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 8 of 13
31. Ona miscarriage females (remain impure) as many (days and) nights as months (elapsed after conception).
32. If he unintentionally touches the corpse of a stranger, he becomes at once pure after bathing dressed in his clothes.
33. (If he does it) intentionally, (he will remain impure) during three (days and) nights.
34. And (the same rules apply if he touches a woman) during her courses.
35. A son who is born from (intercourse with a temporarily unclean woman) becomes an Abhisasta. Thereby the penances (to be performed) by him have been explained.
28. Vishnu XXII, 42, 44. Govinda asserts that the impurity on account of an Upadhyaya lasts one night, together. with the preceding and following days, and on account of a teacher’s or Up4dhyaya’s sons one day only. It looks as if he had read the words pakshizyekaham in his text.
29. Govinda asserts that a, ‘likewise,’ indicates that the rule applies also on the death of persons for whom one sacrifices.
30. Vishnu XXII, 44. Govinda explains satirthya to mean ‘ one who has the same guru or spiritual guide,’ while according to others it means ‘one who studies under the same sub-teacher’ (upadhyaya). See also the Kasiké on PAzini IV, 4, 117, and note.
31. Vishzu XXII, 25. 32-33. Gautama XIV, 27.
34. Vishau XXII, 69.
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36. On touching one who sells the Veda, a sacrificial post, an outcast, a funeral pile, a dog, or a Kandala he shall bathe.
37. Now if a worm is produced in an open wound that is filled with pus and sanies, how shall, in that case, a penance be performed ?
38. He who is bitten by a worm will become pure on bathing (daily) during three days and drinking (a mixture of) cow’s urine, cowdung, milk, sour milk, butter, and water boiled with Kusa grass.
39. He who has been touched by a dog shall bathe dressed in his clothes;
40. Or he becomes pure by washing that spot (where he has been touched), by touching it with fire, by (afterwards) again washing it and his feet, and by sipping water.
41. Now they quote also (the following verses): ‘But a Brahmaza who has been bitten by a dog, is purified if he goes to a river that flows into the ocean, (bathes there and) suppresses his breath one hundred times and (afterwards) eats clarified butter. He will (also) become pure at once on bathing (in water brought) in golden or silver (vessels), or in a cow’s horn, or in new (earthen pots).’
36. This verse, which is another version of I, 5, 9, 5, is left out in the Dekhan and Gugaraét MSS.; I consider its genuineness very doubtful.
37. Vasish/ea XVIII, 16.
39-40. Apastamba I, 5, 15, 16-17. Govinda, too, states that the second mode of purification is to be adopted, if the dog touches any part of the body below the navel.
4t. Vasish/ha XXIII, 31.
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Prasna I, ApuyAya 5, KanopiKA 12.
1. Tame animals must not be eaten,
2. Nor carnivorous and (tame) birds,
3. Nor (tame) cocks and pigs ;
4t. Vasish/ha XXIII, 31.
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Prasna I, ApuyAya 5, KanopiKA 12.
1. Tame animals must not be eaten,
2. Nor carnivorous and (tame) birds,
3. Nor (tame) cocks and pigs ;
4. Goats and sheep (are) excepted (from the above prohibition).
5. Five five-toed animals may be eaten, (viz.) the porcupine, the iguana, the hare, the hedgehog, the tortoise and the rhinoceros, excepting the rhinoceros,
6. Likewise five animals with cloven hoofs, (viz.) the white-footed antelope (Nil-g4i), the (common ravine) deer, the spotted deer, the buffalo, the (wild) boar and the black antelope, excepting the black antelope,
7. (Likewise) five (kinds of) birds that feed scratch- ‘ing with their feet, (viz.) the partridge, the blue rockpigeon, the francoline partridge, the (crane called) Vardhrazasa, the peacock and the V4rama, except-
- ing the Varaza,
12.1. Vasish/ha XIV, 40.
2. Vasishtha XIV, 48. Govinda says that the particle 4a, ‘and,’ is used in order to indicate that the word ‘tame’ must be understood.
3- Apastamba I, 5, 17, 29, 32.
5. Vasish/ha XIV, 39. Another explanation of the word svAvif, ‘the porcupine’ (see also Gautama XVII, 27), is given in the commentary, which says that it is a wild animal resembling a dog, and belonging to the boar species. Govinda points out that there is a dispute among the learned regarding the rhinoceros (Vasishsha XV, 47), and that the peculiar wording of the Sfitra is intended to indicate that.
6. The permissibility of the last-named animal is again doubtful.
4. Gautama XVII, 35. The case of the last-mentioned bird, the Varama, is again Coubtful. From the first rock-edict of Asoka
T, 5, 12. FORBIDDEN FOOD.
8. (And the following) fishes, (viz.) Pelorius (Sahasradamshérin), the Kili#ima, the Varmi, the Brzha##hiras, the Masakari(?), the Cyprinus Rohita, and the R4gi.
9. The milk of a (female animal) whose offspring is not ten days old, and of one that gives milk while big with a young one, must not be drunk,.
10. Nor that of a (cow) that has no calf or that (suckles) a strange calf.
11. (The milk) of sheep, camels, and one-hoofed animals must not be drunk.
12. If (he has) drunk (milk) which ought not to be drunk, excepting cow's milk, (he must perform) a Kvikkhra (penance).
13. But if (he has drunk) cow’s milk (that is unfit for use, he shall) fast during three (days and) nights.
14. Stale (food must not be eaten or drunk) excepting pot-herbs, broths, meat, clarified butter, cooked grain, molasses, sour milk, and barley-meal,
15. Nor (substances) which have turned sour, nor molasses which have come into that state.
16. After performing the ceremony preparatory it appears that peacocks, now considered inviolable, were actually eaten in the third century a. p.
8. Vasishtha XIV, 41-42. The names are much corrupted in the MSS., and for Masakari, which I do not find in the dictionaries, Samasakari or Samasakari is also read. The Brzhatéhiras is probably the Indian salmon, the Mahsir.
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8. Vasishtha XIV, 41-42. The names are much corrupted in the MSS., and for Masakari, which I do not find in the dictionaries, Samasakari or Samasakari is also read. The Brzhatéhiras is probably the Indian salmon, the Mahsir.
g-to. Vasishéha XIV, 34-35; Gautama XVII, 22. The meaning of sandhini, ‘a female animal that gives milk while big with young,’ is uncertain. See also Vishnu LI, 40; Apastamba I, 5, 17, 23.
11. Gautama XVII, 24. 12, Vishnu LI, 38-41.
14. Gautama XVII, 16. 15. Vasish‘ha XIV, 37-38.
16. Vasish/ha XIII, 1-5. Govinda states that this Sftra has been introduced here, because the purity of one’s food ensuresp. 13 to the beginning of the Veda-study (upAkarman) on the (full moon of the month) of Srévama or of Ash4dha, they shall close the term on the full moon of Taisha or MAgha.
Prasna I, ApuyAyva 6, KawoikA 18.
1. The gods enjoy a pure sacrifice (only) ;
2. For the gods are desirous of purity and (themselves) pure.
3. The following (#z£) declares that, ‘To you, O - Maruts, the pure ones, pure viands; to you, the pure ones, I offer a pure sacrifice. They who love the pious rites, who are of pure origin, (themselves) pure and purifiers (of others), came duly to the truthful (worshipper).’
4. (He will be) pure (if there is) no blemish on his clothes, therefore let him perform all (acts) that are connected with sacrificing, (dressed) in unblemished clothes.
5. The sacrificer and his wife as well as the officiating priests shall put on dresses which have been washed, and dried by the wind, and which are not in a bad condition.
purity of one’s soul, and purity of soul gives strength of memory, and thereby makes one fit to study the Veda.
13. 1-2. See also above, I, 5, 10, 4. This Adhyaya and the next ought to have been given in the Srauta Sfitra.
3. Rig-veda VII, 56,12; Taittiriya-brahmama II, 8, 5,5. The meaning of the last portion of the verse is somewhat doubtful. Sayana gives two different explanations and Govinda a third.
4. Govinda points out that the dresses of the sacrificer and of his priests must be white, because farther on (Sfitras 9-10) other colours are specially prescribed.
5. Govinda thinks that the word 4a, ‘as well as,’ is intended to include the lookers-on.
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6. (It shall be) thus from the (beginning of the) Prakrama, ,
7. And thus at the long Soma-sacrifices and the Sattras ;
8. And (on other occasions other dresses must be used) in accordance with the injunction (of the Veda),
9. Thus at (all) Ish¢is, animal sacrifices, and Soma-sacrifices which may be used as spells (against enemies), the priests shall perform (the sacred rites), wearing red turbans and red dresses; (when reciting the hymn seen by) Vvishdkapi (he shall) wear a dress and a mantle of many colours and so forth.
ro. At the Agny4dhana (sacrifice) the clothes (shall be made) of flax; on failure of such, (dresses) made of cotton or of wool are used. ;
ro. At the Agny4dhana (sacrifice) the clothes (shall be made) of flax; on failure of such, (dresses) made of cotton or of wool are used. ;
11. Clothes defiled by urine, ordure, blood, semen and the like (shall be) cleaned with earth, water and the like.
12. (Dresses) made of Trzpa-bark and vrzkala (shall be treated) like cotton-cloth,
6. Regarding the ceremony called Prakrama, literally ‘ stepping forward from the G&rhapatya fire,’ see Sayama on Taitt. Br. I, 1, 4,1. It opens the Agny4dh4na rite.
g. Govinda states that the wards iti fa, ‘and so forth, are intended to include other incantations. The Vrzshakapi hymn is found Rig-veda X, 86.
11. Govinda states that the word iti, ‘and the like,’ is intended to include cowdung, cow’s urine, and other substances used for purification.
12. Govinda states that there is a tree called Tripa, the bark of which is used for dresses. Vrikala, which has been left untranslated, is explained by sakama, a word which is not found in our dictionaries,
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13. Deer-skins like (dresses) made of bark.
14. (Let him) not (use) a mantle which has been wrapped (round the loins, or) on which he has been lying (in his bed), without washing it.
15. Let him not employ for the gods anything used by men without beating it én a stone.
16. If solid earth is defiled, (it must be) smeared with cowdung. ,
17. Loose (earth must be cleansed by) ploughing,
18. Moist (earth) by bringing pure (earth) and covering (it with that).
19. Land is purified in four (ways), by being trod on by cows, by digging, by lighting a fire on it, by rain falling on it,
20. Fifthly by smearing it with cowdung, and sixthly through (the lapse of) time.
21. Grass placed on unconsecrated ground (must be) washed.
22. (Grass) defiled out of one’s sight, (shall be) sprinkled (with water).
23. Small pieces of sacred fuel (shall be purified) in the same manner.
24. Large pieces of wood (must be) washed and dried.
13. Govinda says that, as the treatment of valkala, ‘ bark-dresses,’ has not been prescribed, the meaning of the Sfitra can only be, that bark-dresses and black-buck skins are to be treated alike, i.e. that they are to be cleaned with Bel-nut and rice ; see above.
15. Govinda explains apalpfilitam by ‘without beating it with the hand on a stone.’ He mentions as an instance the skin which is used in preparing the Soma.
16. According to Govinda, solid earth is such on which the firealtars are built.
21. E.g. grass intended for the barhis, if it has been placed on a spot which has not been sprinkled with water.
22. ‘Defiled out of one’s sight,’ i.e. brought by Sadras.
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25. But a great quantity (of wood shall be) sprinkled (with water).
26. Wooden vessels which have been touched by impure men (shall be) scraped ;
27. (And) those which are defiled by stains of remnants (shall be) planed.
brought by Sadras.
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25. But a great quantity (of wood shall be) sprinkled (with water).
26. Wooden vessels which have been touched by impure men (shall be) scraped ;
27. (And) those which are defiled by stains of remnants (shall be) planed.
28. (Wooden vessels) defiled by urine, ordure, blood, semen, and the like (very impure substances shall be) thrown away.
29. These (rules must be followed) except in case "a (special) injunction (is given);
30. Thus, for instance, (purification by) washing with Kusa grass and water (is prescribed) on all the following (occasions, viz.) at the Agnihotra, the Gharmoé2hishéa, the Dadhigharma, the Kuzdapayinam Ayana, the Utsargizim Ayana, the Dakshayana sacrifice, the Ardhodaya, the Katusgakra, and . the Brahmaudanas,
31. (Again) at all Soma-sacrifices (the cups must be) cleaned with water only on (the heap of earth called) the Margaltya ;
32. If these same (cups are defiled) by urine, ordure,
247. Govinda says that this rule is optional.
28. Govinda adds that fuel, Kusa grass, and the like, which have been defiled in this manner, must also be thrown away.
30. Regarding the Dadhigharma, a homa, see Vaitana Sftra 21,18; regarding the Kusdapa4yinam Ayana, Asvaldyana Srauta Sfitra XII, 4; and regarding the Daksh4yana sacrifice, a variety of the new and full-moon offering, Asvalayana II, 14. The Ardhodaya is possibly the vrata of that name mentioned in the Puramas, According to Govinda, the Katuskakra, which is otherwise known as a TAntric rite, is a sacrifice, ish/ak4kosh/a (?) madhyavasanto yagante tathetaradayah (?). Regarding the Brahmaudana, see Asvalayana Srauta Sfittra I, 4.
32. Govinda says that the injunction to throw away defiledp. 14 blood, semen, and the like (they must be) thrown away.
Prasna I, ApuyAya 6, KawpikA 14.
1. Earthen vessels that have been touched by impure persons (must be) exposed to (the flame of) a fire of Kusa grass.
2. Those which have been defiled by stains of remnants (of food must be) exposed to another burning.
3. Those which have been defiled by urine, ordure, blood, semen, and the like (must be) thrown away.
4. (Vessels) made of metal (must be) washed, after having been scrubbed as (directed) above.
5. The materials (to be used) for scrubbing (are) cowdung, earth, ashes, and so forth.
6. Those which have been defiled by urine, ordure, blood, semen, and the like (must be) recast,
7. Or (they must) be kept during seven (days and) nights completely immersed in cow’s urine,
8. Or in a great river for as long (a period).
g. (Vessels) made of stone or of fruits, (i.e.) gourds, Bel-fruit, and Vind/as, (shall be) brushed with (a brush of) cow’s hair.
Or (they must) be kept during seven (days and) nights completely immersed in cow’s urine,
8. Or in a great river for as long (a period).
g. (Vessels) made of stone or of fruits, (i.e.) gourds, Bel-fruit, and Vind/as, (shall be) brushed with (a brush of) cow’s hair.
vessels has been repeated, in order to prevent a misconception. For as Soma is said to be a great means of purification, it might be supposed -that it was powerful enough to prevent the defilement of vessels into which it is poured at a sacrifice. But compare the next Sfitras.
14. 8. A great river, i.e. one which directly flows into the ocean.— Govinda.
g. A Vinada, i. e. (a vessel) made of bamboo or Vidagdhanaza ; it is called a ‘long vessel’ (dirghabhaganam), and is used for carrying the Prawita water and the like purposes.—Govinda. The vessel
I, 6, 14. PURIFICATION AT SACRIFICES. Ig!
10. (Sacrificial implements made of) plaited Na/areeds, bamboo, or Sara-reeds (shall be) washed with cowdung, water, and the like.
11. If unhusked rice has been defiled, (it must be) washed (and afterwards be) dried.
12. But a great quantity (of unhusked rice must be) sprinkled.
13. Husked rice (which has been defiled must be) thrown away.
14. The same (rule applies) to cooked sacrificial viands.
15. But if a great quantity has been defiled by (the touch of) dogs, crows, and the like (unclean beings), one must throw away that portion (as) food for men, and sprinkle (the rest with water), reciting the Anuvdka, ‘Pavamanad’ suvarganak.’
16. Hydromel and preparations of milk (are) purified by pouring them from one vessel into another.
intended is no doubt the flask made of a bamboo which is cut below the joint, and is commonly used as a bottle for oil. Govinda adds that this mode of purification is to be adopted in case the vessels have been touched by impure persons.
10. Na/a-reeds, i.e. Amphidonax Karka; Sara, i.e. Saccharum Sara. Govinda says that the rule applies to cases where such implements have been defiled by remnants of food (ussfishéalepa).
11. ‘ Defiled, i.e. touched by a Kandala.’ (The rule) refers to a quantity less than a Droa (66 or 132 Ibs.).—Govinda.
13. ‘If it has been defiled by urine and the like and the quantity is small;’ this must be understood, because he will declare (below, Sftra 1g) that if there is a great quantity (the defiled) portion only shall be thrown away.—Govinda.
14. This, too, refers to small quantities only.
15. The Anuvaka referred to is Taittirtya-brahmama I, 4, 8.
16. ‘Hydromel, i.e. sour milk, honey, clarified butter, water, and
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17. In like manner let him pour oil and clarified butter which have been touched by an impure (person) into water, and (afterwards) use them.
18. If (any) impure (substance) is thrown (into the sacrificial fire) let him place (the two Arazis one) on (the other), produce fire by friction, (and offer) a Pavam4neshiéi.
18. If (any) impure (substance) is thrown (into the sacrificial fire) let him place (the two Arazis one) on (the other), produce fire by friction, (and offer) a Pavam4neshiéi.
19. If (the rules regarding) purity, the proper place, the mantras, the series of actions, the object, the materials, (their) consecration, and the proper time are conflicting, each earlier-named (point) is more important (than the following ones).
Prasna I, ApuyAyva 7, KawoixA 15.
1. The sacred fires (shall be) approached from the north,
2. (And be) left in the same manner.
3. The contrary (proceeding should be adopted at sacrifices offered) to the manes.
grain; a preparation of milk, i.e. curd of two-milk whey (Amiksh4), if these are blemished by the fault of men, and that (blemish must have been caused by) the touch of an impure (person, usshishta) only.’—Govinda.
17. ‘And that must be done in such a manner that the oil and the clarified butter are not lost.’——Govinda.
18. ‘Any impure substance, i.e. urine, ordure, and the like.’ — Govinda.
19. Avrit,‘the series of actions,’ i.e. the growth (pramsubhiva) of the ceremonial (prayoga).—Govinda.
15. 1. MAnava Srauta SftraI,1,1, and Kumérila thereon in Professor Goldstiicker’s lithographed copy and Katy4yana Srauta Sfitra I, 8, 24. See also Professor Haug’s map of ‘the sacrificial compound,’ Aitareya-brahmaza, vol. i.
3. I.e. the entrance and exit are to be made to the south of the fires,
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4. Let him wash that which has been touched with (his) foot.
5. Let him touch water, in case he touches his body or the hem (of his garment).
6. Likewise (let him touch water) after cutting, splitting, digging or removing (anything, or offering oblations) to the manes, to the R4kshasas, to Nirvzti, to Rudra, (and after performing sacrifices) intended as spells (against enemies).
7. Let him not turn round himself a sacrificial implement (the use of) which is accompanied by the recitation of mantras.
8. (For) the sacrificial implements (are) more ‘nearly (connected with the sacrifice),
9. The priests, more remotely.
10. The sacrificer and his wife are even nearer than the priests.
11. After the sacrificial implements (follows) the clarified butter, after the clarified butter the sacrificial viands, after the sacrificial viands the animal to be slain, after the animal the Soma, after the Soma the sacred fires.
5. Govinda explains siz, ‘the hem of the garment,’ by the garment wrapped round the loins (parihitam vasah).
4. The meaning is that the priest must hold the sacrificial implements, such as the srué and sruva ladles, between himself and the fires, and not place himself between them and the fires (4tmano bahir na kfryat agner antarah svayam na bhaved iti yavat).
8. ‘He gives the reason for that (rule), “For the sacrificial implements (are) nearer” than the priests, that must be understood.’—Govinda.
8. ‘He gives the reason for that (rule), “For the sacrificial implements (are) nearer” than the priests, that must be understood.’—Govinda.
10. ‘For they obtain the reward of the sacrifice. The instances (referring) to those two are the Vaisarganas and the Dakshizas’— Govinda.
11. Katydyana Srauta Sftra I, 8,31. ‘If the space on the
[14] oO
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12. If there is work for them, the priests shall not turn away from the sacred fires.
13. If he faces the east, let him turn towards his right shoulder, .
14. If he faces the west, towards the left.
15. The entrance to the sacrificial (enclosure lies) between the AKAtvdla and the Utkara,
16. (When one comes) from the KAtvala, (it lies between) the Ahavantya fire and the Utkara.
17. The officiating (priests), the sacrificer, and his wife shall enter by that (road),
18. As long as the sacrificial rite is not completed.
19. When it has been finished (they shall) pass to and fro on the side where there is no Utkara (i.e. on the western side of the enclosure).
Uttaravedi and the rest is confined, the Soma is made ready immediately after the fire, after that the meat and so forth, after that the grain for the sacrificial cakes, then the clarified butter, and after that the spoons called sruva, srué, and so forth.’—Govinda.
12, ‘It is indicated hereby that, if there is work (to be done) there, they shall not turn away from the sacred fires except in cases of absolute necessity.’—Govinda.
13. ‘This rule (refers to the case) when he walks with the sacred fires. It must be understood that he shall not turn his back on the fires.’ —Govinda.
14. ‘This rule (is to be interpreted) in the same manner (as the preceding one). Or it is prescribed by these two Sfitras that the men engaged (in the sacrifice) shall go out, turning their right hand towards (the fires).’—Govinda.
15. Katy4yana Srauta Sfttra V, 1, 11.
16. I read with the MSS. of the text ‘44tvalad ahavantyotkarau.’ The two copies of the commentary give Aatv4lak 4havaniyotkarau. Govinda says that the words antareaa tirtham must be understood. For the position of the Xatvala and the Utkara, see Professor Haug’s map, where the road of the priests is also marked, though somewhat differently.
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20. Let him not put on the fire logs or Samidhs which have not been sprinkled (with water),
21. The Brahman (priest) and the sacrificer shall enter in front of the Ahavantya fire.
22. Some (declare that they shall enter) behind the Ahavantya fire,
23. The seat of the Brahman (priest is situated) to the south of the Ahavantya fire, (that) of the sacrificer to the west of him.
24. (The seat) of the Hotz (priest is situated) to the north of the northern Srowi (of the Vedi),
25. (That) of the Agntdhra priest near the Utkara,
26. (That) of the (sacrificer’s) wife behind the Garhapatya fire.
27. He scatters Darbha grass on these (seats) as often as (they are used).
24. (The seat) of the Hotz (priest is situated) to the north of the northern Srowi (of the Vedi),
25. (That) of the Agntdhra priest near the Utkara,
26. (That) of the (sacrificer’s) wife behind the Garhapatya fire.
27. He scatters Darbha grass on these (seats) as often as (they are used).
28. A vessel filled with water, for the purpose of sipping, shall be appropriated to (the use of) each (person).
29. He who has been initiated (to the performance of a sacrifice shall) keep the (following) vows :
30. Let him not proclaim the guilt of other men; let him not become angry; let him not weep; let him not look at urine and ordure.
31. If he has looked at any unclean (substance), he mutters (the verse), ‘ Unrestrained is the internal
23. For the seats of the priests and the other persons named in this and the following rules, see Professor Haug’s plan, and Dr. Hillebrandt’s Altindische Neu und Vollmondopfer, p. 190.
24. ‘The northern Sroni of the Vedi, i.e. the north-western corner of the Vedi.’—Govinda.
31. Taittirtya Samhita ITI, 1, 1,2, where the rule also is given.
M. alone adds another Sfitra, the text of which is corrupt. But it ended with the mantra undatir balam dhatta, &c. Taitt. S. ibid. 3. .
O 2
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organ, wretched (my) eye-sight ; the sun is the chief of the (heavenly) lights; O Diksha, do not forsake me!’
Prasna I, ApuyAya 8, Kawn1kA 16.
f 1. There are four castes (vara, viz.) Brahmazas, | K
{ r t shatriyas, Vaisyas, and Sddras.
2. (Males) belonging to them (may take) wives [ according to the order of the castes, (viz.) a Brah- | maza four, | 3, A Kshatriya three, | 4. A Vaisya two, | 5. A Sddra one.
6. Sons begotten on (wives) of equal or of the , next lower castes (are called) Savarvas (of equal caste).
7. (Those born) of (wives) of the second or third lower castes (become) Ambash¢sas, Ugras, and Nishadas.
8. Of females wedded in the inverse order of the castes (are born) Ayogavas, MaAgadhas, Vaizas, Kshattvzs, Pulkasas, Kukku¢akas, Vaidehakas, and Kandalas.
9. An Ambash¢ka (begets) on a female of the first (caste) a Svapaka, to. An Ugra on a female of the second (caste) a Vaina,
11. A Nishdda on a female of the third (caste) a Pulkasa.
16. 1. Vasish/ha II, 1. 2-5. Vasishha I, 24-25.
6. Gautama IV, 16. 4. Vasish‘ha XVIII, 8.
8-12. Vasishéha XVIII, 1-6; Gautama IV, 17-21. Inthe I.O. copy of the commentary there is a break, which extends from Sftra 8 to the beginning of Adhy4ya 10.
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12. In the contrary case a Kukku/aka (is produced).
16. Now they quote also (the following verse): ‘But those sons whom an uninitiated man begets, the wise call Vratyas, who are excluded from the Savitrt; (that is a rule which refers) in an equal manner to the three (highest) castes.’
Prasna I, ApHuyAya 9, Kawp1KA 17,
16. Now they quote also (the following verse): ‘But those sons whom an uninitiated man begets, the wise call Vratyas, who are excluded from the Savitrt; (that is a rule which refers) in an equal manner to the three (highest) castes.’
Prasna I, ApHuyAya 9, Kawp1KA 17,
1. The Rathakdra (carpenter), the Ambash¢fa, the Sfita (charioteer), the Ugra, the M4gadha, the Ayogava, the Vaiza, the Kshattvz, the Pulkasa, the Kukkuaa, the Vaidehaka, the Xazdala, and so forth,
2. Among these, sons of equal caste (spring) from | women of equal caste.
3. A Brahmaza (begets) on a female of the Kshatriya caste a Brahmaza, on a female of the Vaisya caste an Ambashdfa, on a female of the Sidra caste a Nishada,
4. (According to) some a Parasava.
13-15. The text of the three Sftras is exceedingly corrupt, and the Telugu copy of the commentary affords no help. It is, however, clear that the passage left out contained something which corresponded to Gautama IV, 22-23, and treated of the possibility of raising persons of a lower caste toa higher one by intermarriages continued for five or seven generations, The reading of K., which perhaps is the best, will show this: ‘nishaddena nishddyad 4 pafikamaggfta bhavanti tam upanayet shash/ham y4gayet saptamo ’vikritégisamamgito saptamaufigisama ity ekeshAm samgit4 kramena nipatanti.’
16. Manu X, 20.
17, 1-2. Manu X, 26-27. 3-6. See above, I, 8, 16, 6-7.
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5. A Kshatriya (begets) on a female of the Vaisya caste a Kshatriya, on a female of the Sfdra caste an Ugra.
6. A Vaisya (begets) on a female of the Sddra caste a Rathak4ra. ;
7. A Sddra begets on a female of the Vaisya caste a Magadha, on a female of the Kshatriya caste a Kshattvz, but on a female of the Brahmamza caste a Kandala.
8. A Vaisya begets on a female of the Kshatriya caste an Ayogava, on a female of the Brahmana caste a Sita.
9. If among these an Ambash//a (male) and an Ugra (female) unite, (their son) will be born in the direct order of the castes (Anuloma).
10. If a Kshattvz (male) and a Vaidehaka (female) unite, (their son will be) born against the order of the castes (Pratiloma).
11. An Ugra (begets) on a female of the Kshattrz caste a Svapaka,
12, A Vaidehaka on a female of the Ambashtha caste a Vaiza,
13. A Nishdda on a female of the Sfdra caste a Pulkasa,
14. A SQdra on a female of the Nishdda caste a Kukkudaka.
15. The wise declare those sprung from an intermixture of the castes to be Vratyas.
4-8. See above, I, 8, 16, 8.
g-10. Ie. the offspring of individuals of different Anuloma castes again become Anulomas, and the offspring of individuals of different Pratiloma castes, Pratilomas.
11-12. Manu X, rg.
13-14. See above, I, 8, 16, 11-12. 15. Gautama IV, 25.
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Prasna I, ApHyAyva 10, KawoiKA 18.
. Let the king protect (his) subjects, receiving as his pay a sixth part (of their incomes or spiritual merit).
2. Brahman, forsooth, placed its majesty in the
Manu X, rg.
13-14. See above, I, 8, 16, 11-12. 15. Gautama IV, 25.
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Prasna I, ApHyAyva 10, KawoiKA 18.
. Let the king protect (his) subjects, receiving as his pay a sixth part (of their incomes or spiritual merit).
2. Brahman, forsooth, placed its majesty in the
’ Brahmazas, together with (the duties and privileges
, of) studying, teaching, sacrificing for themselves,
. sacrificing for others, liberality, and accepting (gifts), for the protection of the Vedas ;
3. In the Kshatriyas (it placed) strength, together ‘with (the duties and privileges of) studying, sacri- ’ ficing, liberality, (using) weapons, and protecting the
_ treasure (and the life of) created beings, for the growth of (good) government ; , 4 In the Vaisyas (it placed the power of work), together with (the duties of) studying, sacrificing, . liberality, cultivating (the soil), trading, and tending , cattle, for the growth of (productive) labour. ¥. 5. On the Stdras (it imposed the duty of) serving | the three higher (castes). 6. For (the Veda states), ‘they were created from | the feet (of Brahman).’
18. 1. Vasishéha I, 42-44. Learned Brahmanas do not pay taxes, but the king obtains a sixth part of the spiritual merit which they acquire. Hence Baudhayana uses the general term, ‘a sixth share.’
2. Vasishéha II, 13-14. 3. VasishéAa II, 15-17.
4. Vasishfha II, 18-19. The words ‘the power of work’ are inserted by Govinda.
5. Vasishéha II, 20.
6. Rig-veda X, 90,125; Taittiriya Aranyaka, III, 12, 6.
x
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7. Let (the king) choose a domestic priest (who shall be) foremost in all (transactions).
8. Let him act according to his instructions.
g. Let him not turn back in battle.
10. Let him not strike with barbed or poisoned (weapons). .
11. Let him not fight with those who are in fear, intoxicated, insane or out of their minds, (nor with those) who have lost their armour, (nor with) women, infants, aged men, and Brahmazas,
12, Excepting assassins (Atatayin).
13. Now they quote also (the following verse) : ‘He who slays an assassin, able to teach (the Veda) and born in a (noble) family, does not (incur) by that (act the guilt of) the murderer of a learned Bréhmaza ; (in) that (case) fury recoils upon fury.’
14. The duty on goods imported by sea is, after deducting a choice article, ten Pazas in the hundred.
15. Let him also lay just (duties) on other (marketable goods) according to their intrinsic value without oppressing (the traders).
4. Vasishtha XIX, 3-6. Govinda explains sarvatodhuram, ‘foremost in all,’ by sarvagfiam, ‘ omniscient.’
8. Vasishtha I, 40-41. The rule, of course, refers primarily to advice in spiritual matters.
g. Gautama X, 16. to. Manu VII, go.
1x. Gautama X,18. The meaning is that such persons shall not be slain in battle.
12-13. VasishéAa III, 18.
Vasishtha I, 40-41. The rule, of course, refers primarily to advice in spiritual matters.
g. Gautama X, 16. to. Manu VII, go.
1x. Gautama X,18. The meaning is that such persons shall not be slain in battle.
12-13. VasishéAa III, 18.
14. I take this to mean that the king may take one article which particularly pleases him out of each consignment, and impose on the rest an ad valorem duty of ten per cent. Regarding the tribute in kind to be paid to Indian kings by foreign merchants, see Periplus maris Erythraei, par. 49.
15. Vishvu III, 29-30. Govinda interprets anupahatya, ‘without
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16. Let the king guard the property of men belonging to a non-Braéhmanical caste, the owner of which has disappeared, during a year, and afterwards take it (for himself).
17. A Bréhmaza, forsooth, shall not suffer corporal punishment for any offence.
18. In case (a Brahmama) has slain a Brahmaaa, has violated his Guru’s bed, has stolen the gold (of a Bréhmaza), or has drunk (the spirituous liquor called) Surd, (the king) shall cause to be impressed with a heated iron the mark of a headless trunk, a female part, a jackal, (or) the sign of a tavern on the forehead (of the offender) and banish him from his realm.
19. If a Kshatriya or (a man of any) other (tower caste) has murdered a Braéhmama, death and the confiscation of all his property (shall be his punishment).
20. If those same (persons) slay men of equal: or lower castes, (the king) shall fix suitable punishments in accordance with their ability.
Prasna I, ApuyAva 10, KawpiKA 19.
1. For slaying a Kshatriya (the offender) shall oppressing the traders,’ by ‘without deducting (anuddhrztya) a choice article.’
16. Vasishtha XVI, 19-20. As stated above, I, 5, 11, 15, the king must not take the property of a Brahmaa.
20. Vasishtha XIX,9. ‘Those same persons,’ i.e. Kshatriyas, Vaisyas, or Sfidras.
19. 1, Apastamba I, 9, 24,1. Govinda explains vairaniryAtap. 19give to the king one thousand cows and _ besides a bull in expiation of his sin,
2. For (slaying) a Vaisya one hundred cows, for (slaying) a Sidra ten; and a bull (must be) added (in each case).
3. (The punishment for) the murder of a woman —excepting a (Brahmazi) who had bathed after temporary uncleanness—and for the destruction of a cow have been explained by the (rule regarding the) murder of a Siddra.
4. If he has slain a milch-cow or a draught-ox, he shall perform a KAndrayama (lunar penance) after (paying the prescribed fine).
5. The (punishment for the) murder of a (Brahmazt) who had bathed after temporary uncleanness has been explained by (the rule regarding) the murder of a Kshatriya.
4. If he has slain a milch-cow or a draught-ox, he shall perform a KAndrayama (lunar penance) after (paying the prescribed fine).
5. The (punishment for the) murder of a (Brahmazt) who had bathed after temporary uncleanness has been explained by (the rule regarding) the murder of a Kshatriya.
6. For killing a flamingo, a Bhasa, a peacock, a Brahmamt duck, a Pragalaka, a crow, an owl, a frog, a musk-rat, a dog, (the large ichneumon called) Babhru, a common ichneumon, and so forth, (the offender shall pay) the same (fine) as (for the murder of) a Sddra.
7. In order to gain the good opinion of men, a witness shall give evidence in accordance with what he has seen or heard.
nartham in two ways: 1. in expiation of his sin; 2. in order to remove the enmity of the relatives of the murdered man. He adds all these punishments are really penances (prayaséittas) to be imposed by the king. Apastamba has these Sfitras in the section on penances.
8. Of injustice (in decisions) one quarter falls on the party in the cause, one quarter on his witnesses, one quarter on all the judges, and one quarter on the king.
But where he who deserves condemnation is condemned, the king is guiltless and the judges free from blame; the guilt falls on the offender (alone).
9. (Therefore) a wise man should ask an appointed witness in the following manner :
10. ‘The merit which thou hast acquired in the interval between the night in which thou wast born and that in which thou wilt die, all that will go to the king, if thou speakest an untruth.’
11. ‘A witness who speaks falsely, slays three fathers and three grandfathers and seven (descendants), both the born and the unborn.’
12. ‘ By false testimony concerning gold he kills three ancestors ; by false testimony regarding (small) cattle he kills five; by false testimony concerning kine he kills ten.’
‘He kills a hundred by false evidence regarding horses, (and) a thousand by false evidence concerning a man. A witness who speaks falsely, destroys the whole (world) by false evidence concerning land.’
8. Manu VIII, 18-19.
9. I read, with the Telugu copy of the commentary, sakshizam tvevam uddish/am. All the MSS. of the text and C. I. read sakshizam daivam uddishfam. Govinda’s explanation, adhuné nirdish‘in sakshina evam prikkhed iti padanvayad, ‘the construction of the words is, “let him now ask the appointed witnesses in the following manner,”’ agrees with the reading adopted.
to. Vasishtha XVI, 32-33.
11. ‘ Three fathers and three grandfathers,’ i.e. seven ancestors.
12. Vasish/ha XVI, 34. Regarding the explanation of the
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13. (Men of) the four castes (varza) who have sons may be witnesses excepting Srotriyas, the king, ascetics, and those who are destitute of human (intellect).
seven ancestors.
12. Vasish/ha XVI, 34. Regarding the explanation of the
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13. (Men of) the four castes (varza) who have sons may be witnesses excepting Srotriyas, the king, ascetics, and those who are destitute of human (intellect).
14. If (the witness rightly) recollects (the facts of) the case (he will receive) commendation from the most eminent men.
15. In the contrary case (he will) fall into hell.
16. Let him (who has given false evidence), drink hot milk during twelve (days and) nights or offer burnt oblations (reciting) the KashmAéda (texts).
words ‘he kills,’ see Manu VIII, 97, and Haradatta on Gautama XIII, 14. .
13. Vasish/ha XVI, 28-30. The text has raganya, ‘members of the royal family.’ But the parallel passages of other Dharmasiitras, e.g. Vishzu VIII, 2, make it probable that the king is meant.
14. Apastamba II, rz, 29, 10. Govinda takes the Sftra differently. His commentary runs as follows: sdkshidvaye sati ragn4 tatpurushais 4a kim kartavyam ity ata 4ha " smritau pradhanatah pratipattiZ i pradhanyatas taponirdish/avidy4dibhiz | tadvaAanat pratipattir niskayak karya ityadhy4harak karyah ‘What shall the king and his officers do, if there are two witnesses? In order to answer this question he says: “Qn recollection, according to preeminence, reliance.” According to pre-eminence, i.e. on account of austerities, (being) appointed (as a witness), learning and the like ; in accordance with the evidence of such person’s conviction, i.e. the decision must be made. The latter word has to be understood.’ Govinda then goes on to quote Manu VIII, 73.
15. Apastamba II, 11, 29, 9. Govinda and M. read kartrzpatyam for kartapatyam, the reading of the Dekhan and Gugarat MSS. The explanation of the former term is said to be doshaf, ‘sin.’ Regarding the ancient word kartapatya, which Govinda and the writer of M. have not understood, see Haradatta on Apastamba I, 2, 5, 3
16. In accordance with his explanation of Siatra 14, Govinda thinks that this penance is to be performed by the king and the judges in case they fail to weigh the evidence properly. But
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Prasna I, ApuyAya 11, KawpikA 20.
1. (There are) eight marriage-rites.
2. If (the father) gives (his daughter) to a student (who has not broken his vow of chastity and) who asks for her, after fully enquiring into his learning and character, that (is) the rite of Brahman (brahma).
3. If (the father gives his daughter away) after clothing her and decking her with ornaments, (saying) ‘That (is thy wife), fulfil the law (with her),’ that (is) the rite of Pragdpati (pragApatya).
4. If (the bridegroom) after offering the first burnt oblation of parched grain (receives the maiden) for a bull and a cow, that is the rite of the Azshis (arsha).
5. If (a maiden is given) to an officiating priest within the sacrificial enclosure, while the presents are being taken away, that (is) the rite of the gods (daiva).
5. If (a maiden is given) to an officiating priest within the sacrificial enclosure, while the presents are being taken away, that (is) the rite of the gods (daiva).
according to Manu VIII, 106, Vishnu VIII, 16, the oblations with the Kfishm4ndas (Taitt. Ar. X, 3-5) are to be offered for uttering in evidence a venial falsehood. That is, no doubt, here, too, the real meaning.
20. 1. Vishnu XXIV, 17.
2. Vasish/ha I, 30. The word brahmaédarin has, no doubt, as Govinda too contends, been used in the double sense of ‘a student of the Veda’ and ‘chaste.’
3. Vishnu XXIV, 22.
4. Wasish/ha I, 32. ‘After the first of the burnt oblations of parched grain, which are prescribed for weddings, has been offered, the bridegroom shall give to him who has power over the maiden a bull and a cow, and receive them back together with the (bride).’— Govinda.
5. Vasishéha I, 31. According to this rule the damsel is given
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6. The union of a lover with a loving damsel (is called) the rite of the Gandharvas (gAandharva).
7. (If the bridegroom receives the maiden) after gladdening (the parents) by money, (that is) the rite of the Asuras (Asura).
8. (If the maiden is wedded) after being forcibly abducted, (that is) the rite of the Rdakshasas (rakshasa).
9. If one has intercourse with (a maiden) who is sleeping, intoxicated, or out of her senses (with fear or passion and weds her afterwards, that is) the rite of the Pisd#as (paisdéa).
10. Among these (eight rites) the four first (named) are (lawful) for a Brahmaza. Among these also each earlier named is preferable.
11, Among the (four) later (named rites) each succeeding one is more sinful (than the preceding ones).
12. Among these the sixth and the seventh agree with the law of the Kshatriyas. For power is their attribute.
as part of the sacrificial fee (dakshiv&) to one of the priests after a sacrifice has been completed. Govinda adds that the recipient has to accept the gift with the six mantras, ‘ pragdpati striyam yasah, Taitt. Brahmaza II, 4,6,5. In his commentary on the passage Sdyava makes the same statement. Govinda adds that in this case as well as in those mentioned in the following Sfitras the regular marriage ceremony must be performed later.
6. Vasishéha I, 33. 4. Vasishzha I, 35.
8. Vasishéha I, 34. 9. Vishnu XXIV, 26.
10. Vishvu XXIV, 27.
12. Vishnu XXIV, 28; Vasishéha I, 29, 34. The meaning of the last clause is that as, according to I, 10, 18, 3, Brahman placed power in the Kshatriyas, they may adopt marriage rites by which a disregard of conventionalities or strength is displayed.
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13. The fifth and the eighth (are lawful) for Vaisyas and Sidras.
14. For Vaisyas and Sfdras are not particular about their wives,
15. Because they are allowed (to subsist by such low occupations as) husbandry and service.
16. Some recommend the Gandharva rite for all (castes), because it is based on (mutual) affection.
Prasna I, ApuyAva 11, Kawo1KA 21.
14. For Vaisyas and Sfdras are not particular about their wives,
15. Because they are allowed (to subsist by such low occupations as) husbandry and service.
16. Some recommend the Gandharva rite for all (castes), because it is based on (mutual) affection.
Prasna I, ApuyAva 11, Kawo1KA 21.
1, The Veda declares, ‘ The quality of the offspring depends on the quality of the marriage rite.’
2. Now they quote also (the following verses) : ‘It is declared that a female who has been purchased for money is not a wife. She cannot (assist) at sacrifices offered to the gods or the manes. Kasyapa has stated that she is a slave.’
13. ‘Ie. the fifth for Vaisyas and the eighth for Sfdras’— Govinda.
14. ‘Those whose spouse, i.e. wife, is not restrained, i.e. not fixed by rule, are called not particular about their wives. The meaning is that there is oneness (dareshvaikyam) with respect to wives, that fixed rules regarding them there are none (niyamas tesham na bhavati).’—Govinda.
15. ‘“ Husbandry” includes also trade and the like. Because those two (castes) are permitted to pursue low occupations, therefore their marriage rites are of the same description. That is what the author intends to say.—Govinda.
21. 1. Apastamba II, 5, 12, 4.
2. Vasishéa I,-36-38. Govinda inserts after the words ‘Now they quote also,’ two Sftras in prose: 1.‘Ten virtuous sons and daughters (spring) from a Daiva marriage, ten from a Pragdpatya marriage. It is declared in the Veda that the son of a wife wedded according to the Brahma rite (sanctifies) ten ancestors, ten descendants, and oneself.’ 2. ‘The power of learning the Veda also
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3. ‘Those wicked men who, seduced by greed, give away a daughter for a fee, who (thus) sell themselves and commit a great crime, fall (after death) into a dreadful place of punishment and destroy their family down to the seventh (generation). Moreover they will repeatedly die and be born again. All (this) is declared (to happen), if a fee (is taken).’
4. On the day of the full moon, on the eighth day (of each half month), on the day of the new moon, on the appearance of a meteor, on the occasion of an earthquake, on visiting a burial-ground, and on the death of the king of the country, of a Srotriya or of one who has the same Guru (satirthya), the study of the Veda must be discontinued for a day and a night.
5. (The study of the Veda must be interrupted) while (a strong) wind (blows), a foul smell (is perceptible), or hoar-frost (lies on the ground), when dancing (is going on), and while the sounds of singing, musical instruments, weeping, or of the SAman (melodies are audible).
6. When thunder, lightning, and rain come together, (the interruption shall last) three days except in the rainy season.
6. When thunder, lightning, and rain come together, (the interruption shall last) three days except in the rainy season.
belongs to such sons.’ None of my MSS. of the text has these words, and they are suspicious, because the phrase ‘ Now they quote also’ usually precedes verses only. The Dekhan and Gugarat MSS., except K., omit these and the next Sfitra too.
4. Vasish/ha XIII, 22, 32-35; Vishnu XXX, 23. Govinda explains agnyutpata, ‘on the appearance of meteor,’ by ‘if a fire breaks out in the village.’
5. Vasishéha XIII, 17, 30; Vishnu XXX, 7, 13; Apastamba I, 3, 11, 313 I, 3, 10, 17.
6. Gautama XVI, 41.
I, 1, 21. VEDA-STUDY. V £7209
7. In the rainy season, too, (the reading must be interrupted) until the same hour of the (next) day or night, (if thunder and lightning come together), not on account of rain.
8. If (he has) received anything or dined on the occasion of a sacrifice in honour of the manes, (he shall not read) during the remainder of the day, g. (Nor) after meals until (the food) has been digested.
10. For the hand of a Brahmaza is his mouth,
11. Now they quote also (the following verse) : ‘ According to the revealed texts there is no difference whether one has eaten or received (a present at a Sraddha).’
12. (A student shall discontinue the study of the Veda) during three days in case his father has died.
13. ‘Of two kinds, forsooth, is the virile energy of a famous Br&hmaza who is learned in the Vedas, (that which resides) above the navel and the other (that resides) below the navel. Through that which
7. Govinda takes ahorftrayos 4a tatkalam to mean until the end of the day or night.
8. Vasish‘ka XIII, 15. Govinda adds that the recitation must be stopped as soon as the invitation to a Sraddha is received.
9. Vasish¢ka XIII, 31.
10. Vasish‘ka XIII, 16. The word ‘for’ used in this Sftra gives the reason for the rule in Sftra 8.
12. ‘ This (rule) refers to a student who has not returned home. But on one who has returned home it is obligatory to interrupt the Veda-study until he becomes pure. Here he calls the subteacher (upAdhy4ya) “ father,” because he gives the Veda. For (an interruption of) twelve days’ duration is prescribed on (the death of) a real father (by the Sfitra); “on the death of the mother, the father, and the teacher twelve days.” ’"—Govinda.
13. Vasish/ha II, 5. This Sftra is intended to show how the
[14] P
210 BAUDHAYANA. I, 11, a1.
(resides) above the navel, his offspring is produced when he initiates Brahmazas, when he teaches them, when he causes them to offer sacrifices, when he makes them holy. All these are his children. But through that which resides below the navel the children of his body are produced. Therefore they never say to a Srotriya who is versed in the Vedas, ‘Thou art destitute of offspring.’
14. ‘Therefore a Brahmaza has two names, two mouths, two kinds of virile energy, and two births.’
But through that which resides below the navel the children of his body are produced. Therefore they never say to a Srotriya who is versed in the Vedas, ‘Thou art destitute of offspring.’
14. ‘Therefore a Brahmaza has two names, two mouths, two kinds of virile energy, and two births.’
15. (Let him discontinue the recitation of the Veda) as long as he is within hearing or sight of Sadras and Apapatras.
16. When at night the howl of a solitary jackal is heard, he shall not study until he has slept.
17. Let him not study in the evening and morning twilights nor on the Parva-days.
18. He shall not eat meat nor approach his wife (on those days).
19. It is declared in the Veda, ‘For on the Parva-days the R&akshasas and the Pisdgas roam about (in order to injure men).’
20. And on (the appearance of) other omens and portents (he shall not repeat the Veda), except mentally, during a day and a night.
Upadhy4ya can be called a father. Govinda states that the precise meaning of anfiZana, ‘versed or learned in the Veda,’ is ‘ one who knows the Veda, its meaning, and the Angas.’ See also Baudhayana Grzhya-sfitra I, ro, 5.
15. Vasishéha XVIII,12. Regarding the term Apap§tras, see Apastamba I, 1, 3, 25 note.
16. Apastamba I, 3, 10, 17.
17. Vasishéha XIII, 22. The explanation of the term Parvaday is given below, Sfitra 22.
18. Vishwu LXIX, 1.
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21. The mental recitation of the Veda must also be interrupted on births and deaths (occurring in the family).
22. Now they quote also (the following verse): ‘The eighth day destroys the teacher, the fourteenth destroys the pupil, the fifteenth destroys learning ; therefore let him avoid (studying the Veda) on the Parva-days.’
Prasna II, ApuyAya 1, KawoixA 1.
1. Now, therefore, the penances (will be described).
2. The murderer of a learned Bréhmaza (shall practise the following vow) during twelve years:
3. Carrying a skull (instead of a dish) and the foot of a bedstead (instead of a staff), dressed in the hide of an ass, staying in the forest, making a dead man’s skull his flag, he shall cause a hut to be built in a burial-ground and reside there; going to seven houses in order to beg food, while proclaiming his deed, he shall support life with what (he gets there), and shall fast if he obtains nothing ;
4. Or he may offer a horse-sacrifice, a Gosava, or an Agnishéut ;
22. Vishnu XXX, 29-30. In accordance with the practice usual in Vedic works the best MSS. of the text repeat the beginning of each Kandika at the end of the Prasna, giving the last first.
1. 2-3. Gautama XXII, 4-6; Vishnu L, 1-3, 15. The expression ‘staying in the forest’ means that the sinner shall not stop in the village or the fields during the day-time, but live in some uncultivated tract in the neighbourhood.
4. Gautama XIX, 9-10. The Gosava sacrifice is an Ek4ha; see Katy4yana Srauta Sitra XXII, 11, 3.
P2
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4. Gautama XIX, 9-10. The Gosava sacrifice is an Ek4ha; see Katy4yana Srauta Sitra XXII, 11, 3.
P2
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5. Or he may bathe (with the priests) on the completion of a horse-sacrifice (offered by somebody else). .
6. Now they quote also (the following verses) : ‘He who unintentionally slays a Brahmaza becomes sinful according to the sacred law. The sages declare that he may be purified (if he did it) unintentionally. But no expiation is found for a wilful murderer.’
7. ‘He who has raised his hand (against a Brahmaza), shall perform a Krzé&hra penance, an Atikvzkkhra penance if he strikes, a Kvzkkhra and a K4ndrayaza if blood flows. Therefore let him neither raise his hand nor cause blood to flow.’
8. (For killing) a Kshatriya (he shall keep the normal vow of continence) during nine years,
9. (For killing) a Vaisya during three (years),
10. (For killing) a Sddra during one year,
11. Likewise for killing a woman.
12. (The penance for killing) a woman who has bathed after temporary uncleanness (is) the same (as that) for (the murder of) a Brahmaza.
5. Gautama XXII, 9. 6. Manu XI, go.
4. Yagiavalkya III, 293. Regarding the penances named, see Vasishtha XXI, 20, XXIV, 1-2, XXIII, 45, and below, II, 1, 2, 38, IV, 5, 6.
8-10. Vasishka XX, 31-33. The words ‘shall keep the normal vow of continence’ have been inserted in accordance with Govinda’s explanation, which apparently is based on Gautama XXII,
14. But it is also possible that Baudh4yana, like Vishnu (L, 15) _ and others, may have intended murderers of Kshatriyas, Vaisyas, &c., too, to perform the penance prescribed above, Sfitra 4, only for shorter periods.
11. Gautama XXII, 17. Govinda is of opinion that the word ka, ‘likewise,’ is intended to include ‘worthless’ Kshatriyas and Vaisyas.
12. Vasish/ha XX, 34-35.
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13. He who has defiled the bed of a Guru shall place himself on a heated iron bed,
14. Or embrace a red hot image (of a woman),
15. Or cutting off his organ together with the testicles and holding them in his joined hands, he shall walk towards the south-west until he falls down (dead).
16. A thief shall go to the king with flying hair, carrying on his shoulder a club of Sindhraka wood (and say), ‘Strike me with that.’ (Then the king) shall strike him.
17. Now they quote also (the following verses) : ‘A thief shall go to the king carrying a club on his shoulder (and say to him), ‘Punish me with that, O king, remembering the duty of Kshatriyas.’
‘Whether he be punished or be pardoned, the thief is freed from his guilt. But if the king does not punish him, that guilt of the thief falls on him.’
18. If he has drunk (the spirituous liquor called) Sura, he shall scald himself to death with hot (liquor of the) same (kind).
19. For unintentionally drinking (Sura), he shall perform Kvzééfra penances during three months and be initiated again,
20, And (on this second initiation) the cutting (of
If he has drunk (the spirituous liquor called) Sura, he shall scald himself to death with hot (liquor of the) same (kind).
19. For unintentionally drinking (Sura), he shall perform Kvzééfra penances during three months and be initiated again,
20, And (on this second initiation) the cutting (of
13-15. Gautama XXIII, 8-10; Vasish#ha XX, 13, 14.
16. Vasishtha XX, 41. ‘A thief,’ i.e. one who has stolen gold from a Brahmaza.
17. Apastamba I, 9, 25, 4-5.
18. Vasish#ha XX, 22. Sur, i.e. the spirituous liquor extracted from rice, to drink which is considered a particularly heinous crime. Vasish‘ha XX, 19, and loc. cit.
19. Vasishtha XX, 19.
20. Vishnu LI, 5. The vows and restrictive rules, i.e. the SAvitrya vow, begging, &c.
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the hair and nails), the vows, and (the observance of the) restrictive rules may be omitted.
21. Now they quote also (the following verses): ‘A Br&hmaza, Kshatriya, or Vaisya who has unintentionally drunk (the spirituous liquor called) Varumt or has swallowed urine or faeces must be initiated a second time.’
22. ‘But he who drinks water which has stood in a vessel, used for keeping Surd, shall live six days on milk in which (leaves of) the Sankhapushpt plant have been boiled.’
23. If (a pupil) who is employed by his teacher (on some errand) meets with his death, (the teacher) shall perform three Kvzé&hra penances.
24. The same (penance) is prescribed for not finishing (the education of the pupil).
25. If a student assists at the burial of anybody except (at that of his) mother, of his father, or of his teacher, he must begin his vow afresh.
26. If a (student) is sick, he may, at his pleasure, eat all the fragments of his teacher's meal as medicine.
27. He may physic himself with any (medicine) which he may desire.
21. Vishzu LI, 2-4. 22. Vishau LI, 23.
23. Vasish/hka XXIII, ro.
24. ‘Finishing (the education of the pupil, samskrztam), i.e. teaching him the rules of purification, of conduct, and so forth; failing (to do) that (is called) not finishing (the education of the pupil). For that (omission) the same (penance), i.e. three Krzkkfras (are to be) performed.’—Govinda.
25. Vasish¢ha XXIII, 7-8. ‘Assists at a burial (savakarma), i.e. lays out a corpse, and so forth (alamkarandi), or carries it out, and so forth.’—Govinda.
26. Vasish‘ha XXIII, g, and note.
24. ‘The meaning is that he may cure himself even with such
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28. When he is unable to move, he may worship the sun, after he has risen, reciting this (Ak verse) : ‘A swan, dwelling in purity.’
29. When he has spent his manly strength in the day-time, let him thrice drink water that reaches his heart, reciting the verses which contain the word retas.
30. A student who approaches a woman (is called) an Avakirzin,
31. Let him offer an ass (in the place of) a sacrificial animal.
32. The sacrificial meat-cake (purod4sa shall be offered) to Nirvzti, or to the R&kshasas, or to Yama.