The Institutes of Vishnu — SBE Vol. 7 (trans. Julius Jolly, 1880)

28. The householder offers sacrifices, the householder practises austerities, the householder distributes gifts; therefore is the order of householders the first of all.

29. The Rishis', the manes, the gods, all creatures (dogs, &c.), and guests beg householders for support; therefore is the order of householders the best of all.

30. If a householder is intent upon pursuing the three objects of life (virtue, love, and wealth), upon constantly distributing presents of food, upon worshipping the gods, upon honouring the Brahmazas, upon discharging his duty of privately reciting (and teaching) the Veda, and upon refreshing the manes (with oblations of balls of rice, water, and the like), he will attain the world of Indra.

LX.
1. In (the last watch of the night, which is called)

27. Nand. refers the term bhikshu, which has been rendered by ‘ascetic,’ i.e. a member of the fourth order, to the six sorts of beggars enumerated by Parasara. But as the first three orders are mentioned in this Sloka, it is certainly more natural to translate the term as has been done above.

29. } Nand, thinks that hermits or members of the third order
are meant by this term. But it seems preferable to refer it to the
Rishi authors of the Veda, to whom the first of the five sacrifices,
the study of the Veda, is more immediately addressed. See Apast.
I, 4, 13, 1; Gaut. V, 3.

LX. 1. M.IV, 92; Y.J, 115.—1, 2. M. IV, 50; Y.I, 16; Apast.

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the hour sacred to Brahman, let him rise and void his excrements.

2. By night (let him void them) facing the south, by day and during either twilight (let him void them) facing the north.

3. (He must) not (void them) on earth which has not been previously covered (with grass and the like) ;

4. Nor ona ploughed field ;

5. Nor in the shade of a tree (fit to be used for sacrifices) ;

• 6. Nor on barren soil; 7. Nor on a_ spot abounding in fresh grass; 8. Nor where there are worms or insects; 9. Nor in a ditch (or hole, or upon the roots of a tree); 10. Nor on an ant-hill;
• 11. Nor on a path; 12. Nor on a public road;
• 13. Nor in a place previously defiled by another person; 14. Nor in a garden; 15. Nor in the vicinity of a garden or of (a reservoir of) water;
• 16. Nor onashes; 17. Nor on coal; 18. Nor on

I, 11, 31, 1; Gaut. IX, 41-43. — 3. M. IV, 493 Apast. I, IT, 30,
15; Gaut. IX, 38. — 4. M. IV, 46; Apast. I, 11, 30, 18.—5.
Apast. loc. cit. 16 ; Gaut. IX, é°: — 8-10. M. IV, 46, 47. — 11,
12. M. IV, 45; Apast. loc. cit. N38; Gaut. IX, 40. II, 19. Y. 1,
134.— 15, 21. M. IV, 46, 56; Y. I, 134, 1373 Apast. loc. cit.
18,— 16, 18. M. IV, 45; Gaut. IX, 4o.— 22. M. IV, 48; Y.I,
1343 Apast. 20, — 23-26. M. IV, 49; V, 136, 137.— 23. Apast.
15; Gaut. IX, 37.— 24. Y.I, 17. Chapters LX-LXIV treat of
the daily duties of a householder. (Nand.)

II, 19. Y. 1,
134.— 15, 21. M. IV, 46, 56; Y. I, 134, 1373 Apast. loc. cit.
18,— 16, 18. M. IV, 45; Gaut. IX, 4o.— 22. M. IV, 48; Y.I,
1343 Apast. 20, — 23-26. M. IV, 49; V, 136, 137.— 23. Apast.
15; Gaut. IX, 37.— 24. Y.I, 17. Chapters LX-LXIV treat of
the daily duties of a householder. (Nand.)

6. Nand. infers from the use of the particle 4a, that the following places (mentioned by Manu IV, 46, according to Nand.’s reading, which differs from the traditional one) are also included in this prohibition: a river, a mountain, the ruins of a temple, and the ‘top of a mountain.

17. Nand. infers from the use of the particle 4a, and from a text of Yama, that chaff and potsherds are also intended here.

O02

p. 19

cow-dung; 19. Nor ina fold for cattle; 20. Nor in the air; 21. Nor in water;

22. Nor facing the wind, or fire, or the moon, or the sun, or a woman, or a (father or other) Guru, or a Brahmaaa ;

23. Nor without having enveloped his head ;

24. Having cleaned his hindparts with a clod of earth, or with a brick, (or with wood or grass,) and seizing his organ (with his left, after having removed his garment), he must rise and clean himself with water and earth (previously) fetched for the purpose, so as to remove the smell and the filth.

25. The organ must once be cleaned with earth, the hindparts three times, the one hand (the left) ten times, both hands together seven times, and both feet together three times.

26. Such is the purification ordained for householders; it is double for students; treble for hermits; and quadruple for ascetics.

LXI.
1. A householder must not use? Palasa-wood for

cleaning his teeth. 2. Nor (must he use the twigs of) the Sleshman-

2o, ‘I.e.in an apartment on the roof or in any other such place.’
(Nand.)

LXI. 1. Apast. I, 11, 32, 9; Gaut. IX, 44.

1. ' Literally ‘ eat,’ adyat. In 16 and 17 the synonymous verbs bhaksh and as are used. Nevertheless it can hardly be doubted that both of the two modes of cleaning the teeth, which appear to have been customary, are indicated in this chapter: the one consisting in brushing them with little sticks or twigs provided with a brush (see 16), the other in chewing twigs. Unfortunately the reading of Nand.’s gloss on the term sakfréa in 16 is uncertain.

2. Regarding the Vibhftaka tree, see Dr. Bihler’s Kashmir
Report, p. 8.

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taka (or Selu) plant, nor of the soap plant, nor of the Vibhitaka (or Kalidruma) tree, nor of the Dhava plant, nor of the Dhamani tree (for that purpose).

3. Nor (the twigs of) the Bandhdka (or Bandhugivaka) plant, nor of the Nirguzdi shrub, nor of the Sigru, Tilva, and Tinduka trees.

4. Nor (the twigs of) the Kovid4éra (Yugapattraka), Sami, Pilu (Gudaphala), Pippala (holy figtree), Inguda, or Guggula trees ;

5. Nor (the twigs of) the P4aribhadraka (Sakrapadapa), or tamarind, or Mogaka, or Semul trees, nor those of the hemp plant;

6. Nor sweet plants (such as liquorice sticks) ;

Nor (the twigs of) the Kovid4éra (Yugapattraka), Sami, Pilu (Gudaphala), Pippala (holy figtree), Inguda, or Guggula trees ;

5. Nor (the twigs of) the P4aribhadraka (Sakrapadapa), or tamarind, or Mogaka, or Semul trees, nor those of the hemp plant;

6. Nor sweet plants (such as liquorice sticks) ;

7. Nor sour plants (such as Amlikas) ;

8. Nor twigs that have withered on the stem;

9. Nor perforated (or otherwise faulty) wood ;

10. Nor stinking wood ;

11. Nor smooth wood;

12. He must not (use the sticks) facing the south or west.

13. He must use them facing the north or east ;

14. He may use (the twigs of) the banyan or Asana trees, or of the Arka plant, or of the Khadira, or Karafiga, or Badara (jujube), or Sal, or Nimb trees, or of the Arimeda shrub, or of the Apémarga or Malati plants, or of the Kakubha or Bél trees;

15. Or of the Kashaya tree, or of the Tikta or
Kadéuka plants.

16. Before sunrise let him silently clean his teeth with a stick, which must be as thick as the top of the little finger, provided with one end that may be chewed (or ‘with a brush’), and twelve Angulas long.

p. 17

17. Having washed? and used the stick for cleaning the teeth, he must take care to leave it in a clean place; he must never make use of it on the day of new moon (or on the day of full moon).

LXII.

1. The part at the root of the little finger of a twiceborn man is called the Tirtha sacred to Pragâpati.

2. The part at the root of the thumb is called the
Tirtha sacred to Brahman.

3. The part at the tops of the fingers is called the Tirtha sacred to the gods.

4. The part at the root of the forefinger is called the Tirtha sacred to the manes.

5. Let him sip water, which has not been put to the fire and is free from foam (and bubbles), which has not been poured out by a Siadra (or other uninitiated person), or by a man who has one hand only, and which has no saline flavour!; and (let him sip it) in a clean place, duly seated, placing (his right hand) between his knees, facing the east or the north (or the north-east), attentively regarding the water, and in a cheerful mood.

6. Let him sip water thrice with the Tirtha sacred

17. 1It must be washed both before and after using it. (Nand.)

LXII. 1-4. M. II, 59; Y. I, 19.—5-8. M. II, 60, 61; Y. I,
20; Apast. I, 5, 16, 1-7; Gaut. I, 36.—9. M.II, 62; Y.I, 21.

1. Nand. observes that this chapter and the preceding one follow in order upon Chapter LX, because the purificatory rite described at the end of the latter is immediately followed by the Azamana (sipping of water), and then by the Dantadhavana (cleaning the teeth), both of which acts, however, have to be performed on other occasions also, as after a meal, &c.

5. 'The term kshéra, ‘saline flavour,’ includes bad or spoiled water of any kind, according to Nand.

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to Brahman (or with the Tirthas sacred to the gods and to Prag4pati respectively).