Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
19. Apastamba I, 6, 18, 17. to. Vishzu LI, 7. ‘And so forth (iti), i.e. by cruel men and the like.’—Krishvapandita. 11. Vish#u LI, 15. 12. Gautama XVII, 3; Vishvu LVII, ro. 13. Vishwu LVII, 13; Manu IV, 251. XIV, 21. LAWFUL AND FORBIDDEN FOOD. 71 14. Food given by a hunter who uses the bow must not be rejected. 15. For it is declared in the Veda, ‘ At a sacrificial session (sattra), which lasted one thousand years, Agastya went out to hunt. He had sacrificial cakes prepared with the meat of beasts and fowls good (to eat).’ 16. With reference to this (subject) they quote also some verses proclaimed by Pragdpati, ‘ Pragépati (the Lord of created beings) has declared that food freely offered and brought (by the giver himself) may be eaten, though (the giver) be a sinful man, provided the gift has not been asked for beforehand.’ 17. ‘Food offered by a man who has faith must certainly be eaten, even though (the giver) be a thief, but not that given by (a Brahmaza) who sacrifices for many and who initiates many.’ 18. ‘The manes do not eat during fifteen years (the food) of that man who disdains a (freely offered gift), nor does the fire carry his offerings (to the gods).’ 19. ‘ Butalms, though offered without asking, must not be accepted from a physician, from a hunter, from a surgeon or a (very) wicked man, from a eunuch, and from a faithless wife.’ 20. Fragments of food left by other persons than the teacher must not be eaten, 21. Nor remnants of one’s own (meal) and food touched by leavings, 15. Manu V, 22-23. I connect vigfdyate with this Sfitra, instead of with the preceding one, as Krishzapandita does. 16. Vishvu LVII, 11; Manu IV, 248; Apastamba I, 6, 19, 14. 18. Vishvu LVII, 12; Manu IV, 249; Apastamba I, 6, 19, 14. 19. Apastamba I, 6, 19, 15. 20. Vishwu XXVIII, 11. 72 VASISHTHA. XIV, 22. 22. Nor (food) defiled by contact with a garment, hair, or insects. 23. But at pleasure he may use (such food) after taking out the hair and the insects, sprinkling it with water, dropping ashes on it, and (after it has been declared) fit for use by the word (of a Brahmaza). 24. With reference to this (subject) they quote also some verses proclaimed by Pragapati, ‘The gods created for Brahmazas three means of purifying (defiled substances), viz. ignorance (of defilement), sprinkling (them) with water, and commending (them) by word of mouth.’ 25, ‘Let him not throw away that food which, at a procession with images of the gods, at weddings, and at sacrifices, is touched by crows or dogs.’ 26. ‘After the (defiled) portion has been removed, the remainder shall be purified, liquids by straining them, but solid food by sprinkling it with water.’ 27. ‘What has been touched by the mouth of a cat is even pure.’ 28. (Cooked food which has become) stale (by being kept), what is naturally bad, what has been placed once only in the dish, what has been cooked more than once, raw (food), and (food) insufficiently cooked (must not be eaten).
2‘What has been touched by the mouth of a cat is even pure.’ 28. (Cooked food which has become) stale (by being kept), what is naturally bad, what has been placed once only in the dish, what has been cooked more than once, raw (food), and (food) insufficiently cooked (must not be eaten). 29. But at pleasure he may use (such food) after pouring over it sour milk or clarified butter. 22, Apastamba I, 5,16, 28; Gautama XVII, 9. 23. Vishnu XXIII, 38; Yagmavalkya I, 189. 24. YAagiavalkya I, 191. 26. Vish#wu XXIII, 30. Krzshvapandita thinks that plavanena, ‘by straining them (through a cloth),’ may also mean ‘by heating them on the fire.’ 28, Gautama XVII, 13, and note, 15-16. 29. Manu V, 24. , XIV, 37. LAWFUL AND FORBIDDEN FOOD. 73 30. With reference to this (subject) they quote also some verses proclaimed by PragApati, ‘A Brahmaza shall not eat clarified butter or oil which drips from the nails (of the giver), Yama has declared such (food to be) impure; (to eat it is as sinful) as to partake of cow's flesh.’ 31. ‘But fatty substances, salt, and condiments proffered with the hand do not benefit the giver, and he who partakes of them will eat sin.’ 32. ‘Let him give, therefore, such substances placed on a leaf or on grass, but never with his hands or in an iron vessel.’ 33. For eating garlic, onions, mushrooms, turnips, SileshmAantaka, exudations from trees, the red sap flowing from incisions(in trees or plants), food pecked at by crows or worried by dogs, or the leavings of a Sadra, an Atikrzékhra (penance must be performed). 34. (Let him not drink) the milk of a cow that is in heat, nor of one whose calf has died, 35. Nor that which cows, buffalo-cows, and goats give during the first ten days (after giving birth to young ones), 36. Nor water collected at the bottom of a boat. 37. Let him avoid wheat-cakes, (fried) grain, porridge, barley-meal, pulse-cakes, oil, rice boiled in milk, and vegetables that have turned sour (by standing), 33. Vishnu LI, 34, 36; Gautama XVII, 32-33. Regarding the Atikrzkéhra penance, see below, XXIV, 1. 34. Vishnu LI, 40. For other explanations of the term sandhini, ‘a cow that is in heat,’ see Apastamba I, 5,17, 23; Vishnu LI, 40. 35. Vishzu LI, 39. The Sftra implies that the milk of other animals must not be drunk under any circumstances. 37-38. Vishnu LI, 35, 42. 74 VASISHTHA. XIV, 38. 38. Likewise other kinds of (sour) food prepared with milk and barley-flour. 39. Among five-toed animals, the porcupine, the hedgehog, the hare, the tortoise, and the iguana may be eaten, 40. Among (domestic) animals those having teeth in one jaw only, excepting camels. 41. And among fishes, the long-nosed crocodile, the Gavaya, the porpoise, the alligator, and the crab (must not be eaten), 42. Nor those which are misshaped or have heads like snakes, 43. Nor the bos Gaurus, the Gayal, and the Sarabha, 44. Nor those that have not been (specially mentioned (as fit for food),
3Nor those which are misshaped or have heads like snakes, 43. Nor the bos Gaurus, the Gayal, and the Sarabha, 44. Nor those that have not been (specially mentioned (as fit for food), 45. Nor milch-cows, draught-oxen, and animals whose milk teeth have not dropped out. 46. It is declared in the Vagasaneyaka, that (the flesh of) milch-cows and oxen is fit for offerings. 47. But regarding the rhinoceros and the wild boar they make conflicting statements. 48. And among birds, those who seek their food . by scratching with their feet, the web-footed ones, the Kalavinka, the water-hen, the flamingo, the 39. Gautama XVII, 27. Haradatta on Apastamba and Gautama explain svavidh, ‘the porcupine,’ to be a kind of boar, and salyaka, ‘the hedgehog,’ to be ‘the porcupine.’ 40. Vishzu LI, 30; Manu V, 18. 41-42. Gautama XVII, 36; Apastamba I, 5, 17, 38-39. 43- Apastamba I, 5,17, 29. 44. Manu V, 11, 17. 45. Gautama XVII, 30-31. 46. Apastamba I, 5,17, 31. 48. Gautama XVII, 34-35; Vishvu LI, 28-31. I read mandhala, ‘the flying fox,’ while Krishwapandita gives maghara, a XV, 6, ADOPTION. 75 Brahmazi duck, the BhAsa, the crow, the blue pigeon, the osprey, the A4taka, the dove, the crane, the _ black partridge, the grey heron, the vulture, the falcon, the white egret, the ibis, the cormorant, the peewit, the flying-fox, those flying about at night, the woodpecker, the sparrow, the Raildtaka, the green pigeon, the wagtail, the village-cock, the parrot, the starling, the cuckoo, those feeding on flesh, and those living about villages (must not be eaten). CHAPTER XV. 1. Man formed of uterine blood and virile seed proceeds from his mother and his father (as an effect) from its cause, 2. (Therefore) the father and the mother have power to give, to sell, and to abandon their (son). 3. But let him not give or receive (in adoption) an only son; 4. For he (must remain) to continue the line of the ancestors. 5. Let a woman neither give nor receive a son except with her husband’s permission. 6. He who desires to adopt a son, shall assemble] ee reading which he cannot explain. The MSS. read as follows: B. E. magh4ra, Bh. F. madham, I. O. 913 (Asibh)4ndha (naktam). Haradatta on Apastamba I, 5,17, 33 explains plava, ‘the waterhen,’ to be a kind of heron, called also saka/abila. XV. 1-9. Vyavah4ramayfkha IV, 5,16; Colebrooke V, Digest CCLXXIII; Dattakamim4msa IV, 14; V, 31-40. 3. Colebrooke, Mitékshar4 I, 11,11; Dattakamimamsa IV, 2-3. 4. Dattakamim4ms4 IV, 4. I.e. to offer funeral sacrifices to his ancestors and to have sons who do it after him. 5. Dattakamim4msa I, 15; IV, 9. 6. Colebrooke, Mitaékshara I, 11, 13, and note; Dattakami- 76 VASISHTHA. XV, 7. his kinsmen, announce his intention to the king, make burnt-offerings in the middle of the house, reciting the Vy4hvztis, and take (as a son) a not remote kinsman, just the nearest among his relatives.
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.
19. Apastamba I, 6, 18, 17. to. Vishzu LI, 7. ‘And so forth (iti), i.e. by cruel men and the like.’—Krishvapandita. 11. Vish#u LI, 15. 12. Gautama XVII, 3; Vishvu LVII, ro. 13. Vishwu LVII, 13; Manu IV, 251. XIV, 21. LAWFUL AND FORBIDDEN FOOD. 71 14. Food given by a hunter who uses the bow must not be rejected. 15. For it is declared in the Veda, ‘ At a sacrificial session (sattra), which lasted one thousand years, Agastya went out to hunt. He had sacrificial cakes prepared with the meat of beasts and fowls good (to eat).’ 16. With reference to this (subject) they quote also some verses proclaimed by Pragdpati, ‘ Pragépati (the Lord of created beings) has declared that food freely offered and brought (by the giver himself) may be eaten, though (the giver) be a sinful man, provided the gift has not been asked for beforehand.’ 17. ‘Food offered by a man who has faith must certainly be eaten, even though (the giver) be a thief, but not that given by (a Brahmaza) who sacrifices for many and who initiates many.’ 18. ‘The manes do not eat during fifteen years (the food) of that man who disdains a (freely offered gift), nor does the fire carry his offerings (to the gods).’ 19. ‘ Butalms, though offered without asking, must not be accepted from a physician, from a hunter, from a surgeon or a (very) wicked man, from a eunuch, and from a faithless wife.’ 20. Fragments of food left by other persons than the teacher must not be eaten, 21. Nor remnants of one’s own (meal) and food touched by leavings, 15. Manu V, 22-23. I connect vigfdyate with this Sfitra, instead of with the preceding one, as Krishzapandita does. 16. Vishvu LVII, 11; Manu IV, 248; Apastamba I, 6, 19, 14. 18. Vishvu LVII, 12; Manu IV, 249; Apastamba I, 6, 19, 14. 19. Apastamba I, 6, 19, 15. 20. Vishwu XXVIII, 11. 72 VASISHTHA. XIV, 22. 22. Nor (food) defiled by contact with a garment, hair, or insects. 23. But at pleasure he may use (such food) after taking out the hair and the insects, sprinkling it with water, dropping ashes on it, and (after it has been declared) fit for use by the word (of a Brahmaza). 24. With reference to this (subject) they quote also some verses proclaimed by Pragapati, ‘The gods created for Brahmazas three means of purifying (defiled substances), viz. ignorance (of defilement), sprinkling (them) with water, and commending (them) by word of mouth.’ 25, ‘Let him not throw away that food which, at a procession with images of the gods, at weddings, and at sacrifices, is touched by crows or dogs.’ 26. ‘After the (defiled) portion has been removed, the remainder shall be purified, liquids by straining them, but solid food by sprinkling it with water.’ 27. ‘What has been touched by the mouth of a cat is even pure.’ 28. (Cooked food which has become) stale (by being kept), what is naturally bad, what has been placed once only in the dish, what has been cooked more than once, raw (food), and (food) insufficiently cooked (must not be eaten).
2‘What has been touched by the mouth of a cat is even pure.’ 28. (Cooked food which has become) stale (by being kept), what is naturally bad, what has been placed once only in the dish, what has been cooked more than once, raw (food), and (food) insufficiently cooked (must not be eaten). 29. But at pleasure he may use (such food) after pouring over it sour milk or clarified butter. 22, Apastamba I, 5,16, 28; Gautama XVII, 9. 23. Vishnu XXIII, 38; Yagmavalkya I, 189. 24. YAagiavalkya I, 191. 26. Vish#wu XXIII, 30. Krzshvapandita thinks that plavanena, ‘by straining them (through a cloth),’ may also mean ‘by heating them on the fire.’ 28, Gautama XVII, 13, and note, 15-16. 29. Manu V, 24. , XIV, 37. LAWFUL AND FORBIDDEN FOOD. 73 30. With reference to this (subject) they quote also some verses proclaimed by PragApati, ‘A Brahmaza shall not eat clarified butter or oil which drips from the nails (of the giver), Yama has declared such (food to be) impure; (to eat it is as sinful) as to partake of cow's flesh.’ 31. ‘But fatty substances, salt, and condiments proffered with the hand do not benefit the giver, and he who partakes of them will eat sin.’ 32. ‘Let him give, therefore, such substances placed on a leaf or on grass, but never with his hands or in an iron vessel.’ 33. For eating garlic, onions, mushrooms, turnips, SileshmAantaka, exudations from trees, the red sap flowing from incisions(in trees or plants), food pecked at by crows or worried by dogs, or the leavings of a Sadra, an Atikrzékhra (penance must be performed). 34. (Let him not drink) the milk of a cow that is in heat, nor of one whose calf has died, 35. Nor that which cows, buffalo-cows, and goats give during the first ten days (after giving birth to young ones), 36. Nor water collected at the bottom of a boat. 37. Let him avoid wheat-cakes, (fried) grain, porridge, barley-meal, pulse-cakes, oil, rice boiled in milk, and vegetables that have turned sour (by standing), 33. Vishnu LI, 34, 36; Gautama XVII, 32-33. Regarding the Atikrzkéhra penance, see below, XXIV, 1. 34. Vishnu LI, 40. For other explanations of the term sandhini, ‘a cow that is in heat,’ see Apastamba I, 5,17, 23; Vishnu LI, 40. 35. Vishzu LI, 39. The Sftra implies that the milk of other animals must not be drunk under any circumstances. 37-38. Vishnu LI, 35, 42. 74 VASISHTHA. XIV, 38. 38. Likewise other kinds of (sour) food prepared with milk and barley-flour. 39. Among five-toed animals, the porcupine, the hedgehog, the hare, the tortoise, and the iguana may be eaten, 40. Among (domestic) animals those having teeth in one jaw only, excepting camels. 41. And among fishes, the long-nosed crocodile, the Gavaya, the porpoise, the alligator, and the crab (must not be eaten), 42. Nor those which are misshaped or have heads like snakes, 43. Nor the bos Gaurus, the Gayal, and the Sarabha, 44. Nor those that have not been (specially mentioned (as fit for food),
3Nor those which are misshaped or have heads like snakes, 43. Nor the bos Gaurus, the Gayal, and the Sarabha, 44. Nor those that have not been (specially mentioned (as fit for food), 45. Nor milch-cows, draught-oxen, and animals whose milk teeth have not dropped out. 46. It is declared in the Vagasaneyaka, that (the flesh of) milch-cows and oxen is fit for offerings. 47. But regarding the rhinoceros and the wild boar they make conflicting statements. 48. And among birds, those who seek their food . by scratching with their feet, the web-footed ones, the Kalavinka, the water-hen, the flamingo, the 39. Gautama XVII, 27. Haradatta on Apastamba and Gautama explain svavidh, ‘the porcupine,’ to be a kind of boar, and salyaka, ‘the hedgehog,’ to be ‘the porcupine.’ 40. Vishzu LI, 30; Manu V, 18. 41-42. Gautama XVII, 36; Apastamba I, 5, 17, 38-39. 43- Apastamba I, 5,17, 29. 44. Manu V, 11, 17. 45. Gautama XVII, 30-31. 46. Apastamba I, 5,17, 31. 48. Gautama XVII, 34-35; Vishvu LI, 28-31. I read mandhala, ‘the flying fox,’ while Krishwapandita gives maghara, a XV, 6, ADOPTION. 75 Brahmazi duck, the BhAsa, the crow, the blue pigeon, the osprey, the A4taka, the dove, the crane, the _ black partridge, the grey heron, the vulture, the falcon, the white egret, the ibis, the cormorant, the peewit, the flying-fox, those flying about at night, the woodpecker, the sparrow, the Raildtaka, the green pigeon, the wagtail, the village-cock, the parrot, the starling, the cuckoo, those feeding on flesh, and those living about villages (must not be eaten). CHAPTER XV. 1. Man formed of uterine blood and virile seed proceeds from his mother and his father (as an effect) from its cause, 2. (Therefore) the father and the mother have power to give, to sell, and to abandon their (son). 3. But let him not give or receive (in adoption) an only son; 4. For he (must remain) to continue the line of the ancestors. 5. Let a woman neither give nor receive a son except with her husband’s permission. 6. He who desires to adopt a son, shall assemble] ee reading which he cannot explain. The MSS. read as follows: B. E. magh4ra, Bh. F. madham, I. O. 913 (Asibh)4ndha (naktam). Haradatta on Apastamba I, 5,17, 33 explains plava, ‘the waterhen,’ to be a kind of heron, called also saka/abila. XV. 1-9. Vyavah4ramayfkha IV, 5,16; Colebrooke V, Digest CCLXXIII; Dattakamim4msa IV, 14; V, 31-40. 3. Colebrooke, Mitékshar4 I, 11,11; Dattakamimamsa IV, 2-3. 4. Dattakamim4ms4 IV, 4. I.e. to offer funeral sacrifices to his ancestors and to have sons who do it after him. 5. Dattakamim4msa I, 15; IV, 9. 6. Colebrooke, Mitaékshara I, 11, 13, and note; Dattakami- 76 VASISHTHA. XV, 7. his kinsmen, announce his intention to the king, make burnt-offerings in the middle of the house, reciting the Vy4hvztis, and take (as a son) a not remote kinsman, just the nearest among his relatives.
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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