Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Hence 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. 25. Haradatta states that Gautama does not simply say ‘six days,’ because five seasons only are to be reckoned in the case of a Vaisya, and six in the case of a SQdra. 28. Haradatta asserts that mrzteshu, ‘have died,’ must be understood. But as both the preceding and the following Sftras refer to XIV, 36. IMPURITY. 253 29. And if a man of lower caste carries out (the corpse of) one of higher caste, or a man of higher caste (carries out the body of) one of lower caste, (the duration of) the impurity in these (cases) is determined by (the caste of) the dead man. 30. On touching an outcast, a Kand4la, a woman impure on account of her confinement, a woman in her courses, or a corpse, and on touching persons who have touched them, he shall purify himself by bathing dressed in his clothes, 31. Likewise if he has followed a corpse (that was being carried out), 32. And (if he has come into contact) with a dog. 33. Some (declare), that (the limb) which (a dog) may touch (must be washed). 34. The Sapizdas shall offer (libations of) water for (a deceased relative) whose Kaula-karman (or tonsure) has been performed, 35. As well as for the wives and daughters of such (a person). 36. Some (declare, that it must be done in the case) of married female relatives (also). the carrying out of corpses, it is impossible to agree with him. It seems to me that Gautama’s rule means, that, if a man has carried out the corpse of a teacher, &c., he becomes impure for ten, eleven, or twelve days, or for three days only. See also Manu V, 91, 103; Yag#avalkya III, 15. 30. Apastamba II, 2, 2, 8-9; Manu V, 85; Yaga#avalkya III, 30. 31. Manu V, 103; YAgéavalkya III, 26. 32-33- Apastamba I, 5, 15, 16-17. 34. Apastamba II, 6, 15, 9; Manu V, 70. Haradatta observes that most Grzhya-sfitras prescribe the performance of the Xaulakarman in the third year. 36. Yag#avalkya III, 4. 254 . GAUTAMA. XIV, 37. 37. (During the period of impurity) all (the mourners) shall sleep and sit on the ground and remain chaste. 38. They shall not clean (themselves) ; 39. Nor shall they eat meat until (the funeral oblation) has been offered. ‘40. On the first, third, fifth, seventh, and ninth (days after the death) water (mixed with sesamum) must be offered. 41. And the garments (worn during that ceremony) must be changed, 42. But on the last (day they must be given) to men of the lowest castes. 43. The parents (shall offer water for a son who dies) after he has teethed. 44. If infants, (relatives) who live in a distant country, those who have renounced domestic life, and those who are not Sapimdas, (die), the purification is instantaneous. 45. Kings (remain always pure), lest their business be impeded,
244. If infants, (relatives) who live in a distant country, those who have renounced domestic life, and those who are not Sapimdas, (die), the purification is instantaneous. 45. Kings (remain always pure), lest their business be impeded, 46. And a Brahmaza, lest his daily study of the Veda be interrupted. 37. Manu V, 73; Yagéavalkya III, 16. 39. Manu V, 73. 43- Manu V, 7o. 44. Yagfavalkya III, 23. Haradatta remarks that the rule refers to those Sapizdas residing in foreign countries only, of whose death one may hear a year after their decease, and to remoter relations of whose death one hears after the lapse of ten days; see Manu V, 75-76. 45. Manu V, 93-94; Y4g#avalkya III, 27. Haradatta adds that the plural ‘kings’ is used in order to include all rulers and governors, and such persons as the king wishes to be pure. 46, Yagfavalkya III, 28. XV, 9. FUNERAL OBLATIONS. 255 CHAPTER XV. 1. Now (follow the rules regarding) funeral oblations (Sraddha). 2. He shall offer (them) to the Manes on the day of the new moon, 3. Or in the dark half (of the month) after the fourth (lunar day), 4. Or on any day (of the dark half) according to (the results he may) desire ; 5. Or if (particularly appropriate) materials or (particularly holy) Brahmazas are at hand, or (the sacrificer is) near a (particularly sacred) place, no restriction as to time (need be observed) : 6. Let him select as good food as he can afford, and have it prepared as well as possible. 7. He shall feed an uneven number (of Brahmamas), at least nine, 8. Oras many as he is able (to entertain). g. (Let him feed such as are) Srotriyas and XV. 1. ‘The word “now” indicates that a new topic begins.’ — Haradatta. The rules now following refer in the first instance to the Parvaza or monthly Sraéddha, but most of them serve also as general rules for all the numerous varieties of funeral sacrifices. 2, Manu III, 122; Yagfavalkya I, 217. 3- Apastamba II, 7, 16, 6. 4. Apastamba II, 7, 16, 6-22. 5. Some of the most famous among the places where the performance of a Srdddha is particularly efficacious and meritorious are Gaya in Bihar, Pushkara or Pokhar near Agmir, the Kurukshetra near Dehli, Nasika on the Godavari. Pilgrims or persons passing through such places may and must perform a Sraddha on any day of the month. 4. YAgaavalkya I, 227. 8. See also below, Sfitra 21. 9. Apastamba II, 7, 17,4. Haradatta explains vak, ‘ eloquence,’ by ‘ability to speak Sanskrit,’ riipa, ‘ beauty,’ by ‘the proper number of limbs,’ and vaya/sampanna, ‘of (suitable) age,’ by ‘not too young.’ 256 GAUTAMA. XV, Io. endowed with eloquence and beauty, of a (suitable) age, and of a virtuous disposition. 10. It is preferable to give (food at a Sraddha) to young (men in the prime of life). 11. Some (declare, that the age of the guests shall be) proportionate to (that of) the Manes. 12. And he shall not try to contract a friendship by an (invitation to a Sraddha).
310. It is preferable to give (food at a Sraddha) to young (men in the prime of life). 11. Some (declare, that the age of the guests shall be) proportionate to (that of) the Manes. 12. And he shall not try to contract a friendship by an (invitation to a Sraddha). 13. On failure of sons (the deceased person's) Sapizdas, the Sapizdas of his mother, or his pupils shall offer (the funeral oblations), 14. On failure of these an officiating priest or the teacher. 15. The Manes are satisfied for a month by gifts of sesamum, MA4sha-beans, rice, barley, and water, For (three) years by fish and the flesh of common deer, spotted deer, hares, turtles, boars, and sheep, For twelve years by cow’s milk and messes made of milk, For a very long time by the flesh of (the crane called) Vardhrizasa, by Ocymum sanctum (sacred Basil), and by the flesh of goats, (especially) of a red (he-goat), and of a rhinoceros, (if these dishes are) mixed with honey. 16. Let him not feed a thief, a eunuch, an outcast, an atheist, a person who lives like an atheist, 11. Le. in honour of the father a young man is to be invited, in honour of the grandfather an old man, and in honour of the great-grandfather a very old man. 12, Apastamba Il, 7, 17, 4, 8; Manu III, 140. 15. Apastamba II, 7, 16, 23—II, 7, 17, 33 Il, 8, 18, 13. 16, Apastamba II, 7, 17, 21. ‘A destroyer of the sacred fire (virahan), i.e. one who extinguishes intentionally the (domestic) fire XV, 18. FUNERAL OBLATIONS. 257 the destroyer of the sacred fire, (the husband of) a younger sister married before the elder, the husband of an elder sister whose youngest sister was married first, a person who sacrifices for women or for a multitude of men, a man who tends goats, who has given up the fire-worship, who drinks spirituous liquor, whose conduct is blamable, who is a false witness, who lives as a door-keeper ; 17. Who lives with another man’s wife, and the (husband) who allows that (must not be invited) ; 18. (Nor shall he feed) a man who eats the food of a person born from adulterous intercourse, a seller of Soma, an incendiary, a poisoner, a man who during studentship has broken the vow of chastity, who is the servant of a guild, who has intercourse with females who must not be touched, who delights in doing hurt, a younger brother married before the elder brother, an elder brother married after his younger brother, an elder brother whose out of hatred against his wife, and for the like reasons,’—Haradatta. He also remarks that some read agredidhishu instead of agredidhisha, and he proposes to explain the former, on the authority of Vyaghra and of the Naighazfukas, as ‘a Brahmaza whose wife has been wedded before to another man.’ 17. My MSS. make two Sfitras out of Professor Stenzler’s one, and read upapatif# \.yasya 4a sak. The sense remains the same, but the latter version of the text is, I think, the correct one.
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.
1Hence 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. 25. Haradatta states that Gautama does not simply say ‘six days,’ because five seasons only are to be reckoned in the case of a Vaisya, and six in the case of a SQdra. 28. Haradatta asserts that mrzteshu, ‘have died,’ must be understood. But as both the preceding and the following Sftras refer to XIV, 36. IMPURITY. 253 29. And if a man of lower caste carries out (the corpse of) one of higher caste, or a man of higher caste (carries out the body of) one of lower caste, (the duration of) the impurity in these (cases) is determined by (the caste of) the dead man. 30. On touching an outcast, a Kand4la, a woman impure on account of her confinement, a woman in her courses, or a corpse, and on touching persons who have touched them, he shall purify himself by bathing dressed in his clothes, 31. Likewise if he has followed a corpse (that was being carried out), 32. And (if he has come into contact) with a dog. 33. Some (declare), that (the limb) which (a dog) may touch (must be washed). 34. The Sapizdas shall offer (libations of) water for (a deceased relative) whose Kaula-karman (or tonsure) has been performed, 35. As well as for the wives and daughters of such (a person). 36. Some (declare, that it must be done in the case) of married female relatives (also). the carrying out of corpses, it is impossible to agree with him. It seems to me that Gautama’s rule means, that, if a man has carried out the corpse of a teacher, &c., he becomes impure for ten, eleven, or twelve days, or for three days only. See also Manu V, 91, 103; Yag#avalkya III, 15. 30. Apastamba II, 2, 2, 8-9; Manu V, 85; Yaga#avalkya III, 30. 31. Manu V, 103; YAgéavalkya III, 26. 32-33- Apastamba I, 5, 15, 16-17. 34. Apastamba II, 6, 15, 9; Manu V, 70. Haradatta observes that most Grzhya-sfitras prescribe the performance of the Xaulakarman in the third year. 36. Yag#avalkya III, 4. 254 . GAUTAMA. XIV, 37. 37. (During the period of impurity) all (the mourners) shall sleep and sit on the ground and remain chaste. 38. They shall not clean (themselves) ; 39. Nor shall they eat meat until (the funeral oblation) has been offered. ‘40. On the first, third, fifth, seventh, and ninth (days after the death) water (mixed with sesamum) must be offered. 41. And the garments (worn during that ceremony) must be changed, 42. But on the last (day they must be given) to men of the lowest castes. 43. The parents (shall offer water for a son who dies) after he has teethed. 44. If infants, (relatives) who live in a distant country, those who have renounced domestic life, and those who are not Sapimdas, (die), the purification is instantaneous. 45. Kings (remain always pure), lest their business be impeded,
244. If infants, (relatives) who live in a distant country, those who have renounced domestic life, and those who are not Sapimdas, (die), the purification is instantaneous. 45. Kings (remain always pure), lest their business be impeded, 46. And a Brahmaza, lest his daily study of the Veda be interrupted. 37. Manu V, 73; Yagéavalkya III, 16. 39. Manu V, 73. 43- Manu V, 7o. 44. Yagfavalkya III, 23. Haradatta remarks that the rule refers to those Sapizdas residing in foreign countries only, of whose death one may hear a year after their decease, and to remoter relations of whose death one hears after the lapse of ten days; see Manu V, 75-76. 45. Manu V, 93-94; Y4g#avalkya III, 27. Haradatta adds that the plural ‘kings’ is used in order to include all rulers and governors, and such persons as the king wishes to be pure. 46, Yagfavalkya III, 28. XV, 9. FUNERAL OBLATIONS. 255 CHAPTER XV. 1. Now (follow the rules regarding) funeral oblations (Sraddha). 2. He shall offer (them) to the Manes on the day of the new moon, 3. Or in the dark half (of the month) after the fourth (lunar day), 4. Or on any day (of the dark half) according to (the results he may) desire ; 5. Or if (particularly appropriate) materials or (particularly holy) Brahmazas are at hand, or (the sacrificer is) near a (particularly sacred) place, no restriction as to time (need be observed) : 6. Let him select as good food as he can afford, and have it prepared as well as possible. 7. He shall feed an uneven number (of Brahmamas), at least nine, 8. Oras many as he is able (to entertain). g. (Let him feed such as are) Srotriyas and XV. 1. ‘The word “now” indicates that a new topic begins.’ — Haradatta. The rules now following refer in the first instance to the Parvaza or monthly Sraéddha, but most of them serve also as general rules for all the numerous varieties of funeral sacrifices. 2, Manu III, 122; Yagfavalkya I, 217. 3- Apastamba II, 7, 16, 6. 4. Apastamba II, 7, 16, 6-22. 5. Some of the most famous among the places where the performance of a Srdddha is particularly efficacious and meritorious are Gaya in Bihar, Pushkara or Pokhar near Agmir, the Kurukshetra near Dehli, Nasika on the Godavari. Pilgrims or persons passing through such places may and must perform a Sraddha on any day of the month. 4. YAgaavalkya I, 227. 8. See also below, Sfitra 21. 9. Apastamba II, 7, 17,4. Haradatta explains vak, ‘ eloquence,’ by ‘ability to speak Sanskrit,’ riipa, ‘ beauty,’ by ‘the proper number of limbs,’ and vaya/sampanna, ‘of (suitable) age,’ by ‘not too young.’ 256 GAUTAMA. XV, Io. endowed with eloquence and beauty, of a (suitable) age, and of a virtuous disposition. 10. It is preferable to give (food at a Sraddha) to young (men in the prime of life). 11. Some (declare, that the age of the guests shall be) proportionate to (that of) the Manes. 12. And he shall not try to contract a friendship by an (invitation to a Sraddha).
310. It is preferable to give (food at a Sraddha) to young (men in the prime of life). 11. Some (declare, that the age of the guests shall be) proportionate to (that of) the Manes. 12. And he shall not try to contract a friendship by an (invitation to a Sraddha). 13. On failure of sons (the deceased person's) Sapizdas, the Sapizdas of his mother, or his pupils shall offer (the funeral oblations), 14. On failure of these an officiating priest or the teacher. 15. The Manes are satisfied for a month by gifts of sesamum, MA4sha-beans, rice, barley, and water, For (three) years by fish and the flesh of common deer, spotted deer, hares, turtles, boars, and sheep, For twelve years by cow’s milk and messes made of milk, For a very long time by the flesh of (the crane called) Vardhrizasa, by Ocymum sanctum (sacred Basil), and by the flesh of goats, (especially) of a red (he-goat), and of a rhinoceros, (if these dishes are) mixed with honey. 16. Let him not feed a thief, a eunuch, an outcast, an atheist, a person who lives like an atheist, 11. Le. in honour of the father a young man is to be invited, in honour of the grandfather an old man, and in honour of the great-grandfather a very old man. 12, Apastamba Il, 7, 17, 4, 8; Manu III, 140. 15. Apastamba II, 7, 16, 23—II, 7, 17, 33 Il, 8, 18, 13. 16, Apastamba II, 7, 17, 21. ‘A destroyer of the sacred fire (virahan), i.e. one who extinguishes intentionally the (domestic) fire XV, 18. FUNERAL OBLATIONS. 257 the destroyer of the sacred fire, (the husband of) a younger sister married before the elder, the husband of an elder sister whose youngest sister was married first, a person who sacrifices for women or for a multitude of men, a man who tends goats, who has given up the fire-worship, who drinks spirituous liquor, whose conduct is blamable, who is a false witness, who lives as a door-keeper ; 17. Who lives with another man’s wife, and the (husband) who allows that (must not be invited) ; 18. (Nor shall he feed) a man who eats the food of a person born from adulterous intercourse, a seller of Soma, an incendiary, a poisoner, a man who during studentship has broken the vow of chastity, who is the servant of a guild, who has intercourse with females who must not be touched, who delights in doing hurt, a younger brother married before the elder brother, an elder brother married after his younger brother, an elder brother whose out of hatred against his wife, and for the like reasons,’—Haradatta. He also remarks that some read agredidhishu instead of agredidhisha, and he proposes to explain the former, on the authority of Vyaghra and of the Naighazfukas, as ‘a Brahmaza whose wife has been wedded before to another man.’ 17. My MSS. make two Sfitras out of Professor Stenzler’s one, and read upapatif# \.yasya 4a sak. The sense remains the same, but the latter version of the text is, I think, the correct one.
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.
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