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 7 of 13
7. The number of years (must be calculated) from the conception. Let him initiate a Brahmamza in the eighth (year) after that,
8. A Kshatriya three (years) later (than a Brahmama), g. A Vaisya one year later than a (Kshatriya).
10. Spring, summer, and autumn are the seasons (for the initiation) according to the order of the castes.
11. (Let him perform the initiation reciting), according to the order (of the castes), a GAyatrt, a Trish¢ubh, (or) a Gagatt (verse).
12. Up to the sixteenth, the twenty-second, and the twenty-fourth (years) respectively (the time for the initiation) has not passed.
13. The girdles (shall consist of a rope) made of Muzga grass, a bow-string, (or a rope) made of hemp.
14. The skins (shall be) those of a black antelope, of a spotted deer, (or) of a he-goat.
15. The staff shall reach the crown of the head, the forehead, (or) the tip of the nose, (and be made) of a tree fit for a sacrifice. The details have been stated above.
6. Vasishzka II, 6; Gautama II, 1.
4-9. Vasishéha XI, 49-51.
10, Apastamba I, 1, 1, 18. 12. Vasish¢ha XI, 71-73.
13. Vasish/ha XI, 58-60. With this and the next two Sfitras the words ‘ according to the order of the castes’ must be understood.
14. Vasish/ha XI, 61-63.
15. Vasish/ha XI, 55-57. The details referred to are to be
I, 2, 3. STUDENTSHIP. I5!
16. Let him beg, (employing a formula) consisting of seven syllables, with the word bhavat in the beginning, with the word bhiksha in the middle, and with the (verb expressing) the request at the end; and let him not pronounce loudly (the syllables) ksha and hi.
17. A Braéhmama (student) shall ask for alms, placing (the word) ‘Lady’ first, a Kshatriya placing found in the Baudhdyana Grzhya-sftra II, 7, where the various kinds of trees from which the staff may be taken are specified. The Stra shows that the Grthya-sfitra preceded the Dharma-sfitra in the collection.
The Stra shows that the Grthya-sfitra preceded the Dharma-sfitra in the collection.
16. The text of this Sftra is corrupt. I read, ‘ bhavatpurvam bhiksh4madhydm yakrantim karet saptaksharam bhiksham kshadm ka him a na vardhayet.’ The various readings of the MSS. are, bhiksha4m madhyam yakkhamtém karet saptaksharam bhim fa na vardhayet, C. T. ;—yakndmtim karet saptaksharamni kshdm 4a bhim ka narvyayet, D. ;—yakiiamtim karet saptaksharamstim rksha ba him na vardhayet, K.;—yasnamt&m tiksham Aaret saptaksharan ksh4m ha him a na vardhayan, M. ;—yakandskamtAm karet saptéksharan bhiksham ka him ka na vardhayet, C. I. The most serious corruption lies in the syllables following saptékshard, and I am not certain that my emendation bhiksh&m is correct. The commentary on the first half of the Stra runs as follows: bhikshdmantram vyaktam evokkaret bhavakkhabdapfirvam bhikshasabdamadhydm yaknapratipa[pA]dakasabdamtam sabddksharam [saptaéksharam] ka evam hi bhavati bhiksham dehi sampanno bhavati, ‘let him pronounce distinctly the formula employed in begging, beginning with the word bhavat, having the word bhiksha in the middle, and ending with the word conveying the sense of giving, and containing seven syllables. For thus (the formula), “ Lady, give alms,” becomes complete.’ It is curious that Govinda says nothing about the form saptaksharém and the feminine terminations of the other adjectives, which do not agree with mantram, a masculine.
17. Vasishtha XI, 68-70; Gautama II, 35. Govinda thinks that a student should, if possible, beg from people of his own caste. Three castes only are intended by the term ‘from all castes.’ But see “A pastamba I, 1, 3,25; Gautama VII, 1 seqq.
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it in the middle, (and) a Vaisya placing it at the end (of the formula), from (men of) all castes.
18. The (persons fit to be asked) are Brahmazas and so forth, who follow (their lawful) occupations.
19. Let him daily fetch fuel out of the forest and offer (it in the sacred fire).
20. (A student shall be) truthful, modest, and devoid of pride.
21. He shall rise before (his teacher in the morning) and go to rest after (him in the evening).
22. He shall never disobey the words of his teacher except (when he is ordered to commit) a crime causing loss of caste.
23. Let him converse with women so much (only) as his purpose requires.
24. Let him avoid dancing, singing, playing musical instruments, the use of perfumes, garlands, shoes, (or) a parasol, applying collyrium (to his eyes), and anointing (his body).
25. Let him take hold (of his teacher's) right (foot) with the right (hand), and of the left (foot) with the left hand.
26. If he desires long life and (bliss in) heaven,
1g. Vishnu XXVIII, 4.
-20. Gautama II, 8; Apastamba I, 1, 3, 20.
21. Vishvu XXVIII, 13.
22. Apastamba I, 1, 2,19; Vasish/Aa VII, 10,
23. Apastamba I, 1, 3, 16.
24. Vishnu XXVIII, 11; Vasish/Za VII, 15.
26. If he desires long life and (bliss in) heaven,
1g. Vishnu XXVIII, 4.
-20. Gautama II, 8; Apastamba I, 1, 3, 20.
21. Vishvu XXVIII, 13.
22. Apastamba I, 1, 2,19; Vasish/Aa VII, 10,
23. Apastamba I, 1, 3, 16.
24. Vishnu XXVIII, 11; Vasish/Za VII, 15.
25. Vishzu XXVIII,15. The details regarding’ the times when this kind of salutation is to be performed are found Apastamba I, 2, 5, 21'seqq.
26. The two copies of the commentary connect the clause, ‘if he is desirous of long life and (bliss in) heaven,’ with the preceding Satra. But see Apastamba I, 2, 5,15, where the identical words
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(he may act) at his pleasure (in the same manner) towards other holy (men), after having received permission from his teacher.
27. (Let him say), ‘I N.N., ho! (salute thee),’ touching his ears, in order to compose the internal organ.
28. (Let him embrace his teacher's leg) below the knee down to the feet.
29. (A student shall not embrace his teacher) when he (himself) is seated, or lying down, or impure, nor when (his teacher) is seated, lying down, or impure.
30. If he can (find water to sip), he shall not remain impure even during a muhirta.
31. If he carries a load of fuel or holds a pot, flowers, or food in his hands, he shall not salute; nor (shall he do it) on similar occasions.
32. Let him not salute (the teacher) standing too close,
33. Nor, if he has reached the age of puberty, the young wives of brothers and the young wives of the teacher.
occur. The commentary omits the remainder of the Sftra, which all my MSS. give here, and inserts it below, after Sftra 29.
24. Apastamba I, 2, 5,12; Vasish‘ka XIII, 44. Regarding the phrase, ‘in order to compose his internal organ,’ see Manu II, 120.
28. Apastamba I, 2, 5,22. The meaning seems to be that the pupil is first to stroke his teacher’s legs from the knee downwards, and then to take hold of it at the ankle.
29. Apastamba I, 4,14, 14-20. 30. Apastamba I, 5, 15, 8.
31. Apastamba I, 4,14, 22. ‘On similar occasions,’ i.e. when he himself is engaged in the worship of the manes, of the gods, or of the fire, or when his teacher is occupied in that way.
33. The salutation which is meant, is probably the embrace of the feet; see also Gautama II, 32. Govinda thinks that the words samavaye ’tyantyasaf, ‘standing too close,’ must be understood.
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34. To sit together with (these persons) in a boat, ona rock, ona plank, on an elephant, on the roof ofa house, on a mat, or in wheeled vehicles is permissible.
35. (The pupil) must assist his teacher in making his toilet, shampoo him, attend him while bathing, eat his leavings, and so forth.
36. (But he) should avoid the remnants of food left by his (teacher’s) son, though he may know the Veda together with the Angas,
37. And to assist at the toilet of, to shampoo, to attend in the bath, and to eat the remnants of food left by a young wife of his (teacher).
36. (But he) should avoid the remnants of food left by his (teacher’s) son, though he may know the Veda together with the Angas,
37. And to assist at the toilet of, to shampoo, to attend in the bath, and to eat the remnants of food left by a young wife of his (teacher).
38. Let him run after (his teacher) when he runs, walk after him when he walks, attend him standing when he stands.
39. Let him not sport in the water while bathing.
40. Let him swim (motionless) like a stick.
41. To study under a non-Brahmanical teacher (is permitted) in times of distress.
34. Govinda adds that to sit with young wives of his teachers on other occasions is sinful.
35. I read utsddana, ‘to shampoo,’ while the MSS. have either a lacuna or read u#&hadana, and the commentary 44#Aadana, which is explained: by Afattradharana, ‘to hold a parasol,’ or malapakarshama, ‘to clean.’ The &kha is, however, merely owing to a very common faulty pronunciation of tsa. Govinda remarks correctly that the word ‘iti,’ which follows the enumeration of the services to be performed by the pupil, has the force of ‘and so forth.’
36-37. The meaning of the two Sftras is that the pupil shall serve the son of his teacher, especially if he is learned, and aged wives of his teacher, but not eat their leavings. The explanation of anf#ana, ‘who knows the Angas,’ is given by Baudhayana, Grchya-sfitra I, 11, 4.
38. Apastamba I, 2, 6, 7-9; Vasishéha VII, 12.
39-40. Apastamba I, 1, 2, 30; Vishvu XXVIII, 5.
41. Apastamba II, 2, 4,25. Govinda combines this Sftra with the next two and makes one of the three.
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42. (The pupil shall) obey and walk after him as long as the instruction (lasts).
43. (According to some this is improper, because) just that (mutual relation) sanctifies both of them.
44. And (the behaviour) towards brothers, sons, and (other) pupils (of the teacher shall be regulated) in the same manner.
45. But officiating priests, a father-in-law, paternal and maternal uncles who are younger than (oneself must be honoured by) rising and (by being) addressed.
46. K4tya (declares that) the salutation shall be returned.
47. For (the propriety of that rule) is apparent (from the story) about Sisu Angirasa.
Prasna I, ApuyAyA 2, KawpiKA 4.
1. If merit and wealth are not (obtained by teaching), nor (at least) the due obedience, one should die with one’s learning; one should not sow it on barren soil.
42. Apastamba II, 2, 4,26; Gautama VII, 2-3.
43. The words between brackets belong to Govinda.
44. Le. if they are younger than oneself.
42. Apastamba II, 2, 4,26; Gautama VII, 2-3.
43. The words between brackets belong to Govinda.
44. Le. if they are younger than oneself.
45. Instead of pratyutthdy4bhibhashamam, ‘(shall be honoured by) rising and being addressed,’ which is the reading of the two copies of the commentary and of M., the MSS. from the Dekhan and Gugarat read, pratyutthayabhivadanam. The latter reading might be translated by ‘shall be saluted by rising ;’ see Gautama VI, 9. Govinda says, in explanation of this rule: ‘ This restrictive rule also (refers) to teachers only, officiating priests, and the rest ; to address (means) to use words such as “ welcome.”’
46. ‘Katya, i.e. a descendant of the Rrshi Kata. He was of opinion that officiating priests and the rest must return the salute. As the return of a salute is prescribed for them, it is understood that the other (party) must salute.—Govinda.
47. The story of Sisu Angirasa is told, Manu II, 151-153.
4. 1. Manu II, 112.
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2. As fire consumes dry grass, even so the Veda, asked for, (but) not honoured, (destroys the enquirer). Therefore let him not proclaim the Veda to those who do not show him honour according to their ability.
3. They proclaim to him a command to the following effect ;
4. ‘Brahman, forsooth, made the created beings over to Death. The student alone it did not make over to him.’ He (Death) spake, ‘Let me have a share in him.’ (Brahman answered), ‘ That night in which he may neglect to offer a piece of sacred fuel (shall belong to thee).’
5. ‘ Therefore a student who passes a night without offering a piece of sacred fuel, cuts it off from the length of his life. Therefore let the student offer a piece of sacred fuel, lest he spend a night, shortening his life.’
6. ‘A long sacrificial session begins he who commences his studentship. That (night) in which, after being initiated, he (first) offers a piece of sacred fuel corresponds to the Prdyamtya (Atirdtra of a sacrificial session); that night in which (he offers it last), intending to take the final bath, corresponds to the Udayantya (Atiratra). Those nights which (lie) between (these two terms correspond) just to the nights of his sacrificial session.’
2. Vasishéha II, 12.
3. ‘ They, i.e. the Vagasaneyins; to him, i.e. to the student. — ‘Govinda.
4. The quotation, which begins here and ends with the end of the section, is taken from Satapatha-brahmama XI, 2, 6. In the text the word Brahman is a neuter. —
6. MSS. M. and K., as well as the commentary, read dirghasat-
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to the student. — ‘Govinda.
4. The quotation, which begins here and ends with the end of the section, is taken from Satapatha-brahmama XI, 2, 6. In the text the word Brahman is a neuter. —
6. MSS. M. and K., as well as the commentary, read dirghasat-
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7. ‘A Bréhmaza who becomes a student of the Veda, enters existent beings in a fourfold manner, (viz.) with one quarter (he enters) Fire, with one quarter Death, with one quarter the Teacher, the fourth quarter remains in the Soul. When he offers to Fire a piece of sacred fuel, he thereby buys back even that quarter which (resides) in Fire, hallowing it, he places it in himself; that enters into him. Now when making himself poor and, becoming shameless, he asks for alms (and) lives as a student of the Veda, he thereby buys back the quarter which (resides) in Death; hallowing it, he places it in himself; that enters into him. Now when he obeys the orders of his Teacher, he thereby buys back that quarter which (resides) in the Teacher ; hallowing it, he places it in himself; that enters into him. [Now when he recites the Veda, he thereby buys back the quarter which resides in the Soul. Hallowing it, he places it in himself; that enters into him.] Let him not go to beg, after he has bathed (on finishing his studentship)... . If he does not find another woman whom he can ask for alms, let him beg even from his own teacher’s. wife or from his own mother. The seventh (night) shall not pass without his asking for alms. [(He commits) sin if he does not go out to ask for alms and does not place fuel on the fire. If he neglects that during seven (days and) nights, he must perform the tram ha va esha upaiti, while the MSS. from the Dekhan and Gugarat, like the printed edition of the Sat. Br., omit the particle ‘ha.’ Prayantya means, literally, ‘initial,’ and udayantya, ‘final.’ Each sattra or sacrificial session begins and ends with an AtirAtra sacrifice.
4. This portion of the quotation shows, besides some minor deviations from the published text of the Madhyandinas, severalp. 4 penance prescribed for one who has broken the vow of studentship.] All the Vedas come to him who knows that and acts thus,’
8. ‘As a blazing fire shines, even so shines he who, knowing this, thus fulfils the duties of studentship, after he has bathed (on leaving his teacher).’ Thus speaks the Brahmama.
Prasna I, ApuyAya 8, KawoiKA 5.
1. Now (follow the duties) of a Snataka.
‘As a blazing fire shines, even so shines he who, knowing this, thus fulfils the duties of studentship, after he has bathed (on leaving his teacher).’ Thus speaks the Brahmama.
Prasna I, ApuyAya 8, KawoiKA 5.
1. Now (follow the duties) of a Snataka.
interpolations and corruptions. The minor discrepancies are, ‘brahmano vai brahmasaryam upayan’ (upayaé/an, C. I. and T.); padatmanyeva Aaturthah pAdak; yadagnaye samidham Adadhiti; atha yad 4tm4nam daridrikrty4hrir bhava bhikshate brahmasaryam Aarati ; atha yad A#aryavakah karoti ya evasya#arye. In the second passage the Dekhan MSS. read, however, like the printed text. The interpolations are, ‘ Now when he recites the Veda,’ &c., and the verse, ‘He commits sin if he neglects, &c. The former passage entirely destroys the sense of the whole and the connexion of the parts. Both have, however, been retained, as they occur in all the MSS. and the two copies of the commentary, and have been enclosed in brackets. The corrupt passage is so bad that it makes no sense at all. The best MSS. read as follows: ‘api hi vai snatva bhiksham faratyavigianandsandyaya pitrindmanyabhya’ kriyabhyah’ sa yadanydm, &c.,D.; ‘api ha vai snatva bhish/am karasapi giani nasandya y4 [va sec. m.] pitré#4m anyabhya# kriyabhyaf,’ K.; api ha vai snatva bhiksha#% sarati—pagnati —nam sandy4pi pitrzzim anyabhyah kriyasas, M.; api ha vai snatva bhiksham faratyavignatindmasanayapi pitrizim anyabhya kriyabhyaZ, C. I. As itis by no means certain that Baudh4yana’s reading agreed with that of the printed text, I have left the passage out.
5. 1. Regarding the term Snataka, see Apastamba I, 11, 30, 1-4. Govinda thinks that the following rules are intended to gpl in the first instance to a student who has performed the Samavartana on completion of his studentship and lives unmarried at home. For though the Smrvti declares it necessary for a student to enter, on completing his term, at once into one of the remaining three
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2. He shall wear a lower garment and upper garment.
3. Let him carry a staff made of bamboo,
4. And a pot filled with water.
5. Let him wear two sacrificial threads.
6. (He shall possess) a turban, an upper garment ° (consisting of) a skin, shoes, and a parasol. (He shall keep) a sacred fire and (offer) the new and full moon (Sth4ltp4kas).
7. He shall cause the hair of his head, of his beard, and of his body, and his nails to be cut on the Parva days.
8. His livelihood (he shall obtain in the following manner) :
9. Let him beg uncooked (food) from Brahmazas, -Kshatriyas, Vaisyas, or carpenters,
10, Or (cooked) food (even from many).
11. Let him remain silent (when he goes to beg).
12. Let him perform with that all Pakayagéas, offered to the gods and manes, and the rites, securing welfare.
Let him beg uncooked (food) from Brahmazas, -Kshatriyas, Vaisyas, or carpenters,
10, Or (cooked) food (even from many).
11. Let him remain silent (when he goes to beg).
12. Let him perform with that all Pakayagéas, offered to the gods and manes, and the rites, securing welfare.
orders, it may happen, as the commentator observes, that the Snataka’s marriage cannot take place immediately. The correctness of this view is proved by Apastamba I, 2, 8, and by the fact that below, II, 3, §, the rules for a married Snataka are given separately.
2-5. Vasishéha XII, 14. 6. Apastamba I, 2, 8, 2.
4. Regarding the Parva days, see Vasish¢ka XII, 21 note.
8. Vasish/ha XII, 2-4. ‘Though the Snataka is the subject of the discussion, the word “his” is used (in this Sftra) in order to introduce the remaining duties of a householder also.’-—Govinda.
g. The carpenter (rathak4ra) is a Sfidra, but connected with the Vedic sacrifices.
to. ‘“ Food” (bhaiksham), i.e. a quantity of begged food. The meaning is that in times of distress he may beg from many.’— Govinda.
12. With that, i.e. with the food obtained by begging. Regarding
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13. Baudhd4yana declares that by (following) this rule the most excellent sages reach the highest’ abode of PragApati Paramesh¢Zin.
Prasna I, ApuyAva 4, KawopiKA 6.
1. Now (those who know the law) prescribe the carrying of a waterpot.
2. It is declared (in the Vedas) that fire (resides) in the right ear of a goat, in the right hand of a Braéhmaza, likewise in water (and) in a bundle of Kusa grass. Therefore after personal purification let him wipe (his water-vessel) on all sides with his (right) hand, (reciting the mantra), ‘Blaze up, O fire ;’ for that (is called) encircling it with fire and is preferable to heating (the pot on the fire).
3. With reference to this matter they prescribe also (the following rules): ‘If he thinks in his heart that (the pot) has been slightly defiled, let him light Kusa or (other) grass and heat (the pot) on all sides, keeping his right hand turned towards it.’
4. ‘If (pots) have been touched by crows, dogs, or the Pakayagwias, see Gautama VIII, 18. Govinda gives as an instance of the rites securing welfare (bhfitikarm4zi) the 4yushyaaru, a rice-offering intended to procure long life.
13. Govinda explains Baudhayana by K4amvayana, and adds that either the author speaks of himself in the third person or a pupil must have compiled the book.
6. 1. As Govinda observes, the rules regarding the waterpot (kamandalu) are introduced here in connexion with I, 3, 5, 4.
2. Vasish/ha XII, 15-16. The mantra is found, Taittirtya-Aranyaka X, 1, 4.
3. The word upadisanti, ‘they prescribe,’ stands at the end of Sfitra 4, as it refers:to both rules.
4. Vasish¢/ha III, 39. The paryagnikarana is the rite prescribed in Sdtra 2.
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other (unclean animals, they shall be heated, until they are of) the colour of fire, after the (paryagnikarana has been performed).’
4. Vasish¢/ha III, 39. The paryagnikarana is the rite prescribed in Sdtra 2.
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other (unclean animals, they shall be heated, until they are of) the colour of fire, after the (paryagnikarana has been performed).’
5. (Pots) which have been defiled by urine, ordure, blood, semen, and the like must be thrown away. _ 6. If his waterpot has been broken, let him offer one hundred (oblations) reciting the Vy4hvtis, or mutter (the Vy4hvztis as often). :
7. (Reciting the text), ‘Earth went to earth, the mother joined the mother; may we have sons and cattle; may he who hates us be destroyed, he shall collect the fragments, throw them into water, repeat the Gayatri at least ten times and take again another (pot).
8. Taking refuge with Varuva, (he shall recite the mantra), ‘ That (belongs) to thee, Varuza; again to me, Om,’ (and) meditate on the indestructible.
5. Vasishéha III, 59.
6. Regarding the Vy4hritis, see Gautama I, 51.
4. Govinda says that Vamadeva is the Ashi of the mantra. The fragments of the pot are to be thrown into a river or tank, in order to preserve them from defilement. See also Journ. Bo. Br. Roy. As. Soc., No. XXXIV A, p. 55 note.
8. ‘ Taking refuge with Varuma, i.e. saying, “I flee for safety to Varuna.” (The words), “ That for thee, Varuna, again to me, Om,” (are) the mantras (to be recited) on taking (a new vessel). Its meaning is this: ‘Those fragments which I have thrown into the water shall belong to thee, Varuma.” (Saying), “Come, thou (who art) a lord of water-vessels, again to me, Om,” he shall meditate on another visible pot as indestructible, i.e. at the end of the Vedic (word) “Om,” let him meditate, (i.e.) recollect, that not everything will be turned topsy-turvy, (but that some things are) also indestructible, i.e. that that is not destroyed, does not perish.—Govinda. The explanation of the last clause of our Sftra seems to be that, on pronouncing the syllable (akshara) Om, the reciter is
[r4] M
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9. ‘If he has received (the new vessel) from a Sidra, let him recite (the Gayatri) one hundred (times). (If he has received it) from a Vaisya, fifty (repetitions of the G4yatrt) are prescribed, but (on receiving it) from a Kshatriya twenty-five, (and on taking it) from a Brahmamza ten.’
10. Those who recite the Veda are doubtful whether he shall fetch water after the sun has set or shall not fetch it.
11. The most excellent (opinion is) that he may fetch it.
12. Let him restrain his breath, while he fetches water.
13. Fire, forsooth, takes up water.
14. It is declared (in the Veda), ‘When he has washed his hands and feet with water from his water-vessel, he is impure for others, as long as the moisture (remains). He purifies himself only. Let him not perform other religious rites (with water from his pot).
to recollect the etymological import of the word akshara, ‘ indestructible,’ and thus to guard the new vessel against the mishap which befell the old one.
He purifies himself only. Let him not perform other religious rites (with water from his pot).
to recollect the etymological import of the word akshara, ‘ indestructible,’ and thus to guard the new vessel against the mishap which befell the old one.
9. According to Govinda, either the prasava, the syllable Om, or the Gayatri are the mantras to be recited, and the recitation is a penance to be performed when the vessel is received. The MSS. of the text mark the verse as a quotation by adding the word ‘iti,’ which the commentary omits.
13. According to Govinda, a Brahmana who goes to fetch water at night, which he may want for personal purification, is ordered to restrain his breath, because thereby the air in the body becomes strong, and fire or heat (agni) is produced. Now as at night the sun is stated to enter the fire and to become subject to it, a Brahmana, who by restraining his breath has produced fire, has. secured the presence of the sun, when he goes to fetch water.
14. Govinda expressly states that the word vigiayate, ‘it is declared,’
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15. Baudhayana (says), ‘Or if on the occasion of each personal purification (he washes himself with other water) up to the wrist, (he will become) pure.’
16. Now they quote also (the following verses):
Prasna I, ApuyAya 4, KawnniKA 7.
1. ‘Formerly (the use of) a waterpot has been prescribed by Brahman and the chief sages for the purification of twice-born men. Therefore he shall always.carry one.’
‘He who desires his own welfare, shall use it without hesitation, for purifying (his person), for drinking, and for performing his twilight devotions.’
2. Let him do it with a believing heart; a wise man must not corrupt his mind. The self-existent literally, ‘it is distinctly known,’ always indicates that the passage quoted is taken from the Veda. The rites for which water from the waterpot is not to be used, are libations to the manes, the gods, and the fire. See also below, I, 4, 7, 5.
15. The words enclosed between parentheses are Govinda’s.
7.1. The division of this chapter into two sections occurs in the M. manuscript only. The Dekhan MSS., which give the division into Kandik4s, do not note it, and have at the end of the Prasna the figure 20, while M. has 21 and in words ekavimsatih after the enumeration of the Pratikas.
2. ‘A wise man must not corrupt his mind,’ i. e. must not doubt or adopt erroneous views regarding the teaching of the Sastras with respect to the waterpot. It seems to me that this passage indicates the existence of an opposition to the constant tarrying of the waterpot in Baudhayana’s times. This is so much more probable, as the custom is now obsolete, and is mentioned in some Pur4mas and versified Smritis as one of the practices forbidden in the Kali age; see e.g. the general note appended to Sir W. Jones’ translation of Manu.
M 2
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This is so much more probable, as the custom is now obsolete, and is mentioned in some Pur4mas and versified Smritis as one of the practices forbidden in the Kali age; see e.g. the general note appended to Sir W. Jones’ translation of Manu.
M 2
p. 7
(Brahman) came into existence with a water-vessel. Therefore let him perform (his rites) with a watervessel.
3. Let him hold it in his right hand when he voids urine and excrements, in the left when he sips water. That is (a) settled (rule) for all good men.
4. For as the sacrificial cup (kamasa) is declared to be pure on account of its contact with the Somajuice, even so the water-vessel is constantly pure through its contact with water.
5. Therefore let him avoid (to use) it for the worship of the manes, the gods, and the fire.
6. Therefore let him not go on a journey without a waterpot, nor to the boundary of the village, nor from one house to the other.
7. Some (declare that he must not go without it) a step further than the length of an arrow.
8. Baudhayana (says that he shall not go without it) if he wishes to fulfil his duties constantly.
g. (The divine) Word declares that (this is confirmed) by a Azk-shaped (passage).
Prasna I, ApuyAyva 5, KanoixA 8.
1. Now (follows the description of) the means of purification.
5. According to Govinda the word ‘therefore’ refers back to SAtra I, 4, 6, 14. ,
9. ‘ Rigvidham, “a Rzk-shaped (passage),” means Azgvidhanam, ‘“‘a prescription consisting of a Ark.” The Bréhmama is indicated by (the word) vak, (“the goddess of) speech.” The meaning is, “The Brahmava says that there is also a Ark-verse to this effect. That is as follows, tasyaish4 bhavati yat te silpam ity4di’ (Taittirtya-Aranyaka I, 7, 1)—Govinda.
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2. The body is purified by water, the understanding by knowledge, the soul by abstention from injuring living beings, the internal organ by truth.
3. Purifying the internal organ (is called) internal purification.
4. We will explain (the rules of) external purification.
5. The sacrificial thread (shall be made) of Kusa grass, or cotton, (and consist) of thrice three strings,
6. (It shall hang down) to the navel.
7. (In putting it on) he shall raise the right arm, lower the left, and lower the head.
8. The contrary (is done at sacrifices) to the manes, g. (If the thread is) suspended round the neck, (it is called) nivita.
10. (If it is) suspended below (the navel, it is called) adhopavita.
11, Let him perform (the rite of personal) purification, facing the east or the north, (and) seated in a pure place; (let him) place his right arm be- ’ tween his knees and wash both hands up to the wrist and both feet (up to the ankles).
12. Let him not use for sipping the remainder of the water with which he has washed his feet.
13. But if he uses (that) for sipping, let him do it, after pouring (a portion of it) on the ground.
8. 2. Vasishéha III, 60. 4-9. Manu II, 63.
12. Let him not use for sipping the remainder of the water with which he has washed his feet.
13. But if he uses (that) for sipping, let him do it, after pouring (a portion of it) on the ground.
8. 2. Vasishéha III, 60. 4-9. Manu II, 63.
11. Vasish/ka III, 26. Govinda points out that the word saukam, ‘(rite of) purification,’ has here the meaning of 44amanam, ‘sipping water. He thinks that the 4a, ‘and,’ which stands after padau, ‘both feet,’ indicates that other portions of the body which have been defiled must be washed also.
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14. He shall sip out of the Tirtha sacred to Brahman.
15. The part (of the hand) at the root of the thumb (is called) the Tirtha sacred to Brahman.
16. The part above the thumb (is called the Tirtha) sacred to the manes, the part at the tips of the fingers that sacred to the gods, the part at the root of the fingers that sacred to the Rshis.
17. (Let him not use for sipping water that has trickled) from the fingers, nor (water) that is covered with bubbles or foam, nor (water that is) hot, or alkaline, or salt, or muddy, or discoloured, or has a bad smell or taste.
18. (Let him not sip water) laughing, nor talking, nor standing, nor looking about, nor bending his head or his body forward, nor while the lock on his crown is untied, nor while his throat is wrapped ‘up, nor while his head is covered, nor when he is in a hurry, nor without wearing the sacrificial thread, nor stretching his feet out, nor while his loins are girt (with a cloth), nor without holding his right arm between his knees, nor making a sound.
19. Let him thrice drink water that reaches his heart.
20. Let him wipe (his lips) thrice.
21. Some (declare that he shall do it) twice.
14. Vasish¢ha III, 26.
16. Vishnu LXII, 3-4. All the MSS. except M. place the Tirtha sacred to the gods at the root of the fingers, and that sacred to the Rishis at the tips of the fingers, and Govinda has the same erroneous reading.
17. Vasish¢ha III, 36. 18. Vasishéa III, 30.
Ig~20. Vasishsfa III, 26; Apastamba I, 5, 16, 3.
21. Vasishéha III, 27; Apastamba I, 5, 16, 4.
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22. A woman and a Sidra (shall perform) both (acts) once (only).
23. Now they quote also (the following verse): ‘A Bréhmama is purified by water that reaches his heart, a Kshatriya by (water) reaching his throat, a Vaisya by (water barely) taken into the mouth, a woman and a Sidra by touching (it) with the extremity (of the lips).
24. ‘If (drops) adhere to his teeth, (they must be considered pure) like the teeth, because they are fixed (in the mouth) like the teeth. Let him not sip water on their account in case they fall. If they flow out, he will be pure.’
25. Now they quote also (the following verse): ‘If anything adheres to the teeth, (it is pure) like the teeth; and if he swallows (it or) whatever else may be in the mouth (or) may remain after sipping water, (he will become) pure.’
If they flow out, he will be pure.’
25. Now they quote also (the following verse): ‘If anything adheres to the teeth, (it is pure) like the teeth; and if he swallows (it or) whatever else may be in the mouth (or) may remain after sipping water, (he will become) pure.’
26. (After sipping) he shall touch the cavities (of the head) with water, the feet, the navel, the head, (and) lastly the left hand.
27. If he becomes impure while holding (a vessel) ‘made of metal, he shall put it down, sip water and sprinkle it, when he is going to take it up.
28. Now if he becomes impure (while he is occupied) with food, he shall put it down, sip water and sprinkle it, when he is going to take it up.
29. Now if he becomes impure (while occupied)
23. Vasishéha III, 31-34.
24. The MSS. read in the last pada of this verse, tesh4m samsraye [ya or va]-kkufifiti. I think samsravandkkhukir iti is the correct reading.
25. Wasishéha III, 41. 26. Vasish¢ha III, 28-29.
28. Vasishéha ITI, 43-44.
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with water, he shall put it down, sip water and sprinkle it, when he is going to take it up.
30.. That is contrary (to the rule) in (the case of an earthen) vessel.
31. In (the case of a vessel) made of wood there is an option.
32. Defiled (objects) made of metal must be scoured with cowdung, earth, and ashes, or with one of these (three).
33. Copper, silver, and gold (must be cleaned) with acids.
34. Earthen vessels must be heated.
35. (Objects) made of wood must be planed.
36. (Objects) made of bamboo (must be cleaned) with cowdung,
37. (Objects) made of fruits with a rope of cowhair,
38. Skins of black deer with (ground) Bel nut and rice,
39. Blankets (of the hair of the mountain goat) with Areka nuts,
- 40. (Cloth) made of (sheep’s) wool by the (rays of the) sun,
41. Linen (cloth) with a paste of yellow mustard,
30. ‘(The word) amatram, literally “a vessel,” denotes here an earthen vessel. The meaning is that such a one, if it is very much defiled, shall only be put down and not be taken back. Any other (earthen vessel) shall be heated.’—Govinda.
32. Vasishéha ITI, 49.
33. Manu V,114; Vasish¢ha III, 63.
34-35. Vasishéha ITI, 49. 36. Vasish/ha ITI, 53.
34. Vasish/ka III, 54. Govinda thinks that the word raggu, ‘a rope,’ is used here in the sense of ‘a conglomeration,’ and merely indicates that a quantity of cowhair must be used.
39. Manu V, 120. 41. Vasish/ha III, 55.
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42. Cotton cloth with earth,
43. Skins (other than deer-skins shall be treated) like cotton cloth,
44. Stones and gems like (objects) made of metal,
45. Bones like wood,
46.-Conch-shells, horn, pearl-shells, and ivory like linen cloth.
47. Or (they may be cleaned) with milk.
48. (Objects) which have been defiled by urine, ordure, blood, semen, or a dead body, (but) are agreeable to the eye and the nose, shall be rubbed seven times with one of the substances mentioned above.
47. Or (they may be cleaned) with milk.
48. (Objects) which have been defiled by urine, ordure, blood, semen, or a dead body, (but) are agreeable to the eye and the nose, shall be rubbed seven times with one of the substances mentioned above.
49. (Objects) not made of metal which are in the same condition must be thrown away.
50. The cups and vessels (used) at a sacrifice (must be cleaned) according to the injunction (of the Veda).
51. The Veda (declares), ‘They do not become impure through Soma.’
52. ‘Time, fire, purity of mind, water and the like (fluids), smearing with cowdung and ignorance (of defilement) are declared to be the sixfold (means of) purification for created beings.’
53. Now they quote also (the following verse):
42. Vasishéha ITI, 49. 43. Vasish¢ha III, 53.
44. Vasishéha III, 50. 45. Vasishéha III, 52.
46. Vasish/fa III, 51. 49. Vasish/ha III, 59.
50. Govinda explains this Sfitra differently, He says: ‘ The fault of defilement by remnants does not affect sacrificial cups and vessels. This must be understood, If they are defiled by urine and’ the like, they must be thrown away.’ My explanation is based on the parallel passage of Apastamba I, 5, 17,13. See also below, I, 6, 13, 11 seq.
52. Vishnu XXII, 88.
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‘A clever man, who knows (the rules of) purification and is desirous of righteousness, shall perform (the rites of) purification, after having fully considered the time, and the place (of the defilement), likewise himself, (as well as) the object (to be cleaned) and the substance (to be employed), the purpose of the object, the cause (of the defilement), and the condition (of the thing or person defiled).’
Prasna I, ApuyAya 5, KawpiKA 9.
1. The Veda declares that the hand of an artisan is always pure, so is every vendible commodity exposed for sale and food obtained by begging, which a student holds in his hand.
2. A calf is pure on the flowing (of the milk), a bird on the fall of the fruit, women at the time of dalliance, and a dog when he catches a deer.
3. All mines and places of manufacture are pure excepting distilleries of spirituous liquor; continuously flowing streams of water and dust raised by the wind cannot be contaminated.
4. The flowers and fruit of flowering and fruitbearing trees which grow in unclean places are likewise not impure.
9. 1. Vishvu XXIII, 48.
2. Vishnu XXIII, 49.
"3. Vishvu XXIII, 48. The term 4kara, translated by ‘mines and places of manufacture,’ is explained in the commentary by ‘places of production, i.e. of sugar and honey.’ It is no doubt intended to apply to any place where articles of consumption or use are produced. Govinda adds that as ‘continuous streams of water’ are always pure, one must take care that the water for sipping flows out of the vessel in an unbroken stream.
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Govinda adds that as ‘continuous streams of water’ are always pure, one must take care that the water for sipping flows out of the vessel in an unbroken stream.
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5. On touching a tree standing on a sacred spot, a funeral pile, a sacrificial post, a Kandala or a person who sells the Veda, a Brahmama shall bathe dressed in his clothes.
6. One’s own couch, seat, clothes, wife, child, and waterpot are pure for oneself; but for strangers they are impure.
7. A seat, a couch, a vehicle, ships (and boats), the road and grass are purified by the wind, if they have been touched by KamdaAlas or outcasts.
8. Grain on the threshing-floor, water in wells and reservoirs, and milk in the cowpen are fit for use even (if they come) from a person whose food must not be eaten.
g. The gods created for Brahmazas three means of purification, (viz.) ignorance of defilement, sprinkling with water, and commending by word of mouth.
10. Water collected on the ground with which
5. Vasish/ha IV, 37. Kaityavrzksha, ‘a tree standing on sacred ground,’ means literally, ‘a memorial-tree.’
4. Govinda points out that couches and seats and the like, on which Kandalas and outcasts have lain or sat down, must be Parte
‘That must be referred to grain on a threshing-floor, and so forth, which has been produced by men whose food must not be eaten, and again is considered to be common to all. In this case, too, what has been received from outcasts and Kandalas, that is defiled. Milk which has been received just at milking-time may be drunk out of a vessel that stands in the cowpen.’—Govinda. As regards the grain produced by low-caste people, the rule probably refers to cases where the land of an Agrahara or other village is cultivated by men of the lowest castes. The author means to say that in such cases a Brahmana may take his share from the threshing-floor, where the whole produce of the villageland is stored, without hesitation.
g. Vasishtha XIV, 24; Manu V, 127.
1o. Vasishéha III, 35-36.
172 BAUDHAYANA. I, 5s 9 cows slake their thirst is a means of purification, provided it is not strongly mixed with unclean (substances), nor has a (bad) smell, nor is discoloured, nor has a (bad) taste.
11. But land becomes pure, according to the degree of the defilement, by sweeping the (defiled) spot, by sprinkling it with water, by smearing it with cowdung, by scattering (pure earth) on it, or by scraping it.
12. Now they quote also (the following verse) :
Prasna I, ApuyAya 5, Kawp1kA 10.
1. ‘A drop of water which is allowed to fall (on the ground) purifies a bull’s hide of land, whether (the land) has been (previously) swept or not, provided no impure substance is visible on it.’
2. Food which is cooked out of sight must be illuminated (with fire) and be sprinkled with water,
3. Likewise eatables bought in the market.
4. For the Veda (declares), ‘For the gods who are (easily) disgusted and desirous of purity.do not
Food which is cooked out of sight must be illuminated (with fire) and be sprinkled with water,
3. Likewise eatables bought in the market.
4. For the Veda (declares), ‘For the gods who are (easily) disgusted and desirous of purity.do not
11. Vasish/ha III, 56.
10. 1. Regarding the term ‘a bull’s hide’ of land, see Vishnu V, 181-183, XCII, 4.
“a, Apastamba II, 2, 3, 9. ‘Out of sight,’ i.e. not before the eyes of him who eats it’—Govinda. It would, however, seem that this rule refers to food prepared by Sfidras, without the supervisions of Aryans. For Apastamba’s Sfitra, which contains the same word, paroksham, ‘out of sight,’ certainly has reference to that case only, and there is no reason why food prepared by Brahman cooks should be purified before it is eaten.
3- Apastamba I, 5,17, 19. The eatables here intended are, according to Govinda, Ladus and other sweet-meats which are frequently bought ready made.
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enjoy the offerings made by a man destitute of faith,’
5. After reflecting (for a long time on the respective value of) the (food) of a pure man destitute of faith and of an impure person who has faith, the gods declared both to be equal. But the Lord of created beings said to them, ‘ That is not equal, it is unequal. The food of a man destitute of faith is worthless, that which is purified by faith is preferable.’
6. Now they quote also (the following verses) : ‘Want of faith is the greatest sin; for faith is the highest austerity. Therefore the gods do not eat offerings given without faith.’
7. ‘A foolish man does not reach heaven, though he may offer (sacrifices) or give (gifts).’
8. ‘He is called a foolish man whose conduct is blemished by doubts, and who, clinging to his own fancies, transgresses (the rules of) the Sastras, because he opposes the fulfilment of the sacred law.’
g. But pot-herbs, flowers, fruit, roots, and annual plants (must be) sprinkled (with water).
10. Having placed dry grass, wood of trees unfit for sacrifices or a clod of earth (on the ground), let him void faeces or urine, turning his face during the day towards the north and at night towards the south and wrapping up his head.
8. Dharmatantra, translated ‘ the fulfilment of the sacred law,’ is explained in the commentary by dharmasya tantram anush/#4nam, by ‘the performance of the sacred duties.’ It may also mean ‘the doctrine of or the treatises on the sacred law.’ The SAstras are the Vedas and the whole body of the sacred literature.
g. Vishnu XXIII, 15. 10, Vasish/fa VI, ro.
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11. (After voiding) urine he shall clean (the organ once) with earth and water,
12. The hand three times.
13. In like manner (he shall clean himself with earth and water after voiding) faeces.
14. The number (of the applications of both is) thrice three for both feet and the hand.
15. After an effusion of semen (he shall purify himself) in the same manner as after voiding urine.
13. In like manner (he shall clean himself with earth and water after voiding) faeces.
14. The number (of the applications of both is) thrice three for both feet and the hand.
15. After an effusion of semen (he shall purify himself) in the same manner as after voiding urine.
16. He shall wash himself, after he has untied or put on the cloth round his loins,
-17. Or he may touch moist grass, cowdung, or earth.
18. While he is engaged in (the performance of) religious rites, he shall avoid to touch (the part of his body) below the navel.
19. The Veda (declares), ‘A man’s (body) is pure above the navel, it is impure below the navel.’
20. Sddras living in the service of Aryans shall trim (their hair and nails) every month; their mode
11-12, Vasishéha VI, 14, 18. According to Govinda one application of water suffices for the left hand and two for both together.
13-14. Vasish/ka VI, 18. Govinda reads in Sfitra 14, against the authority of all the MSS., p4yo4, ‘for the anus,’ instead of padayoA, ‘for both feet.’
15. Apastamba I, 5, 15, 23-
16. Apastamba I, 5, 16, 14. 17. Apastamba I, 5, 16, 15.
18. Vishau XXIII, 51.
19. Taittirlya Samhita VI, 1, 3, 4
20. Apastamba II, 1, 2, 4-5. The above translation follows Govinda’s explanation. But A4ry4dhish//itas, ‘ living in the service of Aryans,’ may also mean ‘superintended by Aryans,’ and the rule be taken to refer to the special case of Sidra cooks, as in the parallel passage of Apastamba.
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of sipping water (shall be) the same as that of Aryans.
21. A Vaisya may live by usury.
22. But (a sum of) twenty-five (karshapazas shall bear an interest) of five m4shas (per mensem).
23. Now they quote also (the following verses) : ‘He who, acquiring property cheap, employs (it so that it yields) a higher price, is called a usurer, and blamed in all (treatises on) the sacred law.’ ‘(Brahman) weighed in the scales the crime of killing a learned Brahmaza against (the crime of) usury; the slayer of the Bréhmama remained at the top, the usurer sank downwards.’
24. ‘Let him treat Brdhmazas who tend cattle, those who live by trade, (and) those who are artisans, actors (and bards), servants or usurers, like Sidras.’
25. But men of the first two castes may, at their pleasure, lend (money at interest) to one who neglects his sacred duties, to a miser, to an atheist, or to a very wicked man.
26. Through the neglect of sacrifices, of (lawful) marriages, of the study of the Veda, and of (learned) Brahmanas, (noble) families (even) are degraded.
27. The offence of neglecting a Brahmaza cannot be committed against a fool who is unacquainted
21. Vasishéha II, 19. 22. Vasishéha II, 51.
23. Vasishéha II, 41-42. 24. Vasish/ha ITI, 3.
25. Vasish¢ha II, 43. M. reads na dadyatém, ‘shall not lend.’ According to Govinda, ‘a very wicked man’ is equivalent to ‘a Sfidra.’
Vasishéha II, 19. 22. Vasishéha II, 51.
23. Vasishéha II, 41-42. 24. Vasish/ha ITI, 3.
25. Vasish¢ha II, 43. M. reads na dadyatém, ‘shall not lend.’ According to Govinda, ‘a very wicked man’ is equivalent to ‘a Sfidra.’
26. Manu III, 63. Govinda says that this Sfitra is introduced in connexion with the expression, ‘one who neglects his sacred duties,’ which occurs in Sfitra 25.
247. Vasish¢ha III, 9 note, ro. This Sfitra is added in explanation of the term ‘the offence of neglecting a Brahmaza.,’
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with the Veda. For (in offering sacrifices) one does not pass by a brilliant fire and throw the oblations into ashes.
28. Families which are deficient in (the knowledge of) the Veda, are degraded by (keeping) cows, horses and vehicles, by agriculture and by serving the king.
29. But even poor families which are rich in (the knowledge of) the Veda obtain rank among the (noble) families and gain great fame.
30. The (study of) the Veda impedes (the pursuit of) agriculture, (the pursuit of) agriculture impedes (the study of) the Veda. He who is able (to do it), may attend to both; but he who is unable (to attend to both), shall give up agriculture.
31. A fat, bellowing, raging humped bull, who does not restrain himself, who hurts living creatures and speaks according to his pleasure, forsooth, does not reach the (abode of) the gods; (but) those who are small like atoms, (being) emaciated (by austerities and fasts), go thither.
32. If, erring, in his youth he commits at any time good or evil acts of any kind, (they will all remain without result). (For) if in his later age he lives righteously, he will obtain (the, reward of) that (virtuous conduct) alone, not (the punishments of his former) crimes.
33. Let him always be sorrowing in his heart, when he thinks of his sins, (let him) practise austerities and be careful; thus he will be freed from sin.
34. ‘Where drops of water touch the feet of a
28-29. Manu III, 64, 66. 34. VasishéAa III, 42.
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man who offers water for sipping to others, no defilement is caused by them. They are equally (pure) as (water) collected on the ground,’
Prasna I, ApuyAya 5, KawoiKA 11.
1. Referring to deaths and births, they declare that the impurity of Sapizdas lasts ten days; excepting officiating priests, men who have performed the initiatory ceremony of a Soma-sacrifice, and students of the Veda.
- 2. But amongst Sapizdas Sapinda-relationship (extends) to the seventh person.
3. (If children die) before the completion of the seventh month or before teething, (the relatives) shall bathe.
4. In (the case of a child) that dies before the completion of its third year or before teething, offerings of funeral cakes and water are not prescribed, and one should not burn its (body) ;
5. Nor when unmarried maidens die.
6. Some do it in the case of married daughters.
7. That (is done) in order to gain the good-will
Nor when unmarried maidens die.
6. Some do it in the case of married daughters.
7. That (is done) in order to gain the good-will
11. 1. Vasish#ha IV, 16. Officiating priests, Soma-sacrificers, and students do not become impure by deaths or births occurring among their relatives; see Vasishsha XIX, 48; Gautama XIV, 1.
2. Vasish/ha IV,17. For the specification of the extent of the Sapinda-relationship, see below, Sfitra 9.
3. Vishvu XXII, 27.
4. Vishnu XXII, 28; Gautama XIV, 34, 43-
6. Gautama XIV, 36. ‘That refers to the Sapisdas on the father’s side..—Govinda.
4. Manu IX, 18.
(14] Np. 11 of the people. Women are considered to have no business with the sacred texts.
8. ‘The relatives of unmarried women become pure after three ‘days. But the uterine brothers become pure by (following) the rule mentioned before.’
9. Moreover, the great-grandfather, the grandfather, the father, oneself, the uterine brothers, the son by a wife of equal caste, the grandson, (and) the great-grandson—these they call Sapizdas, but not the (great-grandson’s) son;—and amongst these a son and a son’s son (together with their father are) sharers of an undivided oblation.
10. The sharers of divided oblations they call Sakulyas.
8. This verse, which occurs in all my MSS. of the text, is left out in the two copies of Govinda’s commentary.
g. Colebrooke, Dayabhaga XI, 1, 37; V. Digest CCCXCVIL The text on which Colebrooke’s two versions are based differs from that of my MSS. and of Govinda by reading avibhaktaddyadan instead of tesh4m fa putrapautram [v. 1. °pautrakam] avibhaktadayam. The meaning of the latter clause, which is placed parenthetically before sapizdan A4kakshate, ‘(these) they call Sapindas,’ seems to be that a father with his son and grandson share the cakes offered at one funeral sacrifice by the fourth descendant. Its object is to show that the group called Sapindas consists of two such subdivisions, between whom the middlemost forms the connecting link. For the middlemost, the svayam, ‘oneself,’ of the text, first offers the cakes to his three ancestors and later receives the cakes, together with his first two descendants, from his greatgrandson. Govinda gives no help. He merely remarks that the Sftra contains a paribhash4 or technical rule of interpretation, and that the words api 4a, ‘moreover,’ indicate that it is an expansion of Sfitra 2.
10. Colebrooke, loc. cit. According to Gimftavahana the Sakulyas are the three ascendants beyond the great-grandfather and the three descendants beyond the great-grandson. Others, among
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11. If no other (relations) are living, the property (of a deceased male) descends to them (the Sapizdas).
12. On failure of Sapizdas, the Sakulyas (inherit).
13. On failure of them, the teacher who (holds the place of a spiritual) father, a pupil, or an officiating priest shall take it,
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11. If no other (relations) are living, the property (of a deceased male) descends to them (the Sapizdas).
12. On failure of Sapizdas, the Sakulyas (inherit).
13. On failure of them, the teacher who (holds the place of a spiritual) father, a pupil, or an officiating priest shall take it,
14. On failure of them, the king. Let him give that property to persons well-versed in the three Vedas.
15. But the king should never take for himself the property of a Brahmaza.
16. Now they quote also (the following verse): ‘The property of a Bréhmawza destroys (him who
whom Govinda takes his place, explain the word sakulya to mean ‘members of one family’ in general. Govinda says, sambandhaviseshagfiane sati sapind’ ukyante|sambandhamatragviane sakuly4zu Atas ka sapinda api sakuly4Au ‘If a particular relationship is known, they are called Sapindas; and if (the fact) only is known that relationship exists, Sakulyas. Hence the Sapinzdas are also Sakulyas.’
11, Colebrooke, loc. cit. Both the Dayabhaga and the Digest read satsvangageshu, ‘when there is male issue,’ and the Viramitrodaya, fol. 218, p. 2, 1. 7, agrees with them. The MSS. read all satsv anyeshu, which may, however, be taken with Govinda for asatsv anyeshu, because the preceding word ends ine. Govinda explains anyeshu, ‘ others,’ by aurasadishu, ‘legitimate sons of the body, and so forth.’
12. Colebrooke, Dayabhaga, loc. cit. The digest omits this Sfitra.
13. Colebrooke, loc. cit. Gtmfitavahana wrongly reads pita hakaryah, ‘the father and the teacher.’ Govinda gives the explanation adopted above. Regarding the spiritual fatherhood of the teacher, see e. g. Vasish/a II, 4.
14. Colebrooke, loc. cit. Govinda reads satsvam, ‘the property of a holy man,’ instead of tatsvam, ‘that property.’
takes it), together with sons and grandsons; poison kills one man only. (Therefore) they do not declare poison to be (the worst) poison. The property of a Brahmaza is called (the worst) poison.’
17. If a birth and a death occur together, one and the same period of ten (days and) nights (shall serve for both).
18. Now if (other deaths or births) happen before the completion of the ten (days and) nights (of impurity), the first period of ten (days and) nights (shall suffice, provided the new cause of impurity occurs) before the end of the ninth day.
19. On a birth, indeed, the parents (alone) become impure during ten days. ,
20. Some (declare that) the mother (alone becomes impure), because (people) avoid (lying-in women alone).
21. Others (say that) the father (alone becomes impure) because the semen is the chief cause (of the generation).
22. For sons who were born without mothers, are mentioned in the revealed texts.
23. But (the correct opinion is that) both the parents (become impure} because they are equally connected (with the event).
22. For sons who were born without mothers, are mentioned in the revealed texts.
23. But (the correct opinion is that) both the parents (become impure} because they are equally connected (with the event).
18. Vasishéha IV, 23-25. Govinda points out that in case the second birth or death happens after the completion of the ninth day, the rule given (Gautama XIV, 7) applies.
19. Vasishéha IV, 20-21.
20. Vasishtha IV, 21-22. Tatpariharam4t, literally, ‘because she is avoided, i.e. because people avoid newly-confined women (not their husbands).’— Govinda.
21. E.g. Agastya and VasishéZa. See Rig-veda VII, 33, 11, and
Sdyaza’s commentary thereon.
T, g, 1% IMPURITY. 181
24. But when a death (has happened, the relatives of the deceased), allowing the youngest to begin, shall pass their sacrificial threads over the right shoulder and under the left arm, descend into the water at a bathing-place, submerge (their bodies), emerge (out of the water), ascend the bank, sip water, pour out libations for the (deceased, repeating the last four acts) severally three times thereafter, ascend the bank, sip water, touch a coal, water or the like at the door of their house, and sit during ten days on mats, eating food that does not contain pungent condiments or salt.
25. (Let him perform) a funeral sacrifice on the eleventh or the twelfth (day).
26. In (performing) the remaining rites (one should) conform to (the customs of) the people.
27. In case of a (death) let him also keep (a period of impurity) for (persons who are) not (his) Sapiadas, according to the degree of nearness, three (days and) nights, a day and a night, one day and so forth,
24. Vasishtha IV, 9-15. When the libations of water are poured out, the name of the deceased must be pronounced. Govinda correctly states that iti, ‘or the like,’ which stands after ‘a coal, water,’ is intended to include ‘cowdung, and yellow mustard seed,’ which are mentioned by Yagfavalkya III, 13. Regarding the clause sakrittrif, ‘(repeating these last four acts) severally three times,’ see Apastamba II, 6, 15, ro.
25. Vishnu XXI, 2 seq., and especially 19.
26. Govinda, in explanation of this Sftra, refers to the last words of Apastamba II, 6, 15, 10, where it is said that relatives ‘shall perform those rites for the dead which the women declare to be necessary,’ and to Apastamba II, 11, 29, 15.
27. Gautama XIV, 20. Govinda is of opinion that the duration of the impurity shall depend on the good qualities, learning, &c. of the deceased.
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28. For a teacher, a sub-teacher (upadhydya), and their sons, three (days and) nights,
29. Likewise for officiating priests,
30. Let him keep on account of a pupil, for one who has the same spiritual guide, for a fellow-student (sabrahmaAérin) three (days -and) nights, one day and a night, one day and so forth (as periods of impurity).
31. Ona miscarriage females (remain impure) as many (days and) nights as months (elapsed after conception).