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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It 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. 16. If he has had intercourse with a female (who is considered) venerable in the family, with a female. friend, with the female friend of a Guru, with an Apapatra female, or with an outcast, he shall perform a Kvzkkhra penance during three months. 17. The same (penance must be performed) for eating food given by a Kazd4la or by an outcast. Afterwards the initiation (must be performed) once more; but the tonsure and the rest may be omitted. 11. See below, XXI, 27. 12. Vishnu LIV, 13. 13. Gautama XXIII, ro. 14. Gautama XXIII, 9, r1. 15-16. Gautama XXIII, 12. 16. Krishnapandita explains sakhim, ‘a female friend,’ by ‘a woman who has affection (for the offender), i.e. a sister and so forth.’ Apapatras are low-caste people, whose vessels must not be used; see Apastamba I, 1, 3, 2g, note. XX, 24. PENANCES. 105 18. And with reference to this (matter) they quote a verse proclaimed by Manu, ‘The tonsure, (the tying on of) the sacred girdle, (the wearing of) a staff, and the begging of alms, these acts may be omitted on a second initiation.’ 19. If (a Braéhmamza) intentionally (drinks) other spirituous liquor than that distilled from rice, or if he unintentionally (drinks) spirituous liquor extracted from rice (sura), he (must perform) a Krzééhra and an Atikrzékhra, and, after eating clarified butter, be initiated again. 20. The same (expiation is prescribed) for swallowing ordure, urine, and semen. 21. Ifa Brahmawza drinks water which has stood in a vessel used for (keeping) spirituous liquor, he becomes pure by drinking, during three days, water (mixed with a decoction) of lotus, Udumbara, Bilva, and Paldsa (leaves). 22, But a Brahmaza who repeatedly (and intentionally partakes) of liquor extracted from rice, shall drink (liquor of) the same (kind) boiling hot. ‘He becomes pure after death.’ 23. We will declare (who must be considered) the slayer of a learned Brahmama (bhramahan). He is called Bhrdzahan who kills a Brahmaza or destroys an embryo (the sex of) which is unknown. 24. ‘For embryos (the sex of) which is unknown 18. Identical with Manu XI, 152, and Vishzu LI, 5. 19-20. Manu XI,151; Vishwu LI, 2. Regarding the other of liquors, see Manu XI, 95-96. 21. Manu XI, 148. 22. Gautama XXIII, 1. 23. Gautama XXII,13. It must be understood a real Brahmana who knows the Veda is meant. 24. ‘Therefore they offer burnt-oblations for the production of males,’ i.e. they perform the Pumsavana, one of the sacraments ; 106 VASISHTHA. XX, 25. become males; therefore they offer burnt-oblations for the production of males.’ 25. Let the slayer of a learned Brahmama kindle a fire and offer (therein the following eight oblations, consisting of portions of his own body),
2XX, 25. become males; therefore they offer burnt-oblations for the production of males.’ 25. Let the slayer of a learned Brahmama kindle a fire and offer (therein the following eight oblations, consisting of portions of his own body), 26. The first (saying), ‘I offer my hair to Death, I feed Death with my hair;’ the second (saying), ‘I offer my skin to Death, I feed Death with my skin ;’ the third (saying), ‘I offer my blood to Death, I feed Death with my blood;’ the fourth (saying), ‘I offer my flesh to Death, I feed Death with my flesh ;’ the fifth (saying), ‘I offer my sinews to Death, I feed Death with my sinews;’ the sixth (saying), ‘I offer my fat to Death, I feed Death with my fat;’ the seventh (saying), ‘I offer my bones to Death, I feed Death with my bones;’ the eighth (saying), ‘I offer my marrow to Death, I feed Death with my marrow. 27. (Or) let him (fight) for the sake of the king, or for the sake of Brahmamas, and let him die in battle with his face turned (to the foe). 28. It is declared in the Veda, ‘(A murderer) who remains thrice unvanquished or is thrice defeated (in battle) becomes pure.’ 29. ‘A sin which is openly proclaimed becomes smaller.’ see e.g. Asvalayana I,13. The Sftra is marked as a quotation, and probably belongs to some Vedic work. 25. Apastamba I, 9, 25, 12. 27. Gautama XXII, 8. 28. Apastamba I, 9, 24, 21. 29. Taken by itself the Sftra would seem to refer to the maxim that a free confession reduces the guilt of the offender (Manu XI, 228). But on account of the next Sfitra it is necessary to assume, with Kréshnapandita, that half the guilt of a crime, of which another man justly accuses an offender, falls on the accuser, while the XX, 36. PENANCES, 107 30. To this (effect) they quote also (the following verse): ‘ By saying to an outcast, “O thou outcast!” or to a thief, “O thou thief!” a man incurs a guilt as great as (that of the offender). (If he) falsely (accuses anybody of such offences), his guilt will be twice as great.’ 31. In like manner having slain a Kshatriya, he shall perform (a penance) during eight years, 32. For (killing) a Vaisya during six (years), 33. For (killing) a Sddra, during three (years), 34. For killing a female of the Brdhmaza caste who is an Atreyt, and a Kshatriya or a Vaisya, engaged in a sacrifice (the same penance must be performed as for killing a learned Brahmaza). 35. We will explain (the term) Atreyt. They declare that she who has bathed after temporary uncleanness is an Atreyt. 36. ‘For if (the husband) approaches her at that (time), he will have offspring.’ offender’s guilt becomes less by the publication of his misdeed. It is, however, not improbable that the text is here defective, and one or several Sfitras have been left out. 30. Gautama XXI, 17-18.
336. ‘For if (the husband) approaches her at that (time), he will have offspring.’ offender’s guilt becomes less by the publication of his misdeed. It is, however, not improbable that the text is here defective, and one or several Sfitras have been left out. 30. Gautama XXI, 17-18. 31. Vishvu L,12. The text is here evidently defective. The Sfitra or Sftras left out must have contained the description of another penance for the murder of a Brahmaza, which is mentioned in nearly all the Smrctis (see Vishnu L, 1-6, 15, and the parallel passages). Its chief conditions are, that the murderer is to live separate for twelve years, and to subsist on alms given by people who are acquainted with his crime. Without such an additional rule this and the following Sfitras are utterly unintelligible. 32. Vishzu L, 13. 33. Vishau L, 14. 34. Vishau L, 7, 9 36. The author means to say that the word 4treyf is derived from atra, ‘at that time,’ and the verb i,‘ to approach.’ The etymology is worthy of the Nirukta. 108 VASISHTHA. XX, 37. 37. (For killing a female of the Brahmaza caste) who is not an Atreyt, (the penance prescribed) for the murder of a Kshatriya (must be performed), 38. (For killing) a female of the Kshatriya caste, (the penance prescribed) for the murder of a Vaisya, 39. (For killing) a female of the Vaisya caste, (the penance prescribed) for the murder of a Sddra. 40. (For killing) a female of the Sadra caste (let him perform) during one year (the penance prescribed for the murder of a Brahmama). 41. If a man has stolen gold belonging to a Brahmaza, he shall run, with flying hair, to the king, (exclaiming) ‘Ho, I am a thief; sir, punish me!’ The king shall give him a weapon made of Udumbara wood; with that he shall kill himself. It is declared in the Veda that he becomes pure after death. 42. Or (such a thief) may shave off all his hair, anoint his body with clarified butter, and cause himself to be burnt from the feet upwards, in a fire of dry cowdung. It is declared in the Veda that he becomes pure after death. 43. Now they quote also (the following verses) : ‘ Hear, (how) the bodies of those who having committed various crimes died a long time ago, and were (afterwards) born again, are (marked);’ 37-40. Gautama XXII, 17. 41. Vishwu LII, 1-2. Kréshnapandita remarks that S@lap4si explains audumbaram, ‘made of Udumbara wood,’ by ‘made of copper,’ and that the weapon intended is a club. The last remark is probably true, as the parallel passages of the other Smrttis state that the thief is to take a club to the king, with which he is to be struck. 42. Apastamba I, 9, 25, 6. XXI, 1. PENANCES. 44. ‘A thief will have deformed nails, the mm derer of a Brahmaza will be afflicted with white leprosy, but he who has drunk spirituous liquor will have black teeth, and the violator of his Guru’s bed will suffer from skin diseases.’
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.
1It 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. 16. If he has had intercourse with a female (who is considered) venerable in the family, with a female. friend, with the female friend of a Guru, with an Apapatra female, or with an outcast, he shall perform a Kvzkkhra penance during three months. 17. The same (penance must be performed) for eating food given by a Kazd4la or by an outcast. Afterwards the initiation (must be performed) once more; but the tonsure and the rest may be omitted. 11. See below, XXI, 27. 12. Vishnu LIV, 13. 13. Gautama XXIII, ro. 14. Gautama XXIII, 9, r1. 15-16. Gautama XXIII, 12. 16. Krishnapandita explains sakhim, ‘a female friend,’ by ‘a woman who has affection (for the offender), i.e. a sister and so forth.’ Apapatras are low-caste people, whose vessels must not be used; see Apastamba I, 1, 3, 2g, note. XX, 24. PENANCES. 105 18. And with reference to this (matter) they quote a verse proclaimed by Manu, ‘The tonsure, (the tying on of) the sacred girdle, (the wearing of) a staff, and the begging of alms, these acts may be omitted on a second initiation.’ 19. If (a Braéhmamza) intentionally (drinks) other spirituous liquor than that distilled from rice, or if he unintentionally (drinks) spirituous liquor extracted from rice (sura), he (must perform) a Krzééhra and an Atikrzékhra, and, after eating clarified butter, be initiated again. 20. The same (expiation is prescribed) for swallowing ordure, urine, and semen. 21. Ifa Brahmawza drinks water which has stood in a vessel used for (keeping) spirituous liquor, he becomes pure by drinking, during three days, water (mixed with a decoction) of lotus, Udumbara, Bilva, and Paldsa (leaves). 22, But a Brahmaza who repeatedly (and intentionally partakes) of liquor extracted from rice, shall drink (liquor of) the same (kind) boiling hot. ‘He becomes pure after death.’ 23. We will declare (who must be considered) the slayer of a learned Brahmama (bhramahan). He is called Bhrdzahan who kills a Brahmaza or destroys an embryo (the sex of) which is unknown. 24. ‘For embryos (the sex of) which is unknown 18. Identical with Manu XI, 152, and Vishzu LI, 5. 19-20. Manu XI,151; Vishwu LI, 2. Regarding the other of liquors, see Manu XI, 95-96. 21. Manu XI, 148. 22. Gautama XXIII, 1. 23. Gautama XXII,13. It must be understood a real Brahmana who knows the Veda is meant. 24. ‘Therefore they offer burnt-oblations for the production of males,’ i.e. they perform the Pumsavana, one of the sacraments ; 106 VASISHTHA. XX, 25. become males; therefore they offer burnt-oblations for the production of males.’ 25. Let the slayer of a learned Brahmama kindle a fire and offer (therein the following eight oblations, consisting of portions of his own body),
2XX, 25. become males; therefore they offer burnt-oblations for the production of males.’ 25. Let the slayer of a learned Brahmama kindle a fire and offer (therein the following eight oblations, consisting of portions of his own body), 26. The first (saying), ‘I offer my hair to Death, I feed Death with my hair;’ the second (saying), ‘I offer my skin to Death, I feed Death with my skin ;’ the third (saying), ‘I offer my blood to Death, I feed Death with my blood;’ the fourth (saying), ‘I offer my flesh to Death, I feed Death with my flesh ;’ the fifth (saying), ‘I offer my sinews to Death, I feed Death with my sinews;’ the sixth (saying), ‘I offer my fat to Death, I feed Death with my fat;’ the seventh (saying), ‘I offer my bones to Death, I feed Death with my bones;’ the eighth (saying), ‘I offer my marrow to Death, I feed Death with my marrow. 27. (Or) let him (fight) for the sake of the king, or for the sake of Brahmamas, and let him die in battle with his face turned (to the foe). 28. It is declared in the Veda, ‘(A murderer) who remains thrice unvanquished or is thrice defeated (in battle) becomes pure.’ 29. ‘A sin which is openly proclaimed becomes smaller.’ see e.g. Asvalayana I,13. The Sftra is marked as a quotation, and probably belongs to some Vedic work. 25. Apastamba I, 9, 25, 12. 27. Gautama XXII, 8. 28. Apastamba I, 9, 24, 21. 29. Taken by itself the Sftra would seem to refer to the maxim that a free confession reduces the guilt of the offender (Manu XI, 228). But on account of the next Sfitra it is necessary to assume, with Kréshnapandita, that half the guilt of a crime, of which another man justly accuses an offender, falls on the accuser, while the XX, 36. PENANCES, 107 30. To this (effect) they quote also (the following verse): ‘ By saying to an outcast, “O thou outcast!” or to a thief, “O thou thief!” a man incurs a guilt as great as (that of the offender). (If he) falsely (accuses anybody of such offences), his guilt will be twice as great.’ 31. In like manner having slain a Kshatriya, he shall perform (a penance) during eight years, 32. For (killing) a Vaisya during six (years), 33. For (killing) a Sddra, during three (years), 34. For killing a female of the Brdhmaza caste who is an Atreyt, and a Kshatriya or a Vaisya, engaged in a sacrifice (the same penance must be performed as for killing a learned Brahmaza). 35. We will explain (the term) Atreyt. They declare that she who has bathed after temporary uncleanness is an Atreyt. 36. ‘For if (the husband) approaches her at that (time), he will have offspring.’ offender’s guilt becomes less by the publication of his misdeed. It is, however, not improbable that the text is here defective, and one or several Sfitras have been left out. 30. Gautama XXI, 17-18.
336. ‘For if (the husband) approaches her at that (time), he will have offspring.’ offender’s guilt becomes less by the publication of his misdeed. It is, however, not improbable that the text is here defective, and one or several Sfitras have been left out. 30. Gautama XXI, 17-18. 31. Vishvu L,12. The text is here evidently defective. The Sfitra or Sftras left out must have contained the description of another penance for the murder of a Brahmaza, which is mentioned in nearly all the Smrctis (see Vishnu L, 1-6, 15, and the parallel passages). Its chief conditions are, that the murderer is to live separate for twelve years, and to subsist on alms given by people who are acquainted with his crime. Without such an additional rule this and the following Sfitras are utterly unintelligible. 32. Vishzu L, 13. 33. Vishau L, 14. 34. Vishau L, 7, 9 36. The author means to say that the word 4treyf is derived from atra, ‘at that time,’ and the verb i,‘ to approach.’ The etymology is worthy of the Nirukta. 108 VASISHTHA. XX, 37. 37. (For killing a female of the Brahmaza caste) who is not an Atreyt, (the penance prescribed) for the murder of a Kshatriya (must be performed), 38. (For killing) a female of the Kshatriya caste, (the penance prescribed) for the murder of a Vaisya, 39. (For killing) a female of the Vaisya caste, (the penance prescribed) for the murder of a Sddra. 40. (For killing) a female of the Sadra caste (let him perform) during one year (the penance prescribed for the murder of a Brahmama). 41. If a man has stolen gold belonging to a Brahmaza, he shall run, with flying hair, to the king, (exclaiming) ‘Ho, I am a thief; sir, punish me!’ The king shall give him a weapon made of Udumbara wood; with that he shall kill himself. It is declared in the Veda that he becomes pure after death. 42. Or (such a thief) may shave off all his hair, anoint his body with clarified butter, and cause himself to be burnt from the feet upwards, in a fire of dry cowdung. It is declared in the Veda that he becomes pure after death. 43. Now they quote also (the following verses) : ‘ Hear, (how) the bodies of those who having committed various crimes died a long time ago, and were (afterwards) born again, are (marked);’ 37-40. Gautama XXII, 17. 41. Vishwu LII, 1-2. Kréshnapandita remarks that S@lap4si explains audumbaram, ‘made of Udumbara wood,’ by ‘made of copper,’ and that the weapon intended is a club. The last remark is probably true, as the parallel passages of the other Smrttis state that the thief is to take a club to the king, with which he is to be struck. 42. Apastamba I, 9, 25, 6. XXI, 1. PENANCES. 44. ‘A thief will have deformed nails, the mm derer of a Brahmaza will be afflicted with white leprosy, but he who has drunk spirituous liquor will have black teeth, and the violator of his Guru’s bed will suffer from skin diseases.’
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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