The Sacred Laws of the Âryas, Part II — SBE Vol. 14 (trans. Georg Bühler, 1882)

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] Ip. 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.

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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

p. 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) Aghamarlatter 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.’

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Krishnapandita gives before ‘ Vedantas’ another word vedadayah, which he explains by ‘the Vedas, Smr¢tis, and Puramas.’

p. 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.

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(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. ,

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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.

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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.

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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.

p. 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.

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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.

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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.

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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).

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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.

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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.

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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.

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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.

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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.

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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

p. 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

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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.

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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.

p. 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.

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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.

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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,p. 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.

p. 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 thep. 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.

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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.

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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.

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p. 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.. .

p. 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

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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.’

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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.

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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).