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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He is freed from the multitude of sins, committed unintentionally in old age, in youth, and in infancy, and even from those belonging to former births; 9. After feeding at the end (of the seven days) Bréhmazas with milk and rice, well mixed with 5. According to Govinda the Kshapavitra, or as the Dekhan MSS. read, Kshmapavitra, occurs in the SAtrap4sha of the Taittiriyas, consists of six verses, and begins ‘Agne naya.’ The text meant must be similar to Taitt. Samhita I, 1,14, 3. The Sahasraksha is the Purushasiikta. The Mrig4ra consists of the Yagy4nuvakyds of the Mrig4reshé, Taitt. Samhita IV, 7,15. The two Ganas called Amhomué are found Taitt. Samhita II, 3, 13, 1, ‘y4 vam indravaruzau’ and ‘yo vam indravarumau.’ The verses addressed to Agni Vaisvanara are the first eight of Taitt. Samhita I, 5, 11. IV, 8. RITES SECURING SUCCESS, 331 butter, and distributing to them after their dinner cows, land, sesamum, and gold, 10. A Brahmaza becomes internally pure, his guilt being consumed like fuel, and fit for the performance of rites which secure the fulfilment of wishes and of rites like the kindling of the sacred fire. Prasna IV, ApuyAya 8. 1. He who, through excessive greed or carelessness, performs this rite for others, is tainted by sin, and perishes like one who has swallowed poison. 2. A Braéhmaza who performs this rite for his teacher, his father, his mother, or for himself is resplendent like the sun. Therefore this rite may be performed for those (persons). ° 3. Ka (Pragapati) purified by means of this rite the god with a thousand eyes (Sahasraksha), Fire, Wind, the Sun, Soma, Yama, and other lords of the gods. 4. Whatever there is in these three worlds, famed as possessing a holy name, Brahmamzas and the rest, (all) that was produced by Ka through this rite of sanctification. 5. This sin-destroying secret of Pragdpati was first produced; thereafter thousands of purificatory rites came into existence. 6. He who performs those eight Gazahomas on the (first) day of thé year, of a half-year, of a season, or of a fortnight, sanctifies ten ancestors and ten descendants of his line; 7. And, while still on earth, he is known to the 8.5. Ie. those mentioned V, 7, 5. 332 BAUDHAYANA. IV, 8 gods in heaven as a holy man, and (after death) that virtuous man rejoices for a very long time in heaven like a god. 8. If a Brahmaza is unable to offer those eight Gaxahomas, let him offer one; thereby his guilt is effaced. 9. He, also, whose sons or pupils offer those eight Gazahomas, is freed from his sin which is bought off by his having instructed (them). 10. Through a desire of removing one’s guilt one even may cause (these oblations) to be offered by men who have been engaged for money, in case oneself is unable (to do it); a man need not torment himself. 11. Even among the virtuous a distribution of wealth is made (for the success) of holy rites; sometimes a man who is free from debt is (thereby) freed from guilt.
211. Even among the virtuous a distribution of wealth is made (for the success) of holy rites; sometimes a man who is free from debt is (thereby) freed from guilt. 12. Liberated according to this rule from the ocean of guilt and debt, he considers himself pure and able to successfully perform the sacred rites. 13. But in the case of that pure mortal who, freed from all sin and debts, begins the sacred rites, they will succeed without any effort. 14. Let him daily (study and) teach this holy (rule) of PragApati, which the sage has proclaimed, let him remember it or hear it. (By doing that) he is freed from all guilt and will be exalted in Brahman’s world. ro. The meaning is that in case a wealthy man is unable to bear ‘the restraints,’ he may hire others to perform the Homas. Though the hired performer will be guilty of a serious offence (Sftra 1), the person who causes them to be performed will derive benefit from them. IV, 8. RITES SECURING SUCCESS. 333 15. Let him mutter during twelve days those sacred texts through which he wishes to accomplish (his desires), eating once (a day) at night boiled rice with clarified butter, with milk, or with sour milk. : 16, (Let him offer) ten times a burnt oblation and sprinkle clarified butter. (That is) the preliminary worship (which must be performed) when one desires to accomplish one’s objects through those sacred texts. PARISISH7TA. Prasna VII, ApuyAya 5, 1, We will explain the rule for the adoption of a son. 2. Man, formed of virile seed and uterine blood, proceeds from his mother and father (as an effect) from its cause. 3. (Therefore) the father and the mother have power to give, to abandon, or to sell their (son). 4. But let him not give nor receive (in adoption) an only son; 5. For he (must remain) to continue the line of the ancestors. 6. Let a woman neither give nor receive a son except with the permission of her husband. 7. He who is desirous of adoptimg (a son) procures two garments, two earrings, and a finger-ring ; a spiritual guide who has studied the whole Veda; a layer of Kusa grass and fuel of Palasa wood and so forth. 5. 1. This chapter has been translated by Mr. Sutherland, Dattaka Mimamsa V, 42, and Dattaka Kandrika II, 16, and by myself, Journal Bengal Br. Roy. As. Soc., vol. XXXV, p. 162. 2-6. Identical with Vasish#zaa XV, 1-5. The best MS. omits the particle tu, ‘ but,’ in Sftra 6, while others have it. 7-8. Vasishtha XV, 7. The translation of madhye by ‘in their presence’ rests on the authority of the Samsk4rakaustubha 47 b, 11, where it is explained madhye [a] iti bandhusamaksham. The other explanation ‘in the middle (of his dwelling),’ to which the interpolated text of the Dattaka Mimams& and Dattaka Xandrik4 refers, is, however, also possible. VII, 5- ADOPTION. 335
3The other explanation ‘in the middle (of his dwelling),’ to which the interpolated text of the Dattaka Mimams& and Dattaka Xandrik4 refers, is, however, also possible. VII, 5- ADOPTION. 335 8. Then he convenes his relations, informs the king (of his intention to adopt) in (their) presence, feeds the (invited) Brdhmazas in the assembly or in (his) dwelling, and makes them wish him ‘an auspicious day,’ ‘hail,’ (and) ‘ prosperity.’ 9. Then he performs the ceremonies which begin with the drawing of the lines on the altar and end with the placing of the water-vessels, goes to the giver (of the child) and should address (this) request (to him), ‘Give me (thy) son,’ 10. The other answers, ‘I give (him).’ 11. He receives (the child with these words), ‘I take thee for the fulfilment of (my) religious duties ; I take thee to continue the line (of my ancestors). 12. Then he adorns him with the (above-mentioned) two garments, the two earrings, and the finger-ring, performs the rites which begin with the placing of the (pieces of wood called) paridhis (fences round the altar) and end with the Agnimukha, and offers (a portion): of the cooked (food) in the fire. 13. Having recited the Puronuvaky4 (verse), ‘He who thinking of thee with a discerning mind,’ &c., he offers an oblation, reciting the Y4gy4 (verse), ‘To which performer of good deeds, thou, O Gatavedas,’ &c. 14. Then he offers (oblations, reciting), the Vyahvitis ;—({the ceremonies) which begin the oblation to Agni Svishéakvzt and end with the presentation 8. The ceremony alluded to is the so-called puzydhava4anam. 12. The correct reading is pakvag guhoti. 13. The two texts are found Taittirtya Samhita I, 4, 46,1. 14. Vasishtha XV, 7. The parenthetical phrase occurs frequently in the Dharma-sftra ; see e.g. III, 4, 3. 336 BAUDHAYANA. VIO, g. of a cow as a fee (to the officiating priest are) known ;— 15. And presents (to the spiritual guide) as a sacrificial fee those two dresses, those two earrings, and that finger-ring (with which he had adorned the child). 16. If after the performance of these (rites) a legitimate son of his own body is born (to the adopter, then the adopted son) receives a fourth (of the legitimate son’s) share. Thus says Baudhdyana. 16. Vasishéla XV, 9. INDEX TO VOLS. II AND XIV. (14] Zz Digitized by Goog le INDEX TO VOLS. II AND XIV. Ap.=Apastamba ; Ga.= Gautama; Va. = Vasishrba; Ba. = Baudhayana, Abhisasta, Ap. I, 3, 25; 21, 83 24, 6-25; 26,6; 29, 8-14,17. Ga. I, 353 XVM, 173 XIX, 10. Va. XIV, 2; XXII, 73 XXIII,14. Ba. I, IT, 35. Abortion, Ap. I, 21, 8; 24,8. Ga. XXI,93 XXII, 13. Va, XXVIII, 7. Adoption, Va. xv, 1-10, Ba. Par. VI, 4. — forbidden, Ap. 11, 13, 11. See Son adopted. Adultery, Ap. I, 21, 9-10. — penances for, Ap. I, 25, 1-2, 103 28, 15,18, 20; Il, 26, 24-27, I. Ga. I, XXII, I-17, 23, "26-27, 35. Va. V, 33 XX,13-163 XXI, I-10, 12,13, 16-17. Ba, I, t, 13-153 2, 13-143 3, 48-515 4, 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.
1He is freed from the multitude of sins, committed unintentionally in old age, in youth, and in infancy, and even from those belonging to former births; 9. After feeding at the end (of the seven days) Bréhmazas with milk and rice, well mixed with 5. According to Govinda the Kshapavitra, or as the Dekhan MSS. read, Kshmapavitra, occurs in the SAtrap4sha of the Taittiriyas, consists of six verses, and begins ‘Agne naya.’ The text meant must be similar to Taitt. Samhita I, 1,14, 3. The Sahasraksha is the Purushasiikta. The Mrig4ra consists of the Yagy4nuvakyds of the Mrig4reshé, Taitt. Samhita IV, 7,15. The two Ganas called Amhomué are found Taitt. Samhita II, 3, 13, 1, ‘y4 vam indravaruzau’ and ‘yo vam indravarumau.’ The verses addressed to Agni Vaisvanara are the first eight of Taitt. Samhita I, 5, 11. IV, 8. RITES SECURING SUCCESS, 331 butter, and distributing to them after their dinner cows, land, sesamum, and gold, 10. A Brahmaza becomes internally pure, his guilt being consumed like fuel, and fit for the performance of rites which secure the fulfilment of wishes and of rites like the kindling of the sacred fire. Prasna IV, ApuyAya 8. 1. He who, through excessive greed or carelessness, performs this rite for others, is tainted by sin, and perishes like one who has swallowed poison. 2. A Braéhmaza who performs this rite for his teacher, his father, his mother, or for himself is resplendent like the sun. Therefore this rite may be performed for those (persons). ° 3. Ka (Pragapati) purified by means of this rite the god with a thousand eyes (Sahasraksha), Fire, Wind, the Sun, Soma, Yama, and other lords of the gods. 4. Whatever there is in these three worlds, famed as possessing a holy name, Brahmamzas and the rest, (all) that was produced by Ka through this rite of sanctification. 5. This sin-destroying secret of Pragdpati was first produced; thereafter thousands of purificatory rites came into existence. 6. He who performs those eight Gazahomas on the (first) day of thé year, of a half-year, of a season, or of a fortnight, sanctifies ten ancestors and ten descendants of his line; 7. And, while still on earth, he is known to the 8.5. Ie. those mentioned V, 7, 5. 332 BAUDHAYANA. IV, 8 gods in heaven as a holy man, and (after death) that virtuous man rejoices for a very long time in heaven like a god. 8. If a Brahmaza is unable to offer those eight Gaxahomas, let him offer one; thereby his guilt is effaced. 9. He, also, whose sons or pupils offer those eight Gazahomas, is freed from his sin which is bought off by his having instructed (them). 10. Through a desire of removing one’s guilt one even may cause (these oblations) to be offered by men who have been engaged for money, in case oneself is unable (to do it); a man need not torment himself. 11. Even among the virtuous a distribution of wealth is made (for the success) of holy rites; sometimes a man who is free from debt is (thereby) freed from guilt.
211. Even among the virtuous a distribution of wealth is made (for the success) of holy rites; sometimes a man who is free from debt is (thereby) freed from guilt. 12. Liberated according to this rule from the ocean of guilt and debt, he considers himself pure and able to successfully perform the sacred rites. 13. But in the case of that pure mortal who, freed from all sin and debts, begins the sacred rites, they will succeed without any effort. 14. Let him daily (study and) teach this holy (rule) of PragApati, which the sage has proclaimed, let him remember it or hear it. (By doing that) he is freed from all guilt and will be exalted in Brahman’s world. ro. The meaning is that in case a wealthy man is unable to bear ‘the restraints,’ he may hire others to perform the Homas. Though the hired performer will be guilty of a serious offence (Sftra 1), the person who causes them to be performed will derive benefit from them. IV, 8. RITES SECURING SUCCESS. 333 15. Let him mutter during twelve days those sacred texts through which he wishes to accomplish (his desires), eating once (a day) at night boiled rice with clarified butter, with milk, or with sour milk. : 16, (Let him offer) ten times a burnt oblation and sprinkle clarified butter. (That is) the preliminary worship (which must be performed) when one desires to accomplish one’s objects through those sacred texts. PARISISH7TA. Prasna VII, ApuyAya 5, 1, We will explain the rule for the adoption of a son. 2. Man, formed of virile seed and uterine blood, proceeds from his mother and father (as an effect) from its cause. 3. (Therefore) the father and the mother have power to give, to abandon, or to sell their (son). 4. But let him not give nor receive (in adoption) an only son; 5. For he (must remain) to continue the line of the ancestors. 6. Let a woman neither give nor receive a son except with the permission of her husband. 7. He who is desirous of adoptimg (a son) procures two garments, two earrings, and a finger-ring ; a spiritual guide who has studied the whole Veda; a layer of Kusa grass and fuel of Palasa wood and so forth. 5. 1. This chapter has been translated by Mr. Sutherland, Dattaka Mimamsa V, 42, and Dattaka Kandrika II, 16, and by myself, Journal Bengal Br. Roy. As. Soc., vol. XXXV, p. 162. 2-6. Identical with Vasish#zaa XV, 1-5. The best MS. omits the particle tu, ‘ but,’ in Sftra 6, while others have it. 7-8. Vasishtha XV, 7. The translation of madhye by ‘in their presence’ rests on the authority of the Samsk4rakaustubha 47 b, 11, where it is explained madhye [a] iti bandhusamaksham. The other explanation ‘in the middle (of his dwelling),’ to which the interpolated text of the Dattaka Mimams& and Dattaka Xandrik4 refers, is, however, also possible. VII, 5- ADOPTION. 335
3The other explanation ‘in the middle (of his dwelling),’ to which the interpolated text of the Dattaka Mimams& and Dattaka Xandrik4 refers, is, however, also possible. VII, 5- ADOPTION. 335 8. Then he convenes his relations, informs the king (of his intention to adopt) in (their) presence, feeds the (invited) Brdhmazas in the assembly or in (his) dwelling, and makes them wish him ‘an auspicious day,’ ‘hail,’ (and) ‘ prosperity.’ 9. Then he performs the ceremonies which begin with the drawing of the lines on the altar and end with the placing of the water-vessels, goes to the giver (of the child) and should address (this) request (to him), ‘Give me (thy) son,’ 10. The other answers, ‘I give (him).’ 11. He receives (the child with these words), ‘I take thee for the fulfilment of (my) religious duties ; I take thee to continue the line (of my ancestors). 12. Then he adorns him with the (above-mentioned) two garments, the two earrings, and the finger-ring, performs the rites which begin with the placing of the (pieces of wood called) paridhis (fences round the altar) and end with the Agnimukha, and offers (a portion): of the cooked (food) in the fire. 13. Having recited the Puronuvaky4 (verse), ‘He who thinking of thee with a discerning mind,’ &c., he offers an oblation, reciting the Y4gy4 (verse), ‘To which performer of good deeds, thou, O Gatavedas,’ &c. 14. Then he offers (oblations, reciting), the Vyahvitis ;—({the ceremonies) which begin the oblation to Agni Svishéakvzt and end with the presentation 8. The ceremony alluded to is the so-called puzydhava4anam. 12. The correct reading is pakvag guhoti. 13. The two texts are found Taittirtya Samhita I, 4, 46,1. 14. Vasishtha XV, 7. The parenthetical phrase occurs frequently in the Dharma-sftra ; see e.g. III, 4, 3. 336 BAUDHAYANA. VIO, g. of a cow as a fee (to the officiating priest are) known ;— 15. And presents (to the spiritual guide) as a sacrificial fee those two dresses, those two earrings, and that finger-ring (with which he had adorned the child). 16. If after the performance of these (rites) a legitimate son of his own body is born (to the adopter, then the adopted son) receives a fourth (of the legitimate son’s) share. Thus says Baudhdyana. 16. Vasishéla XV, 9. INDEX TO VOLS. II AND XIV. (14] Zz Digitized by Goog le INDEX TO VOLS. II AND XIV. Ap.=Apastamba ; Ga.= Gautama; Va. = Vasishrba; Ba. = Baudhayana, Abhisasta, Ap. I, 3, 25; 21, 83 24, 6-25; 26,6; 29, 8-14,17. Ga. I, 353 XVM, 173 XIX, 10. Va. XIV, 2; XXII, 73 XXIII,14. Ba. I, IT, 35. Abortion, Ap. I, 21, 8; 24,8. Ga. XXI,93 XXII, 13. Va, XXVIII, 7. Adoption, Va. xv, 1-10, Ba. Par. VI, 4. — forbidden, Ap. 11, 13, 11. See Son adopted. Adultery, Ap. I, 21, 9-10. — penances for, Ap. I, 25, 1-2, 103 28, 15,18, 20; Il, 26, 24-27, I. Ga. I, XXII, I-17, 23, "26-27, 35. Va. V, 33 XX,13-163 XXI, I-10, 12,13, 16-17. Ba, I, t, 13-153 2, 13-143 3, 48-515 4, 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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