The Sacred Laws of the Âryas, Part II — SBE Vol. 14 (trans. Georg Bühler, 1882)
English·1879–1910·trans. Georg Bühler·266 passages
The text · part 3 of 13
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,
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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] Ccp. 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] Ccp. 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.
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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
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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.
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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
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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.
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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)
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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.
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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.
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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.
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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,
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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
p. 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.
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] Dp. 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.’
p. 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
p. 36
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.
p. 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.
p. 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.
p. 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.
p. 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
p. 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+
p. 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.
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’
p. 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.
p. 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.
p. 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.
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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.