Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(Nand.) LVI, 15. PENANCES. 185 2. By muttering them, or reciting them at a burnt-oblation, the twice-born are purified from their sins. (They are as follows :) 3. The Aghamarshaza; 4. The Devakveta; 5. The Suddhavatis; 6. The Taratsamandtya; 7. The Kiashmazais; 8. The PAvamanis; 9. The Durgas4vitri; 10. The Atishangas; 11. The Padastobhas; 12. The Vy&4hvzti Samans; 13. The Bhéruzdas; 14. The Kandrasiman; 15. The 3. Rig-veda X, 190, 1. (This and the following references are based upon Nand.’s statements.) 4. Vagasaneyi Samhita VIII, 13. 5. Rig-veda VIII, 84, 7-9. 6. Rig-veda IX, 58. 4. Vagas. Samh. XX, 14-16 (Taitt. Arany. X, 3-5). 8. The term Pavamanyad in its most common use denotes the ninth book of the Rig-veda, but Nand. here refers it to Taitt. Brahm. I, 4, 8. 9. Rig-veda I, 99, 1 1o. Sama-veda II, 47-49. Regarding this and the following Samans see also Benfey, Ind. Stud. III, 199 seq., Burnell’s Index to the Arsheya Brahmaaa, and S. Goldschmidt’s remarks in his edition of the Aranyaka Samhit4, Transactions of the Berlin Academy, 1868, p. 246 seq. 11. Sama-veda II, 578-580. 12. ‘ The Vyahriti Samans, i. e. bhi and the four others.’ (Nand.) The four others are, bhuvaf, svah, satyam, purushak. See Uhyagana III, 2, 10, in Satyavrata Sdmasrami’s edition of the Samaveda Samhita. 13. ‘Bharuada is the name of certain SAmans, twenty-one in number, which begin with the words, yat te krzshvak sakuna (Rig-veda X, 16, 6). They are contained in the Aranyagana.’ (Nand.) The reading of the last word is doubtful. At all events, the verse quoted by Nand. does not occur in the Aranyagana. It may be that the Sdmans called Ekavimsatyanugana are meant, which are found in that work, though they do not contain the verse referred to. 14. Sama-veda I, 147. 15. Aranyaka Samhita IV, 33, 34, in Goldschmidt’s edition,= Rig-veda X, 90, 1, 4. 186 VISHNU. LVI, 16. two Samans called Purushavrata; 16. The Ablinga; 17. The Barhaspatya; 18. The Gosfkta; 19. The Asvasikta; 20. The two Sdmans called Kandrastkta; 21. The Satarudriya; 22. The Atharvasiras; 23. The Trisuparwza; 24. The Mahavrata; 25. The Nardyaziya; 26. And the Purushasikta ; 27. The three Agyadohas 1 the Rathantara 2, the Agnivrata®, the Vamadevya‘, and the Brzhatsdman, properly chanted, purify man from sin; and if he wishes he may obtain through them recollection of his existence in a former life. LVII. 1. Now! (the following persons) must be avoided: 16. SAma-veda II, 1187. 17. Sdma-veda, I, gr. 18. Sama-veda I, 122. _ 19. The same text as in the preceding Stra. 20, Sama-veda I, 350. Nand. infers from a passage of Vasish/ha (XXVIII, 12) that 4a refers to Sama-veda II, 812, and I, 153. 21. Kathaka XVII, 11-16, &c. 22. ‘The text beginning with the words, brahma devanam prathama# sambabhiiva, “ Brahman rose first among the gods.”’ (Nand.) The Atharvasira Upanishad has the words, very near the beginning, aham ekaf prathamam 4sit. See the Calcutta edition.
221. Kathaka XVII, 11-16, &c. 22. ‘The text beginning with the words, brahma devanam prathama# sambabhiiva, “ Brahman rose first among the gods.”’ (Nand.) The Atharvasira Upanishad has the words, very near the beginning, aham ekaf prathamam 4sit. See the Calcutta edition. 23. Taitt. Arany. X, 48-50. 24. Sama-veda I, gr. 25. Taitt. Arany. X passim. 26. Rig-veda X, go, 1. Nand. infers from a passage of VAsish/ha (XXVIII, 13) that 4a refers to Rig-veda X, 71, and I, go, 6-8. 247. 1Sama-veda I, 67. — *Sdma-veda I, 233. —*Sama-veda I, 24. — *Sadma-veda I, 169. — ® Sama-veda I, 234. LVII. 1, 2. M. II, 39; Y. 1, 38. — 3. M. XI, 182-185; Y. III, 2953 Apast. I, 10, 28, 6-8; Gaut. XX, 1.— 4. Apast. I, 1, 2, 5. — 6, 7. M. IV, 186. — 8. M. IV, 190.— 9. M. IV, 186; Y. I, 213. —1o. M. IV, 247, 250; Y.I, 214; Apast. I, 6, 18, 1; I, 6, 19, 11; Gaut. XVII, 3.— 11, 12. M. IV, 248, 249; Apast. I, 6, 19, LVII, ro. PENANCES. 187 2. Vratyas (i.e. those for whom the ceremony of initiation has not been performed) ; 3. Outcasts ; 4. Descendants within the third degree? of an outcast mother or father, if they (or their outcast ancestors) have not been purified (by a penance). 5. (Asa rule) the food of all such persons must not be eaten, nor gifts be accepted from them 1. 6. He must avoid accepting repeated gifts from those whose presents must not be accepted’. 7. By accepting such gifts, Brahmazas lose their divine lustre. 8. And he who, not knowing the law regarding acceptance of gifts, accepts (illicit) gifts, sinks to hell together with the giver. 9. He who, being worthy to receive gifts, does not accept them, obtains that world which is destined for the liberal-minded (after death). 10. Firewood, water, roots, fruits, protection, meat, honey, a bed, a seat, a house, flowers, sour 14.— 13. M. IV, 251; Y. 1, 216; Gaut. XVII, 4.— 14. M. IV, 213; Y. I, 215. — 15, 16. M. IV, 252, 253.— 16. Y. I, 166; Gaut. XVII, 6. 1. 1* There are two classes of sinners, the repentant and the unrepenting. The penances to be performed by the former having been enumerated, he goes on in the present chapter to state that the latter must be avoided.’ (Nand.) 3. See XXXV, 1-5. 4. } Nand. refers the term ‘in the third degree’ to the three ascendants of the parents. The same infers from a passage of Gautama (XX, 1) that the particle 4a is used in order to include a murderer of a king also. 5. ‘Nand. infers from another text of Gautama (XX, 8) that it is also forbidden to converse with them. 6. }“It is no sin then, in one who is in distress, to accept a present once from them.’ (Nand.) See 14. 188 VISHNU. LVII, 11. milk, and vegetables he must not disdain to accept when they are offered to him. 11. Even if an offender (but not a mortal sinner) has beckoned and offered alms to him, which had been brought previously for the purpose, the lord of creatures has declared that they may be accepted from him.
3milk, and vegetables he must not disdain to accept when they are offered to him. 11. Even if an offender (but not a mortal sinner) has beckoned and offered alms to him, which had been brought previously for the purpose, the lord of creatures has declared that they may be accepted from him. 12. Neither will the manes eat (his funeral oblations offered to them) for fifteen years, nor will the fire convey his burnt-offerings (to the gods) if he rejects such alms. 13. If he wishes to provide for his (parents or other) Gurus or for (his wife or other) such persons as he is bound to maintain, or if he wants to worship the manes or the gods, he may accept gifts from any one; but he must not satisfy himself with them. 14. But even in those cases, and though he be worthy to receive presents, let him not accept them from a dissolute woman, from a eunuch, from an outcast, or from an enemy. 15. And if his parents are dead, or if he is living apart from them in a house of his own, he must never, while seeking to obtain food for himself, accept alms from any other persons but those who are of respectable descent (and belong to a twiceborn caste). 16. One who ploughs the ground for half the crop (and gives the other half to the king or a private person, who is the owner), a friend of the family, a (house-)slave, a herdsman, a barber, and 11. ‘The use of the particle 4a implies that Kusa grass &c. is likewise intended, as Yagfiavalkya (I, 214) says.’ (Nand.) 16. The reason of this rule, according to Nand., lies in this, that iinet Oe eee LVIIL, 9. DUTIES OF A HOUSEHOLDER. 189 one who announces himself (with the words ‘I am your slave’): the food of all such may be eaten, although they are Sifdras. LVIII. 1. The property of householders is of three kinds: 2. White, mottled, and black. 3. By those obsequies which a man_ performs with white property, he causes (his departed ancestor) to be born again as a god. 4. By performing them with mottled property, he causes him to be born as a man. 5. By performing them with black property, he causes him to be born as an animal. 6. What has been acquired by the mode of livelihood of their own caste, by members of any caste, is called ‘white.’ 7. What has been acquired by the mode of livelihood of the caste next below in order to their own, is called ‘ mottled.’ 8. What has been acquired by the mode of livelihood of a caste by two or more degrees lower than their own, is called ‘ black.’ 9. What has been inherited, friendly gifts, and
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(Nand.) LVI, 15. PENANCES. 185 2. By muttering them, or reciting them at a burnt-oblation, the twice-born are purified from their sins. (They are as follows :) 3. The Aghamarshaza; 4. The Devakveta; 5. The Suddhavatis; 6. The Taratsamandtya; 7. The Kiashmazais; 8. The PAvamanis; 9. The Durgas4vitri; 10. The Atishangas; 11. The Padastobhas; 12. The Vy&4hvzti Samans; 13. The Bhéruzdas; 14. The Kandrasiman; 15. The 3. Rig-veda X, 190, 1. (This and the following references are based upon Nand.’s statements.) 4. Vagasaneyi Samhita VIII, 13. 5. Rig-veda VIII, 84, 7-9. 6. Rig-veda IX, 58. 4. Vagas. Samh. XX, 14-16 (Taitt. Arany. X, 3-5). 8. The term Pavamanyad in its most common use denotes the ninth book of the Rig-veda, but Nand. here refers it to Taitt. Brahm. I, 4, 8. 9. Rig-veda I, 99, 1 1o. Sama-veda II, 47-49. Regarding this and the following Samans see also Benfey, Ind. Stud. III, 199 seq., Burnell’s Index to the Arsheya Brahmaaa, and S. Goldschmidt’s remarks in his edition of the Aranyaka Samhit4, Transactions of the Berlin Academy, 1868, p. 246 seq. 11. Sama-veda II, 578-580. 12. ‘ The Vyahriti Samans, i. e. bhi and the four others.’ (Nand.) The four others are, bhuvaf, svah, satyam, purushak. See Uhyagana III, 2, 10, in Satyavrata Sdmasrami’s edition of the Samaveda Samhita. 13. ‘Bharuada is the name of certain SAmans, twenty-one in number, which begin with the words, yat te krzshvak sakuna (Rig-veda X, 16, 6). They are contained in the Aranyagana.’ (Nand.) The reading of the last word is doubtful. At all events, the verse quoted by Nand. does not occur in the Aranyagana. It may be that the Sdmans called Ekavimsatyanugana are meant, which are found in that work, though they do not contain the verse referred to. 14. Sama-veda I, 147. 15. Aranyaka Samhita IV, 33, 34, in Goldschmidt’s edition,= Rig-veda X, 90, 1, 4. 186 VISHNU. LVI, 16. two Samans called Purushavrata; 16. The Ablinga; 17. The Barhaspatya; 18. The Gosfkta; 19. The Asvasikta; 20. The two Sdmans called Kandrastkta; 21. The Satarudriya; 22. The Atharvasiras; 23. The Trisuparwza; 24. The Mahavrata; 25. The Nardyaziya; 26. And the Purushasikta ; 27. The three Agyadohas 1 the Rathantara 2, the Agnivrata®, the Vamadevya‘, and the Brzhatsdman, properly chanted, purify man from sin; and if he wishes he may obtain through them recollection of his existence in a former life. LVII. 1. Now! (the following persons) must be avoided: 16. SAma-veda II, 1187. 17. Sdma-veda, I, gr. 18. Sama-veda I, 122. _ 19. The same text as in the preceding Stra. 20, Sama-veda I, 350. Nand. infers from a passage of Vasish/ha (XXVIII, 12) that 4a refers to Sama-veda II, 812, and I, 153. 21. Kathaka XVII, 11-16, &c. 22. ‘The text beginning with the words, brahma devanam prathama# sambabhiiva, “ Brahman rose first among the gods.”’ (Nand.) The Atharvasira Upanishad has the words, very near the beginning, aham ekaf prathamam 4sit. See the Calcutta edition.
221. Kathaka XVII, 11-16, &c. 22. ‘The text beginning with the words, brahma devanam prathama# sambabhiiva, “ Brahman rose first among the gods.”’ (Nand.) The Atharvasira Upanishad has the words, very near the beginning, aham ekaf prathamam 4sit. See the Calcutta edition. 23. Taitt. Arany. X, 48-50. 24. Sama-veda I, gr. 25. Taitt. Arany. X passim. 26. Rig-veda X, go, 1. Nand. infers from a passage of VAsish/ha (XXVIII, 13) that 4a refers to Rig-veda X, 71, and I, go, 6-8. 247. 1Sama-veda I, 67. — *Sdma-veda I, 233. —*Sama-veda I, 24. — *Sadma-veda I, 169. — ® Sama-veda I, 234. LVII. 1, 2. M. II, 39; Y. 1, 38. — 3. M. XI, 182-185; Y. III, 2953 Apast. I, 10, 28, 6-8; Gaut. XX, 1.— 4. Apast. I, 1, 2, 5. — 6, 7. M. IV, 186. — 8. M. IV, 190.— 9. M. IV, 186; Y. I, 213. —1o. M. IV, 247, 250; Y.I, 214; Apast. I, 6, 18, 1; I, 6, 19, 11; Gaut. XVII, 3.— 11, 12. M. IV, 248, 249; Apast. I, 6, 19, LVII, ro. PENANCES. 187 2. Vratyas (i.e. those for whom the ceremony of initiation has not been performed) ; 3. Outcasts ; 4. Descendants within the third degree? of an outcast mother or father, if they (or their outcast ancestors) have not been purified (by a penance). 5. (Asa rule) the food of all such persons must not be eaten, nor gifts be accepted from them 1. 6. He must avoid accepting repeated gifts from those whose presents must not be accepted’. 7. By accepting such gifts, Brahmazas lose their divine lustre. 8. And he who, not knowing the law regarding acceptance of gifts, accepts (illicit) gifts, sinks to hell together with the giver. 9. He who, being worthy to receive gifts, does not accept them, obtains that world which is destined for the liberal-minded (after death). 10. Firewood, water, roots, fruits, protection, meat, honey, a bed, a seat, a house, flowers, sour 14.— 13. M. IV, 251; Y. 1, 216; Gaut. XVII, 4.— 14. M. IV, 213; Y. I, 215. — 15, 16. M. IV, 252, 253.— 16. Y. I, 166; Gaut. XVII, 6. 1. 1* There are two classes of sinners, the repentant and the unrepenting. The penances to be performed by the former having been enumerated, he goes on in the present chapter to state that the latter must be avoided.’ (Nand.) 3. See XXXV, 1-5. 4. } Nand. refers the term ‘in the third degree’ to the three ascendants of the parents. The same infers from a passage of Gautama (XX, 1) that the particle 4a is used in order to include a murderer of a king also. 5. ‘Nand. infers from another text of Gautama (XX, 8) that it is also forbidden to converse with them. 6. }“It is no sin then, in one who is in distress, to accept a present once from them.’ (Nand.) See 14. 188 VISHNU. LVII, 11. milk, and vegetables he must not disdain to accept when they are offered to him. 11. Even if an offender (but not a mortal sinner) has beckoned and offered alms to him, which had been brought previously for the purpose, the lord of creatures has declared that they may be accepted from him.
3milk, and vegetables he must not disdain to accept when they are offered to him. 11. Even if an offender (but not a mortal sinner) has beckoned and offered alms to him, which had been brought previously for the purpose, the lord of creatures has declared that they may be accepted from him. 12. Neither will the manes eat (his funeral oblations offered to them) for fifteen years, nor will the fire convey his burnt-offerings (to the gods) if he rejects such alms. 13. If he wishes to provide for his (parents or other) Gurus or for (his wife or other) such persons as he is bound to maintain, or if he wants to worship the manes or the gods, he may accept gifts from any one; but he must not satisfy himself with them. 14. But even in those cases, and though he be worthy to receive presents, let him not accept them from a dissolute woman, from a eunuch, from an outcast, or from an enemy. 15. And if his parents are dead, or if he is living apart from them in a house of his own, he must never, while seeking to obtain food for himself, accept alms from any other persons but those who are of respectable descent (and belong to a twiceborn caste). 16. One who ploughs the ground for half the crop (and gives the other half to the king or a private person, who is the owner), a friend of the family, a (house-)slave, a herdsman, a barber, and 11. ‘The use of the particle 4a implies that Kusa grass &c. is likewise intended, as Yagfiavalkya (I, 214) says.’ (Nand.) 16. The reason of this rule, according to Nand., lies in this, that iinet Oe eee LVIIL, 9. DUTIES OF A HOUSEHOLDER. 189 one who announces himself (with the words ‘I am your slave’): the food of all such may be eaten, although they are Sifdras. LVIII. 1. The property of householders is of three kinds: 2. White, mottled, and black. 3. By those obsequies which a man_ performs with white property, he causes (his departed ancestor) to be born again as a god. 4. By performing them with mottled property, he causes him to be born as a man. 5. By performing them with black property, he causes him to be born as an animal. 6. What has been acquired by the mode of livelihood of their own caste, by members of any caste, is called ‘white.’ 7. What has been acquired by the mode of livelihood of the caste next below in order to their own, is called ‘ mottled.’ 8. What has been acquired by the mode of livelihood of a caste by two or more degrees lower than their own, is called ‘ black.’ 9. What has been inherited, friendly gifts, and
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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