Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
162. And if he sees a calf sucking (at the udder of a cow, he must not announce it to the owner of the latter). 63. He must not endeavour to please overbearing men (by flattering their pretensions). 64. He must not dwell in a kingdom governed by a Sfdra king ; 54. Nand. states that this rule does not contain a vain repetition of the rule laid down above (LVII, 10), as the latter refers to householders and the former to Sn4takas. LXXI, 82. RULES FOR A SNATAKA. 229 65. Nor in one abounding with wicked people ; 66. And he must not live (in a kingdom) in which there are no physicians ; 67. Nor in one afflicted (with a disease or other calamity). , 68. And (he must not stay) long on a mountain. 69. He must not (walk or otherwise) exert himself without a purpose. 70. He must not dance or sing. 71. He must not make a noise by slapping (his left arm, after having placed it upon his right shoulder, with his right hand). 72, He must not make vulgar speeches. 73. He must not tell an untruth. 74. He must not say disagreeable things. 75. He must not strike any one upon a vital part. 76. He must not despise himself if he wishes to enjoy long life. 77. He must often repeat his prayers at each twilight (if he wishes to live long). 78. He must not play with (venomous) serpents or with weapons. 79. He must not touch the cavities of his body without a cause. 80. He must not raise a stick against another man. 81. One who deserves punishment he must strike in order to punish him. ‘82. (He must strike) him upon his back with a shoot of bamboo or with a rope. 475. ‘Others’ take this Sutra to mean, that he must not make public another man’s misconduct. (Nand.) This interpretation is proposed by Vigianesvara, on YAgiiavalkya I, 153. 79. See XXIII, 51. 230 VISHNU. LXXI, 83. 83. He must take care not to revile a god, a Brahmaza, the SAstras, or the high-minded (/7shis). 84. And (he must avoid) gain and pleasure repugnant to duty. 85. (He must avoid) even lawful acts which may give offence to mankind. 86. On the days of new and full moon let him make a propitiatory offering. 87. He must not cut even grass (on those two days). 88. He must adorn himself (with garlands, sandal, and the like). 89. Thus he must observe established customs. 90. Those customs, which have been explicitly ordained in revealed and in traditional texts, and which are practised by the virtuous, must always be observed by a righteous man with subdued passions. gt. By adhering to established usage he attains to old age; this is the way to obtain that state in the next life which he desires, and imperishable riches, this is the way to destroy the effect of (bodily) marks foreboding future misfortunes. 92. He who observes the usages established among the virtuous, who is a believer in revelation, and free from ill-will, lives a hundred years, even 84. ‘‘*Or repugnant to the final liberation,” as the use of the particle 4a implies.’ (Nand.) See Manu VI, 37.
292. He who observes the usages established among the virtuous, who is a believer in revelation, and free from ill-will, lives a hundred years, even 84. ‘‘*Or repugnant to the final liberation,” as the use of the particle 4a implies.’ (Nand.) See Manu VI, 37. 85. The use of the particle 4a, Nand. argues from Manu IV, 176, implies that acts which may cause future pain should also be avoided. 88. The use of the particle 4a, according to Nand., implies that he must also observe auspicious rites and established customs, as ordained by Manu 1V, 145. The latter injunction is, however, expressly given in the next Sitra. teagan LXXII, 7. SELF-RESTRAINT. 231 though he does not possess any external marks of © prosperity. LXXII. 1. He must persist in keeping his mind and his organs of sense under restraint. 2. Restraint of the mind implies restraint of the senses. 3. One who has acquired complete command over himself, gains this world and the next. 4. One who has no command over himself, reaps no fruit from any of his acts (whether worldly or tending to the acquisition of spiritual merit). 5. Self-restraint is the best instrument of purification; self-restraint is the best of auspicious objects ; by self-restraint he obtains anything he may desire in his heart. 6. The man who rides (as it were) in a chariot drawn by his five senses and directed by his mind (as the charioteer), who keeps it on the path of the virtuous, can never be overcome by his enemies (lust, wrath, and greed), unless the horses (unrestrained by the charioteer) run away with the chariot. . 7. As the waters (of all streams) are stored up (and reabsorbed) in the ocean, which, though being filled with them, remains unmoved and _ tranquil, even so that man, in whose mind the passions are stored up (and dissolved), obtains perfect calmness : but not he who strives after the gratification of his desires. LXXII. 7=Bhagavad-gita II, 70. This chapter treats of duties which are common to all the four orders. (Nand.) 232 VISHNU. LXXIII, r. LXXIII. 1. One desirous of celebrating a Sraddha must invite the Brahmawas on the day before (it is to take place). 2. On the next day, in the forenoon, if it falls in the bright half of the month, and in the afternoon, if it falls in the dark half of the month, the Brahmazas, who must have duly bathed and duly sipped water, must be placed by him, in the order of their seniority ! (or) of their sacred knowledge, upon seats covered with Kusa grass. 3. (He must entertain) two (Braéhmamzas) facing the east at the Srdddha of the gods (Visvedevas), and three facing the north at the Sraddha of the manes ; 4. Or one only at each SrAddha. 5. After having (worshipped the Visvedevds and) offered a burnt-oblation: during the recitation of the first PafiZaka (pentad) at a Sraddha repast con-
3Or one only at each SrAddha. 5. After having (worshipped the Visvedevds and) offered a burnt-oblation: during the recitation of the first PafiZaka (pentad) at a Sraddha repast con- LXXIII. 1-32. Asv. II, 5, 11-14; IV, 7; Gobh. IV, 2-4; Par. III, 10, 48-55; Sankh. IV, 1; M. III, 125, 204-259; Y.I, 225- 248; Apast. Il, 7, 17, 11-19; Gaut. XV. Regarding the corresponding section of the Ka/haka Grrhya-sfitra, see Introduction. This chapter opens the section on Sraddhas (funeral oblations), which consists of thirteen chapters (LXXIII-LXXXV. Nand.) 1. The Ekoddish‘’a and Sapindikarana Sraddhas have been described above, XXI. The rules given in the present chapter refer to all the remaining kinds of Sraddhas. See 5-9, LXXIV, LXXVI-LXXVIL 2. 'At the Sraddha of the manes the oldest Brahmaza represents the great-grandfather ; the one next to him in age, the grandfather; the youngest of the three, the father of the sacrificer. (Nand.) 5-9. The three Pafiéakas referred to in Sfitras 5-9 are respectively vv. 1-5, 6-10, and 11-15 of Kashaka XXXIX, 10. (Nand.) The great majority of the Mantras quoted in Sftras 11-26 have LXXIII, 11. SRADDHAS. 233 sisting of undressed grain or performed for the gratification of a special desire’; 6. At a Srdddha repast consisting of meat, during the recitation of the second PafiZaka; 7. At a new moon (Sr4ddha), during the recitation of the last PafiZaka ; 8. On the Ash/akAs (or. eighth days) of the (three) dark halves subsequent to the full moon day of the month Agrahayama (or Margasirsha)!, during the recitation of the first, second, and last PafiZakas respectively ; g. Likewise, on the Anvashéak4s (or ninth days of the dark halves of those months) ; 10. He must invite the manes, after having received permission to do so from the Brahmazas?. 11. Having’ driven away the Y4tudhanas by strewing grains of sesamum and by reciting the two not been traced in the Berlin MS. of the KasAaka, nor indeed in any other Samhita of the Veda, but there can be no doubt that they belong to the school of the Ka/has, as nearly all are quoted by their Pratikas in the Kashaka Grrhya-sfitra, and given at full in Devap4la’s Commentary on the latter. The above renderings of the Pratikas rest upon Devap4la’s interpretations. That the rules in 5 seq. teach the performance of a Srdddha according to the rites of the Kaéha school, is confirmed by Nand. in his remarks on 5 seq. and 9g seq. 5. 1See LXXVIIL 8. The days referred to are the eighth days of the dark halves of the months MArgasirsha, Pausha, and Magha. , g. ‘And on the Sréddhas taking place on the seventh day of the dark half, as £a indicates.’ (Nand.) This statement does not, however, deserve much credit, as such Sraddhas are neither mentioned in our work nor in the Ka¢haka Grzhya-sftra. 10. 1‘The permission of the Brahmaaas has to be asked with the Mantra, “I shall invite (the manes);” and their answer must be, “ Invite them.” ’ (Nand.)
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.
162. And if he sees a calf sucking (at the udder of a cow, he must not announce it to the owner of the latter). 63. He must not endeavour to please overbearing men (by flattering their pretensions). 64. He must not dwell in a kingdom governed by a Sfdra king ; 54. Nand. states that this rule does not contain a vain repetition of the rule laid down above (LVII, 10), as the latter refers to householders and the former to Sn4takas. LXXI, 82. RULES FOR A SNATAKA. 229 65. Nor in one abounding with wicked people ; 66. And he must not live (in a kingdom) in which there are no physicians ; 67. Nor in one afflicted (with a disease or other calamity). , 68. And (he must not stay) long on a mountain. 69. He must not (walk or otherwise) exert himself without a purpose. 70. He must not dance or sing. 71. He must not make a noise by slapping (his left arm, after having placed it upon his right shoulder, with his right hand). 72, He must not make vulgar speeches. 73. He must not tell an untruth. 74. He must not say disagreeable things. 75. He must not strike any one upon a vital part. 76. He must not despise himself if he wishes to enjoy long life. 77. He must often repeat his prayers at each twilight (if he wishes to live long). 78. He must not play with (venomous) serpents or with weapons. 79. He must not touch the cavities of his body without a cause. 80. He must not raise a stick against another man. 81. One who deserves punishment he must strike in order to punish him. ‘82. (He must strike) him upon his back with a shoot of bamboo or with a rope. 475. ‘Others’ take this Sutra to mean, that he must not make public another man’s misconduct. (Nand.) This interpretation is proposed by Vigianesvara, on YAgiiavalkya I, 153. 79. See XXIII, 51. 230 VISHNU. LXXI, 83. 83. He must take care not to revile a god, a Brahmaza, the SAstras, or the high-minded (/7shis). 84. And (he must avoid) gain and pleasure repugnant to duty. 85. (He must avoid) even lawful acts which may give offence to mankind. 86. On the days of new and full moon let him make a propitiatory offering. 87. He must not cut even grass (on those two days). 88. He must adorn himself (with garlands, sandal, and the like). 89. Thus he must observe established customs. 90. Those customs, which have been explicitly ordained in revealed and in traditional texts, and which are practised by the virtuous, must always be observed by a righteous man with subdued passions. gt. By adhering to established usage he attains to old age; this is the way to obtain that state in the next life which he desires, and imperishable riches, this is the way to destroy the effect of (bodily) marks foreboding future misfortunes. 92. He who observes the usages established among the virtuous, who is a believer in revelation, and free from ill-will, lives a hundred years, even 84. ‘‘*Or repugnant to the final liberation,” as the use of the particle 4a implies.’ (Nand.) See Manu VI, 37.
292. He who observes the usages established among the virtuous, who is a believer in revelation, and free from ill-will, lives a hundred years, even 84. ‘‘*Or repugnant to the final liberation,” as the use of the particle 4a implies.’ (Nand.) See Manu VI, 37. 85. The use of the particle 4a, Nand. argues from Manu IV, 176, implies that acts which may cause future pain should also be avoided. 88. The use of the particle 4a, according to Nand., implies that he must also observe auspicious rites and established customs, as ordained by Manu 1V, 145. The latter injunction is, however, expressly given in the next Sitra. teagan LXXII, 7. SELF-RESTRAINT. 231 though he does not possess any external marks of © prosperity. LXXII. 1. He must persist in keeping his mind and his organs of sense under restraint. 2. Restraint of the mind implies restraint of the senses. 3. One who has acquired complete command over himself, gains this world and the next. 4. One who has no command over himself, reaps no fruit from any of his acts (whether worldly or tending to the acquisition of spiritual merit). 5. Self-restraint is the best instrument of purification; self-restraint is the best of auspicious objects ; by self-restraint he obtains anything he may desire in his heart. 6. The man who rides (as it were) in a chariot drawn by his five senses and directed by his mind (as the charioteer), who keeps it on the path of the virtuous, can never be overcome by his enemies (lust, wrath, and greed), unless the horses (unrestrained by the charioteer) run away with the chariot. . 7. As the waters (of all streams) are stored up (and reabsorbed) in the ocean, which, though being filled with them, remains unmoved and _ tranquil, even so that man, in whose mind the passions are stored up (and dissolved), obtains perfect calmness : but not he who strives after the gratification of his desires. LXXII. 7=Bhagavad-gita II, 70. This chapter treats of duties which are common to all the four orders. (Nand.) 232 VISHNU. LXXIII, r. LXXIII. 1. One desirous of celebrating a Sraddha must invite the Brahmawas on the day before (it is to take place). 2. On the next day, in the forenoon, if it falls in the bright half of the month, and in the afternoon, if it falls in the dark half of the month, the Brahmazas, who must have duly bathed and duly sipped water, must be placed by him, in the order of their seniority ! (or) of their sacred knowledge, upon seats covered with Kusa grass. 3. (He must entertain) two (Braéhmamzas) facing the east at the Srdddha of the gods (Visvedevas), and three facing the north at the Sraddha of the manes ; 4. Or one only at each SrAddha. 5. After having (worshipped the Visvedevds and) offered a burnt-oblation: during the recitation of the first PafiZaka (pentad) at a Sraddha repast con-
3Or one only at each SrAddha. 5. After having (worshipped the Visvedevds and) offered a burnt-oblation: during the recitation of the first PafiZaka (pentad) at a Sraddha repast con- LXXIII. 1-32. Asv. II, 5, 11-14; IV, 7; Gobh. IV, 2-4; Par. III, 10, 48-55; Sankh. IV, 1; M. III, 125, 204-259; Y.I, 225- 248; Apast. Il, 7, 17, 11-19; Gaut. XV. Regarding the corresponding section of the Ka/haka Grrhya-sfitra, see Introduction. This chapter opens the section on Sraddhas (funeral oblations), which consists of thirteen chapters (LXXIII-LXXXV. Nand.) 1. The Ekoddish‘’a and Sapindikarana Sraddhas have been described above, XXI. The rules given in the present chapter refer to all the remaining kinds of Sraddhas. See 5-9, LXXIV, LXXVI-LXXVIL 2. 'At the Sraddha of the manes the oldest Brahmaza represents the great-grandfather ; the one next to him in age, the grandfather; the youngest of the three, the father of the sacrificer. (Nand.) 5-9. The three Pafiéakas referred to in Sfitras 5-9 are respectively vv. 1-5, 6-10, and 11-15 of Kashaka XXXIX, 10. (Nand.) The great majority of the Mantras quoted in Sftras 11-26 have LXXIII, 11. SRADDHAS. 233 sisting of undressed grain or performed for the gratification of a special desire’; 6. At a Srdddha repast consisting of meat, during the recitation of the second PafiZaka; 7. At a new moon (Sr4ddha), during the recitation of the last PafiZaka ; 8. On the Ash/akAs (or. eighth days) of the (three) dark halves subsequent to the full moon day of the month Agrahayama (or Margasirsha)!, during the recitation of the first, second, and last PafiZakas respectively ; g. Likewise, on the Anvashéak4s (or ninth days of the dark halves of those months) ; 10. He must invite the manes, after having received permission to do so from the Brahmazas?. 11. Having’ driven away the Y4tudhanas by strewing grains of sesamum and by reciting the two not been traced in the Berlin MS. of the KasAaka, nor indeed in any other Samhita of the Veda, but there can be no doubt that they belong to the school of the Ka/has, as nearly all are quoted by their Pratikas in the Kashaka Grrhya-sfitra, and given at full in Devap4la’s Commentary on the latter. The above renderings of the Pratikas rest upon Devap4la’s interpretations. That the rules in 5 seq. teach the performance of a Srdddha according to the rites of the Kaéha school, is confirmed by Nand. in his remarks on 5 seq. and 9g seq. 5. 1See LXXVIIL 8. The days referred to are the eighth days of the dark halves of the months MArgasirsha, Pausha, and Magha. , g. ‘And on the Sréddhas taking place on the seventh day of the dark half, as £a indicates.’ (Nand.) This statement does not, however, deserve much credit, as such Sraddhas are neither mentioned in our work nor in the Ka¢haka Grzhya-sftra. 10. 1‘The permission of the Brahmaaas has to be asked with the Mantra, “I shall invite (the manes);” and their answer must be, “ Invite them.” ’ (Nand.)
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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