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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For month by month their temporary uncleanness removes their sins.’ . 5. ‘Soma gave them cleanliness, the Gandharva their melodious voice, and Fire purity of all (limbs); therefore women are free from stains.’ 52. Vasish¢ha XXI, 1, 5. 4.1. Apastamba IL, 10, 26, 20; 10,27, 11. Govinda thinks that non-Braéhmanical offenders should be burned, in accordance with Vasish/ha XXI, 2-3. But mutilation may also beintended. Samgrahana, ‘adultery,’ probably includes all those acts mentioned Manu VIII, 354-358. 2. Manu VIII, 359. 3. Manu VIII, 362. Iread conjecturally, ‘ samsargayanti te hyeta niguptas Adlayantyapi,’ basing my emendations on Manu’s text. The MSS. and Govinda have, samsargayanti ta hyetén niguptams AAlayanty api, which gives no good sense. Govinda explains AaranadaraA, ‘the wives of minstrels,’ by devaddsya, ‘temple-slaves.’ 4. Vasish/ha XXVIII, 4. 5. Vasish‘ha XXVIII, 6. 234 BAUDHAYANA. II, 2, 4. 6. ‘Let him abandon a barren (wife) in the tenth year, one who bears daughters (only) in the twelfth, one whose children (all) die in the fifteenth, but her who is quarrelsome without delay.’ 7. A widow shall avoid during a year (the use of) honey, meat, spirituous liquor, and salt, and sleep on the ground. 8. Maudgalya (declares that she shall do so) during six months. 9. After (the expiration of) that (time) she may, with the permission of her Gurus, bear a son to her brother-in-law, in case she has no son. 10. Now they quote also (the following verse): ‘One whose appointment can have no result, (viz.) a barren woman, one who has borne sons, one who is past child-bearing, one whose children are (all) dead, and one who is unwilling must not be appointed.’ 11. The sister of a maternal uncle and of the father, a sister, a sister's daughter, a daughter-inlaw, a maternal uncle’s wife, and the wife of a 6. Manu IX, 81. 4-8. Vasish‘ha XVII, 55. The word madya, ‘spirituous liquor,’ occurs in M. and the I. O. copy of the commentary. The MSS. from the Dekhan and Gugarat, including K., read maggana or maddana, the compound letter being very indistinct. 9. Vasishtha XVII, 56, where the term ‘Gurus’ is fully explained. . 10. Vasishtha XVII, 57-59. M. and the two copies of the commentary read piséZotpannaputra 4a instead of vasa Aotpannaputra 4a, ‘a barren woman and one who has borne sons.’ I follow the Dekhan and Gugaraét MSS., which undoubtedly give the genuine reading. Perhaps the term avasdm, Vasish/ka XVII, 57, should be corrected to vasdm. 11-12. These two Sftras are additions to II, 1, 2,13. See also Narada XII, 73-74; Vasish#ha XXI, 16. II, 2, 4° WOMEN. 235 friend are females who must never be approached (agamy4). 12. For intercourse with females who must not be approached (agamy4), a KrzééAra and an Atikvekkhra (and) a KaAndrayama are the penances prescribed for all. 13. Thereby (the rule regarding) intercourse with a female of the Kandala caste has been declared.
212. For intercourse with females who must not be approached (agamy4), a KrzééAra and an Atikvekkhra (and) a KaAndrayama are the penances prescribed for all. 13. Thereby (the rule regarding) intercourse with a female of the Kandala caste has been declared. 14. Now they quote also (the following verses) : ‘A Brahmaza who unintentionally approaches a female of the Kandala caste, eats (food given by a Kandala) or receives (presents from him), becomes an outcast; but (if he does it) intentionally, he becomes equal (to a Kandla). 15. ‘He who approaches his father’s, his teacher’s, or a king’s wife, is guilty of the crime of violating a Guru’s bed; the penance ordained for him has been declared above.’ 16. (A Bréhmaza) who is unable (to subsist) by teaching, sacrificing for others, or the acceptance of gifts, shall maintain himself by following the duties of Kshatriyas, because that is the next following (caste). 13. Vasish‘ha XXIII, 41; Vishau LIII, 5-6. 14. Manu XI, 176. 15. Govinda thinks that the penance intended is that mentioned in SQtrarz. Probably a severer one is meant. The verse‘is interesting, as it clearly is a quotation from some metrical work on law, not merely of traditional detached slokas. 16. Vasishéha II, 22. The Sfitra ‘adhy4panayaganapratigrahair asakta/ kshatradharmena givet pratyanantaratvat’ occurs in the two copies of the commentary only. The I.O. copy of the commentary has, however, before it the following words : [dharmya] svadhy4yapravakane evety adhikan4m [karam] darsayati pratigrzhita tadrzk pratigrahit4ram grédhnuvanti [tara rédhnu°] ritvigyagamana yaginau 236 BAUDHAYANA, II, 2, 4. 17. Gautama (declares that one shall) not (act thus). For the duties of Kshatriyas are too cruel for a Brahmaza. 18. Now they quote also (the following verse): ‘Out of regard for the sacred law a Bréhmamza and a Vaisya may take up arms for (the protection of) cows or Brahmazas, or when a confusion of the castes (threatens to take place). 1g. (Or) the livelihood of a Vaisya should be adopted, because that is the one following (next). 20. (If he lives by agriculture) he shall plough before breakfast, 21. With two bulls whose noses have not been pierced, not striking them with the goad, (but) frequently coaxing them. 22. The (sacred domestic) fire (shall be kindled) at the wedding; the religious ceremonies up to the Agnyadheya (shall be) performed in that.
3With two bulls whose noses have not been pierced, not striking them with the goad, (but) frequently coaxing them. 22. The (sacred domestic) fire (shall be kindled) at the wedding; the religious ceremonies up to the Agnyadheya (shall be) performed in that. [°gane] tadasaktau kshafradharmau. M. reads, dharmanasvadhyéyapravakana [ne] ityadhikaram darsayati pratigrahttddrsk pratigrahitara r¢dhnuvanti ritvigyagamana y4ganau tadasaktau svadhy4yadhya [°yadhya] panayagfay4ganapratigrahair asaktama [tah] kshatradharmmena givet. The Dekhan and Gugarat MSS. read, dharmye svadhyAyapravakane ityadhikaram darsayati | pratigrahe data pratigrahita[ra] r¢dhnuvantit rétvigyagamana yagane | tadasaktau kshatradharmena givayet, or have corruptions of this passage. I cannot come to any other conclusion than that the passage which precedes the words translated by me are a very ancient interpolation, caused by the embodiment of a portion of an old Bhashya with the text, and that all our MSS., however much they may differ, go back to one codex archetypus. 17. Gautama Introduction, p. lii. 18. Gautama VII, 25. 19. Vasish/ha IT, 24. 20-21, VasishsAa II, 32. 22. Vasishtha VIII, 3. The religious ceremonies to be performed with the sacred domestic fire, which, according to Baudh4yana, II, 2, 4. HOUSEHOLDER, 237 23. Now, beginning with the Agnyddheya, follow these (rites in an) uninterrupted (series), as, for instance, the Agnyddheya, the Agnihotra, the new and full moon sacrifices, the Agrayawa at the winter and summer solstices, the animal sacrifice, the Katurmasyas at the beginning of each season, the Shaddhotvi in spring, the Agnishtoma. Thus the attainment of bliss (is secured). - 24. Now they quote also (the following verse) : ‘Neither he who is accustomed to sleep in the daytime, nor he who eats the food of anybody, nor he who falls from a height to which he has climbed, can reach heaven as he desires.’ 25. Let him avoid meanness, hard-heartedness, and crookedness. 26. Now they quote also with reference to this (subject the following) verse in the dialogue between the daughters of Usanas and Vvzshaparvan : ‘Thou, forsooth, art the daughter of one who praises (others), who begs and accepts (gifts); but I am the child of one who is praised, who gives gifts and does not accept them.’ should be kindled at the wedding, not on the division of the paternal estate (Gautama V, 7), are the so-called Grzhya ceremonies (Gautama V, 8-9). 23. Vasish‘ha XI, 46. The sacrifices enumerated in this SAtra require three fires, and belong to the srauta or vaitanika yagias. The Shaddhotr? mentioned here seems to be the animal sacrifice mentioned in the commentary on Katyayana Srauta-sfitra VI, 1, 36. 24. An Arfdhapatita, ‘he who falls from a height to which he has climbed,’ is, according to Govinda, an ascetic who slides back into civil life.
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.
1For month by month their temporary uncleanness removes their sins.’ . 5. ‘Soma gave them cleanliness, the Gandharva their melodious voice, and Fire purity of all (limbs); therefore women are free from stains.’ 52. Vasish¢ha XXI, 1, 5. 4.1. Apastamba IL, 10, 26, 20; 10,27, 11. Govinda thinks that non-Braéhmanical offenders should be burned, in accordance with Vasish/ha XXI, 2-3. But mutilation may also beintended. Samgrahana, ‘adultery,’ probably includes all those acts mentioned Manu VIII, 354-358. 2. Manu VIII, 359. 3. Manu VIII, 362. Iread conjecturally, ‘ samsargayanti te hyeta niguptas Adlayantyapi,’ basing my emendations on Manu’s text. The MSS. and Govinda have, samsargayanti ta hyetén niguptams AAlayanty api, which gives no good sense. Govinda explains AaranadaraA, ‘the wives of minstrels,’ by devaddsya, ‘temple-slaves.’ 4. Vasish/ha XXVIII, 4. 5. Vasish‘ha XXVIII, 6. 234 BAUDHAYANA. II, 2, 4. 6. ‘Let him abandon a barren (wife) in the tenth year, one who bears daughters (only) in the twelfth, one whose children (all) die in the fifteenth, but her who is quarrelsome without delay.’ 7. A widow shall avoid during a year (the use of) honey, meat, spirituous liquor, and salt, and sleep on the ground. 8. Maudgalya (declares that she shall do so) during six months. 9. After (the expiration of) that (time) she may, with the permission of her Gurus, bear a son to her brother-in-law, in case she has no son. 10. Now they quote also (the following verse): ‘One whose appointment can have no result, (viz.) a barren woman, one who has borne sons, one who is past child-bearing, one whose children are (all) dead, and one who is unwilling must not be appointed.’ 11. The sister of a maternal uncle and of the father, a sister, a sister's daughter, a daughter-inlaw, a maternal uncle’s wife, and the wife of a 6. Manu IX, 81. 4-8. Vasish‘ha XVII, 55. The word madya, ‘spirituous liquor,’ occurs in M. and the I. O. copy of the commentary. The MSS. from the Dekhan and Gugarat, including K., read maggana or maddana, the compound letter being very indistinct. 9. Vasishtha XVII, 56, where the term ‘Gurus’ is fully explained. . 10. Vasishtha XVII, 57-59. M. and the two copies of the commentary read piséZotpannaputra 4a instead of vasa Aotpannaputra 4a, ‘a barren woman and one who has borne sons.’ I follow the Dekhan and Gugaraét MSS., which undoubtedly give the genuine reading. Perhaps the term avasdm, Vasish/ka XVII, 57, should be corrected to vasdm. 11-12. These two Sftras are additions to II, 1, 2,13. See also Narada XII, 73-74; Vasish#ha XXI, 16. II, 2, 4° WOMEN. 235 friend are females who must never be approached (agamy4). 12. For intercourse with females who must not be approached (agamy4), a KrzééAra and an Atikvekkhra (and) a KaAndrayama are the penances prescribed for all. 13. Thereby (the rule regarding) intercourse with a female of the Kandala caste has been declared.
212. For intercourse with females who must not be approached (agamy4), a KrzééAra and an Atikvekkhra (and) a KaAndrayama are the penances prescribed for all. 13. Thereby (the rule regarding) intercourse with a female of the Kandala caste has been declared. 14. Now they quote also (the following verses) : ‘A Brahmaza who unintentionally approaches a female of the Kandala caste, eats (food given by a Kandala) or receives (presents from him), becomes an outcast; but (if he does it) intentionally, he becomes equal (to a Kandla). 15. ‘He who approaches his father’s, his teacher’s, or a king’s wife, is guilty of the crime of violating a Guru’s bed; the penance ordained for him has been declared above.’ 16. (A Bréhmaza) who is unable (to subsist) by teaching, sacrificing for others, or the acceptance of gifts, shall maintain himself by following the duties of Kshatriyas, because that is the next following (caste). 13. Vasish‘ha XXIII, 41; Vishau LIII, 5-6. 14. Manu XI, 176. 15. Govinda thinks that the penance intended is that mentioned in SQtrarz. Probably a severer one is meant. The verse‘is interesting, as it clearly is a quotation from some metrical work on law, not merely of traditional detached slokas. 16. Vasishéha II, 22. The Sfitra ‘adhy4panayaganapratigrahair asakta/ kshatradharmena givet pratyanantaratvat’ occurs in the two copies of the commentary only. The I.O. copy of the commentary has, however, before it the following words : [dharmya] svadhy4yapravakane evety adhikan4m [karam] darsayati pratigrzhita tadrzk pratigrahit4ram grédhnuvanti [tara rédhnu°] ritvigyagamana yaginau 236 BAUDHAYANA, II, 2, 4. 17. Gautama (declares that one shall) not (act thus). For the duties of Kshatriyas are too cruel for a Brahmaza. 18. Now they quote also (the following verse): ‘Out of regard for the sacred law a Bréhmamza and a Vaisya may take up arms for (the protection of) cows or Brahmazas, or when a confusion of the castes (threatens to take place). 1g. (Or) the livelihood of a Vaisya should be adopted, because that is the one following (next). 20. (If he lives by agriculture) he shall plough before breakfast, 21. With two bulls whose noses have not been pierced, not striking them with the goad, (but) frequently coaxing them. 22. The (sacred domestic) fire (shall be kindled) at the wedding; the religious ceremonies up to the Agnyadheya (shall be) performed in that.
3With two bulls whose noses have not been pierced, not striking them with the goad, (but) frequently coaxing them. 22. The (sacred domestic) fire (shall be kindled) at the wedding; the religious ceremonies up to the Agnyadheya (shall be) performed in that. [°gane] tadasaktau kshafradharmau. M. reads, dharmanasvadhyéyapravakana [ne] ityadhikaram darsayati pratigrahttddrsk pratigrahitara r¢dhnuvanti ritvigyagamana y4ganau tadasaktau svadhy4yadhya [°yadhya] panayagfay4ganapratigrahair asaktama [tah] kshatradharmmena givet. The Dekhan and Gugarat MSS. read, dharmye svadhyAyapravakane ityadhikaram darsayati | pratigrahe data pratigrahita[ra] r¢dhnuvantit rétvigyagamana yagane | tadasaktau kshatradharmena givayet, or have corruptions of this passage. I cannot come to any other conclusion than that the passage which precedes the words translated by me are a very ancient interpolation, caused by the embodiment of a portion of an old Bhashya with the text, and that all our MSS., however much they may differ, go back to one codex archetypus. 17. Gautama Introduction, p. lii. 18. Gautama VII, 25. 19. Vasish/ha IT, 24. 20-21, VasishsAa II, 32. 22. Vasishtha VIII, 3. The religious ceremonies to be performed with the sacred domestic fire, which, according to Baudh4yana, II, 2, 4. HOUSEHOLDER, 237 23. Now, beginning with the Agnyddheya, follow these (rites in an) uninterrupted (series), as, for instance, the Agnyddheya, the Agnihotra, the new and full moon sacrifices, the Agrayawa at the winter and summer solstices, the animal sacrifice, the Katurmasyas at the beginning of each season, the Shaddhotvi in spring, the Agnishtoma. Thus the attainment of bliss (is secured). - 24. Now they quote also (the following verse) : ‘Neither he who is accustomed to sleep in the daytime, nor he who eats the food of anybody, nor he who falls from a height to which he has climbed, can reach heaven as he desires.’ 25. Let him avoid meanness, hard-heartedness, and crookedness. 26. Now they quote also with reference to this (subject the following) verse in the dialogue between the daughters of Usanas and Vvzshaparvan : ‘Thou, forsooth, art the daughter of one who praises (others), who begs and accepts (gifts); but I am the child of one who is praised, who gives gifts and does not accept them.’ should be kindled at the wedding, not on the division of the paternal estate (Gautama V, 7), are the so-called Grzhya ceremonies (Gautama V, 8-9). 23. Vasish‘ha XI, 46. The sacrifices enumerated in this SAtra require three fires, and belong to the srauta or vaitanika yagias. The Shaddhotr? mentioned here seems to be the animal sacrifice mentioned in the commentary on Katyayana Srauta-sfitra VI, 1, 36. 24. An Arfdhapatita, ‘he who falls from a height to which he has climbed,’ is, according to Govinda, an ascetic who slides back into civil life.
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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