10. A learned Brahma«a resembles a sacrificial fire, see e.g. below, XXX, 2-3 ; Apastamba I, i, 3, 44.
n. Manu II, 157. Kr/sh»apa»dita and MS. B. give the un- grammatical construction which occurs in Manu and other Dhar- majdstras, while the other MSS. read more correctly, 'yaj/fra kash/Aamayo h. ya*£a £armamayo m.' &c.
13-14. This rule agrees exactly with Gautama X, 45; see also Vishmi III, 56-61. The matter is introduced here in order to show the prerogative of a learned Brahmawa. Regarding the six lawful occupations, see above, II, 13-14.
Ill, 19. DEFINITIONS. 19
15. They declare that the slayer commits no crime by killing an assassin.
1 6. Now they quote also (the following verses):
' An incendiary, likewise a poisoner, one who holds a
weapon in his hand (ready to kill), a robber, he who
takes away land, and he who abducts (another man's)
wife, these six are called assassins (itatayin).'
17. 'He may slay an assassin who comes with the
intention of slaying, even though he knows the whole
Veda together with the Upanishads ; by that (act)
he (does) not (incur the guilt of) the slayer of a
1 8. ' He who slays an assassin learned in the Veda
and belonging to a noble family, does not incur by
that act the guilt of the murderer of a learned Brah-
mawa; (in) that (case) fury recoils upon fury.'
19. Persons who sanctify the company are, a Tri-
«cl£iketa, one who keeps five fires, a Trisupanza, one
who (knows the texts required for) the four sacrifices
(called A^vamedha, Purushamedha, Sarvamedha, and
Pitrzmedha), one who knows the Va^asaneyi-sakha
of the White Ya^ur-veda, one who knows the six
Angas, the son of a female married according to the
Brahma-rite, one who knows the first part of the
Scima-veda Sawhiti, one who sings the ^yesh^a-
saman, one who knows the Sawhita and the Brah-
mawa, one who studies (the treatises on) the sacred
law, one whose ancestors to the ninth degree, both
15. Vishnu V, 189—192. The connexion of this subject with the main topic consists therein that it furnishes an instance where learning does not protect a Brahmawa.
1 7. I read with the majority of the MSS., ' api vedantapSragam,' instead of * vedantagawz ra»e/ as Knsh«apa#<fita has.
19. For the explanations of the terms left untranslated, see the
2O VASISHrtfA. Ill, 20.
on the mother's and on the father's side, are dis-
tinctly known to have been .Srotriyas, and learned
men and Snatakas.
20. (Four students of) the four Vedas, one who
knows the Mtmiwsa, one who knows the Angas,
a teacher of the sacred law, and three eminent men
who are in three (different) orders, (compose) a (legal)
assembly consisting at least of ten (members).
21. He who initiates (a pupil) and teaches him the whole Veda is called the teacher (a^arya).
22. But he who (teaches) a portion (of the Veda only is called) the sub-teacher (upadhyaya);
23. So is he who (teaches) the Angas of the Veda.
24. A Brdhma^a and a Vaisya may take up arms
in self-defence, and in (order to prevent) a confusion
of the castes.
25. But that (trade of arms) is the constant (duty)
of a Kshatriya, because he is appointed to protect
(the people),
26. Having washed his feet and his hands up to
note on Apastamball, 8, 17, 22 ; Gautama XV, 28; and the notes on Vishmi LXXXIII, 2-21. Regarding the meaning of -Oandoga, ' one who knows the first part of the Sama-veda SawhitS,' see Weber, Hist. Ind. Lit., p. 63, note 59. ' One who knows the Sa/whitS and the Bra"hma«a, i. e. of the Rig-veda.' — Krz'sh»apa«^ita. Regarding the various classes of Snatakas, see Ipastambal, n,
20. Manu XII, in. KnshwapawflTita reads Mturvidyas trikalpf £a, 'one who knows the four Vedas and one who knows three different Kalpa-sutras.' My translation follows the reading of the MSS., £aturvidya#z vikalpi £a, which is corroborated by the parallel passage of Baudhayana I, i, 8, 'Mturvaidyaw vikalpt ka..' The explanation of the latter word is derived from Govindasvamin. ' Men who are in three orders, i. e. a student, a householder, and ascetic,' see Gautama XXVIII, 49.
21-23. Vishwu XXIX, 1-2. 24. Gautama VII, 25.
25. Vishmi. II, 6. 26-34. Vishnu LXII, 1-9.
Ill, 36. PURIFICATION. 2 1
the wrist, and sitting with his face turned towards
the east or towards the north, he shall thrice sip
water out of the Tirtha sacred to Brahman, (i.e.)
the part of the hand above the root of the thumb,
without uttering any sound ;
27. He shall twice wipe (his mouth with the root of the thumb);
28. He shall touch the cavities (of the head) with water;
29. He shall pour water on his head and on the left hand ;
30. He shall not sip water while walking, standing, lying down or bending forward.
31. A Brahmawa (becomes pure) by (sipping) water, free from bubbles and foam, that reaches his heart,
32. But a Kshatriya by (sipping water) that reaches his throat,
33. A Vawya by (sipping water) that wets his palate,
34. A woman and a .Sudra by merely touching water (with the lips).
35. Water (for sipping may) even (be taken) out
of a hole in the ground, if it is fit to slake the thirst
of cows.
36. (He shall not purify himself with water) which
has been defiled with colours, perfumes, or flavouring
substances, nor with such as is collected in unclean
places.
30. Kr;sh«apa«<fita is probably right in thinking that the word va, ' or,' inserted before ' bending forward,1 is intended to forbid other improper acts, gestures or postures, which are reprehended in other Smrj'tis.
35. Vishmi XXIII, 43 ; Manu V, 128.
36. 'Collected in uuclean places, e.g. in a burial-ground.' — Knsh»apa/z<fita.
22 VASISHTffA. Ill, 37.
37. Drops (of saliva) falling from the mouth, which
do not touch a limb of the body, do not make (a man)
impure.
38. If, after having sipped water, he sleeps, eats,
sneezes, drinks, weeps or bathes, or puts on a dress,
he must again sip water,
39. Likewise, if he touches (that part of) the lips on which no hair grows.
40. No defilement is caused by the hair of the moustache (entering the mouth).
41. If (remnants of food) adhere to the teeth, (they
are pure) like the teeth, and he is purified by
swallowing those which (become detached) in the
mouth.
42. He is not defiled by the drops which fall on
his feet, while somebody gives to others water for
sipping; they are stated to be equally (clean) as
the ground.
43. If, while occupied with eatables, he touches
any impure substance, then he shall place that thing
(which he holds in his hand) on the ground, sip
water and afterwards again use it.
44. Let him sprinkle with water all objects (the purity of) which may be doubtful.
45. ' Both wild animals killed by dogs, and fruit
thrown by birds (from the tree), what has been spoilt
by children, and what has been handled by women,'
37. Gautama I, 41. 38. Gautama I, 37.
39. Apastamba I, 5, 16, 10. 40. Apastamba I, 5, 16, n.
41. Gautama I, 38-40. 42. Manu V, 142.
43. Vishmi XXIII, 55. ' Occupied with eatables/ i. e. ' eating.'—
45. Vishmi XXIII, 50. This and the following two Sutras are a quotation, as appears from the use of the particle iti at the end of Sutra 47.
111,55' Purification. 23
46. ' A vendible commodity tendered for sale
and what is not dirtied by gnats and flies that have
settled on it/
47. * Likewise water collected on the ground that
quenches the thirst of cows, — enumerating all these
things, the Lord of created beings has declared them
to be pure.'
48. Anything denied by unclean (substances) be-
comes pure when the stains and the smell have
been removed by water and earth.
49. (Objects) made of metal must be scoured
with ashes, those made of clay should be thoroughly
heated by fire, those made of wood should be planed,
and (cloth) made of thread should be washed.
50. Stones and gems (should be treated) like ob- jects made of metal,
51* Conch-shells and pearl-shells like gems,
52. (Objects made of) bone like wood,
53. Ropes, chips (of bamboo), and leather be- come pure (if treated) like clothes,
54. (Objects) made of fruits, (if rubbed) with (a brush of) cow-hair,
55. Linen cloth, (if smeared) with a paste of yellow mustard (and washed afterwards with water).
46. Manu V, 129. 47. Vishnu XXIII, 43.
48. Gautama I, 42. For the explanation of the term amedhya, 'unclean substances,' see Manu V, 135, and the passage from Devala translated in Professor Jolly's note on Vishwu XXIII, 38.
49. Gautama I, 29; Vishwu XXIII, 26, 33, 27, 18. 50-51. Gautama I, 30.
52. Gautama I, 31 and note; Vishwu XXIII, 4.
53. Gautama I, 33.
54. Vishmi XXIII, 28. Cups and bottles made of the shell of the cocoa-nut or of the Bilva (Bel) fruit and of bottle-gourds are meant.
55. Vishwu XXIII, 2ft.
24 VASisnra A. in, 56.
5.6. But land becomes pure, according to the de-
gree of defilement, by sweeping (the defiled spot), by
smearing it with cowdung, by scraping it, by sprink-
ling (water) or by heaping (pure earth) on (it).
57. Now they quote also (the following verses) :
' Land is purified by these four methods, by digging,
burning, scraping, being trodden on by cows, and
fifthly by being smeared with cowdung/
58. 'A woman is purified by her monthly dis-
charge, a river by its current, brass by (being
scoured with) ashes, and an earthen pot by another
burning.'
59. ' But an earthen vessel which has been de-
filed by spirituous liquor, urine, ordure, phlegm, pus,
tears, or blood cannot be purified even by another
burning/
60. ' The body is purified by water, the internal
organ by truth, the soul by sacred learning and
austerities, and the understanding by knowledge.'
6 1. Gold is purified by water alone, 6.2. Likewise silver,
56. Vishmi XXIII, 56-57. Kn'shwapawfiTita takes upakarana, ' heaping (pure earth) on (the defiled spot),' to mean ' lighting a fire on it ' or ' digging it up.' The translation given above rests on the parallel passages of Gautama I, 32, and of Baudhayana I, 5, 52, bhumes tu saOTmSr^anaproksha«opalepanSvastara»opalekhanair- yathasthanam doshavueshat prayatyam, 'land becomes pure, ac- cording to the degree of the defilement, by sweeping the (defiled) spot, by sprinkling it, by smearing it with cowdung, by scattering (pure earth) on it, or by scraping it.' Bhumi, 'land,' includes also the mud-floor of a house or of a verandah.
57. Some MSS: have instead of gharshat, ' by scraping,' varshdt, 'by rain ;' see also note on Gautama I, 32.
58. Vishmi XXII, 91. 59. Vishnu XXIII, 5.
60. Identical with Manu V, 109, and Vish«u XXII, 92.
61-62. Visrmu XXIII, 7. Krjsh«apa»0Tita points out that these
Iv, 3- Origin of the Castes. 2$
63. Copper is cleansed by acids.
64. The Tirtha sacred to the Gods lies at the root of the little finger,
65. That sacred to the jRtshis in the middle of the fingers,
66. That sacred to Men at the tips of the fingers,
67. That sacred to Agni (fire) in the middle of the hand,
68. That sacred to the Manes between the fore- finger and the thumb.
69. He shall honour (his food at) the evening and morning meals (saying), ' It pleases me,'
70. At meals in honour of the Manes (saying), ' I have dined well,'
71. At (a dinner given on the occasion of) rites procuring prosperity (saying), ' It is perfect.'
CHAPTER IV.
1. The four castes are distinguished by their origin and by particular sacraments.
2. There is also the following passage of the
Veda, ' The Brahmawa was his mouth, the Ksha-
triya formed his arms, the Vairya his thighs ; the
•Sttdra was born from his feet'
3. It has been declared in (the following passage
two rules and that given in the next Sutra refer to cases in which gold, silver, and copper have not been stained by impure substances.
63. Vishmi XXIII, 25.
64-68. Vish«u LXII, 1-4; Apastamba II, 2, 3, n.
69. Vishwi LXVIII, 42. The Sutra is also intended to prescribe that the number of the daily meals is two only.
70. Manu III, 251.
71. The rites referred to are, according to Krzsrmapa»<fita, marriages, feeding Brahmawas, Nandijraddhas, and the like.
IV. i. Manu I, 87. 2. Rig-veda X, 90, 12.
26 VASISHTffA. IV, 4»
of) the Veda that (a .Sildra) shall not receive the
sacraments, ' He created the Brahmawa with the
Giyatrl (metre), the Kshatriya with the Trish/ubh,
the Vai-sya with the ^agatl, the .Sudra without any
metre.'
4. Truthfulness, suppression of anger, liberality,
abstention from injuring living beings, and the pro-
creation of offspring (are duties common to) all
(castes).
5. The Manava (Sutra states), ' Only when he
worships the manes and the gods, or honours guests,
he may certainly do injury to animals.'
6. ' On offering a Madhuparka (to a guest), at a
sacrifice, and at the rites in honour of the manes,
but on these occasions only may an animal be slain ;
that (rule) Manu proclaimed.'
