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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1What 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 all the castes mentioned in this Sftra are not properly Sfdras, but the offspring of unions between parents of a different caste, herdsmen being, according to Pardsara, the offspring of a Kshatriya with a Sfidra damsel, &c. The same considers the use of the particle ka to imply that potters are also intended. See Gaut. XVII, 6. LVIII. 1, 2. Narada 3, 46. —9—12. Narada 3, 53, 47-49, 51. 1. As the obligations of a householder, which will be discussed further on (in LIX), cannot be fulfilled without a certain amount of wealth, he discusses in the present chapter the origin of wealth. (Nand.) 190 VISHNU. LVIII, ro. the dowry of a wife, that is called white property, for members of any caste indiscriminately. 10. What has been acquired as a bribe, as a fee (for crossing a river and the like, or for a bride, &c.), or by the sale of forbidden articles (such as lac, or salt), or as a return for a benefit conferred, is denoted ‘mottled wealth.’ 11. What has been acquired by servile attendance1, by gambling, by thieving, by begging, by deceit (as if a man says that he wants a present for another and takes it himself, or by forging gold or other metals), by robbery, or by fraud (as if a man shows one thing to a purchaser and delivers another to him instead), is called ‘ black property.’ 12, Whatever a man may do (in this world) with anything (he has, whether white, mottled, or black property) he will get his reward accordingly; both in the next world and in this. LIX. 1. A householder must perform the Pakayagfias! ‘r1. 7 Nand. interprets the term parsvika by ‘ moving a chowrie to and fro before one’s master, while standing by his side.’ LIX. 1. M.IV, 67; Gaut.V, 7-9. — 1, 2. M. IV, 25; Y.I, 97. — 3, 4. Asv. I, 9; I, 10; Gobh. I, 3, 5-9; Par.I,9; I, 12; Sanhkh. I, 3. — 2, 4-9. Gaut. VIII, 19, 20.— 4-9. M. IV, 25, 26; XI, 7, 8; Y. I, 124, 125. — 5-4. Asv. I, 11; Gobh. III, 8; Par. III, 1; III, 8; Sankh. III, 8.— 10. M. XI, 27; Y.I, 126. — 11. M. XI, 24; Y.I, 127. —12. M. XI,25; Y. I, 127. — 13. M. III, 84, 90, &c. (see below, LXVII). — 14, 15, 18. See the references given below (ad LXVII).— 19, 20. M. III, 68, 69. — 21-25. M. III, 40; Y.I, 102; Apast. I, 4, 12, 16; I, 4, 13, 1; Gaut. V, 3, 9; Asv. III, 1, 1-3; Par. Il, 9, 1.—26. M. III, 72. — 27-30. M. III, 77, 78, 80, 81. 1. 1 The term Pakayagfia is used in a more restricted sense here than above (LV, 20). Nand. interprets it by ‘ Vaisvadeva, Stha- LIX, 6. DUTIES OF A HOUSEHOLDER. IgI (small or domestic offerings) in the fire kindled. at the time of marriage *. 2. He must offer the Agnihotra (or daily oblations of clarified butter) every morning and evening (in the Tret fires).
2Nand. interprets it by ‘ Vaisvadeva, Stha- LIX, 6. DUTIES OF A HOUSEHOLDER. IgI (small or domestic offerings) in the fire kindled. at the time of marriage *. 2. He must offer the Agnihotra (or daily oblations of clarified butter) every morning and evening (in the Tret fires). 3. He must offer burnt-oblations to the gods (in case the Agnihotra cannot be performed). 4. Let him offer the two Darsapurzamasas on the days of conjunction and opposition of the sun and moon. 5. Once in each half of the year, (at the two solstices, let him offer) the Pasubandha (animal sacrifice). 6. In autumn and summer let him offer the Agrayana (oblation of first-fruits) ; Iipaka, Sravan4karman, and similar sacrifices,’ i.e. all the sacrifices which have to be performed in the one household fire, as opposed to those for which a Treta or triad of sacred fires is required (see Stenzler, note on Asv. I, 1, 2). Gautama (VIII, 18) enumerates seven Pakayagfias, among which, however, the Vaisvadeva is not included. The Vaisvadeva is described in LXVII. Regarding the other Pakayagfias, see the Grzhya-sfitras. —*‘Or in the fire kindled at the division of the family estate, or in the fire kindled on his becoming master of the house.’ (Nand.) See Sankh. I, I, 3-5. 2. The three Treta fires have been enumerated above (XXXI, 8). Regarding the Agnihotra and the sacrifices mentioned in 4-8, see veer Ind. Stud. X, 328-337, 343-349, 352-396. . ‘One who has performed the ceremony of Agnyadhana (kindling the sacred fires) must perform these two offerings in the Treta fires, one who has not done ‘so, in the household or nuptial fire.’ (Nand.) This remark applies equally to the sacrifees mentioned i in 5-¥. . ‘If the Agrayana is offered in the household fire, it must consi of a Sthalfpaka (cooked offering of grain).’ (Nand.) See the Gfzhya-sfitras above cited. Nand. further explains that in autumn the first-fruits of rice, and in summer the firstlings of 192 VISHNU. LIX, 7. 7. Or when rice and barley are ripening (in winter and spring). 8. He who has a sufficient supply of food for more than three years (shall perform the Somasacrifice) }. 9. (He shall perform) the Soma-sacrifice once a year (in spring). to. If he has not wealth (sufficient to defray the expenses of the Pasubandha, Soma, XaturmAsya, and other Srauta sacrifices), he shall perform the Ish¢i Vaisvanart. 11. Let him not make an offering of food obtained as alms from a Sfdra. 12. If he has begged articles for a sacrifice (and obtained them), let him employ them all for that purpose (and never for himself). 13. Every evening and morning let him offer up the Vaisvadeva ; 14. And? let him give alms to an ascetic (afterwards). 15. For giving alms and showing due honour to the recipient (by pouring water on his hands both before and afterwards) he obtains the same reward as for giving a cow.
313. Every evening and morning let him offer up the Vaisvadeva ; 14. And? let him give alms to an ascetic (afterwards). 15. For giving alms and showing due honour to the recipient (by pouring water on his hands both before and afterwards) he obtains the same reward as for giving a cow. barley, or, according to Apastamba, of Vezuyava, have to be offered, and he infers from another text of the same author that the particle 4a here refers to an oblation of Syamaka grain, which has to be offered in the rainy season. The two passages in question are not found in Apastamba’s Dharma-sfitra, but Weber, loc. cit., quotes them from Katyayana. 8. ' According to Nand., the Soma-sacrifices here referred to are of the kamya species (offered in order to obtain the gratification of a special desire). 14. 1 Nand. infers from the use of the particle 4a, and from a text of Parasara, that an injunction to give alms to a student is also intended here. LIX, 26. DUTIES OF A HOUSEHOLDER. 193 16. If there is no ascetic (or other person worthy to receive alms), he must give a mouthful to cows; 17, Or he must cast it into fire. 18. If there is food in the house, he must not reject a mendicant, (who arrives) after he has taken his meal himself. 19. A householder has five places where animals are liable to be destroyed: his wooden mortar, his slab to grind wheat or condiments upon, his fireplace, his water-pot, and his broom. 20. For the sake of expiating offences committed (by ignorantly destroying life) in those places, he must perform the (five) sacrifices addressed to the Veda, to the gods, to all created beings (or ‘to the goblins’), to the manes, and to men. 21. Privately reciting (and teaching) the Veda is the sacrifice addressed to the Veda. 22. The regular burnt-oblation (Vaisvadeva) is the sacrifice addressed to the gods. 23. The Pitrztarpana (refreshing the manes with food and water) is the sacrifice addressed to the manes. 24. The Bali-offering is the sacrifice addressed to all creatures (or ‘to the goblins’), 25. The sacrifice addressed to men consists in honouring a guest. 26. He who does not give their share to these five, the gods, his guests, (his wife and children and others,) whom he is bound to maintain, his manes, and himself, is not alive, though he breathes. 18. ‘The expression, “if there is food in the house,” indicates that he is not bound to cook a fresh meal for his guest.’ (Nand.) [7] ie) 194 VISHNU. LIX, 27. 27. These (three), the student, the hermit, and the ascetic, derive their existence from the order of householders; therefore must a householder not treat them with disdain, when they have arrived (at his house at the proper time for begging alms). 28. The householder offers sacrifices, the householder practises austerities, the householder distributes gifts; therefore is the order of householders the first of all.
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.
1What 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 all the castes mentioned in this Sftra are not properly Sfdras, but the offspring of unions between parents of a different caste, herdsmen being, according to Pardsara, the offspring of a Kshatriya with a Sfidra damsel, &c. The same considers the use of the particle ka to imply that potters are also intended. See Gaut. XVII, 6. LVIII. 1, 2. Narada 3, 46. —9—12. Narada 3, 53, 47-49, 51. 1. As the obligations of a householder, which will be discussed further on (in LIX), cannot be fulfilled without a certain amount of wealth, he discusses in the present chapter the origin of wealth. (Nand.) 190 VISHNU. LVIII, ro. the dowry of a wife, that is called white property, for members of any caste indiscriminately. 10. What has been acquired as a bribe, as a fee (for crossing a river and the like, or for a bride, &c.), or by the sale of forbidden articles (such as lac, or salt), or as a return for a benefit conferred, is denoted ‘mottled wealth.’ 11. What has been acquired by servile attendance1, by gambling, by thieving, by begging, by deceit (as if a man says that he wants a present for another and takes it himself, or by forging gold or other metals), by robbery, or by fraud (as if a man shows one thing to a purchaser and delivers another to him instead), is called ‘ black property.’ 12, Whatever a man may do (in this world) with anything (he has, whether white, mottled, or black property) he will get his reward accordingly; both in the next world and in this. LIX. 1. A householder must perform the Pakayagfias! ‘r1. 7 Nand. interprets the term parsvika by ‘ moving a chowrie to and fro before one’s master, while standing by his side.’ LIX. 1. M.IV, 67; Gaut.V, 7-9. — 1, 2. M. IV, 25; Y.I, 97. — 3, 4. Asv. I, 9; I, 10; Gobh. I, 3, 5-9; Par.I,9; I, 12; Sanhkh. I, 3. — 2, 4-9. Gaut. VIII, 19, 20.— 4-9. M. IV, 25, 26; XI, 7, 8; Y. I, 124, 125. — 5-4. Asv. I, 11; Gobh. III, 8; Par. III, 1; III, 8; Sankh. III, 8.— 10. M. XI, 27; Y.I, 126. — 11. M. XI, 24; Y.I, 127. —12. M. XI,25; Y. I, 127. — 13. M. III, 84, 90, &c. (see below, LXVII). — 14, 15, 18. See the references given below (ad LXVII).— 19, 20. M. III, 68, 69. — 21-25. M. III, 40; Y.I, 102; Apast. I, 4, 12, 16; I, 4, 13, 1; Gaut. V, 3, 9; Asv. III, 1, 1-3; Par. Il, 9, 1.—26. M. III, 72. — 27-30. M. III, 77, 78, 80, 81. 1. 1 The term Pakayagfia is used in a more restricted sense here than above (LV, 20). Nand. interprets it by ‘ Vaisvadeva, Stha- LIX, 6. DUTIES OF A HOUSEHOLDER. IgI (small or domestic offerings) in the fire kindled. at the time of marriage *. 2. He must offer the Agnihotra (or daily oblations of clarified butter) every morning and evening (in the Tret fires).
2Nand. interprets it by ‘ Vaisvadeva, Stha- LIX, 6. DUTIES OF A HOUSEHOLDER. IgI (small or domestic offerings) in the fire kindled. at the time of marriage *. 2. He must offer the Agnihotra (or daily oblations of clarified butter) every morning and evening (in the Tret fires). 3. He must offer burnt-oblations to the gods (in case the Agnihotra cannot be performed). 4. Let him offer the two Darsapurzamasas on the days of conjunction and opposition of the sun and moon. 5. Once in each half of the year, (at the two solstices, let him offer) the Pasubandha (animal sacrifice). 6. In autumn and summer let him offer the Agrayana (oblation of first-fruits) ; Iipaka, Sravan4karman, and similar sacrifices,’ i.e. all the sacrifices which have to be performed in the one household fire, as opposed to those for which a Treta or triad of sacred fires is required (see Stenzler, note on Asv. I, 1, 2). Gautama (VIII, 18) enumerates seven Pakayagfias, among which, however, the Vaisvadeva is not included. The Vaisvadeva is described in LXVII. Regarding the other Pakayagfias, see the Grzhya-sfitras. —*‘Or in the fire kindled at the division of the family estate, or in the fire kindled on his becoming master of the house.’ (Nand.) See Sankh. I, I, 3-5. 2. The three Treta fires have been enumerated above (XXXI, 8). Regarding the Agnihotra and the sacrifices mentioned in 4-8, see veer Ind. Stud. X, 328-337, 343-349, 352-396. . ‘One who has performed the ceremony of Agnyadhana (kindling the sacred fires) must perform these two offerings in the Treta fires, one who has not done ‘so, in the household or nuptial fire.’ (Nand.) This remark applies equally to the sacrifees mentioned i in 5-¥. . ‘If the Agrayana is offered in the household fire, it must consi of a Sthalfpaka (cooked offering of grain).’ (Nand.) See the Gfzhya-sfitras above cited. Nand. further explains that in autumn the first-fruits of rice, and in summer the firstlings of 192 VISHNU. LIX, 7. 7. Or when rice and barley are ripening (in winter and spring). 8. He who has a sufficient supply of food for more than three years (shall perform the Somasacrifice) }. 9. (He shall perform) the Soma-sacrifice once a year (in spring). to. If he has not wealth (sufficient to defray the expenses of the Pasubandha, Soma, XaturmAsya, and other Srauta sacrifices), he shall perform the Ish¢i Vaisvanart. 11. Let him not make an offering of food obtained as alms from a Sfdra. 12. If he has begged articles for a sacrifice (and obtained them), let him employ them all for that purpose (and never for himself). 13. Every evening and morning let him offer up the Vaisvadeva ; 14. And? let him give alms to an ascetic (afterwards). 15. For giving alms and showing due honour to the recipient (by pouring water on his hands both before and afterwards) he obtains the same reward as for giving a cow.
313. Every evening and morning let him offer up the Vaisvadeva ; 14. And? let him give alms to an ascetic (afterwards). 15. For giving alms and showing due honour to the recipient (by pouring water on his hands both before and afterwards) he obtains the same reward as for giving a cow. barley, or, according to Apastamba, of Vezuyava, have to be offered, and he infers from another text of the same author that the particle 4a here refers to an oblation of Syamaka grain, which has to be offered in the rainy season. The two passages in question are not found in Apastamba’s Dharma-sfitra, but Weber, loc. cit., quotes them from Katyayana. 8. ' According to Nand., the Soma-sacrifices here referred to are of the kamya species (offered in order to obtain the gratification of a special desire). 14. 1 Nand. infers from the use of the particle 4a, and from a text of Parasara, that an injunction to give alms to a student is also intended here. LIX, 26. DUTIES OF A HOUSEHOLDER. 193 16. If there is no ascetic (or other person worthy to receive alms), he must give a mouthful to cows; 17, Or he must cast it into fire. 18. If there is food in the house, he must not reject a mendicant, (who arrives) after he has taken his meal himself. 19. A householder has five places where animals are liable to be destroyed: his wooden mortar, his slab to grind wheat or condiments upon, his fireplace, his water-pot, and his broom. 20. For the sake of expiating offences committed (by ignorantly destroying life) in those places, he must perform the (five) sacrifices addressed to the Veda, to the gods, to all created beings (or ‘to the goblins’), to the manes, and to men. 21. Privately reciting (and teaching) the Veda is the sacrifice addressed to the Veda. 22. The regular burnt-oblation (Vaisvadeva) is the sacrifice addressed to the gods. 23. The Pitrztarpana (refreshing the manes with food and water) is the sacrifice addressed to the manes. 24. The Bali-offering is the sacrifice addressed to all creatures (or ‘to the goblins’), 25. The sacrifice addressed to men consists in honouring a guest. 26. He who does not give their share to these five, the gods, his guests, (his wife and children and others,) whom he is bound to maintain, his manes, and himself, is not alive, though he breathes. 18. ‘The expression, “if there is food in the house,” indicates that he is not bound to cook a fresh meal for his guest.’ (Nand.) [7] ie) 194 VISHNU. LIX, 27. 27. These (three), the student, the hermit, and the ascetic, derive their existence from the order of householders; therefore must a householder not treat them with disdain, when they have arrived (at his house at the proper time for begging alms). 28. The householder offers sacrifices, the householder practises austerities, the householder distributes gifts; therefore is the order of householders the first of all.
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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