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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114. For Vaisyas and Sfdras are not particular about their wives, 15. Because they are allowed (to subsist by such low occupations as) husbandry and service. 16. Some recommend the Gandharva rite for all (castes), because it is based on (mutual) affection. Prasna I, ApuyAva 11, Kawo1KA 21. 1, The Veda declares, ‘ The quality of the offspring depends on the quality of the marriage rite.’ 2. Now they quote also (the following verses) : ‘It is declared that a female who has been purchased for money is not a wife. She cannot (assist) at sacrifices offered to the gods or the manes. Kasyapa has stated that she is a slave.’ 13. ‘Ie. the fifth for Vaisyas and the eighth for Sfdras’— Govinda. 14. ‘Those whose spouse, i.e. wife, is not restrained, i.e. not fixed by rule, are called not particular about their wives. The meaning is that there is oneness (dareshvaikyam) with respect to wives, that fixed rules regarding them there are none (niyamas tesham na bhavati).’—Govinda. 15. ‘“ Husbandry” includes also trade and the like. Because those two (castes) are permitted to pursue low occupations, therefore their marriage rites are of the same description. That is what the author intends to say.—Govinda. 21. 1. Apastamba II, 5, 12, 4. 2. Vasishéa I,-36-38. Govinda inserts after the words ‘Now they quote also,’ two Sftras in prose: 1.‘Ten virtuous sons and daughters (spring) from a Daiva marriage, ten from a Pragdpatya marriage. It is declared in the Veda that the son of a wife wedded according to the Brahma rite (sanctifies) ten ancestors, ten descendants, and oneself.’ 2. ‘The power of learning the Veda also 208 BAUDHAYANA. I, 11, 21. 3. ‘Those wicked men who, seduced by greed, give away a daughter for a fee, who (thus) sell themselves and commit a great crime, fall (after death) into a dreadful place of punishment and destroy their family down to the seventh (generation). Moreover they will repeatedly die and be born again. All (this) is declared (to happen), if a fee (is taken).’ 4. On the day of the full moon, on the eighth day (of each half month), on the day of the new moon, on the appearance of a meteor, on the occasion of an earthquake, on visiting a burial-ground, and on the death of the king of the country, of a Srotriya or of one who has the same Guru (satirthya), the study of the Veda must be discontinued for a day and a night. 5. (The study of the Veda must be interrupted) while (a strong) wind (blows), a foul smell (is perceptible), or hoar-frost (lies on the ground), when dancing (is going on), and while the sounds of singing, musical instruments, weeping, or of the SAman (melodies are audible). 6. When thunder, lightning, and rain come together, (the interruption shall last) three days except in the rainy season.
26. When thunder, lightning, and rain come together, (the interruption shall last) three days except in the rainy season. belongs to such sons.’ None of my MSS. of the text has these words, and they are suspicious, because the phrase ‘ Now they quote also’ usually precedes verses only. The Dekhan and Gugarat MSS., except K., omit these and the next Sfitra too. 4. Vasish/ha XIII, 22, 32-35; Vishnu XXX, 23. Govinda explains agnyutpata, ‘on the appearance of meteor,’ by ‘if a fire breaks out in the village.’ 5. Vasishéha XIII, 17, 30; Vishnu XXX, 7, 13; Apastamba I, 3, 11, 313 I, 3, 10, 17. 6. Gautama XVI, 41. I, 1, 21. VEDA-STUDY. V £7209 7. In the rainy season, too, (the reading must be interrupted) until the same hour of the (next) day or night, (if thunder and lightning come together), not on account of rain. 8. If (he has) received anything or dined on the occasion of a sacrifice in honour of the manes, (he shall not read) during the remainder of the day, g. (Nor) after meals until (the food) has been digested. 10. For the hand of a Brahmaza is his mouth, 11. Now they quote also (the following verse) : ‘ According to the revealed texts there is no difference whether one has eaten or received (a present at a Sraddha).’ 12. (A student shall discontinue the study of the Veda) during three days in case his father has died. 13. ‘Of two kinds, forsooth, is the virile energy of a famous Br&hmaza who is learned in the Vedas, (that which resides) above the navel and the other (that resides) below the navel. Through that which 7. Govinda takes ahorftrayos 4a tatkalam to mean until the end of the day or night. 8. Vasish‘ka XIII, 15. Govinda adds that the recitation must be stopped as soon as the invitation to a Sraddha is received. 9. Vasish¢ka XIII, 31. 10. Vasish‘ka XIII, 16. The word ‘for’ used in this Sftra gives the reason for the rule in Sftra 8. 12. ‘ This (rule) refers to a student who has not returned home. But on one who has returned home it is obligatory to interrupt the Veda-study until he becomes pure. Here he calls the subteacher (upAdhy4ya) “ father,” because he gives the Veda. For (an interruption of) twelve days’ duration is prescribed on (the death of) a real father (by the Sfitra); “on the death of the mother, the father, and the teacher twelve days.” ’"—Govinda. 13. Vasish/ha II, 5. This Sftra is intended to show how the [14] P 210 BAUDHAYANA. I, 11, a1. (resides) above the navel, his offspring is produced when he initiates Brahmazas, when he teaches them, when he causes them to offer sacrifices, when he makes them holy. All these are his children. But through that which resides below the navel the children of his body are produced. Therefore they never say to a Srotriya who is versed in the Vedas, ‘Thou art destitute of offspring.’ 14. ‘Therefore a Brahmaza has two names, two mouths, two kinds of virile energy, and two births.’
3But through that which resides below the navel the children of his body are produced. Therefore they never say to a Srotriya who is versed in the Vedas, ‘Thou art destitute of offspring.’ 14. ‘Therefore a Brahmaza has two names, two mouths, two kinds of virile energy, and two births.’ 15. (Let him discontinue the recitation of the Veda) as long as he is within hearing or sight of Sadras and Apapatras. 16. When at night the howl of a solitary jackal is heard, he shall not study until he has slept. 17. Let him not study in the evening and morning twilights nor on the Parva-days. 18. He shall not eat meat nor approach his wife (on those days). 19. It is declared in the Veda, ‘For on the Parva-days the R&akshasas and the Pisdgas roam about (in order to injure men).’ 20. And on (the appearance of) other omens and portents (he shall not repeat the Veda), except mentally, during a day and a night. Upadhy4ya can be called a father. Govinda states that the precise meaning of anfiZana, ‘versed or learned in the Veda,’ is ‘ one who knows the Veda, its meaning, and the Angas.’ See also Baudhayana Grzhya-sfitra I, ro, 5. 15. Vasishéha XVIII,12. Regarding the term Apap§tras, see Apastamba I, 1, 3, 25 note. 16. Apastamba I, 3, 10, 17. 17. Vasishéha XIII, 22. The explanation of the term Parvaday is given below, Sfitra 22. 18. Vishwu LXIX, 1. II, 1, 3. PENANCES, 211 21. The mental recitation of the Veda must also be interrupted on births and deaths (occurring in the family). 22. Now they quote also (the following verse): ‘The eighth day destroys the teacher, the fourteenth destroys the pupil, the fifteenth destroys learning ; therefore let him avoid (studying the Veda) on the Parva-days.’ Prasna II, ApuyAya 1, KawoixA 1. 1. Now, therefore, the penances (will be described). 2. The murderer of a learned Bréhmaza (shall practise the following vow) during twelve years: 3. Carrying a skull (instead of a dish) and the foot of a bedstead (instead of a staff), dressed in the hide of an ass, staying in the forest, making a dead man’s skull his flag, he shall cause a hut to be built in a burial-ground and reside there; going to seven houses in order to beg food, while proclaiming his deed, he shall support life with what (he gets there), and shall fast if he obtains nothing ; 4. Or he may offer a horse-sacrifice, a Gosava, or an Agnishéut ; 22. Vishnu XXX, 29-30. In accordance with the practice usual in Vedic works the best MSS. of the text repeat the beginning of each Kandika at the end of the Prasna, giving the last first. 1. 2-3. Gautama XXII, 4-6; Vishnu L, 1-3, 15. The expression ‘staying in the forest’ means that the sinner shall not stop in the village or the fields during the day-time, but live in some uncultivated tract in the neighbourhood. 4. Gautama XIX, 9-10. The Gosava sacrifice is an Ek4ha; see Katy4yana Srauta Sitra XXII, 11, 3. P2 212 BAUDHAYANA. II, 1, 1.
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.
114. For Vaisyas and Sfdras are not particular about their wives, 15. Because they are allowed (to subsist by such low occupations as) husbandry and service. 16. Some recommend the Gandharva rite for all (castes), because it is based on (mutual) affection. Prasna I, ApuyAva 11, Kawo1KA 21. 1, The Veda declares, ‘ The quality of the offspring depends on the quality of the marriage rite.’ 2. Now they quote also (the following verses) : ‘It is declared that a female who has been purchased for money is not a wife. She cannot (assist) at sacrifices offered to the gods or the manes. Kasyapa has stated that she is a slave.’ 13. ‘Ie. the fifth for Vaisyas and the eighth for Sfdras’— Govinda. 14. ‘Those whose spouse, i.e. wife, is not restrained, i.e. not fixed by rule, are called not particular about their wives. The meaning is that there is oneness (dareshvaikyam) with respect to wives, that fixed rules regarding them there are none (niyamas tesham na bhavati).’—Govinda. 15. ‘“ Husbandry” includes also trade and the like. Because those two (castes) are permitted to pursue low occupations, therefore their marriage rites are of the same description. That is what the author intends to say.—Govinda. 21. 1. Apastamba II, 5, 12, 4. 2. Vasishéa I,-36-38. Govinda inserts after the words ‘Now they quote also,’ two Sftras in prose: 1.‘Ten virtuous sons and daughters (spring) from a Daiva marriage, ten from a Pragdpatya marriage. It is declared in the Veda that the son of a wife wedded according to the Brahma rite (sanctifies) ten ancestors, ten descendants, and oneself.’ 2. ‘The power of learning the Veda also 208 BAUDHAYANA. I, 11, 21. 3. ‘Those wicked men who, seduced by greed, give away a daughter for a fee, who (thus) sell themselves and commit a great crime, fall (after death) into a dreadful place of punishment and destroy their family down to the seventh (generation). Moreover they will repeatedly die and be born again. All (this) is declared (to happen), if a fee (is taken).’ 4. On the day of the full moon, on the eighth day (of each half month), on the day of the new moon, on the appearance of a meteor, on the occasion of an earthquake, on visiting a burial-ground, and on the death of the king of the country, of a Srotriya or of one who has the same Guru (satirthya), the study of the Veda must be discontinued for a day and a night. 5. (The study of the Veda must be interrupted) while (a strong) wind (blows), a foul smell (is perceptible), or hoar-frost (lies on the ground), when dancing (is going on), and while the sounds of singing, musical instruments, weeping, or of the SAman (melodies are audible). 6. When thunder, lightning, and rain come together, (the interruption shall last) three days except in the rainy season.
26. When thunder, lightning, and rain come together, (the interruption shall last) three days except in the rainy season. belongs to such sons.’ None of my MSS. of the text has these words, and they are suspicious, because the phrase ‘ Now they quote also’ usually precedes verses only. The Dekhan and Gugarat MSS., except K., omit these and the next Sfitra too. 4. Vasish/ha XIII, 22, 32-35; Vishnu XXX, 23. Govinda explains agnyutpata, ‘on the appearance of meteor,’ by ‘if a fire breaks out in the village.’ 5. Vasishéha XIII, 17, 30; Vishnu XXX, 7, 13; Apastamba I, 3, 11, 313 I, 3, 10, 17. 6. Gautama XVI, 41. I, 1, 21. VEDA-STUDY. V £7209 7. In the rainy season, too, (the reading must be interrupted) until the same hour of the (next) day or night, (if thunder and lightning come together), not on account of rain. 8. If (he has) received anything or dined on the occasion of a sacrifice in honour of the manes, (he shall not read) during the remainder of the day, g. (Nor) after meals until (the food) has been digested. 10. For the hand of a Brahmaza is his mouth, 11. Now they quote also (the following verse) : ‘ According to the revealed texts there is no difference whether one has eaten or received (a present at a Sraddha).’ 12. (A student shall discontinue the study of the Veda) during three days in case his father has died. 13. ‘Of two kinds, forsooth, is the virile energy of a famous Br&hmaza who is learned in the Vedas, (that which resides) above the navel and the other (that resides) below the navel. Through that which 7. Govinda takes ahorftrayos 4a tatkalam to mean until the end of the day or night. 8. Vasish‘ka XIII, 15. Govinda adds that the recitation must be stopped as soon as the invitation to a Sraddha is received. 9. Vasish¢ka XIII, 31. 10. Vasish‘ka XIII, 16. The word ‘for’ used in this Sftra gives the reason for the rule in Sftra 8. 12. ‘ This (rule) refers to a student who has not returned home. But on one who has returned home it is obligatory to interrupt the Veda-study until he becomes pure. Here he calls the subteacher (upAdhy4ya) “ father,” because he gives the Veda. For (an interruption of) twelve days’ duration is prescribed on (the death of) a real father (by the Sfitra); “on the death of the mother, the father, and the teacher twelve days.” ’"—Govinda. 13. Vasish/ha II, 5. This Sftra is intended to show how the [14] P 210 BAUDHAYANA. I, 11, a1. (resides) above the navel, his offspring is produced when he initiates Brahmazas, when he teaches them, when he causes them to offer sacrifices, when he makes them holy. All these are his children. But through that which resides below the navel the children of his body are produced. Therefore they never say to a Srotriya who is versed in the Vedas, ‘Thou art destitute of offspring.’ 14. ‘Therefore a Brahmaza has two names, two mouths, two kinds of virile energy, and two births.’
3But through that which resides below the navel the children of his body are produced. Therefore they never say to a Srotriya who is versed in the Vedas, ‘Thou art destitute of offspring.’ 14. ‘Therefore a Brahmaza has two names, two mouths, two kinds of virile energy, and two births.’ 15. (Let him discontinue the recitation of the Veda) as long as he is within hearing or sight of Sadras and Apapatras. 16. When at night the howl of a solitary jackal is heard, he shall not study until he has slept. 17. Let him not study in the evening and morning twilights nor on the Parva-days. 18. He shall not eat meat nor approach his wife (on those days). 19. It is declared in the Veda, ‘For on the Parva-days the R&akshasas and the Pisdgas roam about (in order to injure men).’ 20. And on (the appearance of) other omens and portents (he shall not repeat the Veda), except mentally, during a day and a night. Upadhy4ya can be called a father. Govinda states that the precise meaning of anfiZana, ‘versed or learned in the Veda,’ is ‘ one who knows the Veda, its meaning, and the Angas.’ See also Baudhayana Grzhya-sfitra I, ro, 5. 15. Vasishéha XVIII,12. Regarding the term Apap§tras, see Apastamba I, 1, 3, 25 note. 16. Apastamba I, 3, 10, 17. 17. Vasishéha XIII, 22. The explanation of the term Parvaday is given below, Sfitra 22. 18. Vishwu LXIX, 1. II, 1, 3. PENANCES, 211 21. The mental recitation of the Veda must also be interrupted on births and deaths (occurring in the family). 22. Now they quote also (the following verse): ‘The eighth day destroys the teacher, the fourteenth destroys the pupil, the fifteenth destroys learning ; therefore let him avoid (studying the Veda) on the Parva-days.’ Prasna II, ApuyAya 1, KawoixA 1. 1. Now, therefore, the penances (will be described). 2. The murderer of a learned Bréhmaza (shall practise the following vow) during twelve years: 3. Carrying a skull (instead of a dish) and the foot of a bedstead (instead of a staff), dressed in the hide of an ass, staying in the forest, making a dead man’s skull his flag, he shall cause a hut to be built in a burial-ground and reside there; going to seven houses in order to beg food, while proclaiming his deed, he shall support life with what (he gets there), and shall fast if he obtains nothing ; 4. Or he may offer a horse-sacrifice, a Gosava, or an Agnishéut ; 22. Vishnu XXX, 29-30. In accordance with the practice usual in Vedic works the best MSS. of the text repeat the beginning of each Kandika at the end of the Prasna, giving the last first. 1. 2-3. Gautama XXII, 4-6; Vishnu L, 1-3, 15. The expression ‘staying in the forest’ means that the sinner shall not stop in the village or the fields during the day-time, but live in some uncultivated tract in the neighbourhood. 4. Gautama XIX, 9-10. The Gosava sacrifice is an Ek4ha; see Katy4yana Srauta Sitra XXII, 11, 3. P2 212 BAUDHAYANA. II, 1, 1.
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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