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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Ayu, literally ‘life’ or ‘long life,’ has been translated by ‘knowledge,’ in accordance with Govinda’s explanation, gi4nam. As the word vayah, ‘age,’ also occurs in this verse, it is clear that Ayu# cannot have its usual meaning. (14] L 146 BAUDHAYANA. I, 1, 1. 16. ‘Many thousands (of Brahmazas) cannot form a (legal) assembly (for declaring the sacred law), if they have not fulfilled their sacred duties, are unacquainted with the Veda, and subsist only by the name of their caste.’ Prasna I, ApuyAya 1, KawoiKA 2. 1. There is a dispute regarding five (practices) both in the south and in the north. 2. We will explain those (peculiar) to the south. 3. They are, to eat in the company of an uninitiated person, to eat in the company of one’s wife, to eat stale food, to marry the daughter of a maternal uncle or of a paternal aunt. 4. Now (the customs peculiar) to the north are, to deal in wool, to drink rum, to sell animals that have teeth in the upper and in the lower jaws, to follow the trade of arms, to go to sea. 16. Vasishéha III, 5. The two copies of the commentary omit this Stra, though it is quoted in the explanation of Sfitra 9. The best MSS. repeat the last words of the Sfitra in order to show that the Kandika ends here. The same -practice is observed, though not quite regularly, in the sequel. 2. 1. The boundary between the north and south of India is, as Govinda also points out, the river Narmada. 3. Some of the customs mentioned here still prevail in parts of southern India. Thus the marriages between cousins occur among the Desastha and Karhad4 Brahmazas of the Dekhan. 4. The first two customs mentioned still prevail in the north, especially in Kasmir, where Brahmanzas commonly deal in wool and woollen cloth. Spirituous liquor is not now drunk openly, but its use is sanctioned in the Kasmirian Nilamata-puréza. Many Brahmanical families in the north, especially in the North-western Provinces, subsist by enlisting as soldiers in the British and native armies.. . I, 1, 2. DIFFERENT CUSTOMS AND COUNTRIES. 147 5. He who follows (these practices) in any other country than where they prevail, commits sin. 6. For each (of these customs) the (rule of the) country should be (considered) the authority. 7. Gautama declares that that is false. 8. And one should not take heed of either (set of practices) because they are opposed to the tradition of the Sishéas. g. The country of the Aryas (AryAvarta) lies to the east of the region where (the ‘iver Sarasvatt) disappears, to the west of the Black-forest (Kalakavana), to the north of the P4éripatra (mountains), to the south of the Him4laya. The rule of conduct which (prevails) there, is authoritative. 10. Some (declare) the country between the (rivers) Yamuna and Ganges (to be the Arydvarta). 11. Now the Bh4llavins quote also the (following) verse :
2The rule of conduct which (prevails) there, is authoritative. 10. Some (declare) the country between the (rivers) Yamuna and Ganges (to be the Arydvarta). 11. Now the Bh4llavins quote also the (following) verse : 12. ‘In the west the boundary-river, in the east the region where the sun rises,—as far as the black antelopes wander (between these two limits), so far spiritual pre-eminence (is found).’ 5-6. A similar argument is given by the Kasmfrians for the lawfulness of the consumption of meat, which they justify by a desaguaa or ‘ virtue of their country.’ 4. Gautama XI, 20. 9. Vasishéha I, 8,10. Many MSS., and among them the Telugu copy of the commentary, read Périyatra instead of Paripatra, which latter I consider to be the correct form of the word. 10. Vasish/Aa I, 12. 11. Vasishé#a I,14. Govinda remarks that the Bhéllavins are a school studying the S&ma-veda. See also Max Miiller, Hist. Anc. Sansk. Lit., pp. 193, 364. 12, Vasishtha I,1g. There is a great uncertainty in the MSS. about the word following sindhu#. I have adopted the reading of L 2 148 BAUDHAYANA. I, 1,2. 13. The inhabitants of Avantt, of Anga, of Magadha, of Surdsh¢ra, of the Dekhan, of Upavrzt, of Sindh, and the Sauvtrds are of mixed origin. 14. He who has visited the (countries of the) Arattas, Karaskaras, Puzdras, Sauviras, Vangas, Kalingas, (or) Pranfnas shall offer a Punastoma or a Sarvaprsh¢Aa (ish/i). 15. Now they quote also (the following verses): ‘He commits sin through his feet, who travels to the (country of*the) Kalingas. The sages declare the Vaisvanari ish¢i to be a purification for him.’ 2 M., sindhur vidharamt, ‘the boundary-river,’ which occurs also in the parallel passage of Vasish/ka. The Dekhan and Gugarat MSS. read vikarani or vikaraz4, and the two copies of the commentary visarami. The sense of these various readings appears to be ‘the river that vanishes or looses itself,’ i. e. the Sarasvatt. 13. This and the following two Sftras are intended to show that the customs prevailing in the countries named have no authority and must not be followed. Avanti corresponds to western Malv4, Anga to western Bengal, Magadha to Bihar, and Surdshéra to southern KasAtavad. The Sauviras, who are always associated with the Sindhians, probably dwelt in the south-west of the Pazigab, near Multén. The Up4vréts probably are the same as the Upavrittas mentioned Mahabhfarata VI, 49. But I am unable to determine their seats.
3The Sauviras, who are always associated with the Sindhians, probably dwelt in the south-west of the Pazigab, near Multén. The Up4vréts probably are the same as the Upavrittas mentioned Mahabhfarata VI, 49. But I am unable to determine their seats. 14. The Arasfas dwelt in the Pafig4b (Lassen, Ind. Alth. I, p. 973, sec. ed.), and are greatly blamed, Mahabharata VIII, 44, 36 seq. The Kéraskaras are named in the same chapter of the Mahébharata as a degraded tribe, but seem to belong to the south of India, The Kalingas are the inhabitants of the eastern coast of India, between Orissa and the mouth of the Krzshv4 river. The Puzdras, who are mentioned as a degraded tribe in the Aitareyabrahmama VII, 18, and occur frequently in the Mahabharata, and the Vangas belong to Bengal (see Lassen, Ind. Alth. I, 669, sec. ed.; Cunningham, Anc. Geog. p. 480). Regarding the Punastoma, see Gautama XIX, 7 note; and regarding the Sarvaprishiza ishéi, Taittirtya-samhita II, 3, 7, 1-2. 15. Apastamba L 11, 32, 18. I, 2, 3- STUDENTSHIP, they recommend for the removal of the sin the Pavitreshéi. For that (sacrifice) is a most excellent means of purification.’ 17. Now they quote also (the following verse): ‘He who performs (by turns) in each season the Vaisvanart (ish¢i), the Vrdtapatt (ish¢i), and the Pavitresh#i is freed from (all) sins.’ Prasna I, ApuyAya 2, KawpikA 8. 1. The (term of the) studentship for (learning the) Veda, as kept by the ancients, (is) forty-eight years, . 2. (Or) twenty-four (years), or twelve for each Veda, 3. Or at the least one year for each Kanda, 4. Or until (the Veda has been) learned ; for life is uncertain. 5. A passage of the revealed texts declares, ‘ Let him kindle the sacred fires while his hair is (still) black.’ 17. Vasish‘ha XXII,10. The meaning is that in each of the three seasons of the year, Grishma, Varsha, Hemanta, one of the three sacrifices is to be offered. 3. I. Apastamba I,1, 2,12. Govindasvamin gives four explanations of the adjective paur4zam, ‘kept by the ancients,’ viz. 1. old, i.e. kept by the men of the Krita or Golden age; 2. revealed to and kept by the ancients, such as Manu; 3. found in the ancient, i.e. eternal Veda; 4. found in the known Itihasas and Purdmas. 2. Apastamba I, 1, 2, 14-16. 3. Each K4nda, i.e. each of the seven books of the Taittiriyasamhita. 4. Manu III, 1. 5. The object of the Sfitra is to prove that the period of studentship must not be protracted too long, lest the duty of offering the Srauta Agnihotra be neglected. 150 BAUDHAYANA. I, 2, 3. 6. They do not put any (religious) restrictions on the acts of a (child) before the investiture with the girdle (is performed). For he is on a level with a Stidra before (his second) birth through the Veda. 7. The number of years (must be calculated) from the conception. Let him initiate a Brahmamza in the eighth (year) after that, 8. A Kshatriya three (years) later (than a Brahmama), g. A Vaisya one year later than a (Kshatriya).
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.
1Ayu, literally ‘life’ or ‘long life,’ has been translated by ‘knowledge,’ in accordance with Govinda’s explanation, gi4nam. As the word vayah, ‘age,’ also occurs in this verse, it is clear that Ayu# cannot have its usual meaning. (14] L 146 BAUDHAYANA. I, 1, 1. 16. ‘Many thousands (of Brahmazas) cannot form a (legal) assembly (for declaring the sacred law), if they have not fulfilled their sacred duties, are unacquainted with the Veda, and subsist only by the name of their caste.’ Prasna I, ApuyAya 1, KawoiKA 2. 1. There is a dispute regarding five (practices) both in the south and in the north. 2. We will explain those (peculiar) to the south. 3. They are, to eat in the company of an uninitiated person, to eat in the company of one’s wife, to eat stale food, to marry the daughter of a maternal uncle or of a paternal aunt. 4. Now (the customs peculiar) to the north are, to deal in wool, to drink rum, to sell animals that have teeth in the upper and in the lower jaws, to follow the trade of arms, to go to sea. 16. Vasishéha III, 5. The two copies of the commentary omit this Stra, though it is quoted in the explanation of Sfitra 9. The best MSS. repeat the last words of the Sfitra in order to show that the Kandika ends here. The same -practice is observed, though not quite regularly, in the sequel. 2. 1. The boundary between the north and south of India is, as Govinda also points out, the river Narmada. 3. Some of the customs mentioned here still prevail in parts of southern India. Thus the marriages between cousins occur among the Desastha and Karhad4 Brahmazas of the Dekhan. 4. The first two customs mentioned still prevail in the north, especially in Kasmir, where Brahmanzas commonly deal in wool and woollen cloth. Spirituous liquor is not now drunk openly, but its use is sanctioned in the Kasmirian Nilamata-puréza. Many Brahmanical families in the north, especially in the North-western Provinces, subsist by enlisting as soldiers in the British and native armies.. . I, 1, 2. DIFFERENT CUSTOMS AND COUNTRIES. 147 5. He who follows (these practices) in any other country than where they prevail, commits sin. 6. For each (of these customs) the (rule of the) country should be (considered) the authority. 7. Gautama declares that that is false. 8. And one should not take heed of either (set of practices) because they are opposed to the tradition of the Sishéas. g. The country of the Aryas (AryAvarta) lies to the east of the region where (the ‘iver Sarasvatt) disappears, to the west of the Black-forest (Kalakavana), to the north of the P4éripatra (mountains), to the south of the Him4laya. The rule of conduct which (prevails) there, is authoritative. 10. Some (declare) the country between the (rivers) Yamuna and Ganges (to be the Arydvarta). 11. Now the Bh4llavins quote also the (following) verse :
2The rule of conduct which (prevails) there, is authoritative. 10. Some (declare) the country between the (rivers) Yamuna and Ganges (to be the Arydvarta). 11. Now the Bh4llavins quote also the (following) verse : 12. ‘In the west the boundary-river, in the east the region where the sun rises,—as far as the black antelopes wander (between these two limits), so far spiritual pre-eminence (is found).’ 5-6. A similar argument is given by the Kasmfrians for the lawfulness of the consumption of meat, which they justify by a desaguaa or ‘ virtue of their country.’ 4. Gautama XI, 20. 9. Vasishéha I, 8,10. Many MSS., and among them the Telugu copy of the commentary, read Périyatra instead of Paripatra, which latter I consider to be the correct form of the word. 10. Vasish/Aa I, 12. 11. Vasishé#a I,14. Govinda remarks that the Bhéllavins are a school studying the S&ma-veda. See also Max Miiller, Hist. Anc. Sansk. Lit., pp. 193, 364. 12, Vasishtha I,1g. There is a great uncertainty in the MSS. about the word following sindhu#. I have adopted the reading of L 2 148 BAUDHAYANA. I, 1,2. 13. The inhabitants of Avantt, of Anga, of Magadha, of Surdsh¢ra, of the Dekhan, of Upavrzt, of Sindh, and the Sauvtrds are of mixed origin. 14. He who has visited the (countries of the) Arattas, Karaskaras, Puzdras, Sauviras, Vangas, Kalingas, (or) Pranfnas shall offer a Punastoma or a Sarvaprsh¢Aa (ish/i). 15. Now they quote also (the following verses): ‘He commits sin through his feet, who travels to the (country of*the) Kalingas. The sages declare the Vaisvanari ish¢i to be a purification for him.’ 2 M., sindhur vidharamt, ‘the boundary-river,’ which occurs also in the parallel passage of Vasish/ka. The Dekhan and Gugarat MSS. read vikarani or vikaraz4, and the two copies of the commentary visarami. The sense of these various readings appears to be ‘the river that vanishes or looses itself,’ i. e. the Sarasvatt. 13. This and the following two Sftras are intended to show that the customs prevailing in the countries named have no authority and must not be followed. Avanti corresponds to western Malv4, Anga to western Bengal, Magadha to Bihar, and Surdshéra to southern KasAtavad. The Sauviras, who are always associated with the Sindhians, probably dwelt in the south-west of the Pazigab, near Multén. The Up4vréts probably are the same as the Upavrittas mentioned Mahabhfarata VI, 49. But I am unable to determine their seats.
3The Sauviras, who are always associated with the Sindhians, probably dwelt in the south-west of the Pazigab, near Multén. The Up4vréts probably are the same as the Upavrittas mentioned Mahabhfarata VI, 49. But I am unable to determine their seats. 14. The Arasfas dwelt in the Pafig4b (Lassen, Ind. Alth. I, p. 973, sec. ed.), and are greatly blamed, Mahabharata VIII, 44, 36 seq. The Kéraskaras are named in the same chapter of the Mahébharata as a degraded tribe, but seem to belong to the south of India, The Kalingas are the inhabitants of the eastern coast of India, between Orissa and the mouth of the Krzshv4 river. The Puzdras, who are mentioned as a degraded tribe in the Aitareyabrahmama VII, 18, and occur frequently in the Mahabharata, and the Vangas belong to Bengal (see Lassen, Ind. Alth. I, 669, sec. ed.; Cunningham, Anc. Geog. p. 480). Regarding the Punastoma, see Gautama XIX, 7 note; and regarding the Sarvaprishiza ishéi, Taittirtya-samhita II, 3, 7, 1-2. 15. Apastamba L 11, 32, 18. I, 2, 3- STUDENTSHIP, they recommend for the removal of the sin the Pavitreshéi. For that (sacrifice) is a most excellent means of purification.’ 17. Now they quote also (the following verse): ‘He who performs (by turns) in each season the Vaisvanart (ish¢i), the Vrdtapatt (ish¢i), and the Pavitresh#i is freed from (all) sins.’ Prasna I, ApuyAya 2, KawpikA 8. 1. The (term of the) studentship for (learning the) Veda, as kept by the ancients, (is) forty-eight years, . 2. (Or) twenty-four (years), or twelve for each Veda, 3. Or at the least one year for each Kanda, 4. Or until (the Veda has been) learned ; for life is uncertain. 5. A passage of the revealed texts declares, ‘ Let him kindle the sacred fires while his hair is (still) black.’ 17. Vasish‘ha XXII,10. The meaning is that in each of the three seasons of the year, Grishma, Varsha, Hemanta, one of the three sacrifices is to be offered. 3. I. Apastamba I,1, 2,12. Govindasvamin gives four explanations of the adjective paur4zam, ‘kept by the ancients,’ viz. 1. old, i.e. kept by the men of the Krita or Golden age; 2. revealed to and kept by the ancients, such as Manu; 3. found in the ancient, i.e. eternal Veda; 4. found in the known Itihasas and Purdmas. 2. Apastamba I, 1, 2, 14-16. 3. Each K4nda, i.e. each of the seven books of the Taittiriyasamhita. 4. Manu III, 1. 5. The object of the Sfitra is to prove that the period of studentship must not be protracted too long, lest the duty of offering the Srauta Agnihotra be neglected. 150 BAUDHAYANA. I, 2, 3. 6. They do not put any (religious) restrictions on the acts of a (child) before the investiture with the girdle (is performed). For he is on a level with a Stidra before (his second) birth through the Veda. 7. The number of years (must be calculated) from the conception. Let him initiate a Brahmamza in the eighth (year) after that, 8. A Kshatriya three (years) later (than a Brahmama), g. A Vaisya one year later than a (Kshatriya).
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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