Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But, 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. 12. Krishnapandita reads this Sdtra ‘etad arydvartam ityaéakshate gangdyamunayor antaretyeke,’ and takes it as one sentence, the subject of which is ‘eke.’ I feel no doubt that this explanation is utterly untenable, and that the first four words have nothing to do with this S@tra, the second part of which occurs also in the Baudhayana Dharma-sftra I, 1, 27. My opinion is that they originally belonged to Satra 11, though the state of the MSS. at my disposal does not allow me to say how Sftra rz has to be corrected. The general sense of Sfitra 12 is, however, perfectly certain. 13. Manu II, 23; Yagfavalkya I, 2. It deserves to be noted that the black antelope (black-buck), Oryx cervicapra, selects for its home the well-cultivated, rich plains of India only, and is entirely wanting in the sandy, mountainous or forest districts, which are now, just as in ancient times, the portion of the aboriginal tribes. 14. Regarding the Bhillavins, see Max Miller, History of Ancient Sanskrit Literature, pp. 193, 364. Krzshnapamdita thinks that Nidana means desaniraaya, ‘the disquisition on the countries,’ which is the title of a section which occurs in most modern compilations on law. But it will be safer to take it as the name of a Vedic work, identical with or similar to that quoted in Saunaka’s Brthaddevata, Weber, Hist. Ind. Lit., p. 81. 15. Sindhur vidharami or vidharami, as B. reads, cannot be B 2 4 VASISHTHA. I, 16. the region where the sun rises,—as far as the black antelope wanders (between these two limits), so far spiritual pre-eminence (is found).’ 16. ‘Those religious acts which men, deeply versed in the knowledge of the three Vedas and acquainted with the sacred law, declare to be lawful, (are efficient) for purifying oneself and others.’ 17. Manu has declared that the (peculiar) laws of countries, castes, and families (may be followed) in the absence of (rules of) the revealed texts. 18. Sinful men are, he who sleeps at sunrise or at sunset, he who has deformed nails or black teeth, he whose younger brother was married first, he who married before his elder brother, the husband of a younger sister married before the elder, the husband of an elder sister whose younger sister was married first, he who extinguishes the sacred fires, (and) he who forgets the Veda through neglect of the daily recitation. taken with Krishnvapandita, as ‘the ocean,’ because in the latter sense sindhu is a masculine. It must be a boundary-river, probably the Sarasvati. By sfiryasyodana, ‘the region where the sun rises,’ the udayagiri or ‘mountain of the east’ may possibly be meant.
2taken with Krishnvapandita, as ‘the ocean,’ because in the latter sense sindhu is a masculine. It must be a boundary-river, probably the Sarasvati. By sfiryasyodana, ‘the region where the sun rises,’ the udayagiri or ‘mountain of the east’ may possibly be meant. 16. This verse, too, is marked as a quotation by the concluding word iti, though it is not necessary that it should be taken as a quotation from the Nidana. Here, and in the sequel verses ending in iti are marked as quotations by hyphens. 17. Manu VII, 203; VIII, 41; Gautama XI, 20. ati, ‘ castes,’ which sometimes, and perhaps as appropriately, has been translated by ‘tribes,’ denotes in my opinion those numerous subdivisions of the four great varzas, which we now find all over India, and which can be shown to have existed for a very long time. Usually the word ‘caste’ is also applied to them. 18. Krishnapandita explains viraha, ‘he who extinguishes the sacred fires,’ by ‘the destroyer of his sons or of his spiritual clients’ I, 24. GENERAL RULES. 5 19. They state that there are five mortal sins (mah4pataka), 20. (Viz. violating) a Guru’s bed, drinking (the spirituous liquor called) sura, slaying a learned Brahmama, stealing the gold of a Brahmaza, and associating with outcasts, 21. Either by (entering into) spiritual or matrimonial (connexion with them). 22. Now they quote also (the following verse): ‘He who during a year associates with an outcast becomes (likewise) an outcast; not by sacrificing for him, by teaching him or by (forming) a matrimonial (alliance with him), but by using the same carriage or seat.’ 23. A minor offence causing loss of caste (upapataka, is committed by him) who (after beginning an Agnihotra sacrifice) forsakes the sacred fires, and by him who offends a Guru, by an atheist, by him who takes his livelihood from atheists, and by him who sells the Soma (plant). 24. Three wives (are permitted) to a Brahmaza { according to the order of the castes, two to a Kshatriya, one to a Vaisya and to a Sidra. ii (yagamana) ; but the rules given below, XX, 11, and XXI, 27, in the section on penances, confirm the explanation given above. 20. Vishnu XXXV, 1-2. Guru means here the father, see below, XX, 15. 21. Vishnu XXXV, 3-5. Spiritual connexion, i.e. becoming the teacher or priest of an outcast, or his pupil or spiritual client (yagam4na). 22. Identical with Manu XI, 181. It must be understood that spiritual or matrimonial connexion with an outcast causes immediate degradation, as Vishmu states expressly. 23. Vishvu XXXVII, 6, 31; Gautama XXI,11. Regarding the precise meaning of pratigahnuyat, ‘ offends,’ see below, XXI, 27. 24-25. Manu III,13; Yagiavalkya 1, 57; Paraskara Grrhyastra I, 4, 8-11. 6 VASISHTHA. I, 25. 25. Some declare (that twice-born men may | marry) even a female of the Sddra caste, like /| those (other wives), without (the recitation of) ‘ Vedic texts. 7 26. Let him not act thus.
324-25. Manu III,13; Yagiavalkya 1, 57; Paraskara Grrhyastra I, 4, 8-11. 6 VASISHTHA. I, 25. 25. Some declare (that twice-born men may | marry) even a female of the Sddra caste, like /| those (other wives), without (the recitation of) ‘ Vedic texts. 7 26. Let him not act thus. 27. For in consequence of such (a marriage) the ' degradation of the family certainly ensues, and after death the loss of heaven. 28. There are six marriage-rites, 29. (Viz.) that of Brahman (brahma), that of the gods (daiva), that of the Azshis (4rsha), that of the Gandharvas (gandharva), that of the Kshatriyas (kshatra), and that of men (m4nusha). 30. If the father, pouring out a libation of water, gives his (daughter) to a suitor, that (is called) the Brahma-rite. 31. If (the father) gives his daughter, decking her with ornaments, to an officiating priest, whilst a sacrifice is being performed, that is called the Daiva-rite. 32. And (if the father gives his daughter) for a cow and a bull, (that is called) the Arsha-rite. 33. If a lover takes a loving female of equal caste, that (is called) the Gandharva-rite. 34. If they forcibly abduct (a damsel), destroying (her relatives) by strength (of arms), that (is called) the KshAtra-rite. 35. If, after making a bargain (with the father, a 26-27. Manu III, 14-19. 28. Apastamba II, 5, 11, 17-20. 30. Vishzu XXIV, 19; Asvalayana Grthya-sfitra I, 6, 1. 31. Vishzu XXIV, 20; Asvalayana Grthya-sftra I, 6, 2. 32. Vishnu XXIV, 21; Asvalayana Grthya-sfitra I, 6, 3 33. Vishzu XXIV, 23; Asvalayana Grthya-sfitra I, 6, 5. 34. Vishnu XXIV, 25; Asvalayana Grthya-sftra I, 6, 8. 35. Vishnu XXIV, 24; Asvalayana Grihya-sftra I, 6, 6 » VW I, 39. GENERAL RULES. 7 suitor) marries (a damsel) purchased for money, that (is called) the MAnusha-rite. 36. The purchase (of a wife) is mentioned in the following passage of the Veda, ‘ Therefore one hundred (cows) besides a chariot should be given to the father of the bride.’ 37. (It is stated) in (the following passage of) the KaturmAsyas, ‘She (forsooth) who has been bought by her husband (commits sin, as) afterwards she unites herself with strangers.’ 38. Now they quote also (the following verse): ‘Lost learning comes back ; when the family is lost all is lost. Even a horse becomes estimable on account of its pedigree; therefore men marry wives descended from an (unblemished) family. 39. The three (lower) castes shall live according to the teaching of the Brahmaza. 36. Sankhayana Grrhya-sfitra 1,14; Pdraskara Grzhya-sitra I, 8, 18; Apastamba II, 6,13, 12. Though VasishéAa’s quotation is less complete than Apastamba’s, still the following Sfitras show that he knew the conclusion of the passage, and does not take it as an authority for the sale of a daughter.
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.
1But, 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. 12. Krishnapandita reads this Sdtra ‘etad arydvartam ityaéakshate gangdyamunayor antaretyeke,’ and takes it as one sentence, the subject of which is ‘eke.’ I feel no doubt that this explanation is utterly untenable, and that the first four words have nothing to do with this S@tra, the second part of which occurs also in the Baudhayana Dharma-sftra I, 1, 27. My opinion is that they originally belonged to Satra 11, though the state of the MSS. at my disposal does not allow me to say how Sftra rz has to be corrected. The general sense of Sfitra 12 is, however, perfectly certain. 13. Manu II, 23; Yagfavalkya I, 2. It deserves to be noted that the black antelope (black-buck), Oryx cervicapra, selects for its home the well-cultivated, rich plains of India only, and is entirely wanting in the sandy, mountainous or forest districts, which are now, just as in ancient times, the portion of the aboriginal tribes. 14. Regarding the Bhillavins, see Max Miller, History of Ancient Sanskrit Literature, pp. 193, 364. Krzshnapamdita thinks that Nidana means desaniraaya, ‘the disquisition on the countries,’ which is the title of a section which occurs in most modern compilations on law. But it will be safer to take it as the name of a Vedic work, identical with or similar to that quoted in Saunaka’s Brthaddevata, Weber, Hist. Ind. Lit., p. 81. 15. Sindhur vidharami or vidharami, as B. reads, cannot be B 2 4 VASISHTHA. I, 16. the region where the sun rises,—as far as the black antelope wanders (between these two limits), so far spiritual pre-eminence (is found).’ 16. ‘Those religious acts which men, deeply versed in the knowledge of the three Vedas and acquainted with the sacred law, declare to be lawful, (are efficient) for purifying oneself and others.’ 17. Manu has declared that the (peculiar) laws of countries, castes, and families (may be followed) in the absence of (rules of) the revealed texts. 18. Sinful men are, he who sleeps at sunrise or at sunset, he who has deformed nails or black teeth, he whose younger brother was married first, he who married before his elder brother, the husband of a younger sister married before the elder, the husband of an elder sister whose younger sister was married first, he who extinguishes the sacred fires, (and) he who forgets the Veda through neglect of the daily recitation. taken with Krishnvapandita, as ‘the ocean,’ because in the latter sense sindhu is a masculine. It must be a boundary-river, probably the Sarasvati. By sfiryasyodana, ‘the region where the sun rises,’ the udayagiri or ‘mountain of the east’ may possibly be meant.
2taken with Krishnvapandita, as ‘the ocean,’ because in the latter sense sindhu is a masculine. It must be a boundary-river, probably the Sarasvati. By sfiryasyodana, ‘the region where the sun rises,’ the udayagiri or ‘mountain of the east’ may possibly be meant. 16. This verse, too, is marked as a quotation by the concluding word iti, though it is not necessary that it should be taken as a quotation from the Nidana. Here, and in the sequel verses ending in iti are marked as quotations by hyphens. 17. Manu VII, 203; VIII, 41; Gautama XI, 20. ati, ‘ castes,’ which sometimes, and perhaps as appropriately, has been translated by ‘tribes,’ denotes in my opinion those numerous subdivisions of the four great varzas, which we now find all over India, and which can be shown to have existed for a very long time. Usually the word ‘caste’ is also applied to them. 18. Krishnapandita explains viraha, ‘he who extinguishes the sacred fires,’ by ‘the destroyer of his sons or of his spiritual clients’ I, 24. GENERAL RULES. 5 19. They state that there are five mortal sins (mah4pataka), 20. (Viz. violating) a Guru’s bed, drinking (the spirituous liquor called) sura, slaying a learned Brahmama, stealing the gold of a Brahmaza, and associating with outcasts, 21. Either by (entering into) spiritual or matrimonial (connexion with them). 22. Now they quote also (the following verse): ‘He who during a year associates with an outcast becomes (likewise) an outcast; not by sacrificing for him, by teaching him or by (forming) a matrimonial (alliance with him), but by using the same carriage or seat.’ 23. A minor offence causing loss of caste (upapataka, is committed by him) who (after beginning an Agnihotra sacrifice) forsakes the sacred fires, and by him who offends a Guru, by an atheist, by him who takes his livelihood from atheists, and by him who sells the Soma (plant). 24. Three wives (are permitted) to a Brahmaza { according to the order of the castes, two to a Kshatriya, one to a Vaisya and to a Sidra. ii (yagamana) ; but the rules given below, XX, 11, and XXI, 27, in the section on penances, confirm the explanation given above. 20. Vishnu XXXV, 1-2. Guru means here the father, see below, XX, 15. 21. Vishnu XXXV, 3-5. Spiritual connexion, i.e. becoming the teacher or priest of an outcast, or his pupil or spiritual client (yagam4na). 22. Identical with Manu XI, 181. It must be understood that spiritual or matrimonial connexion with an outcast causes immediate degradation, as Vishmu states expressly. 23. Vishvu XXXVII, 6, 31; Gautama XXI,11. Regarding the precise meaning of pratigahnuyat, ‘ offends,’ see below, XXI, 27. 24-25. Manu III,13; Yagiavalkya 1, 57; Paraskara Grrhyastra I, 4, 8-11. 6 VASISHTHA. I, 25. 25. Some declare (that twice-born men may | marry) even a female of the Sddra caste, like /| those (other wives), without (the recitation of) ‘ Vedic texts. 7 26. Let him not act thus.
324-25. Manu III,13; Yagiavalkya 1, 57; Paraskara Grrhyastra I, 4, 8-11. 6 VASISHTHA. I, 25. 25. Some declare (that twice-born men may | marry) even a female of the Sddra caste, like /| those (other wives), without (the recitation of) ‘ Vedic texts. 7 26. Let him not act thus. 27. For in consequence of such (a marriage) the ' degradation of the family certainly ensues, and after death the loss of heaven. 28. There are six marriage-rites, 29. (Viz.) that of Brahman (brahma), that of the gods (daiva), that of the Azshis (4rsha), that of the Gandharvas (gandharva), that of the Kshatriyas (kshatra), and that of men (m4nusha). 30. If the father, pouring out a libation of water, gives his (daughter) to a suitor, that (is called) the Brahma-rite. 31. If (the father) gives his daughter, decking her with ornaments, to an officiating priest, whilst a sacrifice is being performed, that is called the Daiva-rite. 32. And (if the father gives his daughter) for a cow and a bull, (that is called) the Arsha-rite. 33. If a lover takes a loving female of equal caste, that (is called) the Gandharva-rite. 34. If they forcibly abduct (a damsel), destroying (her relatives) by strength (of arms), that (is called) the KshAtra-rite. 35. If, after making a bargain (with the father, a 26-27. Manu III, 14-19. 28. Apastamba II, 5, 11, 17-20. 30. Vishzu XXIV, 19; Asvalayana Grthya-sfitra I, 6, 1. 31. Vishzu XXIV, 20; Asvalayana Grthya-sftra I, 6, 2. 32. Vishnu XXIV, 21; Asvalayana Grthya-sfitra I, 6, 3 33. Vishzu XXIV, 23; Asvalayana Grthya-sfitra I, 6, 5. 34. Vishnu XXIV, 25; Asvalayana Grthya-sftra I, 6, 8. 35. Vishnu XXIV, 24; Asvalayana Grihya-sftra I, 6, 6 » VW I, 39. GENERAL RULES. 7 suitor) marries (a damsel) purchased for money, that (is called) the MAnusha-rite. 36. The purchase (of a wife) is mentioned in the following passage of the Veda, ‘ Therefore one hundred (cows) besides a chariot should be given to the father of the bride.’ 37. (It is stated) in (the following passage of) the KaturmAsyas, ‘She (forsooth) who has been bought by her husband (commits sin, as) afterwards she unites herself with strangers.’ 38. Now they quote also (the following verse): ‘Lost learning comes back ; when the family is lost all is lost. Even a horse becomes estimable on account of its pedigree; therefore men marry wives descended from an (unblemished) family. 39. The three (lower) castes shall live according to the teaching of the Brahmaza. 36. Sankhayana Grrhya-sfitra 1,14; Pdraskara Grzhya-sitra I, 8, 18; Apastamba II, 6,13, 12. Though VasishéAa’s quotation is less complete than Apastamba’s, still the following Sfitras show that he knew the conclusion of the passage, and does not take it as an authority for the sale of a daughter.
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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