Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
132. Regarding the penance prescribed here, the so-called anasnatparayana, see below XX, 46, and Baudhayana III, 9. 33. Vishzu XXII, 247-30. 34. Gautama XIV, 44, and introduction to Gautama, p. liii. 36. Introduction to Gautama, pp. liii and liv. 37. Vishwu XXII, 69. Krishnapandita and MS. B. read pfya, V, 3. WOMEN. 31 CHAPTER V. 1. A woman is not independent, the males are her masters. It has been declared in the Veda, ‘A female who neither goes naked nor is temporarily unclean is paradise.’ 2. Now they quote also (the following verse) : ‘Their fathers protect them in childhood, their husbands protect them in youth, and their sons protect them in age; a woman is never fit for independence.’ 3. The penance (to be performed) by a (wife) for being unfaithful to her husband has been declared in - the (section on) secret penances. ‘pus,’ instead of yfpa, ‘a sacrificial post.’ The reading is, however, wrong, because the parallel passages of most Smritis enjoin that a man who has touched a sacrificial post shall bathe. The cause of the mistake is probably a mere clerical error. The MSS. repeat the last word of this chapter, apa ityapa#. The reason is not, as Kréshnapandita imagines, that the author wishes to indicate the necessity of bathing when one touches a person who has touched some impure thing or person. It is the universal practice of the ancient authors to repeat the last word of a chapter in order to mark its end, see e.g. Gautama note on J, 61. If it is neglected in the earlier chapters of the Vasish‘ha Dharma-sfitra, the badness of the MSS. is the cause. V. 1. Vishnu XXV,12. The second clause ought to have been given as a separate Sfitra. ‘A female who no longer goes naked,’ i.e. one who has reached the age of puberty. Amrztam, ‘is paradise,’ i. e. procures bliss in this life and heaven after death through her children. 2. Vishnu XXV, 13. Identical with Manu IX, 3. 3. ‘The penance which has been ordained in case a wife is unfaithful to her husband, i. e. goes to a lover and so forth, must be performed in secret, i. e. in solitary places.’—Krishnapandita. The explanation is clearly erroneous. Rahasyeshu cannot mean ‘in secret’ or ‘in secret places. It might refer either to a work or works called Rahasyani or to the rahasy4ni prayaséittani. As 32 , VASISHTHA. V, 4. 4. For month by month the menstrual excretion takes away her sins. 5. A woman in her courses is impure during three (days and) nights. 6. (During that period) she shall not apply collyrium to her eyes, nor, anoint (her body), nor bathe in water; she shall sleep on the ground; she shall not sleep in the day-time, nor touch the fire, nor make a rope, nor clean her teeth, nor eat meat, nor look at the planets, nor smile, nor busy herself with (household affairs), nor run; she shall drink out of a large vessel, or out of her joined hands, or out of a copper vessel. - .
2- . 7. For it has been declared in the Veda, ‘When Indra had slain (Vvztra) the three-headed son of Tvashérz, he was seized by Sin, and he considered himself to be tainted with exceedingly great guilt. All beings cried out against him (saying to him), the next Sfitra contains a half-verse taken from the section on secret penances, XXVIII, 4, it is evident that Vasishtza here makes a cross-reference. Similar cross-references occur further on. 4. YAgfiavalkya I, 72, and below, XXVIII, 4. 5. Vishvu XXII, 72. 6. Taitt. Samh. II, 5,1, 6-7. I read with the majority of the MSS., grahanna niriksheta instead of grzhdn na_niriksheta, which latter phrase Kr¢shvapandita renders by ‘ she shall not look out of the house.’ My reading is confirmed by his quotation from the Smritimafigari, where grahaz4m nirikshazam, ‘looking at the planets, i.e. the sun, moon,’ &c., is forbidden. ‘A large vessel,’ i. e. an earthen jar.— Krishnapandita. 4. Taitt. Samh. II, 5,1, 2-5. The name ‘slayer of a learned Brahmaza’ is applied to Indra, because Vritra is said to have been deeply versed in the Vedas. Regarding the ‘proper season of women,’ see Manu III, 46-48. In the clause ‘That guilt of Bréhmama-murder- appears,’ &c., I read Avir bhavati with the majority of the MSS. For the prohibition to accept food from a ragasvala, see Vishzu LI, 16-17. V; 9. WOMEN. 33 ‘O thou slayer of a learned Brahmaza! O thou ‘slayer of a learned Brahmaza!’ He ran to the women for protection (and said to them), ‘Take upon yourselves the third part of this my guilt (caused by) © the murder of a learned Brahmaza.’ They answered, ‘What shall we have (for doing thy wish)?’ He replied, ‘Choose a boon.’ They said, ‘Let us obtain offspring (if our husbands approach us) during the proper season, at pleasure let us dwell (with our husbands) until (our children) are born.’ He answered, ‘So be it.’ (Then) they took upon themselves (the third part of his guilt). That guilt of Brahmaza-murder appears every month as the menstrual flow. Therefore let him not eat the food of a woman in her courses ; (for) such a one has put on the shape of the guilt of Brahmaza-murder. 8. (Those who recite the Veda) proclaim the following (rule): ‘Collyrium and ointment must not be accepted from her; for that is the food of women. Therefore they feel a loathing for her (while she is) in that (condition, saying), “She shall not approach.”’ 9. ‘Those (Brahmavas in) whose (houses) menstruating women sit, those who keep no sacred fire,
3Therefore they feel a loathing for her (while she is) in that (condition, saying), “She shall not approach.”’ 9. ‘Those (Brahmavas in) whose (houses) menstruating women sit, those who keep no sacred fire, 8. Taitt. Samh. II, 5,1; 6. I read the text of this Sftra as follows: ‘Tadahus—afiganabhyafganam evdsya na pratigrahyam taddhi striy4 annam iti—tasmat tasyai 4a tatra ka bibhatsante meyam upagéd iti.’ The MSS. give the following readings in the second clause: tasmat tasmai 4a (B. Bh. E. F.), tatra na (F.), medhamup4gad (Bh. F.), medha upagad (E.), seyamupagdd (B.) Krishnapandita follows as usually MS. B. His explanation of the whole Sftra is erroneous. ‘ That is the food of women,’ i.e. that is as necessary to women as their food, because to beautify themselves is one of their duties. g. The meaning of the Sfitra is that a Brahmanical beggar must not accept any alms from Braéhmamas whose wives are in their [14] D 34 VASISHTHA. VI, 1. and those in whose family there is no Srotriya,—all these are equal to Sidras.’ Cuaprer VI, 1. (To live according to) the rule of conduct is doubtlessly the highest duty of all men. He whose ‘ soul is defiled by vile conduct perishes in this world and in the next. 2. Neither austerities, nor (the study of) the Veda, nor (the performance of) the Agnihotra, nor lavish liberality can ever save him whose conduct is vile and who has strayed from this (path of duty). 3. The Vedas do not purify him who is deficient in good conduct, though he may have learnt them all together with the six Angas; the sacred texts depart from such a man at death, even as birds, when full-fledged, leave their nest. 4. As the beauty of a wife causes no joy to a blind man, even so all the four Vedas together with the six Angas and sacrifices give no happiness to him who is deficient in good conduct. courses, who keep no sacred fire, and do not attend to the duty of Veda-study. Regarding sinners of the latter two kinds, see also Apastamba I, 6, 18, 32-33. VI. 1. Manu IV, 155. The word 44ra, which has been variously translated by ‘ conduct,’ ‘rule of conduct,’ and ‘good conduct,’ includes the observance of all the various rules for every-day life, taught in the Smretis, and the performance of the prescribed ceremonies and rites. 4. I read with MSS. Bh. and E., shadangastvakhilak sayagnah. The reading of MS. B., which Krishnapandita adopts, shadangah sakhil4Z means, ‘together with the six Angas, (and) the Khila (spurious) portions of the Veda.’ VI, 8. RULE OF CONDUCT. 35 5. The sacred texts do not save from sin the deceitful man who behaves deceitfully. But that Veda, two syllables of which are studied in the right manner, purifies, just as the clouds (give beneficent rain) in the month of Isha. 6. A man of bad conduct is blamed among men, evils befal him constantly, he is afflicted with disease and short-lived.
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.
132. Regarding the penance prescribed here, the so-called anasnatparayana, see below XX, 46, and Baudhayana III, 9. 33. Vishzu XXII, 247-30. 34. Gautama XIV, 44, and introduction to Gautama, p. liii. 36. Introduction to Gautama, pp. liii and liv. 37. Vishwu XXII, 69. Krishnapandita and MS. B. read pfya, V, 3. WOMEN. 31 CHAPTER V. 1. A woman is not independent, the males are her masters. It has been declared in the Veda, ‘A female who neither goes naked nor is temporarily unclean is paradise.’ 2. Now they quote also (the following verse) : ‘Their fathers protect them in childhood, their husbands protect them in youth, and their sons protect them in age; a woman is never fit for independence.’ 3. The penance (to be performed) by a (wife) for being unfaithful to her husband has been declared in - the (section on) secret penances. ‘pus,’ instead of yfpa, ‘a sacrificial post.’ The reading is, however, wrong, because the parallel passages of most Smritis enjoin that a man who has touched a sacrificial post shall bathe. The cause of the mistake is probably a mere clerical error. The MSS. repeat the last word of this chapter, apa ityapa#. The reason is not, as Kréshnapandita imagines, that the author wishes to indicate the necessity of bathing when one touches a person who has touched some impure thing or person. It is the universal practice of the ancient authors to repeat the last word of a chapter in order to mark its end, see e.g. Gautama note on J, 61. If it is neglected in the earlier chapters of the Vasish‘ha Dharma-sfitra, the badness of the MSS. is the cause. V. 1. Vishnu XXV,12. The second clause ought to have been given as a separate Sfitra. ‘A female who no longer goes naked,’ i.e. one who has reached the age of puberty. Amrztam, ‘is paradise,’ i. e. procures bliss in this life and heaven after death through her children. 2. Vishnu XXV, 13. Identical with Manu IX, 3. 3. ‘The penance which has been ordained in case a wife is unfaithful to her husband, i. e. goes to a lover and so forth, must be performed in secret, i. e. in solitary places.’—Krishnapandita. The explanation is clearly erroneous. Rahasyeshu cannot mean ‘in secret’ or ‘in secret places. It might refer either to a work or works called Rahasyani or to the rahasy4ni prayaséittani. As 32 , VASISHTHA. V, 4. 4. For month by month the menstrual excretion takes away her sins. 5. A woman in her courses is impure during three (days and) nights. 6. (During that period) she shall not apply collyrium to her eyes, nor, anoint (her body), nor bathe in water; she shall sleep on the ground; she shall not sleep in the day-time, nor touch the fire, nor make a rope, nor clean her teeth, nor eat meat, nor look at the planets, nor smile, nor busy herself with (household affairs), nor run; she shall drink out of a large vessel, or out of her joined hands, or out of a copper vessel. - .
2- . 7. For it has been declared in the Veda, ‘When Indra had slain (Vvztra) the three-headed son of Tvashérz, he was seized by Sin, and he considered himself to be tainted with exceedingly great guilt. All beings cried out against him (saying to him), the next Sfitra contains a half-verse taken from the section on secret penances, XXVIII, 4, it is evident that Vasishtza here makes a cross-reference. Similar cross-references occur further on. 4. YAgfiavalkya I, 72, and below, XXVIII, 4. 5. Vishvu XXII, 72. 6. Taitt. Samh. II, 5,1, 6-7. I read with the majority of the MSS., grahanna niriksheta instead of grzhdn na_niriksheta, which latter phrase Kr¢shvapandita renders by ‘ she shall not look out of the house.’ My reading is confirmed by his quotation from the Smritimafigari, where grahaz4m nirikshazam, ‘looking at the planets, i.e. the sun, moon,’ &c., is forbidden. ‘A large vessel,’ i. e. an earthen jar.— Krishnapandita. 4. Taitt. Samh. II, 5,1, 2-5. The name ‘slayer of a learned Brahmaza’ is applied to Indra, because Vritra is said to have been deeply versed in the Vedas. Regarding the ‘proper season of women,’ see Manu III, 46-48. In the clause ‘That guilt of Bréhmama-murder- appears,’ &c., I read Avir bhavati with the majority of the MSS. For the prohibition to accept food from a ragasvala, see Vishzu LI, 16-17. V; 9. WOMEN. 33 ‘O thou slayer of a learned Brahmaza! O thou ‘slayer of a learned Brahmaza!’ He ran to the women for protection (and said to them), ‘Take upon yourselves the third part of this my guilt (caused by) © the murder of a learned Brahmaza.’ They answered, ‘What shall we have (for doing thy wish)?’ He replied, ‘Choose a boon.’ They said, ‘Let us obtain offspring (if our husbands approach us) during the proper season, at pleasure let us dwell (with our husbands) until (our children) are born.’ He answered, ‘So be it.’ (Then) they took upon themselves (the third part of his guilt). That guilt of Brahmaza-murder appears every month as the menstrual flow. Therefore let him not eat the food of a woman in her courses ; (for) such a one has put on the shape of the guilt of Brahmaza-murder. 8. (Those who recite the Veda) proclaim the following (rule): ‘Collyrium and ointment must not be accepted from her; for that is the food of women. Therefore they feel a loathing for her (while she is) in that (condition, saying), “She shall not approach.”’ 9. ‘Those (Brahmavas in) whose (houses) menstruating women sit, those who keep no sacred fire,
3Therefore they feel a loathing for her (while she is) in that (condition, saying), “She shall not approach.”’ 9. ‘Those (Brahmavas in) whose (houses) menstruating women sit, those who keep no sacred fire, 8. Taitt. Samh. II, 5,1; 6. I read the text of this Sftra as follows: ‘Tadahus—afiganabhyafganam evdsya na pratigrahyam taddhi striy4 annam iti—tasmat tasyai 4a tatra ka bibhatsante meyam upagéd iti.’ The MSS. give the following readings in the second clause: tasmat tasmai 4a (B. Bh. E. F.), tatra na (F.), medhamup4gad (Bh. F.), medha upagad (E.), seyamupagdd (B.) Krishnapandita follows as usually MS. B. His explanation of the whole Sftra is erroneous. ‘ That is the food of women,’ i.e. that is as necessary to women as their food, because to beautify themselves is one of their duties. g. The meaning of the Sfitra is that a Brahmanical beggar must not accept any alms from Braéhmamas whose wives are in their [14] D 34 VASISHTHA. VI, 1. and those in whose family there is no Srotriya,—all these are equal to Sidras.’ Cuaprer VI, 1. (To live according to) the rule of conduct is doubtlessly the highest duty of all men. He whose ‘ soul is defiled by vile conduct perishes in this world and in the next. 2. Neither austerities, nor (the study of) the Veda, nor (the performance of) the Agnihotra, nor lavish liberality can ever save him whose conduct is vile and who has strayed from this (path of duty). 3. The Vedas do not purify him who is deficient in good conduct, though he may have learnt them all together with the six Angas; the sacred texts depart from such a man at death, even as birds, when full-fledged, leave their nest. 4. As the beauty of a wife causes no joy to a blind man, even so all the four Vedas together with the six Angas and sacrifices give no happiness to him who is deficient in good conduct. courses, who keep no sacred fire, and do not attend to the duty of Veda-study. Regarding sinners of the latter two kinds, see also Apastamba I, 6, 18, 32-33. VI. 1. Manu IV, 155. The word 44ra, which has been variously translated by ‘ conduct,’ ‘rule of conduct,’ and ‘good conduct,’ includes the observance of all the various rules for every-day life, taught in the Smretis, and the performance of the prescribed ceremonies and rites. 4. I read with MSS. Bh. and E., shadangastvakhilak sayagnah. The reading of MS. B., which Krishnapandita adopts, shadangah sakhil4Z means, ‘together with the six Angas, (and) the Khila (spurious) portions of the Veda.’ VI, 8. RULE OF CONDUCT. 35 5. The sacred texts do not save from sin the deceitful man who behaves deceitfully. But that Veda, two syllables of which are studied in the right manner, purifies, just as the clouds (give beneficent rain) in the month of Isha. 6. A man of bad conduct is blamed among men, evils befal him constantly, he is afflicted with disease and short-lived.
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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