8. The passage, which is probably a quotation from an Upani- shad, is very corrupt in the MSS. and Kr;sh«apa»</ita's text I cor- rect it as follows :
DhyanagniA satyopa^ayanawz kshintyahutiA
sruva/nhri^ purooSsamahiflzsi saMosho
yupa/£ lirtkkhrzm bhutebhyo 'bhayadakshinyam iti
kr/tva" kratum ma"nasaw yati kshayam budhaA.
But I am not confident that all tho difficulties ha\ ~- been removed.
I4O VASISHiTtfA. XXX, 10.
10. Happiness (is the portion) of that man who
relinquishes (all) desire, which fools give up with
difficulty, which does not diminish with age, and
which is a life-long disease.
1 1. Adoration to VasishMa .Satayatu, the son of Mitra and Varuwa and Urva^l !
PRASNA I, ADHYAYA 1, KAJVDIKA 1.
1. The sacred law is taught in each Veda.
2. We will explain (it) in accordance with that.
3. (The sacred law), taught in the Tradition (Smmi, stands) second.
4. The practice of the 51sh/as (stands) third.
5. .Sish&is, forsooth, (are those) who are free
from envy, free from pride, contented with a store
of grain sufficient for ten days, free from covetous-
ness, and free from hypocrisy, arrogance, greed,
perplexity, and anger.
6. '(Those are called) ,Sish/as who, in accordance with the sacred law, have studied the Veda together
1. i. Vasish//fca I, 4. Each Veda, i. e. each j&kha or redaction of the Veda. — Govinda.
3. VasishMa I, 4. Govinda takes smr/ti, ' the tradition/ in the sense of works (grantha) explaining the recollections of the /iLi'shis, and is no doubt right in doing so.
4. Vasish//$a I, 5. The explanation of Sgama by ' practice' rests on the authority of Govinda and the parallel passages where jila and a^ara, ' conduct/ are used.
5. Apastambal, 7, 20, 8; Gautama XXVIII, 48. Kumbhidhanya, translated according to Govinda by ' contented with a store of grain sufficient for ten days/ means, according to others, ' contented with a store of grain sufficient for six days or for a year.'
6. Vasish//$a VI, 43. Govinda omits the word 'hi/ given by the
144 BAUDHAYANA. I, i, i.
with its appendages, know how to draw inferences
from that, (and) are able to adduce proofs perceptible
by the senses from the revealed texts.'
7. On failure of them, an assembly consisting at
least of ten members (shall decide disputed points
of law).
8. Now they quote also (the following verses):
1 Four men, who each know one of the four Vedas,
a Mlmawsaka, one who knows the Angas, one who
recites (the works on) the sacred law, and three
Brahmawas belonging to (three different) orders,
(constitute) an assembly consisting, at least, of ten
members.'
9. 'There may be five, or there may be three, or
there may be one blameless man, who decides (ques-
tions regarding) the sacred law. But a thousand
fools (can)not (do it).'
10. 'As an elephant made of wood, as an antelope
made of leather, such is an unlearned Brahmarca :
those three having nothing but the name (of their
kind).'
MSS. after the verse, whereby it is marked as a quotation. ' The appendages/ i. e. the Itihasas and Purawas. — Govinda.
8. Vasish/Aa III, 20. Govinda, quoting Gautama XXVIII, 49, says that Vanaprasthas cannot serve as members of Parishads, be- cause they live in the forest. He also notices a different reading, not found in my MSS., 'Ajramasthas trayo mukhyaA.' He asserts that thereby professed students are intended, because professed students are declared to be particularly holy in the Dharmaskandha- brahmawa.
9. Vasish/>5a III, 7. Itare, translated by 'fools,' means literally, 'those different from the persons enumerated in the preceding verse.' Govinda remarks that according to Sutra 12 one learned Brahma«a must be taken only in cases of the most pressing necessity.
10. Vasish/^a III, n.
I, I, i. SOURCES OF THE LAW.
ii. 'That sin which dunces, perplexed by ignor-
ance and unacquainted with the sacred law, declare
(to be duty), falls, increased a hundredfold, on those
who propound it.'
1 2. ' Narrow and difficult to find is the path of the
sacred law, towards which many gates lead. Hence,
if there is a doubt, it must not be propounded by
one man (only), however learned he may be.'
13. 'What Brahmawas, riding in the chariot of
the law (and) wielding the sword of the Veda, pro-
pound even in jest, that is declared to be the highest
law.'
14. 'As wind and sun will make water, collected
on a stone, disappear, even so the sin that (cleaves)
to an offender completely vanishes like water.'
15. ' He who knows the sacred law shall fix the
penances with discernment, taking into consideration
the constitution, the strength, the knowledge, and the
age (of the offender), as well as the time and the
deed.'
11. Vasish//&a III, 6.
12. The « gates' of the sacred law are the Vedas, the Smrrtis, and the practice of the Sish/as. They are many, because the redactions of the Vedas and Smr;'tis are numerous and the practices vary in different countries.
14. I. e. provided the offender performs the penance imposed by learned and virtuous Brahma«as. Prawajayet, ' will make disappear,' is ungrammatical, as the subject stands in the dual. Grammatical accuracy has probably been sacrificed to the exigencies of the metre.
15. VasishMa XIX, 9. .Sariram, literally ' the body,' means here the constitution, which may be bilious, ' windy,' and so forth. AyuA, literally ' life ' or ' long life,' has been translated by ' knowledge,' in accordance with Govinda's explanation, ^fianam. As the word vaya/*, ' age,' also occurs in this verse, it is clear that ayuA cannot have its usual meaning.
146 BAUDHAYANA. i, i, I.
1 6. ' Many thousands (of Brahmawas) cannot form
a (legal) assembly (for declaring the sacred law), if
they have not fulfilled their sacred duties, are unac-
quainted with the Veda, and subsist only by the
name of their caste/
PRASNA I, ADHYAYA 1, KAJVZ>IKA 2.
1. There is a dispute regarding five (practices) both in the south and in the north.
2. We will explain those (peculiar) to the south.
3. They are, to eat in the company of an uniniti-
ated person, to eat in the company of one's wife, to
eat stale food, to marry the daughter of a maternal
uncle or of a paternal aunt.
4. Now (the customs peculiar) to the north are,
to deal in wool, to drink rum, to sell animals that
have teeth in the upper and in the lower jaws, to
follow the trade of arms, to go to sea.
1 6. Vasish/^a III, 5. The two copies of the commentary omit this Sutra, though it is quoted in the explanation of Sutra 9. The best MSS. repeat the last words of the Sutra in order to show that the Kawdfika' ends here. The same practice is observed, though not quite regularly, in the sequel.
2. i . The boundary between the north and south of India is, as Govinda also points out, the river Narmada.
3. Some of the customs mentioned here still prevail in parts of southern India. Thus the marriages between cousins occur among the Dejastha and Karha</a IMhmaflas of the Dekhan.
4. The first two customs mentioned still prevail in the north, especially in Kajmir, where Brahmawas commonly deal in wool and woollen cloth. Spirituous liquor is not now drunk openly, but its use is sanctioned in the Kajmirian Nilamata-pura«a. Many Brahmanical families in the north, especially in the North-western Provinces,' subsist by enlisting as soldiers in the British and native armies.
I, I, a. DIFFERENT CUSTOMS AND COUNTRIES. 147
5. He who follows (these practices) in any other country than where they prevail, commits sin.
6. For each (of these customs) the (rule of the) country should be (considered) the authority.
7. Gautama declares that that is false.
8. And one should not take heed of either (set of
practices) because they are opposed to the tradition
of the 61sh/as.
9. The country of the Aryas (Aryavarta) lies to
the east of the region where (the river Sarasvati)
disappears, to the west of the Black-forest (Kala-
kavana), to the north of the Paripatra (mountains),
to the south of the Himalaya. The rule of conduct
which (prevails) there, is authoritative.
10. Some (declare) the country between the (rivers) Yamuna and Ganges (to be the Aryavarta).
1 1. Now the Bhallavins quote also the (following) verse :
12. 'In the west the boundary-river, in the east
the region where the sun rises, — as far as 'the black
antelopes wander (between these two limits), so far
spiritual pre-eminence (is found).'
5-6. A similar argument is given by the Kajmtrians for the lawfulness of the consumption of meat, which they justify by a de^aguna or ' virtue of their country.'
7. Gautama XI, 20.
9. Vasish/Aa I, 8, 10. Many MSS., and among them the Telugu copy of the commentary, read Pariyatra instead of Paripatra, vrhich latter I consider to be the correct form of the word.
10. Vasish/^a 1, 12.
11. Vasish/Aa 1, 14. Govinda remarks that the Bhallavins are a school studying the Sama-veda. See also Max Mtiller, Hist. Anc. Sansk. Lit., pp. 193, 364.
12. VasishMa 1, 15. There is a great uncertainty in the MSS. about the word following sindhuA. I have adopted the reading of
148 Baudhayana. !,!,*•
13. The inhabitants of Avanti, of Ahga, of Maga-
dha, of Surdsh/ra, of the Dekhan, of Upavrzt, of
Sindh, and the Sauviras are of mixed origin.
14. He who has visited the (countries of the)
Ara^as, Karaskaras, Pimafras, Sauviras, Vahgas, Ka-
lihgas, (or) - Pranunas shall offer a Punastoma or a
Sarvaprz'shMji (ish/i).
15. Now they quote also (the following verses):
' He commits sin through his feet, who travels to
the (country of the) Kalingas. The sages declare
the Vai-yvinari ishti to be a purification for him.'
M., sindhur vidharawi, ' the boundary-river,' which occurs also in the parallel passage of VasishMa. The Dekhan and Gujarat MSS. read vi^aram or vU'arawa, and the two copies of the commentary visarani. The sense of these various readings appears to be ' the river that vanishes or looses itself,' i. e. the Sarasvati.
13. This and the following two Sutras are intended to show that the customs prevailing in the countries named have no autho- rity and must not be followed. Avanti corresponds to western Malva, Ahga to western Bengal, Magadha to Bihar, and Surash/ra to southern Ka/Wava</. The Sauviras, who are always associated with the Sindhians, probably dwelt in the south-west of the P&ngab, near Multan. The Upavr/ts probably are the same as the Upa- vrz'ttas mentioned MahabharataVI, 49. But I am unable to deter- mine their seats.
14. The Ara//as dwelt in the Pan^ab (Lassen, Ind. Alth. I, p. 973, sec. ed.), and are greatly blamed, Mahlbharata VIII, 44, 36 seq.. The Karaskaras are named in the same chapter of the Maha- bharata as a degraded tribe, but seem to belong to the south of India. The Kalingas are the inhabitants of the eastern coast of
. India, between Orissa and the mouth of the Kr/shwa river. The Pu«</ras, who are mentioned as a degraded tribe in the Aitareya- brahma«a VII, 18, and occur frequently in the Mahabha'rata, and the Vangas belong to Bengal (see Lassen, Ind. Alth. I, 669, sec. ed. ; Cunningham, Anc. Geog. p. 480). Regarding the Puna- stoma, see Gautama XIX, 7 note ; and regarding the Sarvapr?sh//4a ish/i, Taittiriya-sazwhita II, 3, 7, 1-2.
15. Apastamba I, u, 32, 18.
STUDENTSHIP.
1 6. 'Even if many offences have been committed,
they recommend for the removal of the sin the
Pavitresh/i. For that (sacrifice) is a most excellent
means of purification.'
17. Now they quote also (the following verse):
'He who performs (by turns) in each season the
VaLrvanari (ish/i), the Vratapatt (ish/i), and the
Pavitresh/i is freed from (all) sins.'
PRASNA I, ADHYAYA 2, KAJVDIKA 3.
1. The (term of the) studentship for (learning
the) Veda, as kept by the ancients, (is) forty-eight
years,
2. (Or) twenty-four (years), or twelve for each Veda,
3. Or at the least one year for each KaWa,
4. Or until (the Veda has been) learned; for life is uncertain.
5. A passage of the revealed texts declares, ' Let
him kindle the sacred fires while his hair is (still)
black.'
17. Vasish///a XXII, 10. The meaning is that in each of the three seasons of the year, Grishma, Varsha, Hemanta, one of the three sacrifices is to be offered.
3. i. Apastamba I, i, 2, 12. Govindasviimin gives four explana- tions of the adjective paura»am, ' kept by the ancients/ viz. i. old, i. e. kept by the men of the Krz'ta or Golden age ; 2. revealed to and kept by the ancients, such as Manu ; 3. found in the ancient, i.e. eternal Veda; 4. found in the known Itihasas and Pura«as.
2. Apastamba I, i, 2, 14-16.
3. Each Ka«</a, i. e. each of the seven books of the Taittiriya- sawzhita.
4. Manu III, r.
