10. Water collected on the ground with which
5. Vasish/Aa IV, 37. JTaityavrz'ksha, ' a tree standing on sacred ground,' means literally, ' a memorial-tree.'
7. Govinda points out that couches and seats and the like, on which JZa.nda.las and outcasts have lain or sat down, must be purified.
8. ' That must be referred to grain on a threshing-floor, and so forth, which has been produced by men whose food must not be eaten, and again is considered to be common to all. In this case, too, what has been received from outcasts and Aa»rfalas, that is defiled. Milk which has been received just at milking-time may be drunk out of a vessel that stands in the cowpen.' — Govinda. As regards the grain produced by low-caste people, the rule probably refers to cases where the land of an Agrahira 01 other village is cultivated by men of the lowest castes. The author means to say that in such cases a Brahma«a may take his share from the threshing-floor, where the whole produce of the village- land is stored, without hesitation.
9. VasishMa XIV, 24 ; Manu V, 127.
10. Vasish//$a III, 35-36.
172 BAUDHAYANA. 1,5,9.
cows slake their thirst is a means of purification,
provided it is not strongly mixed with unclean
(substances), nor has a (bad) smell, nor is dis-
coloured, nor has a (bad) taste.
11. But land becomes pure, according to the
degree of the defilement, by sweeping the (defiled)
spot, by sprinkling it with water, by smearing it
with cowdung, by scattering (pure earth) on it, or
by scraping it.
12. Now they quote also (the following verse) :
PRASNA I, ADHYAYA 5, KAJVZJIKA 10.
1. 'A drop of water which is allowed to fall (on
the ground) purifies a bull's hide of land, whether
(the land) has been (previously) swept or not, pro-
vided no impure substance is visible on it/
2. Food which is cooked out of sight must be illuminated (with fire) and be sprinkled with water,
3. Likewise eatables bought in the market.
4. For the Veda (declares), * For the gods who are (easily) disgusted and desirous of purity do not
ii. Vasish/^a III, 56.
10. i. Regarding the term 'a bull's hide' of land, see Vish«u V, 181-183, XCII, 4.
2. Apastamba II, 2, 3, 9. ' Out of sight,' i. e. not before the eyes of him who eats it.' — Govinda. It would, however, seem that this rule refers to food prepared by Sudras, without the super- visions of Aryans. For Apastamba's Sutra, which contains the same word, paroksham, ' out of sight,' certainly has reference to that case only, and there is no reason why food prepared by Brahman cooks should be purified before it is eaten.
3. Apastamba I, 5, 17, 19. The eatables here intended are, according to Govinda, LaVus and other sweet-meats which are frequently bought ready made.
Purification. 173
enjoy the offerings made by a man destitute of faith.'
5. After reflecting (for a long time on the re-
spective value of) the (food) of a pure man destitute
of faith and of an impure person who has faith,
the gods declared both to be equal. But the Lord
of created beings said to them, ' That is not equal,
it is unequal. The food of a man destitute of faith
is worthless, that which is purified by faith is
preferable.'
6. Now they quote also (the following verses) :
' Want of faith is the greatest sin ; for faith is the
highest austerity. Therefore the gods do not eat
offerings given without faith.'
7. ' A foolish man does not reach heaven, though he may offer (sacrifices) or give (gifts).'
8. 'He is called a foolish man whose conduct
is blemished by doubts, and who, clinging to
his own fancies, transgresses (the rules of) the
•Sastras, because he opposes the fulfilment of the
sacred law.'
9. But pot-herbs, flowers, fruit, roots, and annual plants (must be) sprinkled (with water).
10. Having placed dry grass, wood of trees unfit
for sacrifices or a clod of earth (on the ground), let
him void faeces or urine, turning his face during the
day towards the north and at night towards the
south and wrapping up his head.
8. Dharmatantra, translated ' the fulfilment of the sacred^ law,' is explained in the commentary by dharmasya tantram anushManam, by ' the performance of the sacred duties/ It may also mean ' the doctrine of or the treatises on the sacred law.' The .Sastras are the Vedas and the whole body of the sacred literature.
9. Vishnu XXIII, 15- 10- VasishMaVI, 10,
1 74 BAUDHAYANA. I, 5, ro.
11. (After voiding) urine he shall clean (the organ once) with earth and water,
12. The hand three times.
13. In like manner (he shall clean himself with earth and water after voiding) faeces.
14. The number (of the applications of both is) thrice three for both feet and the hand.
15. After an effusion of semen (he shall purify himself) in the same manner as after voiding urine.
1 6. He shall wash himself, after he has untied or put on the cloth round his loins,
1 7. Or he may touch moist grass, cowdung, or earth.
1 8. While he is engaged in (the performance of)
religious rites, he shall avoid to touch (the part of
his body) below the navel.
19. The Veda (declares), 'A man's (body) is pure above the navel, it is impure below the navel.'
20. .Sudras living in the service of Aryans shall trim (their hair and nails) every month ; their mode
11-12. Vasish/4a VI, 14, 18. According to Govinda one
application of water suffices for the left hand and two for both
together.
13-14. VasishMa VI, 18. Govinda reads in Sutra 14, against the authority of all the MSS., payo/fc, 'for the anus/ instead of padayo^, ' for both feet'
15. Apastamba I, 5, 15, 23.
1 6. Apastamba I, 5, 1 6, 14. 17. Apastamba 1, 5, 16, 15. iS.VishmiXXIII, 51.
19. Taittirfya Sawhita VI, i, 3, 4.
20. Apastamba II, i, 2, 4-5. The above translation follows Govinda's explanation. But Srya'dhish/fcitsLfc, ' living in the service of Aryans,' may also mean 'superintended by Aryans,' and the rule be taken to refer to the special case of Sudra cooks, as in the parallel passage of Apastamba.
I, 5» 10. Lawful Livelihood. 175
of sipping water (shall be) the same as that of Aryans.
21. A Vaisya may live by usury.
22. But (a sum of) twenty-five (kirshaparcas shall bear an interest) of five mdshas (per mensem).
23. Now they quote also (the following verses):
' He who, acquiring property cheap, employs (it so
that it yields) a higher price, is called a usurer, and
blamed in all (treatises on) the sacred law.' ' (Brah-
man) weighed in the scales the crime of killing a
learned Brdhma^a against (the crime of) usury ; the
slayer of the Brahmawa remained at the top, the
usurer sank downwards.'
24. 'Let him treat Brahma^as who tend cattle,
those who live by trade, (and) those who are artisans,
actors (and bards), servants or usurers, like .Sudras.'
25. But men of the first two castes may, at their
pleasure, lend (money at interest) to one who
neglects his sacred duties, to a miser, to an atheist,
or to a very wicked man.
26. Through the neglect of sacrifices, of (lawful)
marriages, of the study of the Veda, and of (learned)
Brahmawas, (noble) families (even) are degraded.
27. The offence of neglecting a Brahma^a cannot be committed against a fool who is unacquainted
21." Vasish/Aa II, 1 9. 22. Vasish/Aa II, 5 1 .
23. Vasish/Aa II, 41-42. 24. Vasish/Aa III, 3.
25. Vasish/fa II, 43. M. reads na dadyatam, ' shall not lend.' According to Govinda, 'a very wicked man' is equivalent to 'a Sudra.'
26. Manu III, 63. Govinda says that this Sutra is introduced in connexion with the expression, ' one who neglects his sacred duties,' which occurs in Sutra 25.
27. Vasish//5a III, 9 note, 10. This Sutra is added in explana- tion of the term ' the offence of neglecting a Brahma»a.'
1 76 BAUDHAYANA. 1, 5, 10.
with the Veda. For (in offering sacrifices) one does
not pass by a brilliant fire and throw the oblations
into ashes.
28. Families which are deficient in (the know-
ledge of) the Veda, are degraded by (keeping) cows,
horses and vehicles, by agriculture and by serving
the king.
29. But even poor families which are rich in (the
knowledge of) the Veda obtain rank among the
(noble) families and gain great fame.
30. The (study of) the Veda impedes (the pursuit
of) agriculture, (the pursuit of) agriculture impedes
(the study of) the Veda. He who is able (to do
it), may attend to both ; but he who is unable (to
attend to both), shall give up agriculture.
31. A fat, bellowing, raging humped bull, who
does not restrain himself, who hurts living creatures
and speaks according to his pleasure, forsooth, does
not reach the (abode of) the gods ; (but) those who
are small like atoms, (being) emaciated (by austerities
and fasts), go thither.
32. If, erring, in his youth he commits at any
time good or evil acts of any kind, (they will all
remain without result). (For) if in his later age he
lives righteously, he will obtain (the reward of) that
(virtuous conduct) alone, not (the punishments of
his former) crimes.
33. Let him always be sorrowing in his heart,
when he thinks of his sins, (let him) practise
austerities and be careful; thus he will be freed
from sin.
34. ' Where drops of water touch the feet of a
28-29. Manu III, 64, 66. 34. Vasish/^a III, 42.
1.5."- IMPURITY.
man who offers water for sipping to others, no
defilement is caused by them. They are equally
(pure) as (water) collected on the ground.'
PRASNA I, ADHYAYA 5, KA^DIKA 11.
1. Referring to deaths and births, they declare
that the impurity of Sapi^^as lasts ten days ; ex-
cepting officiating priests, men who have performed
the initiatory ceremony of a Soma-sacrifice, and
students of the Veda.
2. But amongst Sapi#das Sapiwda-relationship (extends) to the seventh person.
3. (If children die) before the completion of the
seventh month or before teething, (the relatives)
shall bathe.
4. In (the case of a child) that dies before the
completion of its third year or before teething, offer-
ings of funeral cakes and water are not prescribed,
and one should not burn its (body) ;
5. Nor when unmarried maidens die.
6. Some do it in the case of married daughters.
7. That (is done) in order to gain the good-will
11. i. Vasish//&a IV, 16. Officiating priests, Soma-sacrificers, and students do not become impure by deaths or births occurring among their relatives ; see VasishMa XIX, 48 ; Gautama XIV, i.
2. VasishMa IV, 17. For the specification of the extent of the Sapmrfa-relationship, see below, Sutra 9.
3. Vishmi XXII, 27.
4. Vish«u XXII, 28 ; Gautama XIV, 34, 43.
6. Gautama XIV, 36. 'That refers to the Sapif^as on the father's side.' — Govinda.
7. Manu IX, 18.
i;8 BAUDHAYANA. 1,5, 1 1.
of the people. Women are considered to have no business with the sacred texts.
8. ' The relatives of unmarried women become
pure after three days. But the uterine brothers
become pure by (following) the rule mentioned
before.'
9. Moreover, the great-grandfather, the grand-
father, the father, oneself, the uterine brothers, the
son by a wife of equal caste, the grandson, (and) the
great-grandson — these they call Sapiwdas, but not
the (great-grandson's) son; — and amongst these a
son and a son's son (together with their father are)
sharers of an undivided oblation.
10. The sharers of divided oblations they call Sakulyas.
8. This verse, which occurs in all my MSS. of the text, is left out in the two copies of Govinda's commentary.
9. Colebrooke, Dayabhiga XI, r, 37 ; V. Digest CCCXCVII. The text on which Colebrooke's two versions are based differs from that of my MSS. and of Govinda by reading avibhaktadaySdan instead of teshawz £a putrapautram [v. 1. °pautrakam] avibhakta- dayam. The meaning of the latter clause, which is placed paren- thetically before sapi»</an a^akshate, ' (these) they call Sapiwrfas/ seems to be that a father with his son and grandson share the cakes offered at one funeral sacrifice by the fourth descendant. Its object is to show that the group called Sapi»</as consists of two such subdivisions, between whom the middlemost forms the con- necting link. For the middlemost, the svayam, ' oneself/ of the text, first offers the cakes to his three ancestors and later receives the cakes, together with his first two descendants, from his great- grandson. Govinda gives no help. He merely remarks that the Sutra contains a paribhasha' or technical rule of interpretation, and that the words api ka., ' moreover,' indicate that it is an expansion of Sutra 2.
