Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Truthfulness, suppression of anger, liberality, abstention from injuring living beings, and the procreation of offspring (are duties common to) all (castes). 5. The MA&nava (Satra states), ‘Only when he worships the manes and the gods, or honours guests, he may certainly do injury to animals.’ 6. ‘On offering a Madhuparka (to a guest), at a sacrifice, and at the rites in honour of the manes, but on these occasions only may an animal be slain ; that (rule) Manu proclaimed.’ 4. Vishzu II, 17. . 5. Manavam, ‘the M4nava (Sftra),’ means literally ‘a work proclaimed by Manu’ (manuna proktam). It is probable that the work referred to by Vasishéha is the lost Dharma-sftra of the Mfnava S&kh4, which is a subdivision of the Maitrayasfyas, and on which the famous metrical Manava Dharmasdstra is based. The words of the Sfitra may either be a direct quotation or a summary of the opinion given in the M4nava-sitra. I think the former supposition the more probable one, and believe that not only Satra 5, but also Sfitras 6-8 have been taken bodily from the ancient Dharma-sfttra. For Sftra 6 agrees literally with a verse of the metrical Manusmriti, and at the end of Sfitra 8 several MSS. have the word iti, the characteristic mark that a quotation is finished, while the language of Sftra 8 is more antiquated than Vasish/ha’s usual style. If my view is correct, it follows that the lost Manava Dharma-sitra consisted, like nearly all the known works of this class, partly of prose and partly of verse. 6. Identical with Manu V, 41; Vishzu LI, 64; and Sankhayana Grchya-sfitra II, 16,1. I take pitr¢daivata, against Kul- Hika’s and Krishnapandita’s view, as a bahuvrihi compound, and dissolve it by pitaro daivatam yasmimstat, literally ‘such (a rite) where the manes are the deities.’ The other explanation, ‘(rites) IV, 12. IMPURITY. 27 7. ‘Meat can never be obtained without injuring living beings, and to injure living beings does not procure heavenly bliss; therefore the (sages declare) the slaughter (of beasts) at a sacrifice not to be slaughter (in the ordinary sense of the word).’ 8. ‘Now he may also cook a full-grown ox or a full-grown he-goat for a Brahmaza or Kshatriya guest; in this manner they offer hospitality to such (a man). 9. Libations of water (must be poured out) for all (deceased relatives) who completed the second year and (their death causes) impurity. 10. Some declare that (this rule applies also to children) that died after teething. 11. After having burnt the body (of the deceased, the relatives) enter the water without looking at (the place of cremation), 12. Facing the south, they shall pour out water with both hands on (those days of the period of impurity) which are marked by odd numbers. to the manes or to the gods,’ which is also grammatically correct, recommends itself less, because the rites to the gods are already included by the word yagiie, ‘at a sacrifice.’ As to the Madhuparka, see Apastamba II, 4, 8, 8-9, and below XI, 1.
2to the manes or to the gods,’ which is also grammatically correct, recommends itself less, because the rites to the gods are already included by the word yagiie, ‘at a sacrifice.’ As to the Madhuparka, see Apastamba II, 4, 8, 8-9, and below XI, 1. 4. Manu V, 48, and Vishzu LI, 71, where, however, the conclusion of the verse has been altered to suit the ahims4-doctrines of the compilers of the metrical Smrztis. The reason why slaughter at a sacrifice is not slaughter in the ordinary sense may be gathered from Vishau LI, 61, 63. 8. Satapatha-bréhmama III, 4,1, 2; YAgfavalkya I, rog. 9-10. Vishzu XIX, 7; Manu V, 58. Regarding the length of the period of impurity, see below, Sfitras 16, 26-29. 11. Vishau XIX, 6. 12. Vishnu XIX, 7; Gautama XIV, 40. ‘On those days of the period of impurity which are marked by odd numbers,’ i. e. ‘on the first, third, fifth, seventh, and ninth, as has been declared by Gautama.’—Krishnapandita. 28 VASISHTHA. IV, 13. 13. The south, forsooth, is the region sacred to the manes. 14. After they have gone home, they shall sit during three days on mats, fasting. 15. If they are unable (to fast so long), they shall subsist on food bought in the market or given unasked. 16. It is ordered that impurity caused by a death shall last ten days in the case of Sapivda relations. 17. It has been declared in the Veda that Sapizda relationship extends to the seventh person (in the ascending or descending line). 18. It has been declared in the Veda that for married females it extends to the third person (in the ascending or descending line). 19. Others (than the blood-relations) shall perform (the obsequies) of married females, 20. (The rule regarding impurity) should be exactly the same on the birth of a child for those men who desire complete purity, 21. Or for the mother and the father (of the child alone); some (declare that it applies) to the 14. Vishau XIX, 16; Gautama XIV, 37. 15. Vishvu XIX, 14. 17. Vishnu XXII, 5. 19. Gautama XIV, 36; Paraskara Grihya-sftra III, 10, 42. ‘Others than the blood-relations,’ i.e. ‘the husband and his relatives.’ The MSS. have another Sftra following this, which Krshnapandita leaves out. Tdska teshdm, ‘and they (the married females shall perform the obsequies) of those (i. e. their husbands and his Sapiadas).’ It seems to me very probable that the passage is genuine, especially as Paraskara, Grzhya-sftra III, 10, 43, has the same words. , 20, Vishnu XXII, 1. 21. Gautama XIV, 15-16. The Sfitra ought to have been divided into two. IV, 30. IMPURITY. 29 mother (only), because she is the immediate cause of that (event). 22. Now they quote also (the following verse) : ‘On the birth (of a child) the male does not become impure if he does not touch (the female); on that (occasion) the menstrual excretion must be known to be impure, and that is not found in males.’
322. Now they quote also (the following verse) : ‘On the birth (of a child) the male does not become impure if he does not touch (the female); on that (occasion) the menstrual excretion must be known to be impure, and that is not found in males.’ 23. If during (a period of impurity) another (death or birth) happens, (the relatives) shall be pure after (the expiration of) the remainder of that (first period) ; 24. (But) if one night (and day only of the first ‘ period of impurity) remain, (they shall be pure) after two (days and nights) ; 25. (If the second death or birth happens) on the morning (of the day on which the first period of impurity expires, they shall be purified) after three (days and nights). 26. A Braéhmama is freed from impurity (caused by a death or a birth) after ten days, 27. A Kshatriya after fifteen days, 28. A Vaisya after twenty days, 29. A Sddra after a month. 30. Now they quote also (the following verses): ‘But (a twice-born man) who has eaten (the food) of a Sddra during impurity caused by a death or a 23. Vishvu XXII, 35. 24. Vishnu XXII, 36. 25. Vishnu XXII, 37. Krishnapandita explains prabhate, ‘on the morning (of the day on which the first period of impurity expires),’ in accordance with Nandapamdita’s explanation of Vishzu’s text by ‘during the last watch (of the last night of the period of impurity).’ See also the slightly different explanation of the identical words by Haradatta, Gautama XIV, 8. | . 26. Vishvu XXII, 1. 29. Vishau XXII, 4. 30 VASISHTZHA. IV, 31. birth, will suffer dreadful (punishment in) hell and be born again in the womb of an animal.’ 31. ‘A twice-born man who eats by appointment in the house of a stranger whose ten days of impurity, caused by a death, have not expired, after death will become a worm and feed on the ordure of that (man who fed him).’ 32. It has been declared in the Veda, ‘(Such a sinner) becomes pure by reciting the Samhita of the Veda for twelve months or for twelve halfmonths while fasting.’ 33. On the death of a child of less than two years or on a miscarriage, the impurity of the Sapizdas lasts three (days and) nights. 34. Gautama (declares that on the former occasion they become) pure at once. 35. If(a person) dies in a foreign country and (his Sapizdas) hear (of his death) after ten days (or a longer period), the impurity lasts for one (day and) night. 36. Gautama (declares that) if a person who has kindled the sacred fire dies on a journey, (his Sapizdas shall) again celebrate his obsequies, (burning a dummy made of leaves or straw), and remain impure (during ten days) as if (they had actually buried) his corpse. 37- When he has touched a sacrificial post, a pyre, a burial-ground, a menstruating or a lately confined woman, impure men or (AAzdalas and so forth), he shall bathe, submerging both his body and his head. 32. Regarding the penance prescribed here, the so-called anasnatparayana, see below XX, 46, and Baudhayana III, 9.
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.
1Truthfulness, suppression of anger, liberality, abstention from injuring living beings, and the procreation of offspring (are duties common to) all (castes). 5. The MA&nava (Satra states), ‘Only when he worships the manes and the gods, or honours guests, he may certainly do injury to animals.’ 6. ‘On offering a Madhuparka (to a guest), at a sacrifice, and at the rites in honour of the manes, but on these occasions only may an animal be slain ; that (rule) Manu proclaimed.’ 4. Vishzu II, 17. . 5. Manavam, ‘the M4nava (Sftra),’ means literally ‘a work proclaimed by Manu’ (manuna proktam). It is probable that the work referred to by Vasishéha is the lost Dharma-sftra of the Mfnava S&kh4, which is a subdivision of the Maitrayasfyas, and on which the famous metrical Manava Dharmasdstra is based. The words of the Sfitra may either be a direct quotation or a summary of the opinion given in the M4nava-sitra. I think the former supposition the more probable one, and believe that not only Satra 5, but also Sfitras 6-8 have been taken bodily from the ancient Dharma-sfttra. For Sftra 6 agrees literally with a verse of the metrical Manusmriti, and at the end of Sfitra 8 several MSS. have the word iti, the characteristic mark that a quotation is finished, while the language of Sftra 8 is more antiquated than Vasish/ha’s usual style. If my view is correct, it follows that the lost Manava Dharma-sitra consisted, like nearly all the known works of this class, partly of prose and partly of verse. 6. Identical with Manu V, 41; Vishzu LI, 64; and Sankhayana Grchya-sfitra II, 16,1. I take pitr¢daivata, against Kul- Hika’s and Krishnapandita’s view, as a bahuvrihi compound, and dissolve it by pitaro daivatam yasmimstat, literally ‘such (a rite) where the manes are the deities.’ The other explanation, ‘(rites) IV, 12. IMPURITY. 27 7. ‘Meat can never be obtained without injuring living beings, and to injure living beings does not procure heavenly bliss; therefore the (sages declare) the slaughter (of beasts) at a sacrifice not to be slaughter (in the ordinary sense of the word).’ 8. ‘Now he may also cook a full-grown ox or a full-grown he-goat for a Brahmaza or Kshatriya guest; in this manner they offer hospitality to such (a man). 9. Libations of water (must be poured out) for all (deceased relatives) who completed the second year and (their death causes) impurity. 10. Some declare that (this rule applies also to children) that died after teething. 11. After having burnt the body (of the deceased, the relatives) enter the water without looking at (the place of cremation), 12. Facing the south, they shall pour out water with both hands on (those days of the period of impurity) which are marked by odd numbers. to the manes or to the gods,’ which is also grammatically correct, recommends itself less, because the rites to the gods are already included by the word yagiie, ‘at a sacrifice.’ As to the Madhuparka, see Apastamba II, 4, 8, 8-9, and below XI, 1.
2to the manes or to the gods,’ which is also grammatically correct, recommends itself less, because the rites to the gods are already included by the word yagiie, ‘at a sacrifice.’ As to the Madhuparka, see Apastamba II, 4, 8, 8-9, and below XI, 1. 4. Manu V, 48, and Vishzu LI, 71, where, however, the conclusion of the verse has been altered to suit the ahims4-doctrines of the compilers of the metrical Smrztis. The reason why slaughter at a sacrifice is not slaughter in the ordinary sense may be gathered from Vishau LI, 61, 63. 8. Satapatha-bréhmama III, 4,1, 2; YAgfavalkya I, rog. 9-10. Vishzu XIX, 7; Manu V, 58. Regarding the length of the period of impurity, see below, Sfitras 16, 26-29. 11. Vishau XIX, 6. 12. Vishnu XIX, 7; Gautama XIV, 40. ‘On those days of the period of impurity which are marked by odd numbers,’ i. e. ‘on the first, third, fifth, seventh, and ninth, as has been declared by Gautama.’—Krishnapandita. 28 VASISHTHA. IV, 13. 13. The south, forsooth, is the region sacred to the manes. 14. After they have gone home, they shall sit during three days on mats, fasting. 15. If they are unable (to fast so long), they shall subsist on food bought in the market or given unasked. 16. It is ordered that impurity caused by a death shall last ten days in the case of Sapivda relations. 17. It has been declared in the Veda that Sapizda relationship extends to the seventh person (in the ascending or descending line). 18. It has been declared in the Veda that for married females it extends to the third person (in the ascending or descending line). 19. Others (than the blood-relations) shall perform (the obsequies) of married females, 20. (The rule regarding impurity) should be exactly the same on the birth of a child for those men who desire complete purity, 21. Or for the mother and the father (of the child alone); some (declare that it applies) to the 14. Vishau XIX, 16; Gautama XIV, 37. 15. Vishvu XIX, 14. 17. Vishnu XXII, 5. 19. Gautama XIV, 36; Paraskara Grihya-sftra III, 10, 42. ‘Others than the blood-relations,’ i.e. ‘the husband and his relatives.’ The MSS. have another Sftra following this, which Krshnapandita leaves out. Tdska teshdm, ‘and they (the married females shall perform the obsequies) of those (i. e. their husbands and his Sapiadas).’ It seems to me very probable that the passage is genuine, especially as Paraskara, Grzhya-sftra III, 10, 43, has the same words. , 20, Vishnu XXII, 1. 21. Gautama XIV, 15-16. The Sfitra ought to have been divided into two. IV, 30. IMPURITY. 29 mother (only), because she is the immediate cause of that (event). 22. Now they quote also (the following verse) : ‘On the birth (of a child) the male does not become impure if he does not touch (the female); on that (occasion) the menstrual excretion must be known to be impure, and that is not found in males.’
322. Now they quote also (the following verse) : ‘On the birth (of a child) the male does not become impure if he does not touch (the female); on that (occasion) the menstrual excretion must be known to be impure, and that is not found in males.’ 23. If during (a period of impurity) another (death or birth) happens, (the relatives) shall be pure after (the expiration of) the remainder of that (first period) ; 24. (But) if one night (and day only of the first ‘ period of impurity) remain, (they shall be pure) after two (days and nights) ; 25. (If the second death or birth happens) on the morning (of the day on which the first period of impurity expires, they shall be purified) after three (days and nights). 26. A Braéhmama is freed from impurity (caused by a death or a birth) after ten days, 27. A Kshatriya after fifteen days, 28. A Vaisya after twenty days, 29. A Sddra after a month. 30. Now they quote also (the following verses): ‘But (a twice-born man) who has eaten (the food) of a Sddra during impurity caused by a death or a 23. Vishvu XXII, 35. 24. Vishnu XXII, 36. 25. Vishnu XXII, 37. Krishnapandita explains prabhate, ‘on the morning (of the day on which the first period of impurity expires),’ in accordance with Nandapamdita’s explanation of Vishzu’s text by ‘during the last watch (of the last night of the period of impurity).’ See also the slightly different explanation of the identical words by Haradatta, Gautama XIV, 8. | . 26. Vishvu XXII, 1. 29. Vishau XXII, 4. 30 VASISHTZHA. IV, 31. birth, will suffer dreadful (punishment in) hell and be born again in the womb of an animal.’ 31. ‘A twice-born man who eats by appointment in the house of a stranger whose ten days of impurity, caused by a death, have not expired, after death will become a worm and feed on the ordure of that (man who fed him).’ 32. It has been declared in the Veda, ‘(Such a sinner) becomes pure by reciting the Samhita of the Veda for twelve months or for twelve halfmonths while fasting.’ 33. On the death of a child of less than two years or on a miscarriage, the impurity of the Sapizdas lasts three (days and) nights. 34. Gautama (declares that on the former occasion they become) pure at once. 35. If(a person) dies in a foreign country and (his Sapizdas) hear (of his death) after ten days (or a longer period), the impurity lasts for one (day and) night. 36. Gautama (declares that) if a person who has kindled the sacred fire dies on a journey, (his Sapizdas shall) again celebrate his obsequies, (burning a dummy made of leaves or straw), and remain impure (during ten days) as if (they had actually buried) his corpse. 37- When he has touched a sacrificial post, a pyre, a burial-ground, a menstruating or a lately confined woman, impure men or (AAzdalas and so forth), he shall bathe, submerging both his body and his head. 32. Regarding the penance prescribed here, the so-called anasnatparayana, see below XX, 46, and Baudhayana III, 9.
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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