10. Colebrooke, loc. cit. According to Gimutavahana the Saku- lyas are the three ascendants beyond the great-grandfather and the three descendants beyond the great-grandson. Others, amoag
1, 5»«- Inheritance. 179
11. If no other (relations) are living, the property
(of a deceased male) descends to them (the Sa-
pindas).
12. On failure of Sapircdas, the Sakulyas (inherit).
13. On failure of them, the teacher who (holds
the place of a spiritual) father, a pupil, or an
officiating priest shall take it,
14. On failure of them, the king. Let him give
that property to persons well-versed in the three
Vedas.
15. But the king should never take for himself the property of a Brahma»a.
' The property of a Brahmawa destroys (him who
whom Govinda takes his place, explain the word sakulya to mean ' members of one family ' in general. Govinda says, sambandha- viresha^-fiane sati sapim/a u£yante I sambandhamatra^nane sakulySA u Aias ka. sapm<fa api sakulya/fc II 'If a particular relationship is known, they are called Sapw</as; and if (the fact) only is known that relationship exists, Sakulyas. Hence the Sapir</as are also Sakulyas.'
11. Colebrooke, loc. cit. Both the Dayabhaga and the Digest read satsvanga^eshu, « when there is male issue,' and the Vframi- trodaya, fol. 218, p. 2, 1. 7, agrees with them. The MSS. read all satsv anyeshu, which may, however, be taken with Govinda for asatsv anyeshu, because the preceding word ends in e. Govinda explains anyeshu, ' others,' by aurasSdishu, ' legitimate sons of the body, and so forth.'
12. Colebrooke, Dayabhaga, loc. cit. The digest omits this Sutra.
13. Colebrooke, loc. cit. £imutavahana wrongly reads pita £aMrya/&, ' the father and the teacher.' Govinda gives the expla- nation adopted above. Regarding the spiritual fatherhood of the teacher, see e. g. Vasish/Aa II, 4.
14. Colebrooke, loc. cit. Govinda reads satsvam, ' the property of a holy man,' instead of tatsvam, ' that property.'
15. Colebrooke V, Dig. CCCCXLIV; Vasish/Aa XVII, 86.
I So BAUDHAYANA. I, 5, IT.
takes it), together with sons and grandsons ; poison
kills one man only. (Therefore) they do not declare
poison to be (the worst) poison. The property of
a Brdhmawa is called (the worst) poison.'
17. If a birth and a death occur together, one
and the same period of ten (days and) nights (shall
serve for both).
1 8. Now if (other deaths or births) happen be-
fore the completion of the ten (days and) nights (of
impurity), the first period of ten (days and) nights
(shall suffice, provided the n?iw cause of impurity
occurs) before the end of the ninth day.
19. On a birth, indeed, the parents (alone) become impure during ten days.
20. Some (declare that) the mother (alone be-
comes impure), because (people) avoid (lying-in
women alone).
21. Others (say that) the father (alone becomes
impure) because the semen is the chief cause (of
the generation).
22. For sons who were born without mothers, are mentioned in the revealed texts.
23. But (the correct opinion is that) both the
parents (become impure) because they are equally
connected (with the event).
1 8. VasishMa IV, 23-25. Govinda points out that in case the second birth or death happens after the completion of the ninth day, the rule given (Gautama XIV, 7) applies.
19. Vasish/fca IV, 20-21.
20. Vasish/^a IV, 21-22. TatpariharanSt, literally, 'because she is avoided, i.e. because people avoid newly -confined women (not their husbands).' — Govinda.
21. E. g. Agastya and VasishMa. See Rig-veda VII, 33, 1 i} and Sayawa's commentary thereon.
1,5, "• IMPURITY. l8l
24. But when a death (has happened, the relatives
of the deceased), allowing the youngest to begin,
shall pass their sacrificial threads over the right
shoulder and under the left arm, descend into the
water at a bathing-place, submerge (their bodies),
emerge (out of the water), ascend the bank, sip
water, pour out libations for the (deceased, repeat-
ing the last four acts) severally three times there-
after, ascend the bank, sip water, touch a coal, water
or the like at the door of their house, and sit during
ten days on mats, eating food that does not contain
pungent condiments or salt.
25. (Let him perform) a funeral sacrifice on the eleventh or the twelfth (day).
26. In (performing) the remaining rites (one should) conform to (the customs of) the people.
27. In case of a (death) let him also keep (a
period of impurity) for (persons who are) not (his)
Sapi»dfc.s, according to the degree of nearness,
three (days and) nights, a day and a night, one clay
and so forth,
24. Vasish/Aa IV, 9-15. When the libations of water are poured out, the name of the deceased must be pronounced. Govinda correctly states that iti, ' or the like,' which stands after 'a coal, water,' is intended to include 'cowdung, and yellow mustard seed/ which are mentioned by Ya^wavalkya III, 13. Regarding the clause sakr/ttri^, '(repeating these last four acts) severally three times,' see Apastamba II, 6, 15, 10.
25. Vishmi XXI, 2 seq., and especially 19.
26. Govinda, in explanation of this Sutra, refers to the last words of Apastamba II, 6, 15, 10, where it is said that relatives « shall perform those rites for the dead which the women declare to be necessary/ and to Apastamba II, i i, 29, 15.
27. Gautama XIV, 20. Govinda is of opinion that the duration of the impurity shall depend on the good qualities, learning, &c. of the deceased.
l82 BAUDHAYANA. I, 5, 11.
28. For a teacher, a sub-teacher (upadhyaya), and their sons, three (days and) nights,
29. Likewise for officiating priests,
30. Let him keep on account of a pupil, for one
who has the same spiritual guide, for a fellow-student
(sabrahma£4rin) three (days and) nights, one day
and a night, one day and so forth (as periods of
impurity).
31. On a miscarriage females (remain impure) as
many (days and) nights as months (elapsed after
conception).
32. If he unintentionally touches the corpse of
a stranger, he becomes at once pure after bathing
dressed in his clothes.
33. (If he does it) intentionally, (he will remain impure) during three (days and) nights.
34. And (the same rules apply if he touches a woman) during her courses.
35. A son who is born from (intercourse with a
temporarily unclean woman) becomes an AbhLrasta.
Thereby the penances (to be performed) by him
have been explained.
28. Vishnu XXII, 42, 44. Govinda asserts that the impurity on account of an Upadhydya lasts one night, together with the preceding and following days, and on account of a teacher's or Upadhyaya's sons one day only. It looks as if he had read the words pakshinyekaham in his text.
29. Govinda asserts that £a, 'likewise,' indicates that the rule applies also on the death of persons for whom one sacrifices.
30. Vishwu XXII, 44, Govinda explains satirthya to mean ' one who has the same guru or spiritual guide,' while according to others it means 'one who studies under the same sub-teacher' (upadhyaya). See also the Klrika on Pawini IV, 4, 117, and note.
31. Vishwu XXII, 25. 32-33- Gautama XIV, 27. 34. Vishnu XXII, 69.
I, 5,11. Impurity. 183
36. On touching one who sells the Veda, a sacri-
ficial post, an outcast, a funeral pile, a dog, or a
/jfawdala he shall bathe.
37. Now if a worm is produced in an open wound
that is filled with pus and sanies, how shall, in that
case, a penance be performed ?
38. He who is bitten by a worm will become pure
on bathing (daily) during three days and drinking (a
mixture of) cow's urine, cowdung, milk, sour milk,
butter, and water boiled with Kiua grass.
39. He who has been touched by a dog shall bathe dressed in his clothes ;
40. Or he becomes pure by washing that spot
(where he has been touched), by touching it with
fire, by (afterwards) again washing it and his feet,
and by sipping water.
41. Now they quote also (the following verses):
' But a Brahmarca who has been bitten by a dog, is
purified if he goes to a river that flows into the
ocean, (bathes there and) suppresses his breath one
hundred times and (afterwards) eats clarified butter.
He will (also) become pure at once on bathing (in
water brought) in golden or silver (vessels), or in
a cow's horn, or in new (earthen pots).'
36. This verse, which is another version of I, 5, 9, 5, is left out in the Dekhan and Gujarat MSS.; I consider its genuineness very doubtful.
37. Vasish/Aa XVIII, 16.
39-40. Apastambal, 5, 15, 16-17. Govinda, too, states that the second mode of purification is to be adopted, if the dog touches any part of the body below the navel.
41. Vasish/Aa XXIII, 31.
184 BAUDHAYANA. T, 5, 12.
PRASNA I, ADHYAYA 5, KANDIKA 12.
1. Tame animals must not be eaten,
2. Nor carnivorous and (tame) birds,
3. Nor (tame) cocks and pigs ;
4. Goats and sheep (are) excepted (from the above prohibition).
5. Five five-toed animals may be eaten, (viz.)
the porcupine, the iguana, the hare, the hedgehog,
the tortoise and the rhinoceros, excepting the rhi-
noceros,
6. Likewise five animals with cloven hoofs, (viz.)
the white-footed antelope (Nil-gai), the (common
ravine) deer, the spotted deer, the buffalo, the (wild)
boar and the black antelope, excepting the black
antelope,
7. (Likewise) five (kinds of) birds that feed scratch-
ing with their feet, (viz.) the partridge, the blue rock-
pigeon, the francoline partridge, the (crane called)
Vardhrawasa, the peacock and the Vararca, except-
ing the Vara«a,
12. i. Vasish/^a XIV, 40.
2. Vasish/Aa XIV, 48. Govinda says that the particle £a, 'and,' is used in order to indicate that the word ' tame ' must be understood.
3. Apastamba I, 5, 17, 29, 32.
5. VasishMa XIV, 39. Another explanation of the word jvavi/, 'the porcupine' (see also Gautama XVII, 27), is given in the com- mentary, which says that it is a wild animal resembling a dog, and belonging to the boar species. Govinda points out that there is a dispuie among the learned regarding the rhinoceros (VasishMa XV, 47), and that the peculiar wording of the Sutra is intended to indicate that.
6. The permissibility of the last-named animal is again doubtful.
7. Gautama XVII, 35. The case of the last-mentioned bird, the Varawa, is again doubtful. From the first rock-edict of Ajoka
1, 5,12. Forbidden Food. 185
8. (And the following) fishes, (viz.) the Silurus
Pelorius (Sahasradawsh/rin), the ATili&ma, the Var-
mi, the Breha^^iras, the Ma^akari(?), the Cyprinus
Rohita, and the Ra^i.
9. The milk of a (female animal) whose offspring
is not ten days old, and of one that gives milk while
big with a young one, must not be drunk,
10. Nor that of a (cow) that has no calf or that (suckles) a strange calf.
11. (The milk) of sheep, camels, and one-hoofed animals must not be drunk.
12. If (he has) drunk (milk) which ought not to
be drunk, excepting cow's milk, (he must perform) a
Y^rikkhr'a. (penance).
1 3. But if (he has drunk) cow's milk (that is unfit for use, he shall) fast during three (days and) nights.
14. Stale (food must not be eaten or drunk)
excepting pot-herbs, broths, meat, clarified butter,
cooked grain, molasses, sour milk, and barley-meal,
15. Nor (substances) which have turned sour, nor molasses which have come into that state.
1 6. After performing the ceremony preparatory
it appears that peacocks, now considered inviolable, were actually eaten in the third century A. D.
8. Vasish//fca XIV, 41-42. The names are much corrupted in the MSS., and for Ma^akari, which I do not find in the dictionaries, Sanmakari or Samasakari is also read. The Br/ha^^iras is probably the Indian salmon, the Mahsir.
9-10. Vasish/fla XIV, 34-35; Gautama XVII, 22. The meaning of sandhini, ' a female animal that gives milk while big with young,' is uncertain. See also Vishmi LI, 40; Apastimba I, 5, 17, 23.
n. Gautama XVII, 24. 12. Vishwu LI, 38-41.
14. Gautama XVII, 16. 15. Vasish/Aa XIV, 37-38.
16. VasishMa XIII, 1-5. Govinda states that this SOtra has been introduced here, because the purity of one's food ensures
1 86 BAUDHAYANA. 1,6,13.
to the beginning of the Veda-study (upakarman) on
the (full moon of the month) of Sr£vana. or of
Ashid^a, they shall close the term on the full moon
of Taisha or Magha.
PRASNA I, ADHYAYA 6, KANDIKA 13.
1. The gods enjoy a pure sacrifice (only) ;
2. For the gods are desirous of purity and (them- selves) pure.
3. The following (Rifc) declares that, 'To you, O
Maruts, the pure ones, pure viands ; to you, the pure
ones, I offer a pure sacrifice. They who love the
pious rites, who are of pure origin, (themselves) pure
and purifiers (of others), came duly to the truthful
(worshipper).'
4. (He will be) pure (if there is) no blemish on
his clothes, therefore let him perform all (acts) that
are connected with sacrificing, (dressed) in unblem-
ished clothes.
5. The sacrificer and his wife as well as the officiat-
ing priests shall put on dresses which have been
washed, and dried by the wind, and which are not
in a bad condition.
