 5, 13.
Svetaketu, vol. ii, pp. xxvi, xxxviixxxix. Ap. 1, 5,63; 13, 18.
Taittirlya-aranyaka, vol. ii, pp. xxv,
xlviii,lvi;_ vol. xiv, pp. xvii, xxxix.
— brahmaza, vol. ii, p. xxv.
— samhita, vol. xiv, p. xxxix.
— veda, vol. ii, p, xxxii.
Taptakrikkéra penance, Va. XX1, 18;
XXIII, 16.
— description of, Va. xxI, 20.
Il, 2, 375 IV, 5, 10.
Tarpaaa, Ga. Iv, 5. Ba. 1, 9-10.
Taxes, Ap. II, 26, 9-17. Ga. x,
Ba.
24-35. Wa.l, 42-445 XIX, 15,
23-24, 26-28, 37. Ba. 1, 18, x,
14-15.
Teacher, Ap. I, 1, 14-173 2, 11-7, 313
10, 43 13, 9-20; 14, 6; Il, 5,
2-11; 8,6; 27,20. Ga.I, 45-
61; I, 18, 21-29, 37-40, 503
II, 5-63; V, 273 VI, 33 XI, 3I-
323 XIV, 28, Va. VII, 4-6, 10,
12-143 XIII, 39, 48, 50. Ba. 1,
3) 21-22, 25-32, 35-383 4, I-25
11, 28.
— definition of term, Ap. 1, 1, 10-13.
Ga. I, 9-10, Va. II, 3-5; Ul, 21.
Ga.I, 45-
61; I, 18, 21-29, 37-40, 503
II, 5-63; V, 273 VI, 33 XI, 3I-
323 XIV, 28, Va. VII, 4-6, 10,
12-143 XIII, 39, 48, 50. Ba. 1,
3) 21-22, 25-32, 35-383 4, I-25
11, 28.
— definition of term, Ap. 1, 1, 10-13.
Ga. I, 9-10, Va. II, 3-5; Ul, 21.
— duties of, Ap. I, 8, 24-313 32,
I-15}; Il, 5, 16-6, 2, Ga. I,
_ 42-4453 XV, 145 XVI, 3-4.
— inherits, Ap. 11,14, 3. Va. xvi,
82. Ba.1, 11, 13.
— non-Braéhmanical, Ap. 11, 4, 25-
27. Ga. VII, 1-3. Ba. I, 3,
41-43.
— penance for, Va. xxIII,10. Ba,
Il, 1, 23-24.
Teacher’s fee, Ap. I, 7, 19-223 11,
10,1, Ga. I, 48.
— son, Ap. I, 7, 30, 9; II, 18, 31-32;
Ill, 7; XIV, 28. Va. XII, 40.
Ba. I, 3, 36, 443 11, 28.
—teacher, Ap. 1, 8, 19-21. Va.
XIII, 54.
— wives, Ap. I, 7, 27. Ga. II, 18,
31-343 XIV, 28. Va. XIII, 40,
42. Ba. I, 3, 33-34-
Theft, definition of, Ap. 1, 28, 1-5.
Ga, XII, 49-50.
— penances for, Ap. 1, 25, 4-8, 10.
Ga, XXIV, 10-12. Va. Xx, 41-
423 XXVI, 6. Ba, 1, 1, 16-173
2, 3, 10.
— punishments for, Ap. 11, 27, 16-
17; 28,10-12. Ga, XII, 15-18,
43-45. Va. XIX, 38. Ba. 1, 18,18.
Times of distress, Ap. I, 20, 10-21,
43 Il, 4, 25-27. Ga. VII; IX,
37. Va. Il, 22-39. Ba. 1, 3,
41-443 4, 16-21,
Tirthas, Va. 111, 26, 64-68. Ba. 1,
8, 14-16.
Tolls, Va. XIX, 25.
INDEX TO VOLS. II
AND XIV. 353
Toyahara hermits, Ba. 11, 3, 9,
13.
Trade, Ap. I, 20, 10-21, 4. Ga. VII,
8-213 X, 5, 4, 49. Va. II, 19,
24-39. Ba, 1, 2, 43 18, 14-15;
Il, 2, 4, 26-29, .
Treasure-trove, Ga. x, 43-45. Va.
III, 13-14.
Trimadhu, ) Ap. WU, 17, 22. Ga,
Trinakiketa, } xv, 28. Va. Il, 19.
Trisuparza, ) Ba. 1, 14, 2
Tulapurusha penance, Ba. IV, 5, 22.
Twilight , devotions. See Sandhya
worship.
Uddalaka penance, Va. XI, 76-77.
Ugra caste, Ap. I, 7, 20-213 18, 1.
Ga. Iv, 16. Va. Xvill, 8. Ba.
I, 16, 7, 103 17,1, 5, 9,11.
Ukthya sacrifice, Ap. I, 7, 4.
VIII, 20,
Unmaggaka hermits, Ba. 111, 3, 9-ro.
Unnatural crime, Ap, 1,26, 7. Ga.
XXV,7. Va. XII, 22. Ba. Iv, 1,
Ga,
193 2,13.
Upadhyaya (sub-teacher), Ap. 1, 9,
I-2} 10,2. Ga, XVI, I, 40, 44.
Va. XIII, 1-4.
21, 12 (note).
Upanishad, Ap. 1, 5,1. Ga. XIX,
12, Va, XXII, 9, Ba. mj 18,
153 Ill, 10, 10.
Upapataka crimes, Ga. xx, 17; XXI,
1X3 XXII, 34. Va. 1, 23. Ba.
Il, 2, 12-143 IV, 1, 7-8.
Upavrit: country, Ba. 1, 2, 13.
Usanas, vol. ii, p. xlvi; vol. xiv, p. xli.
Ba. 1, 4, 26.
Usurer, usury, Ap. 1, 18, 223 27, 10;
Il, 10,7. Ga. X, 6,493 XV, 18.
Va. 11, 40-433 XIV, 3. Ba. 1,
10, 21-25.
Utathya, vol. ii, p. xlvii.
Ba, I, 12, 16;
Vagasaneyaka, vol. ii, p.xxv. Ap. I,
17,31. Wa. XII, 313 XIV, 46.
Vagasaneyi-brahmaaza, vol. ii, p. xxv;
vol, xiv, p. xxxix. Ap.I, 12, 3.
— sAkha, Va. VIII, 193 XXII, 13.
Vaidehaka caste, Ga. Iv, 17,20. Ba,
I, 16, 8; 17, I, 10, 12.
Vaikhanasa. See Hermit.
Vaina caste, Ap. 1, 2,6. Va. XVIII,
2. Ba. 1, 16, 8,10; 17, 1,12.
Vaisvadeva sacrifice, Ap. I, 13, 13 I,
3, 1-16; 4, 1339, 5. Ga. V, 3,
[14]
g-to. Va. XI, 3. Ba. I, 3, 5,133
6, 11, I-2.
Vaisvanata offering, Va. xxII, 10,
Ba. I, 2,15, 17.
Ba,
I, 16, 8; 17, I, 10, 12.
Vaikhanasa. See Hermit.
Vaina caste, Ap. 1, 2,6. Va. XVIII,
2. Ba. 1, 16, 8,10; 17, 1,12.
Vaisvadeva sacrifice, Ap. I, 13, 13 I,
3, 1-16; 4, 1339, 5. Ga. V, 3,
[14]
g-to. Va. XI, 3. Ba. I, 3, 5,133
6, 11, I-2.
Vaisvanata offering, Va. xxII, 10,
Ba. I, 2,15, 17.
Vaisya caste, duties, occupations,
and position, Ap. 1, 1, 35s
18, 213; 2, 36-38, 40; 3, 2, 6,
29; 5,165; 14, 23, 283 Il, 4,
18, 25-273 10, 7. Ga, I, II,
14-17, 21, 23-24, 263 X, I, 42,~
495 XIV, 3,24. Va. 1, 243 ,
18-19, 22; Ill, 24, 28; XI, 51,
54, 57, 50, 63, 66-67, 70, 73.
Ba. 1, 3, 9, 11, 15,175 10, 213
6. 43 18,45 20, 13-14; Il, 4,
18.
— murder of, Ap.1, 24, 2. Ga. XXII,
15. Va. XX, 32, 34, 39. Ba. 1
19,2; U,1, 9.
_ punishments for, Ga. XII, 10, 14,
16, Va. XXI, 2, 4.
Vamsa-brahmaaa, vol. ii, p. xlvi.
Vahga country, Ba, I, 2, 14.
Varshyayani, vol, ii, p. xxvi. Ap. 1,
19, 5, 8; 28,1.
Vasishtha, Va. 11, 51;
II.
Vasishtha Dharmasastra, vol. xiv,
pp. xi-xxviii.
Vasso of Buddhists, | vol. ii, p. lv,
p- 191.
Vayubhaksha hermits, Ba. 111, 1, 9,
I4.
Vayu-puraza, vol. ii, p. xxix.
Veda, authority of, Ap. 1, 1, 2, 13,
213 Il, 23, 9. Ga. I, 13 VI, 23.
Va.1,4. Ba.t,1,1.
— definition of, Ap. 11, 8, 13.
— divulging or selling, Ga. xx, 1. -
Ba. I, 11, 36.
— neglect of, Ap.1, 21,8. Ga, XXI,
1X3 XXII, 34. Va.1, 183 XX,
12. Ba. I, 10, 26,
— purifying power of, Ga. XIX, 11-
12, Va, XXII, 8-9 3 XXVII, I-9.
Ba, Ill, 10, 9-10.
— recitation of. See Veda-study.
Vedanta, vol. ii, p. xxvii. Ga. xIx,
123 Va. XXI,9. Ba. Il, 10, ro.
Veda-study, duty of, Ap. 11, 10, 43
21,4. Ga.x,1. Va, II, 14, 16,
183 III, 1-123 x1, 48. Ba.1, 1,
10-143 10, 26-303 II, 18, 24-25.
— duration of annual term, Ap. I, 9,
1-3. Ga. XVI, 1-2. Va. XIII,
1,5-7. Ba. 1, 12,16,
Aa
XXIV, 53 XXX,
354
INDEX TO VOLS, II AND XIV.
Veda-study, interruptions of, Ap. 1,
9, 11, 11-38. Ga.1, 58-61; XVI,
. 5-49. Va. x11, 8-40; XVIII, 12-
13;XX1U, 36. Ba,1, 21, 4-22.
— private daily, Ap. 1,11, 22-12, 16;
13,13 15,13 18, 333 Uy 5,33
21,10; 22,19. Ga. V, 4, 9; 1X,
26. Ba. u, 11, 1, 6-8.
Vedotsarga, Ap. 1, 10,2. Ga. xvi,
40,
Vig#anesvara, vol. ii, p. xliii; vol. xiv,
Pp. Xxv.
Vindhya mountains, Va. 1, 9.
Visvagit sacrifice, Ga.v, 20, Ba.u,
5) 19.
Vows for the Veda, Ap. 1, 13,9. Ga.
VII, 15.
Vratapati-ishti, Va. xxII, 10.
- 3,17.
Vritya, vol. ii, p. xxv. Ba. 1, 16, 16;
17, 15.
Vratyastoma, Ga. xix, 8. Va. XI,
79. .
Vrishaparvan, Ba. 11, 4, 26.
Vyahritis, vol. ii, p. xlviii. Ap. 1, 2,
3. Ga.l, 513 xxv,8. Va. xv,
6; XXIII, 23, 46, &c. Ba. 1, 6,
6; Il, 7, 2; 11, 6, &e,
Ba. I,
‘Wages, lost, Va. XVI, 16.
Waterpot, duty of carrying, Ba. 1,
5,43 65 7.
Way, right of, Ap. 1, 11, 5-9. Ga.
VI, 23-25. Va. XIII, 58-60.
Ba. u, 6, 30.
Weights. See Measures.
Widow, Ga. Xvill, 4-143 XXXVIII,
22. Va. XVII, 55-56. Ba. 11,
4, 7-10. See Niyoga, Son
begotten on.
Wife, duties and position of, Ap. 11,
I, 15 14, 16-18; 27, 2-73 29,
3-4. Ga. XVII, 1-3.
— duty of guarding, Ap. 11, 13, 7.
Ba. I, 3, 34-355 4) 2.
Ba. u, 6, 30.
Weights. See Measures.
Widow, Ga. Xvill, 4-143 XXXVIII,
22. Va. XVII, 55-56. Ba. 11,
4, 7-10. See Niyoga, Son
begotten on.
Wife, duties and position of, Ap. 11,
I, 15 14, 16-18; 27, 2-73 29,
3-4. Ga. XVII, 1-3.
— duty of guarding, Ap. 11, 13, 7.
Ba. I, 3, 34-355 4) 2.
— of emigrant, Ga. XVIII, 15-17.
Va. XVII, 75-80.
— inherits, Ap. 11, 14,9. Ga, XXVIII,
2I.
Wife, qualifications required, Ap. 11,
13, 1-9; 1V,1-5. Va. VIM, 1-2.
— repudiation and supersession, Ap.
I, 28, 193 HU, 11, 12-14. Va.
XIII, 49; XXI, 9-10. Ba. I, 4,
6; IV, 1, 20.
Wives, all mothers through one son,
Va. XVH, 11.
— of several castes,Ga.IV,16. Va.
I, 24-25. Ba.1,16, 2-5. See
Adultery,Connubialintercourse,
Husband, Marriage, Sfidra caste.
Witnesses, Ap. II, 11, 33 29, 7-10.
Ga, XI, 1-25. Va, XVI, 10, 13-
. 14, 27-36. Ba. 1,19, 7-16.
‘Woman, dyties and position, Ap. 1,
14, 21, 23, 305 II, 11,75 15, 10,
18; 26, 113 29, 11, 15. Ga,
XVIII, 1-3. Va. Ill, 343 V, I-23
XXVIII, 1-9. Ba. 1, 8, 22-233
Il, 35 44-475 4) 4—5-
— menstruating, Ap. L, 9,13. Ga.
XIV, 303 XXIII, 343 XXIV, 4-5.
Va. IV, 373 V, 5-93 XXVIII, 1-6,
Ba. 1, 11, 34-355 19,5} Il, I, 12.
— murder of, Ap. 1, 25, 5, 9. Ga.
XXII, 12, 17, 26-27. Ba.1, 11,
34-355 19) 3,55 U, 1,11.
— property of, Va. xvI, 16. Ga.
XXVIII, 24.
— remarried, Va. XVU, 19-20. See |
Son of remarried woman,
Ygziavalkya, vol. ii, p. xxviii. Ba.
Il, 9, 14.
Yagur-veda, Ga. XVI, 21. Va. XIII,
30. Ba. I, 10, 143 IV, 3) 35 5) T-
— Black, vol. ii, pp. xi, xvi, xxxi.
— White, vol. ii, p. xxxii.
Yama, Va. XI, 20; XIV, 305 XIX, 483
XX, 2.
Yamuni river, Va.1,12. Ba. 1, 2,
10.
Yavana caste, vol. ii, p. lvi. Ga. Iv,
21.
YAyavaras, Ba. 11, 12, 1; 17, 3; Ill, I,
I, 4, 163 IV, 5, 27.
Yoga, Ap. I, 23, 6. Va. xxv, 5-8.
Ba, Iv, 1, 23-25.
ADDITIONS AND CORRECTIONS
TO VOLS. II AND XIV.
Vo. Il.
Page xxxii, note 1. Maitr4yaztyas still exist in Gugarat, see Report
on Sanskrit MSS, for 1879-80; Schréder, Maitrayazi Samhita,
pp. xxii—xxiii.
P. xxxii, 1. 1. Rao Saheb V. N. Mandlik, Vyavahara Mayfikha and
Yag#avalkya, p. 300, has challenged the accuracy of my statement
regarding the prevalence of the Apastamba Sakha in Bombay. He,
however, admits that some Desasthas and Dravidas actually follow
the Sakha. His dissent really refers to the Kohkamasthas, the division
to which he himself belongs. Among the latter those who originally
were Apastambiyas have partly gone over to the Hairanyakesas. But
in the old list of the Konkanastha families (see Elph. Coll. collection
of 1867-68, Cl. xii, no. 5) which I procured from Mr. Limaye of
Ashte, the families which really are Apastambtyas are carefully enumerated. Both in Puza and Bombay I have met with a number of
Brahmans, who called themselves sometimes Desasthas and sometimes Kohkazasthas, and were able and willing to recite portions of
the Apastamba Sfitras for a small consideration.
P. xxxvii, note 1. The date of the Kasika vritti has been shown by Professor Max Miiller to be about 650 A. D.
P. xxxvii, note 1. The date of the Kasika vritti has been shown by Professor Max Miiller to be about 650 A. D.
P. xlix, 1. 10, for Baudhayana I, 1, 21, read Baudhayana J, 1, 2-6.
P, xlix, 1. 28, for Baudhayana I, 1, 17-24, read Baudhayana I, 1, 2, 1-8.
P. li, note 1, 1. 5 seqq., for Baudhayana 111, 5, read Baudhayana 11, 10.
P. 78, 1. 32 (Ap. 1, 9, 23, 28, note), for Baudhayana, Pr. 1, Adhy. 10, read
Baudhfyana I, 10, 19, 1.
P. go, 1. 33 (Ap. I, 10, 29, 9, note), for Baudhayana Pr. 1, Adhy. 12, read
Baudhayana Wy, 1, 2, 18.
P. 176, l. 20 (Ga. I, 28, note), read Vasishtha 111, 43.
P. 206, 1. 33 (Ga. v1, 5, note), for Manu Il, 123, read Manu Il, 123.
P. aro, 1. 18 (Ga. Vil, 17), for others read for another.
P. 222, 1. 13 (Ga. 1x, 61), read Nor shall he bathe, &c.
P. 254, 1. 9 (Ga. xv, 17), read Whosoever lives, &c.
P. 291, 1. 2-3, for Defiled by, &c., read Oh lust, I have been incontinent,
incontinent, &c.; oh lust, I have committed evil, I have committed
evil, oh lust, &c.
VoL. XIV.
P. 24, 1. 25 (Va. 111, 56, note), for Baudhayana I, 5, 52, read Baudhayana
I, 5, 9, 11.
P. 50, 1. 9 (Va. XI, 7). Govindasvamin on Baudhayana 11, 7, 13, 3 gives
Aa2
356 ADDITIONS AND CORRECTIONS TO VOLS. II AND XIV.
for pradatas the reading prag&tas, ‘(newly)-confined women,’ which
seems to be the correct one. Owing to the peculiar Indian pronunciation of ga as ad mouillé, da sometimes occurs by mistake
for gain Sanskrit MSS. In Prakrit words da is also sometimes the
representative of ga.
P. 99, 1. 3 (Va. XIX, 23), for pradatas read pragatas, ‘(newly)-confined
women,’
P. 102, I, 12 (Va, XIX, 48), read for a sacrificial session.
P. 111, 1. 27 (Va. XXI, 6, note). The Siras text occurs Taitt. Ar. x, 35.
P. 122, 1. 19 (Va. XXII, 39), dele which does not cause loss of caste.
P, 127, 1. 31 (Va. xxvi, 8), for Manu LI, 251, read Manu XI, 251.
P. 206, 1. 19 (Ba. I, 11, 20, 12), for the sixth read the fifth.
P. 207, 1.1 (Ba. 1, 11, 20, 13), for the fifth read the sixth.
P. 223, 1. 33 (Ba. 1, 1, 2, 41, note), add at end: But the word refers to
the numeration of the Krigsra penances, given Gautama xxVI, 20,
and its occurrence shows that Baudhayana simply copied Gautama.
P. 267-268 (Ba. 11, 8, 14, 7, note), dele note and substitute: ‘The Agnimukha is a term denoting the last of the offerings which precede the
Pradhanahoma. See Baudhayana Grihya-sfitra 1, 4, end, and 5.’
TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS
OF THE SACRED Books oF THE East.
CONSONANTS.
MISSIONARY ALPHABET,
_
I Class. | II Class. | III Class.
Zend. ©
Pehlevi.
Persian,
Arabic, | Hebrew.
Chinese.
Gutturales.
1 Tenuis...........
2
”
aspirata
oe ee we
3 Media. ..........
4
”
aspirata.......
5 Gutturo-labialis ..... .
6 Nasalis..........4.
7 Spiritus asper..... cee
8
9
10
11
12
2?
BPD
”
”
”
lenis........
asper faucalis ... .
lenis faucalis ....
asper fricatus . . .
lenis fricatus .. .
Gutturales modificatae
(palatales, &c.)
..........
4
”
aspirata.......
5 Gutturo-labialis ..... .
6 Nasalis..........4.
7 Spiritus asper..... cee
8
9
10
11
12
2?
BPD
”
”
”
lenis........
asper faucalis ... .
lenis faucalis ....
asper fricatus . . .
lenis fricatus .. .
Gutturales modificatae
(palatales, &c.)
13 Tenuis ...
14 o» aspirata
15 Media ......... ae
16 =CO«,
17,
.
aspirata........
Nasalis......+-
e@WwrR Pe
fo
pirree
AN wa
mR2ZEAL
TRANSLITERATION
OF ORIENTAL ALPHABETS.
357
CONSONANTS
(continued).
MISSIONARY ALPHABET.
—
I Class,
II Class.
III Class.
Zend.
Pehlevi. | Persian. | Arabic. | Hebrew.
Chinese.
18 Semivocalis .......
19 Spiritus asper ......
20 99 lenis «2...
21, asper assibilatus
22s, lenis assibilatus
Dentales.
23 Tenuis..........
24 4, aspirata......
25 4, assibilata.....
26 Media .........-.
27 ~«4y so aspirata. ......
28 ~=«4,~=s assibilata......
29 Nasalis..........
80 Semivocalis .......
31 ” mollis]...
32 ” mollis 2...
33 Spiritus asperr1] .....
34 =~, «asperr2.....
35 » lenis ......
36 » asperrimus 1. .
37 o> asperrimus 2. .
z
4
“<—™S"“‘
Paneer)
ean
SS
358
TRANSLITERATION .OF ORIENTAL ALPHABETS
Dentales modificatae
(linguales, &c.)
88 Tenuis.........
39 ,, aspirata ....
40 Media .......-.-.
41 ,, aspirata.....
42 Nasalis....-...-
43 Semivocalis ......
44 ”
45 re
46 Spiritus asper .....
47 ”
Labiales. .
48 Tenuis .......-.
49
51s
55 ”
-56 Spiritus asper ... - -
57 ”
58 Anusvara..... e+e.
59 Visarga. 2.2 eee
fricata. ..
diacritica .
lenis. . ese
aspirata ....
50 Media ....2-4--aspirata ....
52 Tenuissima.....+--.
53 Nasalis....2 e+e
54 Semivocalis .....-aspirata. .
lenis. ....-
oe] th
oe+| dh
eee eee
sh |.ee
zh |...
a
TH)...
aq
a
. eevee
AMrn
FOR THE SACRED BOOKS OF THE EAST.
359
MISSIONARY ALPHABET.
VOWELS, a)
1 Class, | II Class. | III Class,
Sanskrit.| Zend. | Pehlevi. | Persian. | Arabic. | Hebrew.
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16 Diphthongus gutturo-palatalis
17
18
19
20
21
22
23
Neutralis. ... ~~
Laryngo-palatalis
» labialis .
Gutturalis brevis .
” longa .
Palatalis brevis. .
” longa . .
Dentalis brevis . .
» longa..
Lingualis brevis .
” longa .
Labialis brevis . .
» longa ..
.
.
Gutturo-palatalis brevis
”» longa ...
”
?
Gutturo-labialis brevis. . . «
” longa....
Diphthongus gutturo-labialis
”
2?
”
3
24 Gutturalis fracta ...
25 Palatalis fracta....
26 Labialis fracta ....
27 Gutturo-labialis fracta
ome earese eB gpras
é (ai)
ai
ei (81)
oi (Su)
6 (au)
du
eu (&u)
ou(5u)
38 ce
BR ewae er Rh B® we
«
.
E(e) F (e)
+0, Ww
.
.
.
360
TRANSLITERATION OF ORIENTAL ALPHABETS.
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