4. The spotless one &c. is the Paramatman. The spots are merit and demerit which, residing in the Manas, the internal organ of perception, are only falsely attributed to the Atman, ' the soul.' To become immortal means ' to obtain final liberation.'
5. It seems to me that Haradatta's explanation of the words
76 APASTAMBA. I, 8, 22.
6. O pupil, I, who had not recognised in my own
self the great self-luminous, universal, (absolutely)
free Atman, which must be obtained without the
mediation of anything else, desired (to find) it in
others (the senses). (But now as I have obtained
the pure knowledge, I do so no more.) Therefore
follow thou also this good road that leads to w^elfare
(salvation), and not the one that leads into misfor-
tune (new births).
7. It is he who is the eternal part in all creatures, whose essence is wisdom, who is immortal, unchange- able, destitute of limbs, of voice, of the (subtle) body, (even) of touch, exceedingly pure; he is the uni- verse, he is the highest goal ; (he dwells in the middle of the body as) the Vishuvat day is (the middle of a Sattra-sacrifice) ; he, forsooth, is (accessi- ble to all) like a town intersected by many streets.
8. He who meditates on him, and everywhere
and always lives according to his (commandments),
and who, full of devotion, sees him who is difficult
to be seen and subtle, will rejoice in (his) heaven.
' idam idi ha idi ha' is wrong. They ought to be divided thus, 'idamid, iha id, iha loke.' The general sense remains the same, and there is no necessity to assume very curious and otherwise unknown Vedic forms.
6. The verse is addressed by a teacher to his pupil. My trans- lation strictly follows Haradatta's gloss. But his interpretation is open to many doubts. However, I am unable to suggest anything better.
7. The Sutra contains a further description of the Paramatman.
8. Haradatta explains the word vish/ap, ' heaven,' by ' pain- freed greatness,' apparently misled by a bad etymology. The heaven of the Atman is, of course, liberation, that state where the individual soul becomes merged in the Brahman or Paramatman, which is pure essence, intelligence and joy.
1,8,23- penance; knowledge of the ATMAN. ']']
PrA5NA I, PaTALA 8, KlIAiVDA 23.
1. That Brahma^^a, who is wise and recognises
all creatures to be in the Atman, who pondering
(thereon) does not become bewildered, and who re-
cognises the Atman in every (created) thing, shines,
forsooth, in heaven.
2. He, who is intelligence itself and subtler than
the thread of the lotus-fibre, pervades the universe,
and who, unchangeable and larger than the earth,
contains the universe ; he, w^ho is different from the
knowledge of this world, which is obtained by the
senses and which is identical with its objects, pos-
sesses the highest (form consisting of absolute know-
ledge). From him, who divides himself, spring all
(created) bodies. He is the primary cause, he is
eternal, he is unchangeable.
3. But the eradication of the faults is brought
about in this life by the means (called Yoga). A wise
man who has eradicated the (faults) which destroy
the creatures, obtains salvation.
4. Now we will enumerate the faults which tend to destroy the creatures.
5 . (These are) anger, exultation, grumbling, cove-
tousness, perplexity, doing injury (to anybody), hypo-
crisy, lying, gluttony, calumny, envy, lust, secret
hatred, neglect to keep the senses in subjection,
neelect to concentrate the mind. The eradication
of these (faults) takes place through the means of
(salvation called) Yoga.
6. Freedom from ang-er, from exultation, from
23. 2. This Sutra again contains a description of the Para- matman. The translation strictly follows the commentary, though the explanation, given in the latter, is open to objections.
yS APASTAMBA. 1, 9' 24.
grumbling, from covetousness, from perplexity, from
hypocrisy (and) hurtfulness ; truthfulness, moderation
in eating, silencing slander, freedom from envy, self-
denying liberality, avoiding to accept gifts, upright-
ness, affability, extinction of the passions, subjection
of the senses, peace with all created beings, con-
centration (of the mind on the contemplation of the
Atman), regulation of one's conduct according to
that of the Aryas, peacefulness and contentedness ;
— these (good qualities) have been settled by the
agreement (of the wise) for all (the four) orders ; he
who, according to the precepts of the sacred law,
practises these, enters the universal soul.
PrA5NA I, PArALA 9, KlIAiVDA 24.
I. He who has killed a Kshatriya shall give a
thousand cows (to Brahma;2as) for the expiation of
his sin.
24. I. Manu XI, 128 ; Ya^fi. Ill, 266. Others explain the phrase vairayatanartham, ' for the expiation of his sin,' thus : ' He, who is slain by anybody, becomes, in dying, an enemy of his slayer (and thinks), " O that I might slay him in another life," for the removal of this enmity ! '— Haradatta. I am strongly inclined to agree with the other co-mmentator, and to translate vairayatanartham, ' in order to remove the enmity.' I recognise in this fine a remnant of the law permitting compositions for murder which was in force in ancient Greece and among the Teutonic nations. Under the expla- nation adopted by Haradatta, it is impossible to find a reasonable interpretation for praya^X'ittartha/i, Siitra 4. Haradatta, seduced by the parallel passage of Manu, takes it to be identical with vai- rayatanartham. I propose to translate our Siatra thus : ' He who has killed a Kshatriya shall give a thousand cows (to the relations of the murdered man) in order to remove the enmity.' According to Baudhayana, Pr. 1, Adhy. 10, the cows are to be given to the king : Kshatriyavadhe gosahasraw vr/shabhadhika;;^ ra^na utsrz^ed vairayatanartham.
I, 9, 24. Penance. 79
2. (He shall give) a hundred cows for a Vai^-ya,
3. Ten for a ^S"udra,
4. And in every one (of these cases) one bull
(must be given) in excess (of the number of cows)
for the sake of expiation.
5. And if women of the (three castes mentioned
have been slain) the same (composition must be
paid).
6. He who has slain a man belonging to the two
(first-mentioned castes) who had studied the Veda,
or had been initiated for the performance of a Soma-
sacrifice, becomes an Abhi^-asta.
7. And (he is called an Abhii^asta) who has slain
a man belonging merely to the Brahma/^a caste
(though he has not studied the Veda or been initi-
ated for a Soma-sacrifice),
8. Likewise he who has destroyed an embryo
of a (Brahma/^a, even though its sex be) undistin-
guishable,
9. Or a woman (of the Brahma;^a caste) during her courses.
10. (Now follows) the penance for him (who is an Abhii-asta).
11. He (himself) shall erect a hut in the forest,
2. Manu XI, 130; Ya^n. Ill, 267.
3. Manu XI, 131 ; Ya^fi. Ill, 267.
6. Manu XI, 87. Abhuasta means literally 'accused, accursed,' and corresponds in Apastamba's terminology to the mahapatakin of ]\Ianu and Ya^iiavalkya, instead of which latter word Manu uses it occasionally, e.g. II, 185.
9. ' Others interpret atreyi, " during her courses," by " belonging to the race of Atri." ' — Haradatta.
II. Others say that he may carry the skull of any corpse. This Sutra is to be construed with Sutra 14, Sutras 12 and 13 being inserted parenthetically. — Haradatta. Manu XI, 72-78; Ya^ii. Ill, 243.
8o APASTAMBA. I, 9, 24.
restrain his speech, carry (on his stick) the skull (of
the person slain) like a flag, and cover the space
from his navel to his knees with a quarter of a piece
of hempen cloth.
12. The path for him when he goes to a village, is the space betvv^een the tracks (of the wheels).
1 3. And if he sees another (Arya), he shall step out of the road (to the distance of two yards).
14. He shall go to the village, carrying a broken tray of metal of an inferior quality.
15. He may go to seven houses only, (crying,) ' Who will oive alms to an Abhi casta .'*'
16. That is (the wa)^ in v/hich he must gain) his livelihood.
17. If he does not obtain anything (at the seven houses), he must fast.
18. And (whilst performing this penance) he must tend cows.
19. When they leave and enter the village, that is
the second occasion (on which he may enter) the
village.
20. After having performed (this penance) for
twelve years, (he must perform) the ceremony known
(by custom), through which he is re-admitted into
the society of the good.
21. Or (after having performed the twelve years'
penance), he may build a hut on the path of robbers,
and live there, trying to take from them the cows of
Brahma?zas. He is free (from his sin), when thrice
20. ' I. e. after having performed the penance, he shall take grass and offer it to a cow. If the cow approaches and confidingly eats, then one should know that he has performed the penance properly, not otherwise.' — Haradatta. INIanu XI, 195 and 196.
2 1 . Manu XI, 8 r .
1,9,25- Penance. 8 1
he has been defeated by them, or thrice he has van- quished them.
2 2. Or he is freed (fronr his sin), if (after the
twelve years' penance) he bathes (with the priests)
at the end of a horse-sacrifice.
23. This very same (penance is ordained) for him
who, when his duty and love of gain come into con-
flict, chooses the gain.
24. If he has slain a Guru or a Brahma/^a, who
has studied the Veda and finished the ceremonies of
a Soma-sacrifice, he shall live according to this very
same rule until his last breath.
25. He cannot be purified in this life. But his sin is removed (after death).
PrA^NA I, Pa^ALA 9, KHAiVDA 25.
1. He who has had connexion with a Guru's wife
shall cut off his organ together with the testicles,
take them into his joined hands and walk towards
the south without stopping, until he falls down dead.
2. Or he may die embracing a heated metal image of a woman.
22. Manu XI, 83 ; Weber, Ind. Stud. X, 67.
23. * Or the Sutra may have reference to unrighteous gain acquired by false testimony and the like.' — Haradatta.
24. ' Guru means " the father and the rest." ' — Haradatta.
25. 'His sin is removed after death. Hence the meaning is that his sons or other (relations) may perform the funeral cere- monies and the like. But others think that the first part of the Sutra forbids this, and that the meaning of pratyapatti/^ (can be purified) is " connexion by being received as a son or other rela- tion." ' — Haradatta.
25. I. Haradatta's explanation of a ' Guru's wife ' by ' mother ' rests on a comparison of similar passages from other Smrz'tis, where a different ' penance ' is prescribed for incestuous intercourse with other near relations. Manu XI, 105; Y%-n. Ill, 259.
2. Manu XI, 104; Y%n. Ill, 259.
82 APASTAMBA. 1,9,25.
3. A drinker of spirituous liquor shall drink ex- ceedingly hot liquor so that he dies.
4. A thief shall go to the king with flying hair,
carrying a club on his shoulder, and tell him his
deed. He (the king) shall give him a blow with
that (club). If the thief dies, his sin is expiated.
5. If he is forgiven (by the king), the guilt falls upon him who forgives him,
6. Or he may throw himself into the fire, or perform repeatedly severe austerities,
7. Or he may kill himself by diminishing daily his portion of food,
8. Or he may perform a YLrikkhrdi penance (un- interruptedly) for one year.
9. Now they quote also (the following verse):
10. Those who have committed a theft (of gold),
drunk spirituous liquor, or had connexion with a
Guru's wife, but not those who have slain a Brah-
ma«a, shall eat every fourth meal-time a little food,
bathe at the times 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.
11. (A man of any caste) excepting the first, who
3. Manu XI, 91, 92; Ya^ii. Ill, 253.
4. I. e. who has stolen the gold of a Brahmawa. IManu VIII, 314, 316; XI, 99-101; Ya^ii. Ill, 257.
5. Manu VIII, 317.
6. Manu XI, 102.
8. According to Haradatta this Sutra refers to all kinds of sins, and it must be understood that the Krikkhxd, penances must be heavy for great crimes, and lighter for smaller faults ; see also below, I, 9, 27, 7 and 8.
9. Haradatta states that the verse is taken from a Pura^/a. II. Manu XI, 74; Ya^u. Ill, 248.
I, 9, 26. Penance. 83
has slain a man of the first caste, shall go on a
battle-field and place himself (between the two
hostile armies). There they shall kill him (and
thereby he becomes pure).
12. Or such a sinner may tear from his body and
make the priest offer as a burnt-offering his hair,
skin, flesh, and the rest, and then throw himself into
the fire.
13. If a crow, a chameleon, a peacock, a Brahma;^i
duck, a Hamsa, the vulture called Bhasa, a frog, an
ichneumon, a musk-rat, or a dog has been killed,
then the same penance as for a ^Sudra must be per-
formed.
