Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1show only breaks at the end of the Kandik4s and their first words at the end of the Prasnas. * See e.g. Dharma-siittra I, 2, 3, 35, note. ® See e.g. Dharma-sittra I, 5,11, 35; II, 1, 2, 36; II, 2, 3, 3; II, 2, 4,103 TI, 3, 6, 3; II, 7,12, 5; III, 9, 2. INTRODUCTION, xlv circumstances it has not been possible to follow the commentary or M. throughout. Though they had to be made the basis, they had in many passages to be set aside in. favour of readings of the northern group. In some cases I have also been obliged to make conjectural emendations, which have all been mentioned in the notes. Three Sitras, I, 8, 16, 13-15, have been left untranslated, because the MSS. offer no safe basis for a conjectural restoration, and the commentary is defective. Govinda, who, as Dr. Burnell informs me, is said to be a modern writer, seems to have composed his vivaraza without the aid of older vrittis. Though he apparently was well acquainted with the writings belonging to the Taittiriya-veda, with the ritual and with the common Iaw-books, he has not succeeded in explaining all the really difficult passages. Sometimes he is clearly mistaken, and frequently he passes by in silence words or whole Sitras, the sense or the general bearing of which is by no means certain. Though it would be ungrateful on my part to underrate the importance of his work for my translation, I cannot place him in the same rank with Haradatta, the commentator of Apastamba and Gautama, and can only regret that no older commentary based on the living tradition of the Baudhayaniyas has been available. If such a work were found, better readings and better explanations of many difficult passages would probably come to light. With the materials at my disposal the translation has been a work of some difficulty, and in trying to settle the text I have often experienced the feeling of insecurity which comes over the decipherer of a difficult inscription when the facsimiles are bad. The short Adhy4ya on adoption, given in the appendix to the Dharma-siitra, has been taken from the Sm4rta or Grthya-sitra. It does not belong to Baudhdyana, but is frequently quoted by the writers on civil law, who wrote in the sixteenth and seventeenth centuries of our era. VASISHT7/AA. VASISH TAA. Cuapter I. 1. Now, therefore, the desire to know the sacred law for their welfare (should arise) in (initiated) men. 2. He who knows and follows the (sacred law is called) a righteous man. 3. He becomes most worthy of praise in this world and after death gains heaven. 4. The sacred law has been settled by the revealed texts and by the tradition (of the sages). 5. On failure of (rules given in) these (two sources) the practice of the Sish¢as (has) authority. 6. But he whose heart is free from desire (is called) a Sishdéa. 7. (Acts sanctioned by) the sacred law (are those) for which no (worldly) cause is perceptible.
25. On failure of (rules given in) these (two sources) the practice of the Sish¢as (has) authority. 6. But he whose heart is free from desire (is called) a Sishdéa. 7. (Acts sanctioned by) the sacred law (are those) for which no (worldly) cause is perceptible. I. r. The word ‘now’ serves, in this as in analogous cases, various purposes. It marks the beginning of the book, serves as an auspicious invocation (mangala), and indicates that something else, the initiation, must precede the study of the sacred law. ‘Therefore’ means ‘ because, after initiation, the neophyte is to be taught the prescribed rules regarcing personal purification,’— Krishnapandita. For the wording of the Sfttra compare the beginning of Gaimini’s Mimams4-sfitras. 3-6. Gautama I, 1-4; XXVIII, 48. 4. The Sfitra contains a limitation of Sftra 5. It indicates that the customs of the Sish/as, for which worldly motives are perceptible, have no authority, and are not to be followed. The principle enunciated is one inculcated by the Mimamsakas (P. M. S. [14] B 2 VASISHTHA. I, 8. 8. The country of the Aryas (AryAvarta) lies to the east of the region where (the river Sarasvati) disappears, to the west of the Black-forest, to the north of the P4ripatra (mountains), to the south of the Himalaya. g. (According to others it lies to the south of the Himalaya) and to the north of the Vindhya range (being limited east and west by the two oceans). to. Acts productive of spiritual merit, and customs which (are approved of) in that country, must be everywhere acknowledged (as authoritative) ; 11. But not different ones, (i.e. those) of (countries where) laws opposed (to those of AryAvarta prevail). I, 3, 3-4). See also Apastamba I, 1, 4, 5-10; I, 4, 12, 8; and Introduction, p. xxvii. Krishnapandita has misunderstood the Stra. He reads, against the MSS., agr’hyamamak4ramo ’dharmah, ‘unlawful acts are those for which no motive, i.e. no sacred source such as the Vedas, is perceptible.’
3I, 3, 3-4). See also Apastamba I, 1, 4, 5-10; I, 4, 12, 8; and Introduction, p. xxvii. Krishnapandita has misunderstood the Stra. He reads, against the MSS., agr’hyamamak4ramo ’dharmah, ‘unlawful acts are those for which no motive, i.e. no sacred source such as the Vedas, is perceptible.’ 8. The region where the river Sarasvati disappears is the Pattidla district in the Pafigab. The Paripatra mountains belong to the great Vindhya range, and are probably the hills in Malva. The position of the Kalakavana or Black-forest is not accurately known. But it must probably be sought in Bihar. All the MSS. as well as Krishnapandita read in this Stra pragddarsanat instead of pragadarsanat, ‘to the east of the region where the river Sarasvati disappears.’ This circumstance gains some importance by the fact that the Mahabh4shya on P4mini II, 4, 10, quotes the same definition of the AryAvarta, giving, however, instead of adarsanat pragAdarsat, ‘to the east of Adarsa, i.e. the Adarsa mountains.’ It seems to me not improbable that our Sftra, too, had originally pragAdarsat, and that some Pandit who knew nothing about the Adarsa hills, but remembered Manu II, 21, and Baudhayana I, 1, 25, where the word vinasanat, ‘the disappearance of the Sarasvati,’ undoubtedly occurs, added the syllable na and forgot to correct the 4, after prag. g. The translation follows Krishnapandita’s commentary, which recommends itself on account of the analogous definition of Ary4varta given by Manu II, 22. 11. My translation follows the text given by Krishvapandita and I, 15. GENERAL RULES. 3 12, Some (declare the country of the Aryas to be situated) between the (rivers) Ganga and Yamuna. 13. Others (state as) an alternative, that spiritual pre-eminence (is found) as far as the black antelope grazes. 14. Now the Bhallavins quote also (the following) verse in the Nidana: 15. ‘In the west the boundary-river, in the east B., and the explanation of the former, because it seems to me that the general sense which they give, is the correct one. I feel, however, not certain that the word pratilomakadharm4z4m, ‘of those countries where opposite laws prevail,’ is more than a careless correction. The majority of the MSS. read pratilomakakshadharmazah (kalpadharmazah), which by itself is difficult of explanation. But, as the text of the next Saitra contains an apparently superfluous phrase, I fear, we shall have to admit that the text is here disfigured by corruptions, which with our present MSS. it is impossible to remove with certainty.
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.
1show only breaks at the end of the Kandik4s and their first words at the end of the Prasnas. * See e.g. Dharma-siittra I, 2, 3, 35, note. ® See e.g. Dharma-sittra I, 5,11, 35; II, 1, 2, 36; II, 2, 3, 3; II, 2, 4,103 TI, 3, 6, 3; II, 7,12, 5; III, 9, 2. INTRODUCTION, xlv circumstances it has not been possible to follow the commentary or M. throughout. Though they had to be made the basis, they had in many passages to be set aside in. favour of readings of the northern group. In some cases I have also been obliged to make conjectural emendations, which have all been mentioned in the notes. Three Sitras, I, 8, 16, 13-15, have been left untranslated, because the MSS. offer no safe basis for a conjectural restoration, and the commentary is defective. Govinda, who, as Dr. Burnell informs me, is said to be a modern writer, seems to have composed his vivaraza without the aid of older vrittis. Though he apparently was well acquainted with the writings belonging to the Taittiriya-veda, with the ritual and with the common Iaw-books, he has not succeeded in explaining all the really difficult passages. Sometimes he is clearly mistaken, and frequently he passes by in silence words or whole Sitras, the sense or the general bearing of which is by no means certain. Though it would be ungrateful on my part to underrate the importance of his work for my translation, I cannot place him in the same rank with Haradatta, the commentator of Apastamba and Gautama, and can only regret that no older commentary based on the living tradition of the Baudhayaniyas has been available. If such a work were found, better readings and better explanations of many difficult passages would probably come to light. With the materials at my disposal the translation has been a work of some difficulty, and in trying to settle the text I have often experienced the feeling of insecurity which comes over the decipherer of a difficult inscription when the facsimiles are bad. The short Adhy4ya on adoption, given in the appendix to the Dharma-siitra, has been taken from the Sm4rta or Grthya-sitra. It does not belong to Baudhdyana, but is frequently quoted by the writers on civil law, who wrote in the sixteenth and seventeenth centuries of our era. VASISHT7/AA. VASISH TAA. Cuapter I. 1. Now, therefore, the desire to know the sacred law for their welfare (should arise) in (initiated) men. 2. He who knows and follows the (sacred law is called) a righteous man. 3. He becomes most worthy of praise in this world and after death gains heaven. 4. The sacred law has been settled by the revealed texts and by the tradition (of the sages). 5. On failure of (rules given in) these (two sources) the practice of the Sish¢as (has) authority. 6. But he whose heart is free from desire (is called) a Sishdéa. 7. (Acts sanctioned by) the sacred law (are those) for which no (worldly) cause is perceptible.
25. On failure of (rules given in) these (two sources) the practice of the Sish¢as (has) authority. 6. But he whose heart is free from desire (is called) a Sishdéa. 7. (Acts sanctioned by) the sacred law (are those) for which no (worldly) cause is perceptible. I. r. The word ‘now’ serves, in this as in analogous cases, various purposes. It marks the beginning of the book, serves as an auspicious invocation (mangala), and indicates that something else, the initiation, must precede the study of the sacred law. ‘Therefore’ means ‘ because, after initiation, the neophyte is to be taught the prescribed rules regarcing personal purification,’— Krishnapandita. For the wording of the Sfttra compare the beginning of Gaimini’s Mimams4-sfitras. 3-6. Gautama I, 1-4; XXVIII, 48. 4. The Sfitra contains a limitation of Sftra 5. It indicates that the customs of the Sish/as, for which worldly motives are perceptible, have no authority, and are not to be followed. The principle enunciated is one inculcated by the Mimamsakas (P. M. S. [14] B 2 VASISHTHA. I, 8. 8. The country of the Aryas (AryAvarta) lies to the east of the region where (the river Sarasvati) disappears, to the west of the Black-forest, to the north of the P4ripatra (mountains), to the south of the Himalaya. g. (According to others it lies to the south of the Himalaya) and to the north of the Vindhya range (being limited east and west by the two oceans). to. Acts productive of spiritual merit, and customs which (are approved of) in that country, must be everywhere acknowledged (as authoritative) ; 11. But not different ones, (i.e. those) of (countries where) laws opposed (to those of AryAvarta prevail). I, 3, 3-4). See also Apastamba I, 1, 4, 5-10; I, 4, 12, 8; and Introduction, p. xxvii. Krishnapandita has misunderstood the Stra. He reads, against the MSS., agr’hyamamak4ramo ’dharmah, ‘unlawful acts are those for which no motive, i.e. no sacred source such as the Vedas, is perceptible.’
3I, 3, 3-4). See also Apastamba I, 1, 4, 5-10; I, 4, 12, 8; and Introduction, p. xxvii. Krishnapandita has misunderstood the Stra. He reads, against the MSS., agr’hyamamak4ramo ’dharmah, ‘unlawful acts are those for which no motive, i.e. no sacred source such as the Vedas, is perceptible.’ 8. The region where the river Sarasvati disappears is the Pattidla district in the Pafigab. The Paripatra mountains belong to the great Vindhya range, and are probably the hills in Malva. The position of the Kalakavana or Black-forest is not accurately known. But it must probably be sought in Bihar. All the MSS. as well as Krishnapandita read in this Stra pragddarsanat instead of pragadarsanat, ‘to the east of the region where the river Sarasvati disappears.’ This circumstance gains some importance by the fact that the Mahabh4shya on P4mini II, 4, 10, quotes the same definition of the AryAvarta, giving, however, instead of adarsanat pragAdarsat, ‘to the east of Adarsa, i.e. the Adarsa mountains.’ It seems to me not improbable that our Sftra, too, had originally pragAdarsat, and that some Pandit who knew nothing about the Adarsa hills, but remembered Manu II, 21, and Baudhayana I, 1, 25, where the word vinasanat, ‘the disappearance of the Sarasvati,’ undoubtedly occurs, added the syllable na and forgot to correct the 4, after prag. g. The translation follows Krishnapandita’s commentary, which recommends itself on account of the analogous definition of Ary4varta given by Manu II, 22. 11. My translation follows the text given by Krishvapandita and I, 15. GENERAL RULES. 3 12, Some (declare the country of the Aryas to be situated) between the (rivers) Ganga and Yamuna. 13. Others (state as) an alternative, that spiritual pre-eminence (is found) as far as the black antelope grazes. 14. Now the Bhallavins quote also (the following) verse in the Nidana: 15. ‘In the west the boundary-river, in the east B., and the explanation of the former, because it seems to me that the general sense which they give, is the correct one. I feel, however, not certain that the word pratilomakadharm4z4m, ‘of those countries where opposite laws prevail,’ is more than a careless correction. The majority of the MSS. read pratilomakakshadharmazah (kalpadharmazah), which by itself is difficult of explanation. But, as the text of the next Saitra contains an apparently superfluous phrase, I fear, we shall have to admit that the text is here disfigured by corruptions, which with our present MSS. it is impossible to remove with certainty.
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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