Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1According to Govinda parikesh/4, ‘preparatory rites,’ refers to the consecration of the clarified butter, and so forth. The special rules regarding the Darvihomas are given Katydyana Srauta Sfitra VI, ro, 17 seq. 36. Vasishtha XV, 12-21. Govinda thinks that nirvisesham savaniyam kuryuA, ‘they shall admit him to all sacrificial rites, making no difference, may also be interpreted by ‘they shall perform for him the sacraments just as for a new-born child.’ 37. Colebrooke V, Dig. CCCXL. II, 1, 2. PENANCES, 217 38. If (such a woman) has borne a child, he shall perform Krvzkkhra penances during three months and offer (two burnt oblations reciting) the two (Mantras), ‘That which is the blemish of my soul’ (and) ‘ Fire restored my sight.’ 39. ‘An elder brother whose younger brother marries first, the younger brother who marries first, the damsel wedded (by the latter), he who gives her away, and fifthly he who sacrifices for them (at the wedding), all sink to a region of torment.’ 40. ‘ The unmarried elder brother and the married younger brother, the giver (of the maiden) and the performer of the sacrifices become pure by undergoing a Kvzkkhra penance of twelve days, the female (who has been wedded to the younger brother) by (fasting during) three days.’ ‘Prasna II, ApuyAva 1, Kawo1KA 2. 1. Now (follow the offences) causing loss of caste (patantya), 2. (Viz.) making voyages by sea, 38. The Mantras are found, Taittirtya Samhita III, 2, 5, 4. 39. Vasishtha XX, 7-8. The MSS. read parivitti# parivettd yas kaindm [nam] parivindati. But it is absolutely necessary to adopt either the various reading given Manu III,172, yaya fa parividyate, or to read ya dainam parivindati. 40. The MSS. all read at the end of the verse, tristriratreza or dvistriratrera. The correct reading appears, however, to be strf triratreza ; for Govinda says, yaya saha parivetta bhfitas [bhfttasya C.I., bhatassastri C. T.] tasyas triratreropavasena suddhid, ‘the purification of that female with whom he has become a parivettr? takes place through three days, i.e. through fasting (three days).’ 2.1. Apastamba I, 7, 21, 7-11. 2. Govinda explains samudrasamyanam, ‘making voyages by sea,’ by ‘voyaging by means of ships to another continent (dvipa).’ 218 BAUDHAYANA. TI, 1, 2. 3. Stealing the property of a Braéhmaza or a deposit, 4. Giving false evidence regarding land, 5. Trading with merchandise of any description (whether forbidden or not), | 6. Serving Sfdras, | 7. Begetting a son ona female of the Sddra caste, i 8, And becoming thereby her son. 9. (For those who have) committed one of these (offences the following penance is prescribed) : 10, ‘ They shall eat every fourth meal-time a little food, bathe at the time of the three libations (morning, noon, and evening), passing (the day) standing and (the night) sitting. After the lapse of three years they throw off their guilt.’
2After the lapse of three years they throw off their guilt.’ 11. ‘A Brahmaza removes the sin which he committed by serving the black race during one day and ; one night, if he bathes during three years at every fourth meal-time.’ 7. The MSS. from Gugarat and the Dekhan read instead of this and the next Sfttras, yaska sfidray4m abhiprag4yate tadapatyam ka bhavati, ‘and he who begets (offspring) on a Sfidra female, and thereby becomes her son.’ 8. Govinda explains the Sfitra as a prohibition against allowing oneself to be adopted by a Sfidra (sfidraputrabhadvas | tavaham putro ’smity upagivanam). 9. The Dekhan and Gugarat MSS. again have a different reading, tesham tu nisveshaA, ‘but the atonement of these offences (is as follows).’ 10, Apastamba I, 9, 25, ro. All the MSS, read in the last pada ‘tribhir varshais tad apahanti papam.’ The correct reading is that given by Apastamba loc. cit., ‘tribhir varshair apa papam nudante.’ 11. Apastamba I, 9, 27, 11. Govinda explains the Sfitra as referring to cqhabitation with a female of the ‘black race.’ By the latter term he understands a KandAlf, adding that others believe II, 1, 2. PENANCES. 219 12. Now (follow) the minor offences, entailing loss of caste (upapataka), 13. (Viz.) intercourse with females who must not be approached (agamyé4, e. g.) cohabitation with the female friend of a female Guru, with the female friend of a male Guru, with an ApapAtra woman, and female outcast, following the profession of medicine, sacrificing for many, living by (performances 'on) the stage, following the profession of a teacher ‘of dancing, singing and acting, tending cows and i buffalos, and similar (low occupations, as well as) ‘fornication. 14. The expiation (prescribed) for these (offences is) to live as an outcast during two years. a Sidra female to be intended. It is, however, more probable that Baudhayana took the verse to forbid twice-born men to serve | SAdras. 12. Apastamba I, 7, 21, 9.
314. The expiation (prescribed) for these (offences is) to live as an outcast during two years. a Sidra female to be intended. It is, however, more probable that Baudhayana took the verse to forbid twice-born men to serve | SAdras. 12. Apastamba I, 7, 21, 9. 13. Gautama XXI, 11. In explanation of the term agamyé, ‘a female who must not be approached,’ Govinda quotes Narada XII, 73-74, and he takes the four classes of females, who are specially mentioned, not as examples illustrating the term agamy4, but as not included in and additional to the latter. Physicians and the other professional men enumerated are usually not mentioned among the upapatakins, but occur in the lists of those whose gifts must not be accepted, and of those who defile the company at a funeral dinner, e.g. Vasish‘ra III, 3; XIV, 2, 3, 11. The expression ‘sacrificing for many’ (gramaydéganam) appears to be a description of the so-called Yagam4na Vritti, by which the modern Bha/fagis, or priests who officiate for hire, subsist. In explanation of the term na/y4Aéryat4, ‘following the profession of teaching dancing, music, and acting,’ Govinda says that ‘instruction in the works of Bharata, Visakhila, and others’ is intended. Baudhayana no doubt intends to forbid the instruction of professional dancers and actors in actual works on their art, such as the na/ya-sfitras mentioned by P4zini. 14. ‘To live as an outcast, i.e. to subsist by begging.’—Govinda. 220 BAUDHAYANA. II, r, 2. 15. Now (follow the offences) which make men impure (asuéikara), 16. (Viz.) gambling, performing incantations, subsisting by gleaning corn though one does not perform an Agnihotra, subsisting by alms after one has finished one’s studentship, living, after that has been finished, longer than four months in the house of one’s teacher, and teaching such a (person who has finished his studentship), gaining one’s livelihood by astrology and so forth. 17. But the expiation of these (offences is to perform penances) during twelve months, during twelve fortnights, during twelve times ten days, during twelve se’nnights, during twelve times three days, during twelve days, during six days, during three days, during a day and a night, during one day, in proportion to the offence committed. 18. Now outcasts shall live together and (together) fulfil their duties, sacrificing for each other, teaching each other, and marrying amongst each other. If they have begot sons, they shall say to them, ‘ Depart from among us ; thus you will again reach the Aryas.’ 19. For the organs do not become impure together with the man. 20. (The truth of) that may be learned from this (parallel case); a man deficient in limbs begets a son who has the full number of limbs. 21. H4rita declares that this is wrong. 22. For wives may be (considered) similar to the 15. Apastamba I, 7, 21, 12-19 ; I, 10, 29, 15.
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.
1According to Govinda parikesh/4, ‘preparatory rites,’ refers to the consecration of the clarified butter, and so forth. The special rules regarding the Darvihomas are given Katydyana Srauta Sfitra VI, ro, 17 seq. 36. Vasishtha XV, 12-21. Govinda thinks that nirvisesham savaniyam kuryuA, ‘they shall admit him to all sacrificial rites, making no difference, may also be interpreted by ‘they shall perform for him the sacraments just as for a new-born child.’ 37. Colebrooke V, Dig. CCCXL. II, 1, 2. PENANCES, 217 38. If (such a woman) has borne a child, he shall perform Krvzkkhra penances during three months and offer (two burnt oblations reciting) the two (Mantras), ‘That which is the blemish of my soul’ (and) ‘ Fire restored my sight.’ 39. ‘An elder brother whose younger brother marries first, the younger brother who marries first, the damsel wedded (by the latter), he who gives her away, and fifthly he who sacrifices for them (at the wedding), all sink to a region of torment.’ 40. ‘ The unmarried elder brother and the married younger brother, the giver (of the maiden) and the performer of the sacrifices become pure by undergoing a Kvzkkhra penance of twelve days, the female (who has been wedded to the younger brother) by (fasting during) three days.’ ‘Prasna II, ApuyAva 1, Kawo1KA 2. 1. Now (follow the offences) causing loss of caste (patantya), 2. (Viz.) making voyages by sea, 38. The Mantras are found, Taittirtya Samhita III, 2, 5, 4. 39. Vasishtha XX, 7-8. The MSS. read parivitti# parivettd yas kaindm [nam] parivindati. But it is absolutely necessary to adopt either the various reading given Manu III,172, yaya fa parividyate, or to read ya dainam parivindati. 40. The MSS. all read at the end of the verse, tristriratreza or dvistriratrera. The correct reading appears, however, to be strf triratreza ; for Govinda says, yaya saha parivetta bhfitas [bhfttasya C.I., bhatassastri C. T.] tasyas triratreropavasena suddhid, ‘the purification of that female with whom he has become a parivettr? takes place through three days, i.e. through fasting (three days).’ 2.1. Apastamba I, 7, 21, 7-11. 2. Govinda explains samudrasamyanam, ‘making voyages by sea,’ by ‘voyaging by means of ships to another continent (dvipa).’ 218 BAUDHAYANA. TI, 1, 2. 3. Stealing the property of a Braéhmaza or a deposit, 4. Giving false evidence regarding land, 5. Trading with merchandise of any description (whether forbidden or not), | 6. Serving Sfdras, | 7. Begetting a son ona female of the Sddra caste, i 8, And becoming thereby her son. 9. (For those who have) committed one of these (offences the following penance is prescribed) : 10, ‘ They shall eat every fourth meal-time a little food, bathe at the time of the three libations (morning, noon, and evening), passing (the day) standing and (the night) sitting. After the lapse of three years they throw off their guilt.’
2After the lapse of three years they throw off their guilt.’ 11. ‘A Brahmaza removes the sin which he committed by serving the black race during one day and ; one night, if he bathes during three years at every fourth meal-time.’ 7. The MSS. from Gugarat and the Dekhan read instead of this and the next Sfttras, yaska sfidray4m abhiprag4yate tadapatyam ka bhavati, ‘and he who begets (offspring) on a Sfidra female, and thereby becomes her son.’ 8. Govinda explains the Sfitra as a prohibition against allowing oneself to be adopted by a Sfidra (sfidraputrabhadvas | tavaham putro ’smity upagivanam). 9. The Dekhan and Gugarat MSS. again have a different reading, tesham tu nisveshaA, ‘but the atonement of these offences (is as follows).’ 10, Apastamba I, 9, 25, ro. All the MSS, read in the last pada ‘tribhir varshais tad apahanti papam.’ The correct reading is that given by Apastamba loc. cit., ‘tribhir varshair apa papam nudante.’ 11. Apastamba I, 9, 27, 11. Govinda explains the Sfitra as referring to cqhabitation with a female of the ‘black race.’ By the latter term he understands a KandAlf, adding that others believe II, 1, 2. PENANCES. 219 12. Now (follow) the minor offences, entailing loss of caste (upapataka), 13. (Viz.) intercourse with females who must not be approached (agamyé4, e. g.) cohabitation with the female friend of a female Guru, with the female friend of a male Guru, with an ApapAtra woman, and female outcast, following the profession of medicine, sacrificing for many, living by (performances 'on) the stage, following the profession of a teacher ‘of dancing, singing and acting, tending cows and i buffalos, and similar (low occupations, as well as) ‘fornication. 14. The expiation (prescribed) for these (offences is) to live as an outcast during two years. a Sidra female to be intended. It is, however, more probable that Baudhayana took the verse to forbid twice-born men to serve | SAdras. 12. Apastamba I, 7, 21, 9.
314. The expiation (prescribed) for these (offences is) to live as an outcast during two years. a Sidra female to be intended. It is, however, more probable that Baudhayana took the verse to forbid twice-born men to serve | SAdras. 12. Apastamba I, 7, 21, 9. 13. Gautama XXI, 11. In explanation of the term agamyé, ‘a female who must not be approached,’ Govinda quotes Narada XII, 73-74, and he takes the four classes of females, who are specially mentioned, not as examples illustrating the term agamy4, but as not included in and additional to the latter. Physicians and the other professional men enumerated are usually not mentioned among the upapatakins, but occur in the lists of those whose gifts must not be accepted, and of those who defile the company at a funeral dinner, e.g. Vasish‘ra III, 3; XIV, 2, 3, 11. The expression ‘sacrificing for many’ (gramaydéganam) appears to be a description of the so-called Yagam4na Vritti, by which the modern Bha/fagis, or priests who officiate for hire, subsist. In explanation of the term na/y4Aéryat4, ‘following the profession of teaching dancing, music, and acting,’ Govinda says that ‘instruction in the works of Bharata, Visakhila, and others’ is intended. Baudhayana no doubt intends to forbid the instruction of professional dancers and actors in actual works on their art, such as the na/ya-sfitras mentioned by P4zini. 14. ‘To live as an outcast, i.e. to subsist by begging.’—Govinda. 220 BAUDHAYANA. II, r, 2. 15. Now (follow the offences) which make men impure (asuéikara), 16. (Viz.) gambling, performing incantations, subsisting by gleaning corn though one does not perform an Agnihotra, subsisting by alms after one has finished one’s studentship, living, after that has been finished, longer than four months in the house of one’s teacher, and teaching such a (person who has finished his studentship), gaining one’s livelihood by astrology and so forth. 17. But the expiation of these (offences is to perform penances) during twelve months, during twelve fortnights, during twelve times ten days, during twelve se’nnights, during twelve times three days, during twelve days, during six days, during three days, during a day and a night, during one day, in proportion to the offence committed. 18. Now outcasts shall live together and (together) fulfil their duties, sacrificing for each other, teaching each other, and marrying amongst each other. If they have begot sons, they shall say to them, ‘ Depart from among us ; thus you will again reach the Aryas.’ 19. For the organs do not become impure together with the man. 20. (The truth of) that may be learned from this (parallel case); a man deficient in limbs begets a son who has the full number of limbs. 21. H4rita declares that this is wrong. 22. For wives may be (considered) similar to the 15. Apastamba I, 7, 21, 12-19 ; I, 10, 29, 15.
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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