Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1His emendation would, therefore, be acceptable if the word pradat&/ did not occur in the same connexion above, XJ, 7. 24. Apastamba II, ro, 26, 11. 25. I read with the majority of the MSS. bahubhyA4muttarafithatagunam dadyat. 26. Kréshnapandita explains daha, ‘(places of) combustion,’ by agni, ‘fire’ Iam not certain what he means thereby. To me it seems most probable that Vasish//a intends ‘a place of cremation’ (dahasthala), though it is just possible to refer the expression to the jungle fires, which the aboriginal tribes light in the forests, in order to sow their N4gif in the ground manured by the ashes. 28. Gautama X, 31. 29. Krishnapandita refers this and the following five Sitras to H 2 100 VASISHTHA, XIX, 30. 30. It is hereby explained that (his) mother (must receive) maintenance. 31. Let the king maintain the paternal and maternal uncles of the chief-queen, 32. As well as her other relatives. 33. The wives of the (deceased) king shall receive food and raiment, 34. Or if they are unwilling, they may depart. 35. Let the king maintain eunuchs and madmen, 36. Since their property goes to him. 37. Now they quote also a verse proclaimed by Manu, which refers to duties and taxes, ‘No duty (is paid) on a sum less than a Karshdpama, there is no tax on a livelihood gained by art, nor on an infant, nor on a messenger, nor on what has been received as alms, nor on the remnants of property left after a robbery, nor on a Srotriya, nor on an ascetic, nor on a sacrifice.’ the case where a king has conquered a foreign country ; compare also Vishau III, 47-48. I think that Sfitras 30-31 conclusively show that these rules are intended to regulate the conduct of a king on the death of his predecessor and his own accession to the throne. 34. Krishnapandita thinks that the queens unwilling to accept a bare subsistence may go wherever they like. I think the word used in the text points rather to their becoming ascetics. 35- This rule refers apparently to eunuchs and insane persons left with money, but without near relatives, with whom they are united in interest, Vishau III, 65. 37. I translate the one word sulka by ‘duties and taxes.’ The term has a great many different meanings in the law books, and is in this verse apparently used in two senses. Krishnapandita is of a different opinion, and thinks that the persons named are free from paying a sulka in case they trade. The chief objection is that trading ascetics and Srotriyas are not known to the ancient writers, though they are common enough in modern India. XIX, 46. DUTIES OF A KING. IOI 38. A thief becomes free from guilt by entering (the royal presence) after (his deed and asking to be punished). 39. But according to some (lawyers) he (who is caught) with weapons in his hands, with stolen goods in his possession, or covered with wounds is proved (to be a criminal).
2IOI 38. A thief becomes free from guilt by entering (the royal presence) after (his deed and asking to be punished). 39. But according to some (lawyers) he (who is caught) with weapons in his hands, with stolen goods in his possession, or covered with wounds is proved (to be a criminal). 40. In case (a criminal) worthy of punishment is allowed to go free, the king shall fast during one (day and one) night; . 41. (And) his domestic priest during three (days and) nights. 42. If an innocent man is punished, the domestic priest (shall perform) a Krzkkfra penance ; 43. (And) the king (shall fast) during three (days and) nights. 44. Now they quote also (the following verses): ‘The slayer of a learned Brahmama casts his guilt on him who eats his food; an adulterous wife on her (negligent) husband; a student and a sacrificer on an (ignorant) teacher (and officiating priest); and a thief on the king (who pardons him).’ 45. ‘But men who have committed offences and have received from kings the punishment (due to them), go pure to heaven, and (become) as holy as the virtuous.’ 46. ‘The guilt falls on the king who pardons an 38. This Sitra apparently alludes to a penitent thief who confesses his crime and asks for punishment; see below, XX, 41. 39. Manu IX, 270; Narada V, 29-33 (Jolly). As given in the MSS. and by Krishvapandita, the Sfitra is doubtlessly corrupt. I read vramasampanno vyapadish/ah, 44. Identical with Manu VIII, 317. 45. Identical with Manu VIII, 318. 102 VASISHTHA. XIX, 47. offender. If he causes him to be slain, he destroys sin in accordance with the sacred law.’ 47. ‘It is ordained that kings become at once pure (by bathing) when they have done acts causing death. They are likewise (pure while engaged in business) not causing death. Time is the reason for that.’ 48. And with reference to this (matter) they quote a verse proclaimed by Yama, ‘ No taint of impurity, forsooth, falls on kings, on those engaged in practising vows, or on those engaged in the performance of sacrificial session (sattra); for (the first) are seated on the throne of Indra, (and the others) are always equal to Brahman.’ CHAPTER XX. 1. A penance (shall be performed) for an offence committed unintentionally. 2. Some (declare that it shall be performed) also for (a fault) committed intentionally. 3. ‘The spiritual teacher corrects the learned; the king corrects the evil-minded; but Yama, the son of Vivasvat, forsooth, punishes those who offend secretly.’ 4. And among those (sinful persons), let him who slept at sunrise stand during the (following) day and recite the verse sacred to Savitrz. 47. Vishnu XXII, 48; Manu V, 94. 48. Identical with Manu V, 93. ‘Those engaged in practising vows’ are, according to Kullaka and Krishmapandita, students learning the Veda. XX. 1-2. Manu XI, 45; YAgfiavalkya III, 226. 4. ‘Among those,’ i.e. the sinful men (enasvina) enumerated above, I, 18; Vishwzu LIV, 11. XX, 10. PENANCES. I03
3Identical with Manu V, 93. ‘Those engaged in practising vows’ are, according to Kullaka and Krishmapandita, students learning the Veda. XX. 1-2. Manu XI, 45; YAgfiavalkya III, 226. 4. ‘Among those,’ i.e. the sinful men (enasvina) enumerated above, I, 18; Vishwzu LIV, 11. XX, 10. PENANCES. I03 5. Let him who slept at sunset remain in a sitting posture during the (next) night, likewise (reciting the Gayatri). 6. But let a man with deformed nails or black teeth perform a Kvzékhra penance of twelve days’ duration. 7. He whose younger brother married first shall perform a Kvzékhra penance during twelve days, marry and take to himself even that (woman whom his brother wedded). 8. Now he who has taken a wife before his elder brother shall perform a Krzékhra penance and an Atikvzkkhra penance, give (his wife) to that (elder brother), marry again, and take (back) the same (woman whom he wedded first). 9. The husband of a younger sister married before her elder sister shall perform a Krzékhra penance during twelve days, marry and take to him that (elder sister). 10. The husband of an elder sister married after the younger one shall perform a K7vzééhra penance and an Atikrzekhra penance, give (his wife) to that (husband of the younger sister and marry again). 5-10. Manu XI, 201. 6. Regarding the Krzkkhra penance, see below, XXI, 20. 4-8. Vishzu LIV, 16. According to Krzshvapazdita both brothers shall perform penances. The elder brother shall marry after his penance is finished. The younger one shall offer his wife to the elder, in order to atone for the slur put upon the elder. The latter shall accept her for form’s sake and return her to the younger brother, who must once more wed her. Regarding the Atikrzkkhra penance, see below, XXIV, 2. 10. Vishzu LIV, 16. Kréshvapandita thinks that he should marry another wife, but adds that others say that, after offering his wife to the husband of the younger sister and receiving his permission, he should wed her once more. 104 VASISHTHA. XX, 11. 11. We shall declare below (the penance pre- scribed for) him who extinguishes the sacred fire. - 12, He who has forgot the Veda (by neglecting to recite it daily), shall perform a KvzékAra penance of twelve days’ duration, and again learn it from his teacher. 13. He who violates a Guru’s bed shall cut off his organ, together with the testicles, take them | into his joined hands and walk towards the south; wherever he meets with an obstacle (to further progress), there he shall stand until he dies. 14. Or, having shaved all his hair and smeared his body with clarified butter, he shall embrace the heated (iron) image (of a woman). It is declared in the Veda that he is purified after death. 15. The same (expiation is prescribed if the offence was committed) with the wife of the teacher, of a son, and of a pupil.
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.
1His emendation would, therefore, be acceptable if the word pradat&/ did not occur in the same connexion above, XJ, 7. 24. Apastamba II, ro, 26, 11. 25. I read with the majority of the MSS. bahubhyA4muttarafithatagunam dadyat. 26. Kréshnapandita explains daha, ‘(places of) combustion,’ by agni, ‘fire’ Iam not certain what he means thereby. To me it seems most probable that Vasish//a intends ‘a place of cremation’ (dahasthala), though it is just possible to refer the expression to the jungle fires, which the aboriginal tribes light in the forests, in order to sow their N4gif in the ground manured by the ashes. 28. Gautama X, 31. 29. Krishnapandita refers this and the following five Sitras to H 2 100 VASISHTHA, XIX, 30. 30. It is hereby explained that (his) mother (must receive) maintenance. 31. Let the king maintain the paternal and maternal uncles of the chief-queen, 32. As well as her other relatives. 33. The wives of the (deceased) king shall receive food and raiment, 34. Or if they are unwilling, they may depart. 35. Let the king maintain eunuchs and madmen, 36. Since their property goes to him. 37. Now they quote also a verse proclaimed by Manu, which refers to duties and taxes, ‘No duty (is paid) on a sum less than a Karshdpama, there is no tax on a livelihood gained by art, nor on an infant, nor on a messenger, nor on what has been received as alms, nor on the remnants of property left after a robbery, nor on a Srotriya, nor on an ascetic, nor on a sacrifice.’ the case where a king has conquered a foreign country ; compare also Vishau III, 47-48. I think that Sfitras 30-31 conclusively show that these rules are intended to regulate the conduct of a king on the death of his predecessor and his own accession to the throne. 34. Krishnapandita thinks that the queens unwilling to accept a bare subsistence may go wherever they like. I think the word used in the text points rather to their becoming ascetics. 35- This rule refers apparently to eunuchs and insane persons left with money, but without near relatives, with whom they are united in interest, Vishau III, 65. 37. I translate the one word sulka by ‘duties and taxes.’ The term has a great many different meanings in the law books, and is in this verse apparently used in two senses. Krishnapandita is of a different opinion, and thinks that the persons named are free from paying a sulka in case they trade. The chief objection is that trading ascetics and Srotriyas are not known to the ancient writers, though they are common enough in modern India. XIX, 46. DUTIES OF A KING. IOI 38. A thief becomes free from guilt by entering (the royal presence) after (his deed and asking to be punished). 39. But according to some (lawyers) he (who is caught) with weapons in his hands, with stolen goods in his possession, or covered with wounds is proved (to be a criminal).
2IOI 38. A thief becomes free from guilt by entering (the royal presence) after (his deed and asking to be punished). 39. But according to some (lawyers) he (who is caught) with weapons in his hands, with stolen goods in his possession, or covered with wounds is proved (to be a criminal). 40. In case (a criminal) worthy of punishment is allowed to go free, the king shall fast during one (day and one) night; . 41. (And) his domestic priest during three (days and) nights. 42. If an innocent man is punished, the domestic priest (shall perform) a Krzkkfra penance ; 43. (And) the king (shall fast) during three (days and) nights. 44. Now they quote also (the following verses): ‘The slayer of a learned Brahmama casts his guilt on him who eats his food; an adulterous wife on her (negligent) husband; a student and a sacrificer on an (ignorant) teacher (and officiating priest); and a thief on the king (who pardons him).’ 45. ‘But men who have committed offences and have received from kings the punishment (due to them), go pure to heaven, and (become) as holy as the virtuous.’ 46. ‘The guilt falls on the king who pardons an 38. This Sitra apparently alludes to a penitent thief who confesses his crime and asks for punishment; see below, XX, 41. 39. Manu IX, 270; Narada V, 29-33 (Jolly). As given in the MSS. and by Krishvapandita, the Sfitra is doubtlessly corrupt. I read vramasampanno vyapadish/ah, 44. Identical with Manu VIII, 317. 45. Identical with Manu VIII, 318. 102 VASISHTHA. XIX, 47. offender. If he causes him to be slain, he destroys sin in accordance with the sacred law.’ 47. ‘It is ordained that kings become at once pure (by bathing) when they have done acts causing death. They are likewise (pure while engaged in business) not causing death. Time is the reason for that.’ 48. And with reference to this (matter) they quote a verse proclaimed by Yama, ‘ No taint of impurity, forsooth, falls on kings, on those engaged in practising vows, or on those engaged in the performance of sacrificial session (sattra); for (the first) are seated on the throne of Indra, (and the others) are always equal to Brahman.’ CHAPTER XX. 1. A penance (shall be performed) for an offence committed unintentionally. 2. Some (declare that it shall be performed) also for (a fault) committed intentionally. 3. ‘The spiritual teacher corrects the learned; the king corrects the evil-minded; but Yama, the son of Vivasvat, forsooth, punishes those who offend secretly.’ 4. And among those (sinful persons), let him who slept at sunrise stand during the (following) day and recite the verse sacred to Savitrz. 47. Vishnu XXII, 48; Manu V, 94. 48. Identical with Manu V, 93. ‘Those engaged in practising vows’ are, according to Kullaka and Krishmapandita, students learning the Veda. XX. 1-2. Manu XI, 45; YAgfiavalkya III, 226. 4. ‘Among those,’ i.e. the sinful men (enasvina) enumerated above, I, 18; Vishwzu LIV, 11. XX, 10. PENANCES. I03
3Identical with Manu V, 93. ‘Those engaged in practising vows’ are, according to Kullaka and Krishmapandita, students learning the Veda. XX. 1-2. Manu XI, 45; YAgfiavalkya III, 226. 4. ‘Among those,’ i.e. the sinful men (enasvina) enumerated above, I, 18; Vishwzu LIV, 11. XX, 10. PENANCES. I03 5. Let him who slept at sunset remain in a sitting posture during the (next) night, likewise (reciting the Gayatri). 6. But let a man with deformed nails or black teeth perform a Kvzékhra penance of twelve days’ duration. 7. He whose younger brother married first shall perform a Kvzékhra penance during twelve days, marry and take to himself even that (woman whom his brother wedded). 8. Now he who has taken a wife before his elder brother shall perform a Krzékhra penance and an Atikvzkkhra penance, give (his wife) to that (elder brother), marry again, and take (back) the same (woman whom he wedded first). 9. The husband of a younger sister married before her elder sister shall perform a Krzékhra penance during twelve days, marry and take to him that (elder sister). 10. The husband of an elder sister married after the younger one shall perform a K7vzééhra penance and an Atikrzekhra penance, give (his wife) to that (husband of the younger sister and marry again). 5-10. Manu XI, 201. 6. Regarding the Krzkkhra penance, see below, XXI, 20. 4-8. Vishzu LIV, 16. According to Krzshvapazdita both brothers shall perform penances. The elder brother shall marry after his penance is finished. The younger one shall offer his wife to the elder, in order to atone for the slur put upon the elder. The latter shall accept her for form’s sake and return her to the younger brother, who must once more wed her. Regarding the Atikrzkkhra penance, see below, XXIV, 2. 10. Vishzu LIV, 16. Kréshvapandita thinks that he should marry another wife, but adds that others say that, after offering his wife to the husband of the younger sister and receiving his permission, he should wed her once more. 104 VASISHTHA. XX, 11. 11. We shall declare below (the penance pre- scribed for) him who extinguishes the sacred fire. - 12, He who has forgot the Veda (by neglecting to recite it daily), shall perform a KvzékAra penance of twelve days’ duration, and again learn it from his teacher. 13. He who violates a Guru’s bed shall cut off his organ, together with the testicles, take them | into his joined hands and walk towards the south; wherever he meets with an obstacle (to further progress), there he shall stand until he dies. 14. Or, having shaved all his hair and smeared his body with clarified butter, he shall embrace the heated (iron) image (of a woman). It is declared in the Veda that he is purified after death. 15. The same (expiation is prescribed if the offence was committed) with the wife of the teacher, of a son, and of a pupil.
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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