Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
131. Ona miscarriage females (remain impure) as many (days and) nights as months (elapsed after conception). 32. If he unintentionally touches the corpse of a stranger, he becomes at once pure after bathing dressed in his clothes. 33. (If he does it) intentionally, (he will remain impure) during three (days and) nights. 34. And (the same rules apply if he touches a woman) during her courses. 35. A son who is born from (intercourse with a temporarily unclean woman) becomes an Abhisasta. Thereby the penances (to be performed) by him have been explained. 28. Vishnu XXII, 42, 44. Govinda asserts that the impurity on account of an Upadhyaya lasts one night, together. with the preceding and following days, and on account of a teacher’s or Up4dhyaya’s sons one day only. It looks as if he had read the words pakshizyekaham in his text. 29. Govinda asserts that a, ‘likewise,’ indicates that the rule applies also on the death of persons for whom one sacrifices. 30. Vishnu XXII, 44. Govinda explains satirthya to mean ‘ one who has the same guru or spiritual guide,’ while according to others it means ‘one who studies under the same sub-teacher’ (upadhyaya). See also the Kasiké on PAzini IV, 4, 117, and note. 31. Vishzu XXII, 25. 32-33. Gautama XIV, 27. 34. Vishau XXII, 69. I, 5) 1 IMPURITY. ; 183 36. On touching one who sells the Veda, a sacrificial post, an outcast, a funeral pile, a dog, or a Kandala he shall bathe. 37. Now if a worm is produced in an open wound that is filled with pus and sanies, how shall, in that case, a penance be performed ? 38. He who is bitten by a worm will become pure on bathing (daily) during three days and drinking (a mixture of) cow’s urine, cowdung, milk, sour milk, butter, and water boiled with Kusa grass. 39. He who has been touched by a dog shall bathe dressed in his clothes; 40. Or he becomes pure by washing that spot (where he has been touched), by touching it with fire, by (afterwards) again washing it and his feet, and by sipping water. 41. Now they quote also (the following verses): ‘But a Brahmaza who has been bitten by a dog, is purified if he goes to a river that flows into the ocean, (bathes there and) suppresses his breath one hundred times and (afterwards) eats clarified butter. He will (also) become pure at once on bathing (in water brought) in golden or silver (vessels), or in a cow’s horn, or in new (earthen pots).’ 36. This verse, which is another version of I, 5, 9, 5, is left out in the Dekhan and Gugaraét MSS.; I consider its genuineness very doubtful. 37. Vasish/ea XVIII, 16. 39-40. Apastamba I, 5, 15, 16-17. Govinda, too, states that the second mode of purification is to be adopted, if the dog touches any part of the body below the navel. 4t. Vasish/ha XXIII, 31. 184 BAUDHAYANA. T, 5, 12. Prasna I, ApuyAya 5, KanopiKA 12. 1. Tame animals must not be eaten, 2. Nor carnivorous and (tame) birds, 3. Nor (tame) cocks and pigs ;
24t. Vasish/ha XXIII, 31. 184 BAUDHAYANA. T, 5, 12. Prasna I, ApuyAya 5, KanopiKA 12. 1. Tame animals must not be eaten, 2. Nor carnivorous and (tame) birds, 3. Nor (tame) cocks and pigs ; 4. Goats and sheep (are) excepted (from the above prohibition). 5. Five five-toed animals may be eaten, (viz.) the porcupine, the iguana, the hare, the hedgehog, the tortoise and the rhinoceros, excepting the rhinoceros, 6. Likewise five animals with cloven hoofs, (viz.) the white-footed antelope (Nil-g4i), the (common ravine) deer, the spotted deer, the buffalo, the (wild) boar and the black antelope, excepting the black antelope, 7. (Likewise) five (kinds of) birds that feed scratch- ‘ing with their feet, (viz.) the partridge, the blue rockpigeon, the francoline partridge, the (crane called) Vardhrazasa, the peacock and the V4rama, except- - ing the Varaza, 12.1. Vasish/ha XIV, 40. 2. Vasishtha XIV, 48. Govinda says that the particle 4a, ‘and,’ is used in order to indicate that the word ‘tame’ must be understood. 3- Apastamba I, 5, 17, 29, 32. 5. Vasish/ha XIV, 39. Another explanation of the word svAvif, ‘the porcupine’ (see also Gautama XVII, 27), is given in the commentary, which says that it is a wild animal resembling a dog, and belonging to the boar species. Govinda points out that there is a dispute among the learned regarding the rhinoceros (Vasishsha XV, 47), and that the peculiar wording of the Sfitra is intended to indicate that. 6. The permissibility of the last-named animal is again doubtful. 4. Gautama XVII, 35. The case of the last-mentioned bird, the Varama, is again Coubtful. From the first rock-edict of Asoka T, 5, 12. FORBIDDEN FOOD. 8. (And the following) fishes, (viz.) Pelorius (Sahasradamshérin), the Kili#ima, the Varmi, the Brzha##hiras, the Masakari(?), the Cyprinus Rohita, and the R4gi. 9. The milk of a (female animal) whose offspring is not ten days old, and of one that gives milk while big with a young one, must not be drunk,. 10. Nor that of a (cow) that has no calf or that (suckles) a strange calf. 11. (The milk) of sheep, camels, and one-hoofed animals must not be drunk. 12. If (he has) drunk (milk) which ought not to be drunk, excepting cow's milk, (he must perform) a Kvikkhra (penance). 13. But if (he has drunk) cow’s milk (that is unfit for use, he shall) fast during three (days and) nights. 14. Stale (food must not be eaten or drunk) excepting pot-herbs, broths, meat, clarified butter, cooked grain, molasses, sour milk, and barley-meal, 15. Nor (substances) which have turned sour, nor molasses which have come into that state. 16. After performing the ceremony preparatory it appears that peacocks, now considered inviolable, were actually eaten in the third century a. p. 8. Vasishtha XIV, 41-42. The names are much corrupted in the MSS., and for Masakari, which I do not find in the dictionaries, Samasakari or Samasakari is also read. The Brzhatéhiras is probably the Indian salmon, the Mahsir.
3p. 8. Vasishtha XIV, 41-42. The names are much corrupted in the MSS., and for Masakari, which I do not find in the dictionaries, Samasakari or Samasakari is also read. The Brzhatéhiras is probably the Indian salmon, the Mahsir. g-to. Vasishéha XIV, 34-35; Gautama XVII, 22. The meaning of sandhini, ‘a female animal that gives milk while big with young,’ is uncertain. See also Vishnu LI, 40; Apastamba I, 5, 17, 23. 11. Gautama XVII, 24. 12, Vishnu LI, 38-41. 14. Gautama XVII, 16. 15. Vasish‘ha XIV, 37-38. 16. Vasish/ha XIII, 1-5. Govinda states that this Sftra has been introduced here, because the purity of one’s food ensures 186 BAUDHAYANA. I, 6, 13. to the beginning of the Veda-study (upAkarman) on the (full moon of the month) of Srévama or of Ash4dha, they shall close the term on the full moon of Taisha or MAgha. Prasna I, ApuyAyva 6, KawoikA 18. 1. The gods enjoy a pure sacrifice (only) ; 2. For the gods are desirous of purity and (themselves) pure. 3. The following (#z£) declares that, ‘To you, O - Maruts, the pure ones, pure viands; to you, the pure ones, I offer a pure sacrifice. They who love the pious rites, who are of pure origin, (themselves) pure and purifiers (of others), came duly to the truthful (worshipper).’ 4. (He will be) pure (if there is) no blemish on his clothes, therefore let him perform all (acts) that are connected with sacrificing, (dressed) in unblemished clothes. 5. The sacrificer and his wife as well as the officiating priests shall put on dresses which have been washed, and dried by the wind, and which are not in a bad condition. purity of one’s soul, and purity of soul gives strength of memory, and thereby makes one fit to study the Veda. 13. 1-2. See also above, I, 5, 10, 4. This Adhyaya and the next ought to have been given in the Srauta Sfitra. 3. Rig-veda VII, 56,12; Taittiriya-brahmama II, 8, 5,5. The meaning of the last portion of the verse is somewhat doubtful. Sayana gives two different explanations and Govinda a third. 4. Govinda points out that the dresses of the sacrificer and of his priests must be white, because farther on (Sfitras 9-10) other colours are specially prescribed. 5. Govinda thinks that the word 4a, ‘as well as,’ is intended to include the lookers-on. I, 6, 13. DRESSES AT SACRIFICES. ; 187 6. (It shall be) thus from the (beginning of the) Prakrama, , 7. And thus at the long Soma-sacrifices and the Sattras ; 8. And (on other occasions other dresses must be used) in accordance with the injunction (of the Veda), 9. Thus at (all) Ish¢is, animal sacrifices, and Soma-sacrifices which may be used as spells (against enemies), the priests shall perform (the sacred rites), wearing red turbans and red dresses; (when reciting the hymn seen by) Vvishdkapi (he shall) wear a dress and a mantle of many colours and so forth. ro. At the Agny4dhana (sacrifice) the clothes (shall be made) of flax; on failure of such, (dresses) made of cotton or of wool are used. ;
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.
131. Ona miscarriage females (remain impure) as many (days and) nights as months (elapsed after conception). 32. If he unintentionally touches the corpse of a stranger, he becomes at once pure after bathing dressed in his clothes. 33. (If he does it) intentionally, (he will remain impure) during three (days and) nights. 34. And (the same rules apply if he touches a woman) during her courses. 35. A son who is born from (intercourse with a temporarily unclean woman) becomes an Abhisasta. Thereby the penances (to be performed) by him have been explained. 28. Vishnu XXII, 42, 44. Govinda asserts that the impurity on account of an Upadhyaya lasts one night, together. with the preceding and following days, and on account of a teacher’s or Up4dhyaya’s sons one day only. It looks as if he had read the words pakshizyekaham in his text. 29. Govinda asserts that a, ‘likewise,’ indicates that the rule applies also on the death of persons for whom one sacrifices. 30. Vishnu XXII, 44. Govinda explains satirthya to mean ‘ one who has the same guru or spiritual guide,’ while according to others it means ‘one who studies under the same sub-teacher’ (upadhyaya). See also the Kasiké on PAzini IV, 4, 117, and note. 31. Vishzu XXII, 25. 32-33. Gautama XIV, 27. 34. Vishau XXII, 69. I, 5) 1 IMPURITY. ; 183 36. On touching one who sells the Veda, a sacrificial post, an outcast, a funeral pile, a dog, or a Kandala he shall bathe. 37. Now if a worm is produced in an open wound that is filled with pus and sanies, how shall, in that case, a penance be performed ? 38. He who is bitten by a worm will become pure on bathing (daily) during three days and drinking (a mixture of) cow’s urine, cowdung, milk, sour milk, butter, and water boiled with Kusa grass. 39. He who has been touched by a dog shall bathe dressed in his clothes; 40. Or he becomes pure by washing that spot (where he has been touched), by touching it with fire, by (afterwards) again washing it and his feet, and by sipping water. 41. Now they quote also (the following verses): ‘But a Brahmaza who has been bitten by a dog, is purified if he goes to a river that flows into the ocean, (bathes there and) suppresses his breath one hundred times and (afterwards) eats clarified butter. He will (also) become pure at once on bathing (in water brought) in golden or silver (vessels), or in a cow’s horn, or in new (earthen pots).’ 36. This verse, which is another version of I, 5, 9, 5, is left out in the Dekhan and Gugaraét MSS.; I consider its genuineness very doubtful. 37. Vasish/ea XVIII, 16. 39-40. Apastamba I, 5, 15, 16-17. Govinda, too, states that the second mode of purification is to be adopted, if the dog touches any part of the body below the navel. 4t. Vasish/ha XXIII, 31. 184 BAUDHAYANA. T, 5, 12. Prasna I, ApuyAya 5, KanopiKA 12. 1. Tame animals must not be eaten, 2. Nor carnivorous and (tame) birds, 3. Nor (tame) cocks and pigs ;
24t. Vasish/ha XXIII, 31. 184 BAUDHAYANA. T, 5, 12. Prasna I, ApuyAya 5, KanopiKA 12. 1. Tame animals must not be eaten, 2. Nor carnivorous and (tame) birds, 3. Nor (tame) cocks and pigs ; 4. Goats and sheep (are) excepted (from the above prohibition). 5. Five five-toed animals may be eaten, (viz.) the porcupine, the iguana, the hare, the hedgehog, the tortoise and the rhinoceros, excepting the rhinoceros, 6. Likewise five animals with cloven hoofs, (viz.) the white-footed antelope (Nil-g4i), the (common ravine) deer, the spotted deer, the buffalo, the (wild) boar and the black antelope, excepting the black antelope, 7. (Likewise) five (kinds of) birds that feed scratch- ‘ing with their feet, (viz.) the partridge, the blue rockpigeon, the francoline partridge, the (crane called) Vardhrazasa, the peacock and the V4rama, except- - ing the Varaza, 12.1. Vasish/ha XIV, 40. 2. Vasishtha XIV, 48. Govinda says that the particle 4a, ‘and,’ is used in order to indicate that the word ‘tame’ must be understood. 3- Apastamba I, 5, 17, 29, 32. 5. Vasish/ha XIV, 39. Another explanation of the word svAvif, ‘the porcupine’ (see also Gautama XVII, 27), is given in the commentary, which says that it is a wild animal resembling a dog, and belonging to the boar species. Govinda points out that there is a dispute among the learned regarding the rhinoceros (Vasishsha XV, 47), and that the peculiar wording of the Sfitra is intended to indicate that. 6. The permissibility of the last-named animal is again doubtful. 4. Gautama XVII, 35. The case of the last-mentioned bird, the Varama, is again Coubtful. From the first rock-edict of Asoka T, 5, 12. FORBIDDEN FOOD. 8. (And the following) fishes, (viz.) Pelorius (Sahasradamshérin), the Kili#ima, the Varmi, the Brzha##hiras, the Masakari(?), the Cyprinus Rohita, and the R4gi. 9. The milk of a (female animal) whose offspring is not ten days old, and of one that gives milk while big with a young one, must not be drunk,. 10. Nor that of a (cow) that has no calf or that (suckles) a strange calf. 11. (The milk) of sheep, camels, and one-hoofed animals must not be drunk. 12. If (he has) drunk (milk) which ought not to be drunk, excepting cow's milk, (he must perform) a Kvikkhra (penance). 13. But if (he has drunk) cow’s milk (that is unfit for use, he shall) fast during three (days and) nights. 14. Stale (food must not be eaten or drunk) excepting pot-herbs, broths, meat, clarified butter, cooked grain, molasses, sour milk, and barley-meal, 15. Nor (substances) which have turned sour, nor molasses which have come into that state. 16. After performing the ceremony preparatory it appears that peacocks, now considered inviolable, were actually eaten in the third century a. p. 8. Vasishtha XIV, 41-42. The names are much corrupted in the MSS., and for Masakari, which I do not find in the dictionaries, Samasakari or Samasakari is also read. The Brzhatéhiras is probably the Indian salmon, the Mahsir.
3p. 8. Vasishtha XIV, 41-42. The names are much corrupted in the MSS., and for Masakari, which I do not find in the dictionaries, Samasakari or Samasakari is also read. The Brzhatéhiras is probably the Indian salmon, the Mahsir. g-to. Vasishéha XIV, 34-35; Gautama XVII, 22. The meaning of sandhini, ‘a female animal that gives milk while big with young,’ is uncertain. See also Vishnu LI, 40; Apastamba I, 5, 17, 23. 11. Gautama XVII, 24. 12, Vishnu LI, 38-41. 14. Gautama XVII, 16. 15. Vasish‘ha XIV, 37-38. 16. Vasish/ha XIII, 1-5. Govinda states that this Sftra has been introduced here, because the purity of one’s food ensures 186 BAUDHAYANA. I, 6, 13. to the beginning of the Veda-study (upAkarman) on the (full moon of the month) of Srévama or of Ash4dha, they shall close the term on the full moon of Taisha or MAgha. Prasna I, ApuyAyva 6, KawoikA 18. 1. The gods enjoy a pure sacrifice (only) ; 2. For the gods are desirous of purity and (themselves) pure. 3. The following (#z£) declares that, ‘To you, O - Maruts, the pure ones, pure viands; to you, the pure ones, I offer a pure sacrifice. They who love the pious rites, who are of pure origin, (themselves) pure and purifiers (of others), came duly to the truthful (worshipper).’ 4. (He will be) pure (if there is) no blemish on his clothes, therefore let him perform all (acts) that are connected with sacrificing, (dressed) in unblemished clothes. 5. The sacrificer and his wife as well as the officiating priests shall put on dresses which have been washed, and dried by the wind, and which are not in a bad condition. purity of one’s soul, and purity of soul gives strength of memory, and thereby makes one fit to study the Veda. 13. 1-2. See also above, I, 5, 10, 4. This Adhyaya and the next ought to have been given in the Srauta Sfitra. 3. Rig-veda VII, 56,12; Taittiriya-brahmama II, 8, 5,5. The meaning of the last portion of the verse is somewhat doubtful. Sayana gives two different explanations and Govinda a third. 4. Govinda points out that the dresses of the sacrificer and of his priests must be white, because farther on (Sfitras 9-10) other colours are specially prescribed. 5. Govinda thinks that the word 4a, ‘as well as,’ is intended to include the lookers-on. I, 6, 13. DRESSES AT SACRIFICES. ; 187 6. (It shall be) thus from the (beginning of the) Prakrama, , 7. And thus at the long Soma-sacrifices and the Sattras ; 8. And (on other occasions other dresses must be used) in accordance with the injunction (of the Veda), 9. Thus at (all) Ish¢is, animal sacrifices, and Soma-sacrifices which may be used as spells (against enemies), the priests shall perform (the sacred rites), wearing red turbans and red dresses; (when reciting the hymn seen by) Vvishdkapi (he shall) wear a dress and a mantle of many colours and so forth. ro. At the Agny4dhana (sacrifice) the clothes (shall be made) of flax; on failure of such, (dresses) made of cotton or of wool are used. ;
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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