Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
119. 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). 21. A girl should be given in marriage before (she attains the age of) puberty. 22. He who neglects it, commits sin. 15. Manu IX, 76. ‘When the husband has disappeared, i.e. has gone to a foreign country, his wife, though childless, shall wait for six years. After (the lapse of) that (period) she may, if she desires it, produce a child (by cohabiting with a Sapinda), after having been authorised thereto by her Gurus. If the husband is heard of, i.e. that he dwells in such and such a country, she shall go to him.—Haradatta. Kshapama, ‘waiting,’ is ambiguous, and may also mean being continent or emaciating herself. 17. I.e. before she goes to live with a Sapinda, or tries to follow her husband, in case his residence is known. 20. Manu IX, 90-92; Yagfavalkya I, 64. 21. Manu IX, 88. 22. Manu IX, 4; Yagéavalkya I, 64. ‘He who,’ i.e. the father or guardian. XVIII, 31. WOMEN. 273 23. Some (declare, that a girl shall be given in marriage) before she wears clothes. 24. In order to defray the expenses of a wedding, and when engaged in a rite (enjoined by) the sacred law, he may take money (by fraud or force) from a Sidra, - 25. Or from a man rich in small cattle, who neglects his religious duties, though he does not belong to the Sidra caste, 26. Or from the owner of a hundred cows, who does not kindle the sacred fire, 27. Or from the owner of a thousand cows, who does not drink Soma. 28. And when he has not eaten (at the time of six meals he may take) at the time of the seventh meal (as much as will sustain life), not (such a quantity as will serve) to make a hoard, 29. Even from men who do not neglect their duties, 30. If he is examined by the king (regarding his deed), he shall confess (it and his condition). 31. For if he possesses sacred learning and a good character, he must be maintained by the (king). 24. Manu XI, 11,13. Haradatta explains dharmatantra, ‘a rite prescribed by the sacred law,’ here, as well as Sfitra 32, by ‘the means,’ i.e. a sacrificial animal and the like required by one who is engaged in performing a sacred duty, i.e. a Pasubandha-sacrifice and the like. 25. Manu XI, 12. 26-27. Manu XI, 14. 28. Manu XI, 16; Yagéavalkya III, 43. 30. Manu XI, 17; Yagéavalkya III, 43-44. 3. Manu XI, 21-22. Haradatta adds that a Brahmana who acts thus, must, of course, not be punished. [2] T 274 GAUTAMA. XVIII, 32. 32. If the sacred law is violated and the (king) does not do (his duty), he commits sin. Cuapter XIX. 1, The law of castes and of orders has been declared.
23. Manu XI, 21-22. Haradatta adds that a Brahmana who acts thus, must, of course, not be punished. [2] T 274 GAUTAMA. XVIII, 32. 32. If the sacred law is violated and the (king) does not do (his duty), he commits sin. Cuapter XIX. 1, The law of castes and of orders has been declared. 2. Now, indeed, man (in) this (world) is polluted by a vile action, such as sacrificing for men unworthy to offer a sacrifice, eating forbidden food, speaking what ought not to be spoken, neglecting what is prescribed, practising what is forbidden. 3. They are in doubt if he shall perform a penance for such (a deed) or if he shall not do it. 4. (Some) declare, that he shall not do it, 32. Haradatta refers this Sftra to the case where a sacrificial animal or other requisites for a sacrifice are stolen from a Brahmaza. It seems, however, more probable that it refers to the duty of the king to prevent, by all means in his power, a violation of the sacred duty to perform Srauta-sacrifices, and that it is intended to prescribe that he is to assist a man who is engaged in them and too poor to finish them. XIX. 1. Haradatta thinks that the object of this Sfitra is to assert that in the following chapter the laws given above for castes and orders must be kept in mind. Thus penances like offering a Punastoma are not intended for Sfidras, who have no business with Vedic rites, but other penances are. He also states that another commentator believes that the Sfitra is meant to indicate that the following rules refer not metely to those men who belong to castes and orders, but to the Pratilomas also, who have been declared to stand outside the pale of the sacred law. MHaradatta’s opinion appears to be preferable. 2. ‘Ayam purushaf, “man (in) this (world),” indicates the universal soul which is dwelling in the body. Yapya, “vile,” i.e. despicable (kutsita).’—Haradatta. ~ 3. ‘They, i.e. the theologians (brahmav4dina&).’—Haradatta. XIX, 12. PENANCES. 275 5. Because the deed does not perish. 6. The most excellent (opinion is), that he shall perform (a penance). 7. For it is declared in the Veda, that he who has offered a Punastoma (may) again come to (partake of) the libations of Soma, 8. Likewise he who has offered a Vratyastoma. 9. (The Veda says) further: ‘He who offers a horse-sacrifice, conquers all sin, he destroys the guilt of the murder of a Brdhmaza; 10. Moreover: ‘He shall make an Abhisasta perform an Agnish/ut sacrifice.’ 11. Reciting the Veda, austerity, a sacrifice, fasting, giving gifts are the means for expiating such a (blamable act). 12. The purificatory (texts are), the Upanishads, the Vedantas, the Samhit4-text of all the Vedas, the (Anuvakas called) Madhu, the (hymn of) 5. Le. the guilt (adharma) contracted by the deed is not effaced before it has produced its result in the shape of punishment in hell and in other births, see also Manu XI, 45.
3Le. the guilt (adharma) contracted by the deed is not effaced before it has produced its result in the shape of punishment in hell and in other births, see also Manu XI, 45. 6. *Apara, “most excellent,” means that which nothing surpasses, i.e. the settled doctrine. —Haradatta. 4. The Punastoma is one of the Srauta-sacrifices belonging to the class called Ekfha. Regarding its efficacy, see also Latyayana Srauta-sftra IX, 4, 5. 8. The Vratyastoma is another Ekéha-sacrifice. Regarding its efficacy, see Yagfavalkya I, 38 ; Lasyd4yana Srautra-sftra VIII, 6, 29. g. Satapatha-brahmaaza XIII, 3, 1, 1. 10. The Agnish/ut is an Ekaha-sacrifice. Regarding its efficacy, see Manu XI, 75. 11. Manu XI, 46, 228; Apastamba I, 9, 26, 12—I, 9, 27, 11. 12. ‘Those parts of the Aranyakas which are not (Upanishads) are called Vedantas. In all the Vedas (A/andas), i.e. in all Sakhds (pravakana), the Samhita-text, not the Pada-text, nor the Kramatext. Another commentator says, “One Samhita is to be made T2 276 GAUTAMA. XIX, 13. Aghamarshaza, the Atharvasiras, the (Anuvakas called the) Rudras, the Purusha-hymn, the two Samans (called) Ragana and Rauhiveya, the Brzhat (SAman) and the Rathantara, the Purushagati (S4man), the Mahdn4mnis, the Mah4vairaga (S4man) the Mah4divakirtya (SAaman), any of the Gyesh¢ha S4mans, the Bahishpavam4na (S4man), the KashmAndas, the PavamAnis, and the SAvitrt. 13. To live on milk alone, to eat vegetables only, to eat fruits only, (to live on) barley-gruel prepared of a handful of grain, to eat gold, to eat clarified butter, and to drink Soma (are modes of living) which purify. 14. All mountains, all rivers, holy lakes, places of pilgrimage, the dwellings of Azshis, cow-pens, and temples of the gods (are) places (which destroy sin). with all the metres, i.e. the Gayatrt and the rest, and to be recited according to the manner of the Prataranuvaka.”’—Haradatta. According to the same authority, the Madhus are found Taittiriya Aranyaka X, 38, the hymn of Aghamarshaza Rig-veda X, 190, the Rudras Taittirfya-samhita IV, 5, 1-11, and in the correspording eleven chapters of all other Yagus-sakhas, the Purushasfikta Rigveda X, 90, the Kfshm4ndas Taittirfya Aranyaka X, 3-5, the Pavamanis Rig-veda IX, while by Atharvasiras the Upanishad, known by that name, is meant. As regards the Samans mentioned in the Stra it suffices to refer to Professor Benfey’s Index, Ind. Stud. III, 199, and to Dr. Burnell’s Index of the Arsheya-brahmama. 13. According to Haradatta the word iti, which appears in the text at the end of the enumeration, is intended to include other similar kinds of food, as ‘the five products of the cow.’ Eating gold means eating small particles of gold which have been thrown into clarified butter and the like. 14. The word iti used in the text is, according to Haradatta, again to be taken in the sense of ‘and so forth.’ The translation of parishkanda, ‘a temple,’ not parishkandha, as Professor Stenzler XX, 1. PENANCES. 277
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.
119. 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). 21. A girl should be given in marriage before (she attains the age of) puberty. 22. He who neglects it, commits sin. 15. Manu IX, 76. ‘When the husband has disappeared, i.e. has gone to a foreign country, his wife, though childless, shall wait for six years. After (the lapse of) that (period) she may, if she desires it, produce a child (by cohabiting with a Sapinda), after having been authorised thereto by her Gurus. If the husband is heard of, i.e. that he dwells in such and such a country, she shall go to him.—Haradatta. Kshapama, ‘waiting,’ is ambiguous, and may also mean being continent or emaciating herself. 17. I.e. before she goes to live with a Sapinda, or tries to follow her husband, in case his residence is known. 20. Manu IX, 90-92; Yagfavalkya I, 64. 21. Manu IX, 88. 22. Manu IX, 4; Yagéavalkya I, 64. ‘He who,’ i.e. the father or guardian. XVIII, 31. WOMEN. 273 23. Some (declare, that a girl shall be given in marriage) before she wears clothes. 24. In order to defray the expenses of a wedding, and when engaged in a rite (enjoined by) the sacred law, he may take money (by fraud or force) from a Sidra, - 25. Or from a man rich in small cattle, who neglects his religious duties, though he does not belong to the Sidra caste, 26. Or from the owner of a hundred cows, who does not kindle the sacred fire, 27. Or from the owner of a thousand cows, who does not drink Soma. 28. And when he has not eaten (at the time of six meals he may take) at the time of the seventh meal (as much as will sustain life), not (such a quantity as will serve) to make a hoard, 29. Even from men who do not neglect their duties, 30. If he is examined by the king (regarding his deed), he shall confess (it and his condition). 31. For if he possesses sacred learning and a good character, he must be maintained by the (king). 24. Manu XI, 11,13. Haradatta explains dharmatantra, ‘a rite prescribed by the sacred law,’ here, as well as Sfitra 32, by ‘the means,’ i.e. a sacrificial animal and the like required by one who is engaged in performing a sacred duty, i.e. a Pasubandha-sacrifice and the like. 25. Manu XI, 12. 26-27. Manu XI, 14. 28. Manu XI, 16; Yagéavalkya III, 43. 30. Manu XI, 17; Yagéavalkya III, 43-44. 3. Manu XI, 21-22. Haradatta adds that a Brahmana who acts thus, must, of course, not be punished. [2] T 274 GAUTAMA. XVIII, 32. 32. If the sacred law is violated and the (king) does not do (his duty), he commits sin. Cuapter XIX. 1, The law of castes and of orders has been declared.
23. Manu XI, 21-22. Haradatta adds that a Brahmana who acts thus, must, of course, not be punished. [2] T 274 GAUTAMA. XVIII, 32. 32. If the sacred law is violated and the (king) does not do (his duty), he commits sin. Cuapter XIX. 1, The law of castes and of orders has been declared. 2. Now, indeed, man (in) this (world) is polluted by a vile action, such as sacrificing for men unworthy to offer a sacrifice, eating forbidden food, speaking what ought not to be spoken, neglecting what is prescribed, practising what is forbidden. 3. They are in doubt if he shall perform a penance for such (a deed) or if he shall not do it. 4. (Some) declare, that he shall not do it, 32. Haradatta refers this Sftra to the case where a sacrificial animal or other requisites for a sacrifice are stolen from a Brahmaza. It seems, however, more probable that it refers to the duty of the king to prevent, by all means in his power, a violation of the sacred duty to perform Srauta-sacrifices, and that it is intended to prescribe that he is to assist a man who is engaged in them and too poor to finish them. XIX. 1. Haradatta thinks that the object of this Sfitra is to assert that in the following chapter the laws given above for castes and orders must be kept in mind. Thus penances like offering a Punastoma are not intended for Sfidras, who have no business with Vedic rites, but other penances are. He also states that another commentator believes that the Sfitra is meant to indicate that the following rules refer not metely to those men who belong to castes and orders, but to the Pratilomas also, who have been declared to stand outside the pale of the sacred law. MHaradatta’s opinion appears to be preferable. 2. ‘Ayam purushaf, “man (in) this (world),” indicates the universal soul which is dwelling in the body. Yapya, “vile,” i.e. despicable (kutsita).’—Haradatta. ~ 3. ‘They, i.e. the theologians (brahmav4dina&).’—Haradatta. XIX, 12. PENANCES. 275 5. Because the deed does not perish. 6. The most excellent (opinion is), that he shall perform (a penance). 7. For it is declared in the Veda, that he who has offered a Punastoma (may) again come to (partake of) the libations of Soma, 8. Likewise he who has offered a Vratyastoma. 9. (The Veda says) further: ‘He who offers a horse-sacrifice, conquers all sin, he destroys the guilt of the murder of a Brdhmaza; 10. Moreover: ‘He shall make an Abhisasta perform an Agnish/ut sacrifice.’ 11. Reciting the Veda, austerity, a sacrifice, fasting, giving gifts are the means for expiating such a (blamable act). 12. The purificatory (texts are), the Upanishads, the Vedantas, the Samhit4-text of all the Vedas, the (Anuvakas called) Madhu, the (hymn of) 5. Le. the guilt (adharma) contracted by the deed is not effaced before it has produced its result in the shape of punishment in hell and in other births, see also Manu XI, 45.
3Le. the guilt (adharma) contracted by the deed is not effaced before it has produced its result in the shape of punishment in hell and in other births, see also Manu XI, 45. 6. *Apara, “most excellent,” means that which nothing surpasses, i.e. the settled doctrine. —Haradatta. 4. The Punastoma is one of the Srauta-sacrifices belonging to the class called Ekfha. Regarding its efficacy, see also Latyayana Srauta-sftra IX, 4, 5. 8. The Vratyastoma is another Ekéha-sacrifice. Regarding its efficacy, see Yagfavalkya I, 38 ; Lasyd4yana Srautra-sftra VIII, 6, 29. g. Satapatha-brahmaaza XIII, 3, 1, 1. 10. The Agnish/ut is an Ekaha-sacrifice. Regarding its efficacy, see Manu XI, 75. 11. Manu XI, 46, 228; Apastamba I, 9, 26, 12—I, 9, 27, 11. 12. ‘Those parts of the Aranyakas which are not (Upanishads) are called Vedantas. In all the Vedas (A/andas), i.e. in all Sakhds (pravakana), the Samhita-text, not the Pada-text, nor the Kramatext. Another commentator says, “One Samhita is to be made T2 276 GAUTAMA. XIX, 13. Aghamarshaza, the Atharvasiras, the (Anuvakas called the) Rudras, the Purusha-hymn, the two Samans (called) Ragana and Rauhiveya, the Brzhat (SAman) and the Rathantara, the Purushagati (S4man), the Mahdn4mnis, the Mah4vairaga (S4man) the Mah4divakirtya (SAaman), any of the Gyesh¢ha S4mans, the Bahishpavam4na (S4man), the KashmAndas, the PavamAnis, and the SAvitrt. 13. To live on milk alone, to eat vegetables only, to eat fruits only, (to live on) barley-gruel prepared of a handful of grain, to eat gold, to eat clarified butter, and to drink Soma (are modes of living) which purify. 14. All mountains, all rivers, holy lakes, places of pilgrimage, the dwellings of Azshis, cow-pens, and temples of the gods (are) places (which destroy sin). with all the metres, i.e. the Gayatrt and the rest, and to be recited according to the manner of the Prataranuvaka.”’—Haradatta. According to the same authority, the Madhus are found Taittiriya Aranyaka X, 38, the hymn of Aghamarshaza Rig-veda X, 190, the Rudras Taittirfya-samhita IV, 5, 1-11, and in the correspording eleven chapters of all other Yagus-sakhas, the Purushasfikta Rigveda X, 90, the Kfshm4ndas Taittirfya Aranyaka X, 3-5, the Pavamanis Rig-veda IX, while by Atharvasiras the Upanishad, known by that name, is meant. As regards the Samans mentioned in the Stra it suffices to refer to Professor Benfey’s Index, Ind. Stud. III, 199, and to Dr. Burnell’s Index of the Arsheya-brahmama. 13. According to Haradatta the word iti, which appears in the text at the end of the enumeration, is intended to include other similar kinds of food, as ‘the five products of the cow.’ Eating gold means eating small particles of gold which have been thrown into clarified butter and the like. 14. The word iti used in the text is, according to Haradatta, again to be taken in the sense of ‘and so forth.’ The translation of parishkanda, ‘a temple,’ not parishkandha, as Professor Stenzler XX, 1. PENANCES. 277
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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