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Vishnu smriti
The Institutes Of Vishnu
Translated By Julius Jolly
Sacred Books Of The East, Vol. 7
Oxford, The Clarendon Press
[1880]
List Of The More Important
Abbreviations.
Âpast.--Âpastamba's Dharma-sutra, ed.
Buhler.
Âsv.--Âsvalâyana's Grihya-sutra, ed.
Stenzler.
Gaut.--Gautama's Dharmasâstra, ed.
Stenzler.
Gobh.--Gobhila's Grihya-sutra, in the
Bibl. Ind.
M.--Mânava Dharmasâstra, Calcutta
edition, with the Commentary of Kulluka.
Nand.--Nandapandita, the commentator
of the Vishnu-sutra.
Pâr.--Pâraskara's Grihya-sutra, ed.
Stenzler.
Sânkh.--Sânkhâyana's Grihya-sutra,
ed. Oldenberg, in the fifteenth volume of the Indische Studien.
Y.--Yâgshavalkya's Dharmasâstra, ed.
Stenzler.
Âpast. and Gaut. refer also to Dr.
Buhler's translation of these two works in the second volume of the Sacred
Books of the East.
p. ix
p. ix
Introduction.
THE Vishnu-smriti
or Vaishnava Dharmasâstra or Vishnu-sutra is in the main a collection of
ancient aphorisms on the sacred laws of India, and as such it ranks with the
other ancient works of this class which have come down to our time[1]. It may
be styled a Dharma-sutra, though this ancient title of the Sutra works on law
has been preserved in the MSS. of those Smritis only, which have been handed
down, like the Dharma-sutras of Âpastamba, Baudhâyana, and Hiranyakesin, as
parts of the respective Kalpa-sutras, to which they belong. The size of the
Vishnu-sutra, and the great variety of the subjects treated in it, would
suffice to entitle it to a conspicuous place among the five or six existing
Dharma-sutras; but it possesses a peculiar claim to interest, which is founded
on its close connection with one of the oldest Vedic schools, the Kathas, on
the one hand, and with the famous code of Manu and some other ancient
law-codes, on the other hand. To discuss these two principal points, and some
minor points connected with them, as fully as the limits of an introduction
admit of, will be the more necessary, because such a discussion can afford the
only safe basis for a conjecture not altogether unsupported regarding the time
and place of the original composition of this work, and may even tend to throw
some new light on the vexed question as to the origin of the code of Manu.
Further on I shall have to speak of the numerous interpolations traceable in
the Vishnu-sutra, and a few remarks regarding the materials
[1. This was first pointed out by
Professor Max Muller, History of Ancient Sanskrit Literature, p. 134. His
results were confirmed and expanded by the subsequent researches of Dr. Buhler,
Introduction to Bombay Digest, I, p. xxii; Indian Antiquary, V, p. 30; Kasmir
Report, p. 36.]
p. x
used for this translation, and the
principles of interpretation that have been followed in it, may be fitly
reserved for the last.
There is no surer
way for ascertaining the particular Vedic school by which an ancient Sanskrit
law-book of unknown or uncertain origin was composed, than by examining the
quotations from, and analogies with, Vedic works which it contains. Thug the
Gautama Dharmasâstra might have originated in any one among the divers Gautama
Karanas with which Indian tradition acquaints us. But the comparatively
numerous passages which its author has borrowed from the Samhitâ and from one
Brâhmana of the Sâma-veda prove that it must belong to one of those Gautama
Karanas who studied the Sâma-veda[1]. Regarding the code of Yâgshavalkya we learn
from tradition that a Vedic teacher of that name was the reputed author of the
White Yagur-veda. But this coincidence might be looked upon as casual, if the
Yâgshavalkya-smriti did not contain a number of Mantras from that Vedic
Samhitâ, and a number of very striking analogies, in the section on funeral
ceremonies particularly, with the Grihya-sutra of the Vâgasaneyins, the Kâtiya
Grihya-sutra of Pâraskara[2]. In the case of the Vishnu-sutra an enquiry of
this kind is specially called for, because tradition leaves us entirely in the
dark as to its real author. The fiction that the laws promulgated in Chapters
II-XCVII were communicated by the god Vishnu to the goddess of the earth, is of
course utterly worthless for historical purposes; and all that it can be made
to show is that those parts of this work in which it is started or kept up
cannot rival the laws themselves in antiquity.
Now as regards,
first, the Vedic Mantras and Pratîkas (beginnings of Mantras) quoted in this
work, it is necessary to leave aside, as being of no moment for the present
purpose, 1. very well-known Mantras, or, speaking more
[1. See Buhler, Introduction to
Gautama (Vol. II of the Sacred Books of the East), pp. xlv-xlviii.
2. Buhler, Introduction to Digest, p.
xxxii; Stenzler, On Pâraskara's Grihya-sutra, in the journal of the German
Oriental Society, VII, p. 527 seq.]
p. xi
precisely, all such Mantras as are
frequently quoted in Vedic works of divers Sâkhâs; 2. the purificatory texts
enumerated under the title of Sarva-veda-pavitrâni in LVI. The latter can
afford us no help in determining the particular Sâkhâ to which this work
belongs, because they are actually taken, as they profess to be, from all the
Vedas indiscriminately, and because nearly the whole of Chapter LVI is found in
the Vâsishtha-smriti as well (see further on), which probably does not belong
to the same Veda as this work. Among the former class of Mantras may be
included, particularly, the Gâyatrî, the Purushasukta, the Aghamarshana, the
Kushmândîs, the Vyâhritis, the Gyeshtha Sâmans, the Rudras, the Trinâkiketa,
the Trisuparna, the Vaishnava, Sâkra, and Bârhaspatya Mantras mentioned in XC,
3, and the Mantra quoted in XXVIII, 51 (= Gautama's 'Retasya'). Among the
twenty-two Mantras quoted in Chapters XLVIII, LXIV, LXV (including repetitions,
but excluding the Purushasukta, Gâyatrî, Aghamarshana) there are also some
which may be referred to this class, and the great majority of them occur in
more than one Veda at the same time. But it is worthy of note that no less than
twelve, besides occurring in at least one other Sâkhâ, are either actually
found in the Samhitâ of the Kârâyanîya-kathas, the Kâthaka[1] (or
Karaka-sâkhâ?), or stated to belong to it in the Commentary, while one is found
in the Kâthaka alone, a second in the Atharva-veda alone, a third in the
Taittirîya Brâhmana alone, and a fourth does not occur in any Vedic work
hitherto known[2]. A far greater number of Mantras occurs in Chapters XXI,
LXVII, LXXIII, LXXIV, LXXXVI, which treat of daily oblations, Srâddhas, and the
ceremony of setting a bull at liberty. Of all these Mantras, which,--including
the Purushasukta and other such well-known Mantras as well as the short
invocations addressed to Soma, Agni, and other deities, but excluding the
invocations addressed to Vishnu in the spurious Sutra, LXVII, 2,--are more than
a hundred in number, no more than forty or so are found in Vedic
[1. In speaking of this work I always
refer to the Berlin MS.
2. XLVIII, 10. Cf., however, Vâgas.
Samh. IV, 12.]
p. xii
works hitherto printed, and in the
law-books of Manu, Yâgshavalkya, and others; but nearly all are quoted, exactly
in the same order as in this work, in the Kârâyanîya-kâthaka Grihya-sutra,
while some of them have been traced in the Kâthaka as well. And what is even
more important, the Kâthaka Grihya does not contain those Mantras alone, but
nearly all the Sutras in which they occur; and it may be stated therefore,
secondly, that the Vishnu-sutra has four long sections, viz. Chapter LXXIII,
and Chapters XXI, LXVII, LXXXVI, excepting the final parts, in common with that
work, while the substance of Chapter LXXIV may also be traced in it. The
agreement between both works is very close, and where they differ it is
generally due to false readings or to enlargements on the part of the
Vishnu-sutra. However, there are a few cases, in which the version of the
latter work is evidently more genuine than that of the former, and it follows,
therefore, that the author of the Vishnu-sutra cannot have borrowed his rules
for the performance of Srâddhas &c. from the Kâthaka Grihya-sutra, but that
both must have drawn from a common source, i. e. no doubt from the traditions
current in the Katha school, to which this work is indebted for so many of its
Mantras as well.
For these reasons[1]
I fully concur in the view advanced by Dr. Buhler, that the bulk of the
so-called Vishnu-smriti is really the ancient Dharma-sutra of the
Kârâyanîya-kâthaka Sâkhâ of the Black Yagur-veda. It ranks, like other
Dharma-sutras, with the Grihya and Srauta-sutras of its school; the latter of
which, though apparently lost now, is distinctly referred to in the
Grihya-sutra in several places, and must have been in existence at the time
when the Commentaries on Kâtyâyana's Srauta-sutras were composed, in which it
is frequently quoted by the name
[1. For details I may refer the
reader to my German paper, Das Dharmasutra des Vishnu und das
Kâthakagrihyasutra, in the Transactions of the Royal Bavarian Academy of
Science for 1879, where the sections corresponding in both works have been
printed in parallel columns, the texts from the Kâthaka Grihya-sutra having
been prepared from two of the MSS. of Devapâla's Commentary discovered by Dr.
Buhler (Kasmir Report, Nos. 11, 12), one in Devanâgarî, and the other in Sâradâ
characters.]
p. xiii
of Katha-sutra on divers questions
concerning Srauta offerings, and at the time, when the Kasmîrian Devapâla wrote
his Commentary on the Kâthaka Grihya-sutra, which was, according to the
Kasmîrian tradition, as explored by Dr. Buhler, before the conquest of Kasmîr
by the Mahommedans. Devapâla, in the Introduction to his work, refers to
'thirty-nine Adhyâyas treating of the Vaitânika (= Srauta) ceremonies,' by
which the Grihya-sutra was preceded, from which statement it may be inferred
that the Kâthaka Srauta-sutras must have been a very voluminous work indeed, as
the Grihya-sutra, which is at least equal if not superior in extent to other
works of the same class, forms but one Adhyâya, the fortieth, of the whole
Kalpa-sutra, which, according to Devapâla, was composed by one author. It does
not seem likely that the Vishnu-sutra was composed by the same man, or that it
ever formed part of the Kâthaka Kalpa-sutra, as the Dharma-sutras of
Baudhâyana, Âpastamba, and Hiranyakesin form part of the Kalpa-sutras of the
respective schools to which they belong. If that were the case, it would agree
with the Grihya-sutra on all those points which are treated in both works, such
as e. g. the terms for the performance of the Samskâras or sacraments, the
rules for a student and for a Snâtaka, the enumeration and definition of the
Krikkhras or 'hard penances,' the forms of marriage, &c. Now though the two
works have on those subjects a number of such rules in common as occur in other
works also, they disagree for the most part in the choice of expressions, and
on a few points lay down exactly opposite rules, such as the Vishnu-sutra
(XXVIII, 28) giving permission to a student to ascend his spiritual teacher's
carriage after him, whereas the other work prescribes, that he shall do so on
no account. Moreover, if both works had been destined from the first to
supplement one another, they would, instead of having several entire sections
in common, exhibit such cross-references as are found e. g. between the Âpastamba
Grihya and Dharma-sutras[1]; though the absence of such
[1. Buhler, Introduction to
Âpastamba, Sacred Books, II, pp. xi-xiv.]
p. xiv
references might be explained, in the
case of the Vishnu-sutra, by the activity of those who brought it into its present
shape, and who seem to have carefully removed all such references to other
works as the original Dharmasutra may have contained. Whatever the precise
nature of the relations between this work and the other Sutra works of the
Kârâyanîya-kâthaka school may have been, there is no reason for assigning to it
a later date than to the Kâthaka Srauta and Grihya-sutras, with the latter of
which it has so much in common, and it may therefore claim a considerable
antiquity, especially if it is assumed, with Dr. Buhler, that the beginning of
the Sutra period differed for each Veda. The Veda of the Kathas, the Kâthaka,
is not separated from the Sutra literature of this school by an intermediate:
Brâhmana stage; yet its high antiquity is testified by several of the most
eminent grammarians of India from Yâska down to Kaiyata[1]. Thus the Kâthaka is
the only existing work of its kind, which is quoted by the former grammarian
(Nirukta X, 5; another clear quotation from the Kâthaka, XXVII, 9, though not
by name, may be found, Nirukta III, 4), and the latter places the Kathas at the
head of all Vedic schools, while Patatashgali, the author of the Mahâbhâshya,
assigns to the ancient sage Katha, the reputed founder of the Katha or Kâthaka
school of the Black Yagur-veda, the dignified position of an immediate pupil of
Vaisampâyana, the fountain-head of all schools of the older or Black
Yagur-veda, and mentions, in accordance with a similar statement preserved in
the Râmâyana (II, 32, 18, 19 ed. Schlegel), that in his own time the 'Kâlâpaka
and the Kâthaka' were 'proclaimed in every village[2].' The priority of the
Kathas before all other existing schools of the Yagur-veda may be deduced from
the statements of the Karanavyuha[3], which work assigns to them one of the
first places among the divers branches of
[1. See Weber, Indische Studien XIII,
p. 437 seq.
2. Mahâbhâshya, Benares edition, IV,
fols. 82 b, 75 b.
3. See Weber, find. Stud. III, p. 256
seq.; Max Muller, Hist. Anc. Sansk. Lit., p. 369. I have consulted, besides, two
Munich MSS. of the Karanavyuha (cod, Haug 45).]
p. xv
the Karakas, whom it places at the
head of all schools of the Yagur-veda. Another argument in favour of the high
antiquity of the Kathas may be derived from their geographical position[1].
Though the statements of the Mahâbhâshya and Râmâyana regarding the wide-spread
and influential position of the Kathas in ancient times are borne out by the
fact that the Karanavutha mentions three subdivisions of the Kathas, viz. the
Kathas proper, the Prâkya Kathas, and the Kapishthala Kathas, to which the
Kârâyanîyas may be added as a fourth, and by the seeming identity of their name
with the name of the {Greek Kaðaîoi} in the Pashgâb on the one hand, and with
the first part of the name of the peninsula of Kattivar on the other hand, it
seems very likely nevertheless that the original home of the Kathas was
situated in the north-west, i. e. in those regions where the earliest parts of
the Vedas were composed. Not only the {Greek Kaðaîoi}, but the {Greek
Kambísðoloi} as well, who have been identified with the Kapishthala Kathas[2],
are mentioned by Greek writers as a nation living in the Pashgâb; and while the
Prâkya Kathas are shown by their name ('Eastern Kathas') to have lived to the
east of the two other branches of the Kathas, it is a significant fact that
adherents of the Kârâyanîya-kâthaka school survive nowhere but in Kasmîr, where
all Brâhmanas perform their domestic rites according to the rules laid down in
the Grihya-sutra of this school[3]. Kasmîr is moreover the country where nearly
all the yet existing works of the Kâthaka school have turned up, including the
Berlin MS. of the Kâthaka, which was probably written by a Kasmîrian[4]. It is
true that some of the geographical and historical data contained in that work,
especially the way in which it mentions the Pashkâlas, whose ancient name, as
shown by the Satapatha Brâhmana (XIII, 5, 4, 7) and
[1. See Weber, Uber das Râmâyana, p.
9: Ind. Stud. I, p. 189 seq.; III, p. 469 seq.; XIII, pp. 375, 439; Ind.
Litteraturgeschichte, pp. 99, 332; Zimmer, Altindisches Leben, p. 102 seq.
2. See, however, Max Muller, Hist.
Anc, Sansk. Lit., p. 333.
3. Buhler, Kasmîr Report, p. 20 seq.
4. This was pointed out to me by Dr.
Buhler.]
p. xvi
Rig-veda (VIII, 20, 24; VIII, 22,
12), was Krivi, take us far off from the north-west, the earliest seat of Aryan
civilization, into the country of the Kuru-Pashkâlas in Hindostân proper. But
it must be borne in mind that the Kâthaka, if it may be identified with the
'Karaka-sâkhâ,' must have been the Veda of all the Karakas except perhaps the
Maitrâyanîyas and Kapishthalas, and may have been altered and enlarged, after
the Kathas and Karakas had spread themselves across Hindostân. The Sutras of a
Sâkhâ which appears to have sprung up near the primitive home of Âryan
civilization in India, which was probably the original home of the Kathas at
the same time, may be far older than those of mere Sutra schools of the Black
Yagur-veda, which have sprung up, like the Âpastamba school, in South India, i.
e. far older than the fourth or fifth century B. C.[1]
But sufficient
space has been assigned to these attempts at fixing the age of the
Kâthaka-sutras which, besides remaining only too uncertain in themselves, can
apply with their full force to those parts of the Vishnu-sutra only, which have
been traced in the Kâthaka Grihya-sutra. It will be seen afterwards that even
these sections, however closely connected with the sacred literature of the
Kathas, have been tampered with in several places, and it might be argued,
therefore, that the whole remainder of the Vishnu-sutra, to which the Kâthaka
literature offers no parallel, may be a subsequent addition. But the antiquity
of the great majority of its laws can be proved by independent arguments, which
are furnished by a comparison of the Vishnu-sutra with other works of the same
class, whose antiquity is not doubted.
In the foot-notes
to my translation I have endeavoured to give as complete references as possible
to the analogous passages in the Smritis of Manu, Yâgshavalkya, Âpastamba, and
Gautama, and in the four Grihya-sutras hitherto printed. A large number of
analogous passages might have been traced in the Dharma-sutras of Vâsishtha[2]
[1. See Buhler, Introd. to Âpastamba,
p. xliii.
2. See the Benares edition (1878),
which is accompanied with a Commentary by Krishnapandita Dharmâdhikârin, I
should have given references to this {footnote p. xvii} work, the first
complete and reliable edition of the Vâsishtha-smriti, in the footnotes to my
translation, but for the fact that it did not come into my hands till the
former had gone to the press. For Baudhâyana I have consulted a Munich MS.
containing the text only of his Sutras (cod. Haug 163).]
p. xvii
and Baudhâyana as well, not to
mention Hiranyakesin's Dharma-sutra, which, according to Dr. Buhler, is nearly
identical with the Dharma-sutra of Âpastamba. Two facts may be established at
once by glancing at these analogies, viz. the close agreement of this work with
the other Sutra works in point of form, and with all the above-mentioned works
in point of contents. As regards the first point, the Sutras or prose rules of
which the bulk of the Vishnu-sutra is composed, show throughout that
characteristic laconism of the Sutra style, which renders it impossible in many
cases to make out the real meaning of a Sutra without the help of a Commentary;
and in the choice of terms they agree as closely as possible with the other
ancient law-books, and in some cases with the Grihya-sutras as well. Numerous
verses, generally in the Sloka metre, and occasionally designed as 'Gâthâs,'
are added at the end of most chapters, and interspersed between the Sutras in
some; but in this particular also the Vishnu-sutra agrees with at least one
other Dharma-sutra, the Vâsishtha-smriti, and it contains in its law part, like
the latter work, a number of verses in the ancient Trishtubh metre[1]. Four of
these Trishtubhs are found in the Vâsishtha-smriti, and three in Yâska's
Nirukta as well, and the majority of the Slokas has been traced in the former
work and the other above-mentioned law-books, and in other Smritis. In point of
contents the great majority both of the metrical and prose rules of the
Vishnu-sutra agrees with one, or some, or all of the works named above. The
Grihya-sutras, excepting the Kâthaka Grihya-sutra, naturally offer a far
smaller number of analogies with it than the Smritis, still they exhibit
several rules, in the Snâtaka-dharmas and otherwise, that have not been traced in
any other Smriti except the work here translated. Among the Smritis again, each
single one maybe seen
[1. XIX, 23, 24; XXIII, 61; XXIX, 9,
10; XXX, 47 (see Nirukta 11, 4; Vâsishtha II, 8-10); LVI, 27 see Vâsishtha
XXVIII, 15); LIX, 30; LXXII, 7; LXXXVI, 16.]
p. xviii
from the references to contain a
number of such rules, as are only met with in this work, which is a very
important fact because, if the laws of the Vishnu-sutra were found either in
all other Smritis, or in one of them only, its author might be suspected of
having borrowed them from one of those works. As it is, meeting with analogous
passages now in one work, and then in another, one cannot but suppose that the
author of this work has everywhere drawn from the same source as the other
Sutrakâras, viz. from ancient traditions that were common to all Vedic schools.
There are,
moreover, a number of cases in which this work, instead of having borrowed from
other works of the same class, can be shown to have been, directly or
indirectly, the source from which they drew, and this fact constitutes a third
reason in favour of the high antiquity of its laws. The clearest case of this
kind is furnished by the Vâsishtha-smriti, with which this work has two entire
chapters in common, which are not found elsewhere. I subjoin in a note the text
of Vâsishtha XXVIII, 10-15, with an asterisk to those words which contain
palpable mistakes (not including blunders in point of metre), for comparison
with Chapter LVI of this work in the Calcutta edition, which is exceptionally
correct in this chapter and in Chapter LXXXVII, which latter corresponds to
Vâsishtha XXVIII, 18-22[1]. In both
[1. ###
{footnote p. xix}
###
Vishnu LVI, 15, 16, the best MSS.
read ### but the Calc. ed. and one London MS. have ### like Vâsishtha. Of
Vishnu LXXXVII the latter has an abridged version, which contains the faulty
readings ### ('the skin of a black antelope,' Comm.) and ### (as an epithet of
the earth = ### Vishnu LXXXVII, 9).]
p. xix
chapters Vishnu has mainly prose
Sutras and throughout a perfectly correct text, whereas Vâsishtha has bad
Slokas which, supported as they are by the Commentary or by the metre or by
both, can only be accounted for by carelessness or clerical mistakes in some
cases, and by a clumsy versification of the original prose version preserved in
this work in others. Another chapter of the Vishnu-sutra, the forty-eighth,
nowhere meets with a parallel except in the third Prasna of the Dharma-sutra of
Baudhâyana, where it recurs almost word for word. An examination of the various
readings in both works shows that in some of the Slokas Baudhâyana has better
readings, while in one or two others the readings of Vishnu seem preferable,
though the unsatisfactory condition of the MS. consulted renders it unsafe to
pronounce a definitive judgment on the character of Baudhâyana's readings. At
all events he has a few Vedic Mantras more than Vishnu, which however seem to
be very well-known Mantras and are quoted by their Pratîkas only. But he omits
the two important Sutras 9 and 10 of Vishnu, the latter of which contains a
Mantra quoted at full, which, although corrupted (see Vâgas. Samh. IV, 12) and
hardly intelligible, is truly Vedic in point of language; and he adds on his
part a clause at the end of the whole chapter[1], which inculcates the worship
of Ganesa or Siva or both, and would be quite sufficient in itself to cast a
doubt on the genuineness and originality of his version. It is far from
improbable that both Vâsishtha and Baudhâyana may have borrowed
[1. ###]
p. xx
the sections referred to directly
from an old recension of this work, as Baudhâyana has borrowed another chapter
of his work from Gautama, while Vâsishtha in his turn has borrowed the same
chapter from Baudhâyana[1]. It may be added in confirmation of this view, that
as far as Vâsishtha is concerned, his work is the only Smriti, as far as I
know, which contains a quotation from the 'Kâthaka'(in XXIX, 18). The
Dharma-sutras of Âpastamba and Gautama have nowhere a large number of
consecutive Sutras in common with the Vishnu-sutra, but it is curious to note
that the rule, which the latter (X, 45) quotes as the opinion of 'some' (eke),
that a non-Brahmanical finder of a treasure, who announces his find to the
king, shall obtain one-sixth of the value, is found in no other law-book except
in this, which states (III, 61) that a Sudra shall 'divide a treasure-trove
into twelve parts, two of which he may keep for himself. Of the metrical
law-books, one, the Yâgshavalkya-smriti, has been shown by Professor Max Muller[2]
to have borrowed the whole anatomical section (III, 84-104 including the simile
of the soul which dwells in the heart like a lamp (III, 109, III, 201), from
this work (XCVI, 43-96; XCVII, 9); and it has been pointed out by the same
scholar, that the verse in which the author of the former work speaks of the
Âranyaka and of the Yoga-sâstra as of his own works (III, 110) does not occur
in the Vishnu-sutra, and must have been added by the versificator, who brought
the Yâgshavalkya-smriti into its present metrical form. Several other Slokas in
Yâgshavalkya's description of the human body (111, 99, 105-108), and nearly the
whole section on Yoga (Y. III, 111-203, excepting those Slokas, the substance
of which is found in this work and in the code of Manu, viz. 131-140, 177-182,
190, 198-201) may be traced to the same source, as may be also the omission of
Vishnu's enumeration of the 'six limbs' (XCVI, 90) in the Yâgshavalkya-smriti,
and probably all the minor points on which it differs from this work. Generally
speaking, those
[1. See Buhler, Introduction to
Gautama, pp. l-liv.
2. Hist. Anc. Sansk. Lit., p. 331.]
p. xxi
passages which have been justly
noticed as marking the comparatively late period in which that law-book must
have been composed[1]: such as the allusions to the astrology and astronomy of
the Greeks (Y. I, 80, 295), which render it necessary to refer the metrical
redaction of the Yâgshavalkya-smriti to a later time than the second century A.
D.; the whole passage on the worship of Ganesa and of the planets (I, 270-307),
in which, moreover, a heterodox sect is mentioned, that has been identified
with the Buddhists; the philosophical doctrines propounded in I, 349, 350; the
injunctions regarding the foundation and endowment of monasteries (II, 185 seq.)--all
these passages have no parallel in this work, while it is not overstating the
case to say that nearly all the other subjects mentioned in the
Yâgshavalkya-smriti are treated in a similar way, and very often in the same
terms, in the Vishnu-sutra as well. Some of those rules, in which the
posteriority of the Yâgshavalkya-smriti to other law-books exhibits itself, do
occur in the Vishnu-sutra, but without the same marks of modern age. Thus the
former has two Slokas concerning the punishment of forgery (II, 240, 241), in
which coined money is referred to by the term nânaka; the Vishnu-sutra has the
identical rule (V, 122, 123; cf. V, 9). but the word nânaka does not occur in
it. Yâgshavalkya, in speaking of the number of wives which a member of the three
higher castes may marry (I, 57), advocates the Puritan view, that no Sudra wife
must be among these; this work has analogous rules (XXIV, 1-4), in which,
however, such marriages are expressly allowed. The comparative priority of all
those Sutras of Vishnu, to which similar Slokas of Yâgshavalkya correspond,
appears probable on general grounds, which are furnished by the course of
development in this as in other branches of Indian literature; and to this it
may be added,
[1. See Stenzler, in the Preface to his
edition of Yâgshavalkya; Jacobi, on Indian Chronology, in the Journal of the
German Oriental Society, XXX, 305 seq., &c. Vishnu's rules (III, 82)
concerning the wording &c. of royal grants, which agree with the rules of
Yâgshavalkya and other authors, must be allowed a considerable antiquity, as
the very oldest grants found in South India conform to those rules. See
Burnell, South Indian Palæography, 2nd ed., p. 95.]
p. xxii
as far as the civil and criminal laws
are concerned, that the former enumerates them quite promiscuously, just like
the other Dharma-sutras, with which he agrees besides in separating the law of
inheritance from the body of the laws, whereas Yâgshavalkya enumerates all the
laws in the order of the eighteen 'titles of law' of Manu and the more recent
law-books, though he does not mention the titles of law by name.
However much the
Vishnu-sutra may have in common with the Yâgshavalkya-smriti, there is no other
law-book with which it agrees so closely as with the code of Manu. This fact
may be established by a mere glance at the references in the foot-notes to this
translation, in which Manu makes his appearance far more frequently and
constantly than any other author, and the case becomes the stronger, the more
the nature of these analogies is inquired into. Of Slokas alone Vishnu has
upwards of 160 in common with Manu, and in a far greater number of cases still
his Sutras agree nearly word for word with the corresponding rules of Manu. The
latter also, though he concurs in a very great number of points with the other
law authors as well, agrees with none of them so thoroughly as with Vishnu. All
the Smritis of Âpastamba, Baudhâyana, Vâsishtha, Yâgshavalkya, and Nârada
contain, according to an approximate calculation, no more than about 130
Slokas, that are found in the code of Manu as well. The latter author and
Vishnu differ of course on a great many minor points, and an exhaustive
discussion of this subject would fill a treatise; I must therefore confine
myself to notice some of those differences, which are particularly important
for deciding the relative priority of the one work before the other. In a
number of Slokas Manu's readings are decidedly older and better than Vishnu's.
Thus the latter (XXX, 7) compares the three 'Atigurus' to the 'three gods,'
i.e. to the post-Vedic Trimurti of 'Brahman, Vishnu, and Siva,' as the
commentator expressly states, whereas Manu in an analogous Sloka (II, 230)
refers to the 'three orders' instead. At the end of the section on inheritance
(XVIII, 44) Vishnu mentions among other
p. xxiii
indivisible objects 'a book,'
pustakam; Manu (IX, 219) has the same Sloka, but for pustakam he reads
prakakshate. Now pustaka is a modern word[1], and Varâhamihira, who lived in
the sixth century A. D., appears to be the first author, with a known date, by
whom it is used. It occurs again, Vishnu-sutra XXIII, 56 (prokshanena ka
pustakam), and here also Manu (V, 122) has a different reading (punahpâkena
mrinmayam). The only difference between Vishnu-sutra XXII, 93 and Manu V, 110
consists in the use of singular forms (te, shrinu) in the former work, and of
plural forms (vah, shrinuta) in the latter. Now there are a great many other
Smritis besides the Manu-smriti, such as e. g. the Yâgshavalkya and Parâsara
Smritis, in which the fiction is kept up, that the laws contained in them are
promulgated to an assembly of Rishis; but there are very few Smritis of the
least notoriety or importance besides the Vishnu-sutra, in which they are
proclaimed to a single person. Other instances in which Manu's readings appear
preferable to Vishnu's may be found, LI, 60 (pretya keha ka nishkritim) = Manu
V, 38 (pretya ganmani ganmani); LI, 64 (iti kathashkana) = M. V, 41 (ity
abravînmanuh); LI, 76 (tasya) = M.V, 53 (tayoh); LIV, 27 (brâhmanyât) = M. XI,
193 (brahmanâ); LVII, 11 (purastâd anukoditâm) = M. IV, 248; Vâsishtha XIV, 16;
Âpastamba I, 6, 19, 14 (purastâd aprakoditâm); LXVII, 45 (sâyamprâtas
tvatithaye) = M. III, 99 (samprâptâya tvatithaye), &c. But these instances
do not prove much, as all the passages in question may have been tampered with
by the Vishnuitic editor, and as in sonic other cases the version of Vishnu
seems preferable. Thus 'practised by the virtuous' (sâdhubhiska nishevitam,
LXXI, 90) is a very common epithet of 'âkâra,' and reads better than Manu's
nibaddham sveshu karmasu (IV, 155); and krikkhrâtikrikkhram (LIV, 30) seems
preferable to Baudhâyana's and Manu's krikkhrâtikrikkhrau (XI, 209). What is
more important, the Vishnu-sutra does not only contain a number of verses in
the ancient Trishtubh metre, whereas Manu has none, but it shows those
identical three Trishtubhs of Vâsishtha and Yâska, which Dr. Buhler
[1. See Max Muller, Hist. Anc. Sansk.
Lit., p. 512.]
p. xxiv
has proved to have been converted
into Anushtubh Slokas by Manu (II, 114, 115, 144)[1]; and Manu seems to have
taken the substance of his three Slokas from this work more immediately,
because both he (II, 144) and Vishnu, (XXX, 47) have the reading âvrinoti for
âtrinatti, which truly Vedic form is employed both by Vâsishtha and Yâska. The
relative antiquity of Vishnu's prose rules, as compared to the numerous
corresponding Slokas of Manu, may be proved by arguments precisely similar to
those which I have adduced above in speaking of the Yâgshavalkya-smriti. As
regards those points in the code of Manu, which are usually considered as marks
of the comparatively late date of its composition, it will suffice to mention,
that the Vishnu-sutra nowhere refers to South Indian nations such as the
Dravidas and Andhras, or to the Yavanas; that it shows no distinct traces of an
acquaintance with the tenets of any other school of philosophy except the Yoga
and Sânkhya systems; that it does not mention female ascetics disparagingly,
and in particular does not contain Manu's rule (VIII, 363) regarding the
comparatively light punishment to be inflicted for violation of (Buddhist and
other) female ascetics; and that it does not inveigh (see XV, 3), like Manu
(IX, 64-68), against the custom of Niyoga or appointment of a widow to raise
offspring to her deceased husband. It is true, on the other hand, that in many
cases Vishnu's rules have a less archaic character than the corresponding
precepts of Manu, not only in the Slokas, but in the Sutra part as well. Thus
written documents and ordeals are barely mentioned in the code (if Manu (VIII,
114, 115, 168; IX, 232); Vishnu on the other hand, besides referring in divers
places to royal grants and edicts, to written receipts and other private
documents, and to books, devotes to writings (lekhya) an entire chapter, in
which he makes mention of the caste of Kâyasthas, 'scribes,' and he lays down
elaborate rules for the performance of five species of ordeals, to which
recourse should be had, according to him, in all suits of some importance. But
in nearly all such cases the antiquity of Vishnu's
[1. Introduction to Bombay Digest, I,
p, xxviii seq.]
p. xxv
rules is warranted to a certain
extent by corresponding rules occurring in the Smritis of Yâgshavalkya and
Nârada; and the evidence for the modifications and entire transformations,
which the code of Manu must have undergone in a number of successive periods,
is so abundant, that the archaic character of many of its rules cannot be
considered to constitute a sufficient proof of the priority of the whole code
before other codes which contain some rules of a comparatively modern
character. To this it must be added that the Nârada-smriti, though taken as a
whole it is decidedly posterior to the code of Manu[1], is designated by
tradition as an epitome from another and more bulky recension of the code of
Manu than the one which we now possess; and if this statement may be credited,
which is indeed rather doubtful, the very particular resemblance between both
works in the law of evidence and in the rules regarding property (see LVIII)
can only tend to corroborate the assumption that the Vishnu-sutra and the
Manu-smriti must have been closely connected from the first.
This view is
capable of further confirmation still by a different set of arguments. The
so-called code of Manu is universally assumed now to be an improved metrical
edition of the ancient Dharma-sutra of the (Maitrâyaniya-) Mânavas, a school studying
the Black Yagur-veda; and it has been shown above that the ancient stock of the
Vishnu-sutra, in which all the parts hitherto discussed may be included,
represents in the main the Dharma-sutra, of the Kârâyanîya-kathas, another
school studying the Black Yagur-veda. Now these two schools do not only belong
both to that Veda, but to the same branch of it, as may be seen from the
Kârânavyuha, which work classes both the Kathas and Kârâyanîyas on the one
hand, and the Mânavas
[1. See the evidence collected in the
Preface to my Institutes of Nârada (London, 1876), to which the important fact
may be added that Nârada uses the word dinâra, the Roman denarius. It occurs in
a large fragment discovered by Dr. Buhler of a more bulky and apparently older
recension of that work than the one which I have translated; and I may be
allowed to mention, incidentally, that this discovery has caused me to abandon
my design of publishing the Sanskrit text of the shorter recension, as it may
be hoped that the whole text of the original work will soon come to light.]
p. xxvi
together with the six or five other
sections of the Maitrâyanîyas on the other hand, as subdivisions of the Karaka
Sakhâ of the Black Yagur-veda. What is more, there exists a thorough-going
parallelism between the literature of those two schools, as far as it is known.
To begin with their respective Samhitâs, it has been shown by L. Schrtder[1]
that the Maitrâyanî Samhitâ has more in common with the Kâthaka, the Samhitâ of
the Kathas, than with any other Veda. As the Kathas are constantly named, in
the Mahâbhâshya and other old works, by the side of the Kâlâpas, whereas the
name of the Maitrâyanîyas does not occur in any Sanskrit work of uncontested
antiquity, it has been suggested by the same scholar that the Maitrâyanîyas may
be the Kâlâpas of old, and may not have assumed the former name till Buddhism
began to prevail in India. However this may be, the principal Sutra works of
both schools stand in a similar relation to one another as their Samhitâs. Some
of those Mantras, which have been stated above to be common to the Vishnu-sutra
and Kâthaka Grihya only, and to occur in no other Vedic work hitherto printed,
have been traced in the Mânava Srauta-sutra, in the chapter on
Pinda-pitriyagsha (I, 2 of the section on Prâksoma)[2], and the conclusion is,
that if the Srauta-sutra of the Kâthaka school were still in existence, it
would be found to exhibit a far greater number of analogies with the
Srauta-sutra of the Mânavas. The Grihya-sutra of this school[3] agrees with the
Kâthaka Grihya-sutra even more closely than the latter agrees with the
Vishnu-sutra, as both works have not only several entire chapters in common
(the chapter on the Vaisvadeva sacrifice among others, which is found in the
Vishnu-sutra also), but concur everywhere in the arrangement of the
subject-matter and in the choice of expressions and Mantras. The Brâhmana stage
of Vedic literature is not represented by a separate work in either of the two
schools, but a further argument in
[1. On the Maitrâyanî Samhitâ,
journal of the German Oriental Society, XXXIII, 177 seq.
2. Cod. Haug 53 of the Munich
Library.
3. Codd. Haug 55 and 56 of the Munich
Library. For details, see my German paper above referred to.]
p. xxvii
favour of their alleged historical
connection may be derived from their respective geographical position. If it
has been rightly conjectured above, that the original seats of the Kathas were
in the north-west, whence they spread themselves over Hindostân, the
Maitrâyanîyas, though now surviving nowhere except in some villages 'near the
Sâtpuda mountain, which is included in the Vindhyas[1].' must have been
anciently their neighbours, as the territory occupied by them extended 'from
the Mayura mountain into Gugarât,' and reached 'as far as the north-western
country' (vâyavyadesa)[2]. Considering all this evidence regarding the original
connection between the Kathas and Mânavas, it may be said without exaggeration,
that it would be far more surprising to find no traces of resemblance between
their respective Dharma-sutras, such as we possess them, than to find, as is
actually the case, the contrary; and it may be argued, vice versâ, that the
supposed connection of the two works with the Vedic schools of the Kathas and
Mânavas[3], respectively, is confirmed by the kinship existing between these
two schools.
In turning now from
the ancient parts of the Vishnu-sutra to its more recent ingredients, I may
again begin by quoting Professor Max Muller's remarks on this work, which
contain the statement, that it is 'enlarged by modern additions written in
Slokas[4].' After him, Dr. Buhler pointed out[5] that the whole work appears to
have been recast by an adherent of Vishnu, and that the final and introductory
chapters in particular are shown by their very style to have been composed by
another author than the body of the
[1. Bhâu Dâjî, journal of the Bombay
Branch of the Royal Asiatic Society, X, 40.
2. See a passage from the Mahârnava,
as quoted by Dr. Buhler, Introduction to Âpastamba, p. xxx seq. The same readings
are found in a Munich MS. of the Karanavyuha-vyâkhyâ (cod. Haug 4.5). With the
above somewhat unclear statement Manu's definition of the limits of Brahmâvarta
(II, 17) may not unreasonably be compared.
3. The code of Manu has very little
in common with the Mânava Grihya-sutra, both in the Mantras and otherwise. Both
Vishnu and Manu agree with the Kâthaka in the use of the curious term
abhinimrukta or abhinirmukta; but the same term is used by Âpastamba,
Vâsishtha, and others.
4 Hist. Anc. Sansk. Lit., p. 134.
5. Introduction to Bombay Digest. p.
xxii.]
p. xxviii
work. If the latter remark were in
need of further confirmation, it might be urged that the description of Vishnu
as 'the boar of the sacrifice' (yagshavarâha) in the first chapter is bodily
taken from the Harivamsa (2226-2237), while most of the epithets given to
Vishnu in I, 49-61 and XCVIII, 7-100 may be found in another section of the
Mahâbhârata, the so-called Vishnu-sahasranâma. Along with the introductory and
final chapters, all those passages generally are distinctly traceable to the
activity of the Vishnuitic editor, in which Vishnu (Purusha, Bhagavat,
Vâsudeva, &c.) is mentioned, or his dialogue with the goddess of the earth
carried on, viz. I; V, 193; XIX, 24; XX, 16-21; XXII, 93; XXIII, 46; XXIV, 35;
XLVII, 10; XLIX; LXIV, 28, 29; LXV; LXVI; LXVII, 2; XC, 3-5,17-23; XCVI, 97,98;
XCVII, 7-21; XCVIII-C. The short invocation addressed to Vishnu in LXVII, 12 is
proved to be ancient by its recurrence in the corresponding chapter of the
Kâthaka Grihya-sutra, and Chapter LXV contains genuine Kâthaka Mantras
transferred to a Vishnuitic ceremony. Chapter LXVI, on the other hand, though
it does not refer to Vishnu by name, seems to be connected with the same
Vishnuitic rite, and becomes further suspected by the recurrence of several of
its rules in the genuine Chapter LXXIX. The contents of Chapter XCVII, in which
it is attempted to reconcile some of the main tenets of the Sânkhya system, as
propounded in the Sânkhya-kârikâ, Sânkhya-pravakanabhâshya, and other works,
with the Vaishnava creed and with the Yoga; the fact that the two Slokas in
XCVI (97, 98) and part of the Slokas in XCVII (15-21) have their parallel in
similar Slokas of the Bhagavad-gîtâ and of the Bhâgavata-purâna; the terms
Mahatpati, Kapila, and Sânkhyâkârya, used as epithets of Vishnu (XCVIII, 26,
85, 86); and some other passages in the Vishnuitic chapters seem to favour the
supposition that the editor may have been one of those members of the
Vishnuitic sect of the Bhâgavatas, who were conspicuous for their leaning
towards the Sânkhya and Yoga systems of philosophy. The arrangement of the
Vishnu-sutra in a hundred chapters is no doubt due to the same person, as the
Commentary points out that the number
p. xxix
of the epithets given to Vishnu in
XCVIII is precisely equal to the number of chapters into which the laws
promulgated by him are divided (II-XCVII); though the number ninety-six is
received only by including the introductory and final invocations (XCVIII, 6, 101)
among the epithets of Vishnu. It seems quite possible, that some chapters were
inserted mainly in order to bring up the whole figure to the round number of a
hundred chapters, and it is for this reason chiefly that the majority of the
following additions, which show no Vishnuitic tendencies, may also be
attributed to the Vishnuitic editor.
1. Most or all of
the Slokas added at the end of Chapters XX (22-53) and XLIII (32-45) cannot be
genuine; the former on account of their great extent and partial recurrence in
the Bhagavad-gîtâ[1], Mahâbhârata, and other works of general note, and because
they refer to the self-immolation of widows and to Kâla, whom the commentator
is probably right in identifying with Vishnu; the latter on account of their
rather extravagant character and decidedly Purânic style, though the
Gâruda-purâna, in its very long description of the hells, offers no strict
parallel to the details given here. The verses in which the Brâhmanas and cows
are celebrated (XIX, 22, 23; XXIII, 57-61) are also rather extravagant;
however, some of them are Trishtubhs, and the verses in XIX are closely
connected with the preceding Sutras. The two final Slokas in LXXXVI (19, 20)
may also be suspected as to their genuineness, because they are wanting in the
corresponding chapter of the Kâthaka Grihya-sutra; and a number of other verses
in divers places, because they have no parallel in the Smriti literature, or
because they have been traced in comparatively modern works, such as the
Bhagavad-gîtâ, the Pashkatantra, &c. 2. The week of the later Romans and
Greeks, and of modern Europe (LXXVIII, 1-7), the self-immolation of widows
(XXV, 14; cf. XX, 39), and the Buddhists and Pâsupatas (LXIII, 36) are not
mentioned in any ancient Sanskrit work. Besides, the passages in question may
be easily removed, especially the Sutras referring to the seven days of the
week, which
[1. Besides the passages quoted in
the notes, 50-53 nearly Bhag.-gîtâ II, 22-26.]
p. xxx
form clearly a subsequent addition to
the enumeration of the Nakshatras and Tithis immediately following (LXXVIII,
8-50), and the rule concerning the burning of widows (XXV, 14), which is in
direct opposition to the law concerning the widow's right to inherit (XVII, 4)
and to other precepts regarding widows. That the three terms kâshâyin,
pravragita, malina in LXIII, 36 refer to members of religious orders seems
clear, but it maybe doubted whether malina denotes the Pâsupatas, and even
whether kâshâyin (cf. pravragita XXXVI, 7) denotes the Buddhists, as dresses dyed
with Kashâya are worn by Brahmanical sects also, and prescribed for students,
and for ascetics likewise, by some of the Grihya- and Dharma-sutras. Still the
antiquity of the Sutra in question can hardly be defended, because the
acquaintance of the Vishnuitic editor with the Buddhistic system of faith is
proved by two other Sutras (XCVIII, 40, 41), and because the whole subject of
good and evil omens is not treated in any other ancient Smriti. On the other
hand, such terms as vedanindâ and nâstikatâ (XXXVII, 4, 31, &c.) recur in
most Smritis, and can hardly be referred to the Buddhists in particular. 3. The
Tîrthas enumerated in LXXXV, some of which are sacred to Vishnu and Siva,
belong to all parts of India, and many of them are situated in the Dekhan, which
was certainly not included within the limits of the 'Âryâvarta' of the ancient
Dharma-sutra (LXXXIV, 4). As no other Smriti contains a list of this kind, the
whole chapter may be viewed as a later addition. 4. The ceremonies described in
XC are not mentioned in other Smritis, while some of them are decidedly
Vishnuitic, or traceable in modern works; and as all the Sutras in XC hang
closely together, this entire chapter seems also to be spurious. 5. The
repetitions in the list of articles forbidden to sell (LIV, 18-22); the
addition of the two categories of atipâtakâni, 'crimes in the highest degree,'
and prakîrntakam, 'miscellaneous crimes' (XXXIII, 3,5; XXXIV; XLII), to Manu's
list of crimes; the frequent references to the Ganges river; and other such passages,
which show a modem character, without being traceable in the Smritis of
Yâgshavalkya and Nârada, may have been added by the Vishnuitic
p. xxxi
editor from modern Smritis, either
for the sake of completeness, or in order to make up the required number of
chapters. 6. All the passages hitherto mentioned are such as have no parallel
in other ancient Smritis. But the Vishnuitic editor did evidently not confine
himself to the introduction of new matter into the ancient Dharma-sutra. That
he did not refrain, occasionally, from altering the original text, has been
conjectured above with regard to his readings of some of those Slokas, which
are found in the code of Manu as well; and it can be proved quite clearly by
comparing his version of the Vrishotsarga ceremony (LXXXVI) with the analogous
chapter of the Kâthaka Grihya-sutra. In one case (LI, 64; cf. XXIII, 50 = M. V,
131) he has replaced the words, which refer the authorship of the Sloka in
question to Manu, by an unmeaning term. The superior antiquity of Manu's
reading (V, 41) is vouched for by the recurrence of the same passage in the
Grihya-sutra of Sânkhâyana (II, 16, 1) and in the Vâsishtha-smriti (IV, 6), and
the reference to Manu has no doubt been removed by the Vishnuitic editor,
because it would have been out of place in a speech of Vishnu. References to
sayings of Manu and other teachers and direct quotations from Vedic works are
more or less common in all Dharma-sutras, and their entire absence in this work
is apparently due to their systematical removal by the editor. On the other
hand, the lists of Vedic and other works to be studied or recited may have been
enlarged in one or two cases by him or by another interpolator, namely, XXX, 37
(cf. V, 191), where the Atharva-veda is mentioned after the other Vedas by the
name of 'Âtharvana' (not Atharvângirasas, as in the code of Manu and most other
ancient works), and LXXXIII, 7, where Vyâkarana, 'Grammar,' i. e. according to
the Commentary the grammars of Pânini and others, is mentioned as distinct from
the Vedângas. The antiquity of the former passage might indeed be defended by
the example of Âpastamba, who, though referring like this work to the 'three
Vedas' both separately and collectively, mentions in another place the
'Âtharvana-veda[1].' Besides the above works,
[1. See Buhler, Introduction to
Âpastamba, p. xxiv.]
p. xxii
and those referred to in LVI, the
laws of Vishnu name no other work except the Purânas, Itihâsas, and
Dharmasâstras. 7. As the Vishnuitic editor did not scruple to alter the import
of a certain number of passages, the modernisation of the language of the whole
work, which was probably as rich in archaic forms and curious old terms as the
Kâthaka Grihya-sutra and as the Dharma-sutra of Âpastamba, may be likewise
attributed to him. As it is, the Vishnu-sutra agrees in style and expressions
more closely with the Smritis of Manu and Yâgshavalkya than with any other
work, and it is at least not inferior to the former work in the preservation of
archaic forms. Thus the code of Manu has seven aorist forms[1], while the
Vishnu-sutra contains six, not including those occurring in Vedic Mantras which
are quoted by their Pratîkas only. Of new words and meanings of words the
Vishnu-sutra contains also a certain number; they have lately been communicated
by me to Dr. von Bthtlingk for, insertion in his new Dictionary.
All the points
noticed render it necessary to assign a comparatively recent date to the
Vishnuitic editor; and if the introduction of the week of the Greeks into the
ancient Dharma-sutra has been justly attributed to him, he cannot be placed
earlier than the third or fourth century A. D.[2] The lower limit must be put
before the eleventh century, in which the Vishnu-sutra is quoted in the
Mitâksharâ of Vigshânesvara, From that time downwards it is quoted in nearly
every law digest, and a particularly large number of quotations occurs in
Aparârka's Commentary, on Yâgshavalkya, which was composed in the twelfth
century[3]. Nearly all those quotations, as far as they have been examined, are
actually found in the Vishnu-sutra; but the whole text is vouched for only by
Nandapandita's Commentary, called Vaigayantî, which was composed in the
[1. Whitney. Indische Grammatik, §
826.
2. See Jacobi, journal of the German
Oriental Society. XXX, 306. The first author with a known date who shows an
acquaintance with the week of the Greeks, is Varâhamihira (sixth century A, D.)
3. See Buhler, Kasmîr Report. p. 52.
The MSS. used are from the Dekhan College, Puna.]
p. xxiii
first quarter of the seventeenth
century. The subscriptions in the London MSS. of the Vaigayantî contain the
statement, which is borne out by the Introduction, that it was composed by
Nandapandita, the son of Râmapandita, Dharmâdhikârin, an inhabitant of Benares,
at the instigation of the Mahârâga Kesavanâyaka, also called Tammasânâyaka, the
son of Kodapanâyaka; and a passage added at the end of the work states, more
accurately, that 'Nandasarman (Nandapandita) wrote it at Kâsî (Benares) in the
year 1679 of the era of Vikrâmabhâsvara (= A. D. 1622), by Command of
Kesavanâyaka, his own king. These statements regarding the time and place of
the composition of the Vaigayantî are corroborated by the fact that it refers
in several cases to the opinions of Haradatta, who appears to have lived in the
sixteenth century[1], while Nandapandita is not among the numerous authors
quoted in the Vîramitrodaya of Mitramisra, who lived in the beginning of the
seventeenth century[2], and who was consequently a contemporary of
Nandapandita, if the above statement is correct; and that he attacks in a
number of cases the views of the 'Eastern Commentators' (Prâkyas), and quotes a
term from the dialect of Madhyadesa.
The subjoined
translation is based upon the text handed down by Nandapandita nearly everywhere
except in some of the Mantras, which have been rendered according to the better
readings preserved in the Kâthaka Grihya-sutra. The two Calcutta editions of
the Vishnu-sutra, the second of which is a mere reprint of the first, will be
found to agree in the main with the text here translated. They are doubtless
based upon the Vaigayantî, as they contain several passages in which portions
of Nandapandita's Commentary have crept into the text of the Sutras. But the
MS. used for the first Calcutta edition must have been a very faulty one, as
both Calcutta editions, besides differing from the best MSS. of the Vaigayantî
on a very great number of minor points, entirely omit the greater part of
Chapter LXXXI
[1. Buhler, Introduction to
Âpastamba, p. xliii.
2. Buhler loc. cit.]
p. xxxiv
(3-22), the genuineness of which is
proved by analogous passages in the other Smritis[1]. An excellent copy of the
Vaigayantî in possession of Dr. Buhler has, together with three London MSS. of
that work and one London MS. containing the text only, enabled me to establish
quite positively nearly in every case the readings sanctioned by Nandapandita.
I had hoped to publish a new edition of the text prepared from those MSS., and
long ready for the press, before publishing my English version. This
expectation has not been fulfilled, but it is hoped that in the mean time this
attempt at a translation will be welcome to the students of Indian antiquity,
and will facilitate the understanding of the text printed in Givânanda Vidyâsâgara's
cheap edition, which is probably in the hands of most Sanskrit scholars. The
precise nature of the relation in which the text of my forthcoming edition
stands to the Calcutta editions may be gathered from the large specimens of the
text as given in the best MSS., that have been edited by Dr. Buhler in the
Bombay Digest, and by myself in two papers published in the Transactions of the
Royal Bavarian Academy of Science.
Nandapandita has
composed, besides the Vaigayantî, a treatise on the law of adoption, called
Dattaka-mîmâmsâ[2], a commentary on the code of Parâsara, a work called
Vidvanmanoharâ-smritisindhu, one called Srâddhakalpa-latâ, and commentaries on
the Mitâksharâ and on Adityâkârya's Âsaukanirnaya. All these works belong to
the province of Hindu law, and both his fertility as a writer in that branch of
Indian science, and the reputation enjoyed by some of his works even nowadays,
must raise a strong presumption in favour of his knowledge of the subject. The
[1. The first edition of the 'Vaishnava
Dharmasâstra' was published in Bengali type by Bhavânîkârana; the second, in
Devanâgarî type, is contained in Givânanda Vidyâsâgara's Dharmashâstrasangraha
(1816).
2. This work has been published
repeatedly at Calcutta and Madras, and translated into English by Sutherland
(1821), which translation has been reprinted in Stokes' Hindu Law Books. The
rest of the above list is made up from an enumeration of Nandapandita's Tikâs
at the end of Dr. Buhler's copy of the Vaigayantî, from an occasional remark in
the latter work itself (XV, 9), and from professor Weber's Catalogue of the
Berlin Sanskrit MSS.]
p. xxxv
general trustworthiness of his
Commentary on the Vishnu-sutra is further confirmed by the frequent references
which it contains to the opinions of earlier commentators of that work; and the
wide extent of his reading, though he often makes an unnecessary display of it,
has been eminently serviceable to him in tracing the connection of certain
chapters and Mantras with the Kâthaka literature[1]. On the other hand, his
very learning, combined with a strict adherence to the well-known theory of
Hindu commentators regarding the absolute identity between the teaching of all
Smritis, has frequently misled him into a too extensive method of
interpretation. Even in commenting the Slokas he assigns in many cases an
important hidden meaning to such particles as ka, vâ, tathâ, and others, and to
unpretending epithets and the like, which have clearly been added for metrical
reasons only[2]. This practice, besides being contrary to common sense, is
nowhere countenanced by the authority of Kulluka, in his remarks on the numerous
identical Slokas found in. the code of Manu. With the Sutras generally speaking
the case is different: many of them would be nearly or quite unintelligible
without the explanatory remarks added, in brackets from Nandapandita's
Commentary[3], and in a number of those cases even, where his method jars upon
a European mind, the clauses supplied by him are probably correct[4]. The same
may be said of his interpretations of the epithets of Vishnu, excepting those
which are based on utterly fanciful etymologies[5],
[1. See the notes on LXV, 2 seq.;
LXXIII, 5-9; LXXXVI, 13. In his Commentary on LXVII also Nandapandita states
expressly that the description of the Vaisvadeva is according to the rites of
the Katha-sâkhâ.
2. For instances, see the notes on
XX, 45; LXIV, 40.
3. See e. g. Chapter V passim.
4. Thus nearly all the
'intentionally's' and 'unintentionally's,' &c., as supplied in the section
on penances might seem superfluous, or even wrong; but as in several places
involuntary crimes are expressly distinguished from those intentionally
committed (see e. g. XXVIII, 48, 51; XXXVIII, 7), and as in other cases a
clause of this kind must needs be supplied (see XXXIX, 2; LII, 3; LIII, 5,
&c.), Nandapandita is probably right in supplying it from other Smritis in
most remaining cases as well. This method has occasionally carried him too far,
when his explanations have not been given in the text.
5. See I, 51, 55; XCVIII, 40, 41, 46,
&c.]
p. xxxvi
as the style of the introductory and
final chapters is as artificial, though in another way, as the Sutra style.
Though, however, in works composed in the latter style, every ka, vâ, or iti,
&c., which is not absolutely required by the sense, was probably intended
by their authors to convey a special meaning[1], it is a question of evidence
in every single case, whether those meanings which Nandapandita assigns to
these and other such particles and expletive words are the correct ones. In
several cases of this or of a similar kind he is palpably wrong[2], and in many
others the interpretations proposed by him are at least improbable, because the
authoritative passages he quotes in support of them are taken from modern
works, which cannot have been known to the author of the Vishnu-sutra.
Interpretations of this class have, therefore, been given in the notes only;
and they have been omitted altogether in a number of cases where they appeared
quite frivolous, or became too numerous, or could not be deciphered completely,
owing to clerical mistakes in the MSS. But though it is impossible to agree
with some of his general principles of interpretation, or with his application
of them, Nandapandita's interpretations of difficult terms and Sutras are
invaluable, and I have never deviated from them in my translation without
strong reasons to the contrary, which have in most cases been stated in the
notes[3]. Besides the extracts given in the notes, a few other passages from
the Commentary and several other additions will be given in p. 312; and I must
apologize to my readers for having to note along with the Addenda a number of
Corrigenda, which will be found in the same page. In compiling the Index of
Sanskrit words occurring in this work, which it has been thought necessary to
add to the General Index, I have not aimed at completeness except as regards
[1. For instances of this in the
Dharma-sutras of Âpastamba and Gautama. see Buhler, Âpast. I, 2, 7, 24; 8, 5;
Gaut. V, 5, 14, 17; IX, 44; XIV, 45; XIX, 13-15, 20; XXI, 9, &c.; and see
also Dr. Buhler's remarks on Gshâpaka-sutras, Âpast. I, 3, II, 7; Gaut. I, 31,
notes.
2. See V, 117; VII, 7; XXVII, 10; LI,
26; LXXI, 88; LXXIII, 9; LXXIV, 1, 2, 7, &c.
3. See e. g. XVII, 22; XVIII, 44;
XXIV, 40; XXVIII, 5, II; LV, 20; LIX, 27, 29; LXIII, 36; LXIV, 18; LXVII, 6-8;
XCII, 4; XCVII, 7.]
p. xxxvii
the names of deities and of penances.
My forthcoming edition of the Sanskrit text will be accompanied by a full Index
of words.
In conclusion I
have to express my thanks in the most cordial manner to Dr. Buhler, who has
constantly assisted me with his advice in the preparing of this translation,
and has kindly lent me his excellent copy of the Vaigayantî; and to Dr. von
Bthtlingk and Professor Max Muller, who have favoured me with valuable hints on
divers points connected with this work. My acknowledgments are due, in the
second place, to K. M, Chatfield, Esq., Director of Public Instruction, Bombay,
to Dr. von Halm, Chief Librarian of the Royal Library, Munich, to Professor R.
Lepsius, Chief Librarian of the Royal Library, of Berlin, and to Dr. R. Rost,
Chief Librarian of the India office Library, London, for the valuable aid
received from these gentlemen and the great liberality, with which they have
placed Sanskrit MSS. under their care at my disposal.
p. 1
p. 1
Vishnu-smriti
I.
1. THE night of Brahman being over,
and the God sprung from the lotus (Brahman) having woke from his slumber,
Vishnu purposing to create living beings, and perceiving the earth covered with
water,
2. Assumed the shape of a boar,
delighting to sport in water, as at the beginning of each former Kalpa, and
raised up the earth (from the water).
3. His feet were the Vedas; his tusks
the sacrificial stakes; in his teeth were the offerings; his mouth was the
pyre; his tongue was the fire; his hair was the sacrificial grass; the sacred
texts were his head; and he was (endowed with the miraculous power of) a great
ascetic.
4. His eyes were day and night; he
was of superhuman nature; his ears were the two bundles of Kusa grass (for the
Ishtis, or smaller sacrifices, and for the animal offerings); his ear-rings
were the ends of those bundles of Kusa grass (used for wiping
[I. 1. Regarding the duration of a
night of Brahman, see XX, 14. 'Bhutâni' means living beings of all the four
kinds, born from the womb and the rest. (Nand.) The three other kinds consist
of those produced from an egg, from sweat, and from a shoot or germ; see Manu
I, 43-46.
2. A Kalpa = a day of Brahman; see
XX, 13.]
p. 2
the ladle and other sacrificial
implements); his nose (the vessel containing) the clarified butter; his snout
was the ladle of oblations; his voice was similar in sound to the chanting of
the Sâma-veda; and he was of huge size.
5. He was full of piety and veracity;
beautiful; his strides and his strength were immense (like those of Vishnu);
his large nostrils were penances; his knees the victim; and his figure
colossal.
6. His entrails were the (three)
chanters of the Sama-veda[1]; his member was the burnt-oblation; his scrotum
was the sacrificial seeds and grains; his mind was the altar (in the hut for
the wives and domestic uses of the sacrificer); the hindparts (of Vishnu) in
his transformation were the Mantras; his blood was the Soma juice.
7. His shoulders were the (great)
altar; his smell was that of the (sacrificial cake and other) oblations; his
speed was the oblations to the gods and to the manes and other oblations; his
body was the hut for the wives and domestic uses of the sacrificer; he was
majestic; and instructed with the initiatory ceremonies for manifold sacrifices
(lasting one, or two, three, or twelve years, and others).
8. His heart was the sacrificial fee;
he was possessed of the (sacrificial and other) great Mantras employed in order
to effect the union of the mind with the Supreme; he was of enormous size (like
the long sacrifices lasting more than one day); his lovely, lips were the
beginnings of the two
[6. 1. This is because the vital
breaths, by which the sound of the voice is effected, pass through them, it
having been said (in 4) that the sound of his voice was like the chanting of
the Sâma-veda.' (Nand.)]
p. 3
hymns recited at the beginning of the
animal sacrifice; his ornaments were the whirlpool of the milk poured into the
heated vessel (at the Pravargya ceremony introductory to the Soma-sacrifice).
9. All sorts of sacred texts (the
Gâyatrî and others) were his path in marching; the mysterious Upanishads (the
Vedânta) were his couch; he was accompanied by his consort Khâyâ (Lakshmî); he
was in size like the Manishringa mountain.
10. The lord, the creator, the great
Yogin, plunging into the one ocean from love of the world,
11. Raised up, with the edge of his
tusks, the earth bounded by the sea together with its mountains, forests, and
groves, which was immersed in the water of (the seven oceans now become) one
ocean, and created the universe anew.
12. Thus the whole earth, after
having sunk into (the lower region called) Rasâtala, was in the first place
raised in the boar-incarnation by Vishnu, who took compassion upon the living
beings.
13, 14. Then, after having raised the
earth, the destroyer of Madhu placed and fixed it upon its own (former) seat
(upon the oceans) and distributed the waters upon it according to their own
(former) station, conducting the floods of the oceans into the oceans, the
water of the rivers into the rivers, the water of the tanks into the tanks, and
the water of the lakes into the lakes.
15. He created the seven (lower
regions called) Pâtâlas[1] and the seven worlds, the seven Dvîpas
[15. 1 The seven Pâtâlas are, Atala,
Vitala, Sutala, Mahâtala, Rasâtala, Talâtala, and Pâtâla; the seven worlds are,
Bhur-loka, Bhuvar-loka, Svar-loka, Mahar-loka, Ganar-loka, Tapar-loka, and
Satya-loka; the seven Dvîpas or divisions of the terrestrial world, are, Gambu,
Plaksha, Sâlmalî, Kusa, Kraushka, Sâka, and Pushkara; each Dvipa is encircled
by one of the seven oceans, viz. the seas of Lavana (salt-water), Ikshu
(syrup), Sarpih (butter), Dadhi (sour milk), Dugdha (milk), Svâdhu (treacle),
and Udaka (water), (Nand.) The enumerations contained in the Vishnu-purâna and
other works differ on two or three points only from that given by Nand.--
2 Besides the interpretation followed
in the text, Nand. proposes a second explanation of the term 'sthânâni,' as
denoting Bhâratavarsha (India) and the other eight plains situated between the
principal mountains.]
p. 4
and the seven oceans, and fixed their
several limits[2].
16. (He created) the rulers of the
(seven) Dvîpas and the (eight) guardians of the world (Indra and the rest), the
rivers, mountains, and trees, the seven Rishis, who know (and practise) the
law, the Vedas together with their Angas, the Suras, and the Asuras.
17. (He created) Pisâkas (ogres),
Uragas (serpents), Gandharvas (celestial singers), Yakshas (keepers of Kubera's
treasures), Rakshasas (goblins), and men, cattle, birds, deer and other
animals, (in short) all the four kinds of living beings[1], and clouds,
rainbows, lightnings, and other celestial phenomena or bodies (such as the
planets and the asterisms), and all kinds of sacrifices.
18. Bhagavat, after having thus
created, in the
[16. The eight 'guardians of the
world' (Lokapâlas) are, Indra, Agni, Yama, Surya, Varuna, Pavana, Kubera, and
Soma (M.V, 96). The seven Rishis, according to the Satapatha-brâhmana, are,
Gotama, Bharadvâga, Visvâmitra, Gamadagni, Vasishtha, Kasyapa, and Atri. The
six Vedângas are, Sikshâ (pronunciation), Khandas (metre), Vyâkarana (grammar),
Nirukta (etymology), Kalpa (ceremonial), and Gyotisha (astronomy). See Max
Muller, Ancient Sanskrit Literature, p. 108, &c.
17. 1 See I.]
p. 5
shape of a boar, this world together
with all animate and inanimate things in it, went away into a place hidden from
the world.
19. Ganârdana, the chief of the gods,
having become invisible, the goddess of the earth began to consider, 'How shall
I be able to sustain myself (henceforth)?'
20. 'I will go to Kasyapa to ask: he
will tell me the truth. The great Muni has my welfare under constant
consideration.'
21. Having thus decided upon her
course, the goddess, assuming the shape of a woman, went to see Kasyapa, and
Kasyapa saw her.
22. Her eyes were similar, to the
leaves of the blue lotus (of which the bow of Kâma, the god of love, is made);
her face was radiant like the moon in the autumn season; her locks were as dark
as a swarm of black bees; she was radiant; her lip was (red) like the
Bandhugîva flower; and she was lovely to behold.
23. Her eyebrows were fine; her teeth
exceedingly small; her nose handsome; her brows bent; her neck shaped like a
shell; her thighs were constantly touching each other; and they were fleshy
thighs, which adorned her loins.
24. Her breasts were shining white,
firm[1], plump, very close to each other, (decorated with continuous strings of
pearls) like the projections on the forehead of Indra's elephant, and radiant
like the gold (of the two golden jars used at the consecration of a king).
[24 1 Or 'equal in size,' according
to the second of the two explanations which Nand. proposes of the term
'samau.']
p. 6
25. Her arms were as delicate as
lotus fibres; her hands were similar to young shoots; her thighs were
resplendent like golden pillars; and her knees were hidden (under the flesh),
and closely touching each other.
26. Her legs were smooth and
exquisitely proportioned; her feet exceedingly graceful; her loins fleshy; and
her waist like that of a lion's cub.
27. Her reddish nails shone (like
rubies); her beauty was the delight of every looker-on; and with her glances
she filled at every step all the quarters of the sky as it were with
lotus-flowers.
28. Radiant with divine lustre, she
illuminated all the quarters of the sky with it; her clothing was most
exquisite and perfectly white; and she was decorated with the most precious
gems.
29. With her steps she covered the
earth as it were with lotuses; she was endowed with beauty and youthful charms;
and made her approach with modest bearing.
30. Having seen her come near,
Kasyapa saluted her reverentially, and said, 'O handsome lady, O earth, radiant
with divine lustre, I am acquainted with thy thoughts.
31. 'Go to visit Ganârdana, O
large-eyed lady; he will tell thee accurately, how thou shalt henceforth
sustain thyself.
32. For thy sake, O (goddess), whose
face is lovely and whose limbs are beautiful, I have found out, by profound
meditation, that his residence is in the Kshîroda (milk-ocean).'
33. The goddess of the earth
answered, 'Yes, (I shall do as you bid me),saluted Kasyapa reverentially,
p. 7
and proceeded to the Kshîroda sea, in
order to see Kesava (Vishnu).
34. She beheld (then) the ocean, from
which the Amrita arose. It was lovely, like the rays of the moon, and agitated
by hundreds of waves produced by stormy blasts of wind.
35. (With its waves) towering like a
hundred Himâlayas it seemed another terrestrial globe, calling near as it were
the earth with its hands; the rolling waves.
36. With those hands it was as it
were constantly producing the radiancy of the moon; and every stain of guilt
was removed from it by Hari's (Vishnu's) residence within its limits.
37. Because (it was entirely free
from sin) therefore it was possessed of a pure and shining frame; its colour
was white; it was inaccessible to birds and its seat was in the lower regions.
38. It was rich in blue and tawny
gems (sapphires, coral, and others), and looking therefore as if the atmosphere
had descended upon the earth, and as if a number of forests adorned with a
multitude of fruits had descended upon its surface.
39. Its size was immense, like that
of the skin of (Vishnu's) serpent Sesha. After having seen the milk-ocean, the
goddess of the earth beheld the dwelling of Kesava (Vishnu) which was in it:
40. (His dwelling), the size of which
cannot be expressed in words, and, the sublimity of which is also beyond the
power of utterance. In it she saw the destroyer of Madhu seated upon Sesha.
41. The lotus of his face was hardly
visible on
[37. See 15, note.]
p. 8
account of the lustre of the gems
decorating the neck of the snake Sesha; he was shining like a hundred moons;
and his splendour was equal to the rays of a myriad of suns.
42. He was clad in a yellow robe
(radiant like gold); imperturbable; decorated with all kinds of gems; and
shining with the lustre of a diadem resembling the sun in colour, and with
(splendid) ear-rings.
43. Lakshmî was stroking his feet
with her soft palms; and his attributes (the shell, the discus, the mace, and
the lotus-flower) wearing bodies were attending upon him on all sides.
44. Having espied the lotus-eyed
slayer of Madhu, she knelt down upon the ground and addressed him as follows:
45. 'When formerly I was sunk into
the region of Rasâtala, I was raised by thee, O God, and restored to my ancient
seat, O Vishnu, thanks to thy benevolence towards living beings.
46. 'Being there, how am I to
maintain myself upon it, O lord of the gods?' Having been thus addressed by the
goddess, the god enunciated the following answer:
47. 'Those who practise the duties
ordained for each caste and for each order, and who act up strictly to the holy
law, will sustain thee, O earth; to them is thy care committed.'
48. Having received this answer, the
goddess of the earth said to the chief of the gods, 'Communicate to me the
eternal laws of the castes and of the orders.
[47. Regarding the four castes and
the four orders, see II, 1; III, 3.]
p. 9
49. I desire to learn them from thee;
for thou art my chief stay. Adoration be to thee, O brilliant[1] chief of the
gods, who annihilatest the power of the (Daityas and other) enemies of the
gods.
50. 'O Nârâyana (son of Nara), O
Gagannâtha (sovereign of the world); thou holdest the shell, the discus, and
the mace (in thy hands); thou hast a lotus (Brahman) springing from thy navel;
thou art the lord of the senses; thou art Most powerful and endowed with
conquering strength.
51. 'Thou art beyond the cognisance
of the senses; thy end is most difficult to know; thou art brilliant; thou
holdest the bow Sârnga; thou art the boar[1]; thou art terrible; thou art
Govinda[2] (the herdsman); thou art of old; thou art Purushottama (the spirit
supreme).
52. 'Thy hair is golden; thy eyes are
everywhere; thy body is the sacrifice; thou art free from stain; thou art the
"field." (the corporeal frame); thou art the principle of life; thou
art the ruler
[49. 1 This is Nand.'s interpretation
of the term 'deva,' but it may also be taken in its usual acceptation of 'god.'
51. 1 This is the third of the three
interpretations of the term varâha, which Nand. proposes. According to the
first, it would mean 'one who kills his worst or most prominent foes;'
according to the second, 'one who gratifies his own desires.' But these two
interpretations are based upon a fanciful derivation of varâha from vara and
â-han. Of many others among the epithets Nand. proposes equally fanciful
etymologies, which I shall pass over unnoticed.--
2 This epithet, which literally means
'he who finds or wins cows,' is usually referred to Vishnu's recovering the
'cow,' i.e. the earth, when it was lost in the waters: see Mahâbh. XII, 13228,
which verse is quoted both by Nand. and by Sankara in his Commentary on the
Vishnu-sahasranâma. It originally refers, no doubt, to Vishnu or Krishna as the
pastoral god.]
p. 10
of the world; thou art lying on the
bed of the ocean.
53. 'Thou art Mantra (prayer); thou
knowest the Mantras; thou surpassest all conception; thy frame is composed of
the Vedas and Vedângas; the creation and destruction of this whole world is
effected through thee.
54. 'Thou knowest right and wrong;
thy body is law; law springs from thee; desires are gratified by thee: thy
powers are everywhere; thou art (imperishable like) Amrita (ambrosia); thou art
heaven; thou art the destroyer of Madhu and Kaitasa.
55. 'Thou causest the increase of the
great thou art inscrutable; thou art all thou givest shelter to all; thou art
the chief one thou art free from sin; thou art Gîmuta; thou art inexhaustible;
thou art the creator.
56. 'Thou increasest the welfare (of
the world), the waters spring from thee; thou art the seat of intelligence;
action is not found in thee; thou presidest over seven chief things[1]; thou
art the teacher of religious rites; thou art of old; thou art Purushottama.
57, 'Thou art not to be shaken; thou
art undecaying;
[55. 'The great (brihat) means time,
space, and the like. . . . He is called "all" because he is capable
of assuming any shape.' (Nand.) The sense of the term 'gimuta,' as an epithet
of divine beings, is uncertain. According to Nand., it would mean 'he who
sprinkles living beings;' but this interpretation is based upon a fanciful
derivation, from gîva and mutrayati.
56. 1 This refers either to the seven
divisions of a Sâman; or to the seven species, of which each of the three kinds
of sacrifices, domestic offerings, burnt-offerings, and Soma-sacrifices,
consists (cf. Gaut. VIII, 18-20); or to the seven worlds (see 15, note), Bhur
and the rest. (Nand.)]
p. 11
thou art the producer of the atoms;
thou art kind to faithful attendants; thou art the purifier (of sinners); thou
art the protector of all the gods thou art the protector of the pious.
58. 'Thou art also the protector of
those who know the Veda, O Purushottama. I have come, O Gagannâtha, to the
immovable Vâkaspati (the lord of holy speech), the lord;
59. 'To him, who is very pious;
invincible; Vasushena (who has treasures for his armies); who bestows largesses
upon his followers, who is endowed with the power of intense devotion; who is
the germ of the ether; from whom the rays (of the sun and moon) proceed;
60. 'To Vâsudeva; the great soul of
the universe; whose eyes are like lotuses; who is eternal; the preceptor of the
Suras and of the Asuras; brilliant; omnipresent; the great lord of all
creatures;
61. 'Who has one body and four faces;
who is the producer of (the five grosser elements, ether, air, fire, water, and
earth), the producers of the world. Teach me concisely, O Bhagavat, the eternal
laws ordained for the aggregate of the four castes,
62. 'Together with the customs to be
observed by each order and with the secret ordinances.' The chief of the gods,
thus addressed by the goddess of the earth, replied to her as follows:
[62. According to Nand., the term
rahasya, 'secret ordinances or doctrines,' has to be referred either to the
laws regarding the occupations lawful for each caste in times of distress see
II, 15), or to the penances (XLVI seq.) The latter interpretation seems to be
the more plausible one, with the limitation, however, that rahasya is only used
to denote the penances for secret faults, which are termed rahasya in LV, 1.]
p. 12
63. Learn from me, in a concise form,
O radiant goddess of the earth, the eternal laws for the aggregate of the four
castes, together with the customs to be observed by each order, and with the
secret ordinances,
64. 'Which will effect the final
liberation of the virtuous persons, who will support thee. Be seated upon this
splendid golden seat, O handsome-thighed goddess.
65. 'Seated at ease, listen to me
proclaiming the sacred laws.' The goddess of the earth, thereupon, seated at
case, listened to the sacred precepts as, they came from the mouth of Vishnu.
p. 12
II.
1. Brâhmanas, Kshatriyas, Vaisyas,
and Sudras are the four castes.
2. The first three of these are
(called) twice-born.
3. For them the whole number of
ceremonies, which begin with the impregnation and end with the ceremony of
burning the dead body, have to be performed with (the recitation of) Mantras.
4. Their duties are.
5. For a Brâhmana, to teach (the
Veda);
6. For a Kshatriya, constant practice
in arms;
7. For a Vaisya, the tending of
cattle;
8. For a Sudra, to serve the
twice-born;
[II. 1. Âpast. I, 1, 1, 3.--1, 2. M.
X, 4; Y. I, 10,--3. M. II, 26; Y. I, 10.--4-9. M. I, 88-91; VIII, 410; IX,
326-335; X, 75-79; X. I, 118-120; Âpast. I, 1, 1, 5, 6; II, 5, 10, 4-7; Gaut.
X, 2, 7, 49, 56.-15. M. X. 81; Y. III, 35; Gaut. VII, 6.--16, 17. Gaut. VIII,
23; X, 51. 'This chapter treats of the four castes.' (Nand.)]
p. 13
9. For all the twice-born, to
sacrifice and to study (the Veda).
10. Again, their modes of livelihood
are:
11. For a Brâhmana, to sacrifice for
others and to receive alms;
12. For a Kshatriya, to protect the
world (and receive due reward, in form of taxes);
13. For a Vaisya, tillage, keeping
cows (and other cattle), traffic, lending money upon interest, and growing
seeds;
14. For a Sudra, all branches of art
(such as painting and the other fine arts);
15. In times of distress, each caste
may follow the occupation of that next (below) to it in rank.
16. Forbearance, veracity, restraint,
purity, liberality, self-control, not to kill (any living obedience towards
one's Gurus, visiting places of pilgrimage, sympathy (with the afflicted),
17. Straightforwardness, freedom from
covetousness, reverence towards gods and Brâhmanas, and freedom from anger are
duties common (to all castes).
p. 13
III.
1. Now the duties of a king, are:
2. To protect his people,
[14. According to Nand., the use of
the term sarva, 'all,' implies that Sudras may also follow the occupations of a
Vaisya, tillage and the rest, as ordained by Devala.
16. The term Guru, 'superior,'
generally denotes the parents and the teacher, or Guru in the narrower sense of
the term; see XXXI, 1, 2. It may also include all those who are one's elders or
betters see XXXII, 1-3.
III. 2, 3. M. VII, 35, 144; Gaut. X,
7; XI, 9.--4, 5. M. VII, 69; Y. I, 320.--6. M. VII, 70; Y. I, 320; Âpast. II,
10, 25, 2.--{footnote p. 14} 7-10. M. VII, 115; Âpast. II, 10, 26, 4,
5.--11-15. M. VII, 116, 117--16-21. M. VII, 61, 62; Y. I, 321.--22-25. M. VII,
130-132; Y. I, 327; Âpast. II, 10, 26, 9; Gaut. X, 24, 25.--26. M. VII, 133;
Âpast. II, 10, 26, 10.--28. M. VIII, 304; Y. I, 334; Gaut. XI, 11.--29, 30. M.
VII, 128; VIII, 398; Y. II, 161; Gaut. X, 26.--31. M. VIII, 400; Y. II,
262.--32. M. VII, 138; Gaut. X, 31-33.--33. M. IX, 294; Y. I, 352-35. M. VII,
122, 184; Y. I, 331, 337.--36, 37. Y. I, 337.--38-41. M. VII, 158-161, 182,
183; Y. I, 344-347.--42. M. VII, 203; Y. I, 342-43. M. VII, 215.--44. M. VII,
88.--45. M. VII, 89; Y. I, 324; Âpast. II, 20, 26, 2, 3.--47. M. VII,
202.--50-52. M. VII, 50, 51.--55. M. VII, 62; VIII, 39--56-58. M. VIII, 37, 38;
Y. II, 34; Gaut. X, 43, 44.--61. Gaut. X, 45.--62. Y. II, 35--63. M. VIII,
35.--64. M. VIII, 36.--65. M. VIII, 27, 28; Gaut. X, 48.--66, 67. M. VIII, 40;
Y. II, 36; Âpast. II, 10, 26, 8; Gaut. X, 46, 47.--68. Gaut. X, 17.--70. M.
VII, 78; Y. I, 312; Gaut. XI, 12.--71. M. VII, 54, 60; Y. I, 311.--72. M. VIII,
1; Y. II, 1.--73. M. VIII, 9; Y. II, 3; Gaut. XIII, 96.--74. M. VIII, 12-19; Y.
II, 2; Âpast. II, 11, 29, 5.--75. Gaut. XI, 15.--76, 77. M. VII, 38.--79, 80.
M. VIII 134; Y. I, 338; Âpast. II, 10, 25, 11; Gaut. X, 9, 10.--81. Âpast. II,
10, 26, 1.--81, 82. Y. I, 317-319.--84. M. VII, 82; Y. I, 314.--85. M. VII,
220.--87, 88. M. VII, 217, 218.--89. M. VII, 146.--91, 92. M. VII, 16; VIII, 126;
Y. I, 367; Gaut. X, 8.--94. M. VIII, 335; Y. I, 357; Âpast. II, 11, 28,
13.--95. M. VII, 25.--96. M. VII, 32; Y. I. 333---97. M. VII, 33. Chapters
III-XVIII contain the section on vyavahâra, 'jurisprudence.' (Nand.)]
p. 14
3. And to keep the four castes and
the four orders[1] in the practice of their several duties.
4. Let the king fix his abode in a
district containing open plains, fit for cattle, and abounding in grain;
5. And inhabited by many Vaisyas and
Sudras.
6. There let him reside in a stronghold
(the strength of which consists) either in (its being surrounded by) a desert,
or in (a throng of) armed
[3. 1 Of student, householder,
hermit, and ascetic.
5. 'And there should be many virtuous
men in it, as stated by Manu, VII, 69.' (Nand.)]
p. 15
men, or in fortifications (of stone,
brick, or others), or in water (enclosing it on all sides), or in trees, or in
mountains (sheltering it against a foreign invasion).
7. (While he resides) there, let him
appoint chiefs (or governors) in every village;
8. Also, lords of every ten villages;
9. And lords of every hundred
villages;
10. And lords of a whole district.
11. If any offence has been committed
in a village, let the lord of that village suppress the evil (and give redress
to those that have been wronged).
12. If he is unable to do so, let him
announce it to the lord of ten villages;
13. If he too is unable, let him
announce it to the lord of a hundred villages;
14. If he too is unable, let him
announce it to the lord of the whole district.
15. The lord of the whole district
must eradicate the evil to the best of his power.
16. Let the king appoint able
officials for the working of his mines, for the levying of taxes and of the
fares to be paid at ferries, and for his elephants and forests.
17. (Let him appoint) pious persons
for performing acts of piety (such as bestowing gifts on the indigent, and the
like);
18. Skilled men for financial
business (such as examining gold and other precious metals);
[11. See 67 and Dr. Buhler's note on
Âpast. II, 10, 26, 8.
16. The term nâgavana, which has been
translated as a Dvandva compound, denoting elephants and forests, may also be
taken to mean 'forests in which there are elephants;' or nâga may mean
'situated in the mountains' or I a mountain fort.' (Nand.)
18. Or, 'he must appoint men skilled
in logic as his advisers in knotty points of argument.' (Nand.)]
p. 16
19. Brave men for fighting;
20. Stern men for acts of rigour
(such as beating and killing);
21. Eunuchs for his wives (as their
guardians).
22. He must take from his subjects as
taxes a sixth part every year of the grain;
23. And (a sixth part) of all (other)
seeds;
24. Two in the hundred, of cattle,
gold, and clothes;
25. A sixth part of flesh, honey,
clarified butter, herbs, perfumes, flowers, roots, fruits, liquids and
condiments, wood, leaves (of the Palmyra, tree and others), skins, earthen
pots, stone vessels, and anything made of split bamboo.
26. Let him not levy any tax upon
Brâhmanas.
27. For they pay taxes to him in the
shape of their pious acts.
28. A sixth part both of the virtuous
deeds and of the iniquitous acts committed by his subjects goes to the king.
29. Let him take a tenth part of (the
price of) marketable commodities (sold) in his own country;
30. And a twentieth part of (the
price of) goods (sold) in another country.
31. Any (seller or buyer) who
(fraudulently) avoids a toll-house (situated on his road), shall lose all his
goods.
[23. This rule relates to Syâmâka
grain and other sorts of grain produced in the rainy season. (Nand.)
25. 'Haradatta says that "a
sixth part" means "a sixtieth part." But this is wrong, as shown
by M. VII, 131.' (Nand.) Haradatta's false interpretation was most likely
called forth by Gaut. X, 2 7.]
p. 17
32. Artizans (such as blacksmiths),
manual labourers (such as carpenters), and Sudras shall do work for the king
for a day in each month.
33. The monarch, his council, his
fortress, his treasure, his army, his realm, and his ally are the seven
constituent elements of a state.
34. (The king) must punish those who
try to subvert any one among them.
35. He must explore, by means of
spies, both the state of his own kingdom and of his foe's.
36. Let him show honour to the
righteous;
37. And let him punish the
unrighteous.
38. Towards his (neighbour and
natural) enemy, his ally (or the power next beyond his enemy), a neutral power
(situated beyond the latter), and a power situated between (his natural enemy
and an aggressive power): let him adopt (alternately), as the occasion and the
time require, (the four modes of obtaining success, viz.) negotiation,
division, presents, and force of arms.
39. Let him have resort, as the time
demands, to (the six measures of a military monarch, viz.) making alliance and
waging war, marching to battle and sitting encamped, seeking the protection (of
a more powerful king) and distributing his forces.
[32. According to Nand., the particle
ka, 'and,' implies that servile persons, who get their substance from their
employers, are also implied. See Manu VII, 138.
35. The particle ka, according to
Nand., is used in order to include the kingdoms of an ally and of a neutral
prince.
38. 1 The term madhyama has been
rendered according to Nand.'s and Kullukâ's (on M. VII, 156) interpretation of
it. Kullâka, however, adds, as a further characteristic, that it denotes a
prince, who is equal in strength to one foe, but no match for two when allied.]
p. 18
40. Let him set out on an expedition
in the months of Kaitra or Mârgasîrsha;
41. Or when some calamity has
befallen his foe.
42. Having conquered the country of
his foe, let him not abolish (or disregard) the laws of that country.
43. And when he has been attacked by
his foe, let him protect his own realm to the best of his power.
44. There is no higher duty for men
of the military caste, than to risk their life in battle.
45. Those who have been killed in
protecting a cow, or a Brâhmana, or a king, or a friend, or their own property,
or their own wedded wife, or their own life, go to heaven.
46. Likewise, those (who have been
killed) in trying to prevent mixture of castes (caused by adulterous
connections).
47. A king having conquered the
capital of his foe, should invest there a prince of the royal race of that
country with the royal dignity.
48. Let him not extirpate the royal
race
49. Unless the royal race bc of
ignoble descent.
50. He must not take delight in
hunting, dice, women, and drinking;
51. Nor in defamation and battery.
52. And let him not injure his own
property (by bootless expenses).
53. He must not demolish (whether in
his own town, or in the town of his foe conquered by him,
[40. The particle vâ indicates,
according to Nand., that he may also set out in the month Phâlguna.]
p. 19
or in a fort) doors which had been
built there before his time (by a former king).
54. He must not bestow largesses upon
unworthy persons (such as dancers, eulogists, bards, and the like).
55. Of mines let him take the whole
produce.
56. Of a treasure-trove he must give
one half to the Brâhmanas;
57. He may deposit the other half in
his own treasury.
58. A Brâhmana who has found a
treasure may keep it entire.
59. A Kshatriya (who has found a
treasure) must give one fourth of it to the king, another fourth to the
Brâhmanas, and keep half of it to himself
60. A Vaisya (who has found a
treasure) must give a fourth part of it to the king, one half to the Brâhmanas,
and keep the (remaining fourth) part to himself.
61. A Sudra who has found a treasure
must divide it into twelve parts, and give five parts to the king, five parts
to the Brâhmanas, and keep two parts to himself.
62. Let the king compel him who
(having found a treasure) does not announce it (to the king) and is found out
afterwards, to give up the whole.
63. Of a treasure anciently hidden by
themselves let (members of) all castes, excepting Brâhmanas, give a twelfth
part to the king.
64. The man who falsely claims
property hidden by another to have been hidden by himself, shall be
[63. This rule refers to a treasure,
which has been found by some one and announced to the king. -The original owner
is bound to prove his ownership. (Nand.) See "M. VIII, 35.]
p. 20
condemned to pay a fine equal in
amount to the property falsely claimed by him.
65. The king must protect the
property of minors, of (blind, lame or other) helpless persons (who have no
guide), and of women (without a guardian).
66. Having recovered goods stolen by
thieves, let him restore them entire to their owners, to whatever caste they
may belong.
67. If he has been unable to recover
them, he must pay (their value) out of his own treasury.
68. Let him appease the onsets of
fate by ceremonies averting evil omens and propitiatory ceremonies;
69. And the onsets of his foe (let
him repel) by force of arms.
70. Let him appoint as Purohita
(domestic priest) a man conversant with the Vedas, Epics, the Institutes of
Sacred Law, and (the science of) what is useful in life, of a good family, not
deficient in limb, and persistent in the practice of austerities.
71. And (let him appoint) ministers
(to help and advise him) in all his affairs, who are pure, free from
covetousness, attentive, and able.
72. Let him try causes himself,
accompanied by well-instructed Brâhmanas.
73. Or let him entrust a Brâhmana,
with the judicial business.
74. Let the king appoint as judges
men of good
[70. 'The science of what is useful
in life' comprises the fine arts, except music, and all technical knowledge.
74. According to Nand., the particle
ka indicates that the judges should be well acquainted, likewise, with the
sacred revelation, {footnote p. 21} and intent upon performing their daily
study of the Veda, as ordained by Yâgshavalkya, II, 2.]
p. 21
families, for whom the ceremonies (of
initiation and so forth) have been performed, and who are eager in keeping
religious vows, impartial towards friend and foe, and not likely to be
corrupted by litigants either by (ministering to their) lustful desires or by
(stimulating them to) wrath or by (exciting their) avarice or by other (such practices).
75. Let the king in all matters
listen to (the advice of) his astrologers.
76. Let him constantly show reverence
to the gods and to the Brâhmanas.
77. Let him honour the aged;
78. And let him offer sacrifices;
79. And he must not suffer any Brâhmana
in his realm to perish with want;
80. Nor any other man leading a pious
life.
81. Let him bestow landed property
upon Brâhmanas.
82. To those upon whom he has
bestowed (land) he must give a document, destined for the information of a
future ruler, which must be written upon a piece of (cotton) cloth, or a
copper-plate, and must contain the names of his (three) immediate ancestors, a
declaration of the extent of the land, and an imprecation against him who
should appropriate the
[75. According to Nand., the particle
ka indicates that the king's ministers should also consult the astrologers.
76. 'The particle ka is used here in
order to imply that the king should bestow presents upon the Brâhmanas, as
Ordained by Manu, VII, 79.' (Nand.) See Introduction.
82. The repeated use of the particle
ka in this Sutra signifies that the document in question should also contain
the name of the {footnote p. 22} donor, the date of the donation, and the
words, written in the donor's own hand, 'What has been written above, by that
is my own will declared.' The term dânakkhedopavarnanam, 'containing a
declaration of the punishment awaiting the robber of a grant,' may also mean,
'indicating the boundaries (such as fields and the like) of the grant.' The
seal must contain the figure of a flamingo, boar, or other animal. (Nand.)
Numerous grants on copper-plates, exactly corresponding to the above
description, have been actually found in divers parts of India. See,
particularly, Dr. Burnell's Elements of South Indian Palaeography.]
p. 22
donation to himself, and should be
signed with his own seal.
83. Let him not appropriate to
himself landed property bestowed (upon Brâhmanas) by other (rulers).
84. Let him present the Brâhmanas
with gifts of every kind.
85. Let him be on his guard, whatever
he may be about.
86. Let him be splendid (in apparel
and ornaments).
87. Let him be conversant with
incantations dispelling the effects of poison and sickness.
88. Let him not test any aliments,
that have not been tried before (by his attendants, by certain experiments).
89. Let him smile before he speaks to
any one.
90. Let him not frown even upon
(criminals) doomed to capital punishment.
91. Let him inflict punishments,
corresponding to the nature of their offences, upon evil-doers.
[83. According to Nand., the particle
ka is used in order to include in this prohibition a grant made by himself.
86. Nand. proposes a second
interpretation of the term sudarsana besides the one given above, 'he shall
often show himself before those desirous of seeing him.' {footnote p. 23} IV.
1-14. M. VIII, 132-138; Y. I, 361-365.]
p. 23
92. Let him inflict punishments
according to justice (either personally or through his attendants).
93. Let him pardon no one for having
offended twice.
94. He who deviates from his duty
must certainly not be left unpunished by the king.
95. Where punishment with a black hue
and a red eye advances with irresistible might, the king deciding causes justly,
there the people will prosper.
96. Let a king in his own domain
inflict punishments according to justice, chastise foreign foes with rigour,
behave without duplicity to his affectionate friends, and with lenity to
Brâhmanas.
97. Of a king thus disposed, even
though he subsist by gleaning, the fame is far spread in the world, like a drop
of oil in the water.
98. That king who is pleased when his
subjects are joyful, and grieved when they are in grief, will obtain fame in
this world, and will be raised to a high station in heaven after his death.
p. 23
IV.
1. The (very small mote of) dust
which may be discerned in a sun-beam passing through a lattice is called
trasarenu (trembling dust).
2. Eight of these (trasarenus) are
equal to a nit.
3. Three of the latter are equal to a
black mustard-seed.
4. Three of these last are equal to a
white mustard-seed.
5. Six of these are equal to a
barley-corn.
6. Three of these equal a Krishnala.
[6. Krishnala (literally, 'seed, of
the Gushgâ creeper') is another {footnote p. 24} name for Raktikâ or Ratî, the
lowest denomination in general use. According to Prinsep (Useful Tables, p. 97)
it equals 1.875 grains = 0.122 grammes of the metrical system. According to
Thomas (see Colebrooke's Essays, ed. by Cowell, I, p. 529, note) it equals 1.75
grains.]
p. 24
7. Five of these equal a Mâsha.
8. Twelve of these are equal to half
an Aksha.
9. The weight of half an Aksha, with
four Mâshas added to it, is called a Suvarna.
10. Four Suvarnas make a Nishka.
11. Two Krishnalas of equal weight
are equal to one Mâshaka of silver.
12. Sixteen of these are equal to a
Dharana (of silver).
13. A Karsha (or eighty Raktikâs) of
copper is called Kârshâpana.
14. Two hundred and fifty (copper)
Panas are declared to be the first (or lowest) amercement, five hundred are
considered as the middlemost, and a thousand as the highest.
p. 24
V.
1. Great criminals should all be put
to death.
[7-10. These names refer to weights
of gold.
V. 2, 3. M. VIII, 124; IX, 239, 241;
Gaut. XII, 46, 47.--3-7. M. IX, 237.--8. M. IX, 241; VIII, 380.--9, 11. M. IX,
232.--12, 13. M. VIII, 320, 321.--18. M. VIII, 371.--19. M. VIII, 279; Y. II,
215; Âpast. II., 10, 27, 14; Gaut. XII, 1.--20-22. M. VIII, 281, 282; Âpast.
II, 10, 27, 15; Gaut. XII, 7.--23. M. VIII, 270, Âpast. II, 10, 27, 14.--24. M.
VIII, 272.--25. M. VIII, 271.--26-28. M. VIII, 273-275.--27. Y. II, 204.--29,
30, Y. II. 210.--31-33. Y. II, 211-- 35. M. VIII, 269.--36. M. VIII, 268; Gaut.
XII, 12.--40, 41. M. VIII, 382-385.--40, 44. Y. II, 286, 289-45. M. VIII,
224.--47. M. VIII, 225.--49. Y. II, 297.--50, 52. M. VIII, 296-298; Y. II, 225,
226.--55-58. M. VIII, 285; Y. II, 227-229.--60, 61. M. VIII, 280.--60-73. Y.
II, 216-221.--66-68. M. VIII, 283, 284.--74. M. IX, 274.--75. {footnote p. 25}
M. VIII, 289; Y. II, 222.--77. M. VIII, 325.--79. 320.--81, 82. M. VIII,
322.--83, 84. M. VIII, 326-329.--85, 86. M. VIII, 330; Gaut. XII, 18.--89, 90.
Y. II, 270-94. M. VIII, 392; Y. II, 263.--96, 97. M. VIII, 393.--98-103. Y. II,
296.--104. Y. II, 234.--106, 107. M. IX, 282.--108. Y. II, 223.--110. Y. II,
224.--111. Y. II, 236.--113. M. VIII, 389; Y. II, 237.--115-123. Y. II, 232,
235, 236, 239-241.--124-126. Y. II, 246, 250.--127. Y. II, 254.--127, 128,
Colebrooke, Dig. III, 3, XXII.--129. Y. II, 255.--130. M. VIII, 399; Y. II.
261.--131. Y. II, 263.--132. M. VIII, 407.--134, 135. Y. II, 202.--136. M. IX,
277; Y. II, 274.--137, 138. M. VIII, 235; Y. II, 164.--137-139, Colebrooke,
Dig. III, 4, XIV.--140. Y. II, 159.--10. Gaut. XII, 19.--142-145. Y. II, 159,
160.--142-144. Gaut. XII, 22-25.--140-146. Colebrooke, Dig. III, 4, XLV,
4.--146. M. VIII, 241; Y. II, 161; Gaut. XII, 19.--147, 148. M. VIII, 238, 240;
Y. II, 162; Gaut. XII, 21.--147-149. Colebrooke, Dig. III, 4, XXI.--150. M. VIII,
242; Y. II, 163-151. M. VIII, 412; Y. II, 183; Colebrooke, Dig. III, 1,
LVIII.--152. Y. II, 183.--153, 154. M. VIII, 215; Y. II, 193; Âpast. II, 11,
28, 2, 3.--153-159. Colebrooke, Dig. III, 1, LXXX.--155, 156. Y. II, 197.--160.
M. IX, 71; Y. I, 65.--162. M. IX, 72; Y. I, 66.--163. M. VIII, 399.--162, 163.
Colebrooke, Dig. IV, 1, LX.--164, 165. M. VIII, 202; Y. II, 170.--166. Y. II,
168.--167, 168. Y. II, 187.--169-171. M. VIII 191.--172. M. IX, 291; Y. II,
155.--174. M. IX, 285; Y. II, 297.--175-177. M. IX, 284; Y. II, 242.--178. Y.
II, 232.--179- M. VIII, 123; Y. II, 81; Âpast. II, 11, 29, 8; Gaut, XIII,
23.--180. Y. I, 338.--183. Colebrooke, Dig. I, 3, CXX.--189. M. VIII,
350.--190. M. VIII, 351.--194. M. VIII, 126; Y. I, 367.--195. M. VIII, 128; Y.
II, 243, 305.]
p. 25
2. In the case of a Brâhmana. no
corporal punishment must be inflicted.
3. A Brâhmana must be banished from
his own country, his body having been branded.
[1. The crimes by the commission of
which a man becomes a Mahâpatakin, 'mortal sinner,' will be enumerated below,
XXXV.
2. The use of the particle ka
implies, according, to Nand. and a passage of Yama quoted by him, that, besides
brawling him, the criminal should be shorn, his deed publicly proclaimed, and
himself mounted upon an ass and led about the town.]
p. 26
4. For murdering another Brâhmana,
let (the figure of) a headless corpse be impressed on his forehead;
5. For drinking spirits, the flag of
a seller of spirituous liquor;
6. For stealing (gold), a dog's foot,
7. For incest, (the mark of) a female
part.
8. If he has committed any other
capital crime, he shall be banished, taking with him all his property, and
unhurt.
9. Let the king put to death those
who forge royal edicts;
10. And those who forge (private) documents;
11. Likewise poisoners, incendiaries,
robbers, and killers of women, children, or men;
12. And such as steal more than ten
Kumbhas of grain,
13. Or more than a hundred Mâshas of
such things as are usually sold by weight (such as gold and silver);
14. Such also as aspire to
sovereignty, though being of low birth;
15. Breakers of dikes;
[10. The use of the particle ka
indicates that this rule includes those who corrupt the king's ministers, as
stated by Manu, IX, 232. (Nand.)
11. Nand. infers from the use of the
particle ka, and from a passage of Kâtyâyana, that false witnesses are also
intended here.
12. Nand. here refers ka to women who
have committed a capital offence, as mentioned by Yâgshavalkya,(II, 278). A
Kumbha is a measure of grain equal to twenty Dronas, or a little more than
three bushels and three gallons. Nand. mentions, as the opinion of some, that 1
Kumbha = 2 Dronas. For other computations of the amount of a Kumbha, see
Colebrooke's Essays, I, 533 seq.
13. Regarding the value of a Mâsha,
see IV, 7, I 1.
15. Nand. infers from the use of the
particle ka and from a {footnote p. 27} passage of Manu (IX, 280), that robbers
who forcibly enter the kings treasury, or the arsenal, or a temple, are
likewise intended here.]
p. 27
16. And such as give shelter and food
to robbers,
17. Unless the king be unable (to
protect his subjects against robbers); the duty which
18. And a woman who violates she owes
to her lord, the latter being unable to restrain her.
19. With whatever limb an inferior
insults or hurts his superior in caste, of that limb the king shall cause him
to be deprived.
20. If he places himself on the same
seat with his superior, he shall be banished with a mark on his buttocks. he
shall lose both lips;
21. If he spits on him,
22. If he breaks wind against him,
his hindparts;
23. If he uses abusive language, his
tongue.
24. If a (low-born) man through pride
give instruction (to a member of the highest caste) concerning his duty, let
the king order hot oil to be dropped into his mouth.
25. If a (low-born man) mentions the
name or caste of a superior revilingly, an iron pin, ten inches long, shall be
thrust into his mouth (red hot).
26. He who falsely denies the sacred
knowledge, the country, or the caste (of such), or who says
[17. In the case to which this Sutra
refers, the villagers may satisfy the demands of the robbers with impunity, as
they are obliged to do so out of regard for their own safety. (Nand.)
20. The particle ka, indicates here
that if he urinates against a superior his organ shall be cut off. (Nand.) See
M. VIII, 282.
26. This Sutra has been rendered in
accordance with Kullukâ's gloss on M. VIII, 273, Nand.'s interpretation of it
being palpably wrong.]
p. 28
that his religious duties have not
been fulfilled by (or that the initiatory and other sacramental rites have not
been performed for) him, shall be fined two hundred Panas.
27. If a man is blind with one eye,
or lame, or defective in any similar way, and another calls him so, he shall be
fined two Kârshâpanas, though he speaks the truth.
28. He shall be fined a hundred
Kârshâpanas for defaming a Guru.
29. He shall pay the highest
amercement for imputing to another (a great crime) entailing loss of caste;
30. The second amercement for
(imputing to another) a minor offence (such as the slaughter of a cow);
31. The same for reviling a Brâhmana
versed in the three Vedas, or an old man, or a (whole) caste or corporation (of
judges or others);
32. For reviling a village or
district, the lowest amercement;
33. For using insulting language
(such as 'I shall visit your sister,' or 'I shall visit your daughter'), a
hundred Kârshâpanas;
34. For insulting a man by using bad
language regarding his mother (such as 'I shall visit your mother' or the like
speeches), the highest amercement.
35. For abusing a man of his own
caste, he shall be fined twelve Panas.
36. For abusing a man of a lower
caste, he shall be fined six (Panas).
[32. Nand. infers from the use of the
particle ka that 'a family' is also intended here.]
p. 29
37. For insulting a member of the
highest caste or of his own caste (he having been insulted by him) at the same
time, the same fine is ordained;
38. Or (if he only returns his
insult, a fine amounting to) three Kârshâpanas.
39. The same (punishment is ordained)
if he calls him bad names.
40. An adulterer shall be made to pay
the highest amercement if he has had connection with a woman of his own caste;
41. For adultery with women of a
lower caste, the second amercement;
42. The same (fine is ordained) for a
bestial crime committed with a cow.
43. He who has had connection with a
woman of one of the lowest castes, shall be put to death.
44. For a bestial crime committed
with cattle (other than cows) he shall be fined a hundred Kârshâpanas.
45. (The same fine is ordained) for
giving a (blemished) damsel in marriage, without indicating her blemish
(whether the bride be sick, or no longer a maid, or otherwise faulty);
46. And he shall have to support her.
47. He who says of an unblemished
damsel, that she has a blemish (shall pay) the highest amercement.
48. For killing an elephant, or a
horse, or a camel, or a cow, (the criminal) shall have one hand, or one foot,
lopped off
[43. The lowest castes (antyâh),
according to Angiras, are the following seven, Kandâlas, Svapakas, Kshattris,
Sutas, Vaidehakas, Mâgadhas, and Âyogavas.]
p. 30
49. A seller of forbidden meat (such
as pork, shall be punished in the same way).
50. He who kills domestic animals,
shall pay a hundred Kârshâpanas.
51. He shall make good their value to
the owner of those animals.
52. He who kills wild animals, shall
pay five hundred Kârshâpanas.
53. A killer of birds, or of fish,
(shall pay) ten Kârshâpanas.
54. A killer of insects shall pay one
Kârshâpanas.
55. A feller of trees yielding fruit
(shall pay) the highest amercement.
56. A feller of trees yielding
blossoms only (shall pay) the second amercement.
57. He who cuts creepers, shrubs, or
climbing plants (shall pay) a hundred Kârshâpanas.
58. He who cuts grass (shall pay) one
Kârshâpanas.
59. And all such offenders (shall
make good) to the owners (of the trees or plants cut down by them) the revenue
which they yield.
60. If any man raises his hand
(against his equal in caste, with intent to strike him, he shall pay) ten
Kârshâpanas;
61. If he raises his foot, twenty;
62. If he raises a piece of wood, the
first amercement;
63. If he raises a stone, the second
amercement;
64. If he raises a weapon, the
highest amercement.
65. If he seizes him by his feet, by
his hair, by
[53. Nand. infers from a passage of
Kâtyâyana that the particle ka is used here in order to include serpents.]
p. 31
his garment, or by his hand, he shall
pay ten Panas as a fine.
66. If he causes pain to him, without
fetching blood from him, (he shall pay) thirty-two Panas;
67. For fetching blood from him,
sixty-four.
68. For mutilating or injuring a
hand, or a foot, or a tooth, and for slitting an ear, or the nose, the second
amercement (is ordained).
69. For rendering a man unable to
move about, or to eat, or to speak, or for striking him (violently, the same
punishment is ordained).
70. For wounding or breaking an eye,
or the neck, or an arm, or a bone, or a shoulder, the highest amercement (is
ordained).
71. For striking out both eyes of a
man, the king shall (confine him and) not dismiss him from jail as long as he
lives;
72. Or he shall order him to be
mutilated in the same way (i.e. deprived of his eyes).
73. Where one is attacked by many,
the punishment for each shall be the double of that which has been ordained for
(attacks by) a single person.
74. (The double punishment is) likewise
(ordained) for those who do not give assistance to one calling for help, though
they happen to be on the spot, or (who run away) after having approached it.
75. All those who have hurt a man,
shall pay the expense of his cure.
76. Those who have hurt a domestic
animal (shall also pay the expense of his cure).
77. He who has stolen a cow, or a
horse, or a camel, or an elephant, shall have one hand, or one foot, cut off;
p. 32
78. He who has stolen a goat, or a
sheep, (shall have) one hand (cut off).
79. He who steals grain (of those
sorts which grow in the rainy season), shall pay eleven times its value as a
fine;
80. Likewise, he who steals grain (of
those sorts, which grow in winter and spring, such as rice and barley).
81. A stealer of gold, silver, or
clothes, at a value of more than fifty Mâshas, shall lose both hands.
82. He who steals a less amount than
that, shall pay eleven times its value as a fine.
83. A stealer of thread, cotton,
cow-dung, sugar, sour milk, milk, butter-milk, grass, salt, clay, ashes, birds,
fish, clarified butter, oil, meat, honey, basketwork, canes of bamboo,
earthenware, or iron pots, shall pay three times their value as a fine.
84. (The same fine is ordained for
stealing) dressed food.
85. For stealing flowers, green (grain),
shrubs, creepers, climbing plants or leaves, (he shall pay) five Krishnalas.
86. For stealing pot-herbs, roots, or
fruits (the same punishment is ordained).
87. He who steals gems, (shall pay)
the highest amercement.
88. He who steals anything not mentioned
above, (shall make good) its value (to the owner).
89. Thieves shall be compelled to
restore all stolen goods to the owners.
90. After that, they shall suffer the
punishment that has been ordained for them.
91. He who does not make way for one
for
p. 33
whom way ought to be made, shall be
fined twenty-five Kârshâpanas.
92. (The same fine is ordained) for
omitting to offer a seat to (a guest or others) to whom it ought to be offered.
93. For neglecting to worship such as
have a claim to be worshipped, (the same fine is ordained);
94. Likewise, for neglecting to
invite (at a Srâddha) a Brâhmana, one's neighbour;
95. And for offering him no food,
after having invited him.
96. He who does not eat, though he
has received and accepted an invitation, shall give a gold Mâshaka as a fine;
97. And the double amount of food to
his host.
98. He who insults a Brâhmana by
offering him uneatable food (such as excrements and the like, or forbidden
food, such as garlic, must pay) sixteen Suvarnas (as a fine).
99. (If he insults him by offering
him) such food as would cause him to be degraded (were he to taste it, he must
pay) a hundred Suvarnas.
100. (If he offers him) spirituous
liquor, he shall be put to death.
101. If he insults a Kshatriya (in
the same way), he shall have to pay half of the above amercement;
102. If he insults a Vaisya, half of
that again;
103. If he insults a Sudra, the first
amercement.
104. If one who (being a member of
the Kandâla or some other low caste) must not be touched, intentionally
[93. Those persons 'have a claim to
be worshipped' who are worthy to receive the Madhuparka or honey-mixture.
(Nand.) See M. III, 119, 120; Y. I, 110; Âpast. II, 4, 8, 5-9; Gaut. V, 27;
Weber, Ind. Stud. X, 125.]
p. 34
defiles by his touch one who (as a
member of a twice-born caste) may be touched (by other twice-born persons
only), he shall be put to death.
105. If a woman in her courses
(touches such a person), she shall be lashed with a whip.
106. If one defiles the highway, or a
garden, or the water (by voiding excrements) near them (or in any other way),
he shall be fined a hundred Panas;
107. And he must remove the filth.
108. If he demolishes a house, or a
piece of ground (a court-yard or the like), or a wall or the like, he shall
have to pay the second amercement;
109. And he shall have it repaired
(at his own cost).
110. If he throws into another man's
house (thorns, spells, or other) such things as might hurt some one, he shall
pay a hundred Panas.
111. (The same punishment is
ordained) for falsely denying the possession of common property;
112. And for not delivering what has
been sent (for a god or for a Brâhmana).
113. (The same punishment is) also
(ordained) for father and son, teacher (and pupil), sacrificer and officiating
priest, if one should forsake the other, provided that he has not been expelled
from caste.
114. And he must return to them (to
the parents and the rest).
115. (The same punishment is) also
(ordained) for hospitably entertaining a Sudra or religious ascetic at an
oblation to the gods or to the manes;
116. And for following an unlawful
occupation
[115. According to Nand., the
particle ka indicates here, that the same punishment is ordained for him who visits
a widow by his own accord, as mentioned by Yâgshavalkya (II, 234).]
p. 35
(such as studying the Vedas without
having been initiated);
117. And for breaking open a house on
which (the king's) seal is laid;
118. And for making an oath without
having been asked to do so (by the king or a judge);
119. And for depriving cattle of
their virility.
120. The fine for the witnesses in a
I dispute between father and son shall be ten Panas.
121. For him who acts as surety for
either of the two parties in such a contest, the highest amercement (is
ordained).
122. (The same punishment is
ordained) for forging a balance, or a measure;
123. Also, for pronouncing them
incorrect, although they are correct.
124. (The same punishment is) also
(ordained) for selling adulterated commodities;
125. And for a company of merchants
who prevent the sale of a commodity (which happens to be abroad) by selling it
under its price.
126. (The same punishment is
ordained) for those (members of such a company) who sell (an article belonging
to the whole company for more than it is worth) on their own account.
127. He who does not deliver to the
purchaser a commodity (sold), after its price has been paid to him, shall be
compelled to deliver it to him with interest;
[117. Nand. considers the particle ka
to imply that the exchange of sealed goods for others shall be punished in the
same way. But this assertion rests upon a false reading (samudraparivarta for
samudgaparivarta) Of Y. II, 247, which passage Nand. quotes in support of his
view.]
p. 36
128. And he shall be fined a hundred
Panas by the king.
129. If there should be a loss upon a
commodity purchased, which the purchaser refuses to accept (though it has been
tendered to him), the loss shall fall upon the purchaser.
130. He who sells a commodity on
which the king has laid an embargo, shall have it confiscated.
131. A ferry-man who takes a toll
payable (for commodities conveyed) by land shall be fined ten Panas.
132. Likewise, a ferry-man, or an
official at a toll-office, who takes a fare or toll from a student, or
Vânaprastha (hermit), or a Bhikshu (ascetic or religious mendicant), or a
pregnant woman, or one about to visit a place of pilgrimage;
133. And he shall restore it to them.
134. Those who use false dice in
gaming shall lose one hand.
135. Those who resort to (other)
fraudulent practices in gaming shall lose two fingers (the thumb and the
index).
136. Cutpurses shall lose one hand.
137. Cattle being attacked, during
day-time, by wolves or other ferocious animals, and the keeper not going (to
repel the attack), the blame shall fall upon him;
138. And he shall make good to the
owner the value of the cattle that has perished.
139. If he milks a cow without
permission, (he shall pay) twenty-five Kârshâpanas (as a fine).
[131. The toll mentioned here is the
duty on marketable commodities mentioned above, III, 29, 30. (Nand.)]
p. 37
140. If a female buffalo damages
grain, her keeper shall be fined eight Mâshas.
141. If she has been without a
keeper, her owner (shall pay that fine).
142. (For mischief done by) a horse,
or a camel, or an ass (the fine shall be the same).
143. (For damage done by) a cow, it
shall be half.
144. (For damage done by) a goat, or
a sheep, (it shall be) half of that again.
145. For cattle abiding (in the
field), after having eaten (grain), the fine shall be double.
146. And in every case the owner (of
the field) shall receive the value of the grain that has been destroyed.
147. There is no offence if the
damage has been done near a highway, near a village, or (in a field adjacent
to) the common pasture-ground for cattle;
148. Or (if it has been done) in an
uninclosed field;
149. Or if the cattle did not abide
long;
150. Or if the damage has been done
by bulls that have been set at liberty, or by a cow shortly after her calving.
151. He who commits members of the
highest (or Brâhmana) caste to slavery, shall pay the highest amercement.
152. An apostate from religious
mendicity shall become the king's slave.
153. A hired workman who abandons his
work before the term has expired shall pay the whole amount (of the stipulated
wages) to his employer .
154. And he shall pay a hundred Panas
to the king.
p. 38
155. What has been destroyed through
his want of care, (he must make good) to the owner;
156. Unless the damage have been
caused by an accident.
157. If an employer dismisses a
workman (whom he has hired) before the expiration of the term, he shall pay him
his entire wages;
158. And (he shall pay) a hundred
Panas to the king;
159. Unless the workman have been at
fault.
160. He who, having promised his
daughter to one suitor, gives her in marriage to another, shall be punished as
a thief;
161. Unless the (first) suitor have a
blemish.
162. The same (punishment is ordained
for a suitor) who abandons a faultless girl;
163. (And for a husband who forsakes)
a (blameless) wife.
164. He who buys unawares in open
market the property of another man (from one not authorised to sell it) is not
to blame;
165. (But) the owner shall recover
his property.
166. If he has bought it in secret
and under its price, the purchaser and the vendor shall be punished as thieves.
167. He who embezzles goods belonging
to a corporation (of Brâhmanas, and which have been sent to them by the king or
by private persons), shall be banished.
168. He who violates their
established. rule (shall) also (be banished).
169. He who retains a deposit shall
restore the commodity deposited to the owner, with interest.
170. The king shall punish him as a
thief
p. 39
171. (The same punishment is ordained
for him) who claims as a deposit what he never deposited.
172. A destroyer of landmarks shall
be compelled to pay the highest amercement and to mark the boundary anew with
landmarks.
173. He who (knowingly) eats
forbidden food effecting loss of caste shall be banished.
174. He who sells forbidden food
(such as spirituous liquor and the like), or food which must not be sold, and
he who breaks an image of a deity, shall pay the highest amercement;
175. Also, a physician who adopts a
wrong method of cure in the case of a patient of high rank (such as a relative
of the king's);
176. The second amercement in the
case of another patient;
177. The lowest amercement in the
case of an animal.
178. He who does not give what he has
promised, shall be compelled to give it and to pay the first amercement.
179. To a false witness his entire
property shall be confiscated.
180. (The same punishment is
ordained) for a judge who lives by bribes.
181. He who has mortgaged more than a
bull's hide of land to one creditor, and without having redeemed it mortgages
it to another, shall be corporally punished (by whipping or imprisonment).
[171. According to Nand., the
particle ka indicates that those who state the nature or amount of a deposit
wrongly ate also intended here.
173. Thus according to Nand., who
says expressly that the causative form cannot here mean causing to eat, because
the punishment for the latter offence has been mentioned in Sutra 98.]
p. 40
182. If the quantity be less, he
shall pay a fine of sixteen Suvarnas.
183. That land, whether little or
much, on the produce of which one man can subsist for a year, is called the
quantity of a bull's hide.
184. If a dispute should arise
between two (creditors) concerning (a field or other immovable property) which
has been mortgaged to both at the same time, that mortgagee shall enjoy its
produce who holds it in his possession, without having obtained it by force.
185. What has been possessed in order
and with a legitimate title (such as purchase, donation, and the like), the
possessor may keep; it can never be taken from him.
186. Where (land or other) property
has been held in legitimate possession by the father (or grandfather), the
son's right to it, after his death, cannot be contested; for it has become his
own by force of possession.
187. If possession has been held of
an estate by three (successive) generations in due course, the fourth in
descent shall keep it as his property, even without a written title.
188. He who kills (in his own defence
a tiger or other) animal with sharp nails and claws, or a (goat or other)
horned animal (excepting cows), or a (boar or other) animal with sharp teeth,
or an assassin, or an elephant, or a horse, or any other (ferocious animal by
whom he has been attacked), commits no crime.
189. Any one may unhesitatingly slay
a man who attacks him with intent to murder him, whether his spiritual teacher,
young or old, or a Brâhmana,
p. 41
or even (a Brâhmana) versed in many
branches of sacred knowledge.
190. By killing an assassin who
attempts to kill, Whether in public or in private, no crime is committed by the
slayer: fury recoils upon fury.
191. Assassins should be known to be
of seven kinds: such as try to kill with the sword, or with poison, or with
fire, such as raise their hand in order to pronounce a curse, such as recite a
deadly incantation from the Atharva-veda, such as raise a false accusation
which reaches the ears of the king,
192. And such as have illicit
intercourse with another man's wife. The same designation is given to other
(evil-doers) who deprive others of their worldly fame or of their wealth, or
who destroy religious merit (by ruining pools, or other such acts), or property
(such as houses or fields).
193. Thus I have declared to thee
fully, O Earth, the criminal laws, enumerating at full length the punishments
ordained for all sorts of offences.
194. Let the king dictate due
punishments for other offences also, after having ascertained the class and the
age (of the criminal) and the amount (of the damage done or sum claimed), and
after having consulted the Brâhmanas (his advisers).
195. That detestable judge who
dismisses without punishment such as deserve it, and punishes such as deserve
it not, shall incur twice as heavy a penalty as the criminal himself.
196. A king in whose dominion there
exists neither thief, nor adulterer, nor calumniator, nor robber, nor murderer,
attains the World of Indra.
p. 42
p. 42
VI.
1. A creditor shall receive his
principal back from his debtor exactly as he had lent it to him.
2. (As regards the interest to be
paid), he shall take in the direct order of the castes two, three, four, or
five in the hundred by the month (if no pledge has been given).
3. Or let debtors of any caste pay as
much interest as has been promised by themselves.
4. After the lapse of one year let
them pay interest according to the above rule, even though it have not been
agreed on.
5. By the use of a pledge (to be kept
only) interest is forfeited.
[VI. 2. M. VIII, 142; Y. II, 37.--1,
2. Colebrooke, Dig. I, 2, XXXI.--3. M. VIII, 157; Y. II, 38.--4. Colebrooke,
Dig. I, 2, LII.--5. M. VIII, 143; Y. II, 59; Gaut. XII, 32; Colebrooke, Dig. I,
2, LXXVIII.--6. Y. II, 59; Colebrooke, Dig. I, 3, LXXXII.--7. M. VIII, 151;
Gaut. XII, 31; Colebrooke, Dig. I, 3, CX.--8. Colebrooke loc. cit.--9.
Colebrooke, Dig. I, 3, CVII.--10. Y. II, 44; Colebrooke, Dig. I, 2,
LXXVII.--11-15. M. VIII, 151; Y. II, 39; Gaut. XII, 36; Colebrooke, Dig. I, 2,
LXIV.--16, 17. Colebrooke, Dig. I, 2, LXX.--18, 19. M. VIII, 50, 176; Y. II,
40; Colebrooke, Dig. I, 6, CCLII.--20, 21. M. VIII, 139; Y. II, 42; Colebrooke,
Dig. I, 6, CCLXXVII.--22. Y. II, 20-24, 25. Y. II, 94; Colebrooke, Dig. I, 6,
CCLXXXIII.--26. Y. II, 93; Colebrooke, Dig. I, 6, CCLXXXVI.--27. Y. II, 50;
Colebrooke, Dig. I, 5, CLXVIII.--28. Colebrooke, Dig. I, 5, CLXVIII.--29. Gaut.
XII, 40.--29, 30. Y. II, 51; Colebrooke, Dig. I. 5, CCXX,--31-33. Y. II, 46;
Colebrooke, Dig. I. 5, CCVIII.--34-36. M VIII, 166; Y. II, 45.--38, 39. M.
VIII, 166, 167; Y. II, 45; Colebrooke, Dig. I, 5, CXCII.--41. M. VIII, 158,
160; Y. II, 53; Colebrooke, Dig. I, 4, CXLIV.--42, 43, Y. II, 55, 56;
Colebrooke, Dig. I, 4, CLVI, CLXI.
I, 2. Colebrooke loc. cit. seems to
have translated a different reading.]
p. 43
6. The creditor must make good the
loss of a, pledge, unless it was caused by fate or by the king.
7. (The pledge must) also (be
restored to the debtor) when the interest has reached its maximum amount (on
becoming equal to the principal, and has all been paid).
8 But he must not restore an
immovable pledge without special agreement (till the principal itself has been
paid).
9. That immovable property which has
been delivered, restorable when the sum borrowed is made good, (the creditor)
must restore when the sum borrowed has been made good.
10. Property lent bears no further
interest after it has been tendered, but refused by the creditor.
11. On gold the interest shall rise
no higher than to make the debt double;
12. On grain, (no higher than to make
it) threefold;.
13. On cloth, (no higher than to make
it) fourfold;
14. On liquids, (no higher than to
make it) eightfold;
15. Of female slaves and cattle, the
offspring (shall be taken as interest).
16. On substances from which
spirituous liquor
[7. Colebrooke loc. cit. connects
this Sutra with the next. My rendering rests on Nand.'s interpretation.
8. Nand. cites as an instance of an
agreement of this kind one made in the following form, 'You shall have the
enjoyment of this or that mango grove as long as interest on the principal lent
to me has not ceased to accrue.']
p. 44
is extracted, on cotton, thread,
leather, weapons, bricks, and charcoal, the interest is unlimited.
17. On such objects as have not been
mentioned it may be double.
18. A creditor recovering the sum
lent by any (lawful) means shall not be reproved by the king.
19. If the debtor, so forced to
discharge the debt, complains to the king, he shall be fined in an equal sum.
20. If a creditor sues before the
king and fully proves his demand, the debtor shall pay as a fine to the king a
tenth part of the sum proved;
21. And the creditor, having received
the sum due, shall pay a twentieth part of it.
22. If the whole demand has been
contested by the debtor, and even a part of it only has been proved against
him, he must pay the whole.
23. There are three means of proof in
case of a demand having been contested, viz. a writing, witnesses, and proof by
ordeal.
24. A debt contracted before
witnesses should be discharged in the presence of witnesses.
25. A written contract having been
fulfilled, the writing should be torn.
26. Part only being paid, and the
writing not being at hand, let the creditor give an acquittance.
27. If he who contracted the debt
should die, or
[17. Nand. infers from a passage of
Kâtyâyana that this rule refers to gems, pearls, coral, gold, silver, cotton,
silk, and wool.
18. The 'lawful means' are mediation
of friends, and the four other modes of compelling payment of an unliquidated
demand (Nand.) See M. VIII, 49.
22. 'The particle api indicates that
he must pay a fine to the king besides, as ordained by Yâgshavalkya.' (Nand.)]
p. 45
become a religious ascetic, or remain
abroad for twenty years, that debt shall be discharged by his sons or
grandsons;
28. But not by remoter descendants
against their will.
29. He who takes the assets of a man,
leaving or not leaving male issue, must pay the sum due (by him);
30. And (so must) he who has the care
of the widow left by one who had no assets.
31. A woman (shall) not (be compelled
to pay) the debt of her husband or son;
32. Nor the husband or son (to pay)
the debt of a woman (who is his wife or mother);
33.. Nor a father to pay the debt of
his son.
34. A debt contracted by parceners
shall be paid by any one of them who is present.
35. And so shall the debt of the
father (be paid) by (any one of) the brothers (or of their sons) before
partition.
36. But after partition they shall
severally pay according to their shares of the inheritance.
37. A debt contracted by the wife of
a herdsman, distiller of spirits, public dancer, washer, or hunter shall be
discharged by the husband (because he is supported by his wife).
38. (A debt of which payment has been
previously) promised must be paid by the householder;
39. And (so must he pay that debt)
which was
[38, 39. Regarding these two Sutras
see Jolly, Indisches Schuldrecht, in the Transactions of the Royal Bavarian
Academy of Sciences, 1877, p. 309, note.]
p. 46
contracted by any person for the
behoof of the family.
40. He who on receiving the whole
amount of a loan, promises to repay the principal on the following day (or some
other date near at hand), but from covetousness does not repay it, shall give
interest for it.
41. Suretiship is ordained for
appearance, for honesty, and for payment; the first two (sureties, and not
their sons), must pay the debt on failure of their engagements, but even the
sons of the last (may be compelled to pay it).
42. When there are several sureties
(jointly bound), they shall pay their proportionate shares of the debt, but
when they are bound severally, the payment shall be made (by any of them), as
the creditor pleases.
43. If the surety, being harassed by
the creditor, discharges the debt, the debtor shall pay twice as much to the
surety.
p. 46
VII.
1. Documents are of three kinds:
2. Attested by the king, or by
(other) witnesses, or unattested.
3. A document is (said to be)
attested by the king when it has been executed (in a court of judicature), on
the king ordering it, by a scribe, his
[42. In the first case the agreement
is made in the following form, 'I shall pay so and so much to you, in the way
agreed on.' In the second case the sum is not divided between the sureties, and
each of them liable for the whole debt therefore. (Nand.)
VII. 4. Y. II, 84-88.--5-7. Y. II,
89.--6. M. VIII, 168.--12. Y. II, 92.]
p. 47
servant, and has been signed by his
chief judge, with his own hand.
4. It is (said to be) attested by,
witnesses when, having been written anywhere, and by any one, it is signed by
witnesses in their own hands.
5. It is (said to be) unattested when
it has been written (by the party himself) with his own hand.
6. Such a document, if it has been
caused to be written by force, makes no evidence.
7. Neither does any fraudulent
document (make evidence);
8. Nor a document (which), though
attested, (is vitiated) by the signature of a witness bribed (by one party) or
of bad character;
9. Nor one written by a scribe of the
same description;
10. Nor one executed by a woman, or a
child, or a dependant person, or one intoxicated or insane, or one in danger or
in bodily fear.
11. (That instrument is termed) proof
which is not adverse to peculiar local usages, which defines clearly the nature
of the pledge given[1], and is free from confusion in the arrangement of the
subject matter and (in the succession of) the syllables.
12. If the authenticity of a document
is contested, it should be ascertained by (comparing with it other)
[7. According to Nand., the particle
ka is used here in order to include documents that have been executed by a
person intoxicated, by one under duress, by a female, by a child, by force, and
by intimidation (see Nârada IV, 61). Most of these categories are, however,
mentioned in Sutra 10.
11. 1 I have translated the reading vyaktâdhividhilakshanam,
which, though not occurring in the text of any MS., is mentioned by Nand., and
is found in an identical passage of the Institutes of Nârada (see Nârada IV,
60, and Appendix, p. 123).]
p. 48
letters or signs (such as the
flourish denoting the word Srî and the like) or documents executed by the same
man, by (enquiring into) the probabilities of the case, and by (finding out
such writings as show) a mode of writing similar (to that contained in the
disputed document).
13. Should the debtor, or creditor,
or witness, or scribe be dead, the authenticity of the document has to be
ascertained by (comparing with it other.) specimens of their handwriting.
p. 48
VIII.
1. Now follow (the laws regarding)
witnesses.
2. The king cannot be (made a
witness); nor a learned Brâhmana; nor an ascetic; nor a gamester; nor a thief;
nor a person not his own master; nor a woman; nor a child; nor a perpetrator of
the acts called sâhasa[1] (violence); nor one over-aged (or more than eighty
years old); nor one intoxicated or insane; nor a man of bad fame; nor an
outcast;
[VIII. 2, 3, 5. M. VIII, 64-67; Y.
II, 70, 71.--4, 5. Gaut. XIII, 5.--6. M. VIII, 72; Y. II, 72; Gaut. XIII,
9.--8. M. VIII, 62, 63; Y. II, 68, 69; Âpast. II, 11, 29, 7; Gaut. XIII, 2.--9.
M. VIII, 77; Y. II, 72.--10, 11. Y. II, 17.--14. M. VIII, 81; Âpast. II, 11,
29, 10; Gaut. XIII, 7.--15, 16. M. VIII, 104-106; Y. II, 83.--15. Gaut. XIII,
24.--18. M. VIII, 25, 26; Y. II, 13-15.--19. M-VIII, 87; Y. II. 73; Âpast. II,
11, 29, 7; Gaut. XIII, 12.--20-23. M. VIII, 88.--24-26. M. XIII, 89, 90; Y. II,
73-75.--37. M. VIII, 107; Y. II, 77; Gaut. XIII, 6.--38. Y. II, 79.--39. M.
VIII, 73; Y. II, 78.--40. M. VIII, 117.
2. 1 There are three kinds of sâhasa.
(Nand.) They are, in the enumeration of Nârada, 1. spoiling fruits or the like;
2. injuring more valuable, articles; 3. offences directed against the life of a
human being, and approaching another man's wife. See Nârada XIV, 4-6.]
p. 49
nor one tormented by hunger or
thirst; nor one oppressed by a (sudden) calamity (such as the death of his
father or the like), or wholly absorbed in evil passions;
3. Nor an enemy or a friend; nor one
interested in the subject matter; nor one who does forbidden acts; nor one
formerly perjured; nor an attendant;
4. Nor one who, without having been
appointed, comes and offers his evidence;
5. Nor can one man alone be made a
witness.
6. In cases of theft, of violence, of
abuse and assault, and of adultery the competence of witnesses must not be examined
too strictly.
7. Now (those who are fit to be)
witnesses (shall he enumerated):
8. Descendants of a noble race, who
are virtuous and wealthy, sacrificers, zealous in the practice of religious
austerities, having male issue, well versed in the holy law, studious,
veracious, acquainted with the three Vedas, and aged (shall be witnesses).
9. If he is endowed with the
qualities just mentioned, one man alone can also be made a witness.
10. In a dispute between two
litigants, the witnesses of that party have to be examined from which the
plaint has proceeded.
11. Where the claim has been refuted
as not agreeing with the facts (as e. g. the sum claimed
[5. According to Nand., who argues
from a passage of Nârada (5, 37), the use of the particle ka implies here, that
two witnesses are also not sufficient. But the MSS. of Nârada exhibit a
different reading of the passage in question, which reading is supported by the
Vîramitrodaya.
8. The particle ka is used here,
according to Nand., who argues from a passage of Yâgshavalkya (II, 68), in.
order to include liberality among the qualities required in a witness.]
p. 50
having been repaid by the debtor),
there the witnesses of the defendant have to be examined as well.
12. An appointed witness having died
or gone abroad, those who have heard his deposition may give evidence.
13. (The evidence of) witnesses is
(of two kinds): either of what was seen, or of what was heard.
14. Witnesses are free from blame if
they give true evidence.
15. Whenever the death of a member of
any of the four castes (would be occasioned by true evidence, they are free
from blame) if they give false evidence.
16. In order to expiate the sin thus
committed, such a witness), if he belongs to a twice-born caste, must pour an
oblation in the fire, consecrating it with the texts called Kushmândî.
17. If he is a Sudra, he must feed
ten cows for one day.
IS. A false witness may be known by
his altered looks, by his countenance changing colour, and by his talk
wandering from the subject.
19. Let the judge summon the
witnesses, at the time of sunrise, and examine them after having bound them by
an oath.
20. A Brâhmana he must address thus,
'Declare.'
21. A Kshatriya he must address thus,
'Declare the truth.'
[16. Vâgasan. Samh. XX, 14-16, or
Taitt. Ârany. X, 3-5. Nand. considers the term Kushmândî to be used in a
general sense here, so as to include all the other texts mentioned in an
analogous passage of Manu (VIII, 106).]
p. 51
22. A Vaisya he must address thus,
'Thy kine, grain, and gold (shall yield thee no fruit, if thou wert to give
false evidence).'
23. A Sudra he must address thus,
'Thou shalt have to atone for all (possible) heavy crimes (if thou wert to give
false evidence).'
24. Let him exhort the witnesses
(with the following speeches):
25. 'Whatever places (of torture)
await (the killer of a Brâhmana and other) great criminals and (the killer of a
cow and other) minor offenders, those places of abode are ordained for a
witness who gives false evidence;
26. 'And the fruit of every virtuous
apt he has done, from the day of his birth to his dying day, shall be lost to
him.
27. 'Truth makes the sun spread his
rays.
28. 'Truth makes the moon shine.
29. 'Truth makes the wind blow.
30. 'Truth makes the earth bear (all
that is upon it).
31. 'Truth makes waters flow.
32. 'Truth makes the fire burn.
33. 'The atmosphere exists through
truth.
34. 'So do the gods.
35. 'And so do the offerings.
36. 'If veracity and a thousand
horse-sacrifices
[22, 23. Nand.'s interpretation of
these two Sutras, which has been followed above, does not agree with Kulluka's,
of M. VIII, 88. But in another passage of Manu (VIII, 113), where the same
terms recur, he interprets them like Nand.
36. This Sloka is also found in the
Mahâbhârata I, 3095 &c., in the Mârkandeya-purâsha VIII, 42, in the
Hitopadesa IV, 129, and, in a somewhat modified form, in the Râmâyana II, 61,
10. See Bthtlinkg, Ind. Spruche, 731 &c.]
p. 52
are weighed against each other, (it
is found that) truth ranks even higher than a thousand horse-sacrifices.
37. 'Those who, though acquainted
with the facts, and appointed to give evidence, stand mute, are equally
criminal with, and deserve the same punishment as, false witnesses.' (After
having addressed them) thus, let. the king examine the witnesses in the order
of their castes.
38. That plaintiff whose statement
the witnesses declare to be true, shall win his suit; but he whose statement
they declare to be wrong, shall certainly lose it.
39. If there is contradictory
evidence, let the king decide by the plurality of witnesses; if equality in
number, by superiority in virtue; if parity in virtue, by the evidence of the
best among the twice-born.
40. Whenever a perjured witness has
given false evidence in a suit, (the king) must reverse the judgment; and
whatever has been done, must be considered as undone.
p. 52
IX.
1. Now follows (the rule regarding)
the performance of ordeals.
[39. Nand. takes the term dvigottama,
'the best among the twice-born,' as an equivalent for 'Brâhmanas.' Kulluka (on
M. VIII, 73) refers it to 'twice-born men, who are particularly active in the
discharge of their religious duties.'
IX. 2. Y. II, 96, 99.--II. M. VIII,
114, 115; Y. II, 95.--20-22. Y. II, 95, 96, 99.--23. Y. II, 98.--33. Y. II, 97.
The whole section on ordeals (IX-XIV) agrees very closely with the
corresponding section of the Institutes of Nârada (5, 107-9, 8).]
p. 53
2. In cases of a criminal action
directed against the king, or of violence[1] (they may be administered)
indiscriminately.
3. In cases of (denial of) a deposit
or of (alleged.)
theft or robbery they must be
administered each according to the value (of the property claimed).
4. In all such cases the value (of
the object claimed) must be estimated in gold.
5. Now if its value amounts to less
than one Krishnala, a Sudra must be made to swear by a blade of Durvâ grass,
(which he must hold in his hand);
6. If it amounts to less than two
Krishnala, by a blade of Tila;
7. If it amounts to less than three
Krishnala, by a blade of silver;
8. If it amounts to less than four
Krishnala, by a blade of gold;
9. If it amounts to less than five
Krishnala, by a lump of earth taken from a furrow;
10. If it amounts to less than half a
Suvarna, a Sudra must be made to undergo the ordeal by sacred libation;
11. If it exceeds that amount, (the
judge must administer to him) any one of the (other) ordeals, viz. the ordeal
by, the balance, by fire, by water, or by poison, considering duly (the season,
&c.)
12. If the amount (of the matter in
contest) is twice as high (as in each of the last-mentioned cases), a Vaisya
must (in each case) undergo that ordeal which has (just) been ordained (for a
Sudra);
13. A Kshatriya (must undergo the
same ordeals), if the amount is thrice as high;
[2. 1 See VIII, 2, note.]
p. 54
14. A Brâhmana, if it is four times
as high. He is, however, not subject to the ordeal by sacred libation.
15. No judge must administer the
(ordeal by) sacred libation to a Brâhmana;
16. Except if it be done as a
preliminary proof of his dealing fairly in some future transaction.
17. Instead of (administering the
ordeal by) sacred libation to a Brâhmana (in suits regarding an object, the
value of which amounts to less than two Suvarnas), let the judge cause him to
swear by a lump of earth taken from a furrow.
18. To one formerly convicted of a
crime (or of perjury) he must administer one of the ordeals, even though the
matter in contest be ever so trifling.
19. But to one who is known (and
esteemed) among honest men and virtuous, he must not (administer any ordeal),
even though the matter in contest be ever so important.
20. The claimant must declare his
willingness to pay the fine (which is, due in case of his being defeated);
21. And the defendant must go through
the ordeal.
22. In cases of a criminal action
directed against the, king, or of violence (an ordeal may be administered) even
without (the claimant) promising to pay the fine (due in case of defeat in
ordinary suits).
23. To women, Brâhmanas, persons
deficient in an organ of sense, infirm (old) men, and sick persons, the (ordeal
by the) balance must be administered.
24. But it must not be administered
to them while a wind is blowing.
p. 55
25. The (ordeal by) fire must not be
administered to lepers, to infirm persons, or to blacksmiths;
26. Nor must it ever be administered
in autumn or summer.
27. The (ordeal by) poison must not
be administered to lepers, bilious persons, or Brâhmanas;
28. Nor during the rainy season.
29. The (ordeal by) water must not be
administered to persons afflicted with phlegm or (another) illness, to the
timid, to the asthmatic, nor to those who gain their subsistence from water
(such as fishermen and the like);
30. Nor during (the two cold seasons)
Hemanta and Sisira (or from middle of November to middle of March);
31. The (ordeal by) sacred libation
must not be administered to atheists;
32. Nor when the country is afflicted
with disease or pestilence.
33. Let the judge summon the
defendant at the time of sunrise, after having, fasted on the previous day and
bathed in his clothes, and make him go through all the ordeals in the presence
of (images of) the gods and of the (assessors and other) Brâhmanas.
p. 55
X.
1. Now follows the (rule regarding
the ordeal by) balance.
[29. Nand. infers from a text of
Nârada (not found in his Institutes), that the plural is made use of in this
Sutra in order to include women, children, sickly, old, and feeble persons.
32. According to Nand., the particle
ka is used here in order to include fire, wind, grasshoppers, and other
plagues.
X. 5, 6. Y. II, 100.]
p. 56
2; The transverse beam, by which the
balance is to be suspended, should be fastened upon two posts, four Hastas
above the ground (each), and should be made two Hastas long.
3. The beam of the balance should be
made of strong wood (such as that of the Khadira or Tinduka trees), five Hastas
long, and the two scales must be suspended on both sides of it, (and the whole
suspended upon the transverse beam by means of an iron hook).
4. A man out of the guild of
goldsmiths, or of braziers, should make it equal on both sides.
5. Into the one scale the person (who
is to be tried by this ordeal) should be placed, and a stone (or earth or
bricks) or some other (equivalent) of the same weight into the other.
6. The equivalent and the man having
been made equal in weight and (the position of the scales) well marked, the man
should be caused to descend from the balance.
[2. One Hasta, 'cubit,' the modern
'hath,' equals two Vitasti, 'spans,' and 24 Angulas, 'digits,' the modern
Angul. See Prinsep, Useful Tables, p. 122.
3. See the plate of balance,
according to the statements of Indian legislators, in Professor Stenzler's
Essay, 'Uber die ind. Gottesurtheile,' journal of the German Oriental Society,
IX.
4. Nand. infers from the use of the
plural number and from a passage of Pitâmaha and Nârada (see the Institutes of
the latter, 5, 122), that merchants may also be appointed for this purpose.
6. Nand. refers the term sukihnitau
kritvâ to the man and to the equivalent, both having to be marked 'with the
king's seal or in some other way, in order that no one may suspect the weight
of the equivalent or of the man to have been increased or lessened by the
addition or removal of other objects, or of clothes, ornaments, and the like.'
'Others' explain the term in the way in which it has been rendered above.]
p. 57
7. Next (the judge) should adjure by
(the following) imprecations the balance
8. And the person appointed to look
after the weighing:
9. Those places of torture which have
been prepared for the murderer of a Brâhmana, or for a false witness, the same
places are ordained for a who person appointed to look after the weighing, who
acts fraudulently in his office.
10. 'Thou, O balance (dhata), art
called by the same name as holy law (dharma); thou, O balance, knowest what
mortal., do not comprehend.
11. 'This man, being arraigned in a
cause, is weighed upon thee. Therefore mayest thou deliver him lawfully from
this perplexity.'
12. Thereupon the judge should have
him placed, into the one scale again. If he rises in it, he is freed from the
charge according to law.
13. In case of the strings bursting,
or of the splitting of the transverse beam, the man should be placed in the
scale once more. Thus the facts will be ascertained positively, and a just
sentence be the result.
p. 57
XI.
1. Now follows the (rule regarding
the ordeal by) fire.
2. He must make seven circles,
sixteen Angulas in breadth each, the intervals being of the same breadth.
3. Thereupon he must place seven
leaves of the
[XI. 2-9. Y. II, 103, 105-107.--11.
Y. II, 104.
2. 1 See X, 2, note.
3. Nand. takes the term tatah, 'thereupon,'
to imply that he {footnote p. 58} must previously examine the hands of the
person about to perform the ordeal and mark existing scars or eruptions of the
skin, as prescribed in Sutra 10.]
p. 58
holy fig-tree into the hands of the
person (about to perform the ordeal), who must turn his face towards the east
and stretch out both arms.
4. Those (leaves) and his hands he
must bind together with a thread.
5. Then he must place into his hands
a ball made of iron, red-hot, fifty Palas in weight, and smooth.
6. Having received this, the person
must proceed through the (seven) circles, without either walking at a very
hurried pace, or lingering on his way.
7. Finally, after having passed the
seventh circle, he must put down the ball upon the ground.
8. That man whose hands are burnt
ever so little, shall be deemed guilty; but if he remains wholly unburnt, he is
freed from the charge.
9. If he lets the ball drop from
fear, or if there exists a doubt as to whether he is burnt or not, let him take
the ball once more, because the proof has not been decided.
10. At the beginning (of the whole
ceremony) the judge shall cause the person to rub some rice in his hands, and
shall mark (with red sap, or the like, the already existing scars, eruptions of
the skin, &c., which will thus have become visible). Then the judge, after
having addressed the iron ball (with the following prayer), shall place it in
his hands:
[4. The particle ka implies,
according to Nand., that he must further place seven Samî leaves, unbroken
grains, Durvâ leaves, and grain smeared with sour milk upon his hands, as
ordained in a passage of Pitâmaha.]
p. 59
'Thou, O fire, dwellest in the
interior of all creatures, like a witness. O fire, thou knowest what mortals do
not comprehend.
12. 'This man being arraigned in a
cause, desires to be cleared from guilt. Therefore mayest thou deliver him
lawfully from this perplexity.'
p. 59
XII.
1. Now follows the (rule regarding
the ordeal by) water.
2. (The defendant must enter) water
which is free from mud, aquatic plants, (crabs and other) vicious animals,
(porpoises or other) large rapacious animals living in water, fish, leeches,
and other (animals or plants),
3. The water having been addressed with
the Mantras (mentioned hereafter), he must enter it, seizing the knees of
another man, who must be free from friendship or hatred, and must dive into the
water up to his navel.
4. At the same time another man must
discharge an arrow from a bow, which must neither be too strong nor too weak.
5. That arrow must be fetched quickly
by another man.
6. He who is not seen above the water
in the mean time is proclaimed innocent. But in the contrary case he is
(declared) guilty, even though one limb of his only has become visible.
7. 'Thou, O water, dwellest in the
interior of all creatures, like a witness. O water, thou knowest what mortals
do not comprehend.
[XII. 3-6. Y. II, 108, 109.]
p. 60
8. 'This man being arraigned in a
cause, desires to be cleared from guilt. Therefore mayest thou deliver him,
lawfully from this perplexity.'
p. 60
XIII.
Now follows the (rule regarding the
ordeal by) poison.
2. All (other) sorts of poison must
be avoided (in administering this ordeal),
3. Except poison from the Shringa
tree, which grows on the Himâlayas.
4. (Of that) the judge must give
seven grains, mixed with clarified butter, to the defendant (while reciting the
prayer hereafter mentioned).
5. If the poison is digested easily,
without violent symptoms, he shall recognise him as innocent, and dismiss him
at the end of the day.
6. 'On account of thy venomous and
dangerous nature thou art destruction to all living creatures; thou, O poison,
knowest what mortals, do not comprehend.
7. 'This man being arraigned in a
cause, desires to be cleared from guilt. Therefore mayest thou deliver him
lawfully from this perplexity.'
p. 60
XIV.
1. Now follows the (rule regarding
the ordeal by) sacred libation.
2. Having invoked terrible deities
(such as Durgâ, the Âdityas or others, the defendant) must drink three handfuls
of water in which (images of) those deities have been bathed,
[XIII. 3, 5-7. Y. II, 110, 111.
XIV. 2, 4, 5. Y. II, 112, 113.]
p. 61
3. Uttering at the same time the
words, 'I have not done this,' with his face turned towards the deity (in
question).
4. He to whom (any calamity) happens
within a fortnight or three weeks (such as an illness, or fire, or the death of
a relative, or a heavy visitation by the king),
5. Should be known to be guilty;
otherwise (if nothing adverse happens to him), he is freed from the charge. A
just king should honour (with presents of clothes, ornaments, &c.) one who
has cleared himself from guilt by an ordeal.
p. 61
XV[1]
1. Now there are twelve kinds of
sons.
2. The first is the son of the body,
viz. he who is begotten (by the husband) himself on his own lawfully wedded
wife.
3. The second is the soil begotten on
a wife, viz. one begotten by a kinsman allied by funeral oblations, or[1] by a
member of the highest caste, on an appointed (wife or widow).
[XV. 1-29. M. IX, 127, 136, 158-181;
Y. II, 127-132; Gaut. XXVIII, 18, 19, 32, 33; Colebrooke, Dig. V, 4, CLXXXV; V,
4, CCXV.--28-30. Colebrooke, Dig. V, 4, CCXCIX.--30. M. IX, 163.--31.
Colebrooke, Dig. V, 3, CCCXXVII.--32-34. M. IX, 201-203; Y. II, 140, 141; Gaut.
XXVIII, 43, 44.--32. Âpast. II, 6, 14, I.--34-38. Colebrooke, Dig. V, 5,
CCCXXVII.--40. M. IX, 180; Y. II, 132.--41, 42. M. IX, 182, 183.--44. M. IX,
138; Colebrooke, Dig. V, 4, CCCII.--45-47. M. IX, 106, 137, 139. Of Chapters XV
and XVII an excellent translation has been published by Dr. Buhler in the
Bombay Digest (1, 1 338-343). I have followed him literally almost throughout.
3. 1 I have translated the reading
votpâditah, which was no doubt {footnote p. 62} the reading of Nandapandita, as
he paraphrases the whole clause as follows, 'begotten by an elder or younger
brother of the husband; on failure of such, by a kinsman allied by funeral
oblations on failure of him, by one belonging to the same gotra (race) as the
husband; on failure of him, by one descended from the same Rishi ancestors as
he; on failure of him, by a member of the highest caste, i. e. a Brâhmana.' The
above reading is also found in the London MS. of the text and in the two Calcutta
editions. Dr. Buhler's MS., in which Nand.'s Commentary on this chapter is
wanting, has kotpâditah, and he translates accordingly, 'begotten by a kinsman
. . ., who belongs to the highest caste.' The same reading is found in a
quotation contained in Gagannâtha and Colebrooke's Dig. loc. cit. (I quote from
a very good though fragmentary Bengali MS. in my possession), where, however,
this clause runs as follows, niyuktâyâm savarnena kotpâditah, 'begotten by a
man of equal class on a widow duly appointed,' Colebrooke. The other Smritis do
not speak of the appointment of others than kinsmen to beget a son on a widow,
or wife of a eunuch, &c., unless Yâgshavalkya's words (II, 128)
sagotrenetarena vâ, 'by a Sagotra or by another,' may be rendered, contrary to
Vigshânesvara's interpretation, by 'a kinsman or one who is no kinsman.']
p. 62
4. The third is the son of an
appointed daughter.
5. She is called an appointed
daughter, who is given away by her father with the words, 'The son whom she
bears be mine.'
6. A damsel who has no brother is
also (in every case considered) an appointed daughter, though she has not been
given away according to the rule of an appointed daughter.
7. The son of a twice-married woman
is the fourth.
8. She who, being still a virgin, is
married for the second time is called twice married (punarbhu).
9. She also is called twice married
(punarbhu) who, though not legally married more than once, has lived with
another man before her lawful marriage.
p. 63
10. The son of an unmarried damsel is
the fifth.
11. (He is called so who is) born by
an unmarried daughter in the house of her father.
12. And he belongs to the man who
(afterwards) marries the mother.
13. The son who is secretly born in
the house is the sixth.
14. He belongs to him in whose bed he
is born.
15. The son received with a bride is
the seventh.
16. He (is called so who) is the son
of a woman married while she was pregnant.
17. And he belongs to the husband (of
the pregnant bride).
18. The adopted son (dattaka) is the
eighth.
19. And he belongs to him to whom he
is given by his mother or father.
20. The son bought is the ninth.
21. And he belongs to him by whom he
is bought.
22. The son self-given is the tenth.
23. And he belongs to him to whom he
gave himself
24. The son cast away is the
eleventh.
25. (He is called so) who was
forsaken by his father or mother (or by both).
26. And he belongs to him by whom he
is received.
27. The son born by any woman
whomsoever[1] is the twelfth.
[27. 1 Yatra kvakanotpâdita, 'born
wherever,' means, according to Nand., 'begotten anyhow, but otherwise than the
above-mentioned sons, upon a woman, whether one's own wife, or another man's
wife, whether equal in caste or not, whether legally married to the {footnote p.
64} begetter or not, whether still a virgin or not,' &c. But he adds a very
lengthy discussion, the upshot of which is, that the term yatra kvakanotpâdita
is applicable to adopted sons only, who, although they are considered as the
sons of the adopter, or of the legitimate husband of the woman, upon whom they
were begotten by another, may also become heirs to the begetter, in case he has
no other son. 'Or this term refers to the son of a Sudra concubine, whom Manu
calls Pârasava' (M. IX, 178). The latter interpretation agrees with the one
proposed by Dr. Buhler, who identifies the yatra kvakanotpâdita with the
'Nishâda and Pârasava of other lawyers,' especially of Baudhâyana (11, 2, 22),
and with the view taken by Gagannâtha, who thinks that the Saudra (son of a
Sudra woman) is meant.]
p. 64
28. Amongst these (sons) each
preceding one is preferable (to the one next in order).
29. And he takes the inheritance
(before the next in order).
30. And let him maintain the rest.
31. He should marry unmarried
(sisters) in a manner correspondent with the amount of his property.
32. Outcasts, eunuchs, persons
incurably diseased, or deficient (in organs of sense or actions, such as blind,
deaf, dumb, or insane persons, or lepers) do not receive a share.
33. They, should be maintained by
those who take the inheritance.
34. And their legitimate sons receive
a share.
35. But not the children of an
outcast;
36. Provided they were born after
(the commission of) the act on account of which the parents were outcasted.
37. Neither do children begotten (by
husbands of
[32. 'The particle tu,
"but," indicates that those who have entered the order of ascetics
must also be understood here.' (Nand.)
34. 'The particle ka indicates that
sons begotten on their wives (Kshetragas) shall also receive a share.' (Nand.)]
p. 65
an inferior caste) on women of a
higher caste receive a share,
38. Their sons do not even receive a
share of the wealth of their paternal grandfathers.
39. They should be supported by the
heirs.
40. And he who inherits the wealth,
presents the funeral oblation (to the deceased).
41. Amongst wives of one husband also
the son of one is the son of all (and must present funeral oblations to them
after their death).
42. Likewise, amongst brothers
begotten by, one (father, the son of one is the son of all, and must present
funeral oblations to them all).
43. Let a son present the funeral
oblations to his father, even though he inherit no property.
44. Because he saves (trâyate) his
father from the hell called Put, therefore (a male child) is called put-tra
(protector from Put, son) by Svayambhu himself
45. He (the father) throws his debt
on him (the son); and the father obtains immortality, if he sees the face of a
loving son.
46. Through a son he conquers the
worlds. through a grandson he obtains immortality, and through the soil's
grandson he gains the world of the sun.
47. No difference is made in this
world between the son of a son and the son of a daughter; for even a daughter's
son works the salvation of a childless man, just like a son's son.
[44. 'Svayambhu means the Veda.'
(Nand.)]
p. 66
p. 66
XVI.
1. On women equal in caste (to their
husbands) sons are begotten, who are equal in caste (to their fathers).
2. On women of lower caste than their
husbands sons are begotten, who follow the caste of their mothers.
3. On women of higher caste than
their husbands sons are begotten, who are despised by the twice-born.
4. Among these, the son of a Sudra
with a Vaisya woman is called Âyogava.
5. The Pukkasa and Mâgadha are sons
of a Vaisya and Sudra respectively with a Kshatriya woman.
6. The Kandâla, Vaidehaka, and Suta
are the sons of a Sudra, Vaisya, and Kshatriya respectively with a Brâhmana
woman.
7. Besides these, there are
innumerable other mixed castes produced by further intermixture between those
that have been mentioned.
8. Âyogavas must live by artistic
performances (such as public wrestling, dancing, and the like).
9. Pukkasas must live by hunting.
10. Mâgadhas must live by calling out
in public the good qualities (of saleable commodities).
11. Kandâlas must live by executing
criminals sentenced to death.
[XVI. Y. M. X, 5; Y. I, 90; Âpast.
II, 6, 13, 1.--4-6. M. X, 11, 12; Y. I, 93, 94; Gaut. IV, 17.--7. M. X,
31.--8-15. M. X, 47-53.--17. M. X, 57.--18. M. X, 62.
10. According to Manu (X, 47) the
Mâgadhas are to live by traffic.]
p. 67
12. Vaidehakas must live by keeping
(dancing girls and other public) women and profiting by what they earn.
13. Sutas must live by managing
horses.
14. Kandâlas must live out of the
town, and their clothes must be the mantles of the deceased. In this their
condition is different (from, and lower than that of the other mixed castes).
15. All (members of mixed castes)
should have intercourse (of marriage, and other community) only between
themselves.
16. (In the lower castes also) the
son inherits the property of his father.
17. All members of those mixed
castes, whether their descent has been kept secret or is generally known, may
be found out by their acts.
18. Desertion of life, regardless of
reward, in order to save a Brâhmana, or a cow, or for the sake of a woman or
child, may confer heavenly bliss even upon (members of those) base castes.
p. 67
XVII.
1. If a father makes a partition with
his sons, he may dispose of his self-acquired property as he thinks best.
[XVII. I. Y. II, 114.--2. Y. II,
121.--3. M. IX, 216; Y. II, 122; Gaut. XXVIII, 29; Colebrooke, Dig. V, 2,
CII.--4-16. M. IX, 185-189; Y. II, 135-137; Âpast. II, 6, 14, 2-5; Gaut.
XXVIII, 21.--4-13, 15. Colebrooke, Dig. V, 8, CCCCXVII; V, 8, CCCCLIX.--17. M.
IX, 211, 212; Y. II, 138; Gaut. XXVIII, 28.--18. M. IX, 194, 195; Y. II, 143,
144; Colebrooke, Dig. V, 9, CCCCLVII.--19. M. IX, 196; Y. II, 145.--20. M. IX,
197; Y. II, 145.--21. M. IX, 192; Y. II, 145; Gaut. XXVIII, 24; Colebrooke,
Dig. V, 9, CCCCXCIV.--22. M. IX, 200; Colebrooke, Dig. V, 9, CCCCLXXIII.--23.
Y. II, 120.]
p. 68
2. But in regard to wealth 'inherited
of the paternal grandfather, the ownership of father and son is equal.
3. (Sons), who have separated from
their father, should give a share to (a brother) who is born after partition.
4. The wealth of a man who dies
without male issue goes to his wife;
5. On failure of her, to his
daughter;
6. On failure of her, to his father;
7. On failure of him, to his mother;
8. On failure of her, to his brother;
9. On failure of him, to his
brother's son;
10. On failure of him, to the
relations called Bandhu;
11. On failure of them, to the
relations called Sakulya;
12. On failure of them, to a
fellow-student;
13. On failure of him, it goes to the
king, with the exception of a Brâhmana's property.
14. The property of a Brâhmana goes
to (other) Brâhmanas.
[8. 'On failure of brothers the
sister inherits.' (Nand.)
9. 'On failure of a brother's son
the, sister's son inherits.' (Nand.)
10. Bandhu means Sapinda (allied by
funeral oblations). The inheritance goes first: to the Sapindas on the father's
side in thc following order: (the brother's son), the brother's grandson, the
grandfather, his son, grandson, and great-grandson, the great-grandfather, his
son, grandson, and great-grandson. Then follow the mother's Sapindas in the
same order. (Nand.)
11. Sakulya means distant kinsmen,
beginning with the fifth in descent and ascent. On failure of such, the
inheritance goes to the spiritual teacher; on failure of him, to a pupil of the
deceased, as ordained by Âpastamba (II, 6, 14, 3); and on failure of him, to a
fellow-student, as stated in Sutra 12. (Nand.)]
p. 69
15. The wealth of a (deceased) hermit
shall be taken by his spiritual teacher;
16. Or his pupil (may take it).
17. But let a reunited coparcener
take the share of his reunited coparcener who has died (without issue), and a
uterine brother that of his uterine brother, and let them give (the shares of
their deceased coparceners and uterine brothers) to the sons of the latter.
18. What has been given to a woman by
her father, mother, sons, or brothers, what she has received before the
sacrificial fire (at the marriage ceremony), what she receives on supersession,
what has been given to her by her relatives, her fee (Sulka), and a gift
subsequent, are called 'woman's property' (Strîdhana).
19. If a woman married according to
(one of the first) four rites, beginning with the Brâhma rite, dies without
issue, that (Strîdhana) belongs to her husband.
20. (If she has been married)
according to (one of) the other (four reprehensible rites), her father shall
take it.
[18. 'Sulka, "fee," denotes
the price or value of a house or other valuable object presented to the bride
by her father; or it means the fee paid for her by the bridegroom.' (Nand.) The
latter interpretation is evidently the correct one. The bride's 'fee' (see
Gaut. XXVIII, 25), from being originally the price due to the parents or
guardian of the bride for surrendering her to the bridegroom, became in after
times a wedding present, which the bride received from the bridegroom either
directly or through her parents. This is the only way to account for the Sulka being
enumerated among the constituent parts of Strîdhana in this place. See also I.
D. Mayne, Hindu Law and Usage, §§ 77, 566; Mayr, Indisches Erbrecht, 170 seq.;
Jolly, Stellung der Frauen, 23, note
19, 20, See XXIV, 17-27.]
p. 70
21. If she dies leaving children, her
wealth goes in every case to her daughter.
22. Ornaments worn by women when
their husbands were alive, the heirs shall not divide among themselves; if they
divide them, they become outcasts.
23. (Coparceners) descended from
different fathers must adjust their shares according to the fathers. Let each
take the wealth due to his father, no other (has a right to it).
p. 70
XVIII.
1. If there are four sons of a
Brâhmana (springing from four different wives) of the four castes, they shall
divide the whole estate of their father into ten parts.
2. Of these, let the soil of the
Brâhmana wife take four parts;
3. The son of the Kshatriya wife,
three parts;
4. The son of the Vaisya wife, two
parts;
5. The son of the Sudra wife, a
single part.
[22. My rendering of this Sloka is
based upon Kulluka's interpretation of the identical passage of Manu (IX, 200),
which is supported by Vigshânesvara (Mitâksharâ I, 4, 19 in Colebrooke's
version), Mâdhava (Burnell, Dâya-Vibhâga 51), Varadarâga (Burnell, Varadarâga's
Vyavahâranîrnaya 49), and others. Nand. proposes a different interpretation, on
which rests Dr. Buhler's rendering, 'Those ornaments, which the wives usually
wear, should not be divided by the heirs whilst the husbands are alive.'
XVIII. 1-5. M. IX, 149, 151-153; Y.
II, 125.--11, 25-27. Y. II, 125.--1-31, 38-40. Colebrooke, Dig. V, 3,
CLIII.--32-37. Colebrooke, Dig. V, 3, CLXXII. V, 2, LXXXVI; V, 1, LIV.--36. Y.
II, 114;--Âpast. II, 6, 14, 1.--41. M IX, 210.--42, 43. M. IX, 208, 209; Y. II,
118, 119.--44. M. IX, 219; Gaut. XXVIII, 46, 47.--43, 44. Colebrooke, Dig. V,
2, XCI; V, 5, CCCLXIII.]
p. 71
6. Again, if there are three sons of
a Brâhmana (by wives of different castes), but no son by a Sudra (wife) among
them, they shall divide the estate into nine parts.
7. (Of these) let them take, each in
the order of his caste, shares amounting to four, three, and two parts of the
whole respectively.
8. (If there are three sons by wives
of different castes, but) no Vaisya among them, they shall divide the estate
into eight parts, and take four parts, three parts, and one part respectively.
9. (If there are three sons, but) no
Kshatriya among them, they shall divide it into seven parts, and take four
parts, two parts, and a single part respectively.
10. If there is no Brâhmana, among
them, they hall divide it into six parts, and take three parts, two parts, and
a single part respectively.
11. If there are sons of a Kshatriya
by a Kshatriya, a Vaisya, and a Sudra wife, the mode of division shall be the
same (i.e. the estate shall be divided into six parts, &c.)
12. Again, if there are two sons of a
Brâhmana, the one belonging to the Brâhmana and the other to the Kshatriya
caste, they shall divide the estate into seven parts; and of these the Brâhmana
son shall take four parts;
13. The Kshatriya son, three parts.
14. Again, if there are two sons of a
Brâhmana, and the one belongs to the Brâhmana and the other to the Vaisya
caste, the estate shall be divided into six parts; and of these, the Brâhmana
shall take four parts;
15. The Vaisya, two parts.
p. 72
10. Again, if there are two sons of a
Brâhmana, and the one belongs to the Brâhmana and the other to the Sudra caste,
they shall divide the estate into five parts;
17. And of these, the Brâhmana shall
take four parts;
18. The Sudra, a single part.
19. Again, if there are two sons of a
Brâhmana or a Kshatriya, and the one belongs to the Kshatriya and the other to
the Sudra caste, they shall divide the estate into five parts;
90. And of these, the Kshatriya shall
take three parts;
21. The Sudra, one part.
22. Again, if there are two sons of a
Brâhmana or a Kshatriya, and the one belongs to the Kshatriya, the other to the
Sudra caste, they shall divide the estate into four parts;
23. And of these, the Kshatriya shall
take three parts;
24. The Sudra, a single part.
25. Again, if there are two sons of a
Brâhmana or a Vaisya or a Sudra, and the one belongs to the Vaisya, the other
to the Sudra caste, they shall divide the estate into three parts;
26. And of these, the Vaisya shall
take two parts;
27. The Sudra, a single part,
28. If a Brâhmana has an only son, he
shall take the whole estate, provided he be a Brâhmana, Kshatriya, or Vaisya.
29. If a Kshatriya has (an only son
who is) either a Kshatriya or a Vaisya, (the rule shall be the same.)
p. 73
30. If a Vaisya has (an only son who
is) Vaisya, (the rule shall also be the same);
31. (And so shall the only) son of a
Sudra (be sole heir) to his Sudra (father).
32. A Sudra, who is the only son of a
father belonging to a twice-born caste, shall inherit one-half of his property;
33. The other half shall devolve in
the same way as the property of one who died without leaving issue.
34. Mothers shall receive shares
proportionate to their son's shares;
35. And so shall unmarried daughters.
36. Sons, who are equal in caste (to
their father), shall receive equal shares.
37. A best part (the twentieth part
of the inheritance, &c.) shall be given to the eldest, as his additional
share.
38. If there are two sons by a
Brâhmana and one by a Sudra wife, the estate shall be divided into nine parts;
and of these, the two sons of the Brâhmana wife shall take two parts, the one
son of the Sudra wife, a single part.
39. If there are two sons by a Sudra,
and one son by a Brâhmana wife, the estate shall be divided into six parts; and
of these, the son of the Brâhmana wife shall take four parts, and the two sons
of the Sudra wife together shall take two parts.
40. Upon the same principles the
shares have to be adjusted in other cases also.
[33. See XVII, 4 seq.
34. 'That is to say, a Brâhmana wife
shall take four parts, a Kshatriya wife, three parts,' &c. (Nand.)
37. See Gaut. XXVIII, 5.]
p. 74
41. If (brothers), who after a
previous division of the estate live again together as parceners, should make a
second partition, the shares must be equal in that case, and the eldest has no
right to an additional share.
42. What a brother has acquired by,
his own efforts, without using the patrimony, he must not give up (to his
brothers or other co-heirs), unless by his own free will; for it was gained by
his own exertion.
43. And if a man recovers (a debt or
other property), which could not before be recovered by his father, he shall
not, unless by his own free will, divide it with his sons; for it is an
acquisition made by himself.
44. Apparel, vehicles[1] (carriages
or riding-horses), and ornaments (such as are usually worn according to the
custom of the caste), prepared food, water (in a well or pool), females (slaves
or mistresses of the deceased), property destined for pious uses or sacrifices,
a common pasture-ground[2], and a book, are indivisible.
[42. The term svayamîhitalabdham has
been translated according to Kulluka (on M. IX, 208). Nand. interprets this
Sloka thus, 'What a brother has acquired by his own efforts, and what has been
given to him, at his desire (by friends or others), he must not give up,'
&c.
43. Here again I have followed
Kulluka (on M. IX, 209), and deviated from Nand.'s interpretation, who renders
this Sloka as follows, 'If a man recovers property, &c., or if he gains
property by himself (by his learning or valour, &c.) . . . '
44. 1 The term pattra has been
rendered above in accordance with the first interpretation proposed by Nand.,
and with Kulluka's interpretation (on M. IX, 219). Vigshânesvara (in his
comment upon the same passage of Manu) refers it to written documents, such
especially as relate to a debt to be paid to the deceased; and {footnote p. 75}
this interpretation is mentioned by Nand. also. But there is no reason why an
unliquidated demand should not be divided; and written documents are only twice
referred to in the code of Manu (VIII, 168, and IX, 232).--2 in translating the
term prakâra I have again followed Kulluka loc. cit.; see also Petersburg
Dictionary s. v. Nand. interprets this term as denoting 'a path leading to or
from the house.']
p. 75
p. 75
XIX.
1. He must not cause a member of a
twice-born caste to be carried out by a Sudra (even though he be a kinsman of
the deceased);
2. Nor a Sudra by a member of a
twice-born caste.
3. A father and a mother shall be
carried out by their sons (who are equal in caste to their parents).
4. But Sudras must never carry out a
member of a twice-born caste, even though he be their father.
5. Those Brâhmanas who carry out (or
follow the corpse of) a (deceased) Brâhmana who has no relatives shall attain a
mansion in heaven.
6. Those who have carried out a dead
relative and burnt his corpse, shall walk round the pile from left to right,
and then plunge into water, dressed in their clothes.
7. After having offered a libation of
water to the deceased, they must place one ball of rice on blades of Kusa
grass, (and this ceremony has to be repeated on each subsequent day, while the
period of impurity lasts.)
8. Then, having changed their dress,
they must
[XIX. 1. M. V, 104.--2. V. III,
26.--6 M.V, 103; Y. III, 26.--7, 8. Y. III, 7, 12, 13.--14-17. M. V, 73; Y.
III, 16. 'Chapters XIX-XXXII contain the section on Âkâra, "Holy
Usage." (Nand.)]
p. 76
bite Nimba leaves between their
teeth, and having stepped upon the stone threshold, they must enter the house.
9. Then they must throw unbroken
grains into the fire.
10. On the fourth day they must
collect the bones that have been left.
11. And they must throw them into
water from the Ganges.
12. As many bones of a man are
contained in the water of the Ganges, so many thousands of years will he reside
in heaven.
13. While the term of impurity lasts,
they must continually offer a libation of water and a ball of rice to the
deceased.
14. And they must eat food which has
been bought, or which they have received unsolicited.
15. And they, must eat no meat.
16. And they must sleep on the
ground.
17. And they must sleep apart.
18. When the impurity is over, they
must walk forth from the village, have their beards shaved, and having cleansed
themselves with a paste of sesamum, or with a paste of mustard-seed, they must
change their dress and re-enter the house.
19. There, after reciting a
propitiatory prayer, they must honour the Brâhmanas.
[13. The duration of the impurity varies
according, to the caste &c. of the deceased. See XXII.
14. The particle ka, according to
Nand., indicates that factitious salt must also not be used by them, as stated
in a Smriti.
15. Nand. refers the particle ka to
an implied prohibition to eat fish, which he quotes from a text of Gautama (not
found in his Institutes).]
p. 77
20. The gods are invisible deities,
the Brâhmanas are visible deities.
21. The Brâhmanas sustain the world.
22. It is by the favour of the
Brâhmanas that the gods reside in heaven; a speech uttered by Brâhmanas
(whether a curse or a benediction) never fails to come true.
23. What the Brâhmanas pronounce,
when highly pleased (as, if they promise sons, cattle, wealth, or some other
boon to a man), the gods will ratify; when the visible gods are pleased, the
invisible gods are surely pleased as well.
24. The mourners, who lament the loss
of a relative, shall be addressed by men gifted with a tranquil frame of mind
with such consolatory speeches as I shall now recite to thee, O Earth, who art
cherished to my, mind.
p. 77
XX.
1. The northern progress of the sun
is a day, with the gods.
2. The southern progress of the sun
is (with them) a night.
3. A year is (with them) a day and a
night;
4. Thirty such are a month;
5. Twelve such months are a year.
6. Twelve hundred years of the gods
are a Kaliyuga.
[XX. 1-3. M. I, 67.--6-9. M. I, 69,
70.--10. M. I, 71.--11. M. I, 79.--12-14. M. I, 72.--30. Y. III, 11.
6. The Kaliyuga itself consists of a
thousand years only; but it is both preceded and followed by a twilight lasting
a hundred years. It is similar with the three other Yugas. (Nand.)]
p. 78
7. Twice as many (or two thousand
four hundred) are a Dvâpara (Yuga).
S. Thrice as many (or three thousand
six hundred) are a Tretâ (Yuga).
9. Four times as many (or four
thousand eight hundred) are a Krita Yuga.
10. (Thus) twelve thousand years make
a Katuryuga (or period of four Yugas).
11. Seventy-one Katuryugas make a
Manvantara (or period of a Manu).
12. A thousand Katuryugas make a
Kalpa.
13. And that is a day of the
forefather (Brahman).
14. His night also has an equal
duration.
15. If so many such nights and days
are put together that, reckoned by the month and by the year, they make up a
period of a hundred years (of Brahman) it is called the age of one Brahman.
16. A day of Purusha (Vishnu) is
equal in duration to the age of one Brahman.
17. When it ends, a Mahâkalpa is
over.
18. The night following upon it is as
long.
19. The days and nights of Purusha
that have gone by are innumerable;
20. And so are those that will
follow.
21. For Kâla (time) is without either
beginning or end.
22. Thus it is, that in this Kâla
(time), in whom there is nothing to rest upon, and who is everlasting, I can
espy nothing created in which there is the least stability.
23. The sands in the Ganges and (the
waters pouring down from the sky) when Indra sends rain
[21. 'Kâla means Vishnu in this
place.' (Nand.)]
p. 79
can be counted, but not the number of
'Forefathers' (Brahmans) who have passed away.
24. In each Kalpa, fourteen chiefs of
the gods (Indras) go to destruction, as many rulers of the world (kings), and
fourteen Manus.
25. And so have many thousands of
Indras and hundred thousands of princes of the Daityas (such as Hiranyakasipu,
Hiranyâksha, and others) been destroyed by Kâla, (time). What should one say of
human beings then?
26. 'Many royal Rishis too (such as
Sagara), all of them renowned for their virtues, gods and Brahmanical Rishis
(such as Kasyapas) have perished by the action of Kâla.
27. Those even who have the power of
creating and annihilating in this world (the sun, moon, and other heavenly
bodies) continually perish by the act of Kâla; for Kâla (time) is hard to
overcome.
28. Every creature is seized upon by
Kâla and carried into the other world. It is the slave of its actions (in a
former existence). Wherefore then should you wail (on its death)?
29. Those who are born are sure to
die, and those who have died are sure to be born again. This is inevitable, and
no associate can follow a man (in his passage through mundane existence).
30. As mourners will not help the
dead in this world, therefore (the relatives) should not weep, but perform the
obsequies to the best of their power.
31. As both his good and bad actions
will follow
[27. Here also Kâla, the god of time,
is another name for Vishnu. (Nand.)
29. The same proverb occurs in the
Râmâyana II, 84, 21, and in the Bhagavadgitâ II, 27. See Bthtlingk, Ind.
Spruche, 2383.]
p. 80
him (after death) like associates.
what does it matter to a man whether his relatives mourn over him or no?
32. But as long as his relatives
remain impure, the departed spirit finds no rest, and returns to visit (his
relatives), whose duty it is to offer tip to him the funeral ball of rice and
the water libation.
33. Till the Sapindîkarana[1] has
been performed, the dead man remains a disembodied spirit (and is afflicted
with hunger and thirst). Give rice and a jar with water to the man who has
passed into the abode of disembodied spirits.
34. Having passed into the abode of
the manes (after the performance of the Sapindîkarana) he enjoys in the shape
of celestial food his portion of the Srâddha (funeral oblation); offer the
Srâddha, therefore, to him who has passed into the abode of the manes.
35. Whether he has become a god, or
stays in hell, or has entered the body of an animal, or of a human being, he
will receive the Srâddha offered to him by his relatives.
36. The dead person and the performer
of the Srâddha are sure to be benefitted by its performance. Perform the
Srâddha always, therefore, abandoning bootless grief.
37. This is the duty which should be
constantly discharged towards a dead person by his kinsmen; by mourning a man
will neither benefit the dead nor himself.
38. Having seen that no help is to be
had from this world, and that his relations are dying (one after
[33. 1 See XXI, 12.]
p. 81
the other), you must choose virtue
for your only associate, O ye men.
39. Even were he to die with him, a
kinsman is unable to follow his dead relative: all excepting his wife are
forbidden to follow him on the path of Yama.
40. Virtue alone will follow him,
wherever he, may go; therefore do your duty unflinchingly in this wretched
world.
41. To-morrow's business should be
done to-day, and the, afternoons business in the forenoon; for death will not
wait, whether a person has done it or not.
42. While his mind is fixed upon his
field, or traffic, or his house, or while his thoughts are engrossed by some
other (beloved) object, death suddenly carries him away as his, prey, as a
she-wolf catches a lamb.
43. Kâla (time) is no one's friend
and no one's enemy: when the effect of his acts in a former existence, by which
his present existence is caused, has expired, he snatches a man away forcibly.
44. He will not die before his time
has come, even though he has been pierced by a thousand shafts; he will not
live after his time is out, even though he has only been touched by the point
of a blade of Kusa grass.
45. Neither drugs, nor magical
formulas, nor
[39. This is an allusion to the
custom of Sattee. (Nand.) See XXV, 14.
41. This proverb is found in the
Mahâbhârata also (XII, 6536. &c.) See Bthtlingk, Ind. Spruche, 6595.
43. This proverb is also found in the
Mahâbhârata XI, 68, and Râmâyana IV, 18, 28, and other works. See Bthtlingk,
3194.
45. 'Neither will presents of gold
(to Brâhmanas) or other such {footnote p 82} acts of liberality save him, as
the use of the particle ka implies.' (Nand.)]
p. 82
burnt-offerings, nor prayers will
save a man who is in the bonds of death or old age.
46. An impending evil cannot be
averted even by a hundred precautions; what reason then for you to complain?
47. Even as a calf finds his mother
among a thousand cows, an act formerly done is sure to find the perpetrator.
48. Of existing beings the beginning
is unknown, the middle (of their career) is known, and the end again unknown;
what reason then for you to complain?
49. As the body of mortals undergoes
(successively the vicissitudes of) infancy, youth, and old age, even so will it
be transformed into another body (hereafter); a sensible man is not mistaken
about that.
50. As a man puts on new clothes in
this world, throwing aside those which he formerly wore, even so the self of
man puts on new bodies, which are in accordance with his acts (in a former
life).
51. No weapons will hurt the self of
man, no fire burn it, no waters moisten it, and no wind dry it up.
52. It is not to be hurt, not to be
burnt, not to be moistened, and not to be dried up; it is imperishable,
perpetual, unchanging, immovable, without beginning.
[47. This proverb is also found in
the Mahâbhârata XII, 6760, Pashkatantra II, 134, and other works. See
Bthtlingk, Ind. Spruche, 5114.
48. This proverb is also found in the
Bhagavadgitâ. II, 28. See Bthtlingk, Ind. Spruche, 704.
50. Regarding transmigration, see
below, XLIV, XLV.]
p. 83
53. It is (further) said to be
immaterial, passing all thought, and immutable. Knowing the self of man to be
such, you must not grieve (for the destruction of his body).
p. 83
XXI.
1. Now then [1], (on the day) after
the impurity is over, let him bathe duly (during the recitation of Mantras),
wash his hands and feet duly, and sip water duly, (and having invited some
Brâhmanas), as many as possible, who must cleanse themselves in the same way
and turn their faces towards the north, let him bestow presents of perfumes,
garlands, clothes and other things (a lamp, frankincense, and the like) upon
them, and hospitably entertain them.
2. At the Ekoddishta (or Srâddha for
one recently deceased) let him alter the Mantras[1] so as to refer to (the) one
person (deceased)[2].
[XXI. 1-11. Âsv. IV, 7; Par. III, 10,
48-53; Sânkh. IV, 2; M. III, 247; Y. III, 250, 251, 255.--12-23. Sânkh. IV, 3;
V, 9; Y. I, 252-254. Regarding the parallel passages of the Kâthaka
Grihya-sutra, see the Introduction.
1. 1 'Having said, in the previous
Chapter (XX, 30), that "the obsequies should be performed," he now
goes on to describe that part of the obsequies which has not yet been
expounded, viz. the "first Srâddha."' (Nand.)
2. 1 The Mantras here referred to are
those contained in the description of the Pârvana and other ordinary Srâddhas
in Chapter LXXIII. Thus, the Mantra, 'This is your (share), ye manes' (LXXIII,
12, 13), has to be altered into, 'This is thy (share), father;' and so on.
Devapâla, in his Commentary on the Kâthaka Grihya-sutra, gives an accurate
statement of all the modifications which the ordinary Mantras have to undergo
at the Ekoddishta.-- 2 Nand. states that not only the Mantras, but the whole ritual
should be modified. The nature of the latter modifications is stated by
Yâgshavalkya loc. cit. and by Sânkhâyana loc. cit.]
p. 84
3. Close to the food left (by the
Brâhmanas) let him offer a ball of rice, at the same time calling out his name
and (that of) his race.
4. The Brâhmanas having taken food
and having been honoured with a gift, let him offer, as imperishable food,
water to the Brâhmanas, after having called out the name and Gotra of the
deceased; and let him dig three trenches, each four Angulas in breadth, their
distance from one another and their depth also measuring (four Angulas), and
their length amounting to one Vitasti (or twelve Angulas).
5. Close by the trenches let him
light three fires, and having added fuel to them, let him make three oblations
(of boiled rice) in each (fire, saying),
6. 'Svadhâ and reverence to Soma,
accompanied by the manes.
7. 'Svadhâ and reverence to Agni, who
conveys the oblations addressed to the manes.
8. 'Svadhâ and reverence to Yama
Angiras.'
9. Then let him offer balls of rice
as (ordained) before (in Sutra 3) on the three mounds of earth (adjacent to the
three trenches).
10. After having filled the three
trenches with
[3. This must be done with the
Mantra, 'This is for you.' (Nand.) Regarding this Mantra, see note on Sutra 10.
4. The 'imperishable water,'
akshayyodakam, derives its name from the Mantra, with which it is delivered,
expressing the wish that the meal 'may give imperishable satisfaction'
(akshayyam astu). This is the explanation which Nand. gives of the term
akshayyodakam in his gloss on LXXIII, 27. In his comment on the present Sutra
he says that the 'imperishable water' must be presented with the (further?)
Mantras, 'Let arrive' and 'Be satisfied.' See Y. I, 251 Sânkh. IV, 2, 6.
10. The whole Mantra runs as follows,
'This is for you, father,
{footnote p. 85 and for those after
you.' But in the present case (at a 'first Srâddha') the name of the deceased
has to be substituted for the word 'father.' (Nand.) Although Nand. quotes this
Mantra from Âsvalâyana's Srauta-sutra, it seems probable that the author of the
Vishnu-sutra took it from the Kâthaka (IX, 6 of the Berlin MS.)] {p. 85}
rice, sour milk, clarified butter,
honey, and meat, let him mutter (the Mantra), 'This is for you.'
11. This ceremony he must repeat
monthly, on the day of his death.
12. At the close of the year let him
give food to the Brâhmanas, after having fed the gods first, in honour of the
deceased and of his father, grandfather, and great-grandfather.
13. At (the Ekoddishta belonging to)
this ceremony let him perform the burnt-offering, the invitation, and (the
offering of) water for washing the feet.
14. Then he must pour the water for
washing the feet and the Arghya (water libation) destined for the deceased
person into the three vessels containing the water for washing the feet, and
the three other vessels containing the Arghya of his three ancestors. At the
same time he must mutter
[11. The Sutras following next refer
to the Sapindîkarana or 'ceremony of investing a dead person with the rights of
a Sapinda.'
12. 'He must invite six Brâhmanas
altogether, four as representatives of the deceased person and of his three
ancestors, two for the offering to be addressed to the Visvedevâs. The
Brâhmana, who represents the deceased person, must be fed according to the rule
of the Ekoddishta, and the three Brâhmanas, who represent the three ancestors,
must be fed according to the rule of the Pârvana Srâddha, as laid down in
Chapter LXXXIII.' (Nand.)
13. The import of this Sutra is, that
those three ceremonies must not be omitted in the present case, as is otherwise
the case at an Ekoddishta. (Nand.)
14. 1 The following is a translation
of the whole of this Mantra, {footnote p. 85} which is quoted at full in the
Kâthaka Grihya-sutra, 'May Prithivî (the earth), Vâyu (air), Agni (fire), and
Pragâpati (the lord of creatures) unite thee with thy ancestors, and way you
ancestors unite with him.' Regarding the particular ancestors implied here, see
below, LXXV.--2 Rig-veda X, 191, 4.]
p. 86
(the two Mantras), 'May earth unite
thee [1],' and 'United your minds[2].'
15. Near the leavings he must make
(and put) four balls of rice.
16. Let him show out the Brâhmanas,
after they have sipped water duly and have been presented by him with their
sacrificial fee.
17. Then let him knead together the
ball of the deceased person with the three balls (of the three ancestors), as
(he has mixed up) his water for washing the feet and his Arghya (with theirs).
18. Let him do the same (with the
balls placed) near the three trenches.
19. Or (see Sutra 12) the
Sapindîkarana must be performed on the thirteenth, after the monthly Srâddha
has been performed on the twelfth[1] day.
20. For Sudras it should be performed
on the twelfth day, without Mantras.
21. If there be an intercalary month
in that year, he must add one day to the (regular days of the) monthly Srâddha.
22. The ceremony of investing women
with the relationship of Sapinda has to be performed in the same manner. Later,
he must perform a Srâddha every year, while he lives, (on the anniversary of
the deceased relative's death)[1].
[19. 1 I.e. on that day on which the
period of impurity expires. (Nand.)
22. 1 The meaning is, that he must
give him food and water, as prescribed in 23. (Nand.)]
p. 87
23. He, for whom the ceremony of
investing him with the, relationship of Sâpinda is performed after the lapse of
a year, shall be honoured by the gift, (on each day) of that year, of food and
a jar with water to a Brâhmana.
p. 87
XXII.
1. The impurity of a Brâhmana caused
by the birth or death of Sapindas lasts ten days.
2. In the case of a Kshatriya (it
lasts) twelve days.
3. In the case of a Vaisya (it lasts)
fifteen days.
4. In the case of a Sudra (it lasts)
a month.
5. The relationship of Sapinda ceases
with the seventh man (in descent or ascent).
6. During the period of impurity
oblations (to the Visvedevâs), gifts and receiving of alms, and study have to
be interrupted.
[XXII. 1-4. M. V, 83; Y. III, 18, 22;
Âpast. I, 5, 16, 18; Gaut. XIV, 1-4.--5. M. V, 60; Âpast. II, 6, 15, 2; Gaut.
XIV, 13.--25. M. V, 66; Y. III, 20; Gaut. XIV, 17.--27. Y. III, 23; Gaut. XIV,
44.--28. M. V, 69; Y. III, I.--29, 30. M. V, 67; Y. III, 23.--35. M. V, 79; Y.
III, 20; Gaut. XIV, 6.--36, 37. Gaut. XIV, 7, 8.--38. M. V, 79; Y. III,
20.--39-41. M. V, 75, 76; Y. III, 21; Gaut. XIV, 19.--42. M. V, 80; Y. III,
24.--43. Y. III, 25.--44. M. V, 80, 81; Y. III, 24; Gaut. XIV, 20.--45. M. V,
82; Y. III, 25.--46. M. V, 81; Gaut. XIV, 20.--47. M. V, 89; Y. III, 21, 27;
Gaut. XIV, 10-12.--48-55. M. V, 93-95; Y. III, 27-29.--48, 49. Gaut. XIV, 45,
46.--56. M. V, 89; Y. III, 21; Gaut. XIV, 12.--63-65. M. V, 103; Y. III, 26;
Gaut. XIV, 31--67. M. V, 144--69. M. V, 85; Y. III, 30; Âpast. II, 1, 2, 8, 9;
Gaut. XIV, 30.--70. M. V, 87.--75. M. V, 145; Y. I, 196; Âpast. I, 5, 16, 14;
Gaut. I, 37.--81. M. V, 135.--82. M. XI, 95.--84. M. XI, 96.--85. M. V,
65.--86. M. V, 91.--87. M. V, 88.--88-93. M. V, 105-110; Y. III, 31-34.]
p. 88
7. No one must eat the food of one
impure (unless he be a Sapinda of his).
8. He who eats but once the food of
Brâhmanas or others, while they are impure, will remain impure as long as they.
9. When the (period of) impurity is
over, he must perform a penance (as follows):
10. If a twice-born man has eaten
(the food) of a member of his own caste, while the latter was impure, he must
approach a river and plunge into it, mutter the (hymn of) Aghamarshana[1] three
times, and, after having emerged from the water, must mutter the Gâyatrî[2] one
thousand and eight times.
11. If a Brâhmana has eaten the food
of a Kshatriya, while the latter was impure, he is purified by performing the
same penance and by fasting (on the previous day).
12. (The same penance is ordained
for) a Kshatriya who has eaten the food of a Vaisya, while the latter was
impure.
13. (The same penance is ordained
for) a Brâhmana (who has eaten the food) of an impure Vaisya; but he must fast
besides during the three (previous) days.
14. If a Kshatriya or a Vaisya (have
eaten the food) of a Brâhmana or a Kshatriya respectively, who were impure,
they must approach a river and mutter the Gâyatrî five hundred times.
15. A Vaisya, who has eaten the food
of a Brâhmana, while the latter was impure, must (go to a river and) mutter the
Gâyatrî one hundred and eight times.
[10. 1 Rig-veda X, 190.-- 2 Rig-veda
III, 62, 10.]
p. 89
16. A twice-born man (who has eaten
the food), of a Sudra, while the latter was impure must (go to a river and)
perform the Prâgâpatya (penance).
17. A Sudra (who has eaten the food)
of an impure man of a twice-born caste must bathe (in a river).
18. A Sudra (who has eaten the food)
of another Sudra, while the latter was impure, must bathe (in a river) and
drink Pashkagavya.
19. Wives and slaves in the direct
order of the castes (i. e. who do not belong to a higher caste than their lord)
remain impure as long as their lord.
20. If their lord is dead (or if they
live apart from him, they remain impure) as long as (members of) their own
caste.
21. If Sapindas of a higher caste
(are born or have died) the period of impurity has for their lower caste
relations the same duration as for members of the higher caste.
22. A Brâhmana (to whom) Sapindas of
the Kshatriya, Vaisya, or Sudra castes (have been born or have died) becomes
pure within six nights, or three nights, or one night, respectively.
23. A Kshatriya (to whom Sapindas of
the) Vaisya or Sudra castes (have been born or have died) is purified within
six and three nights, respectively.
24. A Vaisya (to whom Sapindas of
the) Sudra caste (have been born or have died) becomes pure within six nights.
[16. Regarding the Prâgâpatya
penance, see below, XLVI, 10.
18. The Pashkagavya, or fire
productions of a cow, consists of milk, sour milk, butter, urine, and
cow-dung.]
p. 90
25. In a number of nights equal to
the number of months after conception, a woman is purified from an abortion.
26. The relatives of children that
have died immediately after birth (before the cutting of the navel-string), and
of still-born children, are purified at once.
27. (The relatives) of a child that
has died before having teethed (are also purified) at once.
28. For him no ceremony with fire is
performed, nor offering of water.
29 . For a child that has teethed but
has not yet been shorn, purity is obtained in one day and night;
30. For a child that has been shorn
but not initiated, in three nights;
31. From that time forward (i. e. for
initiated persons) in the time that has been mentioned above (in Sutra 1 seq.)
32. In regard to women, the marriage
ceremony is (considered as their) initiation.
33. For married women there is no
impurity for the relatives on the father's side.
34. If they happen to stay at their
father's house during childbirth or if they die there, (their distant relatives
are purified) in one night, and their parents (in three nights).
35. If, while the impurity, caused by
a birth lasts,
[26. 'The meaning is, that the
relatives of such children do not become impure.' (Nand.)
28. 'The meaning is, that he must not
be burnt.', (Nand.)
32. The import of this Sutra is this,
that the full period of impurity is ordained on the death of women also, in
case they were married, as the marriage ceremony takes with them the place of
the initiation of males.]
p. 91
another impurity caused by childbirth
intervenes, it ends when the former impurity terminates.
36. If it intervenes when one night
(only of the period of impurity remains, the fresh impurity terminates) two
days later.
37. If it intervenes when one watch
(only of the last night remains, the impurity ends) three days later.
38. The same rule is observed if a
relative dies during a period of impurity caused by the death (of another
relative).
39. If a man, while staying in
another country, hears of the birth or death (of a relative), he becomes
purified after the lapse of the period still wanting (to the ten days).
40. if the period of impurity, but not
a whole year, has elapsed, (he is purified in one night.)
41. After that time (he is purified)
by a bath.
42. If his teacher or maternal
grandfather has died, (he is purified) in three nights.
43. Likewise, if sons other than a
son of the body have been born or have died, and if wives who had another
husband before have been delivered of a child or have died.
[40. 'Although the general term
impurity is used in this Sudra, it refers to impurity caused by a death only.'
(Nand.)
42. 'The use of the particle ka
implies, that this rule extends to the death of a maternal grandmother, as
ordained in the Shadasîtismriti.' (Nand.)
43. The twelve kinds of sons have
been enumerated above, XV, 2-27. Of these, the three species of adopted sons,
the son bought, and the son cast off cannot cause impurity, because their
sonship dates from a period subsequent to their birth; but their offspring may
cause impurity. (Nand.) Parapurvâs, or 'wives who had another husband before,' are
either of the punarbhu or of the svairinî kind. (Nand.) See XV, 8, 9, and
Nârada XII, 46-54.]
p. 92
44. (He becomes pure) in one day, if
the wife or son of his teacher, or his Upâdhyâya (sub-teacher[1]), or his
maternal uncle, or his father-in-law, or a brother-in-law, or a fellow-student,
or a pupil has died.
45. The impurity has the same
duration (as in the cases last mentioned), if the king of that country in which
he lives has died.
46. Likewise, if a man not his
Sapinda has died at his house.
47. The relatives of those who have
been killed by (falling from) a precipice, or by fire, or (have killed
themselves by) fasting, or (have been killed by) water, in battle, by
lightning, or by the king (on account of a crime committed by them), do not
become impure;
48. Nor do kings (become impure)
while engaged in the discharge of their ditties (such as the protection of
their subjects, the trial of lawsuits, &c.)
49. Devotees fulfilling a vow (also
do not become impure);
50. Nor do sacrificers engaged in a
sacrificial ceremony;
51. Nor workmen (such as carpenters
or others) while engaged in their work;
52. Nor those who perform the king's
orders, if the king wishes them to be pure.
53. Nor (can impurity arise) during
the installation of the monument of a deity, nor during
[44. 'See XXIX, 2.
49. The term vratin, 'a devotee
fulfilling a vow,' may be referred to students as well, who, however, become
impure by the death of their parents. (Nand.)
53. A marriage ceremony is said to
have actually begun when the Nândîmukha, or Srâddha preliminary to marriage,
has taken place. (Nand.)]
p. 93
a marriage ceremony, if those
ceremonies have actually begun;
54. Nor when the whole country is
afflicted with a calamity;
55. Nor in times if great public
distress (such as an epidemic or a famine).
56. Suicides and outcasts do not
cause impurity or receive offerings of water.
57. On the death-day of an outcast a
female slave of his must upset a pot with water with her feet, (saying, 'Drink
thou this.')
58. He who cuts the rope by which (a
suicide) has hung himself, becomes pure by performing the Taptakrikkhra ('hot
penance').
59. So does he who has been (in any
way) concerned with the funeral of a suicide;
60. And he who sheds tears for such.
61. He who sheds tears for any
deceased person together with the relations of the latter (becomes pure) by a
bath.
62. If he has done so, before the
bones (of the deceased) had been collected, (he becomes pure) by bathing with
his apparel.
63. If a member of a twice-born caste
has followed the corpse of a dead Sudra, he must go to a river, and having
plunged into it, mutter the Aghamarshana three times, and then, after having
emerged from it, mutter the Gâyatrî one thousand and eight times.
64. (If he has followed) the corpse
of a dead member of a twice-born caste, (the same expiation
[56. Giving or taking alms does not
effect impurity in such cases. (Nand.)]
{p.94}
is ordained, but he must mutter the
Gâyatrî) one hundred and eight times only.
65. If a Sudra has followed the
corpse of a member of a twice-born caste, he must bathe.
66. Members of any caste, who have
come near to the smoke of a funeral pile, must bathe.
67. (Bathing is also ordained) after
sexual intercourse, bad dreams (of having been mounted upon an ass, or the
like), when blood has issued from the throat, and after having vomited or been
purged;
68. Also, after tonsure of the head;
69. And after having touched one who
has touched a corpse (a carrier of a corpse), or a woman in her courses, or a
Kândâla (or other low-caste persons, such as Svapakas), or a sacrificial post;
70. And (after having touched) the
corpse of a five-toed animal, except of those kinds that may be eaten[1], or
their bones still moist with fat.
71. In all such ablutions he must not
wear his (defiled) apparel without having washed it before.
72. A woman in her courses becomes
pure after four days by bathing.
73. A woman in her courses having
touched another woman in her courses, who belongs to a lower caste than she
does, must not eat again till she is purified.
74. If she has (unawares) touched a
woman of her own caste, or of a higher caste than her own, she becomes pure at
once, after having taken a bath.
75. Having sneezed, having slept,
having eaten,
[70. 1 See LI, 6.
75. Nand. argues from a passage of
Yâgshavalkya (I, 196) and from texts of Âpastamba (not found in his
Dharma-sutra) and of Praketas, that the particle ka refers to repeated sipping
of water.]
p. 95
going to eat or to study, having
drunk (water), having bathed, having spat, having put on his garment, having
walked on the high road, having discharged urine or voided excrements, and
having touched the bones no longer moist with fat of a five-toed animal, he
must sip water;
76. Likewise, if he has talked to a
Kândâla or to a Mlekkha (barbarian).
77. If the lower part of his body,
below the navel, or one of his fore-arms, has been defiled by one of the impure
excretions of the body, or by one of the spirituous liquors or of the
intoxicating drinks (hereafter mentioned), he is purified by cleansing the limb
in question with earth and water.
78. If another part of his body
(above the navel) has been defiled, (he becomes pure by cleansing it) with
earth and water, and by bathing.
79. If his mouth has been defiled (he
becomes pure) by fasting, bathing, and drinking Pashkagavya;
80. Likewise, if his lip has been
defiled.
81. Adeps, semen, blood, dandruff,
urine, fæces, earwax, nail-parings, phlegm, tears, rheum, and sweat, are the
twelve impure excretions of the body.
82. Distilled from sugar, or from the
blossoms of the Madhuka. (Mâdhvi wine[1]), or from flour: these three kinds of
spirituous liquor have to be discerned; as one, so are all: none of them must
be tasted by the twice-born.
83. Again, distilled from the
blossoms of the
[76. Regarding the meaning of
Mlekkha, see LXXXIV, 4.
82, 83. 1 How the Mâhvî, Mâdhuka, and
Mâdhvîka wines differ from one another, does not become clear. Nand. explains
the term Mâdhuka as denoting an extract from Madhuka blossoms (bassia
latifolia), and Mâdhvî and Mâdhvîka as two different preparations from Madhu.
Now Madhu might be rendered by 'honey;' {footnote p. 96} but Kulluka, in his
comment on the term Mâdhvî (M. XI, 95), states expressly that it means 'Madhuka
blossom,' and Hârîta (as quoted by Nand.) says that Mâdhuka, Mâdhvî and
Mâdhvîka are a preparations from Madhu, i.e. Madhuka blossoms. Maireya,
according to the lexicographer Vâkaspati, as quoted by Nand., is an intoxicating
drink prepared from the flowers of the grislea tormentosa, mixed with sugar,
grain, and water, or, according to the reading of the Sabdakalpadruma (see the
Petersburg Dictionary) with sorrel.]
p. 96
Madhuka tree (Madhuka wine), from
molasses, from the fruits of the Tanka (or Kapittha tree), of the jujube tree,
of the Khargura tree, or of the breadfruit tree, from wine-grapes, from Madhuka
blossoms (Mâdhvîka wine), Maireya, and the sap of the cocoanut tree:
84. These ten intoxicating drinks are
unclean for a Brâhmana; but a Kshatriya and a Vaisya commit no wrong in
touching (or drinking) them.
85. A pupil having performed (on
failure of other mourners) the funeral of his dead Guru, becomes pure after ten
nights, like those (kinsmen) who carry out the dead.
86. A student does not infringe the
rules of his order by carrying out, when dead, his teacher, or his sub-teacher,
or his father, or his mother, or his Guru.
87. A student must not offer a
libation of water to a deceased relative (excepting his parents) till the term
of his studentship has expired; but if, after its expiration, he offers a
libation of water, he becomes pure after three nights.
88. Sacred knowledge (see 92),
religious austerities (see go), fire (see XXIII, 33), holy food (Pashkagavya),
earth (see 91), the mind, water (see 91), smearing (with cow-dung and the like,
see XXIII, 56), air (see XXIII, 40, (the morning and evening prayers and other)
religious acts, the sun
p. 97
(see XXIII, 40), and time (by the
lapse of the ten days of impurity and the like) are purifiers of animate
objects.
89. Of all pure things, pure food is
pronounced the most excellent; for he who eats pure food only, is truly pure,
not he who is only purified with earth and water.
90. By forgiveness of injuries the
learned are purified; by liberality, those who have done forbidden acts; by
muttering of prayers, those who have sinned in secret; by religious
austerities, those who best know the Veda.
91. By water and earth is purified
what should be purified (because it has been defiled); a river is purified by
its current (carrying away all slime and mud); a woman, whose thoughts have
been impure, by her menses,; and the chief among the twice-born (the
Brâhmanas), by renouncing the world.
92. Bodies (when defiled) are
purified by water; the mind is purified (from evil thoughts) by truth; the soul
(is purified or freed from worldly vanity) by sacred learning and austerities;
the understanding (when unable to resolve some doubt), by knowledge.
93. Thus the directions for purifying
animate bodies have been declared to thee; hear now the rules for cleaning all
sorts of inanimate objects.
p. 97
XXIII.
1. What has been defiled by the
impure excretions of the body, by spirits, or by intoxicating drinks, is impure
in the highest degree.
[XXIII. 2. Âpast. I. 5, 17, 10; Gaut.
I, 29.--4. Y. I. 185; Gaut. I. 29, 31.--5. M. V, 123; Gaut. I, 34-7-11. M. V,
111, 112, 116, 117; Y. I, 182, 183.--7, 8. Gaut. I, 29, 30.--13-{footnote p.
98} 15. M. V, 118, 119; Y. I, 184, 182.--16. M. V, 122.--17. M. V, 126; Y. I,
191.--18. M. V, 118.--19-22. M. V, 120; Y. I, 186, 187.--25, 26. M. V, 114; Y.
I, 190.--27. M. V, 115; Y. I, 185; Âpast. I, 5, 17, 12; Gaut. I, 29.--28. Y. I,
185--30. M. V, 115; Y. I, 190.--33. M. V, 122; Y. I, 187.--38, 39. M. V, 125,
126.--38. Y. I, 189.--40. Y. I, 194.--41. Y. I, 197.--47-52. M. V,
127-133.--53-55. M. V, 141-143.--53. Y. I, 195; Âpast. I, 5, 16, 12; Gaut. I,
38, 41.--55. Gaut. I, 28.--56, 57. M. V, 122, 124; Y. I, 188.]
p. 98
2. All vessels made of iron (or of other
metals or of composition metals such as bell-metal and the like), which are
impure in the highest degree, become pure by exposure to the fire.
3. Things made of gems or stones or
water-shells, (such as conch-shells or mother-of-pearl, become pure) by digging
them into the earth for seven days.
4. Things made of horns (of
rhinoceroses or other animals), or of teeth (of elephants or other animals), or
of bone (of tortoises or other animals, become pure) by planing them.
5. Vessels made of wood or
earthenware must be thrown away.
6. Of a garment, which has been
defiled in the highest degree, let him cut off that part which, having been
washed, is changed in colour.
7. Objects made of gold, silver,
water-shells, or gems, when (they are only defiled by leavings of food, and the
like, and) not smeared (with greasy substances), are cleansed with water.
8. So are stone cups and vessels used
at Soma-sacrifices (when not smeared).
[7. The defilement in the highest
degree having been treated of in the six preceding Sutras, he now goes on to
discuss the various cases of lesser defilement. (Nand.)
8-11. Regarding the shape of the
sacrificial implements mentioned {footnote p. 99} in these Sutras, see the
plates in Professor Max Muller's paper, 'Die Todtenbestattung bei den
Brahmanen,' in the journal of the German Oriental Society, IX, LXXVIII-LXXX.]
p. 99
9. Sacrificial pots, ordinary wooden
ladles, and wooden ladles with two collateral excavations (used for pouring
clarified butter on a sacrificial fire) are cleansed with hot water (when not
smeared).
10. Vessels used for oblations (of
butter, fruits, and the like are cleansed) by rubbing them with the hand (with
blades of Kusa grass) at the time of the sacrifice.
11. Sword-shaped pieces of wood for
stirring the boiled rice, winnowing baskets, implements used for preparing
grain, pestles and mortars (are cleansed) by sprinkling water over them.
12. So are beds, vehicles, and seats
(when defiled even by the touch of a Sudra)[1].
13. Likewise, a large quantity (of
anything).
14. Grain, skins (of antelopes,
&c.), ropes, woven cloth, (fans and the like) made of bamboo, thread,
cotton, and clothes (which have only just come from the manufactory, or which
are dyed with saffron and will not admit of washing for that reason, are
cleansed in the same way, when there is a large quantity of them);
15. Also, pot-herbs, roots, fruits,
and flowers;
16. Likewise, grass, firewood, dry
cow-dung (used as fuel), and leaves (of the Madhuka, Palâsa, or other trees).
[12. 1 This Sutra and the following
ones relate to defilement caused by touch. (Nand.)
13. 'I. e. more than one man can
carry, as Baudhâyana says.' (Nand.)
14. The use of the particle ka
implies that resin and other objects mentioned by Devala must be included in
this enumeration. (Nand.)]
p. 100
17. The same (when smeared with
excrements and the like, are cleansed) by washing
18. And so (have the objects
mentioned in Sutra 14, if defiled without being smeared, to be cleansed by
washing), when there is only a small quantity of them;
19. Silk and wool, with saline
earths;
20. (Blankets or plaids) made of the
hair of the mountain-goat, with the fruits of the soap plant;
21. Clothes made of the bark of
trees[1], with Bril fruit;
22. Linen cloth, with white sesamum;
23. Likewise, things made of horns,
bone, or teeth;
24. (Rugs or covers) made of deer's
hair, with lotus-seeds;
25. Vessels of copper, bell-metal,
tin, and lead, with acidulated water;
26. Vessels of white copper and iron,
with ashes;
27. Wooden articles, by planing;
28. Vessels made of fruits (such as
cocoa-nuts, bottle-gourds, and Be] fruits), by (rubbing them with) cows' hair.
29. Many things in a heap, by
sprinkling water over them;
30. Liquids (such as clarified
butter, milk, &c.), by straining them;
[17. 'All the objects mentioned in
Sutras 12-16 must be washed, but so as to avoid injuring them, in case they
have been defiled by excrements or other such impure substances.' (Nand.)
21. The term amsupatta has been
rendered in accordance with Nand.'s interpretation, which agrees with
Vigshânesvara's (on Y. I, 186). Kulluka (on M. V, 120; see the Petersburg
Dictionary) appears to refer it to two different sorts of clothes.
30-37. These Sutras relate to
defilement caused by insects, &c. (Nand.)]
p. 101
31. Lumps of sugar and other
preparations from the sugar-cane[1], stored up in large quantities (exceeding a
Drona) and kept in one's own house[2], by water and fire[3];
32. All sorts of salt, in the same
manner;
33. Earthern vessels (if smeared with
excrements and the like), by a second burning;
34. Images of gods (if smeared), by
cleansing them in the same way as the material (of which they are made is
generally cleansed), and then installing them anew (in their former place).
35. Of undressed grain let him remove
so much only as has been defiled, and the remainder let him pound in a mortar
and wash.
36. A quantity of prepared grain not
exceeding a Drona is not spoiled by being defiled (by dogs, crows, and other
unclean animals).
37. He must throw away thus much of
it only as has been defiled, and must sprinkle over the remainder water, into
which a piece of gold has been dropped, and over which the Gâyatrî has been
pronounced, and must hold it tip before a goat (or before a horse) and before
the fire.
[31. 1 Such as raw sugar, candied
sugar, &c.--2 If there is no large quantity of them, they require to be
sprinkled with water only; and if they are kept elsewhere than in the house, as
if they are exposed for sale in a fair, they require no purification at all.--3
They must be encircled with fire, and sprinkled with water afterwards. (Nand.)
32. Nand. mentions as the main
species of salt, rock-salt, sea-salt, sochal-salt, and Sâmbhala-salt. The last
term refers perhaps to salt coming from the famous salt-lake of Sâkambharî or
Shambar in Râgputana.
37. 'A quantity less than a Drona
having been defiled must be thrown away, as stated by Parâsara.' (Nand.) One
Drona = 4 Âdhakas = 1024 Mushtis or handfuls. The meaning of Âdhaka, {footnote
p. 102} however, according to Nand.'s observation, varies in different
countries. See Colebrooke's Essays, 1, 533 seq.]
p. 102
38. That (food) which has been
nibbled by a bird (except a crow or other such birds that must not be eaten or
touched), smelt at by a cow, sneezed on, or defiled by (human) hair, or by
insects or worms, is purified by earth scattered over it.
39. As long as the scent or moisture,
caused by any unclean substance, remains on the defiled object, so long must
earth and water be constantly applied in all purifications of inanimate
objects.
40. A goat and a horse are pure, as
regards their mouths, but not a cow, nor the impure excretions of a man's body;
roads are purified by the rays of the moon and of the sun, and by the winds.
41. Mire and water upon the high
road, that has been touched by low-caste people, by dogs, or by crows, as well
as buildings constructed with burnt bricks, are purified by the wind.
42. For everybody let him (the Âkârya
or spiritual guide) carefully direct the performance of purificatory
ceremonies, with earth and water, when he has been defiled in the highest
degree.
43. Stagnant water, even if a single
cow only has quenched her thirst with it, is pure, unless it is quite filled
with (hair or other) unclean objects; it is the same with water upon a rock (or
upon the top of a mountain).
44. From a well, in which a five-toed
animal (whether man or beast, but not one of the five-toed
[38. in explanation of the term
amedhya, 'unclean substance,' Nand. quotes the following passage of Devala,
'Human bones, a corpse, excrements, semen, urine, the menstrual discharge,
adeps, sweat, the rheum of the eyes, phlegm, and spirituous liquors are called
unclean substances.']
p. 103
animals whose flesh may be eaten),
has died, or which has been defiled in the highest degree, he must take out all
the waters and dry up the remainder with a cloth.
45. If it is a well constructed with
burnt bricks (or stones,) he must light a fire and afterwards throw Pashkagavya
into it, when fresh water is coming forth.
46. For small reservoirs of water and
for ponds the same mode of purification has been prescribed as for wells, O
Earth; but large tanks (excepting Tîrthas) are not defiled (by dead animals,
&c.)
47. The gods have declared, as
peculiar to Brâhmanas, three causes effecting purity: if an (existing) impurity
has not been perceived by them; if they, sprinkle the object (supposed to be
impure) with water; and if they commend it, in doubtful cases, with their
speech, (saying, 'This or that shall be pure.')
48. The hand of a (cook or other)
artizan, things exposed for sale in a shop (though they may, have passed
through the hands of many customers), food given to a Brâhmana (by other
Brâhmanas, or by, Kshatriyas, &c., but not by Sudras), and all
manufactories or mines (of sugar, salt, and the like, but not distilleries of
spirituous liquor), are always pure.
49. The mouth of a woman is always
pure (for the purpose of a kiss); a bird is pure on the fall of fruit (which he
has pecked); a sucking calf (or child), on the flowing of the milk; a dog, on
his catching the deer.
50. Flesh of an animal which has been
killed by dogs is pronounced pure; and so is that of an
[44. 1 See LI, 6.]
p. 104
animal slain by other carnivorous
creatures (such as tigers) or by huntsmen such as Kandâlas (Svapakas,
Kshattris, or other low-caste men).
51. The cavities above the navel must
be considered as pure; those below it are impure; and so are all excretions
that fall from the body.
52. Flies, saliva dropping from the
mouth, a shadow, a cow, an elephant, a horse, sun-beams, dust, the earth, air,
fire, and a cat are always pure.
53. Such drops as fall from the mouth
of a man upon any part of his body do not render it impure, nor do hairs of the
beard that enter his mouth, nor remnants of his food adhering to his teeth.
54. Drops which trickle on the feet
of a man holding water for others to sip it, are considered as equal to waters
springing from the earth: by them he is not soiled.
55. He who is anyhow touched by
anything impure, while holding things in his hands, is purified by sipping
water, without laying the things on the ground.
[51. There are, according to Indian
views, nine cavities or apertures of the body: the mouth, the two ears, the two
nostrils, the two eyes, and the organs of excretion and generation. The two
last are impure, the rest are pure.
55. Nand. and Kulluka (on M. V, 143)
explain that hasta, 'hand,' here means 'arm,' as it would be impossible to sip
water without using the hand. The former adds that, if the things are being
carried with the hand, they must be placed in the cavity formed by the
fore-arm. He refutes the opinion of the 'Eastern Commentators,' who, arguing
from another Smriti, contend that the things have to be placed on the ground
and to be sprinkled with water; and he further tries to account for the
seemingly contradictory rules propounded by Vâsishtha (Benares ed., III, 43)
and Gautama (I, 28) by explaining that a large quantity of things should be
laid on the ground, and a small quantity placed upon {footnote p. 105} some
other limb, and further, that food should always be placed on the ground, but
that a garment, a stick, and the like should be kept in the hand. Compare Dr.
Buhler's note on Gaut. loc. cit. It may be remarked, incidentally, that Nand.
quotes the reading ukkhishto 'nidhâya in the passage of Gautama referred to.]
p. 105
56. A house is purified by scouring
it with a broom and plastering the ground with cow-dung, and a manuscript or
book by sprinkling water over it. Land is cleansed by scouring, by plastering
it with cow-dung,
57. By sprinkling[1], by scraping, by
burning, or by letting cows (or goats) pass (a day and a night) on it. Cows are
auspicious purifiers, upon cows depend the worlds,
58. Cows alone make sacrificial
oblations possible (by producing sacrificial butter), cows take away every sin.
The urine of cows, their dung, clarified butter, milk, sour milk, and Gorokanâ:
59. Those six excellent (productions)
of a cow are always propitious. Drops of water falling from the horns of a cow
are productive of religious merit, and have the power to expiate all sins (of
those who bathe in, or rub themselves with, them).
60. Scratching the back of a cow
destroys all guilt, and giving her to eat procures exaltation in heaven.
[56, 'The term pustaka refers to MSS.
or books, whether made of palm leaves, or of prepared hemp, or of prepared
reeds (sara).' (Nand.) It may be that Nand. means by the last term a sort of
paper, though paper is usually called by its Arabian name (kâgad) in Indian
works. See regarding the materials used for writing in ancient India, Burnell's
Palæography, p. 84 seq. (2nd ed.)
57. 1 The term seka, 'sprinkling,'
either refers to the earth being sprinkled by rain, or to Pashkagavya being
poured over it. (Nand.)
58. Gorokanâ is a bright yellow
pigment which is said to be prepared from the urine or bile of a cow.]
p. 106
61. In the urine of cows dwells the
Ganges, prosperity (dwells) in the dust (rising from their couch), good fortune
in cow-dung, and virtue in saluting them. Therefore should they be constantly
saluted.
p. 106
XXIV.
1. Now a Brâhmana may take four wives
in the direct order of the (four) castes;
2. A Kshatriya, three;
3. A Vaisya, two;
4. A Sudra, one only.
5. Among these (wives), if a man
marries one of his own caste, their hands shall be joined.
6. In marriages with women of a
different class, a Kshatriya bride must hold an arrow in her hand;
7. A Vaisya bride,. a whip;
8. A Sudra bride, the skirt of a
mantle.
9. No one should marry a woman belonging
to the same Gotra, or descended from the same Rishi ancestors, or from the same
Pravaras.
[XXIV. 1-4. Weber, Ind. Stud. X, 21,
74; M. III, 12-14; Y. I, 56, 57.--5. M. III, 43; Y. I, 62.--6-8. M. III, 44; Y.
I, 62.--9, 10. Weber loc. cit. 75; M. III, 5; Y. I, 53; Âpast. II, 5, 11, 15,
16; Gaut. IV, 2-5.--12-16. M. III, 8.--12. Y. I, 53--17-26. M. III, 20, 21,
27-34; Y. I, 58-61; Âpast. II, 5, 11, 17--II, 5; 22, 2; Gaut. IV, 6-13.--27,
28. M. III, 23-26, 39; Âpast. II, 5, 12, 3; Gaut. IV, 14, 15.--29-32. M. III,
37, 38; Y. I, 58-60; Gaut. IV, 30-33.--38. M. V, 151; Y. I, 63.--39- Y. I,
63.--40. M. IX, 90; Y. I, 64.--41. M. IX, 93.
1. This chapter opens the section on
Samskâras or sacraments, i. e. the ceremonies on conception and so forth.
(Nand.) This section forms the second part of the division treating of Akira.
See above, XIX.
9. According to Nand., the term Gotra
refers to descent from one of the seven Rishis, or from Agastya as the eighth;
the term Ârsha (Rishi ancestors), to descent from the Ârshtishenas or Mudgalas,
{footnote p. 107} or from some other subdivision of the Bhrigus or Ângirasas,
excepting the Gâmadagnas, Gautamas, and Bhâradvâgas; and the term Pravara, to
the Mantrakrits of one's own race, i. e. the ancestors invoked by a Brâhmana at
the commencement of a sacrifice. Nand.'s interpretation of the last term is no
doubt correct; but it seems preferable to take Gotra in the sense of 'family
name' (laukika gotra), and to refer the term samânârsha to descent from the
same Rishi (vaidika gotra). See Dr. Buhler's notes on Âpast. II, 5, 11, 15, and
Gaut. XVIII, 6; Max Muller, History of Ancient Sanskrit Literature, pp.
379-388; Weber, Ind. Stud. X, 69-41. If ârsha were connected with pravara, the
whole compound samânârshapravarâ would denote 'a woman descended from the same
Rishi '= samanârshâ, Y. I, 53, and samânapravarâ, Gaut. XVIII, 6.]
p. 107
10. Nor (should he marry) one
descended from his maternal ancestors within the fifth, or from his paternal
ancestors within the seventh degree;
11. Nor one of a low family (such as
an agriculturer's, or an attendant of the king's family);
12. Nor one diseased;
13. Nor one with a limb too much (as
e. g. having six fingers);
14. Nor one with a limb too little;
15. Nor one whose hair is decidedly
red;
16. Nor one talking idly.
17. There are eight forms of marriage
18. The Brâhma, Daiva, Ârsha,
Prâgâpatya, Gândharva, Âsura, Râkshasa, and Paisâka forms.
19. The gift of a damsel to a fit
bridegroom, who has been invited, is called a Brâhma marriage.
20. If she is given to a Ritvig
(priest), while he is officiating at a sacrifice, it is called a Daiva
marriage.
21. If (the giver of the bride)
receives a pair of kine in return, a is called an Ârsha marriage.
22. (If she is given to a suitor) by
his demand, it is called a Prâgâpatya marriage.
p. 108
23. A union between two lovers,
without the consent of mother and father, is called a Gândharva marriage.
24. If the damsel is sold (to the
bridegroom), it is called an Âsura marriage.
25. If he seizes her forcibly, it is
called a Râkshasa marriage.
26. If he embraces her in her sleep,
or while she is unconscious, it is called a Paisâka marriage.
27. Among those (eight forms of
marriage), the four first forms are legitimate (for a Brâhmana);
28. And so is the Gândharva form for
a Kshatriya.
29. A son procreated in a Brâhma
marriage redeems (or sends into the heavenly abodes hereafter mentioned)
twenty-one men (viz. ten ancestors, ten descendants, and him who gave the
damsel in marriage).
30. A son procreated in a Daiva
marriage, fourteen;
31. A son procreated in an Ârsha
marriage, seven;
32. A son procreated in a Prâgâpatya
marriage, four.
33. He who gives a damsel in marriage
according to the Brâhma rite, brings her into the world of Brahman (after her
death, and enters that world himself).
34. (He who gives her in marriage)
according to the Daiva rite, (brings her) into Svarga (or heaven, and enters
Svarga himself).
35. (He who gives her in marriage)
according to the Ârsha rite, (brings her) into the world of Vishnu (and enters
that world himself).
p. 109
36. (He who gives her in marriage)
according to the Prâgâpatya rite, (brings her) into the world of the gods (and
enters that world himself).
37. (He who gives her in marriage)
according to the Gândharva rite, will go to the world of Gandharvas.
38. A father, a paternal grandfather,
a brother, a kinsman, a maternal grandfather, and the mother (are the persons)
by whom a girl may be given in marriage.
39. On failure of the preceding one
(it devolves upon) the next in order (to give her in marriage), in case he is
able.
40. When she has allowed three
monthly periods to pass (without being married), let her choose a husband for
herself; three monthly periods having passed, she has in every case full power
to dispose of herself (as she thinks best).
41. A damsel whose menses begin to
appear (while she is living) at her father's house, before she has been
betrothed to a man, has to be considered as a degraded woman: by taking her
(without the consent of her kinsmen) a man commits no wrong.
[39. Regarding the causes effecting legal
disability, such as love, anger, &c., see Nârada 3, 43.
40. Nand., arguing from a passage of
Baudhâyana (see also M. IX, 90), takes ritu, 'monthly period,' as synonymous
with varsha, 'year.' But ritu, which occurs in two other analogous passages
also (Gaut. XVIII, 20, and Nârada XII, 24), never has that meaning.
41. Nand. observes, that the rules
laid down in this and the preceding Sloka refer to young women of the lower
castes only. Nowadays the custom of outcasting young women, who have not been
married in the proper time, appears to be in vogue in Brahmanical families
particularly. Smriti passages regarding the illegality of marriages concluded
with such women have been collected by me, Uber die rechtl. Stellung der
Frauen, p. 9, note 17. The {footnote p. 110} custom of Svayamvara or
'self-choice,' judging from the epics, was confined to females of the kingly
caste, and in reality was no doubt of very rare occurrence.]
p. 110
p. 110
XXV.
1. Now the duties of a woman (are as
follows):
2. To live in harmony with her
husband;
3. To show reverence (by embracing
their feet and such-like attentions) to her mother-in-law, father-in-law, to
Gurus (such as elders), to divinities, and to guests;
4. To keep household articles (such
as the winnowing basket and the rest) in good array;
5. To maintain saving habits;
6. To be careful with her (pestle and
mortar and other) domestic utensils;
7. Not to practise incantations with
roots (or other kinds of witchcraft);
8. To observe auspicious customs;
9. Not to decorate herself with
ornaments (or to partake of amusements) while her husband is absent from home;
10. Not to resort to the houses of
strangers (during the absence of her husband);
[XXV. 1-13. Colebrooke, Dig. IV, 2,
XCII.--2. M. V, 154; Y. I, 77.--3. Y. I, 83.--4-6. M. V, 150; Y. I, 83.--9, 10.
M. IX, 75; Y. I, 84.--12, 13. M. V, 148; IX, 3; Y. I, 85; Gaut. XVIII, 1.--14.
M. V, 158; Colebrooke, Dig. IV, 3, CXXXIII.-15. M.V, 155.--17. M.V, 160. 15 is
also found in the Mârkandeya-purâna XVI, 61, and, in a modified form, in other
works. See Bthtlingk, Ind. Spruche, 3686, 3679. 16 is also found, in a modified
form, in Vriddhakânakhya's Proverbs XVII, 9; and 17 in Sârngadhara's Paddhati,
Sadâkâra, 10. See Bthtlingk, Ind. Spruche, 3900, 4948.
10. 'Strangers' means any other
persons than her parents-in-law, her brother, maternal uncle, and other near
relatives. (Nand.)]
p. 111
11. Not to stand near the doorway or
by the windows (of her house);
12. Not to act by herself in any
matter;
13. To remain subject, in her
infancy, to her father; in her youth, to her husband; and in her old age, to
her sons.
14. After the death of her husband,
to preserve her chastity, or to ascend the pile after him.
15. No sacrifice, no penance, and no
fasting is allowed to women apart from their husbands; to pay obedience to her
lord is the only means for a woman to obtain bliss in heaven.
16. A woman who keeps a fast or
performs a penance in the lifetime of her lord, deprives her husband of his
life, and will go to hell.
17. A good wife, who perseveres in a
chaste life after the death of her lord, will go to heaven like (perpetual)
students, even though she has no son.
p. 111
XXVI.
1. If a man has several wives of his
own caste,
[14. Nand. states that the
self-immolation of widows (Sattee) is a specially meritorious act, and not
obligatory. Besides, he quotes several passages from other Smritis and from the
Brihannâradîyapurâna, to the effect that in case the husband should have died
abroad, a widow of his, who belongs to the Brâhmana caste, may not commit
herself to the flames, unless she can reach the place, where his corpse lies,
in a day; and that one who is in her courses, or pregnant, or whose pregnancy
is suspected, or who has an infant child, is also forbidden to burn herself
with her dead husband. English renderings of all the texts quoted by Nand. may
he found in Colebrooke's Essay on the Duties of a Faithful Hindu Widow. See
also above, XX, 39. Nand., arguing from a passage of Baudhâyana, takes the
particle vâ, 'or,' to imply that the widow is at liberty to become a female
ascetic instead of burning herself.
XXVI. 2. M. IX, 86.--4. M. IX;
87.--1-4. Colebrooke, Dig. {footnote p. 112} IV, 1, XLIX.--5-7. M. III, 12, 14,
15, 18; Y. I, 56; Weber, Ind. Stud. X, 74.--7. Colebrooke, Dig. IV, 1, LII.]
p. 112
he shall perform his religious duties
together with the eldest (or first-married) wife.
2. (If he has several) wives of
divers castes (he shall perform them) even with the youngest wife if she is of
the same caste as himself.
3. On failure of a wife of his own
caste (he shall perform them) with one belonging to the caste next below his
own; so also in cases of distress (i.e. when the wife who is equal in caste to
him happens to be absent, or when she has met with a calamity);
4. But no twice-born man ever with a
Sudra wife.
5. A union of a twice-born man with a
Sudra wife can never produce religious merit; it is from carnal desire only
that he marries her, being blinded by lust.
6. Men of the three first castes, who
through folly marry a woman of the lowest caste, quickly degrade their families
and progeny to the state of Sudras.
7, If his oblations to the gods and
manes and (his hospitable attentions) to guests are offered principally through
her hands, the gods and manes (and the guests) will not eat such offerings, and
he will not go to heaven.
p. 112
XXVII.
1. The Nishekakarman (ceremony of
impregnation)
[XXVII. 1-14. Âsv. I, 4-18; Gobh. II,
1-9; Pâr. I, 4-11, 1; Sânkh. I, 12-28; M. II, 29-35, 66, 67; Y. I, 11-13; Gaut.
VIII, 14.--15-24, 26, 27. Weber, Ind. Stud. X, 21; M. II, 38-47; Y. I,
{footnote p. 113} 14, 37, 38; Âpast. I, 1, 1, 18-21; I, 1, 25 33-3, 6; Gaut. I,
5, 11-26.--25. Weber, Ind. Stud. X, 22; M. II, 49; Y. I, 30; Âpast. I, 1, 3,
28-30; Gaut. II, 36.--28, 29. M. II, 174, 64.]
p. 115
must be performed when the season fit
for procreating children[1] distinctly appears (for the first time).
2. The Pumsavana (ceremony to cause
the birth of a male) must be performed before the embryo begins to move.
3. The Sîmantonnayana (ceremony of
parting the hair) should take place in the sixth or eighth month (of
pregnancy).
4. The Gâtakarman (birth-ceremony)
should take place on the birth of the child.
5. The Nâmadheya (naming-rite) must
be performed as soon as the term of impurity (caused by the birth of the child)
is over.
6. (The name to be chosen should be)
auspicious in the case of a Brâhmana;
7. Indicating power in the case of a
Kshatriya;
8. Indicating wealth in the case of a
Vaisya;
9. Indicating contempt in the case of
a Sudra.
[1. 1 'Garbha' here means 'ritu,'
i.e. the time favourable for procreation, following immediately upon the
menstrual evacuation, and the above ceremony should be performed once only, in
order to consecrate the mother once for all. (Nand.)
2, 3. The embryo begins to move in
the fourth month of pregnancy, and the Pumsavana must be performed in the
second or third month of every pregnancy. Thus Nand., who combats expressly the
opinion that this ceremony has the consecration of the mother, and not the
consecration of the fœtus, for its object. Regarding the Sîmantonnayana he
seems to consider both views as admissible. According to the former view it
would have to be performed only once, like the Nishekakarman.
6-9. Nand. quotes as instances of
such names: 1. Lakshmîdhara; 2. Yudhishthira; 3. Arthapati; 4. Lokadâsa or
(observing, {footnote p. 116} at the same time, another rule regarding the
second part of a compound name), 1. Vishnusarman; 2. Bhîmavarman; 3. Devagupta;
4. Dharmadâsa.]
p. 114
10. The Âdityadarsana, (ceremony of
taking the child out to see the sun) should take place in the fourth month
(after birth).
11. The Annaprâsana (ceremony of
first feeding) should take place in the sixth month.
12. The Kudâkarana '(tonsure rite)
should take place in the third year [1].
13. For female children the same
ceremonies, (beginning with the birth ceremony, should be performed, but)
without Mantras.
14. The marriage ceremony only has to
be performed with Mantras for them.
15. The initiation of Brâhmanas
(should take plate) in the eighth year after conception[1];
16. Of Kshatriyas, in the eleventh
year after conception[1];
17. Of Vaisyas,, in the twelfth year
after conception[1];
18. Their girdles should be made of
Mushga grass, a bow-string, and Balbaga (coarse grass) respectively.
19. Their sacrificial strings and
their garments should be made of cotton, hemp, and wool respectively.
[10. According to Nand., who quotes a
passage of Yama in support of his opinion, this Sutra has to be divided into
two, which would, however, require several words to complete their sense, the
import of the first being, that the child should be taken out to see the sun in
the third month, and to see the moon in the fourth month. See the Introduction.
12. 1 'The third year,' i. e. either
after conception, or after birth. (Nand.)
15-17. 1 'Nand., 'or after birth.'
See Pâr. and Âsv. loc. cit.]
p. 115
20. The skins (which they wear)
should be those of a black antelope, of a tiger, and of a he-goat respectively.
2 1. Their staves should be made of
Palâsa, Khadira, and Udumbara wood respectively.
22. Their staves should be of such a
length as to reach the hair, the forehead, and the nose respectively.
23. Or all (kinds of staves may be
used for all castes indiscriminately).
24. And they should not be crooked,
nor should the bark be stripped off.
25. In begging alms, they should put
in the word 'Lady' at the beginning, in the middle, and at the end of their
request (according to their caste).
26. The ceremony of initiation must
not be delayed beyond the sixteenth year in the case of a Brâhmana; beyond the
twenty-second, in the case of a Kshatriya; and beyond the twenty-fourth, in the
case of a Vaisya.
27. After that, the youths belonging
to any of those three castes, who have not been initiated at the proper time,
are excluded from initiation, and contemned by the twice-born, and are called
Vrâtyas.
28. That skin, that cord, that girdle,
that staff, and that garment which has been given to any one (on his
initiation), that he must for ever wear when performing any religious
observance.
29. His girdle, his skin, his staff,
his string, and his ewer he must throw into the water when broken (or spoiled
by use), and receive others consecrated with Mantras.
p. 116
p. 116
XXVIII.
1. Now[1] students shall dwell at
their Guru's (spiritual teacher's) house.
2. They shall recite their morning
and evening prayers.
3. (A student) shall mutter the
morning prayer standing, and the evening prayer sitting.
4. He shall perform twice a day (in
the mornings and evenings) the religious acts of sprinkling the ground (round
the altar) and of putting fuel on the fire.
5. He must plunge into the waters
like a stick.
[XXVIII. passim. Âsv. Grihya-s. I,
22; III, 7-9; Gobh. Grihya-s. II, 10, 42-III, 4; Pâr. Grihya-s. II, 4-6; Sânkh.
Grihya-s. II, 6, 9-12; III, 1.--1. Âpast. I, 1, 2, 11.--3. M. II, 101; Y. I,
24, 25; Gaut. II, 11.--4. M. II, 108; Y. I, 25; Âpast. I, 1, 4, 16.--5. Âpast.
I, 1, 2, 30.--6, 7. M. II, 73, 182; Y. I, 27; Âpast. I, 2, 5, 27; I, 1, 4, 23;
Gaut. I, 54; II, 29, 30.--8. M. II, 41-47; Y. I, 29; Âpast. I, 1, 2, 33-I, 1,
3, 10; Gaut. I, 15, 16, 22.--9, 10. M. II, 183, 184, 51; Y. I, 29, 31; Âpast.
I, 1, 3, 25, 32; Gaut II, 35, 37-39.--11, 12. M. II, 177-179, &c.; Y. I,
33. &c.; Âpast. I, 1, 2, 23-28, &c.; Gaut II, 13, &c.--13-23. M.
II, 194, 71, 72. 122-124, 195-198; Âpast. I, 2, 4, 28; I, 2, 5, 12, 23; I, 2,
6, 5-9, 14; Gaut. II, 21, 25-28; I, 52; II, 14.--17. Y. I, 26.--24-26. M. II,
199, 200.--27, 28. M. II, 204; Âpast. I, 2, 8, II, 13.--29, 30. M. II, 205;
Âpast. I, 2, 8, 19-21.--31-33. M. II, 208, 209; Âpast. I, 2, 7, 28, 30; Gaut.
II, 31, 32.--34-36. M. III, 2; II, 168.--37-40. M. II, 169-172; Y II, 39;
Âpast. I, 1, 1, 15-17; Gaut. I, 8.--41. M. II, 219; Âpast. I, 1, 2, 31, 32;
Gaut. I, 27.---42. M. II, 245; Y. I, 51; Âpast. I, 11, 30, 1; Gaut. IX,
I.--43-46. M. II, 243, 247, 248; Y. I, 49; Âpast. I, 2, 4, 29; Gaut. II,
5-8.--47. M. II, 249; Gaut. III. 9.--48-53. M XI, 121, 123, 124; II, 181, 187,
220.--51, 52. Y. III, 218, 281; Gaut. XXIII, 20.
1. 1 'I.e. after the performance of
the initiation ceremony.' (Nand.)
5. The sense of this injunction,
according to Nand., is, that he must not pronounce any bathing Mantras. But
more probably it {footnote p. 117} is meant, that he shall swim motionless like
a stick (see Âpast. I, 1, 2, 30, with Dr. Buhler's note). According to a third
explanation, which is mentioned both by Haradatta and by Devapâla in his
Commentary on the Kâthaka Grihya-sutra, the sense would be, that he is not
allowed, while bathing, to rub his skin, in order to clean himself with bathing
powder and the like.]
p. 117
6. Let him study when called (by his
teacher).
7. He shall act so as to please his
Guru (spiritual teacher) and to be serviceable to him.
8. He shall wear his girdle, his
staff, his skin, and his sacrificial string.
9. He shall go begging at the houses
of virtuous persons, excepting those of his Guru's (and of his own) relatives.
10. He may eat (every morning and
evening) some of the food collected by begging, after having received
permission to do so from his Guru.
11. He must avoid Srâddhas, factitious
salt, food turned sour[1], stale food, dancing, singing, women, honey, meat,
ointments, remnants of the food (of other persons than his teacher), the
killing of living beings, and rude speeches.
12.. He must occupy a low couch.
13. He must rise before his Guru and
go to rest after him.
14. He must salute his Guru, after
having performed his morning devotion.
15. Let him embrace his feet with
crossed hands.
[11. 1 Nand. interprets sukta, 'food
turned sour,' by 'rude speeches,' because if taken in its other meaning, it
would be included in the next term, paryushita, 'stale food.' However, if
Nand.'s interpretation were followed, it would coincide with the last term of
this enumeration, aslîla, 'rude speeches;' and its position between two
articles of food renders the above interpretation more plausible.]
p. 118
16. The right foot with his right
hand, and the left foot with his left.
17. After the salutation (abhivâdaye,
'I salute') he must mention his own name and add the word 'bhos' (Venerable
Sir) at the end of his address.
18. He must not speak to his Guru
while he is himself standing, or sitting, or lying, or eating, or averting his
face.
19. And let him speak, if his teacher
sits, standing up; if he walks, advancing towards him; if he is coming near,
meeting him; if he runs, running after him;
20. If his face is averted, turning
round so as to face him;
21. If he is at some distance,
approaching him;
22. If he is in a reclining position,
bending to him;
23. Let him not sit in a careless
attitude (such as e. g. having a cloth tied round his legs and knees, while
sitting on his hams) before the eyes of his teacher,
24. Neither must he pronounce his
mere name (without adding to it the word Srî or a similar term at the
beginning).
25. He must not mimic his gait, his
manner, his speech, and so on.
26. Where his Guru is censured or
foully belied, there let him not stay.
27. Nor must he sit on the same seat
with him,
28. Unless it be on a rock[1], on a
wooden bench, in a boat, or in a carriage.
[28. 1 Thus according to Kulluka, (on
M. II, 204). Nand. takes the term sîlaphalaka as a compound denoting a stone
seat.']
p. 119
29. If his teacher's teacher is near,
let him behave towards him as if he were his own teacher.
30. He must nor salute his own Gurus
without his teacher's leave.
31. Let him behave towards the son of
his teacher, who teaches him the Veda, as towards his teacher, even though he
be younger or of an equal age with himself;
32. But he must not wash his feet,
33. Nor eat the leaving of his food.
34. Thus let him acquire by heart one
Veda, or two Vedas, or (all) the Vedas.
35. Thereupon, the Vedângas (that
treating of phonetics and the rest)[1].
36. He who, not having studied the
Veda, applies himself to another study, will degrade himself, and his progeny
with him, to the state of a Sudra.
37. From the mother is the first
birth; the second, from the girding with the sacrificial string.
38. In the latter, the Sâvitrî hymn
is his mother, and the teacher his father.
39. It is this which entitles members
of the three higher castes to the designation of 'the twice-born.'
40. Previous to his being girded with
the sacrificial string, a member of these castes is similar to a Sudra (and not
allowed to study the Veda).
[30. Nand. here interprets Guru by 'a
paternal uncle and the rest.'
31. This rule refers to a son of his
spiritual teacher, who teaches him one or two chapters of the Veda, while the
teacher himself is gone out for bathing or some such reason. Vâ, 'or,' is added
in order to include a son of the teacher, who is himself a pupil, as Manu (II,
208) says. (Nand.)
35. 1 See Max Muller, Ancient
Sanskrit Literature, p. 108 seq.
38. 1 Rig-Veda, III, 62, 10.]
p. 120
41. A student shall shave all his
hair, or wear it tied in one lock.
42. After having mastered the Veda,
let him take leave of his teacher and bathe, after having presented, him with a
gift.
43. Or let him spend the remainder of
his life at his teacher's house.
44. If, while he is living there, his
teacher should die, let him behave to his teacher's son as towards his teacher
himself;
45. Or[1] towards one of his wives,
who is equal to him in caste.
46. On failure of such, let him pay
homage to the fire, and live as a perpetual student.
47. A Brâhmana who passes thus
without tiring (of the discharge of his duties) the time of his studentship
will attain to the most exalted heavenly abode (that of Brahman) after his
death, and will not be born again in this world.
48. A voluntary effusion of the semen
by a twice-born youth (in sexual intercourse with a woman), during the period
of his studentship, has been pronounced a transgression of the rule prescribed
for students by expounders of the Vedas well acquainted with the system of
duties.
49. Having loaded himself with that
crime, be must go begging to seven houses, clothed only with the skin of an
ass, and proclaiming his deed.
[42. After the solemn bath (see Âsv.
III, 8, 9; Gobh. III, 4; Pâr. II, 6; Sânkh. III, 1), which terminates the
period of studentship, the student, who is henceforth called Snâtaka, 'one who
has bathed,' is allowed to return home.
45. 'According to Nand., the particle
vâ, 'or,' is used in order to include another alternative, that of living with an
old fellow-student, as directed by Gautama, III, 8.]
p. 121
50. Eating once a day only a meal
consisting of the alms obtained at those (houses), and bathing at the three
Savanas (dawn, noon, and evening), he will be absolved from guilt at the end of
the year.
51. After an involuntary effusion of
the semen during sleep, a twice-born student must bathe (on the next morning),
worship the sun (by offerings of perfumes and the like), and mutter three times
the Mantra, 'Again shall my strength return to me[1].'
52. He who for seven days omits to
collect alms and to kindle the sacred fire, must perform the penance of an
Avakîrnin (breaker of his vow), provided that he has not been prevented from
the discharge of his duties by an illness.
53. If the sun should rise or set
while a student is purposely indulging in sleep, ignoring (the precepts of
law), he must fast for a day, muttering (the Gâyatrî one thousand and eight
times).
p. 121
XXIX.
1. He who having initiated a youth
and instructed him in the Vratas[1], teaches him (one branch of) the Veda
(together with its Angas, such as that relating to phonetics, and the rest) is
called Âkârya (teacher).
[51. [1] Taitt. Ârany. I, 30.
XXIX. 1. Âpast. I, 1, 1, 13; Gaut.,
I, 9.--13. M. II. 140-143; Y. I, 34, 35.--7-10. M. II, 111, 112, 114, 115.--9,
10. See Buhler, Introd. to Digest, p. xxix.
1. The Vratas of a student are
certain observances to be kept by him before he is admitted to the regular
course of study of the Veda, and again before he is allowed to proceed to the
study of the Mahânâmnî verses and to the other higher stages of Vedic learning.
See, particularly, Sânkh. II, 11, 12, with Dr. Oldenberg's note (Ind. Stud. XV,
139).]
p. 122
2. He who teaches him (after he has
been initiated by another) either (an entire branch of the Veda) in
consideration of a fee, or part of a Veda (without taking a fee), is called
Upâdhyâya (sub-teacher).
3. He who performs sacrifices
(whether based upon Sruti or upon Smriti) is called Ritvig (officiating
priest).
4. He must not engage a priest for
the performance of sacrifices without having ascertained (his descent,
character, and conduct).
5. Neither must he admit to his
teaching (one whom he does not know).
6. And he must not initiate such a
one.
7. If one answers improperly, or the
other asks improperly[1], that one (or both) will perish or incur hatred.
8. If by instructing a pupil neither
religious merit nor wealth are acquired, and if no sufficient attention is to
be obtained from him (for his teacher's words), in such soil divine knowledge
must not be sown: it would perish like fine seed in barren soil.
9. The deity of sacred knowledge
approached a Brâhmana (and said to him), 'Preserve me, I am thy treasure,
reveal me not to a scorner, nor to a wicked man, nor to one of uncontrolled
passions: thus I shall be strong
10. 'Reveal me to him, as to a keeper
of thy gem, O Brâhmana, whom thou shalt know to be pure, attentive, possessed
of a good memory, and chaste, who will not grieve thee, nor revile thee.'
[7. 1 A proper question is, e. g. if
the pupil modestly says, 'I don't know about this, therefore I want to be
instructed.' An improper question is, e.g. if he says, 'Why do you pronounce
this thus wrongly?' An improper answer is an answer to an improper question.
(Nand.)]
p. 123
p. 123
XXX.
1. After having performed the
Upâkarman ceremony on the full moon of the month Srâvana, or of the month Bhâdra,
the student must (pass over the two next days without studying, and then) study
for four months and a half.
2. After that, the teacher must
perform out of town the ceremony of Utsarga for those students (that have acted
up to this injunction); but not for those who have failed to perform the
ceremony of Upâkarman.
3. During the period (subsequent upon
the ceremony of Upâkarman and) intermediate between it and the ceremony of
Utsarga, the student must read the Vedângas.
4. He must interrupt his study for a
day and a night on the fourteenth and eighth days of a month[1].
5. (He must interrupt his study for
the next day
[XXX. 1-33. Weber, Ind. Stud. X,
130-134; Nakshatras II, 322, 338-339; M. IV, 95-123; II, 71, 74; Y. 12 142-151;
Âpast. I, 3, 9-11; Gaut. XVI; I, 51, 53.--33-38. Âsv. III, 3, 3; M. II, 107; Y.
I, 41-46.--41, 42. M. II, 116.--43-46. M. II, 117, 146-148, 144.
1-3. The annual course of Vedic
studies opens with a ceremony called Upâkarman, and closes with a ceremony
called Utsarga. The latter, according to the rule laid down in Sutra 1, would
fall upon the first day of the moon's increase, either in Pausha or in Mâgha.
Nand. states that those students who have not performed the Upâkarman ceremony
in due time must perform a penance before they can be admitted to the Utsarga;
nor must those be admitted to it who have failed to go on to the study of
another branch of the Veda at the ordinary time, after having absolved one.
4. 1 Nand., with reference to a
passage of Hârîta, considers the use of the plural and of the particle ka to
imply that the study must also be interrupted on the first and fifteenth days.
5. 1 This refers to the second days
of the months Phâlguna, Âshâdha, and Kârttika. (Nand.)]
p. 124
and night) after a season of the year
has begun[1], (and for three nights) after an eclipse of the moon.
6. (He must not study for a day and a
night) when Indra's flag is hoisted or taken down.
7. (He must not study) when a strong
wind is going,
8. (He must not study for three days)
when rain, lightning, and thunder happen out of season[1].
9. (He must not study till the same
hour next day) in the case of an earthquake, of the fall of a meteor, and when
the horizon is preternaturally red, as if on fire.
10. (He must not study) in a village
in which a corpse lies;
11. Nor during a battle;
12. Nor while dogs are barking,
jackals yelling. or asses braying;
13. Nor while the sound of a musical
instrument is being, heard;
14. Nor while Sudras or outcasts are
near;
15. Nor in the vicinity of a temple,
of a burial-ground, of a place where four ways meet, or of a high road;
16. Nor while immersed in water;
17. Nor with his foot placed upon a
bench;
18. Nor while riding upon an
elephant, a horse, or a camel, (or in a carriage drawn by any of those
animals), or being borne in a boat, or in a carriage drawn by oxen;
19. Nor after having vomited;
[8. 1 'I.e. not during the rains.'
(Nand.)
12. Nand. considers the term sva,
'dog,' to include all the other animals mentioned by Âpastamba, I, 3. 10, 17.
19-21. After having vomited or been
purged he shall interrupt {footnote p. 125} his study for a day and a night;
when suffering, from indigestion, till he has digested his food. (Nand.)]
p. 125
20. Nor after having been purged;
21. Nor during an indigestion.
22. When a five-toed animal has
passed between the teacher and the pupil (the latter must interrupt his study
for a day and a night).
23. When a king or a learned Brâhmana
(who has mastered one Veda), or a cow, or a Brâhmana (in general) has met with
an accident (he must not study).
24. After the Upâkarman (he must not
study for three days).
25. And after the Utsarga, (he must
interrupt his study for as many days).
26. And (he must avoid to study) the
hymns of the Rig-veda, or those of the Yagur-veda, while the Sâman melodies are
being chanted.
27. Let him not lie down to sleep
again when he has begun to study in the second half of the night.
28. Let him avoid studying at times
when there ought to be an intermission of study, even though a question has
been put to him (by his teacher);
[22. According to Nand., the
interruption of study is to last for two days, when a crow, or an owl, or a
wild cock, or a mouse, or a frog, and the like animals have passed; and for
three days, when a dog, or an ichneumon, or a snake, or a frog (sic), or a cat
has passed. He quotes Gaut. I, 59 in support of his interpretation. I have
translated according to M. W, 126; Y. I, 147.
23. in these cases the study shall
not be taken up again till the accident has been appeased by propitiatory
rites. If any of the persons in question has died, the interruption is to last
for a day and a night, in case they were persons of little merit; but in case
they should have been very virtuous, it is to last for three days. (Nand.)
28. Every lesson consists of
questions put by the teacher and the pupil's answers to them.]
p. 126
29. Since to study on forbidden days
neither benefits him in this nor in the other world.
30. To study on such days destroys
the life of both teacher and pupil.
31. Therefore should a teacher, who
wishes to obtain the world of Brahman, avoid improper days, and sow (on proper
days) the seed of sacred knowledge on soil consisting of virtuous pupils.
32. At the beginning and at the end
of the lecture let the pupil embrace his teacher's feet;
33. And let him pronounce the sacred
syllable Om.
34. Now he who studies the hymns of
the Rig-veda (regularly), feeds the manes with clarified butter.
35. He who studies the Yagus texts,
(feeds them) with honey.
36. He who studies the Sâman
melodies, (feeds them) with milk.
37. He who studies the Atharva-veda,
(feeds them) with meat.
38. He who studies the Purânas,
Itihâsas, Vedângas, and the Institutes of Sacred Law, feeds them with rice.
39. He who having collected sacred
knowledge, gains his substance by it in this world, will derive no benefit from
it in the world to come.
[33. Nand., quoting a passage of
Yama, states the particle ka to imply that the pupil must touch the ground,
after having pronounced the syllable Om.
38. Nand. considers the use of a
Dvandva compound to imply that logic (Nyâya) and the Mîmâmsâ system of
philosophy are also intended in this Sutra. Regarding the meaning of the terms
Purâna and Itihâsa, see Max Muller, Ancient Sanskrit Literature, p. 40 seq.
39. This rule cannot refer to
teaching for a reward, because {footnote p. 127} that is a minor offence
(upapâtaka; see below, XXXVII, 20); nor can it refer to teaching in general,
because it is lawful to gain one's substance by it; but it refers to those who
recite the Veda in behalf of another, and live by doing so. (Nand.)]
p. 127
40. Neither will he (derive such
benefit from it), who uses his knowledge in order to destroy the reputation of
others (by defeating them in argument).
41. Let no one acquire sacred
knowledge, without his teacher's permission, from another who is studying
divine science.
42 . Acquiring it in that way
constitutes theft of the Veda, and will bring him into hell.
43. Let (a student) never grieve that
man from whom he has obtained worldly knowledge (relating to poetry, rhetoric,
and the like subjects), sacred knowledge (relating to the Vedas and Vedângas),
or knowledge of the Supreme Spirit.
44. Of the natural progenitor and the
teacher who imparts the Veda to him, the giver of the Veda is the more
venerable father; for it is the new existence acquired by his initiation in the
Veda, which will last him both in this life and the next.
45. Let him consider as a merely
human existence that which he owes to his father and mother uniting from carnal
desire and to his being born from his mother's womb.
46. That existence which his teacher,
who knows all the Vedas, effects for him through the prescribed rites of
initiation with (his divine mother) the Gâyatrî, is a true existence; that
existence is exempt from age and death.
47. He who fills his ears with holy
truths, who
[41. See XXVIII, 6, and the preceding
note.]
p. 128
frees him from all pain (in this
world and the next). and confers immortality (or final liberation) upon him,
that man let the student consider as his (true) father and mother: gratefully
acknowledging the debt he owes him, he must never grieve him.
p. 128
XXXI.
1. A man has three Atigurus (or
specially venerable superiors):
2. His father, his mother, and his
spiritual teacher.
3. To them he must always pay
obedience.
4. What they say, that he must do.
5. And he must do what is agreeable
and serviceable to them.
6. Let him never do anything without
their leave.
7. Those three are equal to the three
Vedas (Rig-veda, Sâma-veda, and Yagur-veda), they are equal to the three gods
(Brahman, Vishnu, and Siva), they are equal to the three worlds (of men, of
gods, and of Brahman), they are equal to the three fires.
8. The father is the Gârhapatya (or
household) fire, the mother is the Dakshina (or ceremonial) fire, and the
spiritual teacher is the Âhavanîya (or sacrificial) fire.
9. He pays regard to all his duties,
who pays regard to those three; he who shows no regard to
[XXXI. 1-6. M. II, 225, 226, 228,
229; Âpast. I, 4, 14, 6; Gaut. II, 50, 51.--7. M. II, 230.--8. M. II, 231;
Âpast. I, 1, 3, 44.--9. M. II, 234.--10. M. II, 233.
9. 'The father is said to be of the
same nature as the Gârhapatya fire, because the Âhavanîya is produced from it;
the mother is said to be of the same nature as the Dakshina fire, because it
{footnote p. 129} has a separate origin, or because she has the sacrificial
implements, such as the pestle and mortar and the like, in her charge; and the
spiritual teacher is said to be of the same nature as the Âhavanîya fire,
because all oblations fall to his share, as the Smriti says (Y. I, 27),
"Let him (the pupil) deliver to him (the teacher) the collected
alms."' (Nand.)]
p. 129
them, derives no benefit from any
religious observance.
10. By honouring his mother, he gains
the present world; by honouring his father, the world of gods; and by paying
strict obedience to his spiritual teacher, the world of Brahman.
p. 129
XXXII.
1. A king, a priest, a learned
Brâhmana, one who stops wicked proceedings, an Upâdhyâya, a paternal uncle, a
maternal grandfather, a maternal uncle, a father-in-law, an eldest brother,
and[1] the parents-in-law of a son or a daughter are equal to a teacher;
2. And so are their wives, who are
equal in caste to them.
3. And their mother's sister, their
father's sister, and I their eldest sister.
4. A father-in-law, a paternal uncle,
a maternal
[XXXII. 1. M. II, 206.--2. M. II,
210.--3. M. II, 131.--4. M. II, 130; Âpast. I, 4, 14, 11.--5, 6. M. II, 210,
211; Âpast. I, 2, 7, 27; Gaut. II, 31, 32.--7. M. II, 129,--8, 9. M. XI, 205;
Y. III, 292.--10. Âpast. I, 1, 2, 20.--11, 12. M. II, 201; Âpast. I, 2, 8,
15.--13. M. II, 212; Gaut. II, 34.--14. M. II, 20.--15. M. II, 217; Gaut. II,
33; VI, 2.--16. M. II, 136; Gaut. VI, 20.--17. M. II, 135; Âpast. I, 4, 14,
25.--18. M. II, 155.
1. 1 The particle ka is used here,
according to Nand., in order to include a paternal grandfather and other
persons mentioned in a Smriti.
3. 1 The particle ka here refers,
according to Nand., to the paternal grandmother and others mentioned in a
Smriti.]
p. 130
uncle, and a priest he must honour by
rising to meet and saluting them, even though they be younger than himself.
5. The wives of Gurus (superiors),
who are of a lower class than their husbands (such as Kshatriya or Vaisya or
Murdhâvasikta wives), shall be honoured by (rising to meet and) saluting them
from far; but he must not embrace their feet.
6. He should avoid to rub and anoint
the limbs of Guru's wives, or to anoint their eyes, or to arrange their hair,
or to wash their feet, or to do other such services for them.
7. To the wife of another, even
though he does not know her, he must either say 'sister' (if she is of equal
age with himself), or 'daughter' (if she is younger than himself), or 'mother'
(if she is older than himself).
8. Let him not say 'thou[1]' to his
Gurus (superiors).
9. If he has offended one of them (by
saying 'thou' to him, or in some other manner), he must keep a fast and not eat
again till the end of the day, after having obtained his forgiveness.
10. He must avoid to quarrel with his
spiritual teacher and to argue with him (from emulation).
11. And he must not censure him;
[5. Sudra wives are exempt from this
rule; he should rise to meet, but not salute them. (Nand.)
8. 1 Other insulting language, as e.
g. if he says hush or pish to them, is also included in this term. The use of
the particle ka indicates that other persons entitled to respect are also
intended in this Sutra. (Nand.)
10. 'The particle ka is used in order
to include Brâhmanas in general in this prohibition.' (Nand.)
11. 'The use of the particle ka shows
that defamatory speeches are also intended.' (Nand.)]
p. 131
12. Nor act so as to displease him.
13. (A pupil) must not embrace the
feet of a Guru's young wife, if he has completed his twentieth year, or can
distinguish virtue from vice.
14. But a young student may at
pleasure prostrate himself before a young wife of his Guru, (stretching out
both hands) as ordained (see XXVIII, 15), 'I, N. N. (ho! salute thee).'
15. On returning from a journey he
shall (once) embrace the feet of the wives of his Gurus (superiors), and daily,
salute them, remembering the practice of the virtuous.
16. Wealth, kindred, age, the
performance of religious observances, and, fifthly, sacred knowledge are titles
to respect; each subsequent one is superior to the one preceding in order.
17. A Brâhmana, though only ten years
old[1], and a member of the kingly caste, though a hundred years old, must be
considered as father and son; and of these two, the Brâhmana is the father.
18. The seniority of Brâhmanas is
founded upon sacred knowledge; of Kshatriyas, upon valour in arms; of Vaisyas,
upon grain and (other) wealth; of Sudras, upon (priority of) birth.
p. 131
XXXIII.
1. Now man has three most dangerous
enemies, called carnal desire, wrath, and greed.
[17. 1 I. e. a Brâhmana for whom the
ceremony of initiation has been performed (Nand.) This proverb is also found in
the Nîtisâstra 1,55, in the Mahâbhârata II, 1385 seq., &c., and in other
works. See Bthtlingk, Ind. Spruche, 6163, 2456, &c.
XXXIII. 1. Âpast. I, 8, 23, 4, 5.
1. The mention which has been made in
the preceding section, that on or rules of conduct, of the breach of the vow of
{footnote p. 132} chastity and the penance for it (see XXVIII, 48, 49), causes
him (Vishnu) to discuss the law of penance (Prâyaskitta). This is done in the
following section, to which Chapter XXXIV serves as Introduction. (Nand.) The
section on Prâyaskitta extends as far as Chapter LVII.]
p. 132
2. They are specially dangerous to
the order of householders, because they have (houses, wives, and other)
property.
3. Man, being overcome by those
(three enemies), commits crimes in the highest degree, high crimes, minor
crimes, and crimes in the fourth degree;
4. Also crimes effecting loss of
caste, crimes degrading to a mixed caste, and crimes rendering the perpetrator
unworthy (to receive alms and the like);
5. And crimes causing defilement, and
miscellaneous offences.
6. This is the threefold path to
hell, destructive of self: carnal desire, wrath, and greed: therefore must a
man shun those three vices.
p. 132
XXXIV.
1. Sexual connection with one's
mother, or daughter, or daughter-in-law are crimes in the highest degree.
2. Such criminals in the highest
degree should proceed into the flames; for there is not any other way to atone
for their crime.
p. 132
XXXV.
1. Killing a Brâhmana, drinking
spirituous liquor,
[6. This proverb is also found in the
Bhagavad-gîtâ, XVI, 21, and in the Mahâbhârata, V, 1036. See Bthtlingk, Ind.
Spruche, 2645.
XXXV. 1. M. IX, 235; XI, 55; Y. III,
227; Âpast. I, 7, 21, 8; Gaut. XXI, 1.--2, 3. M. XI, 181; Y. III, 227, 261;
Gaut. XXI, 3.--4. M. XI, 181.]
p. 133
stealing the gold of a Brâhmana, and
sexual connection with a Guru's wife are high crimes.
2. And social intercourse with such
(criminals is also a high crime).
3. He who associates with an outcast
is outcasted himself after a year;
4. And so is he who rides in the same
carriage with him, or who eats in his company, or who sits on the same bench,
or who lies on the same couch with him.
5. Sexual intercourse, intercourse in
sacrificing, and intercourse by the mouth (with an outcast) entails immediate
loss of caste.
6. Such mortal sinners are purified
by a horse sacrifice and by visiting all Tîrthas (places of pilgrimage) on
earth.
p. 133
XXXVI.
1. Killing a Kshatriya or Vaisya
engaged in a sacrifice, or a woman in her courses, or a pregnant woman, or a
woman (of the Brâhmana caste) who has bathed after temporary uncleanness[1], or
an embryo
[5. 'Intercourse of marriage' means
sexual connection with an outcasted man or woman, or giving a damsel in
marriage to an outcasted man, 'Intercourse in sacrificing' means sacrificing
for, or with, an outcast. 'Mouthly intercourse' means teaching, or being taught
by, or studying together with, an outcast. The present rule holds good in cases
of voluntary intercourse only; if the intercourse was involuntary, the loss of
caste does not follow till after a year. Others assert that the immediate loss
of caste is entailed by particularly intimate intercourse only. (Nand.)
XXXVI. 1. M. XI, 88; Y. III, 251;
Âpast. I, 9, 24, 6, 8, 9.--2-7. M. XI, 57-59, 171, 172; Y. III, 228-233.--2.
Gaut. XXI, 10.--5. Gaut. XXI, I.--7. Âpast. I, 7, 21, 9.
1. I The term âtreyî (atrigotrâ) has
been translated here and in {footnote p. 134} other places in accordance with
that interpretation which is sanctioned by the majority among the commentators
of law works. Nand., on the other hand, gives the preference to the opinion of
those who tender it by 'a woman descended from or married to a man of the race
of Atri.']
p. 134
of unknown sex, or one come for
protection, are crimes equal to the crime of killing a Brâhmana.
2. Giving false evidence and killing
a friend: these two crimes are equal to the drinking of spirituous liquor.
3. Appropriating to one's self land
belonging to a Brâhmana or a deposit (belonging to a Brâhmana and not
consisting of gold) are crimes equal to a theft of gold (belonging to a
Brâhmana).
4. Sexual connection with the wife of
a paternal uncle, of a maternal grandfather, of a maternal uncle, of a
father-in-law, or of the king, are crimes equal to sexual connection with a
Guru's wife;
5. And so is sexual intercourse with
the father's or mother's sister and with one's own sister;
6. And sexual connection with the
wife of a learned Brâhmana, or a priest, or an Upâdhyâya, or a friend;
7. And with a sister's female friend
(or with one's own female friend), with a woman of one's own race, with a woman
belonging to the Brâhmana caste, with a (Brâhmana) maiden (who is not yet
betrothed to a man), with a low-caste woman, with a woman in her courses, with
a woman come for protection,
[2. 'The term etau,
"these," is used in order to include the forgetting of Veda texts and
other crimes, which are mentioned as equal to drinking spirituous liquor by
Manu (XI, 57) and Yâgshavalkya (III, 229).' (Nand.)
5. 'The particle ka in this Sutra
refers to little girls, as ordained by Manu, XI, 59.' (Nand.)]
p. 131
with a female ascetic, and with a
woman entrusted to one's own care.
8. Such minor offenders become pure,
like mortal sinners, by a horse-sacrifice and by visiting Tîrthas.
p. 131
XXXVII.
1. Setting one's self up by false
statements (as by saying, 'I have done this,' or the like).
2. Making statements, which will
reach the ears of the king, regarding a (minor) offence committed by some one;
3. Unjustly upbraiding a Guru (as by
saying 'You have neglected such a household duty');
4. Reviling the Veda;
5. Forgetting the Veda texts, which
one has studied;
6. (Abandoning) one's holy fire, or
one's father, mother, son, or wife;
[XXXVII. 1-34. M. XI, 56, 57, 60-67;
Y. III, 228-230, 234-242; Âpast. I, 7, 21, 12-17; Gaut. XXI, 11.--35. M. XI,
118; Y. III, 265.
1. 'But if a man who does not know
all the four Vedas says, in order to procure a valuable present or some other
advantage, 'I know the four Vedas,' or if he says of another, his superior in
caste or sacred knowledge, in order too prevent his receiving a valuable
present, 'This man is no Brâhmana,' or 'He does not know anything,' in all such
cases his crime is equal to the killing of a Brâhmana.' (Nand.)
2. 'But giving information of a heavy
crime constitutes a crime equal to the killing of a Brâhmana.' (Nand.)
3. Guru means 'father' here. Heavy
reproaches, as e. g. if a son says to his father, 'You have made unequal shares
in dividing the patrimony,' are equal to killing a Brâhmana. (Nand.)
4. 'But atheistical detracting from
the authority of the Veda constitutes a crime equal to the drinking of
spirituous liquor.' (Nand.)
6. The use of the particle ka
indicates that distant relatives are also intended here, as Yâgshavalkya, III,
239, states.' (Nand.)]
p. 136
7. Eating the food of those whose
food may not be eaten, or forbidden food;
8. Appropriating to one's self
(grain, copper, or other) goods of another man (but not his gold);
9. Sexual intercourse with another
man's wife;
10. Sacrificing for persons for whom
it is forbidden to sacrifice (such as Sudras, persons for whom the initiation
has not been performed, and the like);
11. To live by a forbidden occupation
(as, if a Brâhmana lives by the occupation of a Kshatriya, or of a Vaisya).
12. Receiving unlawful presents;
13. Killing a Kshatriya, or a Vaisya,
or a Sudra, or a cow;
14. Selling articles that ought not
to be sold (such as salt, lac, or others);
15. For an elder brother to suffer
his younger brother to marry before him;
16. For a younger brother to marry,
though his elder brother is not yet married;
17. To give a girl in marriage to
either of those two (categories of offenders);
18. Or to perform the nuptial
ceremony for them;
19. To allow the proper time for the
ceremony of initiation to pass without being initiated;
[10. 'But sacrificing for an outcast
is a high crime.' (Nand.)
12. This rule refers to receiving
presents from an outcast or other person, whose gifts must not be accepted, to
receiving improper gifts, such as a ram, or a black antelope, and to receiving
presents at an improper place, such as Kurukshetra, or at an improper time,
such as during an eclipse of the sun. The particle ka further refers to giving
instruction to those who are not entitled to receive it, as Yama mentions.
(Nand.)]
p. 137
20. To teach the Veda for a reward
(unless it be in an emergency);
21. To be taught by one who teaches
the Veda for a reward (unless it be in an emergency);
22. To be employed (by the king's
order) in the working of mines of any sort (whether gold mines, or silver
mines, or others, or manufactories);
23. To make large (sharp) instruments
(such as instruments for piercing an elephant's car);
24. Cutting trees, shrubs, creepers,
long climbing plants (such as vines), or herbs;
25. Living by (prostituting) one's
own wife;
26. Trying to overcome another by
incantations (tending to kill him), or by forcible means;
27. Performing the act (of cooking)
for one's own sole benefit;
28. Not to have kindled one's own
sacred fire;
29. Omitting to pay one's debts to
the gods, Rishis, and manes (or sacrificing, study of the Veda, and propagation
of one's race);
30. Studying irreligious books;
31. Atheism;
32. Subsisting by a reprehensible art
(such as dancing);
33. Intercourse with women who drink
spirits;
34. Thus have the crimes in the
fourth degree been enumerated.
[20. it is true that the above
definition of an Upâdhyâya (XXIX, 2) implies that teaching the Veda for a fee
is no reprehensible act; but that permission has reference to cases of distress
only. (Nand.)
26. Nand. asserts that the particle
ka is used here in order to include the performance of an Ahîna sacrifice and
of the other sinful acts mentioned by Manu, XI, 198.
31. Atheism (nâstikatâ) consists in
denying the existence of another life. (Nand.)]
p. 138
35. Such criminals in the fourth
degree shall perform the Kândrâyana or Parâka penances, or shall sacrifice a
cow (as the case may require).
p. 138
XXXVIII.
1. Causing (bodily) pain to a
Brâhmana;
2. Smelling at things which ought not
to be smelt (such as excrements), or at spirituous liquor;
3. Dishonest dealing;
4. Sexual connection with cattle;
5. And (sexual connection) with a man
(or unnatural intercourse with a woman):
6. Such are the crimes effecting loss
of caste.
7. He who has knowingly committed one
of the acts effecting loss of caste shall perform the Sântapana[1] penance; he
who has done so unawares shall perform the Prâgâpatya[1] penance.
p. 138
XXXIX.
1. Killing domestic or wild animals
are crimes degrading to a mixed caste.
2. He who has committed a crime
degrading to a mixed caste shall eat barley-gruel for a month (if he has
committed it knowingly), or perform the penance Krikkhrâtikrikkhra (if he has
committed it unawares).
[35. Regarding the penances called
Kândrâyana and Parâka see below, XLVIII and XLVII, 18.
XXXVIII. 1-6, M. XI, 68.
7. 1 See XLVI, 19, 10.
XXXIX. 1. M. XI, 69.
2. Regarding the penance
Krikkhrâtikrikkhra, see XLVI, 13. 'The use of the causative form kârayet
indicates that he may {footnote p. 139} perform the penance mentioned here
through a substitute, if unable to perform it himself. (Nand.)]
p. 139
p. 139
XL.
1. Receiving anything from a (Mlekkha
or other) despicable person (even though not as a present, but in the form of
interest, &c.), traffic (even with articles that are not forbidden to
sell), subsisting by money-lending (even without exceeding the legitimate rate
of interest), telling lies (even though not in giving evidence), and serving a
Sudra (even though without doing servile acts for him) are crimes rendering
unworthy to receive alms.
2. He who has committed a crime
rendering unworthy to receive alms, is purified by the penance Taptakrikkhra
(in case he committed it knowingly), or by the penance Sîtakrikkhra (in case he
did it unawares), or by the penance Mahâsântapana (in case it was committed)
repeatedly.
p. 139
XLI.
1. Killing birds, amphibious animals,
and aquatic animals (such as fish);
2. And worms or insects;
3. Eating (nutmegs or other) plants
similar to intoxicating drinks (in their effect upon the system):
[XL. 1. M. XI, 70.
2. Regarding the penances mentioned
here, see XLVI, II, 12, 20.
XLI. 1-4. M. XI, 71.
3. 'Or the term madyânugata means
hemp and the like.' (Nand.) Kulluka (on M. XI, 71) interprets it by 'what has
been brought in the same basket or vessel with spirituous liquor;' by the same,
by 'what has been defiled by spirituous liquor.' The rendering given in the
text agrees with the first interpretation proposed by Nand.]
p. 140
4. Such are the crimes causing
defilement.
5. The penance ordained for crimes
causing defilement is the Taptakrikkhra penance (if they were committed
unintentionally), or they shall be atoned for by the Krikkhrâtikrikkhra penance
(if they were committed intentionally).
p. 140
XLII.
1. Miscellaneous crimes are those
which have not been mentioned before.
2. Having committed one out of the
number of miscellaneous crimes, a prudent man should always perform a penance,
by the advice of a Brâhmana, after the higher or less degree of his guilt has
been ascertained.
p. 140
XLIII.
1. Now follow the hells. (They are
called:)
2. Tâmisra (darkness);
3. Andhatâmisra (complete darkness);
4. Raurava (place of howling);
5. Mahâraurava (place of much
howling);
6. Kâlasutra (thread of time or
death);
7. Mahânaraka (great hell);
8. Sashgîvana (restoring to life);
9. Avîki (waveless);
[XLIII. 1-22. M. IV, 88-90; Y. III,
222-224.--34. M. XII, 76.
4. Nand. derives the term Raurava
from 'ruru, a kind of serpent.' But it seems preferable to connect it with the
root ru, 'to howl.'
6. This hell is defined by Nand. as a
kind of threshing-place, made of copper, burning hot, and measuring ten
thousand Yoganas.
8. In this hell those who have
perished in consequence of the tortures which they had to undergo are restored
to life and tortured anew. (Nand.)]
p. 141
10. Tâpana (burning);
11. Sampratâpana (parching);
12. Samghâtaka, (pressing together)
13. Kâkola (ravens);
14, Kudmala (bud);
15. Putimrittika (stinking clay);
16. Lohasankti (iron-spiked);
17. Rikîsha (frying-pan);
18. Vishamapanthâna (rough or uneven
roads);
19. Kantakasâlmali (thorny Sâlmali
trees);
20. Dîpanadî (flame river);
21. Asipattravana (sword-leaved
forest);
22. Lohakâraka (iron fetters);
23. In each of those (hells)
successively criminals in the highest degree, who have not performed the
penance (prescribed for their crime), are tormented for the time of a Kalpa.
24. Mortal sinners (who have not done
penance) for a Manvantara;
25. Minor offenders, for the same
period;
[12. in this hell a large number of
individuals is packed up closely in a very narrow space. (Nand.)
13. In this hell the sinners are
devoured by ravens. (Nand.)
14. In this hell the sinners are put
in sacks, which are tied up at the end. (Nand.)
17. In this hell the sinners are
roasted. (Nand.)
20. This river, which contains hot
water, is called Vaitaranî, as it is said, The river called Vaitaranî has a
stinking odour, is full of blood, and is moving on swiftly a torrent of hot
water, carrying bones and hair in its course.' (Nand.) A detailed description
of the river Vaitaranî may be found in the Gâruda-purâna, p. 8 (Bombay ed.,
1863).
22. 'The particle iti is added here,
in order to include in the above enumeration the hells called Savisha,
Mahâpatha, Kumbhîpâka, Taptabâluka, and the rest.' (Nand.) See Y. III, 223,
224; M. XII, 76.]
p. 142
26. Criminals in the fourth degree,
for the period of a Katuryuga;
27. Those who have committed a crime
effecting loss of caste, for a thousand years;
28. Those who have committed a crime
degrading to a mixed caste, for the same period;
29. Those likewise who have committed
a crime rendering unworthy to receive alms and the like.
30. And those who have committed a
crime causing defilement;
31. Those who have committed one of
the miscellaneous crimes, for a great number of years;
32. All sinners who have committed
(one of those nine kinds of) crimes have to suffer terrible pangs, when they
have departed life and entered upon the path of Yama.
33. Being dragged hither and thither
(upon even and uneven roads), by the dire ministers of Yama, they are conducted
(to hell by them), with menacing
34. (There) they are devoured by dogs
and jackals, by hawks, crows, herons, cranes, and other (carnivorous animals),
by (bears and other) animals having fire in their mouth, and by serpents and
scorpions.
35. They are scorched by blazing
fire, pierced by thorns, divided into parts by saws, and tormented by thirst.
36. They are agitated by hunger and
by fearful troops of tigers, and faint away. at every step on account of the
foul stenches proceeding from pus and from blood.
[31. 'A great number of years' means
three hundred years. (Nand.)]
p. 143
37. Casting wistful glances upon the
food and drink of others, they receive blows from ministers (of Yama), whose
faces are similar to those of crows, herons, cranes, and other horrid animals.
38. Here they are boiled in oil, and
there pounded with pestles, or ground in iron or stone vessels.
39. In one place they (are made to)
eat what has been vomited, or pus, or blood, or excrements, and in another
place, meat of a hideous kind, smelling like pus.
40. Here, enveloped in terrible
darkness, they are devoured by worms and (jackals and other) horrible animals
having flames in their mouth.
41. There again they are tormented by
frost, or have to step through unclean things (such as excrements), or the
departed spirits eat one another, driven to distraction (by hunger).
42. In one place they are beaten with
their deeds in a former existence, in another they are suspended (by trees and
the like, with a rope), or shot with heaps of arrows, or cut in pieces.
43. In another place again, walking
upon thorns, and their bodies being encircled by snakes, they are tormented
with (grinding) machines, and dragged on by their knees.
44. Their backs, heads, and shoulders
are fractured, the necks of these poor beings are not stouter than a needle,
and their bodies, of a size fit for a hut only, are unable to bear torments.
45. Having thus been tormented (in
the hells) and suffered most acute pain, the sinners have to
[43. The Gâruda-purâna, (p. 17) also
mentions that in one hell the sinners are thrown into machines like the
sugar-cane.]
p. 144
endure further pangs in their
migration through animal bodies.
p. 144
XLIV.
1. Now after having suffered the
torments inflicted in the hells, the evil-doers pass into animal bodies.
2. Criminals in the highest degree
enter the bodies of all plants successively.
3. Mortal sinners enter the bodies of
worms or insects.
4. Minor offenders enter the bodies
of birds.
5. Criminals in the fourth degree
enter the bodies of aquatic animals.
6. Those who have committed a crime
effecting loss of caste, enter the bodies of amphibious animals.
7. Those who have committed a crime
degrading to a mixed caste, enter the bodies of deer.
8. Those who have committed a crime
rendering them unworthy to receive alms, enter the bodies of cattle.
9. Those who have committed a crime
causing defilement, enter the bodies of (low-caste) men (such as Kandâlas), who
may not be touched.
10. Those who have committed one of
the miscellaneous crimes, enter the bodies of miscellaneous wild carnivorous
animals (such as tigers).
11. One who has eaten the food of one
whose food may not be eaten, or forbidden food, becomes a worm or insect.
[XLIV. 1-43. M. XII. 54-67; Y. III,
207-215.--44, 45. M. XII, 68, 69.
11. See LI, 3 seq.]
p. 145
12. A thief (of other property than
gold), becomes a falcon.
13. One who has appropriated a broad
passage, becomes a (serpent or other) animal living in holes.
14. One who has stolen grain, becomes
a rat.
15. One who has stolen white copper,
becomes a Hamsa.
16. One who has stolen water, becomes
a waterfowl.
17. One who has stolen honey, becomes
a gad-fly.
18. One who has stolen milk, becomes
a crow.
19. One who has stolen juice (of the
sugar-cane or other plants), becomes a dog.
20. One who has stolen clarified
butter, becomes an ichneumon.
21. One who has stolen meat, becomes
a vulture.
22. One who has stolen fat, becomes a
cormorant.
23. One who has stolen oil, becomes a
cockroach.
24. One who has stolen salt, becomes
a cricket.
25. One who has stolen sour milk,
becomes a crane.
26. One who has stolen silk, becomes
a partridge.
27. One who has stolen linen, becomes
a frog.
28. One who has stolen cotton cloth,
becomes a curlew.
29. One who has stolen a cow, becomes
an iguana.
30. One who has stolen sugar, becomes
a Vâlguda.
[30. 'The Vâlguda is a kind of bat.'
(Nand.) The name Vâlguda is evidently related to valgulî, 'a kind of bat,' and
identical with Vâgguda, (M. XII, 64) and Vâgvada (Haradatta on Gaut. XVII, 34),
which, according to Dr. Buhler's plausible suggestion, {footnote p. 146} are
names of large herbivorous bat, usually called the flying fox (in Gugaratî
vâgud or vâgul).' See Dr. Buhler's note on Gaut. loc. cit.]
p. 146
31. One who has stolen perfumes,
becomes a musk-rat.
32. One who has stolen vegetables,
consisting of leaves, becomes a peacock.
33. One who has stolen prepared
grain, becomes a (boar called) Svâvidh (or Sedhâ).
34. One who has stolen undressed
grain, becomes a porcupine.
35. One who has stolen fire, becomes
a crane.
36. One who has stolen household
utensils, becomes a wasp (usually called Karata).
37. One who has stolen dyed cloth,
becomes a Kakor partridge.
38. One who has stolen an elephant,
becomes a tortoise.
39. One who has stolen a horse,
becomes a tiger
40. One who has stolen fruits or
blossoms, becomes an ape.
41. One who has stolen a woman,
becomes a bear.
42. One who has stolen a vehicle,
becomes a camel.
43. One who has stolen cattle,
becomes a vulture.
44. He who has taken by force any
property belonging to another, or eaten food not first presented to the gods
(at the Vaisvadeva offering), inevitably enters the body of some beast
45. Women, who have committed similar
thefts, receive the same ignominious punishment: they become females to those
male animals.
p. 147
p. 147
XLV.
1. Now after having undergone the
torments inflicted in the hells, and having passed through the animal bodies,
the sinners are born as human beings with (the following) marks (indicating
their crime):
2. A criminal in the highest degree
shall have leprosy;
3. A killer of a Brâhmana, pulmonary
consumption;
4. A drinker of spirits, black teeth;
5. A stealer of gold (belonging to a
Brâhmana), deformed nails;
6. A violator of his spiritual
teacher's bed, a disease of the skin;
7. A calumniator, a stinking nose;
8. A malignant informer, stinking
breath;
9. A stealer of grain, a limb too
little;
10. One who steals by mixing (i. e.
by taking good grain and replacing the same amount of bad grain in its stead),
a limb too much;
11. A stealer of food, dyspepsia;
12. A stealer of words[1], dumbness;
[XLV. 2-31. M. XI, 49-52; Y. III,
209-211,--32, 33. M. XI, 53, 54.
2. According to a text of Sâtâtapa,
which Nand. quotes in explanation of this Sutra, connection with the mother is
punished with 'failing or incurable epilepsy,' when the organ falls of,
connection with a daughter is punished with red epilepsy; connection with a
daughter-in-law, with black leprosy; and connection with a sister, with yellow
leprosy.
12. 1 I. e. according to Kullâka -and
Nand., 'one who studies the Veda without permission to do so;' or it may
denote, according to Nand., 'a stealer of a book,' or 'one who fails to
communicate information which he is able to give.']
p. 148
13. A stealer of clothes, white
leprosy;
14. A stealer of horses, lameness;
15. One who pronounces an execration
against a god or a Brâhmana, dumbness;
16. A poisoner, a stammering tongue;
17. An incendiary, madness;
18. One disobedient to a Guru
(father), the falling sickness;
19. The killer of a cow, blindness;
20. The stealer of a lamp, the same;
21. One who has extinguished a lamp,
blindness with one eye;
22. A seller of tin, chowries, or
lead, is born a dyer of cloth;
23. A seller of (horses or other)
animals whose foot is not cloven, is born a hunter;
24. One who eats the food of a person
born from adulterous intercourse[1], is born as a man who suffers his mouth to
be abused;
25. A thief (of other property than
gold), is born a bard;
26. A usurer becomes epileptic;
27. One who eats dainties alone,
shall have rheumatics;
28. The breaker of a convention, a
bald head;
[19. Nand. quotes a text of Sâtâtapa,
from which he infers the use of the particle tu to indicate here, that a killer
of his mother shall also be born blind.
21. The particle ka, according to
Nand., indicates here, that such persons shall also be afflicted with the
morbid affection of the eyes called Timira, as stated by Sâtâtapa.
24. 1 Nand. says that kundâsin may
also mean 'one who eats food to the amount of a kunda.' See also Dr. Buhler's
note on Gaut. XV, 18.]
p. 149
29. The breaker of a vow of chastity,
swelled legs;
30. One who deprives another of his
subsistence, shall be poor;
31. One who injures another (without
provocation), shall have an incurable illness.
32. Thus, according to their
particular acts, are men born, marked by evil signs, sick, blind, humpbacked,
halting, one-eyed;
33. Others as dwarfs, or deaf, or
dumb, feeble-bodied (eunuchs, whitlows, and others). Therefore must penances be
performed by all means.
p. 149
XLVI.
1. Now follow the penances.
2. Let a man fast for three days;
3. And let him perform each day the
three ablutions (at dawn, noon, and sunset);
4. And let him, at every ablution,
plunge into the water three times;
5. And let him mutter the
Aghamarshana three times, after having plunged into the water;
6. During day-time let him be
standing;
7. At night let him continue in a
sitting position;
8. At the close of the ceremony let
him give a milch cow (to a Brâhmana).
9. Thus[1] has the penance
Aghamarshana been described.
[XLVI. 10, 11, 18, 19. M. XI, 212,
213, 215, 216.--10, 11, 13, 18-20, 22, 23. Y. III, 315-323.--10. Âpast. I, 9,
27, 7.--10, 11, 13. Gaut. XXIII, 2; XXVI, 1-5, 20.--24, 25. M. XI, 224, 225.
9. 1 Nand. thinks that the word iti,
'thus,' has a double meaning {footnote p. 150} here, and refers to another kind
of Aghamarshana penance at the same time, which is described by Sankha, and
consists simply in fasting for three days and muttering the Aghamarshana hymn
three times.]
p. 150
10. Let a man for three days eat in
the evening only; for other three days, in the morning only; for further three
days, food (given to him) unsolicited; (and let him fast entirely for three
days): that is the Prâgâpatya (the penance invented by Pragâpati).
11. Let him drink for three days hot
water; for other three days, hot clarified butter; and for further three days,
hot milk; and let him fast for three days: that is the Taptakrikkhra (hot
penance).
12. Taking the same (liquids) cold is
called the Sîtakrikkhra (cold penance).
13. The Krikkhrâtikrikkhra (the most
difficult penance) consists in subsisting on milk only for twenty-one days.
14. Eating (nothing but) ground
barley mixed with water for a whole month is called the Udakakrikkhra (water
penance).
15. Eating nothing but lotus-fibres
(for a whole month) is called the Mulakrikkhra (root penance).
16. Eating nothing but Bril fruit
(for a whole month) is called the Srîphalakrikkhra (Bril fruit penance).
17. Or[1] (this penance is performed)
by (eating) lotus-seeds.
18. A total fast for twelve days is
called Parâka.
19. Subsisting for one day on the
urine and fæces of a cow, milk, sour milk, butter, and water
[17. 1 According to Nand., the
particle vâ, 'or,' here indicates another alternative, that of performing this
penance with Âmalakas (Emblica Officinalis Gaertn.)]
p. 151
in which Kusa grass has been boiled,
and fasting the next day, is called Sântapana (the tormenting penance).
20. Swallowing (the same six things,
viz.) cow-urine and the rest, each for one day, is called Mahâsântapana (the
particularly tormenting penance).
21. Swallowing each for three days is
called Atisântapana (the extremely tormenting penance).
22. Swallowing oil-cakes, foam of
boiled rice, buttermilk, water, and ground barley (each for one day), with a
fasting day between (every, two days), is called Tulâpurusha (a man's weight).
23. Drinking water boiled with Kusa
grass, leaves of the Palâsa and Udumbara trees, of lotuses, of the Sankhapushpî
plant, of the banyan tree, and of the Brahmasuvarkalâ plant, each (for one
day), is called Parnakrikkhra (leaves penance).
24. Let a man perform all those
penances after having shorn his hair and his beard, and let him bathe at
morning, noon, and evening every day, lying on a low couch, and restraining his
passions,
25. And let him (while engaged in
performing them) avoid to converse with women, Sudras, or outcasts, and let him
constantly, to the best of his ability, mutter purifying Mantras and make
oblations in the fire.
p. 151
XLVII.
1. Now follows the Kândrâyana (lunar
penance).
2. Let a man eat single mouthfuls (of
food) unchanged in size;
[XLVII. 1-10. M. XI, 217-222.--1-3.
9. Y. III, 324, 325.--1-4. Gaut. XXVII, 12-15.
2. 'Unchanged in size' means of that
size precisely which the law prescribes.' Yâgshavalkya (III, 324) states that
each daily {footnote p. 151} portion must have the size of a peacock's egg, and
Gautama (XXVII, 10) prescribes that the size of a mouthful shall be such as not
to cause a distortion of the mouth in swallowing it. (Nand.)]
p. 152
3. And let him during the moon's
increase add (successively) one mouthful (every day, so as to eat one mouthful
on the first day of the moon's increase, two mouthfuls on the second day, and
so on; fifteen mouthfuls on the day of full moon), and during the wane of the
moon let him take off one mouthful (every day, so as to eat fourteen mouthfuls
on the first day of the moon's wane, thirteen mouthfuls on the second, and one
mouthful on the fourteenth day of the moon's wane), and on the day of new moon
let him fast entirely: thus has the barley-shaped Kândrâyana been described.
4. Or the ant-shaped Kândrâyana (may
be performed).
5. That Kândrâyana is called
'ant-shaped' in which the day of new moon is placed in the middle.
6. That one is, called
'barley-shaped' in which the day of full moon is placed in the middle.
7. If a man eats for a month eight
mouthfuls a day, it is (the penance called) Yatikândrâyana (an hermit's
Kândrâyana).
8. Eating (for a month) four
mouthfuls each morning and evening is (the penance called) Sîsukândrâyana (a
child's Kândrâyana).
9. Eating anyhow[1] three hundred
minus sixty mouthfuls a month is the penance called Sâmânyakândrâyâna (general
Kândrâyana).
[9. 1 'Anyhow,' i. e, otherwise than
ordained above, as e. g. eating four mouthfuls on one day, and twelve on the
next day; or fasting on one day, and eating sixteen mouthfuls on the following
day; or fasting for two days, and eating twenty-four mouthfuls on the third
{footnote p. 153} day; or fasting for three days, and eating thirty-two
mouthfuls on the fourth day. (Nand.)]
p. 153
10. After having performed this
penance, in a former age, the seven holy Rishis, Brahman, and Rudra acquired a
splendid abode, O Earth.
p. 153
XLVIII.
1. Now if a man feels his conscience
charged with some guilty act (such as performing a sacrifice for, or accepting
a gift from, unworthy persons, or eating excrements) committed by himself (or
if his conscience tells him that he has done more evil than good, or if he
thinks himself less pure than others), let him boil a handful of barley-gruel
for the sake of his own spiritual welfare.
2. Let him not make the (customary)
Vaisvadeva offering after that.
3. Neither must he make the Bali
offerings.
4. Let him consecrate with Mantras
the barley, before it has been put to the fire, while it is being boiled, and
after it has been boiled.
5. Let him watch the barley, while it
is being boiled (muttering at the same time the following Mantra):
6. 'Soma, who is the highest priest
among priests (gods), leader among the wise, Rishi among bards, the falcon
among rapacious birds, the Svadhiti tree among trees, trickles murmuring
through the filter[1].'
[XLVIII. 1. Gaut. XIX, 13.
2, 3, Regarding the regular oblations
which have to be offered at meal times &c. to the Visvedevâs and to all
beings (bhutâni), see LIX, 22, 24; LXVIII, 1-22.
4. The Mantras are given below,
17-22.
6. 1 Rig-veda IX, 96, 6. Regarding
the translation of this verse, see Dr. Zimmer's remarks, Altindisches Leben, p.
207.]
p. 154
With these words he must fasten
blades of Kusa grass (round the neck of the kettle).
7. The pulse having been boiled, he
must pour it into another vessel and eat it.
8. Let him help himself to it, while
muttering the Mantra, 'The gods, who have sprung up in the mind and satisfy the
mind, who are gifted with great energy, and whose father is Daksha, shall
protect and help us. To them be Namah (adoration), to them be Svâhâ (hail).'
9. Then, after having sipped water,
let him seize the centre (of the vessel) and mutter the Mantra:
10. 'Be satisfied in our stomach, O
ye waters, and ye barley-corns, after having been bathed; they shall be
salubrious to us, conferring bliss, causing health, divine, causing
immortality, and increasers of Rita (truth and justice).'
11. One desirous of wisdom (must
perform this rite) for three days;
12. A sinner, for six days.
13. Any of the mortal sinners
(killers of a Brâhmana, stealers of gold, and the rest) becomes purified by
swallowing it for seven days.
14. Swallowing it for twelve nights
effaces even sins committed by an ancestor;
15. Swallowing it for a month, every
sin (whether light or heavy, and whether committed by himself or by an
ancestor).
16. And so does swallowing
barley-corns dissolved in the excrements of a cow for twenty-one days (efface
every sin).
17. 'Thou art barley, thou the king
of grains,
[8. Taittirîya Samhitâ I, 2, 3, 1.
See also Vâgasaneyi Samhitâ IV, II, &c.]
p. 155
thou water mixed with honey; the
Rishis have proclaimed thee an expeller of every kind of guilt and an
instrument of purification.
18. 'You are clarified butter and
honey, O ye barley-corns; you are water and ambrosia, O ye barley-corns. May
you efface whatever sinful acts I have committed:
19. 'Sins committed by words, by
acts, and by evil thoughts. Avert distress and ill-fortune from me, O ye
barley-corns.
20. 'Purify food licked at by dogs or
pigs, or defiled by leavings (of food), and (purify me from the stain) of
disobedience towards mother and father, O ye barley-corns.
21. 'Purify for me food given by a
multitude of persons, the food of a harlot, or of a Sudra, food offered at a
Srâddha, food rendered impure by the birth of a child in the house, the food of
a thief, and food offered at a Navasrâddha (or new Srâddha, which takes place
on the first, third, fifth, seventh, ninth, and eleventh day after a person's
demise).
22. 'Purify me, O ye barley-corns,
from the sin of injuring a child or of causing (a punishment) to be inflicted
on some one by the king, from theft of gold (or other high crimes), from the
violation of a religious duty, from performing a sacrifice for an unworthy
person, and from abusing a Brâhmana.'
p. 155
XLIX.
1. After having fasted during the
eleventh day of the bright half of the month Mârgasîrsha, let a
[XLIX. 1. 'He must worship Vâsudeva
either with sixteen acts, muttering one out of the sixteen verses of the
Purushasukta with each single act, the first act being the invocation of the
gods, and {footnote p. 156} the last the dismissal of the assembled Brâhmanas;
or he must worship him with the "five offerings," perfumes, and the
rest, muttering at the same time the "twelve syllables" (Om namo
bhagavate vâsudevâya, "Om, adoration to the venerable Vâsudeva (Nand.)]
p. 156
man worship, on the twelfth day, the
venerable Vâsudeva (Vishnu).
2. (He shall worship him) with
flowers, incense, unguents, lamps, eatables (such as milk), and repasts given
to Brâhmanas.
3. By performing this rite (on the
twelfth day of the bright half of every month, from the month Mârgasîrsha to
the month Kârttika) for one year, he is purified from every sin.
4. By performing it till he dies, he
attains Svetadvîpa ('the white island,' the abode of Bhagavat).
5. By performing it for a year on
each twelfth day of both halves of a month, he attains heaven.
6. By performing it (within the same
intervals), till he dies, (he attains) the world of Vishnu.
7. The same (heavenly rewards are
gained by him who performs this rite) on each fifteenth day (after having
fasted during the fourteenth).
8. If he worships (according to the
latter rite) Kesava (Vishnu) who has become one with Brahman, on the day of
full moon, and Kesava absorbed in meditation, on the day of new moon, he will
obtain a great reward.
[2. 'He must worship him with those
offerings and with burnt-oblations. The burnt-oblation, which must consist
either of sesamum, or of barley, or of clarified butter, has to be accompanied
by the recitation of the Purushasukta or of the "twelve syllables."'
(Nand.)
8. According to Nand., the two forms
of Vishnu mentioned here must be considered as two separate deities, the one
having to be invoked with the words 'Adoration to Brahmakesava,' and the
{footnote p. 157} other with the words 'Adoration to Yogakesava.' 'A great
reward' he interprets by 'a shape identical with that of Brahman.']
p. 157
9. If in a year on a day of full moon
the moon and the planet Jupiter are seen together in the sky, it is called a
great full moon.
10. Gifts, fasts, and the like are
declared to be imperishable on that day. The same is the case if a conjunction
with the asterism. Sravanâ falls on the twelfth day of the bright half (of any
month).
p. 157
L.
1. Let a man make a hut of leaves in
a forest and dwell in it;
2. And let him bathe (and perform his
prayers) three times a day;
3. And[1] let him collect alms, going
from one village to another, and proclaiming his own deed;
4. And[1] let him sleep upon grass:
5. This is called a Mahâvrata (great
observance).
6. He who has killed a Brâhmana
(unintentionally) must perform it for twelve years.
7. (He who has unintentionally
killed) a Kshatriya or a Vaisya engaged in a sacrifice, for the same period.
[L. 1-6, 15. M. XI, 73; Y. III, 243;
Âpast. I, 9, 24, 11-20; Gaut. XXII, 4-6.--7-10, 12-14. M. XI. 88, 89, 129-131;
Y. III, 251, 266, 267; Gaut. XXII, 12-16.--16-24. M. XI, 109-116; Y. III,
263.--25-41. M, XI, 131-138; Y. III, 270-274.--30-33. Âpast. I, 9, 25, 13;
Gaut. XXII, 19.--34-36. Gaut. XXII, 23-25.--46-50. M. XI, 141-145; Y. III, 275,
276.--46. Âpast. I, 9, 26, 2; Gaut. XXII, 20, 21.
3. 1 Nand., quoting Gautama XXII, 5,
takes the particle ka, 'and,' to imply that he should also make way for any
Ârya, whom he meets.
4. 'The particle ka here means,
according to Nand., that he ought to remain chaste, as ordained by Gautama,
XXII, 4.]
p. 158
8. Likewise, he who has killed
(unintentionally) a pregnant woman, or[1] a woman in her courses.
9. Or[1] a woman who has bathed after
temporary uncleanness;
10. Or[1] a friend.
11. He who has (unintentionally)
killed a king, must perform the Mahâvrata for twice the same number of years
(or twenty-four years);
12. He who has (unintentionally)
killed. a Kshatriya (not engaged in a sacrifice, nor a king), for one quarter
of that time less (or for nine years);
13. He who has (unintentionally)
killed a Vaisya (not engaged in a sacrifice), for half of that time (or for six
years).
14. He who has (unintentionally)
killed a (virtuous) Sudra, for half of that time again (or for three years).
15. He who is performing any of those
penances, must carry (on his stick) the skull of the person slain, like a flag.
16. Let a man serve cows for a month,
his hair and beard having been shorn.
17. And let him sit down to rest when
they rest;
18. And[1] let him stand still when
they stand still;
[8. 1 Nand. infers from texts of
Praketas, Yama, and Parâsara, that the particle vâ, 'or,' here refers to
pregnant cows, and to women whose confinement is close at hand, or who are
married to one who has kindled his sacred fire, or for whom all the sacred rites
have been duly performed from their birth.
19. 1 Nand. refers the particle vâ,
'or,' to women of high rank and to a rival wife, or a mother, or a daughter, or
a sister, or a daughter-in-law, or a wife, who is of the same caste as her
husband.
10. 1 'The particle vâ includes
children here.' (Nand.)
18. 1 According to Nand., the
particle ka here refers to the {footnote p. 159} precept of Parâsara, that he
should drink water when the cows drink, and lie down when they lie down.]
p. 159
19. And[1] let him give assistance to
a cow that has met with an accident (such as getting into a slough, or falling
into a pit).
20. And let him preserve them from
(the attacks of lions and tigers and other) dangers.
21. Let him not seek shelter himself
against cold (and hot winds) and similar dangers, without having previously
protected the cows against them.
22. Let him wash himself with
cow-urine (three times a day);
23. And[1] let him subsist upon the
(five) productions of a cow:
24. This is the Govrata (cow rite),
which must be performed by him who has (unintentionally) killed a cow
(belonging to a Kshatriya).
25. If a man has killed an elephant
(intentionally), he must give five black (nîla) bulls.
26. If he has killed
(unintentionally) a horse, he must give a garment.
27. If he has (intentionally) killed
an ass, he must give a bull one year old.
28. The same if he has
(intentionally) killed a ram or a goat.
29. If he has (intentionally) killed
a camel, he must give one Krishnala of gold.
[19. 1 According to Nand., the particle
ka here implies another precept of Parâsara, that he should not take notice of
a cow grazing or drinking water upon his own ground or that of another.
23. 1 'The particle ka, implies that
he should also mutter the Gomatî hymn, as Sâtâtapa says.' (Nand.)
25. 'He is called a bull whose colour
is red, whose mouth and tail are of a yellowish-white colour, and whose hoofs
and horns are white.' (Yâgshapârsva, quoted by Nand.)]
p. 160
30. If he has (intentionally) killed
a dog, he must fast for three days.
31. If he has (unintentionally)
killed a mouse, or a cat, or an ichneumon, or a frog, or a Dundubha snake, or a
large serpent (a boa constrictor), he must fast one day, and on the next day he
must give a dish of milk, sesamum, and rice mixed together to a Brâhmana, and
give him an iron hoe as his 'fee.'
32. If he has killed
(unintentionally) an iguana, or an owl, or a crow, or a fish, he must fast for
three days.
33. If he has killed (intentionally)
a Hamsa, or a crane, or a heron, or a cormorant, or an ape, or a falcon, or the
vulture called Bhâsa, or a Brâhmanî duck, he must give a cow to a Brâhmana.
34. If he has killed a snake, (he
must give) an iron spade.
35. If he has killed emasculated
(cattle or birds)[1], (he must give) a load of straw[2].
36. If he has killed (intentionally)
a boar, (he must give) a Kumbha of clarified butter.
37. If he has (intentionally) killed
a partridge, (he must give) a Drona of sesamum.
38. If he has (intentionally) killed
a parrot, (he must give) a calf two years old.
39. If he has (intentionally) killed
a curlew, (he must give) a calf three years old.
40. If he has (unintentionally)
killed a wild carnivorous animal, he must give a milch cow.
[35. 1 Thus according to Nand., who
declares himself against the interpretation of shanda by 'a eunuch;' see,
however, Kulluka on M. XI, 134, and Dr. Buhler's rendering of Gaut. XXII,
23.--2 Nand. adds, 'and a Mâsha of lead;' see the passages just referred to.]
p. 161
41. If he has (unintentionally)
killed a wild animal not carnivorous, (he must give) a heifer.
42. If he has (intentionally) killed
an animal not mentioned before, he must subsist upon milk for three days.
43. If he has (unintentionally)
killed a bird (not mentioned before), he must eat at night only;
44. Or (if unable to do so), he must
give a silver Mâsha.
45. If he has (unintentionally)
killed an aquatic animal, he must fast (for a day and a night).
46. If he has killed a thousand
(small) animals having bones, or an ox-load of animals that have no bones, he
must perform the same penance as for killing a Sudra.
47. But, if he has killed animals
having bones, he must (moreover) give some trifle to a Brâhmana (for each
animal which he has killed); if he has killed boneless animals, he becomes
purified by one stopping of the breath.
48. For cutting (unawares?) trees
yielding fruit (such as the bread-fruit or mango trees), shrubs, creeping or
climbing plants, or plants yielding blossoms (such as the jasmine tree), he
must mutter a Vedic text (the Gâyatrî) a hundred times.
49. For killing (unintentionally)
insects bred in rice or other food, or in (sweets and) the like, or in liquids
(such as molasses), or elsewhere (in water and so on), or in flowers or fruits,
the penance consists in eating clarified butter.
50. If a man has wantonly cut such
plants as
[46, 47. Nand. thinks that the former
Sloka refers to intentional, and the latter to unintentional murder of those
animals.]
p. 162
grow by cultivation. (such as rice
and barley), or such as rise spontaneously in the wood (such as wild rice), he
must wait on a cow and subsist upon milk for one day.
p. 162
LI.
1. A drinker of spirituous liquor
must abstain from all religious rites and subsist on grains separated from the
husk for a year.
2. If a man has (knowingly) tasted
any of the (twelve) unclean excretions of the body, or of the (twelve)
intoxicating drinks, he must perform the Kândrâyana penance.
3. Likewise, if he has (knowingly)
eaten garlic, or onions, or red garlic, or any plant which has a similar flavour
(to that of garlic or onions), or the meat of village pigs, of tame cocks (and
other tame birds), of apes, and of cows.
4. In all those cases men belonging
to a twice-born caste have to be initiated a second time, after the penance is
over.
5. On their second initiation, the
tonsure, the girding with the sacred string, the wearing of the staff, and the
begging of alms shall be omitted.
[LI. 1. M. XI; 93; Y. III, 254.--3.
M. V, 19; Y. I, 176.--4, 5. M. XI, 151, 152; Y. III, 255; Gaut. XXIII, 2.--6. M.V,
18; Y. I, 177; Âpast. I, 5, 17, 37; Gaut. XVII, 27.--7-20. M. IV, 205-217; Y.
I, 161-168; Âpast. I, 5, 16, 27, 29; 17, 4, 5; 18, 21-23; 19, 1, 15; 11, 6, 15,
14; Gaut. XVII, 10-12, 17, 19, 21, 31.--21. M. V, 16; Y. I, 177,178.--23. M.
XI, 148.--25. M. XI, 150; Gaut. XXIII, 6.--26-42. M. V, 5-21, 24, 25; XI,
152-157; Y. I, 169-178; Âpast. I, 5, 17, 17-20, 22-26, 28, 29, 33-36; Gaut.
XVII, 14, 16, 22-26, 28, 29, 32-34.--43-46. M. XI, 158-160.--59. M. V, 36; Y.
I, 179; Âpast. I, 5, 17, 31.--60. M. V, 38; Y. I, 180.--61. M. V, 39.--62. M.
V, 34--63-78. M. V, 40-55.--64. Sânkh. II, 16, 1. See also Buhler, Introd. to
Digest, p. xxxi, note.--76, 77. Y. I, 181.]
p. 163
6. If a man has (unawares) eaten meat
of a fivetoed animal, with the exception of the hare, the porcupine, the
iguana, the rhinoceros, and the tortoise, he must fast for seven days.
7. If he has eaten the food of a
multitude of persons, of a harlot, of a thief, or of a singer, he must subsist
upon milk for seven days.
8. And[1] (if he has eaten) the food
of a carpenter or of a leather manufacturer;
9. Or of a usurer, of a miser, of one
who has performed the initiatory ceremony of a Soma-sacrifice, of a jailer, of
an Abhisasta, or of a eunuch;
10. Or of a dissolute woman, of a
hypocrite, of a physician, of a hunter, of a hard-hearted or cruel person, and
of one who eats the leavings of food;
11. Or of a woman who has neither
husband nor son, of a goldsmith, of an enemy, or of an outcast:
12. Or of a malignant informer, of a
liar, of one who has transgressed the law, and of one who sells himself, or who
sells (molasses or other) liquids and condiments;
13. Or of a public dancer, of a
weaver, of an ungrateful man, or of a dyer of clothes;
14. Or (the food) of a blacksmith, of
a man of the Nishâda tribe (who subsist by fishing), of a stage-player[1], of a
worker in cane, or of a seller of weapons;
[8. 1 'As shown by ka,
"and," other persons who have a dishonourable profession, such as
fishermen, have also to be understood.' (Nand.)
9. Abhisasta means 'accused of a
heinous crime,' i.e. 'a person of bad repute.' (Nand.) See also Dr. Buhler's
notes on Âpast. I, 9, 24, 6, and on Gaut. XVII, 17.
14. 'This is the usual meaning of the
term rangâvatârin. Nand. explains it by 'wrestlers and the like.']
p. 164
15. Or of a trainer of dogs, of a
distiller of spirituous liquor, of an oil manufacturer, or of a washerman;
16. Or (the food) of a woman in her
courses (whether belonging to her, or dressed for her), or of one who lives
under one roof with the paramour of his wife;
17. Or (food) which has been looked
at by the killer of an embryo (of a Brâhmana), or which has been touched by a
woman in her courses, or nibbled by a bird[1], or touched by a dog, or smelt at
by a cow;
18. Or that which has been designedly
touched with the foot, or that which has been sneezed at;
19. Or the food of insane, or
wrathful, or sick persons;
20. Or (food that is given) in a
disrespectful manner, or the meat (of animals killed) for no sacred purpose.
21. After having (unawares) eaten the
flesh of any sort of fish, excepting the Pâthîna, Rohita, Râgîva, Simhatunda,
and Sakula fishes, he must fast for three days.
22. Likewise, after having (unawares)
eaten the flesh of (any other) aquatic animal (such as the alligator, or the
Gangetic porpoise).
23. After having (knowingly) drunk
water from a vessel in which spirituous liquor had been kept, he must drink for
seven days milk boiled together with the Sankhapushpî plant.
[17. Nand. considers the term patatrin
to refer to crows only in this place. Kulluka (on M. IV, 208) interprets it by
'crows and the like.' See also Gaut. XVII, 10.
20. See Dr. Buhler's notes on Gaut.
XVI 19, 31.]
p. 165
24. After having (knowingly drunk
water) from a vessel in which an intoxicating beverage had been kept, (he must
drink the same) for five days.
25. A Soma-sacrificer, who has
(unawares) smelt the breath of a man who had been drinking spirituous liquor,
must plunge into water, (suppress his breath) and mutter the Aghamarshana three
times. and eat clarified butter afterwards.
26. For eating (designedly) the flesh
of an ass, of a camel, or of a crow[1], he must perform the Kândrâyana penance.
27. Likewise, for eating (knowingly)
the flesh of an unknown (beast or bird), meat kept in a slaughterhouse, and[1]
dried meat.
28. For eating (unawares) the flesh
of carnivorous beasts; (tigers- and others), or birds (hawks and others), he
must perform the Taptakrikkhra.
29. For (knowingly) eating a sparrow,
or (the heron called) Plava, or a Brâhmanî duck, or a Hamsa, or the (wild cock
called) Raggudâla, or a Sârasa crane, or a Dâtyuha, or a male or female parrot,
or a crane, or a heron, or a cuckoo, or a wagtail, he must fast for three days.
30. Likewise, for eating (unawares
the flesh of) animals whose hoof is not cloven (such as horses),
[26. Nand. argues from a passage of
Praketas, that the flesh of the following other animals, dogs, jackals, cocks,
boars, carnivorous animals in general, Gangetic porpoises, apes, elephants,
horses, tame hogs, cows, and human beings, is also implied here. But if that
were the case, Sutra 26 would be partly a mere repetition of, and partly
opposed to, the rules laid down in Sutras 33 and 22.
27. 1 Nand. infers from a passage of
the Brâhma-purâna, that the use of the particle ka further implies a
prohibition to eat the flesh on the back, or flesh which had been interred in
the ground, or covered with earth, fried meat, and the flesh of the uterus.]
p. 166
or of animals having a double row of
teeth (such as the Rohita deer).
31. For eating (unawares) the flesh
of any bird, excepting the francoline partridge, the Kâpishgala, the (quail
called) Lâvaka, the peahen, and the peacock, (he must fast) for a day and a
night.
32. For eating (knowingly) insects
(ants and others), he must drink for one day (water in which the plant)
Brahmasuvarkalâ (has been boiled).
33. For eating (unawares) the flesh
of dogs, he must perform the same penance[1].
34. For eating (unawares the mushroom
called) Khattrâka, or (the mushroom called) Kavaka, he must perform the
Sântapana penance.
35. For eating (unawares) stale food,
other than a mess prepared with barley (such as cakes), or with wheat (such as,
gruel), or with milk (boiled with rice, or mixed with coagulated milk, or
otherwise dressed), and dishes sprinkled with fat (such as clarified butter),
sour gruel, and sweetmeats, he must fast (for one day).
36. Likewise, (for eating unawares)
the juice flowing from an incision in a tree, (plants raised in) unclean
substances (such as excrements and the like), and the red exudation of trees.
37. Also, (for eating unawares) the
root of the water-lily; (and for eating) rice boiled with sesamum. or with
beans, Samyâva[1], rice boiled in milk with sugar, pastry, Sashkulî (cakes), or
food destined for
[33. 1 'And he must perform the
Sântapana penance mentioned in the next Sutra, as the use of the particle ka
implies.' (Nand.)
37. 1 Nand. interprets this term by
utkarikâ, which, according to Wilson, is a sort of sweetmeat made with milk,
treacle, and clarified butter. Kulluka (on M. V, 7) has a somewhat different
interpretation.]
p. 167
the gods, if those dishes have not
been announced to the gods first; and (for eating) food destined for
burnt-oblations.
38. Also, for tasting the milk of any
animal, save the milk of cows, goats, and buffalos (and for tasting any
eatables made of such milk)[1].
39. Also, (for tasting the milk) of
those animals (cows and the rest) within ten days after their giving birth to a
young one.
40. And (for tasting) the milk of a
cow whose milk flows of itself, of one that has just taken the bull[1], or of
one whose calf is dead[2].
41. And (for tasting the milk of a
cow) that has been feeding upon ordures.
42. And (for tasting) any such food
as has turned sour (but not that which is sour by nature, like sorrel), except
sour milk (and what is made with it).
43. A student, who partakes
(unawares) of a Srâddha repast, must fast for three days.
44. And he must remain in water for a
whole day (afterwards).
45. If he eats honey or meat (at any
time), he must perform the Prâgâpatya penance.
46. If any one eats (unawares) the
leavings of the
[38. 1 Nand. infers from the use of
the particle ka that the same penance is ordained for tasting any other
production of those animals, as e. g. their excrements.
40. 1 Sandhinî means 'a cow that has
just taken the bull,' or 'a female animal that gives milk once a day,' or 'a
cow that is milked by the calf of another cow.' (Nand.) Haradatta (see Âpast.
I, 5, 17, 23; Gaut. XVII, 25) interprets it by 'an animal giving milk while big
with young.' For other interpretations, see the Petersburg Dictionary.--2 'The
particle ka indicates that animals bearing twins have also to be included in
this prohibition.' (Nand.) See Gaut. loc. cit.]
p. 168
food of a cat, of a crow, of an
ichneumon, or of a rat, he must drink water in which the Brahmasuvarkalâ plant
has been boiled.
47. For eating (unawares) what has
been left by a dog, he must fast for one day, and drink Pashkagavya
(afterwards).
48. For tasting (knowingly) the
excrements of five-toed animals (excepting human excrements), he must (fast)
for seven days (and drink Pashkagavya on the eighth).
49. If one (not a student) eats
(unawares) of a Srâddha repast consisting of raw food, he must subsist on milk
for seven days.
50. If a Brâhmana eats what has been
left by a Sudra, (he must also subsist on milk) for seven days.
51. If he eats what has been left by
a Vaisya, (he must subsist upon milk) for five days.
52. If he eats what has been left by
a Kshatriya, (he must subsist upon milk) for three days.
53. If he eats what has been left by
another Brâhmana, (he must subsist upon milk) for one day.
54. If a Kshatriya eats what has been
left by a Sudra, (he must undergo the same penance) for five days.
55. If he eats what has been left by
a Vaisya, (he must undergo it) for three days;
56. And so must a Vaisya, if he eats
what has been left by a Sudra.
[50. Nand. explains that he should
drink Pashkagavya alternately with milk. This explanation extends to the
following Sutras also (up to Sutra 56). He further argues from another Smriti
text that the term Sudra means 'Sudras and women' here.]
p. 169
57. For (knowingly) eating
(undressed) food, which has been left by a Kandâla (or Svapaka or other member
of the seven lowest castes), he must fast for three days.
58. For (unawares) eating dressed
food (left by such), the Parâka penance is ordained.
59. Let no Brâhmana ever eat (the
flesh of) beasts which has not been consecrated with Mantras; but if it has
been consecrated with Mantras, he may eat it, following the eternal rule (laid
down in the Veda).
60. As many hairs as the beast has,
which he has slain in this world, for so many days will the killer of a beast
for other purposes than a (Srauta or Smârta) sacrifice, suffer terrible pangs
in this world and in the next[1].
61. It is for sacrifices that beasts
have been created by the Self-existent (Brahman) himself. Sacrificing causes
the whole universe to prosper; therefore is the slaughter (of beasts) for a
sacrifice no slaughter.
62. The sin of him who kills deer for
the sake of gain, is not so great (and visited less heavily) in the world to
come, than the sin of him who eats meat which has not been offered to the gods.
63. Plants, cattle, trees, amphibious
animals, and birds, which have been destroyed for the purposes of sacrifice,
obtain exaltation in another existence (in which they are born as Gandharvas,
or other beings of a high rank).
[60. 1 My translation follows Nand.
It is, however, doubtful, whether the reading is correct; see Manu V, 38.
62. This is because the former kills
animals in order to support his family, whereas the latter eats meat merely in
order to tickle his palate. (Nand.)]
p. 170
64. When honouring a guest, at a
sacrifice, or when worshipping the manes, or the gods, a man may slay cattle,
but not otherwise on any account.
65. That twice-born man who, knowing
the exact truth (promulgated) in the Veda, slays cattle for the sacrifices
(ordained in the Veda), will convey himself and the cattle (slain by him) to a
blissful abode.
66. A self-controlled[1] man of a
twice-born caste, whether he be a householder, or be dwelling with his
spiritual teacher, or in the forest, must never slay an animal in opposition to
the precepts of the Veda, even in cases of distress.
67. That slaughter which is in
accordance with the precepts of the Veda, and has been fixed for this world of
movable and immovable creatures, should be considered as no slaughter at all;
because it is from the Veda that law shines forth.
68. He who hurts animals that do not
hurt any one, merely in order to afford pleasure to himself, will never obtain
happiness, whether living or dead[1].
69. He who gives no living creature
intentionally the pain of confining or killing (or hurting) it, from
benevolence towards all (creatures), will enjoy everlasting happiness.
70. Whatever he thinks of, whatever
he strives for, and whatever he desires in his heart, all that is easily
obtained by him who does not injure any created being.
71. Meat cannot be obtained without
injuring an
[66. 1 Nand. interprets the term
âtmavân by samnyâsî, 'an ascetic, or member of the fourth order,' apparently
because the first three orders are mentioned in this Sloka. I have followed
Kulluka's interpretation (on M.V, 43).
68. 1 'But it is no sin to kill
tigers or other beasts of prey.' (Nand.)]
p. 171
animal, and the murder of animals
excludes the murderer from heaven, therefore must meat be avoided.
72. Reflecting upon the origin of
flesh[1] and upon the (sin of) hurting or confining animated creatures, he must
abstain from animal food of any kind.
73. He who transgresses not the law
and eats not flesh like a Pisâka, is beloved by men and remains free from
disease.
74. He who gives his consent to the
killing of an animal, he who cuts it up, he who kills it, the purchaser and the
seller, he who prepares it, he who serves it up, and he who eats it, all these
are denominated slaughterers of an animal.
75. There is no greater sinner than
he who, without giving their share to the manes and to the gods, wants to
increase his own flesh with the flesh of another creature.
76. Those two, he who performs a
horse-sacrifice annually for a hundred years and he who does not eat meat,
shall both obtain the same recompense for their virtue.
77. By eating (wild rice or other)
sacred fruits or roots, and by living upon such grains as are the food of
hermits, a man does not reap so high a reward as by avoiding meat
78. (An eater of flesh must say
within himself), Me he (mâm sa) will eat in the next world, whose
[72. 1 The human soul is enveloped in
six sheaths, three of which come from the father, and three from the mother.
The three that come from the mother are skin, flesh, and blood. Now flesh is
said in the Sruti to be derived from the menstrual discharge, and the latter is
one of the species of forbidden food. (Nand.)]
p. 172
flesh I am tasting here.[1] This, say
the learned, is the derivation of the word flesh (mâmsa).
p. 172
LII.
1. He who has stolen the gold (of a
Brâhmana), must bring a club to the king, proclaiming his deed.
2. Whether the king kills him with
it, or dismisses him unhurt, he is purified.
3. Or (in case he committed the theft
unawares), he must perform the Mahâvrata[1] for twelve years.
4. He who appropriates (knowingly) a
deposit, (must perform the same penance.)
5. He who steals (knowingly) grain or
valuable objects[1], (or prepared food belonging to a Brâhmana,) (must perform)
the Krikkhra[2] for a year.
6. For stealing male or female slaves
(not belonging to a Brâhmana, and for seizing) a well or pool (actually
containing water), or a field, the Kândrâyana (penance must be performed).
7. (For stealing) articles of small
value (such as tin or lead, not exceeding twenty-five Panas in value), the
Sântapana (penance must be performed).
8. (For stealing) sweetmeats, (rice
or other) food,
[LII. 1, 2. M. VIII, 314-316; XI,
100-101; Y. III, 257; Âpast. I, 9, 25, 4-5; Gaut. XII, 43, 44.--3. M. XI,
102.--5-13. M. XI, 163-169.
3. 1 See L, 1-5.
5. 1 By dhana, 'valuable objects,'
the objects mentioned below (in 10.), copper and the rest, are meant.
(Nand.)--2 Nand. does not explain the meaning of Krikkhra, which is a general
term for 'a heavy penance.' It probably denotes the Prâgâpatya penance here, as
in a number of other law texts (e. g. below, LIV, 26), and in the corresponding
text of Manu in particular. See Kulluka on M. XI, 163.
8-13. Nand. explains that these
Sutras refer to a small amount of those articles which are mentioned in them.]
p. 173
(milk or other) drinks, a bed, a
seat, flowers, roots, or fruit, drinking Pashkagavya (is ordained as penance).
9. (For stealing) grass, firewood,
trees, rice in the husk, sugar, clothes, skins, or flesh, the thief must fast
for three days.
10. (For stealing knowingly) precious
stones, pearls or coral, copper, silver, iron, or white copper. he must eat
grain separated from the husk for twelve days.
11. For stealing (unawares) cotton,
silk, wool or other (stuffs), he must subsist for three days upon milk.
12. For stealing two-hoofed or
one-hoofed animals, he must fast for three days.
13. For stealing birds, or perfumes,
or medicinal herbs, or cords, or basket-work, he must fast for one day.
14. Though a thief may have restored
to the owner the stolen property (either openly or) in some indirect manner[1],
he must still perform a penance, in order to purify himself from guilt.
15. Whatever a man takes from others,
unchecked (by the dictates of religion), of that will he be bereft in every
future birth.
16. Because life, religious merit,
and pleasure depend upon wealth, therefore let a man take care not to injure
the wealth (of others by robbing them) by any means.
17. Among those two, he who injures
animal life, and be who injures wealth, the one who injures wealth shall incur
the heavier penalty.
[14. 1 As under pretext of handing
over to him the dowry, of a wife.' (Nand.)]
p. 174
p. 174
LIII.
1. One who has (unawares) had illicit
sexual intercourse[1], must perform the Prâgâpatya penance for a year,
according to the rule of the Mahâvrata, clad in a garment of bark, and living
in a forest.
2. The same (penance is ordained) for
sexual intercourse with the wife of another man (who belongs to his own caste,
but is no Guru of his).
3. For intercourse with a cow, the
Govrata (must be performed).
4. For intercourse with a man, for unnatural
crimes with a woman, (for wasting his manhood) in the air, (for intercourse
with a woman) in water, by day, or in a go-cart[1], he must bathe dressed in
his clothes.
5. By intercourse (knowingly) with a
Kandâla woman[1], he becomes her equal in caste.
6. For intercourse unawares with
such, he must perform the Kândrâyana twice.
7. For intercourse (knowingly) with
cattle (other) than cows) or with a public prostitute, (he must perform) the
Prâgâpatya penance.
8. A woman who has committed adultery
once,
[LIII. 1-8. M. XI, 106, 171-177.--4.
Y. III, 291.--9. M. XI, 179.
1. 1 The crime intended here is
explained by Nand. as being illicit intercourse with a step-mother, who belongs
to the Sudra caste.
3. See L, 16-24.
4. 1 'Or in a cart drawn by asses or by
other beasts of draught, as the particle ka implies.' (Nand.)
5. 1 'Or with a woman of an equally
degraded caste, such as tile Svapaka caste and others.' (Nand.)
8. See Sutra 2.]
p. 175
must perform that penance which has
been prescribed for an adulterer.
9. That guilt which a Brâhmana incurs
by intercourse with a Kandâla woman one night, he can only remove by subsisting
upon alms, and constantly repeating (the Gâyatrî) for three years.
p. 175
LIV.
1. If a man associates with one
guilty of a crime, he must perform the same penance as he.
2. A Brâhmana who has drunk water
from a well in which a five-toed animal has perished, or which has been defiled
in the highest degree, must fast for three days.
3. A Kshatriya (must fast) for two
days (in the same case).
4. A Vaisya (must fast) for one day
(and one night).
5. A Sudra (must fast) for a night
only.
6. And all (the former, but not a
Sudra) must drink Pashkagavya, when their penance has been completed.
7. If a Sudra drinks Pashkagavya, or
if a Brâhmana drinks spirituous liquor, they both go to the hell called
Mahâraurava[1].
[LIV. 1. M. XI, 182.--10. M. XI,
203.--11. M. II, 220; Âpast. II, 5, 12, 22; Gaut. XXIII, 21.--12. M. XI, 200;
Y. III, 277; Gaut. XXIII, 7.--23. M. XI, 202; Y. III, 291.--24. M. XI, 195; Y.
III, 290.--25. M. XI, 198; Y. III, 289.--26. M. XI, 192.--27. M. XI, 193.--28.
M. XI, 294.--29, M. XI, 204.--30. M. XI, 209; Y. III, 293.--31. M. XI,
190.--32. M. XI, 191; Y. III, 299.--34. M. XI, 210; Y. III, 294.
7. 1 See XLIII, 5. Nand. infers from
an anonymous Smriti passage, that the first part of this Sutra refers not only
to Sudras, but to women also, and not only to the drinking of Pashkagavya,
{footnote p. 176}but also to the offering of burnt-oblations and the muttering
of prayers.]
p. 176
8. If a man has not connection with
his wife in the natural season, unless it be on the days of the full and new
moon, or because she is ill, he must fast for three days.
9. A false witness[1] must perform
the penance ordained for killing a Brâhmana.
10. He who has (unawares) voided
excrements without water (being near), must bathe in his clothes, pronounce the
'great words[1],' and offer a burnt-oblation[2].
11. One who has been surprised asleep
by the sun rising or setting, must bathe in his clothes and mutter the Gâyatrî
one hundred -and eight times.
12. He who has been bitten by a dog,
a jackal, a tame pig, an ass, an ape, a crow, or a public prostitute, shall
approach a river and (standing in it, shall) stop his breath sixteen times.
13. One who forgets the Vedic texts
which he has studied, or who forsakes the sacred fires, must subsist upon alms
for a year, bathing at the tree Savanas (morning, noon, and evening, sleeping
upon the ground, and eating one meal a day.
14. For setting one's self up by
false statements, and for falsely accusing or abusing a Guru, he must subsist
upon milk for a month.
15. An atheist, one who leads the
life of a member of the Kandâla or of other low castes that
[9. 1 According to Nand., this
particular species of criminals is only quoted as an instance of anupâtakinah
(criminals in the third degree, see XXXVI), who are all intended in this Sutra.
10. 1 See LV, 10.--2 The particle ka
implies that he must touch a cow besides, as Manu directs (XI, 203).' (Nand.)
14. See XXXVII, 1, 3.]
p. 177
dwell outside the village (Bâhyas)[1]
an ungrateful man, one who buys or sells with false weights, and one who
deprives Brâhmanas of their livelihood (by robbing them of a grant made to them
by the king or private persons, or by other bad practices), all those
persons[2] must subsist upon alms for a year.
16. An unmarried elder brother whose
younger brother is married, a younger brother married before the elder, an
unmarried elder sister whose younger sister is married, the relative who gives
such a damsel in marriage, and the priest who officiates at such a marriage,
must perform the Kândrâyana.
17, He who sells living beings, land,
religious merit (obtained by a sacrifice or otherwise), or Soma, must perform
the Taptakrikkhra.
18. He who sells fresh ginger[1],
(edible) plants (such as rice or barley), perfumes, flowers, fruits, roots,
skins, canes, (winnowing baskets or fans and the like) made of split bamboo,
chaff, potsherds, hair, ashes, bone, cow-milk or curds, oil-cakes, sesamum, or
oil, must perform the Prâgâpatya.
19. He who sells the fruit of the
Sleshmâtaka tree, lac, bees-wax, shells, mother-of-pearl, tin, lead, iron,
copper, or, (sacrificial) vessels made of the horn of the rhinoceros, must
perform the Kândrâyana.
20. He who sells dyed cloth, tin[1],
precious
[15. 1 'Or nâstikavritti means
"one who receives his substance from an atheist."' See also Gaut. XV,
16.--2 'The use of the particle ka implies that calumniators are also
intended.' (Nand.)
17. See XLVI, 11.
18. 1 The term ârdra, which Nand.
interprets by ârdrakam, might also be connected with the following word, and
both together be translated by 'fresh plants.' See Y. III, 38.
20. 1 Tin, perfumes, and, of the
articles enumerated in Sutra 21, {footnote p. 178} lac, and milk have already
been mentioned in Sutras 18 and 19. Nand. tries to remove the difficulty in the
second case, by stating the perfumes mentioned here to be perfumes of a
different kind, and in the fourth case, by asserting that the milk of female
buffalos, &c. is meant in Sutra 2 1. But he interprets the two other terms
as given above. Probably the passage is interpolated.]
p. 178
stones, perfumes, sugar, honey,
liquids or condiments (other than sugar, salt, and the like), or wool, must
fast for three days.
21. He who sells meat, salt, lac, or
milk, must perform the Kândrâyana.
22. And[1] all those persons
(mentioned in Sutras 17-21) must be initiated a second time.
23. He who has been riding
(voluntarily) upon a camel[1], or upon an ass, and he who has (purposely)
bathed, or slept, or eaten, quite naked, must stop his breath three times.
24. By muttering attentively the
Gâyatrî three thousand times, (by dwelling) upon the pasture of cows, (and) by
subsisting on milk for a month, he becomes free from the sin of accepting
unlawful presents.
25. He who has (knowingly) offered a
sacrifice for an unworthy person (such as a low-caste person, or an outcast),
he who has performed the funeral rites for a stranger, he who has practised
magic rites (in order to destroy an enemy), and he who has performed a
sacrifice of the kind called Ahîna[1], (all those persons) may rid themselves
of their
[22. 1 Nand. infers from the use of
the particle ka that this rule applies equally to the persons mentioned in the
next Sutra.
23. 1 'The use of the particle vâ,
"or," implies that riding upon a cow, and other such animals, is also
intended here.' (Nand.)
25. 1 This kind of sacrifice is
defined by Nand. as one connected with repeated drinking of the Soma juice, and
lasting from two to twelve days. Medhâtithi (on Manu XI, 198) simply defines
{footnote p. 179} it as a sacrifice extending over two days or more; Kulluka
(ibid.) states that it lasts three days or more, and that it is said in the
Veda to cause impurity. See also Weber, Ind. Stud. X, 355.]
p. 179
sins by performing three Krikkhra
(Prâgâpatya) penances.
26. Those twice-born men, by whom the
Gâyatrî has not been repeated (and the other initiatory ceremonies performed),
as the law directs, must be made to perform three (Prâgâpatya) penances and
must be initiated according to custom.
27. Those twice-born men who are
anxious to make an atonement for having committed an illegal act[1], or for
having neglected the study of the Veda, must be made to perform the same
penance.
28. Those Brâhmanas who have acquired
property by base acts (such as living by the occupations of a lower caste, or
accepting unlawful presents) become free from sin by relinquishing it, and by
muttering (Veda texts) and practising austerities.
29. For omitting one of the regular
acts enjoined in the revealed (and traditional) law, and for a breach of the
rules laid down for a Snâtaka[1], a fast is ordained as atonement.
[26. The recitation and repetition of
the Gâyatrî is one of the chief elements of the ceremony of initiation. The
words with which the pupil must address his teacher on this occasion are given
by Nand.; they are quoted from Âsv. I, 21, 4, and Sânkh. II, 5, 10-11. See also
Gaut. I, 46, with Dr. Buhler's note.
27. 1 'I.e. Brâhmanas and others who
have gained their livelihood (in times of distress) by such occupations as are
lawful for other castes only, and who, when the times of distress are over,
wish to atone for those actions.' (Nand.)
29. 1 Regarding the meaning of this
term, see above, XXVIII, 42, note. The rules to be observed by a Snâtaka are
given in Chapter LXXI.]
p. 180
30. For attacking a Brâhmana (by
raising a stick or a weapon against him), the Krikkhra (Prâgâpatya) penance
must be performed; for striking him, the Atikrikkhra; and for fetching blood
from him, the Krikkhrâtikrikkhra.
31. With sinners, who have not
expiated their crime, let a man not transact business of any kind. But a man
who knows the law must not blame (or shun) those who have expiated it.
32. Let him not, however, live (or
have any intercourse) with those who have killed children, or with ungrateful
persons, or with those who have slain one come for protection, or a woman, even
though such sinners may have obtained their absolution, as directed by the law.
33. (An old man) who has passed his
eightieth year, a youth under the age of sixteen, women, and sick persons have
only to perform half of every penance[1].
34. In order to remove those sins for
which no particular mode of expiation has been mentioned, penances must be
prescribed, which shall be in accordance with the ability of the offender, and
with the heaviness of his offence.
p. 180
LV.
1. Now follow the penances for secret
sins.
[30. For the Atikrikkhra penance, see
M. XI, 214.
33. 1 Nand. adds, that a youth under
the age of sixteen, who has not been initiated, and old women, as well as girls
who have not yet attained maturity, must only perform a quarter of it, as
directed in a Smriti.
LV. 1. M. XI, 248; Y. III, 301; Gaut.
XXIV, 1.--2, 3. M. XI, 249, 260; Y. III, 302; Gaut. XXIV, 10.--4. Gaut. XXIV,
{footnote p. 181} 10.--6. M. XI, 252; Y. III, 305.--7. M. XI, 260.--10-21. M.
II, 76-87.]
p. 181
2. The killer of a Brâhmana is
purified, if, having approached a river (and bathed in it), he restrains his
breath sixteen times, and takes only one meal, consisting of food fit for
offerings, each day, for a month.
3. At the end of this rite he must
give a milch cow.
4. By performing the same rite and by
muttering (while standing in the water) the Aghamarshana[1] (instead of
stopping his breath), a drinker of spirituous liquor[2] becomes free from sin.
5. (By performing the same rite and)
muttering the Gâyatrî one thousand and ten times (each day), a stealer of gold
becomes free from guilt.
6. One who has connection with a
Guru's wife[1] (becomes free from sin) by fasting for three days and muttering
the Purushasukta[2] and (at the same time) offering a burnt-oblation.
7. Even as the horse-sacrifice, the
king of sacrifices, removes all sin, the hymn of Aghamarshana likewise removes
all sin.
8. Let a twice-born man stop his
breath, in order to rid himself of all sin; all sins committed by a
[2. Nand. infers from a text of Manu
(XI, 249), that this rule refers to one who has killed a Brâhmana
intentionally.
3. This rule, Nand. infers from a
passage of Yâgshavalkya (III, 305), applies also to the penances mentioned in
the following Sutra.
4. 1 Rig-veda X, 190.--2 'I. e. one
who has knowingly drunk it, the penance for drinking it unknowingly being
stated by Yâgshavalkya (III, 304).' (Nand.)
5, 6. 1 Nand. infers from M. XI, 251,
252, that these two Sutras also refer to penances for crimes intentionally
committed.--2 Rig-veda X, 90.]
p. 182
twice-born man may be removed by
repeated Prânâyâmas.
9. It is called a Prânâyâma, if a
man, stopping the breath (which comes from the mouth and from the nostrils),
recites the Gâyatrî three times, together with the Vyâhritis ('words')[1], with
the sacred syllable Om, and with the (text called) Siras[2].
10. The lord of creatures (Brahman)
has milked out from the three Vedas the letter A, the letter U, and the letter
M (of which the sacred syllable Om is composed), and (the three sacred words)
Bhuh, Bhuvah, Svah (earth, the atmosphere, and heaven).
11. The lord of creatures, the
supreme deity, has also milked out from the three Vedas successively the three
verses of the sacred stanza which begins with the word 'tad,' and is called
Sâvitrî (or Gâyatrî).
12. By muttering, every morning and
evening, that syllable and that stanza, preceded by the three 'words,' a
Brâhmana will obtain that religious merit which the (study of the) Veda confers,
just as if he had actually studied the Veda.
13. By repeating those three (Om, the
'words,' and the Gâyatrî every day) for a month out of the village, a thousand
times, a twice-born man is purified even from a mortal sin, as a snake (is
freed) from its withered skin.
14. Any member of the Brâhmana,
Kshatriya, or Vaisya castes, who does not know those three texts,
[9. 1 The three Vyâhritis, 'words,'
or Mahâvyâhritis, 'great words,' are quoted in the next Sloka.--2 It begins
with the words, 'O ye waters, who are splendour and ambrosia.' (Nand., and
Mitâksharâ on Y. I, 23.)]
p. 183
or fails to recite them in the proper
season, meets with reproach among the virtuous.
15. The three imperishable 'great
words,' preceded by the syllable Om, and the Gâyatrî consisting of three
divisions, have to be recognised as the mouth (or beginning) of the Veda[1].
16. He who repeats that stanza
(preceded by the syllable Om and the three 'words') carefully every day for
three years, will be absorbed in the highest Brahman after death, move as
freely as air, and become as pure as air.
17. The monosyllable (Om) is the
highest Brahman, the stoppings of the breath are the best of austerities, but
nothing is more exalted than the Gâyatrî; (declaring the) truth is better than
silence.
18. All religious acts ordained in
the Veda, (whether) consisting in burnt-oblations or sacrifices (or alms-giving
or other pious observances), perish (after the merit obtained by them has been
exhausted); but the syllable Om (akshara) must be known to be imperishable
(akshara), as it is identical with Brahman, the lord of creatures.
19. The act of reciting (the syllable
Om, the 'words,' and the Gâyatrî) is ten times better than the (Gyotishtoma or
other) sacrifices prescribed (by the Veda); it is a hundred times better when
muttered in a low voice; it is a thousand times better when repeated mentally
only.
20. The four Pâkayagshas[1] (small or
domestic
[15. 'To explain this, Nand. quotes a
passage of Âsvalâyana (Grihya-sutra III, 2, 3, where, however, part only of
this quotation is found) to the effect that the study of the Veda has to be
begun by pronouncing Om, the 'words,' and the Gâyatrî.
20. 1 'The four Pâkayagshas are the
offerings to gods, goblins (or "all beings,"), manes, and men,
together with the offering to {footnote p. 184} Brahman.' (Nand.; see LIX,
20-25.) Kulluka, on the contrary (on M. II, 86), refers the term Pâkayagsha to
the four first only out of those five offerings, and this interpretation,
besides being more simple than Nand.'s, is preferable for several other
reasons. First, the 'offering to Brahman' includes the daily recitation of the
Gâyatrî, which is mentioned here as opposed to the four Pâkayagshas. Secondly,
the number of four Pâkayagshas is equally given in the Kâthaka Grihya-sutra;
and Devapâla, in his Commentary on that work, gives a definition of them, which
agrees in the main with Kulluka's. 'Four' Pâkayagshas are mentioned in the
Grihya-sutras of Kausika, Pâraskara, and Sânkhâyana also. See Weber, Ind. Stud.
X, 48. Thirdly, the Pâkayagshas are brought in here as opposed to the
Vidhiyagshas or 'sacrifices prescribed by the Veda.' This is probably because
the latter are offered in the triad of sacred fires, whereas the term
Pâkayagsha, in its narrower use, denotes the oblations offered in the domestic
fire. Hence, it might come to include the 'offering to men,' i. e. the feeding
of a guest, but certainly not the study of the Veda.]
p. 184
offerings), together with the
sacrifices prescribed (in the Veda), though all united, are not equal to a
sixteenth part of the sacrifice performed by reciting (those sacred prayers).
21. A Brâhmana may beyond doubt
obtain final emancipation by solely repeating (those prayers), whether he
perform any other religious observance or no; one who is benevolent towards all
creatures (and does not slay them for sacrifices) is justly, called a Brâhmana
(or one united to Brahman).
p. 184
LVI.
1. Now then[1] follow the purifying
Mantras from all the Vedas.
[LVI. M. XI, 250-260; Y. III,
302-305; Gaut. XIX, 12; XXIV.
1. 1 'Now then,' i. e. the previous
chapter containing an enumeration of secret sins, an enumeration of the
purifying Mantras, by which they may be expiated, follows next. (Nand.)]
p. 185
2. By muttering them, or reciting
them at a burnt-oblation, the twice-born are purified from their sins. (They
are as follows:)
3. The Aghamarshana; 4. The
Devakrita; 5. The Suddhavatîs; 6. The Taratsamandîya; 7. The Kushmândîs; 8. The
Pâvamânîs; 9. The Durgâsâvitrî; 10. The Atishangas; 11. The Padastobhas; 12.
The Vyâhriti Sâmans.; 13. The Bhârundas; 14. The Kandrasâman; 15. The
[3. Rig-veda X, 190, 1. (This and the
following references are based upon Nand.'s statements.)
4. Vâgasaneyi Samhitâ VIII, 13.
5. Rig-veda VIII, 84, 7-9.
6. Rig-veda IX, 58.
7. Vâgas. Samh, XX, 14-16 (Taitt.
Ârany. X, 3-5).
8. The term Pâvamânyah in its most
common use denotes the ninth book of the Rig-veda, but Nand. here refers it to
Taitt. Brâhm. I, 4, 8.
9. Rig-veda I, 99, 1.
10. Sâma-veda II, 47-49. Regarding
this and the following Sâmans see also Benfey, Ind. Stud. III, 199 seq.,
Burnell's Index to the Ârsheya Brâhmana, and S. Goldschmidt's remarks in his
edition of the Âranyaka Samhitâ, Transactions of the Berlin Academy, 1868, p.
246 seq.
11. Sâma-veda II, 578-580.
12. 'The Vyâhriti Sâmans, i. e. bhuh
and the four others.' (Nand.) The four others are, bhuvah, svah, satyam,
purushah. See Uyagâna III, 2, 10, in Satyavrata Sâmâsramî's edition of the
Sâma-veda Samhitâ.
13. 'Bhârunda is the name of certain
Sâmans, twenty-one in number, which begin with the words, yat te krishnah
sakuna (Rig-veda X, 16, 6). They are contained in the Âranyagâna.' (Nand.) The
reading of the last word is doubtful. At all events, the verse quoted by Nand.
does not occur in the Âranyagâna. It may be that the Sâmans called
Ekavimsatyanugâna are meant, which are found in that work, though they do not
contain the verse referred to.
14. Sâma-veda I, 147.
15. Âranyaka Samhitâ IV, 33, 34, in
Goldschmidt's edition, = Rig-veda X, 90, 1, 4.]
p. 186
two Sâmans called Purushavrata; 16.
The Ablinga; 17. The Bârhaspatya; 18. The Gosukta; 19. The Âsvasukta; 20. The
two Sâmans called Kandrasukta; 21. The Satarudriya; 22. The Atharvasiras; 23.
The Trisuparna; 24. The Mahâvrata; 25. The Nârâyanîya; 26. And the
Purushasukta;
2 7. The three Âgyadohas[1], the
Rathantara[2], the Agnivrata[3], the Vâmadevya[4], and the Brihatsâman[5],
properly chanted, purify man from sin; and if he wishes he may obtain through
them recollection of his existence in a former life.
p. 186
LVII.
1. Now[1] (the following persons)
must be avoided:
[16. Sâma-veda II, 1,87.
17. Sâma-veda, I, 91.
18. Sâma-veda I, 122.
19. The same text as in the preceding
Sutra.
20. Sâma-veda I, 350. Nand. infers
from a passage of Vâsishtha (XXVIII, 12) that ka refers to Sâma-veda II, 812,
and I, 153.
21. Kâthaka XVII, 11--16, &c.
22. 'The text beginning with the
words, brahmâ devânâm prathamah sambabhuva, "Brahman rose first among the
gods."' (Nand.) The Atharvasira Upanishad has the words, very near the
beginning, aham ekah prathamam âsît. See the Calcutta edition.
23. Taitt. Ârany. X, 48-50.
24. Sâma-veda I, 91.
25. Taitt. Ârany. X passim.
26. Rig-veda X, 90, 1. Nand. infers
from a passage of Vâsishtha (XXVIII, 13) that ka refers to Rig-veda X, 71, and
I, 90, 6-8.
27. 1 Sâma-veda I, 67.--2 Sâma-veda
I, 233.--3 Sâma-veda I, 27.--4 Sâma-veda I, 169.--5 Sâma-veda I, 234.
LVII. 1, 2. M. II, 39; Y. I, 38.--3.
M. XI, 182-185; Y. III, 295; Âpast. I, 10, 28, 6-8; Gaut. XX, 1.--4. Âpast. I,
1, 2, 5.--6, 7. M. IV, 186.--8. M. IV, 190.--9. M. IV, 186; Y. I, 213.--10. M.
IV, 247, 250; Y. I, 214; Âpast. I, 6, 18, 1; I, 6, 19, 11; Gaut. XVII, 3.--11,
12. M. IV, 248, 249; Âpast. I, 6, 19, {footnote p. 187} 14.--13. M. IV, 251; Y.
I, 216; Gaut. XVII, 4.--14. M. IV, 213; Y. I, 215.--15, 16. M. IV, 252,
253.--16. Y. I, 166; Gaut. XVII, 6.]
p. 187
2. Vrâtyas (i. e. those for whom the
ceremony of initiation has not been performed)
3. Outcasts;
4. Descendants within the third
degree' of an outcast mother or father, if they (or their outcast ancestors)
have not been purified (by a penance).
5. (As a rule) the food of all such
persons must not be eaten, nor gifts be accepted from them,[1].
6. He must avoid accepting repeated
gifts from those whose presents must not be accepted[1].
7. By accepting such gifts, Brâhmanas
lose their divine lustre.
8. And he who, not knowing the law
regarding acceptance of gifts, accepts (illicit) gifts, sinks, to hell together
with the giver.
9. He who, being worthy to receive
gifts, does not accept them, obtains that world which is destined for the
liberal-minded (after death).
10. Firewood, water, roots, fruits,
protection, meat, honey, a bed, a seat, a house, flowers, sour
[1. 1 'There are two classes of
sinners, the repentant and the unrepenting. The penances to be performed by the
former having been enumerated, he goes on in the present chapter to state that
the latter must be avoided.' (Nand.)
3. See XXXV, 1-5.
4. 1 Nand. refers the term 'in the
third degree' to the three ascendants of the parents. The same infers from a
passage of Gautama (XX, 1) that the particle ka is used in order to include a
murderer of a king also.
5. 1 Nand. infers from another text
of Gautama (XX, 8) that it is also forbidden to converse with them.
6. 1 'It is no sin then, in one who
is in distress, to accept a present once from them.' (Nand.) See 14.]
p. 188
milk, and vegetables he must not
disdain to accept when they are offered to him.
11. Even if an offender (but not a
mortal sinner) has beckoned and offered alms to him, which had been brought
previously for the purpose, the lord of creatures has declared that they may be
accepted from him.
12. Neither will the manes eat (his
funeral oblations offered to them) for fifteen years, nor will the fire convey
his burnt-offerings (to the gods) if he rejects such alms.
13. If he wishes to provide for his
(parents or other) Gurus or for (his wife or other) such persons as he is bound
to maintain, or if he wants to worship the manes or the gods, he may accept
gifts from any one; but he must not satisfy himself with them.
14. But even in those cases, and
though he be worthy to receive presents, let him not accept them from a
dissolute woman, from a eunuch, from an outcast, or from an enemy.
15. And if his parents are dead, or
if he is living apart from them in a house of his own, he must never, while
seeking to obtain food for himself, accept alms from any other persons but
those who are of respectable descent (and belong to a twice-born caste).
16. One who ploughs the ground for
half the crop (and gives the other half to the king or a private person, who is
the owner), a friend of the family, a (house-)slave, a herdsman, a barber, and
[11. 1 The use of the particle ka
implies that Kusa grass &c. is likewise intended, as Yâgshavalkya (I, 214)
says.' (Nand.)
16, The reason of this rule,
according to Nand., lies in this, that {footnote p. 189} all the castes
mentioned in this Sutra are not properly Sudras, but the offspring of unions
between parents of a different caste, herdsmen being, according to Parâsara,
the offspring of a Kshatriya with a Sudra damsel, &c. The same considers
the use of the particle ka to imply that potters are also intended. See Gaut.
XVII, 6.]
p. 189
one who announces himself (with the
words 'I am your slave'): the food of all such may be eaten, although they are
Sudras.
p. 189
LVIII.
1. The property of householders is of
three kinds:
2. White, mottled, and black.
3. By those obsequies which a man
performs with white property, he causes (his departed ancestor) to be born
again as a god.
4. By performing them with mottled
property, he causes him to be born as a man.
5. By performing them with black
property, he causes him to be born as an animal.
6. What has been acquired by the mode
of livelihood of their own caste, by members of any caste, is called 'white.'
7. What has been acquired by the mode
of livelihood of the caste next below in order to their own, is called
'mottled.'
8. What has been acquired by the mode
of livelihood of a caste by two or more degrees lower than their own, is called
'black.'
9. What has been inherited, friendly
gifts, and
[LVIII. 1, 2. Nârada 3, 46.--9-12.
Nârada 3, 53, 47-49, 51.
1. As the obligations of a
householder, which will be discussed further on (in LIX), cannot be fulfilled
without a certain amount of wealth, he discusses in the present chapter the
origin of wealth. (Nand.)]
p. 190
the dowry of a wife, that is called
white property, for members of any caste indiscriminately.
10. What has been acquired as a
bribe, as a fee (for crossing a river and the like, or for a bride, &c.),
or by the sale of forbidden articles (such as lac, or salt), or as a return for
a benefit conferred, is denoted 'mottled wealth.'
11. What has been acquired by servile
attendance[1], by gambling, by thieving, by begging, by deceit (as if a man
says that he wants a present for another and takes it himself, or by forging
gold or other metals), by robbery, or by fraud (as if a man shows one thing to
a purchaser and delivers another to him instead), is called 'black property.'
12. Whatever a man may do (in this
world) with anything (he has, whether white, mottled, or black property) he
will get his reward accordingly; both in the next world and in this.
p. 190
LIX.
1. A householder must perform the
Pâkayagshas[1]
[11. 1 Nand. interprets the term
pârsvika by 'moving a chowrie to and fro before one's master, while standing by
his side.'
LIX. 1. M. IV, 67, Gaut. V, 7-9.--1,
2. M. IV, 25; Y. I, 97.--3, 4. Âsv. I, 9; I, 10; Gobh. I, 3, 5-9; Pâr. I, 9; I,
12; Sânkh. I, 3.--2, 4-9. Gaut. VIII, 19, 20.--4-9. M. IV, 25, 26; XI, 7, 8; Y.
I, 124, 125.--5-7. Âsv. I, 11; Gobh. III, 8; Pâr. III, 1; III, 8; Sânkh. III,
8.--10. M. XI, 27; Y. I, 126.--11. M. XI, 24; Y. I, 127---12. M. XI, 25; Y. I,
127.--13. M. III, 84, 90, &c. (see below, LXVII).--14, 15, 16. See the
references given below (ad LXVII),--19, 20. M. III, 68, 69.--21-25. M. III, 70.
Y. I, 102; Âpast. I, 4, 12, 16; I, 4, 13, 1; Gaut. V, 3, 9; Âsv. III, 1, 1-3;
Pâr. II, 9, 1.--26. M. III, 72.--27-30. M. III, 77, 78, 80, 81.
1. 1 The term Pâkayagsha is used in a
more restricted sense here than above (LV, 20). Nand. interprets it by
'Vaisvadeva, {footnote p. 191} Sthâlîpâka, Sravnâkarmen, and similar
sacrifices,' i. e. all the sacrifices which have to be performed in the one
household fire, as opposed to those for which a Tretâ or triad of sacred fires
is required (see Stenzler, note on Âsv. I, 1, 2). Gautama (VIII, 18) enumerates
seven Pâkayagshas, among which, however, the Vaisvadeva is not included. The
Vaisvadeva is described in LXVII. Regarding the other Pâkayagshas, see the
Grihya-sutras.--2 'Or in the fire kindled at the division of the family estate,
or in the fire kindled on his becoming master of the house.' (Nand.) See Sânkh.
I, 1, 3-5.]
p. 191
(small or domestic offerings) in the
fire kindled at the time of marriage[2].
2. He must offer the Agnihotra (or
daily oblations of clarified butter) every morning and evening (in the Tretâ
fires).
3. He must offer burnt-oblations to
the gods (in case the Agnihotra cannot be performed).
4. Let him offer the two
Darsapurnamâsas on the days of conjunction and opposition of the sun
and moon.
5. Once in each half of the year, (at
the two solstices, let him offer) the Pasubandha (animal sacrifice).
6. In autumn and summer let him offer
the Âgrayana (oblation of first-fruits);
[2. The three Tretâ fires have been
enumerated above (XXXI, 8). Regarding the Agnihotra and the sacrifices
mentioned in 4-8, see Weber, Ind. Stud. X, 328-337, 343-349, 352-396.
4. 'One who has performed the
ceremony of Agnyâdhâna (kindling the sacred fires) must perform these two
offerings in the Tretâ fires, one who has not done so, in the household or
nuptial fire.' (Nand.) This remark applies equally to the sacrifices mentioned
in 5-7.
6. 'If the Âgrayana is offered in the
household fire, it must consist of a Sthâlîpâka (cooked offering of grain).'
(Nand.) See the Grihya-sutras above cited. Nand. further explains that in
autumn the first-fruits of rice, and in summer the firstlings of {footnote p.
192} barley, or, according to Âpastamba, of Venuyava, have to be offered, and
he infers from another text of the same author that the particle ka here refers
to an oblation of Syâmâka grain, which has to be offered in the rainy season.
The two passages in question are not found in Âpastamba's Dharma-sutra, but
Weber, loc. cit., quotes them from Kâtyâyana.]
p. 192
7. Or when rice and barley are
ripening (in winter and spring).
8. He who has a sufficient supply of
food for more than three years (shall perform the Soma-sacrifice)[1].
9. (He shall perform) the
Soma-sacrifice once a year (in spring).
10. If he has not wealth (sufficient
to defray the expenses of the Pasubandha, Soma, Kâturmâsya, and other Srauta
sacrifices), he shall perform the Ishti Vaisvânarî.
11. Let him not make an offering of
food obtained as alms from a Sudra.
12. If he has begged articles for a
sacrifice (and obtained them), let him employ them all for that purpose (and
never for himself).
13. Every evening and morning let him
offer up the Vaisvadeva;
14. And[1] let him give alms to an
Ascetic (afterwards).
15. For giving alms and showing due
honour to the recipient (by pouring water on his hands both before and
afterwards) he obtains the same reward as for giving a cow.
[8. 1 According to Nand., the
Soma-sacrifices here referred to are of the kâmya species (offered in order to
obtain the gratification of a special desire).
14. 1 Nand. infers from the use of
the particle ka, and from a text of Parâsara, that an injunction to give alms
to a student is also intended here.]
p. 193
16. If there is no ascetic (or other
person worthy to receive alms), he must give a mouthful to cows;
17. Or he must cast it into fire.
18. If there is food in the house, he
must not reject a mendicant, (who arrives) after he has taken his meal himself.
19. A householder has five places
where animals are liable to be destroyed: his wooden mortar, his slab to grind
wheat or condiments upon, his fireplace, his water-pot, and his broom.
20. For the sake of expiating
offences committed (by ignorantly destroying life) in those places, he must
perform the (five) sacrifices addressed to the Veda, to the gods, to all
created beings (or 'to the goblins'), to the manes, and to men.
21. Privately reciting (and teaching)
the Veda is the sacrifice addressed to the Veda.
22. The regular burnt-oblation
(Vaisvadeva) is the sacrifice addressed to the gods.
23. The Pitritarpana (refreshing the
manes with food and water) is the sacrifice addressed to the manes.
24. The Bali-offering is the
sacrifice addressed to all creatures (or 'to the goblins').
25. The sacrifice addressed to men
consists in honouring a guest.
26. He who does not give their share
to these five, the gods, his guests, (his wife and children and others,) whom
he is bound to maintain, his manes, and himself, is not alive, though he
breathes.
[18. 'The expression, "if there
is food in the house," indicates that he is not bound to cook a fresh meal
for his guest.' (Nand.)]
p. 194
27. These (three), the student, the
hermit, and the ascetic, derive their existence from the order of householders;
therefore must a householder not treat them with disdain, when they have
arrived (at his house at the proper time for begging alms).
28. The householder offers
sacrifices, the householder practises austerities, the householder distributes
gifts; therefore is the order of householders, the first of all.
29. The Rishis[1], the manes, the
gods, all creatures (dogs, &c.), and guests beg householders for support;
therefore is the order of householders the best of all.
30. If a householder is intent upon
pursuing the three objects of life (virtue, love, and wealth), upon constantly
distributing presents of food, upon worshipping the gods, upon honouring the
Brâhmanas, upon discharging his duty of privately reciting (and teaching) the
Veda, and upon refreshing the manes (with oblations of balls of rice, water,
and the like), he will attain the world of Indra.
p. 194
LX.
1. In (the last watch of the night,
which is called)
[27. Nand. refers the term bhikshu,
which has been rendered by 'ascetic,' i. e. a member of the fourth order, to
the six sorts of beggars enumerated by Parâsara. But as the first three orders
are mentioned in this Sloka, it is certainly more natural to translate the term
as has been done above.
29. 1 Nand. thinks that hermits or
members of the third order are meant by this term. But it seems preferable to
refer it to the Rishi authors of the Veda, to whom the first of the five
sacrifices, the study of the Veda, is more immediately addressed. See Âpast. I,
4, 13, 1; Gaut. V, 3.
LX. I. M. IV, 92; Y. I, 115.--1, 2.
M. IV, 50; Y. I, A; Âpast. {footnote p. 195} I, 11, 31, 1; Gaut. IX, 41-43.--3.
M. IV, 49; Âpast. I, 11, 30, 15; Gaut. IX, 38.--4. M. IV, 46; Âpast. I, 11, 30,
18.-- 5. Âpast. loc. cit. 16; Gaut. IX, 40.--8-10. M. IV, 46, 47.--11, 12. M.
IV, 45; Âpast. loc. cit. 18; Gaut. IX, 40.--11, 19. Y. I, 134.--15, 21. M. IV,
46, 56; Y. I, 134, 137; Âpast. loc. cit. 18.--16, 18. M. IV, 45; Gaut. IX,
40.--22. M. IV, 48; Y. I, 134; Âpast. 20.--23-26. M. IV, 49; V, 136, 137.--23,
Âpast. 15; Gaut. IX, 37.--24. Y. I, 17. Chapters LX-LXIV treat of the daily
duties of a householder. (Nand.)]
p. 195
the hour sacred to Brahman, let him
rise and void his excrements.
2. By night (let him void them)
facing the south, by day and during either twilight (let him void them) facing
the north.
3. (He must) not (void them) on earth
which has not been previously covered (with grass and the like);
4. Nor on a ploughed field;
5. Nor in the shade of a tree (fit to
be used for sacrifices);
6. Nor on barren soil; 7. Nor on a
spot abounding in fresh grass; 8. Nor where there are worms or insects; 9. Nor
in a ditch (or hole, or upon the roots of a tree); 10. Nor on an ant-hill; 11.
Nor on a path; 12. Nor on a public road; 13. Nor in a place previously defiled
by another person; 14. Nor in a garden; 15. Nor in the vicinity of a garden or
of (a reservoir of) water; 16. Nor on ashes; 17. Nor on coal; 18. Nor on
[6. Nand. infers from the use of the
particle ka, that the following places (mentioned by Manu IV, 46, according to
Nand.'s reading, which differs from the traditional one) are also included in
this prohibition: a river, a mountain, the ruins of a temple, and the top of a
mountain.
17. Nand. infers from the use of the
particle ka, and from a text of Yama, that chaff and potsherds are also
intended here.]
p. 196
cow-dung; 19. Nor in a fold for
cattle; 20. Nor in the air; 21. Nor in water;
22. Nor facing the wind, or fire, or
the moon, or the sun, or a woman, or a (father or other) Guru, or a Brâhmana;
23. Nor without having enveloped his
head;
24. Having cleaned his hindparts with
a clod of earth, or with a brick, (or with wood or grass,) and seizing his
organ (with his left, after having removed his garment), he must rise and clean
himself with water and earth (previously) fetched for the purpose, so as to
remove the smell and the filth.
25. The organ must once be cleaned
with earth, the hindparts three times, the one hand (the left) ten times, both
hands together seven times, and both feet together three times.
26. Such is the purification ordained
for householders; it is double for students treble for hermits; and quadruple
for ascetics.
p. 196
LXI.
1. A householder must not use[1]
Palâsa-wood for cleaning his teeth.
2. Nor (must he use the twigs of) the
Sleshmântaka
[20, 'I. e. in an apartment on the
roof or in any other such place.' (Nand.)
LXI. Âpast. I, 11, 32, 9; Gaut. IX,
44.
[1. 1 Literally 'eat,' adyât. In 16
and 17 the synonymous verbs bhaksh and as are used. Nevertheless it can hardly
be doubted that both of the two modes of cleaning the teeth, which appear to
have been customary, are indicated in this chapter: the one consisting in
brushing them with little sticks or twigs provided with a brush (see 16), the
other in chewing twigs. Unfortunately the reading of Nand.'s gloss on the term
sakurka in 16 is uncertain.
2. Regarding the Vibhîtaka tree, see
Dr. Buhler's Kashmir Report p. 8.]
p. 197
(or Selu) plant, nor of the soap
plant, nor of the Vibhîtaka (or Kalidruma) tree, nor of the Dhava plant, nor of
the Dhâmani tree (for that purpose).
3. Nor (the twigs of) the Bandhuka
(or Bandhugîvaka) plant, nor of the Nirgundî shrub, nor of the
Sigru, Tilva, and Tinduka trees.
4. Nor (the twigs of) the Kovidâra
(Yugapattraka) Samî, Pîlu (Gudaphala), Pippala (holy fig-tree), Inguda, or
Guggula trees;
5. Nor (the twigs of) the
Pâribhâdraka (Sakrapâdapa), or tamarind, or Mokaka, or Semul trees, nor those
of the hemp plant;
6. Nor sweet plants (such as
liquorice sticks):
7. Nor sour plants (such as Âmlikâs);
9. Nor twigs that have withered on
the stem;
9. Nor perforated (or otherwise
faulty) wood;
10. Nor stinking wood;
11. Nor smooth wood;
12. He must not (use the sticks)
facing the south or west.
13. He must use them facing the north
or east;
14. He may use (the twigs of) the
banyan or Asana trees, or of the Arka plant, or of the Khadira, or Karashga, or
Badara (jujube), or Sal, or Nimb trees, or of the Arimeda, shrub, or of the
Apâmârga or Malatî plants, or of the Kakubha or Bril trees;
15. Or of the Kashâya tree, or of the
Tikta or Katuka plants.
16. Before sunrise let him silently
clean his teeth with a stick, which must be as thick as the top of the little
finger, provided with one end that may be chewed (or 'with a brush'), and
twelve Angulas long.
p. 199
17. Having washed[1] and used the
stick for cleaning the teeth, he must take care to leave it in a clean place;
he must never make use of it on the day of new moon (or on the day of full
moon).
p. 199
LXII.
1. The part at the root of the little
finger of a twice-born man is called the Tîrtha sacred to Pragâpati.
2. The part at the root of the thumb
is called the Tîrtha sacred to Brahman.
3. The part at the tops of the
fingers is called the Tîrtha sacred to the gods.
4. The part at the root of the
forefinger is called the Tîrtha sacred to the manes.
5. Let him sip water, which has not
been put to the fire and is free from foam (and bubbles), which has not been
poured out by a Sudra (or other uninitiated person), or by a man who has one
hand only, and which has no saline flavour[1]; and (let him sip it) in a clean
place, duly seated, placing (his right hand) between his knees, facing the east
or the north (or, the north-east), attentively regarding the water, and in a
cheerful mood.
6. Let him sip water thrice with the
Tîrtha sacred
[17. 1 It must be washed both before
and after using it. (Nand.) LXII. 1-4. M. II, 59; Y. I, 19.--5-8. M. II, 60,
61; Y. I, 20; Âpast. I, 5, 16, 1-7; Gaut. I, 36.--9. M. II, 62; Y. I, 21.
1. Nand. observes that this chapter
and the preceding one follow in order upon Chapter LX, because the purificatory
rite described at the end of the latter is immediately followed by the Âkamana
(sipping of water), and then by the Dantadhâvana (cleaning the teeth), both of
which acts, however, have to be performed on other occasions also, as after a
meal, &c.
5. 'The term kshâra, 'saline
flavour,' includes bad or spoiled water of any kind, according to Nand.]
p. 199
to Brahman (or with the Tîrthas
sacred to the gods and to Pragipati respectively).
7. Let him wipe his lips twice (with
the root of his thumb).
8. Let him touch the cavities (above
his navel)[1], his head, and his breast with water.
9. By water which reaches either
their heart, or their throat, or their palate respectively, members of the
three twice-born castes are purified each in his turn; a woman and a Sudra are
purified by water which has once touched their palate.
p. 199
LXIII.
1. In order to obtain wealth and for
the sake of security he shall apply to a lord.
2. He must not travel alone; 3. Nor
with wicked companions; 4. Nor with Sudras; 5. Nor with enemies; 6. Nor too
early in the morning; 7. Nor too late in the evening; 8. Nor in the twilight;
[9. Nor at noon; 10. Nor near water;] 11. Nor in too great a hurry; 12. Nor at
night
[8. 1 See XXIII, 51.
LXIII. I. M. IV, 33; Gaut. IX,
63.--2-9. M. IV, 140, 55, 60.--13-17, 19, 21. M. IV, 67, 131, 57.--24, 25. M.
IV, 78; Y. I, 139; Âpast. II, 8, 20, 11; Gaut. IX, 15.--26-28. Sânkh. IV, 12,
15; M. IV, 39; Y. I. 133; Gaut. IX, 66.--40. M, IV, 130.--41. M. IV, 132.--42.
M. IV, 38; Gaut. IX, 52.--43. M. IV, 38; Gobh. III, 5, 11.--46. Âsv. III, 9, 6;
M. IV, 77; Y. I, 139; Âpast. I, 11, 32, 26; Gaut. IX: 32.--47. Âpast. I, 11,
32, 27; Gaut. IX, 33.--49. Gobh. III, 5, 13; Pâr. II, 7, 6; Sânkh. IV, 12,
28.--51. M. IV, 138, 139; Y. I, 117; Âpast. II, 5, 11, 5-7; Gaut. VI, 24, 25.
1. 'A lord' (îsvara) means a king or
another rich man, in his own country, or in another country. (Nand.) See also
Dr. Buhler's note on Gaut. IX, 63, where the same Sutra occurs.
9, 10. Sutras 9 and 10 are wanting in
Dr. Buhler's MS.]
p. 200
13. Nor (let him travel) without
cessation with (horses or other) beasts of draught that are quite young,
diseased, or (otherwise) afflicted;
14. Nor with such as are deficient in
limb; 15. Nor with weak ones; 16. Nor with young bulls; 17. Nor with untrained
animals.
18. He must not appease his hunger
and allay his thirst without having first given grass and water to the animals.
19. He must not stop at a place where
four ways meet; 20. Nor at night at the root of a tree: 21. Nor in an empty
house; 22. Nor upon a meadow; 23. Nor in a stable;
24. Nor (must he stand) on hair, on
the husks of grain, on potsherds, on bones, on ashes, or coal;
25. Nor on seeds of the cotton plant.
26. When he passes by a place where
four ways meet, let him turn his right side towards it.
27. And let him do the same in
passing by the image of a deity;
28. And in passing by well-known
large trees.
29. After having seen a fire, or a
Brâhmana (with his turban on), or a public prostitute, or a jar filled (with
water), or a looking-glass, or an umbrella, or a flag, or a banner[1], or a
Bril tree, or a lid (or platter), or a palace built in the shape of a certain
diagram (or in the form of a quadrangle without a western gate)[2];
[29. 1 'More precisely the term
patâkâ signifies "a staff, by which a piece of cloth torn in the middle is
fastened."' (Nand.)--2 'The particle ka is added at the end of this
enumeration in order 'to include in it perfumes, lamps, and other objects
mentioned in a Smriti.' (Nand.)]
p. 201
30. Or a fan, or a chowrie, or a
horse, or an elephant, or a goat, or a cow (having a calf), or sour milk, or
milk, or honey, or white mustard;
31. Or a lute, or sandal-wood, or a
weapon, or fresh cow-dung, or fruit, or a flower, or a fresh pot-herb, or
Gorokanâ, or blades of Durvâ grass;
32. Or a turban, or ornaments, or
jewels, or gold, or silver, or clothes, or a seat, or a vehicle, or (raw) meat;
33. Or a golden vase, or cultivated
land which is being carried away (by a stream), or a single (bull or other)
piece of cattle tied with a rope, or an unmarried damsel (clad in white), or a
(boiled) fish, (let him turn his right side towards them and) go on.
34. Having seen one intoxicated, or
insane, deformed, he must or turn back;
35. (Also, if he has seen) one who
has vomited, or one who has been purged, or one who has had his head shorn, or
one who wears all his hair tied in one knot, or a dwarf;
[30. 'The particle ka, which is added
at the end of this Sutra, refers to a king, his ministers, his domestic priest,
&C., as indicated in a Smriti passage.' (Nand.)
31. Nand. infers from another Smriti
passage that ka here refers to a crow and to a Sudra or workman with his tools.
32. Nand. here refers ka to shells
and other objects mentioned in a Smriti.
33. Nand. here refers ka to a dead
body and other objects enumerated in a Smriti.
34. The enumeration of auspicious
objects in Sutras 29-33 is followed by an enumeration of inauspicious objects
in Sutras 34-38. (Nand.)
35. The particle ka refers to
enemies, outcasts, and others mentioned in a Smriti. (Nand.)]
p. 202
36. Or (if he has seen) one wearing a
dress (of a reddish-yellow colour) dyed with Kashâya[1], or an ascetic, or one
smeared[2] (with ashes)[3];
37. Or (if he has seen) oil, or
sugar, or dry cow-dung, or fire-wood, or grass (other than Kusa or Durvâ
grass), or Palâsa (and other leaves, other than betel leaves), ashes, or
coal[1];
38. Or (if he has seen) salt, or a
eunuch, or (the spirituous liquor called) Âsava, or an impotent man, or cotton
cloth, or a rope, or an iron chain for the feet, or a person with dishevelled
hair.
39. (If he sees), while about to
begin a journey, a lute, or sandal-wood, or fresh pot-herbs, or a turban, or an
Ornament, or an unmarried damsel, he must praise them.
[36. 1 Nand. refers kâshâyin,
'wearing a dress dyed with Kashâya,' to 'persons who wear the marks of an order
to which they do not belong.' But this interpretation is evidently wrong. Among
the sects that wear a dress dyed with Kashâya, Buddhists are the most
prominent, but it must not be overlooked that there are other important sects
also, as e. g. the Svâminârâyanîs of the present day, who wear such dresses.--2
The term malina, 'smeared,' no doubt refers to a Saiva sect. Nand. interprets
it by 'Kâpâlikas and the like;' but more probably the Pâsupatas are meant.--3 The
particle ka further refers to the humpbacked, deaf, and blind, to barren women,
and to naked and hungry persons, as stated in a Smriti. (Nand,)
37. 1 Nand. refers the particle ka in
this Sutra to hares, naked mendicants, snakes, iguanas, lizards, skins, and
other inauspicious objects and persons enumerated in a Smriti.
38. Nand. argues from a passage of
Nârada (not found in his Institutes), that the particle ka here refers to
persons mounted upon an ass, camel, or buffalo, and others.
39. 1 Nand. mentions two explanations
of this Sutra: 1. he must eulogise the above objects or persons if he sees
them; 2. he must gladden persons, who have those objects or persons with them,
with presents and the like.]
p. 203
40. He must not (knowingly) step on
(or step over, or stand on) the shade of the image of a deity, of a (learned)
Brâhmana, of a spiritual teacher, of a brown (bull or other animal), or of one
by whom the initiatory ceremony at a Soma-sacrifice has been performed.
41. Nor (must he step) on anything spat
out or vomited, nor on blood, nor on fæces or urine, nor on water used for
ablutions.
42. He must not step over a rope to
which a calf (or a cow) is tied.
43. He must not walk quickly in the
rain.
44. He must not cross a river without
need;
45. Nor without having previously
offered an oblation of water to the gods and to the manes;
46. Nor (swimming) with his arms;
47. Nor in a leaky vessel.
48. He must not stand on the bank (of
a river).
49. He must not gaze into a pool.
50. He must not cross it (by swimming
through it, or in any other way).
51. Way must be made for an aged man,
for one carrying a burden, for a king, for a Snâtaka (of any of the three
kinds[1]), for a woman, for a sick person, for a bridegroom, and for one riding
in a carriage. Among those, should they all meet, a king must be
[41. According to Nand., the particle
vâ, 'or,' is added at the end of this Sutra, in order to include an officiating
priest and others mentioned by Yâgshavalkya I, 152.
51. 1 The Snâtaka (see XXV III, 42,
note) is of three kinds: 1. the Vidyâsnâtaka, who has studied the Vedas; 2. the
Vratasnâtaka, who has performed the Vratas or vowed observances of a student;
3. the Ubhayasnâtaka, who has completed both the Vedas and the Vratas. (Nand.)
See the Grihya-sutras.]
p. 204
honoured by the rest (excepting the
Snâtaka); but the king himself must show honour to a Snâtaka.
p. 204
LXIV.
1. He must not bathe in another man's
pool;
2. In cases of distress (if there is
no other water at hand) he may bathe (in another man's pool), after having
offered up five (or seven, or four) lumps of clay and (three jars with) water.
3. (He must not bathe) during an
indigestion;
4. Nor while he is afflicted (with a
fever or other illness);
5. Nor without his clothes; 6. Nor at
night; 7. Unless it be during an eclipse; 8. Nor in the twilight.
9, He must bathe early in the
morning, when he beholds the east reddening with the rays of the (rising) sun.
10. After having bathed, he must not
shake his head (in order to remove the water from his hair);
11. And he must not dry his limbs
(with his hand or with a cloth);
12. Nor must he touch any oily
substance.
[LXIV. I. M. IV, 201.--1, 2. Y. I,
159-3, 4. M. IV, 129.--5. M. IV, 45; Gaut. IX, 61; Âsv. III, 9, 6; Pâr. II, 7,
6; Sânkh. IV, 12, 31.--6. M. IV, 129.--12. M. IV, 83.--13, Sânkh. IV, 12,
32.--15. Gaut. IX, 16.--16. M. IV, 263; Y. I, 159.--24. M. IV, 152; Y. I,
100.--27. Y. I, 196.
5. The term nagna, literally 'naked,'
has to be taken in its widest sense here. According to Bhrigu and Gobhila it
includes, besides one wholly undressed, 'one without his upper garment, one who
has dirty clothes on, one clad in lower garments of silk only, one who wears
double clothing or even a greater number of clothes, one who wears a small
piece of cloth over the pudenda only,' &c. (Nand.) See also M. IV, 129.]
p. 205
13. He must not put on again the
garment which he wore before, without its having been washed.
14. After having bathed, he must
cover with his head a turban[1] and put on two garments[2] washed (by himself).
15. He must not converse, (after
having bathed,) with barbarians, low-caste persons, or outcasts.
16. He must bathe in cascades, ponds
dug by the gods, and lakes.
17. Stagnant water is more pure (and
purifies more effectually) than water taken out (of a well or the like); the
water of a spring is more pure than that of a tank; the water of a river is
more pure than the former; water collected by (Vasishtha or some other) devout
sage[1] is even more pure; but the water of the Ganges is the purest of all.
19. After having removed the dirt by
means of earth and water[1], and after having dived under water and returned
(to the bank of the river), he must address the bathing-place with the three
Mantras (beginning with the words), 'Ye waters are[2],'with the four Mantras
(beginning with the words),
[14. 1 Ushnîsha, 'a turban,' here
denotes a bandage used for drying the head, which is wrapped around the head
and closely tied together.--2 I. e. an upper and an under garment. (Nand.)
16. The term devakhâta, 'ponds dug by
the gods,' refers to Pushkara and other holy bathing-places. (Nand.) See below
LXXXV.
17. 1 Nand. cites Vasishthaprâkî and
Visvâmitraprâkî as instances of holy bathing-places of this description.
18. 1 Nand. refers this and the
following Sutras to a midday bath, because a verse, which he quotes, forbids
the use of earth (in order to clean one's self with it) in the morning bath.
But it seems to follow from 35 and 42, that an the rules given in this chapter
refer to that bath, which must be taken at sunrise every day.--2 Rig {footnote
p. 206} veda X, 9, 1-3, &c.--3 Taitt. Samh. V, 6, 1, 1-2, &c.--4
Rig-veda I, 23, 22, &c.]
p. 206
'The golden-coloured (waters)[3],'
and with (the one Mantra beginning with the words), 'Carry away (all), that, O
ye waters[4].'
19. Then he must dive underwater and
mutter the Aghamarshana three times;
20. Or (he must mutter three times
the Mantra which begins with the words), 'That most exalted step of Vishnu;'
21. Or the Drupadâ Sâvitrî (which
begins with the words, 'Like one released from a post);
22. Or the Anuvâka (which begins with
the words), 'They get their minds ready;'
23. Or the Purushasukta.
24. After having bathed, he must feed
the gods and the manes, while standing in the water with his wet clothes on.
25. If (being unable to remain in
water after having bathed) he has changed his dress, (he must feed the gods and
the manes,) after having crossed the bathing-place (and reached the bank).
26. (But) he must not wring his
bathing-dress till he has satisfied the gods and the manes.
2 7. After having bathed[1] and
sipped water, he must sip water (once more) according to the rule.
28. He must offer (sixteen) flowers
to Purusha,
[20. Rig-veda I, 22, 20, &c.
21. Taitt. Brâhm. II, 4, 4, 9; 6, 6,
3; cf. Vâgasan. Samh. XX, 20; Atharva-veda VI, 115, 3.
22. Rig-veda V, 81, &c.
24. 'The use of the particle ka
indicates that he must anoint himself after having bathed.' (Nand.)
27. 'This expression refers back to
the whole proceeding described above, up to the wringing of the bathing-dress.
(Nand.)]
p. 207
while muttering the Purushasukta, one
with each verse.
29. Afterwards (he must offer) a
libation of water.
30. He must first offer one to the
gods with the Tîrtha sacred to the gods.
31. Then he must offer an other to
the manes with the Tîrtha sacred to the manes.
32. In offering the latter he must
first of all feed (the manes of) his next of kin (such as his father, mother,
maternal grandfather, uncles, brothers, &c.)
33. After that (he must feed) his
relatives (such as a sister's son, a father-in-law, a brother-in-law, &c.)
and distant kinsmen (such as the sons of his father's sisters and of his
mother's sisters).
34. Then (he must feed) his
(deceased) friends.
35. According, to the above rule he
must bathe every day.
36. After having bathed, he must
mutter as many purifying Mantras as possible.
37. And he must mutter the Gâyatrî
even more often (than other Mantras);
38. And the Purushasukta.
39. There is nothing more sublime
than those two (prayers).
40. One who has bathed is thereby
entitled to perform the offerings to the Visvedevâs and to the manes, to mutter
sacred texts, and to exercise the duty of hospitality, as prescribed by law.
[30, 31. See LXII, 3, 4.
37, 38. 'Or the meaning of these two
Sutras is, that the Gâyatrî and the Purushasukta always have to be muttered
besides the other Mantras.' (Nand.)
40. Nand. refers the term vidhinodite
to a separate duty, that {footnote p. 208} of worshipping the gods; the
particle ka to the propitiation of the planets by sacrifices and other such
duties; and the particle tathâ to optional acts, such as the gift of a cow to a
Brâhmana, and the like. But this is certainly a too extensive interpretation of
the text.]
p. 208
41. Distress and misfortune, bad
dreams and evil thoughts are taken from him even who only sprinkles himself
with water (no matter from where it comes): that is the law.
42. He who regularly takes the
prescribed bath (every morning), does not experience the tortures of Yama's
hell. By the regular bath criminals even obtain their absolution.
p. 208
LXV.
1. Now then, after having duly
bathed, and duly washed his hands and feet, and duly sipped water, he must
worship Bhagavat Vâsudeva (Vishnu), who is without beginning and end, before an
idol or on the sacrificial ground.
2. Having called up in his mind
(Vishnu to life, with the Mantra), 'The two Asvins possess life, may they (give
you life),'and having invited (Vishnu) with the Anuvâka (beginning with the
words), 'They get their minds ready[2],' he must worship him with his knees,
his hands, and his head[3].
[LXV, LXVI. These two chapters treat
of the worship of Vishnu. (Nand.)
LXV. 1. The fittest. place for
worshipping Vishnu is upon a Sâlagrâma (ammonite) stone. (Nand.)
2. 1 Kâthaka XI, 7. The rendering of
this Mantra is conjectural, as the reading is uncertain. Nand. states expressly
that it is quoted from the Kâthaka.--2 See LXIV, 22.--3 'The particle ka
indicates that he must also worship Vishnu in his mind, and with his speech, by
saying, 'Om, adoration to Bhagavat Vâsudeva.' (Nand.)]
p. 209
3. With the three Mantras (beginning
with the words), 'Ye waters are,' he must (fetch and) announce the Arghya (or
water for washing the hands).
4. With the four Mantras (beginning
with the words), 'The golden-coloured,' (he must fetch and announce) the water
for washing the feet;
5. With (the one Mantra, beginning
with the words), 'May the waters of the plain propitiate us,' the water which
is to be sipped;
6. With (the one Mantra, beginning
with the words), 'Carry away (all) that, O ye waters,' the water destined for
the bath;
7. With (the four Mantras, beginning
with the words, 'Proud) of the chariot, of the poles, the hero,' unguents and
ornaments;
8. With (the one Mantra, beginning
with the words), 'A youth, splendidly arrayed,' a garment;
9. With (the one Mantra, beginning
with the word), 'Blooming,' a flower;
10. With (the one Mantra, beginning
with the
[3, 4. See LXIV, 18.
5. This Mantra is found Atharva-veda
I, 6, 4; XIX, 2, 2; Taitt. Ârany. VI, 4, 1. Nand. states that it is
kathasâkhîya, from the Sâkhâ of the Kathas; but I have not found it in the
Berlin MS. of the Kâthaka, the only complete MS. in existence of that work.
6. See LXIV, 18.
7.. This Mantra also belongs to the
Katha school, according to Nand. It is not found in the MS. of the Kâthaka, but
it occurs in the Taitt. Brâhm. II, 7, 7, 2. The above translation is in part
according to Sâyana's Commentary on the Taitt. Brâhm.
8. Rig-veda III, 8, 4, &c.
9. Taitt. Samh. IV, 2, 6, 1; Kâth.
XVI, 13; Atharva-veda VIII, 7, 27. Nand. says that it is a Taittirîya Mantra.
10. Kâth. II, 7; Vâgas. Samh. I, 8
(cf. Mahîdhara's Commentary). Nand. says that it is a Taittirîya Yagus.]
p. 210
words), 'Thou art murderous (dhur),
slay (dhurva) (the slayer),' incense (dhupa);
11. With (the one Mantra, beginning
with the words), 'Thou art splendour and light,' a lamp;
12. With (the one Mantra, beginning
with the words, 'I have praised) Dadhikrâvan,' a Madhuparka (honey-mixture);
13. With the eight Mantras (beginning
with the word), 'Hiranyagarbha,' an offering of (other) eatables.
14. A chowrie, a fan, a
looking-glass[1], an umbrella, a (palanquin or other) vehicle, and a (throne or
other) seat, all these objects he must announce (and place before) the god
(Vishnu), muttering the Gâyatrî (at the same time).
15. After having thus worshipped him,
he must mutter the Purushasukta. After that, he who wishes to obtain eternal
bliss must make oblations of clarified butter, while reciting the same hymn.
p. 210
LXVI.
1. He must not make an oblation to
the gods or to the manes with water collected at night.
2. He must not give any other
fragrant substance than sandal, or musk, or (fragrant) wood (of the odoriferous
Devadâru tree), or camphor, or saffron, or the wood of the Gâtîphala tree;
3. Nor a garment dyed with indigo;
[11. Vâgas. Samh. XXII, 1. Nand.
states that this Mantra belongs to the Sâkhâ of the Kathas; but I have not met
with it in the Kâthaka.
12. Rig-veda IV, 39, 6, &c.
13. Rig-veda X, 121, 1-8; Kâth. XL,
1, &c.
14. 1 Thus the term mâtrâ is
interpreted by Nand.]
p. 211
4. Nor an ornament made of factitious
jewels or gold;
5. Nor (a flower) having a nasty
odour;
6. Nor one that has no odour at all;
7. Nor one grown upon a thorny plant.
8. But he may give even a flower
grown upon a thorny plant, if it is white and sweet-smelling.
9. He may give even a red flower, if
it is saffron, or a water-flower (such as the red lotus).
10. (He must) not (give) any animal
substance (such as claws or horns) for the incense.
11. (He must) not (give) anything but
clarified butter or oil for the lamp.
12. (He must) not (give) forbidden
food at the offering of eatables;
13. Nor the milk of goats or female
buffalos, though it is lawful food (otherwise);
14. Nor the flesh of five-toed
animals, of fishes, and of boars.
15. Fully prepared for the sacrifice
and pure, he must announce (and offer up to Vishnu) all the oblations, with his
mind fixed upon the deity, with a cheerful heart, and free from precipitation
or anger.
p. 211
LXVII.
1. After having swept the place
around the (kitchen) fire, sprinkled it with water all around,
[9. The particle ka indicates that
fragrant oleander and the like is also permitted. (Nand.)
13. See LI, 38.
14. This prohibition refers to those
species of five-toed animals, fish, and boars, whose flesh is not in general
forbidden. (Nand.) See LI, 3, 6, 21.
LXVII. 1-32. Âsv. I, 2; Gobh. I, 4;
Pâr. I, 12; II, 9; Sânkh. II, {footnote p. 212} 14; M. III, 84-94; Y. II,
103-108; Âpast. II, 2, 3; II, 2, 4, 1.--13; Gaut. V, 10-18.--33-46. Âsv. I, 24;
Gobh. IV, 10; Pâr. II, 9, 12-16; I, 3; Sânkh. II, 15-17; M. III, 99, 100, 102,
101 111-118; Y. I, 107-113; Âpast. II, 2, 4, 11-20; II, 3; II, 4; Gaut. V,
21-45. Regarding the parallel passages of the Kâthaka and Mânava Grihya-sutras,
see the Introduction. This chapter treats of the Vaisvadeva sacrifice. (Nand.)]
p. 212
strewed (Kusa grass) all around, and
sprinkled (the latter) with water all around, he must take out of all dishes
the uppermost part and offer it:
2. To Vâsudeva, to Sankarshana, to
Pradyumna, to Aniruddha, to Purusha, to Satya, to Akyuta, to Vâsudeva.
3. Afterwards (he must offer twelve
burnt-oblations) to Agni, to Soma, to Mitra, to Varuna, to Indra, to Indra and
Agni united, to the Visvedevâs, to Pragâpati, to Anumati, to Dhanvantari, to
Vâstoshpati, and to Agni Svishtakrit (the god of the fire who causes the proper
performance of the sacrifice).
4. Then let him make a Bali-offering
with that which has been left of the dishes.
5. To (the serpent demons) Taksha and
Upataksha,
6. (Strewing the two Balis) on both
sides of the fire, to the east of it (on the north-eastern side first, and on
the south-eastern side afterwards).
[1. Nand. infers from a text of
Saunaka, that the particle atha points to the recitation of the Purushasukta as
an initiatory ceremony.
2. Regarding this Sutra, see the
Introduction. The oblations to be offered are eight in number, one for each
invocation.
3. Devapâla, in his Commentary on the
corresponding section of the Kâthaka Grihya-sutra, states that the deities to
whom burnt oblations are offered (Sutra 3) shall be invoked with the word
svâhâ, 'hail!' and those for whom Bali-offerings are strewed upon the ground,
with the word namah, 'adoration.'
6-8. These three Sutras have been
translated in accordance {footnote p. 213} with Devapâla's readings and his
remarks on them. Nand. wrongly refers the four names mentioned in 7 to the four
quarters of the globe. The Mantra quoted in 7 is found complete in the Kâthaka,
XL, 4, and, in a modified form, in the Taitt. Samh. IV, 4, 5, 1.]
p. 213
7. (Then let him offer other seven
Balis) to all (the seven Ishtakâs or goddesses of the bricks of the altar, also
to the east of the fire, while pronouncing the Mantras), 'Thy name is Ambâ; thy
name is Dulâ; thy name is Nitatnî (Nitatnir); thy name is Kupunîkâ (and so
on).'
8. (He must offer four Balis with the
Mantras), 'O Nandinî; O Subhagâ; O Sumangalî; O Bhadrankarî,' (placing the
Balis) in the corners (beginning with the south-eastern corner and proceeding)
towards the south.
9. (He must place two Balis),
addressed to Shri Hiranyakesî and to the trees, near the firm pillar[1].
10. (He must place two Balis),
addressed to Dharma and Adharma and to Mrityu, near the door.
11. (He must place one Bali),
addressed to Varuna, in the water-jar.
12. (With the words, 'Adoration be)
to Vishnu,' (he must place one Bali) in the mortar.
13. (With the words, 'Adoration be)
to the Maruts,' (he must place one Bali) on the mill-stone.
14. (In the apartment) on the roof
(let him place two Balis) addressed to Vaisrâvana (Kubera) the king, and to all
created beings.
15. (With the words, 'Adoration be)
to Indra and to Indra's ministers,' (he must place two Balis). in the eastern
part (of the house).
[9. 1 'I. e. the pillar which
supports the house.' (Nand.) It appears from an analogous passage of the Mânava
Grihya-sutra, that a pillar in the middle of the house is meant.]
p. 214
16. (With the words, 'Adoration be)
to Yama and to Yama's ministers,' (he must place two Balis) in the southern
part..
17. (With the words, 'Adoration be)
to Varuna and to Varuna's ministers,' (he must place two Balis) in the western
part.
18. (With the words, 'Adoration be)
to Soma and to Soma's ministers,' (let him place two Balis) in the northern
part.
19. (With the words, 'Adoration be)
to Brahman and to Brahman's ministers,' (let him place two Balis) in the centre
(of the house).
20. (Let him throw) in the air (a
Bali) addressed to Âkâsa (the air).
21. (With the words, 'Adoration be)
to the goblins roaming by day,' (let him place a Bali) on the sacrificial
ground.
22. (With the words, 'Adoration be to
the goblins) roaming by night,' (let him offer a Bali in the same place at the
Vaisvadeva which takes place) at night.
23. Afterwards he must offer upon
blades of Kusa grass, having the points turned towards the south, balls of rice
to his father, to his grandfather, and to his great-grandfather, to his mother,
to his grandmother, and to his great-grandmother, proclaiming at the same time
their name and race (and adding the word Svadhâ, 'reverence').
24. Along with the balls of rice let
him give ointments, flowers, incense, eatables, and the like.
25. After having fetched a jar with
water, let him
[24. 'And the like' means betel and
the sacrificial fee for the Brâhmanas.' (Nand.)
25. This has to be done with the
words, svastitvam bruhi, 'say {footnote p. 215} the benediction.' (Nand.) The
benediction, according to Devapâla, consists of the Purushasukta, the Kanikrada
(Vâgas. Samh. XIII, 48), and other Mantras.]
p. 215
cause a Brâhmana to say the
benediction (and give him the jar).
26. (The share) of dogs, crows, and
Svapakas let him strew upon the earth.
27. And let him give (a mouthful of
food as) alms.
28. By honouring guests he obtains
the highest reward.
29. Let him assiduously honour a
guest who arrives in the evening (after the Vaisvadeva is over).
30. Let him not suffer a guest to
stay at his house unfed.
31. As the Brâhmanas are lords over
all other castes, and as a husband is lord over his wives, a guest is the lord
of a householder.
32. By honouring a guest he obtains
heaven.
33. (One who has arrived as) a guest
and is obliged to turn home disappointed in his expectations, takes away from
the man, to whose house he has come, his religious merit, and throws his own
guilt upon him.
34. A Brâhmana who stays for one
night only as a guest, is called atithi (a guest); because he does not stay for
a long time, therefore is he termed atithi.
[27. According to Nand., who argues
from a passage of Baudhâyana. the particle ka implies that he should feed
Brâhmanas also.
33. This proverb is also found in the
Mahâbhârata XII, 6995, in the Hitopadesa I, 56 (64 ed. Johnson), and in the
Mârkandeya-purâna XXIX, 31. See Bthtlingk, Ind. Spruche, 134.
34. Atithi in this derivation is
supposed to mean one who does not stay for a whole tithi or lunar day.']
p. 216
35. Let him not consider a Brâhmana
fellow-villager or an acquaintance as his guest, though he has come to the
house where his wife and his fires are.
16. But if a Kshatriya has come to
his house in the way of a guest, let him hospitably entertain him also, to his
heart's desire[1], after the Brâhmana guests have eaten.
37. Should a Vaisya or a Sudra come
to his house as guests, he must even give food to them (at the same time and)
with his servants, and treat them with kindness (but not like guests in the
proper sense of the term).
38. To (members of) other castes
(such as Murdhâvasiktas) and to friends (or relatives or) other such persons,
who have come to his house out of attachment, let him offer such food as
happens to be there, to the best of his power, at the time when his wife takes
her meal.
39. One recently married (but not yet
delivered to her husband), an unmarried damsel, a sick woman, and a pregnant
woman: to these let him give food unhesitatingly, even before his guests.
40. The foolish man who eats first
himself, without having offered food to those (persons that have been
mentioned), is not aware that he will himself be food (after death) for dogs
and vultures.
41. After the Brâhmanas, (the
Kshatriyas who have come as guests), the friends and relatives, (the parents
and others) whom he is bound to maintain,
[36. 1 This is Kulluka's rendering of
the term kâmam (on M III, 111). According to Nand., it means that he is at
liberty to feed such guests or no.
38. The wife takes her meal when the
husband has eaten. (Nand.)]
p. 217
(and the servants) have made their
repast, let man and wife eat the leavings themselves.
42. Having shown honour to the gods,
to the manes, to men, to those whom he is bound to maintain, and to the
household deities (as well as to dogs, crows, and the rest), let a householder
enjoy that which has been left.
43. He who cooks food for himself only,
cats nothing but sin: for that alone is considered as fit food for the
virtuous, which is left, after the (customary) oblations have been offered.
44. By the daily recitation of the
Veda, by the Agnihotra, by sacrificing, and by austerity, a householder does
not obtain such excellent places of abode (after death) as by honouring a
guest.
45. Whether he arrives in the evening
or in the morning, he must offer a seat and water to his guest, and food, to
the best of his ability, after having shown him marks of honour as the law
directs[1].
46. By giving (to a guest) shelter, a
bed, ointments for his feet, and a lamp: for each of these gifts singly he
reaps the same reward as for the gift of a cow.
p. 217
LXVIII.
1. He must not eat during an eclipse
of the moon or of the sun.
[45. 'For the rules regarding the
reception of a guest, see Âsv. I, 2 4, and the other Grihya-sutras; M. III, 119
seq., and the other Dharmasâstras.
LXVIII. 12. M. IV, 55.--14. M. IV,
45; Y. I, 131; Âpast. II, 8, 19, 18.--19. M. IV, 74.--20. M. IV, 65.--21. M.
IV, 63; Gaut. IX, 56.--23. M. IV, 74.--26. M. III, 106; Âpast. II, 4, 8,
4.--27. M. IV, 62; Âpast. II, 8, 18, 1; II, 8, 20, 10; Gaut. IX, 58.--29, M.
IV, 75.--34. M. IV, 76.--37. M. IV, 37; Y. {footnote p. 218} I, 135.--38. M.
IV, 82.--40. Âpast. I, 11, 31, 1.--42, 43. M. II, 54; Y. I, 31; Gaut. IX,
59.--46. Sânkh. IV, 11, 10; M. IV, 43; Y. I, 131; Gaut. IX, 32.--47. M. IV, 63;
Y. I. 138; Âpast. II, 1, 1, 3; Gaut. IX, 9.--48. M. IV, 62.--49. M. IV, 65;
Gaut. XVII, 13. 'The injunctions regarding meals having been given in the
previous chapter, he now proceeds to propound some prohibitions concerning the
same subject.' (Nand.)]
p. 218
2. He shall eat, after having
previously bathed, when the eclipse is over.
3. If (the sun or moon) have set
before the eclipse was over, he must bathe, and on the next day he may eat
again, after having seen (the sun or moon rise),
4. A cow or a Brâhmana having met
with a calamity, he must not eat on that day.
5. If the king has met with an accident,
(he must not eat on that day).
6. An Agnihotrin, who is absent on a
journey, must eat at that time of the day when the Agnihotra is supposed to be
over.
7. He may also eat at that time of
the day when the Vaisvadeva is supposed to be over.
8. On the days of new and full moon
(he may eat at that time) when he supposes the sacrifice customary on those
days to have been performed.
[2, 3. Nand. states that in both of
these Sutras it has to be understood, that the bath occasioned by the eclipse
must be followed by the ordinary bath, which precedes every meal.
6. An Agnihotrin is one who daily
performs the Agnihotra. Regarding the Agnihotra and the times for its
performance, see LIX, 2.
7. The term Vaisvadeva includes not
only the oblation to the Visvedevâs (LXVII, 3), but also the Bali-offerings and
the entertainment of a guest, &c., as prescribed in LXVII, 4 seq. (Nand.)
8. According to Nand., the use of the
particle ka implies, that this rule applies equally to the first days of the
moon's increase and wane.]
p. 219
9. He must not eat during an
indigestion;
10. Nor at midnight; 11. Nor at noon;
12. Nor in the twilight;
13. Nor dressed in wet clothes;
14. Nor without his upper garment;
15. Nor naked;
16. Nor in water (nor in a boat)
17. Nor lying stretched out on the
back;
18. Nor sitting on a broken stool;
19. Nor reclining on a couch;
20. Nor from a broken dish;
21. Nor having placed the food on his
lap;
22. Nor (having placed the food) upon
the ground;
23. Nor from the palm of his hand.
24. That food which has been seasoned
with salt (after having been cooked) he must not eat.
25. He must not abuse children
(eating in the same row with him).
26. (He must) not (eat) dainties
alone.
27. (He must) not (eat) substances
from which the fat has been extracted.
28, Nor (must he eat) roasted grain
in the daytime.
29. At night (he must not eat)
anything mixed with sesamum-seeds.
[9. According to Nand., the use of
the particle ka implies a prohibition to eat again, after having partaken of a
Srâddha meal.
15. See note on LXIV, 5.
24. Nand., quoting a passage of
Vasishtha (XIV, 28), states the use of the particle ka to imply, that food
twice cooked and food cooked in a frying-pan should also be avoided.
27. This rule refers to skimmed milk
and to a dough made of ground sesamum, from which the oil has been extracted.
(Nand.)]
p. 220
30. Nor (must he eat at night) sour
milk or ground barley.
31. Nor (must he eat) the leaves of
the mountain ebony, or of the banyan, or of the holy fig-tree, or of the hemp
plant.
32. (He must) not (eat) without
having first given to eat (to the gods and to the Brâhmanas); Nor without
having made a burnt-offering first
34. Nor without having sprinkled his
feet;
35. Nor without having sprinkled his
hands and his face;
36. While having the remains of food
en his mouth or hands, he must not take clarified butter.
37. Nor must he look at the moon, or
at the sun, or at the stars (while unclean).
38. Nor must he touch his head (while
unclean).
39. Nor must he recite the Veda
(while unclean).
40. He must eat facing the east;
41. Or facing the south;
42. And after having honoured his
food[1];
43. And cheerfully, adorned with a
garland of flowers, and anointed with unguents.
[42. 'Nand. describes the ceremony of
'honouring one's food' as follows: 'He must first sprinkle the food, while
reciting the Gâyatrî and the Vyâhritis (see LV, 10). Then he must sprinkle
water all around it, with the Mantra, "Forsooth, I sprinkle righteousness
around thee" After that he must sip water with the Mantra, "Thou art
an imperishable basis" (Taitt. Ârany. X, 32, rendered according to Sâyana's
Commentary), and offer up five oblations to Prâna, &c. (see Dr. Buhler's
note on Âpast. II, 1, 1, 2). Finally he must eat in silence, without blaming
the food, and taking care to leave some remnant of it in the dish, and sip
water again, with the Mantra, "Thou art an imperishable covering"'
(Taitt. Ârany. X, 35, according to Sâyana).]
p. 221
44. He must not eat up his food
completely;
45. Unless it consist of sour milk,
or honey, or (clarified) butter, or milk, or ground barley, or meat, or
sweetmeats.
46. He must not eat together with his
wife, nor in the open air, nor standing, nor in the presence of many (hungry
spectators), nor must many eat in the presence of one (hungry spectator).
47. Let him never eat in an empty
house, in a house where the sacred fires are preserved, or in a temple
dedicated to the gods. Neither must he drink water out of his joined hands, or
satiate himself to repletion.
48, Let him not take a third meal
(over and above the two regular meals in the mornings and evenings), nor let
him ever take unwholesome food. He must eat neither too early, nor too late,
and he must take no food in the evening, after having fully satiated himself in
the morning.
49. He must not eat bad food (whether
injurious to health or otherwise reprehensible), nor from a bad dish (which is
similar to the dishes used by barbarians, or which has been defiled by a wicked
man eating from it), nor lying on the ground, nor with his feet raised upon a
bench, nor sitting on his hams with a cloth tied round his legs and knees.
[46. Nand. thinks that this rule
refers to those wives only who belong to a lower caste than their husbands.
48. 'Too early' means before sunrise;
'too late' means immediately before sunset. (Nand.)]
p. 222
p. 222
LXIX.
1. He must not have connection with
his wife on the eighth, or fourteenth, or fifteenth day of the half-month.
2. And (he must avoid connubial
intercourse) after having partaken of a Srâddha;
3. And after having given (a
Srâddha);
4. And after having been invited to a
Srâddha;
5. And while performing a vow of
abstinence (such as that to be kept on the day before a Srâddha, or the fast to
be observed on the eleventh day of the half-month);
6. And one who has performed the
initiatory ceremony of a Soma-sacrifice;
7. And in a temple, in a
burial-ground, and in an empty house;
8. And at the root of a tree (or
shrub);
9. And in the day-time; 10. And in
the twilight;
11. And with one unclean (or in her
courses);
12. And while he is unclean himself;
13. And with one anointed with unguents; 14. And being anointed himself; 15.
And with one sick; 16. And while he is sick himself,
17. He must not have connection, if
he wishes to enjoy a long life, with a woman who has a limb too little, nor
with one who has a limb too much, nor with one older than himself, nor with a
pregnant woman.
[LXIX. 1. M. IV. 128; Y. I, 79.--9.
Âpast. II, 1, 1, 16.--15. Gaut. IX, 28. The subject of daily duties being
absolved, he now goes on to state (in Chapters LM, LXX) the rules that must be
observed during the night. (Nand.)
4. The invitations to a Srâddha are
issued on the day before it is to take place. (Nand.)]
p. 223
p. 223
LXX.
1. He must not sleep with his feet
wet;
2. Nor facing the north or the west;
3. Nor naked; 4. Nor on wet (fresh)
bamboo;
5. Nor in the open air;
6. Nor on a bedstead made of
Palâsa-wood;
7. Nor on one made of the wood of
five trees;
8. Nor on one made of the wood of a
tree which has been split by an elephant;
9. Nor on a bedstead made of the wood
of a tree that has been kindled by lightning;
10. Nor on a broken bedstead;
11. Nor on one made of scorched wood;
12. Nor on one made of the wood of a
tree that used to be watered with a jar;
13. Nor in a burial-ground, nor in an
empty house, nor in a temple;
14. Nor with people who are restless
of limb;
15. Nor with women;
16. Nor on grain, nor (in a stable
of) cows, nor (on the couch of any of his) Gurus, nor on the fireplace, nor (in
a building dedicated to the) gods.
17. He must not sleep while the
remnants of
[LXX. 1. M. IV, 76.--2. Y. I,
136.--3. Âsv. III, 9, 6; M. IV, 75; Gaut. IX, 60.--13. M. IV, 57.--17. Sânkh.
IV, 11, 17; Âpast. I, 1, 2, 24; Gaut. II, 13.
7. Nand. mentions three explanations
of this term: 1. a bedstead made of five pieces of wood (or of the wood of five
trees); 2. a bedstead made of any of the five kinds of wood enumerated in the
Vishnu-purâna; 3. a bedstead made of any of the five kinds of wood enumerated
in Sutras 8-12. The second explanation is inadmissible, because part of the
species of wood mentioned in the passage of the Vishnu-purâna referred to as
identical with those enumerated in Sutras 8-12.]
p. 224
food are on his hands or face, nor in
the day-time, nor in the twilight, nor upon ashes, nor in a place soiled (by
excrements and the like), nor in a wet place, nor on the top of a mountain.
p. 224
LXXI.
1. Now[1] he must not contemn any one
(whether of equal rank, or of higher or lower rank than himself).
[LXXI. 1. M. IV, 135; Y. I, 153.--2.
M. IV, 141.--3. Gaut. II, 17.--4. Gobh. III, 5, 29.--4-6. M. IV, 17, 18; Y. I,
129, 123.--8. M. IV, 19.--9. M. IV, 34; Âpast. I, 11, 30, 13; Gaut. IX, 3.--11.
Gobh. III, 5, 15.--13-16. M. IV, 36; Y. I, 133.--x 4. Sânkh. IV, 11, 21.--17-21.
M. IV, 37.--17, 18. Pâr. II, 7, 6; Sânkh. IV, 11, 2; Âpast. I, 11, 31, 20.--23.
Pâr. II, 7, 8; M. IV, 38.--25. M. IV, 4 3.--26. Âsv. III, 9, 6; Sânkh. IV, 11,
1; M. IV, 53; Y. I, 135; Gaut. IX, 48.--32-35. M. IV, 56, 53; Y I, 137.--36,
37. M. IV, 54, 53; Y. I, 137.--39. M. IV, 65.--40. Âpast. II, 8, 20, 11; Gaut.
IX, 32.--42, 43. M. IV, 70; Âpast. I, 11, 32, 28; Gaut. IX, 51.--44. M. IV,
69.--45. M. IV, 74; Y. I, 138; Gaut. II, 17.--46. M. IV, 69.--47. M. IV, 66;
Gaut. IX, 4, 5.--48-52. M. IV, 80.--53. Sânkh.. IV, 12, 18; M. IV, 82.--54. M.
IV, 250; Y. I, 214.--55. M. IV, 55.--56. M. IV, 57; Y. I, 138.--58. M. IV, 57;
Sânkh. IV, 11, 6.--59. Sânkh. IV, 11, 6; Gaut. IX, 16.--60. M. IV, 58.--61, 62.
Âpast. I, 11, 31, 9, 10.--62. Pâr. II, 7, 14; M. IV, 59; Y. I, 140; Gaut, IX,
23.--63-68. M. IV, 60, 61.--69-71. M. IV, 63, 64.--70. Pâr. II, 7, 3.--72-74.
M. IV, 138; Y. I, 132.--75. Y. I, 153.--76. M. IV, 137; Y. I, 153.--77. M. IV,
94.--79. M. IV, 144.--80, 81. M. IV, 164.--82. M. VIII, 299.--83- M. IV, 135;
Y. I, 153.--84, 85. M. IV, 176; Y. I, 156.--86. M. IV, 150.--87. M. IV, 2, 246;
Gaut. IX, 73.--90. M. IV, 155; Y. I, 154.--91, 92. M. IV, 156, 158.
1. 'This chapter treats of the duties
of a Snâtaka (see XXVIII, 42, note). The particle atha, 'now,' however, signifies
that some of these duties are common to the Snâtaka and to the householder,
whose special duties have been treated in the previous chapters. (Nand.)]
p. 225
2. He must not mock those who have a
limb too little or a limb too much, who are ignorant, or who are poor.
3. He must not serve low people.
4. Let him not engage in work that
may keep him from repeating (or teaching) the Veda.
5. Let him wear such a dress as
becomes his age,
6. And his sacred knowledge, his
descent, his means, and his country.
7. He must not be overbearing.
8. He must constantly consult the
holy laws and other (salutary, precepts relating to the acquisition of wealth,
wisdom, and freedom from disease).
9. He must not wear a worn-out or
filthy dress, if he has means (enough to procure a new one).
10. (Even though he lacks firewood or
the like necessaries) he must not say to another man,
have got none.'
11. He must not wear a garland of
flowers which has no smell at all, or an offensive smell, or which is red.
12. Let him wear a garland of
water-flowers even though they be red.
13. And (he must wear) a staff made
of bamboo;
14. And a jar with water;
15. And a sacrificial string made of
cotton thread;
16. And two golden ear-rings.
[2. The particle ka refers to ugly
persons and the rest, enumerated by Manu IV, 141. (Nand.)
8. The use of the particle ka
implies, according to Nand., that his frame of mind and his speech should also
be in conformity with his age, &c., as ordained by Manu IV, 18.
13-16. Nand., arguing from texts of
Baudhâyana and of Manu (IV, 36), takes the use of the particle ka in Sutras 13
and 14 to {footnote p. 226} imply that a Snâtaka must wear three garments, an
under garment, an upper garment, and a mantle, and in Sutra 16, that he must
carry about him a bushel of Kusa grass.]
p. 226
17, He must not look at the rising
sun;
18. Nor at the setting (sun);
19. Nor (must he look at the sun)
shining through an awning of cloth (under which he is lying).
20. Nor at the sun reflected in a
looking-glass or in water;
21. Nor at the midday sun;
22, Nor at the face of any of his
Gurus while hie is angry;
23. Nor at his own image reflected in
oil or in water;
224. Nor reflected in a dirty
looking-glass;
25. Nor at his wife eating;
26. Nor at a naked woman;
27. Nor at a man in the act of
discharging urine (or voiding excrements);
28. Nor at an elephant (or other
dangerous animal) broken loose from the rope that ties him;
29. Nor at a fight between bulls (or
elephants or buffalos) or the like animals, while he is him self standing in a
(crowd or any other) place, from which it would be difficult for him to effect
his escape;
30. Nor at one insane;
[19. This rule appears to refer,
likewise, to the custom of suspending, by a tree or a post, an upper garment or
a piece of cloth, in order to ward off the rays of the sun.
20. The particle ka here is used,
according to Nand., in order to include 'the sun, while it is eclipsed,' as
mentioned by Manu IV, 37.
29. 'As, shown by ka, a place where
arrows, spears, or other missiles are falling down, is also intended here.'
(Nand.)]
p. 227
31. Nor at one intoxicated;
32. He must not throw any impure
substances into the fire;
33. Nor blood; 34. Nor poison;
35. Neither (must he throw any of
those substances) into water.
36. He must not step over a fire.
37. He must not warm his feet (by the
fire).
38. He must not wipe (the dirt from
his feet) with blades of Kusa grass.
39. He must not wash (his feet) in a
vessel of white copper.
40. He must not (wash) one foot with
the other,
41. He must not scratch the ground
(with a piece of wood or the like).
42. He must not crush clods of earth.
43. He must not cut grass.
44. He must not tear his nails or the
hairs (of his beard or others) with his teeth.
45. He must avoid gambling;
46. And the heat of the sun just
risen.
47. He must not wear a garment, or
shoes, or a garland, or a sacrificial string which had before been worn by
another.
48. He must not give advice to a
Sudra;
49. Nor (must he give him) the
leavings of his food, nor the residue of an oblation (unless he is his own
servant);
[46. Besides the above interpretation
of the term bâlâtapa, which is proposed by Kulluka also (on M. IV, 69), Nand.
mentions two others: i. the heat of that time of the day when the cows are
collected for milking; 2. the heat of the autumn season. The particle ka,
according to Nand., is used in order to include the smoke of a burning corpse
and the other forbidden objects mentioned by Manu IV, 69.]
p. 228
50. Nor (must he give him) sesamum;
51. Nor (must he point out) the
sacred law to him;
52. Nor (must he prescribe) a penance
(for him for atonement of a sin).
53. He must not scratch his head or
his belly, with both hands joined.
54. He must not reject sour milk or
the Sumanas flower (when offered to him).
55. He must not take off his garland
(from his head) himself (but he may cause another to do so).
56. Let him not rouse (a superior)
from sleep.
57. He must not (by harsh speeches
and the like) render disaffected one who is well affected towards him.
58. He must not speak to a woman in
her courses;
59. Nor to barbarians or low-caste
persons.
60. When a sacred fire, or an idol,
or a Brâhmana is near, he must stretch forth his right hand (from his upper
garment).
61. If he sees a cow trespassing upon
another man's field, he must not announce it (to the owner of that field).
62. And if he sees a calf sucking (at
the udder of a cow, he must not announce it to the owner of the latter).
63. He must not endeavour to please
overbearing men (by flattering their pretensions).
64. He must not dwell in a kingdom
governed by a Sudra king;
[54. Nand. states that this rule does
not contain a vain repetition of the rule laid down above (LVII, 10), as the
latter refers to householders and the former to Snâtakas.]
p. 229
65. Nor in one abounding with wicked
people;
66. And he must not live (in a
kingdom) in which there are no physicians;
67. Nor in one afflicted (with a disease
or other calamity).
68. And (he must not stay) long on a
mountain.
69. He must not (walk or otherwise)
exert himself without a purpose.
70. He must not dance or sing.
71. He must not make a noise by
slapping (his left arm, after having placed it upon his right shoulder, with
his right hand).
72. He must not make vulgar speeches.
73. He must not tell an untruth.
74. He must not say disagreeable
things.
75. He must not strike any one upon a
vital part.
76. He must not despise himself if he
wishes to enjoy long life.
77. He must often repeat his prayers
at each twilight (if he wishes to live long).
78. He must not play with (venomous)
serpents or with weapons.
79. He must not touch the cavities of
his body without a cause.
80. He must not raise a stick against
another man.
81. One who deserves punishment he
must strike in order to punish him.
82. (He must strike) him upon his
back with a shoot of bamboo or with a rope.
[75. 'Others' take this Sutra to
mean, that he must not make public another man's misconduct. (Nand.) This
interpretation is proposed by Vigshânesvara, on Yâgshavalkya I, 153.
7 9. See XXIII, 51.]
p. 230
83. He must take care not to revile a
god, a Brâhmana, the Sâstras, or the high-minded (Rishis).
84. And (he must avoid) gain and
pleasure repugnant to duty.
85. (He must avoid) even lawful acts
which may give offence to mankind.
86. On the days of new and full moon
let him make a propitiatory offering.
87. He must not cut even grass (on
those two days).
88. He must adorn himself (with
garlands, sandal, and the like).
89. Thus he must observe established
customs.
90. Those customs, which have been
explicitly ordained in revealed and in traditional texts, and which are
practised by the virtuous, must always be observed by a righteous man with
subdued passions.
91. By adhering to established usage
he attains to old age; this is the way to obtain that state in the next life
which he desires, and imperishable riches, this is the way to destroy the
effect of (bodily) marks foreboding future misfortunes.
92. He who observes the usages
established among the virtuous, who is a believer in revelation, and free from
ill-will, lives a hundred years, even
[84. '"Or repugnant to the final
liberation," as the use of the particle ka implies.' (Nand.) See Manu VI,
37.
85. The use of the particle ka, Nand.
argues from Manu IV, 176, implies that acts which may cause future pain should
also be avoided.
88. The use of the particle ka,
according to Nand., implies that he must also observe auspicious rites and
established customs, as ordained by Manu IV, 145. The latter injunction is,
however, expressly given in the next Sutra.]
p. 231
though he does not possess any
external marks of prosperity.
p. 231
LXXII.
1. He must persist in keeping his
mind and his organs of sense under restraint.
2. Restraint of the mind implies
restraint of the senses.
3. One who has acquired complete
command over himself, gains this world and the next.
4. One who has no command over
himself, reaps no fruit from any of his acts (whether worldly or tending to the
acquisition of spiritual merit).
5. Self-restraint is the best
instrument of purification; self-restraint is the best of auspicious objects;
by self-restraint he obtains anything he may desire in his heart.
6. The man who rides (as it were) in
a chariot drawn by his five senses and directed by his mind (as the
charioteer), who keeps it on the path of the virtuous, can never be overcome by
his enemies (lust, wrath, and greed), unless the horses (unrestrained by the
charioteer) run away with the chariot.
7. As the waters (of all streams) are
stored up (and reabsorbed) in the ocean, which, though being filled with them,
remains unmoved and tranquil, even so that man, in whose mind the passions are
stored up (and dissolved), obtains perfect calmness but not he who strives
after the gratification of his desires.
[LXXII. 7 = Bhagavad-gîtâ, 70. This
chapter treats of duties which are common to all the four orders. (Nand.)]
p. 232
p. 232
LXXIII.
1. One desirous of celebrating a
Srâddha must invite the Brâhmanas on the day before (it is to take place).
2. On the next day, in the forenoon,
if it falls in the bright half of the month, and in the afternoon, if it falls
in the dark half of the month, the Brâhmanas, who must have duly bathed and
duly sipped water, must be placed by him, in the order of their seniority' (or)
of their sacred knowledge, upon seats covered with Kusa grass.
3. (He must entertain) two
(Brâhmanas) facing the east at the Srâddha of the gods (Visvedevâs), and three
facing the north at the Srâddha of the manes;
4. Or one only at each Srâddha.
5. After having (worshipped the
Visvedevâs and) offered a burnt-oblation: during the recitation of the first
Pashkaka (pentad) at a Srâddha repast consisting
[LXXIII. 1-32. Âsv. II, 5, 11-14; IV,
7; Gobh. IV, 2-4; Pâr. III, 10, 48-55; Sânkh. IV, 1; M. III, 125, 204-259; Y.
I, 225-248; Âpast. II, 7, 17, 11-19; Gaut. XV, Regarding the corresponding
section of the Kâthaka Grihya-sutra, see Introduction. This chapter opens the
section on Srâddhas (funeral oblations), which consists of thirteen chapters
(LXXIII-LXXXV. Nand.)
1. The Ekoddishta and Sapindîkarana
Srâddhas have been described above, XXI. The rules given in the present chapter
refer to all the remaining kinds of Srâddhas, See 5-9, LXXIV, LXXVI-LXXVIII.
2. 1 At the Srâddha of the manes the
oldest Brâhmana represents the great-grandfather; the one next to him in age,
the grandfather; the youngest of the three, the father of the sacrificer.
(Nand.)
5-9. The three Pashkakas referred to
in Sutras 5-9 are respectively vv. 1-5, 6-10, and 11-15 of Kâthaka XXXIX, 10.
(Nand.) The great majority of the Mantras quoted in Sutras 11-26 have {footnote
p. 233} not been traced in the Berlin US. of the Kâthaka, nor indeed in any
other Samhitâ of the Veda, but there can be no doubt that they, belong, to the
school of the Kathas, as nearly all are quoted by their Pratîkas in the Kâthaka
Grihya-sutra, and given at full in Devapâla's Commentary on the latter. The
above renderings of the Pratîkas rest upon Devapâla's interpretations. That the
rules in 5 seq. teach the performance of a Srâddha according to the rites of
the Katha school, is confirmed by Nand. in his remarks on 5 seq. and 9 seq.]
p. 233
of undressed grain or performed for
the gratification of a special desire[1];
6. At a Srâddha repast consisting of
meat, during the recitation of the second Pashkaka;
7. At a new moon (Srâddha), during
the recitation of the last Pashkaka;
8. On the Ashtakâs (or eighth days)
of the (three) dark halves subsequent to the full moon day of the month
Âgrahâyana (or Mârgasîrsha)[1], during the recitation of the first, second, and
last Pashkakas respectively;
9. Likewise on the Anvashtakâs (or
ninth days of the dark halves of those months);
10. He must invite the manes, after
having received permission to do so from the Brâhmanas[1].
11. Having driven away the Yâtudhânas
by strewing grains of sesamum and by reciting the two
[5. 1 See LXXVIll.
8. The days referred to are the
eighth days of the dark halves of the months Mârgasîrsha, Pausha, and Mâgha.
9. 'And on the Srâddhas taking place
on the seventh day of the dark half, as ka indicates.' (Nand.) This statement
does not, however, deserve much credit, as such Srâddhas are neither mentioned
in our work nor in the Kâthaka Grihya-sutra.
10. 1 'The permission of the
Brâhmanas has to be asked with the Mantra, "I shall invite (the
manes);" and their answer must be, "Invite the,!"' (Nand.)
11. The Yâtudhânas are a class of
demons supposed to disturb {footnote p. 234} the effect of a Srâddha. The
second Mantra, according to Devapâla, is from the Rig-veda, X, 15, 1.]
p. 234
Mantras (the first of which begins
with the words), 'May the Asuras go away;'
12. He must invite the manes (with
the four Mantras), 'Come near, O ye manes,' '(Conduct) them all (here), O
Agni,' 'May my (ancestors) come near,' 'This is your (share), O ye manes.' Then
let him prepare the water for washing the feet with scented water, which has
been mixed up with Kusa grass and sesamum, while reciting (the three Mantras),
'Those standing[1],' 'Speech is imperishable,' and 'What my mother (has
sinned)[1],' and offer it (to the Brâhmanas); let him prepare the Arghya (or
water mixed with Durvâ grass, flowers, &c.) and offer it to them; let him
offer to the Brâhmanas, to the best of his power, Kusa grass, sesamum, clothes,
flowers, ornaments, incense, and lamps; let him take food sprinkled with
clarified butter; let him look them in the face with the Mantra, 'O ye Âdityas,
Rudras, and Vasus;' let him say, 'I will offer an oblation in the fire,' and if
the Brâhmanas say, 'Offer an oblation,' let him offer three
burnt-oblations[2].'
13. After having consecrated the
offerings with the Mantras, 'They, who are my ancestors,' 'This is your
(share), O ye manes,' and 'This offering,' he must pour (what is left of) the
food into such vessels as happen to be there, or (into golden ones at the offering
addressed to the Visvedevâs and) into silver
[12. 1 These two Mantras are also
quoted, with slight variations, by Sânkhâyana III, 13, 5.--2 The three
burnt-oblations have to be accompanied by the recitation of the three Mantras,
'To Soma accompanied by the manes svadhâ namah; to Yama Angiras svadhâ namah;
to Agni who takes the offerings addressed to the manes svadhâ namah.' (Nand.)]
p. 235
ones (at the offering addressed to
the manes), and offer it first to the two Brâhmanas facing the east (who have
been invited to the Srâddha of the gods).
14. Afterwards he must offer it to
the (three) Brâhmanas facing north (who represent his three ancestors,
addressing himself) to his father, grandfather and great-grandfather, (and
calling out) their name and race.
15. While the Brâhmanas are eating
the food, let him mutter (the three Mantras), 'Whatever (trickles down) through
my fault,' 'With days and nights[1],' and 'Whatever (limb) of yours, Agni.'
16. And (let him mutter) the Itihâsa
(Epics), Purâna (Legends), and the Dharmasâstra (Institutes of the Sacred Law).
17. Near the leavings let him deposit
upon blades of Kusa grass with the ends turned towards the south one ball of
rice for his father, while saying, 'Earth is (like) a spoon, imperishable (satisfaction).'
18. With the Mantra, 'Air is (like) a
spoon, imperishable (satisfaction,' let him deposit) a second ball for his
grandfather.
19. With the Mantra, 'Heaven is
(like) a spoon, imperishable (satisfaction,' let him deposit) a third ball for
his great-grandfather.
20. With the Mantra, 'Those ancestors
who
[14. The formula of this invocation,
according to Nand., is this, 'To NN., my ancestor, of the Gotra NN., who is
like a Vasu, (I offer) this food, svadhâ namah.' The use of the particle ka, according
to the same, implies that the maternal grandfather and the other maternal
ancestors must also be addressed as ordained below (LXXV, 7).
15. 1 A similar Mantra is quoted,
Sânkh, III, 13, 5.]
p. 236
have died,' let him place a garment
(upon the balls).
21. With the Mantra, 'Give us sons, O
ye manes,' (let him place) food upon them.
22. With the Mantra, 'Enjoy it, O ye
manes, partake of it, (each according to his share[1],' let him wipe off the
grease from his hands with the ends of the blades.
23, With the Mantra, '(Ye waters)
imparting vigour[1],' let him sprinkle the balls to the right with the wet
(remainder of the food), and offer the Argha[2], flowers, incense, unguents,
and rice, and other victuals and dainties to the Brâhmanas.
24. And (he must offer them, ) a jar
with water, which has been mixed up with honey, clarified butter, sesamum, and
(ointments, oil, and the like).
25. The Brâhmanas having eaten and
being satisfied, let him sprinkle the food (as much as has been left by them)
and the grass with the Mantra, 'Mayest thou not fail me,' and strew the food
near the leavings; and having asked them, 'Are you satisfied? Is (the Srâddha)
finished,' he must first give water for sipping to the Brâhmanas facing the
north, and then to those facing the east; and he must sprinkle the place where
the Srâddha has been offered (with water, with the Mantra), 'Well sprinkled.'
All these rites he must perform while holding blades of sacred grass in his
hand.
26. Afterwards he must, while turning
his face towards the Brâhmanas facing the east, circumambulate
[22. 1 Vâgasan. Samh. II, 31; Kâth.
IX, 6.
23. 1 Vâgasan. Samh. II, 34.--2 The
Argha is a respectful offering, tile ingredients of which vary.]
p. 237
them from left to right, with the
Mantra, 'What a crow (may have eaten of my offering),' and turn back again; he
must honour them with sacrificial fees, to the best of his power, saying, 'May
you be satisfied,' and on their answering, 'We are satisfied,' he must address
them with the Mantra, 'The gods and the manes.'
27. After having given (to all) water
(with the Mantra, 'May the food and water and whatever else I gave you be)
imperishable,' (and calling out their name and race, and having added the
Mantra, 'May the Visvedevâs be satisfied,' he must ask, with folded hands, and
with an attentive and cheerful mind, the following (benediction) from the
Brâhmanas facing the east:
28. 'May the liberal-minded in our
race increase in number, and may the (study of the) Vedas and our progeny (also
increase). May faith not depart from us, and may we have plenty to bestow on
the poor.
29. They shall answer, 'Thus let it
be.'
30. (The second half of the
benediction shall be, as follows), "May we have plenty of food, and may we
receive guests. May others come to beg of us, and may not we be obliged to beg
of any one.'
31. After having received this double
benediction (through the Brâhmanas saying, 'Thus let it be'),
32. He must dismiss the Brâhmanas,
with the Mantra, 'With all food[1],' after having honoured them according to custom,
accompanied them (as far as the limits of his estate), and taken his leave of
them.
[32. 1 Rig-veda VII, 38, 8.]
p. 238
p. 238
LXXIV.
1. After having worshipped, on each
Ashtakâ, the gods and performed, with vegetables, meat, and cakes respectively,
a Srâddha (according to the rules given in the last chapter), he must, on each
Anvashtakâ[1], worship the gods and offer a burnt-oblation in the same way as
on the Ashtakâ (i.e. reciting the same three Pashkakas successively), and
entertain Brâhmanas in the same way as (directed) before (in the preceding
chapter), in honour of his mother, his paternal grandmother, and his paternal
great-grandmother, honour them with presents, accompany them (as far as the
limits of his estate), and dismiss them
2. Then he must dig (six) trenches.
3. On the border of these trenches,
to the northeast of them, he must light fires and place balls of rice.
4. On the border of three of the
trenches (he must place balls) for the men, and on the border of the other
three (he must place balls) for the women.
[LXXIV. 1-8, Âsv. II, 5; Gobh. IV, 2;
Pâr. III, 3, 10-12; Sânkh. III, 13, 6; M. IV, 150. Regarding the corresponding
section of the Kâthaka Grihya-sutra, see the Introduction.
1. 1 See LXXIII, 8, 9; LXXVI, 1.--2
Nand. considers the use of the particle ka to imply that the father together
with the other paternal ancestors, and the maternal grandfather along with the
other maternal ancestors, should also be invoked, which would make in all nine
ancestors to be invoked. The first part of this observation appears to be
correct, but the maternal grandfather and the rest are neither referred to in
the following Sutras, nor in the Kâthaka Grihya-sutra.
2. Nand. gives it as his opinion,
that nine trenches should be made, three of which are to be for the maternal
grandfather, &c. But Sutra 4 refers to three trenches for the men only, and
the Kâthaka Grihya-sutra expressly mentions the number of six trenches.]
p. 239
5. He must fill the three trenches
for the men with water mixed with food.
6. (He must fill) the three trenches
for the women with milk mixed with food.
7. (And he must fill up) each triad
of trenches singly with sour milk, meat, and milk.
8. After having filled (the
trenches), he must mutter the Mantra, 'May this (food) be imperishable for ye
men and for ye women.'
p. 239
LXXV.
1. He who makes a Srâddha-offering
while his father is alive, must offer it to those persons to whom his father
offers (his Srâddhas).
2. (If he offers a Srâddha) while
both his father and grandfather are alive, (he must offer it to those persons)
to whom his grandfather (offers his Srâddhas).
3. While his father, grandfather, and
great-grandfather are alive, he must offer no Srâddha at all.
4. He whose father is dead (but whose
grandfather is alive), must first of all offer a ball of rice to his father,
after that, two balls to the two ancestors coming before his grandfather (or to
his great-grandfather and to his fourth ascendant).
5. He whose father and grandfather
are dead (but whose great-grandfather is alive), must first offer two balls to
those two, and then offer one ball to the grandfather of his grandfather.
[7. Nand. renders this Sutra
differently, in accordance with his own theory regarding the number of the
trenches.
[LXXV. 1. M. III, 220.--4. M. III,
221.--7. Y. I, 228.]
p. 240
6. He whose grandfather is dead (but
whose father and great-grandfather are alive), must give one ball to his
grandfather and two balls to the father and grandfather of his
great-grandfather.
7. An intelligent man must offer
Srâddhas to his maternal grandfather, and to the father and grandfather of him,
in the same way (as to his paternal ancestors), duly modifying the Mantras. But
the Srâddhas addressed to other relatives, (uncles, brothers, and the like,
must be performed) without Mantras.
p. 240
LXXVI.
1. The (twelve) days of new moon, the
three Ashtakâs, the three Anvashtakâs, a Mâgha day (i.e. 'day on which the moon
enters the lunar asterism Maghâ'), which falls on the thirteenth of the dark
half of the month Praushthapada, and the two seasons when rice and barley grow
ripe (or autumn and spring):
[7. The Mantras are those quoted
above, in Chapters LXXIII and LXXIV. They have to be modified, i. e. the names
of the maternal ancestors must be put in, and the verb &c. of the sentence
be altered accordingly. (Nand.)
LXXVI. I. M. III, 122, 273, 281; IV,
150; Y. I, 217, 260; Gaut. XV, 2; Âpast. II, 7, 16, 4-6.
1. Nand. infers from a passage of
Âsvalâyana (Grihya-sutra II, 4, 3) that Srâddhas to be offered on the day
before each Ashtakâ are also intended here. See, however, note on LXXIII, 9.
The same proposes two explanations of the term Mâghî: 1. It has to be separated
from the following words, and refers directly to the day of full moon in the
month Mâgha, and indirectly to the days of full moon in Âshâdha, Kârttika, and
Vaisâkha as well, as indicated in a passage of the Brâhma-purâna. 2. It has to
be connected with the clause following it. This latter interpretation, on which
the rendering given above is based, is supported by Mann (III, 273,274),
{footnote p. 241} Yâgshavalkya, (I, 260), according to the interpretations of
Kulluka and Vigshânesvara, and by the Vishnu-sutra itself (LXXVIII, 52).]
p. 241
2. Thus have the regular times for a
Srâddha been declared by the lord of creatures. He who fails to perform a
Srâddha on those days, goes to hell.
p. 241
LXXVII.
1. The sun's passage from one sign of
the zodiac, to another;
2. The two equinoctial points;
3. The two solstitial points
particularly;
4. The (Yoga) Vyatîpâta;
5. The constellation under which (the
sacrificer himself, or his wife, or his son) is born;
6. A time of rejoicing (as, when a
son has been born, or another happy event happened):
7. These occasions for a Srâddha the
lord of creatures has pronounced optional; a Srâddha which is performed on
these occasions gives infinite satisfaction (to the manes).
8. No Srâddha must be performed in
the twilight or at night by an intelligent man. A Srâddha may be performed at
those times also when an eclipse (of the sun or of the moon) takes place.
9. For a Srâddha which is offered
them at the time of an eclipse satisfies the manes, as long as the moon and the
stars exist, and procures immense advantages and the satisfaction of all his
desires to the sacrificer.
[LXXVII. 1-6, 9. Y. I, 217, 218.--6.
Âsv. IV, 7, 1; Sânkh. IV, 4.--8. M. III, 280; Âpast, II, 7, 17, 23, 25.
4. This is the seventeenth among the
twenty-seven Yogas or astrological divisions of the zodiac. (Nand.)
7. The meaning is, that the Srâddhas
mentioned in the chapter are naimittika, 'occasional.' (Nand.)]
p. 242
p. 242
LXXVIII.
1. By performing a Srâddha on Sunday
he procures everlasting freedom from disease.
2. (By performing a Srâddha) on
Monday he becomes beloved[1].
3. (By performing it) on Tuesday (he
procures) success in battle.
4. (By performing it) on Wednesday
(he enjoys) all his desires.
5. (By performing it) on Thursday (he
acquires) such religious knowledge as he desires.
6. (By performing it) on Friday (he
acquires) wealth.
7. (By performing it) on Saturday (he
procures) longevity.
8. (By performing it under the
Nakshatra or constellation) Krittikâs (he gains) heaven.
[LXXVIII. 8-35. M. III, 277; Y. I,
264-267.--36-50. M. III, 276; Y. I, 261-263; Âpast. II, 7, 16, 8-22; Gaut. XV,
4.--52, 53. M. III, 273, 274. Regarding Sutras 1-7, see the Introduction.
1. Nand. states that the Srâddhas
mentioned in this chapter are of the kâmya sort, i.e. 'offered for the
gratification of a special desire.'
2. 1 This is Nand.'s interpretation
of the term saubhâgyam. It might also be taken in its usual acceptation, as
meaning 'happiness.'
8-35. Those names of the twenty-eight
Nakshatras or lunar asterisms, which I have included in parentheses, are from
Nand.'s Commentary. Most of the objects which are said to be gained by the
Srâddhas mentioned in Sutras 8-35 are connected etymologically, or through
their import, with the names of the particular Nakshatras under which they are
performed. Thus the term pushti, 'prosperity,' in Sutra 13, is etymologically
connected with Pushya; the term mitra, 'friend,' in 22, is connected with
Maitra; the term râgyam, 'royalty,' in 23, is connected with Sâkra, the name of
that Nakshatra being derived from Sakra, a name of Indra, the king of the gods,
&c.]
p. 243
9. (By performing it under the
constellation) Rohinî (he obtains) progeny.
10. (By performing it under the
constellation) Saumya (or Mrigasiras he procures) the superhuman power of a
pious Brâhmana.
11. (By performing it under the
constellation) Raudra (or Ârdrâ he reaps) the fruit of his labours.
12. (By performing it under the
constellation) Punarvasu (he procures) land.
13. (By performing it under the
constellation) Pushya (or Tishya he procures) prosperity.
14. (By performing it under the
constellation) Sârpa (or Âsleshâs he obtains) beauty.
15. (By performing it under the
constellation) Paitrya (or Maghâ he enjoys) all his desires.
16. (By performing it under the
constellation) Bhâgya (or Purvaphâlgunî) he becomes beloved[1].
17. (By performing it under the
constellation) Âryamana (or Uttaraphâlgunî he procures) wealth.
18. (By performing it under the
constellation) Hasta (he acquires) superiority among his kindred.
19. (By performing it under the
constellation) Tvâshtra (or Kitrâ he procures) handsome sons.
20. (By performing it under the
constellation) Svâti (he procures) success in trade.
21. (By performing it under the
constellation) Visâkhâs (he acquires) gold.
22. (By performing it under the
constellation) Maitra (or Anurâdhâ he procures) friends.
23. (By performing it under the
constellation) Sâkra (or Gyeshthâ he procures) royalty.
24. (By performing it' under the
constellation) Mula (he procures good results in) agriculture.
[16. 1 See 2, note. 2]
p. 244
25. (By performing it under the
constellation) Âpya (or Purvâshâdhâs he procures) success in sea-voyages.
26. (By performing it under the
constellation) Vaisvadeva (or Uttarâshâdhâs he enjoys) all his desires.
27. (By performing it under the
constellation) Abhigit (he procures) superiority.[1]
28. (By performing it under the
constellation) Sravana (he enjoys) all his desires.
29. (By performing it under the
constellation) Vâsava (or Dhanishthâs he procures success in preparing)
salt[1].
30. (By performing it under the
constellation) Vâruna (or Satabhishâ he obtains) freedom from disease.
31. (By performing it under the
constellation) Âga ( or Purvabhâdrapadâ he obtains) copper vessels.
32. (By performing it under the
constellation) Âhirbudhnya (or Uttarabhâdrapadâ he obtains) a house.
33. (By performing it under the
constellation) Paushna (or Revatî he acquires) cows.
34. (By performing it under the
constellation) Âsvina (or Asvinî he obtains) a horse.
35. (By performing it under the constellation)
Yâmya (or Bharanî he procures) longevity,
36. (By offering it) on the first day
of a lunar fortnight (he procures) a house and handsome wives.
[29. 1 Lavanam means either 'salt' or
beauty' or 'medicinal herbs and fruits.' (Nand.)]
p. 245
37. (By offering it) on the second
day (he procures) a beautiful daughter (and sons-in-law).
38. (By offering it) on the third day
(he enjoys) all his desires.
39. (By offering it) on the fourth
day (he procures) cattle.
40. (By offering it) on the fifth day
(he procures) handsome sons.
41. (By offering it) on the sixth day
(he obtains) success in gaming.
42. (By offering it) on the seventh
day (he procures good results in) agriculture.
43. (By offering it) on. the eighth
day (he procures success in) trade.
44. (By offering it) on the ninth day
(he procures) cattle[1].
45. (By offering it) on the tenth day
(he procures) horses.
46. (By offering it) on the eleventh
day (he procures) sons endowed with the superhuman power of a pious Brâhmana.
47. (By offering it) on the twelfth
day (he procures) gold and silver.
48. (By offering it) on the
thirteenth day he becomes beloved.
49. (By offering it) on the fifteenth
day (he enjoys) all his desires.
[44. 1 Nand. infers from a passage of
Yâgshavalkya (I, 266) that the term 'cattle' here refers to horses and other
one-hoofed animals. See, however, the next Sutra.
48. The term saubhâgyam is stated by
Nand. (with reference to Y. I, 2 64) to denote 'superiority among his kindred,'
in this Sutra. But there is no cogent reason for deviating here from that
interpretation of the term which he proposes in his Commentary on Sutras 2 and
16. See above.]
p. 246
50. For Srâddhas for those who have
been killed in battle the fourteenth day is ordained.
51. There are two stanzas on this
subject recited by the manes.
52. 'May that excellent man be born
to our race, whosoever he may be, who attentively offers a Srâddha in the rainy
season[1] on the thirteenth of the dark half,
53. 'With milk profusely mixed with
honey; and (he who offers such Srâddhas) during the whole month Kârttika and
(in the afternoon) when the shadow of an elephant falls towards the east.'
p. 246
LXXIX.
1. He must not perform a Srâddha with
water collected at night.
2. On failure of Kusa grass he must
employ Kâsa or Durvâ grass instead.
3. Instead of a garment (he may give)
cotton thread.
4. He must avoid (giving) the fringe
of cloth, though it be of cloth not yet used.
5. And (he must not give) flowers
having a nasty odour, or no odour at all, the blossoms of thorny plants, and
red flowers.
[52. 1 The term prâvritkâle, 'in the
rainy season,' probably refers to one month only of the rainy season, the month
Bhâdrapada or Praushthapada. See above, LXXVI, 1, and M. III, 273, 274, with
Kulluka's Commentary; Y. I, 260, with Vigshânesvara's Comment.
LXXIX. 8, 16. M. III, 226, 227, 235,
257; Âpast. II, 8, 19, 19-22.--19-21, M. III, 229.
5. The use of the particle ka
implies, according to Nand., who quotes a text in support of his assertion,
that the leaves of the Kadamba, Bril, Ketaka, and Bakula trees, as well as
those of the Barbara plant and of the thorn-apple tree, are also included in
this prohibition.]
p. 247
6. He may give white and
sweet-smelling flowers, even though grown on thorny plants, and aquatic
flowers, even though they be red.
7. He must not give marrow or fat
instead of a lamp.
S. He may give clarified butter or
sesamum-oil.
9. He must not give (the nails or
horns) of animals instead of the incense of all kinds (prescribed for a
Srâddha).
10. He may give bdellium mixed up
with honey and clarified butter.
11. He may give sandal, saffron,
camphor, aloe wood, or Padmaka wood instead of an ointment.
12. He must not salt (the dishes)
publicly (after they have been cooked).
13. He must not give clarified
butter, condiments, or the like (i. e. sour milk, milk, &c.) with his
hands.
14. He must use metallic vessels;
15. Especially vessels made of
silver.
16. He must place (on the sacrificial
ground) vessels made of the horn of the rhinoceros, blankets made of the hair
of the mountain-goat, the skin of a black antelope, sesamum, white mustard,
unbroken grains, (silver and copper vessels and other) purificatory objects,
and (a goat and other animals or objects), by which the demons are kept aloof.
[7. 'Or mustard-oil or any other such
substance, as ka indicates.' (Nand.)
8. 'Or the juice of plants, as
mentioned by Sankha, on account of vâ.' (Nand.)
13. He must give those liquids with a
spoon or similar implement. (Nand.)
14. According to Nand., the particle
ka refers to other purificatory things, viz. the following seven, 'milk, water
from the Ganges, honey, silken cloth, a grandson, blankets made of the hair of
the {footnote p. 248} mountain-goat, and sesamum.' The last two are, however,
already contained in the above enumeration.]
p. 248
17. He must avoid to use pepper, (the
onion called) Mukundaka, (the pot-herb called) Bhustrina, (the leaves,
blossoms, or roots of) the Sigru tree, mustard-seeds, (the plant) Nirgundî,
(the fruit or leaves of) the Sâl tree, the plant Suvarkalâ, the (pumpkin-gourd
called) Kushmânda, the bottle-gourd, the egg-plant, (the plants or pot-herbs
called) Pâlakyâ, Upotakî, and Tandulîyaka, the herbs of the safflower, the
Pindâluka (root), and the milk of female buffalos.
18. And (he must not use the bean
called) Râgamâsha, (the lentil called) Masura, stale food, and factitious salt.
19. Let him avoid wrath.
20. He must not shed a tear.
21. He must not be in a hurry.
22. In offering the clarified butter
and other (liquids, such as condiments, sour milk, milk, and the like) he must
use metallic vessels, vessels made of the horn of the rhinoceros, and vessels
made of the wood of the Phalgu tree.
23. There is a Sloka on this subject:
24. 'That which has been offered in
vessels made of gold, or of silver, or of the horn of the rhinoceros, or of
copper, or of Phalgu wood, becomes imperishable (and brings infinite reward to
the sacrificer).'
[17. The term buffalo's milk'
includes here, according to a text quoted by Nand., the milk of sheep, of
antelopes, of camels, and of all one-hoofed animals.
18. 'As shown by ka, chick-peas and
other grains and herbs mentioned in a Smriti must also be avoided.' (Nand.)
19. 'This rule applies both to the
sacrificer and to the guests at a Srâddha.' (Nand.)]
p. 249
p. 249
LXXX.
1. Sesamum, rice, barley, beans,
water, roots, fruits, vegetables, Syâmâka grain, millet, wild rice,
kidney-beans, and wheat satisfy (the manes) for a month;
2. The flesh of fishes (excepting
those species that are forbidden), for two months;
3. The flesh of the common deer, for
three months;
4. The flesh of sheep, for four
months;
5. The flesh of birds (of those kinds
that may be eaten), for five months;
6. The flesh of goats, for six
months;
7. The flesh of the spotted deer, for
seven months;
8. The flesh of the spotted antelope,
for eight months;
9. Beef, for nine months;
10. Buffalo's meat, for ten months;
11. The meat of a hornless goat, for
eleven months;
12. The milk of a cow, or
preparations from it, for a year.
13. On this subject there exists a
stanza, which the manes utter:
14. '(The pot-herb) Kâlasâka (sacred
basil), (the prawn) Mahâsalka, and the flesh of the (crane called)
Vârdhrînasa[1], (and of) a rhinoceros having no horn, is food which we always
accept.'
[LXXX. 1-14. M. III, 267-272; Y. I,
257-259; Âpast. II, 7, 16, 23-II, 7, 17, 3; II, 8, 18, 13; Gaut. XV, 19.
14. 1 This is the first of the two
interpretations which Nand. proposes of the term Vârdhrînasa. It is supported
by Âpastamba's {footnote p. 250} commentator, Haradatta, and by Âpastamba
himself (I, 5, 17, 36). Nand.'s second interpretation, 'an old white goat,' is
probably wrong, although it is supported by the authority of Kulluka and
Vigshânesvara.]
p. 250
p. 250
LXXXI.
1. He must not place the food upon a
chair.
2. He must not touch it with his
foot.
3. He must not sneeze upon it.
4. He must drive the Yâtudhânas away
by means of sesamum or mustard-seeds.
5. Let him perform the Srâddha in an
enclosed place.
6. He must not look at a woman in her
courses;
7. Nor at a dog; 8. Nor at a tame
pig;
9. Nor at a tame cock.
10. Let him strive to perform the
Srâddha in sight of a goat.
11. The Brâhmanas must eat in
silence.
12. They must not eat with their
heads covered
13. Nor with shoes on their feet;
14. Nor with their feet placed upon a
stool.
15. Let not men with a limb too
little, or with a limb too much, look at a Srâddha;
16. Nor Sudras; 17. Nor outcasts.
[LXXXI. 2, 6-9, 11-13, 15, 16, 19. M.
III, 229, 236-242.--4, 5. Gaut. XV, 25, 26.--7, 16, 17. Âpast. II, 7, 17, 20;
Gaut. XV, 24.--18. M. III, 243.--20. M. III, 237.--21-23. M. III, 244-246.
4. Nand, quotes the following Mantra,
which has to be recited on this occasion, 'The Asuras, the Râkshasas, and the
Pisâkas have been driven away.' A similar Mantra occurs in the Vâgasan. Samh.
II, 29.
5. 'Ka indicates that it must be a
place inclining to the south, as stated in a Smriti.' (Nand.)
6. This and the following Sutras
refer both to the host at a Srâddha and to the guests invited by him. (Nand.)]
p. 251
18. If at the time of a Srâddha a
Brâhmana or an ascetic (has come to his house), he must feed him, if (the
invited) Brâhmanas permit it.
19. The Brâhmanas must not declare
the qualities of the sacrificial dishes, even though asked to do so by their
host.
20. As long as the dishes remain
warm, as long as (the Brâhmanas) eat in silence, as long as the qualities of
the sacrificial food are not declared by them, so long the manes enjoy it.
21. Having brought together (the
remainder of) all the sorts of substantial food and (of the vegetables and) the
like, he must sprinkle it with water, and place it before the Brâhmanas, who
have taken their meal, strewing it on the ground.
22. The leavings (that have remained
in the dishes) and what has been strewn (in the manner just mentioned) upon the
blades of Kusa grass (spread on the ground) is the share of such (Brâhmanas) as
have died before they were initiated, and of husbands who have deserted wives
descended from good families.
23. What has dropped on the ground
from the dishes, at a sacrifice addressed to the manes, they declare to be the
share of servants, provided they be not dishonest or depraved.
p. 251
LXXXII.
1. At a (Srâddha) offering to the
Visvedevâs let him not enquire (into the qualities or descent of) a Brâhmana
(whom he means to invite).
[LXXXII. 1, 2. M. III, 149.--3-29. M.
III, 150 166; Y. I, 222-224; Âpast. II, 7, 17, 21; Gaut. XV, 16-18.]
p. 252
2. But at a (Srâddha offering) to the
manes he must enquire as closely as possible (into the qualities and descent of
a Brâhmana, whom he means to invite).
3. He must not invite (to a Srâddha)
such as have a limb too little, or a limb too much;
4. Nor such as follow an occupation
forbidden (by the Veda or by the traditional law)[1].
5. Nor those who act (deceitfully)
like cats;
6. Nor those wearing the insignia of
some particular order, without having a claim to them;
7. Nor astrologers;
8. Nor Brâhmanas who subsist upon the
offerings made to an idol which they attend;
9. Nor physicians;
10. Nor sons of an unmarried woman;
11. Nor sons of the son of an unmarried
woman;
12. Nor those who sacrifice for a
multitude of persons;
13. Nor those who offer sacrifices
for a whole village;
14. Nor those who offer sacrifices
for Sudras;
15. Nor those who offer sacrifices
for those for whom it is forbidden to sacrifice (such as outcasts and others);
16. Nor those for whom the ceremony
of initiation has not been performed;
17. Nor those who sacrifice for such;
[4. 1 The particle ka, according to
Nand., in this Sutra, refers to other categories, mentioned by Atri, viz.
persons belonging to the same Gotra, or descended from the same Rishi ancestors
as the sacrificer, and unknown persons.
8. 'Ka indicates here that thieves
and wicked persons are also intended, as stated in a Smriti.' (Nand.)]
p. 253
18. Nor those who do work on holidays;
19. Nor malignant informers;
20. Nor those who teach (the Veda)
for a fee;
21. Nor those who have been taught
(the Veda) for a fee;
22. Nor those who subsist on food
given to them by a Sudra;
23. Nor those who have intercourse
with an outcast;
24. Nor those who neglect their daily
study of the Veda;
25. Nor those who neglect their
morning and evening prayers;
26. Nor those who are in the king's
service;
27. Nor 'naked' persons;
29. Nor those who quarrel with their
father;
29. Nor those who have forsaken their
father, mother, Guru, holy fire, or sacred study.
30. All those persons are said to
defile a company, because they have been expelled from the community of
Brâhmanas. Let a wise man avoid carefully, therefore, to entertain them at a
Srâddha.
p. 253
LXXXIII.
1. The following persons sanctify a
company:
2. A Trinâkiketa;
[27. See LXIV, 5, note.
29. The particle ka here refers to
the following further persons mentioned in a Smriti, a shepherd, one who lives
by the prostitution of his own wife, the husband of a woman who had another
husband before, and one employed to carry out dead bodies. (Nand.)
LXXXIII. 1-19. M. III, 128-148,
183-146; Y. I, 219-221; Âpast. II, 7, 17, 22; Gaut. XV, 28.
2. Nand. has two explanations of the
term Trinâkiketa: 1. One who has thrice kindled the Nâkiketa fire. 2. One who
has studied, {footnote p. 254} in consequence of a vow, the portion of the
Yagur-veda called Trinâkiketa. See Âpast. II, 7, 17, 22, with Dr. Buhler's
note, and the Petersburg Dictionary.]
p. 254
3. One who keeps five fires;
4. One who can sing the Sâmans called
Gyeshtha;
5. One who has studied the whole
Veda;
6. One who has studied one Vedânga;
7. One who has studied either the
Purânas (Legends), or the Itihâsas (Epics), or grammar;
8. One who has studied one of the
Dharmasâstras (Institutes of the Sacred Law);
9. One purified by visiting sacred
places of pilgrimage;
10. One purified by offering
sacrifices;
11. One purified by austere devotion;
12. One purified by veracity;
13. One purified by (constantly
muttering) Mantras;
14. One intent upon muttering the
Gâyatrî;
15. One in whose family the study and
teaching of the Veda are hereditary.
16. One who knows the Trisuparna (the
text which thrice contains the word Suparna).
[4. Sâma-veda II, 209-211, &c.
7. Grammar is again mentioned here,
although it forms part of the Vedângas mentioned in Sutra 6. But there the
Prâtisâkhyas are meant. (Nand.)
8. The number of the Smritis or
Dharmasâstras, according to Nand., amounts to fifty-seven. The now current
tradition gives thirty-six as their number; but upwards of a hundred works of
this description must have been actually in existence. See Dr. Buhler's
Introduction to the Bombay Digest, p. xii seq.
16. See above, LVI, 22 3, and Dr.
Buhler's note on Âpast. loc. cit. Nand. proposes another interpretation also of
the term Trisuparna, 6 one who has thrice kindled a fire in honour of
Suparna.']
p. 255
17. A son-in-law;
18. And a grandson. All these persons
are worthy (to be fed at a Srâddha);
19. And, particularly, devotees.
20, There is a stanza recited by the
manes, which refers to this subject:
21. 'May that man be born to our
race, who feeds a Brâhmana devotee assiduously at a Srâddha, by which repast we
are satisfied ourselves.'
p. 255
LXXXIV.
1. He must not offer a Srâddha in a
country inhabited by barbarians.
2. He must not visit a country,
inhabited by barbarians (excepting on a pilgrimage).
3. By (constantly) drinking water
from (or bathing in) a pool situated in a foreign (barbarous) country, he
becomes equal to its inhabitants.
4. Those countries are called
barbarous (mlekkha) where the system of the four castes does not exist; the
others are denoted Âryâvarta, (the abode of the Âryans).
[18. According to Nand., the
particles ka and iti refer to the sister's son and other relatives, as
enumerated by Yâgshavalkya I, 220, 221.
19. Nand. thinks that ka here refers
to ascetics.
LXXXIV. 2. Nand. quotes a stanza of
Devala to the effect that one who has visited the countries of Sindh, of the
Sauvîras, Surât, and the adjacent parts, Bengal proper, Kalinga, South Bihâr,
and Malwa requires to be initiated a second time.
3. 1 Ka refers to pools belonging to
Kandâlas or other degraded castes.' (Nand.)
4. Âryâvarta is the name of the whole
tract of land which extends from the eastern to the western ocean, and is
bounded by the Himalayas and by the Vindhya mountains in the north and south.
See Manu II, 21, 22.]
p. 256
p. 256
LXXXV.
1. A Srâddha offered at the (Tîrtha
or place of pilgrimage called) Pushkaras confers eternal bliss upon the giver;
2. And so does the muttering of
prayers, the offering of burnt-oblations, and the practice of austerities in
that place.
3. Even by merely bathing at Pushkara
he is purified from all his sins.
4. The same effect may be produced at
Gayâsîrsha;
5. And near Vata (Akshayavata);
6. And on the Amarakantaka mountain;
7. And on the Varâha mountain;
[LXXXV. 1. Pushkara, according to the
common acceptation of the term, is the name of a celebrated place of pilgrimage
near Agmîr, the modern Pokur. See Lassen, Indian Antiquities, I, 113. Nand.
quotes a Smriti passage to the effect that there are three Pushkaras, and a
passage of the Mahâbhârata, in which it is stated that one Pushkara is sacred
to Brahman, another to Vishnu, and a third to Rudra.
3. Nand. asserts with regard to the
use of the name Pushkara in the singular number in this Sutra, that it means
even a single bath has the consequence here mentioned.
4. Gayâsîrsha is the name of a
mountain near Gayâ in Bihâr, a celebrated place of pilgrimage. Compare
Yâgshavalkya I, 260.
5. There exists one Akshayavata in
Bihâr (Nand.) and another in Prayâga (Allahabad). The 'undecaying banyan-tree'
(Aksbay Bat) is an object of worship at Allahabad even now, and was so already
in the times of Hwen Thsang. See Cunningham, Ancient Geography of India, p.
389; St. Julien, Voyages des Prilerins Bouddhistes, II, 278.
6. Nand. states that both the Tîrtha
called Amarakantaka on the Mekalâ mountain in the Vindhya range and the whole
mountain of that name are meant.
7. 'This is a certain boar shaped
mountain.' (Nand.) It seems very probable that the Tîrtha of Bâramula, the
ancient Varâhamula {footnote p. 257} in Kasmîr, is meant. See Buhler, Kasmîr
Report, p. 12, where a 'Varâha hill' is mentioned as adjacent to that town.]
p. 257
8. And anywhere on the bank of the
Narmadâ (Nerbudda) river;
9. And on the bank of the Yamunâ
(Jumna);
10. And, particularly, on the Gangâ;
11. And at Kusâvarta;
12. And at Binduka; 13. And upon the
Nîlgiri hills; 14. And at Kanakhala; 15. And at Kubgâmra; 16. And on the
Bhrigutunga (mountain); 17. And at Kedâra; 18. And on the Mahâlaya (mountain);
19. And on the Nadantikâ (river); 20. And on the Sugandhâ (river); 21. And at
Sâkambharî; 22. And at Phalgutîrtha; 23. And on the
[11. This Tîrtha 'is situated upon
the mountain called Tryambaka, where the Godâvarî river takes its rise.'
(Nand.) Tryambaka is the modern Trimbak (the name of a place of pilgrimage
situated near Nâsik).
12. 'Binduka is the name of a Tîrtha
in the Dekhan. Bilvaka, as other texts read (the MS. on which the two Calcutta
editions are based among the number), is the name of another Tîrtha in the
Dekhan.' (Nand.)
14. There is one Kanakhala in the
Himâlayas, and another near Trimbak. (Nand.)
15. There is one plain of that name
in Orissa, and another in Haridvâr. (Nand.)
16. This is the name of a sacred
mountain near the Amarakantaka range, according to Nand.; in the Himâlayas,
according to others. See the Petersburg Dictionary.
17. Kedâra (the Kedâr mountains?) is
in the Himâlayas. (Nand.)
18, 19. These two names are not
defined by Nand.
20. This is a river in the vicinity
of the Saugandhika mountain. (Nand.)
21. Sâkambharî is the modern Shâmbar,
which lies 'in the desert of Marudesa, on the salt lake.' (Nand.)
22. 'Phalgutîrtha is a Tîrtha in
Gayâ.' (Nand.)
23. Mahâgangâ, 'the great Gangâ,' is
the Alakânandâ river {footnote p. 258} (Nand.), which takes its rise in the
Himâlayas and falls into the Ganges.]
p. 258
Mahâgangâ; 24. And at Trihalikâgrâma;
25. And at Kumâradhârâ; 26. And at Prabhâsa; 2 7. And particularly anywhere on
(the bank of) the Sarasvatî;
28. At Gangâdvâra (Haridvâr), at
Prayâga (Allahabad), where the Gangâ falls into the ocean, constantly in the
Naimisha forest, and especially at Benares;
29. And at Agastyâsrama;
30. And at Kanvâsrama (on the Mâlinî
river);
31. And on the Kausikî (Kosi river);
32. And on the bank of the Sarayu (Surju
river in Oudh);
33. And on the confluence of the Sona
(Sone) and Gyotisha rivers;
34. And on the Srîparvata (mountain);
[24. 'Trihalikâgrâma means Sâlagrâma.
There is another reading, Tandulikâsrama.' (Nand.)
25. This is the name of a lake in
Kasmîr, which the god Kumâra by a mighty stroke caused to stream forth from the
Kraushka mountain (see Vâyu-purâna); or Kumâradhârâ is situated near the
southern ocean in the plain of Ishupâta. (Nand.)
26. Prabhâsa is the name of a Tîrtha
near Dvârakâ, on the western point of Kattivar. (Nand.)
27. Regarding the river Sarasvatî and
its reputed holiness, see particularly Cunningham, Ancient Geography of India,
I, 331 seq., and Manu II, 17.
28. The Naimisha forest is in the
northern country. (Nand.)
29. 'Agastyâsrama is situated near
Pushkara (Sutra 1), on the bank of the Sarasvatî. There is another Agastyâsrama
in the south, near Svâmisthâna.' (Nand.)
33. The confluence of those two
rivers is in the centre of the Vindhya range. For the name of the second,
another reading is Gyotîratha. (Nand.)
34. The Srîparvata or Srîsaila, where
the Mallikârguna (symbol of Siva) is worshipped, is in the Dekhan. (Nand.)]
p. 259
35. And at (the Tîrtha situated on
the Yamunâ, which is called) Kâlodaka.
36. And at Uttaramânasa (in the Kedâr
mountains, in the Himâlayas).
37. And at Vadavâ (in the Dekhan).
38. And at Matangavâpî (in the
southern part of Gayâ);
39. And at Saptârsha; 40. And at
Vishnupada;
41. And at Svargamârgapada (or
Rathamârga);
42. And on the Godâvarî river (in the
Dekhan);
43. And on the Gomatî (river);
44. And on the Vetravatî (river);
45. And on the Vipâsâ (river);
46. And on the Vitastâ (river);
47. And on the banks of the Satadru
(river);
48. And on the Kandrabhâgâ (river);
49. And on the Îrâvati (river);
50. And on the banks of the Indus;
51. And on the southern Pashkanada;
52. And at Ausaga (?);
53. And at other such Tîrthas;
[39. Saptârsha, 'the Tîrtha of the
seven Rishis' (Nand.), is perhaps the present Satara, in the country of the
Mahrattas.
40. Nand. places this Tîrtha in the
centre of Gayâ. There is another of the same name, which is placed on the
Kailâsa mountain.
43. The Gomatî (the Gunti, near
Lucknow) rises in the Naimisha forest. (Nand.) See 28.
44: The Vetravatî (the modern Betwah,
near Bhilsah) is situated in Ahikkhattra. (Nand.)
45-49. The Vipâsâ (Beas), Vitastâ
(Jhelum or Behut), Satadru (Sutlej), Kandrabhâgâ (Chenâb), and Îrâvati (Ravee)
are the five rivers of the Pashgâb (Pashkanada in Sanskrit).
51. This is the name of the
confluence of five rivers in the Dekhan: the Krishnâ, Venâ, Tunga, Bhadrâ, and
Kona. (Nand.)
52. 'Ausaga (v. 1. Augasa; read
Ausiga?) means Surpâraka' (Nand.), which was situated probably on the mouth of
the Krishnâ (Kistna).]
p. 260
54. And on the banks of (other) holy
rivers;
55. And anywhere at the birth-place
of a deity, (such as Râma, Krishna, and others);
56. And on sand-banks; 57. And near
waterfalls; 58. And on mountains; 59. And in arbours (the sporting-places of
Krishna); 60. And in woods; 61. And in groves; 62. And in houses smeared with
cow-dung, 63. And in 'pleasant spots.'
64. There are some stanzas recited by
the manes, which refer to this subject:
65. 'May that person be born to our
race, who will give us libations of water, taken from streams abounding with
water, especially if their floods (coming from the Himâlayas) are cool.
66. 'May that excellent man be born
to our race, who offers us a Srâddha attentively at Gayâsîrsha or at Vata.'
67. A man must wish to have many
sons, because if only one of them goes to Gayâ (and offers a Srâddha to him
after his death), or if he performs a horse-sacrifice, or if he sets a
dark-coloured bull at liberty[1], (he will acquire final emancipation through
him.)
p. 260
LXXXVI.
1. Now follows the ceremony of
setting a bull at liberty, (which should take place)
2. On the days of full moon in
Kârttika or Âsvina.
When performing this rite, he must
first examine the bull.
[63. The term manogsha, 'a pleasant
spot,' means 'a place close by the house, where sacred basil is planted,' or
other such places. (Nand.)
67. 1 See the next chapter,
LXXXVI. 1-18. Pâr. III, 9; Sânkh.
III, 11. Regarding the corresponding section of the Kâthaka Grihya-sutra, see
Introduction.]
p. 261
4. (The bull must be) the offspring
of a milch cow having young ones living.
5. He must have all marks.
6. He must be dark-coloured;
7. Or red, but having a white mouth,
a white tail.. and white feet and horns.
8. He must be one who protects the
herd.
9. Then, after having (kindled) a
blazing fire among the cows (in the cow-pen) and strewed Kusa grass around it,
let him boil with milk a dish sacred to Pushan, and offer (two oblations) in
the fire with the Mantras, 'May Pushan follow our cows[1],' and 'Here is
pleasure[2].' And let a blacksmith mark the bull.
10. On the one flank (the right),
with a discus; on the other flank (the left), with a trident.
11. After he has been marked, let him
wash the bull with the four Mantras, (beginning with the words), 'The
golden-coloured[1],' and with (the five Mantras, beginning with the words),
'May the divine (waters help and propitiate us')[2].
12. Having washed and adorned the
bull, he must bring him near, together with four young cows,
[5. 'I.e. the bull must not be
deficient in any limb.' (Nand.) This interpretation is supported by the
Grihya-sutras.
6. Nand. mentions two interpretations
of the term nîla, 'dark-coloured:' 1. a bull who is all white, and is therefore
said to be of the 'Brâhmana kind;' 2. one whose body is white, whereas his
tail, his hoofs, and his face are black, and his horns blue. Cf. L, 25.
8. Nand. interprets yuthasyâkhâdakam
by nishektâram, 'one who covers the cows.' My rendering is based upon
Devapâla's comment on the corresponding passage of the Kâthaka Grihya-sutra.
See also Pâr. and Sânkh. loc. cit.
9. 1 Rig-veda VI, 54, 5, &c.--2
Vagas. Samh. VIII, 51; Kâth. Âsv. IV, 6, &c.
11. 1 Taitt. Samh. V, 6, 1, 1, 2,
&c. Rig-veda X, 9, 4 -8. &c.]
p. 262
which must also have been washed and
decorated, and he must mutter the Rudras[1], the Purushasukta, and the
Kushmândîs[2].
13. Then let him pronounce in the
bull's right ear the Mantra, 'The father of calves;'
14. And the following (Mantras):
15. 'Holy law is a bull and is
declared to have four feet[1]: him I choose for the object of my worship; may
he protect me wholly.
16. 'This young (bull) I give you as
husband (O ye calves), roam about sportingly with him for your lover. May we
not be deficient in progeny, O king Soma, and may we live long, and may we not
be oppressed by our enemies.'
17. He must drive away the bull
together with the calves in a north-eastern direction and give a pair of
garments, gold, and a vessel made of white copper to the officiating priest.
18. The blacksmith shall receive as
wages as much as he claims, and food prepared with a great deal of butter, and
(three) Brâhmanas shall be fed.
19. Any pool from which the bull
drinks after
[12. 'Taitt. Samh. IV, 5, 1-11.--2
See LVI, 7.
13. Nand. states expressly that this
Mantra is from the Kâthaka. It is found Kâth. XIII, 9; Taitt. Samh. III, 3, 9,
2; Kâth. Grihya-sutra XLVII.
15. 1 This term refers perhaps to the
'four feet of a judicial proceeding.' See Nârada I, 11; 2, 9.
16. Taitt. Samh. III, 3, 9, 1,
&c. The second half of this Mantra is found in the Kâthaka Grihya-sutra
only.
18. The clause regarding the 'food,'
which has been rendered in accordance with Nand.'s Commentary, might also be
construed with 'fed,' which would bring the whole into accordance with the
precepts of the Kâthaka Grihya-sutra and of the two other Grihya-sutras.]
p. 263
having been set at liberty) that
entire pool will refresh the manes of him who has set the bull at liberty.
20. The earth which is anywhere dug
up by the bull exulting in his strength, is converted into delicious food and
drink to satisfy the manes.
p. 263
LXXXVII.
1. Now on the day of full moon in the
month Vaisâkha he must spread out upon a woollen blanket the skin of a black
antelope (together with the horns and hoofs), after having adorned the former
with gold and the latter with silver, and after having ornamented the tail with
a string of pearls.
2. After that, he must cover (that
part of the blanket which is not covered by the skin) with sesamum.
3. And he must adorn the navel with
gold.
4. He must cover (the skin) with a
couple of new garments.
5. He must place all sorts of
perfumes and jewels upon it.
[LXXXVII. 1, The particle atha,
'now,' indicates the beginning of a new section, treating of gifts. It
comprises Chapters LXXXVII-XCIII. (Nand.) The commentator infers from a
corresponding passage of the Matsya-purâna, that the following further rules
are implied in this Sutra. The ceremony may also take place on the full moon
days in the months Mâgha, Kârttika, and Âshâdha, on the twelfth day after the
summer solstice, and during an eclipse of the sun or moon. The silver on the
hoofs must weigh five Palas, And the gold on the horns ten Suvarnas (or two
Palas and a half). The place must be pure, smeared with cow-dung, and covered
with Kusa grass.
3. 'The Skânda-purâna states that the
eyes must be adorned with jewels.' (Nand.)
5. 'And garlands of flowers and other
objects must be placed upon it, as ka indicates.' (Nand.)]
p. 264
6. After having placed on its four
sides (beginning with the eastern side) four metallic dishes (of copper,
silver, white copper, and gold respectively) filled with milk, sour milk,
honey, and clarified butter respectively, (and having poured out water) he must
give (the skin, seizing it by the tail), to a Brâhmana, who is an
Agnihotrin[1], decked with ornaments, and clad in two garments.
7. There are (the following) stanzas
in regard to this subject:
8. 'He who bestows (upon a pious
Brâhmana) the skin of a black antelope, together with the hoofs and horns,
after having covered it with seeds of sesamum and garments, and adorned it with
all sorts of jewels:
9. 'That man doubtless obtains the
same reward as if he were to bestow the whole earth on him, bordered as it is
on every side (by the oceans), together with the oceans and caverns, and with
rocks, groves, and forests.
10. 'He who places sesamum, gold,
honey, and butter on the skin of a black antelope and gives the whole to a
Brâhmana, annihilates the consequences of all his own evil actions.'
p. 264
LXXXVIII.
1. A cow in the act of bringing forth
a young one is (comparable to) the earth.
2. By bestowing such a cow upon a Brâhmana,
after having decked her with ornaments, he obtains the same reward as if he
were to bestow the earth (upon him),
[6. 1 See LXVIII, 6, note. LXXXVIII.
1. Y. I, 207.--4. Y. I, 206.]
p. 265
3. There is a stanza in regard to
this subject:
4. 'One who full of faith and with
intense application of mind gives away a pregnant cow, enters heaven for as
many Yugas (or ages of the world) as that cow and her calf together have hairs
on their bodies.'
p. 265
LXXXIX.
1. The month Kârttika is sacred to
the god Agni.
2. Agni is the first of all gods.
3. Therefore is that man purified
from every sin committed during the past year, who persists during the month
Kârttika in bathing (daily) out of the village, in muttering the Gâyatrî, and
in taking a single meal each day, consisting of food fit for oblations.
4. He who bathes (at the prescribed
time, early in the morning) constantly, during the whole month Kârttika, who
keeps his organs of sense under control, who mutters (the Gâyatrî), who eats
food fit for oblations only, and who governs his passions, is purified from
every sin.
p. 265
XC.
1. If on the fifteenth of the bright
half of the month Mârgasîrsha the moon enters the lunar asterism. Mrigasiras,
he must give at the time when the moon rises (a vessel with) a golden centre,
containing a Prastha of ground salt, to a Brâhmana.
2. By (performing) this rite he
obtains beauty and good fortune in a future birth.
[XC. 3, 5. Âpast. II, 8, 18, 19; II,
8, 19, 1.--7. M. IV, 232.
1. One Prastha = sixteen Palas.
(Nand.)]
p. 266
3. If on the full moon day of the
month Pausha the moon enters the lunar asterism Pushya, he must rub over his
body with a dough prepared with white mustard-seeds, anoint himself with a
kumbha[1] of clarified butter made of cow-milk, wash himself with (water and
with) all sorts of medicinal herbs, all sorts of perfumes, and all sorts of
seeds, wash (an image of) Bhagavat Vâsudeva (Vishnu) with clarified butter, and
worship him with perfumes, flowers, incense, with a lamp, with eatables, and
the like[2], offer an oblation in the fire with Mantras tending to the praise
of Vishnu (such as Rig-veda I, 22, 17, and others), Mantras tending to the
praise of Indra (such as Rig-veda VI, 47, 11, and others), Mantras tending to
the praise of Brihaspati (such as Rig-veda II, 23, 15, and others, and with one
Mantra tending to the praise of Agni Svishtakrit), and cause three Brâhmanas to
pronounce the benediction, after having bestowed clarified butter and gold upon
them[3].
4. To the priest (who has performed
the burnt-oblation for him) he must give a pair of garments.
5. By (performing) this rite he obtains
prosperity (pushyate)[1].
6. If on the full moon day in the
month Mâgha the moon enters the lunar asterism Maghâ and he performs a Srâddha
with sesamum on that day, he is purified.
[3. 1 See V, 12, note.--2 'And the
like' means 'betel.' (Nand.).--3 The rite described in this Sutra appears to be
identical with the ceremony called Yugâdya, 'the beginning of the present age
of the world,' in later works. See Wilson, On the Religious Festivals of the
Hindus, in the Royal Asiatic Society's journal, IX, 89.
5. 1 This is a play upon words. See
LXXVIII, 8, note, and below, Sutra 9; XCII, 141 &c.]
p. 267
7. If on the full moon day in the
month Phâlguna the moon enters the lunar asterism Uttaraphâlgunî, and he gives
on that day a bedstead, quite complete and covered with good rugs, to a
Brâhmana, he obtains an amiable, handsome, and wealthy wife.
8. A woman who does the same,
(obtains) a husband (possessing those qualities).
9. If on the full moon day of the
month Kaitra the moon enters the lunar asterism Kitrâ, and he gives a
variegated (kitra) garment (to a Brâhmana) on that day, he obtains good
fortune.
10. If on the full moon day of the
month Vaisâkha the moon enters the lunar asterism Visâkhâ, and he feeds on that
day seven Brâhmanas with sesamum. mixed with honey, in order to please king
Dharma, he is purified from his sins.
11. If on the full moon day of the
month Gyaishtha the moon enters the lunar asterism Gyeshtha and he gives on
that day an umbrella and a pair of shoes (to a Brâhmana), he becomes possessed
of many cows.
12. If on the full moon day of the
month Âshâdha the moon is seen in conjunction with the lunar asterism
Uttarâshâdhâ and he gives food and drink (to a Brâhmana) on that day, he
renders (the satisfaction effected by) them imperishable.
13. If on the full moon day of the
month Srâvana the moon is seen in conjunction with the lunar asterism Sravana
and he gives a milch cow covered with two garments, together with food (to a
Brâhmana), he attains heaven.
14. If on the full moon day of the month
Praushthapada
[7. Susamskrita, 'quite complete,'
means 'provided with curtains and the like.' (Nand.)]
p. 268
(or Bhâdrapada) the moon is seen in
conjunction with the lunar asterism Uttaraproshthapadâ (or Uttarabhâdrapadâ),
and he gives a cow (to a Brâhmana) on that day, he is cleansed from every sin.
15. If on the full moon day of the
month Âsvayuga (or Âsvina) the moon is seen in conjunction with the lunar
asterism Asvinî, and he gives a vessel filled with clarified butter, and gold
(to a Brâhmana) on that day, he obtains an excellent digestive faculty.
116. If on the full moon day of the
month Kârttika the moon enters the lunar asterism. Krittikâ, and he bestows on
that day, at the time of moonrise, upon a Brâhmana, a white bull, or one of a
different colour, together with all sorts of grains, all sorts of jewels, and
all sorts of perfumes, after having lighted lamps on both sides (of the bull),
he will meet with no danger on perilous roads.
17- If on the third day of the bright
half of the month Vaisâkha he worships, after having fasted, Vâsudeva (Vishnu)
with (one thousand and eight, or one hundred) unbroken grains (of barley, while
muttering the Mantra, Om namo bhagavate, vâsudevâya[1]), and offers up the same
in fire, and gives them (to a Brâhmana), he is purified from every sin.
18. And whatever he gives on that day
becomes imperishable.
19. If on the twelfth day of the dark
half following on the full moon day of the month Pausha, he washes himself,
after having kept a fast, with sesamum-seeds, gives water mixed with sesamum
[17. 1 See XLIX, 1, note.
19. This is evidently the ceremony
which is called Shattiladâna {footnote p. 269} in later works; see Wilson loc.
cit. The name of the latter is derived from the fact that it consists,
precisely like the ceremony described in the present Sutra, of six acts, in all
of which Tila, i. e. sesamum-seeds, forms an essential ingredient.]
p. 269
(to the manes), worships Vâsudeva
with sesamum, offers up (part of) the same in fire, gives to Brâhmanas of it,
and eats (the remainder himself) he is purified from his sins.
20. (If) on the twelfth day of the
(the dark half following on the full moon day of the month Mâgha, moon enters
Sravana), he must keep a fast till the moon has entered that asterism, and
place two lamps with two large wicks near (an image of) Vâsudeva;
21. Placing on the right hand (of
the. image of Vâsudeva, and kindling, a lamp) containing one hundred and eight
Palas of clarified butter, with an entire piece of cloth (together with the
fringes) dyed with saffron (as wick) in it;
22. (And placing) on its left, (and
kindling, a lamp) containing one hundred and eight Palas of sesamum oil, with
an entire piece of white cloth (as wick) in it.
23. He who has performed this rite
obtains exquisite happiness, in whatever kingdom, in whatever province, and in
whatever race he may be born again.
24. He who gives daily during the
whole month Âsvina clarified butter to Brâhmanas, in order to please the two
Asvins, obtains beauty.
25. He who feeds daily during; that
mouth (three) Brâhmanas with (milk and other) bovine productions, obtains a
kingdom.
26. He who feeds on the Revatâ day of
every month (three) Brâhmanas with rice boiled in milk
p. 270
with sugar and mixed with honey and
clarified butter, in order to please .(the goddess) Revatî, obtains beauty.
27. He who daily throughout the month
Mâgha offers sesamum-seeds in fire and feeds (three) Brâhmanas with sour
rice-gruel mixed with clarified butter, obtains an excellent digestive power.
28. He who bathes in a river and
worships king Dharma on the fourteenth of both halves of every month, is
purified from every sin.
29. One desirous of obtaining the
manifold advantages attending an eclipse of the sun or moon must constantly
bathe in the mornings during the two months Mâgha and Phâlguna.
p. 270
XCI.
1. The digger of a well has (the
consequences of) the half of his evil acts taken from him as soon as the water
comes forth from it.
2. A digger of pools is for ever
freed from thirst, and attains the world of Varuna.
3. A giver of water shall never
stiffer from thirst (in heaven, for a hundred Yugas or ages of the world).
4. He who plants trees will have
those trees for his sons in a future existence.
5. A giver of trees gladdens the gods
by (offering up) their blossoms to them.
6. (He gladdens) his guests by
(giving) their fruits to them;
7. (He gladdens) travellers with
their shade;
[XCI. 14. Y. I, 211.--15, 16. M. IV,
229.--17, 18. Y. I, 209.]
p. 271
8. (He gladdens) the manes with the
water (trickling down from their leaves) when it rains.
9. A maker of dikes attains heaven.
10. A builder of temples enters the
dwelling-place of that deity to whom he has erected a temple.
11. He who causes (a temple erected
by another) to be whitewashed acquires brilliant fame.
12. He who causes (such a temple) to
be painted with (a different) colour (such as blue, yellow, and others) attains
the world of the Gandharvas.
13. By giving flowers he becomes
fortunate.
14. By giving ointments he acquires
renown.
15. By giving a lamp he obtains an
excellent eyesight and exquisite happiness.
16. By giving food he obtains
strength.
17. By removing the remains of an
offering to a deity he obtains the same reward as for giving a cow.
18. The same reward is also obtained
by scouring a temple, by smearing it (with cow-dung and the like), by removing
the leavings of the food of a Brâhmana, by washing his feet, and by nursing him
when sick.
19. He who consecrates anew a well,
or a park, or a pool, or a temple (when they have been soiled) obtains the same
reward as he who first made them.
p. 271
XCII.
1. Protecting (one attacked by
robbers, or by tigers, or otherwise in danger) is more meritorious than any
(other) gift.
[XCII. 1, 2. M. IV, 232; Y. I,
211.--3. M. IV, 230-5. M. {footnote p. 272} IV, 231; Y. I, 208.--8, 9. Y. I,
204, 205.--10. Y. I, 210.--10-12. M. IV, 231.--12, 13. Y. I, 210.--13, 14. M.
IV, 230.--19, 20. M. IV, 232; Y. I, 211.--21-23. M. IV, 229, 232.--21. Y. I,
210.--27. M. IV, 232; Y. I, 211.--28-32. Y. I, 211.--31. M. IV, 230.]
p. 272
2. By doing so he obtains that place
of abode (after death) which he desires himself.
3. By giving land he obtains the same
(heavenly reward).
4. By giving land to the extent of a
bull's hide only he is purified from every sin.
5. By giving a cow he attains heaven.
6. A giver of ten milch cows
(obtains) the mansion of cows (after death).
7. A giver of a hundred milch cows
enters the mansions of Brahman (after death).
8. He who gives (a milch cow) with
gilt horns, with hoofs covered with silver, with a tail wound with a string of
pearls, with a milk-pail of white copper, and with a cover of cloth, shall
reside in heaven for as many years as the cow has hairs on her body;
9. Particularly, if it is a brown
cow.
10. He who has given a tamed bull is
(equal in virtue to) a giver of ten milch cows.
[4. Nand. define., 'a bull's hide' as
a measure of surface 300 Hastas (see X, 2, note) long by ten Hastas broad. See,
however, V, 183.
8. According to a Smriti quoted by
Nand., the gold upon the horns of the cow shall weigh ten Suvarnas, the silver
on her hoofs ten Palas, the white copper of which the milk-pail is made fifty
Palas, and she shall have copper on her back, which must also weigh fifty
Palas.
9. 'The meaning is, that a brown cow
sends even his ancestors as far as the seventh degree to heaven, as
Yâgshavalkya (I, 205) says.' (Nand.)]
p. 273
11. The giver of a horse attains the
mansion of Surya (the sun-god).
12. The giver of a garment (attains)
the mansion of Kandra (the god of the moon).
13. By giving gold (he attains) the
mansion of Agni (the god of fire).
14. By giving silver (rupya, he
obtains) beauty (rupa).
15. By giving dishes (pâtra) made of
(gold or silver or other) metal he renders himself worthy (pâtra) to obtain
everything he may desire.
16. By giving clarified butter,
honey, or oil (he acquires) freedom from disease;
17. The same by giving (boiled or
otherwise dressed) drugs.
18. By giving salt (lavana, he obtains)
personal charms (lâvanya).
19. By giving grain (produced in the
rainy season, such as Syâmâka grain, he acquires) satiation;
20. The same (effect is obtained) by
giving grain (produced in winter or spring, such as wild turmeric or wheat).
21. A giver of food (obtains) all the
rewards (enumerated above).
22. By giving grain (of any of the
kinds not mentioned before, such as Kulattha or Kodrava grain, he obtains) good
fortune.
23. A giver of sesamum (obtains) such
offspring as he desires.
24. A giver of fuel (obtains) an
excellent digestive power;
25. And he obtains victory in every
fight.
26. By giving a seat (he obtains)
high rank.
27. By giving a bed.(of the kind
declared above,
p. 274
XC, 7, he procures) a wife (possessed
of the qualities mentioned above).
28. By giving a pair of shoes (he
obtains) a carriage yoked with mules.
29. By giving an umbrella (he
attains) heaven.
30. By giving a fan or a chowrie (he
obtains) prosperity in travelling.
31. By giving a house (he receives)
the post of governor of a town.
32. Whatever a man is most fond of in
this world (himself) and what his family like best, all that he must bestow
upon a virtuous (Brâhmana), if he wishes it to become imperishable.
p. 274
XCIII.
1. What is given to another than a
Brâhmana produces the same fruit in the world to come.
2. (What is given) to one who calls
himself a Brâhmana (because he was born and initiated as such, but who does not
perform his daily duties) produces twice the same fruit.
3. (What is given) to one who has
studied the main portions of the Veda produces a thousand times the same fruit.
[XCIII. 1-4. M. VII, 85; Gaut. V,
20.--7. M. IV, 192.--8. M. IV, 195.--9-13. M. IV, 196-200.
1. 'The term abrâhmana (one not a
Brâhmana) refers to Kshatriyas and the like. Kulluka on M. VII, 85. Dr.
Buhler's rendering of Gautama V, 20 agrees with this interpretation. Nand., on
the other hand, refers the term abrâhmana to six kinds of Brâhmanas enumerated
by Sâtâtapa, who have infringed the rule of their caste by taking their
substance from a king, or by selling or buying forbidden articles, or by
sacrificing for a multitude of persons, &c. The term 'the same fruit' means
that a person shall receive in a future world what he has given in this.
(Nand.)]
p. 273
4. (What is given) to one who has
mastered the whole Veda, produces infinite fruit.
5. A domestic priest may claim gifts
from his own employer (but from no one else).
6. And so may a sister, a daughter
and sons-in-law (or other connections claim gifts from their. brother, father,
&c., but not from a stranger).
7. One who knows his duty must not
give even water to a twice-born man who acts like a cat, or to a Brâhmana who
acts like a crane, or to one who has not studied the Veda.
8. One who constantly hoists the flag
of religion, and who is avaricious, crafty, deceitful, pitiless, and a
calumniator of everybody, such a man is said to act like a cat.
9. One who hangs his head, who is
bent upon, injuring others and upon his own gain, artful, and falsely demure,
such a man is said to act like, a crane.
10. Those who act like cranes in this
world, and those who act like cats, fall into (the hell called) Andhatâmisra[1]
on account . of their wickedness.
11. If a man has committed an offence
and does penance for it, he must not do so under pretext of performing an act
of piety, covering his crime under a (fictitious) vow, and imposing on women
and Sudras.
12. A Brâhmana who acts thus, is
despised in the next life and in this by those who know the Veda, and the
penance performed by him under such false pretence goes to the (demons called)
Râkshasas.
[10. 1 See XLIII, 3.]
p. 176
13. One who gains his subsistence by
wearing (a lock on the crown of the head or other) distinguishing marks of a
caste or religious order, to which he does not belong, takes upon himself the
(consequences of the) sins committed by those who have a right to those marks,
and enters in a future birth the womb of an animal.
14. He must not give (to a
panegyrist) from vain-glory, or from fear, or to a friend (from whom he hopes
to obtain benefit), nor (must he bestow gifts), with a view to acquire
religious merit, upon dancers or singers:, that is a fixed rule.
p. 176
XCIV.
1. A householder, when he sees his
skin has become wrinkled and his hair turned grey, must go to live in a forest.
2. Or (he must do so) when he sees
the son of his son.
3. Let him (before going into the
forest) entrust the care of his wife to his sons, or let her accompany him.
4. Let him keep the sacred fires in
his new abode as before.
5. He must not omit to perform the
five sacrifices,
[XCIV. 1, 2. M. VI, 2.--3, 4. M. VI,
3, 4; Y. III, 4; Âpast. II, 9, 22, 8, 9.--5. M. VI, 5, 16; Y. III, 46; Gaut.
III, 29.--6. M. VI. 8; Y. III, 48.--7. M. VI. 26; Y. III, 45; Âpast. II, 9, 21,
19.--8. M. VI, 6; Âpast. II, 9, 22, 1; Gaut. VI, 34.--9, 10. M. VI, 6; Y. III,
46, 48.--9, 11. Gaut III, 34, 35.--11. M. VI, 18; Y. III, 47.--12. M. VI, 15;
Y. III, 47; Âpast. II, 9, 22, 24.--13. M. VI. 28; Y. III, 55. 'The duties of a
householder having been declared, he now goes on to expound the duties of an
hermit.' (Nand.)
5. See LIX, 20 seq.]
p. 277
but (he must perform them) with
(fruits, herbs, or roots) growing wild.
6. He must not relinquish the private
recitation of the Veda.
7. He must preserve his chastity.
8. He must wear a dress made of skins
or bark.
9. He must suffer the hairs of his
head, of his beard, and of his body, and his nails to grow.
10. He must bathe at morning. noon,
and evening.
11. He must either collect
provisions, after the manner of the pigeon, for a month, or he must collect
them for a year.
12. He who has collected provisions
for a year, must throw away what he has collected on the day of full moon in
the month Âsvina.
13. Or an hermit may bring food from
a village, placing it in a dish made of leaves, or in a single leaf, or in his
hand, or in a potsherd, and eat eight mouthfuls of it.
p. 277
XCV.
1. An hermit must dry up his frame by
the practice of austerities.
2. In summer he must expose himself
to five fires.
[6. The use of the particle ka
implies, according to Nand., that the practice of distributing gifts should
likewise be continued.
11. The particle vâ here refers,
according to Nand., to a third alternative mentioned by Manu (VI, 18), that he
should gather provisions sufficient for six months.
XCV. 1. M. VI, 24.--2-4. M. VI, 23;
Y. III, 52.--5, 6. M. VI, 19; Y. III, 50.--7-11. M. VI, 5, 21; Y. III, 46;
Âpast. II, 9, 22, 2; Gaut. III, 26.--12, 13. M. VI, 20; Y. III, 50.--14, 15. M.
VI, 17; Y. III, 49.--16, 17. M. XI, 235, 239.]
p. 278
3. During the season of the rains he
must sleep in the open air.
4. In winter he must wear wet
clothes.
5. He must eat at night.
6. He may eat after having fasted
entirely for one day, or for two days, or for three days.
7. He may eat flowers. 8. He may eat
fruits.
9. He may eat vegetables.
10. He may eat leaves. 11. He may eat
roots.
12. Or he may eat boiled barley once
at the close of a half-month.
13. Or he may eat according to the
rules of the Kândrâyana.
14. He shall break his food with
stones.
15. Or he shall use his teeth as a
pestle.
16. This whole world of deities and
of men has devotion for its root, devotion for its middle, devotion for its
end, and is supported by devotion.
17, What is hard to follow[1], hard
to reach, remote, or hard to do, all that may be accomplished by devotion;
since there is nothing that may not be effected by devotion.
[6. Nand. considers the particle vâ
to refer to the precept of Yâgshavalkya (III, 50), that the fast may also
extend over a half-month or an entire month.
13. The particle vâ, according to
Nand., implies that he may also perform Krikkhras, as ordained -by Yâgshavalkya
(III, 50). Regarding the Kândrâyana, see XLVII.
17. 'Duskara has been translated
according to the usual acceptation of this term. Nand. interprets it by 'hard
to understand.' This proverb is also found Subhâshitârnava 109,
Vriddhakânakhya's Proverbs XVII, 3. See Bthtlingk, Ind. Spruche, 5265.]
p. 279
p. 279
XCVI.
1. After having passed through the
first three orders and annihilated passion, he must offer an oblation to Pragâpati,
in which he bestows all his wealth (upon priests) as fee for the performance of
the sacrifice, and enter the order of ascetics.
2. Having reposited the fires in his
own mind, he must enter the village, in order to collect alms, (but never for
any other purpose).
3. He must beg food at seven houses.
4. If he does not get food (at one
house), he must not grieve.
5, He must not beg of another
ascetic.
6. When the servants have had their
meal, when the dishes have been removed, let him beg food (consisting of the
leavings).
7. (He must receive the food) in an
earthen vessel, or in a wooden bowl, or in a vessel made of the bottle-gourd.
8. He must cleanse those vessels with
water.
9. He must shun food obtained by
humble salutation.
[XCVI. 1. M. VI, 38; Y. III, 56.--2.
M. VI; 38, 43; Y. III, 56, 58.--4. M. VI, 57.--6. M. VI, 56; Y. III, 59; Gaut.,
III, 15.--7, 8. M. VI, 54, 53; Y. III, 60.--9. M. VI, 58.--11. M. VI, 44.--12.
Gaut. III, 21.--13. Gaut. III, 18.--14-17. M. VI, 46.--18. M. VI, 45.--19, 20.
M. VI, 47.--23. Y. III, 53; Mahâbhârata I, 4605.--24. M. VI, 49; Y. III,
201.--25-42. M. VI, 61-64; Y. III, 63, 64.--43. Y. III, 72.--45-50. M. VI, 76,
77.--51, 54-79. Y. III, 70, 84-90.--80-88. Y. III, 100-104.--80-89, 91. Y. III,
93-95.--92. Y. III, 96-99.--93-95. Y. III, 91, 92.--96. Y. III, 179.--97. M.
XII, 12; Y. III, 178.--97, 98. Bhagavad-gîtâ XIII, 1, 2. This chapter treats of
ascetics. (Nand.)
4. 'This implies that he must not
rejoice if he does get it, as Manu (VI, 67) says.' (Nand.)]
p. 280
10. He must live in an empty house.
11. Or (he must) live at the root of
a tree.
12. He must not stay for more than
one night in one village (except during the rainy season).
13. His only dress must be a small
piece of cloth worn over the privities.
14. He must set down his feet
purified by looking down.
15. He must drink water purified (by
straining it) with a cloth.
16. He must utter speeches purified
by truth.
17. He must perform acts purified by
his mind.
18. He must neither wish for death
nor for (a long) life.
19. He must bear abuse patiently.
20. He must treat no one with
contempt.
21. He must not pronounce a
benediction.
22. He must not salute any one
reverentially.
[10. 'Empty' means 'inhabited by no
one else,' and implies that the house in question should be situated in a dark
place, difficult of access. (Nand.)
11. 'The article vâ implies that he
must live there alone.' (Nand.)
14, 15. Nand. assigns as the reason
of both these rules, 'lest he should not kill some insect.' Kulluka (on M. VI,
46) gives the same reason for the second rule, but the looking down, according
to him, is ordained in. order that be may not accidentally tread upon a hair or
other impure substance.
17. The sense of this Sutra is, that
in doubtful cases he must act as his mind prompts him to do. (Nand.)
21. 'The meaning is, that he must not
utter a benediction when he has been reverentially saluted by any one. He must
confine himself to saying, "O Nârâyana." Others explain, that he must
not utter a benediction in begging food.' (Nand.)
22. 'The sense is, that he must not
salute any one reverentially who has reverentially saluted him, nor return his
greeting {footnote p. 281} otherwise than by saying, "O Nârâyana."
Others explain, that he must not make an obeisance in begging food.' (Nand.)]
p. 281
23. Should one man chop his one arm
with an axe, and another sprinkle his other arm with sandal, he must neither
curse the one in his mind, nor bless the other.
24. He must constantly be intent upon
stopping his breath, upon retention of the image formed in his mind, and upon
meditation.
25. He must reflect upon the
transitoriness of the passage through mundane existence;
26. And upon the impure nature of the
body;
27. And upon the destruction of
beauty by old age;
28. And upon the pain arising from
diseases bodily, mental, or due to an excess (of the bile, &c.)
29. And upon (the pain arising from)
the (five) naturally inherent (affections).
30. On his having to dwell in an
embryo, covered with everlasting darkness;
[24. Nand. quotes a passage of the
Yogasâstra, which states that one Dhâranâ = three Prânâyâmas (stoppings or
regulations of the breath). A passage of the Gâruda-purana quoted in the
Petersburg Dictionary) states that one Dhâranâ = sixteen Prânâyâmas. I have
taken the term dhâranâ in its ordinary acceptation of 'retention of an idea'
(cf. Wilson, Vishnu-purâna V, 237) with regard to an analogous passage of
Yâgshavalkya (III, 201), which is also quoted by Nand.,
28. According to Nand,, the particle
ka is used to include other diseases, love, anxiety or wrath, caused by
enemies, and other mental pangs.
29. They are, ignorance, egotism,
love, wrath, and dread of temporal suffering (Nand., according to Patashgali).
The particle ka, according to Nand., is used in order to imply meditation upon
the thousand births which man has to pass through, as stated by Yâgshavalkya
(III, 64).]
p. 282
31. And on (his having to dwell)
between urine and fæces;
32. On his having to suffer, (as an
embryo,) pain from the cold and hot. (food and drink, which his mother happens
to have taken);
33, On the dreadful pain which he has
to suffer, at the time of his birth, while the embryo is coming forth from the
narrowness of the womb;
34. On his ignorance and his
dependency upon his (parents and other) Gurus in childhood;
35. On the manifold anxieties arising
from the study of the Veda (and from the other obligations of a student);
36. And (on the anxieties arising) in
youth from not obtaining the objects of pleasure, and upon the abode in bell
(ordained as punishment) for enjoying them, after they have been obtained
unlawfully;
37. On the union with those whom we
hate, and the separation from those whom we love;
38. On the fearful agonies of hell;
39. And (on the agonies) that have to
be suffered in the passage of the soul through the bodies of animals (and of
plants).
40. (And let him reflect thus that)
there is no pleasure to be met with in this never-ceasing passage of the soul through
mundane existence;
41. '(And that) even what is called
pleasure, on account of the absence of pain, is of a transient nature;
42. (And that) he who is unable to
enjoy such pleasures (from sickness or some such cause), or who is unable to
procure them (from poverty), suffers severe pangs.
p. 283
43. He must recognise this human
frame to consist of seven elements. blood, flesh,
44. Those elements are, adeps, scrum
of flesh, bone, marrow, and semen.
45. It is covered with skin.
46. And it has a nasty smell.
47. It is the receptacle of (the
above-named) impure substances (adeps and the rest).
48. Though surrounded by a hundred
pleasures, it is subject to change.
49. Though carefully supported (by
elixirs and the like), it is subject to destruction.
50. It is the stay of carnal desire,
wrath, greed, folly, pride, and selfishness.
51. It consists of earth, water,
fire, air, and ether.
52. it is provided with bone, tubular
vessels (carrying bile and phlegm through the body), tubes (conducting the
vital airs), and sinews.
53. It is endowed with the quality of
ragas (passion).
54. It is covered with six skins.
55. It is kept together by three
hundred and sixty bones.
56. They are distributed (as
follows):
57. The teeth together with their
receptacles are sixty-four in number.
[46. The particle ka, according to
Nand., refers to the fact that the human body is defiled by the touch of impure
objects.
48. 'The meaning is that, though food
and drink and other sensual enjoyments abound, they may cause pain as well as pleasure
by producing phlegm, &c.' (Nand.)
51. 'Earth,' i.e. the flesh and bone,
&c.; 'water,' i.e. the blood; 'fire,' i. e. the digestive faculty, the
eyesight, &c.; 'air,' i. e. the five vital airs; 'ether,' i. e. the space
enclosed by the airs, in the mouth, in the belly, &c. (Nand.)]
p. 284
58. There are twenty nails.
59. There are as many bones to the
hands and feet (one at the root of each finger and toe).
60. There are sixty joints to the
fingers and toes.
61. There are two (bones) to the two
heels.
62. There are four to the ancles.
{sic}
63. There are four to the elbows.
64. There are two to the shanks.
65. There are two to the knees and
two to the cheeks.
66. (There are two) to the thighs and
(two) to the shoulders.
67. (There are two) to the lower part
of the temples, (two) to the palate, and (two) to the hips.
68. There is one bone to the organs
of generation.
69. The backbone consists of
forty-five (bones).
70. The neck consists of fifteen
(bones).
71. The collar-bone consists of one
(bone on each side).
72. The jaw likewise.
73. There are two (bones) at its
root.
74. There are two (bones) to the
forehead, (two) to the eyes, and (two) to the cheeks.,
75. The nose has one bone, the
nose-bone.
76. The ribs together with the joints
called 'arbuda,' and with the joints called 'sthânaka,' consist of seventy-two
(bones).
77. The breast contains seventeen
bones.
[76. 'There are thirteen ribs to each
flank, which makes in all twenty-six ribs. There are twenty joints to them in
the breast, called "arbuda," and twenty-six joints in the back,
called "sthânaka." which makes a total of seventy-two bones.'
(Nand.)]
p. 285
78. There are two temporal bones.
79. The head has four skull-bones.
Thus (the bones have been enumerated).
80. There are in this human frame seven
hundred tubular vessels (carrying bile and phlegm through the body, or
arteries).
81. Of sinews, there are nine
hundred.
82. Of tubes (conducting the vital
airs, or nerves), there are two hundred.
83. Of muscles, there are five
hundred.
84. Of tubular vessels (or arteries),
the branches of the smaller tubular vessels, there are twenty-nine Lakshas (two
millions nine hundred thousand) and nine hundred and fifty-six.
85. Of hair-holes, of the hair of the
beard and of the head, there are three hundred thousand.
86. Of sensitive parts of the body,
there are one hundred and seven.
87. Of joints, there are two hundred.
89. Of (atoms of) hairs (of the
body), there are fifty-four Kotis (or five hundred and forty millions) and
sixty-seven Lakshas (making in all five hundred and forty-six millions and
seven hundred thousand).
89. The navel, the principle of vital
action (which dwells in the heart), the anus, semen, blood, the temples, the
head, the throat, and the heart are the seats of the vital airs.
90. The two arms, the two legs, the
belly, and the bead are the six limbs.
91. Adeps, marrow, the left lung, the
navel, the right lung, the liver, the spleen, the small cavity of the heart,
the kidneys, the bladder, the rectum, the stomach, the heart, the large cavity
(intestine), the
p. 286
anus, the belly, and the two bowels
in it (are the inner parts of the body).
92. The pupils of the eye, the
eyelashes[1], the outer parts of the cars, the ears themselves, the tragus of
each ear, the cheeks, the eyebrows, the temples, the gums, the lips, the
cavities of the loins, the two groins, the scrotum, the two kidneys and breasts
of females, which are composed of phlegm, the uvula, the hindparts, the arms,
the shanks, the thighs, the fleshy parts of the shanks and thighs, the palate,
the two bones (or muscles) at the upper end of the bladder, the chin, the soft
palate, and[2] the nape of the neck: these are the 'places' (of vital energy)
in the body.
93. Sound, tangibility, form or
colour, savour, and odour are the (five) objects of sense.
94. Nose, eye, skin, tongue, and ear
are the (five) organs of perception.
95. Hands, feet, anus, parts of
generation, and tongue are the (five) organs of action.
96. Mind, intellect, the individual
Self, and the indiscrete' are 'that which exceeds the senses.'
97. This human frame, O Earth, is
called 'field.' He who knows (how to enter and how to leave) it is denominated,
by those conversant with the
[92. 1 Others interpret akshikute,
'the eyelashes,' by 'the joints between the eyes and the nose.' (Nand.) See
also Bthtlingk's new. Dictionary.--2 The use of the particle ka implies,
according to Nand., that the feet, hands, and other limbs mentioned in an
analogous passage of Yâgshavalkya (III, 99) have also to be included in this enumeration.
96. 1 Nand. interprets avyaktam, 'the
indiscrete,' by pradhânam, 'the chief one.' Both terms are in the. Sânkhya
system of philosophy synonyms of prakriti, 'that which evolves or produces
everything else.']
p. 287
subject, 'the knower of the field'
(i.e. Self or Soul).
98. Know me, O illustrious one, to be
the Self of all fields (whether born from the womb, or arisen from an egg, or
from sweat, or from a germ or shoot). Those striving after final emancipation
must constantly seek to understand the 'field' and to obtain a knowledge of the
knower of the field.
p. 287
XCVII.
1. Sitting with the feet stretched
out and crossed so as to touch the thighs, with the right hand (stretched out
and) resting upon the left, with the tongue fixed in the palate, and without
bringing the one row of teeth in contact with the other, with the eyes directed
to the tip of the nose, and without glancing at any of the (four) quarters of
the sky, free from fear, and with composure, let him meditate upon (Purusha),
who is separate from the twenty-four entities,
[XCVII. 1. Y. III, 198-200.--9. Y.
III, 111, 201. This chapter treats of the means for obtaining that knowledge of
the Âtman or Self, which has been declared at the end of the last chapter to be
the road to final emancipation. (Nand.)
1. 'The twenty-four (it should be
twenty-five) entities are stated in the Sânkhya to consist of the
root-principle (mulaprakriti), the seven productions evolved from it
(vikritayah), the sixteen productions evolved from these, and Purusha (the
soul), who is neither producer nor produced. (1) The "root-principle"
is composed of the three qualities in equipoise: sattva, ragas, and tamas (the
most accurate rendering of these terms is perhaps that proposed by Elliot,
"pure unimpassioned virtue," "passion," and "depravity
inclining to evil." See Fitz-Edward Hall, Preface to
Sânkhyapravakanabhâshya, p. 44 (2) The "great entity" (Mahat) is the
cause of apprehension. (3) The "self-consciousness" (ahamkâra) is the
cause of {p.188} referring all objects to self. (4-2) The "subtile
elementary particles" (tanmâtras) are identical with sound, tangibility,
form, taste, and odour. (9-19) The eleven senses (i. e. the organs of
perception and action enumerated in CXVI, 94, 95, and manas, "the
mind"), and (20-24) the five "grosser elements" (ether, air,
fire, water, and earth) are productions (from the former entities). Purusha,
who is neither producer nor produced, is the twenty-fifth entity.' (Nand.)]
p. 288
2. He who is eternal, beyond the
cognisance of the senses, destitute of qualities, not concerned with sound,
tangibility, form, savour, or odour, knowing everything, of immense size,
3. He who pervades everything, and
who is devoid of form,
4. Whose hands and feet are
everywhere, whose eyes, head, and face are everywhere, and who is able to
apprehend everything with all the senses.
5. Thus let him meditate.
6. If he remains absorbed in such
meditation for a year, he obtains the accomplishment of Yoga (concentration of
the thought and union with the Supreme).
7. If he is unable to fix his mind
upon the being
[2, 3. According to Nand., all the
properties of Purusha mentioned in this Sutra are such as distinguish him from
the rest of the entities, the first two distinguishing him from
'self-consciousness' (ahamkâra), the voidness of quality distinguishing him
from the 'root-principle' (mulaprakriti), which is composed of three qualities,
&c.
4. The properties of Purusha here
mentioned are faculties only, so that there is no contradiction to the
'voidness of form' and the other properties enumerated in the preceding Sutras.
(Nand.)
6. The external signs of the
accomplishment of Yoga, as stated by Yâgshavalkya (III, 202 seq.), are, the
faculty of entering another body and of creating anything at will, and other
miraculous powers and qualities. (Nand.)]
p. 289
destitute of form[1], he must meditate
successively on earth, water, fire, air, ether, mind, intellect, self[2], the
indiscrete[3], and Purusha[4]: having fully apprehended one, he must dismiss it
from his thoughts and fix his mind upon the next one in order.
8. In this way let him arrive at
meditation upon Purusha.
9. If unable to follow this method
also, he must meditate on Purusha shining like a lamp in his heart, as in a
lotus turned upside down.
10. If he cannot do that either, he
must meditate upon Bhagavat Vâsudeva (Vishnu), who is adorned with a diadem,
with ear-rings, and with bracelets, who has the (mystic mark) Srîvatsa and a
garland of wood-flowers on his breast, whose aspect is pleasing, who has four
arms, who holds the shell, the discus, the mace, and the lotus-flower, and whose
feet are supported (and worshipped) by the earth.
11. Whatever he meditates upon, that
is obtained by a man (in a future existence): such is the mysterious power of
meditation.
12. Therefore must he dismiss
everything perishable
[7. 1 The term nirâkâra, 'the being
destitute of form,' evidently refers to Purusha here (cf. Sutra 3), though
Nand. interprets it as an epithet of 'Brahman.'--2 Intellect' (buddhi) and
'self' (âtman), according to Nand., mean 'the great entity' (mahat) and
'self-consciousness' (ahamkâra), cf. note on Sutra 1.--3 'The indiscrete'
(avyaktam) means 'the chief one' (pradhânam), i. c. the Sânkhya
'root-principle' (see XCVI, 96).--4 Nand. takes Purusha, in this Sutra and in
13, 15 to mean 'the twenty-sixth entity;' but it appears clearly from Sutra 1,
as from 16 also, that the Vishnu-sutra, like the Sânkhya system, assumes
twenty-five entities only, not twenty-six, like Yama, upon whose authority
Nand.'s statement is based.
9. 1 Nand. interprets the term
Purusha here by âtman. 'self.']
p. 290
from his thoughts and meditate upon
what is imperishable only.
13. There is nothing imperishable
except Purusha.
14. Having become united with him
(through constant meditation), he obtains final liberation.
15. Because the great lord pervades
the whole universe (pura), as he is lying there (sete), therefore is he
denominated Puru-sha by those who reflect upon the real nature (of the Supreme
Spirit).
16. In the first part and the latter
part of the night must a man bent on contemplation constantly and with fixed
attention meditate upon Purusha Vishnu, who is destitute of (the three)
qualities (sattva, ragas, and tamas[1]) and the twenty-fifth entity.
17. He (or it) is composed of the
entities, beyond the cognisance of the senses, distinct from all the (other)
entities, free from attachment (to the producer, &c.), supporting
everything, devoid of qualities and yet enjoying (or witnessing the effect of)
qualities.
18. It exists without and within
created beings (as being enjoyed and as enjoyer), and in the shape both of
immovable things (such as trees or stones) and of movable things (such as water
or fire); it is undistinguishable on account of its subtlety; it is out of
reach (imperceptible), and yet is found in the heart.
[16. 1 See Sutra 1, note.
17. Thus according to the reading
asaktam, which is mentioned and explained as a var. lect. by Nand. He himself
reads asaktam, 'independent of Sakti, power, i. e. the producer, the power of
creation (prakriti), or illusion (mâyâ).' Mâyâ and prakriti are occasionally
used as synonymous terms in the Sânkhya.]
p. 291
19. It is not distinct from creation,
and yet distinct from it in outward appearance; it annihilates and produces by
turns (the world), which consists of everything that has been, that will be,
and that is.
20. It is termed the light of the
sidereal bodies and the enemy of darkness (ignorance), it is knowledge, it
should be known, it may be understood (by meditation), it dwells in every man's
heart.
21. Thus the 'field,' knowledge (or
meditation), and what should be known[1] have been concisely declared; that
faithful adherent of mine who makes himself acquainted therewith, becomes
united to me in spirit.
p. 291
XCVIII.
1. When Vishnu had finished his
speech[1], the goddess of the earth inclined her knees and her head before him
and said:
2. 'O Bhagavat! Four (out of the
five) grosser elements[1] are receiving their support from thee, and are
constantly about thee: the ether, in the form of the shell; the air, in the
form of the discus; the fire, in the form of the mace; and the water, in the
form of the lotus. Now I also desire to attend upon thee, in my own shape, as
the ground which Bhagavat's feet tread upon.'
[21. 1 The 'field' has been discussed
in XCVI, 43-97, 'knowledge' in XCVI, 43-97, 'knowledge' in XCVII, 1, and 'what
should be known' in XCVII, 2-20. (Nand.)
XCVII. 1. 1 Vishnu's speech is
contained in Chapters II-XCVII. (Nand.)
2. 1 The fifth grosser element is the
earth. See XCVII, 1, note.]
p. 292
3. Having been addressed thus by the
goddess of the earth, Bhagavat answered, 'So be it.'
4. And the goddess of the earth, her
desire having been gratified, did as she had said.
5. And she praised the god of the
gods (as follows):
6. 'Om. Adoration be to thee.
7. 'Thou art the god of the gods.
8. 'Thou art Vâsudeva.
9. 'Thou art the creator.
10. 'Thou art the god (who, creates,
preserves, and destroys) at will.
11. 'Thou art the gratifier of human
desires.
12. 'Thou art the guardian of the
earth.
13. 'There is neither beginning, nor
middle, nor end in thee.
14. 'Thou art the lord (protector) of
creatures.
15. 'Thou art the strong lord of
creatures.
16. 'Thou art the exalted lord of
creatures.
17. 'Thou art the lord of strength.
18. 'Thou art the lord of holy
speech.
19. 'Thou art the lord (creator and
preserver) of the world.
20. 'Thou art the lord of heaven.
21. 'Thou art the lord of woods (who
makes the trees grow).
[10. 'Or Kâmadeva means the god (or
brilliant one) who is sought by those striving for religious merit, gain, love,
or final liberation,' (Nand.) The same interpretation is given by Sankara in
his Commentary on the Vishnu-sahasranâma. The ordinary meaning of Kâmadeva is
'the god of love.'
15, 16. Nand. renders the terms
supragâpati and mahâpragâpati by 'the protector of those who have a splendid
progeny (such as Kasyapa)' and the lord of him who has a large progeny
(Brahman).']
p. 293
22. 'Thou art the lord (producer) of
(mother's) milk.
23. 'Thou art the lord of the earth
(and causest it to yield its produce)
24. 'Thou art the lord of the waters.
25. 'Thou art the lord of the (eight)
quarters of the sky.
26. 'Thou art the lord of (the
principle) Mahat.
27. 'Thou art the lord of the wind.
28. 'Thou art the lord of happiness.
29. 'Thou art Brahman personified.
30. 'Thou art dear to Brâhmanas.
31. 'Thou pervadest everything.
32. 'Thou surpassest all conception.
33. 'Thou art attainable by knowledge
(meditation).
34. 'Thou art invoked at many
(offerings).
35. 'Thou art praised with many
(hymns of the Veda).
36. 'Thou likest everything sacred.
37. 'Thou art fond of Brahman (the
Veda).
38. 'Thou belongest to the (gods
called) Brahmakâyas.
39. 'Thy size is immense.
40. 'Thou belongest to the Mahârâgas.
[26. See XCVII, 1, note.
28. Lakshmîpati has been translated
according to Nand.'s interpretation. It usually denotes the husband of Lakshmî.
30. Or 'Brâhmanas are dear to thee.'
Both explanations of the term brâhmanapriya are admissible, and mentioned by
Nand. and by Sankara.
40, 41. Nand. interprets the two
terms mahârâgika and katurmahârâgika by 'he whose series of transmigrations is
immense,' and 'he whose immense series of transmigrations is fourfold,' and
{footnote p. 394} he refers the latter epithet to the four parts, of which
Purusha is said to consist. He quotes Rig-veda X, 90, 4, where it is said that
Purusha ascended to the sky with three of his constituent parts, and that the
fourth remained in this world. But both terms cannot be separated etymologically
from Mahârâga, the name of a certain class of deities in the Buddhistic system
of religion.]
p. 294
41. 'Thou belongest to the four
Mahârâgas.
42. 'Thou art brilliant.
43. 'Thou art most brilliant.
44. 'Thou art the seven (parts of a
Sâman, or the seven divisions of the universe).
45. 'Thou art most blessed.
46. 'Thou art tone.
47. 'Thou art Tushita (or
"satisfied with the honours shown to thee by faithful attendants").
48. 'Thou art Mahâtushita (or
"highly satisfied even without being worshipped").
49. 'Thou art the tormentor
(destroyer of the world).
50. 'Thou art wholly created.
51. 'Thou art uncreated.
52. 'Thou art obsequious (to thy
followers).
53. 'Thou art sacrifice.
54, 'Thou art the (recipient of the)
great sacrifice.
55. 'Thou art connected with
sacrifices.
56. 'Thou art the fit recipient of
offerings.
57. Thou art the consummation of
offerings.
58. Thou art invincible.
[44. Thus Nand. Compare I, 56, note.
46. Nand.'s interpretation of the
epithet svara, 'tone' (or 'air breathed through the nostrils'), as being a
compound of the prefix su and the root ri in the sense of 'acquisition,
insight,' and meaning 'most wise,' is inadmissible.
54. This epithet, according to Nand.,
refers to the sacrifice mentioned in a text of the Vâgasan. Samhitâ (XIX, 12),
which begins with the words 'The gods prepared a sacrifice']
p. 295
59. 'Thou art Vaikuntha.
60. 'Thou art unbounded (both in time
and space).
61. 'Thou surpassest (the organs of
sense, mind, and intelligence).
62. 'Thou art of old.
63. 'Thou art friendly to the gods.
64. 'Thou art the protector of living
beings.
65. 'Thou wearest radiant locks of
hair.
66. 'Thou takest thy share of acts of
worship.
67. 'Thou takest thy sacrificial
cake.
68. 'Thou art lord over everything.
69. 'Thou art the support of all.
70. 'Thy ears are pure.
71. 'Never ceasing homage is paid to
thee.
72. 'Thou art blazing fire (or
"Thou art shining with clarified butter offered up to thee").
73. 'Thou cuttest (foes) to pieces
with thy axe.
74. 'Thou hast a lotus springing from
thy navel.
75. 'Thou holdest a lotus (in thy
hand).
76. 'Thou wearest a garland of
lotus-flowers.
77. 'Thou art the lord of the senses.
78. 'Thou hast one horn.
[59. Nand. proposes two
interpretations of this epithet: 2. the producer of Mâyâ (the power of
illusion); 2. the son of Vikunthâ, the mother of Vishnu in one of his Avatâras.
Vaikuntha is also the name of Vishnu's paradise.
70. 'I.e. "thou hearest the sacred
revelation." Or sukisrava = "he whose names are pure."' (Nand.)
The same interpretation is given by Sankara. See also Mahâbhârata XII, 13250.
73. 'The epithet khandaparasu refers
either to Vishnu's slaying the Daityas in the form of Siva, or to his wearing
an axe as the slayer of the Kshatriyas in the form of Parasurâma.' (Nand.) The
latter interpretation is proposed by Sankara also, and khandaparasu is a very
common epithet of Parasurâma.
78. The one horn is meant, by which
Vishnu, in his descent as {footnote p. 296} a fish, is said to have dragged the
ship of Manu behind him. (Nand.)]
p. 296
79. 'Thou art the great boar.
80. 'Thou art the tormentor (of the
Asuras, or of the righteous and the unrighteous).
81. 'Thou art eternal.
82. 'Thou art infinite. 83. Thou art
Purusha. 84. Thou art the great (unbounded) Purusha. 85. Thou art (the sage)
Kapila. 86. Thou art the teacher of the Sânkhya. 87. Thy powers are everywhere.
88. Thou art virtue. 89. Thou art the giver of virtue. go. Thy body is virtue
(law). 91. Thou art the giver of both virtue and wealth. 92. Desires are
gratified by thee. 93. Thou art Vishnu. 94. Thou art triumphant everywhere. 95.
Thou art capable of bearing (the extremities of heat and cold and any others).
96. Thou art Krishna. 97. Thou art the lotus-eyed god. 98. Thou art Nârâyana
(the son of Nara). 99. Thou art the final aim. 100. Thou art the resort of all
beings. 101. Adoration, adoration (be to thee)!'
102. The goddess of the earth, after
her desire had been gratified, and after she had thus praised
[79. This epithet refers to Vishnu's
boar-incarnation. See I, 1 seq.
85, 86. See Introduction.
101. Nand. observes that the divers
epithets which are given to Vishnu in this chapter are precisely equal in
number to the ninety-six chapters, of which the law part of the Vishnu-sutra is
composed. This coincidence is curious enough, though it is not quite perfect.
For it is by a highly artificial interpretation only that Nand. makes out Sutra
101 to contain an epithet of Vishnu, viz. by interpreting the two separate
words namo nama as a compound, meaning 'he who is worshipped by the worshipful,
i. e. by Brahman and the other gods;' and Sutra 6 contains no epithet at all.]
p. 297
(Vishnu) with a cheerful mind I
addressed herself to the goddess (Lakshmî).
p. 297
XCIX.
1. After having seen Shri (Lakshmî),
the goddess of the earth, highly pleased, questioned (in the following manner)
that goddess, who was stroking the feet of Vishnu, the god of the gods, who was
shining with the splendour of her austerities, and whose face was radiant like
melted gold.
2. 'O charming lady! Thy hands are as
beautiful as the expanded red lotus. Thou art holding the feet of him whose
navel resembles the expanded red lotus. Thou art constantly residing in an abode
resembling the expanded red lotus. Thy waist has the colour of the expanded red
lotus.
3. 'Thy eyes resemble blue
lotus-flowers; thy hue is radiant like gold; thy robe is white; thy body is
adorned with gems; thy face is radiant like the moon; thou art resplendent like
the sun; thy power is immense; thou art the sovereign (or producer) of the
world.
4. 'Thou art repose (final
liberation), the highest among the (four) objects of human pursuit; thou art
Lakshmî; thou art a support (in danger); thou art Srî; thou art indifference
(the freedom from all worldly pursuits and appetites, which is the consequence
of final emancipation); thou art victory;
[4. The 'four objects of human
pursuit' are, kâma, 'desire' (and its gratification), artha, 'gain,' dharma,
'religious merit,' and moksha, 'final emancipation.' The goddess is called
Lakshmî, because she is the aim (lakshyate) of all beings. She is called Srî,
because she serves Purushottama (Vishnu), or because she is the resort of all.
(Nand.)]
p. 298
thou art beauty; thou art the
splendour (of the sun and moon personified); thou art renown; thou art
prosperity; thou art wisdom; thou art the power of expression; thou art the
Purifier.
5. 'Thou art the food of the manes;
thou art forbearance; thou art the earth (or the repository of wealth); thou
art fixity; thou art the basis (or stability); thou art the source of the
benefit derived from sacrifices; thou art highest prudence; thou art
wide-spread renown; thou art freedom from envy; thou art the food given to the
gods; thou art mental power; thou art intelligence.
6. 'As the first of the gods (Vishnu)
pervades the whole aggregate of the three worlds (sky, atmosphere, and earth),
even so doest thou, O black-eyed bestower of gifts. Yet I inquire for the
dwelling, in which thy superhuman power is residing.'
7. The goddess of the earth having
thus spoken to her, Lakshmî, standing by the side of the chief of the gods,
enunciated the following answer: 'I am constantly at the side of the brilliant
destroyer of Madhu, O goddess, who shinest like gold.
8. 'But learn from me, where I reside
(besides), O support of the world, from the instruction of him, whom I am
constantly reflecting upon in my mind, and whom the virtuous call the husband
of Srî, and from my own recollection.
9. 'I reside in the sun, in the moon,
and in the cloudless atmosphere in which the flock of the stars is spread out.
(I reside) in that cloud, from which the waters of the rain pour down, in that
cloud
[6. Lakshmî is said to pervade
everything, like Vishnu himself, because she is his Sakti, i. e. his energy or
active power personified as his wife. (Nand.)]
p. 299
which is adorned with Indra's bow and
in that cloud from which the rays of lightning flash forth.
10. '(I reside) in bright gold and
silver, and in spotless gems and clothes, O goddess of the earth. (I reside) in
rows of whitewashed palaces and in temples decorated with the attributes of
deities.
11. '(I reside) in fresh cow-dung, in
a noble elephant in rut, in a horse exulting in his vigour, in a proud bull,
and in a Brâhmana who studies the Veda.
12. 'I reside in a throne, in an
Âmalaka (Dhâtrî) shrub, in a Bel tree, in an umbrella, in a shell (trumpet), in
a lotus-flower; in blazing fire, and in a polished sword or mirror.
13. 'I reside in jars filled with
water and in painted (halls), in which there are chowries and fans; in splendid
golden vessels, and in earth recently thrown up.
14. '(I reside) in milk, butter,
fresh grass, honey, and sour milk; in the body of a married woman, in the frame
of an unmarried damsel, and in the frame of (images of) gods, of ascetics, and
of officiating priests.
15. '(I reside) in an arrow, in one
who, has returned (victorious) from battle, and in one who has fallen on the
field of honour and proceeded to a scat in heaven; in the sound of (repeating)
the Veda, in the flourish of the shell (trumpet), in the sacrificial
exclamations addressed to the gods and to the manes, and in the sound of
musical instruments.
16. '(I reside) in the consecration
of a king, in the marriage ceremony, in a sacrifice, in a bridegroom, in one
who has washed his head, in white flowers, in mountains, in fruits, in (islets
in the
p. 300
middle of a river and other) pleasant
spots, and in large streams.
17. '(I reside) in lakes filled with
water, in (pure) waters, and in ground covered with fresh grass, in a wood
abounding in lotuses (and fruits), in a newborn infant, in a suckling, in one
exulting in joy, in a virtuous man, and in one wholly bent upon practising the
law.
18. '(I reside) in a man who observes
approved usages, in one who constantly acts up to the sacred law, in one
modestly, and in one splendidly attired, in one who keeps his organs of sense
and his mind under control, in one free from sin, in one whose food is pure,
and in one who honours his guests.
19. '(I reside) in one who is
satisfied with his own wife (and does not covet other men's wives), in one bent
upon doing his duty, in one eminently virtuous, in one who refrains from eating
too often (i. e. three or four times a day), in one constantly adorned with
flowers, in one who associates with such as anoint their limbs with fragrant
unguents, in one who is scented with perfumes (himself), and in one adorned
(with bracelets and ear-rings).
20. '(I reside) in one habitually
veracious, in one friendly towards all creatures, in a married householder, in
one forbearing, in one free from wrath, in one skilled in his own business, and
in one skilled in other men's business, in one who never thinks of any but
propitious things, and in one constantly humble.
.21. '(I reside) in women who wear
proper ornaments always, who are devoted to their husbands, whose speeches are
kind, who keep up saving habits, who have sons, who keep their household utensils
in
p. 301
good order, and who are fond of
offering domestic oblations.
22. '(I reside) in women who keep the
house clean (by scouring it, plastering it with cow-dung, and the like), who
keep their organs, of sense under control, who are not quarrelsome, contented,
strictly, observing the law, and charitable; and I always reside in the
destroyer of Madhu.
23. 'I do not remain separated from
Purushottama[1] for a single moment.'
p. 301
C.
1. Those among the twice-born who
will act according to (the precepts promulgated in) this excellent law-code,
which has been proclaimed by the god himself, shall obtain a most excellent
abode in heaven.
2. It purifies from sin, it is
auspicious, it leads to heaven, procures long life, knowledge (of the four
objects of human pursuit) and renown, and increases wealth and prosperity.
3 . It must be studied, it must be
borne in mind, it must be recited, it must be listened too, and it must be
constantly repeated at Srâddhas by persons desirous of prosperity.
[4. This most sublime, mysterious
collection of
doctrines has been proclaimed to
thee, O goddess of the earth. In a kindly spirit and for the best of the world
(have I promulgated) this body of eternal
[23. 1 See 1, 51.
C. 2. See XCIX, 4, note.
4. This last clause I consider, for
divers reasons, to be an addition made by a modern copyist. 1. It is not
commented upon in {footnote p. 302} Dr. Buhler's copy of the Vaigayantî. 2. It
takes up, without any purpose, the speech of Vishnu, which had been concluded
in XCVII, 21. 3. Recommendations to study and recite the laws just promulgated,
like those contained in C, 1-3, form the conclusion of several other
Dharmasâstras, 4. The substantive saubhâgyam is used like an adjective. 5. The
first part of the whole passage is a detached hemistich.]
p. 302
laws, which is conducive to
happiness, the best means of purification, destructive of bad dreams,
productive of a great deal of religious merit, and the source of prosperity.]
p. 302
ADDITIONS AND CORRECTIONS.
I, 17 (p. 4) read Râkshasas--I, 22
(p. 5) for bow read shaft--V, 48 (p. 29) and V, 77 (p. 31) for or one read and
one--VIII, 9 (p. 49) before one add and approved by both (parties)--XIV, 4 (p.
61) close before an--XVIII, 19, 22 (p. 72) for Sudra read Vaisya--XVIII 38 (p.
73) for two parts read eight parts--XXI, 1 (p. 83) read clothes, ornaments,
and--XXI, 5 (p. 84) for added fuel to read strewed grass round--XXII, 68 (p.
94) for head read beard--XXIII, 22 (p. 100) for sesamum read mustard--XXIII, 36
(p. 101) read grain exceeding--XXIII, 38 (p. 102) read cow, trodden or
sneezed--XXIV, 7 (p. 106) for whip read goad--XXX, 3 (p. 123) invert the
position of Upâkarman and Utsarga--XLIX, 8 (p. 156) ditto of full and new--LI,
57, 58 (p. 169) for left read given.
Notes: page 12, after --4-9 add (14)
and after --16, 17. add M, X, 63; Y. I, 122--p. 14, note 1, before --79, 80.
add 77, 78. Y. I, 308, 313-78. M. VII, 79.--p. 26, note 1, read 140-146 . . .
XLV, L. Add at the end of this note --196. M. VIII, 386 --p. 30 add 52. I have
translated the reading pashkâsatam, which however is hardly so appropriate as
the reading pashkâstam, 'fifty' kârshâpanas. See M. VIII, 2, 97 --p. 32 add 88.
It is perhaps more advisable to translate '(shall pay) . . . (as a fine),' than
to supply the above parentheses. The reading of Nand.'s gloss is doubtful --p.
42, 1. 7 from below, after 45 add ; Colebrooke, Dig. I, 5, CLXXXV.--37. Y. II,
48.--p. 54 add 20, 22. The translation of sîrsha by 'fine' rests upon Nand.'s
comment--p. 62 add Gautama (XVIII, 6) speaks of the appointment of 'one who
belongs to the same caste' (Buhler); but the term yonimâtra is ambiguous, and
may be referred to 'relatives on the mother's side' as well.--p. 123, note 1,
read 34-38 and 43-47--p. 131, 17, read The next proverb (18)--p. 132, 3, read
XXXIII--p. 138, 35, read XLVII and XLVI, 18.--p. 162 add 5. Thus Nand. Taken as
part of a Dvandva compound, vratâni would mean 'and the Vratas.' See M. XI,
152--p. 185, 3 and p. 186, 26 read X, 190 and X, 90.--p. 190 read LIX, Y. M.
III, 67--p. 198, 5 add 'ekakara' "one who has one hand only",
(Nand.), may also mean "with one hand."' See Âpast. I, 1, 4, 21;
Gaut. IX, 11.--p. 202, 36.1 Professor Max Muller points out to me, That the
Buddhist Bhikshus do 'wear the marks of an order to which they do not
belong'--na vidhivat pravraganti. Viewed in this light, Nand.'s interpretation
tends to confirm my own, Cf. Âpast. I, 6,18, 31.