Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Likewise (by false evidence) regarding (criminal) intercourse. 20. (By false evidence) regarding honey or clarified butter (he incurs) the same (guilt) as (by an untruth) about small cattle, 21. (By false evidence) about clothes, gold, grain, and the Veda, the same as (by an untruth) about kine, 22. (And by false evidence) regarding a carriage (or a beast of burden) the same as (by an untruth) about horses. 23. A witness must be reprimanded and punished for speaking an untruth. 24. No guilt is incurred by giving false evidence, in case the life (of a man) depends thereon. 25. But (this rule does) not (hold good) if the life of a very wicked (man depends on the evidence of a witness). 26. The king, or the judge, or a Brahmaza learned in the SAstras (shall examine the witnesses). 27. (The litigant) shall humbly go to seek the judge. 23. Manu VIII, 119-123; YAgfavalkya II, 81. ‘ Yapyak (literally ‘must be turned out”) means “must be reprimanded ” in the presence of the whole audience, lest anybody have intercourse with him.’— Haradatta. 24-25. Manu VIII, ro4-105; YAgdavalkya II, 83. 26. Manu VIII, 8-9, 79; YAgéavalkya II, 1, 3, 73. 27. Manu VIII, 43. The meaning of the Sfitra is that the XIV, 6. IMPURITY. 249 28. If (the defendant) is unable to answer (the plaint) at once, (the judge) may wait for a year. 29. But (in an action) concerning kine, draughtoxen, women, or the procreation (of offspring), the defendant (shall answer) immediately, 30. Likewise in a case that will suffer by delay. 31. To speak the truth before the judge is more important than all (other) duties. CuarpTer XIV. 1. The Sapizdas become impure by the death (of a relative) during ten (days and) nights, except those who officiate as priests, who have performed the Dikshaziyesh¢i (or initiatory ceremony of a Srauta sacrifice), and those who are students. 2. (The impurity) of a Kshatriya lasts for eleven (days and) nights, 3. (That) of a Vaisya twelve (days and) nights, 4. (Or), according to some, half a month, 5. (And that) of a Sddra a whole month. 6. If during (a period of impurity) another (death) happens, the (relatives) shall be pure after (the lapse of) the remainder of that (first period). judge shall not promote litigation, and incite people to institute suits. If litigants do not humbly appear before him, he is not to send for them. ; 28. See also Narada I, 38, 41. 29. Yagf#avalkya II, 12. Haradatta explains praganana, ‘the procreation (of offspring), to mean ‘ marriage.’ XIV. 1. Manu V, 59, 83, 93; Yag#avalkya III, 18, 28; see also Apastamba I, 5, 16, 18. Regarding the meaning of the term Sapinda, see below, Sfitra 13. This Sftra refers, of course, to Bréhmaaas only. 2-3. Manu V, 83; Y4g@avalkya III, 22. 5 Manu and Ygfavalkya 1. 1. cit. 6. Manu V, 79. 250 GAUTAMA. XIV, 7. 7. (But) if one night (only of the period of impurity) remains (and another death happens, they shall become pure) after (the lapse of) two (days and nights).
22-3. Manu V, 83; Y4g@avalkya III, 22. 5 Manu and Ygfavalkya 1. 1. cit. 6. Manu V, 79. 250 GAUTAMA. XIV, 7. 7. (But) if one night (only of the period of impurity) remains (and another death happens, they shall become pure) after (the lapse of) two (days and nights). 8. (If the second death happens) on the morning (after the completion of the period of impurity, they shall be purified) after three (days and nights). 9. (The relatives) of those who are slain for the sake of cows and Brahmazas (become pure) immediately after the burial, 10, And (those of men destroyed) by the anger of the king, 11. (Further, those of men killed) in battle, 12. Likewise (those) of men who voluntarily (die) by starving themselves to death, by weapons, fire, poison, or water, by hanging themselves, or by jumping (from a precipice). 13. Sapizda-relationship ceases with the fifth or the seventh (ancestor). 14. (The rules regarding impurity caused by the 9. Y4gfavalkya III, 27. The S@tra may, however, also be translated ‘the relatives of those who have been killed by a cow, or by a Brahmama, &c.,’ as the latter case, too, is mentioned by YAagfavalkya III, 21. The word anvaksham, translated by ‘immediately after burial,’ is explained by Haradatta as follows: ‘The corpse is seen, i.e. is visible, so long; the meaning is that they will be pure after having bathed at the end of the burial.’ to. Yagaavalkya II, 21. 12, Manu V, 89; YAgfavalkya III, 21. 13. Apastamba Il, 6, 15, 2. Haradatta states that the Sapindarelationship extends to four degrees in the case of the son of an appointed daughter (see below, XXVIII, 18), while it includes the relatives within six degrees in the case of a legitimate son of the body. In either case the term refers to Sagotra-sapindas, or Sapizdas who bear the same family name only. The case of the Bhinnagotra-sapiadas will be discussed below, Sftra 20. 14-16. Manu V, 62; Yagéavalkya III, 18-19. XIV, 21. IMPURITY. 251 death of a relative apply) to the birth (of a child) also. 15. (In) that (case the impurity falls) on the parents, 16. Or on the mother (alone). 17. (The impurity) for a miscarriage (lasts for a number of days and) nights equal to (the number of) months from conception, 18. Or three days. 19. And if he hears (of the death of a Sapinda) after (the lapse of) ten (days and nights, the impurity lasts for) one night together with the preceding and following days, 20. Likewise whena relative who is not a Sapinda, a relative by marriage, or a fellow-student (has died). 21. For a man who studies the same recension of the Veda (the impurity lasts) one day, 17. Manu V, 66; Yagé#avalkya III, 20. 19. Manu V, 75-77.
3Likewise whena relative who is not a Sapinda, a relative by marriage, or a fellow-student (has died). 21. For a man who studies the same recension of the Veda (the impurity lasts) one day, 17. Manu V, 66; Yagé#avalkya III, 20. 19. Manu V, 75-77. 20. Manu V, 81. Haradatta explains asapiada, ‘a kinsman who is not a Sapinda,’ by Sam4nodaka, i.e. ‘a kinsman bearing the same family name, but more than six degrees removed,’ and yonisambandha, ‘a relative by marriage,’ by ‘the maternal grandfather, a maternal aunt’s sons, and their sons, &c., the fathers of wives and the rest.’ The latter term, for which ‘a person related through a female’ would be a more exact rendering than the one given above, includes, therefore, those persons who, according to the terminology of Manu and Yagé#avalkya, are called Bhinnagotrasapizdas, Bandhavas, or Bandhus (see Colebrooke, Mitakshara II, 53; II, 6). Gautama’s terminology agrees in this respect with that of Apastamba, see note on II, 5, 11, 16. 21. Haradatta explains sabrahmaédrin by suhrit, ‘a friend.’ But the term which elsewhere means ‘a fellow-student’ cannot have that sense in our Sfitra, as the fellow-student (sahadhydyin) has been mentioned already. The translation given above is supported by the manner in which it is used in the ancient landgrants, where expressions like bahvrzkasabrahmadarin are of common occurrence. 252 GAUTAMA. XIV, 22. 22. Likewise for a Srotriya who dwells in the same house. 23. On touching (i.e. on carrying out) a corpse from an interested motive, the impurity lasts for ten days. 24. (The duration of the impurity) of a Vaisya and -of a Sddra‘(in the same case) has been declared (by Sftras 3-5). 25. Or (it shall last for these two) as many nights as there are seasons (in the year) ; 26. And (the same rule may be made applicable) to the two higher (castes). 27. Or (the impurity lasts) three days. 28. And if the teacher, his son or wife, a person for whom (a Bréhmama) sacrifices or a pupil (has been carried out, the duration of the impurity is) the same. 22. Manu V, 81. 23. ‘The word upasparsana (literally touching) does 1 not denote here simple touching. For below, Sfitra 30, bathing with the clothes on, will be prescribed for that. What does upasparsana then mean? It means carrying out a corpse. For that an impurity lasting ten days falls on the performer, provided that the carrying out be done for an object, i.e with the intention of gaining a fee or the like, not for the sake of doing one’s duty. The word impurity is here repeated in order to indicate that the impurity, here intended, differs from that described above. Hence the rules given below, Sfitra 37, which prescribe sleeping and sitting on the ground and so forth, do not apply. (The word impurity) indicates (here) merely that (the performer of the act) must not be touched, and has no right (to perform sacred ceremonies).’—Haradatta.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Likewise (by false evidence) regarding (criminal) intercourse. 20. (By false evidence) regarding honey or clarified butter (he incurs) the same (guilt) as (by an untruth) about small cattle, 21. (By false evidence) about clothes, gold, grain, and the Veda, the same as (by an untruth) about kine, 22. (And by false evidence) regarding a carriage (or a beast of burden) the same as (by an untruth) about horses. 23. A witness must be reprimanded and punished for speaking an untruth. 24. No guilt is incurred by giving false evidence, in case the life (of a man) depends thereon. 25. But (this rule does) not (hold good) if the life of a very wicked (man depends on the evidence of a witness). 26. The king, or the judge, or a Brahmaza learned in the SAstras (shall examine the witnesses). 27. (The litigant) shall humbly go to seek the judge. 23. Manu VIII, 119-123; YAgfavalkya II, 81. ‘ Yapyak (literally ‘must be turned out”) means “must be reprimanded ” in the presence of the whole audience, lest anybody have intercourse with him.’— Haradatta. 24-25. Manu VIII, ro4-105; YAgdavalkya II, 83. 26. Manu VIII, 8-9, 79; YAgéavalkya II, 1, 3, 73. 27. Manu VIII, 43. The meaning of the Sfitra is that the XIV, 6. IMPURITY. 249 28. If (the defendant) is unable to answer (the plaint) at once, (the judge) may wait for a year. 29. But (in an action) concerning kine, draughtoxen, women, or the procreation (of offspring), the defendant (shall answer) immediately, 30. Likewise in a case that will suffer by delay. 31. To speak the truth before the judge is more important than all (other) duties. CuarpTer XIV. 1. The Sapizdas become impure by the death (of a relative) during ten (days and) nights, except those who officiate as priests, who have performed the Dikshaziyesh¢i (or initiatory ceremony of a Srauta sacrifice), and those who are students. 2. (The impurity) of a Kshatriya lasts for eleven (days and) nights, 3. (That) of a Vaisya twelve (days and) nights, 4. (Or), according to some, half a month, 5. (And that) of a Sddra a whole month. 6. If during (a period of impurity) another (death) happens, the (relatives) shall be pure after (the lapse of) the remainder of that (first period). judge shall not promote litigation, and incite people to institute suits. If litigants do not humbly appear before him, he is not to send for them. ; 28. See also Narada I, 38, 41. 29. Yagf#avalkya II, 12. Haradatta explains praganana, ‘the procreation (of offspring), to mean ‘ marriage.’ XIV. 1. Manu V, 59, 83, 93; Yag#avalkya III, 18, 28; see also Apastamba I, 5, 16, 18. Regarding the meaning of the term Sapinda, see below, Sfitra 13. This Sftra refers, of course, to Bréhmaaas only. 2-3. Manu V, 83; Y4g@avalkya III, 22. 5 Manu and Ygfavalkya 1. 1. cit. 6. Manu V, 79. 250 GAUTAMA. XIV, 7. 7. (But) if one night (only of the period of impurity) remains (and another death happens, they shall become pure) after (the lapse of) two (days and nights).
22-3. Manu V, 83; Y4g@avalkya III, 22. 5 Manu and Ygfavalkya 1. 1. cit. 6. Manu V, 79. 250 GAUTAMA. XIV, 7. 7. (But) if one night (only of the period of impurity) remains (and another death happens, they shall become pure) after (the lapse of) two (days and nights). 8. (If the second death happens) on the morning (after the completion of the period of impurity, they shall be purified) after three (days and nights). 9. (The relatives) of those who are slain for the sake of cows and Brahmazas (become pure) immediately after the burial, 10, And (those of men destroyed) by the anger of the king, 11. (Further, those of men killed) in battle, 12. Likewise (those) of men who voluntarily (die) by starving themselves to death, by weapons, fire, poison, or water, by hanging themselves, or by jumping (from a precipice). 13. Sapizda-relationship ceases with the fifth or the seventh (ancestor). 14. (The rules regarding impurity caused by the 9. Y4gfavalkya III, 27. The S@tra may, however, also be translated ‘the relatives of those who have been killed by a cow, or by a Brahmama, &c.,’ as the latter case, too, is mentioned by YAagfavalkya III, 21. The word anvaksham, translated by ‘immediately after burial,’ is explained by Haradatta as follows: ‘The corpse is seen, i.e. is visible, so long; the meaning is that they will be pure after having bathed at the end of the burial.’ to. Yagaavalkya II, 21. 12, Manu V, 89; YAgfavalkya III, 21. 13. Apastamba Il, 6, 15, 2. Haradatta states that the Sapindarelationship extends to four degrees in the case of the son of an appointed daughter (see below, XXVIII, 18), while it includes the relatives within six degrees in the case of a legitimate son of the body. In either case the term refers to Sagotra-sapindas, or Sapizdas who bear the same family name only. The case of the Bhinnagotra-sapiadas will be discussed below, Sftra 20. 14-16. Manu V, 62; Yagéavalkya III, 18-19. XIV, 21. IMPURITY. 251 death of a relative apply) to the birth (of a child) also. 15. (In) that (case the impurity falls) on the parents, 16. Or on the mother (alone). 17. (The impurity) for a miscarriage (lasts for a number of days and) nights equal to (the number of) months from conception, 18. Or three days. 19. And if he hears (of the death of a Sapinda) after (the lapse of) ten (days and nights, the impurity lasts for) one night together with the preceding and following days, 20. Likewise whena relative who is not a Sapinda, a relative by marriage, or a fellow-student (has died). 21. For a man who studies the same recension of the Veda (the impurity lasts) one day, 17. Manu V, 66; Yagé#avalkya III, 20. 19. Manu V, 75-77.
3Likewise whena relative who is not a Sapinda, a relative by marriage, or a fellow-student (has died). 21. For a man who studies the same recension of the Veda (the impurity lasts) one day, 17. Manu V, 66; Yagé#avalkya III, 20. 19. Manu V, 75-77. 20. Manu V, 81. Haradatta explains asapiada, ‘a kinsman who is not a Sapinda,’ by Sam4nodaka, i.e. ‘a kinsman bearing the same family name, but more than six degrees removed,’ and yonisambandha, ‘a relative by marriage,’ by ‘the maternal grandfather, a maternal aunt’s sons, and their sons, &c., the fathers of wives and the rest.’ The latter term, for which ‘a person related through a female’ would be a more exact rendering than the one given above, includes, therefore, those persons who, according to the terminology of Manu and Yagé#avalkya, are called Bhinnagotrasapizdas, Bandhavas, or Bandhus (see Colebrooke, Mitakshara II, 53; II, 6). Gautama’s terminology agrees in this respect with that of Apastamba, see note on II, 5, 11, 16. 21. Haradatta explains sabrahmaédrin by suhrit, ‘a friend.’ But the term which elsewhere means ‘a fellow-student’ cannot have that sense in our Sfitra, as the fellow-student (sahadhydyin) has been mentioned already. The translation given above is supported by the manner in which it is used in the ancient landgrants, where expressions like bahvrzkasabrahmadarin are of common occurrence. 252 GAUTAMA. XIV, 22. 22. Likewise for a Srotriya who dwells in the same house. 23. On touching (i.e. on carrying out) a corpse from an interested motive, the impurity lasts for ten days. 24. (The duration of the impurity) of a Vaisya and -of a Sddra‘(in the same case) has been declared (by Sftras 3-5). 25. Or (it shall last for these two) as many nights as there are seasons (in the year) ; 26. And (the same rule may be made applicable) to the two higher (castes). 27. Or (the impurity lasts) three days. 28. And if the teacher, his son or wife, a person for whom (a Bréhmama) sacrifices or a pupil (has been carried out, the duration of the impurity is) the same. 22. Manu V, 81. 23. ‘The word upasparsana (literally touching) does 1 not denote here simple touching. For below, Sfitra 30, bathing with the clothes on, will be prescribed for that. What does upasparsana then mean? It means carrying out a corpse. For that an impurity lasting ten days falls on the performer, provided that the carrying out be done for an object, i.e with the intention of gaining a fee or the like, not for the sake of doing one’s duty. The word impurity is here repeated in order to indicate that the impurity, here intended, differs from that described above. Hence the rules given below, Sfitra 37, which prescribe sleeping and sitting on the ground and so forth, do not apply. (The word impurity) indicates (here) merely that (the performer of the act) must not be touched, and has no right (to perform sacred ceremonies).’—Haradatta.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.