Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(A dinner) which is prepared for no (holy) purpose or where (the guests) sip water or rise against the rule, 20. Or where (one’s) equals are honoured in a different manner, and persons who are not (one’s) for the morning meal and kept until supper is also called paryushita, ‘stale.’ 17. For this and the following Sftras, see Apastamba I, 6, 18, 16—I, 6, 19, 1; Manu IV, 205-217; YAgaavalkya I, 161-165. An Abhisasta is a person who is wrongly or falsely accused of a heinous crime, see Apastamba I, 9, 24, 6-9. Haradatta adduces the explanation ‘hermaphrodite’ for anapadesya as the opinion of others. He himself thinks that it means ‘a person not worthy to be described or named.’ ‘One who hunts without using the bow’ is a poacher who snares animals. Snaring animals is a favourite occupation of the non-Aryan tribes, such as Vaghris, Bhils, and Kolis. 18. See above, XV, 15-18, where ‘bald men’ occupy the fourteenth place in Stra 18. 19. Apastamba I, 5, 17,3; ManulV, 212. That is called ‘food (prepared) for no (sacred) purpose’ which a man cooks only for himself, not for guests and the rest, see Apastamba II, 4, 8, 4; Manu V, 7. 20, Apastamba I, 5, 17, 2 268 GAUTAMA. XVII, 21. equals are honoured in the same manner (as oneself, must not be eaten), 21. Nor (food that is given) in a disrespectful manner. 22. And the milk which a cow gives during the first ten days after calving (must not be drunk), 23. Nor (that) of goats and buffalo-cows (under the same conditions). 24. (The milk) of sheep, camels, and of onehoofed animals must not be drunk under any circumstances, 25. Nor (that) of animals from whose udders the milk flows spontaneously, of those that bring forth twins, and of those giving milk while big with young, 26. Nor the milk of a cow whose calf is dead or separated from her. 27. And five-toed animals (must) not (be eaten) excepting the hedgehog, the hare, the porcupine, the iguana, the rhinoceros, and the tortoise, 28. Nor animals which have a double row of teeth, those which are covered with an excessive quantity of hair, those which have no hair, onehoofed animals, sparrows, the (heron called) Plava, Brahmamt ducks, and swans, 21. Apastamba I, 5,17) 4. 22-23. Apastamba I, 5,17, 24. 24. Apastamba I, 5, 17, 23. 25. Apastamba I, 5, 17, 23- 26. Manu V, 8; Y4g#avalkya I, 170. 27. Apastamba I, 5, 17, 37- 28. Apastamba I, 5, 17, 29, 33, 35- Haradatta gives as an example of ‘animals covered with an excessive quantity of hair’ the Yak or Bos grunniens, and of ‘those that have no hair’ snakes and the like. XVII, 36. EATING AND FORBIDDEN FOOD. 269 29. (Nor) crows, herons, vultures, and falcons, (birds) born in the water, (birds) with red feet and beaks, tame cocks and pigs, 30. (Nor) milch-cows and draught-oxen, 31. Nor the flesh of animals whose milk-teeth have not fallen out, which are diseased, nor the meat of those (which have been killed) for no (sacred) purpose,
2(Nor) milch-cows and draught-oxen, 31. Nor the flesh of animals whose milk-teeth have not fallen out, which are diseased, nor the meat of those (which have been killed) for no (sacred) purpose, 32. Nor young sprouts, mushrooms, garlic, and substances exuding (from trees), 33. Nor red (juices) which issue from incisions. 34. Woodpeckers, egrets, ibis, parrots, cormorants, peewits, and flying foxes, (as well as birds) flying at night, (ought not to be eaten). 35. Birds that feed striking with their beaks, or scratching with their feet, and are not webfooted may be eaten, 36. And fishes that are not misshapen, 29. Apastamba I, 5, 17, 29, 32, 34, 353 Yagfavalkya I, 173. 30. Apastamba I, 5, 17, 29-30. 31. Aitareya-brahmama VII, 14. For the explanation of vrithamamea, ‘the flesh (of animals killed) for no (sacred) purpose,’ Haradatta refers back to Sfitra 19, but see also the Petersburg Dict. s. v. vr7tha. 32. Apastamba I, 5, 17, 26, 28; Manu V, 5, 6, 19. 34. Manu V, 12; Y4g#avalkya I, 173. Haradatta explains mAndhéla by vagvada, which seems to be the same as the bird vagguda (Manu XII, 64). Méndhala is not found in our dictionaries, but it apparently is a vicarious form for m4nth4la, which occurs in the Vagasaneyi-samhita, and is said to be the name of a kind of mouse or rat. It seems to me that the large herbivorous bat, usually called the flying fox (in Gugarati vagud or vagul) is really meant, which, by an inaccurate observer, might be described both as a bird and as a kind of rat. See also Vasish‘ha XIV, 48. 35- Apastamba I, 5, 17, 32-33- 36. Apastamba I, 5, 17, 38-39. 270 GAUTAMA. XVII, 37. 37. And (animals) that must be slain for (the fulfilment of) the sacred law. 38. Let him eat (the flesh of animals) killed by beasts of prey, after having washed it, if no blemish is visible, and if it is declared to be fit for use by the word (of a Br&éhmaza). Cuapter XVIII. 1. A wife is not independent with respect to (the fulfilment of) the sacred law. 2. Let her not violate her duty towards her husband. 3. Let her restrain her tongue, eyes, and (organs of) action. 4. A woman whose husband is dead and who desires offspring (may bear a son) to her brother-in-law. 37. I.e. animals offered at Srfddhas and Srauta-sacrifices, though under other circumstances forbidden, may be eaten both by the priests and other Brahmazas. 38. Haradatta takes vy4la, ‘beasts of prey,’ to mean sporting dogs, which no doubt are also intended. XVIII. 1. Manu V, 155. This Sftra refers in the first instance to the inability of wives to offer on their own account Srauta or Grthya-sacrifices, or to perform vows and religious ceremonies prescribed in the Purdmas, without the permission of their husbands. As the word stri means both wife and woman, its ulterior meaning is, that women in general are never independent ; see Manu V, 148; IX, 3; Yagd#avalkya I, 85. 2. Apastamba II, 10, 27, 6; Manu IX, roz. 3- Manu V, 166; Yag#avalkya I, 87.
3As the word stri means both wife and woman, its ulterior meaning is, that women in general are never independent ; see Manu V, 148; IX, 3; Yagd#avalkya I, 85. 2. Apastamba II, 10, 27, 6; Manu IX, roz. 3- Manu V, 166; Yag#avalkya I, 87. 4. Apastamba II, 10, 27, 2-3; Manu IX, 59-60; YAg#avalkya I, 68: Apati, ‘she whose husband is dead, means literally, ‘she who has no husband.’ But as the case of a woman whose husband has gone abroad, is discussed below, it follows that the former translation alone is admissible. It must, of course, be understood that the widow has no children. XVIII, 14. WOMEN. 271 5. Let her obtain the permission of her Gurus, and let her have intercourse during the proper season only. 6. (On failure of a brother-in-law she may obtain offspring) by (cohabiting with) a Sapinda, a Sagotra, a Samdnapravara, or one who belongs to the same caste. 7. Some (declare, that she shall cohabit) with nobody but a brother-in-law. 8. (She shall) not (bear) more than two (sons). g. The child belongs to him who begat it, 10. Except if an agreement (to the contrary has been made). (And the child begotten at) a living husband’s (request) on his wife (belongs to the husband). (But if it was begotten) by a stranger (it belongs) to the latter, 13. Or to both (the natural father and the husband of the mother). 14. But being reared by the husband, (it belongs to him.) 5. The Gurus are here the husband’s relatives, under whose protection the widow lives. 6. Regarding the term Sapinda, see above, XIV, 13; a Sagotra is a relative bearing the same family name (laukika gotra) removed seven to thirteen degrees, or still further. A Saméanapravara is one who is descended from the same Azshi (vaidika gotra). 8. Colebrooke V, Digest 265. Haradatta explains atidvitiya, ‘not more than two (sons),’ to mean ‘not more than one son’ (prathamam apatyam atitya dvitiyam na ganayed iti). But see Manu IX, 61. 9. Apastamba II, 6, 13, 6-7. 10, Manu IX, 52. 11. Manu IX, 145. Such a son is called Kshetraga, see below, XXVIII, 32. 12, Manu IX, 144. 13. YAgfavalkya II, 127. Such a son is called dvipitr: or dvyAmushy4yaxa. 272 GAUTAMA. XVITI, 15. 15. (A wife must) wait for six years, if her husband has disappeared. If he is heard of, she shall go to him. 16. But if (the husband) has renounced domestic life, (his wife must refrain) from intercourse (with other men). 17. (The wife) of a Brahmaza (who has gone to a foreign country) for the purpose of studying (must wait) twelve years. 18. And in like manner if an elder brother (has gone to a foreign country) his younger brother (must wait twelve years) before he takes a wife or kindles the domestic fire. 19. Some (declare, that he shall wait) six years. 20. A (marriageable) maiden (who is not given in marriage) shall allow three monthly periods to pass, and afterwards unite herself, of her own will, to a blameless man, giving up the ornaments received from her father (or her family).
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.
1(A dinner) which is prepared for no (holy) purpose or where (the guests) sip water or rise against the rule, 20. Or where (one’s) equals are honoured in a different manner, and persons who are not (one’s) for the morning meal and kept until supper is also called paryushita, ‘stale.’ 17. For this and the following Sftras, see Apastamba I, 6, 18, 16—I, 6, 19, 1; Manu IV, 205-217; YAgaavalkya I, 161-165. An Abhisasta is a person who is wrongly or falsely accused of a heinous crime, see Apastamba I, 9, 24, 6-9. Haradatta adduces the explanation ‘hermaphrodite’ for anapadesya as the opinion of others. He himself thinks that it means ‘a person not worthy to be described or named.’ ‘One who hunts without using the bow’ is a poacher who snares animals. Snaring animals is a favourite occupation of the non-Aryan tribes, such as Vaghris, Bhils, and Kolis. 18. See above, XV, 15-18, where ‘bald men’ occupy the fourteenth place in Stra 18. 19. Apastamba I, 5, 17,3; ManulV, 212. That is called ‘food (prepared) for no (sacred) purpose’ which a man cooks only for himself, not for guests and the rest, see Apastamba II, 4, 8, 4; Manu V, 7. 20, Apastamba I, 5, 17, 2 268 GAUTAMA. XVII, 21. equals are honoured in the same manner (as oneself, must not be eaten), 21. Nor (food that is given) in a disrespectful manner. 22. And the milk which a cow gives during the first ten days after calving (must not be drunk), 23. Nor (that) of goats and buffalo-cows (under the same conditions). 24. (The milk) of sheep, camels, and of onehoofed animals must not be drunk under any circumstances, 25. Nor (that) of animals from whose udders the milk flows spontaneously, of those that bring forth twins, and of those giving milk while big with young, 26. Nor the milk of a cow whose calf is dead or separated from her. 27. And five-toed animals (must) not (be eaten) excepting the hedgehog, the hare, the porcupine, the iguana, the rhinoceros, and the tortoise, 28. Nor animals which have a double row of teeth, those which are covered with an excessive quantity of hair, those which have no hair, onehoofed animals, sparrows, the (heron called) Plava, Brahmamt ducks, and swans, 21. Apastamba I, 5,17) 4. 22-23. Apastamba I, 5,17, 24. 24. Apastamba I, 5, 17, 23. 25. Apastamba I, 5, 17, 23- 26. Manu V, 8; Y4g#avalkya I, 170. 27. Apastamba I, 5, 17, 37- 28. Apastamba I, 5, 17, 29, 33, 35- Haradatta gives as an example of ‘animals covered with an excessive quantity of hair’ the Yak or Bos grunniens, and of ‘those that have no hair’ snakes and the like. XVII, 36. EATING AND FORBIDDEN FOOD. 269 29. (Nor) crows, herons, vultures, and falcons, (birds) born in the water, (birds) with red feet and beaks, tame cocks and pigs, 30. (Nor) milch-cows and draught-oxen, 31. Nor the flesh of animals whose milk-teeth have not fallen out, which are diseased, nor the meat of those (which have been killed) for no (sacred) purpose,
2(Nor) milch-cows and draught-oxen, 31. Nor the flesh of animals whose milk-teeth have not fallen out, which are diseased, nor the meat of those (which have been killed) for no (sacred) purpose, 32. Nor young sprouts, mushrooms, garlic, and substances exuding (from trees), 33. Nor red (juices) which issue from incisions. 34. Woodpeckers, egrets, ibis, parrots, cormorants, peewits, and flying foxes, (as well as birds) flying at night, (ought not to be eaten). 35. Birds that feed striking with their beaks, or scratching with their feet, and are not webfooted may be eaten, 36. And fishes that are not misshapen, 29. Apastamba I, 5, 17, 29, 32, 34, 353 Yagfavalkya I, 173. 30. Apastamba I, 5, 17, 29-30. 31. Aitareya-brahmama VII, 14. For the explanation of vrithamamea, ‘the flesh (of animals killed) for no (sacred) purpose,’ Haradatta refers back to Sfitra 19, but see also the Petersburg Dict. s. v. vr7tha. 32. Apastamba I, 5, 17, 26, 28; Manu V, 5, 6, 19. 34. Manu V, 12; Y4g#avalkya I, 173. Haradatta explains mAndhéla by vagvada, which seems to be the same as the bird vagguda (Manu XII, 64). Méndhala is not found in our dictionaries, but it apparently is a vicarious form for m4nth4la, which occurs in the Vagasaneyi-samhita, and is said to be the name of a kind of mouse or rat. It seems to me that the large herbivorous bat, usually called the flying fox (in Gugarati vagud or vagul) is really meant, which, by an inaccurate observer, might be described both as a bird and as a kind of rat. See also Vasish‘ha XIV, 48. 35- Apastamba I, 5, 17, 32-33- 36. Apastamba I, 5, 17, 38-39. 270 GAUTAMA. XVII, 37. 37. And (animals) that must be slain for (the fulfilment of) the sacred law. 38. Let him eat (the flesh of animals) killed by beasts of prey, after having washed it, if no blemish is visible, and if it is declared to be fit for use by the word (of a Br&éhmaza). Cuapter XVIII. 1. A wife is not independent with respect to (the fulfilment of) the sacred law. 2. Let her not violate her duty towards her husband. 3. Let her restrain her tongue, eyes, and (organs of) action. 4. A woman whose husband is dead and who desires offspring (may bear a son) to her brother-in-law. 37. I.e. animals offered at Srfddhas and Srauta-sacrifices, though under other circumstances forbidden, may be eaten both by the priests and other Brahmazas. 38. Haradatta takes vy4la, ‘beasts of prey,’ to mean sporting dogs, which no doubt are also intended. XVIII. 1. Manu V, 155. This Sftra refers in the first instance to the inability of wives to offer on their own account Srauta or Grthya-sacrifices, or to perform vows and religious ceremonies prescribed in the Purdmas, without the permission of their husbands. As the word stri means both wife and woman, its ulterior meaning is, that women in general are never independent ; see Manu V, 148; IX, 3; Yagd#avalkya I, 85. 2. Apastamba II, 10, 27, 6; Manu IX, roz. 3- Manu V, 166; Yag#avalkya I, 87.
3As the word stri means both wife and woman, its ulterior meaning is, that women in general are never independent ; see Manu V, 148; IX, 3; Yagd#avalkya I, 85. 2. Apastamba II, 10, 27, 6; Manu IX, roz. 3- Manu V, 166; Yag#avalkya I, 87. 4. Apastamba II, 10, 27, 2-3; Manu IX, 59-60; YAg#avalkya I, 68: Apati, ‘she whose husband is dead, means literally, ‘she who has no husband.’ But as the case of a woman whose husband has gone abroad, is discussed below, it follows that the former translation alone is admissible. It must, of course, be understood that the widow has no children. XVIII, 14. WOMEN. 271 5. Let her obtain the permission of her Gurus, and let her have intercourse during the proper season only. 6. (On failure of a brother-in-law she may obtain offspring) by (cohabiting with) a Sapinda, a Sagotra, a Samdnapravara, or one who belongs to the same caste. 7. Some (declare, that she shall cohabit) with nobody but a brother-in-law. 8. (She shall) not (bear) more than two (sons). g. The child belongs to him who begat it, 10. Except if an agreement (to the contrary has been made). (And the child begotten at) a living husband’s (request) on his wife (belongs to the husband). (But if it was begotten) by a stranger (it belongs) to the latter, 13. Or to both (the natural father and the husband of the mother). 14. But being reared by the husband, (it belongs to him.) 5. The Gurus are here the husband’s relatives, under whose protection the widow lives. 6. Regarding the term Sapinda, see above, XIV, 13; a Sagotra is a relative bearing the same family name (laukika gotra) removed seven to thirteen degrees, or still further. A Saméanapravara is one who is descended from the same Azshi (vaidika gotra). 8. Colebrooke V, Digest 265. Haradatta explains atidvitiya, ‘not more than two (sons),’ to mean ‘not more than one son’ (prathamam apatyam atitya dvitiyam na ganayed iti). But see Manu IX, 61. 9. Apastamba II, 6, 13, 6-7. 10, Manu IX, 52. 11. Manu IX, 145. Such a son is called Kshetraga, see below, XXVIII, 32. 12, Manu IX, 144. 13. YAgfavalkya II, 127. Such a son is called dvipitr: or dvyAmushy4yaxa. 272 GAUTAMA. XVITI, 15. 15. (A wife must) wait for six years, if her husband has disappeared. If he is heard of, she shall go to him. 16. But if (the husband) has renounced domestic life, (his wife must refrain) from intercourse (with other men). 17. (The wife) of a Brahmaza (who has gone to a foreign country) for the purpose of studying (must wait) twelve years. 18. And in like manner if an elder brother (has gone to a foreign country) his younger brother (must wait twelve years) before he takes a wife or kindles the domestic fire. 19. Some (declare, that he shall wait) six years. 20. A (marriageable) maiden (who is not given in marriage) shall allow three monthly periods to pass, and afterwards unite herself, of her own will, to a blameless man, giving up the ornaments received from her father (or her family).
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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