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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But 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. 7. Through good conduct man gains spiritual merit, through good conduct he gains wealth, through good conduct he obtains beauty, good conduct obviates the effect of evil marks. 8. A man who follows the rule of conduct established among the virtuous, who has faith and is free from envy, lives a hundred years, though he be destitute of all auspicious marks. g. Isha is another name for Asvina, the month September- October. Though the rainy season, properly so called, is over in September, still heavy rain falls in many parts of India, chiefly under the influence of the beginning north-east monsoon, and is particularly important for the Rabi or winter crops. I think, therefore, that it is not advisable to take, as Krizshvapamdita does, yatha ishe ’bda4A both with the first and the second halves of the verse, and to translate, ‘ As the clouds (in general remain barren) in the month of Isha, even so the texts of the Veda do not save fram evil the deceitful man who behaves deceitfully. But that Veda, two syllables of which have been studied in the right manner, sanctifies, just as the clouds in the month of Isha, (which shed a few drops of rain on the day of the Sv4ti conjunction, produce pearls)’ ‘In the right manner,’ i.e. with the due observance of the rules of studentship. ; 6. Identical with Manu IV, 157. 4. Manu IV, 156. By the ‘inauspicious marks’ mentioned in this verse, and the ‘auspicious marks’ occurring in the next, the various lines on the hands and feet &c. are meant, the explanation of which forms the subject of the Samudrika SAstra. 8. Identical with Manu IV,158; Vishzu LXXI, 92. D2 36 VASISHTHA. VI, 9- g. But a man who knows the sacred law shall perform in secret all acts. connected with eating, the natural evacuations and dalliance with (his wife) ; business to be accomplished by speech or intellect, likewise austerities, wealth, and age, must be most carefully concealed. 1o. And a man shall void both urine and feces, facing the north, in the day-time, but at night he ‘shall do it turning towards the south; for (if he acts) thus, his life will not be injured. 11. The intellect of that man perishes who voids urine against a fire, the sun, a cow, a Brahmama, the moon, water, and the morning or evening twilights. 12. Let him not void urine in a river, nor on a path, nor on ashes, nor on cowdung, nor on a ploughed field, nor on one which has been sown, nor on a grass-plot, nor in the shade (of trees) that afford protection (to travellers). 13. Standing in the shade (of houses, clouds, and so forth), when it is quite dark, and when he fears for his life, a Brahmaza may void urine, by day and by night, in any position he pleases.
213. Standing in the shade (of houses, clouds, and so forth), when it is quite dark, and when he fears for his life, a Brahmaza may void urine, by day and by night, in any position he pleases. 14. (Afterwards) he shall perform the necessary (purification) with water fetched for the purpose (from a tank or river, and with earth). 15. For a bath water not fetched for the purpose (may also be used). 16. (For the purpose of purification) a Brahmama 10. Vishnu LX, 2. I read with the majority of the MSS., na rishyati. 41. Identical with Manu IV, 52. 12. Vishnu LX, 3-22. 13. Identical with Manu IV, sr. 14. Vishzu LX, 24. 15. I.e. one may bathe also in a tank or river. \) VI, 22. RULE OF CONDUCT. 37 shall take earth that is mixed with gravel, from the bank (of a river). 17. Five kinds of earth must not be used, viz. such as is covered by water, such as lies in a temple, on an ant-hill, on a hillock thrown up by rats, and that which has been left by one who cleaned himself. 18. The organ (must be cleaned by) one (application of) earth, the (right) hand by three, but both (feet) by two, the anus by five, the one (i.e. the left hand) by ten, and both (hands and feet) by seven (applications of earth). 19. Such is the purification ordained for householders ; it is double for students, treble for hermits, but quadruple for ascetics. 20. Eight mouthfuls are the meal of an ascetic, sixteen that of a hermit, but thirty-two that of a householder, and an unlimited quantity that of a student. 21. An Agnihotrin, a draught-ox, and a student, those three can do their work only if they eat (well); without eating (much), they cannot do it. 22. (The above rule regarding limited allowances of food holds good) in the case of penances, of selfimposed restraint, of sacrifices, of the recitation of the Veda, and of (the performance of other) sacred duties. 18. Vishau LX, 25. 1g. Identical with Vishnu LX, 26, and Manu V, 137. 20-21. Identical with Apastamba II, 5, 9, 13, and ‘S. 21, with Sankhayana Grihya-sfitra IT, 16, 5. 22. ‘Penances (vrata), i.e. the Krck&hras and the rest; selfimposed restraint (niyama), i.e. eating certain food in accordance with a vow, and so forth, during a month or any other fixed period . sacred duties (dharma), i.e. giving gifts and the like’”— Krishnapandita. 38 VASISHTHA. VI, 23. 23. The qualities by which a (true) Brahmaza may be recognised are, the concentration of the mind, austerities, the subjugation of the senses, liberality, truthfulness, purity, sacred learning, compassion, worldly learning, intelligence, and the belief (in the existence of the deity and of a future life). 24. One may know that bearing grudges, envy, speaking untruths, speaking evil of Brahmazas, backbiting, and cruelty are the characteristics of a Sfddra.
324. One may know that bearing grudges, envy, speaking untruths, speaking evil of Brahmazas, backbiting, and cruelty are the characteristics of a Sfddra. 25. Those Bréhmazas can save (from evil) who are free from passion, and patient of austerities, whose ears have been filled with the texts of the Veda, who have subdued the organs of sensation and action, who have ceased to injure animated beings, and who close their hands when gifts are offered. 26. Some become worthy receptacles of gifts through sacred learning, and some through the practice of austerities. But that Brahmaza whose stomach does not contain the food of a Sddra, is even the worthiest receptacle of all. 27. Ifa Brahmaza dies with the food of a Sadra in his stomach, he will become a village pig (in his next life) or be born in the family of that (Sfdra). 28. For though a (Brahmaza) whose body is nourished by the essence of a Sidra’s food may 24. Krishnapandita connects brahmazad(shanam, translated above: by ‘speaking evil of Brahnmianas,’ with sfidralakshazam, and renders the two words thus, ‘the characteristics of.a SQdra which degrade a Brahmaza.’ 25. ‘Close their hands,’ i.e. are reluctant to: accept. 26. Krishnapandita takes kiméit, translated by ‘some,’ to.mean ‘somewhat,’ ‘to a certain degree,’ i, e. neither very distinguished nor very despicable. VI, 40. RULE OF CONDUCT. 39 daily recite the Veda, though he may offer (an Agnihotra) or mutter (prayers, nevertheless) he will not find the path that leads upwards. 29. But if, after eating the food of a Sfdra, he has conjugal intercourse, his sons will belong to the giver of the food, and he shall not ascend to heaven. 30. They declare that he is worthy to receive gifts, who (daily) rises to recite the Veda, who is of good family, and perfectly free from passion, who constantly offers sacrifices in the three sacred fires, who fears sin, and knows much, who is beloved among the females (of his family), who is righteous, protects cows, and reduces himself by austerities. 31. Just as milk, sour. milk, clarified butter, and honey poured into an unburnt earthen vessel, perish, owing to the weakness of the vessel, and neither the vessel nor those liquids (remain), 32. Even so a man destitute of sacred learning, who accepts cows or gold, clothes, a horse, land, (or) sesamum, becomes ashes, as (if he were dry) wood. 33. He shall not make his joints or his nails crack, 34. Nor shall he make a vessel ring with his nails. 35. Let him not drink water out of his joined hands. 36. Let him not strike the water with his foot or his hand, 37. Nor (pour) water into (other) water. 38. Let him not gather fruit by throwing. brickbats, 39. Nor by throwing another fruit at it. 40. He shall not become a hypocrite or deceitful. 32. Manu IV,188. Read in the text ‘evam ga va’ instead of ‘evam gavo.’ 33- Gautama IX, 51. 35- Gautama IX, 9. 40. Manu IV, 177. 40 VASISHTHA. VI, 41. 41. Let him not learn a language spoken by barbarians.
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 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. 7. Through good conduct man gains spiritual merit, through good conduct he gains wealth, through good conduct he obtains beauty, good conduct obviates the effect of evil marks. 8. A man who follows the rule of conduct established among the virtuous, who has faith and is free from envy, lives a hundred years, though he be destitute of all auspicious marks. g. Isha is another name for Asvina, the month September- October. Though the rainy season, properly so called, is over in September, still heavy rain falls in many parts of India, chiefly under the influence of the beginning north-east monsoon, and is particularly important for the Rabi or winter crops. I think, therefore, that it is not advisable to take, as Krizshvapamdita does, yatha ishe ’bda4A both with the first and the second halves of the verse, and to translate, ‘ As the clouds (in general remain barren) in the month of Isha, even so the texts of the Veda do not save fram evil the deceitful man who behaves deceitfully. But that Veda, two syllables of which have been studied in the right manner, sanctifies, just as the clouds in the month of Isha, (which shed a few drops of rain on the day of the Sv4ti conjunction, produce pearls)’ ‘In the right manner,’ i.e. with the due observance of the rules of studentship. ; 6. Identical with Manu IV, 157. 4. Manu IV, 156. By the ‘inauspicious marks’ mentioned in this verse, and the ‘auspicious marks’ occurring in the next, the various lines on the hands and feet &c. are meant, the explanation of which forms the subject of the Samudrika SAstra. 8. Identical with Manu IV,158; Vishzu LXXI, 92. D2 36 VASISHTHA. VI, 9- g. But a man who knows the sacred law shall perform in secret all acts. connected with eating, the natural evacuations and dalliance with (his wife) ; business to be accomplished by speech or intellect, likewise austerities, wealth, and age, must be most carefully concealed. 1o. And a man shall void both urine and feces, facing the north, in the day-time, but at night he ‘shall do it turning towards the south; for (if he acts) thus, his life will not be injured. 11. The intellect of that man perishes who voids urine against a fire, the sun, a cow, a Brahmama, the moon, water, and the morning or evening twilights. 12. Let him not void urine in a river, nor on a path, nor on ashes, nor on cowdung, nor on a ploughed field, nor on one which has been sown, nor on a grass-plot, nor in the shade (of trees) that afford protection (to travellers). 13. Standing in the shade (of houses, clouds, and so forth), when it is quite dark, and when he fears for his life, a Brahmaza may void urine, by day and by night, in any position he pleases.
213. Standing in the shade (of houses, clouds, and so forth), when it is quite dark, and when he fears for his life, a Brahmaza may void urine, by day and by night, in any position he pleases. 14. (Afterwards) he shall perform the necessary (purification) with water fetched for the purpose (from a tank or river, and with earth). 15. For a bath water not fetched for the purpose (may also be used). 16. (For the purpose of purification) a Brahmama 10. Vishnu LX, 2. I read with the majority of the MSS., na rishyati. 41. Identical with Manu IV, 52. 12. Vishnu LX, 3-22. 13. Identical with Manu IV, sr. 14. Vishzu LX, 24. 15. I.e. one may bathe also in a tank or river. \) VI, 22. RULE OF CONDUCT. 37 shall take earth that is mixed with gravel, from the bank (of a river). 17. Five kinds of earth must not be used, viz. such as is covered by water, such as lies in a temple, on an ant-hill, on a hillock thrown up by rats, and that which has been left by one who cleaned himself. 18. The organ (must be cleaned by) one (application of) earth, the (right) hand by three, but both (feet) by two, the anus by five, the one (i.e. the left hand) by ten, and both (hands and feet) by seven (applications of earth). 19. Such is the purification ordained for householders ; it is double for students, treble for hermits, but quadruple for ascetics. 20. Eight mouthfuls are the meal of an ascetic, sixteen that of a hermit, but thirty-two that of a householder, and an unlimited quantity that of a student. 21. An Agnihotrin, a draught-ox, and a student, those three can do their work only if they eat (well); without eating (much), they cannot do it. 22. (The above rule regarding limited allowances of food holds good) in the case of penances, of selfimposed restraint, of sacrifices, of the recitation of the Veda, and of (the performance of other) sacred duties. 18. Vishau LX, 25. 1g. Identical with Vishnu LX, 26, and Manu V, 137. 20-21. Identical with Apastamba II, 5, 9, 13, and ‘S. 21, with Sankhayana Grihya-sfitra IT, 16, 5. 22. ‘Penances (vrata), i.e. the Krck&hras and the rest; selfimposed restraint (niyama), i.e. eating certain food in accordance with a vow, and so forth, during a month or any other fixed period . sacred duties (dharma), i.e. giving gifts and the like’”— Krishnapandita. 38 VASISHTHA. VI, 23. 23. The qualities by which a (true) Brahmaza may be recognised are, the concentration of the mind, austerities, the subjugation of the senses, liberality, truthfulness, purity, sacred learning, compassion, worldly learning, intelligence, and the belief (in the existence of the deity and of a future life). 24. One may know that bearing grudges, envy, speaking untruths, speaking evil of Brahmazas, backbiting, and cruelty are the characteristics of a Sfddra.
324. One may know that bearing grudges, envy, speaking untruths, speaking evil of Brahmazas, backbiting, and cruelty are the characteristics of a Sfddra. 25. Those Bréhmazas can save (from evil) who are free from passion, and patient of austerities, whose ears have been filled with the texts of the Veda, who have subdued the organs of sensation and action, who have ceased to injure animated beings, and who close their hands when gifts are offered. 26. Some become worthy receptacles of gifts through sacred learning, and some through the practice of austerities. But that Brahmaza whose stomach does not contain the food of a Sddra, is even the worthiest receptacle of all. 27. Ifa Brahmaza dies with the food of a Sadra in his stomach, he will become a village pig (in his next life) or be born in the family of that (Sfdra). 28. For though a (Brahmaza) whose body is nourished by the essence of a Sidra’s food may 24. Krishnapandita connects brahmazad(shanam, translated above: by ‘speaking evil of Brahnmianas,’ with sfidralakshazam, and renders the two words thus, ‘the characteristics of.a SQdra which degrade a Brahmaza.’ 25. ‘Close their hands,’ i.e. are reluctant to: accept. 26. Krishnapandita takes kiméit, translated by ‘some,’ to.mean ‘somewhat,’ ‘to a certain degree,’ i, e. neither very distinguished nor very despicable. VI, 40. RULE OF CONDUCT. 39 daily recite the Veda, though he may offer (an Agnihotra) or mutter (prayers, nevertheless) he will not find the path that leads upwards. 29. But if, after eating the food of a Sfdra, he has conjugal intercourse, his sons will belong to the giver of the food, and he shall not ascend to heaven. 30. They declare that he is worthy to receive gifts, who (daily) rises to recite the Veda, who is of good family, and perfectly free from passion, who constantly offers sacrifices in the three sacred fires, who fears sin, and knows much, who is beloved among the females (of his family), who is righteous, protects cows, and reduces himself by austerities. 31. Just as milk, sour. milk, clarified butter, and honey poured into an unburnt earthen vessel, perish, owing to the weakness of the vessel, and neither the vessel nor those liquids (remain), 32. Even so a man destitute of sacred learning, who accepts cows or gold, clothes, a horse, land, (or) sesamum, becomes ashes, as (if he were dry) wood. 33. He shall not make his joints or his nails crack, 34. Nor shall he make a vessel ring with his nails. 35. Let him not drink water out of his joined hands. 36. Let him not strike the water with his foot or his hand, 37. Nor (pour) water into (other) water. 38. Let him not gather fruit by throwing. brickbats, 39. Nor by throwing another fruit at it. 40. He shall not become a hypocrite or deceitful. 32. Manu IV,188. Read in the text ‘evam ga va’ instead of ‘evam gavo.’ 33- Gautama IX, 51. 35- Gautama IX, 9. 40. Manu IV, 177. 40 VASISHTHA. VI, 41. 41. Let him not learn a language spoken by barbarians.
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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