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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nor when unmarried maidens die. 6. Some do it in the case of married daughters. 7. That (is done) in order to gain the good-will 11. 1. Vasish#ha IV, 16. Officiating priests, Soma-sacrificers, and students do not become impure by deaths or births occurring among their relatives; see Vasishsha XIX, 48; Gautama XIV, 1. 2. Vasish/ha IV,17. For the specification of the extent of the Sapinda-relationship, see below, Sfitra 9. 3. Vishvu XXII, 27. 4. Vishnu XXII, 28; Gautama XIV, 34, 43- 6. Gautama XIV, 36. ‘That refers to the Sapisdas on the father’s side..—Govinda. 4. Manu IX, 18. (14] N 178 BAUDHAYANA. I, 5, 11. of the people. Women are considered to have no business with the sacred texts. 8. ‘The relatives of unmarried women become pure after three ‘days. But the uterine brothers become pure by (following) the rule mentioned before.’ 9. Moreover, the great-grandfather, the grandfather, the father, oneself, the uterine brothers, the son by a wife of equal caste, the grandson, (and) the great-grandson—these they call Sapizdas, but not the (great-grandson’s) son;—and amongst these a son and a son’s son (together with their father are) sharers of an undivided oblation. 10. The sharers of divided oblations they call Sakulyas. 8. This verse, which occurs in all my MSS. of the text, is left out in the two copies of Govinda’s commentary. g. Colebrooke, Dayabhaga XI, 1, 37; V. Digest CCCXCVIL The text on which Colebrooke’s two versions are based differs from that of my MSS. and of Govinda by reading avibhaktaddyadan instead of tesh4m fa putrapautram [v. 1. °pautrakam] avibhaktadayam. The meaning of the latter clause, which is placed parenthetically before sapizdan A4kakshate, ‘(these) they call Sapindas,’ seems to be that a father with his son and grandson share the cakes offered at one funeral sacrifice by the fourth descendant. Its object is to show that the group called Sapindas consists of two such subdivisions, between whom the middlemost forms the connecting link. For the middlemost, the svayam, ‘oneself,’ of the text, first offers the cakes to his three ancestors and later receives the cakes, together with his first two descendants, from his greatgrandson. Govinda gives no help. He merely remarks that the Sftra contains a paribhash4 or technical rule of interpretation, and that the words api 4a, ‘moreover,’ indicate that it is an expansion of Sfitra 2. 10. Colebrooke, loc. cit. According to Gimftavahana the Sakulyas are the three ascendants beyond the great-grandfather and the three descendants beyond the great-grandson. Others, among I, 5, 11. INHERITANCE. 179 11. If no other (relations) are living, the property (of a deceased male) descends to them (the Sapizdas). 12. On failure of Sapizdas, the Sakulyas (inherit). 13. On failure of them, the teacher who (holds the place of a spiritual) father, a pupil, or an officiating priest shall take it,
2179 11. If no other (relations) are living, the property (of a deceased male) descends to them (the Sapizdas). 12. On failure of Sapizdas, the Sakulyas (inherit). 13. On failure of them, the teacher who (holds the place of a spiritual) father, a pupil, or an officiating priest shall take it, 14. On failure of them, the king. Let him give that property to persons well-versed in the three Vedas. 15. But the king should never take for himself the property of a Brahmaza. 16. Now they quote also (the following verse): ‘The property of a Bréhmawza destroys (him who whom Govinda takes his place, explain the word sakulya to mean ‘members of one family’ in general. Govinda says, sambandhaviseshagfiane sati sapind’ ukyante|sambandhamatragviane sakuly4zu Atas ka sapinda api sakuly4Au ‘If a particular relationship is known, they are called Sapindas; and if (the fact) only is known that relationship exists, Sakulyas. Hence the Sapinzdas are also Sakulyas.’ 11, Colebrooke, loc. cit. Both the Dayabhaga and the Digest read satsvangageshu, ‘when there is male issue,’ and the Viramitrodaya, fol. 218, p. 2, 1. 7, agrees with them. The MSS. read all satsv anyeshu, which may, however, be taken with Govinda for asatsv anyeshu, because the preceding word ends ine. Govinda explains anyeshu, ‘ others,’ by aurasadishu, ‘legitimate sons of the body, and so forth.’ 12. Colebrooke, Dayabhaga, loc. cit. The digest omits this Sfitra. 13. Colebrooke, loc. cit. Gtmfitavahana wrongly reads pita hakaryah, ‘the father and the teacher.’ Govinda gives the explanation adopted above. Regarding the spiritual fatherhood of the teacher, see e. g. Vasish/a II, 4. 14. Colebrooke, loc. cit. Govinda reads satsvam, ‘the property of a holy man,’ instead of tatsvam, ‘that property.’ 15. Colebrooke V, Dig. CCCCXLIV; Vasish#ka XVII, 86. N 2 180 BAUDHAYANA. I, 5, 11. takes it), together with sons and grandsons; poison kills one man only. (Therefore) they do not declare poison to be (the worst) poison. The property of a Brahmaza is called (the worst) poison.’ 17. If a birth and a death occur together, one and the same period of ten (days and) nights (shall serve for both). 18. Now if (other deaths or births) happen before the completion of the ten (days and) nights (of impurity), the first period of ten (days and) nights (shall suffice, provided the new cause of impurity occurs) before the end of the ninth day. 19. On a birth, indeed, the parents (alone) become impure during ten days. , 20. Some (declare that) the mother (alone becomes impure), because (people) avoid (lying-in women alone). 21. Others (say that) the father (alone becomes impure) because the semen is the chief cause (of the generation). 22. For sons who were born without mothers, are mentioned in the revealed texts. 23. But (the correct opinion is that) both the parents (become impure} because they are equally connected (with the event).
322. For sons who were born without mothers, are mentioned in the revealed texts. 23. But (the correct opinion is that) both the parents (become impure} because they are equally connected (with the event). 18. Vasishéha IV, 23-25. Govinda points out that in case the second birth or death happens after the completion of the ninth day, the rule given (Gautama XIV, 7) applies. 19. Vasishéha IV, 20-21. 20. Vasishtha IV, 21-22. Tatpariharam4t, literally, ‘because she is avoided, i.e. because people avoid newly-confined women (not their husbands).’— Govinda. 21. E.g. Agastya and VasishéZa. See Rig-veda VII, 33, 11, and Sdyaza’s commentary thereon. T, g, 1% IMPURITY. 181 24. But when a death (has happened, the relatives of the deceased), allowing the youngest to begin, shall pass their sacrificial threads over the right shoulder and under the left arm, descend into the water at a bathing-place, submerge (their bodies), emerge (out of the water), ascend the bank, sip water, pour out libations for the (deceased, repeating the last four acts) severally three times thereafter, ascend the bank, sip water, touch a coal, water or the like at the door of their house, and sit during ten days on mats, eating food that does not contain pungent condiments or salt. 25. (Let him perform) a funeral sacrifice on the eleventh or the twelfth (day). 26. In (performing) the remaining rites (one should) conform to (the customs of) the people. 27. In case of a (death) let him also keep (a period of impurity) for (persons who are) not (his) Sapiadas, according to the degree of nearness, three (days and) nights, a day and a night, one day and so forth, 24. Vasishtha IV, 9-15. When the libations of water are poured out, the name of the deceased must be pronounced. Govinda correctly states that iti, ‘or the like,’ which stands after ‘a coal, water,’ is intended to include ‘cowdung, and yellow mustard seed,’ which are mentioned by Yagfavalkya III, 13. Regarding the clause sakrittrif, ‘(repeating these last four acts) severally three times,’ see Apastamba II, 6, 15, ro. 25. Vishnu XXI, 2 seq., and especially 19. 26. Govinda, in explanation of this Sftra, refers to the last words of Apastamba II, 6, 15, 10, where it is said that relatives ‘shall perform those rites for the dead which the women declare to be necessary,’ and to Apastamba II, 11, 29, 15. 27. Gautama XIV, 20. Govinda is of opinion that the duration of the impurity shall depend on the good qualities, learning, &c. of the deceased. 182 BAUDHAYANA. I, 5, 11. 28. For a teacher, a sub-teacher (upadhydya), and their sons, three (days and) nights, 29. Likewise for officiating priests, 30. Let him keep on account of a pupil, for one who has the same spiritual guide, for a fellow-student (sabrahmaAérin) three (days -and) nights, one day and a night, one day and so forth (as periods of impurity). 31. Ona miscarriage females (remain impure) as many (days and) nights as months (elapsed after conception).
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.
1Nor when unmarried maidens die. 6. Some do it in the case of married daughters. 7. That (is done) in order to gain the good-will 11. 1. Vasish#ha IV, 16. Officiating priests, Soma-sacrificers, and students do not become impure by deaths or births occurring among their relatives; see Vasishsha XIX, 48; Gautama XIV, 1. 2. Vasish/ha IV,17. For the specification of the extent of the Sapinda-relationship, see below, Sfitra 9. 3. Vishvu XXII, 27. 4. Vishnu XXII, 28; Gautama XIV, 34, 43- 6. Gautama XIV, 36. ‘That refers to the Sapisdas on the father’s side..—Govinda. 4. Manu IX, 18. (14] N 178 BAUDHAYANA. I, 5, 11. of the people. Women are considered to have no business with the sacred texts. 8. ‘The relatives of unmarried women become pure after three ‘days. But the uterine brothers become pure by (following) the rule mentioned before.’ 9. Moreover, the great-grandfather, the grandfather, the father, oneself, the uterine brothers, the son by a wife of equal caste, the grandson, (and) the great-grandson—these they call Sapizdas, but not the (great-grandson’s) son;—and amongst these a son and a son’s son (together with their father are) sharers of an undivided oblation. 10. The sharers of divided oblations they call Sakulyas. 8. This verse, which occurs in all my MSS. of the text, is left out in the two copies of Govinda’s commentary. g. Colebrooke, Dayabhaga XI, 1, 37; V. Digest CCCXCVIL The text on which Colebrooke’s two versions are based differs from that of my MSS. and of Govinda by reading avibhaktaddyadan instead of tesh4m fa putrapautram [v. 1. °pautrakam] avibhaktadayam. The meaning of the latter clause, which is placed parenthetically before sapizdan A4kakshate, ‘(these) they call Sapindas,’ seems to be that a father with his son and grandson share the cakes offered at one funeral sacrifice by the fourth descendant. Its object is to show that the group called Sapindas consists of two such subdivisions, between whom the middlemost forms the connecting link. For the middlemost, the svayam, ‘oneself,’ of the text, first offers the cakes to his three ancestors and later receives the cakes, together with his first two descendants, from his greatgrandson. Govinda gives no help. He merely remarks that the Sftra contains a paribhash4 or technical rule of interpretation, and that the words api 4a, ‘moreover,’ indicate that it is an expansion of Sfitra 2. 10. Colebrooke, loc. cit. According to Gimftavahana the Sakulyas are the three ascendants beyond the great-grandfather and the three descendants beyond the great-grandson. Others, among I, 5, 11. INHERITANCE. 179 11. If no other (relations) are living, the property (of a deceased male) descends to them (the Sapizdas). 12. On failure of Sapizdas, the Sakulyas (inherit). 13. On failure of them, the teacher who (holds the place of a spiritual) father, a pupil, or an officiating priest shall take it,
2179 11. If no other (relations) are living, the property (of a deceased male) descends to them (the Sapizdas). 12. On failure of Sapizdas, the Sakulyas (inherit). 13. On failure of them, the teacher who (holds the place of a spiritual) father, a pupil, or an officiating priest shall take it, 14. On failure of them, the king. Let him give that property to persons well-versed in the three Vedas. 15. But the king should never take for himself the property of a Brahmaza. 16. Now they quote also (the following verse): ‘The property of a Bréhmawza destroys (him who whom Govinda takes his place, explain the word sakulya to mean ‘members of one family’ in general. Govinda says, sambandhaviseshagfiane sati sapind’ ukyante|sambandhamatragviane sakuly4zu Atas ka sapinda api sakuly4Au ‘If a particular relationship is known, they are called Sapindas; and if (the fact) only is known that relationship exists, Sakulyas. Hence the Sapinzdas are also Sakulyas.’ 11, Colebrooke, loc. cit. Both the Dayabhaga and the Digest read satsvangageshu, ‘when there is male issue,’ and the Viramitrodaya, fol. 218, p. 2, 1. 7, agrees with them. The MSS. read all satsv anyeshu, which may, however, be taken with Govinda for asatsv anyeshu, because the preceding word ends ine. Govinda explains anyeshu, ‘ others,’ by aurasadishu, ‘legitimate sons of the body, and so forth.’ 12. Colebrooke, Dayabhaga, loc. cit. The digest omits this Sfitra. 13. Colebrooke, loc. cit. Gtmfitavahana wrongly reads pita hakaryah, ‘the father and the teacher.’ Govinda gives the explanation adopted above. Regarding the spiritual fatherhood of the teacher, see e. g. Vasish/a II, 4. 14. Colebrooke, loc. cit. Govinda reads satsvam, ‘the property of a holy man,’ instead of tatsvam, ‘that property.’ 15. Colebrooke V, Dig. CCCCXLIV; Vasish#ka XVII, 86. N 2 180 BAUDHAYANA. I, 5, 11. takes it), together with sons and grandsons; poison kills one man only. (Therefore) they do not declare poison to be (the worst) poison. The property of a Brahmaza is called (the worst) poison.’ 17. If a birth and a death occur together, one and the same period of ten (days and) nights (shall serve for both). 18. Now if (other deaths or births) happen before the completion of the ten (days and) nights (of impurity), the first period of ten (days and) nights (shall suffice, provided the new cause of impurity occurs) before the end of the ninth day. 19. On a birth, indeed, the parents (alone) become impure during ten days. , 20. Some (declare that) the mother (alone becomes impure), because (people) avoid (lying-in women alone). 21. Others (say that) the father (alone becomes impure) because the semen is the chief cause (of the generation). 22. For sons who were born without mothers, are mentioned in the revealed texts. 23. But (the correct opinion is that) both the parents (become impure} because they are equally connected (with the event).
322. For sons who were born without mothers, are mentioned in the revealed texts. 23. But (the correct opinion is that) both the parents (become impure} because they are equally connected (with the event). 18. Vasishéha IV, 23-25. Govinda points out that in case the second birth or death happens after the completion of the ninth day, the rule given (Gautama XIV, 7) applies. 19. Vasishéha IV, 20-21. 20. Vasishtha IV, 21-22. Tatpariharam4t, literally, ‘because she is avoided, i.e. because people avoid newly-confined women (not their husbands).’— Govinda. 21. E.g. Agastya and VasishéZa. See Rig-veda VII, 33, 11, and Sdyaza’s commentary thereon. T, g, 1% IMPURITY. 181 24. But when a death (has happened, the relatives of the deceased), allowing the youngest to begin, shall pass their sacrificial threads over the right shoulder and under the left arm, descend into the water at a bathing-place, submerge (their bodies), emerge (out of the water), ascend the bank, sip water, pour out libations for the (deceased, repeating the last four acts) severally three times thereafter, ascend the bank, sip water, touch a coal, water or the like at the door of their house, and sit during ten days on mats, eating food that does not contain pungent condiments or salt. 25. (Let him perform) a funeral sacrifice on the eleventh or the twelfth (day). 26. In (performing) the remaining rites (one should) conform to (the customs of) the people. 27. In case of a (death) let him also keep (a period of impurity) for (persons who are) not (his) Sapiadas, according to the degree of nearness, three (days and) nights, a day and a night, one day and so forth, 24. Vasishtha IV, 9-15. When the libations of water are poured out, the name of the deceased must be pronounced. Govinda correctly states that iti, ‘or the like,’ which stands after ‘a coal, water,’ is intended to include ‘cowdung, and yellow mustard seed,’ which are mentioned by Yagfavalkya III, 13. Regarding the clause sakrittrif, ‘(repeating these last four acts) severally three times,’ see Apastamba II, 6, 15, ro. 25. Vishnu XXI, 2 seq., and especially 19. 26. Govinda, in explanation of this Sftra, refers to the last words of Apastamba II, 6, 15, 10, where it is said that relatives ‘shall perform those rites for the dead which the women declare to be necessary,’ and to Apastamba II, 11, 29, 15. 27. Gautama XIV, 20. Govinda is of opinion that the duration of the impurity shall depend on the good qualities, learning, &c. of the deceased. 182 BAUDHAYANA. I, 5, 11. 28. For a teacher, a sub-teacher (upadhydya), and their sons, three (days and) nights, 29. Likewise for officiating priests, 30. Let him keep on account of a pupil, for one who has the same spiritual guide, for a fellow-student (sabrahmaAérin) three (days -and) nights, one day and a night, one day and so forth (as periods of impurity). 31. Ona miscarriage females (remain impure) as many (days and) nights as months (elapsed after conception).
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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