TRANSLATED BY
VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
THE RT. HON. F. MAX MULLER
AMERICAN EDITION
VOL
. 4- vol. 332
THE
SACRED LAWS OF THE ARYAS
APASTAMBA, GAUTAMA, VASISH
AND BAUDHAYANA
TRANSLATED BY
GEORG BUHLER
PART I
APASTAMBA AND GAUTAMA
SECOND EDITION, REVISED
PART II
VASISHT^A AND BAUDHAYANA
NEW YORK
Cbrtetiau ^Literature Company
1898
LIBRARY
UNIVERSITY OF CALIFORM
SANTA BARBARA
CONTENTS.
PAGE
A
INTRODUCTION TO APASTAMBA . ... . ix
INTRODUCTION TO GAUTAMA . xlix
APASTAMBA'S APHORISMS ON THE SACRED LAW.
General Rules , . . . .... i
Initiation . . . . . . . . 2
Studentship . 7
A Student who has returned Home . . . .29
The Study of the Veda 32
A Student who has returned Home . . . .48
Saluting . . . 51
Purification . . . . , . . 54
Eating, and Forbidden Food . . . . . -59
Lawful Livelihood . , 71
Penance . -75
Rules for a Snataka 92
The Duties of a Householder . , . ., . 99
Inheritance . . . . . . . 130
Funeral Oblations -13?
The Four Orders . . . . , . . 153
The King . .',.- ... . . 161
GAUTAMA'S INSTITUTES OF THE SACRED LAW.
Initiation . . . . . . . . . 175
Purification . . . . . . . . .179
Studentship .182
The Ascetic . ... . . . .192
The Hermit 195
The Householder 16
Vlll CONTENTS.
Transliteration of Oriental Alphabets adopted for the Trans-
lations of the Sacred Books of the East . . . -
PACF.
Saluting ........ . 207
Times of Distress . . . . . . . .211
A King and Br&hmawa versed in the Vedas . . -214
The Duties of a Snatika . . . . . .218
Lawful Occupations and Livelihood . . . . .227
The Duties of a King 234
Civil and Criminal Law ... ... 238
Witnesses . . 246
Impurity ...... ... 249
Funeral Oblations . . 255
The Study of the Veda 259
Eating, and Forbidden Food . .... 265
Women 270
Penances . . 274
Inheritance . . . . . . . . . 302
INTRODUCTION
TO
APASTAMBA.
FOR all students of Sanskrit philology and Indian history
Apastamba's aphorisms on the sacred law of the Aryan
Hindus possess a special interest beyond that attaching to
other works of the same class. Their discovery enabled
Professor Max Muller, forty-seven years ago, to dispose
finally of the Brahmanical legend according to which
Hindu society was supposed to be governed by the codes
of ancient sages, compiled for the express purpose of tying
down each individual to his station, and of strictly regu-
lating even the smallest acts of his daily life ] . It enabled
Max Miiller, History of Ancient Sanskrit Literature, p. 133 seq.
The following letter, addressed to the late W. H. Morley, and published
by him in his Digest of Indian Cases, 1850, may be of interest as connected
with the first discovery of the Apastamba-sutras :
9, Park Place, Oxford, July 29, 1849.
MY DEAR MORLEY, I have been looking again at the law literature, in
order to write you a note on the sources of Manu. I have treated the subject
fully io my introduction to the Veda, where I have given an outline of the dif-
ferent periods of Vaidik literature, and analysed the peculiarities in the style
and language of each class of Vaidik works. \\ hat I consider to be the sources
of the Manava-dharma-jastra, the so-called Laws of Manu, are the Sutras.
These are works which presuppose the development of the prose literature of
the Biahmawas (like the Aitareya-brahmawa, Taittiriya-brahmawa, &c.) These
Brahmawas, again, presuppose, not only the existence, but the collection and
arrangement of the old hymns of the four Sawhitas. The Sutras are therefore
later than both these classes of Vaidik works, but they must be considered as
belonging to the Vaidik period of literature, not only on account of their
intimate connection with Vaidik subjects, but also because they still exhibit the
irregularities of the old Vaidik language. They form indeed the last branch
of Vaidik literature ; and it will perhaps be possible to fix some of these works
chronologically, as they are contemporary with the first spreading of Buddhism
in India.
Again, in the whole of Vaidik literature there is no work written (like the
Manava-dharma-jastra) in the regular epic Sloka, and the continuous employ-
ment of this metre is a characteristic mark of post-Vaidik writings.
One of the principal classes of Sutras is known by the name of Kalpa-s&tras,
A PASTA MB A.
hini not only to arrive at this negative result, but also to
substitute a sounder theory the truth of which subsequent
investigations have further confirmed, and to show that the
sacred law of the Hindus has its source in the teaching of
the Vedic schools, and that the so-called revealed law codes
are, in most cases, but improved metrical editions of older
or rules of ceremonies. These are avowedly composed by human authors,
while, according to Indian orthodox theology, both the hymns and Brahmaas
nre to be considered as revelation. The Sutras generally bear the name of
their authors, like the Sutras of Ai'valayana, Katyayana, &c., or the name of the
family to which the Sfttras belonged. The great number of these writings is to
be accounted for by the fact that there was not one body of Kalpa-sulras bind-
ing on all Brahmanic families, but that different old families had each their own
Kalpa-sutras. These works are still very frequent in our libraries, yet there is
no doubt that many of them have been lost. Sutras are quoted which do not
exist in Europe, and the loss of some is acknowledged by the Brahmans them-
selves. There are, however, lists of the old Brahmanic families which were in
possession of their own redaction of Vaidik hymns (Sawhitas), of Brahrnawas,
and of Sutras. Some of these families followed the Rig-veda, some the Ya^ur-
veda, the Sama-veda, and Atharva-veda ; and thus the whole Vaidik literature
becomes divided into four great classes of Brahmawas and Sutras, belonging to
one or the other of the four principal Vedas.
Now one of the families following the Ya^ur-veda was that of the Manavas
(cf. A"araavyuha). There can be no doubt that that family, too, had its own
Sutras. Quotations from Manava-sutras are to be met with in commentaries on
other Sutras ; and I have found, not long ago. a MS. which contains the text of
the Minava-jrauta-sutras, though in a very fragmentary state. But these Sutras,
the .Srauta-stitras, treat only of a certain branch of ceremonies connected with
the great sacrifices. Complete SQtra works are divided into three parts : i . the
fiist (.Srauta), treating on the great sacrifices ; 2. the second (Gn'hya), treating
on the Sa/wskaras, or the purificatory sacraments ; 3. the third (Samaya/fcarika
or Dharma-su'tras), treating on temporal duties, customs, and punishments.
The last two classes of Sutras seem to be lost in the Manava-sutra. This loss is,
however, not so great with regard to tracing the sources of the MSnava-dharma-
fastra, because whenever we have an opportunity of comparing Sutras belonging
to different families, but following the same Veda, and treating on the same
subjects, the differences appear to be very slight, and only refer to less important
niceties of the ceremonial. In the absence, therefore, of the Manava-samayaH-
rika-s'ltras, I have taken another collection of Sutras, equally belonging to
the Ya^ur-Tcda, the Sfltras of Apastamba. In his family we have not only
a Brahmawa, but also Apastamba .Srauta. G/-hya, and SamaySMrika-sutras.
Now it is, of course, the third class of SQtras, on temporal duties, which are
most likely to contain the sources of the later metrical Codes of Law, written
in the classical i'loka. On a comparison of different subjects, such as the
duties of a Brahma/frarin, a Gr /hast ha, laws of inheritance, duties of a king,
forbidden fruit, &c., I find that the Sutras contain generally almost the same
words which have been brought into verse by the compiler of the Manava-
INTRODUCTION. XI
prose works which latter, in the first instance, were destined
to be committed to memory by the young Aryan students,
and to teach them their duties. This circumstance, as well
as the fact that Apastamba's work is free from any suspicion
of having been tampered with by sectarians or modern
editors, and that its intimate connection with the manuals
teaching the performance of the great and small sacrifices,
the 5rauta and Grrliya-sutras, which are attributed to the
same author, is perfectly clear and indisputable, entitle it,
in spite of its comparatively late origin, to the first place in
a collection of Dharma-sutras.
The Apastambfya Dharma-sutra forms part of an enor-
mous Kalpa-sutra or body of aphorisms, which digests the
teaching of the Veda and of the ancient Rishis regarding
the performance of sacrifices and the duties of twice-born
men, Brahma//as, Kshatriyas, and Vakyas, and which, being
chiefly based on the second of the four Vedas, the Ya^ur-
veda in the Taittiriya recension, is primarily intended for
the benefit of the Aclhvaryu priests in whose families the
study of the Ya^ur-veda is hereditary.
The entire Kalpa-sutra of Apastamba is divided into
dharma-.iastra. I consider, therefore, the Sfltras as the principal source of the
metrical Smr/tis, such as the Manava-dharma-jastra, yaf/Javalkya-dharma-
/astra, &c.. though there are also many other verses in these works which may
be traced to different sources. They are paraphrases of verses of the Sa/whitas,
or of passages of the Brahmawas, often retaining the same old words and
archaic constructions which were in the original. This is indeed acknowledged
by the author of the Manava dharma-.ra'stra, when he says (B. II, v. 6), 'The
roots of the Law are the whole Veda (Sa;nhitas and BrShmatfas), the customs
and traditions of those who knew the Veda (as laid down in the Sutras), the
conduct of good men, and one's own satisfaction.' The Manava-dharma-
jastra may thus be considered as the last redaction of the laws of the Manavas.
Quite different is the question as to the old Manu from whom the family
probably derived its origin, and who is said to have been the author of some
very characteristic hymns in the Rig-veda-sawhita. He certainly cannot be
considered as the author of a Manava-dharma-fastra, nor is there even any
reason to suppose the author of this work to have had the same name. It is
evident that the author of the metrical Code of Laws speaks of the old Manu
as of a person different from himself, when he says (B. X, v. 63), ' Not to kill,
not to lie, not to steal, to keep the body clean, and to restrain the senses,
this was the short law which Manu proclaimed amongst the four castes.'
Yours truly, M. M.
xii APASTAMBA.
thirty sections, called Pra^nas, literally questions 1 . The
first twenty-four of these teach the performance of the so-
called .Srauta or Vaitanika sacrifices, for which several
sacred fires are required, beginning with the simplest rites,
the new and full moon offerings, and ending with the
complicated Sattras or sacrificial sessions, which last a whole
year or even longer 2 . The twenty-fifth Pra^na contains
the Paribhashas or general rules of interpretation 3 , which
are valid for the whole Kalpa-sutra, the Pravara-kha;^/a,
the chapter enumerating the patriarchs of the various
Brahmanical tribes, and finally the Hautraka, prayers to
be recited by the Hotraka priests. The twenty-sixth
section gives the Mantras or Vedic prayers and formulas
for the Grihya. rites, the ceremonies for which the sacred
domestic or Grthya. fire is required, and the twenty-seventh
the rules for the performance of the latter 4 . The aphorisms
on the sacred law fill the next two Prajnas ; and the Sulva-
sutra 5 , teaching the geometrical principles, according to
which the altars necessary for the Srauta sacrifices must be
constructed, concludes the work with the thirtieth Prajna.
The position of the Dharma-sutra in the middle of the
collection at once raises the presumption that it originally
formed an integral portion of the body of Sutras and that
it is not a later addition. Had it been added later, it would
either stand at the end of the thirty Prajnas or altogether
outside the collection, as is the case with some other
treatises attributed to Apastamba 6 . The Hindus are, no
doubt, unscrupulous in adding to the works of famous
teachers. But such additions, if of considerable extent,
are usually not embodied in the works themselves which
they are intended to supplement. They are mostly given
1 Burnell, Indian Antiquary, I, 5 seq.
a The ^Trauta-sfitra, Pr. 1-XV, has been edited by Professor R. Garbe in the
Bibliotheca Indica, and the remainder is in the press.
3 See Professor Max Muller's Translation in S. B. E., vol. xxx.
4 The Grzhya-sutra has been edited by Dr. Winternitz, Vienna, 1887.
* On the ^ulva-sfitras see G. Thibaut in ' the Pandit,' 1875, P- 2 9 a -
1 Burnell, loc. cit.
INTRODUCTION. Xlll
as jeshas or paruish/as, tacked on at the end, and generally
marked as such in the MSS.
In the case of the Apastamba Dharma-sutra it is, how-
ever, not necessary to rely on its position alone, in order
to ascertain its genuineness. There are unmistakable
indications that it is the work of the same author who
wrote the remainder of the Kalpa-sutra. One important
argument in favour of this view is furnished by the fact
that Praj-na XXVII, the section on the Grzhya ceremonies,
has evidently been made very short and concise with the
intention of saving matter for the subsequent sections on
the sacred law. The Apastambiya Grzhya-sutra contains
nothing beyond a bare outline of the domestic ceremonies,
while most of the other Gr/hya-sutras, e.g. those of
A^valayana, .Sankhayana, Gobhila, and Paraskara, include
a great many rules which bear indirectly only on the
performance of the offerings in the sacred domestic fire.
Thus on the occasion of the description of the initiation of
Aryan students, A^valayana inserts directions regarding
the dress and girdle to be worn, the length of the student-
ship, the manner of begging, the disposal of the alms
collected, and other similar questions l . The exclusion of
such incidental remarks on subjects that are not immedi-
ately connected with the chief aim of the work, is almost
complete in Apastamba's Grzhya-sutra, and reduces its
size to less than one half of the extent of the shorter ones
among the works enumerated above. It seems impossible
to explain this restriction of the scope of Pra^na XXVII
otherwise than by assuming that Apastamba wished to
reserve all rules bearing rather on the duties of men than
on the performance of the domestic offerings, for his
sections on the sacred law.
A second and no less important argument for the unity of
the whole Kalpa-sutra may be drawn from the cross-refer-
ences which occur in several Prajnas. In the Dharma-sutra
we find that on various occasions, where the performance
1 Arvaliyana Grihya-sutra I, 19, ed. Stenzler.
XJV APASTAMBA.
of a ceremony is prescribed, the expressions yathoktam, ' as
has been stated,' yathopadejam,' according to the injunction,'
or yatha purastat, ' as above,' are added. In four of these
passages, Dh. I, i, 4, 16 ; II, 2, 3, 17; 2, 5, 4; and 7, 17.
1 6, the Grzhya-sutra is doubtlessly referred to, and the
commentator Haradatta has pointed out this fact. On the
other hand, the Gr/hya-sutra refers to the Dharma-sutra,
employing the same expressions which have been quoted
from the latter. Thus we read in the beginning of the
chapter on funeral oblations, Grzhya-sutra VIII, 2i 3 i,
masuraddhasyaparapakshe yathopade^aw kala/z, ' the times
for the monthly funeral sacrifice (fall) in the latter (dark)
half of the month according to the injunction.' Now as
neither the Gr/hya-sutra itself nor any preceding portion
of the Kalpa-sutra contains any injunction on this point, it
follows that the long passage on this subject which occurs
in the Dharma-sutra II, 7, 16, 4-22 is referred to. The
expression yathopadejarn is also found in other passages
of the Gr/hya-sutra, and must be explained there in a like
manner 1 . There are further a certain number of Sutras
which occur in the same words both in the Pra.ma on
domestic rites, and in that on the sacred law, e.g. Dh. I, i,
i, 18 ; I, i, 2, 38; I, i, 4, 14. It seems that the author
wished to call special attention to these rules by repeating
them. Their recurrence and literal agreement may be
considered an additional proof of the intimate connection
of the two sections.
Through a similar repetition of, at least, one Sutra it is
possible to trace the connection of the Dharma-sutra with
the .Srauta-sutra. The rule r/tve v ^ayam, ' or (he may
have conjugal intercourse) with his wife in the proper
season,' is given, Dh. II, 2. 5, 17, with reference to a house-
holder who teaches the Veda. In the Srauta-sutra it
occurs twice, in the sections on the new and full moon
sacrifices III, 17, 8, and again in connection with the
Tifaturmasya offerings, VIII, 4, 6, and it refers both times
1 See the details, given by Dr. Wiotenutz in his essay, Das altindische
Hochzeitsrituell, p. 5 (Denkschr. Wiener Akademie, Bd. 40).
INTRODUCTION. XV
to the sacrificer. In the first passage the verb, upeyat, is
added, which the sense requires; in the second it has the
abbreviated form, which the best MSS. of the Dharma-
sQtra offer. The occurrence of the irregular word, rz'tve for
rz'tvye, in all the three passages, proves clearly that we
have to deal with a self-quotation of the same author. If
the Dharma-sOtra were the production of a different person
and a later addition, the Pseudo-Apastamba would most
probably not have hit on this peculiar irregular form.
Finally, the Gr/hya-sutra, too, contains several cross-
references to the 5Yauta-sutra, and the close agreement of
the Sutras on the Vedic sacrifices, on the domestic rites,
and on the sacred, both in language and style, conclusively
prove that they are the compositions of one author 1 .
Who this author really was, is a problem which cannot
be solved for the present, and which probably will always
remain unsolved, because we know his family name only.
For the form of the word itself shows that the name Apa-
stamba, just like those of most founders of Vedic schools,
e. g. Bharadva^a, A^valayana, Gautama, is a patronymic.
This circumstance is, of course, fatal to all attempts at an
identification of the individual who holds so prominent
a place among the teachers of the Black Ya^nr-veda.
But we are placed in a somewhat better position with
respect to the history of the school which has been named
after Apastamba and of the works ascribed to him. Re-
garding both, some information has been preserved by
tradition, and a little more can be obtained from inscrip-
tions and later works, while some interesting details re-
garding the time when, and the place where the Sutras
were composed, may be elicited from the latter themselves.
The data, obtainable from these sources, it is true, do not
enable us to determine with certainty the year when the
Apastambiya school was founded, and when its Sutras
were composed. But they make it possible to ascertain
the position of the school and of its Sutras in Vedic litera-
1 See Dr. Winternitz, loc. cit.
XVI APA9TAMBA.
ture, their relative priority or posteriority as compared
with other Vedic schools and works, to show with some
amount of probability in which part of India they had
their origin, and to venture, at least, a not altogether
unsupported conjecture as to their probable antiquity.
As regards the first point, the A'ara/javyima, a supple-
ment of the White Ya^ur-veda which gives the lists of the
Vedic schools, informs us that the Apastambiya school
formed one of the five branches of the Kha/wfikiya school,
which in its turn was a subdivision of the Taittiriyas, one
of the ancient sections of Brahmawas who study the Black
Ya^ur-veda. Owing to the very unsatisfactory condition
of the text of the A'arawavyuha it is unfortunately not
possible to ascertain what place that work really assigns
to the Apastambiyas among the five branches of the
Kha^ikiyas. Some MSS. name them first, and others
last. They give either the following list, i. Kaleyas
(Kaletas), 2. Sa/yayanins, 3. Hirawyake^ins, 4. Bhara-
dva^ins, and 5. Apastambins, or, i. Apastambins, 2. Bau-
dhayanins or Bodhayanins, 3. Satyasha\\
INTRODUCTION. 1
V
As clear as this reference, is the case in which Baudha-
yana has borrowed a whole chapter of our Dharma^astra.
The chapter in question is the nineteenth, which in Gau-
tama's work forms the introduction to the section on
penances and expiation. It is reproduced with a number
of various readings l in the third Prarna of Baudhayana's
Dharma-sutra, where it forms the tenth and last Adhyaya.
Its contents, and especially its first Sutra which connects
the section on penances with the preceding ones on the
law of castes and orders, make it perfectly clear that its
proper position can only be at the beginning of the rules
on expiation, not in the middle of the discussion, as Bau-
dhayana places it*. This circumstance alone would be
sufficient to prove that Baudhayana is the borrower, not
Gautama, even if the name of the latter did not occur in
Baudhayana's Dharma-sutra. But the character of many
of Baudhayana's readings, especially of those in Sutras 2,
jo, u, 13, and 15, which, though supported by all the MSS.
and Govindasvamin's commentary, appear to have arisen
chiefly through clerical mistakes or carelessness, furnishes
1 Baudhayana's various readings are the following : Gaut. XIX, I =
Baudh. Ill, 10, 1, T*tW. Gaut. XIX, 2=Baudh. Ill, 10, 2;
?\4H li&a, that of the first Sutra is the most important, as it
alters the whole character of the chapter, and removes one
of the most convincing arguments as to its original position
at the head of the section on penances. Vasish///a places
it in the beginning of the discussion on penances which are
generally efficacious in removing guilt, and after the rules
on the special penances for the classified offences.
These facts will, I think, suffice to show that the
Gautama Dharma.jastra may be safely declared to be the
oldest of the existing works on the sacred law 1 . This
assertion must, however, not be taken to mean, that every
single one of its Sutras is older than the other four Dharma-
sfltras. Two interpolations have already been pointed out
above 2 , and another one will be discussed presently. It is
also not unlikely that the wording of the Sutras has been
changed occasionally. For it is a suspicious fact that
Gautama's language agrees closer with Pawini's rules than
that of Apastamba and Baudhayana. If it is borne in
mind that Gautama's work has been torn out of its original
connection, and from a school-book has become a work of
general authority, and that for a long time it has been
studied by Pandits who were brought up in the traditions
of classical grammar, it seems hardly likely that it could
retain much of its ancient peculiarities of language. But
I do not think that the interpolations and alterations can
have affected the general character of the book very much.
It is too methodically planned and too carefully arranged
to admit of any very great changes. The fact, too, that in
1 Professor Stenzler, too, had arrived independently at this conclusion, see
Grnndriss der Indo-Ar. Phil, und Altertumsk., vol. ii, Pt. 8, p. 5.
' See p. Ivii.
Ix GAUTAMA.
the chapter borrowed by Baudhayana the majority of the
variae lectiones are corruptions, not better readings, favours
this view. Regarding the distance in time between Gautama
on the one hand, and Baudhayana and Vasish/^a on the
other, I prefer not to hazard any conjecture, as long as the
position of the Gautamas among the schools of the Sama-
veda has not been cleared up. So much only can be said
that Gautama probably was less remote from Baudhayana
than from Vasish/V&a. There are a few curious terms and
rules in which the former two agree, while they, at the
same time, differ from all other known writers on Dharma.
Thus the term bhikshu, literally a beggar, which Gautama l
uses to denote an ascetic, instead of the more common
yati or sannyasin, occurs once also in Baudhayana's Sutra.
The same is the case with the rule, III, 13, which orders
the ascetic not to change his residence during the rains.
Both the name bhikshu and the rule must be very ancient,
as the ainas and Buddhists have borrowed them, and have
founded on the latter their practice of keeping the Vasso,
or residence in monasteries during the rainy season.
As the position of the Gautamas among the SSman
schools is uncertain, it will, of course, be likewise inad-
visable to make any attempt at connecting them with the
historical period of India. The necessity of caution in
this respect is so obvious that I should not point it out,
were it not that the Dharmajastra contains one word, the
occurrence of which is sometimes considered to indicate the
terminus a quo for the dates of Indian works. The word
to which I refer is Yavana. Gautama quotes, IV, 21, an
opinion of 'some,' according to which a Yavana is the off-
spring of a Sudra male and a Kshatriya female. Now it is
well known that this name is a corruption of the Greek
'Ia/W, an Ionian, and that in India it was applied, in ancient
times, to the Greeks, and especially to the early Seleucids
who kept up intimate relations with the first Mauryas, as
well as later to the Indo-Bactrian and Indo-Grecian kings
who from the beginning of the second century B. C. ruled
* Gaut. Dh. Ill, a, 1 1 see also Weber, Hist. lad. Lit., p. 327 (English ed.)
INTRODUCTION.
over portions of north-western India. And it has been
occasionally asserted that an Indian work, mentioning the
Yavanas, cannot have been composed before 300 B. c.,
because Alexander's invasion first made the Indians ac-
quainted with the name of the Greeks. This estimate
is certainly erroneous, as there are other facts, tending to
show that at least the inhabitants of north-western India
became acquainted with the Greeks about 200 years
earlier 1 . But it is not advisable to draw any chrono-
logical conclusions from Gautama's Sutra, IV, 21. For, as
pointed out in the note to the translation of Sutra IV, 18,
the whole section with the second enumeration of the
mixed castes, IV, 17-21, is probably spurious.
The information regarding the state of the Vedic litera-
ture, which the Dharmaj-astra furnishes, is not very ex-
tensive. But some of the items are interesting, especially
the proof that Gautama knew the Taittiriya Arawyaka,
from which he took the first six Sutras of the twenty-fifth
Adhyaya ; the Samavidhana Brahmawa, from which the
twenty-sixth Adhyaya has been borrowed ; and the Athar-
va^iras, which is mentioned XIX, 12. The latter word
denotes, according to Haradatta, one of the Upanishads of
the Atharva-veda, which usually are not considered to
belong to a high antiquity. The fact that Gautama and
Baudhayana knew it, will probably modify this opinion.
Another important fact is that Gautama, XXI, 7, quotes
Manu, and asserts that the latter declared it to be impossible
to expiate the guilt incurred by killing a Brahmawa,
drinking spirituous liquor, or violating a Guru's bed.
From this statement it appears that Gautama knew an
ancient work on law which was attributed to Manu. It
probably was the foundation of the existing Mnava
Dharmajastra 2 . No other teacher on law, besides Manu,
is mentioned by name. But the numerous references to
the opinions of c some ' show that Gautama's work was not
the first Dharma-sutra.
1 See my Indian Studies, No. iii, p. 26. note i.
8 Compare also Sacred Books of the East, vol. xxv, p. xxxiv seq.
GAUTAMA.
In conclusion, I have to add a few words regarding the
materials on which the subjoined translation is based.
The text published by Professor Stenzler for the Sanskrit
Text Society has been used as the basis l . It has been
collated with a rough edition, prepared from my own
MSS. P and C, a MS. belonging to the Collection of the
Government of Bombay, bought at Belgcim, and a MS.
borrowed from a Pua S&stri. But the readings given by
Professor Stenzler and his division of the Sutras have
always been followed in the body of the translation. In
those cases, where the variae lectiones of my MSS. seemed
preferable, they have been given and translated in the
notes. The reason which induced me to adopt this
course was that I thought it more advisable to facilitate
references to the printed Sanskrit text than to insist on the
insertion of a few alterations in the translation, which would
have disturbed the order of the Sutras. The notes have
been taken from the above-mentioned rough edition and
from my MSS. of Haradatta's commentary, called Gau-
tamlya' Mitakshara, which are now deposited in the India
Office Library, Sansk. MSS. Biihler, Nos. 165-67.
1 The Institutes of Gautama, edited with an index of words by A. F. Stenzler,
London, 1876.
APASTAMBA,
APHORISMS ON THE SACRED LAW
OF THE HINDUS.
APASTAMBA,
APHORISMS ON THE SACRED LAW
OF THE HINDUS.
PRASNA I, PAFALA 1, KHAN DA 1.
1. Now, therefore, we will declare the acts pro-
ductive of merit which form part of the customs of
daily life, as they have been settled by the agree-
ment (of those who know the law).
2. The authority (for these duties) is the agree-
ment of those who know the law,
3. And (the authorities for the latter are) the
Vedas alone.
4. (There are) four castes Brihmaas, Kshatri-
yas, Vaisyas, and -Sudras.
5. Amongst these, each preceding (caste) is supe-
rior by birth to the one following.
6. (For all these), excepting Sudras and those
who have committed bad actions, (are ordained) the
initiation, the study of the Veda, and the kindling of
1. i. Samaya, 'agreement, decision,' is threefold. It includes
injunction, restriction, and prohibition.
Dharma, ' acts productive of merit,' usually translated by ' duty
or law,' is more accurately explained as an act which produces
the quality of the" soul called apftrva, the cause of heavenly bliss
and of final liberation.
2. Manu II, 6, 12 ; \ r sgn. I, 7 ; Gautama I, i.
6. Manu II, 35.
[2] B
2 APASTAMBA. I, I, I.
the sacred fire ; and (their) works are productive of
rewards (in this world and the next).
7. To serve the other (three) castes (is ordained)
for the .Sudra.
8. The higher the caste (which he serves) the
greater is the merit.
9. The initiation is the consecration in accordance
with the texts of the Veda, of a male who is desirous
of (and can make use of) sacred knowledge.
10. A Brahmarca declares that the Gayatrl is learnt
for the sake of all the (three) Vedas.
11. (Coming) out of darkness, he indeed enters
darkness, whom a man unlearned in the Vedas,
initiates, and (so does he) who, without being learned
in the Vedas, (performs the rite of initiation.) That
has been declared in a Brahmawa.
ii t As performer of this rite of initiation he shall
seek to obtain a man in whose family sacred learning
is hereditary, who himself possesses it, and who is
devout (in following the law).
13. And under him the sacred science must be
7. Manu I, 91, VIII, 410, and IX, 334; Ydgtf. I, 120.
9. The use of the masculine in the text excludes women. For
though women may have occasion to use such texts as ' O fire,
lord of the dwelling/ &c. at the Agnihotra, still it is specially
ordained that they shall be taught this and similar verses only just
before the rite is to be performed.
10. The object of the Sutra is to remove a doubt whether the
ceremony of initiation ought to be repeated for each Veda, in case
a man desires to study more than one Veda. This repetition is
declared to be unnecessary, except, as the commentator adds, in
the, case of the Atharva-veda, for which, according to a passage of
a Brhmaa, a fresh initiation is necessary. The latter rule is given
in the Vaitana-sutra I, i, 5.
13. Haradatta; 'But this (latter rule regarding the taking of
I; i, i. rNITIATION.
studied until the end, provided (the teacher) does not
fall off from the ordinances of the law.
14. He from whom (the pupil) gathers (a^inoti)
(the knowledge of) his religious duties (dharman) (is
called) the Adrya (teacher).
15. Him he should never offend.
1 6. For he causes him (the pupil) to be born (a
second time) by (imparting to him) sacred learning.
1 7. This (second) birth is the best.
1 8. The father and the mother produce the body
only.
19. Let him initiate a Brahmaa in spring, a
Kshatriya in summer, a Valyya in autumn, a Brah-
mawa in the eighth year after conception, a Kshatriya
in the eleventh year after conception, (and) a VaLjya
in the twelfth after conception.
20. Now (follows the enumeration of the years
another teacher)' does not hold good for those who have begun
to study, solemnly binding themselves to their teacher. How so?
As he (the pupil) shall consider a person who initiates and
instructs him his A$lrya, and a pupil who has been once initiated
cannot be initiated again, how can another man instruct him ? For
this reason it must be understood that the study begun with one
teacher may not be completed with another, if the first die. Com-
pare also Haradafta on I, a, 7, 26, and the rule given I, i, 4, ^6.
In our times ajso pupils, who have bound themsdves to a teacher
by paying their respects to him and presenting a cocoa-nut, in
order to learn from him a particular branch of science, must not
study the same branch of science under any other teacher.
14. Manu II, 69 ; Ya#. I, 15.
15. Manu II, 144.
16. Manu II, 146-148.
17. 'Because it procures heavenly bliss and final liberation/*
Haradatta.
1 8. Manu II, 147.
19. \vtgft. I, 14 ; Mariu II, 36 ; ArvaHyana Gri* Su. 1, 19,. 1,^4 ;
Weber, Ind. Stud. X, 20 seq.
B 2
4 APASTAMBA. I, I, I.
to be chosen) for the fulfilment of some (particular)
wish.
21. (Let him initiate) a person desirous of excel-
lence in sacred learning in his seventh year,
22. A person desirous of long life in his eighth
year,
23. A person desirous of manly vigour in his
ninth year,
24. A person desirous of food in his tenth year,
25. A person desirous of strength in his eleventh
year,
26. A person desirous of cattle in his twelfth year.
27. There is no dereliction (of duty, if the initia-
tion takes place), in the case of a Brahma^a before
the completion of the sixteenth year, in the case of
a Kshatriya before the completion of the twenty-
second year, in the case of a Vaisya before the
completion of the twenty-fourth year. (Let him be
initiated at such an age) that he may be able to
perform the duties, which we shall declare below.
28. If the proper time for the initiation has
passed, he shall observe for the space of two months
21. Manu II, 37.
22-26. AJV. Gri. Su. I, 19, 5, 7; Weber, Ind. Stud. X, 21.
27. The meaning of the Sutra is, that the initiation shall be
performed as soon as the child is able to begin the study of the
Veda. If it is so far developed at eight years, the ceremony must
then be performed; and if it be then neglected, or, if it be
neglected at any time when the capacity for learning exists, the
expiation prescribed in the following Sutras must be performed.
The age of sixteen in the case of Brahmaas is the latest term
up to which the ceremony may be deferred, in case of incapacity
for study only. After the lapse of the sixteenth year, the expiation
becomes also necessary. Manu II, 38 ; \agri. I, 37.
28. The meaning is, he shall keep all the restrictions imposed
upon a student, as chastity, &c., but that he shall not perform
I, i, a. INITIATION.
the duties of a student, as observed by those who
are studying the three Vedas.
29. After that he may be initiated.
30. After that he shall bathe (daily) for one year.
31. After that he may be instructed.
32. He, whose father and grandfather have not
been initiated, (and his two ancestors) are called
'slayers of the Brahman.'
33. Intercourse, eating, and intermarriage with
them should be avoided.
34. If they wish it (they may perform the follow-
ing) expiation ;
35. In the same manner as for the first neglect
(of the initiation, a penance of) two months (was)
prescribed, so (they shall do penance for) one year.
36. Afterwards they may be initiated, and then
they must bathe (daily),
PRASNA I, PAPALA 1, KHANDA 2.
1. For as many years as there are uninitiated
persons, reckoning (one year) for each ancestor (and
the person to be initiated himself),
2. (They should bathe daily reciting) the seven
fire-worship or service to a teacher, nor study. Manu II, 39; XI, 192 ;
Ya^. I, 38; Weber, Ind. Stud. X, 101.
30. ' If he is strong, he shall bathe three times a day morning,
midday, and evening.' Haradatta.
32. Brahman, apparently, here means ' Veda,' and those who neg-
lect its study may be called metaphorically ' slayers of the Veda.'
33. ManuII, 40; AJV. Gr/.Su. 1, 19, 8,9; Weber, Ind. Stud. X, 21.
35. Compare above, I, i, i, 28.
2. 2. The seven Pavamanis are seven verses which occur 7?/g-veda
IX, 67, 21-27. Ya^ushpavitra=Taitt. Sawh. I, 2, i, i. The Sama-
pavitra is found Sama-veda I, 2, 2, 3, 5. Angirasapavitra=^/g-veda
IV, 4, 5-
6 APASTAMBA. I, x, 2.
Pavamants, beginning with ' If near or far,' the
Ya^-ushpavitra, (' May the waters, the mothers
purify us,' &c.) the Samapavitra, (' With what help
assists,' &c.), and the Ahgirasapavitra ('A swan,
dwelling in purity '),
3. Or also reciting the Vyahr/tis (om, bhu//,
bhuva/z, suva).
4. After that (such a person) may be taught (the
Veda).
5. But those whose great-grandfather's (grand-
father's and father's) initiation is not remembered,
are called ' burial-grounds.'
6. Intercourse, dining, and intermarriage with
them should be avoided For them, if they like, the
(following) penance (is prescribed). (Such a man)
shall keep for twelve years the rules prescribed for
a student who is studying the three Vedas. After-
wards he may be initiated. Then he shall bathe,
reciting the Pavamdnis and the other (texts men-
tioned above, I, i, 2, 2).
7. Then he may be instructed in the duties of
a householder.
8* He shall not be taught (the whole Veda), but
only the sacred formulas required for the domestic
ceremonies.
9. When he has finished this (study of theGr/hya-
mantras), he may be initiated (after having performed
the penance prescribed) for the first neglect (I, I,
i, 28).
ID. Afterwards (everything is performed) as in
the case of a regular initiation.
10. The commentator observes that for those whose great-great-
grandfather or remoter ancestors were not initiated, no penance is
prescribed, and that it must be fixed by those who know the law.
I, r, 2. STUDENTSHIP.
11. He who has been initiated shall dwell as a
religious student in the house of his teacher,
12. For forty-eight years (if he learns all the four
Vedas),
1 3. (Or) a quarter less (i. e. for thirty-six years),
14. (Or) less by half (i. e. for twenty-four years),
15. (Or) three quarters less (i.e. for twelve years),
1 6. Twelve years (should be) the shortest time
(for his residence with his teacher).
f 7. A student who studies the sacred science shall
not dwell with anybody else (than his teacher).
1 8. Now (follow) the rules for the studentship.
19. He shall obey his teacher, except (when
ordered to commit) crimes which cause loss of
caste.
20. He shall do what is serviceable to his teacher,
he shall not contradict him.
21. He shall always occupy a couch or seat lower
(than that of his teacher).
11. Alarm II, 164.
12. Manu III, i, and Y$gn. I, 36; Weber, Ind. Stud. X, 125.
1 6. The commentator declares that in Manu III, i , the expression
' until he has learnt it,' must be understood in this sense, that the
pupil may leave his teacher, if be has learnt the Veda, after twelve
years' study, never before. But compare also AJV. Gri. Su. I, 22, 3*
17. The commentator states that this rule refers only to a
temporary, not to a professed student (naishMika). He also gives
an entirely different explanation to the Sutra, which, according to
some, means, 'A student who learns the sacred science shall
not fast in order to obtain heaven.' This rendering also is ad-
missible, as the word para may mean either a 'stranger' or
1 heaven,' and upavasa, ' dwelling ' or ' fasting.'
19. Regarding the crimes which cause loss of caste (pataniya),
see below, I, 7, 21, 7.
20. Manu II, 108, and Ya##. I, 27.
21. Manu II, 108, 198; Weber, Ind. Stud. X, 123 and 124.
8 APASTAMBA. I, I, 2.
22. He shall not eat food offered (at a sacrifice to
the gods or the Manes),
23. Nor pungent condiments, salt, honey, or
meat.
24. He shall not sleep in the day-time.
25. He shall not use perfumes.
26. He shall preserve chastity.
27. He shall not embellish himself (by using oint-
ments and the like).
28. He shall not wash his body (with hot water
for pleasure).
29. But, if it is soiled by unclean things, he shall
clean it (with earth or water), in a place where he is
not seen by a Guru.
30. Let him not sport in the water whilst bathing;
let him swim (motionless) like a stick.
31. He shall wear all his hair tied in one braid.
32. Or let him make a braid of the lock on the
crown of the head, and shave the rest of the hair.
23. Regarding the meaning of kshara, 'pungent condiments,' see
Haradatta on II, 6, 15, 1 5. Other commentators explain the term
differently. Manu II, 177 ; Y%. I, 33; and Weber, Ind. Stud.
X, 123. AJV. Gri. Su. I, 22, 2.
25. Manu II, 177; Ya#. I, 33.
26. Manu II, 1 80.
27. Manu II, 178; Ya#. I, 33.
29. 'Here, in the section on the teacher, the word guru desig-
nates the father and the rest also.' Haradatta.
30. Another version of the first portion of this Sutra, proposed
by Haradatta, is, ' Let him not, whilst bathing, clean himself (with
bathing powder or the like).' Another commentator takes Sutra 28
as a prohibition of the daily bath or washing generally ordained
for Brahmawas, and refers Sutra 29 to the naimittika snSna or
' bathing on certain occasions,' and takes Sutra 30 as a restriction
of the latter.
31. Manu II, 219.
I, i, 2. STUDENTSHIP.
33. The girdle of a Brahmawa shall be made of
Muw^a grass, and consist of three strings; if possible,
(the strings) should be twisted to the right.
34. A bowstring (should be the girdle) of a
Kshatriya,
35. Or a string of Muw^a grass in which pieces
of iron have been tied.
36. A wool thread (shall be the girdle) of a
Vai^rya,
37. Or a rope used for yoking the oxen to the
plough, or a string made of Tamala-bark.
38. The staff worn by a Brahmawa should be
made of Pala^a wood, that of a Kshatriya of a
branch of the Banian tree, which grows downwards,
that of a Vaisya of Badara or Udumbara wood.
Some declare, without any reference to caste, that
the staff of a student should be made of the wood of
a tree (that is fit to be used at the sacrifice).
39. (He shall wear)a cloth (to cover his nakedness).
40. (It shall be made) of hemp for a Brahmawa,
of flax (for a Kshatriya), of the skin of a (clean)
animal (for a Vaisya).
41. Some declare that the (upper) garment (of a
Brahmawa) should be dyed with red Lodh,
33. Manu II, 42-44; Ya7?. I, 29; AJV. Gri. SO. I, 19, 12;
Weber, Ind. Stud. X, 23.
38. Manu II, 45; Ya##. I, 29; AJV. Gri. SO. I, 19, 13; 20, i ;
Weber, Ind. Stud. X, 23.
Haradatta gives no commentary on this Sutra, but refers back
to the Grzhya-sutra, n, 16-17, where the same words occur.
39. The word forms a Sutra by itself, in order to show that
every one must wear this cloth.
40. Manu II, 41. 'Clean' means here and everywhere else, if
applied to animals or things, ' fit to be used at the sacrifice.'
41. As\: Gri. SO. I, 19, n ; Weber, Ind. Stud. X, 22.
1O APASTAMBA. I, I, 3.
PRASNA I, PATALA 1, KHAATDA 3.
1 . And that of a Kshatriya dyed with madder,
2. And that of a Vai^ya dyed with turmeric.
3. (The skin) worn by a Brahmawa shall be that
of a common deer or of a black doe.
4. If he wears a black skin, let him not spread it
(on the ground) to sit or lie upon it
5. (The skin worn) by a Kshatriya shall be that
of a spotted deer.
6. (The skin worn) by a Valfya shall be .that of a
he-goat
7. The skin of a sheep is fit to be worn by all
castes,
8. And a blanket made of wool.
9. He who wishes the increase of Brahma#a
power shall wear skins only ; he who wishes the in-
crease of Kshatriya power shall wear cloth only ; he
who wishes the increase of both shall wear both
(skin and cloth). Thus says a Brahma^a.
10. But (I, Apastamba, say), let him wear a skin
only as his upper garment.
11. Let him not look at dancing.
1 2. Let him not go to assemblies (for gambling,
&c.), nor to crowds (assembled at festivals).
3. 3. Manu II, 41 ; Ya^. I, 29; AJV. Gri. Su. I, 19, 10.
9. See also Gopatha-brahmaa I, 2, 4.
10. According to I, i, 2, 39 I, i, 3, 10, the rule of dress for
Students is the following: According to Apastamba, a student
shall wear a piece of cloth to cover his nakedness (lango/i), and
a skin as upper garment. Other teachers allow, besides, an upper
dress of cloth, coloured differently for the different castes, with or
without the addition of a deer-skin.
n. Manu II, 178.
12-13. Manu II, 179; \agfi. I, 33.
I> i, 3. STUDENTSHIP. 1 1
1 3. Let him not be addicted to gossiping.
14. Let him be discreet.
15. Let him not do anything for his own pleasure
in places which his teacher frequents.
1 6. Let him talk with women so much (only) as
his purpose requires.
1 7. (Let him be) forgiving.
1 8. Let him restrain his organs from seeking
illicit objects.
19. Let him be untired in fulfilling his duties ;
20. Modest ;
21. Possessed of self-command ;
22. Energetic;
23. Free from anger ;
24. (And) free from envy.
25. Bringing all he obtains to his teacher, he shall
go begging with a vessel in the morning and in the
evening, (and he may) beg (from everybody) except
low-caste people unfit for association (with Aryas)
and Abhisastas.
15. 'Anything for his own pleasure/ i.e. keeping conversations
with friends, making his toilet, &c.
19. The explanations of the last two terms, ranta (Sfttra 18)
and danta (Sutra 19), are different from those given usually. .Sama
is usually explained as ' the exclusive direction of the mind towards
God,' and dama as ' the restraining of the senses.'
23. Manu II, 178.
25. Regarding the explanation of the term AbhiVasta, see below,
I, 7, 21, 17. Haradatta: ' Apapatras are called those born from a
high-caste mother and a low-caste father, such as washermen. For
their cooking vessels &c. are unfit for the use of the four castes. . . .
Since Apastamba says, " In the evening and in the morning, food
obtained in the evening must not be used for the morning meal,
nor food obtained in the morning for the evening meal." ' Manu
II, 182, 183, 185; AJV. GM'. Sft. I, 22, 4. See also Gopalba-
brahmawa I, 2, 6.
12 APASTAMBA. 1,1,3.
26. A Brahmawa declares : Since a devout stu-
dent takes away from women, who refuse (to give
him alms, the merit gained) by (-Srauta^sacrifices,
by gifts, (and) by burnt-offerings (offered in the
domestic fire), as well as their offspring, their cattle,
the sacred learning (of their families), therefore, in-
deed, (a woman) should not refuse (alms) to the
crowd of students ; for amongst those (who come to
beg), there might be one of that (devout) kind, one
who thus (conscientiously) keeps his vow.
2 7. Alms (shall) not (be considered) leavings (and
be rejected) by inference (from their appearance), but
on the strength of ocular or oral testimony (only).
28. A Brahma^a shall beg, prefacing (his request)
by the word ' Lady ' ;
29. A Kshatriya (inserting the word) 'Lady' in
the middle (between the words ' give alms ') ;
30. A Vai^ya r adding the word * Lady ' (at the end
of the formula).
31. (The pupil) having taken those (alms) shall
place them before his teacher and offer them to him.
32. He may eat (the food) after having been
ordered to do so by his teacher.
27. To eat the residue of the meal of any person except that
left by the teacher and other Gurus, is not permitted to a student;
see also below, I, i, 4, i seq.; Manu II, 56; Ya^;7. I, 33.
28. The formula to be used by a Brahmaa is, ' Lady, give alms ; '
that to be used by a Kshatriya, 'Give, lady, alms;' and that used
by a Vawya, ' Give alms, lady.' Manu II, 49 ; Ya^/7. 1, 30 ; AJV.
Gn. Su. I, 22, 8.
31. The words with which he announces the alms are, Idam
ittham ahr/tam, ' this much have I received.' Manu II, 51; Ya^*.
I, 27; Aav. Gn*. Su. I, 22, 10.
32. 'I he answer of the teacher is, Saumya tvameva bhunkshva,
'friend, eat thou.'
I, r, 3. STUDENTSHIP. 13
33. If the teacher is absent, the pupil (shall offer
the food) to (a member of) the teacher's family.
34. If the (family of the teacher) is (also) absent,
the pupil (may offer the food) to other learned
Brahmawas (vSrotriyas) also (and receive from them
the permission to eat).
35. He shall not beg for his own sake (alone).
36. After he has eaten, he himself shall clean his
dish.
37. And he shall leave no residue (in his dish).
38. If he cannot (eat all that he has taken in
his dish), he shall bury (the remainder) in the
ground ;
39. Or he may throw it into the water ;
40. Or he may place (all that remains in a pot),
and put it down near an (uninitiated) Arya ;
41. Or (he may put it down) near a .Sudra slave
(belonging to his teacher).
42. If (the pupil) is on a journey, he shall throw
34. Regarding the term .Srotriya, see below, II, 3, 6, 4.
35. ' The meaning of this Sutra is, that the rule given, Sutra 42
(below), for a pupil who is on a journey, shall hold good also for
a pupil who is at home, if (in the absence of his teacher) no
.Srotriyas are to be found (from whom he can receive the per-
mission to eat).' Haradatta.
36. 'He commits no sin, if he has the alms-pot cleaned by
somebody else. Some say that the Sutra refers to both vessels
(the alms-pot and his own dish).'
40. An Arya is a person belonging to one of the first three
castes (see below). The Arya must be a boy who is not initiated,
because children are kamabhakshaA, i.e. allowed to eat what they
like, even leavings.
42. This rule holds good if no ASrotriyas are near. If -Srotriyas
are to be found, Sutra 34 applies. Agni, the god of fire, is con-
sidered to be of the Brahminical caste, and hence he takes the
place of the teacher or of the .Srotriyas. See also Manu II, 247,
14 APASTAMBA. i, i, 4.
a part of the alms into the fire and eat (the re-
mainder).
43. Alms are declared to be sacrificial food. In
regard to them the teacher (holds the position
which) a deity (holds in regard to food offered at a
sacrifice).
44. And (the teacher holds also the place which)
the Ahavaniya fire occupies (at a sacrifice, because
a portion of the alms is offered in the fire of his
stomach).
45. To him (the teacher) the (student) shall offer
(a portion of the alms),
PRASNA I, PAFALA 1, KHAM>A 4.
1. And (having done so) eat what is left.
2. For this (remnant of food) is certainly a rem-
nant of sacrificial food.
3. If he obtains other things (besides food, such
as cattle or fuel, and gives them to his teacher) as
he obtains them, then those (things hold the place
of) rewards (given to priests for the performance of
a sacrifice).
4. This is the sacrifice to be performed daily by
a religious student
5. And (the teacher) shall not give him anything
that is forbidden by the revealed texts, (not even as)
leavings,
6. Such as pungent condiments, salt, hortey, or
meat (and the like).
248, and the passages collected from the Brahmaas, by Prof.
Weber. Ind. Stud. IX, 39.
44. Mami II, 231.
4. 6. See above, I, i, 2,. 23.
1,1,4- STUDENTSHIP. 15
7. By this (last Sutra it is) explained (that) the
other restrictions (imposed upon a student, such as
abstinence from perfumes, ointments, &c., are like-
wise not to be broken).
S. For (explicit) revealed texts have greater force
than custom from which (the existence of a permis-
sive passage of the revelation) may be inferred.
9. Besides (in this particular case) a (worldly)
motive for the practice is apparent.
7. See above, I, i, 2, 24 seq. : According to Haradatta, teachers
were in the habit of giving ointments and the like forbidden sub-
stances to their pupils, and Apastamba gives this rule in order
to show his dissent from the practice.
8. ' Anumanika means " proper to be inferred from." For the
existence of a. text of the revelation or tradition (Smnti) is
inferred from custom. A visible text of the revelation is (how-
ever) of greater weight than a custom from which the existence
of a text may be inferred. It is impossible to infer (the existence
of a text) which is opposed to such (a visible text), on account of
the maxim " an inference (can be made only, if it is) not opposed
(by ocular proof)." (Apastamba), by speaking thus, (" For revealed
texts," &c.,) shows that the rule forbidding a student to eat pun-
gent condiments, salt' &c. is based on the existing text of a
Brdhmawa.' Haradatta.
9. ' Though the text forbidding the use of pungent condiments,
salt, and the like refers to such substances if they are not leavings,
still it is improper to assert, on the ground of the custom from
which a permissive text may be inferred, -that it (the existing text),
which is general, must be restricted (to those cases only) where the
forbidden substances are not leavings given by the teacher. (If
an opponent should answer that) certainly there are also texts
which contradict each other, such as "he takes" and "he does
not take," and that therefore there is no reason why a text restricted
(to the case in which forbidden substances are leavings of the
teacher) should not be inferred. In order to answer (that plea),
he (Apastamba) says (Sutra 9), " True, that would be right if no
motive whatever could be discovered for that custom (to eat for-
bidden food which Is given by the teacher). But a reason for this
course of action exists." ' Haradatta.
1 6 APASTAMBA. I. r, 4.
10. For pleasure is obtained (by eating or using
the forbidden substances).
11. A residue of food left by a father and an elder
brother, may be eaten.
12. If they act contrary to the law, he must not
eat (their leavings).
13. In the evening and in the morning he shall
fetch water in a vessel (for the use of his teacher).
14. Daily he shall fetch fuel from the forest, and
place it on the floor (in his teacher's house).
15. He shall not go to fetch firewood after
sunset.
1 6. After having kindled the fire, and having
swept the ground around (the altar), he shall place
10. 'What is that (reason)? [Sfitra 10] For to eat pungent
condiments, salt, &c. gives pleasure to the eater, and therefore
according to the maxim, I, 4, 12, n, "That in case a custom has
pleasure for its motive, there is no text of the holy law to authorise
it," no text restricting (the prohibition of forbidden substances to
the case in which a Brahma^arin does not receive them as leavings
from his teacher) can be inferred (from the practice of eating such
leavings).' Haradatta.
12. Another explanation of this Sutra is given by Haradatta:
' If by eating their leavings he should commit a sin (because the
food contains salt &c.), he shall not do it.'
13. Manu II, 182.
14. The reason for placing the fuel on the ground is, according
to Haradatta, the fear lest, if placed on some shelf or the like, it
should tumble down a'nd injure the teacher's children. Others,
however, are of opinion that the wood which the pupil fetches
daily, is not to be used by the teacher for cooking, but for the
performance of the pupil's daily fire-offering. The reason for this
interpretation is, that in the Gr/hya-sutra, n, 24, the daily offering
of fuel is enjoined with the same words. See Weber, Ind. Stud. X,
123; Manu II, 186.
1 6. Some explain, instead of 'after having swept the ground
around the altar/ &c., 'after having raked the scattered brands
into a heap.' Haradatta.
I, I, 4. STUDENTSHIP. 17
the sacred fuel on the fire every morning and
evening, according to the prescription (of the
Grzhya-stitra).
1 7. Some say that the fire is only to be wor-
shipped in the evening.
1 8. He shall sweep the place around the fire after
it has been made to burn (by the addition of fuel),
with his hand, and not with the broom (of Kara
grass).
19. But, before (adding the fuel, he is free to use
the broom) at his pleasure.
20. He shall not perform non-religious acts
with the residue of the water employed for the
fire-worship, nor sip it.
21. He shall not sip water which has been stirred
with the hand, nor such as has been received into
one hand only.
22. And he shall avoid sleep (whilst his teacher
is awake).
23. Then (after having risen) he shall assist his
teacher daily by acts tending to the acquisition of
spiritual merit and of wealth.
24. Having served (his teacher during the day
in this manner, he shall say when going to bed) : I
have protected the protector of the law (my teacher).
1 8. Ap. Gri. Su. ii, 22.
20. During the fire-worship water is wanted for sprinkling the
altar in various ways.
23. Acts tending to the acquisition of merit are here collecting
sacred fuel, Kara grass, and flowors for sacrifices. Acts tending
to the acquisition of wealth are gathering fuel for cooking, &c.
Manu II, 182; Weber, Ind. Stud. X, 123 and 124.
24. Another explanation of the words spoken by the student is,
' O law, I have protected him ; protect thou me.' See also Gopatha-
brahmawa I, 2, 4.
[2] C
1 8 APASTAMBA. I, 2, 5.
25. If the teacher transgresses the law through
carelessness or knowingly, he shall point it out to
him privately.
26. If (the teacher) does not cease (to transgress),
he himself shall perform the religious acts (which
ought to be performed by the former) ;
27. Or he may return home.
28. Now of him who rises before (his teacher)
and goes to rest after (him), they say that he does
not sleep.
29. The student who thus entirely fixes his mind
there (in the teacher's family), has thereby performed
all acts which yield rewards (such as the <7yotish-
/oma), and also those which must be performed by
a householder.
PRASNA I, PATALA 2, KHANDA 5.
1 . The word ' austerity ' (must be understood to
apply) to (the observance of) the rules (of student-
ship).
2. If they are transgressed, study drives out the
knowledge of the Veda acquired already, from the
(offender) and from his children.
26. Compare above, I, i, i, 13.
29. The Sutra refers to a naish/Aika brahma^sirin or professed
student, who never leaves his teacher's family, and never enters
any other order ; and it declares his merit to be equal to that of
one who becomes a householder. Manu II, 243, 244 ; Ya^.
I, 49, 50.
5. r. Manu II, 164.
2. The meaning of the phrase, ' Study drives out the Veda,
which has already been learnt from him who studies transgressing
the rules prescribed for the student/ is, The Veda recited at the
Brahmaya^T/a (daily study), and other religious rites, produces no
effect, i.e. gains no merit for the reciter.' Manu II, 97. Hara-
I, 2, 5. STUDENTSHIP. 19
3. Besides he will go to hell, and his life will be
shortened.
4. On account of that (transgression of the rules
of studentship) no -/vYshis are born amongst the men
of later ages.
5. But some in their new birth, on account of a
residue of the merit acquired by their actions (in
former lives), become (similar to) ^?/shis by their
knowledge (of the Veda),
6. Like .SVetaketu.
7. And whatever else, besides the Veda, (a stu-
dent) who obeys the rules learns from his teacher,
that brings the same reward as the Veda.
8. Also, if desirous to accomplish something (be
datta gives also the following three explanations of this Sutra,
adopted by other commentators :
a. If these (rules) are transgressed, he loses his capacity for
learning, because the Brahman forsakes him, &c.
b. If these rules are transgressed, the capacity for learning and
the Brahman leave him, &c.
c. From him who studies whilst transgressing these rules, the
Brahman goes out, &c.
"4. ' Amongst the avaras means " amongst the men of modern
times, those who live in the Kaliyuga." No /?/shis are born
means " there are none who see (receive the revelation of) Man-
tras, Vedic texts." ' Hara datta.
5. ' How is it then that men in our days, though they trans-
gress the rules prescribed for students, learn the four Vedas with
little trouble? (The answer is), By virtue of a residue of the
reward (due) for the proper observance of those rules (of student-
ship) in a former Yuga. Therefore Apastamba says, Sutra 6,
"But some," &c. New existence means "new birth (life).'"
Haradatta.
6. An example of this (follows, Sutra 6): 'Like .Svetaketu.
For -Svetaketu learned the four Vedas in a short time; as we read
in the .Oandogya Upanishad (Prapa/Aaka VI, i).' Haradatta.
7. 'Whatever else besides the Veda, such as poison-charms
and the like.' Haradatta.
C 2
2O Al'ASTAMBA. I, 2, 15.
it good or evil), he thinks it in his mind, or pro-
nounces it in words, or looks upon it with his
eye, even so it will be ; thus teach (those who
know the law).
9. (The duties of a student consist in) acts to
please the spiritual teacher, the observance (of
rules) conducive to his own welfare, and industry
in studying.
10. Acts other than these need not be performed
by a student.
11. A religious student who retains what he has
learned, who finds pleasure in the fulfilment of the
law, who keeps the rules of studentship, who is
upright and forgiving, attains perfection.
12. Every day he shall rise in the last watch of
the night, and standing near his teacher, salute him
with (this) salutation : I, N. N., ho ! (salute thee.)
13. And (he shall salute) before the morning
meal also other very aged (learned Brahmawas) who
may live in the same village.
14. If he has been on a journey, (he shall salute
9. ''Acts to please the teacher are washing his feet and the
like; observance (of rules) conducive to welfare are obedience
to the prohibition to cross a river swimming, to eat pungent con-
diments, and obedience to the injunction to beg.' Haradatta.
10. ' Acts other than these, such as pilgrimages and the like.'
Haradatta.
11. 'What this "perfection" is has been declared in Sfttras
7, 8.' Haradatta.
12. Manu II, 122 and 124.
1 4. This salutation is to be performed only when the occasion
requires it. The formerly-mentioned salutation (Sfttras 12, 13) is
to be performed daily. In the next Sutra follows that by which
the fulfilment of a wish may be obtained. Haradatta. Manu II,
12 1 ; Ya77. I, 26.
1.2,5. STUDENTSHIP. 21
the persons mentioned) when he meets them on his
return.
15. (He may also salute the persons mentioned
at other times), if he is desirous of heaven and long
life.
1 6. A Brahmawa shall salute stretching forward
his right arm on a level with his ear, a Kshatriya
holding it on a level with the breast, a Vaisya
holding it on a level with the waist, a Sudra holding
it low, (and) stretching forward the joined hands.
17. And when returning the salute of (a man be-
longing) to the first (three) castes, the (last syllable
of the) name (of the person addressed) is produced
to die length of three moras.
1 8. But when he meets his teacher after sunrise
(coming for his lesson), he shall embrace (his feet).
19. On all other occasions he shall salute (him in
the manner described above).
20. But some declare that he ought to embrace
the (feet of his) teacher (at every occasion instead of
saluting him).
21. Having stroked the teacher's right foot with
his right hand below and above, he takes hold of it
and of the ankle.
22. Some say, that he must press both feet, each
with both hands, and embrace them.
23. He shall be very attentive the whole day
1 6. 'A Vaijya shall salute stretching forth his arm on a level
with his middle, i.e. the stomach ; others say, on a level with his
thigh ; the Sudra stretching it forth low, i.e. on a level with his
feet." Haradatta.
17. See also Manu II, 125.
18. Manu II, 71.
22. Manu II, 72.
23. Manu II, 191.
2 2 APASTAMBA. I, 2, 6-
long, never allowing his mind to wander from the
lesson during the (time devoted to) studying.
24. And (at other times he shall be attentive) to
the business of his teacher.
25. And during the time for rest (he shall give)
his mind (to doubtful passages of the lesson learnt).
26. And he shall study after having been called
by the teacher (and not request the teacher to begin
the lesson).
PRASNA I, PAPALA 2, KHAM>A 6.
1. Every day he shall put his teacher to bed
after having washed his (teacher's) feet and after
having rubbed him.
2. He shall retire to rest after having received
(the teacher's permission).
3. And he shall not stretch out his feet towards
him.
4. Some say, that it is not (sinful) to stretch out
the feet (towards the teacher), if he be lying on a
bed.
5. And he shall not address (the teacher), whilst
he himself is in a reclining position.
6. But he may answer (the teacher) sitting (if the
teacher himself is sitting or lying down).
7. And if (the teacher) stands, (he shall answer
him,) after having risen also.
26. Ya#3. I, 27; Manu II, 191.
6. i. Manu H, 209.
2. Manu II, 194.
4. ' But, in Apastamba's opinion, it is sinful even in this case.'-
Haradatta.
5. Manu II. 195.
6. Manu 11, 1 96.
1,2,6. STUDENTSHIP. 23
8. He shall walk after him, if he walks.
9. He shall run after him, if he runs.
10. He shall not approach (his teacher) with shoes
on his feet, or his head covered, or holding (imple-
ments) in his hand.
11. But on a journey or occupied in work, he may
approach him (with shoes on, with his head covered,
or with implements in his hand),
12. Provided he does not sit down quite near (to
his teacher).
13. He shall approach his teacher with the same
reverence as a deity, without telling idle stories,
attentive and listening eagerly to his words.
14. (He shall not sit near him) with his legs
crossed.
15. If (on sitting down) the wind blows from the
pupil towards the master, he shall change his place.
1 6. (He shall sit) without supporting himself with
his hands (on the ground),
17. Without leaning against something (as a wall
or the like),
1 8. If the pupil wears two garments, he shall
wear the upper one after tha fashion of the sacred
thread at the sacrifices.
19. But, if he wears a (lower) garment only, he
shall wrap it around the lower part of his body.
20. He shall turn his face towards his teacher
though the latter does not turn his towards him.
21. He shall sit neither too near to, nor too far
(from the teacher),
15. Manu II, 203.
18. At sacrifices the sacred thread passes over the left shoulder
and under the right arm. Manu II, 63, and Taitt. Ar. 11, i, 3.
20. Manu II, 197.
24 APASTAMBA. 1, 2, 6.
22. (But) at such a distance, that (the teacher)
may be able to reach him with his arms (without
rising).
23. (He shall not sit in such a position) that the
wind blows from the teacher, towards himself.
24. (If there is) only one pupil, he shall sit at the
right hand (of the teacher).
25. (If there are) many, (they may sit) as it may
be convenient.
26. If the master (is not honoured with a seat
and) stands, the (pupil) shall not sit down.
27. (If the master is not honoured with a
couch) and sits, the (pupil) shall not lie down on
a couch.
28. And if the teacher tries (to do something),
then (the pupil) shall offer to do it for him, if it is in
his power.
29. And, if his teacher is near, he shall not
embrace (the feet of) another Guru who is inferior
(in dignity) ;
30. Nor shall he praise (such a person in the
teacher's presence) by (pronouncing the name of)
his family.
31. Nor shall he rise to meet such an (inferior
Guru) or rise after him,
32. Even if he be a Guru of his teacher.
33. But he shall leave his place and his seat, (in
order to show him honour.)
23. See Sutra 15 and Manu quoted there.
29. The term Guru includes a father, maternal uncle, &c. (see
above), r,nd these are inferior to the teacher. Manu II, 205.
31-32. 'The pupil is not to show the mentioned marks of
respect to any of his own inferior Gurus, even if the person is the
Guru, e.g. the maternal uncle, of his teacher.' Haradatta.
1,2,7- STUDENTSHIP.
34. Some say, that (he may address) a pupil of
his teacher by (pronouncing) his name, if he is also
one of his (the pupil's) own Gurus.
35. But towards such a person who is generally
revered for some other reason than being the teacher
(e.g. for his learning), the (student) should behave as
towards his teacher, though he be inferior in dignity
to ihe latter.
36. After having eaten in his (teacher's) presence,
he shall not give away the remainder of the food
without rising.
37. Nor shall he sip water (after having eaten in
the presence of his teacher without rising).
38. (He shall rise) addressing him (with these
words), ' What shall I do ? '
PRASNA I, PArALA 2, KHAJVDA 7.
1. Or he may rise silently.
2. Nor shall he (in going away) move around his
teacher with his left hand turned towards him ; he.
shall go away after having walked around him with
his right side turned towards him.
3. He shall not look at a naked woman.
4. He shall not cut the (leaves or flowers) of
herbs or trees, in order to smell at them.
A
34. 'But Apastamba's own opinion is that he ought not to
address by name a (matenvil uncle or other) Guru (who visits his
teacher).' Haradatta.
36. According to I, i, 3, 40 seq. ; a student shall give what he
is unable to eat to a child, or to a slave. If he has eaten in
the presence of his teacher, lie shall not give the food away
without rising for the purpose.
7. 3. Manu IV. 53; Ya^. 1, 135.
4. Gopatha-braMimu/ra I, 2, 2.
26 APASTAMBA.
5. He shall avoid (the use of) shoes, of an
umbrella, a chariot, and the like (luxuries).
6. He shall not smile.
7. If he smiles, he shall smile covering (the
mouth with his hand) ; thus says a Brahmawa.
8. He shall not touch a woman with his face, in
order to inhale the fragrance of her body.
9. Nor shall he desire her in his heart.
10. Nor shall he touch (a woman at all) without
a particular reason.
11. A Brdhmawa declares, ' He shall be dusty, he
shall have dirty teeth, and speak the truth.'
1 2. Those teachers, who instructed his teacher in
that science which he (the pupil) studies with him,
(are to be considered as) spiritual teachers (by the
pupil).
13. But if (a teacher), before the eyes of his
(pupil), embraces the feet of any other persons, then
he (the pupil also) must embrace their feet, (as long
as he remains) in that (state of studentship).
5. Manu II, i? 8.
10. Manu II, 179.
11. ' Though both (these first two precepts) have been given in
Sutra I, i, 2, 27, still they are repeated, in order to show that a
Srauta penance for the breach of them, is enjoined by a revealed
text.' Haradatta.
12. The term vawwya, 'ancestor,' for the teacher's teacher is
explained by the circumstance, that Hindus consider a 'school,'
consisting of a succession of teachers and pupils, as a spiritual
family, and call it a vidyavawja, vidyaparampara. Manu II, 205.
13. 'Another (commentator) says, "He, the pupil, must embrace
their feet (at every meeting) from that time (when he first saw
his teacher do it)." Because the word " but " is used in the Sutra,
he must do so even after he has returned home (on completion of
his studies).'- Haradatta.
1, 2, 7. STUDENTSHIP. 27
14. If (a pupil) has more than one teacher, the
alms (collected by him) are at the disposal of him to
whom he is (just then) bound.
15. When (a student) has returned home (from
his teacher), he shall give (whatever he may obtain
by begging or otherwise) to his mother.
1 6. The mother shall give it to her husband ;
17. (And) the husband to the (student's) teacher.
1 8. Or he may use it for religious ceremonies.
19. After having studied as many (branches of)
sacred learning as he can, he shall procure in a
righteous manner the fee for (the teaching of) the
Veda (to be given to his teacher), according to his
power.
20. But, if the teacher has fallen into distress, he
may take (the fee) from an Ugra or from a Sudra.
21. But some declare, that it is lawful at any
time to take the money for the teacher from an
Ugra or from a
14. 'More than one teacher/ i.e. several, who have taught him
the several Vedas. Each Brahman generally knowing one Veda
only.
This passage shows, that the young Brahmans in olden time,
just as now, went from one teacher to the other, learning from
each what he knew. The rules, which seemingly enjoin a pupil
to stay with one and the same teacher, refer only to the principle,
that the pupil must stay with his teacher, until he has learnt the
subject which he began with him.
1 8. 'Religious ceremonies, i.e. the wedding and the like. For
them he may use it optionally. He, i.e. on failure of the teacher ;
the father, on failure of the father; the mother, OP failure of all
(the pupil) himself.' Haradatta.
19. Manu II, 245 and 246; Y%$. I, 51; Weber, Ind. Stud.
X, 125.
20. ' The word Ugra denotes either the offspring of a Vaijya
and of a -Sudra woman, or a twice-born man who perpetrates
dreadful deeds.' Haradatta.
28 APASTAMRA. ' I, e, 7.
22. And having paid (the fee), he shall not boast
of having done so.
23. And he shall not remember what he may
have done (for his teacher).
24. He shall avoid self-praise, blaming others,
and the like.
25. If he is ordered (by his teacher to do some-
thing), he shall do just that.
26. On account of the incompetence of his
teacher, (he may go) to another (and) study (there).
27. He shall behave towards his teacher's wife
as towards the teacher himself, but he shall not
embrace her feet, nor eat the residue of her food.
28. So also (shall he behave) towards him who
teaches him at (the teacher's) command,
29. And also to a fellow-student who is superior
(in learning and years).
30. He shall behave to his teacher's son (who is
superior to himself in learning or years) as to his
teacher, but not eat the residue of his food.
31. Though he may have returned home, the
24. Manu II, 179.
26. See above, I, i, T, 13, and note. Here also Haradatta
states that the permission to leave the teacher is to be restricted to
those who have not solemnly bound themselves to their teacher by
allowing him to perform the ceremony of initiation.
27. Manu II, 208-212.
28. ' The use of the present " adhyapayati," shows that this rule
holds good only for the time during which he is taught by such
a man.'^-Haradatta,
29. ' Because (an older fellow-student) is of use to him, accord-?
ing to the verse: One-fourth (of his learning) a pupil receives
from his teacher, one-fourth he acquires by his own intelligence,
one-fourth from his fellow-students, one-fourth he is taught by
time.' Haradatta.
30. Manu II, 207-209.
F, 2, 8. A STUDENT WHO HAS RETURNED HOME. 29
behaviour towards his (teacher and the rest) which
is prescribed by the rule of conduct settled by the
agreement (of those who know the law, must be
observed by him to the end),
PRASNA I, PAFALA 2, KHAA-DA 8.
1. Just as by a student (actually living with his
teacher).
2. He may wear garlands, anoint his face (with
sandal), oil his hair and moustaches, smear his eye-
lids (with collyrium), and (his body) with oil, wear a
turban, a cloth round his loins, a coat, sandals, and
wooden shoes.
3. Within the sight of his (teacher or teacher's
relations) he shall do none of those (actions, as
putting on a garland), nor cause them to be done.
4. Nor (shall he wear garlands &c. whilst per-
forming) acts for his pleasure,
5. As, for instance, cleaning his teeth, shampoo-
ing, combing the hair, and the like.
6. And the teacher shall not speak of the goods
of the (pupil) with the intention to obtain them.
7. But some declare, that, if a pupil who has
bathed (after completing his studies) is called by his
teacher or has gone to see him, he shall not take off
8. i. Haradatta does not connect this Sutra with the preced-
ing one. He explains it by itself: '(We will now declare) how a
student (who has left his teacher, but is not married) ought to
behave.'
6. ' If the teacher comes to the house of his (former) pupil (who
has become a householder), he shall, for instance, not say, " Oh,
what a beautiful dish ! " in such a manner, that his desire to obtain
it becomes apparent.' Haradatta.
7. This opinion is contrary to Apastamba's view given in
Sutras 2 and 3 above.
3O APASTAMBA. T, a, 8.
that (garland or other ornaments) which he wears
according to the law at the time (of that ceremony).
8. He shall not sit on a seat higher (than that of
his teacher),
9. Nor on a seat that has more legs (than that
of his teacher),
10. Nor on a seat that stands more firmly fixed
(on the ground than that of his teacher),
11. Nor shall he sit or lie on a couch or seat
which is used (by his teacher).
12. If he is ordered (by his teacher), he shall on
a journey ascend a carriage after him.
1 3. (At his teacher's command) he shall also enter
an assembly, ascend a roller (which his teacher drags
along), sit on a mat of fragrant grass or a couch of
straw (together with his teacher).
14. If not addressed by a Guru, he shall not
speak to him, except (in order to announce) good
news.
15. He shall avoid to touch a Guru (with his
finger), to whisper (into his ear), to laugh (into his
face), to call out to him, to pronounce his name or to
give him orders and the like (acts).
io. 'When he gives to his teacher a wooden seat (with legs),
he shall not sit on a cane-seat (without legs), for the latter touches
the ground on all sides.' Haradatta.
n. Manu II, 119.
12. This rule is an exception to I, 2, 7, 5. Manu II, 204.
13. 'The roller is an implement used by husbandmen, with
which the ploughed land is made even. If one person ascends it
and another drags it along, the ground becomes even. If that is
dragged by the teacher, the pupil shall ascend it at his command.
He shall not disobey from fear of the unseemliness of the action.'
Haradatta.
1 5. Manu II, 199; regarding the term Guru, see above, I, 2, 6, 29.
1,2,8. A STUDENT WHO HAS RETURNED HOME. 3!
1 6. In time of need he may attract attention (by
any of these acts).
1 7. If (a pupil) resides (in the same village) with
(his teacher after the completion of his studies), he
shall go to see him every morning and evening,
without being called.
1 8. And if he returns from a journey, he shall
(go to) see him on the same day.
19. If his teacher and his teacher's teacher meet,
he shall embrace the feet of his teacher's teacher,
and then show his desire to do the same to his
teacher.
20. The other (the teacher) shall (then) forbid it.
21. And (other marks of) respect (due to the
teacher) are omitted in the presence of the (teacher's
teacher).
22. And (if he does not live in the same village),
he shall go frequently to his teacher's residence, in
order to see him, and bring him some (present), with
his own hand, be it even only a stick for cleaning
the teeth. Thus (the duties of a student have been
explained).
23. (Now) the conduct of a teacher towards his
pupil (will be explained).
24. Loving him like his own son, and full of
attention, he shall teach him the sacred science,
without hiding anything in the whole law.
25. And he shall not use him for his own pur-
poses to the detriment of his studies, except in times
of distress.
17. This and the following Sutras refer to a person who has
finished his studentship, while the preceding ones, from Sutra 8,
apply to the time of studentship also.
24. Weber, Ind. Stud. X, 126.
32 APASTAMBA. 1,3, 9.
26. That pupil who, attending to two (teachers),
accuses his (principal and first) teacher of ignorance,
remains no (longer) a pupil.
27. A teacher also, who neglects the instruction
(of his pupil), does no (longer) remain a teacher.
28. If the (pupil) commits faults, (the teacher)
shall always reprove him.
29. Frightening, fasting, bathing in (cold) water,
and banishment from the teacher's presence are the
punishments (which are to be employed), according
to the greatness (of the fault), until (the pupil) leaves
off (sinning).
30. He shall dismiss (the pupil), after he has
performed the ceremony of the Samavartana and
has finished his studentship, with these words,
' Apply thyself henceforth to other duties.'
PRASNA I, PAFALA 3, KHA.VDA 9.
i. After having performed the Upakarma for
studying the Veda on the full moon of the month
6ravaa (July-August), he shall for one month not
study in the evening.
26. 'Another commentator says, "That pupil who offends his
teacher in word, thought, or deed, and directs his mind impro-
perly, i.e. does not properly obey, does not (any longer) remain a
pupil." ' Haradatta.
29. But see also Manu VIII, 299, where corporal punishment
is permitted.
9. i. The Upakarma is the ceremony which is performed every
year at the beginning of the course of study. It is in fact the
solemn opening of the Brahmanic term. 'Because Apastamba
uses the word evening (i.e. first part of the night) it is not sinful to
study later in the night.' Haradatta. Manu IV, 95 ; Ya^.1, 142,
143; Weber, Ind. Stud. X, 130 and 134.
1,3,9- THE STUDY OF THE VEDA. 33
2. On the full moon of the month of Pausha
(December-January), or under the constellation
Rohi;d, he shall leave off reading the Veda.
3. Some declare, (that he shall study) for four
months and a half.
4. He shall avoid to study the Veda on a high-road.
5. Or he may study it (on a high-road), after
having smeared (a space) with cowdung.
6. He shall never study in a burial-ground nor
anywhere near it within the throw of a -Samya.
7. If a village has been built over (a burial-
ground) or its surface has been cultivated as a field,
the recitation of the Veda (in such a place) is not
prohibited.
8. But if that place is known to have been (a
burial-ground), he shall not study (there).
2. The term lasts therefore for five months; (i.e. latter half of
.Sravawa, Bhadrapada, Ajvina, Karttlka, Margirirsha, and the first
half of Pausha.) The Rohim-dav of Pausha is meant.
3. ' According to this latter opinion the Upakarma should be
performed on the full moon of Bhadrapada, as has been taught in
another work (Manu IV, 95); the (time of the) Utsar^ana, (the
solemn closing of the term) should be advanced ; and after the
Utsar^ana has been performed, one may study the Veda during
the light nights of each month until the full moon of Sravaa,
in order to fix in one's mind the part learned already ; and in the
dark fortnight of each month one may study the Vedangas, i.e.
grammar and the rest (Manu IV, 98). On the full moon of .SYavawA
the UpSkarma should be performed once more, and that part of
the Veda should be studied which has not yet been learned.'
Haradatta.
4. Nigama^, ' high-roads/ are squares and the like. Haradatta.
6. The .Samya is either the pin in the bullock's yoke or the
round stick, about a foot and a half in length, which is used for
the preparation of the Vedi. Manu IV, 116; Ya^. I, 148.
8. ' Nor anywhere near it within the throw of a .Samya.'* This
must be understood from Sfitra 6.
[2] D
34 APASTAMBA. I, 3, 9.
9. A Sbdra. and an outcast are (included by the
term) burial-ground, (and the rule given, Sutra 6,
applies to them).
10. Some declare, that (one ought to avoid only,
to study) in the same house (where they dwell).
1 1 . But if (a student and) a .Sudra woman mere^
look at each other, the recitation of the Veda must
be interrupted,
12. Likewise, if (a student and) a woman, who
has had connexion with a man -of a lower caste,
(look at each other).
13. If he, who is about to study the Veda, wishes
to talk to a woman during her courses, he shall first
speak to a Brahmawa and then to her, then again
speak to a Brahmawa, and afterwards study. Thereby
the children (of that woman) will be blessed.
14. (He shall not study in a village) in which a
corpse lies ;
15. Nor in such a one where A'atfdalas live.
1 6. He shall not study whilst corpses are being
carried to the boundary of the village,
1 7. Nor in a forest, if (a corpse or A r a#d&la) is
within sight.
1 8. And if outcasts have entered the village, he
shall not study on that day,
9. VZgfi. I, 148.
13. The last part of the Sutra may also be interpreted : ' Thus
she will be blessed with children/ Haradatta.
14. Manu IV, 108; Ya#. I, 148.
1 8. Haradatta explains Bahya, 'outcasts.' by 'robbers, such as
Ugras and Nishadas.' But, I think, it means simply such outcasts
as live in the forest or outside the village in the VM, like the
Z^ers, Mah^rs, Mangs of the present day. Most of these tribes,
however, are or were given to thieving. See Kulluka on Manu X,
28, and the Petersburg Diet. s. v.
I, 3,9. THE STUDY OF THE VEDA. 35
19. Nor if good men (have come).
20. If it thunders in the evening, (he shall not
study) during the night.
21. If lightning is seen (in the evening, he shall
not study during that night), until he has slept.
22. If lightning is seen about the break of dawn,
or at the time when he may distinguish at. the dis-
tance of a aSamya-throw, whether (a cow) is black or
red, he shall not study during that day, nor in the
following evening.
23. If it thunders in the second part of the third
watch of the night, (he shall not study during the
following day or evening).
24. Some (declare, that this rule holds good, if it
thunders), after the first half of the night has passed.
25. (Nor shall he study) whilst the cows are pre-
vented from leaving (the village on account of thieves
and the like),
26. Nor (on the imprisonment of criminals) whilst
they are being executed.
27. He shall not study whilst he rides on beasts
(of burden) .
28. At the new moon, (he shall not study) for
two days and two nights.
19. Ya/#. I, 150.
20. Manu IV, 106; Ya^f. I, 145. 'This rule refers to the
rainy season. (For thunder) at other (seasons.) he orders below
a longer (cessation).' Haradatta.
27. Manu IV, 120; Ya^fl. I, 151.
28. "'For two days," i.e. on the day of the new moon and
the preceding one, the fourteenth of the half month/ Haradatta.
Manu IV, 113 ; Ya^f. I, 146.
D 2
36 APASTAMBA. I, 3, TO.
PRASNA I, FATAL A 3, KHAA'DA 10.
1. (Nor shall he study) on the days of the full
moons of those months in which the A"aturmasya-
sacrifice may be performed (nor on the days pre-
ceding them).
2. At the time of the Vedotsarga, on the death of
Gurus, at the Ash/aka-Sraddha, and at the time of
the Upakarma, (he shall not study) for three days ;
3. Likewise if near relations have died.
4. (He shall not study) for twelve days, if his
mother, father, or teacher have died..
5. If these (have died), he must (also) bathe for
the same number of days.
6. Persons who are younger (than the relation
deceased), must shave (they* hair and beard),
10. r. The three full-moon days are Phalguni (February-March),
Asha^i (June-July), Karttikf (October-November).
2. The construction is very irregular, the first noun standing-
in the nominative and the rest in the locative. A similar irre-
gularity occurs below, 1,3, n, 31. The Vedotsarga is the ceremony
which is performed at the end of the Brahmanic term, in January.
' In the case of the death of a Guru, the vacation begins with the
day on which the death occurs. On the other occasions men-
tioned he shall not study on the day preceding (the ceremony), on
the day (of the ceremony), nor on the day following it.' Haradatta.
Manu IV, 119; Ya. I, 144. 'The Gurus' intended here, are
fathers-in-law, uncles, &c.
3. 'This rule applies to a student only. It is known from
another work that those who have been infected by impurity (on
the death of a relation), must not study whilst the impurity lasts.'
Haradatta. Yag?;. I, 144.
6. The word anubhavina^, interpreted by Haradatta as ' persons
who are younger than the deceased,' is explained in different ways
by others ; firstly, as ' the mourners,' and secondly, as ' SamSno-
dakas or gentiles beyond the sixth degree.' In the latter case the
Sutra ought to be translated thus : ' On the death of gentiles beyond
the sixth degree, (the head) ought to be shaved.'
I, 3, 10. THE STUDY OF THE VEDA. 37
7. Some declare, that students who have returned
home on completion of their studentship, shall never
shave, except if engaged in the initiation to a .Srauta-
sacrifice.
8. Now a Brahmawa also declares, ' Verily, an
empty, uncovered (pot) is he, whose hair is shaved
off entirely ; the top-lock is his covering.'
9. But at sacrificial sessions the top-lock must be
shaved off, because it is so enjoined in the Veda.
LO. Some declare, that, upon the death of the
teacher, (the reading should be interrupted) for three
days and three nights.
1 1. If (he hears of) the death of a learned Brah-
mawa (Stotriya) before a full year (since the death)
has elapsed, (he shall interrupt his reading) for one
night (and day).
12. Some declare, (that the deceased *$rotriya
must have been) a fellow-student.
13-14. If a learned Brahmatfa (Srotriya) has
arrived and he is desirous of studying or is actually
studying, (or if he is desirous of teaching or is teach-
7. Regarding ihe Diksha 'initiation/ see Aitareya-brahmawa
I, i, and Max M tiller's History of Ancient Sanskrit Literature,
p. 309 seq.
8. Hence it follows that the top-lock should not be shaved off,
except in the case mentioned in the following Sutra.
9. Sattras, * sacrificial sessions,' are sacrifices which last longer
than twelve days.
10. 'But in his opinion it should be twelve days, as declared
above, Sutra 4." Haradatta. It appears, therefore, that this Sutra
is to be connected with Sutra 4.
11. ' Because the word "death" is used here, death only is the
reason (for stopping the reading), in the case of Gurus and the
rest (i.e. the word "died" must be understood in Sutra 2 and
the following ones).' Haradatta.
38 APASTAMBA. 1, 3, 10.
ing,) he may study or teach after having received
permission (to do so from the 6rotriya).
15-16. He may likewise study or teach in the
presence of his teacher, if (the latter) has addressed
him (saying), ' Ho, study ! (or, Ho, teach !) '
17. When a student desires to study or has
finished his lesson, he shall at both occasions em-
brace the feet of his teacher.
1 8. Or if, whilst they study, another person comes
in, he shall continue his recitation, after those words
(' Ho, study ! ') have been pronounced (by the new-
comer).
19. The barking of (many) dogs, the braying of
(many) asses, the cry of a wolf or of a solitary jackal
or of an owl, all sounds of musical instruments, of
weeping, and of the Saman melodies (are reasons
for discontinuing the study of the Veda).
20. If another branch of the Veda (is being recited
in the neighbourhood), the Siman melodies shall not
be studied.
21. And whilst other noises (are being heard,
the recitation of the Veda shall be discontinued), if
they mix (with the voice of the person studying).
15-16. Manu II, 73.
17. Manu II, 73.
1 8. Haradatta states rightly, that the plural ('they study') is
useless. According to him, the use of the verb in the singular
may be excused thereby, that the advice is addressed to each of
the persons engaged in study. Mami IV, 122.
19. The ekasr/ka, 'solitary jackal,' is now called Bdlu or
Pheough, and is considered to be the constant companion of a
tiger or panther. Its unharmonious cry is, in the present day also,
considered tn be an evil omen. Ya#. I, 148; Manu IV, 108,
115 and 123.
21. Manu IV, 121.
1, 3, 10. THE STUDY OF THE VEDA. 39
22. After having vomited (he shall not study)
until he has slept.
23. Or (he may study) having eaten clarified
butter (after the attack of vomiting).
24. A foul smell (is a reason for the discon-
tinuance of study).
25. Food turned sour (by fermentation), which
he has in his stomach, (is a reason for the dis-
continuance of the recitation, until the sour rising
ceases).
26. (Nor shall he study) after having eaten in the
evening,
27. Nor as long as his hands are wet.
28. (And he shall discontinue studying) for a day
and an evening, after having eaten food prepared in
honour of a dead person (for whom the Sapiwaft-
karaa has not yet been performed),
29. Or until the food (eaten on that occasion) is
digested.
30. But he shall (always) eat in addition (to the
meal given in honour of a dead person), food which
has not been given at a sacrifice to the Manes.
22. Manu IV, 121.
24. Manu IV, 107; YagT*. I, 150.
25. Manu IV, 121.
26. ' Therefore he shall sup, after having finished his study/
Haradatta.
37. Manu IV, 121 ; Ya^. I, 149.
28. Manu IV, 112; Ya^. I, 146.
29. 'If that food has not been digested by the end of that
time (i.e. in the evening), he shall not study until it has been
digested .' H aradatta.
30. ' Because in this Sutra the expression " food not given at
a .SVaddha" occurs, some think that the preceding Sutra refers
to " food eaten at a Sraddha." ' Haradatta. This explanation is
not at all improbable.
40 APASTAMBA. I, 3, IT.
PRASNA I, PATALA 3, KHAA-DA 11.
1 . (The recitation of the Veda shall be interrupted
for a day and evening if he has eaten), on beginning
a fresh Ka;/^a (of his Veda), food given by a mother-
less person,
2. And also if he has eaten, on the day of the com-
pletion of a KaWa, food given by a fatherless person.
3. Some declare, that (the recitation shall be inter-
rupted for the same space of time), if he has eaten
at a sacrifice offered in honour of gods who were
formerly men.
4. Nor is the recitation interrupted, if he has
eaten rice received the day before, or raw meat
(though these things may have been offered in
honour of the dead),
5. Nor (if he has eaten at a funeral dinner) roots
or fruits of herbs and trees.
6. When he performs the ceremony for beginning
a Ka/^a, or when he studies the index of the Anu-
11. i. The Black Ya^ur-veda, to which Apastamba belongs, is
divided throughout into books called Ka 3 8 -
28. Ya^Tz. I, 171.
29. The camel, Gayal, and Sarabha are mentioned as ' forbidden
animals/ -Satapatha-br. I, 2, i, 8; Aitareya-br. II, i, 8; see al*>
Weber, Ind. Stud. X, 62; Manu V, n, 18; Yav/. I, 172, 176.
32. Yagn. I, 176.
33. Manu V, 12; Ya^w. I, 172.
34. Manu V, n; Ya^. I, 172.
35. Y%. I. 172.
36. Manu V, 12 ; Yagfi. I, 172. Other commentators take the
whole Sutra as one compound, and explain it as an exception to
Sfitra 34. In that case the translation runs thus : (' Carnivorous
birds are forbidden) except the Kru#a, Krau/:a, Vardhrawasa,
1, 6, l8. EATING AND FORBIDDEN FOOD. 65
be eaten) with the exception of the leather-nosed
Lakshma//a.
37. Five-toed animals (ought not to be eaten)
with the exception of the iguana, the tortoise, the
porcupine, the hedgehog, the rhinoceros, the hare,
and the Putikhasha.
38. Amongst fishes, the A'e/a ought not to be
eaten,
39. Nor the snake-headed fish, nor the alligator,
nor those which live on flesh only, nor those which
are misshaped (like) mermen.
PRASNA I, PAFALA 6, KHAATJA 18.
1. Honey, uncooked (grain), venison, land, roots,
fruits, (a promise of) safety, a pasture for cattle, a
house, and fodder for a draught- ox may be accepted
(even) from an Ugra.
2. Harita declares, that even these (presents) are
to be accepted only if they have been obtained by
a pupil.
and Lakshmaa.' Haradatta. This translation is objectionable,
because both the Kru/^as, now called Kularn or Kiiw/fc, and the
Kraua, the red-crested crane, now called Saras (Cyrus), feed on
grain. Kru&akrauAa is a Vedic dual and stands for kruX-a-
krauw^a or kru/3/('akrauau.
37. Manu V, 18 ; Ya^/7. 1, 1 77. Putikhasha is, according to Hara-
datta, an animal resembling a hare, and found in the Himalayas.
39. Haradatta closes this chapter on flesh-eating by quoting
Manu V, 56, which declares flesh-eating, drinking spirituous liquor,
and promiscuous intercourse to be allowable, but the abstinence
therefrom of greater merit. He states that the whole chapter must
be understood in this sense.
18. i. Manu IV, 247. 'Ugra denotes either a bad twice-born
man or the offspring of a Vai^ya and of a Sudia-woman. Other
persons of a similar character must be understood to be included
by the term/ Haradatta.
[2] F
66 APASTAMBA. 1, 6, 18.
3. Or they (Brahma;/a householders) may accept
(from an Ugra) uncooked or (a little) unflavoured
boiled food.
4. (Of such food) they shall not take a great
quantity (but only so much as suffices to support
life).
5. If (in times of distress) he is unable to keep
himself, he may eat (food obtained from anybody),
6. After having touched it (once) with gold,
7. Or (having touched it with) fire.
8. He shall not be too eager after (such a way of
living). He shall leave it when he has obtained a
(lawful) livelihood.
9. (A student of the Brahmanic caste) who has
returned home shall not eat (in the house) of
people belonging to the three tribes, beginning with
the Kshatriya (i. e. of Kshatriyas, Valryas, and
Madras).
TO. He may (usually) eat (the food) of a Brah-
ma#a on account of (the giver's) character (as a
Brahmawa). It must be avoided for particular
reasons only.
4. Also this rule seems to belong to Harita, on account of its
close connection with the preceding two.
8. Haradatta quotes, in support of the last SQtra?, a passage of
the jOindogya Upanishad, I, 10, i, and one from the AYg-veda,
IV, 18, 13, according to which it would be lawful to eat even
impure food, as a dog's entrails, under such circumstances. Other
commentators explain this and the preceding three Sutras differently.
According to them the translation would run thus : ' If he himself
does not find any livelihood (in times of distress, he may dwell even
with low-caste people who give him something to eat, and) he
may eat (food given by them) paying for it with (some small gift
in) gold or with animals.' This second explanation is perhaps
preferable.
9. M?.nu IV, 218, 219, and 223.
1, 6, 18. EATING AND FORBIDDEN FOOD. 67
11. He shall not eat in a house where (the host)
performs a rite which is not a rite of penance, whilst
he ought to perform a penance.
12. But when the penance has been performed,
he may eat (in that house).
13. According to some (food offered by people)
of any caste, who follow the laws prescribed -for
them, except that of iStidras, may be eaten.
14. (In times of distress) even the food of a
6"udra, who lives under one's protection for the sake*
of spiritual merit, (may be eaten).
15. He may eat it, after having touched it (once)
with gold or with fire. He shall not be too eager
after (such a' way of living). He shall leave it when
he obtains a (lawful) livelihood.
1 6. Food received from a multitude of givers
must not be eaten,
17. Nor food offered by a general invitation (to
all comers).
1 8. Food offered by an artisan must not be
eaten,
19. Nor (that of men) who live by the use of
arms (with the exception of Kshatriyas),
11. ' If a Brahmaa who has been ordered to perform a penance,
performs a Vai-s-vadeva or other rite without heeding the order of
his spiritual teacher, then a student who has returned home ought
not to eat in his house, until the enjoined penance has been per-
formed/ Haradatta.
12. ' The use of the part. perf. pass. " performed " indicates that
he must not eat there, whilst the penance is being performed.'
Haradatta.
14. Y%. I, 166. 15. Manu IV, 223.
16. Manu IV, 209. 17. Manu IV, 209; Ya^#. I, 168.
1 8. Manu IV, 210, 215; Ya^. I, 162-164.
19. Ya^. I, 104.
F 2
68 APASTAMBA. T, 6, 18.
20. Nor (that of men) who live by letting lodgings
or land.
21. A (professional) physician is a person whose
food must not be eaten,
22. (Also) a usurer,
23. (Also) a Brahma^a who has performed the
Dikshawiyesh/i (or initiatory ceremony of the Soma-
sacrifice) before he has bought the king (Soma).
24. (The food given by a person who has per-
formed the Dikshattiyesh/'i may be eaten), when the
victim sacred to Agni and Soma has been slain.
25. Or after that the omentum of the victim
(sacred to Agni and Soma) has been offered.
26. For a Brahmarca declares, ' Or they may eat
of the remainder of the animal, after having set
apart a portion for the offering.'
27. A eunuch (is a person whose food must not
be eaten),
28. (Likewise) the (professional) messenger em-
ployed by a king (or others),
29. (Likewise a Brahmawa) who offers substances
that are not fit for a sacrifice,
30. (Likewise) a spy,
21. Manu IV, 212; Yagn. I, 162.
22. Manu IV, 210; Ya^. I, 161.
23. 'That is to say, one who has begun, but not finished a
Soma-sacrince.' Haradatta. Manu IV, 210, and Gopatha-brah-
maa III, 19.
25. Aitareya-brahmawa II, i, 9.
27. Manu IV, 211; Ya^. I, 161. .
28. The village or town messengers are always men of the
lowest castes, such as the Mahars of Maharashtra.
29. 'For example, he who offers human blood in a magic
rite.' Haradatta.
30. Haradatta explains Hri, translated by 'spy/ to mean 'a
1, 6, 19. EATING AND FORBIDDEN FOOD. 69
31. (Also) a person who has become an ascetic
without (being authorized thereto by) the rules (of
the law),
32. (Also) he who forsakes the sacred fires
(without performing the sacrifice necessary on that
occasion),
33. Likewise a learned Brahmawa who avoids
ever) body, or eats the food of anybody, or neglects
the (daily) recitation of the Veda, (and) he whose
(only living) wife is of the .Sudra caste.
PRASNA I, PAT ALA. 6, KHANDA 19.
1. A drunkard, a madman, a prisoner, he who
learns the Veda from his son, a creditor who sits
with his debtor (hindering the fulfilment of his
duties), a debtor who thus sits (with his creditor,
are persons whose food must not be eaten) as long
as they are thus engaged or in that state.
2. Who (then) are those whose food may be eaten ?
secret adherent of the Sakta sect ' (gud%aHri, .rakta//). The exist-
ence of this sect in early times has not hitherto been proved.
31. Haradatta gives the 6akyas or Bauddhas as an instance.
But it i? doubtful, whether Apastamba meant to refer to them,
though it seems probable that heretics are intended.
32. Yav*. I, 1 60.
33. 'Who avoids everybody, i.e. who neither invites nor dines
with anybody.' Haradatta.
19. i. ManuIV, 207; Yagn. I, 6i, 162. Another commentator
explains awika, translated above ' he who learns the Veda from his
son; by ' a money-lender,' and combines pratyupavish/a^ with
this word, i.e. 'a money-lender who sits with his debtor hindering
him from fulfiliing his duties.' This manner of forcing a debtor
to pay, which is also called Afarita (see Manu VIII, 49), is, though
illegal, resorted to sometimes even now.
2. ' The object of this Sutra is to introduce the great variety of
opinions quoted below.' Haradatta.
yO APASTAMBA. I, 6, 19.
3. Kava declares, that it is he who wishes to
give.
4. Kautsa declares, that it is he who is holy.
5. Varshyayawi declares, that it is every giver (of
food).
6. For if guilt remains fixed on the man (who
committed a crime, then food given by a sinner) may
be eaten (because the guilt cannot leave the sinner).
But if guilt can leave (the sinner at any time, then
food given by the sinner may be eaten because) he
becomes pure by the gift (which he makes).
7. Offered food, which is pure, may be eaten,
.according to Eka, Kimika, Ka#va, Kutsa, and
Pushkarasadi.
8. Varshyayawi's opinion is, that (food) given
unasked (may be accepted) from anybody.
9. (Food offered) willingly by a holy man may be
eaten.
10. Food given unwillingly by a holy man ought
not to be eaten.
11. Food offered unasked by any person what-
soever may be eaten,
12. ' But not if it be given after an express pre-
vious announcement ;' thus says Harita.
13. Now they quote also in a Purawa the follow-
ing two verses :
4. 'Holy' means not only 'following his lawful occupations,'
but particularly ' practising austerities, reciting prayers, and offering
burnt-oblations.' Haradatta.
10. Another commentator explains this Sutra thus : ' He need
not eat the food offered by a righteous man, if he himself does not
wish to do so.' Haradatta.
13. See Manu IV, 248 and 249, where these identical verses
occur.
I, 7, 20. FORBIDDEN FOOD | LAWFUL LIVELIHOOD. 7 I
' The Lord of creatures has declared, that food
offered unasked and brought by the giver himself,
may be eaten, though (the giver be) a sinner,
provided the gift has not been announced before-
hand. The Manes of the ancestors of that man who
spurns such food, do not eat (his oblations) for fifteen
years, nor does the fire carry his offerings (to the
gods).'
14. (Another verse from a Purawa declares) : ' The
food given by a physician, a hunter, a surgeon, a
fowler, an unfaithful wife, or a eunuch must not be
eaten.'
15. Now (in confirmation of this) they quote (the
following verse) : ' The murderer of a Brahmawa
learned in the Veda heaps his guilt on his guest, an
innocent man on his calumniator, a thief set at liberty
on the king, and the petitioner on him who makes
false promises.'
PRASNA I, PArALA 7, KHA#Z>A 20.
1. He shall not fulfil his sacred duties merely in
order to acquire these worldly objects (as fame, gain,
and honour).
2. For when they ought to bring rewards, (duties
thus fulfilled) become fruitless.
3. (Worldly benefits) are produced as accessories
(to the fulfilment of the law), just as in the case J a
mango tree, which is planted in order to obtain fruit,
shade and fragrance (are accessory advantages).
14. Manu IV, 211, 212.
15. Regarding the liberation of the thief, see Apastamba I, 9.
25, 4. A similar verse occurs Manu VIII, 317, which has caused
the confusion observable in many MSS., as has been stated in the
critical notes to the text.
72 APASTAMBA. I, 7, 2O.
4. But if (worldly advantages) are not produced,
(then at least) the sacred duties have been fulfilled.
5. Let him not become irritated at, nor be de-
ceived by the speeches of hypocrites, of rogues, of
infidels, and of fools.
6. For Virtue and Sin do not go about and say,
' Here we are ; ' nor do gods, Gandharvas, or Manes
say (to men), ' This is virtue, that is sin.'
7. But that is virtue, the practice of which wise
men of the three twice-born castes praise ; what they
blame, is sin.
8. He shall regulate his course of action according
to the conduct which in all countries is unanimously
approved by men of the three twice-born castes,
who have been properly obedient (to their teachers),
who are aged, of subdued senses, neither given to
avarice, nor hypocrites.
9. Acting thus he will gain both worlds.
10. Trade is not lawful for a Brahma^a.
11. In times of distress he may trade in lawful
merchandise, avoiding the following (kinds), that are
forbidden :
12. (Particularly) men, condiments and liquids,
colours, perfumes, food, skins, heifers, substances
20. 7. The Sulra is intended to show how the law should be
ascertained in difficult cases. Haradatta' quotes here the passage of
Ya^vz. I, 9, on Parishads, and states that the plural aryfU shows
that three or four must be employed to arrive at a decision. See
also Manu XII, 108 seq.
8. Manu I, 6.
11. This Sutra, which specifies only one part of a Vauya's occu-
pations as permissible for Brahmawas in distress, implies, according
to Haradatta, that his other occupations also, as well as those of a
Kshatriya, are permissible. Manu IV, 6 ; X, 82 ; \%. Ill, 35.
12. Manu X, 86-89; Ya^. Ill, 36-39.
T, 7, 21. LAWFUL LIVELIHOOD. 73
used for glueing (such as lac), water, young corn-
stalks, substances from which spirituous liquor may
be extracted, red and black pepper, corn, flesh, arms,
and the hope of rewards for meritorious deeds.
13. Among (the various kinds of) grain he shall
especially not sell sesamum or rice (except he have
grown them himself).
14. The exchange of the one of these (above-
mentioned goods) for the other is likewise unlawful.
15. But food (may be exchanged) for food, and
slaves for slaves, and condiments for condiments, and
perfumes for perfumes, and learning for learning.
1 6. Let him traffic with lawful merchandise which
he has not bought,
PRASNA I, FATAL A 7, KHAA T DA 21.
1. With Mu/Z^a-grass, Balba^a-grass (and articles
made of them), roots, and fruits,
2. And with (other kinds of) grass and wood which
have not been worked up (into objects of use).
3. He shall not be too eager (after such a live-
lihood).
4. If he obtains (another lawful) livelihood, he
shall leave off (trading).
1 3. The exception stated above, is given by Haradatta on the
iiuthority of Manu X, 90 ; Ya^w. Ill, 39.
15. 'From the permission to exchange learning for learning, it
may be known that it is not lawful to sell it.' Haradatta. Manu
X, 94.
21. 2. 'Since it is known that Muw^a and Balba^a are kinds
of grass, it may be inferred from their being especially mentioned
(in Sutra i) that objects made of them (may be also sold).'
Haradatta.
4. V%;7. Ill, 35.
74 APASTAMBA. I, 7, 21.
5. Intercourse with fallen men is not ordained,
6. Nor with Apapatras.
7. Now (follows the enumeration of) the actions
which cause loss of caste (Pataniya).
8. (These are) stealing (gold), crimes whereby one
becomes an Abhi^asta, homicide, neglect of the
Vedas, causing abortion, incestuous connection with
relations born from the same womb as one's mother
or father, and with the offspring of such persons,
drinking spirituous liquor, and intercourse with per-
sons the intercourse with whom is forbidden.
9. That man falls who has connection with a female
friend of a female Guru, or with a female friend of a
male Guru, or with any married woman.
10. Some (teachers declare), that he does not fall
by having connection with any other married female
except his teacher's wife.
n. Constant commission of (other) sins (besides
those enumerated above) also causes a man to lose
his caste.
12. Now follows (the enumeration of) the acts
which make men impure (Asu/fckara).
13. (These are) the cohabitation of Aryan women
with .Stidras,
14. Eating the flesh of forbidden (creatures).
5. Manu XI, 180.
6. Regarding the definition of the word Apapatra, see above, I,
5, 16, 29.
8. The crimes by which a person becomes Abhirasta are enu-
merated below, I, 9, 24, 6 seq., where an explanation of the term
will be given.
9. Regarding the ' male Gurus ' see above. By ' female Gurus '
their wives are meant.
10. I e. he need not perform so heavy a penance.
1,8,22. PENANCE; KNOWLEDGE OF THE ATMAN. 75
15. As of a dog, a man, village cocks or pigs, car-
nivorous animals,
I 6. Eating the excrements of men,
17. Eating what is left by a Sudra, the cohabita-
tion of Aryans with Apapatra women.
1 8. Some declare, that these acts also cause a man
to lose his caste.
19. Other acts besides those (enumerated) are
causes of impurity.
20. He who learns (that a man has) committed
a sin, shall not be the first to make it known to
others ; but he shall avoid the (sinner), when per-
forming religious ceremonies.
PRASNA I, PATALA 8, KHAJVDA 22.
1. He shall employ the means which tend to the
acquisition of (the knowledge of) the Atman, which
are attended by the consequent (destruction of the
passions, and) which prevent the wandering (of the
mind from its object, and fix it on the contemplation
of the Atman).
2. There is no higher (object) than the attain-
ment of (the knowledge of the) Atman.
3. We shall quote the verses (from the Veda)
20. ' That is to say, he is not to invite the sinner to dinners,
given at the occasion of religious ceremonies.' Haradatta.
22. i. The knowledge of the Vedanta and the means which pre-
pare men for the knowledge of the Atman, the ' Self, the universal
soul,' are placed in this Pa/ala at the head of the penances, because
they are most efficacious for the removal of all sin. The means
are absence of anger &c., which are enumerated I, 8, 23, 6.
2. Haradatta gives in his commentary a lengthy discussion on
the Atman, which corresponds nearly to Ankara's Introduction to
and Commentary on the first Sutra of Badarayaa.
3. According to Haradatta, the following verses are taken
from an Upanishad.
76 APASTAMBA. 1,8,22.
which refer to the attainment of (the knowledge
of) the Atman.
4. All living creatures are the dwelling of him
who lies enveloped in matter, who is immortal and
who is spotless. Those become immortal who wor-
ship him who is immovable and lives hi a movable
dwelling.
5. Despising all that which in this world is called
an object (of the senses) a wise man shall strive after
the (knowledge of the) Atman.
6. O pupil, I, who had not recognised in my own
self the great self-luminous, universal, (absolutely)
free Atman, which must be obtained without the
mediation of anything else, desired (to find) it in
others (the senses). (But now as I have obtained
the pure knowledge, I do so no more.) Therefore
follow thou also this good road that leads to welfare
(salvation), and not the one that leads into misfor-
tune (new births).
7. It is he who is the eternal part in all creatures,
whose essence is wisdom, who is immortal, unchange-
able, destitute of limbs, of voice, of the (subtle) body,
4. The spotless one &c. is the Paramatman. The spots are
merit and demerit which, residing in the Manas, the internal organ
of perception, are only falsely attributed to the Atman, the soul.'
To become immortal means ' to obtain final liberation.'
5. It seems to me that Haradatta's explanation of the words
' idam idi ha idi ha ' is wrong. They ought to be divided thus,
' idamid, iha id, iha loke.' The general sense remains the same,
and there is no necessity to assume very curious and otherwise
unknown Vedic forms.
6. The verse is addressed by a teacher to his pupil. My trans-
lation strictly follows Haradatta's gloss. But his interpretation is
open to many doubts. However, I am unable to suggest anything
better.
7. The Sutra contains a further description of the Paramatman.
I, 8. 23. PENANCE : KNOWLEDGE OF THE ATMAN. 77
(even) of touch, exceedingly pure ; he is the uni-
verse, he is the highest goal ; (he dwells in the
middle of the body as) the Vishuvat day is (the
middle of a Sattra-sacrifice) ; he, indeed, is (accessi-
ble to all) like a town intersected by many streets.
8. He who meditates on him, and everywhere
and always lives according to his (commandments),
and who, full of devotion, sees him who is difficult
to be seen and subtle, will rejoice in (his) heaven.
PRASNA I, PAFALA 8, KHANDA 23.
1. That Brahmawa, who is wise and recognises
all creatures to be in the Atman, who pondering
(thereon) does not become bewildered, and who re-
cognises the Atman in every (created) thing, shines,
indeed, in heaven.
2. He, who is intelligence itself and subtler than
the thread of the lotus-fibre, pervades the universe,
and who, unchangeable and larger than the earth,
contains the universe ; he, who is different from the
knowledge of this v;orld, obtained by the senses
and identical with its objects, possesses the highest
(form consisting of absolute knowledge). From him,
who divides himself, spring all (created) bodies.
He is the primary cause, he is eternal, he is
unchangeable.
8. Haradatta explains the word vish/ap, 'heaven,' by 'pain-
freed greatness,' apparently misled by a bad etymology. The
heaven of the Atman is, of course, liberation, that state where the
individual soul becomes merged in the Brahman or Paramatman,
which is pure essence, intelligence and joy.
23. 2. This Sutra again contains a description of the Para-
matman. The translation strictly follows the commentary, though
the explanation, given in the latter, is open to objections.
APASTAMBA. I, 9. 24.
3. But the eradication of the faults is brought
about in this life by the means (called Yoga). A wise
man who has eradicated the (faults) which destroy
the creatures, obtains salvation.
4. Now we will enumerate the faults which tend
to destroy the creatures.
5. (These are) anger, exultation, grumbling, covet-
ousness, perplexity, doing injury, hypocrisy, lying,
gluttony, calumny, envy, lust, secret hatred, neglect
to keep the senses in subjection, neglect to con-
centrate the mind. The eradication of these (faults)
takes place through the means of (salvation called)
Yoga.
6. Freedom from anger, from exultation, from
grumbling, from covetousness, from perplexity, from
hypocrisy (and) hurtfulness ; truthfulness, moderation
in eating, silencing slander, freedom from envy, self-
denying liberality, avoiding to accept gifts, upright-
ness, affability, extinction of the passions, subjection
of the senses, peace with all created beings, con-
centration (of the mind on the contemplation of the
Atman), regulation of one's conduct according to
that of the Aryas, peacefulness and contentedness ;
these (good qualities) have been settled by the
agreement (of the wise) for all (the four) orders ; he
who, according to the precepts of the sacred law;
practises these, enters the universal soul.
PRASNA I, PAFALA 9, KHAMDA 24.
i. He who has killed a Kshatriya shall give a
thousand cows (to Brahmawas) for the expiation of
his sin.
24. i. Manu XI, 1 28; Yagn. Ill, 266. Others explain the phrase
vairayatanartham, ' for the expiation of his sin/ thus : ' He, who is
1, 9, 24. PENANCE. 79
2. (He shall give) a hundred cows for a Vaiyya,
3. Ten for a *Stidra,
4. And in every one (of these cases) one bull
(must be given) in excess (of the number of cows)
for the sake of expiation.
5. And if women of the (three castes mentioned
have been slain) the same (composition must be paid).
6. He who has slain a man belonging to the two
(hrst-mentioned castes) who has studied the Veda,
or had been initiated for the performance of a Soma-
sacrifice, becomes an AbhLrasta.
7. And (he is called an Abhi.yasta) who has slain
a man belonging merely to the Br&hmawa caste
(though he has not studied the Vecla or been initi-
ated for a Soma-sacrifice),
slain by anybody, becomes, in dying, an enemy of his slayer (and
thinks), " O that I might slay him in another life," for the removal
of this enmity ! ' Haradatta. I am strongly inclined to agree with
the other commentator, and to translate vairayatanartham, ' in order
to remove the enmity.' I recognise in this fine a remnant of the
law permitting compositions for murder which was in force in
ancient Greece and among the Teutonic nations. With the expla-
nation adopted by Haradatta, it is impossible to find a reasonable
interpretation for prayaj&ttartha^, Sutra 4. Haradatta, seduced
by the parallel passage of Manu, takes it to be identical with vai-
rayatanirtham. I propose to translate our Sutra thus : ' He who
has killed a Kshatriya shall give a thousand cows (to the relations
of the murdered man) in order to remove the enmity.' According
to Baudhayana I, 10. 19. i (compare Zeitschr. d. D. Morg. Ges.,
vol. 41, pp. 672-76 ; Festgruss an Roth, pp. 44-52), the cows are
to be given to the king.
2. Manu XI, 130;. Ya^. Ill, 267.
3. Manu XI, 131; Ya^. Ill, 267.
6. Manu XI, 87. Abhi^asta means literally 'accused, accursed,'
and corresponds in Apastamba's terminology to the mahapatakin of
Manu and Ya^avalkya, instead of which latter word Manu uses it
occasionally, e.g. II, 185.
8O APASTAMBA. I, 9, 24.
8. Likewise he who has destroyed an embryo of a
(Brahmaa, even though its sex be) undistinguishable,
9. Or a woman (of the Brahma;/a caste) during
her courses.
10. (Now follows) the penance for him (who is an
Abhirasta).
11. He (himself) shall erect a hut in the forest,
restrain his speech, carry (on his stick) the skull (of
the person slain) like a flag, and cover the space
from his navel to his knees with a quarter of a piece
of hempen cloth.
12. The path for him when he goes to a village,
is the space between the tracks (of the wheels).
13. And if he sees another (Arya), he shall step
out of the road (to the distance of two yards).
14. He shall go to the village, carrying a broken
tray of metal of an inferior quality.
15. He may go to seven houses only, (crying,)
' Who will give alms to an Abhwasta ? '
1 6. That is (the way in which he must gain) his
livelihood.
17. If he dpes not obtain anything (at the seven
houses), he must fast.
1 8. And (whilst performing this penance) he must
tend cows.
19. When they leave and enter the village, that is
the second occasion (on which he may enter) the
village.
9. ' Others interpret atreyi, " during. her courses," by "belonging
to the race of Atri.'" Haradntta.
ii. Others say that he may carry the skull of any corpse.
This Sutra is to be construed with Sfltra 14, Sutras 12 and 13
being inserted parenthetically. Haradatta. Manu XI, 72-78;
Y%;7. Ill, 243.
T, 9, 24. PENANCE. 8 1
20. After having performed (this penance) for
twelve years, (he must perform) the ceremony known
(by custom), through which he is re-admitted into
the society of the good.
2 1 . Or (after having performed the twelve years'
penance), he may build a hut on the path of robbers,
and live there, trying to take from them the cows of
Brahma/zas. He is free (from his sin), when thrice
he has been defeated by them, or when he has van-
quished them.
22. Or he is freed (from his sin), if (after the
twelve years' penance) he bathes (with the priests)
at the end of a horse-sacrifice.
23. This very same (penance is ordained) for him
who, when his duty and love of gain come into con-
flict, chooses the gain.
24. If he has slain a Guru or a Brahmaa, who
has studied the Veda and finished the ceremonies of
a Soma-sacrifice, he shall live according to this very
same rule until his last breath.
25. He cannot be purified in this life. But his
sin is removed (after death).
20. 'I.e. after having performed the penance, he shall take
grass and offer it to a cow. If the cow approaches and confidingly
eats, then one should know that he has performed the penance
properly, not otherwise.' Haradatta. Manu XI, 195 and 196.
21. Manu XI, 81. Thus Haradatta, better, 'when thrice he
has fought with them/ see the Pet, Diet. s. v. radh.
22. Manu XI, 83 ; Weber, Ind. Stud. X, 67.
23. 'Or the Sutra may have reference to unrighteous gain
acquired by false testimony and the like.' Haradatta.
24. ' Guru means "the father and the rest." ' Haradatta.
25. 'His sin is removed after death. Hence the meaning is
that his sons or other (relations) may perform the funeral cere-
monies and the like. But others think that the first part of the
Sutra forbids this, and that the meaning of pratyapattiA (can be
[2] G
8a APASTAMBA. i, 9, 25,
PRASNA I, PATALA 9, KHAM>A 25.
1. He who has had connection with a Guru's wife
shall cut off his organ together with the testicles,
take them into his joined hands and walk towards
the south without stopping, until he falls down
dead.
2. Or he may die embracing a heated metal
image of a woman.
3. A drinker of spirituous liquor shall drink ex-
ceedingly hot liquor so that he dies.
4. A thief shall go to the king with flying hair,
carrying a club on his shoulder, and tell him his
deed. He (the king) shall give him a blow with
that (club). If the thief dies, his sin is expiated.
5. If he is forgiven (by the king), the guilt falls
upon him who forgives him,
6. Or he may throw himself into the fire, or
perform repeatedly severe austerities,
7. Or he may kill himself by diminishing daily
his portion of food,
8. Or he may perform "Krikkkra. penances (un-
interruptedly) for one year.
purified) is " connection by being received as a son or other rela-
tion." ' Haradatta.
25. i. Haradatta's explanation of a 'Guru's wife' by 'mother'
rests on a comparison of similar passages from other Smr/tis, where
a different * penance ' is prescribed for incestuous intercourse with
other near relations, Manu XI, 105; Ya^. Ill, 259.
2. Manu XI, 104; Ya^. Ill, 259.
3. Manu XI, 91, 92 ; Ya^fl. Ill, 253.
4. I.e. who has stolen the gold of a BrShmaa. Manu VIII,
314, 316; XI, 99-101 ; Ya#. Ill, 257.
5. Manu VIII, 317. 6. Manu XI, 102.
8. According to Haradatta this Sutra refers to all kinds of sins,
1,9,25' PENANCE. 83
9. Now they quote also (the following verse) :
i.o. Those who have committed a theft (of gold),
drunk spirituous liquor, or had connection with a
Guru's wife, but not those who have slain a Brah-
mawa, shall eat every fourth meal-time a little food,
bathe at the times of the three libations (morning,
noon, and evening), passing the day standing and
the night sitting. After the lapse of three years
they throw off their guilt.
11. (A man of any caste) excepting the first, who
has slain a man of the first caste, shall go on a
battle-field and place himself (between the two
hostile armies). There they shall kill him (and
thereby he becomes pure).
12. Or such a sinner may tear from his body and
make the priest offer as a, burnt-offering his hair,
skin, flesh, and the rest, and then throw himself into
the fire.
13. If a crow, a chameleon, a peacock, a Brahmawl
duck, a swan, the vulture called Bhasa, a frog, an
ichneumon, a musk-rat, or a dog has been killed,
then the same penance as for a .Sttdra must be per-
formed.
and it must be understood that the l&fkkhra. penances must be
heavy for great crimes, and lighter for smaller faults; see also
below, I, 9, 27, 7 and 8.
9. Haradatta states that the verse is taken from a Purina.
11. Maim XI, 74; Y$*. Ill, 248.
12. The Mantras given in the commentary, and a parallel
passage of VasishMa XX, 25-26, show that this terrible penance
is not altogether a mere theory of Apastamba. Ya^f. Ill, 247,
13. 'According to some, the penance must be performed if all
these animals together have been slain ; according to others, if only
one of them has been killed; Haradatta, Manu XI, 132, 136;
w. Ill, 270-272.
G 2
84 APASTAMIJA. I, 9, 26.
PRASNA I, PATALA 9, KHA^^A 26.
1. (The same penance must be performed), if a
milch-cow or a full-grown ox (has been slain), without
a reason.
2. And for other animals (which have no bones),
if an ox-load of them has been killed.
3. He who abuses a person who (on account of
his venerability) ought not to be abused, or speaks
an untruth (regarding any small matter) must ab-
stain for three days from milk, pungent condiments,
and salt.
4. (If the same sins have been committed) by a
^Sudra, he must fast for seven days.
5. And the same (penances must also be per-
formed) by women, (but not those which follow).
6. He who cuts off a limb of a person for whose
murder he would become an Abhi.sasta (must per-
form the penance prescribed for killing a -Stidra),
if the life (of the person injured) has not been
endangered.
2G. i. 'A reason ' for hurting a cow is, according to Haradatta,
anger, or the desire to obtain meat.
2. Manu XI, 141; Ya^. Ill, 269. That 'animals without
bones/ i.e. insects or mollusks, are intended in the Sutra is an
inference, drawn by Haradatta from the parallel passages of Gau-
tama, Manu, and Ya^vSavalkya.
3. ' A person who ought not to be abused, i. e. a father, a teacher,
and the like.' Haradatta.
5. The same penances, i. e. those prescribed I, 9, 24-!, 9, 26, 4.
According to Haradatta this Sutra is intended to teach that women
shall not perform the penances which follow. Others, however,
are of opinion that it is given in order to indicate that the pre-
ceding Sutras apply to women by an. atide-ra, and that, according
to a Smarta principle, applicable to such cases, it may be inferred,
that women are to perform one-half only of the penances pre-
scribed for men.
I, 9, 26. PENANCE. 85
7. He who has been guilty of conduct unworthy
of an Aryan, of calumniating others, of actions con-
trary to the rule of conduct, of eating or drinking
things forbidden, of connection with a woman of the
.Sudra caste, of an unnatural crime, of performing
magic rites with intent (to harm his enemies) or
(of hurting others) unintentionally, shall bathe and
sprinkle himself with water, reciting the (seven)
verses addressed to the Waters, or the verses
addressed to Varuwa, or (other verses chosen from
the Anuvika, called) Pavitra, in proportion to the
frequency with which the crime has been com-
mitted.
8. A (student) who has broken the vow of chas-
tity, shall offer to Nirrzti an ass, according to the
manner of the Pakaya^wa-rites.
9. A .Sudra shall eat (the remainder) of that
(offering).
10. (Now follows) the penance for him who trans-
gresses the rules of studentship.
11. He shall for a year serve his teacher silently,
emitting speech only during the daily study (of the
Veda, in announcing necessary business to) his
teacher or his teachers wife, and whilst collecting
alms.
1 2. The following (penances) which we are going
to proclaim, may be performed for the same sin, and
7. The Anuvaka intended is Taitt. Sa;h. II, 5, 12.
8. Taitt. Ar. II, 18, and Weber, Ind. Stud. X, 102; Manu XI,
119 seq. ; and Ya^/7. Ill, 280. Regarding the Pakaya^-a-rites,
see Asv, Gri. Su. I, i, 2, and Max Muller's History of Ancient
Sanskrit Literature, p. 203.
12. Regarding the Pataniya-crimes which cause loss of caste,
see above, I, 7, 2 r, 7 seq.
86 APASTAMPA. I, 9, 27.
also for other sinful acts, which do not cause loss of
caste.
13. He may either offer oblations to Kama and
Manyu (with the following two Mantras), ' Kama
(passion) has done it ; Manyu (anger) has done it.'
Or he may mutter (these Mantras).
14. Or, after having eaten sesamum or fasted on
the days of the full and new moon he may, on the
following day bathe, and stopping his breath, repeat
the Gayatri one thousand times, or he may do so
without stopping his breath.
PRASNA I, PATALA 9, KHAMDA 27.
1. After having eaten sesamum or having fasted
on the full moon day of the month Sr&vans, (July-
August), he may on the following day bathe in the
water of a great river and offer (a burnt-oblation of)
one thousand pieces of sacred fuel, whilst reciting
the Gayatri, or he may mutter (the Gayatri) as many
times.
2. Or he may perform Ish/fis and Soma-sacrifices
for the sake of purifying himself (from his sins).
3. After having eaten forbidden food, he must
fast, until his entrails are empty.
4. That is (generally) attained after seven days.
5. Or he may during winter and during the dewy
13. Weber, Ind. Stud. X, 102. According to the greatness of
the crime the number of the burnt- oblations must be increased and
the prayers be repeated.
27. i. 'The oblations of sacred fuel (samidh) are not to be
accompanied by the exclamation Svaha." Haradatta.
2. Ish/is are the simplest forms of the .Srauta-sacrifices, i.e. of
those for which three fires are necessary.
3. For some particular kinds of forbidden food the same penance
is prescribed, Manu XI, 153-154.
I, 9, 27. PENANCE. 87
season (November-March) bathe in cold water both
morning and evening.
6. Or he may perform a Kr*ra penance, which
lasts twelve days.
7. The rule for the Kft4&a penance of twelve
days (is the following) : For three days he must not
eat in the evening, and then for three days not in the
morning ; for three days he must live on food which
has been given unasked, and three days he must not
eat anything.
8. If he repeats this for a year, that is called a
Ttirikkhra. penance, which lasts for a year.
9. Now follows another penance. He who has
committed even a great many sins which do not
cause him to fall, becomes free from guilt, if, fasting,
he recites the entire .Sakha of his Veda three times
consecutively.
10. He who cohabits with a non- Aryan woman,
he who lends money at interest, he who drinks
(other) spirituous liquors (than Sura), he who praises
everybody in a manner unworthy of a Brahmawa,
shall sit on grass, allowing his back to be scorched
(by the sun).
11. A Brahmawa removes the sin which he com-
mitted by serving one day and night (a man of) the
black race, if he bathes for three years, eating at
every fourth meal-time.
The same penance is described, under the name Pra^apatya
, the l&rikkhia, invented by Pra^apati, Manu XI, 212, and
w. Ill, 320.
9. Manu XI, 259.
ii. The expression kr/sha vara, 'the black race/ is truly
Vedic. In the ^?/g-veda it usually denotes the aboriginal races,
and sometimes the demons. Others explain the Sutra thus:
APASTAMBA. 1, 10, 28.
PRASNA I, PAFALA 10, KHANDA. 28.
1. He who, under any conditions whatsoever,
covets (and takes) another man's possessions is a
thief; thus (teach) Kautsa and Harita as well as
Kawva and Pushkarasadi.
2. Varshyaya/zi declares, that there are exceptions
to this law, in regard to some possessions.
3. (E.g.) seeds ripening in the pod, food for a
draught-ox ; (if these are taken), the owners (ought)
not (to) forbid it.
4. To take even these things in too great a quan-
tity is sinful.
5. Harita declares, that in every case the per-
mission (of the owner must be obtained) first.
6. He shall not go to visit a fallen teacher or
blood relation.
7. Nor shall he accept the (means for procuring)
enjoyments from such a person.
8. If he meets them accidentally he shall silently
embrace (their feet) and pass on.
9. A mother does very many acts for her son,
therefore he must constantly serve her, though she
be fallen.
10. But (there shall be) no communion (with a
fallen mother) in acts performed for the acquisition
of spiritual merit.
A Brahmaa removes the sin, which he committed by cohabiting
for one night with a female of the -Stldra caste, &c. Haradatta.
The latter explanation has been adopted by Kulluka on Manu
XI, 179. ^
28. 3. The same rule Manu emphatically ascribes to himself,
Manu Vin, 339. But see also VIII, 331.
7. Haradatta remarks, that this Sutra implicitly forbids to accept
the heritage of an outcast.
I, io, 28. PENANCE.
1 1. Enjoyments taken unrighteously he shall give
up ; he shall say, ' I and sin (do not dwell together).'
Clothing himself with a garment reaching from the
navel down to the knee, bathing daily, morn, noon,
and evening, eating food which contains neither milk
nor pungent condiments, nor salt, he shall not enter a
house for twelve years.
12. After that he (may be) purified.
13. Then he may have intercourse with Aryans.
14. This penance may also be employed in the
case of the other crimes which cause loss of caste
(for which no penance has been ordained above).
15. But the violator of a Guru's bed shall enter a
hollow iron image and, having caused a fire to be lit
on both sides, he shall burn himself.
1 6. According to Harita, this (last-mentioned
penance must) not (be performed).
17. For he who takes his own or another's life
becomes an Abhi-sasta.
1 8. He (the violator of a Guru's bed) shall per-
form to his last breath (the penance) prescribed by
that rule (Sutra n). He cannot be purified in
this world. But (after death) his sin is taken
away.
19. He who has unjustly forsaken his wife shall
put on an ass's skin, with the hair turned outside,
and beg in seven houses, saying, ' Give alms to him
who forsook his wife.' That shall be his livelihood
for six months.
20. But if a wife forsakes her husband, she shall
ii. A similar but easier penance is prescribed, Manu XI, 194.
15. ' (This penance, which had been prescribed above, I, 9, 25, r),
is enjoined (once more), in order to show that it is not optional
(as might be expected according to Sfttfa 1 4).' Haradatta.
9<3 APASTAMBA. I, 10, 29.
perform the twelve-night Kri&faa penance for as
long a time.
21. He who has killed a Bhru#a (a man learned
in the Vedas and Vedangas and skilled in the
performance of the rites) shall put on the skin of a
dog or of an ass, with the hair turned outside, and
take a human skull for his drinking-vessel,
PRASNA I, PAFALA 10, KHAATOA 29.
1. And he shall take the foot of a bed instead of
a staff and, proclaiming the name of his deed, he
shall go about (saying), 'Who (gives) alms to the
murderer of a Bhru^a ? ' Obtaining thus his liveli-
O
hood in the village, he shall dwell in an empty house
or under a tree, (knowing that) he is not allowed to
have intercourse with Aryans. According to this
rule he shall act until his last breath. He cannot
be purified in this world. But (after death) his sin
is taken away.
2. He even who slays unintentionally, reaps never-
theless the result of his sin.
3. (His guilt is) greater, (if he slays) intentionally.
4. The same (principle applies) also to other sin-
ful actions,
5. And also to good works.
6. A Brahmawa shall not take a weapon into his
hand, though he be only desirous of examining it.
7. In a Purawa (it has been declared), that he who
29. 5. Haradatta gives, as an example, the case where a war-
rior saves the property of a traveller from thieves. If the traveller
turns out to be a Brahmana, and the warrior did not know his
caste before rescuing his property, his merit will be less than if he
had rescued knowingly the property of a Brahmarca.
I, 10, 29. PENANCE. 91
slays an assailant does not sin, for (in that case)
wrath meets wrath.
8. But AbhLyastas shall live together in dwellings
(outside the village) ; considering this their lawful
(mode of life), they shall sacrifice for each other,
teach each other, and marry amongst each other.
9. If they have begot sons, let them say to them :
' Go out from amongst us, for thus the Aryas, (throw-
ing the guilt) upon us, will receive you (amongst
their number).
i o. For the organs do not become impure together
with the man.
1 1. (The truth of) that may be learned from this
(parallel case) ; a man deficient in limbs begets a son
who possesses the full number of limbs.
12. Harita declares that this is wrong.
1 3. A wife is similar to the vessel which contains
the curds (for the sacrifice).
14. For if one makes impure milk curdle (by
mixing it with whey and water) in a milk-vessel and
stirs it, no sacrificial rite can be performed with (the
curds produced from) that. Just so no intercourse
9. It is impossible to agree with Haradatta's explanation of the
words to be addressed by Abhirastas to their children. No Vedic
license can excuse the use of the second person plural instead of
the third. I propose the following : ' Go out from among us ; for
thus (leaving the guilt) to us, you will be received (as) Aryas.' It
Is, however, not improbable that our text is disfigured by several
very old corruptions, compare Baudhayana II, i, 2, 18.
ii. 'In like manner a man who has lost his rights, (can) beget
a son, who possesses the rights (of his caste). For the wife is also
a cause (of the birth of the son), and she is guiltless.' Haradatta.
13. The statements now following are those with which Apa-
stamba agrees. Those contained in Sutras 8-n are merely the
purvapaksha.
92 APASTAMBA. I, ir, 30.
can be allowed with the impure seed which comes
(from an Abhisasta).
15. Sorcery and curses (employed against a Brah-
maa) cause a man to become impure, but not loss
of caste.
1 6. Hirita declares that they cause loss of caste.
17. But crimes causing impurity must be ex-
piated, (when no particular penance is prescribed,)
by performing the penance enjoined for crimes caus-
ing loss of caste during twelve months, or twelve
half months, or twelve twelve-nights, or twelve
se'nnights, or twelve times three days, or twelve
days, or seven days, or three days, or one day.
1 8. Thus acts causing impurity must be expiated
according to the manner in which the (sinful) act
has been committed (whether intentionally or un-
intentionally).
PRA.SNA I, PAPAL A 11, KUANDA 30.
1. Some declare, that a student shall bathe after
(having acquired) the knowledge of the Veda, (how-
ever long or short the time of his studentship may
have been).
2. (He may) also (bathe) after having kept the
student's vow for forty-eight, (thirty-six or twenty-
four) years, (though he may not have mastered the
Veda).
3. Some declare, that the student (shall bathe)
after (having acquired) the knowledge of the Veda
and after (the expiration of) his vow.
30. i. The bath is taken at the end of the studentship, and forms
part of the Sama vartana-ceremony. From this rite a student who
has completed his course of study derives the name Snataka, ' one
who has bathed.' See also Weber, Ind. Stud. X, 125.
I, II, 30. RULES FOR A SNATAKA. 93
4. To all those persons who have bathed (in
accordance with any of the above rules must be
shown) the honour due to a Snataka.
5. The reverence (shown to a Snataka) brings,
however, different rewards according to the degree
of devotion or of learning (possessed by the person
honoured).
6. Now follow the observances (chiefly to be kept)
by a Snataka.
7. He shall usually enter the village and leave it
by the eastern or the northern gate.
8. During the morning and evening twilights, he
shall sit outside the village, and not speak anything
(referring to worldly matters).
9. (But an Agnihotri, who is occupied at home by
oblations in the morning and evening, must not go
out ; for) in the case of a conflict (of duties), that
enjoined by the Veda is the more important.
10. He shall avoid all dyed dresses,
1 1. And all naturally black cloth.
12. He shall wear a dress that is neither shining,
13. Nor despicable, if he is able (to afford it).
14. And in the day-time he shall avoid to wrap
up his head, except when voiding excrements.
15. But when voiding excrements, he shall en-
velop his head and place some (grass or the like)
on the ground.
1 6. He shall not void excrements in the shade (of
a tree, where travellers rest).
10. The rule to wear white garments is given Ya^f. I, 131 ;
Manu IV, 35.
13. Manu IV, 34.
1.5. Manu IV, 49.
94 APASTAMBA. I, u, 31.
17. But he may discharge urine on his own
shadow.
1 8. He shall not void excrements with his shoes on,
nor on a ploughed field, nor on a path, nor in water.
19. He shall also avoid to spit into, or to have
connection with a woman in water.
20. He shall not void excrements facing the fire,
the sun, water, a Brahmawa, cows, or (images of)
the gods.
21. He shall avoid to clean his body from ex-
crements with a stone, a clod of earth, or with
(boughs of) herbs or trees which he has broken
off, whilst they were on the tree and full of sap.
22. If possible, he shall not stretch out his feet
towards a fire, water, a Brahma^a, a cow, (images
of) the gods, a door, or against the wind.
23. Now they quote also (the following verse) :
PRASNA I, PArALA 11, KHAJVDA 31.
1. He shall eat facing the east, void faeces facing
the south, discharge urine facing the north, and
wash his feet turned towards the west.
2. He shall void excrements far from his house,
having gone towards the south or south-west.
3. But after sunset he must not void excrements
outside the village or far from his house.
4. And as long as he is impure he (shall avoid)
to pronounce the names of the gods,
18. Manu IV, 45, 46 ; Ya^. I, 137,
19. Manu IV, 56.
20. Manu IV, 48, 52; Yagn. I, 134.
22. The prohibition to stretch the feet towards a fire occurs also
Manu IV, 53; Y%. I, 137.
31. 2. Manu IV, 151; Y%. I, 16.
1,11,31. RULES FOR A SNATAKA. 95
5. And he shall not speak evil of the gods or of
the king.
6. He shall not touch with his foot a Brahmawa,
a cow, nor any other (venerable beings).
7. (Nor shall he touch them) with his hand, except
for particular reasons.
8. He shall not mention the blemishes of a cow,
of sacrificial presents, or of a girl.
9. And he shall not announce it (to the owner)
if a cow does damage (by eating corn or grass in
a field).
10. (Nor shall he call attention to it) if a cow
is together with her calf, except for a particular
reason.
1 1 . And of a cow which is not a milch-cow he shall
not say, 'She is not a milch-cow.' He must say,
' This is a cow which will become a milch-cow.'
12. He shall not call ' lucky' that which is lucky.
He shall call it ' a mercy, a blessing.'
13. He shall not step over a rope to which a calf
(or cow) is tied.
14. He shall not pass between the posts from
which a swing is suspended.
15. (In company) he shall not say, 'This person
5. Manu IV, 163.
8, 'In the section on transcendental knowledge (I, 8, 23, 5),
"speaking evil" has been forbidden, in connection with the means
of salvation. And below (Sutra 25) the (author) will declare that
the sins which destroy the creatures are to be avoided. But this
precept (is given in order to indicate that) in the case of cows and
the rest an extra penance must be performed.'' Haradatta.
12. Manu IV, 139. 13. Manu IV, 38.
14. ( Or according to others, " He shall not pass between pillars
supporting an arch." ' Haradatta.
96 APASTAMBA. I, II, 31.
is my enemy.' If he says, ' This person is my
enemy,' he will raise for himself an enemy, who
will show his hatred.
1 6. If he sees a rainbow, he must not say to
others, ' Here is Indra's bow.'
17. He shall not count (a flock of) birds.
1 8. He shall avoid to look at the sun when he
rises or sets.
19. During the day the sun protects the crea-
tures, during the night the moon. Therefore let
him eagerly strive to protect himself on the night
of the new moon by purity, continence, and rites
adapted for the season.
20. For during that night the sun and the moon
dwell together.
21. He shall not enter the village by a by-path.
If he enters it thus, he shall mutter this 7?zk-verse,
* Praise be to Rudra, the lord of the dwelling/ or
some other (verse) addressed to Rudra.
22. He shall not (ordinarily) give the residue of
his food to a person who is not. a Brahmawa. When
he gives it (to such a one), he shall clean his teeth
and give (the food) after having placed in it (the
dirt from his teeth).
1 6. Manu IV, 59.
17. ' Others explain (the Sfitra thus) : He shall not announce it
to others, if he sees (the souls of) good men falling from heaven on
account of the expenditure of their merit, (i.e.) he shall not call
attention to shooting-stars.'- Haradatta.
1 8. Manu IV, 37. 19. Manu IV, 153.
21. Manu IV, 73; Ya7*. I, 140.
22. Manu IV, 80. ' This prohibition (given in the first part of
the Sutra) refers to Sudras who are not dependents; to dependents
the following (exception applies).' Haradatta.
I, tr, 32. RULES FOR A SNATAKA. 97
23. And let him avoid the faults that destroy the
creatures, such as anger and the like.
PRASNA I, PAFALA 11, KHANDA 32.
1. Let him who teaches, avoid connubial inter-
course during- the rainy season and in autumn.
2. And if he has had connection (with his wife),
he shall not lie with her during the whole night.
3. He shall not teach whilst he is lying on a bed.
4. Nor shall he teach (sitting) on that couch on
which he lies (at night with his wife).
5. He shall not show himself adorned with a
garland, or anointed with ointments.
6. At night he shall always adorn himself for his
wife.
7. Let him not submerge his head together with
his body (in bathing),
8. And (let him avoid) to bathe after sunset.
9. Let him avoid to use a seat, clogs, sticks for
cleaning the teeth, (and other utensils) made of
Pala^a-wood.
10. Let him avoid to praise (himself) before his
teacher, saying, ' I have prope'rly bathed or the like.'
1 1. Let him be awake from midnight.
1 2. Let him not study (or teach) in the middle of
the night ; but (he may point out) their duties to his
pupils.
13. Or (he may) by himself mentally (repeat the
sacred texts).
14. After midnight he may teach.
23. See above, I, 8, 23, 4 and 5, and Manu IV, 163.
32. i. Weber, Incf. Stud. X, 42.
2. Manu IV, 40. 5. Manu IV 7 , 72.
[2] H
98 APASTAMBA. 1,11,32.
1 5. When he has risen (at midnight, and taught)
during the third watch of the night, let him not lie
down again (saying), ' Studying is forbidden.'
1 6. At his pleasure he may (sleep) leaning (against
a pos;t or the like).
1 7. Or he may mentally repeat (the sacred texts).
1 8. Let him not visit inferior men (such as Nish-
das), nor countries which are inhabited by them,
19. Nor assemblies and crowds.
20. If he has entered a crowd, he shall leave it,
turning his right hand towards the crowd.
21. Nor shall he enter towns frequently.
22. Let him not answer directly a question (that
is difficult to decide).
23. Now they quote also (the following verse) :
24. (The foolish decision) of a person who decides
wrongly destroys his ancestors and his future hap-
piness, it harms his children, cattle, and house. ' Oh
Dharmaprahrada, (this deed belongs) not to Kuma-
lana ! ' thus decided Death, weeping, the question
(addressed to him by the ftishi).
15. I. e. if the following day is a forbidden day, e.g. an Ash/ami.
See also Manu IV, 99.
1 8. Manu IV, 60 and 61.
24. Haradatta tells the story to which the second half of the
verse alludes, in the following manner: 'A certain J?zshi had
two pupils, called Dharmaprahrada and Kumalana. Once they
brought from the forest two great bundles of firewood and threw
them negligently into their teacher's house, without looking. One
of the bundles struck the teacher's little son so that he died. Then
the teacher asked his two pupils, " Which of you two has killed
him ? " Both answered, " Not I, not I." Hereupon the teacher,
being unable to (come to a decision in order to) send away the
sinner and to keep the innocent one, called Death, and asked him.
" Which of the two has killed the boy ? " Then Death, finding
himself involved in a difficult law-question, began to weep, and
II, i,i. THE DUTIES OP A HOUSEHOLDER. 99
25. Let him not ascend a carriage yoked with
asses ; and let him avoid to ascend or to descend
from vehicles in difficult places.
26. And (let him avoid) to cross a river swimming.
27. And (let him avoid) ships of doubtful (solidity),
28. He shall avoid cutting grass, crushing clods
of earth, and spitting, without a particular reason,
29. And whatever else they forbid.
PRASNA II, PATALA 1, KHAJVDA 1.
1 . After marriage the rites prescribed for a house-
holder and his wife (must be performed).
2. He shall eat at the two (appointed) times,
(morning and evening).
giving his decision, said, " Oh Dharmaprahrdda, not to Kumalana
(the dative has the sense of the genitive), this sin is none of
Kumalana's ! " Instead of declaring, " Dharmaprahrada, thou
hast done this," he said, " The other did pot do it." Still from
the circumstances of the case it appeared that the meaning of the
answer was, " The other has done it." " This was the decision
which he gave crying.'" The reading of the text rendered in the
translation is, dharmaprahrada na kumalanaya.
26. Manu IV, 77. 28. Manu IV, 70 and 71.
1. i. According to Haradatta, this rule is intended to refute the
opinion of those who hold that the sacred household-fire may be
kept, and the prescribed offerings therein may be performed,
either from the time of the marriage, or after the division of the
family estate, He also states that the use of the dual gr/hame-
dhino^ indicates that husband and wife must perform the rites
conjointly. Manu III, 67.
2. Haradatta thinks that this Sutra is intended to prevent
householders from having more than two meals a day, and to keep
them from gluttony. Others are of opinion that its object is to
keep householders from excessive fasting, and to make them
perform the Prandgnihotra at either meal. At the Pradgnihotra
the sacrificer eats five mouthfuls invoking successively, whilst he
H 2
IOO APASTAMBA. II, i, I.
3. And he shall not eat to repletion.
4. And both (the householder and his wife) shall
fast on (the days of) the new and full moon.
5. To eat once (on those days in the morning),
that also is called fasting.
6. And they may eat (at that meal) until they
are quite satisfied.
7. And on (the anniversary of) that (wedding)-day
they may eat that food of which they are fond.
8. And (on the night of that day) they shall sleep
on the ground (on a raised heap of earth).
9. And they shall avoid connubial intercourse.
10. And on the day after (that day) a Sthalipaka
must be offered.
11. The manner in which that offering must be
eats, the five vital airs. At the first mouthful he says, ' To Prilna
svaha ; ' at the second, ' To Apana svaha,' &c.
5. Asv. Gri. Su. I, 10, 2.
7. Haradatta holds that the words 'on that day' do not refer to
the days of the new and full moon, the Parvan-days, mentioned in
Sutra 4. His reasons are, first, that the permission to eat food,
of which the householder may be particularly fond, has already
been given in Sutra 6, by the term triplifi, ' satisfaction ' ; and,
secondly, that the singular ' on this day ' does not agree with the
plural ' on the Parvan-days.' Hence he comes to the conclusion
that the words 'on that day' must refer to the wedding-day,
mentioned in Sutra i, as well as to its anniversary. Haradatta is,
probably, right in his explanation, though the reasons adduced
here are very weak. A stronger reason for detaching this Sutra
from Sutra 4 will be brought forward below, under Sutra 1 1. Maha-
deva, the commentator of the Hirawyakejridharma, adopts the view
rejected by Haradatta.
8. Asv. Gri. Su. I, 3, 10.
10. A SthalTpaka is an offering at which rice cooked in a pot,
stha.lt, is offered in the fire A full description of this kind of
sacrifice occurs, Asv. Gri. Su. I, 10, i seq.
11. The Parvawa Sthalfpaka has been described by Apastamba
II, i, I. THE DUTIES OF A HOUSEHOLDER. IOI
performed has been declared by (the description of
the Sthallpaka) to be performed on the days of the
new and full moon (the Parvawa).
12. And they declare (that this rite which is
known) amongst the people (must be performed)
every (year).
13. At every (burnt-offering), when he wishes to
place the fire on the altar (called Sthaw^ila), let him
draw on that (altar) three lines from west to east
and three lines from south to north, and sprinkle
(the altar) with water, turning the palm of the hand
downwards, and let him then make the fire burn
brightly by adding (fuel).
14. He shall pour out (the remainder of) this water
used for sprinkling, to the north or to the east (of
the altar), and take other (water into the vessel).
15. The water-vessels in the house shall never
be empty ; that is the duty to be observed by the
householder and his wife.
in the Grz'hya-sutra, III, 7. Again, Haradatta returns to the
question whether the words on that day (Sfltra 7) refer to the
Parvan-days, or the marriage-day and its anniversaries. He now
adds, in favour of the latter view, that the word Parvaena, ' by
the rite to be performed on Parvan-days/ by which the Sthalipaka
on Parvan-days is intended, clearly proves the impossibility to refer
the preceding rules to the Parvan-days. He adds that some,
nevertheless, adopt the explanation rejected by himself.
12. They, i.e. the Sish/as, those learned in the law. 'Another
commentator says, the rite which will be taught (in the following
Sutra), and which is known from the usage of the learned, is
constant, i.e. must be performed in every case. That it is what
the "learned" declare.' Haradatta. The latter explanation of
the Sutra is adopted by MahSdeva.
13. Asv. Gri. Su. I, 3, 1-3.
15. Haradatta states that the object of the repetition of the
words 'the householder and his wife' is to show that they
IO2 APASTAMBA. II, I, 2.
1 6. Let him not have connubial intercourse (with
his wife) in the day-time.
1 7. But let him have connection with his wife at
the proper time, according to the rules (of the law).
1 8. Let him have connubial intercourse in the
interval also, if his. wife (desires it, observing the
restrictions imposed by the law).
19. (The duty of) connubial intercourse (follows
from) the passage of a Brahmawa, (' Let us dwell
together until a son be born.')
20. But during intercourse he shall be dressed in
a particular dress kept for this purpose.
21. And during intercourse only they shall lie
together,
22. Afterwards separate.
23. Then they both shall bathe ;
PRASNA II, PAFALA 1, KHAJVDA 2.
1. Or they shall remove the stains with earth or
water, sip water, and sprinkle the body with water.
2. Men of all castes, if they fulfil their (assigned)
duties, enjoy (in heaven) the highest, imperishable
bliss.
3. Afterwards when (a man who has fulfilled his
.duties) returns to this world, he obtains, by virtue of
themselves must fill the water-vessels, and not employ others for
this purpose. He adds that, according to another commentator,
the object of the repetition is to show that Sutras 1 3 and 1 4 apply
not only to householders, but also to students, and that hence
students, when they offer the daily oblations of sacred fuel (above,
I, 1,4, 14 seq.), should also perform the rites taught in the pre-
ceding Sutras.
17. See Manu III, 46-48; Ya^. I, 79, 80.
18. Manu III, 45; Yagn. I, 81.
19. See Taittiriya Sawhitd II, 5, i, 5.
IT, I, 2, THE DUTIES OF A HOUSEHOLDER. 103
a remainder of merit, birth in a distinguished family,
beauty of form, beauty of complexion, strength, apti-
tude for learning, wisdom, wealth, and the gift of
fulfilling the laws of his (caste and order). There-
fore in both worlds he dwells in happiness, (rolling)
like a wheel (from the one to the other).
4. As the seed of herbs (and) trees, (sown) in
good and well-cultivated soil, gives manifold returns
of fruit (even so it is with men who have received
the various sacraments).
5. The increase of the results of sins has been
explained hereby.
6. Thus after having undergone a long punish-
ment in the next world, a person who has stolen
(the gold of a Brahmawa) or killed a (Brahmawa)
is born again, in case he was a Brahmaa as a
A'awdala, in case he wa's a Kshatriya as a Paulkasa,
in case he was a Vaisya as a Varna.
7. In the same manner other (sinners) who have
become outcasts in consequence of their sinful actions
are born again, on account of (these) sins, losing their
caste, in the wombs (of various animals).
8. As it is sinful to touch a Aawdala, (so it is also
sinful) to speak to him or to look at him. The
penance for these (offences will be declared).
9. (The penance) for touching him is to bathe,
submerging the whole body ; for speaking to him to
speak to a Brahma^a ; for looking at him to look at
the lights (of heaven).
2. 6. Manu XII, 55 ; Y$#. Ill, 206, 207. A Paulkasa is said
to be the offspring of a Nishdda and a Kshatriya woman. See the
Pet. Diet. s. v. A Vaia is a rope-dancer, or equilibrist.
7. Munu XII, 52.
IO4 APASTAMBA. II, 2, 3.
PRASNA II, PAFALA 2, KHAJTDA 3.
1 . Pure men of the first three castes shall prepare
the food (of a householder which is used) at the
Vaisvadeva ceremony.
2. The (cook) shall not speak, nor cough, nor
sneeze, while his face is turned towards the food.
3. He shall purify himself by touching water if he
has touched his hair, his limbs, or his garment.
4. Or .Sudras may prepare the food, under the
superintendence of men of the first three castes.
5. For them is prescribed the same rule of sip-
ping water (as for their masters).
6. Besides, the (-Sudra cooks) daily shall cause to
be cut the hair of their heads, their beards, the hair
on their bodies, and their nails.
7. And they shall bathe, keeping their clothes on.
8. Or they may trim (their hair and nails) on the
eighth day (of each half-month), or on the days of
the full and new moon.
9. He (the householder himself) shall place on the
fire that food which has been prepared (by ^udras)
without supervision, and shall sprinkle it with water.
Such food also they state to be fit for the gods.
10. When the food is ready, (the cook) shall place
3. i. 'The food which is used at the Vaijvadeva, i.e. the food
prepared for the meals of the householder and of his wife.'
Haradatta.
5. This Sutra is a Gwapaka, as it indicates that Apastamba also
recognises the different rules which are usually prescribed in the
Smr/tis for Brahmawas, Kshatriyas, Vai-ryas, and Siidras. See above,
I, 5, 16, 2.
7. Usually in bathing both Aryas and Sudras wear no dress
except the lango/f.
II, 2, 3- THE DUTIES OF A HOUSEHOLDER. IO5
himself before his master and announce it to him
(saying), ' It is ready.'
11. The answer (of the master) shall be, 'That
well-prepared food is the means to obtain splendour ;
may it never fail ! '
12. The burnt-oblations and Bali-offerings made
with the food which the husband and his wife are to
eat, bring (as their reward) prosperity, (and the enjoy-
ment of) heaven.
13. Whilst learning the sacred formulas (to be
recited during the performance) of those (burnt-
oblations and Bali-offerings, a householder) shall
sleep on the ground, abstain from connubial inter-
course and from eating pungent condiments and
salt, during twelve days.
14. (When he studies the Mantras) for the last
(Bali offered to the goblins), he shall fast for one
(day and) night.
15. For each Bali-offering the ground must be
prepared separately. (The performer) sweeps (the
ground) with his (right) hand, sprinkles it with water,
turning the palm downwards, throws down (the offer-
ing), and afterwards sprinkles water around it.
1 1. Manu II, 54.
12. Balis are portions of food which are thrown before the door,
or on the floor of the house. See below, Sutra 16 seq.
13. Others explain this Sutra thus: 'After having used for the
first time these sacred formulas (which are to be recited in offering
the burnt-oblation and the Balis, the householder and his wife)
shall sleep/ &c.
i .j . Regarding the use of ekaratra in the sense of ' a (day and a)
night,' see above. The 'last' Bali-offering is that described below,
II, 2, 4, 5.
15. 'They say that the word "afterwards" is used in order to
indicate that perfumes, garlands, and other (UpaX-aras) must be
offered between (the last two acts).' Haradatta.
io6 APASTAMBA. 11,2,3.
1 6. (At the Vaisvadeva sacrifice) he shall offer
the oblations with his hand, (throwing them) into
the kitchen-fire or into the sacred (Gfzhya)-fire, and
reciting (each time one of) the first six Mantras
(prescribed in the Naraya#t Upanishad).
17. He shall sprinkle water all around both times
(before and after the oblations), as (has been de-
clared) above.
1 8. In like manner water is sprinkled around once
only after the performance of those Bali-offerings
that are performed in one place.
19. (If a seasoning) has been prepared, (the
Bali-offering should consist of rice) mixed with that
seasoning.
20. With the seventh and eighth Mantras (Balis
1 6. It is a disputed point wiih the commentators whether every
Brahmawa may offer the Vauvadeva in the common kitchen-fire, or
those persons only who do not keep a sacred domestic fire. The
six Mantras, which are given Taitt. Ar. X, 67, i, are: i. Agnaye
svaha, 'to Agni svaha'-; 2. Somaya svaha, 'to Soma avSha';
3. Vtivebhyo devebhya^ svaha, 'to all the gods svaha ' ; 4. Dhruvaya
bhumaya svaM, 'to Dhruva Bhfima svaha'; 5. Dhruvakshitaye svahS,
'to Dhruvakshiti svahi'; 6. A^yutakshitaye svaha, 'to Afyutakshiti
svaha.' Haradatta adds that some add a seventh formula, addressed
to Agni svish/akr/t, ' to the fire which causes the proper perform-
ance of the sacrifice,' while others leave out the second Mantra and
give that addressed to Agni svish/akr?'t the sixth place. This latter
is the order gi?en in the Calcutta edition of the TaittirJya Aranyaka.
17. 'Above, i.e. G/vhya-sutra, I, 2, 3, 8.' Haradatta. The Man-
tras recited are : i. at the first sprinkling, Adite 'numanyasva, ' Aditi
permit ' ; Anumate 'numanyasva. ' Anumati permit' ; Sarasvaty anu-
manyasva, 'Sarasvatf permit ' ; Deva Savita// prasuva, 'Divine Savitr/
permit ' ; 2. at the second sprinkling, the same as above, anva-
ma;;/stha/& and prasaviA, 'thou hast permitted,' being substituted
for anumanyasva and prasuva.
1 8. This Sutra is a restriction of Sutra 15.
20. The first six offerings constitute the Devaya^wa or Vauva-
11,2,4- THE DUTIES OF A HOUSEHOLDER. 1OJ
must be offered to Dharma and Adharma) behind
the fire, and must be placed the one to the north of
the other.
2 1 . With the ninth (Mantra a Bali offered to the
waters must be placed) near the water-vessel (in
which the water for domestic purposes is kept).
22. With the tenth and eleventh (Mantras, Balis,
offered to the herbs and trees and to Rakshodeva-
^ana, must be placed) in the centre of the house,
and the one to the east of the other.
23. With the following four (Mantras, Balis must
be placed) in the north-eastern part of the house
(and the one to the east of the other).
PRASNA II> PATALA 2, KHAA T DA 4.
1. Near the bed (a Bali must be offered) with
(a Mantra) addressed to Kama (Cupid).
2. On the door-sill (a Bali must be placed) with
(a Mantra) addressed to Antariksha (the air).
3. With (the Mantra) that follows (in the Upani-
shad, he offers a Bali) near the door.
deva, which is offered in the fire. Now follow the Bali-offerings,
which are merely placed on the ground. ' Behind the fire ' means
' to the east of the fire ' ; for the sacrificer must face the east.
2i The Mantra is, Adbhya^ svaha, 'to the Waters svaha.'
22. The Mantras are, OshadhivanaspatibhyaA svahS, 'to the
herbs and trees svaha ' ; Rakshodeva^anebhya^ svaha, ' to the
Rakshasas and the servants of the gods svaha.'
23. These four Balis are sacred to the Grthas, to the Avasanas,
to the Avasanapatis, and to all creatures.
4. 2. 'Others explain dehali, "the door-sill," to mean "the
door-case." ' Haradatta.
3. ' Others explain apidhana, " the panels of the door," to mean
"the bolt of the door.'" Haradatta. The offering is made to
Nama, ' the name, or essence of things.'
TO8 APASTAMBA. 11,2,4-
4. With the following (ten Mantras, addressed to
Earth, Air, Heaven, Sun, Moon, the Constellations,
Indra, Br/haspati, Pra^apati, and Brahman, he offers
ten Balis, each following one to the east of the pre-
ceding one), in (the part of the house called) the
seat of Brahman.
5. He shall offer to the south (of the Balis offered
before, a Bali) with a Mantra addressed to the Manes;
his sacrificial cord shall be suspended over the right
shoulder, and the (palm of his right hand shall be
turned upwards and) inclined to the right.
6. To the north (of the Bali given to the Manes,
a Bali shall be offered) to Rudra, in the same manner
as to the (other) gods.
7. The sprinkling with water (which precedes and
follows the oblation) of these two (Balis, takes place)
separately, on account of the difference of the rule
(for each case).
4. Haradatta gives two explanations of the word Brahmasadana,
' the seat of Brahman/ According to some, it is an architectural
term, designating the centre of the house ; according to others, it
denotes the place where, at the time of the burnt-oblations, the
Brahman or superintending priest is seated, i.e. a spot to the south
of the sacred fire.
5. Balis and water for the Manes are placed or poured into the
palm of the hand and thrown out between the thumb and fore-
finger. That part of the palm is, therefore, sometimes called ' the
tirtha sacred to the Manes.' See Manu II, 39.
6. ' That is to say, the sacrificial cord shall not be suspended
over the right shoulder, nor shall the Bali be thrown out between
the thumb and forefinger.' Haradatta.
7. In sprinkling around an offering to the gods, the sacrificer
turns his right hand towards the oblation and pours out the water,
beginning in the south and ending in the east. In sprinkling around
an offering to the Manes, exactly the opposite order is to be
followed.
11,2,4- THE DUTIES OF A HOUSEHOLDER. IO9
8. At night only he shall offer (the Bali to the
goblins), throwing it into the air and reciting the last
(Mantra).
9. He who devoutly offers those (above-described
Balis and Homas), according to the rules, (obtains)
eternal bliss in heaven and prosperity.
10. And (after the Balis have been performed, a
portion of the food) must first be given as alms.
11. He shall give food to his guests first,
12. And to infants, old or sick people, female
(relations, and) pregnant women.
13. The master (of the house) and his wife shall
not refuse a man who asks for food at the time (when
the VaLrvadeva offering has been performed).
14. If there is no food, earth, water, grass, and
a kind word, indeed, never fail in the house of a
good man. Thus (say those who know the law).
8. At night, i. e. before the evening meal. The Mantra is, ' To
those beings which, being servants of Vituda, roam about day and
night, desiring a Bali-offering, I offer this Bali, desirous of pros-
perity. May the Lord of prosperity grant me prosperity, svaha.'
Haradatta adds, that according to another commentator, no other
Bali but this is to be offered in the evening, and that some modify
the Mantra for each occasion, offering the Bali in the morning to
' the Bhutas that roam about during the day/ and in the evening
' to the night-walkers.' Compare for the whole section Manu III,
90-92; Ya^w. I, 102-104.
10. Manu III, 94 seq.
11. Manu III, 115: Ya^T?. I, 105.
12. Manu III, 114 ; Ya^w. I, 105.
14. Manu III, 101; Y%. I, 107. As read in the text, the
first line of the verse has one syllable in excess. This irregularity
would disappear if lrtn&, the Vedtc form of the nom. ace. plural,
were read for tr/wdni, and it seems to me not improbable that
trmani is a correction made by a Pandit who valued grammatical
correctness higher than correctness of metre.
IIO APASTAMBA. 11,2,4.
15. Endless worlds are the portion (of those
householders and wives) who act thus.
1 6. To a Brahmawa who has not studied the
Veda, a seat, water, and food must be given. But
(the giver) shall not rise (to do him honour).
1 7. But if (such a man) is worthy of a salutation
(for other reasons), he shall rise to salute him.
1 8. Nor (shall a Brahmawa rise to receive) a
Kshatriya or Vai^ya (though they may be learned).
19. If a 6udra conies as a guest (to a Brahmawa),
he shall give him some work to do. He may feed
him, after (that has been performed).
20: Or the slaves (of the Brahma^a householder)
shall fetch (rice) from the royal stores, and honour
the ^udra as a guest.
2 1. (A householder) must always wear his garment
over (his left shoulder and under his right arm).
22. Or he may use a cord only, slung over his
left shoulder and passed under his right arm, instead
of the garment.
23. He shall sweep together (the crumbs) on the
place where he has eaten, and take them away.
He shall sprinkle water on that place, turning the
palm downwards, and remove the stains (of food
from the cooking- vessels with a stick), wash them
with water, and take their contents to a clean place
to the north (of the house, offering them") to Rudra.
In this manner his house will become prosperous.
16. Manu III, 99.
18. Manu III, 110-112; Ya^. I, 107.
19. Manu loc. cit.
20. ' Hence it is known that the king ought to keep stores of
rice and the like in every village, in order to show hospitality to
.Sudra guests.' Haradatta.
II, 2, 5- THE DUTIES OF A HOUSEHOLDER. 1 1 1
24. It is declared in the Smrttls that a Brah-
mawa alone should be chosen as teacher (or spiritual
guide).
25. In times of distress a Brahmawa may study
under a Kshatriya or Vawya.
26. And (during his pupilship) he must walk
behind (such a teacher).
27. Afterwards the Brahmawa shall take prece-
dence before (his Kshatriya or Vai^-ya teacher).
PRASNA II, PATALA 2, KHA.VDA 5.
1. On the day on which, beginning the study of
the whole sacred science, the Upanishads (and the
rest, he performs the Upakarma in the morning),
he shall not study (at night).
2. And he shall not leave his teacher at once after
having studied (the Veda and having returned home).
24. Manu II, 241, 242. From here down to II, 3, 6, 2, Apa-
stamba again treats of the duties of students and teachers, a subject,
which appears to have in his eyes a greater importance than any
other. The rules given now apply chiefly to householders. It
would seem that they have been inserted in this particular place,
because the reception of a former teacher is to be described II, 3,
5, 4- 1 1, and that of a 'learned guest' II, 3, 6, 3 seq.
5. i. This rule refers to the Upakarma, to be performed yearly
by householders. In our days, too, the custom is observed, and the
whole Brahminical community change on this occasion their G'envfe
or sacrificial cords in the month of 6"rava//a. The adherents of
the various 6'akhas of the Vedas, however, perform the ceremony
on different days. According to Haradatta, the Upanishads are
named, in order to show that they are of the highest importance.
See also *Satapatha-brahmaa X, 3, 5, 12.
2. Others consider that this Sutra refers to the annual Upakarma
of the householder. In that case the translation would be, 'And
after having performed the Upakarma/ &c. Probably Apastamba
means to give a general rule, applicable both to householders and
to students who have returned home.
112 APASTAMBA. IT, ?, 5.
3. If he is in a hurry to go, he shall perform the
daily recitation of the Veda in the presence of his
teacher, and then go at his pleasure. In this manner
good fortune will attend both of them.
4. If the (former) teacher visits him after he has
returned home, he shall go out to meet him, embrace
his (feet), and he shall not wash himself (after that
act), showing disgust. He then shall let him pass
first into the house, fetch (the materials necessary for
a hospitable reception), and honour him according to
the rule.
5. If (his former teacher is) present, he himself
shall use a seat, a bed, food, and garments inferior
to, and lower (than those offered to the teacher).
6. Standing (with his body bent), he shall place
his left hand (under the water-vessel, and bending
with his other hand its mouth downwards), he shall
offer to his teacher water for sipping.
7. And (he shall offer water for sipping in this
manner) to other guests also who possess all (good
qualities) together.
8. He shall imitate (his teacher) in rising, sitting,
walking about, and smiling.
4. ' Though he may suspect that the teacher had been defiled by
the touch of a ATaWala or the like, still he shall not show disgust
nor wash himself/ Haradatta. Regarding the rule of receiving
guests, see below, II, 4, 8, 6 seq.
6. According to Haradatta, the repetition of the word aXaryam,
' the teacher,' in this Sutra, indicates that the rule holds good not
only when the teacher comes as a guest to his former pupil, but on
every occasion when he receives water for sipping.
7. 'He is called samudeta, "possessed of all (good 'qualities)
together," who is endowed with (good) birth, disposition, behaviour,
(great) learning, and a (venerable) age.' Haradatta.
8. The word syat is to be understood from Suira 5.
II, 2, 5- THE DUTIES OF A HOUSEHOLDER. 1 I 3
9. In the presence (of his teacher) he shall not
void excrements, discharge wind, speak aloud, laugh,
spit, clean his teeth, blow his nose, frown, clap his
hands, nor snap his fingers.
10. Nor shall he tenderly embrace or address
caressing words to his wife or children.
1 1. He shall not contradict his teacher,
1 2. Nor any of his betters.
13. (He shall not) blame or revile any creature.
14. (He shall not revile one branch of) sacred
learning by (invidiously comparing it with) another.
15. If he is not well versed in a (branch of) sacred
learning (which he studied formerly), he shall again
go to the (same) teacher and master it, observing
the (same) rules as (during his first studentship).
1 6. The restrictions (to be kept) by the teacher
from the beginning of the course of teaching to its
end are, to avoid cutting the hair on the body, par-
taking of meat or of oblations to the Manes, and
connection (with a woman).
17. Or (he may have conjugal intercourse) with
his wife at the proper season.
1 8. He shall be attentive in instructing his pupils
in the sacred learning, in such a manner that they
13. Haradatta states that 'speaking evil' is forbidden here once
more in order that it should be particularly avoided.
14. ' For example, he shall not say, " The Jtig-\cda. is sweet to
the ear, the other Vedas grate on the ear," or " the Taitiidya-veda
is a .Sakha consisting of leavings," or " the Brahmawa proclaimed
by Ya77avalkya is of modern origin." ' Haradatta. The second
sentence refers to the story that Ya^/avalkya vomited the Black
Ya^ur-veda, and his fellow-students, becoming partridges, picked it
up. Regarding the third sentence, see Varttika on Pawini IV, 3, 105,
and Max Muller's History of Ancient Sanskrit Literature, p. 363.
1 6. Weber, Ind. Stud. X, 42.
[2] I
114 APASTAMBA. IT, 3, 6.
master it, and in observing the restrictions (imposed
upon householders during their teaching). He who
acts thus, gains heavenly bliss for himself, his
descendants and ancestors.
19. He who entirely avoids with mind, word,
nose, eye, and ear the sensual objects (such as are)
enjoyed by the touch, the organ, or the stomach,
gains immortality.
PRASNA II, PAPALA 3, KHAJVDA 6.
1. If he has any doubts regarding the caste and
conduct of a person who has come to him in order
to fulfil his duty (of learning the Veda), he shall
kindle a fire (with the ceremonies prescribed for
kindling the sacrificial fire) and ask him about his
caste and conduct.
2. If he declares himself to be (pf) good (family
and conduct, the teacher elect) shall say, ' Agni who
sees, Vayu who hears, Aditya who brings to light,
vouch for his goodness ; may it be well with this
person ! He is free from sin.' Then he shall
begin to teach him.
3. A guest comes to the house resembling a
burning fire.
6. i. The person desirous to study addresses his teacher elect with
the following Mantra : Bhagavan maitrewa ^akshusha" parya jivena
manasanugrzMa prasida m&m adhyapaya, ' venerable Sir, look on
me with a friendly eye, receive me with a favourable mind, be kind
and teach me.' The teacher elect then asks : Kiwgotro 'si saumya,
kimjUara-A, ' friend, of what family art thou ? what is thy rale of
conduct ? '
3. The object of this Sutra is to show the absolute necessity of
feeding a guest. For, if offended, he might burn the house with
the flames of his anger.
11,3,6. THE DUTIES OF A HOUSEHOLDER. 115
4. He is called a.5rotriya who, observing the law
(of studentship), has learned one recension of the
Veda (which may be current in his family).
5. He is called a guest (who, being a vSrotriya),
approaches solely for the fulfilment of his religious
duties, and with no other object, a householder who
lives intent on the fulfilment of his duties.
6. The reward for honouring (such a guest) is
immunity from misfortunes, and heavenly bliss.
7. He shall go to meet such (a guest), honour him
according to hi-s age (by the formulas of salutation
prescribed), and cause a seat to be given to him.
8. Some declare that, if possible, the seat should
have many feet.
9. The (householder himself) shall wash the feet
of that (guest) ; according to some, two ^udras shall
do it.
10. One of them shall be employed in pouring
water (over the guest, the other in washing his
feet).
11. Some declare that the water for the (guest)
shall be brought in an earthen vessel.
4. The object of this Sutra is to complete the definition of the
term ' guest ' to be given in the following Sutra. In my translation
I have followed Haradatta's gloss. The literal sense of Apa-
stamba's words is, He who, observing the law, has studied one
recension of each (of the four) Vedas, becomes a .Srotriya.' Hara-
datta says this definition would be contrary to the current accepta-
tion of the term. That argument proves, however, nothing for
Apastamba's times.
5. Manu III, 102, 103; Ya^. I, m.
6. Ya^. I, 109; Manu III, 101.
8. Haradatta states that this is also Apastamba's opinion,
ii. According to Haradatta, Apastamba is of opinion that it
should be brought in a pot made of metal.
I 2
ii6 APASTAMBA. 11,5,6.
12. But (a guest) who has not yet returned home
from his teacher shall not be a cause for fetching
water.
13. In case a (student comes, the host) shall
repeat the Veda (together with him) for a longer
time (than with other guests).
14. He shall converse kindly (with his guest),
and gladden him with milk or other (drinks), with
eatables, or at least with water.
15. He shall offer to his guest a room, a bed,
a mattress, a pillow with a cover, and ointment, and
what else (may be necessary).
1 6. (If the dinner has been finished before the
arrival of the guest), he shall call his cook and give
him rice or yava for (preparing a fresh meal for) the
guest
1 7. (If dinner is ready at the arrival of the guest),
he himself shall portion out the food and look at it,
saying (to himself), ' Is this (portion) greater, or
this?'
1 8. He shall say, ' Take out a larger (portion for
the guest)/
19. A guest who is at enmity (with his host) shall
not eat his food, nor (shall he eat the food of a host)
who hates him or accuses him of a crime, or of one
who is suspected of a crime.
20. For it is declared in the Veda that he (who
eats the food of such a person) eats his guilt.
12. I.e. it is unnecessary to offer water for washing the feet to
a student.
15. 'Ointment, (i.e.) oil or clarified butter for anojnting the
feet.' Haradatta. Manu III, 107.
1 6. Manu III, 108.
19. Manu IV, 213; \agn. I, 162.
II, 3, 7- THE DUTIES OF A HOUSEHOLDER, I I
PRASNA II, PAFALA 3, KHA^DA 7.
1. This reception of guests is an everlasting
(6rauta)-sacrifice offered by the householder to
Pra^apati.
2. The fire in the stomach of the guest (repre-
sents) the Ahavanlya, (the sacred fire) in the house
of the host represents the Garhapatya, the fire at
which the food for the guest is cooked (represents)
the fire used for cooking the sacrificial viands (the
Dakshiwagni).
3. He who eats before his guest consumes the
food, the prosperity, the issue, the cattle, the merit
which his family acquired by sacrifices and charitable
works.
4. Food (offered to guests) which is mixed with
milk procures the reward of an Agnish/oma-sacrifice,
food mixed with clarified butter procures the reward
of an Ukthya, food mixed with honey the reward of
an Atiratra, food accompanied by meat the reward
of a Dvada^aha, (food and) water numerous offspring
and long life.
5. It is declared in the Veda, ' Both welcome and
indifferent guests procure heaven (for their host).'
7. i. 'Pra^-apatya may mean either "created by Pra^apati" or
" sacred to Pra^apati." ' Haradatta.
2. In the first Sutra the reception of guests had been compared
to an everlasting Vedic sacrifice. This analogy is traced further
in detail in this Sutra. One of the chief characteristics of a Vedic
sacrifice is the vitana, or the use of three sacred fires. Hence
Apastamba shows that three fires also are used in offering hospi-
tality to guests.
4. Regarding the Agnish/oma and the other sacrifices men-
tioned, see Aitareya-brahmawa III, 8; IV. i ; IV, 4.
1 18 APASTAMBA. TI, 3, 7.
6. When he gives food in the morning, at noon,
and in the evening, (these gifts) are the Savanas (of
that sacrifice offered to Pra^apati).
7. When he rises after his guest has risen (to
depart), that act represents the Udavasaniya ish/i
(of a Vedic sacrifice).
8. W r hen he addresses (the guest) kindly, that
kind address (represents) the Dakshi;/a.
9. \Vhen he follows (his departing guest, his steps
represent) the steps of Vishnu.
10. When he returns (after having accompanied
his guest), that (act represents) the Avabhmha,
(the final bath performed after the completion of
a sacrifice.)
1 1 . Thus (a Brahmawa shall treat) a Brahma#a,
(and a Kshatriya and a VaLsya their caste fellows.)
12. If a guest comes to a king, he shall make (his
Purohita) honour him more than himself.
13. If a guest comes to an Agnihotrin, he himself
6. The morning, midday, and evening offerings offered at the
great Vedic sacrifices are called Savanas. The object of this
Stitra is to prescribe the hospitable reception of guests at all times
of the day. and to further describe the similarity of a guest-offering
to a Vedic sacrifice.
7. Regarding the Udavasaniya ish/i, see Aitareya-brahmawa
VIII, 5. Ir is the 'concluding ish/i.'
8. Dakshirca is the reward given to priests who officiate at a
sacrifice.
9. ' The steps of Vishnu ' are three steps which the sacrificer
has to make between the Vedi nnd the Ahavaniya-fire. See Pet.
Diet. s. v.
12. 'A guest/ i.e. such a one as described above, II, 3, 6, 4
and 5.
13. An Agnihotrin is a Brahmana who offers certain daily burnt-
offerings called Agnihotra. The translation of the last clause
renders tarpayaruu, she reading of the Athaivr-veda.
IT, 3, 7. THE DUTIES OF A HOUSEHOLDER.
shall go to meet him and say to him : ' O faithful
fulfiller of thy vows, where didst thou stay (last
night) ? ' (Then he offers water, saying) : ' O faithful
fulfiller of thy vows, here is water.' (Next he offers
milk or the like, saying) : ' O faithful fulfiller of thy
vows, may (these fluids) refresh (thee).'
14. (If the guest stays at the time of the Aghi-
hotra, he shall make him sit down to the north of
the fire and) murmur in a low voice, before offering
the oblations : ' O faithful fulfiller of thy vows, may
it be as thy heart desires;' 'O faithful fuifilier of
thy vows, may it be as thy will is.; ' ' O faithful
fulfiller of thy vows, may it be as thy wish is ; '
' O faithful fulfiller of thy vows, may it be as thy
desire is.'
15. If a guest conies, after the fires have been
placed (on the altar), but before the oblations have
been offered, (the host) himself shall approach him
and say to him : ' O faithful fulfiller of thy vows,
give me permission ; I wish to sacrifice.' Then he
shall sacrifice, after having received permission. A
Brahmawa declares that he commits a sin if he sacri-
fices without permission.
1 6. He who entertains guests for one night
obtains earthly happiness, a second night gains the
middle air, a third heavenly bliss, a fourth the world
of unsurpassable bliss ; many nights procure endless
worlds. That has been declared in the Veda.
17. If an unlearned person who pretends to be
14. According to some, all these sentences must be pronounced ;
according to Haradatta, one only, which may be selected optionally.
15. Haradatta states that the Brahmaa mentioned in the text
is the Atharvaffa-brahmaa. See Atharva-veda XV, r \-iz.
1 2O APASTAMBA. II, 4, 8.
(worthy of the appellation) ' guest ' comes to him, he
shall give him a seat, water, and food, (thinking) ' I
give it to a learned Brahmawa.' Thus (the merit) of
his (gift) becomes (as) great (as if a learned Brah-
ma;/a had received it).
PRASNA II, PAFALA 4, KUANDA. 8.
1. On the second and following days of the
guest's stay, the host shall not rise or descend
(from his couch) in order to salute his (guest), if
he has been saluted before (on the first day).
2. He shall eat after his guests.
3. He shall not consume all the flavoured liquids
in the house, so as to leave nothing for guests.
4. He shall not cause sweetmeats to be prepared
for his own sake.
5. (A guest) who can repeat the (whole) Veda
(together with the supplementary books) is worthy
to receive a cow and the Madhuparka,
6. (And also) the teacher, an officiating priest,
a Snataka, and a just king (though not learned in
the Veda).
7. A cow and the Madhuparka (shall be offered)
to the teacher, to an officiating priest, to a father-
in-law, and to a king, if they come after a year has
elapsed (since their former visit).
8. a. Manu III, 117; Ya^;7. I, 105.
3. Flavoured liquids, i.e. milk, whey, &c.
4. Manu III', 1 06.
5. Manu III, 119 and 120; YOTZ. I, i to ; Weber, Ind. Stud. X,
125. A guest is also called goghna, ' cow-killer/ because formerly
a cow used to be killed on the arrival of a distinguished guest.
The rite is described by Afvalayana G;v'hya-sutra I, 24, 31-33.
11,4,8. THE DUTIES OF A HOUSEHOLDER. 121
8. The Madhuparka shall consist of curds mixed
with honey, or of milk mixed with honey.
9. On failure (of these substances) water (mixed
with honey may be used).
10. The Veda has six Aiigas (auxiliary works).
11. (The six auxiliary works are) the Kalpa
(teaching the ritual) of the Veda, the treatises on
grammar, astronomy, etymology, phonetics, and
metrics.
1 2. (If any one should contend that) the term
Veda (on account of its etymology, implying that
which teaches duty or whereby one obtains spiritual
merit) applies to the complete collection of (works
which contain) rules for rites to be performed
on the authority of precepts, (that, consequently,
the Kalpa-sutras form part of the Veda, and
that thereby) the number (fixed above) for those
(Angas) is proved to be wrong,
13. (Then we answer), All those who are learned
in Mimawsa are agreed that (the terms Veda, Brah-
rnawa, and the like, which are applied to) the principal
(works), do not include the Aiigas (the Kalpa-sutras
and the rest).
14. If he remembers at any time during dinner,
that he has refused a guest, he shall at once leave
off eating and fast on that clay,
8. A-rvalayana Gr/hya-sutra I, 24, 5 and 6.
10. This Sutra explains the term vedadhyaya. '(a guest) who
can repeat the (whole) Veda,' which occurs above, Sutra 5.
Haradatta. See Max M tiller's History of Ancient Sanskrit Litera-
ture, p. in.
12. This Sutra and the following one are directed against those
who consider the Kalpa-sutras to be a part of the Veda, the re-
vealed texts. See also Max Miillcr's History of Ancient Sanskrit
Literature; p. 95 seq.
1 22 APASTAMBA. II, 4, 9.
PRASNA II, PAZ-ALA 4, KHAJVDA 9.
1. And on the following day (he shall search for
him), feast him to his heart's content, and accompany
him (on his departure).
2. (If the guest) possesses a carriage, (he shall
accompany him) as far as that.
3. Any other (guest he must accompany), until
permission to return is given.
4. If (the guest) forgeis (to give leave to depart),
the (host) may return on reaching the boundary of
his village.
5. To all (those who come for food) at (the end
of) the Vaisvadeva he shall give a portion, even to
dogs and A r aA 16.
1. Formerly men and gods lived together in this
world. Then the gods in reward of their sacrifices
went to heaven, but men were left behind. Those
men who perform sacrifices in the same manner as
the gods did, dwell (after death) with the gods and
Brahman in heaven. Now (seeing men left behind),
Manu revealed this ceremony, which is designated
by the word >5raddha (a funeral-oblation).
2. And (thus this rite has been revealed) for the
salvation of mankind.
3. At that (rite) the Manes (of one's father, grand-
father, and great-grandfather) are the deities (to
whom the sacrifice is offered). But the Brahmawas,
(who are fed,) represent the Ahavaniya-fire.
4. That rite must be performed in each month.
25. Haradatta quotes Gautama II, 1-3, on this point, and is
apparently of opinion that Apastamba alludes to the same passage.
But he is probably wrong, as all Sm/v'tis are agreed on the point
mentioned by Apastamba.
16. i . ' Intending to give the rules regarding the monthly .Srac'dha,
he premises this explanatory statement in order to praise that sacri-
fice. ' Haradatta.
2. The reading ' niforeyasa a' apparently has given great trouble
to the commentators. Their explanations are, however, gram-
matically impossible. The right one is to take ni^reyasa as a
Vedic instrumental, for ni/fareyasena, which may designate the
' reason.' If the dative is read, the sense remains the same.
3. ' The comparison of the Brah-maas with the Ahavaniya
indicates that to feed Brahmawas is the chief act at a Sraddha.'
Haradatta.
4. Manu III, 122, 123; Ya^;7. I, 217.
IT, 7, 16. HOUSEHOLDER; INHERITANCE. 141
5. The afternoon of (a day of) the latter half is
preferable (for it).
6. The last days of the latter half (of the month)
likewise are (preferable to the first days).
7. (A funeral-oblation) offered on any day of the
latter half of the month gladdens the Manes. But it
procures different rewards for the sacrificer according
to the time observed.
8. If it be performed on the first day of the half-
month, the issue (of the sacrificer) will chiefly consist
of females.
9. (Performed on the second day it procures)
children who are free from thievish propensities.
10. (If it is performed) on the third day children
will be born to him who will fulfil the various vows
for studying (portions of the Veda).
n. (The sacrificer who performs it) on the fourth
day becomes rich in small domestic animals.
12. (If he performs it) on the fifth day, sons (will
be born to him). He will have numerous and dis-
tinguished offspring, and he will not die childless.
13. (If he performs it) on the sixth day, he will
become a great traveller and gambler.
14. (The reward of a funeral-oblation performed)
on the seventh day is success in agriculture.
1 5. (If he performs it) on the eighth day (its reward
is) prosperity
1 6. (If he performs it) on the ninth day (its reward
consists in) one-hoofed animals.
5. Manu III, 255, 278.
7. Manu III, 277; Ya^T*. I, 264, 265.
12. The translation follows the corrected reading given in the
Addenda to the Critical Notes.
142 APASTAMBA. II, 7, 16.
1 7. (If he performs it) on the tenth day (its reward
is) success in trade.
1 8. (If he performs it) on the eleventh day (its
reward is) black iron, tin, and lead.
19. (If he performs a funeral-oblation) on the
twelfth day, he will become rich in cattle.
20. (If he performs it) on the thirteenth day. he
will have many sons (and) many friends, (and) his
offspring will be beautiful. But his (sons) will die
young.
21. (If he performs it) on the fourteenth day (its
reward is) success in battle.
22. (If he performs it) on the fifteenth day (its
reward is) prosperity.
23. The substances (to be offered) at these (sacri-
fices) are sesamum, masha, rice, yava, water, roots,
and fruits.
24. But, if food mixed with fat (is offered), the
satisfaction of the Manes is greater, and (lasts) a
longer time,
25. Likewise, if money, lawfully acquired, is given
to worthy (persons).
26. Beef satisfies (the Manes) for a year,
20. Others read the last part of the Sutra, ayuvamarinas-tu
bhavanti, ' they will not die young.' Haradatta. If the two
halves of the Sutra are joined and Darjaniyapatyoyovamariwa^ is
read, the Sandhi may be dissolved in either manner.
21. Manu III, 276, and Ya^. I, 263, declare the fourteenth
day to be unfit for a .9raddha, and the latter adds that .Sraddhas
for men killed in battle may be offered on that day. This latter
statement explains why Apastamba declares its reward to be
' success in battle/ The nature of the reward shows that on that
day Kshatriyas, not Brahmawas, should offer their .Sraddhas.
23. Manu III, 267; Y%#. I, 257.
a6. Manu III, 271.
II, 7 !? HOUSEHOLDER ; FUNERAL-OBLATIONS. 143
27. Buffalo's (meat) for a longer (time) than that.
28. By this (permission of the use of buffalo's
meat) it has been declared that the meat of (other)
tame and wild animals is fit to be offered.
PKA.SNA II, PAJTALA 7, KHAA^DA 17.
1. (If) rhinoceros' meat (is given to Brahmawas
seated) on (seats covered with) the skin of a rhino-
ceros, (the Manes are satisfied) for a very long time.
2. (The same effect is obtained) by (offering the)
flesh (of the fish called) .Satabali,
3 . And by (offering the) meat of the (crane called)
Vdrdhra^asa.
4. Pure, with composed mind and full of ardour,
he shall feed Brahmawas who know the Vedas, and
who are not connected with him by marriage, blood
relationship, by the relationship of sacrificial priest
and sacrificer, or by the relationship of (teacher and)
pupil.
5. If strangers are deficient in the (requisite)
good qualities, even a full brother -who possesses
them, may be fed (at a v9raddha).
6. (The admissibility of) pupils (and the rest) has
been declared hereby.
7. Now they quote also (in regard to this matter
the following verse) :
8. The food eaten (at a sacrifice) by persons
related to the giver is, indeed, a gift offered to the
goblins. It reaches neither the Manes nor the
17. i. Manu III, 272; %#. 1, 259.
2. Manu V, 16, where Rohita is explained by .Satabali.
4. Manu III, 128-138, and 149, 188; Y%. I, 225.
8. See Manu III, 141, where this TrishAibh has been turned
into an Anush/ubh.
144 APASTAMI5A. II, 7, if.
gods. Losing its power (to procure heaven), it errs
about in this world as a cow that has lost its calf
runs into a strange stable.
9. The meaning (of the verse) is, that gifts which
are eaten (and offered) mutually by relations, (and
thus go) from one house to the other, perish in this
world.
10. If the good qualities (of several persons who
might be invited) are equal, old men and (amongst
these) poor ones, who wish to come, have the
preference.
1 1. On the day before (the ceremony) the (first)
invitation (must be issued).
12. On the following day the second invitation
takes place.
1 3. (On the same day also takes place) the third
invitation (which consists in the call to dinner).
14. Some declare, that every act at a funeral-
sacrifice must be repeated three times.
15. As (the acts are performed) the first time,
so they must be repeated) the second and the thirc
times.
1 6. When all (the three oblations) have beeu
it. Manu III, 187; Yagn. I, 225. According to Haradatta
the formula of invitation is, Svah jraddham bhavita, tatrahavanf-
yarthe bhavadbhi^ prasada^ kartavya iti, ' to-morrow a .Sraddha
will take place. Do me the favour to take at that the place of
the Ahavaniya-fire.'
12. The formula is, Adya jrdddham, ' to-day the .Sraddha takes
place.'
13. The call to dinner is, Siddham agamyatam, 'the food is
ready; come.'
16. Apastamba Gr/hya-sQtra VIII, 21, 9. ' He shall eat it pro-
nouncing the Mantra, " Prae nivish/osmrna/H ^uhomi." ' Taitt.
Ar. X, 34, i.
iT,7,i7- HOUSEHOLDER; FUNERAL-OBLATIONS. 145
offered, he shall take a portion of the food of
all (three), and shall eat a small mouthful of the
remainder in the manner described (in the Grz'hya-
sutra).
1 7. But the custom of the Northerners is to pour
into the hands of the Brahmawas, when they are
seated on their seats, (water which has been taken
from the water-vessel)
1 8. (At the time of the burnt-offering which is
offered at the beginning of the dinner) he addresses
the Brahmawas with this Mantra : ' Let it be taken
out, and let it be offered in the fire.'
19. (They shall give their permission with this
Mantra) : * Let it be taken out at thy pleasure, let
it be offered in the fire at thy pleasure.' Having
received this permission, he shall take out (some of
the prepared food) and offer it.
20. They blame it, if dogs and Apapatras are
allowed to see the performance of a funeral-sacrifice.
21. The following persons defile the company if
they are invited to a funeral-sacrifice, viz. a leper,
a bald man, the violator of another man's bed, the
son of a Brahmawa who follows the profession of
a Kshatriya, and the son of (a Brahmawa who by
marrying first a .Sudra wife had himself become) a
.Sudra, born from a Brahma#a woman.
1 7. The North of India begins to the north of the river Saravati.
The rule alluded to is given by Ya^. I. 226, 229; Manu III, 210.
1 8. %;?. I, 235. 20; Manu III, 239.
21. Manu III, 152-166, and particularly 153 and 154; Ya^.
I, 222-224. Haradatta's explanation of the word '.Sudra' by
' a Brahmawa who has become a -Sudra ' is probably right, because
the son of a real S"udra and of a Brahmawa female is a A'a//c/ala,
and has been disposed of by the preceding Sutra.
[2] L
146 APASTAMBA.
22. The following persons sanctify the company
if they eat at a funeral-sacrifice, viz. one who has
studied the three verses of the Veda containing the
word 'Madhu,' each three times ; one who has studied
the part of the Veda containing the word ' Suparwa '
three times ; a Tri^a^iketa ; one who has studied
the Mantras required for the four sacrifices (called
A-yvamedha, Purushamedha, Sarvamedha, and Pitrt-
medha) ; one who keeps five fires ; one who knows
the Saman called (^yesh/^a ; one who fulfils the
duty of daily study ; the son of one who has studied
and is able to teach the whole Veda with its Angas,
and a -Srotriya.
23. He shall not perform (any part of) a funeral-
sacrifice at night.
24. After having begun (a funeral-sacrifice), he
shall not eat until he has finished it.
25. (He shall not perform a funeral-sacrifice at
22. Compare ManuIII, 185, 186; \agn. I, 219-221. The three
verses to be known by a Trimadhu are, Madhu vatS. rz'tayate, &c.,
which occur both in the Taitt. Sa/wh. and in the Taitt. Ar. The
explanation of Trisupara is not certain. Haradatta thinks that it
may mean either a person who knows the three verses .ftatushkaparda
yuvati supe^a, &c., Taittiriya-brahmawa I, 2, i, 27, &c., or one who
knows the three Anuvakas from the Taittirtya Arayaka X, 48-50,
beginning, Brahmametu mam, &c. The word ' Triwa&keta ' has
three explanations: a. A person who knows the Na^iketa-fire
according to the Taittiriyaka, Ka/Aavallt, and the .Satapatha, i.e. has
studied the portions on the Na&keta-fire in these three books.
b. A person who has thrice kindled the Naiketa-fire. c. A person
who has studied the Anuvaka, called Vira.fas. Alaturmedna may
also mean ' one who has performed the four sacrifices ' enumerated
above.
23. Manu III, 280.
24. ' The Sraddha is stated to begin with the first invitation to
the Brahmans.' Haradatta.
25. 'The Northerners do not generally receive this Sutra, and
IT, 8, i8. HOUSEHOLDER; FUNERAL-OBLATIONS. 147
night), except if an eclipse of the moon takes
place.
PRASNA II, PAT-ALA 8, KHAJWJA 18.
1. He shall avoid butter, butter-milk, oil-cake,
honey, meat.
2. And black grain (such as kulittha), food given
by .Sudras, or by other persons, whose food is not
considered fit to be eaten.
3. And food unfit for oblations, speaking an un-
truth, anger, and (acts or words) by which he might
excite anger. He who desires a (good) memory,
fame, wisdom, heavenly bliss, and prosperity, shall
avoid these twelve (things and acts) ;
4. Wearing a dress that reaches from the navel
to the knees, bathing morning, noon, and evening,
living on food that has not been cooked at a fire,
never seeking the shade, standing (during the day),
and sitting (during the night), he shall keep this vow
for one year. They declare, that (its merit) is equal to
that of a studentship continued for forty-eight^years.
5. (Now follows) the daily funeral-oblation.
6. Outside the village pure (men shall) prepare
(the food for that rite) in a pure place.
therefore former commentators have not explained it. Hara-
datta.
18. i. Sutras 1-4 contain rules for a vow to be kept for the special
objects mentioned in Sutras 3 and 4 for one year only. Haradatta
(on Sutra 4) says that another commentator thinks that Sutras 1-3
prescribe one vow, and Sutra 4 another, and that the latter applies
both to householders and students. A passage from Baudhayana
is quoted in support of this latter view.
5. Manu III, 82 seq.
6. The term ' pure (men) ' is used in order to indicate that they
must be so particularly, because, by II, 2, 3, i, purity has already
been prescribed for cooks.
L 2
148 APASTAMBA. II, 8, 18.
7. New vessels are used for that,
8. In which the food is prepared, and out of
which it is eaten.
9. And those (vessels) he shall present to the
(Brdhma^as) who have been fed.
10. And he shall feed (Brahmawas) possessed of
all (good qualities).
n. And he shall not give the residue (of that
funeral-dinner) to one who is inferior to them in
good qualities.
12. Thus (he shall act every day) during a
year.
13. The last of these (funeral-oblations) he shall
perform, offering a red goat.
14. And let him cause an altar to be built, con-
cealed (by a covering^ and outside the village).
15. Let him feed the Brahma^as on the northern
half of that.
1 6. They declare, that (then) he sees both the
Brahma^as who eat and the Manes sitting on the
altar.
17. After that he may offer (a funeral-sacrifice
once a month) or stop altogether.
18. For (by appearing on the altar) the Manes
signify that they are satisfied by the funeral-
offering.
19. Under the constellation Tishya he who de-
sires prosperity,
7. For the unusual meaning of dravya, 'vessel,' compare the
term sitadravj a"i, ' implements of husbandry/ Manu IX, 293, and
the Petersburg Diet. s. v.
13. The red goat is mentioned as particularly fit for a .Sraddha,
#. I, 259, and Manu III, 272.
II, 8, TQ. HOUSEHOLDER | FUNERAL-OBLATIONS. 149
PRASNA II, PAFALA 8, KHAJVDA 19.
1. Shall cause to be prepared powder of white
mustard-seeds, cause his hands, feet, ears, and
mouth to be rubbed with that, and shall eat (the
remainder). If the wind does not blow too violently,
he shall eat sitting, silent and his face turned towards
the south, on a seat (facing the) same (direction)
the first alternative is the skin of a he-goat.
2. But they declare, that the life of the mother
of that person who eats at this ceremony, his face
turned in that direction, will be shortened.
3. A vessel of brass, the centre of which is gilt, is
best (for this occasion).
4. And nobody else shall eat out of that vessel.
5. He shall make a lump of as much (food) as he
can swallow (at once).
6. (And he shall) not scatter anything (on the
ground).
7. He shall not let go the vessel (with his left
hand) ;
8. Or he may let it go.
19. i. The ceremony which is here described, may also be per-
formed daily. If the reading prasya is adopted, the translation
must run thus : 'and he shall scatter (the remainder of the powder).
If the wind,' &c.
2. 'Therefore those whose mothers are alive should not per-
form this ceremony.' Haradatta.
4. If the masculine bhoktavyaA is used instead of bhoktavyam,
the participle must be construed with tamasaA.
5. The verbum finitum, which according to the Sanskrit text
ought to be taken with the participle sa///nayan, is grasita, SiUra 9.
8. ' Why is this second alternative mentioned, as (the first
Sutra) suffices? True. But according to the maxim that "re-
strictions are made on account of the continuance of an action
once begun," the meaning of this second Sutra is that he shall
I5O APASTAMBA. 11,8,19.
9. He shall swallow the whole mouthful at once,
introducing it, together with the thumb, (into the
mouth.)
10. He shall make no noise with his mouth (whilst
eating).
11. And he shall not shake his right hand (whilst
eating).
12. After he (has eaten and) sipped water, he
shall raise his hands, until the water has run off (and
they have become dry).
13. After that he shall touch fire.
14. And (during this ceremony) he shall not eat
in the day-time anything but roots and fruit.
15. And let him avoid Sthalipaka-ofierings, and
food offered to the Manes or to the Gods.
1 6. He shall eat wearing his upper garment over
his left shoulder and under his right arm.
17. At the (monthly) .Sraddha which must neces-
sarily be performed, he must use (food) mixed with
fat.
1 8. The first (and preferable) alternative (is to
employ) clarified butter and meat.
19. On failure (of these), oil of sesamum, vegeta-
bles, and (similar materials may be used).
20. And under the asterism Magha he shall feed
the Brahma#as more (than at other times) with (food
mixed with) clarified butter, according to the rule of
the .Sraddha.
coniinue to the end to handle the vessel (in that manner in which)
he has handled it when eating for the first time.' Haradatta.
1 6. Haradatta remarks that some allow, according to II, 2, 4,
22, the sacred thread to be substituted, and others think that both
the thread and the garment should be worn over the left shoulder
and under the right arm.
IT, 8, 20. THE FOUR ORDERS. 151
PRASNA II, PAFALA 8, KHAAT>A 20.
1. At every monthly 6raddha he shall use, in
whatever manner he may be able, one drona. of
sesamum.
2. And he shall feed Brahmawas endowed with all
(good qualities), and they shall not give the fragments
(of the food) to a person who does not possess the
same good qualities (as the Brahma#as).
3. He who desires prosperity shall fast in the
half of the year when the sun goes to the north,
under the constellation Tishya, in the first half of
the month, for (a day and) a night at least, prepare
a Sthalipaka-offering, offer burnt-oblations to Kubera
(the god of riches), feed a Brahmawa with that (food
prepared for the Sthalipaka) mixed with clarified
butter, and make him wish prosperity with (a
Mantra) implying prosperity.
4. This (rite he shall repeat) daily until the next
Tishya(-day).
5. On the second (Tishya-day and during the
second month he shall feed) two (Brahmawas).
6. On the third (Tishya-day and during the third
month he shall feed) three (Brahmawas).
7. In this manner (the Tishya-rite is to be per-
formed) for a year, with a (monthly) increase (of the
number of Brahmawas fed).
20. i. A drowa equals 128 seers or jeras. The latter is variously
reckoned at 1-3 Ibs.
3. The reason why the constellation Tishya has been chosen
for this rite seems to be that Tishya has another name, Pushya,
i.e. 'prosperous.' This sacrifice is to begin on the Tishya-day of
the month called Taisha or Pausha (December-January), and to
continue for one year.
152 APASTAMBA. II, 8, 20.
8. (Thus) he obtains great prosperity.
9. But the fasting takes place on the first
(Tishya-day) only.
10. He shall avoid to eat those things which
have lost their strength (as butter-milk, curds, and
whey).
11. He shall avoid to tread on ashes or husks of
grain.
1 2. To wash one foot with the other, or to place
one foot on the other,
13. And to swing his feet,
14. And to place one leg crosswise over the knee
(of the other),
15. And to make his nails
1 6. Or to make (his finger-joints) crack without
a (good) reason,
1 7. And all other (acts) which they blame.
1 8. And let him acquire money in all ways that
are lawful.
19. And let him spend money on worthy (persons
or objects).
20. And let him not give anything to an unworthy
(person), of whom he does not stand in fear.
21. And let him conciliate men (by gifts or
kindness).
22. And he may enjoy the pleasures which are
not forbidden by the holy law.
23. (Acting) thus he conquers both worlds.
ii. Manu IV, 78.
1 6. 'Good reasons for cracking the joints are fatigue or rheu-
matism/ Haradatta.
19. Manu XI, 6, and passim.
11,9,21. ^ THE HERMIT. J53
PRASNA II, PAT-ALA 9, KHAJVJDA 21.
1. There are four orders, viz. the order of house-
holders, the order of students, the order of ascetics,
and the order of hermits in the woods.
2. If he lives in all these four according to the
rules (of the law), without allowing himself to be
disturbed (by anything), he will obtain salvation.
3. The duty to live in the teacher's house after
the initiation is common to all of them.
4. Not to abandon sacred learning (is a duty
common) to all.
5. Having learnt the rites (that are to be per-
formed in each order), he may perform what he
wishes.
6. Worshipping until death (and living) according
to the rule of a (temporary) student, a (professed)
student may leave his body in the house of his
teacher.
7. Now (follow the rules) regarding the ascetic
(Sawnyasin).
8. Only after (having fulfilled) the duties of that
(order of students) he shall go forth (as an ascetic),
remaining chaste.
21. T. ' Though four (orders) are enumerated, he uses the word
" four," lest, in the absence of a distinct rule of the venerable
teacher, one order only, that of the householder, should be allowed,
as has been taught in other Smr/tis/ Haradatta. Manu VI, 87.
2. Manu VI, 88.
3. Manu II, 247-249, and above.
8. The meaning of the Stura is, that the studentship is a
necessary preliminary for the Sawmyasin. If a man considers
himself sufficiently purified by his life in that order, he may be-
come a Sa;/myasin immediately after its completion. Otherwise he
may first become a householder, or a hermit, and enter the last
154 APASTAMBA. 11,9,21.
9. For him (the Sawnyasin) they prescribe (the
following rules) :
10. He shall live without a fire, without a house,
without pleasures, without protection. Remaining
silent and uttering speech only on the occasion of
the daily recitation of the Veda, begging so much
food only in the village as will sustain his life, he
shall wander about neither caring for this world nor
for heaven.
11. It is ordained that he shall wear clothes
thrown away (by others as useless).
12. Some declare that he shall go naked.
13. Abandoning truth and falsehood, pleasure
and pain, the Vedas, this world and the next, he
shall seek the Atman.
14. (Some say that) he obtains salvation if he
knows (the Atman).
1 5. (But) that (opinion) is opposed to the .Sastras.
1 6. (For) if salvation were obtained by the know-
ledge of the Atman alone, then he ought not to feel
any pain even in this (world).
1 7. Thereby that which follows has been declared.
order, when his passions are entirely extinct. See also Manu VI,
36; Ya77. Ill, 56-57.
10. Manu VI, 33, 42-45 ; \ 7 agn. Ill, 58 seq.
12. 'Another (commentator) says, "Some declare that he fe
free from all injunctions and prohibitions, i.e. he need neither
perform nor avoid any (particular actions)." ' Haradatta.
13. 'He shall seek, i.e. worship, the Atman or Self, which has
been described in the section on transcendental knowledge (I, 8).'
Haradatta.
1 5. Haradatta apparently takes the word Sastras to mean ' Dhar-
majastras.
1 7. ( That which follows ' are the Yogas, which must be employed
in order to cause the annihilation of pain, after the knowledge of
the Atman or. Self has been obtained.
11,9,22. THE HERMIT. 155
1 8. Now (follow the rules regarding) the hermit
living in the woods.
19. Only after (completing) that (studentship) he
shall go forth, remaining chaste.
20. For him they give (the following rules) :
21. He shall keep one fire only, have no house,
enjoy no pleasures, have no protector, observe
silence, uttering speech on the occasion of the daily
recitation of the Veda only.
PRASNA II, PAZ'ALA 9, KHAA T DA 22.
1. A dress of materials procured in the woods
(skins or bark) is ordained for him.
2. Then he shall wander about, sustaining his
life by roots, fruits, leaves, and grass.
3. In the end (he shall live on) what has become
detached spontaneously.
4. Next he shall live on water, (then) on air, then
on ether.
5. Each following one of these modes of subsist-
ence is distinguished by a (greater) reward.
6. Now some (teachers) enjoin for the hermit the
2 1. ' But which is that one fire ? Certainly not the Gn hya-fire,
because he must remain chaste. Therefore the meaning intended
is, " He shall offer a Samidh morn and evening in the common
fire, just as formerly, (during his studentship)." Another com-
mentator says, "Gautama declares that he shall kindle a fire
according to the rule of the 6'ramawaka Sutra. The .S'ramawaka
Sutra is the Vaikhanasa Sutra. Having kindled a fire in the
manner prescribed there, he shall sacrifice in it every morning
and every evening." ' Haradatta. See also Manu VI, 4 ; \zgit,
HI, 45-
22, t, Manu VI, 6. 2. Manu VI, 5, 21 ; Yav7. Ill, 46.
4. ' Then he shall live on ether, i. e. eat nothing at all.'
Haradatta. M-anu VI, 31 ; Yilgv;. Ill, 55.
156 APASTAMHA. 11,9,22.
successive performance (of the acts prescribed for
the several orders).
7. After having finished the study of the Veda,
having taken a wife and kindled the sacred fires,
he shall begin the rites, which end with the Soma-
sacrifices, (performing) as many as are prescribed in
the revealed texts.
8. (Afterwards) he shall build a dwelling, and
dwell outside the village with his wife, his children,
and his fires,
9. Or (he may live) alone.
10. He shall support himself by gleaning corn,
n. And after that he shall not any longer take
presents.
12. And he shall sacrifice (only) after having
bathed (in the following manner) :
13. He shall enter the water slowly, and bathe
without beating it (with his hand), his face turned
towards the sun.
14. This rule of bathing is valid for all (castes
and orders).
15. Some enjoin (that he shall prepare) two sets
of utensils for cooking and eating, (and) of choppers,
hatchets, sickles, and mallets.
6. ' The word atha, " now," introduces a different opinion.
Above, it has been declared that the life in the woods (may be
begun) after the studentship only. But some teachers enjoin just
for that hermit a successive performance of the acts.
8. Manu VI, 3 seq.; Ya^f. Ill, 45.
10. Haradatta thinks that this rule refers both to the hermit
who lives with his family and to him who lives alone. Others
refer it to the latter only.
15. According to Haradatta, the word ka^a appears to designate
' a mallet ; ' in the passage from the Ramayaa quoted in the Peters-
burg Diet, the commentator explains it by pe/aka, ' basket.'
IT, 9, 23. COMPARISON OF THE FOUR ORDERS. 157
1 6. He shall take one of each pair (of instru-
ments), give the others (to his wife), and (then) go
into the forest.
1 7. After that time (he shall perform) the burnt-
oblations, (sustain) his life, (feed) his guests, and
(prepare) his clothes with materials produced in the
forest.
1 8. Rice must be used for those sacrifices for
which cakes mixed with meat (are employed by the
householder).
19. And all (the Mantras), as well as the daily
portion of the Veda, (must be recited) inaudibly.
20. He shall not make the inhabitants of the
forest hear (his recitation).
21. (He shall have) a house for his fire (only).
22. He himself (shall live) in the open air.
23. His couch and seat must not be covered (with
mats).
24. If he obtains fresh grain, he shall throw away
the old (store).
PRASNA II, PAFALA 9, KHAA-ZJA 23.
1. If he desires (to perform) very great austerities,
he (shall not make a hoard of grain, but) collect food
every day only, morning and evening, in his vessel.
2. Afterwards he shall wander about, sustaining
his life with roots, fruits, leaves, and grass (which he
17. Ya^. Ill, 46.
20. This Sutra explains the word upaw.ru, ' inaudibly.'
24. Manu VI, 15; Ya^-. Ill, 47.
23. i. The following rules apply to a solitary hermit.
2. These Sutras are repeated in order to show that, according
to the opinion of those who allow hermits to live with their families,
the end should be the same.
158 APASTAMBA. 11,9,2,3.
collects). Finally (he shall content himself with)
what has become detached spontaneously. Then he
shall live on water, then on air, (and finally) upon
ether. Each succeeding mode of subsistence pro-
cures greater rewards.
3. Now they quote (the following) two verses
from a Purawa :
r~ 4. Those eighty thousand sages who desired
offspring passed to the south by Aryaman's road
and obtained burial-grounds.
5. Those eighty thousand sages who desired no
offspring passed by Afyaman's road to the north
and obtained immortality.
6. Thus are praised those who keep the vow of
chastity.
7. Now they accomplish also their wishes merely
by conceiving them,
8. For instance, (the desire to procure) rain, to
bestow children, second-sight, to move quick as
thought, and other (desires) of this description.
9. Therefore on account of (passages) of the re-
vealed texts, and on account of the visible results,
some declare these orders (of men keeping the vow
of chastity to be) the most excellent.
10. But (to this we answer) : It is the firm opinion
of those who are well versed in the threefold sacred
learning, that the Vedas are the highest authority.
3. ' The " orders " have been described. Now, giving conflict-
ing opinions, he discusses which of them is the most important.'
Haradatta.
4. This verse and the next are intended to disparage the order
of householders. Haradatta explains 'burial-grounds' by 'new
births which lead to new deaths;' but see below, Sutra 10. See
also Ya^. Ill, 186-187.
IT, 9, 24. THE KING. 159
^*
They consider that the (rites) which are ordered
there to be performed with rice, yava, animals, clari-
fied butter, milk, potsherds, (in conjunction) with
a wife, (and accompanied) by loud or muttered
(Mantras), must be performed, and that (hence)
a rule of conduct winch is opposed to these (rites)
is of no authority.
11. But by the term burial-ground (in the text
above given) it is intended to ordain the last rites
for those who have performed many sacrifices, (and
not to mean that dead householders become demons
and haunt burial-grounds.)
12. The revealed texts declare that after (the
burial follows) a reward without end, which is desig-
nated by the term ' heavenly bliss.'
PKASNA II, PATALA 9, KHANDA 24.
1. Now the Veda declares also one's offspring to
be immortality (in this verse) : * In thy offspring thou
art born again, that, mortal, is thy immortality.'
2. Now it can also be perceived by the senses
that the (father) has been reproduced separately (in
the son) ; for the likeness (of a father and of a son)
is even visible, only (their) bodies are different.
3. * These (sons) who live, fulfilling the rites
taught (in the Veda), increase the fame and heavenly
bliss of their departed ancestors.'
4. ' In this manner each succeeding (generation
increases the fame and heavenly bliss) of the pre-
ceding ones.'
ii. The Sutra is intended to remove the blame thrown on the
order of householders by the verse quoted. Haradatta seems to
have forgotten his former explanation of -Smajanani.
l6O APASTAMBA. 11,9,24.
5. ' They (the ancestors) live in heaven until the
(next) general destruction of created things.'
6. At the new creation (of, the world) they
become the seed. That has been declared in the
Bhavishyatpurawa.
7. Now Pra^apati also says,
8. ' Those dwell with us who fulfil the following
(duties) : the study of the three Vedas, the student-
ship, the procreation of children, faith, religious aus-
terities, sacrifices, and the giving of gifts. He who
praises other (duties), becomes dust and perishes.'
9. Those among these (sons) who commit sin,
perish alone, just as the leaf of a tree (which has
been attacked by worms falls without injuring its
branch or tree). They do not hurt their ancestors.
10. (For) the (ancestor) has no connection with
the acts committed (by his descendant) in this world,
nor with their results in the next.
n. (The truth of) that may be known by the
following (reason) :
1 2. This creation (is the work) of Pra^apati and
of the sages.
13. The bodies of those (sages) who stay there
(in heaven) on account of their merits appear visibly
most excellent and brilliant (as, for instance, the
constellation of the seven -/?z'shis).
14. But even though some (ascetic), whilst still
24. 6. ' They become the seed,' i.e. ' The Pra^ipatis.'
8. ' Other (duties), i. e. the order of ascetics and the like.'
Haradatta.
13. As the j?/shis have not lost heaven through the sins of their
sons, the dogma according to which ancestors lose heaven through
the sins of their sons, must be false.
^
14. Apastambas own opinion is apparently against pure as-
ceticism.
IT. TO, 25. THE KING. IOI
in the body, may gain heaven through a portion of
(the merit acquired by his former) works or through
austerities, and though he may accomplish (his
objects) by his mere wish, still this is no reason
to place one order before the other.
PRASNA II, PATALA 10, KHAAV>A 25.
1. The general and special duties of all castes
have been explained. But we will now declare those
of a king in particular.
2. He shall cause to be built a town and a palace,
the gates of both of which (must look) towards the
south.
3. The palace (shall stand) in the heart of the
town.
4. In front of that (there shall be) a hall. That
is called the hall of invitation.
5. (At a little distance) from the town to the
south, (he shall cause to be built) an assembly-house
with doors on the south and on the north sides, so
that one can see what passes inside and outside.
6. In all (these three places) fires shall burn
constantly.
7. And oblations must be offered in these fires
daily, just as at the daily sacrifice of a householder.
8. In the hall he. shall put up his guests, at least
those who are learned in the Vedas.
25. 3. 'In the heart of the town, i.e. in that town which is sur-
rounded by all the walls.' Haradatta. Compare Manu VII, 76.
6. According to Haradatta, the fires are to be common, not
consecrated ones.
7. Manu VII, 78 ; Y%. I, 313.
8. Manu VII, 82 seq.
W M
162 APASTAMBA. 11,10,25.
9. Rooms, a couch, food and drink should be
given to them according to their good qualities.
10. Let him not live better than his Gurus or
ministers.
1 1. And in his realm no (Brahma^a) should suffer
hunger, sickness, cold, or heat, be it through want,
or intentionally.
12. In the midst of the assembly-house, (the
superintendent of the house) shall raise a play-table
and sprinkle it with water, turning his hand down-
wards, and place on it dice in even numbers, made
of Vibhitaka (wood), as many as are wanted.
13. Men of the first three castes, who are pure
and truthful, may be allowed to play there.
14. Assaults of arms, dancing, singing, music, and
the like (performances) shall be held only (in the
houses) of the king's servants.
15. That king only takes care of the welfare of
his subjects in whose dominions, be it in villages
or forests, there is no danger from thieves.
10. 'The Gurus are the father and other (venerable rela-
tions).' Haradatta.
11. Manu VII, 134. 'Or intentionally; with reference to
that the following example may be given. If anybody is to be
made to pay his debts or taxes, then he is to be exposed to cold
or heat, or to be made to fast (until he pays). The king shall
punish (every one) who acts thus.' Haradatta.
13. 'Having played there, they shall give a fixed sum to the
gambling-house keeper and go away. The latter shall, every day
or every month or every year, give that gain to the king. And
the king shall punish those who play elsewhere or quarrel in the
assembly-house.' Haradatta.
14. 'At festivals and the like occasions (these performances)
take place also elsewhere, that is the custom.' Haradatta.
15. Manu VII, 143, and passim ; Ya^. I, 335.
11,10,26. CIVIL AND CRIMINAL LAW. 163
PRASNA II, PAT-ALA 10, KHAJVDA 26.
1 . A (king) who, without detriment to his servants,
gives land and money to Brahmawas according to
their deserts gains endless worlds.
2. They say (that) a king, who is slain in at-
tempting to recover the property of Brahma#as,
(performs) a sacrifice where his body takes the place
of the sacrificial post, and at which an unlimited fee
is given.
3. Hereby have been declared (the rewards of)
other heroes, who fall fighting for a (worthy)
cause.
4. He shall appoint men of the first three castes,
who are pure and truthful, over villages and towns
for the protection of the people.
5. Their servants shall possess the same qualities.
6. They must protect a town from thieves in
every direction to the distance of one yo/ana.
7. (They must protect the country to the distance
of) one kro^a from each village.
8. They must be made to repay what is stolen
within these (boundaries).
26. i. Manu VII. 83, 84, 88; Yagn. I, 314.
2. According to Haradatta the king's body represents the post
(yupa), his soul the sacrificial animal, the recovered property the
reward for the priests or fee.
3. Manu VII, 89 ; Ya^v*. I, 323, 324.
4. Manu VII, 115-124; Ya^. I, 321.
6. Ya. II, 271-272. A ycgana is a distance of 4 krara, kos.
7. A kroja, kos, or gau, literally ' the lowing of a cow,' is
variously reckoned at 1^-4 miles.
8. Ya^fl.I, 272. This law is, with certain modifications, still in
force. See Bombay Regulations, XII, 27 par.
M 2
1 64 APASTAMBA. IT, IO, 26.
9. The (king) shall make them collect the lawful
taxxes (mlka).
10. A learned Brahmawa is free from taxes,
1 1. And the women of all castes,
12. And male children before the marks (of
puberty appear),
13. And those who live (with a teacher) in order
to study,
14. And those who perform austerities, being
intent on fulfilling the sacred law,
15. And a 6udra who lives by washing the
feet,
1 6. Also blind, dumb, deaf, and diseased persons
(as long as their infirmities last),
1 7. And those to whom the acquisition of property
is forbidden (as Sannyisins).
1 8. A young man who, decked with ornaments,
enters unintentionally (a place where) a married
woman or a (marriageable) damsel (sits), must be
reprimanded.
9. According to Haradatta, who quotes Gautama in his com-
mentary, the julka is the ^th part of a merchant's gains. On
account of the Sutras immediately following, it is, however,
more probable that the term is here used as a synonym of
' kara,' and includes all taxes. ' Lawful ' taxes are, of course,
those sanctioned by custom and approved of by the Smr;tis.
10. Manu VII, 133.
11. Haradatta thinks that the rule applies to women of the
Anuloma, the pure castes, only.
14. 'Why does he say "intent on fulfilling the holy law?"
Those shall not be free from taxes who perform austerities in order
to make their magic charms efficacious/ Haradatta.
1 8. The ornaments would indicate that he was bent on mis-
chief. Compare above, I, n, 32, 6.
11,10,27- CIVIL AND CRIMINAL LAW. 165
19. But if he does it intentionally with a bad
purpose, he must be fined.
20. If he has actually committed adultery, his
organ shall be cut off together with the testicles.
21. But (if he has had intercourse) with a (mar-
riageable) girl, his property shall be confiscated and
he shall be banished.
22. Afterwards the king must support (such
women and damsels),
23. And protect them from defilement
24. If they agree to undergo the (prescribed)
penance, lie shall make them over to their (lawful)
guardians.
PRASNA II, PAFALA 10, KHAA-DA 27.
1. If (adulteresses) have performed (the pre-
scribed penance), they are to be treated as before
(their fault). For the connection (of husband and
wife) takes place through the law.
2. (A husband) shall not make over his (wife),
who occupies the position of a ' gentilis,' to others
(than to his ' gentiles '), in order to cause children to
be begot for himself.
19. 'The punishment must be proportionate to his property
and the greatness of his offence. The term "with a bad purpose"
is added, because he who has been sent by his teacher (to such
a place) should not be punished.' Harndatta. Manu VIII, 354 ;
Ya^?. II, 284.
24. 'I.e. a married woman to her husband or father-in-law, an
unmarried damsel to her father or to her brother.' Haradatta.
27. 2. This Sutra refers to the begetting of a Ksbet.raga son,
and gives the usual rule, that only the Sagotras in the order of the
grade of relationship, a brother-in-law, a SapiA 28.
1. If a person who has taken (a lease of) land
(for cultivation) does not exert himself, and hence
(die land) bears no crop, he shall, if he is rich, be
made to pay (to the owner of the land the value of
the crop) that ought to. have grown.
2. A servant in tillage who abandons his work
shall be flogged.
3. The same (punishment shall be awarded) to a
herdsman (who leaves his work) ;
4. And the flock (entrusted) to him shall be taken
away (and be given to some other herdsman).
5. If cattle, leaving their stable, eat (the crops of
other persons, then the owner of the crops, or the
king's servants), may make them lean (by impound-
ing them) ; (but) he shall not exceed (in such
punishment).
28. i. This Sfitra shows that the system of leasing land against
a certain share of the crops, which now prevails generally in Native
States, and is not uncommon in private contracts on British terri-
tory, was in force in Apastamba's times.
2. See Colehrooke, Digest, Book III, Text Ixviii, for this Sutra
and the following two. Another commentator, quoted by Hara-
clatta ; connects this Sfttra with the preceding, and refers it 10 a
poor lessee of land, who cannot pay the value of the crop which
was lost through his negligence. A third explanation refers the
Sutra to a cultivator who neglects to till his land, (/agannatha's
authorities, the A"intamai and Ratnakara, agree with Haradatta's
first explanation.
5. Manu VIII, 240; Ya7/. II, 159-161.
IT, IT, 29. CIVIL AND CRIMINAL LAW. 169
6. If (a herdsman) who has taken cattle under
his care, allows them to perish, or loses (them by
theft, through his negligence), he shall replace them
(or pay their value) to the owners.
7. If (the king's forester) sees cattle that have
been sent into the forest through negligence (with-
out a herdsman), he shall lead them back to the
village and make them over to the owners.
8. If the same negligence (occur) again, he shall
once impound them (and afterwards give them
back).
9. (If the same fault be committed again) after
that (second time), he shall not take care (of them).
10. He who has taken unintentionally the pro-
perty of another shall be reprimanded, in case (the
property be) fuel, water, roots, fiowers, fruits, per-
fumes, fodder, or vegetables.
11. (If he takes the above-mentioned kinds of
property) intentionally, his garment shall be taken
away.
12. He who takes intentionally food when he is
in danger of his life shall not be punished.
13. If the king does not punish a punishable
offence, the guilt falls upon him.
PRASNA II, PATALA 11, KIIANDA 29.
1. He who instigates to, he who assists in, and
he who commits (an act, these three) share its
rewards in heaven and its punishments in hell.
2. He amongst these \vho contributes most to
6. Manu VIII, 232; Y%T?. II, 164.
13. Manu VIII, 18, 308; \ r agn. I, 336.
1 70 APASTAMBA, 11,11,29-
the accomplishment (of the act obtains) a greater
share of the result.
3. Both the wife and the husband have power
over (their) common property.
4. By their permission, others also may act for
their good (in this and the next world, even by
spending money).
5. Men of learning and pure descent, who are
aged, clever in reasoning, and careful in fulfilling
the duties (of their caste and order, shall be the
judges) in lawsuits.
6. In doubtful cases (they shall give their deci-
sion) after having ascertained (the truth) by infer-
ence, ordeals, and the like (means).
7. A person who is possessed of good qualities
(may be called as a witness, and) shall answer the
questions put to him according to the truth on an
auspicious day, in the morning, before a kindled fire,
standing near (a jar full of) water, in the presence of
the king, and with the consent of all (of both parties
and of the assessors), after having been exhorted (by
the judge) to be fair to both sides.
8. If (he is found out speaking) an untruth, the
king shall punish him.
29. 3, ' Though this is so, still the wife cannot spend (money)
without the permission of her husband, but the husband can do
(so without the consent of his wife). That may be known by
Sutra II, 6, 14, u, "They do not declare it to be a theft if the
wife spends money for a good reason during the absence of her
husband." ' Haradatta.
4. ' Others, i.e. the sons and the rest.' Haradatta.
5. Ya#3f.II,2.
6. ' And the like, i.e. by cross-examination, &c.' Haradatta.
7. Manu VIII, 87 seq. ; Ya^. II, 68-75.
8. Manu VIII, 119 seq.
11,11,29- CIVIL AND CRIMINAL LAW. 17!
9. Besides, in that case, after death, hell (will be
his punishment).
10. If he speaks the truth, (his reward will be)
heaven and the approbation of all created beings.
1 1 . The knowledge which ^udras and women
possess is the completion (of all study).
12. They declare, that (this knowledge) is a
supplement of the Atharva-veda.
13. It is difficult to learn the sacred law from
(the letter of) the Vedas (only) ; but by following
the indications it is easily accomplished.
14. The indications for these (doubtful cases are),
' He shall regulate his course of action according to
the conduct which is unanimously recognised in all
countries by men of the three twice-born castes, who
have been properly obedient (to their teachers),
who are aged, of subdued senses, neither given to
avarice, nor hypocrites. Acting thus he will gain
both worlds.'
15. Some declare, that the remaining duties
(which have not been taught here) must be learnt
from women and men of all castes.
9. Manu VIII, 89 seq.
10. Manu VIII, 81 seq.
11. Manu II, 223. The meaning of the Sutra is, that men
ought not to study solely or at first such .Sastras as women or
.Sudras also learn, but that at first they must study the Veda. See
Manu II, 1 68. The knowledge which women and .Sudras possess
is dancing, music, and other branches of the Artha-rastra.
14. See above, I, 7, 20, 8 and 9.
G A U T A M A,
INSTITUTES OF THE SACRED LAW.
GAUTAMA,
INSTITUTES OF THE SACRED LAW.
CHAPTER I.
1. THE Veda is the source of the sacred law,
2. And the tradition and practice of those who
knoiv the (Veda).
3. Transgression of the law and violence are ob-
served (in the case) of (those) great (men) ; but both
are without force (as precedents) on account of the
weakness of the men of later ages.
4. If (authorities) of equal force are conflicting,
(either may be followed at) pleasure.
5. The initiation of a Brahma^a (shall ordinarily
take place) in his eighth year;
A
I. 1-2. Apastamba I, i, i, 1-2.
3. Apastamba II, 6, 13, 8-10. Instances of transgressions of
the law are the adultery of Kataka and Bharadva^a, Vasish/fo's
marriage with the A1ad"ali Akshamala, Rama G'amadagnya's murder
of his mother. Haradatta explains the term ' avara,' translated by
' men of later ages/ to mean ' men like ourselves ' (asmadadi). In
his comment on the parallel passage of Apastamba he renders
it by idanintana, 'belonging to our times;' and in his notes on
Apastamba I, 2, {,, 4, he substitutes arva/'ina kaliyugavartin, ' men
of modern times living in the Kaliyuga/ The last explanation
seems to me the most accurate, if it is distinctly kept in mind that
in the times of Gautama the Kaliyuga was not a definite period
of calculated duration, but the Iron Age of sin as opposed to the
happier times when justice still dwelt on earth.
176 GAUTAMA. I, 6.
6. (It may also be performed) in the ninth or
fifth (years) for the fulfilment of (some particular)
wish.
7. The number of years (is to be calculated) from
conception.
8. That (initiation) is the second birth.
9. The (person) from whom he receives that
(sacrament is called) the A^arya (teacher).
10. And (the same title is also bestowed) in con-
sequence of the teaching of the Veda.
11. (The initiation) of a Kshatriya (shall ordi-
narily take place) in the eleventh (year after con-
ception), and that of a VaLvya in the twelfth.
12. Up to the sixteenth year the time for the
Savitri of a Brahmawa has not passed,
13. Nor (for the initiation) of a Kshatriya up to
the twentieth (year).
14. (And the limit for that) of a Vai^ya (extends)
two years beyond (the latter term).
15. The girdles (worn by students) shall be strings
of Miw^a grass, a bow-string, or a (wool) thread,
according to the order (of the castes).
1 6. (Their upper garments shall be) skins of
black-bucks, spotted deer, (or) he-goats.
6. Apastamba I, i, i, 20-21.
7. Apastamba I, i, i, 19. 8. Apastamba I, i, i, 17-18.
9. Apastamba I, i, i, 14. 10. Manu II, 140 ; Ya#;7avalkya I, 34.
n. Apastamba I, i, i, 19.
12. Apastamba I, i, i, 27. Savitri, literally the Rik sacred to
Savitr*', is here used as an equivalent for upanayana, initiation,
because one of the chief objects of the ceremony is to impart to
the neophyte the Mantra sacred to Savltr/, Rig-veda III, 62, 10.
13-14. Apastamba I, i, i, 27.
15. Apastamba I, i, 2, 33-36. 16. Apastamba I, i, 3, 3-6.
1,26. INITIATION. 177
17. Hempen or linen cloth, the (inner) bark (of
trees), and woollen blankets (may be worn as lower
garments by students) of all (castes),
1 8. And undyed cotton cloth.
19. Some (declare that it) even (may be dyed) red.
20. (In that case the garment) of a Brahmawa
(shall be dyed with a red dye) produced from a tree,
21. (And those of students) of the other two
(castes shall be) dyed with madder or turmeric.
22. The staff (carried by a student) of the Brah-
mawa (caste shall be) made of Bilva or Palate wood.
27. Staves made of A^vattha or Pllu wood (are
fit) for (students of) the remaining (two castes).
24. Or (a staff cut from a tree) that is fit to be
used at a sacrifice (may be carried by students) of all
(castes).
25. (The staves must be) unblemished, bent (at the
top) like a sacrificial post, and covered by their bark.
26. They shall reach the crown of the head, the
forehead, (or) the tip of the nose (according to the
caste of the wearer).
1 7. Haradatta explains ira, the inner bark of a tree, by ' made
of Ku-ra grass and the like.' Regarding dresses made of Kura
grass, see the Petersburg Diet. s.v. Kiua^ira. A'ira may also mean
'rags,' such as were worn by Sannyasins (see below, III, 19) and
Bauddha ascetics.
19-21. Apastamba I, i, 2, 41 I, i, 3, 2.
22. Apastamba I. i, 2, 38.
24. ' Because the term " fit to be used at a sacrifice " is em-
ployed, the Vibhitaka and the like (unclean trees) are excluded.'
Haradatta. Regarding the Vibhitaka, see Report of Tour in
Kajmir, Journal Bombay Br. Roy. As. Soc. XXXIV A, p. 8.
25. Manu II, 47. 'Unblemished means uninjured by worms
and the like/- Haradatta.
26. Manu II, 46.
[2] N
178 GAUTAMA. I, 27.
27. (It is) optional (for students) to shave (their
heads), to wear the hair tied in a braid, (or) to keep
(merely) a lock on the crown of the head tied in a
braid (shaving the other portions of the head).
28. If he becomes impure while holding things
in his hands, he shall (purify himself) by sipping
water without laying (them on the ground).
27. Apastamba I, r, 2, 31-32. The above translation follows
the reading of my MSS. mun^a^a/ilajikha^a/a v, which seems
more in accordance with the Sutra, style. It must, however, be
understood that the arrangement of the hair is not regulated by the
individual choice of the student, but by the custom of his family,
school, or country. In the commentary, as given by one of my
MSS., it is stated the custom of shaving the whole head prevailed
among the A'Aandogas. Max Mtiller, History of Ancient Sanskrit
Literature, p. 53 ; Weber, Indische Studien, X, 95.
28. The above translation agrees with Professor Stenzler's text
and Manu V, 143. But according to Haradatta the meaning of
the Sutra is not so simple. His explanation is as follows: 'If
while holding things in his hands he becomes impure, i. e. he is
defiled by urine, faeces, leavings of food, and the like (impurities)
which are causes for sipping water, then he shall sip water after
placing those things on the ground. This refers to uncooked
food, intended to be eaten. And thus Vasish/Aa (III, 4, 3, Benares
edition) declares : " If he \ho is occupied with eatables touches
any impure substance, then he shall place that thing on the ground,
sip water, and afterwards again use it." But the following text of
another Smrrii, "A substance becomes pure by being sprinkled
with water after having been placed on the ground," refers to cooked
food, such as boiled rice and the like. Or (the above Sfitra may
mean), " If he becomes impure while holding things in his hands,
then he shall sip water withont laying them on the ground." And
thus Manu (V, 143) says: '' He who carries in any manner any-
thing in his hands and is touched by an impure substance shall
cleanse himself by sipping water without laying his burden down."
This rule refers to things not destined to be eaten, such as gar-
ments. And in the (above) Sutra the words, " He who becomes
impure shall sip water," must lie taken as one sentence, and (the
whole), " If while holding things in his hands he becomes impure,
I,3i. PURIFICATION. 179
29. (As regards) the purification of things, (objects)
made of metal must be scoured, those made of clay
should be thoroughly heated by fire, those made of
wood must be planed, and (cloth) made of thread
should be washed.
30. (Objects made of) stone, jewels, shells, (or)
mother-of-pearl (must be treated) like those made of
metal.
31. (Objects made of) bone and mud (must be
treated) like wood.
he shall sip water without laying (them) down," must be taken as
a second.'
Though it may be doubted if the yogavibh&ga, or ' division of the
construction,' proposed by Haradatta, is admissible, still it seems
to me not improbable that Gautama intended his Sutra to be
taken in two different ways. For, if according to the ancient
custom it is written without an Avagraha and without separating
the words joined by Sandhi, dravyahasta u>Mish/onidha'ya-
Mmet, the latter group may either stand for uAish/o nidhSya
a^amet or for u>4ish/o anidhaya amet. As the Stitra-
karas aim before all things at brevity, the Sutra may have to be
read both ways. If that had to be done, the correct translation
would be : 'If while holding things in his hands, he becomes
impure, he shall (purify himself by) sipping water, either laying
(his burden) down (or) not laying it down, (as the case may
require.) '
29. Apastamba I, 5, 17, 10-12 ; Manu V, 115, 122.
30. Manu V, 111-112.
31. 'Bone, i. e. ivory and the like. Mud, i.e. (the mud floor
of) a house and the like. The purification of these two is the
same as that of wood, i. e. by scraping (or planing). How is
it proper that, since the author has declared (Sutra 29) that
objects made of wood shall be purified by planing, the ex-
pression "like wood" should be substituted (in this Sutra)? (The
answer is that), as the author uses the expression "like wood,"
when he ought to have said "like objects made of wood,"
he indicates thereby that the manner of purification is the same
for the material as for the object made thereof.' Haradatta. The
N 2
ISO GAUTAMA I, 32.
32. And scattering (earth taken from a pure spot
is another method of purifying denied) earth.
33. Ropes, chips (of bamboo), and leather (must
be treated) like garments.
34. Or (objects) that have been defiled very
much may be thrown away.
35. Turning his face to the east or to the north,
he shall purify himself from personal defilement.
36. Seated in a pure place, placing his right arm
between his knees, arranging his dress (or his
Sutra is, therefore, a so-called Gwapaka, intended to reveal the
existence of a general rule or paribhasha which has not been
given explicitly.
32. 'Scattering over, i. e. heaping on (earth) after bringing it
from ano.her spot is an additional method of purifying earth.
With regard to this matter VasishMa (III, 57) says: "Earth
is purified by these four (methods, viz.) by digging, burning,
scraping, being trodden on by cows, and, fifthly, by being smeared
with cowdung." ' Haradatta.
What Haradatta and probably Gautama mean, is that the mud
floors of houses, verandahs, and spots of ground selected for
sitting on, if defiled, should be scraped, and that afterwards fresh
earth should be scattered over the spot thus cleansed. See,
however, Manu V, 125, who recommends earth for the purification
of other things also. The Sutra may also be interpreted so as
to agree with his rule.
33. ' Chips (vidala), i.e. something made of chips of ratan-cane
or bamboo, or, according to others, something made of feathers.'
Haradatta.
34. ' The word " or " is used in order to exclude the alternative
(i.e. the methods of purification described above).' Haradatta.
For the explanation of the expression ' very much ' Haradatta refers
to Vasish///a III, 58, with which Manu V, 123 may be compared.
35. ' The alternative (position) depends on the pleasure of the
performer.' Haradatta.
36. My MSS. more conveniently make five Sutras of Professor
Stenzler's one Sutra. The divisions have been marked in the
translation by semicolons.
a. 'How many times? Three times or four times; the alter-
1,40. PURIFICATION. l8l
sacrificial cord) in the manner required for a sacrifice
to the gods, he shall, after washing his hands up to
the wrist, three or four times, silently, sip water that
reaches his heart ; twice wipe (his lips) ; sprinkle his
feet and (his head) ; touch the cavities in the head
(severally) with (certain fingers of his) right hand ;
(and finally) place (all the fingers) on the crown of
his head and (on the navel).
37. After sleeping, dining, and sneezing (he shall)
again (sip water though he may have done so before).
38. (Remnants of food) adhering to the teeth (do
not make the eater impure as little) as his teeth,
except if he touches them with his tongue.
39. Some (declare, that such remnants do not
defile) before they fall (from their place).
40. If they do become detached, he should know
that he is purified by merely swallowing them, as
(in the case of) saliva.
native depends upon the pleasure of the performer. Another
(commentator says): When, according to a speci.il rule of the
Vedas the sipping must be accompanied by the recitation of
sacred texts, then the act shall be repeated four times, else three
times.' Haradatta.
b. The custom of touching the lips twice is noted as the
opinion of some, by Apastamba I, 5, 16, 4.
c. ' " Sprinkle his feet and." On account of the word " and "
he shall sprinkle his head also/ Haradatta.
d. ' " Touch the cavities," &c. Here the word " and " indicates
that each organ is to be touched separately.' Haradatta. Regard-
ing the manner of touching, see Apastamba I, 5, 16, 5 and 7 note.
e. ' " (And finally) place,", -fee. Because the word " and " is used,
he shall touch the navel and the head with all the ^fingers.'
Haradatta. Regarding the whole A^amanakalpa, see Apastamba
I, 5, 1 6, i seq.
37. Manu V, 145. 38. Man a V, 141.
39. Vasish/Aa HI, 41.
40. 'As the author ought to have said, "If they become de-
l82 GADTAMA. I, 41.
41. Drops (of saliva) falling from the mouth do
not cause impurity, except if they fall on a limb of
the body.
42. Purification (from defilement) by unclean sub-
stances (has been, effected) when the stains and the
(bad) smell have been removed.
43. That (should be done) by first (using) water
and (afterwards) earth,
44. When urine, faeces, or semen fall on a (limb)
and when (a limb) is stained (by food) during meals
(water should be sipped).
45. And in case the Veda ordains (a particular
manner of purification, it must be performed accord-
ing to the precept).
46. Taking hold with (his right) hand of the left
tached, he is purified by merely swallowing them," the addition of
the words "he should know" and "as in the case of saliva" is
intended to indicate that in the case of saliva, too, he becomes
pure by swallowing it, and that purification by sipping need not be
considered necessary.' Haradatta. This Sutra consists of the
second half of a verse, quoted by Baudhayana I, 5, 8, 25, and
Vasish/Aa III, 41.
41. Apastamba I, 5, 16, 12.
42. In explanation of the term amedhya, 'unclean substances,'
Haradatta quotes Manu V, 135.
43. Manu V, 134; see also Apastamba I, 5, 16, 15.
44. Apastamba I, 5, 16, 14.
45. ' If the Veda ordains any particular manner of purification
for any particular purpose, that alone must be adopted. Thus the
sacrificial vessels called amasa, which have been stained by rem-
nants of offerings, must be washed with water on the heap of earth
called margiliya.' Haradatta.
46. This and the following rules refer chiefly to the teaching
of the Savitri, which forms part of the initiation. According to
Gobhila Gr/hya-sfttra II, 10, 38, the complete sentence addressed
to the teacher is, ' Venerable Sir, recite ! May the worshipful one
teach me the Savitri.'
STUDENTSHIP. 183
hand (of his teacher), but leaving the thumb free,
(the pupil) shall address his teacher, (saying) :
4 Venerable Sir, recite ! '
47. He shall fix his eyes and his mind on the
(teacher).
48. He shall touch with Ku^a grass the (seat of
the) vital airs.
49. He shall thrice restrain his breath for (the
space of) fifteen moments ;
50. And he shall seat himself on (blades of Kua
grass) the tops of which are turned toward the east.
51. The five Vyahrztis nfust (each) be preceded
by (the syllable) Om and end with Satya.
52. (Every) morning the feet of the teacher must
be embraced (by the pupil),
53. And both at the beginning and at the end of
a lesson in the Veda.
54. After having received permission, the pupil
47. Apastamba I, 2, 5, 23 ; I, 2, 6, 20; Manu II, 192.
48. ' The (seat of the) vital airs are the organs of sense located
in the head. The pupil shall touch these, his own (organs of sense)
located in the head, in the order prescribed for the A^amana (see
Apastamba I, 5, 16, 7 note).' Haradatta. See also Manu II, 75.
49. ' Passing one's hand along the side of the knee, one will fill
the space of one Tru/ikS. That is one moment (matra).' Hara-
datta. Manu II, 75.
50. Manu II, 75.
51. 'In the Vyahr/ti-samans (see Burnell, Arsheya-br., Index
s.v.)five Vyihmis are mentioned, viz. BhuA, Bhuva/r, SvaA, Satyam,
PurushaA. Each of these is .o be preceded by the syllable Om. But
they are to end with Purusha^, which (in the above enumeration)
occupies the fourth place.' Haradatta. See also Manu II, 75 seq.
52-53. Apastamba I, 2, 5, 18-20.
54. Apastamba I, 2, 6, 24 ; Manu II, 193. ' " Turning his face
towards the east or towards the north." This alternative depends
upon (the nature of) the business.' Haradatta.
1 84 GAUTAMA. I, 55.
shall sit down to the right (of his teacher), turning
his face towards the east or towards the north,
55. And the Savitri must be recited ;
56. (All these acts must be performed) at the
beginning of the instruction in the Veda.
57. The syllable Om (must precede the recitation
of) other (parts of the Veda) also.
58. If (any one) passes between (the teacher and
the pupil) the worship (of the teacher must be
performed) once more.
59. If a dog, an ichneumon, a snake, a frog, (or)
a cat (pass between the teacher and the pupil) a
three days' fast and a journey (are necessary).
55. Manu II, 77.
56. ' All those acts beginning with the touching of the organs
of sense with Kuja grass and ending wiih the recitation of the
Savitri, which have been prescribed (Sutras 48-57^, must be per-
formed before the pupil begins to study the Veda with his teacher, but
should not be repeated daily. After the initiation follows the study of
the Savitri. The touching of the organs of sense and the other
(acts mentioned) form part of this (study). But the rules prescribed
in the three Sutras, the first of which is Sutra 52, and the rule to
direct the eye and mind towards the teacher (Sfitra 47), must be
constantly kept in mind. This decision is confirmed by the rules
of other Smr/tis and of the Gr/hya-sutras.' Haradatta.
57. Apastamba I, 4, 13, 6-7.
58. ' The worship of the teacher (upasadana) consists in the per-
formance of the acts prescribed in Sutras 46-57, with the exception
of the study of the SSvitrt and the acts belonging to that. .The
meaning of the Sutra is that, though the worship of the teacher may
have already been performed in the morning of that day, it must,
nevertheless, be repeated for the reason stated.' Haradatta.
59. ' A journey (vipravasa) means residence in some other place
than the teacher's house.' Haradatta. The commentator adds
that the somewhat different rule, given by Manu IV, 126, may be
reconciled with the above, by referring the former to the study for
the sake of remembering texts recited by the teacher (dharawadhya-
yana), and the latter to the first instruction in the sacred texts.
II, I. UNINITIATED PERSONS. 185
60. (In case the same event happens) with other
(animals, the pupil) must thrice restrain his breath
and eat clarified butter,
6 1. And (the same expiation must be performed),
if (unwittingly) a lesson in the Veda has been given
on the site of a burial-ground.
CHAPTER II.
i. Before initiation (a child) may follow its
inclinations in behaviour, speech, and eating. (It
shall) not partake of offerings. (It shall remain)
chaste. It may void urine and faeces according to
its convenience.
60. ' This penance must be performed by the pupil, not by the
teacher. Others declare that both shall perform it.' Haradatta.
61. See also Apastamba I, 3, 9, 6-8. The last clauses of this
and all succeeding chapters are repeated in order to indicate that
the chapter is finished.
II. i. In concluding the explanation of this Sutra, Haradatta
states that its last clause is intended to give an instance of the
freedom of behaviour permitted to a child. In his opinion Gautama
indicates thereby that a person who, before initiation, drinks
spirituous liquor, commits murder or other mortal sins, becomes
an outcast, and is liable to perform the penances prescribed for
initiated sinners. In support of this view he quotes a passage,
taken from an unnamed Smr/'ti, according to which the parents
or other relatives of children between five and eleven years are
to perform penances vicariously for the latter, while children
between eleven and fifteen years are declared to be liable to half
the penances prescribed for initiated adults. Hence he infers that
though the above text of Gautama speaks of uninitiated persons
in general, its provisions really apply to children under five years
of age only. Though it would seem that some of Gautama's rules
refer to half-grown persons rather than to infants or very young
boys, it is impossible to assume that Gautama meant to give full
licence of behaviour, speech, and eating to Bra"hmaas who were not
1 86 GAUTAMA. 11,2.
2. No rule of (purification by) sipping water is
prescribed for it. But (the stains of impure sub-
stances) shall be removed by wiping, by washing,
or by sprinkling water.
3. (Other persons) cannot be denied by the touch
of such (a child).
4. But one must not employ a (child) to perform
oblations in the fire or Bali-offerings ;
5. Nor must one make it recite Vedic texts,
except in pronouncing Svadhi.
6. The restrictive rules, (which will be enumerated
hereafter, must be obeyed) after initiation,
7. And (for a student the duty of) chastity, which
has been prescribed (above for a child is likewise
obligatory),
8. (Also) to offer (daily) sacred fuel in the fire,
and to beg, to speak the truth, (and) to bathe
(daily).
initiated before their sixteenth year, or to Kshatriyas and Vauyas
up to the age of twenty and twenty-two. It seems more likely
that, as Haradatta thinks, his rules are meant in the first instance
for infants and very young children only, and that he intended
the special cases of half-grown or nearly grown up boys to be
dealt with according to the custom of the family or of the
country.
2. Haradatta points out that the Sutra does not forbid unini-
tiated persons to sip water, but that it merely denies the appli-
cability of the rules (kalpa) given above, 1, 36. Uninitiated persons
may, therefore, sip water in the manner practised by women and
Sudras.
4. Apastamba II, 6, 15, 18 ; Manu XI, 36.
5. ' The expression " pronouncing Svadha " includes by impli-
cation the performance of all funeral rites/ Haradatta.
7. Apastamba I, i, 2, 26.
8. Apastamba I. i, 4, 14-17; I, i, 3, 25; I, i, 2, 28-30;
Manu II, 176.
II, 15- STUDENTSHIP. 187
9. Some (declare, that the duty) to bathe (exists)
after (the performance of) the Godana (only).
10. And the morning and evening devotions
(Sandhya must be performed) outside (the village).
11. Silent he shall stand during the former, and
sit during the latter, from (the time when one) light
(is still visible) until (the other) light (appears).
1 2. He shall not look at the sun.
13. He shall avoid honey, meat, perfumes, gar-
lands, sleep in the day-time, ointments, collyrium, a
carriage, shoes, a parasol, love, anger, covetousness,
perplexity, garrulity, playing musical instruments,
bathing (for pleasure), cleaning the teeth, elation,
dancing, singing, calumny, (and) terror,
14. (And) in the presence of his Gurus, covering
his throat, crossing his legs, leaning (against a wall
or the like, and) stretching out his feet,
15. (As well as) spitting, laughing, yawning,
cracking the joints of the fingers,
9. Regarding the sacrament called Godana, see Gobhila Gr/hya-
sutra I, 9, 26. '
10. Apastamba I, n, 30, 8.
11. ' From (the time when one) light (is still visible,' &c.), i.e. in
the morning from the time w.hen the stars are still visible until
the sun rises, and in the evening from the time when the sun.
still stands above the horizon until the stars appear. Haradatta
observes that, as Manu II, ^02 prescribes the recitation of the
Gayatrf during the morning and evening devotions, either his or
Gautama's rule may be followed. He adds that another com-
mentator refers the injunction to keep silence to conversations
on worldly matters only. He himself has adopted this view in
his commentary on Apastamba I, 1 1, 30, 8.
12. Apastamba I, n, 31, 18.
13. Apastamba I, i, 2, 23-28 ; I, i, 3, 1 1-14, 20-24 J I, 2, 7 5-
14. Apastamba I, 2, 6, 3, 14, 17-18. The term Guru includes,
besides the teacher, the parents and other venerable persons.
15. Apastamba I, 2, 7, 6-7; II, 2, 5, 9. Haradatta observes
GAUTAMA. II, 16.
16. To gaze at and to touch women, if there is
danger of a breach of chastity,
17. Gambling, low service, to take things not
offered, to injure animate beings,
1 8. To pronounce the names of the teacher, of
the (teacher's) sons and wives, and of a person
who has performed the Diksha/dyesh/i of a Soma-
sacrifice,
19. To make bitter speeches.
20. A Brihma;/a (shall) always (abstain from)
spirituous liquor.
21. (A student) shall occupy a seat and a couch
lower (than those of his teacher), shall rise before
(him) and retire to rest after (him).
22. He shall keep his tongue, his arms, and his
stomach in subjection.
23. (If it is absolutely necessary to pronounce)
that this Sutra again contains a general rule, and does not merely
refer, to the presence of Gurus.
16. Apastamba I, 2, 7, 3, 8-10.
17. Apastamba I, i, 3, 12. '-'Low service," i.e. service by wiping
off urine, faeces, and the like. . . . That is not even to be performed
for the teacher. Or the expression may mean that he shall not
serve a teacher deficient in learning and virtue. The same
opinion is expressed by Apastamba I, i, i, n.' Haradatta.
18. Manu II, 199. 19. Apastamba I, 2, 7, 24.
20. 'A Brahmaa shall avoid it always, i.e. even as a house-
holder; Kshatriyas and Vaijyas need do it only as long as they
are students. But in their case, too, they forbid the use of
liquor distilled from bruised rice, under all circumstances.'
Haradatta.
21. Apastamba I, i, 2, 21 ; I, i, 4, 22, 28.
22. Apastamba I, i, 3, 13. 'Keeping his arms in subjection
means that he shall not (without a cause) break clods of earth
and the like. Keeping his stomach in subjection, i.e. eating with
moderation.' Haradatta.
23. ' He shall indicate it by another synonymous word,
11,29- STUDENTSHIP. 189
his teacher's name and family-name, he ought to
indicate it by (using) a synonymous term.
24. (He must speak) in the same (respectful)
manner of a man who is (generally) revered and
of his betters.
25. (If the teacher speaks to him), he shall answer
after having risen from his couch or seat (in case
he was lying down or sitting).
26. At the command (of his teacher) he shall
approach, though the (teacher) may not be visible.
27. And if he sees his teacher standing or sitting
in a lower place or to the leeward or to the wind-
ward, he shall rise (and change his positron).
28. If (his teacher) is walking, he shall walk
after him, informing him of the work (which he
is going to do and) telling (him what he has done).
29. He shall study after having been called (by
the teacher, and not request the latter to begin
the lesson).
e.g. instead of saying, " Haradatta (given by Hara)," he shall say,
" the venerable Bhavarata (given by Bhava)." ' Haradatta.
25. Apastamba I, 2, 6, 5-7.
26. He must not think that, as the teacher cannot see him,
he need not obey the summons.
27. Apastamba I, 2, 6, 15, 23.
28. ' Work (karma) means performance. The meaning is that
the pupil shall announce to his teacher the performance of all
he is going to do. But what is useful for the teacher, as fetching
water and the like, he shall inform him of the performance of
that, i.e. knowing himself (without being told) that such work is
necessary at a particular time (and acting on this knowledge).
Any other explanation of this Sutra does not please me.'-r Hara-
daita. See also Apastamba I, 2, 6, 8. My MSS. divide this Sutra
into two, beginning the second with ' Informing ' &c. Haradatta's
final remark, quoted above, seems to indicate that the division
was intended by him.
29. Apastamba I, 2, 5, 26.
I9O GAUTAMA. IT, 30.
30. He shall be intent on (doing) what is pleasing
and serviceable (to the teacher) ;
31. And (he shall behave) towards (the teacher's)
wives and sons just as (towards the teacher),
32. But not eat their leavings, attend them while
bathing, assist them at their toilet, wash their feet,
shampoo them nor embrace their feet.
33. On returning from a journey he shall embrace
the feet of the wives of his teacher.
34. Some declare, that (a pupil) who has attained
his majority is not (to act thus) towards young
(wives of his teacher).
35. Alms may be accepted from men of all castes,
excepting Abhirastas and outcasts.
36. (In begging) the word 'Lady' must be pro-
nounced in the beginning, in the middle, or at the
end (of the request), according to the order of the
castes.
37. (He may beg in the houses) of the teacher,
of blood relations, (or) of Gurus, and in his own, if
he obtains no (alms) elsewhere.
30. Apastamba I, i, 4, 23.
31. Apastamba I, 2, 7, 27, 30; Manu II, 207-212.
34. ' One who has attained his majority, i. e. one who has com-
pleted his sixteenth year and is (already) a youth.' Haradatta.
35. Haradatta explains abhuasta by upapatakin, ' one who has
committed a minor offence,' apparently forgetting Apastamba I, 7,
21, 7. See also Apaslamba I, i. 3, 25,
36. Apastamba I, i, 3, 28-30, where the formulas have been
given in the notes. Haradatta remarks that the (iraimini Gr/liya-
sutra forbids the lengthening or drawling pronunciation of the
syllables ksha; and hi in begging. Baudhayana I, 2, 3, 16
likewise forbids it. In the text read varanupurvyea.
37. Manu II, 184. It is just possible that the translation
ought to be ' in the houses of his teacher's blood relations/
instead of ' in the houses of his teacher (and) of blood .relations.'
II. 48. STUDENTSHIP. 1 9!
38. Among' these he shall avoid each preceding
one (more carefully than those named later).
39. Having announced to the teacher (what he
has received) and having received his permission,
the (student) may eat (the collected food).
40. If (the teacher) is not present, (he shall seek
the permission to eat) from his (teacher's) wives or
sons, from fellow-students or virtuous (strangers).
41. Having placed water by his side, (he shall
eat) in silence, contented, (and) without greed.
42. (As a rule) a pupil shall not be punished
corporally.
43. If no (other course) is possible, (he may be
corrected) with a thin rope or a thin cane.
44. If (the teacher) strikes him with any other
(instrument), he shall be punished by the king.
45. He shall remain a student for twelve years
in order (to study) one (recension of the Veda),
46. Or, if (he studies) all (the Vedas) twelve
years for each,
47. Or during (as long a period as he requires
for) learning (them).
48. On completion of the instruction the teacher
must be offered a fee.
38. The meaning of the Suira is, that if a student does not
obtain anything from strangers, he shall first go to his own
family, next to the houses of Gurus, i.e. paternal and maternal
uncles and other venerable relatives, then to his other blood
relations, i.e. Sapi ASCETIC. 193
3. The householder is the source of these, because
the others do not produce offspring.
4. Among them a (professed) student (must follow
the rules) given (in the preceding chapters).
5. He shall remain obedient to his teacher until
(his) end.
6. In (the time) remaining after (he has attended
to) the business of his Guru, he shall recite (the
Veda).
7. If the Guru dies, he shall serve his son,
8. (Or) if there is no (son of the teacher), an
older fellow-student, or the fire.
9. He who lives thus, gains the heaven of Brah-
man, and (of him it is said that) he has subdued
his organs (of sense and action).
10. And these (restrictions imposed on students
must also be observed by men) of other (orders,
provided they are) not opposed (to their particular
duties).
n. An ascetic shall not possess (any) store.
12. (He must be) chaste,
13. He must not change his residence during the
rainy season.
3. -vlanu VI. 87. 4. Apastamba I, i, 4. 29.
5. Apastamba II, 9, 21, 6.
6. According to Haradatia the term Guru here includes the father.
But see the noxt Sutra, where Guru can only mean the teacher.
T O. Apustamba IT, 9, 21, 3-4. My MSS. have uttaresham, 'of
the 'ater named,' instead of itaresham, ' of the other ' (orders), both
in the Suira and in subsequent quotations of the same.
ii. Apastamba II, 9. 21, 8-10 ; Manu VI, 41-43 ; Colebrooke,
Milakshara II, 8, 7.
13. This rule shows that the Vasso of the Bauddhas and Gainas
is also derived from a Brahmanical source ; see also Buudhayana
II, 6, n. 20.
01 O
IQ4 GAUTAMA. 111,14.
14. He shall enter a village (only) in order to beg.
15. He shall beg late (after people have finished
their meals), without returning (twice),
1 6. Abandoning (all) desire (for sweet food).
17. He shall restrain his speech, his eyes, (and)
his actions.
1 8. He shall wear a cloth to cover his naked-
ness.
1 9. Some (declare, that he shall wear) an old rag,
after having washed it
20. He shall not take parts of plants and trees,
except such as have become detached (spontane-
ously).
21. Out of season he shall not dwell a second
night in (the same) village.
22. He may either shave or wear a lock on the
crown of the head.
23. He shall avoid the destruction of seeds.
24. (He shall be) indifferent towards (all) crea-
tures, (whether they do him) an injury or a kindness.
25. He shall not undertake (anything for his
temporal or spiritual welfare).
15. Manu VI, 55-56.
19. Apastamba II, 9, 21, n.
20. ' He shall not appropriate, i. e. take parts of these, i.e. fruits,
leaves, and the like, which have not been detached, i. e. have not
fallen off. But he may take what has become detached spon-
taneously.' Haradatta.
2 1. Out of season, i. e. except in the rainy season, during which,
according to Sutra 13, an ascetic must not wander about.
23. 'He shall avoid, i.e. neither himself nor by the agency of
others cause the destruction, i. e. the pounding by means of a pestle
or the like, of seeds, i.e. raw rice and the like. Hence he shall
accept as alms cooked food only, not rice and the like.' Hara-
datta.
111,35- HERMIT. 195
26. A hermit (shall live) in the forest subsisting
on roots and fruits, practising austerities.
27. Kindling the fire according to the (rule of
the) Sramawaka (Sutra, he shall offer oblations in
the morning and evening).
28. He shall eat wild-growing (vegetables only).
29. He shall worship gods, manes, men, goblins,
and Tfoshis.
30. He shall receive hospitably (men of) all
(castes) except those (with whom intercourse is)
forbidden.
31. He may even use the flesh of animals killed
by carnivorous beasts.
32. He shall not step on ploughed (land),
33. And he shall not enter a village.
34. He shall wear (his hair in) braids, and dress
in (garments made of) bark and skins.
35. He shall not eat anything that has been
hoarded for more than a year.
26. Apastamba II, 9, 21, 18 II, 9, 23, 2. 'Austerities (tapas)
means emaciating his body.' Haradatta.
27. 'He shall offer oblations in the morning and evening/
(these words), though not expressed, are understood.
29. I. e. he shall perform the five Mahaya^was, just like a house-
holder, only using wild-growing fruits, roots, &c., for the oblations.
31. 'They declare, that baishka means the flesh of an animal,
slain by a tiger or the like. He may use even that. The word
" even " implies blame. Hence this is a rule for times of distress,
and it must be understood that such food is to be eaten only
on failure of roots and fruits and the like.' Haradatta. The
commentator adds that the flesh of forbidden animals must be
avoided.
34. According to Haradatta the lower garment shall be made of
ira, which he again explains as cloth made of Ku*a grass and the
like, and the upper of a skin.
35. Haradatta reads atisamvatsaram, not atisa/svatsaram, as in
O 2
1 96 GAUTAMA. Ill, 36.
36. But the venerable teacher (prescribes) one
order only, because the order of householders is
explicitly prescribed (in the Vedas).
CHAPTER IV.
1. A householder shall take a wife (of) equal
(caste), who has not belonged to another man and
is younger (than himself).
2. A marriage (may be contracted) between per-
sons who have not the same Pravaras,
3. (And) who are not related within six degrees
on the father's side,
4. Or on the side of the begetter,
Professor Stenzler's edition, though he notices the latter reading.
Manu VI. 15.
36. ' The duties of a householder, the Agnihotra, and the like,
are frequently prescribed and praised in all Vedas, Dharmajastras,
and Itihasas. As, therefore, the order of householders is explicitly
prescribed, this alone is the order (obligatory on all men). But the
other orders are prescribed only for those unfit for the (duties of
a householder). That is the opinion of many teachers.' Haradatta.
Haradatta's explanation of stiaryaA, which he takes to mean ' many
teachers/ seems to me inadmissible. Eke, 'some (teachers),' is
used in that sense, and aAryaA cannot possibly be a synonymous
term. Further on (IV, 23) Haradatta himself admits that by
aHryaA one teacher is meant. It must be translated ' the venerable
teacher,' because the Hindus are very fond of the use of the pluralis
majestatis. I have no doubt that Gautama means his own teacher,
whom, of course, etiquette forbids him to name. See also R. Garbe,
Uebersetzung des Vaitana-sutra. I, 3.
IV. i. Apastamba II, 6, 13, i ; Manu III, 4, 12 ; Yn^;7. I, 52.
2. Regarding the Pravaras, see Max Miiller's History of Ancient
Sanskrit Literature, p. 386. Apastamba II, 5, n, 15.
3. Apastamba II, 5, n, 16; Manu 111, 5: Yagri. I, 52.
4. This rule refers to the case where a husband has made over
his wife to another man and the bridegroom stands in the relation
of a son to the husband of his mother and to his natural father
(dvipita). See V&gri. I, 68.
IV, 15- HOUSEHOLDER. 197
5. (Nor) within four degrees on the mother's
side.
6. (If the father) gives (his daughter) dressed
(in two garments) and decked with ornaments to
a person possessing (sacred) learning, of virtuous
conduct, who has relatives and a (good) disposition,
(that is a) Brahma (wedding).
7. At the Pra/apatya (wedding) the marriage-
formula is, ' Fulfil ye the law conjointly.'
8. At the Arsha (wedding the bridegroom) shall
present a cow and a bull to him who has (authority
over) the maiden.
9. (If the bride) is given, decked with ornaments,
to a priest at the altar, that is a Daiva wedding.
10. The spontaneous union with a willing (maiden
is called) a Gandharva wedding.
11. If those who have (authority over) a female
are propitiated by money, (that is) an Asura wedding.
12. (If the bride) is taken by force, (that is)
a Rakshasa wedding.
13. If (a man) embraces a female deprived of
consciousness, (that is) a Faisa^a wedding.
14. The first four (rites) are lawful ;
15. Some say, (the first) six.
5. Ya77. I, 53.
6. Apasiamba II, 5, n, 17. 'Virtuous conduct (/-aritra), i.e.
the performance of the acts prescribed (in the Vedas and Smr/tis).
.... good disposition (jila), i. e. faith in the ordinances of the
law.' Haradatta.
7. Manu 111, 30 ; Yiiw- I, 60.
8. Apastamba II, 5, n, 18. 9. Apastamba II, 5, n, 19.
10. Apastamba II, 5, ii, 20. u. Apastamba II, 5, 12, r.
i 2. Apastamba II, ,;, 12, 2. 13. Manu III, 34 ; Y*g. I, 6r.
14. Manu III, 24. 39. 15. Manu III, 23.
198 GAUTAMA. TV, 16.
1 6. (Children) born in the regular order of
wives of the next, second or third lower castes
(become) Savarwas, Ambash///as, Ugras, Nishadas,
Daushyantas or Pdra^avas.
17. (Children born) in the inverted order (of
wives of higher castes become) Sutas, Migadhas,
Ayogavas, Kshattr/s, Vaidehakas or /$fa#d&las.
1 8. Some declare, that a woman of the Brahma^a
caste has born successively to (husbands of) the (four)
castes, sons (who are) BrAhmafcas, Sutas, Magadhas
or A'awd&las ;
19. (And that) a woman of the Kshatriya caste
(has born) to the same, Murdhavasiktas, Kshatriyas,
Dhlvaras, Pulkasas ;
20. Further, a woman of the Vai-yya caste to
the same, Bhr^yaka/^as, Mahishyas, Vai^yas, and
Vaidehas j
21. (And) a woman of the .Sudra caste to the
same, P&raravas, Yavanas, Kararcas, and .Sudras.
1 6. I.e. from a Brahmawa and a KshatriyS springs a Savarwa,
from a Brahmawa and a Vaijy a Nish&da, from a Brahma^a and
a Sudra a Parayava, from a Kshatriya and a Vaijya an AmbashMa,
and from a Kshatriya and a /SCuM a Daushyanta, from a Vauya
and a Sfidra an Ugra. Compare for this and the following five
Sutras Manu X, 6-18; Y%. 1, 91-95.
17. I.e. from a Kshatriya and a Brahmam springs a Suta, from
a Vai-rya and a Kshatriya a Magadha, from a .Sudra and a Vaijya
an Ayogava, from a Vaijya and a Brahmawi a Kshatt/-/, from a
.Sttdra and a Kshatriya a Vaidehaka, from a -S"udra and a Brahmawi
1 8. The words ' Some declare' stand only at the end of Sutra
21. But Haradatta rightly declares that they refer to all the four
Sutras. The proof for the correctness of his interpretation lies in
the use of the form a^i^anat, which refers to each of the Stitras.
The four Sutras are, however ; probably spurious, as Sutra 28 refers
back to Sutra 1 7 by calling the Au/z^ala ' the last (named).'
IV, 25. HOUSEHOLDER. 199
22. In the seventh (generation men obtain) a
change of caste, either being raised to a higher
one or being degraded to a lower one.
23. The venerable teacher declares (that this
happens) in the fifth (generation).
24. And (the same rule applies) to those born
(from parents of different classes that are) inter-
mediate between (two of the castes originally)
created (by Brahman).
25. But those born in the inverse order (from
fathers of a lower and mothers of a higher caste
stand) outside (the pale of) the sacred law,
22. Apastamba II, 5, n, 10-11. 'That is as follows: If a
Savarwa female, born of the Kshatriya wife of a Bcahmaa, is
married to a Brahmaa, and her female descendants down to the
seventh likewise, then the offspring -which that seventh female
descendant bears to her BrShma/ra. husband is equal in caste to
a Brahmana. In like manner, if a Savaraa male, the son of a
Brahmaa and of his Kshatriya wife, again marries a Kshatriya
wife and his male descendants down to the seventh likewise, then
the offspring of that seventh male descendant is equal in caste to
a Kshatriya. The same principle must be applied to the offspring
of Kshatriyas and wives of the Vauya caste as well as to Vaijyas
and wives of the .Sudra caste.' Haradatta.
23. '(The venerable) teacher opines that the change of caste
takes place in the fifth generation. They declare that the plural
may be used to denote one teacher. This Sutra refers to (cases of
extraordinary merit acquired through) virtuous conduct and study
of the Veda.' Haradatta. It is clear that in this case Haradatta,
too, has seen that the word a^arya^ has another force than the
more common eke ; see above, note to III, 36.
24. 'That is as follows: If the daughter of a Savaraa, born
of a wife of the Ambash/^a caste, is married again to a Savama,
and her female descendants down to the seventh likewise, then the
offspring of that seventh female descendant, begotten by a Savara
husband, is equal in caste to a Savara.' Haradatta. Regarding
the birth of the four castes from Brahman, see Kig-veda X, 90, 12.
25. Manu X, 41, 67-68.
2OO GAUTAMA. IV, 26.
26. As well as (those born in the regular order)
from a female of the sSudra caate.
27. But he whom a 6'udra (begets) on a female
of unequal caste shall be treated like an outcast.
28. The last (named, the A'aWala), is the
foulest.
29. Virtuous sons (born of wives of equal caste)
and wedded according to approved rites sanctify
(their father's family).
30. (A son born of a wife married) according
to the Arsha rite (saves) three ancestors (from
hell),
31. (A son born of a wife married) according to
the Daiva rite ten,
32. (A son born of a wife married) according to
the Pra^apatya rite, also ten.
33. (But) the son of a wife married according to
the Brahma rite (saves) ten ancestors, ten descend-
ants, and himself.
CHAPTER V.
T. (A householder) shall approach (his wife) in
the proper season,
2. Or (he may do so) at any time except on
the forbidden (days).
26. Mann X, 68.
27. ' "Shall be treated like an outcast," i.e. one must avoid to
look at him, &c., just as in the case of an outcast.' Haradatta.
28. Manu X, 51-56. 30. Manu 111, 38; Ya^, I, 59.
31. Manu 111, 38 : Ya#. I, 59.
32. Manu III, 38 ; Ya^Tz. I, 60.
33. Manu III, 37 ; Ya^/7. 1, 58.
V. i. Apastamba II, i. i, 17. 2. Apastamba II, i, i, 18.
V, 9
HOUSEHOLDER.
3. He shall worship gods, manes, men, goblins,
(and) ftishls.
4. Every day he shall recite privately (a portion
of the Veda),
5. And the (daily) libation of water to the manes
(is obligatory on him).
6. Other (rites than these he may perform) ac-
cording to his ability.
7. The (sacred) fire (must be kindled) on his
marriage or on the division of the family estate.
8. The domestic (ceremonies must be performed)
with (the aid of) that (fire).
9. (Also) the sacrifices to the gods, manes, (and)
men, and the private recitation (and) the Bali-
offerings.
3. Apastamba I, 4. 12, 15; I, 4, 13, i ; Manu III, 69-72; IV,
29, 21 ; Ya^Tz. I, 99, 102-104.
4. Manu III, 8 1 ; Y%. I, 104.
5. Manu III. 82; Y%. I, 104. 'The word "and" indicates
that water must be offered to the gods and j?/shis also.' Hara-
datta.
6. ' (Rites) other than those prescribed in Sfitras 3-5 he may
perform according to his energy, i.e. according to his ability. But
those he should zealously perform. As the oblations to the gods
and the other (Mahaya^as) are mentioned before the kindling of
the domestic fire, they must be performed by a person who has not
yet kindled the domestic fire with the aid of the common (kitchen)-
fire.' Haradatta.
7. As long as the family remains united, its head offers the
oblations for all its members.
8. 'The domestic rites, i.e. the Puwzsavana and the rest. . . .
Now with the aid of which fire must a man, who has not yet kindled
the domestic fire, perform the Puwsavana, &c. ? Some answer that
he shall use a common fire. But the opinion of the teacher (Gau-
tama) is that he shall use the sacred fire which has been kindled on
that occasion.' Haradatta.
9. Haradatta states that the Mahaya^tfas are again enumerated
in order to show that a person who has kindled the sacred fire
2O2 GAUTAMA. V, 10.
10. The oblations (which are thrown) into the
(sacred) fire (at the Vaisvadeva-sacrifice are offered)
to Agni, to Dhanvantari, to all the gods, to Pra^a-
pati, (and to Agni) Svish/akret ;
n. And (Bali-offerings must be given) to the
deities presiding over the (eight) points of the
horizon, in their respective places,
12. At the doors (of the house) to the Maruts,
13. To the deities of the dwelling inside (the
house),
shall use this for them, not a common fire. He also states that
a passage of Usanas, according to which some teachers prescribe
the performance of the daily recitation near the sacred fire, shows
(hat this rite too has a connection with the sacred fire.
10. Apastamba II, 2, 3, 16, where, however, as in all other
works, the order of the offerings differs. Haradatta adds that the
word 'oblations' is used in the Sutra in order to indicate that the
word svaha must be pronounced at the end of each Mantra, and
that the expression 'in the fire' indicates that the Bali-offerings
described in the following Sutra must be thrown on the ground.
n. Compare Apastamba II, 2, 3, 20 II, a, 4, 8 ; Manu III,
87-90, where, as elsewhere, the order of the offerings differs.
According to Haradatta the deities intended are, Indra, Agni, Yama,
Nirr/ti, Varuwa, Vayu, Soma, and Mna. The first offering must
be placed to the east, the next to the south-east, south, &c.
12. At all the doors, as many as there are, a Bali must be
offered with the Mantra, ' To the Maruts, svaha/ Haradatta.
13. 'As he says " inside " (pravuya, literally " entering ") he must
stand outside while offering the Balis at the doors. ... At this
occasion some require the following Mantra, " To the deities of
the dwelling, svaha," because that is found in the JWvalayana
(Gr/hya-sCitra I, 2, 4). Others consider it necessary to mention
the deities by name, and to present as many offerings as there are
deities, while pronouncing the required words.' Haradatta. The
commentator then goes on to quote a passage from U-ranas, which
he considers applicable, because it contains the names of the
Grzhadevatas. I doubt, however, if the 'others' are right, and
stilt more if, in oase they should be right, it would be advisable to
supply the names of the Gr/hadevatas from U-ranas.
V, 21. HOUSEHOLDER. 2O3
14. To Brahman in the centre (of the house),
15. To the Waters near the water-pot,
16. To the Ether in the air,
17. And to the Beings walking about at night
in the evening.
1 8. A gift of food shall be preceded by a libation
of water and (it shall be presented) after (the re-
cipient) has been made to say, ' May welfare attend
thee,'
19. And the same (rule applies) to all gifts pre-
sented for the sake of spiritual merit.
20. The reward of a gift (offered) to a person
who is not a Brahmaffa is equal (to the value of
the gift), those (of presents given) to a Brahmawa
twofold, to a 6Yotriya thousandfold, to one who
knows the whole Veda (vedaparaga) endless.
21. Presents of money (must be given) outside
the Vedi to persons begging for their Gurus, (or) in
order to defray the expenses of their wedding, (or
14. 'Because the word "and" occurs in Sfitra II after the word
" to the deities presiding over the points of the horizon " a Bali-
offering must be presented to the deities mentioned by the author
in Sutra 10, vi2. to the earth, wind, Pra^apati, and to all the gods,
after a Bali has been offered to Brahman.' Haradatta.
16. 'The Bali presented to Akaja, " the ether," must be thrown
up into the air, as Manu says, III, 90.' Haradatta.
17. ' Because of the word " and," he must, also, present Balis to
the deities mentioned above.' Haradatta. The commentator means
fo say that in the evening not only the ' Beings walking about
at night' (naktaw/fara) are to receive a portion, but all the other
deities too, and that the Balikarma must be offered twice a day.
18-19. Apastamba II, 4, 9, 8.
20. According to Haradatta the term 6rotriya here denotes one
who has studied one Veda, (but see also Apastamba II, 3, 6, 4 ;
II. 4, 8, 5.) Vedaplraga is a man who has studied one Veda,
together with the Ahgas, Kalpa-sutras, and Upanishads.
21. Apastamba II, 5, 10, 1-2. 'Now he promulgates a Sutra
204 GAUTAMA. V, 22.
to procure) medicine for the sick, to those who
are without means of subsistence, to those who are
going to offer a sacrifice, to those engaged in study,
to travellers, (and) to those who have performed
the Visva^it-sacrifice.
22. Prepared food (must be given) to other
beggars.
23. For an unlawful purpose he shall not give
(anything), though he may have promised it.
24. An untruth spoken by people under the influ-
ence of anger, excessive joy, fear, pain (or) greed,
by infants, very old men, persons labouring under
a delusion, those being under the influence of drink
(or) by mad men does not cause (the speaker) to fall.
25. Before (a householder eats) he shall feed his
guests, the infants, the sick people, the pregnant
women, the females under his protection, the very
aged men, and those of low condition (who may
be in his house).
which refers to those cases where one must necessarily make gifts,
and where one incurs guilt by a refusal. ... As the expression
" outside the Vedi " is used, presents must be given to others also
" inside the Vedi" (i.e. fees to priests, &c.)' Haradatta.
22. Apastamba II, 2, 4, 14.
23. Apastamba II, 5, 10, 3; Colebrooke II, Digest IV, 47;
Mayukha IX, 5. 'As he says "for an unlawful purpose," what
has been promised must in other cases necessarily be given.'
Haradatta.
24. Colebrooke II, Digest IV, 56. ' " Does not cause (the
speaker) to fall," i.e. produces no guilt. Hence such persons need
not even give a promised present.' Haradatta.
25. Apastamba II, 2, 4, 11-13; HI 4, 9, 10; Manu III, 116.
'Females under his protection (suvasinyaA), i.e. daughters and
sisters . . . , those of low condition (^aghanyaA), i.e. servants,
slaves, and the like. . . . The term " men of low condition " is
made a separate word in the text in order to show that they come
after the others.' Haradatta.
V, 32 HOUSEHOLDER. 2O5
26. But (when) his teacher, parents (or intimate)
friends (visit his house), he shall proceed to the
preparation of the dinner after asking them (for
orders).
27. When an officiating priest, his teacher, his
father-in-law, paternal or maternal uncles visit (him),
a Madhuparka (or honey-mixture must be offered
to them).
28. (If they have been once honoured in this
manner, the, ceremony need be) repeated (only) after
a year.
29. (But) on (the occasion of) a sacrifice and
of the wedding (a Madhuparka must be offered,
though) less than a year (has passed since the last
visit of the persons thus honoured).
30. And to a king who is a .Srotriya (a Madhu-
parka must be offered as often as he comes),
31. (But to a king) who is not a .Srotriya a seat
and water.
32. But for a vSYotriya he shall cause to be pre-
pared a foot-bath, an Arghya, and food of a superior
quality,
26. Manu TIT, 113.
27. Apastamba II, 4, 8, 5-9.
30. ' And to a king a Madhuparka must be offered on his
arrival. If he is a Srotriya (this must be done) on each visit.'
iiaradatta.
31. ; A king who is not a -S'rotriya shall be honoured with a seat
and water, not with a Madhuparka/ Haradatta.
32. Apaslamba II, 3, 6, 7-10, 14-15. 'This Sutra may be
optionally taken as referring to a Brahmawa, because the word
.SYotriya is repeated. For a -Srotriya who has come as a guest,
a foot-bath, i.e. water for washing the feet, an Arghya, i.e. water
mixed with Durvi grass, flowers, &c., and food of a superior
quality, i. e. milk and rice ; cakes and the like shall be particularly
prepared, if the host is able to afford it.' Haradatta.
2O6 GAUTAMA. V, 33.
33. Or his usual food distinguished by a (par-
ticularly careful) preparation.
34. To a (Brahma^a) who is not learned in the
Vedas, (but) of good conduct, food of a middling
(quality) shall be given,
35. To one who is the reverse (of virtuous) grass,
water, and earth,
36. (Or) at least a welcome.
37. Honour (must be shown to a guest, and the
host must) not dine better (than his guest).
38. A couch, a seat, (and) a lodging (of the)
same (quality as the host uses must be given) to
(a guest) of equal condition and to one's betters ;
they must be accompanied (on departure) and re-
spectfully attended to (during their stay).
39. (The host shall show similar) though less
(attention) to (a guest) who is inferior (to himself).
33. ' But if (the host is) not able (to afford dainties), he shall
prepare that same food which is daily used in his house, dis-
tinguished in the preparation, i. e. by adding pepper and the like
condiments, by frying it, and so forth.' Haradatta.
34. Apastamba II, 2, 4. 16 ; II, 3, 6, 12. Haradatta points out
that in this case nothing but a simple dinner shall be given.
36. Apastamba II, 2, 4, 14. ' On failure of grass and the rest,
a welcome, i. e. (the host shall say), " Thou art tired, sit down
here." ' Haradatta.
37. Manu III, 106-107. 'This Sutra refers solely to such a
guest, as is described below, Sutra 40.' Haradatta.
38. 'Accompanying, i. e. walking after him ; respectfully attend-
ing to, i. e. sitting with him and so forth. As it is not possible
that these two acts can be performed by the host in the same
manner as for himself, the meaning of the Sutra must be taken to
be merely that they are to be performed.' Haradatta.
39. Haradatta says that some explain this Sutra to mean, ' (The
host shall show the same attention) even to a man who is a little
inferior (to himself in learning, &c.),' but that he disapproves of
their opinion.
VI, 3- SALUTING. 2C7
40. He is called a guest who, belonging to a
different village (and) intending to stay for one
night only, arrives when the sun's beams pass over
the trees.
41. According (to his caste a guest) must be asked
about his well being (kusala), about his being free
from hurt (anamaya), or about his health (arogya).
42. The last (formula must also be used in ad-
dressing) a ^udra.
43. A man of a lower caste (is) not (to be con-
sidered) a guest by a Brahma#a, except if he has
approached on (the occasion of) a sacrifice.
44. But a Kshatriya must be fed after the Brah-
maa (guests).
45. (Men of) other (castes he shall feed) with his
servants for mercy's sake.
CHAPTER VI.
1. (To salute) every day on meeting (by) an
embrace of the feet,
2. And (particularly) on return from a journey,
3. (Is prescribed in the case) of parents, of their
blood relations, of elder (brothers), of persons venera-
40. Apastamba II, 3, 6, 5. Haradatta states, that by ' the time
when the sun's rays pass over the trees/ either the middle of the
day or the late afternoon may be meant.
41. Apastamba I, 4, 14, 26-29.
43. Apastamba II, 2, 4, 18-19.
VI. i. Apastamba I, 4, 14, 7-9; I, 2, 5, 18; I, 2, 8, 17-18.
3. ' Their blood relations, i.e. paternal and maternal uncles and
the rest; elders, i.e. elder brothers; persons venerable on account
of their learning, i. e. the teacher who has initiated him (aMrya),
the teacher who has instructed him (upadhyaya), and the rest.'
Haradatta.
2O8 GAUTAMA. VI, . t .
ble on account of their learning, and of the Gurus of
the latter.
4. On meeting (several persons, to whom such
a salutation is due), together, the most venerable
(must be saluted first).
5. On meeting persons who understand (the rule
of returning salutes) one shnll salute (them) pro-
nouncing one's name, and (saying), ' I N. N. (ho !
salute thee).'
6. Some (declare that) there is no restrictive rule
for salutations between man and wife.
A
4. Apastamba I, 2, 6, 29 ; I, 2, 3, 19. ' On meeting his mother
and other persons whose feet must be embraced, he shall first
embrace the highest, i. e. the most excellent, afterwards the others.
Who the most excellent is has been declared above, II, 50-51.
5. Apastamba I, 2, 5, 12-15. Professor Stenzler reads a^a-
samavaye, while my copies and their commentary show that
^arasamavayc has to be read. Besides, it seems impossible to
make any sense out of the former reading without assuming
that the construction is strongly elliptical. ' On meeting, i. e. on
comiug together with him who knows the rule of returning a
salute, he shall utter, i.e. loudly pronounce his name, i.e. the
name which he has received on the tenth day (after his birth), and
which is to be employed in saluting, and speak the word " I " as
well as the word " this." They declare that instead of the word
" this,'' which here is explicitly prescribed, the word " I am " must
be used. Some salute thus, " I Haradatia by name ; " others, " I
Haradattajarman ;" and the common usage is to say, "I Haradatta-
jnrman by name." Thus the salutation must be made. Salutation
means saluting. The affix a is added to causatives and the rest.
With reference to this matter the rule for returning salutes has
been described by Manu II, 126. . . .As (in the above Sutra)
the expression "on moeting persons knowing" is used, those who
are unacquainted wiih the manner of returning a salute must not be
saluted in this manner. How is it then to be done ? It is described
by IManu III, 123.! Haradatta.
6. As Gautama says, '" Some declare," the restrictive rule must,
in his opinion, be follower!.' Haradatta.
VI, I .> SALUTING. 2O9
7. (The feet of) other female (relations) than the
mother, a paternal uncle's wife and (elder) sisters
(need) not (be embraced, nor need they be saluted)
except on return from a journey.
8. The feet of wives of brothers and of the mother-
in-law (need) not be embraced (on any occasion).
9. But (on the arrival of an) officiating priest,
a father-in-law, paternal and maternal uncles who
are younger (than oneself), one must rise ; they
need not be saluted (as prescribed above, Sutra 5).
10. In like manner (any) other aged fellow-citizen,
even a 5udra of eighty years and more, (must be
honoured) by one young enough to be his son,
71. (And) an Arya, though (he be) younger, by
a ^udra ;
1 2. And he shall avoid (to pronounce) the name
of that (person who is worthy of a salutation).
13. And an official who (is) not (able to) recite
(the Veda shall avoid to pronounce the name) of
the king.
7. Manu II, 132 ; Apastamba I, 4, 14, 6, 9.
9. Apastarnba I, 4, 14, u.
i o. ' Old (purva), i. e. of greater age A .Sudra even, who
answers this description, must be honoured by rising, not, however,
be saluted by one young enough to be his son, i. e. by a BrSh-
maa who is very much younger. The .Sfidra is mentioned as
an instance of a man of inferior caste. Hence a Sudra must
(under these circumstances) be honoured by rising, not be saluted
by men of the three higher castes, a Vauya by those of the two
higher castes, and a Kshatriva by a Brahmawa.' Haradatta.
A -
11. 'An Arya, i. e. a man of the three twice-born castes, though
he be inferior, i.e. younger, must be honoured by rising, not be
saluted by a .Sudra. The Sudra is mentioned in order to give an
instance of (a man of) inferior caste.' Haradatta.
12. 'An inferior shall avoid to take his name, i.e. that of a
superior.' Haradatta.
[2] P
210 GAUTAMA. VI, 14.
14. A contemporary who is born on the same day
(shall be addressed with the terms) bho/j or bhavan
(your honour),
15. (Likewise) a fellow-citizen who is ten years
older (than oneself),
1 6. (Also) an artist who is five years (older),
1 7. And a 6rotriya belonging to one's own Vedic
school who is three years older,
1 8. (Further), Brahmawas destitute of learning
and those who follow the occupations of Kshatriyas
or VaLsyas,
19. And (a contemporary) who has performed the
Dikshaiyesh/i of a Soma-sacrifice before he buys
(the Soma).
20. Wealth, relations, occupation, birth, learning,
and age must be honoured ; (but) each later named
14. Haradatta says that sam&nehani, 'on the same day,' means
' in the same year.' He is probably right in thinking that the
expression must not be interpreted too strictly. But his assertion
that aha/$ means also 'year' cannot be proved by his quotation
from the Nigha#/uka, abde sawzvatsaram ahar^aram.
15. 'A person aged by ten years, i. e. at least ten years older,
who lives in the same town as oneself, is to be addressed as bho/i,
bhavan, though he may be deficient in good qualities.' Haradatta.
16. 'The words "years older" must be understood. He who
lives by the fine arts (kala), i. e. the knowledge of music, painting,
leaf-cutting, and the like, and is at least five years older than
oneself, must be addressed as bho^ or bhavan.' Haradatta.
17. Haradatta notes that Apastamba I, 4, 14, 13 gives a some-
what different rule.
1 8. Haradatta adds that a person destitute of learning, be he
ever so old, may still be treated as an equal, and addressed as
bho^, bhavan, by a more learned man.
20. Manu II, 136. 'As wealth and the rest cannot be directly
honoured, the persons possessing them are to be honoured
Respect (mana) means honour shown by saluting and the like.'
Haradatta.
VII, 4- TIMES OF DISTRESS. 2 1 1
(quality) is more important (than the preceding
ones).
21. But sacred learning is more important than
all (other good qualities),
22. Because that is the root of the sacred law,
23. And because the Veda (expressly declares it).
24. Way must be made for a man seated in
a carriage, for one who is in his tenth (decade), for
one requiring consideration, for a woman, for a
Snataka, and for a king.
25. But a king (must make way) for a .5rotriya.
CHAPTER VII.
1. The rule for (times of) distress (is) that a
Brahmawa may study under a teacher who is not
a Brahma#a.
2. (A student is bound) to walk behind and to
obey (his non-Brahmanical teacher).
3. (But) when (the course of study) has been
finished, the Brahmawa (pupil is more) venerable
(than his teacher).
4. (In times of distress it is permissible) to offer
21. Manu II, 154.
23. Haradatta says that a passage to this effect occurs in the
-AfMndogya-brahmawa. He also refers to Manu II, 151.
24. Apastamba II, 5, n, 5, 7-9. 'A person requiring con-
sideration, i.e. one afflicted by disease. A woman, i.e. a bride
or a pregnant woman. A Snataka, i. e. a person who has bathed
after completing his studies and after having kept the vow of
studentship.' Haradatta.
25. Apastamba II, 5, n, 6:
VII. i. Apastamba II, 2, 4, 25.
2. Apastamba II, 2, 4, 26. 3. Apastamba ll, 2, 4, 27.
4. Haradatta quotes Manu X, 103 in support of the above
explanation, and adds that another commentator interprets the
P 2
212 GAUTAMA. VII, ; ~.
sacrifices for (men of) all (castes), to teach (them),
and to accept (presents from them).
5. Each preceding (mode of living is) preferable
(to those named later).
6. On failure of the (occupations lawful for a
Brahmawa) he may live by the occupations of a
Kshatriya.
7. On failure of those, he may live by the
occupations of a Vaisya.
8. (Goods) that may not be sold by a (Brahmawa
are),
9. Perfumes, substances (used for) flavouring
(food), prepared food, sesamum, hempen and linen
cloth, skins,
10. Garments dyed red or washed,
1 1. Milk and preparations from it,
12. Roots, fruits, flowers, medicines, honey, flesh,
grass, water, poison,
SOtra to mean, that in times of distress men of all castes may
support themselves by sacrificing for others, teaching, and the
acceptance of gifts, though in ordinary times these modes of
living are reserved for Brahmawas.
5. The use of the masculine in the text, ' purva^ purvo guru/;,'
may, I think, be explained by the fact that the compound in the
preceding Sutra ends with a noun of the masculine gender.
6. Manu X, 81; Ya^. Ill, 35. 7. Apastamba I, 7, 20, n.
9. Apastamba I, 7, 20, 12-13. ' Substances used for flavouring
(rasa), i. e. oil, sugar, clarified butter, salt, and the like.' Hara-
datta. From Sutra 19 it is clear that ' rasa' does not simply mean
' liquids.'
10. My MSS. read nirwikte for nikte, and nirniktam is explained
by ' washed by a washerman or the like person.' It is possible to
translate Professor Stenzler's reading in accordance with Manu X,
87, ' pairs of (i. e. upper and lower) garments dyed red.'
11. 'Preparations from it, i.e. sour milk and the like/
Haradatta.
VII, 24. TIMES OF DISTRESS. 213
13. Nor animals for slaughter,
14. Nor, under any circumstances, human beings,
heifers, female calves, cows big with young.
15. Some (declare, that the traffic in) land, rice,
barley, goats, sheep, horses, bulls, milch-cows, and
draught-oxen (is) likewise (forbidden).
1 6. But (it is permissible) to barter,
17. One kind of substances used for flavouring
others,
1 8. And animals (for animals).
19. Salt and prepared food (must) not . (be
bartered),
20. Nor sesamum.
21. But for present use an equal (quantity of) un-
cooked (food may be exchanged) for cooked (food).
22. But if no (other course is) possible (a Brah-
ma//a) may support himself in any way except by
(following the occupations) of a .Sudra.
23. Some (permit) even this in case his life is
in danger.
24. But to mix with that (caste) and forbidden
food must be avoided (even in times of distress).
14. 'Under any circumstances (nityam, literally "always")
means even when they are not sold for slaughter. Another
(commentator) says, that, as the expression "under any circum-
stances" is used here, the prohibition regarding the above-men-
tioned things, i.e. sesamum and the like, does not hold good under
all circumstances, and that hence self-grown sesamum and other
grain may be sold, see Manu X, 90.' Haradatta.
15. Manu X, 88. Haradatta explains 'land' by 'houses.'
16-21. Apa&tamba I, 7, 20, 14-15.
19. ' The sale of salt and prepared food has been forbidden by
Sutra 9, but their barter has been permitted (by Sutra 17).' Hara-
datta.
22. Regarding the Sftdra's occupations, see below, X, 57-60.
24. ' Restriction (niyama), i. e, avoiding. That Brahmawa
214 GAUTAMA. VII, 25.
25. If his life is threatened, even a Brahirtawa
may use arms.
26. (In times of distress) a Kshatriya (may follow)
the occupations of a Vai^ya.
CHAPTER VIII.
1. A king and a Brahmarca, deeply versed in
the Vedas, these two, uphold the moral order in
the world.
2. On them depends the existence of the fourfold
human race, of internally conscious beings, of those
which move on feet and on wings, and of those
which creep,
even who lives the life of a .Sudra must not mix with that
Sudra caste, i.e. he must not sit among .Sudras and so forth.'
Haradatta.
25. Apastamba I, 10, 29, 7 ; Manu VITI, 348.
26. Haradatta adds, that in accordance with the principle
exemplified by the rule of this Sutra a Vai-rya may follow in
times of distress the occupations of a .Sudra.
VIII. i. .Satapatha-brahmaa V, 4, 4, 5; Weber, Ind. Stud. X,
29. Haradatta explains vrata, 'moral order/ by karmai, 'the
rites and occupations,' and loka, ' world,' by rash/ra, .' kingdom.'
Ultimately my translation and his explanation come to the same
thing. He adds that the king upholds order by punishing, and
a learned Brahmawa by teaching. Regarding the excellence of
these two, see also Manu IV, 135.
2. ; Internally conscious beings, i. e. trees and the like, which
are immovable, but grow and decay. For such possess internal
consciousness only, no corresponding external faculty of acting. . . .
The existence of these, i. e. of men and the rest, depends upon,
i. e. is subordinate to the king and to a Brahmaa deeply versed
in the Vedas. How is that? As regards the Brahmaa, an
offering which has been properly thrown into the fire reaches the
sun ; from the sun comes rain ; from rain food is produced and
thereon live the creatures. By this reasoning he is shown to
VIII, ii. KING AND BRAHMA-YA VERSED IN VEDAS. 215
3. (As well as) the protection of offspring, the
prevention of the confusion (of the castes and) the
sacred law.
4. He is (called) deeply versed in the Vedas,
5. Who is acquainted with the (ways of the)
world, the Vedas (and their) Ahgas (auxiliary
sciences),
6. Who is skilled in disputations (and), in (recit-
ing) legends and the Purawa,
7. Who looks to these (alone), and lives according
to these,
8. Who has been sanctified by the forty sacra-
ments (sa*#skara),
9. Who is constantly engaged in the three occu-
pations (prescribed for all twice-born men),
10. Or in the six (occupations prescribed specially
fora Brahmawa),
1 1 . (And) who is well versed in the duties of
be the cause of their existence. But the king is (also) the cause
of their existence ; for he punishes robbers and the like.'
Haradatta.
3. Haradatta takes prasutirakshanam, 'the protection of their
offspring/ as a copulative compound, and explains it by 'their
prosperity (abhivr/ddhi) and their protection.' But a samahara-
dvandva is here out of place.
4. Macnaghten, Mitakshara 1 I, 2, 27. ' By the word loka, " the
world," are intended the laws of countries and the like, which may
be learnt from the practice of the world.' Haradatta. Regarding
the Ahgas, see Apastamba II, 4, 8, 10.
8. Regarding the forty sacraments, see below, Sfltras 14-20.
9. Regarding the three occupations, common to all twice-born
men, see below, X, i.
10. See below, X, 2.
11. The Samaya/farika or Smarta duties are those taught in
the Dharma-sutras and Smrriis, see Apastamba I, i, i, i, and
Max Miiller's History of Ancient Sanskrit Literature, p. 101.
2l6 GAUTAMA. VTFI, t2.
daily life settled by the agreement (of those who
know the law).
12. (Such a Brahmawa) must be allowed by the
king immunity from (the following) six (kinds of
opprobrious treatment) :
13. (I.e.) he must not be subjected to corporal
punishment, he must not be imprisoned, he must
not be fined, he must not be exiled, he must not be
reviled, nor be excluded.
14. The Garbhadhana (or ceremony to cause
conception), the Puwsavana (or ceremony to cause
the birth of a male child), the Simantonnayana (or
arranging the parting of the pregnant wife's hair),
the G&takarman (or ceremony on the birth of the
child), the ceremony of naming the child, the first
feeding, the A"aula (or tonsure of the head of the
child), the initiation,
15. The four vows (undertaken) for the study
of the Veda,
1 6. The bath (on completion of the studentship),
12. See Weber, Ind. Stud. X, 41, 60, 66; Macnaghten, Mita-
kshara I, 2, 27.
14. Regarding the Sawskaras mentioned in this Sfttra, see
Asvalayana Gr/hya-sfltra I, 13-23; .Sahkhayana Gr?"hya-sutra I,
19 II, 5; Paraskara Gr/hya-sutra I, 13 II, 2.
15. The four vows, as Haradatta states, are, according to
Ajvalayana, the Mahanamnivrata, the Mahavrata, the Upanishad-
vrata, and the Godana; see A-rvalayana Srauta-sutra VIII, 14,
where the first three are described in detail, and GrzTiya-sfHra
I, 22, 3, with the commentary thereon. Other Gr/'hya-sutras give
more and different names, see H. Oldenberg, .Sahkhayana Gr/hya-
sutra II, 11-12 (S. B. E., vol. xxix), and Gobhila GnTiya-sutra
III, I, 28111, 2, 62.
1 6. Haradatta explains snana, ' the bath,' by samavartanaj ' the
ceremony on completion of the studentship/ Regarding the five
sacrifices, usually called the great sacrifices, see above, VII, 9 seq.
VIII, 22. KING AND BRAHMAJVA VERSED IN VEDAS. 21 7
the taking of a help-mate for the fulfilment of the
religious duties, the performance of the five sacrifices
to gods, manes, men, goblins, and Brahman,
17. And {the performance) of the following
(sacrifices) :
1 8. The seven kinds of Pakaya^was (or small
sacrifices), viz. the Ash/aka, the Parvawa ('Sthali-
paka, offered on the new and full moon days), the
funeral oblations, the vSravawi, the Agrahayai, the
A'aitri, and the Asvayu^i ;
19. The seven kinds of Havirya^vzas, viz. the
Agnyadheva, the Agnihotra, the Daryapauraamasas,
the Agrayawa, the A"atiirmasyas, the NinW/zapasu-
bandha, and the Sautramam ;
20. The seven kinds of Soma-sacrifices, viz. the
Agnish/oma, the Atyagnish/oma, the Ukthya, the
Shorten, the Atiratra, and the Aptoryama ;
21. These are the forty sacraments.
22. Now (follow) the eight good qualities of the
soul,
1 8. The various Pakaya^was, named here, are fully described by
Ajvalayana Gr/hya-t>utra II, i, i II, 10, 8; Gobhila III, 10 seq. ;
Paraskara III, 3 seq. See also Max Miiller, History of Ancient
Sanskrit Literature, p. 203. The Ash/akas are sacrifices offered on
the eighth day of the dark halves of the winter months, and of those
of the dewy season, i.e. Karttika, Margajiras, Pausha, and Magha.
The .Sravawi is offered on the full moon day of the month of
.SYavaa, the Agrahayat on the fourteenth, or on the full moon day
of Marga-riras, the A'aitri on the full moon day of the A'aitra, and
the Ajvayu^-i on the full moon day of the month A-yvayu^a or
A.yvina.
1920. The Havirya^/Sfas and Soma-sacrifices are described hi
the Brahmawas and AS'rauta-sutras. Havis denotes any kind of food
used for oblations, such as clarified butter, milk, rice, meat, &c.
22. Apastamba I, 8, 23, 6.
2 1 8 GAUTAMA. VIII, 33.
23. (Viz.) compassion on all creatures, forbear-
ance, freedom from anger, purity, quietism, aus-
piciousness, freedom from avarice, and freedom from
covetousness.
24. He who is sanctified by these forty sacra-
ments, but whose soul is destitute of the eight good
qualities, will not be united with Brahman, nor does
he reach his heaven.
25. But he, forsooth, who is sanctified by a few
only of these forty sacraments, and whose soul is
endowed with the eight excellent qualities, will be
united with Brahman, and will dwell in his heaven.
CHAPTER IX.
i. Such (a man) shall bathe, after (having ful-
filled) the law (regarding studentship), take unto
him a wife, and, fulfilling the duties of a householder
which have been declared above, in addition obey
the following ordinances :
23. Haradatta explains mangalya, ' auspiciousness/ to mean
'always doing what is praised (by good men) and avoiding what
is blamed by them/ AniySsa, ' quietism,' means, according to him,
'avoiding to undertake that which causes pain to oneself, even
though it be a duty.'
IX. i. Apastamba I, n, 30, 1-4. Haradatta says that the ex-
pression sa, ' such (a man),' refers to the king and to the Brahmawa
deeply versed in the Vedas, who have been described in the pre-
ceding chapter. My MSS. insert between this and the following
one another Sutra, which has been left out in Professor Stenzler's
edition. It seems to me that it is absolutely required, and I there-
fore insert it here, together with Haradatta's comment, according
to my best copy, P.
Gautama: '(And) a Snataka (i.e. a person who has completed
his studentship, but has not yet taken a wife, shall act thus).' Hara-
datta: 'It must be understood that the word "and" has been left
IX, 7- THE DUTIES OF A SNATAKA.
2. (He shall be) always pure (and) sweet-smelling
(and) bathe frequently.
3. If he possesses wealth, he shall not be dressed
in old or dirty clothes ;
4. Nor shall he wear dyed or sumptuous gar-
ments, nor such as have been worn (before) by
others,
5. Nor a garland and shoes (that have been worn
by others).
6. (He may wear a cast-off garment) which has
been washed, if he is unable (to afford a new one).
7. He shall not allow his beard to grow without
a (sufficient) reason.
out. (The meaning is) : " And a Snataka shall obey the following
ordinances." If this Sutra were not given, those ordinances would
have to be obeyed after marriage only ; and if the preceding SGtra
(i) had not been given, before marriage only, because the term
Snataka is usually employed in that (sense) only. For this reason
both (SQtras) have been given.. Hence, though a man may not enter
another order, he shall, after taking the bath (on completion of his
studentship), obey these ordinances during his whole life. As here
(Sutra i) the word sa, "such a man," is used, a Kshatriya and
a Brahmaa only must necessarily obey the rules prescribed for
a Snataka and perform a penance for breaking them ; and the
penance for breaking the rules prescribed for a Snataka is fasting.
This is (the object of the insertion of the word sa, " such (a man)."
But, if a Vairya follows them, (his reward will be) prosperity ; if
he breaks them, he need not perform a penance. With respect to
this matter another Smr/'ti says : " The penance which is prescribed
for a breach of the Snataka laws, must be performed by a Kshatriya
and a Brahmaa alone, never by (men of) the other (caste)." '
2. Manu IV, 35.
3-4. Apastamba I, n, 30, 10-13. 5- Manu IV, 66.
6. According to Haradatta the same rule applies to garlands
and shoes.
7. Manu IV, 35. 'The expression " his beard" includes by
implication the nails and the rest As he says " without a suf-
ficient reason," he shall allow his beard to grow during the preg-
22O GAUTAMA. IX, 8.
8. He shall not carry water and fire at the same
time.
9. He shall not drink out of his joined hands.
10. He shall not sip water standing, nor (shall he
sip) water drawn up (from a well),
11. Nor (water) that is offered by a .Sudra or
an impure man, or that has been taken up with
one hand.
12. Facing or within sight of wind, fire, Brah-
ma//as, the sun, water, (images of the) gods, and
cows he shall not eject urine or faeces or other
impurities.
13. He shall not stretch out his feet towards
those divine beings.
14. He shall not remove urine or faeces with
leaves, clods of earth, or stones.
15. He shall not stand upon ashes, hair, nail
(parings), husks (of grain), pot-sherds, or impure
substances.
16. He shall not converse with barbarians, im-
pure or wicked men.
_
nancy of his wife and on other occasions. With respect to this
matter they quote the following verse : " In the sixth year and in
the sixteenth year, likewise in the year of his marriage and during
the pregnancy of his wife, he shall avoid the use of a razor." '
Haradatta.
A
8. Apastamba II, 5, 12, 9. 9. Manu IV, 63.
10. Apastamba I, 5, 16, i.
ir. Apastamba I, 4, 21 ; I, 5, 15, 3.
12. Apastamba I, n, 30, 18-20.
13. Apastamba I, n, 30, 22.
14. Apastamba I, n, 30, 21. Haradatta remarks that some
explain toshMa, ' a clod of earth,' by kapala, ' a pot-sherd.'
15. Apastamba II, 8, 20, i i-i 2. KapSla, ' pot-sherds/ may also
mean ' skull-bones.'
1 6. Manu IV, 57. Haradatta says that only a conversation,
TX, 26. THE DUTIES OF A SNATAKA. 221
17. If he has conversed (with such persons), he
shall meditate on virtuous (men) ;
1 8. Or he may speak with a Brahma/za.
19. He shall call (a cow that is) not a milch-cow,
a cow that will become a milch-cow.
20. (An event) that is not lucky (he shall call)
lucky.
21. (In speaking of) a skull (he shall use the
word) bhagala instead of kapala,
22. (And in speaking of) a rainbow, ma^iclhanus
(the jewelled bow) instead of indradhanus (Indra's
bow).
23. Let him not announce it to others, if a cow
suckles (her calf),
24. Nor let him prevent her (from doing it).
25. After conjugal intercourse he shall at once
clean himself.
26. Let him not recite the daily portion of the
Veda (lying) on that couch (on which he lies with
his wife).
properly so called, is forbidden, not to ask barbarians &c. about
the road and similar matters.
A
1 8. Compare the analogous case, mentioned Apastamba I, 3,
9. 13-
19. Apastamba I. 11,31, n.
22. Apastamba I, n, 31, 16.
23. Apastamba I, i r, 31, 10. Haradatta remarks that the pro-
hibition does not extend to those cases where the Vedic ritual
requires the fact to be pointed out. He is, of course, right in
making this statement, as an express injunction of the 6Yuti always
overrides the rules of the Smn'ti.
24. Haradatta adds that this and the preceding Sfkras include
by implication the cases where a cow does damage in a field ; see
Apastamba I, n, 31, 9.
25. Apastamba 11, i, i, 21 II, i, 2, i.
26. Apastamba I, i r, 32, 3.
222 GAUTAMA. IX, 27.
27. And when he has studied during the third
watch of the night, he shall not again retire to rest.
28. Let him not have intercourse with his wife
when she is ill,
29. Nor during her courses ;
30. Nor let him embrace her (during that period),
31. Nor an unmarried female.
32. He shall avoid to blow the fire with his
mouth, to contend with words, to show himself
covered with perfumed ointments or wearing gar-
lands, to scratch himself with any impure (imple-
ment), to take his meals with his wife, to look at
(a woman) who is anointing herself, to enter (his
village) by a back-gate, to wash one foot with the
other, to eat food deposited on a chair, to cross
a river swimming, to ascend trees and dangerous
(places), or to descend therefrom, and to imperil
his life (in any other manner).
33. Let him not ascend a ship (of) doubtful
(solidity).
34. He shall protect himself by all (possible)
means.
35. In the day-time he shall not wrap up his
head while walking about ;
36. But at night he shall cover it,
37. And while voiding urine and faeces.
27. Apastamba I, n, 32, 15.
29-30. Manu IV, 40.
32. Apastamba I, 5, 15, 20; I, ir, 32, 5; Manu IV, 43 ; Apa-
stamba I, n, 31, zi ; Manu IV, 74; Apastamba I, n, 32, 26;
I, , 32, 25.
33. Apastamba I, n, 32, 27.
35. Apastamba I, n, 30, 14. Haradatta adds that he may wrap
up his head while sitting down and in walking when the sun or
rain annoys him.
IX, 47- THE DUTIES OF A SNATAKA. 223
38. (Let him) not (ease nature) without (first)
covering the ground (with grass or the like),
39. Nor close to his dwelling,
40. Nor on ashes, on cow-dung, in a ploughed
field, in the shade (of a tree), on a road, in beautiful
(spots).
41. Let him eject both urine and faeces, facing
the north in the day-time,
42. And in the twilight,
43. But at night, facing the south.
44. Let him avoid to use a seat, clogs, a stick
for cleaning the teeth (and other implements) made
of Pala^a-wood.
45. With shoes on (his feet), he shall not eat,
sit down, salute, or worship (the gods).
46. Let him not pass idly (any part of the day,
be it) morning, midday, or evening ; (but) according
to his ability (he shall make each useful) by the
acquisition of spiritual merit or of wealth, and by
taking his pleasure.
47. But among those (three aims of human life)
he shall chiefly attend to the acquisition of spiritual
merit.
A A
38. Apastamba I, u, 30, 15. 39. Apastamba I, n, 31, 2.
40. Apastamba I, n, 30, 16 18. 41. Apastamba I, n, 31, i.
43. Apastamba I, u, 31, 3. 44. Apastamba I, n, 32, 9.
45. Apastamba I, 4, 14, 22.
46. Colebrooke, Mitakshara II, i, 22. 'He shall use the
morning, according to his ability, for acts tending to the acquisi-
tion of spiritual merit, such as reciting the Vedas; the middle part
of the day for the acquisition of wealth ; and the evening for
scenting himself, adorning himself with garlands and the like acts
giving pleasure.' Haradatta.
47. Apastamba I, 7, 20, 1-4.
224 GAUTAMA. IX, 48.
48. Let him not look at a naked woman wedded
to another man.
49. Let him not draw a seat towards himself with
his foot.
50. He shall keep his organ, his stomach, his
hands, his feet, his tongue, and his eyes under due
restraint.
51. Let him avoid to cut, to break, to scratch,
and to crush (anything), or to make (his joints)
crack, without a (sufficient) reason.
52. Let him not step 'over a rope (to which) a
calf (is tied).
53. Let him not be a stay-at-home.
54." Let him not go to (perform) a sacrifice with-
out being chosen (to officiate as priest).
55. But at his pleasure (he may go) to see it.
56. Let him not eat food (that he has placed) in
his lap,
57. Nor what has been brought at night by a
servant.
58. He shall not eat (substances) from which the
fat has been extracted, such as milk from which the
cream has separated, butter, oil-cake, buttermilk, and
the like.
48. Manu IV, 53.
50. Apastamba II, 2, 5, 19; Manu IV, 175, 177.
51. Apastamba I, IT, 32, 28; II, 8, 20, 16.
52. Apastamba I, n, 31, 13. Harudatu remarks that the word
'calf is used to designate any animal of the bovine species.
56. Manu IV, 63. 57. Apastamba I, 5, 16, 32.
58. Apastamba II, 8, 18, i ; II, 8, 20, 10. Haradalta adds that
this rule has been inserted here instead of in the chapter on for-
bidden Ibod in order to indicate that its breach must be expiated
by the penance prescribed for a breach of the Snataka's vow,
not by that prescribed for eating forbidden food.
IX, 66. THE DUTIES OF A SNATAKA. 225
59. But he shall take his meals in the morning
and in the evening, blessing his food, not grumbling
at it.
60. He shall never sleep naked at night ;
61. Nor shall he bathe (naked);
62. And he shall perform whatever (else) aged
(Brahmawas), of subdued senses, who have been pro-
perly obedient (to their teachers), who are free from
deceit, covetousness, and error, and who know the
Vedas, declare (to be right).
63. In order to acquire wealth and for the sake
of security he may go to a ruling (king),
64. (But) to no other (being) except the gods, his
Gurus, and righteous (Brahma^as).
65. He shall seek to dwell in a place where fire-
wood, water, fodder, Kum grass, (materials for
making) garlands and roads exist in abundance,
which is chiefly inhabited by Aryans, which is rich
in industrious (men), and which is governed by a
righteous (ruler).
66. He shall pass excellent (beings and things),
A.
59. Apastamba II, i, i, 2 ; II, 2, 3, n.
60. Manu IV, 75. 61. Manu IV, 6 1.
62. Apastamba I, n, 32, 29; I, 7, 20, 8. Haradatta adds that
the plural is used in the above Sutra in order to indicate that many
Brahmawas must be unanimous regarding the practices to be
followed.
63. Manu IV, 33; X, 113. 'For the sake of these objects
he may go to a ruler, i.e. a king, without cringing, because the
preposition adhi is used (in the text, and) adhi denotes mastership
(Pawini I, 4, 97). The meaning that he shall go (as becomes)
an independent man.' Haradatta.
65. Apastamba I, 5, 15, 22; I, n, 32, 18. Aryans, i.e. Brah-
maas, Kshatriyas, and Vaijyas.
66. Manu IV, 39. 'A cow, a Brahmaa, a well-known tree,
F2]
226 GAUTAMA. IX. 67.
auspicious (objects), temples of the gods, cross-
roads, and the like with his right turned towards
them.
67. The rule for times of distress (is, that) he
shall mentally perform all (that is required by the
rule of) conduct
68. He shall always speak the truth.
69. He shall conduct himself (as becomes) an
Aryan.
70. He shall instruct virtuous (men only).
71. He shall follow the rules of purification
taught (in the 6astras).
72. He shall take pleasure in the (study of the)
Veda.
73. He shall never hurt (any being), he shall
be gentle, (yet) firm, ever restrain his senses, and be
liberal.
74., A Snataka who conducts himself in this
manner will liberate his parents, his ancestors, and
descendants from evil, and never fall from Brah-
man's heaven.
and the like are called ^excellent (beings or things). An auspicious
(object), i.e. a filled jar and the like.' Haradatta.
67. Haradatta observes that this rule refers to cases where,
being in a hurry, one cannot show one's reverence in the manner
described in the preceding Sutra.
68. Manu IV, 138, 175, 236.
70. Manu IV, 80-8 1.
71. Purification is here again mentioned in order (to indicate
that Snataka must pay) particular attention to it.
72. Manu IV, 147-149. 73. Manu IV, 2, 238, 246.
74. Manu II, 260.
X, 4- LAWFUL OCCUPATIONS AND LIVELIHOOD. 227
CHAPTER X.
1. (The lawful occupations common) to (all)
twice-born men are studying the (Veda), offering
sacrifices (for their own sake), and giving (alms).
2. Teaching, performing sacrifices for others, and
receiving alms (are) the additional (occupations) of a
Brdhma^a.
3. But the former (three) are obligatory (on him).
4. Instruction in the Veda (may be given) with-
out the above-mentioned (vows and ceremonies) in
case a teacher, blood relations, friends or Gurus
(receive it), and in case (the Veda) is exchanged for
money or learning.
X. i. Twice-born men, i. e. Brahmawas, Kshatriyas, and Vai-yyas.
Haradatta says that some believe the term ' twice-born ' to have
been used in order to indicate that the three occupations may be
lawfully followed after the second birth, i.e. the initiation only.
But he declares that alms may be given even by an uninitiated
Aryan, while studying the Veda and sacrificing are specially for-
bidden to him.
2. Apastamba II, 5, 10, 4.
3. Manu X, 76. The former, i.e. the three beginning with
studying (Sutra i), must necessarily be followed. If he neglects
them, he commits sin; if he follows them, he will be exalted.
But the other occupations, teaching, &c., shall be followed if
there is occasion for them. No sin is committed by neglecting
them, nor any greatness gained by following them. They are
merely means of livelihood.' Haradatta.
4. Apastamba I, 4, 13, 1518. The expression 'above-men-
tioned ' refers to the whole of the rules regarding a pupil's conduct
given above, I, 52 II, 51. It is difficult to understand what is
intended by ' the exchange of the Veda for wealth or money,' if
it is not the bhrz'takadhyapana or teaching for money which Manu
III, 156 blames so severely. It seems to me unlikely that Gau-
tama means simply to sanction this practice. It is more probable
that his rule refers to the case of Brahma\s in distress, who
avail themselves of the permission given above, VII, 4.
Q 2
228 GAUTAMA. X, 5.
5. Agriculture and trade (are) also (lawful for
a Brahmawa) provided he does not do the work
himself,
6. Likewise lending money at interest.
7. To protect all created beings is the additional
(occupation) of a king,
8. And to inflict lawful punishments.
9. He shall support (those) Srotriyas, (who are)
Brahmawas,
10. And people unable to work, (even if they are)
not Brahmawas,
1 1 . And those who are free from taxes,
1 2. And (needy) temporary students.
13. And (to take) measures for ensuring victory
(is another duty of a king),
14. Especially when danger (from foes threatens
the kingdom) ;
5-6. These rules which allow Brahmaas to be gentlemen
farmers and sleeping partners in mercantile or banking firms,
managed by Vaijyas, do not occur in other Smr/tis. But they
agree with the practice followed at present in many parts of India,
and the praise bestowed in Vedic works on those who present land
to Brdhmawas as well as the numerous ancient land grants show
that from early times many Brahmawas were holders of land, which,
as a rule, was cultivated by 6"udras.
7-8. Apastamba II, 5, 10, 6; Manu VII, 27.
9. Apastamba II, 10, 25. n ; Manu VII, 135.
11. Haradatta takes this Sutra differently. He says: 'The
immunity from taxes which has been granted to Brahmawas and
others by former kings he shall maintain in the same manner
as formerly.' But I think that ' akara ' must be taken as a Bahu-
vrihi compound, and is used to designate widows, orphans,
ascetics, &c. ; see Apastamba II, 10, 26, 10-17.
12. Haradatta observes that others explain upakurvawa, 'tem-
porary students/ opposed to naishMika, ' permanent students/ to
mean ' men who benefit the people/ i. e. physicians and the like.
13. Manu VII, 103-110, 160-200; X, 119.
X, 24. LAWFUL OCCUPATIONS AND LIVELIHOOD. 22Q
1 5. And (to learn) the management of chariots and
the use of the bow (is a further duty of the king),
1 6. As well as to stand firm in battle and not to
turn back.
1 7. No sin (is committed) by injuring or slaying
(foes) in battle,
1 8. Excepting those who have lost their horses,
charioteers, or arms, those who join their hands (in
supplication), those who flee with flying hair, those
who sit down with averted faces, those who have
climbed (in flight) on eminences or trees, messen-
gers, and those who declare themselves to be cows
or Brahmawas.
19. If another Kshatriya is supported by (the
king), he shall follow the same occupations as his
(master).
20. The victor shall receive the booty gained in
battle.
21. But chariots and animals used for riding (be-
long) to the king,
22. And a preferential share, except when the
booty has been gained in single combat.
23. But the king shall equitably divide (all) other
(spoils).
24. Cultivators (must) pay to the king a tax
16. Manu VII, 87-89; X, 119; Ya^avalkya I, 233.
17-18. Apastamba II, 5, 10, n. Persons who declare them-
selves to be cows or Brahmawas become inviolable on account
of the sacred character of the beings they personate. Historical
instances are narrated where conquered kings were forced to
appear before their victors, holding grass in their mouths or
dancing like peacocks in order to save their lives.
20. Manu VII, 96. 22-23. Manu VII, 97.
24. Manu VII, 130. The amount depends on the nature of
the soil and the manner of cultivation. .
330 GAUTAMA. X, 25.
(amounting to) one-tenth, one-eighth, or one-sixth
(of the produce).
25. Some declare, that (there is a tax) also on
cattle and gold, (viz.) one-fiftieth (of the stock).
26. In the case of merchandise one-twentieth
(must be paid by the seller) as duty,
27. (And) of roots, fruits, flowers, medicinal herbs,
honey, meat, grass, and firewood one-sixtieth.
28. For it is the duty (of the king) to protect the
(tax-payers).
29. But to (the collection of) these (taxes) he
shall always pay particular attention.
30. He shall live on the surplus.
31. Each artisan shall monthly do one (day's)
work (for the king).
32. Hereby (the taxes payable by) those who
25. Manu VII, 130. The above translation follows Haradatta's
explanation, while Sir W. Jones' rendering of Manu gives a dif-
ferent meaning to the identical words.
26. Manu VII, 127. 27. Manu X, 120.
28. Manu VII, 128.
29. Manu VII, 128, 139.
30. Haradatta takes this Sutra differently. He says, ' Adhika,
" additional," means the money which is paid on account of (the
additional occupations) which have been explained above (Sutra
7 seq.) "To protect all created beings," &c. Thereon shall he
live, he himself, his servants, his elephants, horses, and his other
(animals)/ If this explanation is adopted, the Sutra ought to be
translated thus, 'He shall live on (the taxes paid for his) additional
(occupations).' It seems, however, more probable that Gautama
means to say that the king shall live on the surplus which remains
after providing for the external and internal security of the kingdom,
and that his object is to forbid the application of the whole revenue
to the personal expenses of the ruler.
31. Manu VII, 131.
32. Haradatta says that wood-carriers, dancers, and the like are
intended.
X, 4.V LAWFUL OCCUPATIONS AND LIVELIHOOD.
support themselves by personal labour have been
explained,
33. And (those payable by) owners of ships and
carts.
34. He must feed these (persons while they work
for him).
35. The merchants shall (each) give (every month
one) article of merchandise for less than the market
value.
36. Those who find lost (property) the owner of
which is not (known), shall announce it to the
king.
37. The king shall cause it to be proclaimed (by
the public crier), and (if the owner does not appear)
hold it in his custody for a year.
38. Afterwards one-fourth (of the value goes) to
the finder (and) the remainder to the king.
39* A (man becomes) owner by inheritance, pur-
chase, partition, seizure, or finding.
40. Acceptance is for a Brahmawa an additional
(mode of acquisition) ;
41. Conquest for a Kshatriya ;
42. Gain (by labour) for a Vairya or ^udra.
43. Treasure-trove is the property of the king,
36-38. Manu VIII, 30-36; Ya^avalkya II, 33, 173; Mac.'
naghten, Mitakshara" V, i, 6.
39. Manu X, 115; Mayukha IV, i, 2 ; Colebrooke, Mitakshara*
I, i, 8; III, Digest IV, 22. 'Partition, i.e. the division (of
the estate) between brothers and other (coparceners); seizure,
i. e. the appropriation before (others) of forest trees and other
things which have no owner; finding, i.e. the appropriation of
lost property the owner of which is unknown, such as treasure-
trove.' Haradatta.
43. Manu VIII, 38 ; Ya^avalkya II, 34 ; Macnaghten, Mita-
kshara V, i. 10.
232 GAUTAMA. X, 44.
44. Excepting (such as is found) by a Brahmawa
who lives according to (the law).
45. Some declare, that a finder of a non-Brah-
manical caste even, who announces (his find to the
king), shall obtain one-sixth (of the value).
46. Having recovered property stolen by thieves,
he shall return it to the owner ;
47. Or (if the stolen property is not recovered)
he shall pay (its value) out of his treasury.
48. The property of infants must be protected
until they attain their majority or complete their
studentship.
49. The additional (occupations) of a Vai^ya are,
agriculture, trade, tending cattle, and lending money
at interest.
50. The .Sudra (belongs to) the fourth caste,
which has one birth (only).
44. Manu VIII, 37 ; Ya^wavalkya II, 34 ; Macnaghten loc. cit.
46. Manu VIII, 40 ; Ya^T/avalkya II, 36 ; Macnaghten, Mitd-
kshara V, i, 14.
47. Apastamba II, 10, 26, 8; Macnaghten loc. cit.
48. Manu VIII, 27.
49. Apastamba II, 5, 10, 7.
50. Apastamba I, i, i, 6 ; Manu X, 4. Between this Sutra and
the next, my MSS. insert an additional one, not found in Professor
Stenzler's edition, .Sfidrasyapi nishekapuwsavanasimantonnayana^a-
takarmanamakarawopanishkramawannaprajana^aulanyamantrakam
yathakalam upadish/ani/i, ' for the Sudra also the Nisheka (or
impregnation), the Pu#zsavana (or rite for securing male offspring),
the Simantonnayana (or arranging the parting of a pregnant
wife), the Gatakarman (or ceremony on the birth of the child),
the name-giving, the first walk in the open air, the first feeding,
and the A'aula (or tonsure of the child's head) are prescribed
to be performed at the proper periods, but without the recita-
tion of sacred texts.' But I am inclined to consider it spurious :
first, because there is no proper commentary ; secondly, because
the enumeration of the Sawskaras given here does not agree with
X, 64. LAWFUL OCCUPATIONS AND LIVELIHOOD. 233
51. For him also (are prescribed) truthfulness,
meekness, and purity.
52. Some (declare), that instead of sipping water,
he shall wash his hands and feet.
53. (He shall also offer) the funeral oblations,
54. Maintain those depending upon him,
55. Live with his wife (only),
56. And serve the higher (castes).
57. From them he shall seek to obtain his liveli-
hood.
58. (He shall use their) cast-off shoes, umbrellas,
garments, and mats (for sitting on),
59. (And) eat the remnants of their food ;
60. And (he may) live by (practising) mechanical
arts ;
61. And the Arya under whose protection he
places himself, must support him even if he (be-
comes) unable to work.
62. ./\nd a man of higher caste (who is his master
and has fallen into distress must be maintained) by
him.
63. His hoard shall serve this purpose.
64. If permission has been given to him, he
that given above, VIII, 14 ; and thirdly, because, according to the
practice of Gautama, this Sutra should begin with ' tasylpi' instead
of with ' Sudrasyapi/ and the ' tasySpi ' in the next would become
superfluous. The rule agrees however with Manu X, 63, 127.
51. Manu IX, 335.
53. Manu X, 127-128.
55. 'Another commentator explains the Sutra to mean that
he shall live with his wife only, and never enter another order
(i.e. never become a student, hermit, or ascetic).' Haradatta.
56. Apastamba, I, i, i, 7-8; Manu X, 121-123.
57. Manu X, 1 2 4. 58-59. Manu X, 125.
60. Manu X, 99.
234 GAUTAMA. X, 65.
may use the exclamation nama/fc (adoration) as his
Mantra.
65. Some (declare), that he himself may offer the
Pakaya^was.
66. And all men must serve those who belong to
higher castes.
67. If Aryans and non-Aryans interchange their
occupations and conduct (the one taking that of the
other, there is) equality (between them).
CHAPTER XI.
1. The king is master of all, with the exception
of Brahmawas.
2. (He shall be) holy in acts and speech,
3. Fully instructed in the threefold (sacred science)
and in logic,
4. Pure, of subdued senses, surrounded by com-
65. Manu X, 127. Regarding the Pakaya^was, see above,
VIII, 1 8.
67. ' There is equality between them, i. e. the one need not
serve the other. A .Sfidra need not serve even a Brahmawa, (much
less) any other (twice-born man) who lives the life of a non-Aryan
(Sudra). A .SQdra, even, who conducts himself like an Aryan
must not be despised by men of other castes, who follow the
occupations of non-Aryans, on account of his inferior birth.'
Haradatta.
XI. i. Macnaghten, Mitakshara I, I, 27; Manu IX, 313-322;
Weber, Ind. Stud. X, 29, 60.
2. Manu VII, 26. ' Holy in acts,' i.e. constantly acting in con-
formity with the .Sastras; 'holy in speech,' i.e. when administering
justice he shall not speak partially.
3. Manu VII, 43; Y%avalkya I, 310. Haradatta thinks that
the term 'the threefold sacred science includes the fourth Veda
also, because it consists chiefly of JZikas and Ya^us formulas/
4. Manu VII, 30-31 ; Ya^wavalkya I, 354; Apastamba II, n,
27, 1 8. 'Of subdued senses, i.e. free from the (seven) vices
XI, 12. THE DUTIES OF A KING. 235
panions possessing excellent qualities and by the
means (for upholding his rule).
5. He shall be impartial towards his subjects ;
6. And he shall do (what is) good for them.
7. All, excepting Brahmaffas, shall worship him
who is seated on a higher seat, (while they them-
selves sit on a) lower (one).
8. The (Brahma?zas), also, shall honour him.
9. He shall protect the castes and orders in ac-
cordance with justice ;
10. And those who leave (the path of) duty, he
shall lead back (to it).
11. For it is declared (in the Veda) that he ob-
tains a share of the spiritual merit (gained by his
subjects).
12. And he shall select as his domestic priest
(purohita) a Brahmarca who is learned (in the Vedas),
of noble family, eloquent, handsome, of (a suitable)
age, and of a virtuous disposition, who lives right-
eously and who is austere.
(common among kings), i. e. sensuality, gambling, hunting, drink-
ing, &c.' Haradatta. The means (upaya) are those mentioned
by Ya^wavalkya I, 345-346.
5. Manu VII, 80; Ya^avalkya I, 333.
6. 'And he shall do what is good, i.e. dig tanks, build embank-
ments and bridges &c. for them, i. e. his subjects.' Haradatta.
7. ' (On a) lower (one), i. e. on the ground only.' Haradatta.
This is still the custom in native courts, where, however, Brah-
manas, as a rule, must also sit on the floor.
8. 'Honour him,' i.e. worship him by invoking blessings on
him and the like.
9. Manu VII, 35. 10. Ya^wavalkya I, 360.
ij. Manu VIII, 304; Ya^dfavalkva I, 334.
12. Manu VII, 78; Ya^rwavalkya I, 312. Haradatta explains
vaksampanna, ' eloquent,' by ' one who knows Sanskrit.' According
to the same, 'the (suitable) age' is the prime of life, when men
236 GAUTAMA. XI, 13.
13. With his assistance he shall fulfil his religious
duties.
14. For it is declared (in the Veda) : ' Kshatriyas,
who are assisted by Brahmawas, prosper and do not
fall into distress.'
15. He shall, also, take heed of that which astro-
logers and interpreters of omens tell (him).
1 6. For some (declare), that the acquisition of
wealth and security depend also upon that.
17. He shall perform in the fire of the hall the
rites ensuring prosperity which are connected with
expiations (^anti), festivals, a prosperous march, long
life, and auspiciousness ; as well as those that are
intended to cause enmity, to subdue (enemies), to
destroy (them) by incantations, and to cause their
misfortune.
1 8. Officiating priests (shall perform) the other
(sacrifices) according to the precepts (of the Veda).
are neither too young nor too old. 'Austere' is interpreted to
mean ' not given to sensual enjoyments/
13. Manu VII, 78. 14. -Satapatha-brahmaa IV, i, 4, 4-6.
17. Apastamba II, 10, 25, 4, 7. Santis, 'expiations,' are rites
intended to avert an impending misfortune which is announced by an
evil omen. ' Festivals ' are, according to Haradatta, wedding-days
and the like ; ' rites connected with auspiciousness ' are, according
to the same, rites on entering a new dwelling and the like. Hara-
datta further remarks that, though, according to the text, the king
must perform these rites, he is, in reality, only to give the neces-
sary orders, and to furnish the means for their performance, while
the Purohita is to officiate as priest. He adds, that another com-
mentator asserts that ' the Purohita,' not ' the king,' must be taken
as the subject of the sentence.
18. Manu VII, 78-79; Yaavalkya I, 313. Haradatta says
that by the 'other 1 sacrifices, both Grihya. and .SYauta rites
are meant. I think that the latter are chiefly intended, as the
Sawzskaras are included under the rites of festive days, mentioned
in the preceding Sutra.
XI, 25. THE DUTIES OF A KING. 237
19. His administration of justice (shall be regu-
lated by) the Veda, the Institutes of the Sacred Law,
the Arigas, and the Purawa.
20. The laws of countries, castes, and families,
which are not opposed to the (sacred) records, (have)
also authority.
21. Cultivators, traders, herdsmen, money-lenders,
and artisans (have authority to lay down rules) for
their respective classes.
22. Having learned the (state of) affairs from
those who (in each class) have authority (to speak
he shall give) the legal decision.
23. Reasoning is a means for arriving at the
truth.
24. Coming to a conclusion through that, he shall
decide properly.
25. If (the evidence) is conflicting, he shall learn
(the truth) from (Brahmawas) who are well versed in
19. The Arigas, i.e. the six auxiliary branches of learning
mentioned above, VIII, 5. My best copy inserts ' the Upavcdas '
after the Ahgas. But the words upaveda^ and dharma^lstraV/i, ' the
institutes of law,' are probably interpolations. For the latter are
already included by the term Ahga, as part of the Kalpa.
20. Apastamba II, 6, 15, i; Manu VII, 203; VIII, 41, 46;
Ya^Tzavalkya I, 342. ' The (sacred) records, i.e. the Vedas and the
rest.' Haradatta.
22. 'Having learned, i. e. having heard and considered, from
them, i.e. from men of those classes, according to their authority,
i. e. from those who in each class are authorised to give decisions,
the (state of) affairs, i. e. the peculiar customs, the legal decision
must be given in accordance with that which they declare to be
the rule in their community.' Haradatta.
23. Manu VIII, 44; XII, 105-106; Macnaghten, Mitakshara
II, 8, 8. Haradatta remarks, that this Sutra refers to the case
where the spokesmen of a guild may be suspected of partiality.
25. Manu XII, 108-113. According to Haradatta this Sutra
refers to particularly difficult cases.
238 GAUTAMA. XT, 26.
the threefold sacred lore, and give his decision
(accordingly).
26. For, (if he acts) thus, blessings will attend
him (in this world and the next).
27. It has been declared in the Veda : ' Brahma#as,
united with Kshatriyas, uphold gods, manes, and
men.'
28. They declare, that (the word) daWa (rule or
punishment) is derived from (the verb) damayati (he
restrains) ; therefore he shall restrain those who do
not restrain themselves.
29. (Men of) the (several) castes and orders who
always live according to their duty enjoy after
death the rewards of their works, and by virtue of
a remnant of their (merit) they are born again in ex-
cellent countries, castes, and families, (endowed) with
beauty, long life, learning in the Vedas, (virtuous)
conduct, wealth, happiness, and wisdom.
30. Those who act in a contrary manner perish,
being born again in various (evil conditions).
31. The advice of the spiritual teacher and the
punishment (inflicted by the king) guard them.
32. Therefore a king and a spiritual teacher must
not be reviled.
CHAPTER XII.
i. A .Sftdra who intentionally reviles twice-born
men by criminal abuse, or criminally assaults them
with blows, shall be deprived of the limb with which
he offends.
A A
26. Apasiamba II, 5, n, 4. 29. Apastamba II, 5, n, 10.
30. Apastamba II, 5, n, n. 'Perish, i.e. fall from one mis-
fortune into the other/ Haradatta.
31. Apastamba If, 5, 10, 12-16. 32. Manu VII, 8.
XII. i. Apastamba II, 10, 27, 14; Manu VIII, 270, 279-283 ;
XII, 0. CRIMINAL AND CIVIL LAW. 239
2. If he has criminal intercourse with an Aryan
woman, his organ shall be cut oft", and all his property
be confiscated.
3. If (the woman had) a protector, he shall be
executed after (having undergone the punishments
prescribed above).
4. Now if he listens intentionally to (a recitation
of) the Veda, his ears shall be filled with (molten)
tin or lac.
5. If he recites (Vedic texts), his tongue shall be
cut out.
6. If he remembers them, his body shall be split
in twain.
7. If he assumes a position equal (to that of
twice-born men) in sitting, in lying down, in conver-
sation or on the road, he shall undergo (corporal)
punishment.
8. A Kshatriya (shall be fined) one hundred
(Karshapawas) if he abuses a Brahmawa,
9. In case of an assault, twice as much.
Yagwavalkya II, 2 1 5. Haradatta adds that an abusive word or a
blow given in jest must not be punished in the manner prescribed
above, as the word 'parushya' presupposes criminal intent.
2. Apastamba II, 10, 26, 20; Mayukha XIX, 7, where, however,
drya has been altered to aHrya. Haradatta adds that the two
punishments are cumulative in the case of a Brahmam only. If
the offence is committed with a Kshatriya, the offender is liable to
the first only ; if he sins with a Vaijya, to the second.
3. Apastamba II, 10, ./, 9; Manu VIII, 359; Ya^avalkya
II, 286.
7. Apastamba II, 10, 27, 15; Manu VIII, 281. The transla-
tion follows Haradatta, who is guided by the parallel passages.
But for the latter, one would translate ' he shall be fined.'
8. Manu VIII, 267; Ya^navaikya III, 204-207. Manu VIII, 136
states one Karshapaa or copper Paa contains 80 Raktikas, which
would correspond to 97-60 grammes of the metrical system.
240 GAUTAMA. XII, 10.
10. A Vaisya (who abuses a Brahmawa, shall pay)
one and a half (times as much as a Kshatriya).
11. But a Br&hmawa (who abuses) a Kshatriya
(shall pay) fifty (Karshapawas),
12. One half of that (amount if he abuses) a
VaLfya,
13. (And if he abuses) a .Sudra, nothing.
14. A Kshatriya and a Vai^ya (who abuse one
another shall pay the same fines) as a Brahmawa
and a Kshatriya.
15. (The value of) property which a .Sudra un-
righteously acquires by theft, must be repaid eight-
fold.
16. For each of the other castes (the fines must
be) doubled.
17. If a learned man offends, the punishment
shall be very much increased.
1 8. If fruits, green corn, and vegetables are
appropriated in small amounts, (the fine is) five
Krz'shalas (of copper).
10. Maim VIII, 267. n. Manu VIII, 268.
12. Manu VIII, 268.
13. Manu VIII, 268. Haradatta adds that, as a Brahmawa is
declared to pay nothing for abusing a -Sudra, a Kshatriya and a
Vauya are liable to be fined for that offence, and that according
to U-ranas a Kshatriya shall pay twenty-four Pawas, and a Vaisya
thirty-six.
14. I.e. a VaLrya shall pay one hundred Pawas for abusing
a Kshatriya, and a Kshatriya fifty for abusing a Vauya.
15. Manu VIII, 337.
16. Manu VIII, 337-338. I.e. a Vaijya is to pay sixteen
times the value of the stolen property, a Kshatriya thirty-two
times, and a Brahmana sixty-four times.
17. Manu VIII, 338.
1 8. Manu VIII, 330. K/Yshwala is another name for RaktikS,
XII, 29. CRIMINAL AND CIVIL LAW. 241
19. If damage is done by cattle, the responsibility
falls on the owner.
20. But if (the cattle) were attended by a herds-
man, (it falls) on the latter.
21. (If the damage was done) in an unenclosed
field near the road, (the responsibility falls) on the
herdsman and on the owner of the field.
22. Five Mashas (are the fine to be paid) for
(damage done by) a cow,
23. Six for a camel or a donkey,
24. Ten for a horse or a buffalo,
25. Two for each goat or sheep.
26. If all is destroyed, (the value of) the whole
crop (must be paid and a fine in addition).
27. If (a man) always neglects the prescribed
(duties) and does that which is forbidden, his pro-
perty beyond (the amount required for) raiment and
food shall be taken from him (until he amends).
28. He may take, as his own, grass for a cow,
and fuel for his fire, as well as the flowers of
creepers and trees and their fruit, if they be un-
enclosed.
29. The legal interest for money lent (is at the
rate of) five Mashas a month for twenty (Karsha-
pa#as).
used also by Ya^avalkya I, 362. It equals 0-122 grammes of
the metrical system, Prinsep, Useful Tables, p. 97.
20-21. Manu VIII, 240; Ya^avalkya II, 162.
22-26. Manu VIII, 241; Ya^wavalkya II, 159-161 ; Colebrooke
III, Digest IV, 40. Haradatta, relying on LLyanas everywhere,
reckons twenty Mashas to the Karshapawa.
27. Apastamba II, n, 27, 18.
28. Apastamba I, 10, 28, 3; Colebrooke III, Digest IV, 22.
29. Manu VIII, 140; Yag^avalkya II, 37; Colebrooke I,
Digest 25. Haradatta states that a Karshapaa contains twenty
[2] R
242 GAUTAMA. XII, 30.
30. Some (declare, that this rate should not be
paid) longer than a year.
31. If (the loan) remains outstanding for a long
time, the principal may be doubled (after which-
interest ceases).
32. A loan secured by a pledge that is used (by
the creditor) bears no interest ;
33. Nor money tendered, nor (a debt due by a
debtor) who is forcibly prevented (from paying).
34. (Special forms of interest are) compound in-
terest, periodical interest,
35. Stipulated interest, corporal interest, daily
interest, and the use of a pledge.
Mashas. Thus the monthly interest for 400 M&shas being five
M&shas, the rate is ij per cent for the month, or 15 per cent
per annum.
30. Colebrooke I, Digest 40; Maim VIII, 153.
31. Manu VIII, 151 ; Colebrooke I, Digest 59.
32. Manu VIII, 143 ; Colebrooke I, Digest 79.
33. Colebrooke I, Digest 79. ' Likewise the debt of a debtor
who, being desirous to pay, is imprisoned by the king or others
in a prison or the like, and who is thus unable to pay, does not
increase from that day.' Haradatta.
34. For this and the next Sutra, see also Colebrooke I, Digest
35-45, in the notes on which latter text the various explana-
tions of these terms, found here, have been fully discussed. ' If
a large or a small interest is taken on condition that the loan
is to be repaid on a certain date, and that, in case of non-payment,
it is to be trebled or quadrupled, that is called periodical interest.'
Haradatta.
35. 'Where the lender and the borrower, having regard to
the country, the time, the object, and the condition (of the bor-
rower), agree between themselves (on a certain rate), e. g. of ten
per cent per mensem, that is called stipulated interest. Corporal
interest is that which is payable by bodily labour. Thus Br/'ha-
spati says, " Corporal interest is that connected with work." But
Vyasa explains it thus, "Corporal interest is that which arises
from the work (or use) of a (pledged female quadruped) to be
XII, 39- CRIMINAL AND CIVIL LAW. 243
36. The interest on products of animals, on wool,
on the produce of a field, and on beasts of burden
(shall) not (increase) more than the fivefold (value
of the object lent).
37. The property of (a person who is) neither an
idiot nor a minor, having been used by strangers
before his eyes for ten years, (belongs) to him who
uses it,
38. (But) not (if it is used) by .Srotriyas, ascetics,
or royal officials.
39. Animals, land, and females are not lost (to
the owner) by (another's) possession.
milked, or of (a male) to carry burdens." K&tyayana explains
the daily interest (lit. the interest resembling the growth of the
lock on the head), " That which is taken daily is called daily
interest." ... E.g. for a Prastha of grain lent a handful of grain
is taken daily.' Haradatta.
36. Colebrooke I, Digest 62. Haradatta mentions also another
explanation of the Sutra : ' Another (commentator) says, " If pro-
ducts of animals and the rest have been bought, and the price
is not paid at once, that may increase fivefold by the addition
of interest, but not to a greater sum.'"
37. Manu VIII, 147-148; Ya^wavalkya II, 24.
38. Haradatta adds that in the case of a -Srotriya and of an
ascetic, the owner may allow the use of his property for a long
time, desiring to acquire merit by doing so, and that fear may
prevent him from opposing the king's servants. Hence pro-
longed possession by such persons does not necessitate the con-
clusion that the owner had given up his rights. As ascetics cannot
possess any property, the Sutra must refer to their occupying an
empty house which has an owner.
39. Manu VIII, 149; Ya^wavalkya II, 25. The translation
given above agrees with an explanation of the Sutra which Hara-
datta mentions, but rejects. He himself prefers the following :
'Animals, i.e. quadrupeds; land, i.e. a field, a garden, and the
like ; females, i e. female slaves and the like. No long possession
of animals and the rest is necessary in order to acquire the rights of
ownership over them. Even after a short period they become the
R 2
244 GAUTAMA. XII, 40.
40. The heirs shall pay the debts (of a deceased
person).
41. Money due by a surety, a commercial debt, a
fee (due to the parents of the bride), debts con-
tracted for spirituous liquor or in gambling, and a
fine shall not involve the sons (of the debtor).
42. An (open) deposit, a sealed deposit, an object
lent for use, an object bought (but not paid), and a
pledge, being lost without the fault of the holder,
(shall not involve) any blameless person.
43. A man who has stolen (gold) shall approach
the king, with flying hair, holding a club in his hand,
and proclaim his deed.
property of the possessor. For how (would it be possible that)
a person, who himself wants buttermilk and the like, should allow
a cow which he himself has bought, and which gives daily a Droa
of milk, to be milked in the house of another person ? ' &c. &c.
40. Manu VIII, 162; Ya^Tzavalkya II, 51.
41. Manu VIII, 159-160; Y%avalkya II, 47, 54; Cole-
brooke I, Digest 202. Taking iato account the parallel passages
of Manu and Ya^vzavalkya, Haradatta very properly restricts this
rule to a bail for the personal appearance of an offender. In
explanation of the expression ' a commercial debt * he gives the
following instance : ' If a person has borrowed money from some-
body on the condition that he is to repay the principal together
with the gain thereon, and if he dies in a foreign country, while
travelling in order to trade, then that money shall not be repaid
by the son.' The instance explaining the term ' fee ' (sulka) is
as follows : ' If a person has promised a fee (to the parents of
a woman) and dies after the wedding, then that fee does not
involve his son, i.e. need not be paid by him.' The word julka
is, however, ambiguous, and may also mean ' a tax or toll.'
42. Manu VIII, 189 ; Ya^avalkya II, 59, 66 ; Colebrooke II,
Digest I, 29. Haradatta declares the meaning to be, that in case
the bailee was guilty of no negligence and took the same care
of the deposits &c. as of his own property, neither he nor his heirs
need make good the value of those which were lost or destroyed.
43. Apastamba I, 9, 25, 4.
XII, 5*- CRIMINAL AND CIVIL LAW. 245
44. Whether he be slain or be pardoned, he is
purified (of his guilt).
45. If the king does not strike, the guilt falls on
him.
46. Corporal punishment (must) not (be resorted
to in the case) of a Brahmawa.
47. Preventing (a repetition of) the deed, pub-
licly proclaiming his crime, banishment, and branding
(are the punishments to which a Brihmaa may be
subjected).
48. That (king) who does not do his duty (by
inflicting punishment) becomes liable to perform a
penance.
49. (A man who) knowingly (becomes) the servant
(of a thief shall be treated) like a thief,
50. Likewise he who (knowingly) receives (goods)
from (a thief or) an unrighteous man'.
51. The award of the punishment (must be regu-
lated) by a consideration (of the status) of the criminal,
of his (bodily) strength, of (the nature of) the crime,
and whether the offence has been repeated.
52. Or a pardon (may be given) in accordance
with the opinion of an assemblage of persons learned
in the Vedas.
45. Apastamba I, 9. 25, 5.
46. Manu VIII, 124 ; Macnaghten, Mitakshara III, 4, 9.
47. Manu IX, 239, 241; Apastamba II, 10, 27, 8, 17-19;
Macnaghten loc. cit. Karmaviyoga, ' preventing (a repetition of) the
deed,' may also mean ' suspension from (his priestly) functions.'
48. Apastamba II, n, 28, 13.
49-50. Manu IX, 278; Yogtfavalkya II, 276.
51. Manu VII, 16; VIII, 126 ; Ya^avalkya I, 367.
246 GAUTAMA. Xin, i.
CHAPTER XIII.
1. In disputed cases the truth shall be established
by means of witnesses.
2. The (latter) shall be many, faultless as regards
the performance of their duties, worthy to be trusted
by the kingr. and free from affection for, or hatred
against either (party).
3. (They may be) .SYldras even.
4. But a Brahma^a must not be forced (to give
evidence) at the word of a non-Brahmaa, except if
he is mentioned (in the plaint).
5 (Witnesses) shall not speak singly or without
being asked,
6. And if, (being asked,) they do not answer, they
are guilty of a crime.
7. Heaven is their reward, if they speak the
XIII. i. Manu VIII, 45; Ya^vJavalkya II. 22.
2. Apastamba II, n, 29, 7. 'Many means at least three.'
Haradatta.
3. Manu VIII, 63. I.e. Madras endowed with the qualities
mentioned above.
4. Manu VIII, 65. 'A Brahmaa means here a .SYotriya. If a
man other than a Brahmana says : " This Brahmawa is a witness of
this fact," then the (.Srotriya) shall not be forced to become, i.e. not
be taken as a witness, provided he has not been mentioned, i. e. he
has not been entered in the written plaint (as one of the witnesses).
But if he has been entered in the plaint, he certainly becomes
a witness.' Haradatta.
5. Manu VIII, 79; Macnaghten, Mitakshara VI, i, 21. In the
Mitakshara the Sutra is read nasamaveta^ pr/'sh/aA prabruyu^,
' witnesses need not answer if they are examined singly.' Mitra-
mijra in the Vframitrodaya says that Haradatta's reading of the
text is the same, and that his explanation does not agree with it.
6. Manu VIII, 107; \%mivalkya II, 76-77.
7. Apastamba II, n, 29, 9-10.
XIII, i g. WITNESSES. 247
truth ; in the contrary case hell (will be their
portion).
8. (Persons) not mentioned (in the plaint), must
also give evidence,
9. No objection (can be raised against witnesses)
in a case of (criminal) hurt,
10. Nor if they have spoken inadvertently.
11. If the sacred law or the rules (referring to
worldly matters) are violated, the guilt (falls) on
the witnesses, the assessors, the king, and on the
offender.
12. Some (declare, that the witnesses) shall be
charged on oath to speak the truth.
13. In the case of others than Brahmawas that
(oath shall be sworn) in the presence of the gods, of
the king, and of Br&hma#as.
14. By false evidence concerning small cattle a
witness kills ten,
15. (By false evidence) regarding cows, horses,
men, or land, in each succeeding case ten times as
many (as in the one mentioned before),
9. Manu VIII, 72 ; Ya^avalkya II, 72.
10. ' Negligence, i.e. inadvertence. If anything has been spoken
at random by a witness In a conversation referring to something else
(than the case), no blame must be thrown on him for that reason.'
Haradatia.
IT. Manu VIII, 1 8. The translation follows Haradatta. Perhaps
it would, however, be as well to take dharmatantra, ' the sacred law
and the rules referring to worldly matters/ as a Tatpurusha, and to
translate, 'If there is a miscarriage of justice, the guilt,' &c.
12-13. Apastamba 11, n, 29, 7.
1 4-2 2 . Manu VIII, 98-1 oo. ' By speaking an untruth regarding
them, the witness kills ten. Ten what ? Even ten (of that kind)
regarding which he has lied. His guilt is as great as if he actually
killed ten of them, and the punishment (is the same). Equal
penances must also be prescribed for both cases.' Haradatta.
248 GAUTAMA. XIII, 16.
1 6. Or (by false evidence) regarding land the
whole (human race).
1 7. Hell (is the punishment) for a theft of land.
1 8. (By false evidence) concerning water (he in-
curs) the same (guilt) as (for an untruth) about land,
19. Likewise (by false evidence) regarding (crimi-
nal) intercourse.
20. (By false evidence) regarding honey or clari-
fied butter (he incurs) the same (guilt) as (by an
untruth) about small cattle,
21. (By false evidence) about clothes, gold, grain,
and the Veda, the same as (by an untruth) about
kine,
22. (And by false evidence) regarding a carriage
(or a beast of burden) the same as (by an untruth)
about horses.
23* A witness must be reprimanded and punished
for speaking an untruth.
24. No guilt is incurred by giving false evidence,
in case the life (of a man) depends thereon.
25. But (this rule does) not (hold good) if the
life of a very wicked (man depends on the evidence
of a witness).
26. The king, or the judge, or a Brahmawa learned
in the 6astras (shall examine the witnesses).
27. (The litigant) shall humbly go to seek the
judge.
23. Manu VIII, 119-1*3; Ya^avalkya II, 81,
(literally " must be turned out ") means " must be reprimanded "
in the presence of the whole audience, lest anybody have inter-
course with him.' Haradatta.
24-25. Manu VIII. 104-105; Y%avalkya II, 83.
26. Manu VIII, 8-9, 79 ; Ya^avalkya II, i, 3, 73.
27. Manu VIII, 43. The meaning of the Suira is that the
XIV, 6. IMPURITY. 249
28. If (the defendant) is unable to answer (the
plaint) at once, (the judge) may wait for a year.
29. But (in an action) concerning kine, draught-
oxen, women, or the procreation (of offspring), the
defendant (shall answer) immediately,
30. Likewise in a case that will suffer by delay.
31. To speak the truth before the judge is more
important than all (other) duties.
CHAPTER XIV.
1. The Sapi/zdfas become impure by the death (of
a relative) during ten (days and) nights, except those
who officiate as priests, who have performed the
Diksha;ziyesh/i (or initiatory ceremony of a .Srauta
sacrifice), and those who are students.
2. (The impurity) of a Kshatriya lasts for eleven
(days and) nights,
3. (That) of a Vaisya twelve (days and) nights,
4. (Or), according to some, half a month,
5. (And that) of a ^udra a whole month.
6. If during (a period of impurity) another (death)
happens, the (relatives) shall be pure after (the
lapse of) the remainder of that (first period).
judge shall not promote litigation, and incite people to institute
suits. If litigants do not humbly appear before him, he is not
to send for them.
28. See also Narada I, 38, 41.
29. Ya^wavalkya II, 12. Haradatta explains pra^anana, 'the
procreation (of offspring),' to mean ' marriage.'
XIV. i. Manu V, 59, 83, 93; Ya^wavalkya III, 18, 28; see
also Apastamba I, 5, 16, 18. Regarding the meaning of the term
Sapim/a, see below, Sutra 13. This Sutra refers, of course, to
Brahmawas only.
2-3. Manu V, 83; Ya^ava!kya III, 22.
5. Manu and Ya^avalkya 1. 1. cit. 6. Manu V, 79.
250 GAUTAMA. XIV, 7.
7. (But) if one night (only of the period of impu-
rity) remains (and another death happens, they shall
become pure) after (the lapse of) two (days and
nights).
8. (If the second death happens) on the morning
(after the completion of the period of impurity, they
shall be purified) after three (days and nights).
9. (The relatives) of those who are slain for the
sake of cows and Brahmawas (become pure) imme-
diately after the burial,
10. And (those of men destroyed) by the anger
of the king,
11. (Further, those of men killed) in battle,
1 2. Likewise (those) of men who voluntarily (die)
by starving themselves to death, by weapons, fire,
poison, or water, by hanging themselves, or by
jumping (from a precipice).
13. Sapmda-relationship ceases with the fifth or
the seventh (ancestor).
14. (The rules regarding impurity caused by the
9. Ya#avalkya III, 27. The Sutra may, however, also be
translated ' the relatives of those who have been killed by a cow,
or by a Brdhmaa, &c.,' as the latter case, too, is mentioned by
Ya^avaikya III, 21. The word anvaksham, translated by
' immediately after burial/ is explained by Haradatta as follows :
'The corpse is seen, i.e. is visible, so long; the meaning is that
they will be pure after having bathed at the end of the burial.'
10. Ya^wavalkya III, 21.
12. Manu V, 89; Ya^/7avalkya III, 21.
13. Apastamba II, 6, 15, 2. Haradatta states that the$api i5> A i6.
5-6. Apastamba I, 3, n, 8.
7-8. Apastamba I, 3, 10, 19. A V&a is stated to be a kind of
lute, or harp, with a hundred strings.
9. Apastamba I, 3, n, 25, 31.
10. Apastamba I, 3, n, 31. n. Manu IV, 109.
12. Apastamba I, 3, n, 15, 17; Manu IV, 109.
13. Manu IV, 103. *
XVI, 23. THE STUDY OF THE VEDA. 26 1
14. Some (declare, that the recitation of the Veda
must be interrupted only) when (the rain) is dripping
from the edge of the roof.
15. (Nor shall he study) when the teachers (of
the gods and Asuras, i.e. the planets Jupiter and
Venus) are surrounded by a halo,
1 6. Nor (when this happens) to the two (great)
lights (the sun and the moon),
1 7. (Nor) while he is in fear, riding in a carriage
or on beasts of burden, or lying down, nor while his
feet are raised,
1 8. (Nor) in a burial-ground, at the extremity of
a village, on a high-road, nor during impurity,
19. Nor while a foul smell (is perceptible), while
a corpse or a A'a^ala (is) in (the village), nor in the
neighbourhood of a .Sudra,
20. Nor while (he suffers from) sour eructations.
2 1 . The /fog-veda and the Ya^ur-veda (shall not be
studied) while the sound of the Samans (is heard).
22. The fall of a thunderbolt, an earthquake, an
eclipse, and (the fall of) meteors (are reasons for
discontinuing the reading of the Veda) until the
same time (next day),
23. Likewise when it thunders and rains and
15. 'Another (commentator says): " Pariveshaa, being sur-
rounded by a halo, means bringing food." . . . (The Sutra means,
therefore), He shall not study while his teacher eats.' Haradatia.
1 6. Apastamba I, 3, ir, 31.
17. Apastamba I, 3, 9, 27; I, 3, n, 12; Manu IV, 112;
Ya^wavalkya I, 150.
1 8. Apastamba I, 3, 9, 4, 6; I, 3, to, 2, 4 ; I, 3, n, 9.
19. Apastamba I, 3, 10, 24; I, 3, 9, 6, 14-15-
20. Apastamba I, 3, 10, 25. 21. Apastamba I, 3, 10, 19.
22. Apastamba I, 3, n, 30.
23. Apastamba I, 3, n, 29; Manu IV, 29.
262 GAUTAMA. XVI, 24.
when lightning (flashes out of season) after the fires
have become visible (in the twilight).
24. (If these phenomena appear) during the
(rainy) season, (the reading must be interrupted)
for a day (or a night),
25. And if lightning (is observed) during the
night, (the recitation of the Veda shall be inter-
rupted) until the third watch.
26. If (lightning) flashes during the third part
of the day or later, (the Veda must not be read)
during the entire (following night).
27. (According to the opinion) of some, a fiery
meteor (has the same effect) as lightning,
28. Likewise thunder (which is heard) during the
last part of the day,
29. (Or) also in the twilight.
A
24. Apastamba I, 3, 9, 22. The above translation follows the
reading of my MSS., which differ very much from Professor
Stenzler's edition. According to them the commentary on the
latter part of Sutra 23 and on Sutra 24 runs as follows : . . . pra-
tyekam akalika anadhyayahelava// I apart&v idam I r/tav aha II
AHA JWTAU n 24 tl
Varshartiv ete yadi bhaveyuA sandhyaya/n tadaharmStram ana-
dhyayaA I prataj^et I saya/ tu ratrav anadhyaya ityarthasiddhatvSd
anuktam li . . . 'are each reasons for discontinuing the recita-
tion until the same time next day. This (rule) refers to other
times than the rainy season. He now declares (the rule) for the
Tainy season :
24. "During the (rainy) season for a day."
' If these (phenomena) happen in the twilight during the rainy
season, the interruption of the study lasts for that day only, pro-
vided (they happen) in the morning. But if they happen in 'the
evening, study is forbidden during the night. As this is clear
from the context, it has not been declared specially/ Haradatta.
I suspect that Professor Stenzler' spreading apartau is a correction,
made by an ingenious Pandit, of an old varia lectio ' ahartau ' for
aha nltau, which is found in one of my MSS. (C) also.
25. Apastamba I, 3, 9, 21.
XVI, 37- THE STUDY OF THE VEDA. 263
30. (If thunder is heard) before midnight, (the
study of the Veda must be interrupted) during the
whole night.
31. (If it is heard) during the (early part of the)
day, (the interruption must continue) as long as the
sun shines,
32. Likewise if the king of the country has died.
33. If one (pupil) has gone on a journey (and)
another (stays) with (the teacher, the study of the
Veda shall be interrupted until the absentee re-
turns).
34. When an attack (is made on the village),
or a fire (breaks out), when one Veda has been
completed, after (an attack of) vomiting, when he
has partaken of a funeral repast or of a dinner on
the occasion of a sacrifice offered to men, (the study
of the Veda shall be interrupted) for a day and
a night,
35. Likewise on the day of the new moon.
36. (On the latter occasion it may also be inter-
rupted) for two days*
37. (The Veda shall not be studied for a day
and a night) on the full moon days of the months
Karttika, Phalgua, and Ashad^a.
30. Apastamba I, 3, 9, 23.
33. Apastamba I, 3, n, n. Haradatta adds that others
enjoin a stoppage of the Veda-study from the hour of the de-
parture until the same hour on the following day, while another
commentator gives the following explanation: 'All, indeed, the
teacher and the rest, shall, on that day, not even recite the Veda
in order to remember it.'
34. Apastamba I, 3, 9, 25; I, 3, 10, 22, 28-30; I, 3, n, 6,30;
Manu IV, 118. Haradatta is in doubt whether 'a sacrifice offered
in honour of men ' means a SawskSra, or a sacrifice to gods, like
Kumara, who formerly were men; see Apastamba I, 3, n, 3.
36. Apastamba I, 3, 9, 28. 37. Apastamba I, 3, to, i.
264 GAUTAMA. XVI, 3?.
38. On the three Ash/akas (the Veda shall not
be studied) for three (days and) nights.
39. Some (declare, that the rule applies) to the
last Ash/aka (only).
40. (On the occasion of) the annual (Upakarman
and Utsarga the reading shall be interrupted) on
the day (of the ceremony) and those preceding and
following it.
41. All (teachers declare, that the reading shall
be interrupted for three days) when rain, thunder,
and lightning (are observed) simultaneously,
42. When the rain is very heavy, (the reading
shall be interrupted as long as it lasts).
43. On a festive day (the reading shall be
stopped) after the (morning) meal,
44.. And he who has begun to study (after the
Upakarman shall not read) at night for four
Muhurtas.
45. Some (declare, that the recitation of the Veda
is) always (forbidden) in a town.
46. While he is impure (he shall) not even (recite
the Veda) mentally.
38. Apastamba I, 3, 10, 2. Regarding the meaning of the word
Ash/aka, see above, VIII, 18 note.
40. Apastamba I, 3, 10, 2. 41. Apastamba I, 3, u, 27.
42. Apastamba I, 3, n, 28.
43. Haradatta explains 'a festive day' to mean the day of the
initiation and the like, but see Apastamba I, 3, n, 20.
44. Haradatta explains this Sutra as equivalent to Apastamba I,
3, 9, i. He adds that another commentator reads pradhitasya
a as a separate Sutra, interpreting it to mean, 'And a person
who has performed the Upakarman (shall not study after dinner),'
and refers the words 'at night for four Muhurtas' to the pro-
hibition to read on the evening of the thirteenth day of the dark
half of the month.
45. Manu IV, 116. 46. Apastamba I, 3, n, 25.
XVII, 6. EATING AND FORBIDDEN FOOD. 265
47. (The study) of those who offer a funeral
sacrifice (must be interrupted) until the same time
next day,
48. Even if uncooked grain is offered at the
funeral sacrifice.
49. And (those rules regarding the stoppage of
the reading must be observed), which they teach in
the several schools.
CHAPTER XVII.
1. A Brahmawa may eat the food given by twice-
born men, who are praised for (the faithful perform-
ance of their) duties,
2. And he may accept (other gifts from them).
3. Fire-wood, water, grass, roots, fruits, honey,
(a promise of) safety, food brought unsolicited, a
couch, a seat, shelter, a carriage, milk, sour milk,
(roasted) grain, small fish, millet, a garland, venison,
and vegetables, (spontaneously offered by a man) of
any (caste) must not be refused,
4. Nor anything else that may be required for
providing for (the worship of the) Manes and gods,
for Gurus and dependents.
5. If the means for sustaining life cannot (be
procured) otherwise, (they may be accepted) from
6. A herdsman, a husbandman, an acquaintance
A A
47. Apastamba ibidem. 49. Apastamba'I, 3, n, 38.
XVII. i. Apastamba I, 6, 1 8, 13.
3. Apastamba I, 6, 18, i ; I, 6, 19, 13; Manu IV, 247-250.
4. Manu IV, 251. Gurus, i.e. parents and other venerable
persons.
5. Apastamba I, 6, 18, 14.
6. Manu IV, 253; Y%avalkya I, 166.
266 GAUTAMA. XVII, 7.
of the family, a barber, and a servant are persons
whose food may be eaten,
7. And a trader, who is not (at the same time)
an artisan.
8. (A householder) shall not eat every day (the
food of strangers).
9. Food into which a hair or an insect has fallen
(must not be eaten),
10. (Nor) what has been touched by a woman
during her courses, by a black bird, or with the
foot,
11. (No,r) what has been looked at by the mur-
derer of a learned Brahmawa,
12. (Nor) what has been smelt at by a cow,
1 3. (Nor) what is naturally bad,
14. Nor (food) that (has turned) sour by itself;'
excepting sour milk,
15. (Nor) what has been cooked twice,
1 6. (Nor) what (has become) stale (by being
7. E.g. a man who sells pots, but does not make them.
8. Manu III, 104; Ya^zavalkya I, 112.
9. Apastamba I, 5, 16, 23, 26.
10. Apastamba I, 5, 16, 27, 30. Haradatta explains 'a black
bird ' by ' a crow/ and no doubt the crow, as the Jfandala. among
birds, is intended in the first instance.
11. Manu IV, 208; Ya^wavalkya I, 167.
12. Manu IV, 209; Ya^avalkya I, 168.
13. 'What has been given in a contemptuous manner by the
host, or what is not pleasing to the eater, that is called bhava-
dush/a, "naturally bad.'" Haradatta. The second seems to be
the right explanation, as food falling under the first is mentioned
below, Sutra 21.
14. Apastamba I, 5, 17, 18, 20.
15. Haradatta states that this rule does not refer to dishes
the preparation of which requires a double cooking, but to those
which ordinarily are cooked once only.
1 6 Apaatamba I, 5, 17, 17. Haradatta says that food prepared
XVII, 20. EATING AND FORBIDDEN FOOD. 267
kept), except vegetables, food that requires masti-
cation, fatty and oily substances, meat and honey.
17. (Food given) by a person who has been cast
off (by his parents), by a woman of bad character,
an Ablmasta, a hermaphrodite, a police-officer, a
carpenter, a miser, a jailer, a surgeon, one who
hunts without using the bow, a man who eats the
leavings (of others), by a multitude (of men), and by
an enemy (must not be eaten),
1.8. Nor what is given by such men who defile
the company at a funeral dinner, as have been
enumerated before bald men ;
19. (A dinner) which is prepared for no (holy)
purpose or where (the guests) sip water or rise
against the rule,
20. Or where (one's) equals are honoured in
a different manner, and persons who are not (one's)
for the morning meal and kept until supper is also called paryushita,
'stale.'
17. For this and the following Sutras, see Apastamba I, 6, 18,
16 I, 6, 19, i; Manu IV, 205-217; Ya^avalkya I, 161-165.
An Abhiwsta is a person who is wrongly or falsely accused of
a heinous crime, see Apastamba I, 9, 24, 6-9. Haradatta adduces
the explanation 'hermaphrodite' for anapade-rya as the opinion of
others. He himself thinks that it means 'a person not worthy to
be described or named.' ' One who hunts without using the bow '
is a poacher who snares animals. Snaring animals is a favourite
occupation of the non-Aryan tribes, such as VSghris, Bhils, and
Kolis.
1 8. See above, XV, 15-18, where 'bald men' occupy the four-
teenth place in Sutra 18.
19. Apastamba I, 5, 17, 3; Manu IV, 212. That is called 'food
(prepared) for no (sacred) purpose' which a man cooks only for
himself, not for guests and the rest, see Apastamba II, 4, 8, 4 ;
Manu V, 7.
.20. Apastamba I, 5, 17, 2.
268 GAUTAMA. XVII, 21.
equals are honoured in the same manner (as oneself,
must not be eaten),
21. Nor (food that is given) in a disrespectful
manner.
22. And the milk which a cow gives during the
first ten days after calving (must not be drunk),
23. Nor (that) of goats and buffalo-cows (under
the same conditions).
24. (The milk) of sheep, camels, and of one-
hoofed animals must not be drunk under any cir-
cumstances,
25. Nor (that) of animals from whose udders the
milk flows spontaneously, of those that bring forth
twins, and of those giving milk while big with
young,
26. Nor the milk of a cow whose calf is dead
or separated from her.
27. And five-toed animals (must) not (be eaten)
excepting the hedgehog, the hare, the porcupine,
the iguana, the rhinoceros, and the tortoise,
28. Nor animals which have a double row of
teeth, those which are covered with an excessive
quantity of hair, those which have no hair, one-
hoofed animals, sparrows, the (heron called) Plava,
Brahman! ducks, and swans,
21. Apastamba I, 5, 17, 4.
22-23. Apastamba I, 5, 17, 24.
24. Apastamba I, 5, 17, 23. 25. Apastamba I, 5, 17, 23.
26. Manu V, 8; Ya^wavalkya I, 170.
27. Apastamba I, 5, 17,37.
28. Apastamba I, 5, 17, 29, 33, 35. Haradatta gives as an
example of ' animals covered with an excessive quantity of hair '
the Yak or Bos grunniens, and of ' those that have no hair ' snakes
and the like.
XVII, 36. EATING AND FORBIDDEN FOOD. 269
29. (Nor) crows, herons, vultures, and falcons,
(birds) born in the water, (birds) with red feet and
beaks, tame cocks and pigs,
30. (Nor) milch-cows and draught-oxen,
31. Nor the flesh of animals whose milk-teeth
have not fallen out, which are diseased, nor the
meat of those (which have been killed) for no
(sacred) purpose,
32. Nor young sprouts, mushrooms, garlic, and
substances exuding (from trees),
33. Nor red (juices) which issue from incisions.
34. Woodpeckers, egrets, ibis, parrots, cormo-
rants, peewits, and flying foxes, (as well as birds)
flying at night, (ought not to be eaten).
35. Birds that feed striking with their beaks,
or scratching with their feet, and are not web-
footed may be eaten,
36. And fishes that are not misshapen,
29. Apastamba I, 5, 17, 29, 32, 34, 35; Ya^7avalkya I, 173.
30. Apastamba I, 5, 17, 29-30.
31. Aitareya-brahmawa VII, 14. For the explanation of vr/tha-
ma/wsa, ' the flesh (of animals killed) for no (sacred) purpose,'
Haradatta refers back to Sutra 19, but see also the Petersburg
Diet. s. v. vn'tha 1 .
A
32. Apastamba I, 5, 17, 26, 28; Manu V, 5, 6, 19.
34. Manu V, 12; Y%wavalkya I, 173. Haradatta explains
mandhala by vagvada, which seems to be the same as the bird
vagguda (Manu XII, 64). Mandhala is not found in our dic-
tionaries, but it apparently is a vicarious form for mSnthala, which
occurs in the Va^-asaneyi-eawhita, and is said to be the name of
a kind of mouse or rat. It seems to me that the large herbivorous
bat, usually called the flying fox (in Gu^aratt vagud or vagul) is
really meant, which, by an inaccurate observer, might be described
both as a bird and as a kind of rat. See also VasishMa XIV, 48.
35. Apastamba I, 5, 17, 32-33.
36. Apastamba I, 5, 17, 38-39.
270 GAUTAMA. XVII, 37.
37. And (animals) that must be slain for (the
fulfilment of) the sacred lav/.
38. Let him eat (the flesh of animals) killed by
beasts of prey, after having washed it, if no blemish
is visible, and if it is declared to be fit for use by
the word (of a Brahmawa).
CHAPTER XVIII.
1. A wife is not independent with respect to (the
fulfilment of) the sacred law.
2. Let her not violate her duty towards her
husband.
3. Let her restrain her tongue, eyes, and (organs
of) action.
4. A woman whose husband is dead and who de-
sires offspring (may bear a son) to her brother-in-law.
37. I.e. animals offered at .Sraddhas and .SYauta-sacrifices,
though under other circumstances forbidden, may be eaten both
by the priests and other Brahmaas.
38. Haradacta takes vyala, 'beasts of prey,' to mean sporting
dogs, which no doubt are also intended.
XVIII. i. Manu V, 155. This Sutra refers in the first instance
to the inability of wives to offer on their own account Srauta or
Gr*"hya-sacrifices, or to perform vows and religious ceremonies
prescribed in the Puraas, without the permission of their husbands.
As the word stri means both wife and woman, its ulterior meaning
is, that women in general are never independent ; see Manu V, 1 48 ;
IX, 3 ; Ya^Tzavalkya I, 85.
2. Apastamba II, 10, 27, 6; Manu IX, 102.
3. Manu V, 166; Ya^avalkya I, 87.
4. Apastamba II, 10, 27, 2-3; Manu IX, 59-60; Ya^avalkya
I, 68. Apati, ' she whose husband is dead,' means literally, ' she
who has no husband.' But as the case of a woman whose husband
has gone abroad, is discussed below, it follows that the former
translation alone is admissible. It must, of course, be understood
that the widow has no children.
XVIII, 14- WOMEN. 271
5. Let her obtain the permission of her Gurus,
and let her have intercourse during the proper
season only.
6. (On failure of a brother-in-law she may obtain
offspring) by (cohabiting with) a Sapix/dfa, a Sagotra,
a Samcinapravara, or one who belongs to the same
caste.
7. Some (declare, that she shall cohabit) with
nobody but a brother-in-law.
8. (She shall) not (bear) more than two (sons).
9. The child belongs to him who begat it,
10. Except if an agreement (to the contrary has
been made).
1 1 . (And the child begotten at) a living husband's
(request) on his wife (belongs to the husband).
12. (But if it was begotten) by a stranger (it
belongs) to the latter,
13. Or to both (the natural father and the
husband of the mother).
14. But being reared by the husband, (it belongs
to him.)
5. The Gurus are here the husband's relatives, under whose
protection the widow lives.
6. Regarding the term SapiWa, see above, XIV, 13; a Sagotra
is a relative bearing the same family name (laukika gotra) removed
seven to thirteen degrees, or still further. A Samanapravara is
one who is descended from the same JRt'shi (vaidika gotra).
8. Colebrooke V, Digest 265. Haradatta explains atidvitiya, ' not
more than two (sons)/ to mean ' not more than one son ' (prathamam
apatyam atitya dvitiyam na^anayed iti). But see Manu IX, 61.
9. Apastamba II, 6, 13, 6-7. 10. Manu IX, 52.
it. Manu IX, 145. Such a son is called Kshetra^a, see below,
XXVIII, 32.
12. Manu IX, 144.
13. Ya^wavalkya II, 127. Such a son is called dvipitri or
dvyamushyayawa.
272 GAUTAMA. XVIII, 15.
15. (A wife must) wait for six years, if her
husband has disappeared. If he is heard of, she
shall go to him.
1 6. But if (the husband) has renounced domestic
life, (his wife must refrain) from intercourse (with
other men).
1 7. (The wife) of a Brahmawa (who has gone to
a foreign country) for the purpose of studying (must
wait) twelve years.
1 8. And in like manner if an elder brother (has
gone to a foreign country) his younger brother (must
wait twelve years) before he takes a wife or kindles
the domestic fire.
1 9. Some (declare, that he shall wait) six years.
20. A (marriageable) maiden (who is not given
in marriage) shall allow three monthly periods to
pass, and afterwards unite herself, of her own will,
to a blameless man, giving up the ornaments received
from her father (or her family).
21. A girl should be given in marriage before
(she attains the age of) puberty.
22. He who neglects it, commits sin.
15. Manu IX, 76. ' When the husband has disappeared, i. e. has
gone to a foreign country, his wife, though childless, shall wait
for six years. After (the lapse of) that (period) she may, if she
desires it, produce a child (by cohabiting with a SapiWa), after
having been authorised thereto by her Gurus. If the husband
is heard of, i.e. that he dwells in such and such a country, she
shall go to him.' Haradatta. Kshapawa, ' waiting,' is ambiguous,
and may also mean being continent or emaciating herself.
17. I.e. before she goes to live with a Sapinda., or tries to
follow her husband, in case his residence is known.
20. Manu IX, 90-92 ; Ya^wavalkya I, 64.
21. Manu IX, 88.
22. Manu IX, 4 ; Ya^avalkya I, 64. ' He who/ i.e. the father
or guardian.
XVIII, 3i. WOMEN. 273
23. Some (declare, that a girl shall be given in
marriage) before she wears clothes.
24. In order to defray the expenses of a wedding,
and when engaged in a rite (enjoined by) the sacred
law, he may take money (by fraud or force) from
a .Sudra,
25. Or from a man rich in small cattle, who
neglects his religious duties, though he does not
belong to the ,5udra caste,
26. Or from the owner of a hundred cows, who
does not kindle the sacred fire,
27. Or from the owner of a thousand cows, who
does not drink Soma.
28. And when he has not eaten (at the time of
six meals he may take) at the time of the seventh
meal (as much as will sustain life), not (such a
quantity as will serve) to make a hoard,
29. Even from men who do not neglect their
duties.
30. If he is examined by the king (regarding
his deed), he shall confess (it and his condition).
31. For if he possesses sacred learning and a
good character, he must be maintained by the
(king).
24. Manu XI, u, 13. Haradatta explains dharmatantra, 'a rite
prescribed by the sacred law,' here, as well as Sutra 32, by 'the
means/ i.e. a sacrificial animal and the like required by one who
is engaged in performing a sacred duty, i. e. a Pajubandha-sacrifice
and the like.
25. Manu XI, 12. 26-27. Manu XI, 14.
28. Manu XI, 16; Ya^wavalkya III, 43.
30. Manu XI, 17 ; Ya^wavalkya III, 43-44.
31. Manu XI, 21-22. Haradatta adds that a Brahmana who
acts thus, must, of course, not be punished.
[] T
274 GAUTAMA. XVIII, 32.
32. If the sacred law is violated and the (king)
does not do (his duty), he commits sin.
CHAPTER XIX.
1. The law of castes and of orders has been
declared.
2. Now, indeed, man (in) this (world) is polluted
by a vile action, such as sacrificing for men unworthy
to offer a sacrifice, eating forbidden food, speaking
what ought not to be spoken, neglecting what is
prescribed, practising what is forbidden.
3. They are in doubt if he shall perform a
penance for such (a deed) or if he shall not do it,
4. (Some) declare, that he shall not do it,
32. Haradatta refers this Sutra to the case where a sacrificial
animal or other requisites for a sacrifice are stolen from a Brah-
maa. It seems, however, more probable that it refers to the duty
of the king to prevent, by all means in his power, a violation of
the sacred duty to perform -Srauta- sacrifices, and that it is intended
to prescribe that he is to assist a man who is engaged in them
and too poor to finish them.
XIX. i. Haradatta thinks that the object of this Sutra is to
assert that in the following chapter the laws given above for castes
and orders must be kept in mind. Thus penances like offering
a Punastoma are not intended for Sudras, who have no business
with Vedic rites, but other penances are. He also states that another
commentator believes that the Sutra is meant to indicate that the
following rules refer not merely to those men who belong to castes
and orders, but to the Pratilomas also, who have been declared
to stand outside the pale of the sacred law, Haradatta's opinion
appears to be preferable.
2. l Ayam purusha^, "man (in) this (world)," indicates the
universal soul which is dwelling in the body. Yapya, "vile,"
i.e. despicable (kutsita).' Haradatta.
3. ' They, i.e. the theologians (brahmava'dina/fc).' Haradatta.
XIX, 12. PENANCES. 27$
5. Because the deed does not perish.
6. The most excellent (opinion is), that he shall
perform (a penance).
7. For it is declared in the Veda, that he who
has offered a Pimastoma (may) again come to (par-
take of) the libations of Soma,
8. Likewise he who has offered a Vrtyastoma
9. (The Veda says) further : * H e who offers
a horse -sacrifice, conquers all sin, he destroys the
guilt of the murder of a Brahma/za:
10. Moreover: 'He shall make an Abhwasta
perform an Agnish/ut sacrifice.'
11. Reciting the Veda, austerity, a sacrifice,
fasting, giving gifts are the means for expiating
such a (blamable act).
12. The purificatory (texts are), the Upanishads,
the Vedantas, the Sawhita-text of all the Vedas,
the (Anuvakas called) Madhu, the (hymn of)
5. I.e. the guilt (adharma) contracted by the deed is not effaced
before it has produced its result in the shape of punishment in
hell and in other births, see also Manu XI, 45.
6. ' Apara, " most excellent." means that which nothing sur-
passes, i.e. the settled doctrine.' Haradatta.
7. The Punastoma is one of the .Srauta- sacrifices belonging
to the class called Ekaha. Regarding its efficacy, see also La/yS-
yana .SYauta-sutra IX, 4, 5.
8. The Vratyastoma is another Ekaha-sacrifke. Regarding its
efficacy, see Ya^-avalkya I, 38 : La/yayana Srautra-stitraVIII, 6, 29.
9. .Satapatha-brahmawa XIII, 3, r, i.
10. The Agnish/ut is an Fkaha-sacritice. Regarding its efficacy,
see Manu XI, 75.
ti. Manu XI, 46, 228; Apastamba I, 9, 26, 12 I, 9. 27, n.
12, 'Those parts of the Arayakas which are not (Upanishads)
are called Vedantas. In all the Vedas (Mandas), i.e. in all S"akhas
(prava^ana), the Sa7hita-text, not the Pada-text, nor the Krama-
text. Another commentator says, "One Sawhita is to be made
T 2
276 GAUTAMA. XIX, 13.
Aghamarshawa, the Atharva^iras, the (Anuvakas
called the) Rudras, the Purusha-hymn, the two
Samans (called) Rifana and Rauhi/zeya, the Brzhat
(Saman) and the Rathantara, the Purushagati (Sa-
man), the Mahanamnis, the Mahavaira^a (Saman),
the Mahadivakirtya (Saman), any of the ^yeshMa
Samans, the Bahishpavamana (Saman), the Kush-
mattdfos, the Pavamanis, and the Savitrl.
13. To live on milk alone, to eat vegetables only,
to eat fruits only, (to live on) barley-gruel prepared
of a handful of grain, to eat gold, to eat clarified
butter, and to drink Soma (are modes of living)
which purify.
14. All mountains, all rivers, holy lakes, places
of pilgrimage, the dwellings of ./foshis, cow-pens, and
temples of the gods (are) places (which destroy
sin).
with all the metres, i. e. the Gayatri and the rest, and to be recited
according to the manner of the Prataranuvaka/" Haradatta.
According to the same authority, the Madhus are found Taittiriya
Arayaka X, 38, the hymn of Aghamarshawa Rig-veda X, 190, the
Rudras Taittiriya-sa/whita IV, 5, i-n, and in the correspoi ding
eleven chapters of all other Ya^us-jakh4s, the Purushasukta Rig-
veda X, 90, the KushmaWas Taittirfya Arayaka X, 3-5, the
Pavamanis Rig-veda IX, while by Atharva-riras the Upanishad,
known by that name, is meant. As regards the Samans mentioned
in the Sutra it suffices to refer to Professor Benfey's Index, Ind.
Stud. Ill, 199, and to Dr. Burnell's Index of the Arsheya-brahmawa.
13. According to Haradatta the word id, which appears in the
text at the end of the enumeration, is intended to include other
similar kinds of food, as ' the five products of the cow/ Eating
gold means eating small particles of gold which have been thrown
into clarified butter and the like.
14. The word iti used in the text is, according to Haradatta,
again to be taken in the sense of ' and so forth.' The translation
of parishkanda, ' a temple/ not parishkandha, as Professor Sleazier
XX, I. PENANCES. 277
15. Continence, speaking the truth, bathing morn-
ing, noon, and evening, standing in wet clothes,
sleeping on the ground, and fasting (are the various
kinds of) austerity.
1 6. Gold, a cow, a dress, a horse, land, sesamum,
clarified butter, and food are the gifts (which destroy
sin).
17. A year, six months, four (months), three
(months), two (months), one (month), twenty-four
days, twelve days, six days, three days, a day and
a night are the periods (for penances).
1 8. These (acts) may be optionally performed
when no (particular penance) has been prescribed,
19. (Viz.) for great sins difficult (pena t nces), and
for trivial faults easy ones.
20. The Y^rikkhvaL. and the Atikr//^^ra, (as
well as) the Alandrayawa, are penances for all
(offences).
CHAPTER XX.
i. Let him cast off a father who assassinates a
king, who sacrifices for .Sudras, who sacrifices for
reads, is based on Haradatta's explanation. Etymologically it
seems to mean ' a place for circumambulation/ and to denote the
platform on which the temples usually stand, and which is used for
the Pradakshia ceremony.
15. The word iti in the text is explained as in the preceding
Sutras.
1 8. These (acts), i.e. the recitation of the Veda and so forth,
which have been enumerated above, Sutras n 16.
20. Regarding these penances, see chapters XXVI and XX VII.
Haradaita again takes the word iti, which occurs in the text, to
include other difficult penances.
XX. i. Haradatta remarks that the father is mentioned here,
in order to indicate that other less venerable relatives must certainly
278 GAUTAMA. XX. 2.
his own sake (accepting) money from ^SYidras, who
divulges the Veda (to persons not authorised to
study it), who kills a learned Brahmawa, who dwells
with men of the lowest castes, or (cohabits) with a
female of one of the lowest castes.
2. Having assembled the (sinner's) spiritual Gurus
and the relatives by marriage, (the sons and other
kinsmen) shall perform (for him) all the funeral
rites, the first of which is the libation of water,
3. And (afterwards) they shall overturn his water-
vessel (in the following manner) :
4. A slave or a hired servant shall fetch an
impure vessel from a dust-heap, fill it (with water
taken) from the pot of a female slave and, his face
turned towards the south, upset it with his foot,
pronouncing (the sinner's) name (and saying) : ' I
deprive N. N. of water.'
5. All (the kinsmen) shall touch him (the slave)
passing their sacrificial cords over the right shoulder
and under the left arm, and untying the locks on
their heads.
6. The spiritual Gurus and the relatives by
marriage shall look on.
7. Having bathed, they (all shall) enter the
village.
8. He who afterwards unintentionally speaks to
also be abandoned. He also states that bhrurcahan, ' he who slays
a learned Brahmana/ includes sinners who have committed other
mortal sins (mahapataka), see XXI, i.
2. Manu XI, 183-185; Ya^avalkya III, 295. The spiritual
Gurus, i. e. the teacher who initiated him (a^arya) and those who
instructed him in the Veda (upidhyaya).
8. Manu XI, 185.
XX, 17- PENANCES. 279
the (outcast sinner) shall stand, during one night,
reciting the Savitri.
9. If he intentionally (converses with the out-
cast, he must perform the same penance) for three
nights.
10. But if an (outcast sinner) is purified by
(performing) a penance, (his kinsmen) shall, after
he has become pure, fill a golden vessel (with water)
from a very holy lake or a river, and make him
bathe in water (taken) from that (vessel).
1 1. Then they shall give him that vessel and he,
after taking it, shall mutter (the following Mantras) :
' Cleansed is the sky, cleansed is the earth, cleansed
and auspicious is the middle sphere ; I here take
that which is brilliant.'
1 2. Let him offer clarified butter, (reciting) these
Ya/iis formulas, the Pavamanls, the Taratsamandis,
and the Kushma/wfas.
13. Let him present gold or a cow to a Brah-
mawa,
14. And to his teacher.
15. But he, whose penance lasts for his (whole)
lifetime, will be purified after death.
1 6. Let (his kinsmen) perform for him all the
funeral rites, the first of which is the libation of
water.
17. This same (ceremony of bathing in) water
10. Manu XI, 187-188 ; Ya^avalkya III, 296.
11. As appears from Gobhila Gr/hya-sutra III, 4, 16, the noun
to be understood is apam a%ali/fr, ' a handful of water.'
12. Haradatta refers the term Pavamanis here to Taittiriya-
brahmawa I, 4, 8. The Taratsamandfs are found Rig-veda IX, 58.
17. ' " Water (consecrated) for the sake of purification " means
280 GAUTAMA. XXI, I.
consecrated for the sake of purification (must be
performed) in the case of all minor offences (upapa-
takas).
CHAPTER XXI.
1. The murderer of a Brahma^a, he who drinks
spirituous liquor, the violator of a Guru's bed, he
who has connection with the female relatives of his
mother and of his father (within six degrees) or with
sisters and their female offspring, he who steals (the
gold of a Brahmawa), an atheist, he who constantly
repeats blamable acts, he who does not cast off
persons guilty ot" a crime causing loss of .caste,
and he who forsakes blameless (relatives), become
outcasts,
2. Likewise those who instigate others to acts
causing loss of caste,
3. And he who for a (whole) year associates
with outcasts.
4. To be an outcast means to be deprived of
the right to follow the lawful occupations of twice-
born men,
5. And to be deprived after death of the rewards
of meritorious deeds.
water consecrated by the formulas, " Cleansed is the earth," &c.'
Haradatta.
XXI. i. Apastamba I, 7, 21, 7-9, n ; I, 9, 24, 6-9; Manu XI,
35 > Ya^avalkya III, 227. Guru, i.e. a father or spiritual teacher.
The term yonisambandha, ' sisters and their female offspring/ seems
to be used here in a sense different from that which it has III, 3 ;
XIV, 20; and XIX, 20. It may possibly include also daughters-
in-law.
2. Apastamba II, n, 29, i.
3. Manu IX, 181; Ya^wavalkya III, 261.
XXI, ii. PENANCES. 28 1
6. Some call (this condition) hell.
7. Manu (declares, that) the first three (crimes,
named above) cannot be expiated.
8. Some (declare, that a man) does not become
an outcast (by having connection) with female (rela-
tives), except (when he violates) a Guru's bed.
9. A woman becomes an outcast by procuring
abortion, by connection with a (man of) lower (caste)
and (the like heinous crimes).
10. Giving false evidence, calumnies which will
reach (the ears of) the king, an untrue accusation
brought against a Guru (are acts) equal' to mortal
sins (mahipataka).
11. (The guilt of a) minor offence (npapataka)
rests on those who (have been declared to) defile
the company (at a funeral dinner and have been
named above) before the bald man, on killers of kine,
those who forget the Veda, those who pronounce
Vedic texts for the (last-mentioned sinners), students
7. Apastamba I, 9, 24, 24-25; I, 9, 25, 1-3 ; Manu XI, 90-92,
104-105. The 'penances' prescribed are equal to a sentence of
death.
8. Apastamba I, 7, 21, 10.
9. Ya^wavalkya III, 298. 'On account of the word "and,"
by slaying a Brahmawa and similar crimes also. Another (com-
mentator) says, '' A woman who serves the slayer of a learned
Brahmaa or a man of lower caste, i. e. becomes his wife, loses
her caste. On account of the word ' and ' the same happens in
case she kills a Brahimwa or commits a similarly heinous crime.
The slayer of a Brahmawa is mentioned in order to include (all)
outcasts." ' Haradatta.
10. Manu XI, 56-57; Y%wavalkya III, 228-229.
11. Manu XI, 60-67; Y%wavalkya III, 234-242; Apastamba
I, 7, 21, 12-17, 1 9- The persons who defile the company are
enumerated above, XV, 16-18.
282 GAUTAMA. XXI, 12.
who break the vow of chastity, and those who allow
the time for the initiation to pass.
12. An officiating priest must be forsaken, if he
is ignorant (of the rules of the sacrifice), a teacher,
if he does not impart instruction, and (both) if they
commit crimes causing loss of caste.
13. He who forsakes (them) under any other
circumstances, becomes an outcast.
14. Some declare, that he, also, who receives (a
person who has unjustly forsaken his priest or
teacher, becomes an outcast).
15. The mother and the father must not be
treated improperly under any circumstances.
1 6. But (the sons) shall not take their property.
17. By accusing a Brihmawa of a crime (the ac-
cuser commits) a sin equal (to that of the accused).
1 8. If (the accused is) innocent, (the accuser's
guilt is) twice (as great as that of the crime which
he imputed to the other).
19. And he who, though able to rescue a weak
man from injury, (does) not (do it, incurs as much
guilt as he who injures the other).
20. He who in anger raises (his hand or a weapon)
12. Apastamba I, 2, 4, 26; I, 2, 7, 26 ; I, 2, 8, 27. Haradatta
asserts that, as the desertion of sinners has been prescribed above,
XX, i, the expression pataniyasevSydm must here mean 'if they
associate with outcasts.' The former rule refers, however, to blood
relations only, and our Sutra may be intended to extend it to
spiritual relations.
15. Apastamba I, 10, 28, 9-10. The meaning is that parents,
though they have become outcasts, must be provided with the
necessaries of life.
1 6. Haradatta adds that their property goes to the king.
17. Apastamba I, 7, 21, 20. 18. Ya^avalkya III, 285.
20-21. Manu XI, 207; Ya^wavalkya III, 293. According to
XXII. 5 PENANCES. 283
against a Brahmawa, will be banished from heaven
for a hundred years,
21. If he strikes, (he will lose heaven) for a
thousand (years),
22. If blood flows, (he will lose heaven) for a
number of years equal to (that of the particles of)
dust which the spilt (blood) binds together.
CHAPTER XXII.
J. (Now follows the description of the) penances.
2. He who has (intentionally) slain a Brahmawa
shall emaciate himself, and thrice throw himself into
a fire,
3. Or he may become in battle a target for
armed men,
4. Or, remaining chaste, he may, during twelve
years, enter the village (only) for the purpose of
begging, carrying the foot of a bedstead and a
skull in his hand and proclaiming his deed.
5. If he meets an Arya, he shall step out of the
road.
Haradatta the word asvargyam, ' will be banished from or lose
heaven/ may either mean that a hundred years' residence in heaven
will be deducted from the rewards for his meritorious deeds, or
that he will reside in hell for the period specified.
22. Manu XI, 208; Ya^wavalkya III, 293.
XXII. i. The text of the Sutra consists of the single word
' penance ' in the singular, which, being the adhikara or heading,
must be taken with each of the following Sutras down to the end
of chapter XXIII.
2. Manu XI, 74. 3. Apastamba I, 9, 25, n.
4. Apastamba I, 9, 24, 11-20. Haradatta says, ' the foot of a
bedstead' (kha/vinga) is known in the case of the Pa^upatas, and
indicates thereby that he interprets the term to mean 'a club
shaped like the foot of a bedstead,' which the Pampatas wear.
5. Apastamba I, 9, 24, 13.
284 GAUTAMA. XXII, 6.
6. Standing by clay, sitting at night, and bathing
in the morning, at noon, and in the evening, he may
be purified (after twelve years),
7. Or by saving the life of a Brahma#a,
8. Or if he is, at least, thrice vanquished in
(trying to recover) the property (of a Brahma na.)
stolen (by robbers),
9. Or by bathing (with the priests) at (the end
of) a horse-sacrifice,
10. Or at (the end of) any other (Vedic) sacrifice,
provided that an Aguish Ait (sacrifice) forms part
of it.
11. (The same penances must be performed)
even if he has attempted the life of a Brahmawa,
but failed to kill him,
12. Likewise if he has killed a female (of the
Brahma^a caste) who had bathed after temporary
uncleanness,
1 3. Also for (destroying) the embryo of a Brah-
mawa, though (its sex) may be not distinguishable.
14. For (intentionally) killing a Kshatriya the
normal vow of continence (must be kept) for six
6. Apastamba I, 9, 25, 10.
7. Manu XI, 80 ; Ya^v/avalkya III, 244-245.
8. Apastamba I, 9, 25, 21. 9. Apastamba I, 9, 25, 22.
10. Haradatta names the Paaratra sacrifice as an instance of
a -Srauta ya^vza, of which an Agnish/ut forms part. He adds that
another commentator explains the Sfitra to mean, ' or at any other
sacrifice, provided that an Agnish/ut sacrifice be its final ceremony.'
Regarding the Agnish/ut sacrifice, see also above, XIX, 10.
n. Ya^flavalkya III, 252.
12. Apastamba 1. 9, 24, 9 ; Manu XI, 88 ; Y%avalkya III, 251.
13. Apastamba I, 9, 24, 8; Manu, Ya^navalkya, loc. cit.
14. Apastamba I, 9, 24, i, 4. ' Prakrrta (normal) means natural
XXII, 21. PENANCES. 285
years ; and he shall give one thousand cows and
one bull.
15. For (killing) a Vaisya (the same penance
must be performed) during three years ; and he
shall give one hundred cows and one bull.
1 6. For (killing) a .Sudra (the same penance must
be performed) during one year ; and he shall give
ten cows and one bull.
17. And the same (rule applies) if a female (has
been killed) who was not in the condition (described
in Sutra 12).
1 8. (The penance for killing) a cow is the same
as for (the murder of) a Vaisya,
19. And for injuring a frog, an ichneumon, a
crow, a chameleon, a musk-rat, a mouse, and a dog,
20. And for killing one thousand (small animals)
that have bones,
21. Also for (killing) an ox-load of (animals) that
have no bones ;
(svabhavika), i. e. not accompanied by the carrying of the foot of
a bedstead and the rest/ Haradatta.
A
15. Apastamba I, 9, 24, 2, 4.
16. Apastamba I, 9, 24, 3, 4.
17. Apastamba I, 9, 24, 5; Yag-wavalkya III, 269. Haradatta
says that this rule refers to the expiation of the murder of a virtuous
Brahmam.
18. Apastamba I, 9, 26, i ; Mann XI, 109-116; YagTzavalkya III,
263. Haradatta thinks that the Sutra refers to the cow of a vir-
tuous .Srotriya or of a poor Brahmawa who has many children.
19. Apastamba 1, 9, 25, 13. Haradatta explains dahara to mean
a small mouse, but gives the meaning assigned to it in the transla-
tion as the opinion of others. He states that all the animals named
must have been intentionally injured and together.
20. Manu XI, 142; Ya^v/avalkya III, 275.
21. Apastamba I, 9, 26, 2.
286 GAUTAMA. XXII, 22.
22. Or he may also give something for (the de-
struction of) each animal that has bones.
23. For (killing) a eunuch (he shall give) a load
of straw and a masha of lead ;
24. For (killing) a boar, a pot of clarified butter ;
25. For (killing) a snake, a bar of iron ;
26. For (killing) an unchaste woman, who is
merely in name a Brahma#l, a leather bag;
27. (For killing a woman who subsists) by har-
lotry, nothing at all.
28. For preventing that (a Brhmaa) obtains a
wife, food, or money, (he must) in each case (remain
chaste) during a year,
29. For adultery two years,
30. (For adultery with the wife) of a .SVotriya
three years.
31. And if he has received a present (from the
woman), he shall throw it away,
32. Or restore it to the giver,
33. If he has employed Vedic texts for people
(with whom such intercourse is) forbidden, (he shall
remain chaste for a year), provided (the portion of
the Veda thus employed) contained one thousand
words.
22. Haradatta quotes a verse showing that 'something' means
eight handfuls (mush/i) of grain.
23. Manu XI, 134; Ya^avalkya III, 273.
24. Manu XI, 135.
25. Manu XI, 34 ; Ya^wavalkya III, 273. Possibly danda, a bar,
denotes here a particular measure, as a d&nda. is said to be equal
to four hastas or ninety-six angulis.
26. .Manu XI, 139,
29-30. Apastamba II, 10, 27, n.
33. Haradatta says that by the employment of Vedic texts,
teaching or sacrificing is meant, but that others refer the Sfitra
XXITT, 3. PENANCES. 287
34. And the same (penance must be performed)
by him who extinguishes the (sacred) fires, who
neglects the daily recitation of the Veda, or (who is
guilty) of a minor offence (upapataka),
35. Also by a wife who violates her duty (to
her husband) : but, being guarded, she shall receive
food.
36. For committing a bestial crime, excepting
(the case of) a cow, (he shall offer) an oblation of
clarified butter, (reciting) the KushmaWa texts,
CHAPTER XXIII.
'i. They shall pour hot spirituous liquor into the
mouth of a Brahmawa who has drunk such liquor ;
he will be purified after death.
2. If he has drunk it unintentionally, (he shall
drink) for three days hot milk, clarified butter, and
water, and (inhale hot) air. That (penance is called
the Tapta-)krz'>/f>fcra. Afterwards he shall be again
initiated.
3. And (the same penance must be performed)
for swallowing urine, excrements, or semen,
to the performance of these acts in the company of, not for
unworthy people.
35. Manu XI, 189 ; Yagtfavalkya III, 297.
36. Manu XI, 174. Regarding the KushmaWas, see XIX, 12.
XXIII. i. Apastamba I, 9, 25, 3. Haradatta remarks that other
twice-born men also must perform the same penance in case they
drink liquor forbidden to them, see above, II, 20 note. He also
states that the offence must have been committed intentionally and
repeatedly in order to justify so severe an expiation. Regarding
the effect of the purification after death, see above, XX, 16.
2-3. Manu XI, 151; Ya^wavalkya III, 255; see also Apastamba
I, 9, 25, 10.
288 GAUTAMA. XXITT, 4.
4. And (for eating) any part of a carnivorous
beast, of a camel or of an ass,
5. And of tame cocks or tame pigs.
6. If he smells the fume (exhaled) by a man who
has drunk spirituous liquor, (he shall) thrice restrain
his breath and eat clarified butter,
7. Also, if he has been bitten by (one of the
animals mentioned) above (Sutras 4-5).
8. He who has defiled the bed of his Guru shall
extend himself on a heated iron bed,
9. Or he shall embrace the red-hot iron image of
a woman.
10. Or he shall tear out his organ and testi-
cles and, holding them in his hands, walk straight
towards the south-west, until he falls down dead.
u. He will be purified after death.
12. (The guilt of him who has intercourse) with
the wife of a friend, a sister, a female belonging to
the same family, the wife of a pupil, a daughter-
in-law, or with a cow, is as great as that of (him
who violates his Guru's) bed.
13. Some (declare, that the guilt of such a sinner
is equal to) that of a student who breaks the vow of
chastity.
14. A woman who commits adultery with a man
4-5. Manu XI, 157. 6. Manu XI, 150.
7. Manu XI, 200; Ya^avalkya III, 277.
8-10. Apastamba I, 9, 25, 1-2. Haradatta asserts that Guru
denotes here the father alone.
12. Manu XI, 171-172; Ya^wavalkya III, 232-233.
13. ' The penance also consists in the performance of the
rites obligatory on an unchaste student (see Sutras 17-19), and
that for the violation of a Guru's bed need not be performed.'
Haradatta.
14. Manu VIII, 371.
XXIII, 20. PENANCES. 289
of lower caste the king shall cause to be devoured
by clogs in a public place.
15. He shall cause the adulterer to be killed
(also).
1 6. (Or he shall punish him in the manner) which
has been declared (above).
T 7. A student who has broken the vow of chastity
shall offer an ass to Nirrzti on a cross-road.
1 8. Putting on the skin of that (ass), with the
hair turned outside, and holding a red (earthen)
vessel in his hands, he shall beg in seven houses,
proclaiming his deed.
19. He will be purified after a year.
20. For an involuntary discharge caused by fear
or sickness, or happening during sleep, and if for
seven days the fire-oblations and begging have been
neglected, (a student) shall make an offering of clari-
15. Manu VIII, 372 ; Ya-avalkya II, 286 ; Apastamba II, 10,
27, 9. My best MSS. read ghatayet, 'shall cause to be killed/
instead of Professor Stenzler's khadayet, 'shall cause to be de-
voured.' C. has khadayet, but its commentary, as well as that
given in the other MSS., shows that ghatayet is the correct
reading. The text of the commentary runs as follows: Anan-
taroktavishaye gata^ puman ra^T/a ghatayitvyo [khadayitavyo C.]
vadhaprakara^Mnantaram eva vasishMava^ane damtaA. The pas-
sages of Vasish/^a XXI, 1-3, which Haradatta has quoted
in explanation of 'Sutra 14, prescribe that the adulterer is to be
burnt. Another objection to the reading khadayet is that the word
would be superfluous. If Gautama had intended to prescribe the
same punishment for the adulterer as for the woman, he would
simply have said pumawsam.
1 6. Above, i. e. XII, 2, where the mutilation of the offender has
been prescribed. See also Apastamba II, 10, 26, 20.
17-19. Apastamba I, 9, 26, 8-9.
20. Manu II, 181, 187; Ya^wavalkya III, 278, 281. The
Retasyas are found Taittiriya Aranyaka I, 30.
[2] U
290 GAUTAMA. XXIJT, 21.
fied butter or (place) two pieces of fuel (in the fire)
reciting the two (verses called) Retasya.
21. Let him who was asleep when the sun rose
remain standing during the day, continent and fast-
ing, and him who was asleep when the sun set
(remain in the same position) during the night>
reciting the Gayatri.
22. He who has looked at an impure (person),
shall look at the sun and restrain his breath (once);
23. Let him who has eaten forbidden food [or
swallowed impure substances], (fast until) his entrails
are empty.
24. (In order to attain that), he must entirely ab-
stain from food at least for three (days and) nights.
25. Or (he becomes pure) after eating during
seven (days and) nights fruits that have become
detached spontaneously, avoiding (all other food).
26. (If he has eaten forbidden food mentioned
above) before five-toed animals, he must throw it
up and eat clarified butter.
27. For abuse, speaking an untruth, and doing
injury, (he shall practise) austerities for no longer
period than three (days and) nights.
21. Apastamba II, 5, 12, 22; Manu II, 220.
22. Manu V, 86. 'An impure person, i.e. a K.nd\z. and the
like. This rule refers to a student (who sees such a person) while
he recites the Veda.' Haradatta.
A
23-24. Apastamba I, 9, 27, 3-4. My copies omit amedhya-
pra^ane vS, or has swallowed impure substances, and the words are
not required, as another penance has been prescribed for the case
above, Sutra 3. But see also Samavidhana I, 5, 13.
26. Manu XI, 161. The Sutras referred to are XVII, 9-26.
27. Apastamba I, 9, 26, 3. My copies read triratraparamam
instead of triratram paramam. This reading, which seems pre-
XXIV, i. PENANCES. 29!
28. If (the abuse) was merited, (he shall offer)
burnt-oblations, reciting (the Mantras) addressed to
Varutfa and (the hymns) revealed by Manu.
29. Some (declare, that) an untruth (spoken) at
the time of marriage, during dalliance, in jest or
while (one suffers severe) pain is venial.
30. But (that is) certainly not (the case) when
(the untruth) concerns a Guru.
31. For if he lies in his heart only to a Guru re-
garding small matters even, he destroys (himself),
seven descendants, and seven ancestors.
3 2. For intercourse with a female (of one) of the
lowest castes, he shall perform a Y^rikkhr^. penance
during one year.
33. (For committing the same sin) undesignedly,
(he shall perform the same penance) during twelve
(days and) nights.
34. For connection with a woman during her
courses, (he shall perform the same penance) for
three (days and) nights.
CHAPTER XXIV.
i. A secret penance (must be performed) by him
whose sin is not publicly known.
ferable, is also confirmed by the commentary, where the words are
explained, triratraparataya parewa triratram.
28. According to Haradatta the texts addressed to Varua are
yatkiz /tedam, Taitt. Sawh. Ill, 4, ir, 6; imam me varuwa, tattva
yami, Taitt. Sawzh. II, i, n, 6; and ava te he/o, Taitt. Sa/h. I,
5, n, 3. The hymns seen by Manu are Rig-veda VIII, 27-31.
29. Manu VII, 112.
32. Apastamba I, 10, 28, 10-11. Regarding the
penance, see below, chapter XXVI.
34. Manu XI, 174; Ya^avalkya III, 288.
XXIV. i. Manu XI, 248; Ya^avalkya III, 301.
U 2
GAUTAMA. XXIV, 2.
2. He who desires to accept or has accepted (a
gift) which ought not to be accepted, shall recite
the four /?zk-verses (IX, 58, 1-4), (beginning) Tarat
sa mandt, (standing) in water.
3. He who desires to eat forbidden food, shall
scatter earth (on it).
4. Some (declare, that) he who has connection
with a woman during her courses becomes pure by
bathing.
5. Some (declare, that this rule holds good) in the
case of (one's own) wives (only).
6. The (secret) penance for killing a learned
Brahma^a (is as follows) : Living during ten days
on milk (alone) or (on food fit for offerings), during
a second (period of ten days) on clarified butter, and
during a third (period of ten days) on water, par-
2. Manu XI, 254. ' He who has accepted or desires to accept,
i.e. because no other course is possible, (a present) offered by
a man that is blamable on account of the caste of the giver or
on account of his deeds, or (a present) that in itself is blamable,
e. g. the skin of a black-buck and the like ... in water, i. e.
according to some, standing in water that reaches to his navel ;
according to others, entirely immersed in water.' Haradatta.
3. Manu loc. cit. ' Forbidden food has been described above,
XVII, 8, 9. If, being unable to act otherwise, he desires to eat
that, he shall throw earth, i. e. a piece of earth, (into it) and then
eat it.' Haradatta.
4. Haradatta adds that he shall bathe, dressed in his garments.
5. Haradatta adds that another commentator reads ekestrishu,
i.e. eke astrishu, and explains the Sutra to mean, ' Some (declare
the above rule to refer also) to a bestial crime.'
6. Ya^avalkya III, 303. According to Haradatta the complete
Mantras are as follows: Lomanyatmano mukhemmyorasye^-uhomi
sva'ha', nakhanya. m. m. a. ^uhomi svaha, &c. This secret penance
is apparently a milder form of that prescribed Apastamba I, 9,
25, 12.
XXIV, 12. PENANCES. 2Q3
taking of (such food) once only each day, in the
morning, and keeping his garments constantly wet,
he shall (daily) offer (eight) oblations, (representing)
the hair, the nails, the skin, the flesh, the blood, the
sinews, the bones, (and) the marrow. The end of
each (Mantra) shall be, ' I offer in the mouth of the
Atman (the Self), in the jaws of Death.'
7. Now another (penance for the murder of a
Brahmawa will be described) :
8. The rule (as to eating and so forth), which has
been declared (above, Sutra 6, must be observed),
9. (And) he shall offer clarified butter, reciting
(the sacred text Rig-veda I, 189, 2), C O fire, do
thou ferry over,' the Mahavyahrz'tis, and the Kush-
10. Or,ibr the murder of a Brahmawa, for drinking
spirituous liquor, for stealing (gold), and for the vio-
lation of a Guru's bed, he may perform that (same
vow), tire himself by repeatedly stopping his breath,
and recite (the hymn seen by) Aghamarshawa. That
is equal (in efficacy) to the final bath at a horse-
sacrifice ;
11. Or, repeating the Gayatrl a thousand times,
he, forsooth, purifies himself;
12. Or, thrice repeating (the hymn of) Agha-
marshafta while immersed in water, he is freed from
all sins.
9. The Mahavyahr/tis are, bhft/6, bhuvaA, sva^. Regarding the
Kflshma//-
(or difficult penances).
2. (During three days) he shall eat at the morning-
meal food fit for offerings, and fast in the evening.
3. Next, he shall eat (food fit for offerings),
during another period of three days, in the even-
ing (only).
4. Next, during another period of three days, he
shall not ask anybody (for food).
5. Next, he shall fast during another period of
three clays.
6. He who desires (to be purified) quickly, shall
stand during the day, and sit during the night.
mitted by the gods/ svaha pitr/kr/'tasyainaso . . . sv&ha, manushya-
krz'tasyainaso . . . svaha 1 , asmatkrztasyainaso . . . svahd. But see
Va^asaneyi-sawzhita VIII, 13, where eight Mantras are given, and
below, XXVII, 7.
XXVI. i. Slmavidhana I, 2, i ; Apastamba I, 9, 27, 7. Haradatta
states that ata^, ' therefore/ means ' because the KrzW/ras cannot be
performed if they have not been described/ while Sayaa, on the
Samavidhana, asserts that it means 'because unpurified persons
who are unable to offer sacrifices cannot gain heavenly bliss
without performing austerities such as Kr/'/W/fcras.' It is a remark-
able fact that Haradatta does not seem to have been aware that
the twenty-sixth chapter of Gautama is taken bodily .from the
Samavidhana.
2. Samavidhana I, 2, 2. 'Food fit for offerings, i.e. such as
is not mixed with salt or pungent condiments.'
3-5. Samavidhana I, 2, 3.
6. Samavidhana I, 2, 4.
XXVI, 12. PENANCES. 297
7. He shall speak the truth.
8. He shall not converse with anybody but
Aryans.
9. He shall daily sing the two (Samans called)
Raurava and Yaudhd^aya.
10. He shall bathe in the morning, at noon, and
in the evening, reciting the three (verses which
begin) ' For ye waters are,' and he shall dry himself
reciting the eight purificatory (verses which begin)
' The golden-coloured.'
1 1. Next (he shall offer) libations of water.
12. Adoration to him who creates self-conscious-
ness, who creates matter, who gives gifts, who de-
stroys (sin), who performs penance, to Punarvasu,
adoration.
Adoration to him who is worthy of (offerings)
A
7-1 1. Samavidhana I, 2, 5. Aryans, i.e. Brahrnaas, Ksha-
triyas, and Vauyas. Regarding the Samans and Mantras, see notes
to Burnell's edition of the Samavidhana, and above, XXV, 7.
Haradatta remarks that in the Taitt. Sazh. (V, 6, i) the Mantras
beginning ' The golden-coloured' are ten in number, and adds that
' if in some other .Sakha eight are found, those must be taken.'
12. Samavidhana I. 2, 5, where, however, only four Mantras are
given instead of our thirteen. The epithets given to the deity in
the Samavidhana can all be referred to the Sun, provided he is
identified with the universal soul, while in the above Sutra, Rudra
and Indra have been introduced. It cannot fee doubtful that the
Samavidhana gives an older and more authentic form of the prayer.
My translation of the epithets, which are found in the Samavidhana
also, follows Sayawa's gloss. Haradatta does not explain them.
About Sobhya in the twelfth Mantra, which possibly might mean,
'he who dwells in a mirage, i.e. the Sawsara,' I feel doubtful.
My MSS. read somya, and the Samavidhana has saumya in the
second Mantra. But I am unwilling to alter the word, as Professor
Stenzler's reading may have been derived from a South-Indian
MS., where bhya and myado not resemble each other so much as
in the DevanSgarl characters.
298 GAUTAMA. XXVI, 13.
consisting of Mu%a grass, who is worthy of (offer-
ings of) water, who conquers wealth, to him who
conquers the universe, adoration.
Adoration to him who gives success, who gives
full success, who gives great success, to him who
carries (all undertakings) to a successful issue,
adoration.
Adoration to Rudra, the lord of cattle, the great
god, the triocular, solitary, supreme lord Hari, to
dread .Sarva, to l-arana who carries the thunderbolt,
to the fierce wearer of matted locks, adoration.
Adoration to the Sun, to Aditi's offspring, adora-
tion.
Adoration to him whose neck is blue, to him
whose throat is dark-blue, adoration.
Adoration to the black one, to the brown one,
adoration.
Adoration to Indra, the first-born, the best, the
ancient, to chaste Harike^a, adoration.
Adoration to the truthful purifier, to fire-coloured
Kama, who changes his form at pleasure, adoration.
Adoration to the brilliant one, to him whose
form is brilliant, adoration.
Adoration to the fierce one, to him whose form
is fierce, adoration.
Adoration to Sobhya, the beautiful, the great
male, the middle male, the highest male, to the
student of the Veda, adoration.
Adoration to him who wears the moon on his
forehead, to him whose garment is a skin, adoration.
13. The worship of Aditya (the sun) must be
performed with the same (texts).
13-17. Sainavidh&ua I, 2, 5.
XXVI, 25. PENANCES. 299
14. Offerings of clarified butter (must be made
with the help of) the same (texts).
15. At the end of the period of twelve days he
shall boil rice and make offerings to the following
deities,
1 6. (Viz.) to Agni svaha, to Soma svaha, to Agni
and Soma (conjointly), to Indra and Agni (con-
jointly), to Indra, to all the gods, to Brahman, to
Pra^apati, (and) to Agni Svishfekr/t.
17. Afterwards (he must feed) Brahmawas.
1 8. By the above (rules) the AtikrM/ira. (or
exceedingly difficult) penance has been explained.
19. (But when he performs that), he shall eat
(only) as much as he can take at one (mouthful);
20. The third (Kri/ira) is that where water
is the (only) food, and it is called Krz^'^rati-
kri&Mra. (or the most difficult penance).
21. He who has performed the first of these
(three) becomes pure, sanctified, and worthy (to
follow) the occupations (of his caste).
22. He who has performed the second is freed
from all sins which he commits, excepting mortal
sins (mahapataka).
23. He who has performed the third, removes all
guilt.
24. Now he who performs these three K>/>//;ras
becomes perfect in all the Vedas, and known to all
the gods ;
25. Likewise he who knows this.
1 8. Sair.avidhana I, 2, 6.
19. Samavidhftna I, 2, 7 ; Manu XI, 214; Ya^avalkya III, 320.
20. Samavidhana I, 2, 8 ; Ya^navalkya III, 321.
21-23. Samavidhana I, 2, 9.
24-25. SamavidhSna I, 2, 10. Sarveshu vedeshu smUa/5, ' perfect
3OO GAUTAMA. XXVII, I.
CHAPTER XXVII.
1. Now, therefore, the Alandrayatfa (or lunar
penance will be described).
2. The (general) rules prescribed for a KrM&t*
(are applicable) to that
3. (The hair must be) shaved, in case it (is per-
formed as) a penance.
4. He shall fast on the day preceding the full
moon.
5. And (he shall offer) libations (of water), obla-
tions of clarified butter, consecrate the sacrificial
viands, and worship the moon, reciting these (rz/as),
' Increase ' (Rig-veda I, 91, 17),' May milk be joined
with thee' (Rig-veda I, 91, 18, and) 'Ever new'
(Rig-veda X, 85, 19).
6. He shall offer (clarified butter), reciting the
four (rz'^as beginning) ' Yad devcl devahe^anam/
7. And at the end (of the offering of clarified
in all the Vedas/ means, literally, equal to a student who has bathed
after completing the study of all the four Vedas.
XXVII. 2. The rules meant particularly are those given
XXVI, 6-u.
3. ' He calls penance vrata.' Haradatta.
5. ' The four religious acts, the first of which is the offering of
libations, are to be performed with the help of the three sacred
texts, the first of which begins " Increase." As the number (of the
acts and of the verses) does not agree, the fire-oblations and the
libations of water must be performed severally, each with one text,
and the consecration (of the offerings) and the worship (of the
moon must be performed wiih all of them) together.' Haradatta.
6. ' He shall offer as nothing is specified clarified butter,
with the first four rik&s of the Anuvaka ' Yad devS devahe3 c^oj c ^ 2/
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FOR THE SACRED BOOKS OF THE EAST.
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CONTENTS.
PAGE
INTRODUCTION' TO VASISHTV/A . . , . . xi
INTRODUCTION TO BAUDHAYANA .... . xxix
VASISHTm DHARMASASTRA.
General Rules i
Four Castes "... 9
Lawful Occupations . . . , . . . .n
Duty of Studying the Veda . . . . , 1 7
Definitions . . . . . . . .. 19
Purification . .21
Origin of Castes .25
Impurity ..... ^ .... 27
Women .......... 31
Rule of Conduct , . . . ... 34
Studentship . . . . . .';,.'. -40
Householder 42
Hermit ". 45
Ascetic ., . 46
Guests 49
Sraddhas , . .51
Sacrifices 56
initiation . , 57
Sn&taka .......... 59
Study of the Veda 63
Saluting 67
Lawful and Forbidden Food . . . . . .69
Adoption 75
Excommunication 77
Legal Procedure -79
Vlll CONTENTS.
Inheritance . . .84
Mixed Castes . . . 93
Duties of a King ... .... 96
Penances . . . . .102
Secret Penances 124
Gifts . . 136
BAUDHAYANA DHARMASASTRA.
Sources of the Law . 143
Different Customs . . 146
Studentship 149
Snataka 158
Waterpot ... . . . . . . . 160
Purification . .164
Lawful Livelihood . . 175
Impurity . . . . ..... . . 177
Inheritance . . . ; . .. . .178
Impurity 180
Forbidden Food . . . . . . . . . . 184
Sacri6ces . . . . . . . . . .186
Castes . 196
The King . 199
Criminal Law . . 201
Witnesses ......... 202
Marriage . . . . . . . . . 205
Veda-Study . .208
Penances . . . . 211
Inheritance 224
Women . . . . . . . . .231
Householder 237
Snataka . . . . . . . . .238
The Twilight Devotions . . . . . . 245
Bathing ........ 249
Tarpawa ...... 252
Mahaya^las . 2 5^
CONTENTS. IX
PAGE
The Four Orders
. 258
The Offering to the Vital Airs .
. 262
Eating . . .
. 264
Sraddhas
. 266
The Procreation of Sons
. 271
Ascetic . . . . . . .
273
Ways of Living for Householders . . . .
. 284
Hermits .. . .
. 291
Penances for a Student .
294
Aghamarshawa . . .
. 296
Prasntiyavaka . . . . . . .
. 297
Kushmawdas
. 300
^Tandrayawa . . . . .
303
Anaj-natparayana . . . . . . .
3<>7
Penances . . . . ...
. 3 10
Secret Penances
. 320
Rites securing Success
. 322
Pari.rish/a on Adoption . . . . -','-.
334
INDEX TO PARTS I AND 11 (Vols. II and XIV)
337
Additions and Corrections . . . .
355
Transliteration of Oriental Alphabets adopted for the Trans-
lations of the Sacred Books of the East . . -357
INTRODUCTION
TO
VASISH7V/A.
THE Vasish//&a Dharma-rastra is, like that of Gautama,
the last remnant of the Sutras of a Vedic school, which, as
far as our knowledge goes at present, has perished, together
with the greater part of its writings. We owe the preserva-
tion of its Dharma-sutra probably to the special law schools
of India, which, attracted as it would seem by its title and
the legend connecting it with VasishMa Maitravaruwi, one of
the most famous Rtshis of the Rig-veda and a redoubtable
champion of Brahmanism, made it one of their standard
authorities. The early existence of a legend according to
which the Vasish///;a Dharma-sutra was considered either
to be a work composed by the fitshi Vasish///a, or at least
to contain the sum of his teaching on the duty of man, is
indicated by several passages of the work itself. For the
Dharma-sutra names Vasish/^/a, or appeals to his authority
on no less than three occasions. First, we find a rule on
lawful interest, which is emphatically ascribed to Vasish/^a 1 .
* Learn the interest for a money lender,' the Sutra says,
' declared by the word of Vasish^a ; five mashas (may be
taken) for twenty (karshapawas every month).' Again, at the
end of a long string of rules 2 which contain the observances
to be kept by sinners who undergo Krtfckfaa. penances, Va-
sish///a's name is brought forward as the authority for them,
and the last words are, 'Thus speaks the divine Vasish//*a.'
Finally, the concluding Sutra of the whole work 3 gives
1 Vaaishf'Aa Dharmasastra II, 51.
a VlM3i*iti{<4i iatM Satapatha-brahmaa, and another passage
of the same work is quoted I, 45, without a specification of
the source. A very clear proof that the author of the
Dharma-sutra knew the Va^asaneyi-sawhita is furnished
by the Mantra, given II, 34. The text, quoted there,
occurs in three different 6"akhas, that of the Va^-asaneyins,
that of the Taittiriyas and the Atharva-veda, and in each
shows a few variae lectiones. Its wording in the Vl^asaneyi-
sa;hita literally agrees with the version, given in the
Sutra. The Sama-veda is referred to III, 19, and par^
ticular Samans are mentioned in the borrowed chapter
XXII, 9. A passage from the Nidana, probably a work on
Stomas and metres, which belonged to the Bhallavins, an
ancient school of Samavedins, occurs 1, 14-16. An Upani-
shad, connected with the Atharva-veda, the Atharvajiras, is
mentioned in the borrowed chapter XXII, 9, and the
existence of the Atharva-veda is pre-supposed, also, by ' the
vows called 5iras/ which are alluded to in the suspicious
chapter XXVI, n, and are said to be peculiar to the
Atharvavedins *. The chapters, which are undoubtedly
genuine, contain no allusion to the fourth Veda.
As regards the older works on Dharma, the author of the
Institutes of Vasish/#a certainly knew a-n,d used a treatise,
attributed to Yama, the Dharma-sutras of Manu, Harita
and Gautama, and perhaps that of Baudhiyana. With
respect to two verses, which, as the Sutra says, were pro-
claimed by Pra^apati, XIV, 24, 30, it is somewhat doubtful,
if it is meant that they have been taken from a work,
attributed to Pra^pati, or that they are merely utterances,
supposed to have been made by that deity for the benefit
1 See Baudhayana Dhanna-sfltra II, 8, 14, a, note.
CM] b
XV111 VASISHTTfA.
of mankind. The latter view seems, however, the more
likely one, as it is customary in the Snm'tis to ascribe the
revelation of social institutions, ceremonies, and penances to
Pra^apati, who, in the older works, occupies much the same
position as Brahma 1 , the creator, in the later religious systems.
It is not impossible that some of the references to Yama,
e. g. XI, 20, have to be explained in the same manner.
But other passages, attributed to Yama, e.g. XVIII, 13-16,
seem to have been taken from a work which was considered
the production of the Dharmara^a. Of course, none of the
Yamasnwitis, which exist in the present day, can be meant.
The quotations from Manu are numerous 1 . They have
all been taken from a book attributed to a Manu, and
possess a very high interest for the history of the present
metrical Manusmrzti. For the prose passage from the
Mdnava, given IV, 5, furnishes the proof that the author of
the Vasish/7/a Dharma^astra quotes from a Dharma-sutra
attributed to a Manu, while other quotations show that the
MUnava Dharma-sutra contained, also, verses, some of which,
e. g. XIX, 37, were Trish/ubhs, and that a large proportion
of these verses has been embodied in Bhngu's version of
the Mr.nusmrz'ti. Fifteen years ago 2 I first called attention
to Vasish//&a's prose quotation from the Manava, and
pointed out that, if the MSS. of the Vasish//za Dharma-
jastra were to be trusted, a small piece of the lost Manava
Dharma-sutra, on which the present Manusmn'ti is based,
had been found. The incorrectness and the defective state of
the materials which I then had at my disposal did not allow
me to go further. Since that time several, comparatively
speaking, good MSS. of the Institutes of Vasish//za and
many inferior ones have been found, and all, at least all
those which I have examined, give the quotation in prose
exactly in the same form. The fact that Vasish/^a gives,
in IV, 5, a prose quotation from Manu may, therefore, be
considered as certain 3 . Moreover several of the best MSS.
1 They occur Vasishtta Dharmasastra 1, 17; III, 2 ; IV, 5-8; XI, 23 ; XII,
16; XIII. 16; XIX, 3?; XX, 18; XXIII, 43; XXVI, 8.
3 Digest of Hindu Law Cases, p. xxxi, note, first edition.
1 Such, I suppose, will be the opinion of all European scholars. Those Hindus
INTRODUCTION. XIX
show, by adding the particle ' id ' at the end of Sutra 8,
that the quotation from the Manava is not finished with
Sutra 5, but includes the two verses given in Sutras 6 and
7 and the second prose passage in Sutra 8. Among the
verses the first is found entire in the metrical Manusmn'ti,
and the second has likewise a representative in that work,
though its concluding portion has been altered in such a
manner that the permission to slaughter animals at sacri-
fices has been converted into an absolute prohibition to
take animal life. Sutra 8, which again is in prose, has no
counterpart in the metrical Manusmrzti, as might be ex-
pected from its allowing 'a full-grown ox' or ' a full-grown
he-goat' to be killed in honour of a distinguished Brah-
ma;/a or Kshatriya guest. A closely corresponding passage
is found in the 6"atapatha-brahmaa, and a verse expressing
the same opinion in the Ya^avalkya Smrttl, the versifica-
tion of a Dharma-sutra of the White Ya^ur-veda. As
the last part of the quotation resembles the text of the
Brahmawa and its language is very archaic, it is quite
possible that, though belonging to the passage from the
Manava-sutra, it contains a Vedic text, taken from some
hitherto unknown Brahmawa which Manu adduced in
support of his opinion. On this supposition the arrange-
ment of the whole quotation would be as follows. Sutra 5
would give the original rule of the author of the Manava
in an aphoristic form ; Sutras 6-7 would repeat the same
opinion in verse, the latter being probably .Slokas current
among the Brahmanical community ; and Sutra 8 would
give the Vedic authority for the preceding sentences. This
arrangement would be in strict conformity vvitH the plan
usually followed by the authors of Dharma-sutras. But
whether Sutra 8 contains a second original aphorism of the
Manava Dharma-sutra or a Vedic passage, it seems in-
disputable that the author of the Vasish/^a Dharma-sutra
knew a treatise attributed to a teacher called Manu, which,
like all other Dharma-sutras, was partly written in apho-
who allow their religious convictions to get the better of their reason, will
perhaps prefer Krtshnapam/ita's ingenious, but unsound explanation of the
words iti manavam, by iti manumatam, ' such is the opinion of Manu.'
b 2
XX VASISHTVfA.
ristic prose and partly in verse. The passage furnishes,
therefore, the proof for Professor Max Miiller's conjecture
that our metrical Manusmr/ti, like all the older works of
the same class, is based on the Dharma-sutra of a Vedic
Sutra-Tarawa. In connexion with this subject it may be men-
tioned that the Institutes of Vasish/^a contain, besides the
above-mentioned passages, no less than thirty-nine verses 1 ,
which are not marked as quotations, but occur in Bhngu's
metrical Manusawhita. Some of them present more or less
important variae lectiones. Moreover, there are four verses
which, though Vasish/$a attributes them to Harita and
Yama 2 , are included in our Manusmrzti and treated as
utterances of the father of mankind. The bearing of both
these facts on the history of the Manusm^'ti is obvious.
But the frequency of the references to or quotations from
Manu which Vasish/>&a makes, teaches another important
lesson. L,ike the fact that Manu is the only individual
author to whom Gautama refers 3 , it shows that in ancient
times Manu's name had as great a charm for the Brahman
teachers as it has for those of the present day, and that
the old Manava Dharma-sutra was one of the leading
works on the subject, or, perhaps, even held that dominant
position which the metrical Manusmn'ti actually occupied
in the Middle Ages and theoretically occupies in our days.
It is interesting to observe that precisely the same inference
can be drawn from the early Sanskrit inscriptions. If these
speak of individual authors of Smrztis, they invariably place
Manu's name first 4 .
Vasish//&a gives only one quotation from Harita, II, 6.
Harita was one of the ancient Sutrakaras of the Black
Ya^ur-veda, who is known also to Baudhdyana. From a
passage which Kr/shwapa^ita quotes in elucidation of
1 VasishfAa Dharmasastra I, 22 ; II, 3, 10, 27, 48 ; III, 5, 11, 60 ; V, a ; VI, 6,
8,11,13,19; VIII, 7, 15; X, 21-22; XI, 27-28,32, 35"; XIII, 48; XIV, 13,
16, 18; XVI, 18, 33-34; XVII, 5, 8; XVIII, 14, 15; XIX, 48; XX, 18 ;
XXV, 4-5, 7; XXVII, 3.
2 VasishCAa Dharmasastra II, 6 ; XVIII, 14-15 ; XIX, 48.
8 Sacred Books of the East, vol. ii, p. Ivii.
4 See e. g the grant of Dhruvasena I, dated Samvat, i.e. Guptasamvat 207.
PI. i, 1. 7; Ijid. Ant., vol. iv, p. 105.
INTRODUCTION. xxi
Vasish/^a XXIV, 6, I conclude that Harita was a Maitra-
yawiya 1 . The relation of the Vasish/^a Dharma-sutra to
Gautama and Baudhayana has already been discussed in the
introduction to the translation of the former work 2 . To the
remarks on its connexion with Baudhayana it must be added
that the third Pra^na of the Baudhayana Dharma-sutra,
from which Vasish///a's twenty-second chapter seems to have
been borrowed, perhaps does not belong to the original work,
but is a later, though presumably a very ancient, addition to
the composition of the founder of the Baudhayana school.
The reasons for this opinion will be given below. If
Baudhayana's third Pra^na is not genuine, but has been
added by a later teacher of that school, the interval be-
tween Baudhayana and the author of the Vasish^a Dharma-
jastra .must be a very considerable one. I have, however,
to point out that the inference regarding the priority of
Baudhayana to Vasish//&a is permissible only on the sup-
position that Vasish^a's twenty-second chapter is not a
later addition to the latter work, and that, though it is
found in all our MSS., this fact is not sufficient to silence
all doubts which might be raised with respect to its genuine-
ness ; for we shall see presently that other chapters in the
section on penances have been tampered with by a later
hand. It will, therefore, be advisable not to insist too
strongly on the certainty of the conclusion that Vasish//fca
knew and used Baudhayana's work.
In the introduction to his translation of the Vishtfusmrzti 3 ,
Professor Jolly has pointed out two passages of Vasish/^a
which, as he thinks, have been borrowed from Vishwu, and
prove the posteriority of the VasishMa Dharma^astra, if not
to the Vishtfusmrz'ti, at least to its original, the Kanaka
Dharma-sutra. He contends that the passage Vasish/^a
XXVIII, 10-15 is a versification of the Sutras of Vishu
LVI, which, besides being clumsy, shows a number of
1 He says : JTW ** ^\T^iC I ^WfrSTCi: ^PI [Vt ^311 ?]
* Sacred Books of the East, vol. ii, pp. liii-lv.
8 Sacred Books of the East, vol. vii, p. xviii.
XX11 VAS15KTHA.
corruptions and grammatical mistakes, and that Vasish///a
XXVIII, 18-22 has been borrowed from Vishu LXXXVII.
Professor Jolly's assertion regarding the second passage in-
volves, however, a little mistake. For the first two 51okas,
Vasish//&a XXVIII, 18-19, describe not the gift of the skin
of a black antelope, which is mentioned in the first six
Sutras of Vishwu LXXXVII, but the rite of feeding
Brahmans with honey and sesamum grains, which occurs
Vish;m XC, 10. The three verses, Vasish/7/a XXVIII,
20-22, on the other hand, really are the same as those
given by Visrwu LXXXVII, 8- j o. It is, however, expressly
stated in the Vishmismrfti that they contain a quotation,
and are not the original composition of the author of
the Dharma-sutra. Hence no inference can be drawn
from the recurrence of the same stanzas in the Vasish/^a
Dharma-sutra. As regards the other passage, Vasish//fca
XXVIII, 10-15, Professor Jolly is quite right in saying that
it is a clumsy versification of Vishwu's Sutras, and it is not
at all improbable that Vasish^a's verses may have been im-
mediately derived from the Kanaka. The further inference
as to the priority of the ancient Ka^aka-sutra to VasishAfa,
which Professor Jolly draws from the comparison of the two
passages, would also be unimpeachable, if the genuineness of
Vasish/7/a's twenty-eighth chapter were certain. But that
is unfortunately not the case. Not only that chapter, but
the preceding ones, XXV-XXVII, in fact the whole section
on secret penances, are, in my opinion, not only suspicious,
but certainly betray the hand of a later restorer and cor-
rector. Everybody who carefully reads the Sanskrit text of
the Dharma-sutra will be struck by the change of the style and
the difference in the language which the four chapters dn
secret penances snow, as compared with the preceding and
following sections. Throughout the whole of the first
twenty-four chapters and in the last two chapters we find
a mixture of prose and" verse. With one exception in the
sixth chapter, where thirty-one verses form the beginning
of the section on the rule of conduct, the author follows
always one and the same plan in arranging his materials. His
own rules are given first in the form of aphorisms, and after
INTRODUCTION. XX1U
these follow the authorities for his doctrines, which consist
either ofVedic passages or of verses, the latter being partly
quotations taken from individual authors or works, partly
specimens of the versified maxims current among the
Brahmans, and sometimes memorial verses composed by
the author himself. But chapters XXV-XXVIII contain
not a single Sutrn. They are made up entirely of Anush/ubh
51okas, and the phrases l ' I will now declare,' ' Listen to my
words,' which arc so characteristic of the style oi the later
metrical SmMis and of" the Purawas, occur more frequently
than is absolutely necessary. Again, in the first twenty-four
and the last two chapters the language is archaic Sanskrit,
interspersed here and there with Vedic anomalous forms.
But in the four chapters on secret penances we have the
common Sanskrit of the metrical Smr/tis and Pura-^as, with
its incorrect forms, adopted in order to fit inconvenient
words into the metre. Nor is this all. The contents of a
portion of this suspicious section are merely useless repe-
titions of matters dealt with already in the preceding
chapters, while some verses contain fragmentary rules on
a subject which is treated more fully further on. Thus the
description of the Kr/HV/ra and ATandraya;/a penances,
which has been given XXI, 20 and XXIV, 4/5, is repeated
XXVII, 16, 21. Further, the enumeration of the purificatory
texts XXVIII, 10-15 is merely an enlargement of XXII, 9.
Finally, the verses XXVIII, 162-3 contain detached rules
on gifts, and in the next chapter, XXIX, the subject is
begun once more and treated at considerable length.
Though it would be unwise to assume that all genuine
productions of the old Sntrakaras must, throughout, show
regularity and consistency, the differences between the four
chapters and the remainder of the work, just pointed out.
are, it seems to me. sufficient to warrant the conclusion that
they do not belong to the author of the Institutes. Under
these circumstances it might be assumed that the whole
section is simply an interpolation. But that would be going
too far. For, as other Dharma-sutras show, one or even
several chapters on secret penances belonged to such works.
1 See XXV, i ; XXVII, 10 ; XXVIII, 10, 20.
XXIV
Moreover, in the section on women, Vasish/^a V, 3-4, the
author makes a cross-reference to the rahasyas, the section
on secret penances, and quotes by anticipation half a .SJoka
which is actually found in chapter XXVIII. The inference
to be drawn from these facts is, that the section on secret
penances is not simply a later addition intended to supply
an omission of the first writer, but that, for some reason or
other, it has been remodelled. The answer to the question
why this was done is suggested, it seems to me, partly by
the state of the MSS. of the Va-sish///a Dharma^astra, and
partly by the facts connected with the treatment of ancient
works by the Paw^/its, which my examination of the libraries
of Northern India has brought to light 1 . MSS. of the
Vasish//a Dharmajastra are very rare, and among those
found only three are complete. Some stop with chapter X,
others with chapter XXI, and a few in the middle of the
thirtieth Adhyaya. Moreover, most of them are very cor-
rupt, and even the best exhibit some Sutras which are
hopeless. These circumstances show clearly that after the
extinction of the Vedic school, with which the work origi-
nated, the Sutra was for some time neglected, and existed
in a few copies only, perhaps even in a single MS. The
materials on which the ancient Hindus wrote, the birch bark
and the palm leaves, are so frail that especially the first and
last leaves of a Pothi are easily lost or badly damaged.
Instances of this kind are common enough in the Gaina and
Kasmir libraries, where the beginning and still more fre-
quently the end of many works have been irretrievably lost.
The fate of the Vasish///a Dharma^astra, it would seem, has
been similar. The facts related above make it probable
that the MS. or MSS. which came into the hands of the
Paw^its of the special law schools, who revived the study of
the work, was defective. Pieces of the last leaves which
remained, probably showed the extent of the damage done,
and the Paw^its set to work at the restoration of the lost
portions, just as the Kajmirian Sa.hebra.rn Pandit restored
the Nilamata-pura;/a for Maharaja Raavira.siwha. They,
1 See Report on a Tour in Kasmir, Journal of the Bombay Branch of the
Royal Asiatic Society, vol. xii, p. 33.
INTRODUCTION. XXV
of course, used the verses which they still found on the
fragments, and cleverly supplied the remainder from their
knowledge of Manu and other Smr/tis, of the Mahabharata
and the Purawas. This theory, I think, explains all the
difficulties which the present state of the section on secret
penances raises. Perhaps it may be used also to account for
some incongruities observable in chapter XXX. The last two
verses, XXX, 9-10, are common-places which are frequently
quoted in the Mahabharata, the Harivaw^a, the Pa/7/atantra,
and modern anthologies. With their baldness of expression
and sentiment they present a strong contrast to the pre-
ceding solemn passages from the Veda, and look very much
like an unlucky attempt at filling up a break at the end of
the MS. In connexion with this subject it ought, however,
to be mentioned that this restoration of the last part of the
Vasish^a Dharma^astra must have happened in early times,
at least more than a thousand years ago. For the oldest
commentators and compilers of digests on law, such as
Vi^/iane^vara \ who lived at the end of the eleventh century
A. D., quote passages from the section on secret penances
as the genuine utterances of Vasish///a. These details
will suffice to show why I differ from Professor Jolly with
respect to his conclusion from the agreement of the verses
of Vasish///a XXVIII, 10-15 with the Sutras of Vishwu LVI.
With the exception of the quotations, the Vasish/^a
Dharma^astra contains no data which could be used either
to define its relative position in Sanskrit literature or to
connect it with the historical period of India. The occur-
rence of the word Romaka, XVIII, 4, in some MSS.,
as the name of a degraded caste of mixed origin, proves
nothing, as other MSS. read Ramaka, and tribes called
Rama and Rama//za are mentioned in the Puraas. It
would be wrong to assert on such evidence that the Sutra
belonged to the time when the Romans, or rather the
Byzantines (Romaioi), had political relations with India.
Nor will it be advisable to adduce the fact that VcsisaMa
1 Thus Vasish/Aa XXVIII, ^ is quoted in the Mitakshara on Ya^;*avalkya
III, 298; XXVIII, 10-15 on Yagvlavalkya III, ^QJ ; and XXVIII,' 18-19, 22
on Yzig-wavalkj'a III, 310.
XXVI VASISH5PHA.
XVI, io, 14, 15 mentions written documents as a means of
legal proof, in order to establish the ' comparatively late '
date of the Sutra. For though the other Dharma-sutras
do not give any hint that the art of writing was known or
in common use in their times, still the state of society which
they describe is so advanced that people could not have got
on without writing, and the proofs for the antiquity of the
Indian alphabets are now much stronger than they were
even a short time ago. The silence of Apastamba and the
other Sutrakdras regarding written documents is probably
due to their strict adherence to a general principle under-
lying the composition of the Dharma-sdtra?. Those points
only fall primarily within the scope of the Dharma-sutras
which have some immediate, close connexion with the
Dharma, the acquisition of spiritual merit. Hence it suf-
ficed for them to give some general maxims for the fulfil-
ment of the gu^adharma of kings, the impartial adminis-
tration of justice, and to give fuller rules regarding the
half-religious ceremony of the swearing in and the examin-
ation of witnesses. Judicial technicalities, like the deter-
mination of the legal value of written documents, had
less importance in their eyes, and were left either to the
de-ra/fcara, the custom of the country, or to the Niti and
Artha-^a.stras, the Institutes of Polity and of the Arts of
common life. It would, als >, be easy to rebut attempts
at assigning the Vasish///a Dharma-sutra to what is
usually ' a comparatively late period ' by other pieces
of so-called internal evidence tending to show that it is
an ancient work. Some of the doctrines of the Sutra
undoubtedly belong to an ancient order of ideas. This is
particularly observable in the rules res;; './ding the subsidiary
sons, which place the offspring even of illicit unions in the
class of heirs and members of the family, while adopted
sons are relegated to the division of members of the family
excluded from inheritance. The same remark applies to
the exclusion of all females, with the exception of putrikas
or appointed daughters, from the succession to the property
of males, to the permission to re-marry infant widow?, and
to the law of the Niyoga or the appointment of adult
INTRODUCTION. XXV11
widows, which Vasish/^a allows without hesitation, and
even extends to the wives of emigrants. But as most of
these opinions occur also in some of the decidedly later
metrical Smrztis, and disputes on these subjects seem to
have existed among the various Bralimanical schools down
to a late period, it would be hazardous to use them as
arguments for the antiquity of the Sutra.
The following points bear on the question where the
original home of the Vedic school, which produced the
Dharma-sutra, was situated. First, the author declares
India north of the Vindhyas, and especially those portions
now included in the North-western Provinces, to be the
country where holy men and pure customs are to be found,
I, 8-16. Secondly, he shows a predilection for those redac-
tions of the Veda and those Sutras which belong to the
northern half of India, viz. for the Kanaka, the Va^asaneyi-
j&kha, and^the Sutras of Manu and Harita. Faint as these
indications are, I think, they permit us to conclude that the
Sutra belongs to a /Tarawa settled in the north.
As regards the materials on which the subjoined
translation is based, I have chiefly relied on the Benares
edition of the text, with the commentary of Kr/sh#a-
pandita. Dharmadhikari, and on a rough edition with the
varietas lectionum from the two MSS. of the Bombay
Government Collection of 1874-75*, B. no. 29 and Bh. no.
30, a MS. of the Elphinstone College Collection of 1867-68,
E. no. 23 of Class VI, and an imperfect apograph F. in
my own collection, which was made in 1864 at Bombay.
The rough edition was prepared under my superintendence
by Vamana/tarya GY^alkikar, now teacher of Sanskrit in the
Dekhan College, Puna.. When I wrote the translation, the
Bombay Government MSS. were not accessible to me. i
could only use my own MS. and, thanks to the kindness of
Dr. Rost, Colebrooke's MS., I. O. no. 913, from which the
now worthless Calcutta editions have been derived either
immediately or mediately. These materials belong to two
groups. The Bombay MS. B., which comes from Benares,
closely agrees with Krzshapa/shapa#dfita's commentary, for which
he had not the aid of older vrittis, shows considerable
learning, and has been of great value to me. I have
followed him mostly in the division of the Sutras, and have
frequently given his opinions in the notes, both in cases
where I agree with him and in those where I differ from
him, but think his opinion worthy of consideration.
In conclusion, I have to thank Professors R. von Roth,
Weber, and Jolly, as well as Dr. L. von Schroder, for the
verification of a number of Vedic quotations, which they
kindly undertook for me, as I was unable to use my own
books of reference during the translation of the work.
INTRODUCTION
TO
A
BAUDHAYANA.
THE case of the Baudhayana Dharma-sutra is in many
respects analogous to that of the Institutes of the Sacred
Law, current in the schools of Apastamba and Hirawya-
ke^in. Like the latter, it is the work of a teacher of the
Black Ya^ur-veda, who composed manuals on all the various
subdivisions of the Kalpa, and founded a Sutra-araa,
which is said to exist to the present day 1 . The Brahma-
nical tradition, too, acknowledges these facts, and, instead
of surrounding Baudhayana's work with a halo of myths,
simply states that it was originally studied by and autho-
ritative for the followers of the Taittiriya-veda alone, and
later only became one of the sources of the Sacred Law
for all Brahmans 2 . Moreover, the position of Baudhayana
among the teachers of the Ya^-ur-veda is well defined, and
his home, or at least the home of his school, is known.
But here the resemblance stops. For while the Sutras of
Apastamba and Hirayakejin have been preserved in care-
fully and methodically arranged collections, where a certain
place is assigned to each section of the Kalpa, no complete
set of the Sutras of Baudhayana's school has, as yet, been
found, and the original position of the detached portions
which are obtainable is not quite certain. Again, while the
works of Apastamba and Hirayakejin seem to have been
kept free from extensive interpolations, several parts of
1 I must here state that during my residence in India I have never met with
a follower of Baudhayana's school, and cannot personally vouch for its existence.
But many Pandits have assured me that many'Baudhayaniyas are to be found
among the Telingana and Kara/aka BrShmans.
2 See Govinda's statement, quoted above, p xiii.
XXX BAUDHAYANA.
Baudhayana's Sutras have clearly received considerable
additions from later hands.
According to the researches of Dr. A. Burnell 1 , whose
long residence in Southern India and intimate acquaint-
ance with its Brahrnanical libraries have made him the
first authority on the literature 6f the schools of the Tait-
tiriya-veda, the Sutras of Baudhayana consist of six
sections, viz. i. the .Srauta-sutras, probably in nineteen
Pra^nas ; 2. The Karnictnta-sutra in twenty Adhyayas ; 3.
The Dvaidha-sutra in four Pr&mas ; 4. The Grzhya-sutra
in four Prajnas ; 5. The Dharma-sutra in four Prajnas ;
6. The 6\iivn-sutra in three Adhyayas. The results of
the search for Sanskrit MSS. in other parts of India, and
especially in Western India, do not differ materially from
those obtained by Dr. Burnell. The Grzhya-sutra, which
in Western India occasionally bears the title Smarta-sutra -,
contains, however, nine instead of four Pra^nas. The MSS.
of the Baudhciyana-sutras, which contain the text alone,
are all incomplete, mostly very corrupt and in bad order,
and rarely give more than a small number of Prajnas on
detached subjects. The copies in which the text is accom-
panied by a commentary are in a better condition. Thus
the Kalpavivarawa of Bhavasvimin 3 extends over the whole
of the Srauta-sutra, and over the Karmanta and the Dvaidha-
sutras. It shows the proper sequence of the Pramas on
5rauta sacrifices, and that probably the Karmanta and the
Dvaidha immediately followed the .SYauta-sQtra. But there
is no hint in the MSS. or in the commentaries how the
Gn'hya, Dharma, and .Sulva-sutras were originally placed.
With respect to these sections, it is only possible to judge
from the analogy of the other extant sets of Kalpa-sutras
1 See Burnell, Catalogue of a Collection of Sanskrit MS., pp. 24-26, 28, 34-
35, andTanjore Catalogue, pp. i8a-aob, and especially his remarks at pp. iSb
and 20 a.
3 This title is found in the best copy known to me, Elphinstone College Col-
lection of 1867-68, Class B. I, no. 5, which has been prepared from the MS. of
Mr. Limaye at Ashte. The other copies of the work, found in Western India,
e. g. no. 4 of the same collection and my own copy, are in a bad state, as they
are derived from a MS. the leaves of which were out of order.
3 Burnell, Catalogue of a Collection of Sanskrit MSS., no. LXXXVIII, and
Tanjore Catalogue, no. CXVII.
INTRODUCTION. XXXI
and from internal evidence. OR these grounds it may be
shown that the order, adopted by Dr. Burnell, is probably
the correct one. For the beginning of the Gr/hya-sutra 1
shows by its wording that it was not a separate treatise,
but was immediately connected with some preceding Prajna.
The analogy of the collections of the Apastambtyas, the
Hairawyak&ras, the Ka/$as, and other schools permits us
to infer that it stood after the .Srauta-sutra. It is further
clear that, in its turn, it was succeeded by the Dharma-
sutra. For two passages of the latter work, I, 2, 3, 15,
and II. 8, 15, 9, clearly contain references to the Grthya-
sutra. In the former, the author gives the rule regarding
the iength of the staff to be carried by a student, as well as
the general principle that the staff must be cut from a tree
fit for sacrificial purposes. With respect to the latter clause
he adds that " the details have been given above.' As the
Dharaia-sutra contains nothing more on this subject, it
follows that the expression 'above' must refer to Gr/hya-
sutra II, 7, where the usual detailed rules regarding the
employment of particular woods for the several varwas are
given. In the second passage Baudhayana says that the
rules for the performance of funeral sacrifices have been
fully explained in the section on the Ash/akahoma, which
occurs Grzhya-sutra II, 17-18. It is, therefore, perfectly
certain that Baudhayana, just like Apastamba, placed the
Pra^nas on the Sacred Law after those on the domestic
ceremonies, and that the Dharma-sutra was not a separate
work. Under these circumstances it becomes highly pro-
bable that the Sulva-sutra formed, as is the case in other
sets of Kalpa-sutras, the conclusion of the whole. Thus
the only treatise, whose position remains doubtful, is the
Pravarakha/&^ras and the rest; self-
imposed restraint (niyama), i. e. eating certain food in accordance
with a vow, and so forth, during a month or any other fixed period
. . . . sacred duties (dharma), i. e. giving gifts and the like.'
38 VASISHTHA. VI, 23.
23. The qualities by which a (true) Brahmawa
may be recognised are, the concentration of the
mind, austerities, the subjugation of the sejises, libe-
rality, truthfulness, purity, sacred learning, compas-
sion, worldly learning, intelligence, and the belief (in
the existence of the deity and of a future life).
24. One may know that bearing grudges, envy,
speaking untruths, speaking evil of Brihmawas,
backbiting, and cruelty are the characteristics of a
Sttdra.
25. Those Brahmawas can save (from evil) who
are free from passion, and patient of austerities,
whose ears have been filled with the texts of the
Veda, who have subdued the organs of sensation
and action, who have ceased to injure animated
beings, and who close their hands when gifts are
offered.
26. Some become worthy receptacles of gifts
through sacred learning, and some through the
practice of austerities. But that Brihmarca whose
stomach does not contain the food of a .Sudra, is even
the worthiest receptacle of all.
27. If a Brahma^a dies with the food of a .Sudra
in his stomach, he will become a village pig (in his
next life) or be born in the family of that (,5Yklra).
28. For though a (Brdhmawa) whose body is
nourished by the essence of a ^udra's food may
24. Kr/shapad^ita connects brahmawadushaam, translated
above by ' speaking evil of Brahmawas/ with .yfcdralakshaam, and
renders the two words thus, ' the characteristics of a 9-
3. Rig-veda I, 21,5.
4. Rig-veda V, 4, 10; Taittirtya-sawhita I, 4, 46, i.
5. Identical with Manu IX, 137, and Vishwu XV, 46.
6. The same point is argued Manu IX, 31-56.
8. Identical with Manu IX, 50.
XVII, is. INHERITANCE. 85
9. (Others say), 'Carefully watch the procreation
of your offspring, lest strangers sow seed on your
soil; in the next world the son belongs to the
begetter; (by carelessness) a husband makes (the
possession of) offspring in vain.'
10. If amongst many brothers who are begotten
by one father, one have a son, they all have offspring
through that son ; thus says the Veda.
IT. If among many wives of one husband, one
have a son, they all have offspring through that son;
thus says the Veda.
12. Twelve (kinds of) sons only are noticed by
the ancients.
13. The first (among these is the son) begotten
by the husband himself on his legally married wife.
14. The second is the son of a wife (who is be-
gotten) on failure of the (first) on a (wife or widow
duly) authorised (thereto, by a kinsman).
15. The third is an appointed daughter.
9. Apastaraba II, 6, 13, 7.
10. Vishmi XV, 42. n. Vishwu XV, 41.
12. Colebrooke V, Dig. CXCII1; Vishnu XV, i. Elsewhere
the expression purawadrish/a^, ' noticed by the ancients,' has been
taken to mean ' seen in the Purawa ' (' the holy writ,' Colebrooke).
13. Colebrooke V, Dig. CXCIII ; Vishmi XV, 2.
14. Colebrooke V, Dig. CCXXX; Vishnu XV, 3.
15. Colebrooke V, Dig. CCIII ; Mitakshara I, n, 3; Vyava-
hara Mayukha IV, 4, 43. The curious fact that Vasish/Aa here
calls the appointed daughter a son may perhaps be explained by
a custom which, though rarely practised, still occurs in Kajrnir,
and by which a brotherless maiden is given a male name. A his-
torical instance of this kind is mentioned in the R%utarahgi!,
where it is stated that Kalydadevi, princess of Gau*&ira penance during three months.
17. The same (penance must be performed) for
eating food given by a .ATa#dala or by an outcast.
Afterwards the initiation (must be performed) once
more; but the tonsure and the rest may be omitted.
ii. See below, XXI, 27. 12. Vishmi LIV, 13.
13. Gautama XXIII, 10. 14. Gautama XXIII, 9, ii.
15-16. Gautama XXIII, 12.
16. Krz'shapa;ftfita explains sakhim, 'a female friend,' by
' a woman -who has affection (for the offender), i. e. a sister and
so forth/ Apapatras are low-caste people, whose vessels must not
be used ; see Apastamba I, i, 3, 25, note.
XX, 24. PENANCES. 1 05
1 8. And with reference to this (matter) they quote
a verse proclaimed by Manu, ' The tonsure, (the
tying on of) the sacred girdle, (the wearing of) a staff,
and the begging of alms, these acts may be omitted
on a second initiation.'
19. If (a Brahmawa) intentionally (drinks) other
spirituous liquor than that distilled from rice, or if
he unintentionally (drinks) spirituous liquor extracted
from rice (sura), he (must perform) a Kr&&Ara. and
an Atik*7ra, and, after eating clarified butter, be
initiated again.
20. The same (expiation is prescribed) for swal-
lowing ordure, urine, and semen.
21. If a Brahmawa drinks water which has stood
in a vessel used for (keeping) spirituous liquor, he
becomes pure by drinking, during three days, water
(mixed with a decoction) of lotus, Udumbara, Bilva,
and Pallia (leaves).
22. But a Brahmawa who repeatedly (and in-
tentionally partakes) of liquor extracted from rice,
shall drink (liquor of) the same (kind) boiling hot.
* He becomes pure after death.'
2 3. We will declare (who must be considered) the
slayer of a learned Brdhmawa (bhruwahan). He is
called Bhruwahan who kills a Brahma;*a or destroys
an embryo (the sex of) which is unknown.
24. ' For embryos (the sex of) which is unknown
18. Identical with Manu XI, 152, and Vishmi LI, 5.
19-20. Manu XI, 151 ; Vishnu LI, 2. Regarding the other of
liquors, see Manu XI, 95-96.
21. Manu XI, 148. 22. Gautama XXIII, i.
23. Gautama XXII, 1 3. It must be understood a real BrSh-
mawa who knows the Veda is meant.
24. ' Therefore they offer burnt-oblations for the production of
males/ i. e. they perform the Pu/asavana, one of the sacraments ;
io6 VAsisnr/fA. xx, 25.
become males ; therefore they offer burnt-oblations
for the production of males.'
25. Let the slayer of a learned Brahmawa kindle
a fire and offer (therein the following eight oblations,
consisting of portions of his own body),
26. The first (saying), ' I offer my hair to Death,
I feed Death with my hair;' the second (saying),
' I offer my skin to Death, I feed Death with my
skin ;' the third (saying), ' I offer my blood to Death,
I feed Death with my blood;' the fourth (saying),
' I offer my flesh to Death, I feed Death with my
flesh ;' the fifth (saying), ' I offer my sinews to
Death, I feed Death with my sinews ;' the sixth
(saying), ' I offer my fat to Death, I feed Death with
my fat;' the seventh (saying), ' I offer my bones to
Death, I feed Death with my bones;' the eighth
(saying), ' I offer my marrow to Death, I feed Death
with my marrow.'
27. (Or) let him (fight) for the sake of the king,
or for the sake of Brahmaas, and let him die in
battle with his face turned (to the foe).
28. It is declared in the Veda, '(A murderer) who
remains thrice unvanquished or is thrice defeated
(in battle) becomes pure.'
29. 'A sin which is openly proclaimed becomes
smaller.'
see e.g. A^valayana I, 13. The SiUra is marked as a quotation,
and probably belongs to some Yedic work.
25. Apastamba I, 9, 25, 12. 27. Gautama XXII, 8.
28. Apastamba I, 9, 24, 21.
29. Taken by itself the Satra would seem to refer to the maxim
that a free confession reduces the guilt of the offender (Manu XI,
228). But on account of the next Sana it is necessary to assume,
with Kr/shwapaw/ita, that half the guilt of a crime, of which another
man justly accuses an offender, fails on the accuser, while the
XX, 36. PENANCES. IO7
30. To this (effect) they quote also (the following
verse): ' By saying to an outcast, "O thou outcast!"
or to a thief, "O thou thief!" a man incurs a guilt
as great as (that of the offender). (If he) falsely
(accuses anybody of" such offences), his guilt will be
twice as great.'
31. In like manner having slain a Kshatriya, he
shall perform (a penance) during eight years,
32. For (killing) a Vaisya during six (years),
33. For (killing) a Sudra, during three (years),
34. For killing a female of the Brahmaaa caste
who is an Atreyl, and a Kshatriya or a Vawya,
engaged in a sacrifice (the same penance must be
performed as for killing a learned Brahmafta).
35. We will explain (the term) Atreyl. They
declare that she who has bathed after temporary
unclean ness is an Atreyl.
36. ' For if (the husband) approaches her at that
(time), he will have offspring.'
offender's guilt becomes less by the publication of his misdeed.
It is, however, not improbable that the text is here defective, and
one or several Sutras have been left out.
30. Gautama XXI, 17-18.
31. Vishmi L, 12. The text is here evidently defective. The
Sutra or Sutras left out must have contained the description of
another penance for the murder of a Brahmana, which is mentioned
in nearly all the Smrz'tis (see Vishnu L, 1-6, 15, and the parallel
passages). Its chief conditions are, that the murderer is to live
separate for twelve years, and to subsist on alms given by people
who are acquainted with his crime. Without such an additional
rule this and the following Sutras are utterly unintelligible.
32. Vishmi L, 13. 33. Vishwu L, 14.
34. Vishmi L, 7, 9.
36. The author means to say that the word Streyi is derived
from atra, ' at that time,' and the verb i, ' to approach.' The ety-
mology is worthy of the Nirukta.
I08 VASISHr/fA. XX, 37.
37. (For killing a female of the Brahmawa caste)
who is not an Atreyi, (the penance prescribed) for
the murder of a Kshatriya (must be performed),
38. (For killing) a female of the Kshatriya caste,
(the penance prescribed) for the murder of a Vaisya,
39. (For killing) a female of the Vabya caste, (the
penance prescribed) for the murder of a .Sudra.
40. (For killing) a female of the ^udra caste (let
him perform) during one year (the penance prescribed
for the murder of a Brahmawa).
41. If a man has stolen gold belonging to a
Brah'mawa, he shall run, with flying hair, to the
king, (exclaiming) 'Ho, I am a thief; sir, punish
me ! ' The king shall give him a weapon made of
Udumbara wood ; with that he shall kill himself.
It is declared in the Veda that he becomes pure
after death.
42. Or (such a thief) may shave off all his hair,
anoint his body with clarified butter, and cause
himself to be burnt from the feet upwards, in a fire
of dry cowdung. It is declared in the Veda that he
becomes pure after death.
43. Now they quote also (the following verses) :
' Hear, (how) the bodies of those who having com-
mitted various crimes died a long time ago, and
were (afterwards) born again, are (marked);'
37-40. Gautama XXII, 17.
41. Vishnu LII, 1-2. Kr*shapazra and the Atikr/^//ra (as well as)
the A'andrayawa are penances for all (offences).
CHAPTER XXIII.
i. If a student has approached a woman, he shall
slay in the forest, in a place where four roads meet,
10. Kn'shwapamfita takes the last word dajapurusham to mean
ten ancestors and ten descendants.
11. ' As if one were fasting,' i. e. in small quantities. Kr/shna-
XXIII. i. Gautama XXIII, 17.
Il8 VASISHTtfA. XXIII, 2.
(kindling) a common fire, an ass for the Rakshas
(the goblins),
2. Or he may. offer an oblation of rice (^aru) to
Nirrzti (the goddess of hell).
3. Let him throw into the fire (four oblations
consisting) of that (sacrificial food, saying), ' To Lust
svahd ; to him who follows his lust svaha; to Nir-
ri\\ svahci ; to the divine Rakshas svaliaV
4. If, before returning home (from his teacher,
a student) voluntarily defiles himself, sleeps in the
day-time, or practises any other vow (than that of
studentship), the same (penance must be performed).
5. If he has committed a bestial crime, he shall
give a white bull (to a Brahmaa).
6. The guilt incurred by a bestial crime with a
cow, has been explained by the (rule regarding) the
killing of a female of the ^udra caste.
7. A student breaks his vow by performing
funeral rites,
8. Excepting those of his mother and his father.
9. If a (student) is sick, he may eat, at his pleasure,
all that is left by his teacher as medicine.
10. If (a student) who is employed by his teacher
(to perform some duty), meets with his death, (the
teacher) shall perform three Y^rikkhr^. penances.
4. Manu XI, 121.
5. Vishwu LIII, 7 ; Gautama XXII, 36.
6. Vishwu LIII, 3 ; Gautama XXIII, 12.
7. Manu V, 88. 8. Manu V, gi.
9. The object of the Sutra is to permit during sickness a relax-
ation of the rules regarding forbidden food. Hence a sick student
may eat honey, meat, &c.
10. Yag-wavalkya III, 283-. 'Meets with his death/ e.g. is
killed by a wild animal or a snake, while collecting fuel in the
forest.
XXIII, i8. PENANCES. 119
11. If a student eats meat which has been given
to him as leavings (by his teacher), he shall perform
a Kri&Mra. penance of twelve days' duration, and
afterwards finish his vow.
1 2. The same (penance must be performed) if he
eats food given at a -Sraddha or by a person who is
impure on account of a recent death or birth.
1 3. It is declared in the Veda, that honey given
without asking does not defile (a student) of the
Va^asaneyi-j^kha.
14. For him who committing suicide becomes an
Abhisasta, his blood-relations (sapiw^a) shall not
perform the funeral rites.
15. He is called a suicide who destroys himself
by means of wood, water, clods of earth, stones,
weapons, poison, or a rope.
16. Now they quote also (the following verse):
' The twice-born man who out of affection performs
the last rites for a suicide, shall perform a A'andra-
yaa penance together with a Taptak^^ra.'
1 7. We shall describe the ^fandrayaa below.
1 8. A fast of three days (must be performed) for
resolving to die by one's own hand.
1 1 . Manu XI, 159 ; Ya^navalkya III, 282 ; see also Apastamba's
discussion on the subject, I, I, 4, 5.
12. Manu XI, 158.
13. This Sutra may also mean, 'It is declared that, according
to the Va^asaneyaka, honey given (to a student) without his asking
for it does not defile him.' But a parallel passage of Devala, which
KnshMapaxufita quotes, makes, I think, the version given above
appear preferable. In either case the passage is explained by the
fact that, according to the .Satapatha-brahmafla, .Svetaketu, one of
the great teachers of the White Ya^ur-veda, strongly pleaded for the
use of honey; see Weber, Indische Studien X, 123 seq.
14. Vishmi XXII, 56 ; Gautama XIV, 12.
16. Vishau XXII, 58-59. 17- See below, Sutra 45-
I2O VASISHrtfA. XXIII, 19.
19. 'He who attempts suicide, but remains alive,
shall perform a Krtra penance during twelve
days. (Afterwards) he shall fast for three (days and)
nights, being dressed constantly in a garment smeared
(with clarified butter), and suppressing his breath, he
shall thrice recite the Aghamarshawa;'
20. Or, following the same rule, he may also
frequently recite the Giyatri ;
2 1 . Or, having kindled a fire, he may offer clarified
butter with the Kushmdw^as.
22. ' And the guilt (of) all (offences) excepting
mortal sins is removed thereby.'
23. Now he may also sip water in the morning,
thinking of (the Mantra), * May fire and wrath and
the lords of wrath protect me/ &c., and meditating
on his sin ; (then) he may mutter the Vyhritis that
end with satya (truth), prefixing (the syllable) Om
(to each), or he may recite the Aghamarshawa*
24. If he touches a human bone to which fat still
adheres, he becomes impure during three (days and)
nights ;
25. But (on touching a bone) to which no fat
adheres, a day and a night,
26. Likewise if he has followed a corpse (to the
burial-ground).
27. If he passes between men reciting the Veda,
he shall fast during a day and a night.
28. (Those who recite the Veda) shall sprinkle
each other with water and stay away (from their
houses) during three (days and) nights.
22. Regarding the efficacy of the Kushma/z*shapa;fcfita, Abhishahg&fc. Krz'shapa5a III, 7. Itare, translated by 'fools,' means literally,
'those different from the persons enumerated in the preceding
verse.' Govinda remarks that according to Sutra 12 one learned
Brahmaa must be taken only in cases of the most pressing
necessity.
10. Vasish/^a III, n.
I, I, i. SOURCES OF THE LAW.
145
ii. 'That sin which dunces, perplexed by ignor-
ance and unacquainted with the sacred law, declare
(to be duty), falls, increased a hundredfold, on those
who propound it.'
1 2. ' Narrow and difficult to find is the path of the
sacred law, towards which many gates lead. Hence,
if there is a doubt, it must not be propounded by
one man (only), however learned he may be.'
13. 'What Brahmawas, riding in the chariot of
the law (and) wielding the sword of the Veda, pro-
pound even in jest, that is declared to be the highest
law.'
14. 'As wind and sun will make water, collected
on a stone, disappear, even so the sin that (cleaves)
to an offender completely vanishes like water.'
15. ' He who knows the sacred law shall fix the
penances with discernment, taking into consideration
the constitution, the strength, the knowledge, and the
age (of the offender), as well as the time and the
deed.'
11. Vasish//&a III, 6.
12. The gates' of the sacred law are the Vedas, the Smrrtis, and
the practice of the Sish/as. They are many, because the redactions
of the Vedas and Smr;'tis are numerous and the practices vary in
different countries.
14. I. e. provided the offender performs the penance imposed by
learned and virtuous Brahmaas. Prawajayet, ' will make disappear,'
is ungrammatical, as the subject stands in the dual. Grammatical
accuracy has probably been sacrificed to the exigencies of the
metre.
15. VasishMa XIX, 9. .Sariram, literally ' the body,' means here
the constitution, which may be bilious, ' windy,' and so forth. AyuA,
literally ' life ' or ' long life,' has been translated by ' knowledge,'
in accordance with Govinda's explanation, ^fianam. As the word
vaya/*, ' age,' also occurs in this verse, it is clear that ayuA cannot
have its usual meaning.
146 BAUDHAYANA. i, i, I.
1 6. ' Many thousands (of Brahmawas) cannot form
a (legal) assembly (for declaring the sacred law), if
they have not fulfilled their sacred duties, are unac-
quainted with the Veda, and subsist only by the
name of their caste/
PRASNA I, ADHYAYA 1, KAJVZ>IKA 2.
1. There is a dispute regarding five (practices)
both in the south and in the north.
2. We will explain those (peculiar) to the south.
3. They are, to eat in the company of an uniniti-
ated person, to eat in the company of one's wife, to
eat stale food, to marry the daughter of a maternal
uncle or of a paternal aunt.
4. Now (the customs peculiar) to the north are,
to deal in wool, to drink rum, to sell animals that
have teeth in the upper and in the lower jaws, to
follow the trade of arms, to go to sea.
1 6. Vasish/^a III, 5. The two copies of the commentary omit
this Sutra, though it is quoted in the explanation of Sutra 9. The
best MSS. repeat the last words of the Sutra in order to show that
the Kawdfika' ends here. The same practice is observed, though
not quite regularly, in the sequel.
2. i . The boundary between the north and south of India is, as
Govinda also points out, the river Narmada.
3. Some of the customs mentioned here still prevail in parts of
southern India. Thus the marriages between cousins occur among
the Dejastha and Karha5aret saptdksharan bhik-
shaw ^a him fa na vardhayet, C. I. The most serious corruption lies
in the syllables following saptaksharaw, and I am not certain that
my emendation bhikshaw is correct. The commentary on the
first half of the Sutra runs as follows : bhikshamantraw vyaktam
evo^aret bhava&Wabdapurvam bhikshajabdamadhyaw/ ya^naprati-
pa[pa]dakajabdawtSz jabdaksharaw [saptakshariw] ka. cvam hi
bhavati bhiksh^/w dehi sawpanno bhavati, ' let him pronounce dis-
tinctly the formula employed in begging, beginning with the word
bhavat, having the word bhiksha in the middle, and ending with
the word conveying the sense of giving, and containing seven
syllables. For thus (the formula), " Lady, give alms," becomes com-
plete.' It is curious that Govinda says nothing about the form
saptaksharam and the feminine terminations of the other adjectives,
which do not agree with mantra m, a masculine.
17. Vasish/Aa XI, 68-70; Gautama II, 35. Govinda thinks
that a student should, if possible, beg from people of his own
caste. Three castes only are intended by the term 'from all
castes.' But see Apastamba I, i, 3, 25 ; Gautama VII, i seqq.
152 BAUDHAYANA. 1,2,3.
it in the middle, (and) a Vaisya placing it at the
end (of the formula), from (men of) all castes.
1 8. The (persons fit to be asked) are Brahmawas
and so forth, who follow (their lawful) occupations.
1 9. Let him daily fetch fuel out of the forest and
offer (it in the sacred fire).
20. (A student shall be) truthful, modest, and
devoid of pride.
21. He shall rise before (his teacher in the
morning) and go to rest after (him in the evening).
22. He shall never disobey the words of his
teacher except (when he is ordered to commit) a
crime causing loss of caste.
23. Let him converse with women so much (only)
as his purpose requires.
24. Let him avoid dancing, singing, playing
musical instruments, the use of perfumes, garlands,
shoes, (or) a parasol, applying collyrium (to his
eyes), and anointing (his body).
25. Let him take hold (of his teacher's) right
(foot) with the right (hand), and of the left (foot)
with the left hand.
26. If he desires long life and (bliss in) heaven,
19. Vishmi XXVIII, 4.
20. Gautama II, 8 ; Apastamba I, i, 3, 20.
21. Vishmi XXVIII, 13.
22. Apastamba I, i, 2, 19; Vasish/fla VII, 10.
23. Apastamba I, i, 3, 16.
24. Vishwu XXVIII, ii ; Vasish/AaVII, 15.
25. Vishmi XXVIII, 15. The details regarding the times when
this kind of salutation is to be performed are found Apastamba I,
2, 5, 2iseqq.
26. The two copies of the commentary connect the clause, 'if
he is desirous of long life and (bliss in) heaven,' with the preceding
Sutra. But see Apastamba I, 2, 5, 15, where the identical words
STUDENTSHIP.
153
(he may act) at his pleasure (in the same manner)
towards other holy (men), after having received
permission from his teacher.
27. (Let him say), 'I N. N., ho! (salute thee),'
touching his ears, in order to compose the internal
organ.
28. (Let him embrace his teacher's leg) below the
knee down to the feet
29. (A student shall not embrace his teacher)
when he (himself) is seated, or lying down, or im-
pure, nor when (his teacher) is seated, lying down,
or impure.
30. If he can (find water to sip), he shall not
remain impure even during a muhurta.
31. If he carries a load of fuel or holds a pot,
flowers, or food in his hands, he shall not salute ;
nor (shall he do it) on similar occasions.
32. Let him not salute (the teacher) standing too
close,
33. Nor, if he has reached the age of puberty,
the young wives of brothers and the young wives
of the teacher.
occur. The commentary omits the remainder of the Sutra, which
all my MSS. give here, and inserts it below, after Sutra 29.
27. Apastamba I, 2, 5, 12; Vasish///a XIII, 44. Regarding the
phrase, ' in order to compose his internal organ,' see Manu II, 1 20.
28. Apastamba I, 2, 5, 22. The meaning seems to be that the
pupil is first to stroke his teacher's legs from the knee downwards,
and then to take hold of it at the ankle.
29. Apastamba I, 4, 14, 14-20. 30. Apastamba I, 5, 15, 8.
31. Apastamba I, 4, 14, 22. 'On similar occasions,' i.e. when
he himself is engaged in the worship of the manes, of the gods, or
of the fire, or when his teacher is occupied in that way.
33. The salutation which is meant, is probably the embrace of
the feet ; see also Gautama II, 32. Govinda thinks that the words
samavaye 'tyantyaja/;, ' standing too close,' must be understood.
154 BAUDHAYANA. 1,2,3-
34. To sit together with (these persons) in a boat,
on a rock, on a plank, on an elephant, on the roof of a
house, on a mat, or in wheeled vehicles is permissible.
35. (The pupil) must assist his teacher in making
his toilet, shampoo him, attend him while bathing,
eat his leavings, and so forth.
36. (But he) should avoid the remnants of food
left by his (teacher's) son, though he may know the
Veda together with the Afigas,
37. And to assist at the toilet of, to shampoo, to
attend in the bath, and to eat the remnants of food
left by a young wife of his (teacher).
38. Let him run after (his teacher) when he runs,
walk after him when he walks, attend him standing
when he stands.
39. Let him not sport in the water while bathing.
40. Let him swim (motionless) like a stick.
41. To study under a non-Brahmanical teacher
(is permitted) in times of distress.
34. Govinda adds that to sit with young wives of his teachers-
on other occasions is sinful.
35. I read utsadana, ' to shampoo/ while the MSS. have either
a lacuna or read u/WMdana, and the commentary aMdana, which
is explained by Mattradharawa, ' to hold a parasol,' or malapa-
karshawa, ' to clean/ The kkhz. is, however, merely'owing to a very
common faulty pronunciation of tsa. Govinda remarks correctly
that the word ' hi,' which follows the enumeration of the services to
be performed by the pupil, has the force of ' and so forth.'
36-37. The meaning of the two Sutras is that the pupil shall
serve the son of his teacher, especially if he is learned, and aged
wives of his teacher, but not eat their leavings. The explanation
of anu/fcana, 'who knows the Ahgas,' is given by Baudhayana,
Gr/hya-sutra I, n, 4.
38. Apastamba I, 2, 6, 7-9 ; Vasish/AaVII, 12.
39-40. Apastamba I, i, 2, 30 ; Vishu XXVIII, 5.
41. Apastamba II, 2, 4, 25. Govinda combines this Sutra with
the next two and makes one of the three.
I>2, 4- STUDENTSHIP. 155
42. (The pupil shall) obey and walk after him as
long as the instruction (lasts).
43. (According to some this is improper, because)
just that (mutual relation) sanctifies both of them.
44. And (the behaviour) towards brothers, sons,
and (other) pupils (of the teacher shall be regulated)
in the same manner.
45. But officiating priests, a father-in-law, paternal
and maternal uncles who are younger than (oneself
must be honoured by) rising and (by being) addressed.
46. Katya (declares that) the salutation shall be
returned.
47. For (the propriety of that rule) is apparent
(from the story) about Sisu Angirasa.
PRASNA I, ADHYAYA 2, KAJVDIKA 4.
i. If merit and wealth are not (obtained by teach-
ing), nor (at least) the due obedience, one should
die with one's learning; one should not sow it on
barren soil.
42. Apastamba II, 2, 4, 26; Gautama VII, 2-3.
43. The words between brackets belong to Govinda.
44. I. e. if they are younger than oneself.
45. Instead of pratyutthayabhibhashawam, ' (shall be honoured
by) rising and being addressed,' which is the reading of the two
copies of the commentary and of M., the MSS. from the Dekhan
and Gujarat read, pratyutthayabhivadanam. The latter reading
might be translated by 'shall be saluted by rising;' see Gautama
VI, 9. Govinda says, in explanation of this rule : ' This restrictive
rule also (refers) to teachers only, officiating priests, and the rest ;
to address (means) to use words such as "welcome."'
46. 'Katya, i.e. a descendant of the 7?;shi Kata. He was of
opinion that officiating priests and the rest must return the salute.
As the return of a salute is prescribed for them, it is understood
. that the other (party) must salute.' Govinda.
47. The story of Sisu Angirasa is told, Manu II, 151-153-
4. i. Manu II, 112.
156 BAUDHAYANA. 1,2,4.
2. As fire consumes dry grass, even so the Veda,
asked for, (but) not honoured, (destroys the en-
quirer). Therefore let him not proclaim the Veda
to those who do not show him honour according
to their ability.
3. They proclaim to him a command to the fol-
lowing effect ;
4. ' Brahman, forsooth, made the created beings
over to Death. The student alone it did not make
over to him.' He (Death) spake, ' Let me have
a share in him.' (Brahman answered), ' That night
in which, he may neglect to offer a piece of sacred
fuel (shall belong to thee).'
5. ' Therefore^ student who passes a night with-
out offering a piece of sacred fuel, cuts it off from
the length of his life. Therefore let the student
offer a piece of sacred fuel, lest he spend a night,
shortening his life.'
6. ' A long sacrificial session begins he who com-
mences his studentship. That (night) in which,
after being initiated, he (first) offers a piece of sacred
fuel corresponds to the Prayawlya (Atir&tra of a
sacrificial session) ; that night in which (he offers it
last), intending to take the final bath, corresponds
to the Udayanlya (Atiratra). Those nights which
(lie) between (these two terms correspond) just to
the nights of his sacrificial session.'
2. Vasish/^a II, 12.
3'. 'They, i. e. the Va^asaneyins ; to him, i. e. to the student.'
Govinda.
4. The quotation, which begins here and ends with the end of
the section, is taken from .SatapatlKi-brahmaa XI, 2, 6. In the
text the word Brahman is a neuter.
6. MSS. M. and K., as well as the commentary, read dirghasat-
1,2,4- STUDENTSHIP. 157
7. 'A Brahmawa who becomes a student of the
Veda, enters existent beings in a fourfold manner,
(viz.) with one quarter (he enters) Fire, with one
quarter Death, with one quarter the Teacher, the
fourth quarter remains in the Soul. When he offers
to Fire a piece of sacred fuel, he thereby buys back
even that quarter which (resides) in Fire, hallowing
it, he places it in himself; that enters into him.
Now when making himself poor and, becoming
shameless, he asks for alms (and) lives as a student
of the Veda, he thereby buys back the quarter
which (resides) in Death ; hallowing it, he places it
in himself; that enters into him. Now when he
obeys the orders of his Teacher, he thereby buys
back that quarter which (resides) in the Teacher ;
hallowing it, he places it in himself; that enters into
him. [Now when he recites the Veda, he thereby
buys back the quarter which resides in the Soul.
Hallowing it, he places it in himself; that enters
into him.] Let him not go to beg, after he has
bathed (on finishing his studentship). . ". . If he does
not find another woman whom he can ask for alms,
let him beg even from his own teacher's wife or
from his own mother. The seventh (night) shall
not pass without his asking for alms. [(He com-
mits) sin if he does not go out to ask for alms and
does not place fuel on the fire. If he neglects that
during seven (days and) nights, he must perform the
tram ha va esha upaiti, while the MSS. from the Dekhan and Gujarat,
like the printed edition of the Sat. Br., omit the particle ' ha.' Pra-
yaTya means, literally, 'initial,' and udayaniya, ' final.' Each sattra
or sacrificial session begins and ends with an Atiratra sacrifice.
7. This portion of the quotation shows, besides some minor
deviations from the published text of the Madhyandinas, several
158 BAUDHAYANA. 1,2,4.
penance prescribed for one who has broken the
vow of studentship.] All the Vedas come to him
who knows that and acts thus.'
8. ' As a blazing fire shines, even so shines he
who, knowing this, thus fulfils the duties of student-
ship, after he has bathed (on leaving his teacher).'
Thus speaks the Brahma^a.
PRASNA I, ADHYAYA 3, KAJVJDIKA 5.
i. Now (follow the duties) of a Snataka.
interpolations and corruptions. The minor discrepancies are,
' brahmawo vai brahmaaryam upayan ' (upaya&an, C. I. and T.) ;
padatmanyeva ^aturthaA pada^ ; yadagnaye samidham adadhati ;
atha yad atma'naflz daridrikr/tyahrir bhutva bhikshate brahma/fcarya/w
arati ; atha yad &fcaryavaa/6 karoti ya evasy&Hrye. In the second
passage the Dekhan MSS. read, however, like the printed text.
The interpolations are, ' Now when he recites the Veda,' &c., and
the verse, ' He commits sin if he neglects,' &c. The former
passage entirely destroys the sense of the whole and the con-
nexion of the parts. Both have, however, been retained, as they
occur in all the MSS. and the two copies of the commentary, and
have been enclosed in brackets. The corrupt passage is so bad
that it makes no sense at all. The best MSS. read as follows :
1 api hi vai snatva bhikshaw /fcaratyavi^nanana-ranayaya pitria-
manyabhya^ kriyabhya^' sa yadanyam, &c., D. ; 'api ha vai snatva'
bhish/aflz ^arasapi ^nani najanaya ya [v& sec. m.] pitrfVz&m anya-
bhya^ kriyabhya^,' K. ; api ha vai sn&tva bhikshaw /iarati pa^watl
naw janayapi pitrz'nam anydbhyaA kriyasas, M. ; api ha vai
snatva" bhiksh&m /6aratyavi^-atinamajanayapi pitr/am anyabhya
kriyabhya^, C. I. As it is by no means certain that Baudhayana's
reading agreed with that of the printed text, I have left the
passage out.
5. i. Regarding the term Snataka, see Apastamba I, n, 30, 1-4.
Govinda thinks that the following rules are intended to apply in
the first instance to a student who has performed the Samavartana
on completion of his studentship and lives unmarried at home.
For though the Smr/ti declares it necessary for a student to enter,
on completing his term, at once into one of the remaining three
3> 5- UNMARRIED SNATAKA.
159 J
2. He shall wear a lower garment and upper
garment.
3. Let him carry a staff made of bamboo,
4. And a pot filled with water.
5. Let him wear two sacrificial threads.
6. (He shall possess) a turban, an upper garment
(consisting of) a skin, shoes, and a parasol. (He
shall keep) a sacred fire and (offer) the new and
full moon (Sthalipakas).
7. He shall cause the hair of his head, of his
beard, and of his body, and his nails to be cut
on the Parva days.
8. His livelihood (he shall obtain in the following
manner) :
9. Let him beg uncooked (food) from Brahmawas,
Kshatriyas, Vai^yas, or carpenters,
10. Or (cooked) food (even from many).
11. Let him remain silent (when he goes to beg).
12. Let him perform with that all Pakaya^vzas,
offered to the gods and manes, and the rites,
securing welfare.
orders, it may happen, as the commentator observes, that the Sna"-
taka's marriage cannot take place immediately. The correctness of
this view is proved by Apastamba I, 2, 8, and by the fact that below,
II, 3> 5, the rules for a married Snataka arejjiven separately.
2-5. Vasish/tfa XII, 14. 6. Apastamba I, 2, 8, 2.
7. Regarding the Parva days, see Vasish/Aa XII, 2 1 note.
8. Vasish/tfa XII, 2-4. ' Though the Sn^taka is the subject of
the discussion, the word " his " is used (in this Sutra) in order to
introduce the remaining duties of a householder also.' Govinda.
9. The carpenter (rathakara) is a Sudra, but connected with the
Vedic sacrifices.
1 10. ' Food" (bhaiksham), i. e. a quantity of begged food. The
meaning is that in times of distress he may beg from many.'
Govinda.
1 2. With that, i.e. with the food obtained by begging. Regarding
l6o BAUDHAYANA. 1,3.5-
13. Baudhayana declares that by (following) this
rule the most excellent sages reach the highest
abode of Pra^apati Paramesh//nn.
PRASNA I, ADHYAYA 4, KAA^DIKA 6.
1. Now (those who know the law) prescribe the
carrying of a waterpot.
2. It is declared (in the Vedas) that fire (resides)
in the right ear of a goat, in the right hand of a
Brahma^a, likewise in water (and) in a bundle of
Kara grass. Therefore after personal purification
let him wipe (his water-vessel) on all sides with his
(right) hand, (reciting the mantra), ' Blaze up, O
fire;' for that (is called) encircling it with fire and
is preferable to heating (the pot on the fire).
3. With reference to this matter they prescribe
also (the following rules) : ' If he thinks in his
heart that (the pot) has been slightly defiled, let him
light Kusa or (other) grass and heat (the pot) on all
sides, keeping his right hand turned towards it.'
4. 'If (pots) have been touched by crows, dogs, or
the Pakaya^was, see Gautama VIII, 18. Govinda gives as an
instance of the rites securing welfare (bhutikarmai) the ayushya-
aru, a. rice-offering intended to procure long life.
13. Govinda explains Baudhayana by Ka"vayana, and adds
that either the author speaks of himself in the third person or
a pupil must have compiled the book.
6. r. As Govinda observes, the rules regarding the waterpot (ka-
maw4>7- THE WATERPOT. 163
15. Baudhayana (says), 'Or if on the occasion
of each personal purification (he washes himself
with other water) up to the wrist, (he will become)
pure.'
1 6. Now they quote also (the following verses):
PRASNA I, ADHYAYA 4, KAIVDIKA 7.
1. ' Formerly (the use of) a waterpot has been
prescribed by Brahman and the chief sages for the
purification of twice-born men. Therefore he shall
always carry one/
1 He who desires his own welfare, shall use it
without hesitation, for purifying (his person), for
drinking, and for performing his twilight devotions.'
2. Let him do it with a believing heart ; a wise
man must not corrupt his mind. The self-existent
literally, ' it is .distinctly known,' always indicates that the passage
quoted is taken from the Veda. The rites for which water from
the waterpot is not to be used, are libations to the manes, the
gods, and the fire. See also below, I, 4, 7, 5.
15. The words enclosed between parentheses are Govinda's.
7. i. The division of this chapter into two sections occurs
in the M. manuscript only. The Dekhan MSS., which give the
division into Ka8. PURIFICATION. 165
2. The body is purified by water, the understand-
ing by knowledge, the soul by abstention from
injuring living beings, the internal organ by truth.
3. Purifying the internal organ (is called) internal
purification.
4. We will explain (the rules of) external purifi-
cation.
5. The sacrificial thread (shall be made) of
Kura grass, or cotton, (and consist) of thrice three
strings.
6. (It shall hang down) to the navel.
7. (In putting it on) he shall raise the right arm,
lower the left, and lower the head.
8. The contrary (is done at sacrifices) to the
manes.
9. (If the thread is) suspended round the neck,
(it is called) nivtta.
10. (If it is) suspended below (the navel, it is
called) adhopavita.
11. Let him perform (the rite of personal) puri-
fication, facing .the east or the north, (and) seated
in a pure place ; (let him) place his right arm be-
tween his knees and wash both hands up to the
wrist and both feet (up to the ankles).
12. Let him not use for sipping the remainder
of the water with which he has washed his feet.
13. But if he uses (that) for sipping, let him do
it, after pouring (a portion of it) on the ground.
8. 2. Vasish/^a III, 60. 7-9. Manu II, 63.
ii. Vasish//fa III, 26. Govinda points out that the word jau-
/fam, ' (rite of) purification/ has here the meaning of a^amanam,
' sipping water.' He thinks that the a, ' and, 1 which stands after
padau, ' both feet,' indicates that other portions of the body which
have been defiled must be washed also.
1 66 BAUDHAYANA. I, 5, 8.
14. He shall sip out of the Tlrtha sacred to
Brahman.
15. The part (of the hand) at the root of the
thumb (is called) the Ttrtha sacred to Brahman.
1 6. The part above the thumb (is called the
Tlrtha) sacred to the manes, the part at the tips
of the fingers that sacred to the gods, the part at
the root of the fingers that sacred to the Tfrshis.
1 7. (Let him not use for sipping water that has
trickled) from the fingers, nor (water) that is
covered with bubbles or foam, nor (water that is)
hot, or alkaline, or salt, or muddy, or discoloured,
or has a bad smell or taste.
1 8. (Let him not sip water) laughing, nor talking,
nor standing, nor looking about, nor bending his
head or his body forward, nor while the lock on
his crown is untied, nor while his throat is wrapped
up, nor while his head is covered, nor when he is
in a hurry, nor without wearing the sacrificial thread,
nor stretching his feet out, nor while his loins are
girt (with a cloth), nor without holding his right
arm between his knees, nor making a sound.
19. Let him thrice drink water that reaches his
heart.
20. Let him wipe (his lips) thrice.
21. Some (declare that he shall do it) twice.
14. VasishMa III, 26.
1 6. Vishmi LXII, 3-4. All the MSvS. except M. place the
Tfrtha sacred to the gods at the root of the fingers, and that sacred
to the 7?;shis at the tips of the fingers, and Govinda has the same
erroneous reading.
17. Vasish//fa III, 36. 1 8. Vasish//fca III, 30.
19-20. Vasish/Aa III, 26 ; Apastamba I, 5, 16, 3.
21. Vasish//fa III, 27 ; Apastamba I, 5, 16, 4.
I>5>8. PURIFICATION. 167
22. A woman and a .Sudra (shall perform) both
(acts) once (only).
23. Now they quote also (the following verse):
* A Brdhma#a is purified by water that reaches his
heart, a Kshatriya by (water) reaching his throat,
a VaLrya by (water barely) taken into the mouth,
a woman and a .Sttdra by touching (it) with the
extremity (of the lips).
24. ' If (drops) adhere to his teeth, (they must
be considered pure) like the teeth, because they are
fixed (in the mouth) like the teeth. Let him not
sip water on their account in case they fall. If they
flow out, he will be pure.'
25. Now they quote also (the following verse);
' If anything adheres to the teeth, (it is pure) like
the teeth ; and if he swallows (it or) whatever else
may be in the mouth (or) may remain after sipping
water, (he will become) pure.'
26. (After sipping) he shall touch the cavities (of
the head) with water, the feet, the navel, the head,
(and) lastly the left hand.
27. If he becomes impure while holding (a vessel)
made of metal, he shall put it down, sip water and
sprinkle it, when he is going to take it up.
28. Now if he becomes impure (while he is
occupied) with food, he shall put it down, sip water
and sprinkle it, when he is going to take it up.
29. Now if he becomes impure (while occupied)
23. VasishMa III, 31-34'
24. The MSS. read in the last pada of this verse, teshaw s&m-
sraye [ya or va]-uirftL I think sawsravaaMu*ir iti is the
correct reading.
2 g. Vasish/Aa 111, 41. a'6. VasishMa III, 28-29.
28. VasishMa III, 43~44-
T68 BAUDHAYANA. I, 5> 8.
with water, he shall put it down, sip water and
sprinkle it, when he is going to take it up.
30. That is contrary (to the rule) in (the case of
an earthen) vessel.
31. In (the case of a vessel) made of wood there
is an option.
32. Denied (objects) made of metal must be
scoured with cowdung, earth, and ashes, or with one
of these (three).
33. Copper, silver, and gold (must be cleaned)
with acids.
34. Earthen vessels must be heated.
35. (Objects) made of wood must be planed.
36. (Objects) made of bamboo (must be cleaned)
with cowdung,
37. (Objects) made of fruits with a rope of cow-
hair,
38. Skins of black deer with (ground) Bel nut
and rice,
39. Blankets (of the hair of the mountain goat)
with Areka nuts,
40. (Cloth) made of (sheep's) wool by the (rays of
the) sun,
41. Linen (cloth) with a paste of yellow mustard,
30. ' (The word) amatram, literally " a vessel," denotes here an
earthen vessel. The meaning is that such a one, if it is very
much defiled, shall only be put down and not be taken back.
Any other (earthen vessel) -shall be heated.' Govinda.
32. Vasish/^a III, 49.
33. ManuV, 114; Vasish/fo. Ill, 63.
34~35 Vasish/a III, 49. 36. Vasish/^a III, 53.
37. Vasish//4a III, 54. Govinda thinks that the word raggu,
' a rope,' is used here in the sense of ' a conglomeration/ and
merely indicates that a quantity of cowhair must be used.
39. ManuV, 120. 41. Vasish/fo III, 55.
PURIFICATION. 169
42. Cotton cloth with earth,
43. Skins (other than deer-skins shall be treated)
like cotton cloth,
44. Stones and gems like (objects) made of metal,
45. Bones like wood,
46. Conch-shells, horn, pearl-shells, and ivory like
linen cloth.
47. Or (they may be cleaned) with milk.
48. (Objects) which have been defiled by urine,
ordure, blood, semen, or a dead body, (but) are
agreeable to the eye and the nose, shall be rubbed
seven times with one of the substances mentioned
above.
49. (Objects) not made of metal which are in the
same condition must be thrown away.
50. The cups and vessels (used) at a sacrifice
(must be cleaned) according to the injunction (of
the Veda).
51. The Veda (declares), 'They do not become
impure through Soma.'
52. ' Time, fire, purity of mind, water and the like
(fluids), smearing with cowdung and ignorance (of
defilement) are declared to be the sixfold (means of)
purification for created beings/
53. Now they quote also (the following verse):
42. VasishMa III, 49. 43. Vasish/a III, 53.
44. VasishMa III, 50. 45. VasishMa III, 52.
46. VasishMa III, 51. 49. Vasish/Via III, 59.
50. Govinda explains this Sutra differently. He says : ' The fault
of defilement by remnants does not affect sacrificial cups and
vessels. This must be understood. If they are defiled by urine
and the like, they must be thrown away.' My explanation is
based on the parallel passage of Apastamba I, 5, 17, 13. See also
below, I, 6, 13, ii seq.
52. Vishmi XXII, 88.
1 7O BAUDHAYANA. I, 5, 9,
' A clever man, who knows (the rules of) purification
and is desirous of righteousness, shall perform (the
ritesj of) purification, after having fully considered
the time, and the place (of the defilement), likewise
himself, (as well as) the object (to be cleaned) and
the substance (to be employed), the purpose of the
object, the cause (of the defilement), and the con-
dition (of the thing or person defiled).'
PRASNA I, ADHYAYA 5, KAJVDIKA 9.
1. The Veda declares that the hand of an artisan
is always pure, so is every vendible commodity
exposed for sale and food obtained by begging,
which a student holds in his hand.
2. A calf is pure on the flowing (of the milk),
a bird on the fall of the fruit, women at the time
of dalliance, and a dog when he catches a deer.
3. All mines and places of manufacture are pure
excepting distilleries of spirituous liquor; con-
tinuously flowing streams of water and dust raised
by the wind cannot be contaminated.
4. The flowers and fruit of flowering and fruit-
bearing trees which grow in unclean places are
likewise not impure.
9. i. Vishmi XXIII, 48.
2. Vishmi XXIII, 49.
3. Vishmi XXIII, 48. The term akara, translated by 'mines
and places of manufacture,' is explained in the commentary by
'places of production, i.e. of sugar and honey.' It is no doubt
intended to apply to any place where articles of consumption or
use are produced. Govinda adds that as ' continuous streams of
water' are always pure, one must take care that the water for
sipping flows out of the vessel in an unbroken stream.
I5>9' PURIFICATION.
5. On touching a tree standing on a sacred spot,
a funeral pile, a sacrificial post, a A'aWila or a
person who sells the Veda, a Brahmawa shall bathe
dressed in his clothes.
6. One's own couch, seat, clothes, wife, child, and
waterpot are pure for oneself; but for strangers
they are impure.
7. A seat, a couch, a vehicle, ships (and boats),
the road and grass are purified by the wind, if they
have been touched by TTa^dlas or outcasts.
8. Grain on the threshing-floor, water in wells
and reservoirs, and milk in the cowpen are fit for
use even (if they come) from a person whose food
must not be eaten.
9. The gods created for Brahmawas three means
of purification, (viz.) ignorance of defilement, sprink-
ling with water, and commending by word of mouth.
10. Water collected on the ground with which
5. Vasish/Aa IV, 37. JTaityavrz'ksha, ' a tree standing on sacred
ground,' means literally, ' a memorial-tree.'
7. Govinda points out that couches and seats and the like, on
which JZa.nda.las and outcasts have lain or sat down, must be
purified.
8. ' That must be referred to grain on a threshing-floor, and so
forth, which has been produced by men whose food must not be
eaten, and again is considered to be common to all. In this case,
too, what has been received from outcasts and Aarfalas, that is
defiled. Milk which has been received just at milking-time may
be drunk out of a vessel that stands in the cowpen.' Govinda.
As regards the grain produced by low-caste people, the rule
probably refers to cases where the land of an Agrahira 01 other
village is cultivated by men of the lowest castes. The author
means to say that in such cases a Brahmaa may take his share
from the threshing-floor, where the whole produce of the village-
land is stored, without hesitation.
9. VasishMa XIV, 24 ; Manu V, 127.
10. Vasish//$a III, 35-36.
172 BAUDHAYANA. 1,5,9.
cows slake their thirst is a means of purification,
provided it is not strongly mixed with unclean
(substances), nor has a (bad) smell, nor is dis-
coloured, nor has a (bad) taste.
11. But land becomes pure, according to the
degree of the defilement, by sweeping the (defiled)
spot, by sprinkling it with water, by smearing it
with cowdung, by scattering (pure earth) on it, or
by scraping it.
12. Now they quote also (the following verse) :
PRASNA I, ADHYAYA 5, KAJVZJIKA 10.
1. 'A drop of water which is allowed to fall (on
the ground) purifies a bull's hide of land, whether
(the land) has been (previously) swept or not, pro-
vided no impure substance is visible on it/
2. Food which is cooked out of sight must be
illuminated (with fire) and be sprinkled with water,
3. Likewise eatables bought in the market.
4. For the Veda (declares), * For the gods who
are (easily) disgusted and desirous of purity do not
ii. Vasish/^a III, 56.
10. i. Regarding the term 'a bull's hide' of land, see Vishu
V, 181-183, XCII, 4.
2. Apastamba II, 2, 3, 9. ' Out of sight,' i. e. not before the
eyes of him who eats it.' Govinda. It would, however, seem that
this rule refers to food prepared by Sudras, without the super-
visions of Aryans. For Apastamba's Sutra, which contains the
same word, paroksham, ' out of sight,' certainly has reference to
that case only, and there is no reason why food prepared by
Brahman cooks should be purified before it is eaten.
3. Apastamba I, 5, 17, 19. The eatables here intended are,
according to Govinda, LaVus and other sweet-meats which are
frequently bought ready made.
PURIFICATION. 173
enjoy the offerings made by a man destitute of
faith.'
5. After reflecting (for a long time on the re-
spective value of) the (food) of a pure man destitute
of faith and of an impure person who has faith,
the gods declared both to be equal. But the Lord
of created beings said to them, ' That is not equal,
it is unequal. The food of a man destitute of faith
is worthless, that which is purified by faith is
preferable.'
6. Now they quote also (the following verses) :
' Want of faith is the greatest sin ; for faith is the
highest austerity. Therefore the gods do not eat
offerings given without faith.'
7. ' A foolish man does not reach heaven, though
he may offer (sacrifices) or give (gifts).'
8. 'He is called a foolish man whose conduct
is blemished by doubts, and who, clinging to
his own fancies, transgresses (the rules of) the
Sastras, because he opposes the fulfilment of the
sacred law.'
9. But pot-herbs, flowers, fruit, roots, and annual
plants (must be) sprinkled (with water).
10. Having placed dry grass, wood of trees unfit
for sacrifices or a clod of earth (on the ground), let
him void faeces or urine, turning his face during the
day towards the north and at night towards the
south and wrapping up his head.
8. Dharmatantra, translated ' the fulfilment of the sacred^ law,'
is explained in the commentary by dharmasya tantram anushManam,
by ' the performance of the sacred duties/ It may also mean ' the
doctrine of or the treatises on the sacred law.' The .Sastras are
the Vedas and the whole body of the sacred literature.
9 . Vishnu XXIII, 15- 10 - VasishMaVI, 10,
1 74 BAUDHAYANA. I, 5, ro.
11. (After voiding) urine he shall clean (the
organ once) with earth and water,
12. The hand three times.
13. In like manner (he shall clean himself with
earth and water after voiding) faeces.
14. The number (of the applications of both is)
thrice three for both feet and the hand.
15. After an effusion of semen (he shall purify
himself) in the same manner as after voiding urine.
1 6. He shall wash himself, after he has untied
or put on the cloth round his loins,
1 7. Or he may touch moist grass, cowdung, or
earth.
1 8. While he is engaged in (the performance of)
religious rites, he shall avoid to touch (the part of
his body) below the navel.
19. The Veda (declares), 'A man's (body) is pure
above the navel, it is impure below the navel.'
20. .Sudras living in the service of Aryans shall
trim (their hair and nails) every month ; their mode
11-12. Vasish/4a VI, 14, 18. According to Govinda one
application of water suffices for the left hand and two for both
together.
13-14. VasishMa VI, 18. Govinda reads in Sutra 14, against
the authority of all the MSS., payo/fc, 'for the anus/ instead of
padayo^, ' for both feet'
15. Apastamba I, 5, 15, 23.
1 6. Apastamba I, 5, 1 6, 14. 17. Apastamba 1, 5, 16, 15.
iS.VishmiXXIII, 51.
19. Taittirfya Sawhita VI, i, 3, 4.
20. Apastamba II, i, 2, 4-5. The above translation follows
Govinda's explanation. But Srya'dhish/fcitsLfc, ' living in the service
of Aryans,' may also mean 'superintended by Aryans,' and the
rule be taken to refer to the special case of Sudra cooks, as in the
parallel passage of Apastamba.
I, 5 10. LAWFUL LIVELIHOOD. 175
of sipping water (shall be) the same as that of
Aryans.
21. A Vaisya may live by usury.
22. But (a sum of) twenty-five (kirshaparcas shall
bear an interest) of five mdshas (per mensem).
23. Now they quote also (the following verses):
' He who, acquiring property cheap, employs (it so
that it yields) a higher price, is called a usurer, and
blamed in all (treatises on) the sacred law.' ' (Brah-
man) weighed in the scales the crime of killing a
learned Brdhma^a against (the crime of) usury ; the
slayer of the Brahmawa remained at the top, the
usurer sank downwards.'
24. 'Let him treat Brahma^as who tend cattle,
those who live by trade, (and) those who are artisans,
actors (and bards), servants or usurers, like .Sudras.'
25. But men of the first two castes may, at their
pleasure, lend (money at interest) to one who
neglects his sacred duties, to a miser, to an atheist,
or to a very wicked man.
26. Through the neglect of sacrifices, of (lawful)
marriages, of the study of the Veda, and of (learned)
Brahmawas, (noble) families (even) are degraded.
27. The offence of neglecting a Brahma^a cannot
be committed against a fool who is unacquainted
21." Vasish/Aa II, 1 9. 22. Vasish/Aa II, 5 1 .
23. Vasish/Aa II, 41-42. 24. Vasish/Aa III, 3.
25. Vasish/fa II, 43. M. reads na dadyatam, ' shall not lend.'
According to Govinda, 'a very wicked man' is equivalent to 'a
Sudra.'
26. Manu III, 63. Govinda says that this Sutra is introduced
in connexion with the expression, ' one who neglects his sacred
duties,' which occurs in Sutra 25.
27. Vasish//5a III, 9 note, 10. This Sutra is added in explana-
tion of the term ' the offence of neglecting a Brahmaa.'
1 76 BAUDHAYANA. 1, 5, 10.
with the Veda. For (in offering sacrifices) one does
not pass by a brilliant fire and throw the oblations
into ashes.
28. Families which are deficient in (the know-
ledge of) the Veda, are degraded by (keeping) cows,
horses and vehicles, by agriculture and by serving
the king.
29. But even poor families which are rich in (the
knowledge of) the Veda obtain rank among the
(noble) families and gain great fame.
30. The (study of) the Veda impedes (the pursuit
of) agriculture, (the pursuit of) agriculture impedes
(the study of) the Veda. He who is able (to do
it), may attend to both ; but he who is unable (to
attend to both), shall give up agriculture.
31. A fat, bellowing, raging humped bull, who
does not restrain himself, who hurts living creatures
and speaks according to his pleasure, forsooth, does
not reach the (abode of) the gods ; (but) those who
are small like atoms, (being) emaciated (by austerities
and fasts), go thither.
32. If, erring, in his youth he commits at any
time good or evil acts of any kind, (they will all
remain without result). (For) if in his later age he
lives righteously, he will obtain (the reward of) that
(virtuous conduct) alone, not (the punishments of
his former) crimes.
33. Let him always be sorrowing in his heart,
when he thinks of his sins, (let him) practise
austerities and be careful; thus he will be freed
from sin.
34. ' Where drops of water touch the feet of a
28-29. Manu III, 64, 66. 34. Vasish/^a III, 42.
1.5."- IMPURITY.
177
man who offers water for sipping to others, no
defilement is caused by them. They are equally
(pure) as (water) collected on the ground.'
PRASNA I, ADHYAYA 5, KA^DIKA 11.
1. Referring to deaths and births, they declare
that the impurity of Sapi^^as lasts ten days ; ex-
cepting officiating priests, men who have performed
the initiatory ceremony of a Soma-sacrifice, and
students of the Veda.
2. But amongst Sapi#das Sapiwda-relationship
(extends) to the seventh person.
3. (If children die) before the completion of the
seventh month or before teething, (the relatives)
shall bathe.
4. In (the case of a child) that dies before the
completion of its third year or before teething, offer-
ings of funeral cakes and water are not prescribed,
and one should not burn its (body) ;
5. Nor when unmarried maidens die.
6. Some do it in the case of married daughters.
7. That (is done) in order to gain the good-will
11. i. Vasish//&a IV, 16. Officiating priests, Soma-sacrificers,
and students do not become impure by deaths or births occurring
among their relatives ; see VasishMa XIX, 48 ; Gautama XIV, i.
2. VasishMa IV, 17. For the specification of the extent of the
Sapmrfa-relationship, see below, Sutra 9.
3. Vishmi XXII, 27.
4. Vishu XXII, 28 ; Gautama XIV, 34, 43.
6. Gautama XIV, 36. 'That refers to the Sapif^as on the
father's side.' Govinda.
7. Manu IX, 18.
i;8 BAUDHAYANA. 1,5, 1 1.
of the people. Women are considered to have no
business with the sacred texts.
8. ' The relatives of unmarried women become
pure after three days. But the uterine brothers
become pure by (following) the rule mentioned
before.'
9. Moreover, the great-grandfather, the grand-
father, the father, oneself, the uterine brothers, the
son by a wife of equal caste, the grandson, (and) the
great-grandson these they call Sapiwdas, but not
the (great-grandson's) son; and amongst these a
son and a son's son (together with their father are)
sharers of an undivided oblation.
10. The sharers of divided oblations they call
Sakulyas.
8. This verse, which occurs in all my MSS. of the text, is left
out in the two copies of Govinda's commentary.
9. Colebrooke, Dayabhiga XI, r, 37 ; V. Digest CCCXCVII.
The text on which Colebrooke's two versions are based differs from
that of my MSS. and of Govinda by reading avibhaktadaySdan
instead of teshawz a putrapautram [v. 1. pautrakam] avibhakta-
dayam. The meaning of the latter clause, which is placed paren-
thetically before sapiIKA 16.
1. There are four castes (varwa, viz.) Brahmawas,
Kshatriyas, VaLsyas, and .Sudras.
2. (Males) belonging to them (may take) wives
according to the order of the castes, (viz.) a Brah-
ma wa four,
3. A Kshatriya three,
4. A VaLrya two,
5. A 6udra one.
6. Sons begotten on (wives) of equal or of the
next lower castes (are called) Savarwas (of equal
caste).
7. (Those born) of (wives) of the second or third
lower castes (become) AmbashMas, Ugras, and
Nishadas.
8. Of females wedded in the inverse order of the
castes (are born) Ayogavas, Magadhas, Vamas,
Kshattrzs, Pulkasas, Kukku/akas, Vaidehakas, and
9. An Ambash//a (begets) on a female of the
first (caste) a 6Vapaka,
10. An Ugra on a female of the second (caste)
a Vai^a,
11. A Nishdda on a female of the third (caste)
a Pulkasa.
16. i. Vasish/^a II, i. 2-5. Vasish/yfa I, 24-25.
6. Gautama IV, 16. 7. Vasish/tfa XVIII, 8.
8-12. Vasish/tfa XVIII, 1-6 ; Gautama IV, 17-21. In the I. O.
copy of the commentary there is a break, which extends from
Sutra 8 to the beginning of Adhyaya 10.
T >9> 17- CASTES.
12. In the contrary case a Kukku/aka (is pro-
duced).
13 ..... ..... .....
14 ............. '..'.!
15 ................
16. Now they quote also (the following verse):
' But those sons whom an uninitiated man begets,
the wise call Vratyas, who are excluded from the
Savitr! ; (that is a rule which refers) in an equal
manner to the three (highest) castes.'
*
PRASNA I, ADHYAYA 9, KANDIK& 17.
1. The Rathakara (carpenter), the AmbashMa,
the Suta (charioteer), the Ugra, the Magadha, the
Ayogava, the Varna.,, the Kshattf*', the Pulkasa, the
Kukku/a, the Vaidehaka, the ./Tattdala, and so forth,
2. Among these, sons of equal caste (spring) from
women of equal caste.
3. A Brahma#a (begets) on a female of the Ksha-
triya caste a Brahmaa, on a female of the Vaijya
caste an AmbashAfca, on a female of the .Sftdra caste
a Nishada,
4. (According to) some a Pararava.
13-15. The text of the three Sfctras is exceedingly corrupt, and
the Telugu copy of the commentary affords no help. It is, how-
ever, clear that the passage left out contained something which
corresponded to Gautama IV, 22-23, and treated of the possibility
of raising persons of a lower caste to a higher one by intermarriages
continued for five or seven generations. The reading of K., which
perhaps is the best, will show this : ' nishadena nisbldy&d & pa-
foma^gatiT. bhavanti tarn upanayet shashMaw yi^ayet saptamo 'vi-
kr/'ta^isama/Hgito sap tarn aui^isama ity ekeshaax saogna kramewa
nipatanti.'
1 6. Manu X, 20.
17. 1-2. Manu X, 26-27. 3-6- See above, I, 8, 16,6-7.
198 BAUDHAYANA. 1,9,17.
5. A Kshatriya (begets) on a female of the Vawya
caste a Kshatriya, on a female of the .Sudra caste an
Ugra.
6. A Vai^ya (begets) on a female of the .Sudra
caste a Rathakara.
7. A .Sttdra begets on a female of theValrya caste
a Magadha, on a female of the Kshatriya caste a
Kshatt^', but on a female of the Brahma#a caste
a .ATad&la.
8. A Vai.rya begets on a female of the Kshatriya
caste an Ayogava, on a female of the Brahmawa
caste a Suta.
9. If among these an AmbashMa (male) and an
Ugra (female) unite, (their son) will be born in the
direct order of the castes (Anuloma).
10. If a Kshattn (male) and a Vaidehaka (female)
unite, (their son will be) born against the order of
the castes (Pratiloma).
1 1. An Ugra (begets) on a female of the Kshattrz:
caste a 6Vapaka,
12. A Vaidehaka on a female of the Ambash/^a
caste a Vaia,
13. A Nishada on a female of the ^udra caste
a Pulkasa,
14. A .Sudra on a female of the Nishada caste
a Kukku/aka.
1 5. The wise declare those sprung from an inter-
mixture of the castes to be Vratyas.
7-8. See above, I, 8, 16, 8.
9-10. I.e. the offspring of individuals of different Anuloma
castes again become Anulomas, and the offspring of individuals of
different Pratiloma castes, Pratilomas.
11-12. Manu X, 19.
13-14. See above, I, 8, 16, 11-12. 15. Gautama IV, 25.
I. 10, 18. THE KING.
199
PRAS-NA I, ADHYAYA 10, KAMDIKA 18.
1. Let the king protect (his) subjects, receiving as
his pay a sixth part (of their incomes or spiritual
merit).
2. Brahman, forsooth, placed its majesty in the
Brahmawas, together with (the duties and privileges
of) studying, teaching, sacrificing for themselves,
sacrificing for others, liberality, and accepting (gifts),
for the protection of the Vedas ;
3. In the Kshatriyas (it placed) strength, together
with (the duties and privileges of) studying, sacri-
ficing, liberality, (using) weapons, and protecting the
treasure (and the life of) created beings, for the
growth of (good) government ;
4. In the VaLfyas (it placed the power of work),
together with (the duties of) studying, sacrificing,
liberality, cultivating (the soil), trading, and tending
cattle, for the growth of (productive) labour.
5. On the 6tldras (it imposed the duty of) serving
the three higher (castes).
6. For (the Veda states), ' they were created from
the feet (of Brahman)/
18. i. Vasish/^a I, 42-44. Learned Brahmaas do not pay
taxes, but the king obtains a sixth part of the spiritual merit which
they acquire. Hence BaudhSyana uses the general term, ' a sixth
share.'
2. Vasish/^a II, 13-14- 3- Vasish/Aa II, 15-17.
4. VasishA&a II, 18-19. The words 'the power of work' are
inserted by Govinda.
5. VasishMa II, 20.
6. Rig-veda X, 90, 12 ; Taittiriya Arawyaka III, 12, 6.
2OO BAUDHAYANA. I, 10, 18.
7. Let (the king) choose a domestic priest (who
shall be) foremost in all (transactions).
8. Let him act according to his instructions.
9. Let him not turn back in battle.
10. Let him not strike with barbed or poisoned
(weapons).
11. Let him not fight with those who are in fear,
intoxicated, insane or out of their minds, (nor with
those) who have lost their armour, (nor with) women,
infants, aged men, and Brahmaas,
1 2. Excepting assassins (atatiyin)^
13. Now they quote also (the following verse) :
*He who slays an assassin, able to teach (the Veda)
and born in a (noble) family, does not (incur) by
that (act the guilt of) the murderer of a learned
Brahmaa ; (in) that (case) fury recoils upon fury.'
14. The duty on goods imported by sea is, after
deducting a choice article, ten Pa^as in the hundred.
15. Let him also lay just (duties) on other
(marketable goods) according to their intrinsic value
without oppressing (the traders).
7. Vasish/Aa XIX, 36. Govmda explains sarvatodhuram, 'fore-
most in all/ by sarva^wam, ' omniscient.'
8. VasishMa I, 40-41. The rule, of course, refers primarily to
advice in spiritual matters.
9. Gautama X, 1 6. 10. ManuVII, 90.
n. Gautama X, 1 8. The meaning is that such persons shall
not be slain in, battle.
12-13. Vasish/Aa III, 18.
14. I take this to mean that the king may take one article which
particularly pleases him out of each consignment, and impose on
the rest an ad valorem, duty of ten per cent. Regarding the tribute
in kind to be paid to Indian kings by foreign merchants, see Peri-
plus maris Erythraei, par. 49.
1.5. Vishmi III, 29-30. Govinda interprets anupahatya/ without
T, 10, 19. THE KING | CRIMINAL LAW. 2OI
1 6. Let the king guard the property of men
belonging to a non-Brahmanical caste, the owner
of which has disappeared, during a year, and after-
wards take it (for himself).
17. A Brahma^a, forsooth, shall not suffer cor-
poral punishment for any offence.
18. In case (a Brahmawa) has slain a Brahmawa,
has violated his Guru's bed, has stolen the gold
(of a Brahmawa), or has drunk (the spirituous liquor
called) Sura, (the king) shall cause to be impressed
with a heated iron the mark of a headless trunk,
a female part, a jackal, (or) the sign of a tavern
on the forehead (of the offender) and banish him
from his realm.
19. If a Kshatriya or (a man of any) other (lower
caste) has murdered a Brahmawa, death and the
confiscation of all his property (shall be his punish-
ment).
20. If those same (persons) slay men of equal or
lower castes, (the king) shall fix suitable punishments
in accordance with their ability.
PRA^NA I, ADHYAYA 10,. KAMVDIKA 19.
i. For slaying a Kshatriya (the offender) shall
oppressing the traders,' by 'without deducting (anuddhr/'tya) a
choice article.'
1 6. VasishMa XVI, 19-20. As stated above, I, 5, n, 15. the
king must not take the property of a Brahmana.
17. Vishnu V, a. 'Corporal punishment, 1 i.e. capital punish-
ment, mutilation, &c., except branding. ^
18. Vishnu V, 3-7. 19, Apastaraba II, 10, 27, 16.
20. VasishMa XIX, 9. ' Those same persons,' i. e. Kshatriyas,
Vairyas, or -Sfldras.
19. i. Apastamba I, 9, 24, i. Govinda explains vairaniryata-
2O2 BAUDHAYANA. I, 10, 19.
give to the king one thousand cows and besides
a. bull in expiation of his sin,
2. For (slaying) a Vai^ya one hundred cows, for
(slaying) a 6ftdra ten ; and a bull (must be) added
(in each case).
3. (The punishment for) the murder of a woman
excepting a (Brahmaw!) who had bathed after
temporary uncleanness and for the destruction of
a cow have been explained by the (rule regarding
the) murder of a .Sudra.
4. If he has slain a milch-cow or a draught-ox,
he shall perform a A^andrayawa (lunar penance) after
(paying the prescribed fine).
5. The (punishment for the) murder of a (Brah-
ma^l) who had bathed after temporary uncleanness
has been explained by (the rule regarding) the
murder of a Kshatriya.
6. For killing a flamingo, a Bhasa, a peacock,
a Brahma^t duck, a Pra/alaka, a crow, an owl, a
frog, a musk-rat, a dog, (the large ichneumon called)
Babhru, a common ichneumon, and so forth, (the
offender shall pay) the same (fine) as (for the murder
of) a .5udra.
7. In order to gain the good opinion of men,
a witness shall give evidence in accordance with
what he has seen or heard.
nartham in two ways: i. in expiation of his sin; 2. in order to
remove the enmity of the relatives of the murdered man. He adds
all these punishments are really penances (pr&yajittas) to be
imposed by the king. Apastamba has these Sutras in the section
on penances.
2. Apastamba I, 9, 24, 2-4.
3. Apastamba I, 9, 24, 5 ; I, 9, 26, i.
5. VasishMa XX, 34, 37. 6. Apastamba I, 9. 35, 13.
7. VishwuVIII, 13-14.
I, 10, 19. WITNESSES. 2O3
8. Of injustice (in decisions) one quarter falls on
the party in the cause, one quarter on his witnesses,
one quarter on all the judges, and one quarter on
the king.
But where he who deserves condemnation is con-
demned, the king is guiltless and the judges free
from blame ; the guilt falls on the offender (alone).
9. (Therefore) a wise man should ask an appointed
witness in the following manner :
10. ' The merit which thou hast acquired in the
interval between the night in which thou wast born
and that in which thou wilt die, all that will go to
the king, if thou speakest an untruth.'
11. 'A witness who speaks falsely, slays three
fathers and three grandfathers and seven (descend-
ants), both the born and the unborn.'
12. 'By false testimony concerning gold he kills
three ancestors ; by false testimony regarding (small)
cattle he kills five ; by false testimony concerning
kine he kills ten/
1 He kills a hundred by false evidence regarding
horses, (and) a thousand by false evidence con-
cerning a man. A witness who speaks falsely,
destroys the whole (world) by false evidence con-
cerning land.'
8. Manu VIII, 18-19.
9. I read, with the Telugu copy of the commentary, sakshiwaw
tvevam uddish/am. All the MSS. of the text and C. I. read sak-
shiaw daivam uddish/am. Govinda's explanation, adhuna" nir-
dish/an skshia evam pnfttted iti padanvaya^, ' the construction
of the words is, "let him now ask the appointed witnesses in the
following manner," ' agrees with the reading adopted.
10. VasishMa XVI, 32-33.
11. ' Three fathers and three grandfathers,' i.e. seven ancestors.
12. Vasish/fa XVI, 34. Regarding the explanation of the
2O4 BAUDHAVANA. I, 10, 19.
13. (Men of) the four castes (varwa) who have
sons may be witnesses excepting .Srotriyas, the king,
ascetics, and those who are destitute of human
(intellect).
14. If (the witness rightly) recollects (the facts of)
the case (he will receive) commendation from the
most eminent men.
15. In the contrary case (he will) fall into hell.
1 6. Let him (who has given false evidence), drink
hot milk during twelve (days and) nights or offer
burnt oblations (reciting) the Kushma^/a (texts).
words 'he kills,' see ManuVIII, 97, and Haradatta on Gautama
XIII, 14.
13. Vasish/Aa XVI, 28-30. The text has ra^anya, 'members
of the royal family.' feut the parallel passages of other Dharma-
sutras, e. g. Vishwu VIII, 2, make it probable that the king is
meant.
14. Apastamba II, n, 29, 10. Govinda takes the Sutra dif-
ferently. His commentary runs as follows : sakshidvaye sati rftgna.
tatpurushalr a kiaa kartavyam ity ata aha 11 smn'tau pradhanataA
pratipattiA II pradhdnyatas taponirdish/avidyddibhi^ t tadva^anat pra-
tipattir nij^ayaA kSrya ityadhyahara^ kSrya^ II 'What shall the
king and his officers do, if there are two witnesses ? In order to
answer this question he says : " On recollection, according to pre-
eminence, reliance." According to pre-eminence,, i. e. on account
of austerities, (being) appointed (as a witness), learning and the
like ; in accordance with the evidence of such person's conviction,
L e. the decision must be made. The latter word has to be under-
stood.' Govinda then goes on to quote Manu VIII, 73.
15. Apastamba II, 1 1, 29, 9. Govinda and M. read kartr/patyam
for kartapatyam, the reading of the Dekhan and Gujarat MSS.
The explanation of the former term is said to be doshaA, ' sin.'
Regarding the ancient word kartapatya, which Govinda and the
writer of M. have not understood, see Haradatta on Apastamba
I, 2, 5, j.
1 6. In accordance with his explanation of Sdtra 14, Govinda
thinks that this penance is to be performed by the king and the
judges in case they fail to weigh the evidence properly. But
I, II, 20. MARRIAGE. 205
PRASNA I, ADHYAYA 11, KAMDIKA 20.
1. (There are) eight marriage-rites.
2. If (the father) gives (his daughter) to a student
(who has not broken his vow of chastity and) who
asks for her, after fully enquiring into his learn-
ing and character, that (is) the rite of Brahman
(brahma).
3. If (the father gives his daughter away) after
clothing her and decking her with ornaments, (say-
ing) ' That (is thy wife), fulfil the law (with her),'
that (is) the rite of Pra^pati (pr%ipatya).
4. If (the bridegroom) after offering the first burnt
oblation of parched grain (receives the maiden)
for a bull and a cow, that is the rite of the /fo'shis
(arsha).
5. If (a maiden is given) to an officiating priest
within the sacrificial enclosure, while the presents
are being taken away, that (is) the rite of the gods
(daiva).
according to ManuVIII, 106, Vishmi VIII, 16, the oblations with
the Kushmaas (palra^a).
10. Among these (eight rites) the four first (named)
are (lawful) for a Brahma#a. Among these also each
earlier named is preferable.
II- Among the (four) later (named rites) each
succeeding one is more sinful (than the preceding
ones).
12. Among these the sixth and the seventh agree
with the law of the Kshatriyas. For power is their
attribute.
as part of the sacrificial fee (dakshiS) to one of the priests after
a sacrifice has been completed. Govinda adds that the recipient
has to accept the gift with the six mantras, 'pra.g'Spati stiiy&m
yara^,' Taitt. Brahmaa II, 4, 6, 5. In his commentary on the
passage Sayaa makes the same statement. Govinda adds that in
this case as well as in those mentioned in the following Sutras the
regular marriage ceremony must be performed later.
6. Vasish//5a I, 33. 7. VasishMa I, 35.
8. Vasish/fta I, 34. 9. Vishmi XXIV, 26.
10. Vishmi XXIV, 27.
12. Vishmi XXIV, 28; Vasish/Aa I, 29, 34. The meaning of
the last clause is that as, according to 1, 10, 18, 3, Brahman placed
power in the Kshatriyas, they may adopt marriage rites by which
a disregard of conventionalities or strength is displayed.
MARRIAGE. 2O/
13. The fifth and the eighth (are lawful) for
Vaityas and Sudras.
14. For Vaisyas and .Sudras are not particular
about their wives,
1 5. Because they are allowed (to subsist by such
low occupations as) husbandry and service.
1 6. Some recommend the Gandharva rite for all
(castes), because it is based on (mutual) affection.
PRASNA I, ADHYAYA 11, KAJVDIKA 21.
1. The Veda declares, ' The quality of the offspring
depends on the quality of the marriage rite.'
2. Now they quote also (the following verses) :
1 It is declared that a female who has been pur-
chased for money is not a wife. She cannot (assist)
at sacrifices offered to the gods or the manes.
K&yapa has stated that she is a slave.'
13. 'I.e. the fifth for Vairyas and the eighth for .Sudras.'
Govinda.
14. 'Those whose spouse, i.e. wife, is not restrained, i.e. not
fixed by rule, are called not particular about their wives. The
meaning is that there is oneness (dSreshvaikyam) with respect to
wives, that fixed rules regarding them there are none {niyamas
tesha/w na bhavati).' Govinda.
15. '"Husbandry" includes also trade and the like. Because
those two (castes) are permitted to pursue low occupations, there-
fore their marriage rites are of the same description. That is
what the author intends to say.' Govinda.
21. i. Apastamba II, 5, 12, 4.
2. Vasish/Aa I, 36-38. Govinda inserts after the words 'Now
they quote also/ two Sutras in prose : i . ' Ten virtuous sons and
daughters (spring) from a Daiva marriage, ten from a Pra^apatya
marriage. It is declared in the Veda that the son of a wife wedded
according to the Brahma rite (sanctifies) ten ancestors, ten de-
scendants, and oneself.' 2. ' The power of learning the Veda also
2O8 BAUDIlAYANA. T, u, 21.
3. ' Those wicked men who, seduced by greed,
give away a daughter for a fee, who (thus) sell
themselves and commit a great crime, fall (after
death) into a dreadful place of punishment and
destroy their family down to the seventh (genera-
tion). Moreover they will repeatedly die and be
born again. All (this) is declared (to happen), if
a fee (is taken).'
4. On the day of the full moon, on the eighth day
(of each half month), on the day of the new moon,
on the appearance of a meteor, on the occasion of
an earthquake, on visiting a burial-ground, and on
the death of the king of the country, of a 6rotriya
or of one who has the same Guru (satlrthya), the
study of the Veda must be discontinued for a day
and a night.
5. (The study of the Veda must be interrupted)
while (a strong) wind (blows), a foul smell (is per-
ceptible), or hoar-frost (lies on the ground), when
dancing (is going on), and while the sounds of
singing, musical instruments, weeping, or of the
Saman (melodies are audible).
6. When thunder, lightning, and rain come toge-
ther, (the interruption shall last) three days except
in the rainy season.
belongs to such sons.' None of my MSS. of the text has these
words, and they are suspicious, because the phrase ' Now they
quote also' usually precedes verses only. The Dekhan and
Gujarat MSS., except K., omit these and the next Sutra too.
4. Vasish/Aa XIII, 22, 32-35; Vishmi XXX, 23. Govinda ex-
plains agnyutpdta, * on the appearance of meteor/ by ' if a fire
breaks out in the village.'
5. Vasish/>4a XIII, 17, 30; Vishmi XXX, 7, 13 ; Apastamba I,
3"3*J !> 3.i> 1 1-
6. Gautama XVI, 41.
I, II, 21. VEDA-STUDY.
2O9
7. In the rainy season, too, (the reading must be
interrupted) until the same hour of the (next) day
or night, (if thunder and lightning come together),
not on account of rain.
8. If (he has) received anything or dined on the
occasion of a sacrifice in honour of the manes, (he
shall not read) during the remainder of the day,
9. (Nor) after meals until (the food) has been
digested.
10. For the hand of a Brahmawa is his mouth,
n. Now they quote also (the following verse):
1 According to the revealed texts there is no differ-
ence whether one has eaten or received (a present
at a 6raddha).'
12. (A student shall discontinue the study of the
Veda) during three days in case his father has died.
13. 'Of two kinds, forsooth, is the virile energy
of a famous Brahmawa who is learned in the Vedas,
(that which resides) above the navel and the other
(that resides) below the navel. Through that which
7. Govinda takes ahoratraycxr a tatkalam to mean until the end
of the day or night.
8. VasishMa XIII, 15. Govinda adds that the recitation must
be stopped as soon as the invitation to a .Sraddha is received.
9. Vasish/Aa XIII, 31.
10. Vasish//5a XIII, 16. The word 'for' used in this Sutra
gives the reason for the rule in Sutra 8.
1 2. ' This (rule) refers to a student who has not returned home.
But on one who has returned home it is obligatory to interrupt
the Veda-study until he becomes pure. Here he calls the sub-
teacher (upadhySya) " father," because he gives the Veda. For (an
interruption of) twelve days' duration is prescribed on (the death of)
a real father (by the Sutra); " on the death of the mother, the father,
and the teacher twelve days." ' Govinda.
13. Vasish/Aa II, 5. This Sutra is intended to show how the
2IO BAUDHAYANA. I, II, 21.
(resides) above the navel, his offspring is produced
when he initiates Brahmawas, when he teaches them,
when he causes them to offer sacrifices, when he
makes them holy. All these are his children. But
through that which resides below the navel the
children of his body are produced. Therefore they
never say to a .Srotriya who is versed in the Vedas,
' Thou art destitute of offspring.'
14. ' Therefore a Brahma^a has two names, two
mouths, two kinds of virile energy, and two births.'
15. (Let him discontinue the recitation of the
Veda) as long as he is within hearing or sight of
Sftdras and Apapatras.
1 6. When at night the howl of a solitary jackal
is heard, he shall not study until he has slept.
1 7. Let him not study in the evening and morn-
ing twilights nor on the Parva-days.
1 8. He shall not eat meat nor approach his wife
(on those days).
19. It is declared in the Veda, 'For on the
Parva-days the Rakshasas and the Pi-ra/fcas roam
about (in order to injure men).'
20. And on (the appearance of) other omens and
portents (he shall not repeat the Veda), except
mentally, during a day and a night.
TJpSdhysiya can be called a father. Gdvinda states that the pre-
cise meaning of anti&lna, ' versed or learned in the Veda,' is ' one
who knows the Veda, its meaning, and the Angas.' See also
Baudhayana Grrhya-sutra 1, 10, 5.
^15. VasishMa XVIII, ra. Regarding the term Apapatras, see
Apastamba I, i, 3, 25 note.
1 6. Apastamba I, 3, 10, 17.
17. Vasish/Aa XIII, 22. The explanation of the term Parva-
day is given below, Sfitra 22.
1 8. Vishmi LXIX, i.
n ' T r - PENANCES. 211
21. The mental recitation of the Veda must also
be interrupted on births and deaths (occurring in
the family).
22. Now they quote also (the following verse):
4 The eighth day destroys the teacher, the four-
teenth destroys the pupil, the fifteenth destroys
learning ; therefore let him avoid (studying the Veda)
on the Parva-days/
PRASNA II, ADHYAYA 1, KAYDIKA 1.
1. Now, therefore, the penances (will be de-
scribed).
2. The murderer of a learned Brahmawa (shall
practise the following vow) during twelve years :
3. Carrying a skull (instead of a disk) and the
foot of a bedstead (instead of a staff), dressed in the
hide of an ass, staying in the forest, making a dead
man's skull his flag, he shall cause a hut to be built
in a burial-ground and reside there ; going to seven
houses in order to beg food, while proclaiming his
deed, he shall support life with what (he gets there),
and shall fast if he obtains nothing ;
4. Or he may offer a horse-sacrifice, a Gosava, or
an Agnish/ut ;
22. Vishu XXX, 29-30. In accordance with the practice
usual in Vedic works the best MSS. of the text repeat the begin-
ning of each Ka r > r - PENANCES. 215
28. When he is unable to move, he may worship
the sun, after he has risen, reciting this (Ri\a verse) :
4 A swan, dwelling in purity.'
29. When he has spent his manly strength in the
day-time, let him thrice drink water that reaches his
heart, reciting the verses which contain the word
retas.
30. A student who approaches a woman (is called)
an Avaklnzin,
31. Let him offer an ass (in the place of) a sacri-
ficial animal.
32. The sacrificial meat-cake (purod&ra. shall be
offered) to Nirmi, or to the Rakshasas, or to
Yama.
33. It is declared in the Veda, ' The piece to be
eaten by the sacrificer (pra^itra, shall be taken)
from the organ (of the animal) ; and the (other) por-
tions shall be offered in water.'
34. ' Or he may also heap (fuel) on the fire in the
night of the new moon, perform the preparatory
rites required for the Darvlhoma, and offer two
(substances) which are forbidden even to his teacher, e. g. garlic,
and so forth.' For a Smn'ti declares, ' He shall protect himself by
every means.' Govinda.
28. 'Unable to move,' i.e. sick. This is a penance to be per-
formed by a sick student when he is unable to fulfil the rules
enjoining the morning and evening prayers, and the like.; and it
applies to other men also because there is no objection. Regarding
the Mantra, see Taittiriya Sa/nhiti I, 8, 15, 2.
29. The rule refers to intercourse with a wife in the day-time ; see
Vishmi LIII, 4. The Retasyas occur Taittiriya Arayaka I, 30.
30. Vasish/fo XXIII, i.
33. Weber, Ind. Stud. X, 102 ; ^KatySyana .Srauta SQtra . I, i, 15.
34. Taitt. Arayaka II, 1 8. The Aray aka has, more appropriately,
praiya, ' having taken out,' before upasamadhaya, ' may heap (fuel)
upon.' The Dekhan and Gug^arSt MSS. insert the words ' amr/tam
21 6 BAUDHAYANA. II, r, i.
oblations of clarified butter (reciting these two sacred
texts) : " O Lust, I have broken my vow ; my vow
have I broken, O Lust; to Lust Svaha;" "O Lust,
I have done evil ; evil have I done, O Lust ; to
Lust Svaha.'"
35. ' After he has made the offering, he shall
address the fire, closely joining his hands, turning
sideways (with the following texts) : "May the Maruts
grant me, may Indra, may Brz'haspati, may this fire
grant me long life and strength, may it make me
long-lived ! "
36. Now the relatives shall empty (the water-pot)
of a (grievous offender) at a (solemn) meeting (and
he shall confess), 'I N. N. am (the perpetrator of)
such and such (a deed).' After (the outcast) has
performed (his penance) the Brahma^as shall ask
him who has touched water, milk, clarified butter,
honey, and salt,' Hast thou performed (thy penance)?'
The other (person) shall answer, ' Om ' (yes) ! They
shall admit him who has performed (a penance) to all
sacrificial rites, making no difference (between him
and others).
37. If he unintentionally marries a female who
belongs to his own family (gotra), he shall support
her, (treating her) like his mother.
va a^yam amrnam evatman dhatte,' which occur also in the Ara-
wyaka, after the Mantra. According to Govinda pariesh/a, ' pre-
paratory rites/ refers to the consecration of the clarified butter,
and so forth. The special rules regarding the Darvlhomas are
given Kltyayana .Srauta Sutra VI, 10, 17 seq.
36. VasishMa XV, 12-21. Govinda thinks that nirvueshawz
savaniyaw kuryuA, ' they shall admit him to all sacrificial rites,
making 110 difference,' may also be interpreted by 'they shall
perform for him the sacraments just as for a new-born child.'
37. ColebrookeV, Dig. CCCXL.
PENANCES.
217
38. If (such a woman) has borne a child, he shall
perform Krikkkr* penances during three months and
offer (two burnt oblations reciting) the two (Mantras),
' That which is the blemish of my soul ' (and) ' Fire
restored my sight.'
39. 'An elder brother whose younger brother
marries first, the younger brother who marries first,
the damsel wedded (by the latter), he who gives her
away, and fifthly he who sacrifices for them (at the
wedding), all sink to a region of torment.'
40. ' The unmarried elder brother and the married
younger brother, the giver (of the maiden) and the
performer of the sacrifices become pure by under-
going a Krt&Mra. penance of twelve days, the female
(who has been wedded to the younger brother) by
(fasting during) three days.'
PRASNA II, ADHYAYA 1, KAJV.DIKA 2.
1. Now (follow the offences) causing loss of caste
(pataniya),
2. (Viz.) making voyages by sea,
38. The Mantras are found, Taittiriya Sawhiti III, 2, 5, 4.
39. VasishMa XX, 7-8. The MSS. read parivittiA parivetta
yaj /fcaina/tt [nam] parivindati. But it is absolutely necessary to
adopt either the various reading given Manu 111,172, yayi a
parividyate, or to read ya ^ainaw parivindati.
40. The MSS. all read at the end of the verse, tristriratrea or
dvistriratrewa. The correct reading appears, however, to be strf
triratrewa ; for Govinda says, yaya saha parivetta bhutas [bhuttasya
C. I., bhutassastri C. T.] tasyas triratrewopavasena JuddhiA, ' the
purification of that female with whom he has become a parivettr*'
takes place through three days, i. e. through fasting (three days).'
2. i. Apastamba I, 7, 21, 7-11.
2. Govinda explains samudrasawydnam, 'making voyages by
sea,' by 'voyaging by means of ships to another continent (dvipa).'
5 1 8 BAUDHAYANA. II, I, 2.
3. Stealing the property of a Brahma#a or a
deposit,
4. Giving false evidence regarding land,
5. Trading with merchandise of any description
(whether forbidden or not),
6. Serving .Sudras,
7. Begetting a son on a female of the 6"udra caste,
8. And becoming thereby her son.
9. (For those who have) committed one of these
(offences the following penance is prescribed) :
10. ' They shall eat every fourth meal-time a little
food, bathe at the time of the three libations (morn-
ing, noon, and evening), passing (the day) standing
and (the night) sitting. After the lapse of three
years they throw off their guilt.'
11. 'A Brahmawa removes the sin which he com-
mitted by serving the black race during one day and
one night, if he bathes during three years at every
fourth meal-time.'
7. The MSS. from Gujarat and the Dekhan read instead of
this and the next Sutras, yajfo jfidrSyam abhipra^Syate tadapatyawz
a bhavati, ' and he who begets (offspring) on a .Sudra female, and
thereby becomes her son.'
8. Govinda explains the Sfitra as a prohibition against allowing
oneself to be adopted by a S"udra (sudraputrabhava/* I tavaham
putro 'smity upagivanam).
9. The Dekhan and Gu^arSt MSS. again have a different
reading, tesha"z tu nisvesha^, ' but the atonement of these offences
(is as follows).'
10. Apastamba I, 9, 25, 10. All the MSS. read in the last
pada ' tribhir varshais tad apahanti papatn.' The correct reading
is that given by Apastamba loc. cit, ' tribhir varshair apa papaw
nudante.'
11. Apastamba I, 9, 27, n. Govinda explains the Sfitra as
referring to cohabitation with a female of the 'black race.' By
the latter term he understands a K&ndSXi, adding that others believe
II, 1,2. PENANCES. 219
12. Now (follow) the minor offences, entailing
loss of caste (upapataka),
1 3. (Viz.) intercourse with females who must not
be approached (agamya, e. g.) cohabitation with the
female friend of a female Guru, with the female
friend of a male Guru, with an Apapatra woman, and
a female outcast, following the profession of medi-
cine, sacrificing for many, living by (performances
on) the stage, following the profession of a teacher
of dancing, singing and acting, tending cows and
buffalos, and similar (low occupations, as well as)
fornication.
14. The expiation (prescribed) for these (offences
is) to live as an outcast during two years.
a /Sttdra female to be intended. It is, however, more probable
that Baudh&yana took the verse to forbid twice-born men to serve
Sudras*
A
12. Apastamba I, 7, 21, 9.
13. Gautama XXI, n. In explanation of the term agamyS,
' a female who must not be approached,' Govinda quotes Nirada
XII, 73-74, and he takes the four classes of females, who are
specially mentioned, not as examples illustrating the term agamyt,
but as not included in and additional to the latter. Physicians and
the other professional men enumerated are usually not mentioned
among the upapitakins, but occur in the lists of those whose gifts
must not be accepted, and of those who defile the company at
a funeral dinner, e.g. VasishMa III, 3; XIV, 2, 3, n. The ex-
pression 'sacrificing for many' (grajnaya^anam) appears to be
a description of the so-called Ya^amana Vr/tti, by which the
modern Bha/A^is, or priests who officiate for hire, subsist. In
explanation of the term naVysUdryatd, ' following the profession of
teaching dancing, music, and acting,' Govinda says that ' instruc-
tion in the works of Bharata, Vuakhila, and others' is intended.
Baudhayaha no doubt intends to forbid the instruction of profes-
sional dancers and actors in actual works on their art, such as
the na7ya-sutras mentioned by Pdmni.
14. t To live as an outcast, i.e. to subsist by begging.' Govinda.
22O BAUDHAYANA. II, I, 2.
15. Now (follow the offences) which make men
impure (am/fcikara),
16. (Viz,) gambling, performing incantations, sub-
sisting by gleaning corn though one does not per-
form an Agnihotra, subsisting by alms after one has
finished one's studentship, living, after that has been
finished, longer than four months in the house of
one's teacher, and teaching such a (person who has
finished his studentship), gaining one's livelihood by
astrology and so forth.
1 7. But the expiation of these (offences is to per-
form penances) during twelve months, during twelve
fortnights, during twelve times ten days, during
twelve se'nnights, during twelve times three days,
during twelve days, during six days, during three
days, during a day and a night, during one day, in
proportion to the offence committed.
1 8. Now outcasts shall live together and (toge-
ther) fulfil their duties, sacrificing for each other, teach-
ing each other, and marrying amongst each other. If
they have begot sons, they shall say to them, ' Depart
from among us ; thus you will again reach the Aryas.'
19. For the organs do not become impure toge-
ther with the man.
20. (The truth of) that may be learned from this
(parallel case); a man deficient in limbs begets a son
who has the full number of limbs.
21. Harita declares that this is wrong.
22. For wives may be (considered) similar to the
15. Apastamba I, 7, 21, 12^19 ; 1, 10, 29, 15.
16. Govinda is probably right in asserting that the word a, ' and
(so forth),' is intended to include other not-named offences.
17. Apastamba 1, 10, 29, 17-18.
18-23. Apastamba 1, 10, 29, 8-14.
11,1,2. PENANCES. 221
vessel which contains the curds (for the sacrifice).
If one makes impure milk curdle in a milk-vessel
and stirs it, the Slsh/as do not use the (curds thus
produced) for sacred rites.
23. .In like manner no intercourse can be held
with that (offspring) which is produced from impure
seed.
24. If they desire it, (they may perform) a penance,
25. (Viz. in the case of males) the third part (of
the penance prescribed) for crimes causing loss of
caste (patanlya) ; for females the third part (of that).
26. Now they quote also (the following verse):
' If he applies sesamum to any other purpose, but
food, anointing, and charitable gifts, he will be born
again as a worm and, together with his ancestors,
be plunged into the ordure of dogs.'
27. He who sells sesamum, forsooth, sells his
ancestors ; he who sells rice, forsooth, sells his life ;
he who gives away his daughter, making a bargain,
forsooth, sells portions of his spiritual merit.
28. Grass and wood, in its natural state, may
be sold.
29. Now they quote also (the following verse):
'Animals that have teeth in one jaw only, as well as
minerals excepting salt, and undyed thread, these,
O Brahma^a, are the goods which thou art permitted
to sell.'
30. (If he has committed) any offence excepting a
25. I. e. males shall live, according to the rules given above in
Sutras lo-n, during one year, and females during four months.
26. Vasishtfa II, 30. 8. Apastamba I, 7, 21, 2.
29. The permission to sell 'stones' or minerals contradicts
VasishMa II, 24.
30. Regarding the definition of the term 'anMana, see above,
1,11,21,13.
222 BAUDHAYANA. 11,1,2,
mortal sin (pataka) he may either give to a learned
Brahmarca (angina) a hairy cow of brown or red-
dish colour, after sprinkling her with clarified butter
and scattering black sesamum seeds over her ;
31. Or (he may offer burnt oblations), reciting
the Kushmawdas, during twelve days.
32. '(Thus) he will be freed from the guilt (of
any crime that is) less (heinous) than the murder
of a learned Brahmawa.'
33. If one is accused of a mortal sin (pataka),
a l&rikkkra. (penance must be, performed by the
accused).
34. The accuser (shall perform) that (K>ira
penance during) a year.
35. 'He who during a year associates with an
outcast, becomes (likewise) an outcast ; not by sacri-
ficing for him, by teaching him or by (forming) a
matrimonial (alliance with him), but by using the
same carriage or seat.'
36. The penance for eating impure substances
is to fast until the entrails are empty. That is
attained in seven (days and) nights.
31. Regarding the efficacy of the Kushma. Vasish/Aa XXIV, a.
41. Vasish/y&a XXIV, 3. Govinda gives another explanation of
the word tr/tfya>&, 'the third,' according to which it is to refer to
the third tryahaA, or ' period of three days.'
42-44. VasishMa XXIV, 4-5.
224 BAUDHAVANA. II, 2, 3.
PRASNA II, ADHYAYA 2, KANDI&A. 3.
1. A Brahmawa who always carries water (iri his
pot), who always wears the sacred thread, who daily
recites the Veda, who avoids the food of .Sftdras, who
approaches (his wife) in the proper season, and offers
sacrifices in accordance with the rules (of the Veda,
after death) never falls from Brahman's heaven.
2. The Veda (says), ' Manu divided his estate
among his sons.'
3. (A father may, therefore, divide his property)
equally among all, without (making any) difference ;
4. Or the eldest may receive the most excellent
chattel.
5. (For) the Veda says, ' Therefore, they dis-
tinguish the eldest by (an additional share of the)
property.
6. Or the eldest may receive (in excess) one part
out of ten ;
7. (And) the other (sons) shall receive equal
shares.
8. While the father lives, the division of the
estate takes place (only) with the permission of the
father.
3. i. Vasish/^a VIII, 17.
2. Taittiriya SawzhitEi III, i, 9, 4.
3. Colebrooke V, Dig. XL. Govinda points out that this rule
refers to sons equal by caste, origin, and virtue.
4. Colebrooke, loc. cit ; Vishmi XVIII, 37.
5. Taittiriya Samhitd II, 5, 2, 7. See also the discussion on
this text, Apastamba II, 6, 14, 10-13.
6. Colebrooke, loc. cit. ; Vasish/fta XVII, 43.
7. Colebrooke, loc. cit. ; Gautama XXVIII, 8.
8. Colebrooke V, Dig. XXII ; Dayabhaga II, 8. In C.'s Digest
11,2,3- INHERITANCE. 225
9. The (additional) share of the eldest is, (accord-
ing to the order) of the four castes, a cow, a horse,
a goat, and a sheep.
10. If there are sons born of wives of different
castes (vara), they should make ten portions of the
ancestral property and take four (shares), three, two,
(and) one, according to the order (of the castes).
1 1 . But if a legitimate son of the body (aurasa)
is born, the (other) sons of equal caste shall obtain
one third share (of the estate).
12. If there is a son of equal caste and a son of
the 6rst clause is omitted and connected with the following Sutra,
Govinda agrees with Gimutavahana.
9. Colebrooke V, Dig. XLIX. The rule is an explanation of
the term varazw rupam, ' the most excellent chattel,' in Sutra 4.
The meaning probably is, as the Digest states, that among Brdh-
maas it is usual to give to the eldest a bull, among Kshatriyaa a
horse, and so forth.
10. Vasish/^a XVII, 48-50; Vishnu XVIII, 2-40; where the
several cases that can arise have been fully worked out
11. I translate according to the reading of K., M., and the two
MSS. of the commentary, aurase tutpanne savarwas [as, M., K.]
tri\iyamsaha.r&A [ya.mszm haret, K.] The other MSS. omit the
last two words of the Sutra. The sense of the Sutra seems to be,
that subsidiary sons of equal caste obtain a third of the estate
when a legitimate son of the body is born to their father ; see also
Katyayana V, Dig. CCXVIII. Govinda gives the following expla-
nation : aurasa-^ savaraputrlr a vakshyante i aurasaA savaray&
saflzskr/tayawz svayam utpaaTita^ [Sutra 14] I tasminnutpanne savar-
n&s trrtiyamahara bhaveyu/i I sarvawz dhana^ataaz tredha vibha^ya
tesham eka/w sho 2 3- INHERITANCE. 22Q
likewise the son of a twice-married female, the son
self-given and the Nishada, to be members of the
family.'
33. Aupa^andhani (declares that) the first among
them alone (is entitled to inherit, and a member of
his father's family).
34. ' Now, O kanaka, I jealously watch my wives,
(though I did) not (do it) formerly; for they have
declared in Yama's court that the son belongs to
the begetter. The giver of the seed carries off the
son, after death, in Yama's hall. Therefore they
carefully protect their wives, fearing the seed of
strangers.'
35. 'Carefully watch (the procreation of your)
offspring, lest strange seed fall on your soil. After
death the son belongs to the begetter ; through
carelessness a husband makes (the procreation of)
a son useless/
36. Let them carefully protect the shares of
33-34. Aupa^andhani is one of the ancient teachers of the
White Ya^ur-veda, mentioned in the lists incorporated in the Sata-
patha-brahmaa XIV, 5, 5, 2 1 ; 7, 3, 26. The legends of the White
Ya^oir-veda frequently mention king Ganaka of Videha, and assert
that that philosopher king had frequent and intimate intercourse
with Ya^flavalkya and other teachers of the Veda which Aditya
revealed. It seems to me, therefore, highly probable that Govinda
is right in taking the vocative ^anaka in Sutra 34 as a proper
name, and in asserting that the verse belongs to a conversation
between Aupa^andhani and Ganaka. This explanation, which pos-
sibly maybe based on an ancient tradition of Baudhayana's school,
is certainly preferable to Haradatta's statement on Apastamba II,
6, 13, 7, that these verses express the sentiments of a husband who
had neglected to watch his wives, and later learned that he would
not derive any spiritual benefit from their offspring. In the text of
Sutra 34 I read with the Dekhan MSS. and Apastamba, loc. cit,
irshyfimi, instead of ishy&mi, which M. and the commentary give.
36. Colebrooke V, Dig. CCCCLII ; Vasish/fca XVI, 8, 9. ' The
BAUDHAVANA. II, 2, 3.
those who are minors, as well as the increments
(thereon).
37. Granting food, clothes, (and shelter), they
shall support those who are incapable of transacting
legal business,
38. (Viz.) the blind, idiots, those immersed in vice,
the incurably diseased, and so forth,
39. Those who neglect their duties and occu-
pations ;
40. But not the outcast nor his offspring.
41. Intercourse with outcasts shall not take
place.
42. But he shall support an outcast mother, with-
out speaking to her.
43. The daughters shall obtain the ornaments
of their mother, (as many as are) presented accord-
ing to the custom (of the caste), or anything else
(that may be given according to custom).
increments, i. e. the proper interest. Thus the money of minors
shall bear interest.' Govinda.
37. ColebrookeV, Dig. CCCXXVIII; Dayabhdga V, 12 ; Vya-
vahSramayukha IV, n, 10 ; Vasish/^a XVII, 52-54.
38. Colebrooke and Mayukha, loc. cit. ' The expression " and
so forth " includes hunchbacks and other (disabled) persons.' Go-
vinda. Vyasanin, ' immersed in vice,' may also mean ' afflicted by
calamities,' and is perhaps intended to be taken both ways.
39. Colebrooke and Mayukha, loc. cit. Akarmmas, ' those who
neglect their duties and occupations/ i. e. those who though able
(to fulfil their duties are) indolent. Govinda.
40. Colebrooke and Mayukha, loc. cit. ; Burnell, D&yabha'ga 49.
42. Gautama XXI, rg, and note.
43. Colebrooke V, Dig. CXXX ; Vasish/fca XVII, 46. ' Sam-
prad&yikam (literally " customary") qualifies (the word) ornaments ;
samprad^yikam (means) what is obtained according to custom;
what is given to their mother by the maternal grandfather and
grandmother, that (is called) sampradayikam. " Or anything else,"
(viz.) presented according to custom, (e.g.) a bedstead and the
II, 2, 3- INHERITANCE. 231
44. Women do not possess independence.
45. Now they quote also (the following verse):
'Their father protects (them) in childhood, their
husband protects (them) in youth, and their sons
protect (them) in old age; a woman is never fit
for independence.'
46. The Veda declares, ' Therefore women are
considered to be destitute of strength and of a
portion.'
like, a couch, and an outer garment, and the like. So much and
nothing else shall the daughters receive.' Govinda.
44. VasishMa V, i. All the MSS. of the text read mi strisva-
tantrya/w vidyate, while the text given by the two copies- of the
commentary has na strf svatantryaw vindate. Govinda asserts that
the Sutra is intended to forbid the independent action of women
with respect to things inherited. The correct view probably is
that with this Sutra the topic of the duties and rights of women
begins, and that the rule contains a general maxim.
45. Vasish/^aV, 2.
46. Colebrooke V, Dig. CXXXI. The text is in great confusion.
The Dekhan and Gujarat MSS., except K., read, na daya/n ni-
rindriya hyadayir a striyo mata iti sruti/fc; K. has, tasmatfn]-
nirindriyi hy. st. m. i. sru. II tasmat striyo nirindriya adayadir api
pSpat ; while M. and the I.O. copy of the commentary have, tasman-
nirindriyg. adaya\r .a striyo matd iti sruti/i [sutiA, M.] The Telugu
copy is mutilated, and reads nadayantirki srutiA. Though the
reading of the Dekhan MSS. is supported by Mitramim Virami-
trodaya, fol. 209, p. i, 1. 3, it is certainly not the original one, for
there is no verb by which the accusative 'dayam'is governed.
Mitramura's attempt to make it depend on ; arhati' in the verse
quoted in Sutra 45 is futile, because, according to the usage of
the Sutrakaras, a Sutra may be completed by a verb taken from
another original aphorism of the author, but cannot be connected
with a portion of a quotation taken from some other work. This
same principle, of course, applies not only to Sutras, but to the
writings of all other authors, whether Indian or European. The
reading of K., M., and of the I. O. copy of the commentary is
not open to the objection just mentioned, and therefore preferable.
But it seems to me highly probable that,. nevertheless, it is not
232 BAUDHAYANA. II, 2, 3-
47. Those (women) who strive (to do what is)
agreeable to their husbands will gain heaven.
48. But for a violation (of their duty towards the
husband) a Y^rikkhrz. penance (must be performed).
49. (For violating it) with a ^udra (a woman)
shall perform a lunar penance (>andraya#a) ;
50. (For violating it) against the order of the
castes with a VaLrya and so forth, she shall per-
form a KrM&Ara. or an (Atikrt^ra) penance.
51. For male (offenders, i.e.) Brahma/zas and so
forth, a year's chastity (is prescribed).
quite genuine ; for the word ' tasm&t,' with which it begins, is not
required, because its sense is already expressed by the following
' hi,' and because the Sutra apparently contains half an Anush/ubh
Sick a, which the insertion of tasmat destroys. It is also easy to
see how it came to be inserted. Every Ya^rarvedf who read the
passage would be reminded of the analogous passage of the Taitti-
riya Sa;whita VI, 5, 8, 2, ' tasmat striyo nirindriya adayadir api papat
puwsa^ upastitaram,' which in K. has actually been inserted after
our Sutra. In the Vedic Mantra ' tasmlt ' is required, and is cer-
tainly the genuine reading. Hence it seems to have been trans-
ferred into Baudhayana's text, possibly by the mistake of some
scribe who, according to the habit of his kind, took a marginal
reference to the beginning of the Vedic passage for a correction of
the text. In my opinion it must be thrown out. The sense of
the half verse remains exactly the same. It corresponds to Manu
IX. 1 8. According to Govindasvamin and others its object is to
show that women are incapable of inheriting, and the word daya,
' portion/ must be taken in the sense of ' a share of the inheritance.'
For a full discussion of this point, I refer to the Introductory Note
on Book I, Chapter II, Sect. 14 of West and Buhler's Digest of
II. L. C., third edition.
47. Vishwu XXV, 15, 17; VasishMa XXI, 14.
48-50. VasishMa XXI, 6-13.
51. Govinda points out that this rule refers to adultery with
women of equal caste, and thinks that the word ' chastity' indi-
cates that Kn'^Ara penances are to be performed ; VasishMa XXI,
1 6, 17 ; Vishwu LIII, 2. But see Gautama XXII, 29.
2, 4. WOMEN.
233
52. Let him burn a -Sudra (who commits adultery
with an Aryan) in a straw-fire.
53. Now they quote also (the following verses):
PRASNA II, ADHYAYA 2, KANDIKA 4.
1. ' Anybody but a Brahmawa shall suffer corporal
punishment for adultery.'
2. 'The wives (of men) of all castes must be
guarded more carefully than wealth.'
3. ' But corporal punishment (shall) not (be in-
flicted) for (adultery with) the wives of minstrels
and with those who appear on the stage. For (the
husbands) carry them (to other men), or, lying
concealed (at home), permit them to hold culpable
intercourse.'
4. 'Women (possess) an unrivalled means of
purification ; they never become (entirely) foul. For
month by month their temporary uncleanness re-
moves their sins/
5. 'Soma gave them cleanliness, the Gandharva
their melodious voice, and Fire purity of all (limbs) ;
therefore women are free from stains.'
52. Vasish/tfa XXI, i, 5.
4. i. Apastamba II, 10, 26, 20; 10,27, n. Govinda thinks that
non-Brahmanical offenders should be burned, in accordance with
Vasish/yfca XXI, 2-3. But mutilation may also be intended. Sa#z-
grahaa, 'adultery,' probably includes all those acts mentioned
Manu VIII, 354-358.
2. Manu VIII, 359.
3. Manu VIII, 362. I read conjecturally, ' sa/Hsar^yanti te hyeta
nigupta\r alayantyapi,' basing my emendations on Manu's text.
The MSS. and Govinda have, sawsar^ayanti ta hyetdn nigupt&wj
Mlayanty api, which gives no good sense. Govinda explains ara//a-
. ' the wives of minstrels/ by devadisyaA, ' temple-slaves.'
4. Vasish//*a XXVIII, 4 . 5. Vasisli//ia XXVIII, 6.
234 BAUDHAYANA. II, 2, 4.
6. ' Let him abandon a barren (wife) in the tenth
year, one who bears daughters (only) in the twelfth,
one whose children (all) die in the fifteenth, but her
who is quarrelsome without delay.'
7. A widow shall avoid during a year (the use of)
honey, meat, spirituous liquor, and salt, and sleep on
the ground.
8. Maudgalya (declares that she shall do so)
during six months.
9. After (the expiration of) that (time) she may,
with the permission of her Gurus, bear a son to her
brother-in-law, in case she has no son.
10. Now they quote also (the following verse) :
' One whose appointment can have no result, (viz.)
a barren woman, one who has borne sons, one who
is past child-bearing, one whose children are (all)
dead, and one who is unwilling must not be
appointed.'
n. The sister of a maternal uncle and of the
father, a sister, a sister's daughter, a daughter-in-
law, a maternal uncle's wife, and the wife of a
6. Manu IX, 81.
.7-8. VasishMa XVII, 55. The word madya, ' spirituous liquor/
occurs in M. and the I. O. copy of the commentary. The MSS.
from the Dekhan and Gujarat, including K., read ma^guna or
maaV/a'na, the compound letter being very indistinct.
9. Vasish/^a XVII. 56, where .the term 'Gurus' is fully ex-
plained.
10. VasishMa XVII, 57-59. M. and the two copies of the
commentary read pi-fjU'otpannaputra a instead of vast ^otpanna-
putra &a, ' a barren woman and one who has borne sous.' I follow
the Dekhan and Gujarat MSS., which undoubtedly give the genuine
reading. Perhaps the term avajam, Vasish//m XVII, 57. should be
corrected to va^iitn.
ii-iz. These two Sutras are additions to IT, i, 2, 13. See also
NSrada XII, 73-74 ; VasishMa XXI, 1 6.
2,4. WOMEN.
235
friend are females who must never be approached
(agamya).
12. For intercourse with females who must not
be approached (agamya), a KrtttAra. and an Ati-
krzWira. (and) a Aandrayawa are the penances
prescribed for all.
13. Thereby (the rule regarding) intercourse with
a female of the Kwid&a, caste has been declared.
14. Now they quote also (the following verses) :
1 A Brahma;,'a who unintentionally approaches a
female of the Aa# il has been ^ that
an impure person must bathe before he performs the twilight devo-
tions. Govinda also states that the word *a, ' and,' which stands
after mr*tpi9- TARPAJVA.
2. ' Om, I satiate the deities of the southern gate,
the Pitr/s, Yarna, Bhaga, Savitr*, Tvash/n, Vayu!
Indragnl, together with the lunar mansions, with
the planets, with the days and nights, and with the
Muhurtas ; Om, I also satiate the Rudras.
3. ' Om, I satiate the deities of the western gate,
Mitra, Indra, the Mahipit^s, the Waters, all the godsi
Brahman, Vishnu, together with the lunar mansions^
with the planets, with the days and nights, and with
the Muhurtas ; Om, I also satiate the Adityas.
4. 'Om, I satiate the deities of the northern gate,
the Vasus, Vanma, A^a-ekapad, Ahibudhnya, Ushas,'
the two A-rvins, Yama, together with ......
5. 'Cm. I satiate all the gods ; the Sadhyas ; Brah-
man ; Pra/apati; the four-faced god ; Hirawyagarbha;
Svayambhu; the male attendants of Brahman ; Para-
mesh^in ; the female attendants of Brahman ; Agni ;
V4yu ; Varu^a ; Surya ; the moon ; the lunar man-
sions ; Sadyo^ata ; BhM-purusha ; Bhuva^-purusha ;
Suva^-purusha ; BhM ; Bhuva-^ ; Suva^ ; Maha^ ;
6^ana>^ ; Tapa^ ; Satya.
6. ' Om, I satiate the god Bhava ; .Sarva ; l^ina ;
Paaipati ; Rudra ; Ugra ; Bhlmadeva ; Mahideva ;
the wife of the god Bhava ; of the god .Sarva ; of the
god Ij-ana ; of the god Pa^upati ; of the god Rudra ;
of the god Ugra; of Bhlmadeva; of Mahadeva; the
son of Bhava ; of .Sarva ; of I-sana ; of Pa^upati ; of
beginning of o and the end of 10 only. The text of K. is probably
interpolated, as it seems impossible that Baudhayana could have
mentioned his successors, Apastamba and SatyashjuMa Hiraya-
ke-rin, whose names occur below, II, 5, 9, 14. On the other hand,
it is not doubtful that the number of Mantras must nevertheless
have been very large, as the numeration in M. shows that they
filled two entire Ka/ikds.
254 BAUDHAYANA. II, /;, 9.
Rudra ; of Ugra ; of Bhtmadeva ; of Mahadeva ; Om,
I also satiate the Rudras ; the attendants of Rudra.
7. 'Om, I satiate Vighna; Vinayaka ; Vira ; Sthftla ;
Varada ; Hastimukha ; Vakratu^a ; Ekadanta ;
Lambodara ; the male attendants of Vighna ; the
female attendants of Vighna.
8. 'Om, I satiate Sanatkumara ; Skanda; Indra ;
ShashMi ; Shawmukha ; Vlrakha ; Mahasena ; Su-
brahma/zya ; the male attendants of Skanda ; the
female attendants of Skanda.
9. ' Om, I satiate Aditya ; Soma ; Angaraka ;
Budha ; B^/haspati ; .Sukra ; 6anai.wara ; Rahu ;
Ketu.
10. 'Om, I satiate Ke^rava ; Narayawa ; Madhava ;
Govinda ; Vishwu ; Madhusudana ; Triv r ikrama ;
Vamana; .SridBara; Hrishikesa ; Padmanabha ;
Damodara ; the goddess Sri ; the goddess Sara-
svati ; Push/i ; Tush/i ; Vishwu ; Garutmat ; the male
attendants of Vishu ; the female attendants of
Vish#u.
11. 'Om, I satiate Yama ; Yamard^a; Dharma ;
Dharmara^a ; Kila ; Nlla ; Mntyu ; Mrztyungaya. ;
Vaivasvata ; ^itragupta ; Audumbara ; the male
attendants of Vaivasvata ; the female attendants of
Vaivasvata.
12. ' Om, I satiate the gods of the earth ; Kasyapa;
Antariksha ; Vidya ; Dhanvantari ; the male atten-
dants of Dhanvantari; the female attendants of
Dhanvantari.'
13. Next, passing the sacrificial thread round the
neck, (he offers the following libations) :
14. ' Om, I satiate the ^?/shis; the great ./vVshis;
the best /frshis; the Brahmarshis; the divine 7?'shis;
the royal /frshis ; the .Srutarshis ; the Seven /frshis ;
II,5>io. TARPAJVA. 255
the ^'shis of the KiWas (of the Ya^ur-veda) ; the
^'shikas ; the wives of the >fo'shis ; the sons of the
/fo'shis; Kava RanHhayana; Apastamba., the author
of the Sutra; Satyasha^a Hira#yake.nn ; Va^a-
neyin Ya*avalkya ; A^vaUyana Saunaka ; Vyasa ;
the syllable Cm ; the Vyahmis ; the Savitrl ; the
Gayatri ; the AV/andas ; the ^g-veda ; the Ya/nr-
veda; the Sama-veda ; the Atharvahgirasa ; the
Itihasa and Purawa ; all the Vedas ; the servants of
all gods ; all beings.'
45-. Then, passing the sacrificial string over the
right shoulder, (he offers the following libations) :
PRASNA II, ADHAYA 5, KAJVDIKA 10.
1. ' Om, I satiate the fathers, Svadha, adoration !
the grandfathers ; the great-grandfathers ; the
mothers ; the grandmothers ; the great -grand-
mothers ; the maternal grandfathers ; the maternal
grandmother ; the mother's grandmother ; the
mother's great-grandmother.
2. 'Om, I satiate the teacher (a^arya), Svadha,
adoration ! the wife of the teacher ; the friends ; the
wives of the friends ; the relatives ; the wives of the
relatives ; the inmates of the house (amatya) ; the
wives of the inmates of the house ; all ; the wives
of all.'
3. He pours the water out from the several
Tlrthas (of the hand sacred to the several deities).
4. (He recites at the end of the rite the following
3. I. e. the water must be poured out in accordance with the
rule given above.
4. Va^-asaneyi Sawhitd II,*34. The translation of the Mantra
follows Govinda's explanation.
BAUDHAYANA. IT. - TO.
Mantra) : ' (Ye waters), who bring food, ambrosia,
clarified butter, milk, and barley-gruel, are food for
the manes ; satiate my ancestors ! May you be
satiated, may you be satiated ! '
5. Let him not perform ceremonies in honour of
the gods while his clothes are wet, or while he is
dressed in one garment only ;
6. Nor those connected with the manes. That (is
the opinion) of some (teachers).
II, ADHYAYA 6, KANDIKA 11.
i . Now these five great sacrifices, which are also
called the great sacrificial sessions, are the sacrifice
to be offered to the gods, the sacrifice to be offered
to the manes, the sacrifice to be offered to all beings,
the sacrifice to be offered to men, (and) the sacrifice
to be offered to Brahman,
2. Let him daily offer (something to the gods
with the exclamation) Svaha, be it only a piece of
fuel. Thereby he performs that sacrifice to the
gods.
3. Let him daily offer (something to the manes
with the exclamation) Svadha, be it only a vessel
filled with water. Thereby he performs that sacrifice
to the manes.
4. Let him daily pay reverence to (all beings)
endowed with life. Thereby he performs that
sacrifice to the beings.
11. i. This and the next four Sfttras agree almost literally with
Satapatha-brahmaa XI, 5, 6, i. See also Taitt. Arawyaka II, 10;
Apastamba I, 4, 12, 15-13, i.
4. Govinda says that the Mantra is to be ' bhdtebhyo nama-4,
adoration to all beings,' and adds that some consider the first three
II, 6, ii. MAHAYAGJVAS. 257
5. Let him daily give food to Br^hmaas, be it
only roots, fruit, or vegetables. Thereby he per-
forms that sacrifice to men.
6. Let him daily recite the Veda privately, be it
only the syllable Om or the Vyahmis. Thereby he
performs that sacrifice to be offered to Brahman.
7. ' The private recitation of the Veda is, indeed,
the sacrifice to Brahman. At that sacrifice to Brah-
man speech, forsooth, (takes the place of) the
Guhu, the internal organ (that of) the Upabhm,
the eye (that of) the Dhruva, the understanding
(that of) the Sruva, truth (that of) the final bath,
heaven (is) the conclusion of the sacrifice. He who,
knowing this, daily recites the Veda to himself, gains
as much heavenly bliss as, and more than, he who
gives away this whole earth that is filled with
wealth, and imperishable (beatitude), and conquers
death. Therefore the Veda should be recited in
private. Thus speaks the Brahmawa.'
8. Now they quote also (the following passage) :
' If, well anointed, well fed, and lying on a comfortable
couch, one recites (the portion of the Veda referring
to) any sacrifice, one has offered it thereby.'
to be performed by the Vauvacleva and the Bali-
offering, while others enjoin their separate performance.
7. .Satapatha-brihmana XI, 5, 6, 2. See also Taitt. Arawyaka
II, 17. K. reads dhrrtir dhruva, ' the firm resolve (takes the place
of) the Dhruva,' which is apparently a correction made according
to the Arayaka. According to the commentary the text of the
last portion of the quotation runs thus, 'ySvanta/n ha vS im&m
vittasya purnaw dadat svargaw lokaw ^-ayati t&vantaw lokawjfayati
bhuyawzsa/B Mkshayyaw Hpa mr/tyum ^yati ya evawi vidvan,' &c.
M. and K. do not give the whole passage. The published text of
the .Satapatha-brahmawa slightly differs from Govinda's version.
8. ,Satapatha-brahmaa XI, 5, 7, 3-4.
C'4] S
258 BAUDHAYANA. 11,6, IT,
9. Some (teachers) declare (that there is a text)
which teaches a fourfold division of these sacred
duties. (But) as no (other meaning is) perceptible,
(the text) ' Four paths/ &c., refers to sacrificial rites.
10. (Viz.) to Ishris, animal sacrifices, Soma sacri-
fices, and Darvthomas,
1 1. The following (Rik) declares that, ' Four
paths, leading to the world of the gods, go severally
from the earth to heaven. All ye gods, place us on
that among them which will gain us undecaying
prosperity.'
12. The student, the householder, the hermit in
the woods, the ascetic (constitute the four orders).
13. A student (shall) obey his teacher until death.
9. I read the text as follows, 'tasya ha vS etasya dhannasya
foturdha" bhedam eka ahu.' M. has bhedakam, the I. O. copy
of the commentary bhedarahk&m, and K. tasya ha va etasya
yagroasyafoturdha bhutam eka ShuA. Below in the commentary
on Sutra 27, Govinda repeats the latter part of this Sutra in the
form which I have adopted. The discussion which begins here is
the same as that which occurs Apastamba II, 9, 23, 3-24, 15.
u. Taittirfya Sawhitd V, 7, 2, 3.
12. K. omits this Sutra. After it M. and K. have the following
passage : ' brahmaario 'tyantarn atraanam upasa0*gr/hy 'Hryan
bruvate vane jramyantyeke [yawtyete, K.] savaneshvapa upaspr/-
janto vanyenannenaikagni/ [nyenSnnena naikagni/tf , K. ; vanye-
naikanaw, M.] ^uhvanaA [gnhvas, M.] satyasyaike karmam
[karmam, M.] anagnayo 'niketana^ [tvaA kaw, K.] kaupina^MS-
dana varshasv ekastha uddhr/tapariputabhir adbhiA kSryawz [apa-
karyaz, M.] kurvawa^ [kurvaSs tatrodaharanti, K.] sannamusale
vyahgare nivr;ltararavasampate bhikshanta/fc sarvataA parimoksham
[parimeke, M.] apavidhya vaidikani karmay abhayataA pari^Minni
madhyamam padam upajlishyimaha iti vadanto.' The commentary
gives a few portions of this passage further on. Irrespective of
minor corruptions, it gives no sense in the place where it stands,
and it seems probable that we have to deal with a confused and
badly corrupted text, which Govinda arranged either as seemed
good to him, or on the authority of better MSS.
H,6, n. THE FOUR ORDERS. 359
1-4. A hermit is he who regulates his conduct
entirely according to the Institutes proclaimed by
Vikhanas.
15. A Vaikhanasa (shall live) in the forest, sub-
sisting on roots and fruit, practising austerities and
bathing at morn, noon, and eve ; he shall kindle a
fire according to the Sramarcaka (rule) ; he shall eat
wild-growing (vegetables and grain) only; he shall
worship gods, manes, Bhutas, men, and jftshis ; he
shall receive hospitably (men of) all (castes) except
those (with whom intercourse is) forbidden ; he may
even use the flesh of animals killed by carnivorous
beasts ; he shall not step on ploughed (land) ; and
he shall not enter a village ; he shall wear his hair
in braids, and dress in (garments made of) bark or
skins; he shall not eat anything that has been
hoarded for more than a year.
1 6. An ascetic shall leave his relatives and, not
attended by any one nor procuring any property,
depart (from his house performing the customary
ceremony) according to the rule.
17. He shall go into the forest (and live there).
1 8. He shall shave his hair excepting the top-lock.
15. This passage, which Govinda gives as one Sutra, agrees
word for word with Gautama III, 26-35, except in the beginning,
where Gautama omits 'bathing at morn, noon, and eve.' The
MSS. all read bhaiksham, 'begged food/ instead of baishkam,
' the flesh of animals slain by carnivorous beasts.' But Govinda's
explanation leaves no doubt as to the correctness of the latter
reading. The Dekhan and Gu^arSt MSS., including K., read
agramyabhqgi H agramyabhogl
1 6. I adopt the readings of the Dekhan MSS., aparigrahaA (for
apratigraha^) and pravra^et (for parivra^et). The rule for the cere-
mony is given below, II, 10, 17.
1 8. This is Govinda's explanation of jikhmuda^, the reading
of all MSS.
S 2
260 BAUDHAYANA. II, 6, II.
19. He shall wear a cloth to cover his nakedness.
20. He shall reside in one place during the rainy
season.
21. He shall wear a dress dyed yellowish-red.
22. He shall go to beg when the pestle lies
motionless, when the embers have been extin-
guished, and when the cleaning of the dishes has
been finished.
23. With the three means of punishment, (viz.)
words, thoughts, and acts, he shall not injure created
beings.
24. He shall carry a cloth for straining water for
the sake of purification.
25. He shall perform the necessary purifications
with water which has been taken out (of a well or
tank) and has been strained.
26. (Ascetics shall) say, ' Renouncing the works
taught in the Veda, cut off from both (worlds), we
attach ourselves to the central sphere (Brahman).'
27. But the venerable teacher (declares) that
there is one order only, because the others do not
beget offspring.
28. With reference to this matter they quote also
(the following passage) : ' There was, forsooth, an
Asura, Kapila by name, the son of Prahlada.
20 and 22. These two Sutras are omitted in K. and M., which
give them in the passage following Sutra 12, as well as in the
Dekhan and Gu^arSt MSS.
24. See below, II, 10, 17, n. Govinda explains pavitra, 'a cloth
for straining water,' by 'a bunch of Kiua grass for removing
insects from the road.'
25. According to Govinda such water is to be used for washing
off the stains of urine &c., not for drinking.
26. This Sutra is again omitted in the MSS. of the text. M. and
K. give it in the passage following Sutra 12.
27. Gautama III, 36.
n,6, ii. THE FOUR ORDERS. 261
Striving with the gods, he made these divisions.
A wise man should not take heed of them.'
29. Because no (other meaning is) perceptible,
(the text) 'Four paths,' &c., refers to sacrificial rites,
(viz.) to Ish/is, animal sacrifices, Soma sacrifices,
Darvihomas.
30. With respect to this (question the following
verse also) is quoted : 'That eternal greatness of the
Brahmawa is neither increased by works, nor dimi-
nished. The soul knows the nature of that (great-
ness) ; knowing that, he is not stained by evil deeds.'
31. If he says that, (let him reflect on the fol-
lowing verse): * He who knows not the Veda, does
not at death think of that great, all-perceiving soul,
through which the sun, resplendent with brilliancy,
gives warmth, and the father has a father through
the son at his birth from the womb.'
32. (Moreover), 'Those who, being neither true
Brahmawas nor performers of Soma sacrifices, work
not for that which is near, nor for that which is far,
take hold of the word and with sinful (speech)
ignorantly perform the rites/
33. There are innumerable (passages in the
Veda) which refer to the debts (to be paid by a
Brahma/za), such as, ' May I obtain, O Agni, immor-
3031. Taitt. Brahmaa III, 12, 9, 7.
32. Rig-veda X, 71, 9. My rendering of the difficult verse is
merely tentative, and I have left out the word siriA, for which I
am as little able as other Sanskritists to offer a safe explanation.
The general meaning of the verse, I think, has been rightly under-
stood by Sayaa and Govinda. who both say that it contains a
reproach, addressed to those Brahmaas who, contented with the
letter of the Veda, do not master its meaning.
33-34. The commentary omits these two Sutras, which, how-
ever, seem necessary for the completion of the discussion. The
262 BAUDHAYANA. II, 6, tf.
tality through offspring ;' 'A Brahmawa on being
born, (owes) a son to his ancestors,' &c.
34. ' Those dwell with us, who fulfil the following
(duties), the study of the three Vedas, the student-
ship, the procreation of offspring, faith, austerity,
sacrificing, and giving gifts ; he who praises other
(duties) becomes dust and perishes,'
PRASNA II, ADHYYA 7, KANDIK&. 12.
1. Now we will explain the oblations (offered) to
the vital air (praa) by .Salinas (householders) and
Y4yvaras (vagrants), who sacrifice to the soul.
2. At the end of all the necessary (daily rites), let
him sit down, facing the east, in a place that has
been well cleaned and smeared with cowdung ; next
let him worship that prepared (food) which is being
brought, (saying), * Bhu^, Bhuva^, Sva^, Om,' (and
then) remain silent.
3. (Next) he pours water round the food which
has been placed (before him), turning his right hand
towards it, and reciting the Mahavyahrztis ; (after-
wards), continuing to hold (the dish) with his left
hand, he first drinks water, (saying), ' Thou art a
substratum for ambrosia/ and (finally) offers five
oblations of food to the vital airs, (reciting the
second occurs also Apastamba II, 9, 24, 8. Though Baudha-
yana does not express himself as clearly as Apastamba, he dis-
approves, as it would seem, like the latter, of the opinion of those
who gave an undue preference to asceticism at the expense of
married life, the order of the householders.
12. i. The PraVragnihotra is alluded to by Apastamba II, 7, 17, 16.
Regarding the terms .Salma and YdyaArara, see below, III, i, 3-4.
3. The Mahavyihrz'tis are the Mantras given Taittiriya Aranyaka
X, 2. The second Mantra is found Taittirtya Arawyaka X, 32, and
IT, 7, T3. THE OFFERING TO THE VITAL AIRS. 263
texts), 'Full of reverence, I offer ambrosia to Prawa;
mayest thou propitiously enter me, not in order to
burn me. To Praa, Svaha !' &c.
4. After offering the five oblations of food to the
vital airs, let him finish his meal silently. Medi-
tating in his heart on the lord of created beings, let
him not emit speech while (eating).
5. If he emits speech, he shall mutter ' Bhu>fc,
Bhuva^, Sva^, Om/ and afterwards continue to eat,
6. Now they quote also (the following rule); ' If he
sees (bits of) skin, hair, nail-(parings), insects, or the
dung of rats (in his food), he shall take out a lump,
sprinkle that spot with water, scatter ashes on it, again
sprinkle it with water, and use (the remainder of the
food), after it has been declared fit (for use).'
7. Now they quote also (the following verse) : 'He
shall eat, seated with his face towards the east, silent,
not despising his food, not scattering (fragments on
the ground), and solely attend (to his dinner) ; and,
after he has eaten, he shall touch fire.'
8. He shall not cut off with his teeth (pieces
from) eatables (that must be swallowed) entire, (such
as) cakes, bulbs, roots, fruit, and flesh.
9. (Let him) not (eat) to repletion.
10. After (dinner) he shall drink water, (reciting
the text), ' Thou art a covering for ambrosia,' and
stroke (the region of) the heart, (saying), ' Thou art
the bond that connects the vital airs ; (thou art)
the third ibid. X, 34. The translation of the Mantras follows
Govinda, who somewhat differs from Sayaa.
6. VasishMa XIV, 23. 7- Vishnu LXVIII, 40-43.
9. Vishnu LXVIII, 47.
10. The first text is found Taittirtya Arawyaka X, 35, and the
second ibid. X, 37. I translate the first according to Govinda.
264 BAUDHAYANA. II, 7, 12.
Rudra and Death ; enter me ; mayest thou grow
through this food.'
n. After sipping water a second time, he allows
(the drops from) the hand to flow on the big toe
of his right foot (and recites the following text) :
' May the male be pleased, he who is of the size
of a thumb, who occupies (a space of the size of) a
thumb, who is the lord of the whole world, masterful,
and the enjoyer of the universe.'
12. Let him perform the subsequent consecration
(anumantrawa) of the (food which has been) offered,
with raised arms, (and let him recite) the five (texts
beginning), ' With faith, worshipping Prawa, (I have)
offered ambrosia ; mayest thou increase Pra7*a
through this food/
13. (And let him address the soul with the last
text of the Anuvaka), ' (May) my soul (gain) immor-
tality in the universal soul.'
14. And let him (meditate on his) soul (as) united
with the imperishable (syllable Om).
15. He who sacrifices to the soul, surpasses him
who offers all sacrifices.
PRASNA II, ADHYAYA 7, KAJVDIKA 13.
i. Now they quote also (the following verse) :
'As cotton and reeds, thrown into a fire, blaze up,
even so all the guilt of him who sacrifices to the
soul is consumed ;'
ii. Taittiriya Arayaka X, 38. The individual soul which re-
sides in the heart is here identified with the universal soul; see
also Kanaka Upanishad IV, 1 2.
12-13. Taittiriya Araayaka X, 36.
14. The syllable Om is Brahman, the universal soul.
IT, 7. 13- EATING. 265
2. (Moreover), * He who eats merely (in order to
satisfy his own hunger) reaps only guilt. In vain
(the fool) takes food.'
3. Let him daily, both in the morning and in the
evening, sacrifice in this manner ;
4. Or (he may offer) water in the evening.
5. Now they quote also (the following verses) :
' Let him first feed his guests, next the pregnant
women, then the infants and the aged, thereafter the
distressed and particularly the diseased. But he
who eats first, without having given (food) to those
(persons) according to the rule, does not know that
he is being eaten. He does not eat, (but) he is
eaten.'
6. ' Let him eat silently what remains, (after he
has given their portions) to the manes, the gods, the
servants, his parents, and his Gurus; that is declared
to be the rule of the sacred law.'
7. Now they quote also (the following verses) :
' Eight mouthfuls are the meal of an ascetic, sixteen
that of a hermit in the woods, thirty-two that of a
householder, and an unlimited (quantity) that of a
student.'
8. ' An Agnihotrin, a draught-ox, and a student,
those three can do their work only if +hey ea
(much) ; without eating (much) they cannot do it/
9. 'A householder, or a student who practises
13. 3. Rig-veda X, 117, 6, and Taittiriya Brahmaa II, 8, 8, 3.
The words have been transposed.
5. Vasish//b XI, 6-8; Manu III, 114-" 5- l write > with lhe
Dekhan and Gujarat MSS., na sa bhunkte, sa bhu^vate, instead of
the senseless reading of M. and the commentary, na sa bhunkte na
bhu^yate.
6. VasishMa XI, n. 7-8- Apastamba II, 4, 9. '3-
9-10. Apastamba II, 4> 9 I2 > and note on II, i, i, 2-
266 BAUDIIAYANA. II, 7, 13.
austerity by fasting, becomes an Avakirwin through
the omission of the sacrifice to the vital airs ; '
10. Except when he performs a penance. In the
case of a penance that (fasting) is the rule.
11. Now they quote also (the following verses) :
* He who never eats between the morning and the
evening meals, (obtains the same reward as he who)
constantly fasts/
12. 'As in case one obtains no materials (for the
sacrifice), one must mutter the sacred texts to be
recited at the Agnihotra, offered in the three fires,
even so one should mutter the texts to be recited
at the Prawagnihotra, when one is prevented from
dining. 5
13. 'He who acts thus, will become one with
Brahman.' Thus spake Pra^apati (the lord of
created beings).
PRASNA II, ADHYAYA 8, KAJVZ>IKA 14.
1. The offering to the manes secures long life
and heaven, is worthy of praise and a rite ensuring
prosperity.
2. Persons who sanctify the company are, a Tri-
madhu, a Tri#a/iketa, a Trisuparaa, one who keeps
five fires, and one who knows the six Angas, one
who performs the vow called S"iras, one who knows
the G^esh/^asaman, (and) a Snataka ;
3. On failure of these, one who knows the (texts
called) Rahasya.
14. i. Apastamba II, 7, 16, 1-2.
2. Apastamba II, 7, 17, 22; Vasish///a III, 19. Govinda states
that the Atharvavedins know the vow called .Slras; see also
Vasish/^a XXVI, 1 2, and note.
3. Govinda says that persons acquainted with the Rahasyas or
8, 14. 5-RADDHAS.
267
4. The ^'k-verses, the Ya^us-formulas, and the
Samans (give) lustre to a funeral offering. There-
fore he may feed (on that occasion) even a Sapiwafa
relation who (knows) those (texts).
5. Let him who feeds (Brahmaas at a funeral
sacrifice) cause them to hear successively the Raksho-
ghna Samans, the Ya^us-formulas (called) Svadha-
vat, the 7?*k-verses (called) Madhu, and the (texts
called) Pavitras.
6. Having invited on the day before (the Sraddha),
or just in the morning, virtuous, pure (men), such as
Trimadhus, who know the Vedangas and the sacred
texts, who are not related by marriage, nor members
of the same family, nor connected through the Veda,
at least three, (but always) an odd number, the (sa-
crificer) makes them sit down on prepared seats,
covered with Darbha grass, facing the east or 'the
north.
7. Then he offers to them water mixed with sesa-
mum seed, adorns them with scents and garlands
(and says), * I wish to offer oblations in the fire.'
Ara^yakas are preferable to those mentioned in the preceding
Sutra, and thus the order must be reversed.
4. Apastamba II, 7, 17, 5.
5. The texts on which the Rakshoghna Sdmans are based
occur Sama-veda I, i, i, 3, 4-6 ; the Svadhavat Ya^iis, Taitt. Brfih-
maa I, 3, 10, 2 ; the Madhu J?i&as, Rig-veda I, 90, 6 ; and the
three Pavitras, Taitt. BrShmana I, 4, 8, 2.
6. Apastamba II, 7, 14, 5. All the MSS., including those of
the commentary, read yonigotramantrasambandhan instead of yoni-
gotramantrasambandhan. But the explanation of gotrasambandhaA
by asagotraA shows still a faint trace of the former existence of
the reading which I have restored conjecturally and translated
Its correctness is proved by the parallel passage of Apastamba.
7. Vishnu LXXIII, 12-13; ManuIII, 208-211. The Agnimukha
268 BAUDHAYANA. II, 8, 14.
When he has received permission (to do so), he
heaps fuel on the sacred fire, scatters Ku.?a grass
around it, performs (all the ceremonies) up to
the end of the Agnimukha, and offers three burnt
oblations of food only, (reciting the following texts) :
'To Soma, accompanied by the manes, Svaha!' * To
Yama, accompanied by the Angiras and by the
manes, Svaha !' * To Agni, who carries the offerings
to the manes, who causes sacrifices to be well per-
formed, Svaha !'
8. He shall make these three oblations with food
only which has been sprinkled with the remainder
of the (clarified butter).
9. Let him give a cake of food to the birds.
10. For it is declared in the Veda, 'The manes
roam about in the shape of birds.'
11. Next he touches the (other food) with his
hand and with the thumb,
12. (And recites the following texts): 'Fire sees
thee, who art co-extensive with the earth, the Rik-
verses are thy greatness, lest the gift be in vain ; the
earth is the vessel for thee, the sky the cover ; I
offer thee in the mouth of Brahman, I offer thee in
the Praa and the Apana of learned Brahma7zas; thou
art imperishable, mayest thou never fail to (the manes
of our) fathers yonder, in the other world.' 'Air hears
thee, who art co-extensive with the middle sphere,
is a term denoting all the preliminaries which precede the Pra-
dhanahoma of a ceremony. The Dekhan and Gujarat MSS.
read a^yasya instead of annasyaiva.
8. Clarified butter is necessary for the rites included in the
Agnimukha.
12. The Mantras are addressed to the food which is to be
offered.
II, 8, 15- SRADDHAS. 269
the Yafus-formulas are thy greatness, lest the gift
be in vain ; the earth is the vessel for thee, the sky
the cover; .... mayest thou never fail to the
(manes of our) grandfathers yonder, in the other
world.' 'The sun reveals thee, who art co-extensive
with the sky, the Samans are thy greatness, lest the
gift be in vain ; . . . . mayest thou never fail to
the (manes of our) great-grandfathers yonder, in the
other world.'
PRASNA II, ADHYAYA 8, KAJVDIKA 15.
1. Now indeed (that) happens (also which the fol-
lowing verses teach) :
2. ' Let him sprinkle that food with the remainder
of the burnt oblations. But what is given without
(touching it with) the thumb does not gladden the
manes.'
3. ' The malevolent Asuras seek an opportunity
(to snatch away) that food intended for the manes,
which is not supported with both hands.'
4. 'The Yatudhanas and Pi^a^as, who receive no
share, steal the food if sesamum grains are not
scattered (on the seats of the guests), and the Asuras
(take it) if (the host) is under the sway of anger.'
5. ' If a person dressed in reddish clothes mutters
prayers, offers burnt oblations, or receives gifts, the
sacrificial viands, offered at sacrifices to the gods or
to the manes, do not reach the deities.' ^^
15. 2. Manu III, 215. See also above, II, 8, 14, 10.
3. VasishMa XI, 25.
4. Vishma LXXIII, it ; Manu III, 229.
5 Govinda states that the rule is intended to teach that I
sacrificer and the guests at a Sraddha must be dressed m wh.te,
27O BAUDHAYANA. II, 8, 15.
6. ' If gifts are given or received without (touch-
ing them with) the thumb and, if one sips water
standing, (the performer of the act) is not benefited
thereby.'
7. .At the beginning and at the end (of a -Srdddha)
water must be given (to the guests).
8. In every case the muttering (of sacred texts)
and the other (necessary acts must be performed)
according to the rule.
9. The remaining (rules) have been prescribed
(in the section) on the burnt oblations on Ash/aka
(days).
10. 'He shall feed two (Brahmaas) at the offering
to the gods and three at the offering to the manes,
or a single man on either occasion. Even a very
wealthy man shall not be anxious (to entertain) a
large company.'
11. 'A large company destroys these five (advan-
tages), the respectful treatment (of the invited guests,
the propriety of) time and place, purity and (the
selection of) virtuous Brahma#a (guests) ; therefore
he shall not invite (a large number)/
12. 'In front (feed) the fathers of the (sacrificer),
to the left the grandfathers; to the right the great-
grandfathers, and at the back those who pare off
(portions) from the cakes.'
and that ascetics are not to be invited. But see VasishMa XI,
i?> 34-
7. Vishmi LXXIII, 12, 27, and above, II, 8, 14, 6.
9. Baudhayana Gr/hya-sutra II, 17, 1 8.
10-11. Vasish/Aa XI, 27-28.
12. In the beginning of the verse I read with M. and the I. O.
copy of the commentary urastaA pitaras tasya, and in the end with
the Dekhan and Gu^rSt MSS. pWatakshaka>&. M. reads pintta-
tarkya, and the copies of the commentary pin^odakaA. Both these
, 9,16. THE PROCREATION OF SONS. 271
PRASNA II, ADHYAYA 9, KAJVDIKA 16.
1. (Now follows some) advice for him who is
desirous of offspring.
2. The two A^vins have declared, that fame is
gained by the procreation (of sons);
3. 'Performing acts which tend to prolong life
and austerities, intent on the performance of the
private recitation and of sacrifices, and keeping his
organs in subjection/let him carefully beget offspring
in his own caste.*
4. ' From his birth a Brahmawa is loaded with
three debts ; these let him pay. A prudent man is
free from doubts regarding the sacred law.'
5. ' If he worships the sages through the study of
the Veda, Indra with Soma sacrifices, and the manes
of his ancestors through (the procreation of) children,
he will rejoice in heaven, free from debt'
6. ' Through a son he conquers the worlds, through
a grandson he obtains immortality, but through his
son's grandson he ascends to the (highest) heaven.'
(All that) has been declared in the Veda.
7. The Veda shows the existence of the three
debts in the following (passage): 'A Brahmaa is
born loaded with three debts; (he owes) the
studentship to the sages, sacrifices to the gods,
and a son to the manes;'
readings are clearly corrupt, and so is the var. lect. of the Grihya-
sawgraha, quoted in the Petersburg Dictionary, puo/atarkuka^.
Pi 4i l J ' * * ltra '
Jitram,' Rig-veda VI, 6, 7J and atraha gor," TaitL Brahmaa
I} t 5 8 Taitt. Samhita I, 2, 3> ' l6 ' Taitt ' S ^ hit& loc " dt '
18. Taitt. Sawhita III, i, i, 2.
BAUDHAYANA. Til, 8.
excellent among the lights of heaven; O initiation,
mayest thou not forsake me.'
19. On the first day of the latter half (of the
month he eats) fourteen mouthfuls.
20. Thus (he takes every day) one (mouthful)
less up to the day of the new moon.
21. On the day of the new moon there is not
(even) one mouthful (left to take).
22. On the first day of the first half (of the
month) one (mouthful may be eaten), on the second
two.
23. Thus he daily increases (his meal) by one
(mouthful) up to the day of the full moon.
24. On the day of the full moon he offers a
Sthciltpeika to Agni, to the lunar day whichever it
may be, and to the lunar mansions as well as to
their (guardian) deities.
25. Having offered a burnt oblation to (the lunar
mansion) Abh^it (which stands) before Sron, and
to its (guardian) deity, he must give a cow to the
Brahmaas.
26. That is the ant-shaped lunar penance; (that
which is performed in the) inverted (order is called)
the barleycorn-shaped (lunar penance).
2 7. A sinner who has performed either of these
two (penances) becomes free from all mortal sins
(pdtaka).
28. They declare that the (A'andriyawa) shall be
performed for the sake of the fulfilment of wishes of
all kinds.
29. 'Thereby man obtains every wish which he
may conceive.'
26. Vishmi XLVII, 3-5.
ra > 9- ANASNATPARAYAtfA. 307
30. ' Thereby the sages formerly purified them-
selves and accomplished their objects. That (rite)
procures wealth, spiritual merit, sons, cattle, long
life, heavenly bliss, and fame ; it secures the fulfil-
ment of all desires.'
31. 'He who studies this, becomes the companion
of the lunar constellations, of sun and moon, and
dwells in their world.'
PRASNA III, ADHYAYA 9.
1. Now, therefore, we will explain the rule of
the AnasnatpaTayawa (recitation of the whole Veda
during a fast).
2. Let him wear a clean garment or a dress made
of bark (or grass).
3. Let him desire food, fit for a sacrifice, or water
and fruit.
4. Going forth from the village in an easterly
or northerly direction, smearing a quadrangular
stha^ila, ' a bull's hide ' in size, with cowdung,
sprinkling it, drawing the marks on it, sprinkling it
with water, heaping fuel on the fire and scattering
(Kusa grass) around it, he offers burnt oblations to
the following deities, to Agni Svahd, to Pra^ipati
9. 2. M. and the MSS. of the commentary read >Kravasa^ instead
of /Jiravisa^, ' clad with a garment of bark or grass/ and Govinda
explains the var. lect. by ' dressed in old clothes.'
3. This rule refers to the case only where the performer of the
vow is unable to bear the prolonged fasting.
4. A sthaWila is the raised mound, four fingers high, which is
used as the altar for the Gr*hya ceremonies. Regarding the term,
' a bull's hide,' see Vishmi XCII, a. The marks (lakshana) are
the lines which must be drawn on the altar ; see e. g. Amlayana
Grihya-sutra I, 3, i.
X 2
308 BAUDHAYANA. Ill, 9.
Svaha, to Soma Svaha, to all the gods Svaha, to
Svaya/wbhu, to the /fr/'as, to the Ya^us, to the Sa-
mans, to the Atharvans, to faith, to right knowledge,
to wisdom, to fortune, to modesty, to Savitrz, to the
Savitri (verse), to Sadasaspati, and to Anumati.
5. Having offered (these oblations), he must
begin with the beginning of the Veda and continu-
ously recite (it).
6. Let him not interrupt (the recitation) by
talking, nor by stopping.
7. Now if he converses in between or stops, let
him thrice suppress his breath, and begin just
there where he left off.
8. If he has forgotten (a passage), he shall recite
for as long a time as he does not recollect it, what
(he may know, TvYk-verses) for AVk-verses, (Ya^us-
formulas) for Ya t ^us-formulas, (Samans) for Samans.
9. He may (also) recite the Brahmawa of that
(forgotten passage) or (the passage from the Anu-
krama;/! regarding) its metre and its deities.
10. Let him recite the Sawhita of (his) Veda
twelve (times). He thereby removes (faults com-
mitted by) studying on forbidden (days, by) anger-
ing his teacher, (and through) improper acts. His
(knowledge of the) Veda is sanctified, is purified.
11. (If he reads) more than that, a cumulation (of
rewards will be the result).
12. If he recites the Samhita of the Veda another
twelve (times), he gains thereby the world of
U.yanas.
13. If he recites the Sa;;zhita of the Veda another
6. 'By talking, i.e. by uttering words not connected with the
Veda.' Govinda.
IIT >9- ANASNATPARAVAA'A.
309
twelve (times), he gains thereby the world of IW-
haspati.
14. If he recites the Sawhiti of the Veda another
twelve (times), he gains thereby the world of Pra-
15. If, fasting, he recites the Sawhitd one thou-
sand (times), he becomes one with Brahman, re-
splendent like Brahman (and) Brahman (itself).
16. If he subsists during a year on food obtained
by begging, he gains (the power of) supernatural
vision.
17. If during six months he subsists on barley-
gruel, during four months on water and barley-flour,
during two months on fruit, (and) during one month
on water, or performs KriMfaa. penances of twelve
days, he (obtains the power of) suddenly disap-
pearing, and sanctifies seven descendants, seven
ancestors, and himself as the fifteenth, and (any)
company (of Brahmawas) which he may enter.
1 8. They call that the ladder of the gods.
19. By means of that the gods reached their
divine station and the sages the position of ^/shis.
20. The periods for beginning this sacrifice, for-
sooth, are three, the time of the morning libation,
the time of the midday libation, and the last part of
the night, (the Muhurta) sacred to Brahman.
21. Pra^cipati, forsooth, proclaimed this (rite) to
the seven /tYshis, the seven Az'shis to Maha^a^wu,
and Maha c i\v7u to the Brdhmawas.
18. Govinda explains niArrewim, 'the ladder,' by niforeyasa-
hetum, ' a cause of supreme bliss.'
21. The name of the .tf/'shi who proclaimed it to the BrShmans
is not certain. The Dekhan MSS. read Maha^agru and Maha-
-agnu, M. Maha^-ag-nu, the I. O. copy of the commentary Mahd-
ya^iu and Maha^a^nu, and the Telugu copy
3IO BAUDHAYANA. Ill, 10.
PRASNA III, ADHYAYA 10.
1. The law of castes and of orders has been
declared.
2. Now, indeed, man (in) this (world is polluted)
by a vile action or acts wrongly, (e. g.) sacrifices for
men unworthy to offer a sacrifice, accepts presents
from those whose gifts ought not to be accepted,
eats the food of those whose food ought not to be
eaten, (and) practises what is forbidden.
3. They are in doubt if he shall perform a.penance
for such (a deed) or if he shall not do it.
4. (They declare that he shall not do it) because
the deed does not perish.
5. (The correct opinion is) that he shall perform
(a penance).
6. It is declared in the Veda, ' Let him offer a
Punastoma ; (those who offer it, may) again come to
(partake of) the libations of Soma/
7. ' He who offers a horse-sacrifice conquers all sin,
he effaces the guilt of the murder of a Brahmawa.'
10. i. As stated formerly, Sacred Books of the East, vol. ii, p. li,
this chapter is borrowed from Gautama XIX. I have therefore
adopted the same division of the Sfttras as in the translation of
the latter work.
a. I read, with the MSS. of the commentary, atha khalvayara
purusho yapyena karmawa* mithyd va^araty aya^ya/tt va yagayaty
apratigrihyasya va pratigr/rmity an&jyannasya vannam ajnaty aa-
raryena vatarati. M. reads ya^-ayitva, and the Dekhan MSS.
ya^ayitva and pratignhya.
5. The Dekhan MSS. read kuryad ity eva, M. kuryad eva, and
Govinda kuryat tv eva.
6. All the MSS. of the text omit the word vi^Ttayate, 'it is
declared in the Veda,' which is given by Govinda.
7. All the MSS. of the text give at the beginning of this Sfitra
in, 10. PENANCES. 3 1 1
8. Moreover, ' He who is being accused (of a
heinous crime) shall perform an Agnish/ut sacrifice.'
9. Reciting the Veda, austerity, a sacrifice, fast-
ing, giving gifts are the means for expiating such
(a blamable act).
10. The purificatory (texts are), the Upanishads,
the initial (verses) of the Vedas, the ends of the
Vedas (vedantas), the Sawhitas of all the Vedas,
(the Anuvakas called) Madhu, (the hymn of) Agha-
marshawa, the Atharva^iras, (the Anuvakas called
the) Rudras, the Purusha hymn, the two Simans
(called) Rafina and Rauhi#eya, the Brzhat (Saman)
and the Rathantara, the Purushagati (Saman), the
Mahanamnis, the Mahavairi^a (S4man), the Maha-
divdklrtya (Saman), any of the Gyesh//6a Samans, the
Bahishpavamana Saman, the Kushma;wfts, the Pava-
manfs, and the Savitri.
11. To live on milk alone, as if one were fasting,
to eat vegetables only, to eat fruit only, (to live on)
gruel prepared of a handful of barley-grains, to eat
gold, to eat clarified butter (are the modes of subsist-
ence) which purify.
12. All mountains, all rivers, holy lakes, bathing-
places, the dwellings of fitshis, cowpens, (holy) plains
and temples of the gods (are) places (which destroy
sin).
athSpy udaharanti, ' now they quote also,' which Govinda omits,
and which is inappropriate, because the following passages are
taken from the Veda.
10. The word vedadayaA, which occurs also in some MSS. of
VasishMa (XXII, 9), must be explained, according to the analogy
of karmSdi, 'the beginning of the sacrifices' (SSyaa on Taitt AT.
Hi 7> 5). b 7 ' the initial verses of the Vedas -' Tne Pavamints are
added on the authority of Govinda alone.
12. 'Kshetra, (holy) plain?, e.g. the Kurukshetra.' Govinda.
312 BAUDHAYANA. JII, IO.
13. Abstention from injuring living beings, truth-
fulness, abstention from theft (or unrighteously ap-
propriating anything), bathing in the morning, at
noon, and in the evening, obedience towards Gurus,
continence, sleeping on the ground, dressing in one
garment only, and abstaining from food (are the
various kinds of) austerity.
14. Gold, a cow, a dress, a horse, land, sesamum,
clarified butter, and food (are) the gifts.
15. A year, six months, four (months), three
(months), two (months), one (month), twenty-four
days, twelve days, six days, three days, a day and a
night, (and) one day are the periods (for penances).
1 6. These (acts) may be optionally performed if
no (particular penance) has been prescribed,
1 7. (Viz.) for great crimes difficult (penances) and
for trivial faults easy ones.
1 8. The Y*rikkkt9. and the Atikr*
address the fire, closely joining his hands and
turning sideways, (with the following texts): 'May
the Maruts grant me, may Indra, may B^'haspati,
may this fire grant me long life and strength, make
me long-lived.' The Maruts, forsooth, give back
to him the vital airs, Indra gives back to him
strength, Brzhaspati the lustre of Brahman, Fire all
the remainder. (Thus) his body is made whole, and
he attains the full length of life. Let him next ad-
dress (the gods) with three (repetitions of the texts).
9. ' Upasthana, " worshipping," i. e. sprinkling one's head with
a handful of water.' Govinda.
10. A repetition of the rule given above, II, i, i, 34 ; see also
HI, 4-
PENANCES.
For the gods are trebly true. (All that) has been
declared in the Veda.
12. He who considers himself defiled by minor
offences (upapitaka), will be freed from all guilt if
he offers burnt oblations according to this same
rule;
13. Or if he has partaken of food unfit to be
eaten or to be drunk or of forbidden food, and if he
has committed sinful acts or performed sinful rites
either unintentionally or intentionally, and if he has
had connexion with a female of the ^udra caste or
committed an unnatural crime, he becomes pure by
bathing (and reciting) the Ablinga (verses) and
(those called) Varuwis.
14. Now they quote also (the following verse) :
1 If he has partaken of food unfit to be eaten or to
be drunk, or of forbidden food, and if he has com-
mitted forbidden acts or performed forbidden rites,
he will, nevertheless, be freed from (crimes) com-
mitted intentionally which are similar to mortal sins,
nay, even from mortal sins (pataka).'
15. Or let him fast during three (days and) nights,
bathe thrice a day, and, suppressing his breath, thrice
recite the Aghamarsha#a. Manu has declared that
that is equal (in efficacy) to the final bath at a
horse-sacrifice.
1 2. Gautama XXV, 6.
13. Govinda gives, like Haradatta on Gautama XXV, 7, as an
instance of a doshavat karma, ' a sinful rite,' the abhiHra or ' magic
rite in order to harm enemies.' The expression has, however, in
our Sutra, a wider sense.
14. I.e. if he performs the penance prescribed in the preceding
Sutra.
15. Vasish^a XXVI, 8 ; Gautama XXIV, 10.
32O BAUDHAYANA. IV, 2.
1 6. And it is declared in the Veda, '(That is) the
ancient purificatory rite, which is widely known (in
the Institutes of the Sacred Law) ; purified thereby
man conquers sin. May we, sanctified by this holy
means of purification, conquer our enemy, siri.'
PRASNA IV, ADIIYAYA 3.
1. We will explain the (secret) penances which
are not prescribed (by others, but by the offender
himself, and) particularly what shall be done in
(case) faults (have been committed) by men who,
with concentrated minds, (are) intent (on the per-
formance of their duties).
2. (Such a man) may sip water, (in order to atone)
for all mortal sins, reciting the syllable Om and all
the Vyahmis.
3. When he sips \vater the first time, he gladdens
the y?/g-veda, the second time the Ya^ur-veda, the
third time the Sama-veda.
4. When he wipes (his lips) the first time, he
gladdens the Atharva-veda, the second time the
Itihasas and Purawas.
5. When he sprinkles water on the right hand,
the feet, the head, the heart, the nostrils, the eyes,
the ears, and the navel, he gladdens the trees and
herbs and all deities. Therefore he is freed from all
sin by sipping water.
3. i. Vasish//;a XXV, 1-2. The whole Adhyaya is left out in
the Dekhan MSS., including K. The omission may have been
caused by the circumstance that the initial verses of Adhyayas 3
and 4 are identical.
2. Gautama XXV, 9 ; Vasish/Aa XXV, 4.
3-5. See the rules for sipping water, given above, I, 5, 8, 19-26.
rV,4. SECRET PENANCES. 321
6. Or let him offer in the fire eight pieces of
sacred fuel, reciting (the following) eight (texts):
' Thou art the expiation of sin committed by the
gods, Svaha;' 'Thou art the expiation of sin com-
mitted by men, Svah;' 'Thou art the expiation of
sin committed by the manes, Svaha ;' ' Thou art the
expiation of sin committed by myself, Svaha;'
' Thou art the expiation of the sin which we have
committed either by day or by night, Svaha;' 'Thou
art the expiation of the sin which we have com-
mitted either sleeping or waking, Svaha;' 'Thou
art the expiation of the sin which we have com-
mitted either intentionally or unintentionally, Svaha;'
' Thou art the expiation of every sin, Svaha. 1
7. When he has offered (these eight oblations) he
will be freed from all guilt
8. Now they quote also (the following verse):
1 The- Aghamarshawa, the Devakma, the Suddha-
vatls, the Taratsamas, the Kushmaw^is, the Pava-
manls, the Vira^is, the Mmyulangala, the Durga
(Savitrl), the Vyahmis, and the Rudras (are texts)
which are very efficacious for effacing sin.'
PRASNA IV, ADHYAYA 4.
i. We will explain the (secret) penances which
are not prescribed (by others, but by the offender
himself, and) particularly what shall be done in
(case) faults (have been committed) by men who,
with concentrated minds, (are) intent (on the per-
formance of their duties).
6. Gautama XXV, 10. The Mantras occur Taitt. Arayaka
X, 59.
8. Vishnu LVI. 3, and note ; Vasish/Aa XXVIII, 10-15.
C'4l Y
322 BAUDHAVANA. IV, 4.
2. He who, standing in water, thrice recites that
(hymn of) Aghamarsha^a (which begins), 'Both right
and truth,' will be freed from all guilt.
3. He who, standing in water, thrice recites the
verse, ' This spotted bull,' &c. will be freed from
all guilt ;
4. He who, standing in water, thrice recites the
verse, ' Freed from the post as it were/ will be
freed from all guilt.
5. He who, standing in water, thrice recites the
verse, 'A swan dwelling in purity,' will be freed
from all guilt ;
6. Or, he who, standing in water, thrice recites
the Savitri, foot by foot, half verse by half verse,
and afterwards entire, will be freed from all guilt ;
7. Or, he who, standing in water, thrice recites
the Vyahmis, both separately and altogether, will
be freed from all guilt-
8. Or, he who, standing in water, thrice recites the
syllable Om alone, will be freed from all guilt.
9. Let him not teach these Institutes of the
Sacred Law to one who is neither his son nor his
pupil, nor has resided (in his house) less than a year.
10. The fee (for teaching it) is one thousand
(pawas, or) ten cows and a bull, or the worship of
the teacher.
PRASNA IV, ADHYAYA 5.
I. Now, therefore, I will proclaim by what rites,
connected with the Saman, ^'k, Ya^us, and Atharva-
4. 2. Taitt. Arawyaka X, i, 13. 3. Taitt. Arawyakal, 5, 3, i.
4. Taitt Brahmaa II, 4, 4, 9.
5. Taitt. Sawhita I, 8, 15, 2. 9. Vasish/fo XXIV, 6-7.
5. i. All the Dekhan MSS., including K., have been copied from
RITES SECURING SUCCESS.
vedas, (man) quickly attains the wishes of his
heart.
2. Having purified his body by muttered prayers,
burnt oblations, Ish/is, restraints, and the like, he
will accomplish all his objects. He will not attain
success in any other way.
3. A Brahmawa, who is going to mutter prayers,
to offer burnt oblations or Ish/is, or to practise
restraints, shall, first, during the bright half of the
month, on a lucky day and under a lucky constella-
tion, cause his hair and beard to be cut.
4. Let him bathe in the morning, at noon, and in
the evening ; let him beware of anger and untruth ;
let him not address women and Sudras ; let him be
continent, and subsist solely on food fit for offerings.
5. Avoiding to sleep in the day-time, let him wor-
ship cows, Brahmaas, manes, and gods. As long as
he is engaged in muttering prayers, offering Homas
and Ish/is, and practising restraints, let him stand
during the day and sit during the night
6* The Y^rikkhva. (penance) revealed by Prafa-
pati lasts twelve days, (which are divided into four
separate) periods of three days; (during the first
period of three days he eats) in the day-time (only,
during the second) at night (only, during the third
he subsists on) food given without asking, (and
during the fourth) finally (he lives on) air.
a MS. the leaves of which were out of order. After the first words
of ver. i , they have kshira/n dadhisarpLi kurodakam, which belongs
to ver. 26, and they go on with the text down to IV, 7, 7, after which
the end of IV, 5, i and 2-25 are given. 'Yantra," restraints," i.e.
KnAWras and the like, (which are called so) on account of the
restraint of the senses (required for them).' Govinda.
3-5. VasishMa XXIV, 5.
6. Vasish/4a XXI, 20. Repeated, see above, II, i, a, 38.
Y 2
324 BAUDHAYANA. IT, 5.
7. (If one eats on) one (day in) the morning
(only), and (on the following day) at night (only, on
the next day food) given without asking, (and on
the fourth day) subsists on air, and repeats this
three times, that is called the KrMMra. (penance)
of children.
8. (If) one eats one mouthful only at each (meal),
following, during (three) periods of three days, the
rules given above, and subsists during another
period of three days on air, that is called the
Atikrz//&#ra penance.
9. (If) during those (first) three periods of three
days one partakes of water only, and subsists after-
wards (during three days) on air, that third (variety)
must be known to be the most efficacious K.rt&-
khv&C&irikkfaz. penance.
10. If one drinks hot milk, (hot) clarified butter,
(and a hot) decoction of Kara grass, each during
three days, and fasts during another three days, that
is called the Taptakrz&^ra.
11. (If one lives during one day) on cow's urine,
(during one day) on cowdung, (during one day) on
milk, (during one day) on sour milk, (during one day)
on clarified butter, (during one day) on a decoction
of Kara grass, and during one (day and) night on
air, that is called the Sawtapana Kn^ra.
12. Let him take the cow's urine, reciting the
Gayatrl; the cowdung, (reciting the text), ' Gandha-
7. Vasish/^a XXIII, 43 ; see above, II, i, 2, 39.
8. Vasish#a XXIV, 2-3 ; see above, II, i, 2, 40.
9. See above, II, i, 2, 41. 10. See above, II, i, 2, 37.
11. Vasish/fca XXVII, 13; Vishnu XLVI, 19.
12. The texts quoted are found, Taitt. Arawyaka X, i, 10; III,
17 ; Taitt. Sawhitd I, 5, 1 1, 4, 7 ; I, i, 10, 3 ; VII, i, 1 1, i.
IV, 5. RITES SECURING SUCCESS. 325
dvaram;' the milk, (reciting the verse), 'Apyayasva;'
the sour milk, reciting (the verse), ' Dadhikravwa;''
the clarified butter, (saying), '.Sukram asi;' the decoc-
tion of Ku-ya grass (with the text), 'Devasya tva ;'
1 3. (And mix together) one part of cow's urine,
half as much cowdung, three parts of milk, two of
sour milk, one part of clarified butter, and one part
of water boiled with Kiua grass; a Sawtdpana
KrM&Ara. (performed) in this manner will purify
even a .SVapaka.
14. He who subsists during five (days and) nights
on cow's urine, cowdung, milk, sour milk, and clari-
fied butter will be purified by (that) Pa/agavya
(the five products of the cow).
15. If, self-restrained and attentive, he fasts during
twelve days, that is called a Paraka Yirikkfa*, which
destroys all sin.
1 6. If he subsists on cow's urine and the other
(substances named above), one day on each, and con-
tinues (this mode of life) during thrice seven days, the
theologians call that a Mahasawtapana Krz&Mra.
17. If he daily adds to his food one mouthful
during the bright (half of the month) and diminishes
it daily by one mouthful during the dark (half of the
month), and keeps two fasts in the two halves of the
month, that is called a A'dndrayawa.
1 8. If, with concentrated mind, a Brahmawa eats
four mouthfuls in the morning and four mouthfuls
when the sun has set, he will perform the A'andra-
yaa of children.
13. VasisbMa XXVII, 13. 14. Vasish/Aa XXVII, 14.
15. Vishmi XLVI, 1 8. 16. Vishmi XL VI, 20.
17. Vasish/tfa XXVII, 21 ; see above, III, 8.
1 8. Vistom XLVII, 8.
326 BAUDHAYANA. IV, 5.
19. If, self-restrained, he daily eats, during a
month, at midday eight mouthfuls of food, fit for
a sacrifice, he will perform the A^andrayawa of
ascetics.
20. But a Brahmaa who eats anyhow, during a
month, thrice eighty mouthfuls of food, fit for a sacri-
fice, goes to the world of the moon.
21. As the rising moon frees the world from the
fear of darkness, even so a Brahmaa who performs
a ^clndriya^a removes the fear of sin.
22. He who lives one day on (rice)-grains, three
days on oil-cakes, five days on buttermilk mixed
with water, seven days on water, and (one day) on
air, (performs) the guilt-destroying Tulapurusha.
23. Living on barley-gruel (yeLvaka) removes the
guilt of corporeal beings after seven days, and so
does a fast of seven days ; that has been recognised
by wise men.
24. By dressing in wet clothes, by living in the
open air, and by exposing himself to the sun during
the light halves of the months Pausha (December-
January), Bhadrapada (August-September), and
Gyesh^a (May-June), a Brahmawa is freed from
(all) sin excepting crimes causing loss of caste
(pataniya).
25. (If one swallows) cows' urine, cowdung, milk,
19. Vishnu XL VII, 7.
20. Vishu XLVII, 9. Govinda places this verse before Sutra 19.
22. Vishmi XLVII, 22.
24. The meaning is that the performer is to stand in wet clothes
during the first half of the month Pausha, in the cold season ; to
live in the open air during the first half of Bhadrapada, in the rainy
season ; and to allow himself to be broiled by the sun in <7yesh///a,
the hottest time of the hot season.
25. 1 doubt if the reading of Govinda, yava"^mena (explained
^5- RITES SECURING SUCCESS. 327
sour milk, clarified butter, and a decoction of Ku*a
grass, mixed with barley gruel, that is the most
sanctifying Brahmakuna.
26. He who fasts on the new moon day and eats
sesamum grains on the full moon day, will be freed
in the course of a year from the sins which he com-
mitted in the bright and the dark halves of the
month.
27. He who lives on alms obtained from Agni-
hotrins is purified in one month ; (he who obtains
his food from a Yayavara, in ten days; he who re-
ceives it from a hermit in the forest, in five days;
28. (He who lives) on food given by a person
who has a store sufficient for one day only, will be
purified m one day ; he who drinks water given by
a person subsisting by the Kapota-vmti (pigeon-
life), is purified in three (days).
29. If one recites the whole ^/g-veda, Ya^ur-
veda, and Sma-veda, or thrice reads one of these
Vedas and fasts, (that is) a most efficient means of
purification.
30. Now if one is in haste to finish, one may live
on air during a day, and pass the night standing
ia water, that is equal (in efficacy) to a Pra^apatya
31. He who at sunrise mutters the Gayatrt one
thousand and eight times, is free from all sin, pro-
vided he has not slain a learned Brahmawa.
by yavagu^) sawyuktam, ' mixed with barley-gruel,' is correct. AH
the MSS. of the text have yavanSm ekasawyukto, which I do not
understand. Govinda has Brahrnakr;Mra>4 instead of Brahma-
kunta/i. But see the Petersb. Diet. s. v. brahmakftr/fe.
28. Regarding the Kapota-vrriti, see above, III, 2, 15.
30. Vasish//%a XXVII, 17. Govinda adds after kartum, 'to
finish,' 'the rites connected with the Vedas' (Sfltra i).
328 BAUDHAYANA. IV, g.
32. He who distributes food, speaks the truth, and
has compassion on all living beings, is more (holy)
than all those who have been purified by the
restraints mentioned above.
PRASNA IV, ADHYAYA 6.
1. The (eleven Anuvakas called) Rudras together
with (the ten hymns) seen by Madhu///fcandas, the
Gayatri with the syllable Om, and likewise the
seven Vyahmis (are the texts) which should be
muttered (and) which remove guilt.
2. The Mrzgaresh/i, the Pavitresh/i, the Trihavis,
the Pavamant are the Ish/'is which efface sin, if they
are (each) combined with the VaLrvanara (Dvadaja-
kapala).
3-4. Learn, also, the following most excellent
secret ; he will be freed from all sins of all kinds
who sprinkles himself with water, reciting the
Pavitras, who mutters the eleven (Anuvakas called)
Rudras, who offers burnt oblations of butter, reciting
the Pavitras, and gives gold, a cow, and sesamum (to
Brahmarcas).
5. He who partakes of boiled barley-gruel, mixed
with cow's urine, liquid cowdung, sour milk, milk,
and butter, is quickly freed from sin.
6. Both he who has begotten a child on a .Sudra
woman and he who has had connexion with a female,
6. i. The hymns are Rig-veda I, i-io.
2. Regarding the Mngaresh/i, see Taitt. SawzhitS IV, 7, 15. In
explanation of the term Trihavis, Govinda adcls the word Savanesh/i.
5. Ydvaka, translated, as usually, by barley-gruel, can also
denote, as Govinda points out, other dishes made of barley.
6. See above, II, i, 2, 7, 10, 13-14.
IV, 7- RITES SECURING SUCCESS. 329
intercourse with whom is forbidden (agamya), are
purified (if they live) according to this rule during
seven days.
7. (That is likewise) the remedy when one has
swallowed semen, ordure, and urine, or eaten the
food of persons whose food must not be eaten, (and
also) when a younger brother has kindled the sacred
fire, has offered a .Srauta sacrifice, or taken a wife
before the elder.
8. He who has committed even a great number
of (wicked) actions, excepting mortal sins, will be
freed (by that rule) from all guilt That is the
statement of the virtuous.
9. But (this) ordinance, which is based on the
authority of the sacred texts, is stated (to be that)
through which Bharadva/a and others became equal
to Brahman.
10. Through the performance of these rites a
Brahmawa, whose heart is full of peace, obtains what-
ever desires he may have in his heart.
PRASNA IV, ADHYAYA 7.
T. The wishes of a Brahmawa who has left off evil
deeds and is (ever) engaged in holy works are ful-
filled even without (the practice of) restraints.
2. Upright Brahmawas quickly accomplish what-
7. See above, II, i, i, 21, 39-40. I follow the reading of M.
and of the commentary, paryadhane^ayor etat parivitte *a bhe-
sha^am. The reading of the Dekhan MSS. is etat patite Jaiva
bho^anam, ' that food must be eaten and when one has
become an outcast.'
7. i. Yantram, 'restraints,' i.e. KriAMras, the fasts, and <
practices described in the preceding chapters.
33 BAUDHAYANA. iv, 7.
ever they wish in their hearts, if they are purified
by honest actions.
3. Thus a wise man should practise those re-
straints until he has purified his bodily frame.
4. He who has been purified by those restraints
should, after fasting three (days and) nights, begin
the performance of that sacred rite through which
he wishes to gain the fulfilment of his desires,
5. (Reciting) the Kshapavitra, the Sahasrksha,
the Mrzgdra, the two Ga#as (called) Amhomufc, the
Pavamanis, the Kushmadfts, and the Rikzs, ad-
dressed to Vaisv&nara,
6. (And) offering with (each of) these (Mantras)
boiled rice and clarified butter during seven days, in
the morning, at midday, and in the evening, keeping
a rigid silence, living on food fit for a sacrifice,
restraining his senses and his actions,
7. He is freed from all crimes, even mortal sins,
after looking on a cross-road at a pot filled with
water, (and reciting the text), 'Siwhe me manyu/&.'
8. He is freed from the multitude of sins, com-
mitted unintentionally in old age, in youth, and in
infancy, and even from those belonging to former
births ;
9. After feeding at the end (of the seven days)
Brahmaas with milk and rice, well mixed with
5. According to Govinda the Kshapavitra, or as (he Dekhan
MSS. read, Kshmapavitra, occurs in the Sutrapa//^a of the Taitti-
rfyas, consists of six Verses, and begins ' Agne naya.' The text
meant must be similar to Taitt. Sawzhita I, i, 14, 3. The Saha-
sraksha is the Purushasukta. The Mr/gara consists of the Ya^ya'-
rmvakyas of the Mr/garesh/i, Taitt. SawhitS IV, 7, 15. The two
Gawas called Amhomuk are found Taitt. Sawhita II, 3, 13, i, 'yd
vim indravariwau' and 'yo vam indravaruwau.' The verses addressed
to Agni Vaijvanara are the first eight. of Taitt. Sawhita I, 5, n.
IV, 8. RITES SECURING SUCCESS. 331
butter, and distributing to them after their dinner
cows, land, sesamum, and gold,
10. A Brahmawa becomes internally pure, his
guilt being consumed like fuel, and fit for the per-
formance of rites which secure the fulfilment of
wishes and of rites like the kindling of the sacred
fire.
PRASNA IV, ADHYAYA 8.
1. He who, through excessive greed or careless-
ness, performs this rite for others, is tainted by sin,
and perishes like one who has swallowed poison.
2. A Brahmaa who performs this rite for his
teacher, his father, his mother, or for himself is
resplendent like the sun. Therefore this rite may
be performed for those (persons).
3. Ka (Pra^apati) purified by means of this rite
the god with a thousand eyes (Sahasraksha), Fire,
Wind, the Sun, Soma, Yama, and other lords of the
gods.
4. Whatever there is in these three worlds, famed
as possessing a holy name, Brdhmawas and the rest,
(all) that was produced by Ka through this rite of
sanctification.
5. This sin-destroying secret of Pra^ipati was
first produced; thereafter thousands of purificatory
rites came into existence.
6. He who performs those eight Garcahomas on
the (first) day of the year, of a half-year, of a season,
or of a fortnight, sanctifies ten ancestors and ten
descendants of his line ;
7. And, while still on earth, he is known to the
8. 5. I.e. those mentioned V, 7, 5.
33 2 BAUDHAYANA. IV, 8.
gods in heaven as a holy man, and (after death)
that virtuous man rejoices for a very long time in
heaven like a god.
8. If a Brahma^a is unable to offer those eight
Gawahomas, let him offer one ; thereby his guilt is
effaced.
9. He, also, whose sons or pupils offer those eight
Gawahomas, is freed from his sin which is bought
off by his having instructed (them).
10. Through a desire of removing one's guilt one
even may cause (these oblations) to be offered by
men who have been engaged for money, in case
oneself is unable (to do it); a man need not torment
himself.
11. Even among the virtuous a distribution of
wealth is made (for the success) of holy rites; some-
times a man who is free from debt is (thereby) freed
from guilt.
12. Liberated according to this rule from the
ocean of guilt and debt, he considers himself pure
and able to successfully perform the sacred rites.
13. But in the case of that pure mortal who, freed
from all sin and debts, begins the sacred rites, they
will succeed without any effort.
14. Let him daily (study and) teach this holy
(rule) of Pra/apati, which the sage has proclaimed,
let him remember it or hear it. (By doing that) he
is freed from all guilt and will be exalted in Brah-
man's world.
10. The meaning is that in case a wealthy man is unable to bear
' the restraints,' he may hire others to perform the Homas. Though
the hired performer will be guilty of a serious offence (Sutra i),
the person who causes them to be performed will derive benefit
from them.
IV, 8. RITES SECURING SUCCESS. 333
15. Let him mutter during twelve days those
sacred texts through which he wishes to accomplish
(his desires), eating once (a day) at night boiled
rice with clarified butter, with milk, or with sour
milk.
1 6. (Let him offer) ten times a burnt oblation and
sprinkle clarified butter. (That is) the preliminary
worship (which must be performed) when one desires
to accomplish one's objects through those sacred
texts.
PARI5ISH7A.
PRASNA VII, ADHYA"YA 5.
1. We will explain the rule for the adoption of a
son.
2. Man, formed of virile seed and uterine blood,
proceeds from his mother and father (as an effect)
from its cause.
3. (Therefore) the father and the mother have
power to give, to abandon, or to sell their (son).
4. But let him not give nor receive (in adoption)
an only son ;
5. For he (must remain) to continue the line of
the ancestors.
6. Let a woman neither give nor receive a son
except with the permission of her husband.
7. He who is desirous of adopting (a son) pro-
cures two garments, two earrings, and a finger-ring ;
a spiritual guide who has studied the whole Veda ; a
layer of Ku^a grass and fuel of PalcLya wood and so
forth.
5. i. This chapter has been translated by Mr. Sutherland, Dattaka
Mfmatfzsd V, 42, and Dattaka ATandrM II, 16, and by myself,
Journal Bengal Br. Roy. As. Soc., vol. XXXV, p. 162.
2-6. Identical with Vasish/^a XV, 1-5. The best MS. omits
the particle tu, ' but,' in Sutra 6, while others have it.
7-8. Vasish/tta XV, 7. The translation of madhye by ' in their
presence ' rests on the authority of the Sa/wskarakaustubha 47 b, it,
where it is explained madhye [a] iti bandhusamaksham. The other
explanation ' in the middle (of his dwelling)/ to which the interpo-
lated text of the Dattaka MfmawsS and Dattaka ATandrild refers,
is, however, also possible.
VII, 5- ADOPTION. 335
8. Then he convenes his relations, informs the
king (of his intention to adopt) in (their) presence,
feeds the (invited) Brdhmawas in the assembly or
in (his) dwelling, and makes them wish him 'an
auspicious day,' ' hail/ (and) ' prosperity.'
9. Then he performs the ceremonies which begin
with the drawing of the lines on the altar and end
with the placing of the water-vessels, goes to the
giver (of the child) and should address (this) request
(to him), ' Give me (thy) son/
10. The other answers, ' I give (him).'
IT. He receives (the child with these words), 'I
take thee for the fulfilment of (my) religious duties ;
I take thee to continue the line (of my ancestors).'
12. Then he adorns him with the (above-men-
tioned) two garments, the two earrings, and the
finger-ring, performs the rites which begin with the
placing of the (pieces of wood called) paridhis
(fences round the altar) and end with the Agni-
mukha, and offers (a portion) of the cooked (food)
in the fire.
13. Having recited the Puronuvdkyd (verse), ' He
who thinking of thee with a discerning mind,' &c.,
he offers an oblation, reciting the Ya^yd (verse), ' To
which performer of good deeds, thou, O G&ta-
vedas,' &c.
14. Then he offers (oblations, reciting) the Vya-
hrttis ; (the ceremonies) which begin the oblation
to Agni Svish/akrzt and end with the presentation
8. The ceremony alluded to is the so-called piwyahavlfonam.
12. The correct reading is pakv% ^uhoti.
13. The two texts are found Taittirtya SawhitS I, 4, 46, i.
14. Vasish/y&a XV, 7. The parenthetical phrase occurs fre-
quently in the Dharma-sutra ; see e. g. Ill, 4, 3.
336 BAUDHAYANA. VII, 5.
of a cow as a fee (to the officiating priest are)
known ;
15. And presents (to the spiritual guide) as a
sacrificial fee those two dresses, those two earrings,
and that finger-ring (with which he had adorned the
child).
1 6. If after the performance of these (rites) a legi-
timate son of his own body is born (to the adopter,
then the adopted son) receives a fourth (of the legi-
timate son's) share. Thus says Baudhayana.
1 6. Vasish/^a XV, 9.
INDEX
TO
VOLS. II AND XIV.
CM]
INDEX TO VOLS. II AND XIV.
Ap. = Apastamba ; Ga. = Gautama ; Va. = Vasish/Aa ; Ba, BaudhSyana.
Abhuasta, Ap. i, 3, 25; 21, 8; 34,
6-25, 26,6; 29,8-14,17. Ga.
II, 35; xvn, 17; xix, 10. Va.
xiv, 2 ; xxil, 7 ; xxiii, 14. Ba.
I, "> 35-
Abortion, Ap. r, 21, 8; 24, 8/ Ga.
xxi, 9 ; xxn, 13. Va. xxvm, 7.
Adoption, Va. xv, r-io. Ba. Par.
vii, 4 .
forbidden, Ap. n, 13, 11. See
Son adopted.
Adultery, Ap. i, 21, 9-10.
penances for, Ap. i, 25, 1-3, 10;
28,15,18, 20; n, 26, 24-27,1.
Ga. i, xxii, 1-17, 23, 26-27, 35.
Va. v, 3 ; xx, 13-16 ; xxi, i- 10,
la, 13, 16-17. Ba. n, i, 13-15;.
2,13-14; 3, 48-5i; 4,i5.
punishments for, Ap. n, 26, 18-
27; 27, 8-13. Ga. xii, 2-3.
Ba.i,i8, 18; 11,3,5^4,3. See
Guru, Wife, repudiation of.
Agamya (females not to be ap-
proached), enumeration, Ba.
n, 4, ii.
Aghamarshawa penance, Ba. ill, 5.
Agntdhra priest, seat of, Ba. 1, 15, 25.
Agnihotra sacrifice, Ap. i, 14, i.
Va. ix, 10. Ba. n, 4, 23.
Agnihotrin, Ap. 11, 7, 13; 9, 13.
Va. vi, si ; vm, 9; xxv, 2.
Ba. n, 13, 8; iv, 5, 27.
Agnish/oma sacrifice, Ap. n, 7, 4.
Ga. vm, 20. Ba. n, 4, 23.
Agnishmt sacrifice, Ga. xix, 10;
xxn, 10. Va. xxn, 7. Ba. n,
1,4; m,io,8.
Agnyadheya sacrifice, Ga. vin, 19.
Va. vin, 20. Ba. I, 13, 10; n,
4, 22-23.
Agrahayam, Ga. vm, 18. Va. xi, 43.
Agrayawa sacrifice, Ga. vm, 19. Va.
XI, 46. Ba. ii, 4, 23.
Agriculture, Ap. n, 10, 7. Ga. x,
5, 49- Va. H, 19. 3I-J 6 - Ba.
I, 10, 28-30; II, 4, 20-21.
Ahiwsaka mode of life, Ba. in, a,
a, etymology of, Ap. i, i, 13.
See Teacher and Spiritual
Guide.
Arnbash/iacaste,Ga.rv,i6.Va.xvHi,
.18. Ba. 1, 16,7,9; 17, 3,9, 12.
Ana/natparayaa penance, Ap. I, 27,
9. Va. iv, 32; xx, 46.
description of, Ba. in, 9.
Andhra (Andhra), vol. ii : pp. xxv,
xxx-xxxvii.
Anga, country, Ba. I, a. 13.
Angas, of Veda, vol. ii, p. xxvi Ga.
vm, 5; xi, 19: xv, 2b. Va.
in, 19-20, 23; xnr, 7. Ba.
ii, 14. 2, 6.
enumeration of, Ap. n, 8, to-n.
Animals, eatable and forbidden, Ap.
1, 17, 29-39. Ga. XVH, 27-38.
Va. xiv, 39-48. Ba. i, 12, 1-8.
- slaying of, Va. iv, 5-8.
penance for slaying, Ap. r, 35,
13-26, 2. Ga. xxn, 18-72, 94-
25. Va. XXI, 1 8, 23-27. Ba.
I. 9, 6.
penance for bite of, Ga. xxin, 7.
Va. xxiii, 31. Ba. i, ii, 38-41.
Animal sacrifices, Va. xi, 46. Ba.
I, 9; H, 4, 23. See ls'irO 3 .-'3-
Z 2
340
INDEX TO VOLS. II AND XIV.
Apastamba, vol. ii, pp. ix-xliv. Ba.
II, 10, 14.
age of, vol. ii, pp. xxxvii-xliii.
home of, vol. ii, pp. xxxii-xliv.
works of, vol. ii, pp. xi-xiv.
Apastambha, vol. ii, p. xxxiii; vol.
xiv, p. xlii.
Apastambins (-biya), vol. ii, p. kv.
.Aptoryama sacrifice, Ga. vm, 20.
Ara/ras, Ba. I, 2, 14.
Arghya, Ga. v, 33. See Honey-
mixture.
Arms, trade of, Ap. I, 18, 19 ; n, 10,
6; 17, 21. Ga. xni, 13-23. Va.
in, 25; xiv, 5. Ba. I, 2, 3;
18, 3.
Arsha marriage, Ap. II, ii, 18. Ga.
iv, 8, 30. Va. I, 32. Ba. I,
20, 4.
Arthajastra, vol. ii, p. xxix.
Artisan, Ga. x, 3 1 ; xi, 2 1 ; Va. xix,
28. A
Arya (Aryan), Ap. I, 3, 40; 12, 6,
8~io; 21, 13, 17; 28, ii ; 29,
9; 11,10,11. Ga. vi, u; ix,
65,69; x, 61,67; xn, 2; xxn,
5. Ba. 1, 10, 20; H, 2, 1 8. See
Caste, three first or twice-born.
Aryavarta, boundaries of, Va. 1, 8-15.
Ba. I, 2, 9-12.
Ascetic, Ap. II, 9, 1 3 ; 21, i ; 26, 14.
Ga. ni, a ; xn, 38. Va. xi, 17,
34J xix, 37; xxi, 33. Ba.i, 19,
13; ", 13, 7-
duties of, Ap. n, 21, 9-17. Ga.
in, 11-25. Va. vi, 19-20; x.
Ba. ii, n, 16-26, 18.
rites on entering order of, Ba.
II, 17.
Ashfaka, Ap. I, 10, 2. Ga. vm, 18;
xvi, 38-39. Va. xni, 22. Ba.
11,15,9.
Assassin. See Self-defence.
Assault, Ap. i, 26, 6. Ga. xxi, 20-
22. Va. xix, 9. Ba. ii, i, 7.
Assault-of-arms, Ap. ii, 25, 14.
Assembly legal. See Parishad.
Assessors, Ga. xni, n.
Astrologer, Ga. xni, r. Brahmana
not to be an, Va. x, 21. Ba.
n, 2, 16.
Astronomy, a Ved^nga, Ap. n, 8, ii.
Asura marriage, Ap. n, 12, i. Ga.
iv, n.^Ba. i, 20, 7, 13; 21,2-3.
See Manusha marriage.
Ajoka, king, vol. ii, p. xxxiv.
Aju/tikara crimes, Ap. I, 21, 12-19.
Ba. n, 2, 15-16.
penances for, Ap. i, 29, 17-18 ; n,
12, 22-23. Ba. ii, 2, 17.
Ajvalayana, Ba. ii, 10, 14.
Ajvins, Ba. ii, 16, a.
Atharvajiras Upanishad,vol. ii, p. Ivi.
Ga.xix,i2. Va. xxii, 9; xxvm,
14.
Atharva-veda, vol. ii, pp. xxiv-xxv,
xxix. Ap. II, 29, 12. Ba. iv,
3 4", 5,i.
Atheist, Ap. i, 20, 5. Ga. xv, 16;
xxi, i. Va. I, 23; xn, 41. Ba.
i, 10, 25.
penance for, Va. xxi, 29-30.
Atikr/>MAra penance, Ga. xix, 20;
xxv, 18-19. Va. xiv, 33; xx,
8, 10, 19; xxi, 16, 30; xxii, 16.
Ba. n, i, 7 ; 4, 12 ; in, 10, 18.
description of,Va. xxiv, 1-2. Ba.
ii, 2, 40 ; iv, 5, 8.
Atiratra sacrifice, Ap. ii, 7, 4. Ga.
VIII, 20.
Atithi, etymology of, Va. vui, 7.
See Guest.
Atman. See Soul.
Atreya, vol. xiv, p. xl,
Atreyi, etymology of, Va. xx, 35-36.
See Murder, penance for.
Aukheyas, vol. ii, p. xv.
Aukhya, vol. xiv, p. xxxvi.
Aupa^andhani, vol. xiv, p. xl. Ba.
", 3 33-
Austerity, Ga. xix, u, 15. Va. xx,
47; xxii, 8. Ba. 111,9,9,13.
Avakirwin. See Student, penances
for.
Avanti, country, Ba. I, 2, 13.
Avaras, men of later times, vol. ii,
pp. xvii, xxxvii. Ap. p. 19; n,
13,10,
Ayogava caste, Ga. iv, 17. Ba. I,
16, 8; 17,1,8.
Bali offering, Ap. i, 12, 16; n, 3,
12-15, 1 8-4, 9. Ga. II, 4; v,
9-17. Va. xi, 4. Ba. ii, 5, ii;
vol. xiv, p. 257.
Barbarians, Ap. I, 32, 18. Ga. ix,
16. Va. vi, 41.
Bathing, rule of, Ap. I, 2, 30 ; n, 22,
14. Ga. ix, 2, 61. Va. vi, 15.
Ba. i, 3, 39 ; n, 5, 1-7 ; 6, 3,
24-25; 7, 3, 8.
a penance, Ap. i, 25, 10, &c. Ga.
INDEX TO VOLS. II AND XIV.
341
xix, 15, &c. Va. xxiu, 33, &c.
Ba. 111,10, i3,&c.
Baudhayana, vol. ii, pp. xv-xvi, xviii-
xxiii ; vol. xiv, pp. xxix-xlv.
age of, vol. ii, pp. xlix, li ; vol.
xiv, p. xliii.
home of, vol. xiv, p. xli.
works of, vol. xiv, p. xxx.
- quoted, Ba. I, 5, 13 ; 6, 15 ; 7, 8 ;
n, 10, 14; m, 5, 7; 6, 13. Ba.
Par. vii, 4, 1 6.
Baudhayanins (-iyas), vol. ii, p. xv;
vol. xiv, pp. xli-xlii.
Begging, Ap. I, 3, 35-4, 4 ; ii, 10, 1-3.
Ga. n, 35-41; m, 14-15. Va.
vii, 9 ; XI, 68-70 ; xil, 2-3. Ba.
I, 3, 16-18; 5, 8-1 1 ; 11,11,22;
1 8, 4-6, 14.
Bestial crime, Ga. xxn, 36; xxiu,
12. Va. xxni, 5-6.
Bhallavins, Va. I, 14-15. Ba. i, a,
11-12.
Bharadvag-a, vol. ii, pp. xvi, xxiii.
Bharadva^-ins, vol. ii, p. xv.
Bhavishyat-purana, vol. ii, p. xxviii.
Ap.'n, 24, 6.
Bhikshu, vol. ii, p. Iv. Ga. HI, a.
Ba. n, ii, i2.
Bhnfg-yakafa caste, Ga. iv, 20.
Blind man, excluded from inherit-
ance, Ba. II, 3, 38.
Bodhayana, vol. xiv, p. xliii.
Boundary, Va. xv, 18. See Land.
Brahmakfinta penance, Ba. IV, 5, 25.
Brahma^arin. See Student.
Brahma marriage, Ap. n, 11,17. Ga.
iv, 6, 33. Va. I, 30. Ba. I, 20, 2.
offspring of, Va. in, 19.
Brahman, offering to. See Veda-
study.
priest, Ba. I, 15, 21, 23.
slayers of, Ap. I, i, 27.
Brahmawa, quoted, Ap. I, 9-10; 3,
9, 26; 7, 7, n, 10, 8; 12, 1-2,
10, 14; 17, 28; n, 7, 15; 13,6.
Ba. n, ii, 7.
Brahmawa caste, duties, livelihood,
and occupations, Ap. I, 18, 3-8,
13-15; 20,19-21,4; 29,4. Ga.
n, 20; vii, 4-23; vm, i-n;
IX, 1-6, 40. Va. ii, 13-14, 22-
47; in, i-n, 24; vi, 23, 25,
33-44; via, 17; x, 31; xi, 45-
48. Ba. I, 10, 24-30; 18, 2 ; n,
a, 13,16,26-29; 3, i; 4,16-21.
special rules for initiation, stu-
dentship, impurity, &c., Ap. i,
I8 > 21 ; 3,33,38,40-41; 3,a;
5, 1; M, 33, 26. Ga. i, 5-6,
15-20, 22, 24, 26. Va. in, 26,
3i; XI, 49, 52, 55 , 58,64,67-
68,71. Ba.i, 3,1-15,17.
uranmawa caste, rank and preroga-
tives, Ap. i, i, 3-4 ; , 4)25; 30>
20,22; 31,6511,4.16: 11,5-6;
12,5-8; 26,10. Ga. v, 43-44;
vm, 12-13; IX, 12; x, 44 ; xi,
j,7, "-14; xin, 26; Xiv, 46;
xvm, 24-29. Va. I, 39-40, 43-
46; 111,14; VI, ii ; xi, 13; XH,
28-30. Ba. I, 18, i-n; n, 6,
3o; 7, 38.
feeding of and gifts to, Ap. n, 15,
"-13J 17, 4-aa; 18, 10 ; 20,
9-4,6; 25, ii ; 26, 1-2. Ga. V,
20-21; x,9; xv, 5, 7-14; xvm,
31. Va.vi,2 5 , 30; vm, 6; xi,
17-20,27,29. Ba. 11,5, 19; n,
5; M,3-5.
property inherited by Brahmanas
only, Ga. xxviii, 41. Va.
XVH, 84-86. Ba. i, 13, 14.
punishments of, Ap. H, 26, 11-13,
17-19- <*a. xn, n, 16, 46-47.
Ba. I, 18, 17-18; H, 4, i.
wives of, Va. i, 24-26. Ba. 1, 16, 2.
marriages lawful for, Ba. i, 20, 10.
murder of, Ap. I, 24, 7-25; 25,
11-12528,21-29,1. Ga. xxi,
r ; xxn, 1-13; xxiv, 6-12. Va.
xx, 23-28, 34, 37; xxv, 4 . Ba.
I, 18, 18-19; 19, 5; II, i, 2-6;
IV, i, 29; 2,6-8.
other offences against, Ga. xxi,
17,20-22; xxu, 28. Ba. ii. i,
7. See Srotriya.
Brahmanvidhana rite, Ba. n, 17, 18-
19.
Bride, Va. xm, 60.
Bridegroom, Va. x I, 2 . Ba. ii , 6, 3 o .
Brother, Ap. I, 14, 9. Ga. VI, 3, 8.
Ba. I, 3, 33.
inherits sister's foe, Ga. xxviii,
25-
eldest inherits brother's estate,
Ga. xxviii, 27.
younger brother sacrificing, mar-
rying, &c. before elder, Ap. n,
12, 22. Ga. xv, 18; xvm, 20.
Va. I, 18; xx, 7-8. Ba. n, i,
39-40; iv, 6, 7. See Sons,
eldest, &c.
34-2
INDEX TO VOLS. II AND XIV.
Buddhists, vol. 11, p. tv.
Bukkaraya, king, vol. xiv, p. xlii.
Caste, four original, Ap. I, i, 3 -7. Va.
H, i. Ba. 1, 1 6, i,
three first or twice-born, Ap. n,
35, '35 36 > 4i 27, 8-15. Va.
n, 2-3. See Arya.
- mixed, Ga. iv, 16-28. Va. xvm.
Ba. i, 16, 6-17, 15,
change of, Ga. iv, 22-24.
- duties of all, Va. iv, 5.
exclusion from, Ga. xx, 1-9. Va.
xv, 11-16. Ba. u, i, 36.
origin of, Ga. iv, 244 Va. IV, 1-3.
Ba. i, 18, 1-6.
re-admission into,Ga. xx, 10-16.
Va. xv, 17-21.
Central India, vol. ii, p. xxxii.
Conduct, rule of, Va. vi, 1-9.
how settled, Ap. i, 20, 1-9 ; n,
29, 14.
penance for violation of, Ga. xxv,
7.
Connubial intercourse, duty of, A p.
i, 32, i-a; II, 1,9, 16-2, i. Ga.
V, i-2 ; IX, 28-39. Va. XII, 6-7,
. Ba. I, 21, 18 ; IV, i, 16-21.
Coparcener, acquisition by, Ga.
xxvin, 30-31.
Countries, law of, Ap. 11, 15, i. Ga.
xi, 20. Va. i, 17. Ba. 1, 2, 1-8.
Cows, Ap. I, 17,30-31; 26, i; 30,
20; 31, 8-12; n, 8, 5-7. Ga.
vn, 8; ix, 12, 19, 23; x, 18;
xvii, 30; xxii, 18; xxin, 12.
Va". iv, 8 ; vi, 1 1 ; xn, 9 ; xiv,
30, 45-46; xxi, 18; xxm, 6.
Ba. n, 4, 18; 6, 17, 18, 30.
Crimes, classification of, Ap. I, 21,
7-19. Ga. xxi. Va. 1, 19-23.
Ba. n, 2, i, 12. 15.
Cultivator, law affecting, Ap. 11, 28,
1-2. Ga. x, 24-25; xi, 21.
Custom, law of, Ap. 11, 1 5, t. Ga. xi,
20. Va. i, 17. Ba. i, 2, 1-12.
Daiva marriage, Ap. ii, i r, 19. Ga. iv,
9, 31- Va. I, 31. Ba. I, 20, 5.
Dakshiwa. See Sacrificial tee.
Damage, done by cattle^ Ap. n, 28,
5. Ga. XH, 19-26.
Dancing, where to take place, Ap. n,
25, 4-
Danrapuramasa sacrifices, Ga. Yin,
19. Ba. II, 4, 23.
Dattaka. See Son adopted.
Daughter, duty of marrying, Ga.
xvni, 20-23. Va. xvn, 67-704
Ba. iv, i, 1 1 -6.
Crime of selling, Ap. n, 13, n.
Va.l, 36-38. Ba. i, ai,a-jj n,
2, 27. See Asura marriage.
inherits from father, Ap. n, 14, 4.
from mother, Ga. xxvin, 24.
Va. xvii, 46. Ba. n, 3, 43.
mother inherits from, Ga. xxvm,
25.
appointed, Ga. xxvin, 18-19. Va.
xyn, 45-46. Ba. ii, 3, 16.
Daushyanta caste, Ga. iv, 16.
Deaf man, free from taxes, Ap. n,
26, 16.
Debts, Ga. xn, 40-41. Va. xvi, 31.
Brahmaa's three, Va. xi, 47-48.
Ba. n, 16, 4-8.
Defamation, Ap. i, 26, 3-4, 7 ; n,
27, 14. Ga. xn, i, 8-14; xxi,
10,17-18; xxm, 27-28; xxv,
7. Va. xix, 9; xxm, 38-40.
Ba. n, 2, 33-34.
Dekhan, Ba. I, 2, 13.
Deposits, Ga. xn, 42. Va. xvi, 18.
Ba. H, a , 3.
De,rastha Brahmans, vol. ii, p. xxxi.
Devapala, vol. ii, p. xxxJii.
Dharmajastra, Ga. xi, 19.
reading, a penance, Va. xxvii, 19.
rule for teaching, Va. xxiv, 6-7.
Ba. iv, 2, 9-10.
Dhivara caste, Ga. iv, 19.
Dhruva mode of life, Ba. in, i, 16 ;
a, 7-10.
Documents, Va. xv, 10, 14-15.
Domestic priest, Ap. n, 10, 14-16.
Ga. xi, 12-17. Va. xix, 3-6,
41-42. Ba. i, 18, 7-8.
Dowry, Va. xm, 53.
Dravirfa, vol. ii, pp. xxv, xxxiv-xxxv.
Dress, Ap. i, 2, 39-3, 9; 15, i; 30,
10-14; n, 4, 21. Ga. i, 16-21;
in, 18-19 J Ix > 3-6- Va. ix, i ;
x, 9-10; xi, 61-67; XH, 14,
38-39. Ba. i, 3, 14; 5, 6; 13,
4-10 ; ii, 6, 39-40; 6, 39; u,
15; 18,44; 19, 21.
Drinking spirituous liquor, Ap. I,
21,8. Ga. n, 20; xxi, i. Ba.
I, 2, 4; 18, 18.
penance for, Ap. I, 25, 3, 10; 27,
10. Ga. xxm, 10-12. Va. xx,
19,22; xxvi,s. Ba. n, r, 18-22.
INDEX TO VOLS. II AND XIV.
343
Dumb man, free from taxes, Ap. n,
26, 16.
Duty. ^See Taxes.
Dvadajaha sacrifice, Ap. II, 7, 4.
Eating, rules of, Ap. i, 15, 16-20,
16; 31, i ; n, 1,2-7. Ga. ix, 32,
56-59. Va. in, 69-70 ; vi, 30-
22; Xii, 18-20, -3 1, 35. Ba.1, 2,
a; 11,5,21-6,2; 12-13; 6,39-40.
Eka, vol. ii, p. xxvi. Ap. i, 19, 7.
Emigrant, property of, Ga. xiv, 44,
Va. xiv, 19-30.
wife of, Ga. xvm, 15-17. Va.
xvn, 75-80.
Enasvin. See Sinful men.
Etymology, aVedSnga, Ap. II, 8, ir.
Eunuch, excluded from inheritance,
Ap. n, 14, i. Ga. xxvm, 43,
Va. xvn, 52-53; xix, 35-36.
Evidence, threefold, Va. xvi, 10.
See Documents, Ordeals, Pos-
session, Witness.
venial false, Ga. xxm, 29 ; Va.
xvi, 33.
Exclusion from inheritance, Ap. xiv,
i, 15. Ga. xxvm, 23, 40, 43.
Va. xvii, 52-53. Ba. n, 3, 37-
40.
Excommunication. See Caste.
Excrements, voiding of, Ap. I, 30,
15-31, 3- Ga. IX, 12, 14, 37-
43. Va. vi, 10-13; xn, u,
13-17. Ba. 1, 10, 10-14.
Families, law of, Ap. II, 15, i. Ga.
ix, 30. Va. i, 17.
Fasting, a penance, Ga. xix, n.
Va. xxn, 8. Ba. in, 10, 9, &c.
a punishment, Ap. I, 8, 30, &c.
forbidden, Ba. n, 13, 8-9.
Father, Ap. I, i, 17; 10, 4; 14, 6;
K, to, i. Va. iv, 21 ; xin, 48.
Ba. i, n, 20; n, 3, 45.
partition by, Ap. n, 13, 13-14,
i, 6-9. Go. xxvm, 2. Ba. i,
ai, 12; II, I, 25; 3, 2-8.
partition against will of, Ga. XV.
power over children. A p. n, 13,
ii. Va.xv,2. Ba. Par. vu, 4 , 3.
over marriageable daughter
lost, Ga. xvm, 2or. Va. XMI,
67-68. Ba. iv, i, 14.
to be cast off, Ga. xx, i. Va.
xm, 47.
to be maintained though out-
cast, Ga. xxi, 15-16. See Pa-
rents, Sou.
Father-in-law, Ap. ii, 8, 7. Ga. \ ,
27; vi, 9 . Va. xm, 41. fit. i,
, 3,45? n, 6, 30.
t ellow-student, Ap. I, 7, 29 ; 10, i a ;
ii, ii. Ga. II, 40; m, 8; xiv,
ao. Ba. i, ii, 30.
Food, lawful and forbidden, Ap. i,
16, 21-31; 17, 5, 14-18, 16;
II, 15, 14. Ga. ix/ 38; xvii.
Va. iv, 30; vi, 27-29; xm, i-
ii, 14-48. Ba. i, 9, 1-8; 10,
2-9; 12, 1-15.
penance for eating forbidden, Ap.
i, 26, 7; 27, 3-6. Ga. xxui,
45, 23-26; xxiv, 3; xxv, 7.
Va. rv, 31; xx, 17, 21; xxm,
30; xxvn, 10-17. Ba. i, i a,
-n; n, 5,8; iv, i, 5-6; a,
5, 13-14; 6, 7.
purifying, Ga. xix, 13. Va. xxii,
ii. Ba. m, to, ii, &c.
Fornication, Ap. a, ac, 18, 21. Ba.
",a,i3.
Funeral ceremonies, Ap. II, 15, 9-
n. Ga. xiv, 37-42. Va. iv,
9- I 5> 3 6 - Ba. i, ii, 24-36.
Funeral sacrifices. See Sia 5, 28.
Karawa caste, Ga. iv, 21.
Karaskara country, Ba. I, a, 14.
KarwaVaka Brahmans, vol. ii, p. xxxi.
Karshapawa, Va. xix, 37.
Klfakr/tsna, vol. xiv, p. xi.
Kajyapa, Ba. I, ai, a.
Kanaka, vol. ii, p. xxxiii ; vol. xiv,
p. xvi.
- quoted, Va. xn, 24; XXX, 5.
KStya, Ba. I, 3, 4*.
Katyayana, vol. ii, p. XXXT.
Kauddali mode of life, Ba, in, i, 16;
2, 5-6.
Kautsa, vol. ii, p. xxvi. Ap. 1, 19, 4 ;
28,1.
Ketalaputra, vol. ii, p. xxxv.
KhaWikiya school, vol. ii, pp. xv-xvii.
King,Ap. i, 31,5; 8,23; 11,8,6-7;
it, 5. Ga. v, 30-31; vi, 13,
24-25; vin, 1-3; ix, 63; XH,
a; xm, ii, 13; xiv, 10, 45;
xxi. Va. n, 49-50; in, 4, 13;
xm, 59; xvi, 17. Ba.H,4, 15;
6, 3; 7, 15-
duties of, Ap. II, 7, 12; 10, 14 ;
ii, 1-4; 35, 1-29, 10. Ga. x,
7-48; xi ; xm, 26; XVHI, 30-
32. Va. i, 4 1-43; xvi, 3-9, 31-
26; xix. Ba. i, 18-19.
takes heirless property, Ap. n,
14,5. Ga. xxviu, 42. Va.xvn,
83-86. Ba. i, 13, 15-16.
property without owner, Va.
xix, 1 9-20. See Domestic priest,
Minister, Officials, Pardon, Pu-
nishment.
Krikkhn. penance, Ap. i, 25, 8 ; 37,
6, 8; 28, 20. Ga. xix, ao;
xxni, 32; XXVH, a. Va. xx,
6-10,12,16,19; xxi, 13, 16,18,
24-27,29,32; xn, 16; xxni,
19; XXVii, 20. Ba. I, 12, 12;
11,1,7,19,23,38-40; 2,33-34;
3, 48, 50; 4, 12; in, 10, 8.
description of, Ap. I, 27, 7 ; Ga.
xxvi, 1-17. Va. xxi, 20; xxni,
42-43; xxiv, 4-5. Ba. i, 12,
12; 11,2,38,42-45; iv, 5, 6-7.
Kri/Wratikr/Mra penance, Ga.
xxvi, 30. Va. xxiv, 3. Ba.ii,
2, 41; i y 5,9-
Kr/shala, Ga. x, 18.
Kr/shnapaWita Dharmadhikarin, vol.
xiv, pp. xxvii-xxviii.
Kshatra marriage, Va. I, 34. See
Rakshasa marriage.
Kshatriya caste, Ap. I, i, 3-4; Mi
25,18,9; n,4, 18,25-27. Ga.
v, 44; vi, 18; vii, 6. Va, II,
1-2. Ba. i, 5, 9; 6,9; n, 1,21;
4,16-17.
duties and occupations, Ap. II,
10,6,10-11. Ga.vn,a6; x, 19,
41. Va. I, J4? > i5-'7 4-
40; in, 25. Ba. 1, 16, 3; 18, 3,"
30, 13.
INDEX TO VOLS. II AND XIV.
Kshatriya caste, special rules for ini-
tiation, studentship, saluting,
&c., Ap. I, i, 5, 1 8, 21 ; 2, 34,
38, 40; 3, i, 5, 9, 29; 5, 16;
14,23,27. Ga. i, n, 13, 15-17,
23, 26; v, 41; xiv, 2. Va. Jit,
27, 32; XI, 53, 56, 59, 6a, 65,
67,69. Ba. I, 3, 8, 10, 15, 17;
8,23.
murder of, Ap. i, 24, 1-9. Ga
XXH, 14. Va. xx, 31, 34, 38.
Ba. I, 18, 20-19, i ; n, i, 8.
punishments of, Ga. xil, 8-9, 14,
16. Va. xxi, 3. Ba. I, 18, 19.
Kshattr/' caste, Ga. I v, 1 8. Ba. 1, 1 6,
8; 17,1,7,10-11.
Kukkufaka caste, Ba. I, 16, 8, 12;
17, i, 14.
Ku/jSka, vol. ii, p. xxvi. Ap. 1, 19, 7.
KushmaWa penance, rule of, Ba.
in, 6.
Kutsa, vol. ii, p. xxvi. Ap. 1, 19, 7.
/faitri rite, Ga. in, 18.
A'akra^ara beggars, Ba. in, i, i, 5.
A'aw^ala (ATan^ala) caste, Ap. I, 9, 15,
17 ; II, 6, 8-9 ; 9, 5-6. Ga. iv,
17-18, 28; xiv, 30; xv, 24;
xyi, 19. Va. xi, 9; xm, n;
xvni, r; xxiv, 33-34, 4. Ba.
I9i 5,7J 16, 8, 17, 1,7; II, 4,
13-14.
ATandrayana penance, Ga. xix, 20.
Va. xxi, 13; xxn, 16; xxm, 16;
xxvn, 20. Ba. II, 3, 49; 4, la ;
in, 10, 18.
description of, Ga. xxvn ; Va.
xxiv, 45-47; xxvii, 21. Ba,
m, 8; IV, 5, 17--2I.
ATarawavyuha, vol. ii, pp. xv, xxx-
xxxi, xlvii.
AHaturmasya-kaWa quoted, Va. I, 37.
sacrifice, Ap. I, 10, i. Ga. vni,
19. Va. xi, 46. Ba. II, 4, 23.
A'aula rite, Ga. vni, 14.
ATolas, vol. ii, pp. xxxv-xxxvi.
Land, dispute about, Va. xvi, 13.
Law, sources of the, Ap. I, i, 1-2 ;
20,7-8 ; n, 15, i ; 29, 1 3-15. Ga.
I, 1-4 ; vi, 22 ; XI, 20 ; xxvni,
48-52. Va.l, 1-18. Ba.l, i-a.
institutes of. See Dharmajslstra.
Lending money. See Usury.
Limitation, law of, Ga. xxi, 37-39.
Va. xvi, 1 6 -i 8.
Livelihood, various means of, Ba. in,
1-3. See Occupations.
Madhava-Sayana, vol. xiv, p. xlii.
Madhuparka. See Honey-mixture.
Madhyandina-jakha, vol. ii, pp. xxv,
xxxix.
Madman, excluded from inherit-
ance, Ap. ii, 14, r. Va. xvn,
54? xix, 35-36.
Magadha country, Ba. I, 2, 13.
Magadha caste, Ga. iv, 17-18. Ba.
1 6, 8 ; 17, i, 7.
Magic rites and incantations, Ap. I,
26, 7 ; 29, 15. Ga. xi, 17 ; xxv,
7. Ba. n,3, 16.
Mahabharata, vol. xiv, p. xli.
Mahadeva, commentator, vol.ii,p.xvi .
Maha^g-m^Ba. in, 9, ai.
Mahapataka crimes, Ga. xxi, i-io;
xxvi, 22. Va. I, 19-22 ; xx,
U-47.
Maharwava, vol. ii, pp. xxxi-xxxii.
Mahasarotapana penance, Ba. iv, 5,
16.
Mahaya.fwa. See Sacrifices great.
Mahishya caste, Ga. iv, 20.
Maintenance, Ap. I, 28, 9 ; ii, 36, 22.
Ga. xxi, 15; xxvni. 43. Va.
xvn, 54 ; xix, 30-36. Ba. ii, i,
375 3, 37, 42.
Maitrayaiya school, vol. ii, p. xxxi< ;
vol. xiv, pp. xvi, xxi.
Manava school, vol. ii, pp. ix-xi,
xxxii ; vol. xiv, p. xviii.
sfitra, vol. ii, pp. ix, Ivii ; vol. xiv,
p. xviii. Va. iv, 5-8.
Manes, libations to. See Tarpana.
- oblations to. See Sraddha.
Manu, vol. ii, p. Ivii; vol. xiv, pp.
xvu-xx.
quoted, Ga. xxi, 7. Va. i, 17 ; in,
2; XI, 23; xin, 16; xix, 37.
referred to, Ap. ii, 14, 1 1 ; 16, i.
Ga. xxni, 28. Ya. XH, 16 ;
xxin, 43. Ba. n, 3, 2; iv, i,
n ; 2, 15.
Manusha marriage, Va. I, 35. See
Asura marriage.
Mara/X/a Brahmans, vol. ii, pp. xxxi-
xxxii.
Marriage, expenses of, Ap. n, 10, i.
Ga. v, 21 ; xvin, 24-28. Ba.
it, 5, 19.
forbidden degrees and impedi-
ments, Ap. ii, ii, 15-16. Ga.
INDEX TO VOLS. II AND XIV.
347
iv, a. Va. vm, i -a; Ba. I, 2,
2; ii, i, 37-38.
Marriage, intermarriage between
different castes forbidden, Ap.
H>i3,4-5.
permitted, Ga. iv, 16. Va. I,
24-25. Ba. r, 1 6, 3-5.
rites, Ap. li, u, 17-12, 4. Ga.
iv, 6-15. Va. i, 27-35. Ba. i,
20, I-2I, 23.
second of infant widows, Va.
XVH, 72-74. Ba. iv, r, 16. See
Woman remarried.
time of, for females, Ga. xvm,
20-23. Va. xvn, 69-71. Ba.
iv, i, 11-14.
Masha, Ga. xn, 29. Va. II, 51.
Maternal uncle, Ap. i, 14, n. Ga.
v, 27 ; vi, 7, 9. Va. xi, 2 ; xin,
41. Ba. 1, 3, 45; n,6, 30.
Matr/datta, vol. ii, p. xxiii.
Maudgalya, Ba. II, 4. 8.
Measures and weights, Va. xix, 13,
Merchants, to decide their own dis-
putes, Ga. x, 35.
Metrics, a Vedanga, Ap. n, 8, n.
Mtmfbwsa, vol. ii, pp. xxi, xxvj , pp.
r 5 134; vol. xiv, p.i. Ap.ll,
8,13. Va. in, 20. Ba. i, i, S.
Ministers, royal, Va. xvi, 2.
Minors, Ga. x, 48. Va. xvi, 7-9,
16. Ba. ii, 3, 36.
Mitramura, date of, vol. ii, pp. xliii-
xliv.
Mother, Ap. i, i, 17; 2, 5, 15-16;
10, 14; 14, 6 ; ii, 10, i. Ga. ii,
51 ; VI, 7; xiv, 16 ; XXVIH, 24.
Va. iv, 21 ; xni, 48. Ba. I, 11,
20, 22; II, I, 25.
inherits from daughter, Ga.
XXVIH, 25-26.
outcast, Ap. i, 28, 9. Ga. XX I,
15. Va. xin, 47. Ba. n, 3, 42.
power over children, Va. xv, 2, 5.
Ba. Par. VH, 4, a, 5.
succession to, Ga. xxvm, 24.
Va. xvii, 46. Ba. n, 3, 43.
Mukhenadayin hermits, Ba. Hi, 3,
9,12.
Murder, penances and punishments
for, Ap. I, 24, 1-25 ; 25, ii-i2 ;
28, 21-29, i. Ga. xxn, 1-17,
23, 26-27; xxiv, 6-10. Va.
xx, 23-40; xxv, 4. Ba. i, 18,
18-19, 5; ', -*; IV ' 2 9J
2, 6-8. See Homicide.
Mdrdhivasikta caste, Ga. iv, 19.
Music, Ap. n, 25, 13.
Nandivarman,Pallava-malla,vol. xir,
p. xlii.
Narmadi river, vol. ii, p. xxxi.
NirG*/,/&apanihandha sacrifice, Ga.
viii, 19.
NishSda caste, Ga. iv, 16. Va. xvm,
8." Ba. I, 16, 7, n; 17, 3i 3~
14; 3. 30, 3'.
Niyoga (appointment of widows), Ga.
xvm, 4, 14; xxvm, aa. Va.
xvn, 58-66. Ba. n, 4, 9-10.
forbidden, vol. ii, pp. xxiv-xxv.
Ap. it. 77, 2-7-
Northern Brahmans, vol. ii, p. xxxiii;
vol. xiv, p. xli. Ap. n, 17, 7.
Ba. i, 2.
Nyaya. See Mimiwsa.
Oath of witnesses, Ga. xin, 12-13.
Occupations of castes, Ap. i, i , 6 ;
20, 10-20 ; IT, 10, 4-9. Ga. vu,
4 -a6; ix. i, 7-30; x. Va. ii,
13-51. Ba. i, 10, 21-30; 18,
1-6; n, 4, 16-21. See Liveli-
hood.
Officials, royal, Ap, II, 26, 4-8. Ga.
vi, 13; xn, 38. Va. xv, 21-36.
Officiating priests, Ap. n, 8, 6-7;
10, 8-9; ii, 19; a7, 18. Ga.
v, 27-29; vi, 9; xi, 18; xiv,
i ; xv, 14 ; xxi, 12. Va. xi, a ;
xni, 50. Ba. i, 3, 45; 11,3,13,
29; '3i5-i; 15,9,17; ". 6 >3.
Ora, syllable, Ap. 1, 13, 6-8. Ga. I,
57. Va. xxv, 9-13. Ba. ii, 1 1,
6; 1 8, 25-26; IV, i, 37-28.
Ordeals, A p. ii, i r, 3 ; 29, 6.
Orders, four, Ap. n, ai, 1-5. Ga.
m, a. Va. vn, 1-2. Ba. n, ii,
12.
comparison of four, Ap. n, 23-24.
Ga. in, 36. Ba. n, ii, 9-34-
Outcasts, Ap. i, 9, 9 ; H, 2, 7. Ga.
n,35; iv, 27; xv, 34. Va, xi,
9; xin, 51-52; xiv, a; xvn,
30. Ba. n, T, 20; 6, aa.
definition of term, Ga. xxi, 6,
3-10, 15-14.
excluded from inheritance, Ap. n,
141. Va. xvn, 53. Ba. 11, 3,
40.
intercourse with forbidden, Ap.
I. 21, 5; 28,6-10. Oa. xxi, 3;
348
INDEX TO VOLS. II AND XIV.
xxn,33. Va. I, 20-22; XX, 45-
46 ; xxm, 36. Ba. II, 2, 18-25,
35; 3, 4i; 5, 8-9.
Outcasts, marriage with daughter of,
permitted, Va. xin, 53. See
Abhijasta caste, exclusion from,
readmission into.
Paua>ta marriage, vol. ii, p. xxiv.
Ga. iv, 13 ; Ba. I, 20, 9, 13.
Pakaya^tfas, Ap. I, 26, 8. Ga. vin,
18; x, 65. Va. xxvi, 10, Ba.
I, 5, 12.
Palani mode of life, Ba. in, I, 16 ;
2,13.
Pallavas, vol. ii, p. xxxiii; vol. xiv,
p. xlii.
PaWya, vol. ii, pp. xxxiv-xxxv.
Pawini, vol. ii, pp. xxxv, xxxix-xlii.
Pa^ab, vol. ii, p. xxxiii.
Paw^agavya (the five products of the
cow), Va. xxvii, 14. Ba. iv,
i, 14.
Panktid{ishaa (defilers of the com-
pany), Ap. ii, 17, 21. Ga. xv,
16-19, 30-31.
Paftktipavana (sanctifiers of the com-
pany), Ap. II, 17, 22. Ga. xv,
28, 31. Va. in, 19. Ba. II,
14, 2.
Paraka penance, Ba. IV, 5, 15.
Par&rava caste, Ga. iv, 16-21. Va.
xvin, 9-10. Ba. I, 17, 4; II,
3, 30-
Pardon, right of, Ap. n, 27, 20.
Ga. xn, 52 ; xiv, 43. Va. xv,
19; xix, 40.
Parents, Ap. n, 15, 6. Ga. VI, 3 ;
xiv, 15. Va. iv, 20-21. Ba. i,
ii, 19-23. See Father, Mother.
Paripatra mountains, Va. I, 18. Ba.
i, 2, 9.
Parishad (legal assembly), Ga.x xvin,
48-49. Va. in, 5-7, so. Ba.
I, i, 7-16.
Partition, Ap. ii, 13, 13-14, i, 6-9.
Ga. xv, 19; XXVIH, 1-17. Va.
xvn, 40-51. Ba. ii, 3, 2-13.
See Coparcener, Indivisible
property, Sons.
Parva days, Ap. i, 26, 14; n, i, 4;
3,8. Va. XII, 21. Ba. i, 5, 7;
21, 17, 19-22.
Parvana-sthaapaka, Ga. vni, 18.
Pataka crimes, Ba. iv, i, 10; 2, 14;
3, 2.
Pata?ali, vol. ii, p. xxxix.
Pataniya crimes, Ap. I, 21, 7-1 1 ; 28,
14. Ba. II, 2, r-i i ; iv, i, io.
Paulkasa caste, Ap. n, 2, 6.
Pavitresh/i, Va. xxn, io. Ba. I, 2,
16-17.
Penances, Ap. 1,18,11-12; 25-29;
II, 2, 9; 12, 15-18. Ga. xix ;
xxii-xxni. Va. iv, 32; xiv,
33; xviu, 16; xix, 40-42;
xx-xxiv. Ba. i, 2, 14-17; ii,
37-41; 12, 12; 19, 16; n, i,
1-2, 455 3, 48-4> 15; i"> 4~
IV, 2.
for secret crimes, Ga. xxiv-xxv.
Va. xxv-xxvm. Ba. iv, 3-4.
how imposed, Ap. n, io, 12-16.
Va. i, 16. Ba. I, i, 14-15.
Phonetics, a Vedanga, Ap. II, 8, n.
Physician, Ap. I, 18, 21; 19, 15.
Ga. xvii, 17. Va. HI, 3; xiv,
2.
Pledge, Ga. xn, 32, 35, 42. Va.
xvi, 16-18.
Possession, evidence by, Va. xvi, ro.
Praglpati, the Lord of creatures,
Ap. 1,19,14; H, 4>45 7, i; 24,
7,13. Ga. v, io. Va. xiv, 16
24, 30. Ba. ii, 7, 15; 12, 13;
18, 26; Ill,9, 20; iv, 8, 3-5.
Pra,g-apatya marriage, Ga. iv, 7. Ba.
I, 20, 3.
penance. See Kr/^Ara.
Praagnihotra, description of, Ba. II,
12-13.
Praayama (suppressing the breath),
a penance, Ap. n, 12, 15-18.
Va. xxv, 3-5, 13, &c. Ba. iv,
r, 4-10, 20-29.
Pranuna country, Ba. I, 2, 14.
Prasrvtiyavaka penance, Ba. ill, 6.
Pravr/ttajin hermits, Ba. ill, 3, 9, n.
Property, acquisition of, Ga. x, 39-
43.
given up, Va. xvi, 19-20.
lost, Ga. x, 36-48.
of persons unfit for legal business,
Va. xv, 8.
stolen, Ap. n, 26, 8. Ga. x, 46-
47-
Pulkasa caste, Ga. iv, 19. Va. xvin,
5. Ba. I, 16, 8, n ; 17, 1,13-
Puwsavana rite, Ga. xvin, 14.
Punarbhti. See Woman remarried.
Punastoma sacrifice, Ga. xix, 7.
Ba. i, 2, 14; in, io, 6.
INDEX TO VOLS. II AND XIV.
349
Punishment, king's duty of, Ga. xil,
45-52. Va. xix, 40-48. Ba.
II, i, 17. See Pardon.
of sin after death, Ap. n, a, 5-7 ;
ir, it. Ga. xi, 30. Va. xx,
43-44; xxi, it.
Pupil, inherits, Ap. n, 14, 3. Va.
xvii, 82. Ba. i, ii, 13. See
Student, Teacher.
Purawa, vol. ii, p. xxviii. Ap. i, 19,
13; 28,7511,32,24; 23, 3. Ga.
vni, 6; x, 19. Va. xxvii, 6.
Ba. H, 10, 14; iv, 3, 4.
Purification of persons, Ap. I, 15, i-
16,15. Ga. i, 28, 35-44; ",2;
xiv, 30. Va. in, 26-43, 58-60;
iv, 37; vi, 14-19. Ba. i, 8, i-
31; 9, 5; 10,11-20,34; 11,36;
15, 4, 6.
of things, Ap. i, 17, 8-13; n, 3,
9, Ga. I, 29-34. Va. m, 44-
57, 59, 61-63; xiv, 23-24, 26.
Ba. I, 8, 32-535 9, i-4, 7-12;
10, 1-9; 13, 11-14, 19-
Purificatory texts, Ap. i, 2, 2,&c. Ga.
xix, 12; Va. xxii, 9; xxviii,
10-15. Ba. ill, 10, 10 ; iv, 4, 8.
Purohita. See Domestic priest.
Pushkarasadi, vol. ii, p. xxvi. Ap. I,
19,7; 28,1.
Ra^putana, vol. ii, p. xxxii.
Rakshasa marriage, Ap. II, 12, 2.
Ga. iv, 12. Ba. I, 20, 8, 12.
See Kshatra marriage.
Ramaka caste, vol. xiv, p. xxv. Va.
XVIII, 4.
Raayaniya school, vol. ii, pp. xlvi,
xlviii.
Rathakara (carpenter) caste, vol.
xiv, p. xxxviii. Ba. I, 3, 9; 17,
1,6.
Re-united coparcener, Ga. xxviii,
28. Va. xvi, 16.
Rewards after death, Ap. ii, a, 2-4 ;
11, 10. Ga. xi, 29.
.R/g-veda, vol. ii, p. xxiv ; vol. xiv, pp.
xi-xii, xiv, xl. Ga. xvi, 21. Va.
xm, 30. Ba. II, 10, 14 ; iv, 3,
3; 5, 29.
J?/gvedins, vol. xiv, pp. xin-xv.
Rishi, vol. ii, pp. xvii, xxxvii. Ap. I,
5, 4-5? H, M ", 23, 4-5? 24,
13-14. Ga. in, 29; iv, 3;
xvm, 6; IX, 14. Va. iv, 655x1,
4 8; xn, 51; xxii, 12; xxin,
47. Ba. n, 5,4; 6,36; 10, 14;
11-15; "I, 9, '9, 21 ; 10, n.
R/shi, persons descended fiom the
same/tehiinherit,Ga.xxviii,ji.
Rites procuring success, Ba. iv, 5-8.
Roads near fields and houses, Va. xv,
11-13.
Romaka, vol. xiv, p. xxv, p. 94.
Sacraments, enumeration of, Ga.
VHI, 14-21.
Sacred fire, duty of kindling, Ga. v,
7-9- Va. VHI, 3 ; xi, 45. Ba.
I, 5, 6; 11,4, 23.
rule for kindling, Ap. ii, i, 13.
extinguishing or neglecting, Ap.
1,18,32. Ga. xxii, 34. Va.i,
18; xxi, 27.
Sacred learning, goddess of, Va. n,
8-13.
Sacrificer and his wife, Ba. I, 13, 5 ;
15, 10, 17, 31, 26.
Sacrifices, great daily, Ap. i, 12, 15.
Ga. v, 3-5. Ba. n, n, 1-8.
jrauta, Ap. n, 10, i ; Ga. v, 21 ;
VHI, 19-20; ix, 54; xviir, 34-
27. Va. xi, 45-48. Ba. I, 13-
15; n, 4 , 33.
Sacrificial fee (present), Ap. n, 9, 9.
Ga. xxv, 6. Va. xv, 16. Ba. I,
20, 45 "I, 4, 3; J, M; 8, 13.
Sacrificial thread (string), Ap. i, 31,
8; ii, 4, 22. Ga. I, 36. Va.
xil, 14. Ba. I, 5,5; 8,5-10.
Sages. See &shis.
Sagotra relation, Ap. ii, ii, 15; 37,
3. Ga. xvin, 6. Va. vm, i.
inherits, Ga. xxvni, 31.
penance for marrying, Ba. H, i,
37-38.
Sakulya relation, Ba. I, ii, 10. ia.
Sale of children, forbidden, Ap. ii,
13, 11-13.
permitted, Va. xv, 3. Ba. Par.
vii, 4, 3. See Daughter, Son
bought.
Saluting, Ap. I, 5, 12-23 ; 14, 7-30.
Ga. II, 30-34? v, 41-42; vi.
Va. xm, 41-46. Ba. i, 3,35-33,
44-45 ; H, C, 38.
Samanapravara relation, Ga. iv, 3 ;
xvm, i. Va. vm, i.
Samans, vol. ii, p. xlvii ; vol. xiv,
pp. xvii, xxxix. Ap. 1, 10, 17-18.
Ga. xvi, 31. Va. xm, 30. Ba.
I, 31, 5.
350
INDEX TO VOLS. II AND XIV.
Sama-veda, vol. ii, pp. xlvi-xlix ; vol.
xiv, pp. xv ii, xxxix. Va. ill, 19.
Ba.ii, 10,14; iv, 3, 3; 5, i.
Samavidha'na, vol. ii, p. xivii.
Samprakshalam mode of life, Ba. Ill,
1,7? a, ii.
Saw/skaras. See Sacraments.
Sawtapana penance, Ba. IV, 5, 13.
Samuha mode of life, Ba. Hi, 1,7;
2, 12.
Sandhya worship, Ap. I, 30, 8. Ga,
II, lo-n. Ba. n, 7.
SapWa relation, Ap. ii, n, 16; 15,
a, ii. Ga. xiv, i, 20, 34, 44;
xv,ij; xvm,6. Va.iv,i6,33;
VHI, 2. Ba. I, ir, i.
definition of, Ga. xiv, 13. Va. iv,
17-19. Ba. I, ii, 2, 9.
inherits, Ap. n, 14, 2. Ga. xxvm,
21. Va. XVH, ST. Ba. I, IT, ii.
Sarasvati river, Va, i, 8, 15. Ba. I,
2, 9, 12.
Sarvapn'sh/a sacrifice, Ba. I, 2, 14.
SatySshaVAa. See Hiranyakejin.
Saty3shaVins, vol. ii, p. xvi.
Sautramat sacrifice, Ga. vm, 20.
Saxivira country, Ba. I, 2, 13-14.
Savarwa caste, Ga. iv, 16. Ba. I,
16, 6.
Savitri verse, Ap. I, i, 9, 23 ; 26, 14;
27, i. Ga. 1, 12, 55; xix, 12;
xx, 8; 21, ii; 23,21; 24,11.
Va. n, 3 ; xi, 74, 76 ; xxi, 6-8 ;
XXII, 9 ; XXIII, 20, 35 ; XXV, 9,
12-13; xxvii, 18. Ba. 1, 16, 16;
11,7,5-75 17,14,41; iv, i,ay-
28, &c.
Sayawa. See Madhava.
Sea, going to, Ba. i, 2, 4 ; n, 2, 2.
Self-defence, Ga. vn, 25. Va. in,
15-18, 24. Ba. i, 1 8, 12-13.
Shaivartani mode of life, Ba. in, i,
75 2,1-4.
Sho^ajin sacrifice, .Ga. vin, 19.
Siddho>W>a mode of life, Ba. in, 1,7;
2, 16-17.
Simantonnayana rite, Ga. vin, 14.
Siwhavarman II,king,vol,ii,p.xxxiii.
Sindh country, Ba. I, 2, 13.
Sinful men (enasvina/6), Ap. n, 12,
22. Ga. i, 18.
Singing, Ap. n, 25,13.
Sipping water, Ap. i, 4, 20-21 ; 15,
1-16,14. Ga. i, 28, 36; ix, 10-
ii. Va. in, 26-40, 42. Ba. I,
7, 3; 8,12-23, 26, 29.
Sleeping, rules regarding, Ap. I, 4,
22,28; 32,11,15-16. Ga. ix,
60.
at sunrise or sunset, Ap. n, 12,
13-14. Ga. xxiii, a i. Va. i,
18; xx, 4-5.
Smr/ti (tradition), Ap. n, 4, 24; 15,
26. Ga. i, a. Va. 1,4. Ba. 1,1,3.
Snataka (he who has completed his
studentship), Ap. ii, 8, 6 ; 27,20.
Ga. vi, 24; xv, 28. Va. xi, 2.
Ba. n, 14/2.
definition of term, Ap. i, 30, 1-5.
duties, Ap. I, 30, 6-32, 29. Ga,
ix. Va. xn. Ba. I, 5 ; n, 5,
10-6, 42.
Soma-sacrifice, Ap. i, 24,6, 24; 27,
2. Ga. vni, 30. Va. vin, 10;
xi, 46. Ba. i, 13, 7, 9, 31.
Son, adopted, Ga. xxvm, 32. Va.
xv, 6-10 ; XVH, 28-29. Ba. H,
3, 20, 31. Ba. Par. vn, 4, 16.
begot on widow or wife, Ap. n,
13, 6-7. Ga. xvm, 8-14;
xxvm, 23, 32. Va. XVTI, 6-if>,
14,63-64. Ba. ii, 3, 18-19, 31,
34-35-
born after partition, Ga. xxvin,
29.
born secretly, Ga. xxvm, 32.
Va. xvii, 24. Ba. n, 3, 22, 31.
bought, Ga. xxvm, 33. Va.xvn,
31-32. Ba. II, 3, 28, 32.
cast off, Ga. xxvm, 32. Va.
xvn, 36-37. Ba. n, 3,23,31.
effecting partition against father's
will, Ga. xv, 19.
eldest (share), Ap. 13,13; 14, 5-6,
10, 12-13. Ga. xxvm, 3, 5-9.
Va. xvii, 42-43. Ba. ii, 3, 4, 6,
9, 12.
legitimate, Ap. n, 13, 1-12. Ga.
xxvm, 32, 34. Va. xvn, 13.
Ba. u, 3, ii, 14-15, 31, 33.
made, Ga. xxvm, 32. Ba. n, 3,
21, 31.
middlemost (share), Ga. xxvm,
6. Va. xvii, 44.
not liable for father's debt, Va.
xvi, 31.
of appointed daughter, Ga. xxvm,
33. Va. xvii, 17. Ba. ii, 3,
15-16, 31,
of pregnant bride, Ga. xxvm, 33.
Va.' xvn, 27. Ba. ii, 3, 25, 32.
of remarried woman, Ga. xxv, 1 8 ;
INDEX TO VOLS. II AND XIV.
351
xxvm, 33. Va. XVH, 18-20.
Ba. n, 3, 27, 32.
Son of Sudra wife, Ga. xxvin, 39, 45.
Va. xvn, 38. Ba. n, 3, 28, 32.
of unmarried daughter, Ga.
xxvin, 33. Va. xvn, 22-23.
Ba. H, 3, 24, 32.
only son not to be adopted, Va.
xv, 3-4. Ba. Par. vn, 4, 4-5.
self-given, Ga. xxvin, 33. Va.
xvn, 33-35. Ba. n, 3, 28, 32.
youngest (share), Ga. xxvin, 7.
Va. xvn, 44.
Sons by several wives of equal caste
(shares), Ga. xxvin, 14-17.
by wives of different castes
(shares), Ga. xxvin, 35-38.
Va. xvn, 47-50. Ba. n, 3, 10,
12.
by wives of higher caste, Ga.
xxviii, 45.
inherit equally, Ap. n, 13, 2 ; 14,
i; n, 14. Ba. n, 3, 3.
merit and duty of begetting, Ap.
n, 24, 1-4. Va. xvn, 1-5. Ba.
n, ir, S3-345 '6, 2-M-
not to take property of outcast
parents, Ga. xxi, 16.
Soul, knowledge of, Ap. I, 22-23.
Va. x, 13; xxx.
Spiritual guide (teacher), Ap. II, 18,
12-13. Va. xx, 3.
Spring-festival, Ap. I, 1 1, 20.
Staff of student, Ap. I, 2, 38. Ga. i,
22. Va.xi,52-57. Ba.i, 3, 15.
Sthalipaka, Ap. n, i, 10; 29,17. Ba.
I, 5, 6.
Student, Ap. n, 6, 1-2, 12-13; 21,
i, 5; 26, 13. Ga. in, i; x. 12;
xiv, i. Va. vn, 2 ; xi, 5. Ba.
11,17,2.
duties of, Ap. I, 2, 11-7, 19; *3>
9-20; 14, 3-5; n, 9, 13. Ga.
I, 46-54 ; n, 7-51- v a- VI > X 9-
21 ; vii, 7-17. Ba. I, 2-4; n,
13,7-9-
penances for, Ap. I, 26, 8-27, 2.
Ga. I, 58-61; xxm, 16-20;
xxv, 1-6. Va. xxm, 1-4, 7-95
11-13. Ba. n, i, 25-35; in, 45
IV, 2,'IO-II.
professed, Ap. II, 21, 6-7. Ga. Ill,
4-9. Va. vn, 4-6. Ba. II, 1 1, 1 3.
returned home, Ap. I, 7, 20-8, 31 ;
13,5; 14,7-3; 18,9-". Ba.
1,5.
Suicide, Ap. I, 28, 17. Ga. xiv, la.
Va. xxm, 14-21.
Surash/ra country, Ba. I, 2, 13.
Surety, Ga. xn, 41. Va. xv, 31.
Suta caste, Ga. iv, 17, 18. Va.
xviu, 6. Ba. 1, 17, i, 8.
Saliki, vol. xiv, p. xl.
Salina (householder), Ba. II, 12, i;
17, 3 ; in, i, 1-3.
Sankhayana, vol. ii, p. xiti.
Satapatha-brahmana,vol. ii, p.xxxix;
vol. xiv, pp. xvii, xxxix.
SS/yayanins, vol. ii, p. xv.
Saunaka, Ba. u, 10, 14.
S\\onkiA mode of life, Ba. ill, i, 16 ;
a, 14.
Siras, text, Va. xxi, 6-8; xxv, 13.
Ba. iv, i, 28.
vows, vol. xiv, p. xvii. Va. xxvi,
13. Ba. II, 14, 2.
Sish/as, Va. I, 5-6; vi, 42-43. Ba. I,
i, 4-6 ; 2, 8; ii, 2, 22 ; HI, 2, 26.
Sim Angirasa, Ba. i, 3, 47.
SLmkr/M&ra penance, Va. xxm, 42-
43. Ba. iv, 5, 7.
Sraddha (sacrifice 'to the Manes),
Ap. I, 10, *6, a8; II, 16, i-a.
Ga.vm, 18; xv; xvi,34. Va.
xm, 15-16. Ba. ii, 14-15.
daily, Ap. 1, 1 3, i ; ii, 4, 5~ 6 ; 18.
4-16. Va. XI, 5. Ba. n, ii,
i 3-
materials for, Ap. ii, 16, 23-17, 3 ;
18, 1-3. Ga. xv, 6, 15.
monthly, Ap. II, 18, 17; 19, 19-
21 ; 20, 1-2.
persons to be fed, Ap. ii, 17,4-23.
Ga. xv, 5,7-11,16-30. Va.xi,
17-20, 27-29. Ba. n, 14, 2-6,
15,10-11.
special rites, Ap. II, 18, 19-19, 17,
32 ; 20, 3-30.
time for, Ap. n, 16, 4-22 ; 17, 23-
25. Ga. xv, 2-5. Va, xi, 16,
36, 43-44-
SrSmawaka, rule or sQtra.Ga. in, 27.
Va. xi, 10. Ba. 11,11,15-
Srfivat rite, Ga. vni, 18.
Srotriya (a learned Brahma/fa), Ap.
i, 3,34; 10, 11-13; J 4, 13,3;
I933; 24,34?", 7,17? i4,3;
17, 22526, 10. Ga. v, 20, 30-
33; vi, 17, 25; x, 9; xii, 38;
xiv,28;xv,9; xxn, 30; xxviii,
50-52. Va. in, 8, 19; v, 9; xi,
352
INDEX TO VOLS. II AND XIV.
5, 17; XVI, 18, 30; XIX, 23,
37. Ba. I, 19, 13; 21, 4; 11,5,
15,19.
Srotriya, definition of, Ap. II, 6, 4.
inherits Brahman property, Ga.
XXVIII, 41.
Sudra caste :
duties and position, Ap. I, r, 3-
7; 3> 41; s, i fi ; 9> 9-"; M.
29; 17, i; 26, 9; n, 3, 4-9;
4, 19-20; 6, 9-10; II, 26, 15.
Ga. v, 42; vi, 10-11; x, 42,
50-65; xn, 13; xm, 13; xiv,
5; xvi, 19; xvm, 24. Va. n,
i, 20; m, 34; iv, 24; xi, 10 ;
xvi, 30; xvm, 12-14; xxvn,
16. Ba. i, 8, 22-23; I0 2;
16, i, 5; 18, 5-6; 20, 13-15;
21, 15; II, 5,14; ill, 8, 18.
knowledge of, Ap. n, 29, ii.
murder of, Ap. I, 24, 3. Ga.
xxii, r6. Va. x, 33, 40. Ba.
1, 1 8, 5; II, i, 10.
penances and punishments for,
Ap. i, 26, 4 ; n, 27, 9-16. Ga.
xn, 1-7, 12, 15. Va. xxi, i, 5.
Ba. 1,19, 3; 11, 3, 52.
food and gilts of, Ap. i, 7, 20-21 ;
16, 22; 18, 13-15; 21, 17; n,
1 8, 2. Ga. ix, ii ; xvn, 5;
xx, i. Va. iv, 26-29 ; xiv, 4.
Ba. n, 3, i; m, 6,5; IV, A I, 5.
connexion or marriage of Aryans
with, females, Ap. I, 19, 33 ; 11,
17, 21 ; 27, 8. Ga. xv, 18, 22 ;
xxv, 7. Va. i, 25; xiv, n ;
xvm, 17-18. Ba. n, 1,7-8, ii ;
6, 32; IV, i, 5; 2, 13; 6, 6.
connexion or marriage of Aryan
women with, Ap. i, 21, 13 ; 26,
7, Va. xxi, 12.
sacrificing for, teaching and serv-
ing, Ga. xx, i. Va. HI, 3 ; xv,
ii. Ba. n, i, 6. See Son of
Sudra wifel
SunaAyepa, Va. xvn, 31, 34-35.
Svapaka caste, Va. xxvn, 13. Ba. I,
16,9; 17,11; iv, 5,13.
Svetaketu, vol. ii, pp. xxvi, xxxvii-
xxxix. Ap. I, 5, 6 ; 13, 1 8.
Taittinya-arawyaka, vol. ii, pp. xxv,
xlviii, Ivi ; vol. xiv, pp. xvii, xxxix.
brahmawa, vol. ii, p. xxv.
sawhita, vol. xiv, p. xxxix.
veda, vol. ii, p. xxxii.
e, Va. xxi, 18 ;
xxin, 16.
description of, Va. xxi, 20. Ba.
II, 2, 37; IV, 5, 10.
Tarpawa, Ga. iv, 5. Ba. n, 9-10.
Taxes, Ap. n, 26, 9-17. Ga. x,
24-35. Va. i, 42-44; xix, 15,
23-24, 26-28, 37. Ba. i, 18, i,
14-15.
Teacher, Ap. I, i, 14-17; 2, 1 1-7, 3* ',
i> 45 13, 9-20; 14, 6; ii, 5,
2-1 1 ; 8, 6 ; 27, 20. Ga. I, 45-
61; n, 18, 21-29, 37-40, 5;
IH,5-6; v, 27; VI, 3; xi, 31-
32 ; xiv, 28. Va. vn, 4-6, 10,
12-14; xm, 39.48, So. Ba. i,
3, 21-22, 25-32, 35-38; 4, 1-2;
n, 28.
definition of term, Ap. I, i, 10-13.
Ga. i, 9-10. Va. ii, 3-5 ; in, 21.
duties of, Ap. I, 8, 24-31; 32,
1-15; 11,5, 16-6, 2. Ga. n,
42-44; xv, 14; xvi, 3-4.
inherits, Ap. n, 14, 3. Va. xvii,
82. Ba. i, it, 13.
non-Brahmanical, Ap. n, 4, 25-
27. Ga. vii, 1-3. Ba. i, 3,
41-43.
penance for, Va. xxin, 10. Ba.
n, i, 23-24.
Teacher's fee, Ap. i, 7, 19-22; n,
10, i. Ga. ii, 48.
son, Ap. I, 7, 30, 9 ; II, 18, 31-32 ;
HI, 7; xiv, 28. Va. xm, 40.
Ba. i, 3, 36," 44 ; ii, 28.
teacher, Ap. i, 8, 19-21. Va.
xm, 54 .
wives, Ap. i, 7, 27. Ga. n, 18,
31-34; xiv, 28. Va. xm, 40,
42. Ba. i, 3, 33-34.
Theft, definition of, Ap. i, 28, 1-5.
Ga. xii, 49-50.
penances for, Ap. I, 25, 4-8, 10.
Ga. xxiv, 10-12. Va. xx, 41-
42; xxvi, 6. Ba. ii, i, 16-17;
2, 3, 10.
punishments for, Ap. II, 27, 16-
17528,10-12. Ga. xn, 15-18,
43~45> Va. xix,38. Ba. 1, 18,18.
Times of distress, Ap. I, 20, 10-21,
4 ; n, 4 , 25-27. Ga. vn ; ix,
37. Va. ii, 22-39. Ba. I, 3,
41-44; 4, 16-21.
Tirthas, Va. m, 26, 64-68. Ba. i,
8, 14-16.
Tolls, Va. xix, 25.
INDEX TO VOLS. II AND XIV.
353
Toyahara hermits, Ba. in, 3, 9 ,
*3-
Trade, Ap. r, 20, 10-21, 4 . Ga. vn,
8-2 r; x, 5, 4, 49. Va. II, 19,
24-39. Ba. i, 2,4; 18,14-15;
11, 2, 4, 26-29.
Treasure-trove, Ga. x, 43-45. Va.
in, 13-14-
Trimadhu, \ Ap. n, 17, 22. Ga.
TriwiUiketa, [ xv, 28. Va. in, 19.
Trisupanza, ) Ba. n, 14, 2.
Tulapurusha penance, Ba. iv, 5, 32.
Twilight devotions. See Sandhya
worship.
Uddalaka penance, Va. xi, 76-77.
Ugra caste, Ap. i, 7, 20-21 ; 18, r.
Ga. iv, 16. Va. xvni, 8. Ba.
1,16,7,10; 17,1, 5,9,11.
Ukthya sacrifice, Ap. n, 7, 4. Ga.
VIII, 20.
Unmagg-aka hermits, Ba. in, 3, 9-10.
Unnatural crime, Ap. i, 26, 7. Ga.
xxv, 7. Va. XH, 22. Ba. iv, r,
J 9; A 2, 13.
Upadhyaya (sub-teacher), Ap. I, 9,
1-3 ; jo, 2. Ga. xvi, r, 40, 44.
Va. xm, 1-4. Ba. I, 12, 16;
21, 12 (note).
Upanishad, Ap. n, 5, i. Ga. xix,
12. Va. xxn, 9. Ba. n, 18,
15; 111,10,10.
Upapataka crimes, Ga. xx, 17 ; xxi,
it ; xxn, 34. Va. i, 33. Ba.
n, 2, 12-14; 1^, i, 7-8.
Upavr/t country, Ba, I, a, 13.
ILranas, vol. ii, p. xlvi ; vol. xiv, p. xli.
Ba. n, 4, 26.
Usurer, usury, Ap. 1, 18, 33 ; 27, 10 ;
11,10, 7. Ga.x, 6,49; xv, 1 8.
Va. n, 40-43 ; xiv, 3. Ba. I,
10, 21-25.
Utathya, vol. ii, p. xlvii.
Va^-asaneyaka, vol. ii, p. xxv. Ap. I,
17,31. Va. xn, 31; xiv, 46.
Va < gasaneyi-brahmaa, vol. ii, p. xxv;
vol. xiv, p. xxxix. Ap. I, 13, 3.
jakha,Va. VIH, 19; xxm, 13.
Vaidehaka caste, Ga. iv, 17, 20. Ba.
1, 16, 8; i7i i, 10,12.
Vaikhanasa. See Hermit.
Vaina caste, Ap. ii, 2, 6. Va. xvm,
2, Ba. i, 16, 8, 10 ; 17, 1,12.
Vaijvadeva sacrifice, Ap. 1, 13, i ; II,
3, 1-16; 4, 13; 9, 5. Ga. v, 3,
[14]
9-10. Va.xi, 3 .
6, ii, 1-2.
Vauvanara offering, Va. xxn, 10.
Ba. i, 3,15,17.
Vauya caste, duties, occupations,
and position, Ap. I, i, 3-5,
18, si ; 2, 36-38, 40; 3, 2, 6,
2 9J 5, 16; 14, 3, 38; 11,4,
18, 35-37; 10, 7. Ga. I, ii,
14-17, ai, 33-34, 26; x, i, 43,
49 J xiv, 3, 24. Va. I, 34 ; H,
18-19, 22; m, 24, 28; xi, 51,
54, 57, 60, 63, 66-67, 70, 73-
Ba. i, 3, 9, u, 15, 17; I0 , ai;
16, 4; 18,4; 20, 13-14; 11,4,
18.
murder of, Ap. I, 24, 2. Ga. xxn,
15. Va. xx, 32, 34, 39. Ba.i,
19, 3 ; ii, i, 9 .
punishments for, Ga. xn, 10, 14,
16. Va. xxi, 2, 4.
Vawja-brahmana, vol. ii, p. xlvi.
Vanga country, Ba. I, 2, 14.
Varshyayani, vol. ii, p. xxvi. Ap. I,
19,5,8; 28,1.
Vasish/Aa, Va. H, 51 ; xxiv, 5 ; xxx,
n.
Vasish/fo Dharmajastra, vol. xiv,
pp. xi-xxviii.
Vasso of Buddhists, vol. ii, p. Iv,
p. 191.
VSyubhaksha hermits, Ba. in, i, 9,
14.
Vayu-puraa, vol. ii, p. xxix.
Veda, authority of, Ap. I, i, 2, 13,
2i ; H, 23, 9. Ga. i, i; vi, 23.
Va. i, 4. Ba. I, i, i.
definition of, Ap. H, 8, 1 3.
divulging or selling, Ga. xx, i.
Ba. i, n, 36.
neglect of, Ap. 1, 2 1, 8. Ga. xxi,
ii ; xxn, 34. Va. i, 18; xx,
12. Ba. i, 10, 26.
purifying power of, Ga. xix, n-
12. Va. XXH, 8-9 ; xxvn, 1-9.
Ba. in, 10, 9-10.
recitation of. See Veda-study.
Vedanta, vol. ii, p. xxvii. Ga. xix,
13; Va. xxii, 9. Ba. in, 10, to..
Veda-study, duty of, Ap. n, 10, 4;
21,4. Ga. x, i. Va. n, 14, 1 6,
18 ; ill, 1-13; XI, 48. Ba. i, i,
10-14; 10,26-30; 11,18,24-35.
duration of annual term, Ap. I, 9,
1-3. Ga. xvi, i-2. Va. xin,
1,5-7. Ba. 1, 12, 16.
A a
354
INDEX TO VOLS. II AND XIV.
Veda-study, interruptions of, Ap. I,
9,11,11-38. Ga. i, 58-61; xvi,
5-49. Va. xm, 8-40; xvin, i 2-
13; xxni, 36. Ba. I, 21, 4-22.
private daily, Ap. I, n, 22-12, 16;
13, i; 15, i ; 18, 33; 11,5, 35
21,10; 22,19. Ga. v, 4, 9 ; ix,
26. Ba. II, u, i, 6-8.
Vedotsarga, Ap. i, 10, 2. Ga. xvi,
40.
Vig-/zanejvara, vol. ii, p. xliii ; vol.xiv,
p. xxv.
Vindhya mountains, Va. i, 9.
Vijvaj-it sacrifice, Ga. v, 20. Ba. II,
5,19-
Vows for the Veda, Ap. i, 1 3, 9. Ga.
vm, 15.
Vratapati-ishri, Va. xxn, 10. Ba.l,
2, 17.
Vratya, vol. ii, p. xxv. Ba. 1, 16, 16 ;
17,15-
Vratyastoma, Ga. xix, 8. Va. xi,
79-
Vr/shaparvan, Ba. ii, 4, 26.
Vyahn'tis, vol. ii, p. xlviii. Ap. i, 2,
3. Ga. i, 51; xxv, 8. Va. xv,
6; xxm, 23, 46, &c. Ba. i, 6,
6; n, 7, 2; u, 6,&c.
Wages, lost, Va. xvi, 16.
Waterpot, duty of carrying, Ba. I,
5, 45 6; 7-
Way, right of, Ap. n, n, 5-9. Ga.
vi, 23-25. Va. xm, 58-60.
Ba. ii, 6, 30.
Weights. See Measures.
Widow, Ga. xvm, 4-14; xxxvm,
22. Va. xvn, 55-56. Ba. ii,
4, 7-10. See Niyoga, Son
begotten on.
Wife, duties and position of, Ap. n,
i, i; 14, 16-18; 27, 2-7; 29,
3-4. Ga. xvm, 1-3.
duty of guarding, Ap. II, 13, 7.
Ba. n, 3, 34-35 ; 4, 2.
of emigrant, Ga. xvm, 15-17.
Va. xvii, 75-80.
inherits, Ap. n, 14, 9. Ga. x'xvm,
21.
Wife, qualifications required, Ap. n,
13, 1-9 ; iv, 1-5. Va. vm, i-2.
repudiation and supersession, Ap.
I, 28, 19; II, ii, 12-14. Va.
xm, 49; xxi, 9-10. Ba. II, 4,
6; iv, i, 20.
Wives, all mothers through one son,
Va. xvn, ii.
of several castes, Ga. iv, 1 6. Va.
I, 24-25. Ba. i, 1 6, 2-5. See
Adultery,Connubial intercourse,
Husband, Marriage, Sudracaste.
Witnesses, Ap. n, n, 3 ; 29, 7-10.
Ga. xm, 1-25. Va. xvi, 10, 13-
14, 27-36. Ba. i, 19, 7-16.
Woman, duties and position, Ap. I,
14,21,23,30; 11,11,7; 15, 1,
18; 26, ii ; 29, ii, 15. Ga.
xvm, 1-3. Va. in, 34; v, 1-2;
xxvm, 1-9. Ba. i, 8, 22-23;
II, 3, 44-47 5 4, 4-5-
menstruating, Ap. I, 9, 13. Ga.
xiv, 30; xxm, 34; xxiv, 4-5.
Va. iv, 37 ; v, 5-9 ; xxvm, 1-6.
Ba.i, n, 34-35; 19,5511,1,12.
murder of, Ap. I, 25, 5, 9. Ga.
xxn, 12, 17, 26-27. Ba. I, ii,
34-355 19, 3, 5; u, i, ii.
property of, Va. xvi, 16. Ga.
xxvm, 24.
remarried, Va. xvn, 19-20. See
Son of remarried woman.
Ya#avalkya, vol. ii, p. xxxviii. Ba.
n, 9, 14-
Yag-ur-veda, Ga. xvi, 21. Va. xm,
30. Ba.ii, 10, 14; iv, 3, 3; 5,1.
Black, vol. ii, pp. xi, xvi, xxxi.
White, vol. ii, p. xxxii.
Yama, Va. xi, 20 ; xiv, 30 ; xix, 48 ;
xx, 2.
Yamuna river, Va. I, 12. Ba. I, 2,
10.
Yavana caste, vol. ii, p. Ivi. Ga. IV,
21.
Yayavaras, Ba. n, 12, 1 5,17, 3 ; in, i,
1,4, 16; iv, 5, 27.
Yoga, Ap. i, 23, 6. Va. xxv, 5-8.
Ba..iv, i, 23-25.
ADDITIONS AND CORRECTIONS
TO VOLS. II AND XIV.
VOL. II.
Page xxxii, note r. Maitrayaiyas still exist in Gu^arlU, see Report
on Sanskrit MSS. for 1879-80; Schroder, Maitrayani Sa^hitl,
pp. xxii-xxiii.
P. xxxii, 1. i. RSo Saheb V. N. MaWlilc, VyavahSra Mayukha and
Yag^avalkya, p. 300, has challenged the accuracy of my statement
regarding the prevalence of the Apastamba Sakha" in Bombay. He,
however, admits that some Dejasthas and DraviVas actually follow
the Sakha. His dissent really refers to the Konkaaasthas, the division
to which he himself belongs. Among the latter those who originally
were Apastambiyas have partly gone over to the Haira/tyakesas. But
in the old list of the Konkanastha families (see Elph: Coll. collection
of 1867-68, Cl. xii, no. 5) which I procured from Mr. Limaye of
Ashfe, the families which really are Apastambiyas are carefully enu-
merated. Both in Puna and Bombay I have met with a number of
Brahmans, who called themselves sometimes Dejasthas and some-
times Kofikaasthas, and were able and willing to recite portions of
the Apastamba Sutras for a small consideration.
P. xxxvii, note i. The date of the Klnki vr/'tti has been shown by Pro-
fessor Max Miiller to be about 650 A. D.
P. xlix, 1. 10, for Baudhayana I, i, 21, read Baudhiyana r, i, 2-6.
P. xlix, 1. 28,/or Baudhayana I, r, 17-24, read BaudhSyana I, i, a, 1-8.
P. li, note r, 1. 5 seqq.,/or Baudhayana in, 5, read Baudh3yana in, 10.
P. 78, 1. 32 (Ap. i, 9, 23, a8, note),/cr Baudhiyana, Pr. I, Adhy. io,reaJ
Baudhayana 1, 10, 19, i.
P. 90, 1. 33 (Ap. 1, 10, 29, 9, note),/or Baudhiyana Pr. I, Adhy. 12, read
Baudhayana H, i, 2, 18.
P. 176, 1. 20 (Ga. i, 28, note), read Vasish/Aa ill, 43.
P. 206, 1. 33 (Ga. vi, 5, note),/or Manu in, 123, read Manu n, 123.
P. a 10, 1. 1 8 (Ga. vn, 17), for others read for another.
P. 222, 1. 13 (Ga. tx, 61), read Nor shall he bathe, &c..
P. 254, 1. 9 (Ga. XV, 17), read Whosoever lives, &c.
P. 391, 1. 2-3, for Defiled by,&c., readOh lust, I have been incontinent,
incontinent, &c. ; oh lust, I have committed evil, I have committed
evil, oh lust, &c.
VOL. XIV.
P. 24, 1. 25 (Va. in, 56, note),/or Baudhayana I, 5, 5 2, read Baudh3yana
I. 5> 9> ir -
P. 50, 1. 9 (Va. xi, 7). Govindasvamin on Baudhayana II, 7. 3 3 8 IV<
A a 2
ADDITIONS AND CORRECTIONS TO VOLS, II AND XIV.
for pradata^ the reading pra^ataA, '(newly) -confined women,' which
seems to be the correct one. Owing to the peculiar Indian pro-
nunciation of ga as ad mouille, da sometimes occurs by mistake
for ga in Sanskrit MSS. In Prakrit words da is also sometimes the
representative of ga.
P. 99, 1. 3 (Va. xix, 23), for pradata/& read pra^ata^, '(newly) -confined
women.'
P. 102, 1. 12 (Va. xix, 48), read for a sacrificial session.
P. in, 1. 27 (Va. xxi, 6, note). The Siras text occurs Taitt. Ar. x, 35.
P. 122, 1. 19 (Va. xxin, 39), dele which does not cause loss of caste.
P. 127, 1. 31 (Va. XXVI, 8), for Manu Li, 251, read Manu xi, 251.
P. 206, 1. 19 (Ba. I, n, 20, 12), for the sixth read the fifth.
P. 207, 1. 1 (Ba. I, n, 20, 13), for the fifth read the sixth.
P. 223, 1. 33 (Ba. II, i, 2, 41, note), add at end: But the word refers to
the numeration of the KriM&ra, penances, given Gautama xxvi, 20,
and its occurrence shows that Baudhayana simply copied Gautama.
P. 267-268 (Ba. II, 8, 14, 7, note), dele note and substitute: 'The Agni-
mukha is a term denoting the last of the offerings which precede the
Pradhanahoma. See Baudhayana Gr/hya-sfitra I, 4, end, and 5.' '
TRANSLITERATION OF ORIENTAL ALPHABETS.
357
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TRANSLITERATION OF ORIENTAL ALPHABETS.
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