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<///ins, 4. Hirawya-
ke^ins, 5. Aukheyas l . But this defect is remedied to
a certain extent by the now generally current, and probably
ancient tradition that the Apastambiyas are younger than
the school of Baudhayana, and older than that of Satya-
shad^a Hirayakejin. Baudhayana, it is alleged, composed
the first set of Sutras connected with the Black Ya^ur-
veda, which bore the special title ' prava^ana,' and he
was succeeded by Bharadva^a, Apastamba, and Satya-
sha^a Hirayakejin, who all founded schools which bear
their names 2 .
1 Max Miiller, Hist. Anc. Sansk. Lit , p. 371. A MS. of the Aaraavyuha
with an anonymous commentary, in my possession, has the following passage :
I
3 Max Miiller, Hist. Anc. Sansk. Lit., p. 194. These statements occur in
the introduction of Mahadeva's commentary on the 6'rauta-sfitra of Hirawya-
kc-jiii (Weber, Hist. Sansk. Lit., p. 1 10, 2nd ed.) and in an interpolated
passage of Bh&radva^a's Gr/hya-sfitra (Winternitz, op. cit., p. 8, note i), as
well as, with the omission of Bharadva^a's name, in interpolated passages of
INTRODUCTION. XV11
This tradition has preserved two important pieces of
information. First, the Apastamba school is what Pro-
fessor Max Muller appropriately calls a Sutraaraa, i. e.
a school whose founder did not pretend to have received
a revelation of Vedic Mantras or of a Brahmawa text, but
merely gave a new systematic arrangement of the precepts
regarding sacrifices and the sacred law. Secondly, the
Sutras of Apastamba occupy an intermediate position be-
tween the works of Baudhayana and Hirayakejin. Both
these statements are perfectly true, and capable of being
supported by proofs, drawn from Apastamba's own and
from other works.
As regards the first point, Professor Max Muller has
already pointed l out fhat, though we sometimes find a
Brahmawa of the Apastambiyas mentioned, the title Apa-
stamba-brahmaa is nothing but another name of the
Taittiriya-brahmawa, and that this Brahma^a, in reality,
is always attributed to Tittiri or to the pupils of Vauam-
payana, who are said to have picked up the Black Yagoir-
veda in the shape of partridges (tittiri). The same remark
applies to the collection of the Mantras of the Black Ya^r-
veda, which, likewise, is sometimes named Apastamba-
sawhita. The A'arawavyuha states explicitly that the five
branches of the Kha/wfikiya school, to which the Apa-
stambiyas belong, possess one and the same recension of
the revealed texts, consisting of 7 Kawdfas, 44 Prajnas, 651
Anuvakas, 3198 Pannasis, 19290 Padas 2 , and 253,868
syllables, and indicates thereby that all these five schools
were Sutra^arawas.
If we now turn to Apastamba's own works, we find still
Baudhayana's Dharma-sutra (II, 5, 9, 14) and of the same author's Grfhya-
sutra (Sacred Books of the East, vol. xiv, p. xxxvi, note i). Adherents of
a Pravaana-sutra, no doubt identical with that of Baudhayana, the Prava-
anakarta (Sacred Books of the East, vol. xiv, p. xxxvi), are mentioned in
a land grant, originally issued by the Pallava king Xandivarman in the beginning
of the eighth century A. D., see Hultzsch, South Indian Inscriptions, vol. ii,
p. 361 seqq. ; see also Weber, Hist. Sansk. Lit., p. no, and ed.
1 Max Muller, op. cit, p. 195.
1 See also Weber, Ind. Lit., p. 98, and ed.
XVlii APASTAMBA.
clearer proof that he laid no claim to the title Rishi, or
inspired seer of Vedic texts. For (Dharma-sdtra I, 2, 5,
4-5) he says distinctly that on account of the prevalent
transgression of the rules of studentship no Rishis are born
among the Avaras, the men of later ages or of modern
times, but that some, by virtue of a residue of the merit
which they acquired in former lives, become similar to
.A'zshis by their knowledge of the Veda. A man who
speaks in this manner, shows that he considers the holy
ages during which the great saints saw with their mind's
eye the uncreated and eternal texts of the Veda to be past,
and that all he claims is a thorough acquaintance with the
scriptures which had been handed down to him. The
same spirit which dictated this passage is also observable
in other portions of the Dharma-sutra. For Apastamba
repeatedly contrasts the weakness and sinfulness of the
Avaras, the men of his own times, with the holiness of the
ancient sages, who, owing to the greatness of their ' lustre,'
were able to commit various forbidden acts without dimin-
ishing their spiritual merit l . These utterances prove that
Apastamba considered himself a child of the Kali Yuga,
the age of sin, during which, according to Hindu notions,
no /tlzshis can be born. If, therefore, in spite of this
explicit disclaimer, the Sawhita and the Brahmawa of the
Black Ya^ur-veda are sometimes called Apastamba or
Apastambiya, i.e. belonging to Apastamba, the meaning
of this expression can only be, that they were and are
studied and handed down by the school of Apastamba, not
that its founder was their author, or, as the Hindus would
say, saw them.
The fact that Apastamba confined his activity to the
composition of Sutras is highly important for the deter-
mination of the period to which he belonged. It clearly
shows that in his time the tertiary or Sutra period of the
Ya^ur-veda had begun. Whether we assume, with Pro-
fessor Max Miiller, that the Sutra period was one and the
same for all the four Vedas, and fix its limits with him
1 Dharma-sfitra II, 6, 13, i-io; II, 10, 37, 4.
INTRODUCTION. XIX
between 600-200 B.C., or whether we believe, as I am
inclined to do, that the date of the Sutra period differed
for each Veda, still the incontestable conclusion is that
the origin of the Apastambiya school cannot be placed
in the early times of the Vedic period, and probably falls in
the last six or seven centuries before the beginning of the
Christian era.
The correctness of the traditional statement that Apa-
stamba is younger than Baudhayana may be made very
probable by the following considerations. First, Bau-
dhayana's and Apastamba's works on Dharma have a
considerable number of Sutras in common. Thus in the
chapter on Penances not less than seven consecutive Sutras,
prescribing the manner in which outcasts are to live and to
obtain readmission into the Brahmanical community for
their children, occur in both treatises 1 . Besides this passage,
there are a number of single Sutras 2 which agree literally.
Taken by itself this agreement does not prove much, as it
may be explained in various ways. It may show either
that Baudhayana is older than Apastamba, and that the
latter borrowed from the former, or that the reverse was
the case. It may also indicate that both authors drew
from one common source. But if it is taken together with
two other facts, it gains a considerable importance. First,
Apastamba holds in several cases doctrines which are of
a later origin than those held by Baudhayana. With
respect to this point the puritan opinions which Apastamba
puts forward regarding the substitutes for legitimate sons
and regarding the appointment of widows (niyoga), and
his restriction of the number of marriage-rites, may be
adduced as examples. Like many other ancient teachers,
Baudhayana permits childless Aryans to satisfy their
craving for representatives bearing their name, and to allay
their fears of falling after death into the regions of torment
through a failure of the funeral oblations, by the affiliation
1 Baucih. Dh. II, i, 2, i8-23 = Ap. Dh. I, 10, 29, 8-14.
* E.g. Ap. Dh. I, r, 2, 30; I, 2, 6, 8-9; I, 5, 15, 8 correspond respectively
to Baudh. Dh. I, 2, 3, 39-40 ; I, 2, 3, 38 , I, 2, 3, 29.
b2
XX APASTAMBA.
of eleven kinds of substitutes for a legitimate son. Illegiti-
mate sons, the illegitimate sons of wives, the legitimate
and illegitimate offspring of daughters, and the children of
relatives, or even of strangers who may be solemnly adopted,
or received as members of the family without any ceremony,
or be acquired by purchase, are all allowed to take the
place and the rights of legitimate sons l . Apastamba
declares his dissent from this doctrine. He allows legiti-
mate sons alone to inherit their father's estate and to follow
the occupations of his caste, and he explicitly forbids the
sale and gift of children 2 .
In like manner he protests against the custom of making
over childless widows to brothers-in-law or other near
relatives in order to obtain sons who are to offer the funeral
oblations to the deceased husband's manes, while Baudha-
yana has as yet no scruple on the subject 3 . Finally, he
omits from his list of the marriage-rites the Paija^a vivaha,
where the bride is obtained by fraud 4 ; though it is re-
luctantly admitted by Baudhayana and other ancient
teachers. There can be no doubt that the law which
placed the regular continuance of the funeral oblations
above all other considerations, and which allowed, in order
to secure this object, even a violation of the sanctity of the
marriage-tie and other breaches of the principles of morality,
belongs to an older order of ideas than the stricter views
of Apastamba. It is true that, according to Baudhayana's
own statement 6 , before his time an ancient sage named
Aupa^anghani, who is also mentioned in the .Satapatha-
brahmawa, had opposed the old practice of taking sub-
stitutes for a legitimate son. It is also very probable that
for a long time the opinions of the Brahmawa teachers,
who lived in different parts of India and belonged to
different schools, may have been divided on this subject.
Still it seems very improbable that of two authors who
both belong to the same Veda and to the same school, the
1 Baudh. Dh. II, 2, 3, 17 seqq. a Ap. Dh. II, 5, 13, 1-2, u.
' Ap. Db. II, 10, 27, 2-7. * Ap. Dh. II, 5, n and 12.
Baudh. Dh. II, a, 3, 33.
INTRODUCTION. XXI
earlier one should hold the later doctrine, and the later
one the earlier opinion. The contrary appears the more
probable assumption. The same remarks apply to the
cases of the Niyoga and of the Paud/a marriage l .
The second fact, which bears on the question how the
identity of so many Sutras in the two Dharma-sutras is
to be explained, affords a still stronger proof of Apa-
stamba's posteriority to Baudhayana. For on several
occasions, it appears, Apastamba controverts opinions
which Baudhayana holds, or which may be defended with
the help of the latter's Sutras. The clearest case of this
kind occurs in the chapter on Inheritance, where the
treatment of the eldest son on the division of the estate by
the father is discussed. There Apastamba gives it as his
own opinion that the father should make an equal division
of his property ' after having gladdened the eldest son by
some (choice portion of his) wealth,' i. e. after making him
a present which should have some value, but should not
be so valuable as to materially affect the equality of the
shares 2 . Further on he notices the opinions of other
teachers on this subject, and states that the practice advo-
cated by some, of allowing the eldest alone to inherit, as
well as the custom prevailing in some countries, of allotting
to the eldest all the father's gold, or the black cows, or the
black iron and grain, is not in accordance with the pre-
cepts of the Vedas. In order to prove the latter assertion
he quotes a passage of the Taittiriya Sawhita, in which it
is declared that ' Manu divided his wealth among his sons/
and no difference in the treatment of the eldest son is pre-
scribed. He adds that a second passage occurs in the
same Veda, which declares that ' they distinguish the eldest
son by (a larger portion of) the heritage,' and which thus
apparently countenances the partiality for the first-born.
But this second passage, he contends, appealing to the
1 For another case, the rules, referring to the composition for homicide,
regarding which Apastamba holds later views than Baudhaynna, sec the Fest-
gruss an R. von Roth, pp. 47-48.
1 Ap. Dh. II, 6, 13, 13, and II, <5, 14, I.
XX11 APASTAMBA.
opinion of the Mim;#sists, is, like many similar ones,
merely a statement of a fact which has not the authority
of an injunction l . If we now turn to Baudhayana, we
find that he allows of three different methods for the
distribution of the paternal estate. According to him,
either an equal share may be given to each son, or the
eldest may receive the best part of the wealth, or, also,
a preferential share of one tenth of the whole property.
He further alleges that the cows, horses, goats, and sheep
respectively go to the eldest sons of Brahmaas, Kshatriyas,
VaLsyas and vSudras. As authority for the equal division
he gives the first of the two Vedic passages quoted above ;
and for the doctrine that the eldest is to receive the best
part of the estate, he quotes the second passage which
Apastamba considers to be without the force of an injunc-
tion 2 . The fact that the two authors' opinions clash is
manifest, and the manner in which Apastamba tries to
show that the second Vedic passage possesses no authority,
clearly indicates that before his time it had been held to
contain an injunction. As no other author of a Dharma-
sutra but Baudhayana is known to have quoted it, the con-
clusion is that Apastamba's remarks are directed against
him. If Apastamba does not mention Baudhdyana by
name, the reason probably is that 1n olden times, just as in
the present day, the Brahmanical etiquette forbad a direct
opposition against doctrines propounded by an older teacher
who belongs to the same spiritual family (vidya.va.tnsa.) as
oneself.
A similar case occurs in the chapter on Studentship 3 ,
where Apastamba, again appealing to the Mima/wsists,
combats the doctrine that pupils may eat forbidden food,
such as honey, meat, and pungent condiments, if it is given
to them as leavings by their teacher. Baudhayana gives
no explicit rule on this point, but the wording of his
Sutras is not opposed to the doctrine and practice, to
which Apastamba objects. Baudhayana says that students
1 Ap. Dh. II, 6, 14, 6-13. Baudh. Dh. II, 2, 3, 2-7.
' Ap. Dh.I, i, 4 ,5-/.
INTRODUCTION. XX111
shall avoid honey, meat, pungent condiments, &c. ; he
further enjoins that pupils are to obey their teachers
except when ordered to commit crimes which cause loss
of caste (pataniya) ; and he finally directs them to eat the
fragments of food given to them by their teachers. As
the eating of honey and other forbidden substances is not
a crime causing loss of caste, it is possible that Baudha-
yana himself may have considered it the duty of a pupil
to eat any kind of food given by the teacher, even honey
and meat. At all events the practice and doctrine which
Apastamba blames, may have been defended by the
wording of Baudhayana's rules 1 .
The three points which have been just discussed, viz.
the identity of a number of Sutras in the works of the two
authors, the fact that Apastamba advocates on some points
more refined or puritan opinions, and, especially, that he
labours to controvert doctrines contained in Baudhayana's
Sutras, give a powerful support to. the traditional state-
ment that he is younger than that teacher. It is, however,
difficult to say how great the distance between the two
really is. Mahadeva, as stated above, places between them
only Bharadva^a, the author of a set of Sutras, which as
yet have not been completely recovered. But it seems
to me not likely that the latter was his immediate pre-
decessor in the vidyava#wa or spiritual family to which
both belonged. For it cannot be expected that two
successive heads of the school should each have composed
a Sutra and thus founded a new branch-school. It is
1 Cases, in which Apastamba's Gr*hya-sutra appears to refer to, or to
controvert, Baudhayana's Gr*hya-sutra, have been collected by Dr. Winternitz,
op. cit., p. 8. Dr. Burnell, Tanjore Catalogue, p. 34, too, considers Baudhayana
to be older than Apastamba, because his style is so ranch simpler. With this
remark may be compared Dr. \Vinternitz's very true assertion that Baudhayana's
style resembles sometimes, especially in the discussion of disputed points, that
of the Brahmawas. On the other hand, Dr. R. G. Bha</arkar, Second Report
on the Search for Sanskrit MSS., p. 34, believes Baudhayana to be later than
Apastamba and Bharadva^a, because he teaches other developments of sacrificial
rites, unknown to the other two Sutrakaras. This may be true, but it must not
be forgotten that every portion of Baudhayana's Sutras, which has been
subjected to a critical enquiry, has turned out to be muck interpolated and
enlarged by later hands.
Xxiv APASTAMBA.
more probable that Baudhayana and Bhdradva^a, as well
as the latter and Apastamba, were separated by several
intervening generations of teachers, who contented them-
selves with explaining the works of their predecessors.
The distance in years between the first and the last of
the three Sutrakaras must, therefore, I think, be measured
rather by centuries than by decades l .
As regards the priority of Apastamba to the school of
Satyasha<a?//a Hiravyake.rin, there can be no doubt about
the correctness of this statement. For either Hirawyake^in
himself, or, at least, his immediate successors have appro-
priated Apastamba's Dharma-sutra and have inserted it
with slight modifications in their own collection. The
alterations consist chiefly in some not very important
additions, and in the substitution of more intelligible and
more modern expressions for difficult and antiquated
words 2 . But they do not extend so far as to make the
language of the Dharma-sutra fully agree with that of
the other sections of the collection, especially with the
Grzhya-sutra. Numerous discrepancies between these two
parts are observable. Thus we read in the Hirawyakeji
1 The subjoined pedigree of the Sutrakaras of the Black Ya^nir-veda will
perhaps make the above remarks and my interpretation of the statements of
Mahadeva and the other authorities mentioned above more intelligible :
Kha^/ika, taught the Taittirtya recension of the Black Ya.fur-veda.
(Successors of KhiWika, number unknown, down to)
Baudhayana, Pravaj&anakarta, i. e. ist Sutrakara, and founder of Baudha-
yana-/6arawa.
(Successors of Baudhayana down to fellow-pupil of Bharadva'jf a, number unknown.)
(Successors of Baudhayana after the schism down to the present day.)
Bharadva^a, and Sutrakara, and founder of Bharadva^a-jfearawa.
(Successors of Bharadvaf a down to fellow-pupil of Apastamba, number unknown.)
(Successors after the schism down to the present day.)
Apastamba, 3rd Sutrakara, and founder of A pastamba-/htraa,
(Successors of Apastamba down to fellow-pupil of SatyasharfAa Hirawyakeiin, number
unknown.)
(Successors of Apastamba down to the present day.)
Satyftshfc/Aa Hirattyak&rin, 4 th Sutrakara, and founder of Hirawyakeji-
(Successors of Satyasharftia Hirawyakejin down to the present day.)
After the schism of Satyasha^Aa Hirawyake^in the pedigree has not been con-
tinned, though Mahadeva asserts that several other Sutrakaras arose. But to
A-ork it out further would be useless.
3 See Appendix II to Part I of my second edition of Apastamba's Dharma-
sutra, p. 117 seqq.
INTRODUCTION. XXV
Gr/hya-sutra that a Brahmawa must, ordinarily, be initiated
in his seventh year, while the rule of the Dharma-sutra,
which is identical with Ap. Dh. I, i, i, 18, prescribes that
the ceremony shall take place in the eighth year after
conception. The commentators, Matmlatta on the Grthya.-
sGtra and Mahadeva on the Dharma-sutra, both state that
the rule of the Grzhya-sutra refers to the seventh year
after birth, and, therefore, in substance agrees with the
Dharma-sutra. They are no doubt right. But the differ-
ence in the wording shows that the two sections do not
belong to the same author. The same inference may be
drawn from the fact that the Hirayake^i Grzhya-sutra,
which is much longer than Apastamba's, includes a con-
siderable amount of matter which refers to the sacred law,
and which is repeated in the Dharma-sutra. According to
a statement which I have heard from several learned Brah-
mawas, the followers of Hira;/yake.nn, when pronouncing
the sawkalpa or solemn pledge to perform a ceremony,
declare themselves to be members of the Hirawyakeji
school that forms a subdivision of Apastamba's (apastam-
bantargatahirawyak&yLyakhadhyayi . . . aham). But I have
not been able to find these words in the books treating of
the ritual of the Hirayake.rins, such as the Mahejabha//!.
If this assertion could be further corroborated, it would be
an additional strong proof of the priority of Apastamba,
which, however, even without it may be accepted as a fact l .
The distance in time between the two teachers is probably
not so great as that between Apastamba and Baudhayana,
as Mahadeva mentions no intermediate Sutrakara between
them. Still it is probably not less than 100 or 150 years.
The results of the r.bove investigation which show that
the origin of the Apastamba school fails in the middle
of the Sutra period of the Black Ya^ur-veda, and that
its Sutras belong to the later, though not to the latest
products of Vedic literature, are fully confirmed by an
1 Compare also Dr. Winternitz's remarks on the dependence of the Grihya-
sfitra of the Hirawyakejins on Apastamba's, op. cit., p. 6 seqq., and the second
edition of the Ap. Dh., Part I, p. xi.
XXVI APASTAMBA.
examination of the quotations from and references to Vedic
and other books contained in Apastamba's Sutras, and
especially in the Dharma-sutra. We find that all the four
Vedas are quoted or referred to. The three old ones, the
ftik, Ya^s, and Saman, are mentioned both separately
and collectively by the name trayi vidya, i.e. threefold
sacred science, and the fourth is called not Atharvangirasa^,
as is done in most ancient Sutras, but Atharva-veda l . The
quotations from the Rik and Saman arc not very numerous.
But a passage from the ninth MaWala of the former, which
is referred to Dh. I, i, 3, 2, is of some extent, and shows
that the recension which Apastamba knew, did not differ
from that which still exists. As Apastamba was an ad-
herent of the Black Ya^oir-veda, he quotes it, especially in
the .Srauta-sutra, very frequently, and he adduces not only
texts from the Mantra-sawhita, but also from the Taittirlya-
brahmawa and Ara/zyaka. The most important quotations
from the latter work occur Dh. II, 2, 3, i6-II, 2, 4, 9, where
all the Mantras to be recited during the performance of
the Bali-offerings are enumerated. Their order agrees
exactly with that in which they stand in the sixty-seventh
Anuvaka of the tenth Prapa///aka of the recension of the
Arawyaka which is current among the Andhra Brahmawas 2 .
This last point is of considerable importance, both for the
history of the text of that book and, as we shall see further
on, for the history of the Apastambiya school.
The White Ya^ur-veda, too, is quoted frequently in the
vSrauta-sutra and once in the section on Dharma by the
title Va^asaneyaka, while twice its Brahmaa, the Va^a-
saneyi-brahmawa, is cited. The longer one of the two
passages, taken from the latter work, Dh. I, 4, 12, 3, does,
however, not fully agree with the published text of the
Madhyandina recension. Its wording possesses just suf-
ficient resemblance to allow us to identify the passage
which Apastamba meant, but differs from the .Satapatha-
1 A p. Dh. II, n, 29, 12.
a The Taittiriya Arawyaka exists in three recensions, the Kaw/a/a, Dravu/a,
and the Andhra, the first of which has been commented on by Sayawa.
INTRODUCTION. XXV11
brahmawa in many details l . The cause of these discrepancies
remains doubtful for the present 2 . As regards the Atharva-
veda, Apastamba gives, besides the reference mentioned
above and a second to the Ahgirasa-pavitra 3 , an abstract
of a long passage from Atharva-veda XV, 10-13, regarding
the treatment of a Vratya, i.e. a learned mendicant
Brahma#a, who really deserves the title of an atithi, or
guest 4 . It is true that Apastamba, in the passage referred
to, does not say that his rule is based on the Atharva-
veda. He merely says that a Brahmawa is his authority.
But it seems, nevertheless, certain that by the expression
a Brahmawa, the Brahma//a-like fifteenth book of the
Atharva-veda is meant, as the sentences to be addressed
by the host to his guest agree literally with those which
the Atharva-veda prescribes for the reception of a Vratya.
Haradatta too, in his commentary, expresses the same
opinion. Actual quotations from the Atharva-veda are not
frequent in Vedic literature, and the fact that Apastamba's
Dharma-sutra contains one, is, therefore, of some interest.
Besides these Vedic texts 5 , Apastamba mentions, also,
the Ahgas or auxiliary works, and enumerates six classes,
viz. treatises on the ritual of the sacrifices, on grammar,
astronomy, etymology, recitation of the Veda, and metrics 6 .
The number is the same as that which is considered the
correct one in our days 7 .
As the Dharma-sutra names no less than nine teachers
in connection with various topics of the sacred law, and
frequently appeals to the opinion of some (eke), it follows
that a great many such auxiliary treatises must have
existed in Apastamba's time. The A&iryas mentioned
are Eka, Kava, Kava, Kuika, Kutsa, Kautsa, Push-
1 Compare on this point Professor Eggeling's remarks in Sacred Books of
the East, vol. xii, p. xxxix seqq.
See the passage from the .^arattavyuhabhashya given below, ver. 10.
Ap. Dh. I, 2, 2, 2. * Ap. Dh. II, 3, 7, 12-17.
Some more are quoted in the .Srauta-sfitra, see Professor Gaibe in the
Gurupiyakaumudi, p. 33 scqq.
Ap. Dh. II, 4, 8, 10.
See also Max Mliller, Hist. Anc. Sansk. Lit., p. 1 1 1.
XXVlii APASTAMBA.
karasadi. Varshyayawi, JSVetaketu, and Harita 1 , Some of
these persons, like Harita and Kava, are known to have
composed Sutras on the sacred law, and fragments or
modified versions of their works are still in existence,
while Kawva, Kautsa, Pushkarasadi or Paushkarasadi, as
the grammatically correct form of the name is, and
Varshyayawi are quoted in the Nirukta, the Prati-rakhyas,
and the Varttikas on P#ini as authorities on phonetics,
etymology, and grammar 2 . Kava, finally, is considered
the author of the still existing Kalpa-sutras of the Kawva
school connected with the White Ya^ur-veda. It seems
not improbable that most of these teachers were authors of
complete sets of Ahgas. Their position in Vedic literature,
however, except as far as Kava, Harita, and .SVetaketu are
concerned, is difficult to define, and the occurrence of their
names throws less light on the antiquity of the Apas-
tambiya school than might be expected. Regarding
Harita it must, however, be noticed that he is one of the
oldest authors of Sutras, that he was an adherent of the
Maitrayamya vSakha 3 , and that he is quoted by Baudhayana,
Apastamba's predecessor. The bearing of the occurrence
of .SVetaketu's name will be discussed below.
Of even greater interest than the names of the teachers
are the indications which Apastamba gives, that he knew
two of the philosophical schools which still exist in India,
viz. the Purva or Karma Mimawsa and the Vedanta. As
regards the former, he mentions it by its ancient name,
Nyaya, which in later times and at present is usually
applied to the doctrine of Gautama Akshapada. In two
passages 4 he settles contested points on the authority of
those who know the Nyaya, i. e. the Purva M!ma;sa, and
1 Ap. Dh. 1,6, 19, 3-8; I, 10, 28, 1-2; 1,4, 13,10; 1,6, 18,2; 1,6, 19, 12;
I, 10, 28, 5, 16; I, 10, 29, 12-16.
a Max Mtiller, loc. cit., p. 142.
3 A Dharma-sfitra, ascribed to this teacher, has been recovered of late, by
Mr. Vaman Shastrf Islampnrkar. Though it is an ancient work, it does not
contain Apastamba's quotations, see Grundriss d. Indo-Ar. Phil, und Altertumsk.,
II, 8, 8.
4 Ap. Dh. II, 4, 8, 13; II,6,i 4 , 13.
INTRODUCTION. XXIX
in several other cases he adopts a line of reasoning which
fully agrees with that followed in Gaimini's Mimawsa-sutras.
Thus the arguments l , that ' a revealed text has greater
weight than a custom from which a revealed text may be
inferred,' and that ' no text can be inferred from a custom
for which a worldly motive is apparent,' exactly correspond
with the teaching of Gaimini's Mimawsa-sutras I, 3, 3-4.
The wording of the passages in the two works does not
agree so closely that the one could be called a quotation
of the other. But it is evident, that if Apastamba did not
know the Mima;/zsa-sutras of Gaimini, he must have pos-
sessed some other very similar work. As to the Vedanta,
Apastamba does not mention the name of the school.
But Kha<^as 22, 23 of the first Pa/ala of the Dharma-sutra
unmistakably contain the chief tenets of the Vedantists, and
recommend the acquisition of the knowledge of the Atman
as the best means for purifying the souls of sinners.
Though these two Khadas are chiefly filled with quota-
tions, which, as the commentator states, are taken from an
Upanishad, still the manner of their selection, as well as
Apastamba's own words in the introductory and concluding
Sutras, indicates that he knew not merely the unsystematic
speculations contained in the Upanishads and Arawyakas,
but a well-defined system of Vedantic philosophy identical
with that of Badardyawa's Brahma-sutras. The fact that
Apastamba's Dharma-sutra contains indications of the ex-
istence of these two schools of philosophy, is significant
as the Purva Mimawzsa occurs in one other Dharma-sutra
only, that attributed to VasishMa, and as the name of the
Vedanta school is not found in any of the prose treatises
on the sacred law.
Of non-Vedic works Apastamba mentions the Purda.
The Dharma-sutra not only several times quotes passages
from ' a Puraa ' as authorities for its rules 2 , but names in
one case the Bhavishyat-purd;za as the particular Puraa
from which the quotation is taken 3 . References to the
1 Ap. Dh. I, i, 14, 8, 9-10. * Ap. Dh. I, 6, 19, 13 ; I, 10, 39, 7.
3 Ap. Dh. II, 9, 24, 6.
xxx APASTAMBA.
Pura#a in general are not unfrequent in other Sutras on
the sacred law, and even in older Vedic works. But
Apastamba, as far as I know, is the only Sutrakara who
specifies the title of a particular Puraa, and names one
which is nearly or quite identical with that of a work
existing in the present day, and he is the only one, whose
quotations can be shown to be, at least in part, genuine
Paurawic utterances.
Among the so-called Upa-pura/ras we find one of con-
siderable extent which bears the title Bhavishya-purawa
or also Bhavishyat-purawa l . It is true that the passage
quoted in the Dharma-sutra from the Bhavishyat-purawa
is not to be found in the copy of the Bhavishya-purawa
which I have seen. It is, therefore, not possible to assert
positively that Apastamba knew the present homonymous
work. Still, considering the close resemblance of the two
titles, and taking into account the generally admitted fact
that most if not all Purawas have been remodelled and
recast 2 , it seems to me not unlikely that Apastamba's
1 Aufrecht, Catalogus Catalogorum, p. 400.
2 Max Miiller, Hist. Anc. Sansk. Lit., pp. 40-42. Weber, Literaturgeschichte,
pp. 206-208. Though I fully subscribe to the opinion, held by the most illus-
trious Sanskritists, that, in general, the existing Puriwas are not identical with
the works designated by that title in Vedic works, still I cannot believe that
they are altogether independent of the latter. Nor can I agree to the assertion
that the Puraas known to us, one and all, are not older than the tenth or
eleventh century A. D. That is inadmissible, because Benin! (India, I, 131)
enumerates them as canonical books. And his frequent quotations from them
prove that in 1030 A. D. they did not differ materially from those known to us
(see Indian Antiquary, 19, 382 seqq.). Another important fact bearing on
this point may be mentioned here, viz. that the poet Baa, who wrote shortly
after 600 A. D., in the Aiharsha^arita, orders his Panrawika to recite the
Pavanaprokta-puria, i.e. the Vayu-puraa (Harshaarita. p. 61, Calcutta ed.).
Dr. Hall, the discoverer of the life of Marsha, read in his copy Yavanaprokta-
puraa, a title which, as he remarks, might suggest the idea that Bawa knew
the Greek epic poetry. But a comparison of the excellent Ahmadabad and
Benares Devanagari MSS. and of the Kajmtr .Sar.ida copies shows that the
correct reading is the one given above. The earlier history of the Purawas,
which as yet is a mystery, will only be cleared up when a real history of the
orthodox Hindu sects, especially of the .Sivites and Vishwuites, has been written.
It will, then, probably become apparent that the origin of these sects reaches
back far beyond the rise of Buddhism and Jainism. It will also be proved
INTRODUCTION. XXXI
authority was the original on which the existing Upa-
purawa is based. And in favour of this view it may be
urged that passages, similar to Apastamba's quotation,
actually occur in our Paura;zic texts. In the Gyotish-
pra^ara section of several of the chief Purawas we find,
in connection with the description of the Path of the
Manes (pitrzya#a) *, the assertion that the pious sages,
who had offspring and performed the Agnihotra, reside
there until the general destruction of created things
(a bhutasawplavat), as well as, that in the beginning of
each new creation they are the propagators of the world
(lokasya sawtanakara-4) and, being re-born, re-establish
the sacred law. Though the wording differs, these passages
fully agree in sense with Apastamba's Bhavishyat-pura/za
which says, ' They (the ancestors) live in heaven until the
(next) general destruction of created things. At the new
creation (of the world) they become the seed.' In other
passages of the. Purawas, which refer to the successive
creations, we find even the identical terms used in the
quotation. Thus the Vayup., Adhy. 8, 23, declares that
those beings, which have gone to the Ganaloka, ' become the
seed at the new creation ' (puna/z sarge . . . bi^arthawz td
bhavanti hi).
These facts prove at all events that Apastamba took his
quotation from a real Purawa, similar to those existing.
If it is literal and exact, it shows, also, that the Purawas of
his time contained both prose and verse.
Further, it is possible to trace yet another of Apastamba's
quotations from ' a Purawa.' The three Purawas, mentioned
above, give, immediately after the passages referred to,
enlarged versions of the two verses 2 regarding the sages,
who begot offspring and obtained ' burial-grounds,' and
that the orthodox sects used Puraas as text books for popular readings, the
PurawapaMana of our days, and that some, at least, of the now existing Puraas
are the latest recensions of those mentioned in Vedic books.
1 Vayup., Adhy. 50, 208 seqq. ; Matsyap., Adhy. 123, 96 seqq. ; Vishwup. II,
8. 86-89; H H - Wilson, Vishmip., vol. ii, pp. 263-268 (ed. Hall).
* Ap. Dh. II, 9, 23, 4-5.
XXX11 APASTAMHA.
regarding those who, remaining chaste, gained immortality 1 .
In this case Apastamba's quotation can be restored almost
completely, if certain interpolations are cut out. And it
is evident that Apastamba has preserved genuine Paurawic
verses in their ancient form. A closer study of the unfortu-
nately much neglected Purawas, no doubt, will lead to
further identifications of other quotations, which will be
of considerable interest for the history of Indian literature.
There is yet another point on which Apastamba shows
a remarkable agreement with a theory which is prevalent
in later Sanskrit literature. He says (Dh. II, n, 29,
11-12), * The knowledge which Sudras and women possess,
is the completion of all study,' and ' they declare that this
knowledge is a supplement of the Atharva-veda.' The
commentator remarks with reference to these two Sutras,
that ' the knowledge which .Sudras and women possess/ is
the knowledge of dancing, acting, music, and other branches
of the so-called Artha^astra, the science of useful arts and
of trades, and that the object of the Sutras is to forbid
the study of such matters before the acquisition of sacred
learning. His interpretation is, without doubt, correct, as
similar sentiments are expressed by other teachers in parallel
passages. But, if it is accepted, Apastamba's remark that
'the knowledge of .Sudras and women is a supplement
of the Atharva-veda,' proves that he knew the division of
Hindu learning which is taught in Madhusudana Sarasvati's
Prasthanabheda 2 . For Madhusudana allots to each Veda
an Upa-veda or supplementary Veda, and asserts that the
Upa-veda of the Atharva-veda is the Arthajastra. The
agreement of Apastamba with the modern writers on this
point, furnishes, I think, an additional argument that he
belongs to the later Vedic schoolmen.
In addition to this information regarding the relative
position of the Apastambiya school in ancient Sanskrit
literature, we possess some further statements as to the
1 An abbreviated version of the same verses, ascribed to the Paurawikas,
occurs in 6ankaraarya's Cornm. on the A'^andogya Up., p. 336 (Bibl. Ind.).
* Weber, Ind. Stud. I, 1-24.
INTRODUCTION. XXX111
part of India to which it belongs, and these, as it happens,
are of great importance for fixing approximately the period
in which the school arose. According to the Brahmanical
tradition, which is supported by a hint contained in the
Dharma-sutra and by information derivable from inscrip-
tions and the actual state of things in modern India, the
Apastambiyas belong to Southern India, and their founder
prooably was a native of or resided in the Andhra country.
The existence of this tradition, which to the present day
prevails among the learned Brahmans of Western India
and Benares, may be substantiated by a passage from the
above-mentioned commentary of the ATarawavyuha 1 , which,
1 ./Tarawa vydhabhashya, fol. 15", 1. 4 seqq. :
in* HT*ft3fteu ^jf %^wrenr (?
nran^<*Hm*iTfcre* f^rnri (?)
: (?) i ^TT^% ^nmftftHTT ^snr I * ^ n^nlft \
H <\ u
(sic)
fum^i ^ w^^Tf?r*Trfn^: n ^u
fr?!^ TTTF i
H
T<*
B d U
[fa] -arais ^ ^TT^T ^nfT^R^ fain MM
(sic) i
(sic)
(sic) w II 9 H
(sic) i
XXXI V APASTAMBA.
though written in barbarous Sanskrit, and of quite modern
origin, possesses great interest, because its description of
the geographical distribution of the Vedas and Vedic
schools is not mentioned elsewhere. The verses from
a work entitled Maharava, which are quoted there, state
that the earth, i.e. India, is divided into two equal halves
by the river Narmada (Nerbudda), and that the school of
Apastamba prevails in the southern half (ver. a). It is
further alleged (ver. 6) that the Ya^ur-veda of Tittiri and
the Apastambtya school are established in the Andhra
country and other parts of the south and south-east up to
the mouth of the Godavart (godasagara-zivadhi). According
to the MahSrwava the latter river marks, therefore, the
northern frontier of the territory occupied by the Apa-
stambiyas. which comprises the MaraYy&a and Kawara
districts of the Bombay Presidency, the greater part of the
Nizam's dominions, Berar, and the Madras Presidency,
with the exception of the northern Sirkars and the western
coast. This assertion agrees, on the whole, with the actual
facts which have fallen under my observation. A great
number of the Dejastha-brahmaas in the Nasik, Puwa,
Ahmadnagar, Satard, Sholapur, and Kolhapur districts,
and of the Kawara or Karateka-brahmaas in the Belgam,
Dharvad?, Kaladghl, and KarvadT collectorates, as well as
a smaller number among the /Httapdvanas of the Konkawa
are Apastambiyas. Of the Nizam's dominions and the
Madras Presidency I possess no local knowledge. But
I can say that I have met many followers of Apastamba
among the Telirigana-brahmaas settled in Bombay, and
that the frequent occurrence of MSS. containing the Sutras
of the Apastambiya school in the Madras Presidency
proves that the Ka.ra.na. there must count many adherents.
On the other hand, I have never met with any Apastam-
biyas among the ancient indigenous subdivisions of the
Brahmanical community dwelling north of the Mara//a
country and north of the Narmada. A few Brahmaas of
this school, no doubt, are scattered ove.r Gujarat and
Central India, and others are found in the great places of
INTRODUCTION. XXXV
pilgrimage in Hindustan proper. The former mostly have
immigrated during the last century, following the MaraMa
chieftains who conquered large portions of those countries,
or have been imported in the present century by tne
Mara/7/a rulers of Gwalior, Indor, and Baroda. The settlers
in Benares, Mathura, and other sacred cities also, have
chiefly come in modern times, and not unfrequently live on
the bounty of the Mara/M princes. But all of them
consider themselves and are considered by the Brahmaas,
who are indigenous in those districts and towns, as aliens,
with whom intermarriage and commensality are not per-
mitted. The indigenous sections of the Brahma#as of
Gujarat, such as the Nigaras, Khea&vals, Bhargavas,
Kapilas, and Motalas, belong, if they are adherents of the
Yagur-veda, to the Madhyandina or K^va schools of the
White Ya^ur-veda. The same is the case with the Brah-
maas of Ra^putana, Hindustan, and the Pagab. In
Central India, too, the White Ya^ur-veda prevails; but,
besides the two schools mentioned above, there are still
some colonies of Maitr&yaiyas or Manavas 1 . It seems,
also, that the restriction of the Apastambiya school to the
south of India, or rather to those subdivisions of the Brah-
manical community which for a long time have been settled
in the south and are generally considered as natives of the
south, is not of recent date. For it is a significant fact that
the numerous ancient landgrants which have been found all
over India indicate exactly the same state of things. I am
not aware that in any grant issued by a king of a northern
dynasty to Brahmawas who are natives of the northern half
of India, an Apastambiya is mentioned as donee. But
among the southern landgrants there are several on which
the name of the school appears. Thus in a j&sana of king
Harihara of Vidyanagara, dated 5akasawvat 1317 or
1395 A.D., one of the recipients of the royal bounty is
'the learned Ananta Dikshita, son of Rmabha//a, chief
1 See Bha(i Da^i, Journ. Bombay Br. Roy. As. Soc. X, 40. Regarding the
Maitrayawiyas in Gujarat, of whom the A"araavytiha -speaks, compare my
Report on the Search for Sanskrit MSS., 1879-80, p. 3.
C 2
XXXVI APASTAMBA.
of the Apastambya (read Apastambfya) j-akha, a scion of
the Vasish///a gotra 1 .' Further, the eastern A'alukya king
Vi^ayaditya II 2 , who ruled, according to Dr. Fleet, from
A.I). 799-843, presented a village to six students of the
Hirawyake^i-sutra and to eighteen students of the Apa-
stamba, recte the Apastamba- sutra. Again, in the above-
mentioned earlier grant of the Pallava king Nandivarman,
there are forty-two students of the Apastambha-sutra 3
among the 108 sharers of the village of Udaya/andra-
mangalam. Finally, on an ancient set of plates written in
the characters which usually are called cave-characters, and
issued by the Pallava king, Si;#havarman II, we find among
the donees five Apastambhiya-Brahma7/as, who, together
with a Haira;/yakesa, a Va^asaneya, and a Sarqa-vedi,
received the village of Mangadur, in Vengorash/ra 4 . This
inscription is, to judge from the characters, thirteen to
fourteen hundred years old, and on this account a very
important witness for the early existence of the Apastam-
biyas in Southern India.
Under the circumstances just mentioned, a casual remark
made by Apastamba, in describing the -SYaddhas or funeral
oblations, acquires considerable importance. He says (Dh.
II, 7, .17, 17) that the custom of pouring water into the
hands of Brihmaas invited to a Sraddha prevails among
the northerners, and he indicates thereby that he himself
does not belong to the north of India. If this statement
is taken together with the above-stated facts, which tend
to show that the Apastamblyas were and are restricted to
the south of India, the most probable construction which
can be put on it is that Apastamba declares himself to be
a southerner. There is yet another indication to the same
effect contained in the Dharma-sutra. It has been pointed
1 Colebrooke, Essays, IT, p. 264, ver. 24 (Madras ed.)
2 See Hnltzsch, South Indian Inscriptions, vol. i, p. 31 seqq., and Indiaa
Antiquary, vol. xx, p. 414 seqq.
5 Apastambha may be a mistake for Apastamba. But the form with the
aspirate occurs also in the earlier Pallava grant and in Devapaia's commentary
on the KaMaka Gr/hya-siitra.
4 Ind. Ant. V, 135.
INTRODUCTION. XXX VI)
out above that the recension of the Taittiriya Arax/yaka
which Apastamba recognises is that called the Andhra
text or the version current in the Andhra country, by
which term the districts in the south-east of India between
the Godavari and the Krishna, have to be understood '.
Now it seems exceedingly improbable that a Vedic teacher
would accept as authoritative any other version of a sacred
work except that which was current in his native country.
It would therefore follow, from the adoption of an Andhra
text by Apastamba, that he was born in that country, or,
at least, had resided there so long as to have become natu-
ralised in it. With respect to this conclusion it must also
be kept in mind that the above-quoted passage from the
Mahan/ava particularly specifies the Andhra country
(andhradi) as the seat of the Apastambiyas. It may be
that this is due to an accident. But it seems 'to me more
probable that the author of the Maharwava wished to mark
the Andhra territory as the chief and perhaps as the
original residence of the Apastambiyas.
This discovery has, also, a most important bearing on the
question of the antiquity of the school of Apastamba. It
fully confirms the result of the preceding enquiry, viz. that
the Apastambiyas are one of the later /fara;/as. For the
south of India and the nations inhabiting it, such as
Kalirigas, DraviVas, Andhras, ATolas, and Pa-vrfyas, do not
play any important part in the ancient Brahmanical tra-
ditions and in the earliest history of India, the centre of
both of which lies in the north-west or at least north of the
Vindhya range. Hitherto it has not been shown that the
south and the southern nations are mentioned in any of the
Vedic Sawhitas. In the Brahmawas and in the Sutras
they do occur, though they are named rarely and in a not
complimentary manner. Thus the Aitareya-brahma;/a
gives the names of certain degraded, barbarous tribes, and
among them that of the Andhras 2 , in whose country, as
1 See Cunningham, Geography, p. 527 seqq. ; Burnell, South Ind. Pal., p. j^,
note 2.
a Aitareya-brahmawa VII, 18.
XXXviil APASTAMBA.
has been shown, the Apastambiyas probably originated.
Again, Baudhayana. in his Dharma-sCitra I, i, quotes some
verses in which it is said that he who visits the Kalingas
must purify himself by the performance of certain sacrifices
in order to become fit for again associating with Aryans.
The same author, also, mentions distinctive forbidden prac-
tices (aara) prevailing in the south (loc. cit.). Further,
Pamni's grammatical Sutras and Katyayana's Varttikas
thereon contain rules regarding several words which pre-
suppose an acquaintance with the south and the kingdoms
which flourished there. Thus Pa;/ini, IV, 2, 98, teaches the
formation of dakshi//atya in the sense of ' belonging to or
living in the south or the Dekhan,' and a Varttika of
Katyayana on Pamni, IV, i, 175, states that the words
Kola and Pawrfya are used as names of the princes ruling
over the Kola, and Pa#</ya countries, which, as is known
from history, were situated in the extreme south of India.
The oth'er southern nations and a fuller description of the
south occur first in the Mahabharata J . While an acquain-
tance with the south can thus be proved only by a few
books belonging to the later stages of Vedic literature,
several of the southern kingdoms are named already in the
oldest historical documents. Ajoka in his edicts 2 , which
date from the second half of the third century B.C., calls
the Kolas, Tandy as, and the Keralaputra or Ketalaputra
his pratyantas (pra^anta) or neighbours. The same
monarch informs us also that he conquered the province
of Kalinga and annexed it to his kingdom 3 , and his
remarks on the condition of the province show that it was
thoroughly imbued with the Aryan civilisation 4 . The same
fact is attested still more clearly by the annals of the Keta
king of Kalinga, whose thirteenth year fell in the i65th
year of the Maurya era, or about 150 B.C. 5 The early
Lassen, Ind. Alterthnmsknnde, I, 684, and ed.
Edict II, Epigraphia Indica, vol. ii, pp. 449-450, 466.
Edict XIII, op. cit., pp. 462-465, 470-473.
See also Indian Antiquary, vol. xxiii, p. 346.
Actes du 6* m- Congre* Int. d. Orient, vol. iii, 3, 135 seqq., where, however,
the beginning of the Maorya era is placed wrongly in the eighth year of Ajoka.
INTRODUCTION. XXXIX
spread of the Aryan civilisation to the eastern coast-
districts between the Godavari and the Kr/sha is proved
by the inscriptions on the Bha//iprolu relic caskets, which
probably belong to the period of 200 B.C. 1 Numerous
inscriptions in the Buddhist caves of Western India 2 , as
well as coins, prove the existence during the last centuries
before, and the first centuries after, the beginning of our
era of a powerful empire of the Andhras, the capital of
which was probably situated near the modem Amaravati
on the lower Kmha. The princes of the latter kingdom,
though great patrons of the Buddhist monks, appear to
have been Brahmanists or adherents of the ancient orthodox
faith which is founded on the Vedas. For one of them is
called Vedisiri (vedijri), ' he whose glory is the Vedi,' and
another Yawasiri (ya^wajrl), 'he whose glory is the sacri-
fice,' and a very remarkable inscription on the Nanaghat a
contains a curious catalogue of sacrificial fees paid to
priests (dakshiwa) for the performance of .Srauta sacrifices.
For the third and the later centuries of our era the informa-
tion regarding Southern India becomes fuller and fuller.
Very numerous inscriptions, the accounts of the Buddhist
chroniclers of Ceylon, of the Greek geographers, and of the
Chinese pilgrims, reveal the existence and give fragments,
at least, of the history of many kingdoms in the south, and
show that their civilisation was an advanced one, and did
not differ materially from that of Northern India.
There can be no doubt that the south of India has been
conquered by the Aryans, and has been brought within the
pale of Brahmanical civilisation much later than India
north of the Vindhya range. During which century pre-
cisely that conquest took place, cannot be determined for
the present. But it would seem that it happened a con-
siderable time before the Vedic period came to an end, and
it certainly was an accomplished fact, long before the
1 Epigraphia Indica, vol. ii, p. 323 seqq.
f See Burgess, Arch. Surv. Reports, West India, vol. iv, pp. 104-114 and
vol. v, p. 75 seqq.
3 Op. cit, vol. v, p. 39 seqq. Its date probably falls between 150-140 B.C.
xl APASTAMUA.
authentic history of India begins, about 500 B. C., with the
Persian conquest of the Paw^aband Sindh. It maybe added
that a not inconsiderable period must have elapsed after
the conquest of the south, before the Aryan civilisation had
so far taken root in the conquered territory, that, in its
turn, it could become a centre of Brahmanical activity, and
that it could produce new Vedic schools.
These remarks will suffice to show that a Vedic A'arawa
which had its origin in the south, cannot rival in antiquity
those whose seat is in the north, and that all southern
schools must belong to a comparatively recent period of
Vedic history. For this reason, and because the name
of Apastamba and of the Apastambiyas is not mentioned
in any Vedic work, not even in a Kalpa-sutra, and its
occurrence in the older grammatical books, written before
the beginning of our era, is doubtful 1 , it might be thought
advisable to fix the terminus a quo for the composition of
the Apastambiya-sutras about or shortly before the begin-
ning of the era, when the Brahmanist Andhra kings held
the greater part of the south under their sway. It seems
to me, however, that such a hypothesis is not tenable, as
there are several points which indicate that the school and
its writings possess a much higher antiquity. For, first,
the Dharma-sutra contains a remarkable passage in which
its author states that 5vetaketu, one of the Vedic teachers
who is mentioned in the Satapatha-brahmawa and in the
.AV/andogya Upanishad, belongs to the Avaras, to the men
of later, i. e. of his own times. The passage referred to,
Dh. I, 3, 5, 4-6, has been partly quoted above in order to
show that Apastamba laid no claim to the title fiishi, or
seer of revealed texts. It has been stated that according
to Sutra 4, ' No AVshis are born among the Avaras, the
men of later ages, on account of the prevailing transgression
of the rules of studentship ; ' and that according to Sutra 5,
1 The name Apastamba occurs only in the gaa vidadi, which belongs to
Pawini IV, i, 104, and the text of this gawa is certain only for the times of
the Kajika, :ibout 650 A. D. The .SYauta-siitra of Apastamba is mentioned in
the nearly contemporaneous commentary of Blmitrzhari on the Mahabhajhya,
gee Zeitsch.-. d. Ifcut^hea Morg. Des., vol. xxxvi, p. 654.
INTRODUCTION.
' Some in their new birth become similar to /sushis by
their knowledge of the Veda (jrutarshi) through a residue
of merit acquired in former existences.' In order to give
an illustration of the latter case, the author adds in Sutra 6,
' Like 5vetaketu.' The natural, and in my opinion, the
only admissible interpretation of these words is that Apas-
tamba considers .SVetaketu to be one of the Avaras, who
by virtue of a residue of merit became a 5rutarshi. This
is also the view of the commentator Haradatta, who, in
elucidation of Sutra 6, quotes the following passage from
the A7/andogya Upanishad (VI, i, 1-2) :
' i. Verily, there lived .Svetaketu, a descendant of Arua.
His father spake unto him, t; O .SVetaketu, dwell as a
student (with a teacher) ; for, verily, dear child, no one
in our family must neglect the study of the Veda and
become, as it were, a Brahma;/a in name only."
' Verily, he (5vetaketu) was initiated at the age of
twelve years, and when twenty-four years old he had
learned all the Vedas ; he thought* highly of himself and
was vain of his learning and arrogant.'
There can be no doubt that this is the person and the
story referred to in the Dharma-siitra. For the fact which
the Upanishad mentions, that vSVetaketu learned all the
Vedas in twelve years, while the Smr/tis declare forty-
eight years to be necessary for the accomplishment of
that task, makes Apastamba's illustration intelligible and
appropriate. A good deal more is told in the AV/andogya
Upanishad about this 5vetaketu, who is said to have been
the son of Uddalaka and the grandson of Aruwa (aruweya).
The same person is also frequently mentioned in the
Satapatha-brahmawa. In one passage of the latter work,
which has been translated by Professor Max Miiller 1 , it
is alleged that he was a contemporary of Ya^avalkya, the
promulgator of the White Ya^ur-veda, and of the learned
king Ganaka of Videha, who asked him about the meaning
of the Agnihotra sacrifice. Now, as has been shown above,
Apastamba knew and quotes the White Ya^ur-veda and
1 Hist. Anc. Sansk. Lit., p. 421 seq.
xlii APASTAMBA.
the Satapatha-brahmawa. The passage of the latter work,
which he quotes, is even taken from the same book in
which the story about Svetaketu and kanaka occurs.
The fact, therefore, that Apastamba places a teacher whom
he must have considered as a contemporary of the pro-
mulgator of the White Ya^ur-veda among the Avaras, is
highly interesting and of some importance for the history
of Vedic literature. On the one hand it indicates that
Apastamba cannot have considered the White Ya^ur-veda,
such as it has been handed down in the schools of the
/sfawvas and Madhyandinas, to belong to a remote antiquity.
On the other hand it makes the inference which otherwise
might be drawn from the southern origin of the Apa-
stambiya school and from the non-occurrence of its name
in the early grammatical writings, viz. that its founder
lived not long before the beginning of our era, extremely
improbable. For even if the term Avara is not interpreted
very strictly and allowed to mean not exactly a contem-
porary, but a person of comparatively recent times, it will
not be possible to place between Svetaketu and Apas-
tamba a longer interval than, at the utmost, two or three
hundred years. Svetaketu and Ya^wavalkya would
accordingly, at the best, find their places in the fourth
or fifth century B. C., and the Satapatha-brahmawa as well
as all other Vedic works, which narrate incidents from
their lives, must have been composed or at least edited
still later. Though little is known regarding the history
of the Vedic texts, still it happens that we possess some
information regarding the texts in question. For we know
from a statement made by Katyayana in a Varttika on
Pawini IV, 3, 105, and from Pataw^ali's commentary on
his words that the Brahmawa proclaimed by Ya^avalkya,
i.e. the Satapatha-brahmawa of the White Ya^ur-veda, was
considered to have been promulgated by one of the
Ancients, in the times of these two writers, i.e. probably
in the fourth and second centuries B.C. 1
1 This famous Varttika has been interpreted in various ways ; see Max Miiller,
Hist. Anc.-Saiisk. Lit., pp. 360-364 ; Goldstiicker, Pawini, pp. 132-140; Weber,
INTRODUCTION. xliH
These considerations will show that it is necessary to
allow for Apastamba a much higher antiquity than the
first century B.C.
The same inference may also be drawn from another
series of facts, viz. the peculiarities of the language of his
Sutras. The latter are very considerable and very remark-
able. They may be classed under four heads. In the
Apastambiya Dharma-sutra we have, first, archaic words
and forms either occurring in other Vedic writings or
formed according to the analogy of Vedic usage ; secondly,
ancient forms and words specially prescribed by Pa#ini,
which have not been traced except in Apastamba's Sutras ;
thirdly, words and forms which are both against Vedic
usage and against Paini's rules, and which sometimes
find their analogies in the ancient Prakrits ; and fourthly,
anomalies in the construction of sentences. To the first
class belong, kravyadas, I, 7, 2i ; 15, carnivorous, formed
according to the analogy of ris&das; the frequent use
of the singular dara, e.g. II, i, i, 17-18, a wife, instead of
the plural dara^; salavr/ki, I, 3, 10, 19, for salavr/kt ;
the substitution of'/ for r in plehkha, I, u, 31, 14; occa-
Ind. Stud. V, 65-74 ; XIII, 443, 444. As regards the explanation of Katy4-
yana's and Pata%-ali's words, I side with Kaiya/a and Professor Goldstiicker.
But I am unable to follow the latter in the inferences which he draws from the
fact, that Katyayana and Pata^f^ali declare Y>favalkya and other sages to be
as ancient as those whose Brahmawas and Kalpas are designated by the plural
of adjectives formed by the addition of the affix in to the names of the promul-
gators. Though Pftwini asserts, IV, 3, 105, that only those Brahmawas which
are known by appellations like BhallavinaA, KaushitakinaA, &c., have been
proclaimed by ancient sages, and though Katyayana and the author of the
Great Commentary add that this rule does not hold good in the case of
the work called Ya^avalkani Brahmawani, it does not necessarily follow, as
Professor Goldstiicker thinks, that an extraordinarily long interval lies between
Pawini and Katyayana so long a period that what Pawini considered to be
recent had become ancient in Katyayana's time. Professor Weber has rightly
objected to this reasoning. The difference between the statements of the two
grammarians may have been caused by different traditions prevailing in different
schools, or by an oversight on the part of Pamni, which, as the scene of
Ya^flavalkya's activity seems to have been Videha in eastern India, while Paini
belonged to the extreme north-we^t, is not at all improbable. As regards the
two dates, I place, following, with Professor Max Miiller, the native tradition,
Katyayana in the fourth century B. c., and Pata%ali, with Professors Goldstiicker,
Kern, and BhaWarkar, between 178-140 B.C.
Xliv APASTAMBA.
sional offences against the rules of internal and external
Sandhi, e.g. in agrrhyamanakara7/a/^, I, 4, 12, 8; in
skup'tva. I, u, 31, 22, the irregular absolutive of skubh
or of sku ; in paduna, I, i, 2. 13 ; in adhajana-rayin,
I, i, 2, 21 ; and in sarvatopeta, I. 6, 19, 8 ; the neglect
of the rule requiring vrzddhi in the first syllable of the
name Pushkarasadi, I, 10, 28, 1; the irregular instru-
mental vidya, I, n, 30, 3, for vidyaya, and ni/^rreyasa,
II, 7, 16, 2, for ni//^reyasena ; the nominatives dual
avam, L 7,20, 6, for avam, and kru#akraua, I, 5, 17,
36 for krauau ; and the potentials in it a, such as prak-
shalayita, I, i, 2, 28 ; abhiprasarayita, I, 2, 6, 3, &c.
Among the words mentioned by Pa//ini, but not traced
except in the Dharma-sutra, may be enumerated the verb
str/h, to do damage, I, n, 31, 9; the verb srinkh, to
sneeze, from which jr/hkhanika, I, 5, 16, 14, and ni/*-
jr^'hkhana, II. 2, 5, 9, are derived; and the noun veda-
dhyaya, I, 9, 24, 6 ; II, 4, 8, 5, in the sense of a student
of the Veda. Words offending against rules given by Pawini,
without being either archaic or Prakritic, are e.g. sar-
v an n in, I, 6, 18, 33, one who eats anybody's food, which,
according to Pa,vini V, 2, 9, should be sarvannina;
sarpa^irshin, I, 5, 17, 39 ; annasawskartr/, a cook, II,
3,6, 16; dharmy a, righteous, for dharmya, I, 2, 7, 21,
and elsewhere; divitrt, a gambler, II, 10, 25, 13, for
devitri, the very remarkable form prajwati, I, i, 4, i, for
pra^nati, finds an analogy in the Vedic jnyaptre for
jnaptre 1 and in Pali, pawha from prajwa for pra^na;
and the curious compounds avahgagra, I, i, 2,38, paran-
gavr/tta, II, 5, 10, u, where the first parts show the forms
of the nominative instead of the base, and pratisurya-
matsya//, I, 3, n, 31, which as a copulative compound is
wrong, though not without analogies in Prakrit and in later
Sanskrit 2 . The irregular forms caused by the same ten-
dencies as those which effected the formation of the
1 Wackernagel, Altindische Grammatik, vol. i, p. xxxiii.
3 See ZHtschr. d. Deutschen Morg. Ges., vol. xl, p. 539 seq. ; Epigraphia
Indica, vol. i, p. 3.
INTRODUCTION. xlv
Prakrit languages, are, aviprakramiwa, II, 2, 5, 2, for
aviprakramawa, where an # standing in thesi has been
changed to i; samvrtttl/i, II, 3, 6, 13, sawvartete,
II, 5, if, 20, and paryanta, I, 3, 9, 21, and I, 3, n, 33
(compare Mara//n awt for anta^), in each of which a
standing before a nasal has been lengthened ; awika, I, 6,
19, i, the initial a of which stands for ri, if it really has
the meaning of r/wika. as some commentators asserted ;
anulepawa, 1,3, if, 13; I, n, 32, 5, with the Prakritic
change of na to wa; vyupa^-ava, I, 2, 8, 15, with va for
pa ; rz'tve for rit vye, wherej seems to have been absorbed
by the following e; apa-fjrayita, I, n, 32, 16, for ap^^ra-
yita, and bhatrzvyatikrama, I, fo, 28, 20, where r has
been assimilated to the preceding, or has been lost before the
following consonant. The irregularities in the construction
are less frequent. But in two Sutras, I, 3, 10, 2, and I, 3, i j ,
31, some words which ought to stand in the locative case
have the terminations of the nominative, and it looks as
if the author had changed his mind about the construction
which he meant to use. In a third passage II, 10, 26, 20,
.n.ma/^edana;tf savr*shaasya, the adjective which
is intended to qualify the noun .mna has been placed in
the genitive case, though the noun has been made the
first part of a compound.
The occurrence of so many irregularities 1 in so small
a treatise as the Dharma-sCitra is, proves clearly that the
author did not follow Pa//ini's grammar, and makes it very
unlikely that he knew it at all. If the anomalous forms
used by Apastamba all agreed with the usage of the
other Sutrakaras, known to us, it might be contended that,
though acquainted with the rules of the great grammarian,
he had elected .to adopt by preference the language of the
Vedic schools. But this is by no means the case. The
majority of the irregular forms are peculiar to Apastamba.
As it is thus not probable that Apastamba employed his
peculiar expressions in obedience to the tradition of the
1 Many more may be collected from the other divisions of the body of
Siltras. See VYinteraitz, op. tit., p. 13 seqq. ; Gurupq^akaumudi, p. 34 seq.
APASTAMBA.
Vedic schools or of his particular school, he must have
either been unacquainted with Pa;/ini or have considered
his teachings of no great importance. In other words, he
must either have lived earlier than Pini or before Pawini's
grammar had acquired general fame throughout India, and
become the standard authority for Sanskrit authors. In
either case so late a date as 150 B. C. or the first century
B.C. would not fit. For Pataw^ali's Mahabhashya furnishes
abundant proof that at the time of its composition, in the
second century B.C., Pawini's grammar occupied a position
similar to that which it holds now, and has held since the
beginning of our era in the estimation of the learned of
India. On linguistic grounds it seems to me Apastamba
cannot be placed later than the third century B.C., and
if his statement regarding Svetaketu is taken into account,
the lower limit for the composition of his Sutras must be
put further back by 150-200 years.
But sufficient space has already been allotted to these
attempts to assign a date to the founder of the Apastambiya
school, the result of which, in the present state of our
knowledge of the ancient history of India, must remain,
I fear, less certain and less precise than is desirable. It
now is necessary to say, in conclusion, a few words about
the history of the text of the Dharma-sutra, and about its
commentary, the U^vala Vrztti of Haradatta. The
oldest writer with a known date who quotes the Apastam-
biya Dharma-sutra is Sarikara&irya \ c. 800 A.D. Even
somewhat earlier Kumarila, c. 750, refers repeatedly to
a law-book by Apastamba 2 . But it is improbable that he
had our Dharma-sutra before him. For he says, p. 138,
that Apastamba expressly sanctions local usages, opposed
to the teaching of the Vedas, for the natives of those dis-
tricts where they had prevailed since ancient times. Now,
that is just an opinion, which our Dharma-sutra declares
to be wrong and refutes repeatedly 3 . As it seems
1 See Deussen, Vedanta, p. 35.
a Tantravirttika, pp. 138, 139, 142, 174, 175, 179, Benares ed.
3 Ap. Dh. I, i, 14, 8, 9-10; II, 6, 14, 10-13; II, 6, 15, i.
INTRODUCTION. xlvtt
hazardous to impute to a man, like Kum&rSla, ignorance or
spite against Apastamba, I am inclined to assume that the
great Mimawsaka refers to some other work, attributed to
Apastamba, perhaps the metrical Apastamba-smr/ti which
Apararka quotes very frequently l . Among the commen-
tators on Smrztis the oldest, who quote the Dharma-sutra,
are Medhdtithi, the author of the Manubhashya, and
Vi^flfanejvara, who composed the Mitakshard, the well-
known commentary on Ya^wavalkya's Dharma-jastra during
the reign of the A'alukya king Vikramdditya VI, of
Kalyaa towards the end of the eleventh century. From
that time downwards Apastamba is quoted by almost
every writer on law. But the whole text, such as it is
given in my edition 2 , is vouched for only by the com-
mentator Haradatta, who wrote his U^fvalS. VWtti, at the
latest, in the fifteenth century A. D. or possibly 100 years
earlier 3 . Haradatta was, however, not the first commen-
tator of the Dharma-sutra. He frequently quotes the
opinions of several predecessors whom he designates by
the general expressions anysJt or apara/*, i. e. another
(writer). The fact that the \Jggva\& was preceded by
earlier commentaries which protected the text from cor-
ruption, also speaks in favour of the authenticity of the
latter, which is further attested by the close agreement
of the Hirawyakeji Dharma-sutra, mentioned above.
As regards the value of the tJggvala" for the explanation
of Apastamba's text, it certainly belongs to the best com-
1 Ap. Dh., Introd., p. x.
* Apastamblya Dharma-sutram, second edition, Part i, Bombay, 1892 ;
Part ii, Bombay, 1894.
3 It seems not doubtful that Haradatta, the author of the U<ggval&, is the
same person who wrote the Anakula Vre'tti on the Apastamblya Grrhya-sfitra,
an explanation of the Apastamblya Grihya-mantras (see Burnell, Ind. Ant. 1, 6),
and the Mhakshara Vr/tti on the Dharma-sutra of Gautama. From the
occurrence in the latter work of Tamil words, added in explanation of Sanskrit
expressions, it follows that Haradatta was a native of the south of India. I am
not in a position to decide if our author also wrote the Padamaw^ai! Vr/'tti oa
the Kirika of Vamana and (7ayaditya. This is Professor Aufrecht's opinion,
Catalogus Catalogorum, p. 754 seq. See also my remarks in the Introd. to
the second eoL, p. viii.
xlvili APASTAM1JA.
rnentaries existing. Haradatta possessed in the older
Vr/ttis abundant and good materials on which he could
draw ; he himself apparently was well versed in Hindu law
and in Sanskrit grammar, and distinguished by sobriety
and freedom from that vanity which induces many Indian
commentators to load their works with endless and useless
quotations. His explanations, therefore, can mostly be
followed without hesitation, and, even when they appear
unacceptable, they deserve careful consideration.
INTRODUCTION
TO
GAUTAMA.
COMPARED with the information collected above regard-
ing the origin and the history of Apastamba's Dharma-
sutra, the facts which can be brought to bear on Gautama's
Institutes are scanty and the conclusions deducible from
them somewhat vague. There are only two points, which,
it seems to me, can be proved satisfactorily, viz. the con-
nection of the work with the Stna-veda and a Gautama
Karana., and its priority to the other four Dharma-sutras
which we still possess. To go further appears for the
present impossible, because very little is known regard-
ing the history of the schools studying the Sama-veda,
and because the Dharma^astra not only furnishes very few
data regarding the works on which it is based, but seems
also, though not to any great extent, to have been tampered
with by interpolators.
As regards its origin, it was again Professor Max Miiller,
who, in the place of the fantastic statements of a fabri-
cated tradition, according to which the author of the
Dharmajistra is the son or grandson of the sage Utathya,
and the grandson or great-grandson of LJjanas or .Sukra, the
regent of the planet Venus, and the book possessed generally
binding force in the second or Treta Yuga *, first put forward
a rational explanation which, since, has been adopted by
all other writers on Sanskrit literature. He says, Hist.
Anc. Sansk. Lit, p. 134, 'Another collection of Dharma-
sutras, which, however, is liable to critical doubts, belongs
1 Manu III, 19; Colebrooke, Digest of Hindu Law, Preface, p. xvii
Madras ed.); Anantaya^fvan in Dr. Burnell's Catalogue of Sanskrit MSS.,
(p. 57 ; Parajara, Dharmajastra I, 22 (Calcutta ed.)
[2] d
1 GAUTAMA.
to the Gautamas, a /Tarawa of the Sama-veda.' This
assertion agrees with Kumarila's statement, that the
Dharmajastra of Gautama and the Grzhya-sutra of
Gobhila were (originally) accepted (as authoritative) by
the .Oandogas or SAmavedins alone l . Kumarila certainly
refers to the work known to us. For he quotes in other
passages several of its Sutras 2 .
That Kumarila and Professor Max Miiller are right, may
also be proved by the following independent arguments.
Gautama's work, though called Dharma^astra or Institutes
6f the Sacred Law, closely resembles, both in form and
contents, the Dharma-sutras or Aphorisms on the Sacred
Law, which form part of the Kalpa-sutras of the Vedic
schools of Baudhayana, Apastamba, and Hirayake.rin.
As we know from the ATaraavyOha, from the writings of
the ancient grammarians, and from the numerous quotations
in the Kalpa-sutras and other works on the Vedic ritual,
that in ancient times the number of Vedic schools, most of
which possessed Srauta, Gn'hya, and Dharma-sutras, was
exceedingly great, and that the books of many of them
have either been lost or been disintegrated, the several
parts being torn out of their original connection, it is not
unreasonable to assume that the aphoristic law-book,
usually attributed to the fttshi Gautama, is in reality a
manual belonging to a Gautama Parana.. This conjecture
gains considerably in probability, if the fact is taken into
account that formerly a school of Sima-vedis, which bore
the name of Gautama, actually existed. It is mentioned
in one of the redactions of the ATarawavyuha 3 as a sub-
division of the Rawiyaniya school. The Vaa-brhma7/a
of the Sama-veda, also, enumerates four members of the
Gautama family among the teachers who handed down
the third Veda, viz. Gatri Gautama, Sumantra Babhrava
1 Tantravirttika, p. 179 (Benares ed.), TWIT
tt
* Viz. Gautama I, a on p. 143; II, 45-46 on p. na, and XIV, 45-46 on
p. 109.
J Max MUller, Hist. Anc. Sansk. Lit., p. 374.
INTRODUCTION. li
Gautama, Sawkara Gautama, and Radha Gautama*, and
the existing Srauta and Grzhya-sutras frequently appeal to
the opinions of a Gautama and of a Sthavira Gautama 2 .
It follows therefore, that at least one, if not several Gau-
tama ^Taraas, studied the Sa*ma-veda, and that, at the
time when the existing Sutras of L&/yyana and Gobhila
were composed, Gautama Srauta and Grz'hya-sutras formed
part of the literature of the Sdma-veda. The correctness
of the latter inference is further proved by Dr. Burnell's
discovery of a Pitn'medha-sutra, which is ascribed, to a
teacher of the SAma-veda, called Gautama *.
The only link, therefore, which is wanting in order to
complete the chain of evidence regarding Gautama's
Aphorisms on the sacred law, and to make their connection
with the S<Una-veda perfectly clear, is the proof that they
contain special references to the latter. This proof is not
difficult to furnish. For Gautama has borrowed one entire
chapter, the twenty-sixth, which contains the description of
the IfLrikkhras or difficult penances from the Simavidh^na,
one of the eight Brhma#as of the S^ma-veda 4 . The
agreement of the two texts is complete except in the
Mantras (SOtra 12) where invocations of several deities,
which are not usually found in Vedic writings, have been
introduced. Secondly, in the enumeration of the purifica-
tory texts, XIX, 12, Gautama shows a marked partiality
for the Sdma-veda. Among the eighteen special texts
mentioned, we find not less than nine SAmans. Some of
the latter, like the Br/hat, Rathantara, Gyesh/Aa, and
Maheldiv<ikirtya chants, are mentioned also in works
belonging to the Rig-veda. and the Ya^ur-veda, and are
considered by Brdhmawas of all schools to possess great
efficacy. But others, such as the Purushagati, Rauhia,
and Mahdvaira^a Seimans, have hitherto not been met with
anywhere but in books belonging to the Sma-veda, and
1 See Burnell, Va#ua-brahmawa, pp. 7, 9, 1 1, and I a.
* See the Petersburg Dictionary, s. v. Gautama ; Weber, Hist. Ind. Lit.,
p. 77 (English ed.) ; Gobhila Grt'hya-sfitra III, 10, 6.
Weber, Hist. Ind. Lit, p. 84, note 89 (English ed.)
* See below, pp. 392-296.
d2
lii GAUTAMA.
do not seem to have stood in general repute. Thirdly, in
two passages, I, 50 and XXV, 8, the Dharmajastra pre-
scribes the employment of five Vyahrztis, and mentions in
the former Sutra, that the last Vyahr/ti is satyam, truth.
Now in most Vedic works, three Vyahrztis only, bhu/i,
bhuva//, sva//, are mentioned ; sometimes, but rarely, four
or seven occur. But in the Vyahrzti Saman, as Haradatta
points out l , five such interjections are used, and satyam is
found among them. It is, therefore, not doubtful, that
Gautama in the above-mentioned passages directly borrows
from the Sama-veda. These three facts, taken together,
furnish, it seems to me, convincing proof that the author of
our Dharmajastra was a Sama-vedi. If the only argument
in favour of this conclusion were, that Gautama appropriated
a portion of the Samavidhana, it might be met by the fact
that he has also taken some Sutras (XXV, 1-6), from the
Taittiriya Arayaka. But his partiality for Samans as
purificatory texts and the selection of the Vyahrztis from
the Vyalmti Saman as part of the Mantras for the initia-
tion (I, 50), one of the holiest and most important of the
Brahmanical sacraments, cannot be explained on any other
supposition than the one adopted above.
Though it thus appears that Professor Max Miiller is
right in declaring the Gautama Dharmajastra to belong to
the Sama-veda, it is, for the present, not possible to posi-
tively assert, that it is the Dharma-sutra of that Gautama
A^arawa, which according to the A'arawavyuha. quoted in
the ^abdakalpadruma of Radhakanta, formed a subdivision
of the Ra;/aya;/iyas. The enumeration of four A&iryas,
bearing the family-name Gautama, in the Vawz^a-brahmaa,
and La/yayana's quotations from two Gautamas, make it
not unlikely, that several Gautama /ifarawas once existed
among the Sama-vedi Brahmaas, and we possess no
means for ascertaining to which our Dharma^astra must
be attributed. Further researches into the history of the
schools of the Sama-veda must be awaited until we can do
more. Probably the living tradition of the Sama-vedis of
1 See Gautama I, 50, note.
INTRODUCTION. liii
Southern India and new books from the South will clear
up what at present remains uncertain.
In concluding this subject I may state that Haradatta
seems to have been aware of the connection of Gautama's
law-book with the Sama-veda, though he does not say it
expressly. But he repeatedly and pointedly refers in his
commentary to the practices of the AV/andogas, and quotes
the Gr/hya-sutra of the (raiminlyas l , who are a school of
Sama-vedis, in explanation of several passages. Another
southern author, Govindasvamin (if I understand the some-
what corrupt passage correctly), states directly in his
commentary on Baudhayana I, 1,2, 6, that the Gautamiya
Dharmajastra was originally studied by the A7/andogas
aione 2 .
In turning now to the second point, the priority of Gau-
tama to the other existing Dharma-sutras, I must premise
that it is only necessary to take into account two of the
latter, those of Baudhayana and Vasish///a. For, as has
been shown above in the Introduction to Apastamba, the
Sutras of the latter and those of Hira#yake.rin Satyashaa^a
are younger than Baudhayana's. The arguments which
allow us to place Gautama before both Baudhayana and
Vasish//za are, that both those authors quote Gautama as
an authority on law. and that Baudhayana has transferred
a whole chapter of the Dharmajastra to his work, which
Vasish///a again has borrowed from him.
As regards the case of Baudhayana, his references to
Gautama are two, one of which can be traced in our
Dharma^astra. In the discussion on the peculiar customs
prevailing in the South and in the North of India (Baudh.
Dh. I, 2, i-8) Baudhayana expresses himself as follows :
1 A Gnhya-sutra of the <?aimin?yas has been discorered by Dr. Burncll with
a commentary by -Sniiivasa. He thinks that the Gaiminiyas are a SiUra-jakha
oi the -ia/yayana-Talavakaras.
2 My transcript has been made from the MS. presented by Dr. Hnraell, the
discoverer of the work, to the India Office Library. The passage runs as
follows: Yatha va bodhayaniyaw dharma^astra/w kau&d eva pa/Ayamanaw
sarvadbikaram bhavati tatha gautamiye gobhiliye(?) /4andogair eva paAiyate II
vasishMaw tu bahvrz'&air eva ||
liv GAUTAMA.
* i. There is a dispute regarding five (practices) both in
the South and in the North.
' 2. We shall explain those (peculiar) to the South.
' 3. They are, to eat in the company of an uninitiated
person, to eat in the company of one's wite, 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 and to go to sea.
* 5. He who follows (these practices) in (any) other
country than the one where they prevail commits sin.
* 6. For each of these practices (the rule of) the country
should be (considered) the authority.
'7. Gautama declares that this is false.
'8. And one should not take heed of either (set of
practices), because they are opposed to the tradition of
those learned (in the sacred law 1 ).'
From this passage it appears that the Gautama Dharma-
sutra, known to Baudhayana, expressed an opinion adverse
to the authoritativeness of local customs which might be
opposed to the tradition of the *SIsh/as. i. e. of those who
really deserve to be called learned in the law. Our Gau-
tama teaches the same doctrine, as he says, XI, 20, 'The
laws of countries, castes, and families, which are not
opposed to the (sacred) records, have also authority.'
: inn
^ vtfir
; \\s>\\
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<H4Xift*H <n ^Tfcf. Gaut. XIX, 4 left out. Gaut. XIX,
6 = Baudh. Ill, 10, 5, ftlf^T. Gaut. XIX, 7 = Baudh. Ill, ro, 6,
xprcf&Tf T&-H ; rqflH4H left out. Gaut. XIX, 8 Mt out. Gaut.
XIX, 9 = Baudh. Ill, 10, 7, "wvi^l^f'ff <TCfa. Caut. XIX, 10=
Baudh. Ill, 10, 8, ^\ *raTT. Gaut. XIX, 12= Baudh. Ill, to, 10,
; ^*fui4{:. ^ aut - XIX 13= Baudh. in, 10, n,
miid(irtT. Gaut. XIX, 14= Baudh. Ill, 10, 12,
Gaut. XIX, 15 = Baudh. Ill, 10, 13,
Gaut. XIX, 17 = Baudh. Ill, TO, 15, ^^Ul-fH*!^ $fiT FTHTt. Gaut.
XIX, i8=Baudh. Ill, 10, 16, f^^^H left out. Gaut. XIX, 20=Baudh.
in, TO, 18, *%n*ifefo:.
8 Baudhayana'e treatment of the subject of penances is very un-
methodical. He devotes to them the following sections: II, 1-2;
II, 2, 3, 48-53 ; II, 2, 4 ; III, 5-10 ; and the greater part of Prasna IV.
]vi GAUTAMA.
even an additional argument in favour of the priority of
Gautama's text. It must, however, be admitted that the
value of this point is seriously diminished by the fact that
Baudhayana's third Pra^na is not above suspicion and may
be a later addition l .
As regards Baudhayana's second reference to Gautama,
the opinion which it attributes to the latter is directly
opposed to the teaching of our Dharmajastra. Baudha-
yana gives II, 2, 4, 16 the rule that a Brahmawa who is
unable to maintain himself by teaching, sacrificing, and
receiving gifts, may follow the profession of a Kshatriya,
and then goes on as follows a :
' 17. Gautama declares that he shall not do it. For the
duties of a Kshatriya are too cruel for a Brahmaa.'
As the commentator Govindasvamin also points out,
exactly the opposite doctrine is taught in our Dharma-
jastra, which (VII, 6) explicitly allows a Brahmawa to
follow, in times of distress, the occupations of a Kshatriya.
Govindasvamin explains this contradiction by assuming
that in this case Baudhayana cites the opinion, not of the
author of our Dharma^astra, but of some other Gautama.
According to what has been said above 3 , the existence of
two or even more ancient Gautama Dharma-sutras is not
very improbable, and the commentator may possibly be
right. But it seems to me more likely that the Sutra of
Gautama (VII, 6) which causes the difficulty is an inter-
polation, though Haradatta takes it to be genuine. My
reason for considering it to be spurious is that the per-
mission to follow the trade of arms is opposed to the sense
of two other rules of Gautama. For the author states at
the end of the same chapter on times of distress, VII, 25,
that ' even a Brahmaa may take up arms when his life is
in danger.' The meaning of these words can only be, that
a Brahma#a must not fight under any other circumstances.
1 See Sacred Books of the East, vol. xiv, p. xxxiv seq.
3 Baucih. Dh. II, 2, 4, 17.
%fjf jftmfiTjqi f? ^rw Tnrara n
' See p. Hi.
INTRODUCTION.
But according to Sutra 6 he is allowed to follow the occu-
pations of a Kshatriya, who lives by fighting. Again, in
the chapter on funeral oblations. XV, 18, those Brahmawas
' who live by the use of the bow ' are declared to defile
the company at a funeral dinner. It seems to me that
these two Sutras, taken together with Baudhayana's asser-
tion that Gautama does not allow Brahmawas to become
warriors, raise a strong suspicion against the genuineness,
of VII. 6, and I have the less hesitation in rejecting the
latter Sutra, as there are several other interpolated passages
in the text received by Haradatta 1 . Among them I may
mention here the Mantras in the chapter taken from the
Samavidhana, XXVI, 12, where the three invocations
addressed to Siva are certainly modem additions, as the
old Sutrakaras do not allow a place to that or any other
Paura'wic deity in their works. A second interpolation will
be pointed out below.
The Vasish///a Dharma-sOtra shows also two quotations
from Gautama ; and it is a curious coincidence that, just
as in the case of Baudhayana's references, one of them only
can be traced in our Dharma^astra. Both the quotations
occur in the section on impurity, Vas. IV, where we read
as follows *:
'33. If an infant aged less than two years, dies, or in the
case of a miscarriage, the impurity of the Sapi</as (lasts)
for three (days and) nights.
' 34. Gautama declares that (they become) pure at once
(after bathing).
' 35. If (a person) dies in a foreign country and (his
SapiWas) hear (of his death) after the lapse of ten days,
the impurity lasts for one (day and) night.
' 36. Gautama declares that if a person who has kindled
the sacred fire dies on a journey, (his SaptJK&s) shall again
1 In some MSS. a whole chapter on the results of various sins in a second
birth is inserted after Adhyaya XIX. But Haradatta does not notice it ; see
Stenzler, Gautama, Preface, p. iii.
2 In quoting the VasishMa Dh. I always refer to the Benares edition, which
is accompanied by the commentary of Krishwapam/ita Dhannadhikarin, called
Vidvaumodini.
GAUTAMA.
celebrate his obsequies, (burning a dummy made of leaves
or straw ; ) and remain impure (during ten days) as (if they
had actually buried) the corpse.'
The first of these two quotations or references apparently
points to Gautama Dh. XIV, 44, where it is said, that
'if an infant dies, the relatives shall be pure at once.'
For, though Vasish/a's SOtra 34, strictly interpreted,
would mean, that Gautama declares the relatives to be
purified instantaneously, both if an infant dies and if
a miscarriage happens, it is also possible to refer the
exception to one of the two cases only, which are mentioned
in SOtra 33. Similar instances do occur in the Sutra style,
where brevity is estimated higher than perspicuity, and
the learned commentator of Vasish//*a does not hesitate
to adopt the same view. But, as regards the second
quotation in Sutra 36, our Gautama contains no passage
to which it could possibly refer. Govindasvamin, in his
commentary on the second reference to Gautama in Bau-
dhayana's Dharma^astra II, 2, 71, expresses the opinion
that this Sutra, too, is taken from the 'other' Gautama
Dharma-sutra, the former existence of which he infers
from Baudhayana's passage. And curiously enough the
regarding the second funeral actually is found in the
metrical Vraldha-Gautama l or Vaishwava Dharma-^astra,
which, according to Mr. Vaman Shastri Islampurkar 2 , forms
chapters 94-1 15 of the A^vamedha-parvan of the Maha-
bharata in a Malayalam MS. Nevertheless, it seems to
me very doubtful if Vasish/^a did or could refer to this
work. As the same rule occurs sometimes in the Srauta-
sutras 3 , 1 think it more probable that the Srauta-sutra of
the Gautama school is meant. And it is significant that
the Wzddha-Gautama declares its teaching to be kalpa^o-
dita * enjoined in the Kalpa or ritual.'
Regarding Gautama's nineteenth chapter, which appears
in the Vasish/^a Dharma^astra as the twenty-second, I have
1 Dharmarastra sa/wgraha (Clbahand), p. 627, Adhy. 20, i seqq.
8 Parirara Dharma Sawhita (Bombay Sansk. Series, No. xlvii), vol. i, p. 9.
1 See e. g. A p. .Sr. Sfl.
INTRODUCTION. lix
already stated above that it is not taken directly from
Gautama's work, but from Baudhayana's. For it shows
most of the characteristic readings of the latter. But a few
new ones also occur, and some Sutras have been left out,
while one new one, a well-known verse regarding the
efficacy of the Vauvanara vratapati and of the Pavitreshri,
has been added. Among the omissions peculiar to Va-
sish/>&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</as.
3. Haradatta names as such gods, Nanduvara and Kubera.
Other commentators, however, explain Manush yapraknti by Manu-
shyamukha, ' possessing human faces.' A similar rule occurs
Gautama XVI, 34, where a Manushyayaga is mentioned as
a cause for discontinuing the recitation of the Veda. In his com-
mentary on Gautama, also, Haradatta is in doubt. He first refers
the term to the sacraments like the Simantonnayana, and then adds,
that some explain it to mean ' a sacrifice to gods who formerly
were men/
4. This Sutra is an exception to I, 3, 10, 28.
6. Haradatta's commentary on this Sutra is very mergre. and
he leaves the word anuvakyam unexplained. I am not certain
that my explanation is correct But it is countenanced by the
statements of the Gr/hya-sutras regarding the order of studying.
Weber, Ind. Stud. X, 132.
I, 3,11. THE STUDY OF THE VEDA. 41
vakas of a (Kaw^/a), he shall not study that
on that day (nor in that night).
7. And if he performs the ceremonies prescribed
on beginning or ending the recitation of one entire
Veda, he shall not study that Veda (during that day).
8. If the wind roars, or if it whirls up the grass
on the ground, or if it drives the rain-drops forward
during a rain-shower, (then the recitation shall be
interrupted for so long a time as the storm lasts).
9. (Nor shall he study) on the boundary between
a village and forest,
10. Nor on a highway.
11. If (some of his) fellow-students are on a
journey, he shall not study during that day, (the
passage) which they learn together.
12. And whilst performing acts for his pleasure,
13. Such as washing his feet, shampooing or
anointing himself,
14. He shall neither study nor teach, as long as
he is thus occupied.
7. Ya^#. I, 145. This Sfitra is a (rapaka or ' such a one
which indicates the existence of a rule not expressly mentioned.'
Above (I, 3, 9, i) the yearly performance of the Upakarma and
Utsarga ceremonies for the beginning and end of the Brahmanic
term has been prescribed. In this Sutra the performance of the
UpSkarma and Utsarga at the beginning and completion of the
Parayaa or the vow lo go through a whole Veda is incidentally
mentioned. Thence it may be inferred that these ceremonies must
be likewise performed on the latter occasions, though na absolute
rule to this effect has been given. Such 6?apakas are of frequent
occurrence in all Sutras, and constitute one of the chief difficulties
of their interpretation.
8. Ya7/. I, 149; Manu IV, 102, 122.
ii. Others explain the Sutra thus : * If he meets fellow-students,
after they have come home from a journey, he shall not study with
them on that day/
42 APASTAMBA. 1, 3, ir.
15. (He shall not study or teach) in the twilight,
1 6. Nor whilst sitting on a tree,
17. Nor whilst immersed in water,
1 8. Nor at night with open doors,
19. Nor in the day-time with shut doors.
20. During the spring festival and the festival (of
Indra), in the month of Ashad/fca (June-July), the
study of an Anuvaka is forbidden.
21. (The recitation) of the daily portion of the
Veda (at the Brahmaya^a is likewise forbidden if
done) in a manner differing from the rule (of the
Veda).
22. (Now follows) the rule (for the daily recita-
tion) of that (Brahmaya^a).
23. Before taking his morning-meal, he shall go
to the water-side, and having purified himself, he
shall recite aloud (a portion of the Veda) in a pure
15. Ya#. I, 145 ; Manu IV, 113.
1 6. Ya^T?. I, 151 ; Manu IV, 120.
20. According to Haradatta, Apastamba uses the word Anuvaka
in order to indicate that smaller portions of the Veda may be
studied. Others think, that by Anuvaka, the Sawhitd and the
Brahmawa are meant, and that the study of the Arigas is per-
mitted. The Vasantotsava, or spring-festival, which, according to
the Dramas, was, in olden times, kept all over India, falls, according
to Haradatta, on the thirteenth of the first half of A'aitra, about
the beginning of April.
21.' Hence, if one has forgotten it and eaten one's breakfast, a
penance, not the Brahmaya^a, must be performed.' Haradatta.
23. See Taittiriya Arawyaka II, n, i and n ; AJV. Grt. Sft.III,
2, 1-2. In our days this rule is usually not observed. Brahmawas
mostly recite at the daily Brahmaya^a, ' Veda-offering/ one par-
ticular formula, which symbolically comprises the whole Veda.
A few learned Brahmaa friends, however, have assured me, that
they still recite the whole of their Sakha every year according to
this rule of Apastamba.
I,3,n. THE STUDY OF THE VEDA. 43
place, leaving out according to (the order of the)
texts (what he has read the day before).
24. If a stoppage of study is enjoined (for the
day, he shall recite the daily portion) mentally.
25. If lightning flashes without interruption, or,
thunder rolls continually, if a man has neglected to
purify himself, if he has partaken of a meal in honour
of a dead person, or if hoarfrost lies on the ground,
(in these cases) they forbid the mental recitation (of
the daily portion of the Veda).
26. Some forbid it only in case one has eaten a
funeral dinner.
27. Where lightning, thunder, and rain happen
together out of season, the recitation shall be inter-
rupted for three days.
28. Some (declare, that the recitation shall stop)
until the ground is dry.
29. If one or two (of the phenomena mentioned
in Sutra 27 appear, the recitation shall be interrupted)
from that hour until the same hour next day.
30. In the case of an eclipse of the sun or of the
moon, of an earthquake, of a whirlwind, of the fall of a
meteor, or of a fire (in the village), at whatever time
these events happen, the recitation of all the sacred
sciences (Vedas and Angas) must be interrupted
from that hour until the same hour next day.
31. If a cloud appears out of season, if the sun or
the moon is surrounded by a halo, if a rainbow, a
parhelion or a comet appears, if a (high) wind (blows),
25. Ygn. I, 149; Mann IV, 106, 120, 127; Taht.Ar. II, 15, i.
26. Manu IV, 109, 116.
27. Manu IV, 103 and 104.
30. Ya^Taf. I, 145; Manu IV, 105, 118.
31. Manu IV, 104, and see above.
44 APASTAMBA. T, 3,11.
a foul smell (is observed), or hoarfrost (lies on the
ground, at all these occasions (the recitation of all
the sacred sciences must be interrupted) during the
duration (of these phenomena).
32. After the wind has ceased, (the interruption
of the recitation continues) for one muhurta.
33. If (the howl of) a wolf or of a solitary jackal
(has been heard, he shall stop the reading) until he
has slept.
34. At night (he shall not study) in a wood, where
there is no fire nor gold.
35. Out of term he shall not study any part of
the Veda which he has not learnt before.
36. Nor (shall he study during term some new
part of the Veda) in the evening.
37. That which has been studied before, must
never be studied (during the vacation or in the
evening).
38. Further particulars (regarding the interruption
32. One muh{irta= 48 minutes.
36. Other commentators interpret the Sutra in a different sense.
They take it to mean : ' And during the night (from the twelfth
to the thirteenth of each half of the month, he shall not study
at all, be it in or out of term).'
37. ' What has been studied before, must not be studied (again)
at any time in the vacation nor in the evening.' Haradatta.
38. Haradatta thinks that by ' Parishad,' Manu's and other Dhar-
ma-^astras are meant. Tliis explanation is, however, not exact.
Parishad, 'assemblage/ means, in the language of the -Sastras,
either a Pank, an assemblage of learned Brahmans called together
to decide some knotty point of law, or a Brahminical school, which
studies a particular redaction of the Veda (see the Petersburg
Diet. s. v.) The latter meaning is that .applicable to this Sutra.
By ' ParishadaA ' are here intended the Vedic schools, and their
writings and teaching. Gautama also says, XVI, 49, Pratividyaw
yan smaranti smaranti, '(he shall observe the stoppages of the
I, 4, 12. THE STUDY OF THE VEDA. 45
of the Veda-study may be learnt) from the (teaching
and works of other) Vedic schools.
PRASNA I, PAFALA 4, KHAJVDA 12.
1. A Brahmawa declares, ' The daily recitation (of
the Veda) is austerity."
2. In the same (sacred text) it is also declared,
1 Whether he recites the daily portion of the Veda
standing, or sitting, or lying down, he performs aus-
terity thereby ; for the daily recitation is austerity.'
3. Now the Va^asaneyi-brahmatta declares also,
' The daily recitation is a sacrifice at which the Veda
is offered. When it thunders, when lightning flashes
or thunderbolts fall, and when the wind blows vio-
lently, these sounds take the place of the exclama-
tions Vasha/ (Vausha/ and Svaha). Therefore he
shall recite the Veda whilst it thunders, whilst light-
ning flashes and thunderbolts fall, and whilst the
wind blows violently, lest the Vasha/ (should be
heard) in vain.'
Veda-study) which they teach in (the writings belonging to) each
of the Vedas.'
12. i. c lt procures as much reward as penance.' Haradatta.
Manu II, 1 66 ; Weber, Ind. Stud. X, 113. The phrase occurs
frequently in the Brahmawas, e.g. Taitt. Ar. II, 14, 3.
2. Regarding the proper position at the ' Veda-offering/ or
daily recitation, see above, I, 3, ir, 23, and Taitt. Ar. II, n, 3.
Passages similar to the first part of the sentence quoted in this
Sutra occur Taitt. Ar. II, 12, 3, and 15, 3. It ought to be observed,
that the Taitt. Ar. in both places has the word ' vra^-an,' which is
also read in the P. and P. U. MSS. The second part is taken
apparently from the same work, II, 14, 2.
3. See -Satapatha-brahmawa XI, 5, 6, 8, where a passage very
similar to that quoted by Apastamba occurs. Vasha/ and the other
exclamations, which are pronounced by the Hotri-priest, serve as
signals for the Adhvaryu to throw the oblations into the fire.
46 APASTAMBA. I, 4, 12.
4. The conclusion of the passage from that (Va^a-
saneyi-brahma^a is found) in another Sakh (of the
Veda).
5. ' Now, if the wind blows, or if it thunders, or
if lightning flashes, or thunderbolts fall, then he
shall recite one /frk-verse (in case he studies the
7?/g-veda), or one Ya/us (in case he studies the
Ya^ur-veda), or one Saman (in case he studies the
Sama-veda), or (without having regard to his par-
ticular Veda, the following Ya^us), " Bhu/* Bhuva^,
Suva^, in faith I offer true devotion." Then, indeed,
his daily recitation is accomplished thereby for
that day/
6. If that is done, (if the passage of the Va"a-
saneyi-brahma#a is combined with that quoted in
Sutra 5, the former stands) not in contradiction with
the decision of the, Aryas.
7. For they (who know the law) teach both the
continuance and the interruption (of the daily re-
citation of the Veda). That would be meaningless,
if one paid attention to the (passage of the) Va^a-
saneyi-brahmawa (alone).
8. For no (worldly) motive for the decision of
those Aryas is perceptible ; (and hence it must have
a religious motive and be founded on a passage of
the Veda).
9. (The proper interpretation therefore is, that)
the prohibition to study (given above and by the
5. ' Some suppose that the words Bhu/5 BhuvaA and Suva^ &c.
(are to be used only) if one studies the Brahmawa portion of the
Veda, not everywhere.' Haradatta.
6. Haradatta explains Aryas by vijish/aA, ' excellent ones/ i.e.
persons who know the law, and he gives Manu as an instance.
8. See above, I, i, 4, 9 and 10, and notes.
1,4,12. THE STUDY OF THE VEDA. 47
Aryas generally) refers only to the repetition of the
sacred texts in order to learn them, not to their
application at sacrifices.
10. (But if you ask, why the decision of the Aryas
presupposes the existence of aVedic passage, then I
answer) : All precepts were (originally) taught in the
Brahmawas, (but) these texts have been lost. Their
(former existence) may, however, be inferred from
usage.
11. But it is not (permissible to infer the former
existence of) a (Vedic) passage in cases where plea-
sure is obtained (by following a rule of the Smrzti
or a custom).
12. He who follows such (usages) becomes fit
for hell.
13. Now follow (some rites and) rules that have
been declared in the Brahmawas.
14. By way of laudation they are called 'great
sacrifices ' or ' great sacrificial sessions.'
15. (These rites include): The daily Bali-offering
10. How then is their existence known? ' They are inferred
from usage.' ' " Usage " means the teaching of the law-books
and the practice. From that it is inferred that Manu and other
(authors of law-books) knew such texts of the Brahmaas. For
how could otherwise (7?;shis like Manu) teach in their works or
practise (such customs) for which no authority is now found?
And certainly they were intimately connected with the revealed
texts (i. e. saw them)/ Haradatta.
11. Compare above, I, i, 4, 8-10.
13. The consequence of the introduction of these rules into
a Smrz'ti work is, that their omission must be expiated by a Smarta
penance and not by a .Srauta one.
14. The commentator observes, that, as these rites are called
'great sacrifices/ by way of laudation only, the particular laws
binding on performers of real Soma-sacrifices cannot be trans-
ferred to the performers of these ceremonies. Regarding the
48 APASTAMBA. 1, 4, 13.
to the (seven classes of) beings; the (daily) gift of
(food) to men according to one's power;
PRASNA I, PAFALA 4, KHAND\ 13.
1. The oblation to the gods accompanied by the
exclamation Svaha, which may consist even of a piece
of wood only ; the offering to the Manes accompanied
by the exclamation Svadha, which may consist even
of a vessel with water only ; the daily recitation.
2. Respect must be shown to those who are
superior by caste,,
3. And also to (persons of the same caste who are)
venerable (on account of learning, virtue, and the like).
4. A man elated (with success) becomes proud, a
proud man transgresses the law, but through the
transgression of the law hell indeed (becomes his
portion).
5. It has not been declared, that orders (may
be addressed by the teacher) to a pupil who has
returned home.
6. The syllable ' Om ' is the door of heaven.
term 'great sacrifices,' see also Taitt. Ar. IT, u, 10, i seq., and
-Satapatha-brahmawa XI, 5, 6, i,
13. i. Taitt. Ar. II, 10, 2 and 3, and Satapatha-br. ioc. cit. 2.
Haradatta observes, that some consider the Devaya^/la, mentioned
in ihe Sutra, to be different from the Vaijvadeva, but that he holds
it to be the same. Further he mentions, that some prescribe this
Vauvadeva to be performed even if one has nothing to eat.
2. ' Namely, by allowing them to walk in front on the road and
by giving them perfumed garlands and the like at festive occasions.'
Haradatta.
5. Haradatta gives as an example the order to fetch water, and
adds lhv\t a voluntary act on a former pupil's part ought not to be
forbidden.
6. Compare also Taitt. Ar. I, 2. 4, and Manu II, 74.
I, 4, 13. A STUDENT V?HO HAS RETURNED HOME. 49
Therefore he who is about to study the Veda, shall
begin (his lesson) by (pronouncing) it.
7. If he has spoken anything else (than what
refers to the lesson, he shall resume his reading by
repeating the word ' 5m '). Thus the Veda is sepa-
rated from profane speech.
8. And at sacrifices the orders (given to the
priests) are headed by this word.
9. And in common life, at the occasion of cere-
monies performed for the sake of welfare, the sen-
tences shall be headed by this word, as, for instance,
' (Om) an auspicious day,' ' (Om) welfare,' ' (Om)
prosperity.'
10. Without a vow of obedience (a pupil) shall not
study (nor a teacher teach) a difficult (new book)
with the exception of (the texts called) Tri//^ravawa
and Tri/^sahava^ana.
11. Harita declares, that the (whole) Veda must
be studied under a vow of obedience until there is
no doubt (regarding it in the mind of the pupil).
9. The example given in the Sutra is that of the Pu;zyahavaana,
which precedes every Grz'hya ceremony, and at which the sacrificer
requests a number of invited Brahmawas to wish him success. The
complete sentences are, The sacrificer: Om karmawa// puydham
bhavanto bruvantviti, ' Om, wish that the day may be auspicious
for the performance of the ceremony.' The Brahma#as: Om
puwyihaw karmawa iti, ' Om, may the day be auspicious for the
ceremony.' In the same manner the Brahmawas afterwards wish
1 welfare,' svasti, ' prosperity,' vrz'ddhi, to the sacrificer.
10. Manu II, 112.
11. The meaning of Harita is, that the vow of obedience is
required for the Tri/faravawa and Tri^sahava^ana, which Apastamba
exempted in the preceding Sutra. It follows from this rule that
the Ahgas or works explanatory of the Veda need not be studied
under a vow of obedience.
[2] E
50 APASTAMBA. I, 4, 13.
12. No obedience is due (to the teacher for teach-
ing) works which do not belong to the Veda.
1 3. (A student) shall embrace the feet of a person,
who teaches him at the request of his (regular
teacher), as long as the instruction lasts.
14. Some (declare, that he shall do so) always, (if
the substitute is) a worthy person.
1 5. But obedience (as towards the teacher) is not
required (to be shown towards such a person).
16. And (pupils) older (than their teacher need
not show him obedience).
17. If (two persons) teach each other mutually
(different redactions of) the Veda, obedience (towards
each other) is not ordained for them.
1 8. (For) the (wise) say, ' The Veda-knowledge
(of either of them) grows.'
19. 6Vetaketu declares, 'He who desires to study
more, after having settled (as a householder), shall
dwell two months every year, with collected mind,
in the house of his teacher,'
20. (And he adds), ' For by this means I studied
a larger part of the Veda than before, (during my
studentship.) '
2 1 . That is forbidden by the Sastras.
22. For after the student has settled as a house-
holder, he is ordered by the Veda, to perform the
daily rites,
13. This rule is a supplement to I, f, 7, 29.
14. '"A worthy person," i.e. on account of his learning or
character.' Haradatta.
1 6. 'According to some, this rule refers only to the time after
the instruction has been completed; according to others, to the
time of studentship.' Haradatta, But see Manu II, 151 seq.
1,4,14- A STUDENT WHO HAS RETURNED HOME. 51
PRA.SNA I, PAFALA 4, KHANDA 14.
1. (That is to say) the Agnihotra, hospitality,
2. And what else of this kind (is ordained).
3. He whom (a student) asks for instruction, shall
certainly not refuse it ;
4. Provided he does not see in him a fault, (which
disqualifies him from being taught).
5. If by chance (through the pupil's stupidity the
teaching) is not completed, obedience towards the
(teacher is the pupil's only refuge).
6. Towards a mother (grandmother and great-
grandmother) and a father (grandfather and great-
grandfather) the same obedience must be shown as
towards a teacher.
7. The feet of all Gurus must be embraced (every
day) by a student who has returned home ;
8. And also on meeting them, after returning
from a journey.
9. The feet of (elder) brothers and sisters must be
embraced, according to the order of their seniority.
10. And respect (must) always (be shown to one's
elders and betters), according to the injunction
14.x. The Agnihotra, i. e. certain daily oblations of clarified butler.
3. Maim II, 109-115. 5. ManuII, 218.
6. Manu II, 228, 235.
7. The word Gurus, ' venerable persons/ includes besides the
teacher and persons mentioned in the preceding Sutra, an elder
brother, a maternal uncle, and all others who are one's betters
or elders. See above, I, 2, 6, 29-35.
8. ' That is to say, whether he himself or " the venerable persons"
undertook the journey.' Haradatta.
9. Manu II, 133. 10. See above, I, 4, 13, 2.
E 2
52 APASTAMBA. 1,4,14-
(given above and according to the order of their
seniority).
11. He shall salute an officiating priest, a father-
in-law, a father's brother, and a mother's brother,
(though they may be) younger than he himself, and
(when saluting) rise to meet them.
12. Or he may silently embrace their feet.
13. A friendship kept for ten, years with fellow-
citizens (is a reason for giving a salutation, and so
is) a friendship, contracted at school, which has lasted
for five years. But a learned Brahmawa (known) for
less than three years, must be saluted.
14. If the age (of several persons whom one
meets) is exactly known, one must salute the eldest
(first).
15. He need not salute a person, who is not a
Guru, and who stands in a lower or higher place
than he himself.
1 6. Or he may descend or ascend (to the place
where such a person stands) and salute him.
17. But every one (Gurus and others) he shall
salute, after having risen (from his seat).
1 8. If he is impure, he shall not salute (any-
body) ;
19. (Nor shall he salute) a person who is impure.
11. Manu II, 130.
12. The commentator adds that the mode of salutation must
depend on their learning and virtue.
13. Manu II, 134.
1 6. This Sutra, like the preceding, refers to those who are
not ' Gurus.'
17. Manu II, 120.
1 8. ' Impure,' i.e. unfit for associating with others on account
of the death of relations or through other causes, see below, I, 5,
15, 7 seq.
1,4,14- SALUTING. 53
20. Nor shall he, being impure, return a saluta-
tion.
21. Married women (must be saluted) according
to the (respective) ages of their husbands.
22. He shall not salute with his shoes on, or his
head wrapped up, or his hands full.
23. In saluting women, a Kshatriya or a Vai^ya
he shall use a pronoun, not his name.
24. Some (declare, that he shall salute in this
manner even) his mother and the wife of his
teacher.
25. Know that a Brahmawa of ten years and a
Kshatriya of a hundred years stand to each other in
the relation of father and son. But between those
two the Brahmawa is the father.
26. A younger person or one of equal age he
shall ask, about his well-being (employing the word
kusala).
27. (He shall ask under the same conditions)
a Kshatriya, about his health (employing the word
anamaya) ;
28. A Vai.$ya if he has lost anything (employing
the word anash/a).
23. He shall say, ' I salute/ not ' I, N. N., salute.' Manu II, 123.
24. Apastamba, of course, holds the contrary opinion. Manu
II, 216.
25- This verse, which is found with slight variations in most
Smmis, contains, according to Haradatta, an instruction given by
a teacher to his pupil. Manu II, 135.
26. Of course, in case the person addressed is a Brahman.
Manu II, 127. Kulluka quotes unJer this verse the above and
the following SOtras. But his quotation has only a faint resem-
blance to our text.
28. That is to say in these terms : * I hope you have not lost
any cattle or other property ! ' Haradatta.
54 APASTAMBA. 1, 5, 15.
29. A -Sttdra, about his health (employing the
word arogya).
30. He shall not pass a learned Brahmaa with-
out addressing him ;
31. Nor an (unprotected) woman in a forest (or
any other lonely place).
PRA.SNA I, PAT ALA 5, KHANDA 16.
1. When he shows his respect to Gurus or aged
persons or guests, when he offers a burnt-oblation
(or other sacrifice), when he murmurs prayers at
dinner, when sipping water and during the (daily)
recitation of the Veda, his garment (or his sacrificial
thread) shall pass over his left shoulder and under
his right arm.
2. By sipping (pure) water, that has been col-
lected on the ground, he becomes pure.
3. Or he, whom a pure person causes to sip water,
(becomes also pure).
31. He shall address a woman in order to re-assure her, and
do it in these terms : ' Mother, or sister, what can I do for you ?
Don't be afraid ! ' &c. Haradatta.
15. i. Taitt. Ar. II, i, 2 seq.; Manu IV, 58.
2. Pure water is that which a cow will drink. Ya^. I, 192;
Manu V, 1 28.
3. The ceremony of ' sipping water ' may be performed in two
ways; either the 'person sipping' may take the water out of a
river, pond, &c., or he may get the water poured into his hand by
another person. But, according to Apastamba, he must not take
a pot or gourd in his left hand and pour the -water into his right,
as some Smn'tis allow. The reason for this rule is, that Apa-
stamba considers it essential that both hands should be used in
conveying the water to the mouth; see also above, I, i, 4, 21.
This agrees with the custom now followed, which is to bend the
right hand into the form of a cow's ear, and to tou.ch the right
wrist with the left hand while drinking.
1,5,15- PURIFICATION. 55
4. He shall not sip rain-drops.
5. (He shall not sip water) from a (natural) cleft
in the ground.
6. He shall not sip water heated (at the fire)
except for a particular reason (as sickness).
7. He who raises his empty hands (in order to
scare) birds, (becomes impure and) shall wash (his
hands).
8. If he can (find water to sip) he shall not remain
impure (even) for a muhurta.
9. Nor (shall he remain) naked (for a muhurta if
he can help it).
10. Purification (by sipping water) shall not take
place whilst he is (standing) in the water.
1 1 . Also, when he has crossed a river, he shall
pnrify himself by sipping water.
12. He shall not place fuel on the fire, without
having sprinkled it (with water).
4. 'Some think, that this SOtra is intended to forbid also
the drinking of rain-water. Other commentators declare that,
according to this S&tra, it is allowed to use for "sipping" drops
of water which fall from a vessel suspended by ropes | because the
Sutra emphatically excludes "rain-drops" only].' Haradatta.
6. Manu II, 61. 'Because the term Cheated by fire" is used,
there is no objection to water heated by the rays of the sun. In
the same manner the use of " hot " water only is usually forbidden
in the Smritis.' Haradatta.
7. ' Because the phrase " with empty hands " is used, he commits
no fault if he raises his hand, holding a stick or a clod. Some
declare, that the term " touching water " (rendered by " washing ")
means " sipping water." ' Haradatta.
it. The translation given above is based on the interpretation
of Haradatta, who considers that Apastamba holds 'crossing a
river ' to cause impurity. The natural and probably die right inter-
pretation, however, is that rejected by Haradatta, ' But he shall sip
water after having come out (of the river or tank).'
12. '"On the fire used for Vedic or Smarta sacrifices or for
56 APASTAMBA. I, 5, 15.
1 3. (If he is seated in company with) other unclean
persons on a seat consisting of a confused heap
of straw, and does not touch them, he may consider
himself pure.
14. (The same rule applies, if he is seated) on
grass or wood fixed in the ground.
15. He shall put on a dress, (even if it is clean,)
only after having sprinkled it with water.
1 6. If he has been touched by a dog, he shall
bathe, with his clothes on ;
17. Or he becomes pure, after having washed
that part (of his body) and having touched it with
fire and again washed it, as well as his feet, and
having sipped water.
1 8. Unpurified, he shall not approach fire, (so
near that he can feel the heat).
19. Some' declare, that (he shall not approach
nearer) than the length of an arrow.
20. Nor shall he blow on fire with his breath.
21. Nor shall he place fire under his bedstead.
household purposes." . . . Some declare, that (the fuel need not be
sprinkled with water) if used for the kitchen fire.' Haradatta.
14. Haradatta's commentary is of little use, and I am not quite
certain that my translation is correct.
1 5. Manu V, 1 1 8.
17. This second proceeding is adopted in case the dog has
touched the hands or the lower parts of the body, as may be learnt
by the comparison of a verse of Manu.
18. Manu IV, 142; Ya^. I, 155.
20. Manu IV, 53. Haradatta mentions other explanations of
this Sutra. Some say, that the .Srauta fire may be kindled by
blowing, because that is ordained particularly in the Va^asaneyaka,
but that the domestic fire is not to be treated so. Others again
consider the rule absolute, and say, that a hollow reed or bellows
must be used for kindling the fire, lest drops of saliva should fall
upon it.
21. Manu IV, 54.
I, 5, 16. PURIFICATION. 57
22. It is lawful for a Brahmawa to dwell in a
village, where there is plenty of fuel and water,
(and) where he may perform the rites of purification
by himself.
23. When he has washed away the stains of urine
and faeces after voiding urine or faeces, the stains of
food (after dinner), the stains of the food eaten the
day before (from his vessels), and the stains of
semen, and has also washed his feet and afterwards
has sipped water, he becomes pure.
PKASNA I, PAT ALA 5, KHANDA 16.
1. He shall not drink water standing or bent
forwards.
2. Sitting he shall sip water (for purification)
thrice, the water penetrating to his heart.
22. The last condition mentioned in the Sutra indicates, that
the place must have a river or tank, not wells only, as the purifi-
cation by sipping water cannot be performed without help, with
water from wells.
23. Manu V, 138.
16. i. Haradatta takes aam here to mean 'to drink water,' and
thinks that it is forbidden to do this standing or in a bent position.
Others refer the prohibition to ' sipping -water for the sake of
purification/ and translate, ' He shall not sip water standing or in
a bent position (except in case of necessity),' i.e. if the bank of the
river is so high that he cannot reach the water sitting down, and
in this case he shall enter it up to his thighs or up to his navel.
2. Manu II, 60 and 62; V, 139; and Ya^w. I, 20 and 27;
Weber, Ind. Stud. X, 165. Haradatta observes, that the further
particulars regarding purification by sipping water must be supplied
from other Smrz'tis. The rule quoted by him is as follows : ; The
performer should be sitting in a pure place, not en a seat, except
when sipping water after dinner, and should sip thrice from his
hand water which is free from bubbles and foam, and which he
has attentively regarded, in such a quantity as would cover a Masha-
58 APASTAMBA. 1,5, 16.
3. He shall wipe his lips three times.
4. Some (declare, that he shall do so) twice.
5. He shall then touch (his lips) once (with the
three middle fingers).
6. Some (declare, that he shall do so) twice.
7. Having sprinkled water on his left hand with
his right, he shall touch both his feet, and his head
and (the following three) organs, the eyes, the nose,
and the ears.
8. Then he shall wash (his hands).
9. But if he is going to eat he shall, though pure,
twice sip water, twice wipe (his mouth), and once
touch (his lips).
10. He shall rub the gums and the inner part of
his lips (with his finger or with a piece of wood) and
then sip water.
n. He does not become impure by the hair (of
his moustaches) getting into his mouth, as long as
he does not touch them with his hand.
12. If (in talking), drops (of saliva) are perceived
to fall from his mouth, then he shall sip water.
13. Some declare, that if (the saliva falls) on the
ground, he need not sip water.
bean. The water sipped by a Brahman should reach his heart,
that sipped by a Kshatriya the throat, and that sipped by a Vawya
the palate. A SGdra sips once as much as to wet his tongue.'
7. The eyes are to be touched with the thumb and the fourth
finger, either at once, or one after the other, the nostrils with the
thumb and the second finger, the ears with the thumb and the
small finger.
9. Manu V, 138.
ii. Haradatta observes that this Sutra shows, that every other
foreign substance brought with the food into the mouth, makes the
food 'leavings ' and the eater impure. Manu V, 141.
i 2. Manu V, 141 declares sipping to be unnecessary in this case.
I. g, 16. PURIFICATION ; EATING. 59
14. On touching during sleep or in sternutation
the effluvia of the nose or of the eyes, on touching
blood, hair, fire, kine, a Brahmaaa, or a woman, and
after having walked on the high road, and after
having touched an impure (thing or man), and after
having put on his lower garment, he shall either
bathe or sip or merely touch water (until he con-
siders himself clean).
1 5. (Or he may touch) moist cowdung, wet herbs,
or moist earth.
1 6. He shall not eat meat which has been cut
with a sword (or knife) used for killing.
17. He shall not bite off with his teeth (pieces
from) cakes (roots or fruits).
1 8. He shall not eat in the house of a (relation
within six degrees) where a person has died, before
the ten days (of impurity) have elapsed.
19. (Nor shall he eat in a house) where a lying-
in woman has not (yet) come out (of the lying-in
chamber),
20. (Nor in a house) where a corpse lies.
14. Manu V, 145.
1 8. ' The term " tea days" is used in order to indicate the time
of impurity generally. In some cases, as that of a Kshatriya, this
lasts longer. In other cases, where the impurity lasts thirty-six
hours only, (the abstention from dining in such houses is
shorter.)' Haradatta. Manu IV, 217.
19. A lying-in woman is impure, and must not be touched
during the first ten days after her confinement. During this time,
she exclusively occupies the Sutikagri'ha or lying-in chamber.
Manu IV, 217.
20. Haradatta remarks that in the case of the death of a person
who is not a relation, it is customary to place at the distance of
' one hundred bows ' a lamp and water- vessel, and to eat (beyond
that distance).
60 APASTAMBA. 1, 5, 16.
21. Food touched by a (Brahmawa or other high-
caste person) who is impure, becomes impure, but
not unfit for eating.
22. But what has been brought (be it touched or
not) by an impure ^udra, must not be eaten,
23. Nor that food in which there is a hair,
24. Or any other unclean substance.
25 . (Nor must that food be eaten) which has been
touched with an unclean substance (such as garlic),
26. Nor (that in which) an insect living on impure
substances (is found),
27. Nor (that in which) excrements or limbs of
a mouse (are found),
28. Nor that which has been touched by the foot
(e^en of a pure person),
29. Nor what has been (touched) with the hem
of a garment,
30. Nor that which has been looked at by a dog
or an Apapatra,
21. 'Food which is simply impure, may be purified by putting
it on the fire, sprinkling it with water, touching it with ashes or
earth, and praising it.' Haradatta.
22. Others say, that the food becomes unfit for eating, only, if
in bringing it, the 6udra has touched it. Haradatta.
23. Manu IV, 207; \agn. I, 167. 'But this rule holds good
only if the hair had been cooked with the food. If a hair falls into
it at dinner, then it is to be purified by an addition of clarified
butter, and may be eaten.' Haradatta.
24. Haradatta quotes a passage from Baudhayana, which enu-
merates as 'unclean things' here intended, 'hair, worms or beetles,
nail-parings, excrements of rats/ The rule must be understood
as the preceding, i.e. in case these things have been cooked with
the food.
26. Manu IV. 207; Y%. I, 167, 168. This Sutra must be
read wiih Sutra 23 above.
30. Manu IV, 208 ; Ya^;). I, 167. Apapatras are persons whom
1,5,17- EATING AND FORBIDDEN FOOD. 6 1
31. Nor what has been brought in the hem
of a garment, (even though the garment may be
clean),
32. Nor what has been brought at night by a
female slave.
33. If during his meal,
PRASNA I, PATALA 5, KHAJVDA 17.
1. A .Sudra touches him, (then he shall leave off
eating).
2. Nor shall he eat sitting in the same row with
O
unworthy people.
3. Nor shall he eat (sitting in the same row
with persons) amongst whom one, whilst they eat,
rises and gives his leavings to his pupils or sips
water ;
4. Nor (shall he eat) where they give him food,
reviling him.
one must not allow to eat from one's dishes, e.g. A1a</alas, Patitas,
a woman in her courses or during the ten days of impurity after
confinement. See also above, I, i, 3, 25.
32. Haradatta thinks, that as the Sutra has the feminine gender,
dasf, it does not matter if a male slave brings the food. But
others forbid also this.
17. i. 'Some say, that this Sutra indicates that the touch of a
.Sudra does not defile at any other time but at dinner, whilst oihers
hold that a Sudra's touch denies always, and that the Sutra is
intended to indicate an excess of impurity, if it happens at dinner-
time.' Haradatta.
2. 'Unworthy people are those who are neither of good family,
nor possess learning and virtue/ Haradatta.
3. According to Haradatta a person who misbehaves thus, is
called ' a dinner-thorn.' This point of etiquette is strictly observed
in our days also. Manu IV, 212.
4. Manu IV, 212 ; Ya^v*. I, 167.*
62 APASTAMBA. 1, 5, 17.
5. Nor (shall he eat) what has been smelt at by
men or other impure (beings, as cats).
6. He shall not eat in a ship,
7. Nor on a wooden platform.
8. He may eat sitting on ground which has been
purified (by the application of cowdung and the
like).
9. (If he eats) out of an earthen vessel, he shall
eat out of one that has not been used (for cooking).
10. (If he can get) a used vessel (only, he shall
eat from it), after having heated it thoroughly.
1 1 . A vessel made of metal becomes pure by
being scoured with ashes and the like.
12. A wooden vessel becomes pure by being
scraped.
1 3. At a sacrifice (the vessels must be cleaned)
according to the precepts of the Veda.
14. He shall not eat food which has been bought
or obtained ready-prepared in the market.
1 5. Nor (shall he eat) flavoured food (bought in
the market) excepting raw meat, honey, and salt.
1 6. Oil and clarified butter (bought in the market)
he may use, after having sprinkled them with water.
17. Prepared food which has stood for a night,
must neither be eaten nor drunk.
5. ' As the text has avaghrata, " smelt at," it does not matter if
they smell the food from a distance.' Haradatta.
n. 'It must be understood from other Smr/tis, that brass is to
be cleaned with ashes, copper with acids, silver with cowdung, and
gold with water.' Haradatta. Manu V, 114.
12. Manu V, 115.
1 6. 'Having sprinkled them with water and purified them by
boiling ; or, according to others, mixing them with so much water
as will not spoil them.' Haradatta.
17. The Sanskrit has two terms for 'eating;' the first 'khad'
1,5,17- EATING AND FORBIDDEN POOD. 63
1 8. Nor (should prepared food) that has turned
sour (be used in any way).
19. (The preceding two rules do) not (hold good
in regard to) the juice of sugar-cane, roasted rice-
grains, porridge prepared with whey, roasted yava,
gruel, vegetables, meat, flour, milk and preparations
from it, roots and fruits of herbs and trees.
20. (Substances which have turned) sour with-
out being mixed with anything else (are to be
avoided).
21. All intoxicating drinks are forbidden.
22. Likewise sheep's milk,
23. Likewise the milk of camels, of does, of
animals that give milk while big with young, of those
that bear twins, and of (one-hoofed animals),
24. Likewise the milk of a cow (buffalo-cow or
she-goat) during the (first) ten days (after their
giving birth to young ones),
25. Likewise (food mixed) with herbs which serve
for preparing intoxicating liquors,
26. (Likewise) red garlic, onions, and leeks,
applies to hard substances, the second 'ad' to soft substances.
Manu IV, 211 ; Yagn. I, 167.
r8. Manu IV, 211; V, 9; Ya7/. I, 167.
19. Manu V, 10, 24 and 25.
20. According to Haradatta, Apastamba returns once more to
the question about sour food, in order to teach that dishes pre-
pared with curds and other sour substances may be eaten.
22. Manu V, 8 ; Y&gn. I, 170.
23. Manu V, 8, 9; Ya^. I, 170. 'Sandhini, translated by
"females that give milk while big with young," means, accord-
ing to others, "female animals that give milk once a day/"
Haradatta.
24. Maim V. 8.
26. Manu V, 5; Ya^. I. 176.
64 APASTAMBA. I, ?,, 17.
27. Likewise anything else which (those who are
learned in the law) forbid.
28. Mushrooms ought not to be eaten ; that has
been declared in a Brahma^a ;
29. (Nor the meat) of one-hoofed animals, of
camels, of the Gayal, of village pigs, of .Sarabhas,
and of cattle.
30. (But the meat) of milch-cows and oxen may
be eaten.
31. The Vafasaneyaka declares ' bull's flesh is fit
for offerings.'
32. Amongst birds that scratch with their feet for
food, the (tame) cock (must not be eaten).
33. Amongst birds that feed thrusting forward
their beak, the (heron, called) Plava, (or 6aka/abila,
must not be eaten).
34. Carnivorous (birds are forbidden),
35. Likewise the swan, the Bhasa, the Brahmawi
duck, and the falcon.
36. Common cranes and Saras-cranes (are not to
27. Haradatta observes that Apastamba, finding the list of for-
bidden vegetables too long, refers his pupils to the advice of the
Sish/as. The force of this Sutra is exactly the same as that of
I, 3. "> 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 a</alas.
6. Some declare that he shall not give anything
to unworthy people (such as A*a;o&las).
7. A person who has been initiated shall not eat
the leavings of women or of an uninitiated person.
8. All gifts are to be preceded by (pouring out)
water.
9. (But gifts offered to priests) at sacrifices (are to
be given) in the manner prescribed by the Veda.
10. The division of the food must be made in
such a manner that those who receive daily portions
(slaves) do not suffer by it.
9. i. YS^flLI, 113.
7. After a long discussion on the object of this Sutra; Haradatta
comes to the conclusion that it is given ' against the improper
custom to dine out of trie same vessel with one's wife and uninitiated
children, which prevails in some countries.'
8. ' Consequently a gift of food also.' The custom is to pour
water, usually with the spoon called Darvi (Palli), into the extended
palm of the recipient's right hand.
11,5,10. THE DUTIES OF A HOUSEHOLDER. 123
11. At his pleasure, he may stint himself, his wife,
or his children, but by no means a slave who does
his work.
12. And he must not stint himself so much that
he becomes unable to perform his duties.
1 3. Now they quote also (the following two
verses) :
' Eight mouthfuls are the meal of an ascetic,
sixteen that of a hermit living in the woods, thirty-
two that of a householder, and an unlimited quantity
that of a student. An Agnihotrin, a draught-ox,
and a student, those three can do their work only
if they eat ; without eating (much), they cannot
do it.'
PRAS-NA II, PAIVYLA 5, KHAJVDA 10.
1. The reasons for (which) begging (is permissible
are), (the desire to collect the fee for) the teacher,
(the celebration of) a wedding, (or of) a 6rauta-sacri-
fice, the desire to keep one's father and mother, and
the (impending) interruption of ceremonies performed
by a worthy man.
2. (The person asked for alms) must examine the
qualities (of the petitioner) and give according to his
power.
3. But if persons ask for alms for the sake of
sensual gratification, that is improper ; he shall not
take heed of that.
4. The lawful occupations of a Brahmawa are,
13. Manu VI, 28; Yagn. Ill, 55.
10. i. Manu IV, 251 ; XI, i seq. ; Ya^fc I, 216. By the term
arhat, ' a worthy person,' a Brahmaa is here designated who has
studied the Veda and performs an Agnihotra.
4. Manu I, 88; X, 75; YS^ff. I, 118.
124 APASTAMBA. II, 5, 10.
studying, teaching, sacrificing for himself, officiating
as priest for others, giving alms, receiving alms, inhe-
riting, and gleaning corn in the fields ;
5. And (he may live by taking) other things which
belong to nobody.
6. (The lawful occupations) of a Kshatriya are
the same, with the exception of teaching, officiating
as priest, and receiving alms. (But) governing and
fighting must be added.
7. (The lawful occupations) of a Vawya are the
same as those of a Kshatriya, with the exception of
governing and fighting. (But in his case) agriculture,
the tending of cattle, and trade must be added.
8. He (shall) not choose (for the performance of
a 6rauta-sacrifice) a priest who is unlearned in the
Veda, nor one who haggles (about his fee).
9. (A priest) shall not officiate for a person
unlearned in the Veda.
10. In war (Kshatriyas) shall act in such a
manner as those order, who are learned in that
(art of war).
1 1. The Aryas forbid the slaughter of those who
have laid down their arms, of those who (beg for
mercy) with flying hair or joined hands, and of
fugitives.
12. The spiritual guide shall order those who,
5. I.e. wild roots and fruits.
6. Manu I, 89; X, 77, 79; Yagfi. I, 118, 119. .
7. Manu I, 90 ; X, 78, 79 ; Ya^. loc. cit.
11. Manu VII, 91 seq. ; \&gn. 1, 325.
12. Haradatta explains the words .Sastrair adhigatanam, 'who
whilst participating, according to the sacred law, (in the rights of
their caste,) ' by ' who have been sanctified according to the law
by the sacraments, such as the Garbhadhana, and are entitled (to
the rights and occupations of their caste).'
II,5,H. THE DUTIES OF A HOUSEHOLDER. 125
"(whilst) participating according to sacred law (in the
rights of their caste), have gone astray through the
weakness of their senses, to perform penances pro-
portionate to (the greatness of) their sins, according
to the precepts (of the Smr/ti).
13. If (such persons) transgress their (A^arya's)
order, he shall take them before the king.
14. The king shall (send them) to his domestic
priest, who should be learned in the law and the
science of governing.
15. He shall order (them to perform the proper
penances if they are) Brahmawas.
16. He shall reduce them (to reason) by forcible
means, excepting corporal punishment and servitude.
PRASNA II, PAFALA 5, KHAA'JDA 11.
1. In the cases of (men of) other castes, the king,
after having examined their actions, may punish
them even by death.
2. And the king shall not punish on suspicion.
3. But having carefully investigated (the case) by
means of questions (addressed to witnesses) and
even of ordeals, the king may proceed to punish.
4. A king who acts thus, gains both (this and the
next) world.
5. The road belongs to the king except if he
meets a Brahmawa.
1 6. Probably this Sutra is meant to give a general rule, and to
exempt Brahmawas in every case from corporal punishment and
servitude, Manu VIII, 379-380.
11. 3. See also below, II, u, 29, 6.
5. Manu II, 139; Ya77. 1, 117. According to Haradatta this
Sutra is given, though the precedence among the various castes
has been already settled, in order to show that common Kshatriyas
must make way for an anointed king.
126 APAS7AMBA.
"
6. But if he meets a Brahma#a, the road belongs
to the latter.
7. All must make way for a (laden) vehicle, for
a person who carries a burden, for a sick man, for
a woman and others (such as old men and infants).
8. And (way must be made), by the other castes,
for those men who are superior by caste.
9. For their own welfare all men must make way
for fools, outcasts, drunkards, and madmen.
10. In successive births men of the lower castes
are. born in the next higher one, if they have fulfilled
their duties.
11. In successive births men of the higher castes
are born in the next lower one, if they neglect their
duties.
12. If he has a wife who (is willing and able) to
perform (her share of) the religious duties and who
bears sons, he shall not take a second.
13. If a wife is deficient in one of these two
(qualities), he shall take another, (but) before he
kindles the fires (of the Agnihotra).
14. For a wife who assists at the kindling of the
fires, becomes connected with those religious rites of
which that (fire-kindling) forms a part.
6. Manu II, 138 ; Ya^. 1, 117.
10. Manu X, 64, 65 ; Ysign. I, 96.
12. Manu IX, 95; Ya^?7. I, 76.
13. Manu IX, 80, 81 ; Ya^. I, 73.
14. A wife who assists at the kindling of the fires for any
sacrificial rite, becomes connected with that rite like any priest,
and in that rite no other woman can take, her place. Hence in
the case of an Agnihotra, which lasts during the performer's
lifetime, or at least as long as he is a householder, the performer
cannot take another principal wife after he "once has begun his
sacrifice. If the wife of an Agnihotrin dies, he must marry again,
and also kindle his fires afresh. Manu V, 167, 168 ; Y%#. I, 89.
II,5,U. THE DUTIES OF A HOUSEHOLDER. 127
15. He shall not give his daughter to a man
belonging to the same family (Gotra),
1 6. Nor to one related (within six degrees) on
the mother's or (the father's) side.
1 7. At the wedding called Brahma, he shall give
away (his daughter) for bearing children and per-
forming the rites that must be performed together
(by a husband and his wife), after having enquired
regarding (the bridegroom's) family, character,
learning, and health, and after having given (to the
bride) ornaments according to his power.
1 8. At the wedding called Arsha, the bridegroom
shall present to the father of thebride a bull and acow.
19. At the wedding called Daiva, (the father)
shall give her to an officiating priest, who is per-
forming a Srauta-sacrifice.
15. The term Gotra corresponds to the Latin Gens. It may
be of two kinds, Vaidika for Brahmaas and Laukika, ' worldly,'
for men of other castes: In the first case it denotes 'persons
descended from the same J?*shi;' in the second, 'persons dis-
tinguished by the same family name, or known to be descended
from the same ancestor.' In our days Br&hmanas also have Lau-
kika Gotras, which form subdivisions of the very large Vedic
Gotras. Regarding the Vaidika Gotras, see Max Miiller's History
of Ancient Sanskrit Literature, pp. 379-390, and particularly
p. 387. Manu III, 5; Ya#. I, 33 ; Weber, Ind. Stud. X, 75 seq.
16. The term yonisambandha, 'related (within six degrees),'
corresponds to the more common Sapiwafo of Manu, Ya^tfavalkya,
and others; see the definitions given below, II, 6, 15, 2. In
Apastamba's terminology SapiWa has probably a more restricted
sense. It seems very doubtful whether Haradatta's explanation of
a, translated by 'or,' is correct, and whether his interpolation of
'the father's' ought to be admitted. Probably Sutra 15 refers to
the father's side, and Sutra 16 to the mother's side.
17. Manu III, 27; Y%-.v. I, 58.
1 8. Manu III, 29 ; ' Yi\g-. I, 59.
19. Manu III, 28; Ya^. I, 59.
128 APASTAMBA. II,
12.
20. If a maiden and a lover unite themselves
through love, that is called the Gandharva-rite.
PKASNA II, PATALA 5, KIIAA T DA 12.
1. If the suitor pays money (for his bride) accord-
ing to his ability, and marries her (afterwards), that
(marriage is called) the Asura-rite.
2. If the (bridegroom and his friends) take away
(the bride), after having overcome (by force) her father
(or relations), that is called the Rakshasa-rite.
3. The first three amongst these (marriage-rites
are considered) praiseworthy ; each preceding one
better than the one following.
4. The quality of the offspring is according to the
quality of the marriage-rite.
5. He shall not step on a spot which has been
touched by the hand of a Brahma^a, without having
sprinkled it with water.
6. He- shall not pass between a fire and a
Brahmawa,
7. Nor between Brahmawas.
8. Or he may pass between them after having
received permission to do so.
.9. He shall not carry fire and water at the same
time.
20. Manu III, 32 ; \agti. I, 61.
12. i. Manu III, 31 ; Ya7/. I, 61. It must he understood that,
at this rite, a regular sale of the bride must take place. If a suitor
merely gives presents to the bride, that is not an Asura-marriage.
2. Manu III, 33; Y%. I, 61. Haradalta points out that the
other law-books enumerate two additional marriage-rites, the Pri^a-
patya or Kaya and the Paua/fca. But Vasish//$a I, 29-35, like
Apastamba, gives six rites only.
3. Manu III, 24, 25; Y%/7. I, 58-60.
4. I. e. from praiseworthy marriages virtuous children are born,
and from blamable marriages bad ones. Maim III, 42.
11,5,12. THE DUTIES OF A HOUSEHOLDER. 1 29
10. He shall not carry fires (burning in) separate
(places) to one (spot).
11. If, whilst he walks, fire is being carried
towards him, he shall not walk around it with his
right hand turned towards it, except after it has
been placed on the ground.
12. He shall not join his hands on his back.
13. If the sun sets whilst he sleeps, he shall sit
up, fasting and silent, for that night. On the follow-
ing morning he shall bathe and then raise his voice
(in prayer).
14. If the sun rises whilst he is asleep, he shall
stand during that day fasting and silent.
1 5. Some declare that he shall restrain his breath
until he is tired.
1 6. And (he shall restrain his breath until he is
tired) if he has had a bad dream,
1 7. Or if he desires to accomplish some object,
1 8. Or if he has transgressed some other rule.
19. (If he is) doubtful (whether) the result (of an
action will be good or evil), he shall not do it.
20. (He shall follow) the same principle (if he is
in doubt whether he ought) to study or not.
21. He shall not talk of a doubtful matter as if it
were clear.
22. In the case of a person who slept at sunset, of
10. Another commentator says, 'He shall not throw (brands
taken from) one fire into another fire.' Haradatta.
1 1 . The Sutra implies that under other circumstances he must
show this respect to a fire.
13. Manu II, 220.
1 8. Manu XI, 200.
21. See above, I, n, 32, 22.
22. These sinners are enumerated in nearly the same order,
[2] K
APASTAMBA. IT, 6, 13.
one who slept at sunrise, of one who has black nails,
or black teeth, of one who married a younger sister
before the elder one was married, of one who mar-
ried an elder sister whose younger sister had been
married already, (of a younger brother who has
kindled the sacred Grzhya-fire before his elder bro-
ther,) of one whose younger brother has kindled the
sacred fire first, (of a younger brother who offers a
Soma*sacrifice before his elder brother,) of an elder
brother whose younger brother offered a Soma-
sacrifice first, of an elder brother who marries or
receives his portion of the inheritance after his
younger brother, and of a younger brother who
takes a wife or receives his portion of the inherit-
ance before his elder brother, penances ordained
for crimes causing impurity, a heavier one for each
succeeding case, must be performed.
23. Some declare, that after having performed
that penance, he shall remove its cause.
PKASNA II, PATALA 6, KHAJVDA 13.
i. Sons begotten by a man who approaches in
the proper season a woman of equal caste, who has
Taittiriya-brahmawa III, 2, 8, n and 12, and Ap. .Srauta-sfitra IX,
j.2, 1 i. See also Manu XI, 44-49- Regarding the crimes causing
impurity, see above, I, 7, 21, 12-19.
23. 'Its cause, i.e. the black nails, &c. According to another
Smr/ti, one shall not put away a wife or extinguish a fire, for the
taking or kindling of which the penance had to be performed.'
Haradatta. But see VasishMa XX, 7 seq.
13. i. '.SsistravihM (translated by " who has been married to him
legally ") means either " married according to the rites prescribed
in the .SSstras," or " possessed of the qualities (which have been
described) by (the rule of) the .Sastras, He shall not give his
daughter to a man of the same Gotra," and in similar (passages).'
Haradatta. See also Colebrooke, Digest, Book V, Text cxcix.
11,6,13. HOUSEHOLDER; INHERITANCE. 131
not belonged to another man, and who has been
married legally, have a right to (follow) the
occupations (of their castes),
2. And to (inherit the) estate,
3. If they do not sin against either (of their
parents).
4. If a man approaches a woman who had been
married before, or was not legally married to him, or
belongs to a different caste, they both commit a sin.
5. Through their (sin) their 'son also becomes
sinful.
6. A Brahmawa (says), ' The son belongs to the
begetter.'
7. Now they quote also (the following Gatha from
the Veda) : * (Having considered myself) formerly a
lather, I shall not now allow (any longer) my wives
(to be approached by other men), since they have
declared that a son belongs to the begetter in the
world of Yama. The giver of the seed carries off the
son after death in Yama's world; therefore they guard
3. Another (commentator) says, 'Neither of the parents shall
pass them over at (the distribution of) the heritage. Both (parents)
must leave their property to them.' Haradatia. The text of the
Sutra admits of either explanation.
6. See also Manu IX, 32 seq., where the same difference of
opinion occurs.
7. According to Haradatta this Gatha gives the sentiments of
a husband who neglected to watch his wives, and who had heard
from those learned in the law that the sons of his unfaithful wives
would in the next world belong to their natural fathers, and that
he would not derive any spiritual benefit from their oblations. He
adds that this verse does not refer to or prevent the appointment
of a eunuch's wife or of a childless widow to a relation. He also
quotes a passage from the 9rauta-s6tra I, 9, 7, in which the dvipita,
' the son of two fathers/' is mentioned. But Haradatta's view
cannot be reconciled with the statements made below, IJ, 10, 37,
K 2
132 APASTAMBA. 11,6,13.
their wives, fearing the seed of strangers. Carefully
watch over (the procreation of) your children, lest
stranger seed be sown on your soil. In the next
world the son belongs to the begetter, an (impru-
dent) husband makes the (begetting of) children
vain (for himself).'
8. Transgression of the law and violence are
found amongst the ancient (sages).
9. They committed no sin on account of the
greatness of their lustre.
10. A man of later times who seeing their (deeds)
follows them, falls.
11. The gift (or acceptance of a child) and the
right to sell (or buy) a child are not recognised.
12. It is declared in the Veda that at the time of
marriage a gift, for (the fulfilment of) his wishes,
should be made (by the bridegroom) to the father
2-7, where the Niyoga is plainly forbidden. Baudhayana, who
(II, 2, 3, 34) quotes the same Gaiha, reads in the first line the
vocative '^anaka' instead of the nominative '^anaka^,' and in
the fifth line ' pare biani ' instead of ' parabigini.' The com-
mentator Govindasvamin adds that the verses are addressed by
the JRt'shi Aupa^anghani to king kanaka of Videha. The trans-
lation of the first line must therefore run thus : ' O Ganaka, now
I am jealous of my wives, (though I was) not so formerly,' &c.
Baudhayana's readings are probably the older ones, and Govin-
dasvamin's explanation the right one. See also Colebrooke, Digest,
Book V, Text ccli.
11. Haradatta thinks that, as most other Smr/'tis enumerate the
adopted son, and ' the son bought' in their lists of substitutes for
lawful sons of the body, Apastamba's rule can refer only to the
gift or sale of an eldest son, or to the gift or sale of a child
effected by a woman. Though it is possible that he may be fight
in his interpretation, it remains a remarkable fact that Apastamba
does not mention the 'twelve kinds of sons,' which are known to
other Smrnis.
12. This Sutra seems to be directed against VasishMa I, 36.
11,6,14. HOUSEHOLDER; INHERITANCE. 133
of the bride, in order to fulfil the law. ' Therefore
he should give a hundred (cows) besides a chariot ;
that (gift) he should make bootless (by returning it
to the giver).' In reference to those (marriage-rites),
the word ' sale ' (which occurs in some Smrztis is
only used as) a metaphorical expression ; for the
union (of the husband and wife) is effected through
the law.
13. After having gladdened the eldest son by
some (choice portion of his) wealth,
PRASNA II, PAFALA (5, KHAMDA 14.
1. He should, during his lifetime, divide his
wealth equally amongst his sons, excepting the
eunuch, the mad man, and the outcast.
2. On failure of sons the nearest Sapi#*/a (takes
the inheritance).
14. i. The last Sutra of Kha</a 13 and the first of KhaWa
14 are quoted by Colebrooke, Digest, Book V, Text xlii, and
Mitakshara, Chap. I, Sect, iii, Par. 6. Colebrooke translates ^ivan,
'during his lifetime/ by ' who makes a partition during his lifetime.'
I think that this is not quite correct, and that Apastamba intends
to exhort householders to make a division during their lifetime, as
later they ought to become ascetics or hermits. Haradatta intro-
duces into his commentary on this Sutra the whole chapter on the
division of a father's estate amongst his sons, supplementing
Apastamba's short rule by the texts of other lawyers. No doubt,
Apastamba means to lay down, in these and the following Sutras,
only the leading principles of the law of inheritance, and he intends
that the remaining particulars should be supplied from the law of
custom or other Smr/tis.
2. Haradatta gives in his commentary a full summary of the
rules on the succession of remoter relations. One point only
deserves special mention. He declares that it is the opinion of
\pastamba, that widows cannot inherit. In this he is probably
right, as Apastamba does not mention them, and the use of the
134 APASTAMBA. 11,6,14.
3. On faibre of them the spiritual teacher (in-
herits) ; on failure of the spiritual teacher a pupil
shall take (the deceased's wealth), and use it for
religious works for the (deceased's) benefit, or (he
himself may enjoy it) ;
4. Or the daughter (may take the inheritance).
5. On failure of all (relations) let the king take
the inheritance.
6. Some declare, that the eldest son alone inherits.
7. In some countries gold, (or) black cattle, (or)
black produce of the earth is the share of the eldest.
8. The chariot and the furniture in the house are
the father's (share).
masculine singular ' sapiWa-fc ' in the text precludes the possibility
of including them under that collective term. It seems to me
certain, that Apastamba, like Baudhayana, considered women,
especially widows, unfit to inherit.
4. 'Some -say "on failure of sons," others that the rule refers
to the preceding Sfitra (i.e. that the daughter inherits on failure
of pupils only).' Haradatta. The latter seems to be the correct
interpretation.
5. 'Because the word "all" is used, (the king shall take the
estate) only on failure of Bandhus and Sagotras, i.e. gentiles within
twelve degrees.' Haradatta.
6. ' The other sons shall live under his protection.' Haradatta.
Colebrooke, Mitakshara, Chap. I, Sect, hi, Par. 6.
7. ' " Black produce of the earth," i.e. black grain, or according
to others black iron.' Haradatta. Compare for this and the
following Sutras Colebrooke, Mitakshara, Chap. I, Sect, iii, Par. 6,
and Digest, Book V, Text xlviii.
8. The translation given above agrees with what I now recognise
to be Haradatta's explanation, and with Colebrooke, Mitakshara,
Chap. I, Sect, iii, Par. 6. Both the P. U. and Mr. U. MSS. of the
U^grala read ratha^ pitura/sjo gr/lie yatp*aribha#</am upakaraam
pi/Mdi tadapi, ' the chariot (is) the father's share ; the furniture
which (is) in the house, that also.' To this reading Malmdeva's
U^vala on the Hiranyakeji SCitra points likewise, which gives
pitur anta& The N. U. MS. of the U^vala, according to which
11,6,14. HOUSEHOLDER; INHERITANCE. 135
9. According to some, the share of the wife con-
sists of her ornaments, and the wealth (which she
may have received) from her relations.
10. That (preference of the eldest son) is for-
bidden by the .SSstras.
11. For it is declared in the Veda, without
(marking) a difference (in the treatment of the
sons) : Manu divided his wealth amongst his sons.
12. Now the Veda declares also in conformity
with (the rule in favour of the eldest son) alone :
They distinguish the eldest by (a larger share of)
the heritage.
I made the translation given in the Appendix to West and Biihler's
Digest (ist edition), leaves out the word a/w-saA, and therefore
makes it necessary to combine this Sutra with the preceding one,
and to translate, 'The father's chariot and the furniture in the
house (are) also (the share of the eldest).' This latter translation
agrees nearly with that given by Colebrooke, Digest, Book V,
Text xlviir, where this and the preceding Sutra have been joined ;
but the chariot is not mentioned. A further variation in the inter-
pretation of this Sutra occurs in Golebrooke's Digest, Book V,
Text Ixxxix, and MuaksharS, loc. cit., where the words ' the furni-
ture in the house ' are joined with Sutra 9, and the furniture is
declared to be the wife's share. Considering that Sutra 9 is again
quoted in Colebrooke's Digest, Book V, Text cccclxxii, and is not
joined with the latter part of Sutra 8, it is not too much to say that
Gagannalha has not shown any greater accuracy than his brethren
usually do.
9. The MMkshara, loc. cit., apparently takes the words 'ac-
cording to some' as referring 1 only to property received from
relations, I follow Haradatta. The former interpretation is, how-
ever, admissible, if the Sutra is split into two.
10. The .Sa"stras are, according to Haradatta, the Vedas.
11. TaittirJyd Saflzhita III, i, 9, 4.
12. 'Athipi (now also) means "and certainly." They dis-
tinguish, they set apart the eldest son by wealth : this has been
declared in the Veda in conformity with (the rule regarding) one
(heir, Sutra 6). He denies (Sutra 13) that a passage also, which
136 APASTAMBA. 11,6,14.
13. (But to this plea in favour of the eldest I
answer) : Now those who are acquainted with the
interpretation of the law declare a statement of facts
not to be a rule, as for instance (the following) :
1 Therefore amongst cattle, goats and sheep walk
together ; ' (or the following), ' Therefore the face
of a learned Brahma#a (a Snataka) is, as it were,
resplendent ; ' (or), ' A Brahma^a who has studied
the Vedas (a .Srotriya) and a he-goat evince the
strongest sexual desires.'
14. Therefore all (sons) who are virtuous in-
herit.
15. But him who expends money unrighteously,
he shall disinherit, though he be the eldest son.
1 6. No division takes place between husband and
wife.
agrees with the statement that the eldest son alone inherits, is
found in the Veda.' Haradatta. See Taittiriya Sa/hita II, 5, 2, 7.
13. Those who are acquainted with the interpretation of the
law are the Mimawsakas. The translation of the second Vedic
passage is by no means certain, as the root ribh, translated by ' to
be resplendent,' usually means ' to give a sound.' Haradatta
thinks that Apastamba means to show that the passage ' Manu
divided his wealth among his sons ' is likewise merely a statement
of facts, and cannot be considered a rule. This is probably
erroneous, as Sutras 10 and n distinctly state, that the practice
to allow the eldest alone to inherit, is forbidden by the above-
mentioned passage of the Veda.
15. Compare for this Stitra and the following one Colebrooke's
Digest, Book V, Text cccxv. The transit ion of pratipadayati,
' expends,' by ' gains,' which is also proposed by Gagannatha, is
against Apastamba's usage, see II, 5, n, 17, and below, II, 8,
20, 19.
1 6. According to Haradatta, this Sutra gives the reason why,
in Sutra i, no share has been set apart for the wife. Compare
Colebrooke's Digest, Book V, Text Ixx xix, for this Sutra and the
following two.
11,6,15. HOUSEHOLDER; INHERITANCE. 137
1 7. For, from the time of marriage, they are united
in religious ceremonies,
1 8. Likewise also as regards the rewards for
works by which spiritual merit is acquired,
19. And with respect to the acquisition of
property.
20. For they declare that it is not a theft if a
wife expends money on occasions (of necessity)
during her husband's absence.
PRASNA II, PAFALA 6, KHAJVDA 15.
1. By this (discussion) the law of custom, which
is observed in (particular) countries or families, has
been disposed of.
2. On account of the blood relations of his
mother and (on account of those) of his father
within six degrees, or, as far as the relationship is
traceable, he shall bathe if they die, excepting
children that have not completed their first year.
3. On account of the death of the latter the
parents alone bathe,
4. And those who bury them.
5. If a wife or one of the chief Gurus (a father or
A/C'arya) die, besides, fasting .(is ordained from the
time at which they die) up to the same time (on the
following day).
20. See below, II, n, 29, 3.
15. i. Customs are to be followed only if they are not opposed
to the teaching cf the Vedas and Smr/tis.
2. Manu V, 60; Ya^. I, 53; Manu V, 60; Manu V, 58;
. Ill, 3-
4. Manu V, 69 and 70.
5. Manu V, 80.
1 38 APASTAMBA. II, 6, 15.
6. (In that case) they shall also show the (follow-
ing) signs of mourning :
7. Dishevelling their hair and covering them-
selves with dust (they go outside the village), and,
clothed with one garment, their faces turned to the
south, stepping into the river they throw up water
for the dead once, and then, ascending (the bank),
they sit down.
8. This (they repeat) thrice.
9. They pour out water consecrated in such
a manner that the dead will know it (to be given
to them). Then they return to the village without
looking back, and perform those rites for the dead
which (pious) women declare to be necessary.
10. Some declare, that these same (observances)
shall also be kept in the case (of the death) of other
n. At all religious ceremonies, he shall feed
BrahmaTzas who are pure and who have (studied
and remember) the Veda.
12. He shall distribute his gifts at the proper
places, at the proper times, at the occasion of purifi-
catory rites, and to proper recipients.
13. That food must not be eaten of which (no
portion) is offered in the fire, and of which no por-
tion is first given (to guests).
7-9. Ya^-. Ill, 5, 7 seq. The Mantra to be spoken in throwing
the water is, ' I give this water to you N. N. of the family of N. N.'
The water ought to be mixed with sesamum. According to Hara-
datta those who know the correct interpretation, declare that the
word ' women' denotes in this Sutra ' the Smr/tis.' But I fear these
learned interpreters will find few adherents among those who pay
attention to the last Sfitra of this work.
n. Manu III, 128. 12. Manu III, 98.
u, 6, 15. HOUSEHOLDER; INHERITANCE. 139
14. No food mixed with pungent condiments or
salt can be offered as a burnt-offering.
15. Nor (can food) mixed with bad food (be used
for a burnt-oblation).
1 6. If (he is obliged to offer) a burnt-offering of
food unfit for that purpose, he shall take hot ashes
from the northern part of his fire and offer the
food in that That oblation is no oblation in the
fire.
1 7. A female shall not offer any burnt-oblation,
1 8. Nor a child, that has not been initiated.
19. Infants do not become impure before they
receive the sacrament called Annaprasana (the first
feeding).
20. Some (declare, that they cannot become
impure) until they have completed their first
year,
21. Or, as long as they cannot distinguish the
points of the horizon.
22. The best (opinion is, that they cannot be
defiled) until the initiation has been performed.
23. For at that (time a child) according to the
rules of the Veda obtains the right (to perform the
various religious ceremonies).
1 4. ' That (substance) is called kshara, " of pungent or alkaline
taste," the eating of which makes the saliva flow.' Haradatta.
1 5. Avaranna, ' bad food,' is explained by ' kulittha and the
like.' Kulittha, a kind of vetch, is considered low food, and eaten
by the lower castes only. The meaning of the Sutra, therefore, is,
' If anybody has been forced by poverty to mix his rice or /?al
with kulittha or similar bad food, he cannot offer a burnt-oblation
at the Vaijvadeva ceremony with that. He must observe the rule,
given in the following Sutra.
17. Manu V, 155; XI, 36.
1 8. Manu II, 171.
140 APASTAMBA. u, 7, 16.
24. That ceremony is the limit (from which the
capacity to fulfil the law begins).
25. And the Smmi (agrees with this opinion).
PKASNA II, PATALA 7, KHAA T Z>A 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 Sapi</a, &c., shall be
employed for this purpose.
1 66 APASTAMBA. 11,10,27.
3. For they declare, that a bride is given to the
family (of her husband, and not to the husband
alone).
4. That is (at present) forbidden on account of
the weakness of (men's) senses.
5. The hand (of a gentilis is considered in law to
be) that of a stranger, and so is (that of any other
person except the husband).
6. If the (marriage vow) is transgressed, both
(husband and wife) certainly go to hell.
7. The reward (in the next world) resulting from
obeying the restrictions of the law is preferable
to offspring obtained in this manner (by means of
Niyoga).
8. A man of one of the first three castes (who
commits adultery) with a woman of the .Sudra caste
shall be banished.
9. A .5udra (who commits adultery) with a
w r oman of one of the first three castes shall suffer
capital punishment.
10. And he shall emaciate a woman who has
committed adultery with a (.Sudra, by making her
undergo penances and fasts, in case she had no
child).
11. They declare, that (a Brahma#a) who has
4. ' For now-a-days the senses of men are weak, and therefore
the peculiar (law formerly) in force regarding gentiles is so no
longer, lest husbands should be set aside under the pretended
sanction of the .Sastras.' Haradatta.
9. Manu VIII, 374; Ya^. II, 286. According to Haradatta,
this refers to a -Sudra servant who seduces a woman committed to
his charge. In other cases the punishment prescribed, II, 10, 26,
10, is to take effect. The same opinion is expressed by Gautama.
n. This refers to the wife of a .Srotriya, as Haradatta states
according to Gautama. The penance is three years' chastity.
11,10,2). CIVIL AND CRIMINAL LAW. 167
once committed adultery with a married woman of
equal class, shall perform one- fourth of the penance
prescribed for an outcast
12. In like manner for every repetition (of the
crime), one-fourth of the penance (must be added).
13. (If the offence be committed) for the fourth
time, the whole (penance of twelve years must be
performed).
14. The tongue of a ^udra who speaks evil of
a virtuous person, belonging to one of the first three
castes, shall be cut out.
15. A .Sudra who assumes a position equal (to
that of a member of one of the first three castes),
in conversation, on the road, on a couch, in sitting
(and on similar occasions), shall be flogged.
16. In case (a .Sudra) commits homicide or theft,
appropriates land (or commits similar heinous crimes),
his property shall be confiscated and he himself
shall suffer capital punishment.
1 7. But if these (offences be committed) by a Brah-
mawa, he shall be made blind (by tying a cloth over
his eyes).
1 8. He shall keep in secret confinement him who
violates the rules (of his caste or order), or any
other sinner, until (he promises) amendment.
19. If he does not amend, he shall be banished.
20. A spiritual teacher, an officiating priest, a
15. In conversation, i.e. addressing Aryas familiarly, with tvam,
' thou,' &c.
17. Haradatta states expressly that the eyes of a Brahmaa
must not be put out by any sharp instrument. He should be kept
blindfold all his life.
20. ' The intercession is to take effect in this manner : that
mutilation is commuted to a fine, a fine to a flogging, a flogging
to a reprimand.' Haradatta.
l68 APASTAMBA. IT, n, 28.
Snataka, and a prince shall be able to protect (a
criminal from punishment by their intercession),
except in case of a capital offence.
PRASNA II, PAPAL A 11, KHAA T Z>A 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</as, and in case of extreme necessity only
apply to the teacher's wife.
39. Apastamba I, i, 3, 31-32.
40. Apastamba I, i, 3, 33-34. 41. Manu II, 53-54.
42. Apastamba I, 2, 8, 29; Macnaghten, Mitakshara IV, i, 9.
43. Manu VIU, 299. 45~47- Apastamba I, i, 2, 12-16.
48. Apasfainba 1, 2, 7, 19.
GAUTAMA. 11,49-
49. After (the pupil) has paid (that) and has
been dismissed, he may, at his pleasure, bathe (as
is customary on completion of the studentship). .
50. The teacher is chief among all Gurus.
51. Some (say) that the mother (holds that
place).
CHAPTER III.
1. Some (declare, that) he (who has studied the
Veda) may make his choice (which) among the.
orders (he is going to enter).
2. (The four orders are, that of) the student,
(that of) the householder, (that of) the ascetic
(bhikshu), (and that of) the hermit in the woods
(vaikhanasa).
49. Apastamba I, 2, 8, 30. 50. Manu II, 225-237.
III. i. Other Sm/Ytikaras maintain that a Brahmawa must pass
through all the four orders.- Compare Apastamba II, 9, 21, 5;
Manu VI, 34-38; and the long discussion on the comparative
excellence of the orders of householders and of ascetics. Apa-
stamba II, 9, 23, 3 II, 9, 24, 14.
2. ' Though the order of studentship has already been described
above, still in the following chapter the rules for a professed
(naish/Aika) student will be given (and it had therefore again to
be mentioned). Bhikshu has generally been translated by ascetic
(sannyasin). Vaikhanasa, literally, he who lives according to the
rule promulgated by Vikhanas, means hermit. For that (?age) has
chiefly taught that order. In all other .Sastras (the order of) hermits
is the third, and (the order of) ascetics the fourth. Here a different
arrangement is adopted. The reason of the displacement of the
hermit is that the author considers the first- named three orders
preferable. Hence if a man chooses to pass through all four,
the sequence is that prescribed in other S"astras.' Haradatta.
In making these statements the commentator has apparently
forgotten that Apastamba (II, 9, 21, i) agrees exactly with Gau-
tama. It is, however, very probable that Haradatta has given
correctly the reason why the hermit is placed last by our author
and by Apastamba.
Ill, .;> 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</a-
relationship extends to four degrees in the case of the son of an
appointed daughter (see below, XXVIII, 18), while it includes the
relatives within six degrees in the case of a legitimate son of the
body. In either case the term refers to Sagotra-sapi</as, or
Sapi#</as who bear the same family name only. The case of the
Bhinnagotra-sapiwo'as will be discussed below, Sutra 20.
14-16. Manu V, 62; Yagtfavalkya III, 18-19.
XIV, 2T. IMPURITY. 251
death of a relative apply) to the birth (of a child)
also.
15. (In) that (case the impurity falls) on the
parents,
1 6. Or on the mother (alone).
1 7. (The impurity) for a miscarriage (lasts for a
number of days and) nights equal to (the number of)
months from conception,
1 8. Or three days.
19. And if he hears (of the death of a Sapiwda)
after (the lapse of) ten (days and nights, the impu-
rity lasts for) one night together with the preceding
and following days,
20. Likewise when a relative who is not a Sapiw^a,
a relative by marriage, or a fellow-student (has died).
21. For a man who studies the same recension
of the Veda (the impurity lasts) one day,
17. Manu V, 66; Ya^wavalkya III, 20. 19. Manu V, 75-77.
20. Manu V, 8 1. Haradatta explains asapiwak, ' a kinsman who
is not a Sapinda,' by Samanodaka, i.e. 'a kinsman bearing the same
family name, but more than six degrees removed,' and yonisam-
bandha, ' a relative by marriage/ by ' the maternal grandfather, a
maternal aunt's sons, and their sons, &c., the fathers of wives and
the rest.' The latter term, for which ' a person related through a
female' would be a more exact rendering than the one given
above, includes, therefore, those persons who, according to the
terminology of Manu and Ya^avalkya, are called Bhinnagotra-
sapiwrfas, Bandhavas, or Bandhus (see Colebrooke, Mitakshara II.
53 ; II, 6). Gautama's terminology agrees in this respect with
that of Apastamba, see note on II, 5, n, 16.
21. Haradatta explains sabrahma/iarin by suhr/'t, 'a friend/
But the term which elsewhere means 'a fellow-student' cannot
have that sense in our Sutra, as the fellow-student (sahSdhyayin)
has been mentioned already. The translation given above is
supported by the manner in which it is used in the ancient land-
grants, where expressions like bahvr/^asabrahmaHrin are of
common occurrence.
252 GAUTAMA. XIV, 22.
22. Likewise for a -Srotriya who dwells in the
same house.
23. On touching (i.e. on carrying out) a corpse
from an interested motive, the impurity lasts for
ten days.
24. (The duration of the impurity) of a VaLsya and
of a 6tidra (in the same case) has been declared (by
Sutras 3-5).
25. Or (it shall last for these two) as many nights
as there are seasons (in the year) ;
26. And (the same rule may be made applicable)
to the two higher (castes),
27. Or (the impurity lasts) three days.
28. And if the teacher, his son or wife, a person
for whom (a Brahmaa) sacrifices or a pupil (has
been carried out, the duration of the impurity is)
the same.
22. Manu V, 81.
23. ' The word upaspanrana (literally touching) does not denote
here simple touching. For below, Sutra 30, bathing with the
clothes on, will be prescribed for that. What does upaspanana
then mean? It means carrying out a corpse. For that an
impurity lasting ten days falls on the performer, provided that
the carrying out be done for an object, i.e with the intention of
gaining a fee or the like, not for the sake of doing one's duty.
The word impurity is here repeated in order to indicate that the
impurity, here intended, differs from that described above. Hence
the rules given below, Sutra 37, which prescribe sleeping and
sitting on the ground and so forth, do not apply. (The word
impurity) indicates (here) merely that (the performer of the act)
must not be touched, and has no right (to perform sacred
ceremonies).' Haradatta.
25. Haradatta states that Gautama does not simply say 'six
days/ because five seasons only are to be reckoned in the case
of a Vauya, and six in the case of a Sudra.
28. Haradatta asserts that mrz'teshu, ' have died,' must be under-
stood. But as both the preceding and the following Sutras refer to
XIV, 36. IMPURITY. 253
29. And if a man of lower caste carries out (the
corpse of) one of higher caste, or a man of higher
caste (carries out the body of) one of lower caste,
(the duration of) the impurity in these (cases) is
determined by (the caste of) the dead man.
30. On touching an outcast, a Aad&la, a woman
impure on account of her confinement, a woman in
her courses, or a corpse, and on touching persons
who have touched them, he shall purify himself by
bathing dressed in his clothes,
31. Likewise if he has followed a corpse (that
was being carried out),
32. And (if he has come into contact) with a
dog.
33. Some (declare), that (the limb) which (a dog)
may touch (must be washed).
34. The Sapiwd'as shall offer (libations of) water
for (a deceased relative) whose A^aula-karman (or
tonsure) has been performed,
35. As well as for the wives and daughters of
such (a person).
36. Some (declare, that it must be done in the
case) of married female relatives (also).
the carrying out of corpses, it is impossible to agree with him.
It seems to me that Gautama's rule means, that, if a man has
carried out the corpse of a teacher, &c., he becomes impure for ten,
eleven, or twelve days, or for three days only. See also Manu V,
91, 103 ; Ya^T/avalkya III, 15.
30. Apastamba II, 2, 2, 8-9 ; Manu V, 85 ; Ya7/avalkya III, 30.
31. Manu V, 103 ; Ya^avalkya III, 26.
32-33. Apastamba I, 5, 15, 16-17.
34. Apastamba II, 6, 15, 9; Manu V, 70. Haradatta observes
that most Gr/hya-sutras prescribe the performance of the Aaula-
karman in the third year.
36. Ya^Tzavalkya III, 4.
254 GAUTAMA. XIV, 37.
37. (During the period of impurity) all (the
mourners) shall sleep and sit on the ground and
remain chaste.
38. They shall not clean (themselves) ;
39. Nor shall they eat meat until (the funeral
oblation) has been offered.
40. On the first, third, fifth, seventh, and ninth
(days after the death) water (mixed with sesamum)
must be offered.
41. And the garments (worn during that cere-
mony) must be changed,
42. But on the last (day they must be given) to
men of the lowest castes.
43. The parents (shall offer water for a son who
dies) after he has teethed.
44. If infants, (relatives) who live in a distant
country, those who have renounced domestic life,
and those who are not Sapiwrf'as, (die), the purifica-
tion is instantaneous.
45. Kings (remain always pure), lest their busi-
ness be impeded,
46. And a Brahma^a, lest his daily study of the
Veda be interrupted.
37. Manu V, 73 ; Ya^navalkya HI, 16.
. 39. Manu V, 73. 43. Manu V, 70.
44. Y%avalkya III, 23. Haradatta remarks that the rule
refers to those Sapi<fos residing in foreign countries only, of
whose death one may hear a year after their decease, and to
remoter relations of whose death one hears after the lapse of
ten days; see Manu V, 75-76.
45. Manu V, 93-94; Yag7?avalkya III, 27. Haradatta adds
that the plural 'kings' is used in order to include all rulers and
governors, and such persons as the king wishes to be pure.
46. Ya^avalkya III, 28.
XV, g. FUNERAL OBLATIONS. 255
CHAPTER XV.
1. Now (follow the rules regarding) funeral obla-
tions (6raddha).
2. He shall offer (them) to the Manes on the day
of the new moon,
3. Or in the dark half (of the month) after the
fourth (lunar day),
4. Or on any day (of the dark half) according to
(the results he may) desire ;
5. Or if (particularly appropriate) materials or
(particularly holy) Brahmawas are at hand, or (the
sacrificer is) near a (particularly sacred) place, no
restriction as to time (need be observed) :
6. Let him select as good food as he can afford,
and have it prepared as well as possible.
7. He shall feed an uneven number (of Brah-
mawas), at least nine,
8. Or as many as he is able (to entertain).
9. (Let him feed such as are) .Srotriyas and
XV. i . ' The word " now " indicates that a new topic begins/
Haradatta. The rules now following refer in the first instance to
the Parvaa or monthly Sraddha, but most of them serve also as
general rules for all the numerous varieties of funeral sacrifices.
2. Manu III, 122 ; Ya^Tavalkya 1, 217.
3. Apastamba. II, 7, 16, 6. 4. Apastamba II, 7, 16, 6 22.
5. Some of the most famous among the places where the per-
formance of a Sra'ddha is particularly efficacious and meritorious
are Gaya in BihSr, Pushkara or Pokhar near Agmu, the Kuru-
kshetra near Dehli, Nasika on the GodSvart Pilgrims or persons
passing through such places may and must perform a .S'raddha
on any day of the month.
7. Ya^avalkya I, 227. 8. See also below, Sutra 21.
9. Apastamba II, 7. 17, 4. Haradatta explains vak, 'eloquence,'
by ' ability to speak Sanskrit,' rupa, ' beauty.' by 'the proper number
of limbs,' and vaya//sampanna, 'cf (suitable) age/ by 'not too young/
256 GAUTAMA. XV, TO,
endowed with eloquence and beauty, of a (suitable)
age, and of a virtuous disposition.
10. It is preferable to give (food at a .Sraddha) to
young (men in ,the prime of life).
11. Some (declare, that the age of the guests
shall be) proportionate to (that of) the Manes.
12. And he shall not try to contract a friendship
by an (invitation to a vSraddha).
13. On failure of sons (the deceased person's)
Sapi</as, the Sapi^as of his mother, or his pupils
shall offer (the funeral oblations),
14. On failure of these an officiating priest or the
teacher.
15. The Manes are satisfied for a month by
gifts of sesamum, Masha-beans, rice, barley, and
water,
For (three) years by fish and the flesh of common
deer, spotted deer, hares, turtles, boars, and sheep,
For twelve years by cow's milk and messes made
of milk,
For a very long time by the flesh of (the crane
called) Vardhrlwasa, by Ocymum sanctum (sacred
Basil), and by the flesh of goats, (especially) of a red
(he-goat), and of a rhinoceros, (if these dishes are)
mixed with honey.
1 6. Let him not feed a thief, a eunuch, an out-
cast, an atheist, a person who lives like an atheist,
11. I.e. in honour of the father a young man is to be invited,
in honour of the grandfather an old man, and in honour of the
great-grandfather a very old man.
12. Apastamba II, 7, 17, 4, 8; Manu III, 140.
15. Apastamba II, 7, 16, 23 II, 7, 17, 3; II, 8, 18, 13.
1 6. Apastamba II. 7, 17, 21. 'A destroyer of the sacred fire
(virahan), i.e. one \vho extinguishes intentionally the (domestic) fire
XT, 18. FUNERAL OBLATIONS. 257
the destroyer of the sacred fire, (the husband of) a
younger sister married before the elder, the hus-
band of an elder sister whose youngest sister was
married first, a person who sacrifices for women or
for a multitude of men, a man who tends goats,
who has given up the fire-worship, who drinks
spirituous liquor, whose conduct is blamable, who is
a false witness, who lives as a door-keeper ;
1 7. Who lives with another man's wife, and the
(husband) who allows that (must not be invited) ;
1 8. (Nor shall he feed) a man who eats the food
of a person born from adulterous intercourse, a
seller of Soma, an incendiary, a poisoner, a man who
during studentship has broken the vow of chastity,
who is the servant of a guild, who has intercourse
with females who must not be touched, who de-
lights in doing hurt, a younger brother married
before the elder brother, an elder brother married
after his younger brother, an elder brother whose
out of hatred against his wife, and for the like reasons.' Haradatta.
He also remarks that some read agredidhishu instead of agredi-
dhishu, and he proposes to explain the former, on the authority of
Yyaghra and of the Naigha^/ukas, as ' a Brahmawa whose wife has
been wedded before to another man.'
17. My MSS. make two Sutras out of Professor Stenzler's one,
and read upapatLfc \ yasya ^a saA. The sense remains the same,
but the latter version of the text is, I think, the correct one.
1 8. Haradatta says that ku</a.rin may also mean 'he who eats
out of a vessel called ku</a,' as the people have in some countries
the habit of preparing their food and afterwards eating out of the
kuwda. Haradatta explains tyaktatman, 'one who despairs of
himself,' by ' one who has made an attempt on his own life, and
has tried to hang himself, and the like.' He remarks that some
explain durvala, ' a. bald man,' by nirvesh/ita^epha. He who
neglects the recitation of the sacred texts, i.e. of those texts which,
like the Gayatri, ought to be recited.
[2] S
258 GAUTAMA. XV, 19.
junior has kindled the sacred fire first, a younger
brother who has done that, a person who despairs
of himself, a bald man, a man who has deformed
nails, or black teeth, who suffers from white leprosy,
the son of a twice-married woman, a gambler, a
man who neglects the recitation (of the sacred
texts), a servant of the king, any one who uses
false weights and measures, whose only wife is a
.Sudra female, who neglects the daily study, who
suffers from spotted leprosy, a usurer, a person who
lives by trade or handicrafts, by the use of the bow,
by playing musical instruments, or, by beating time,
by dancing, and by singing ;
19. Nor, (sons) who have enforced a division of
the family estate against the wish of their father.
20. Some (allow) pupils and kinsmen (to be in-
vited).
21. Let him feed upwards of tjhree (or) one
(guest) endowed with (particularly) excellent qua-
lities.
22. If he enters the bed of a .Sudra female im-
mediately after partaking of a funeral repast, his
ancestors will lie for a month in her ordure.
23. Therefore he shall remain chaste on that day.
19. Below, XXVIII, 2, it will be prescribed that the division of
the family estate may take place during the lifetime of the father
with his consent. From this Sutra it would appear that sons
could enforce a division of the ancestral estate against his will,
as . Ya^wavalkya also allows (see Colebrooke, Mitakshara I, 6,
5-1 1), and that this practice, though legal, was held to be contra
bonos mores.
ao. Apastamba II, 7, 17, 5-6.
21. According to Haradatta, this Sutra is intended as a modi-
fication of Sutra 8.
22. Manu III, 250. 23. Manu III, 188.
XVI, r. THE STUDY OF THE VEDA. 259
24. If (a funeral offering) is looked at by dogs,
A'awdalas, or outcasts, it is blemished.
25. Therefore he shall offer it in an enclosed
(place),
26. Or he shall scatter grains of sesamum over it,
27. Or a man who sanctifies the company shall
remove the blemish.
28. Persons who sanctify the company are, any
one who knows the six Ahgas, who sings the Gye-
sh^a-samans, who knows the three texts regarding
the Naiketa-fire, who knows the text which con-
tains thrice the word Madhu, who knows the text
which thrice contains the word Supara, who keeps
five fires, a Snataka, any one who knows the Man-
tras and Brahma^as, who knows the sacred law,
and in whose family the study and teaching of the
Veda are hereditary.
29. (The same rule applies) to sacrifices offered
to gods and men.
30. Some (forbid the invitation of) bald men and
the rest to a funeral repast only.
CHAPTER XVI.
i. The annual (term for studying the Veda) be-
gins on the full moon of the month Sra.va.na. (July-
August) ; or let him perform the Upakarman on
24. Apastamba II, 7, 17, 20. 28. Apastamba II. 7, 17, 22.
29-30. Manu III, 132-137, 148-149.
XVI. i. Apastamba I, 3, 9, i. The Upakarman is the ceremony
which is annually performed at the beginning of the course of
study, and it is obligatory on householders also; see Apastamba
II, 2, 5, i. A^andS/ttsi, 'the Vedic texts,' i.e. the Mantras and
Brahmaas. The Angas may be studied out of term ; see Apa-
stamba I, 3, 9, 3 note.
S 2
260 GAUTAMA. XVI, 2.
(the full moon of) Bhadrapada (August-September)
and study the Vedic texts,
2. During four months and a half, or during five
months, or as long as the sun moves towards the
south.
3. Let him remain chaste, let him not shave, nor
eat flesh (during that period) ;
4. Or (this) restrictive rule may (be observed)
during two months.
5. He shall not recite the Veda, if the wind
whirls up the dust in the day-tirne,
6. Nor if it is audible at night,
7. Nor if the sound of a Vaa, of a large or
a small drum, the noise of a chariot, and the wail
of a person in pain (are heard),
8. Nor if the barking of many dogs and jackals,
or the braying of many donkeys (is heard),
9. Nor if (the sky appears flaming) red, a rainbow
(is seen), or hoar-frost (lies on the ground),
10. Nor if clouds rise out of season.
11. (Let him not study) when he feels the neces-
sity to void urine or excrements,
12. Nor at midnight, in the twilight, and (while
standing) in the water,
13. Nor while rain falls.
2. Apastamba I, 3, 9, 2-3.
3. This Sutra and the following one refer to a teacher or to a
householder who again goes through the Veda; see Apastamba II,
2, 5> 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</as, see above, XIX, 12.
10. Manu XI, 260-261 ; Ya^wavalkya III, 302. The vow
intended is that prescribed above, SCitras 6, 8.
n. Apastamba I, 9, 26, 14-!, 9, 27, i. Haradatta remarks
that the performer of the penance shall live on milk and stop his
breath, repeatedly stopping his breath.
294 GAUTAMA. XXV, I.
CHAPTER XXV.
1. Now they say : 'How many (gods) does a
student enter who violates the vow of chastity ? '
2. (And they answer) : 'His vital spirits (go
to) the Maruts (winds), his strength to Indra, his
eminence in sacred learning to Brzhaspati, all the
remaining parts to Agni.'
3. He kindles the fire in the night of the new
moon, and offers, by way of penance, two oblations
of clarified butter,
4. (Reciting these two sacred texts), ' Defiled by
lust am I, defiled am I, oh Lust; to Lust svaha;'
"' Injured by lust am I, injured am I, oh Lust ; to
Lust svaha.' (Next) he (silently) places one piece of
sacred fuel (on the fire), sprinkles water round the
fire, offers the Ya^wavastu (oblation), and approaching
(the fire) worships it, thrice (reciting the text), ' May
the waters sprinkle me/
5. These worlds are three ; in order to conquer
XXV. i. For this and the following five Sutras, see Taittiriya
Arawyaka II, 18, i seq.
2. 'All the remaining parts, i.e. his sight and the other organs
of sense, go to Agni. Thus a student who has broken the vow of
chastity becomes short-lived, weak, destitute of eminence in sacred
learning, and deslitote of sight, and so forth. Therefore a penance
must be performed.' Haradatta. It must, of course, be under-
stood that the penance prescribed here, is a 'secret penance.'
3. 'He, i.e. the unchaste student, shall kindle the fire in the
night of the new moon, i.e. at midnight, in the manner declared in
the Gr/hya-sutra.' Haradatta.
4. Haradatta says that while sprinkling water the performer
shall recite the texts ' Aditi, thou hast permitted, 1 see Apastamba II,
2,3, 17 note. The Ya^wavasm oblation, which follows after the
Svish/akr/'t offering, is described Gobhila Gnr'hya-sutra 1, 8. 26-39.
XXV, 10. PENANCES. 295
these worlds, in order to gain mastership over these
worlds, (this rite must be performed.)
6. According to some, the above (described) rite
is a penance (for all hidden offences) in general, (and
they say) regarding it, 'He who may be impure, as it
were, shall offer burnt-oblations in this manner, and
shall recite sacred texts in this manner ; the fee (of
the officiating priest shall be) whatever he may
choose.'
7. He who has been guilty of cheating, of calum-
niating, of acting contrary to the rule of conduct,
of eating or drinking things forbidden, of con-
nection with a woman of the ^udra caste, of an un-
natural crime, and even of performing magic rites
with intent (to harm his enemies), shall bathe and
sprinkle himself with water, reciting the texts ad-
dressed to the Waters, or those addressed to
Varua, or other purificatory texts.
8. For offences committed by speaking or think-
ing of forbidden things, the five Vyahr/tis (must be
recited).
9. Or for all (offences) he may sip water, (reciting)
in the morning (the text), ' May the day and the sun
purify me ; ' and in the evening, * The night and
Vartuca.'
10. Or he may offer eight pieces of sacred fuel,
j. Apastamba I, 9, 26, 7. The verses addressed to the Waters
are, Rv. X, 9, i~3=Taitt. Sawh. IV. i, 5, i, and Taut. Sawh. V,
6, r. Regarding those addressed to Vanma, see above, XXIII, 28.
As an instance of ' other purificatory texts ' Haradatla quotes
Taittinya-brahmawa I, 4, 8. i.
8. Regarding the five VyShrriis, see above, I, 51.
10. Haradatta gives the following four Mantras: Devakrria-
syainasovaya^anam asi svaha, ' thou art the expiation lor sin com-
296 GAUTAMA. XXVI, I.
(reciting the texts beginning) ' Devak/Vtasya.' By
merely offering them he becomes free from all sin.
CHAPTER XXVI.
1. Now, therefore, we will describe three K>//-
(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 devahe</anam/
Counting the three mentioned above (Sutra 5), altogether seven
oblations of clarified butter must be made.' Haradatta.
7. 'On completion of the oblations of clarified butter, he
XXVII, II. PENANCES. 3OI
butter he shall offer) pieces of sacred fuel, reciting
(the texts beginning) ' Devakmasya.'
8. Each mouthful of food must be consecrated
by the mental recitations (of one) of the following
(words) : Om, bhM, bhuva/fc, sva/i, austerity, truth,
fame, prosperity, vigour, refreshment, strength,
lustre, soul, law, .Siva.
9. Or (he may consecrate) all (of them at once,
saying), Adoration svaha.
10. The size of a mouthful (shall be such) as not
to cause a distortion of the mouth (in swallowing it).
11. The sacrificial viands are, boiled rice, food
obtained by begging, ground barley, grain separated
from the husk, barley-gruel, vegetables, milk, sour
shall offer pieces of sacred fuel, reciting the eight sacred texts,
which begin " Devakr/tasya," and have been mentioned above
(XXV, 10). The word "completion" (anta) is merely a con-
firmation of something established, because (the place of the
offering) is already fixed by the place of the rule. But others
explain the word "ante" to mean "at the end of the .ffandra-
yaa." The word " and " does not agree with their (opinion).'
Haradatta.
8. Haradatta observes that on the days when the performer eats
less than fifteen mouthfuls, the later mentioned texts must be left
out, and that, while eating, the performer must employ the Prawahuti
Mantras (Apastamba II, i, i, 2 note). He concludes by giving the
following prayoga for the performance of the ceremony : ' He
places all the food in his dish, and consecrates it by the texts
" Increase," &c. Next he divides it into mouthfuls, and consecrates
each successively with the word Cm and the rest, and eats them,
reciting the texts for the Prawahutis.'
9. Haradatta states that either of the two words may be used
in consecrating all the mouthfuls, but that others think, both should
be used.
10. Ya^Tzavalkya III, 324.
11. The term 'sacrificial viands' denotes here, according to
Haradatta, the food eaten by the performer, which, like that eaten
by the performer of a Kr/#Mra, must be havishya, 'fit for an offering/
3O2 GAUTAMA. XXVII, 12.
milk, clarified butter, roots, fruits, and water ; (among
these) each succeeding one is preferable (to those
enumerated earlier).
12. He shall eat on the day of the full moon
fifteen mouthfuls, and during the dark half (of the
month) daily diminish his portion by one (mouthful).
13. He shall fast on the day of the new moon,
and during the bright half (of the month) daily-
increase (his portion) by one (mouthful).
14. According to some (the order shall be) in-
verted.
15. That (is called) a month, occupied by the
A'&ndrayawa penance.
1 6. He who has completed that, becomes free
from sin and free from crime, and destroys all guilt.
17. He who has completed a second (month,
living according to that rule), sanctifies himself, ten
ancestors, and ten descendants, as well as (any)
company (to which he may be invited) ;
1 8. And he who has lived for a year (according
to that rule), dwells (after death) in the world of the
moon.
CHAPTER XXVIII.
i. After the father's death let the sons divide
his estate,
see above, XXVI, 2. Haradatta adds that, as a Gr/hastha must not
beg, the food obtained by begging must have been collected by his
pupils, and that liquid food must be used for the expiation of the
more serious offences.
12. Manu XI, 217-218; Ya^wavalkva III, 324-325.
14. I.e. the performer may begin with the fast on the day of
the new moon.
1 8. Manu XI, 221 ; Ya^v&valkya III, 327.
XXVIII. i.*Colebrooke, Dayabhaga II, 4; Mitakshara I, a, 7;
XXVIII, 6. INHERITANCE. 303
2. Or, during his lifetime, when the mother is
past child-bearing, if he desires it,
3. Or the whole (estate may go) to the first-born ;
(and) he shall support (the rest) as a father.
4. But in partition there is an increase of spiritual
merit
5. (The additional share) of the eldest (son con-
sists of) a twentieth part (of the estate), a male and
a female (of animals with one row of front teeth,
such as cows), a carriage yoked with animals that
have two rows of front teeth, (and) a bull.
6. (The additional share) of the middlemost (con-
sists of) the one-eyed, old, hornless, and tailless
animals, if there are several.
V, Digest 20; Mayukha IV, 4, 3. Haradatta remarks that, accord-
ing to Gautama, the sons alone shall divide the estate, and that ihe
mother is not to receive a share, as other teachers, e.g. Ya^wavalkya
II. 123, prescribe. Apastamba II, 6, 13, 2 ; Manu IX, 104 ; Ya^a-
valkya II, 117.
2. Colebrooke and Mayukha loc. cit. ' Or the sons may divide
the estate even during the lifetime of the father ; when he desires
it, i.e. by his permission. The time for such a (division is) when
the mother is past child-bearing/ Haradatta. The correctness of
this interpretation of our Sutra is corroborated by the exclusion of
sons who have divided the family estate against the father's will
(XV, 19) from the Sraddha dinner. Apastamba II, 6, 14, i.
3. Colebrooke, Dayabhaga III, i, 15; Manu IX, 105.
4. Colebrooke, Ddyabhaga III, i, 14; V, Digest 47. After
division each brother has to perform the Vai-rvadeva and the other
domestic ceremonies separately, while in a united family they are
performed by the eldest brother. Thus a division of the family
estate causes an increase of spiritual merit ; see also Manu XI, 1 1 1.
5. Colebrooke, Dayabhaga II, 37; V, Digest 47; Manu
IX, 112.
6. Colebrooke 11. cit. ' And that (additional share is given), if
of the one-eyed and the rest there are several, i.e. if the others also
get (some).'
304 GAUTAMA. XXVIII, 7.
7. (The additional share) of the youngest (con-
sists of) the sheep, grain, the iron (utensils), a house,
a cart yoked (with oxen), and one of each kind of
(other) animals.
8. All the remaining (property shall be divided)
equally.
9. Or let the eldest have two shares,
10. And the rest one each.
n. Or let them each take one kind of property,
(selecting), according to seniority, what they desire,
1 2. Ten head of cattle.
13. (But) no (one brother shall) take (ten) one-
hoofed beasts or (ten) slaves.
14. (If a man has several wives) the additional
7. Colebrooke 11. cit. 'Avi^ (a sheep), i.e. an animal having
a fleece. The singular number (is used to denote) the species,
(and the explanation is), " As many sheep as there are." For (the
possession of) one would follow already from the phrase, "And
one of each kind of animals." Another (commentator says),
" Though the father may possess one sheep only, still it belongs to
the youngest, and the phrase ' one of each kind of animals ' refers
to the case when there are many." . . . This (additional share is
that) belonging to the youngest. (If there are more than three
sons) the others obtain the share of the middlemost.' Haradatta,
8. Colebrooke 11. cit.
9. Colebrooke, Dayabhaga II, 37 ; V, Digest 51. My best copy
P. leaves out this Sutra and the next. The others read dvyamsi va"
purva^a^ (not purva^asya, as Professor Slenzler reads), and explain
the former word as follows, 'dvavamau dvya.msa.rn tadasyastiti
dvyamst' Manu IX, 117.
10. Colebrooke 11. cit. u. Colebrooke V, Digest 68.
12. Colebrooke loc. cit. The meaning appears to be that no
brother is to select more than ten head of cattle.
13. Colebrooke V, Digest 69. ' But, as has been declared above
(Sutra n), one of each kind only. In the case of the v. 1. dvipa-
dan&m, the word pada (step) is used in the sense of the word pada
(foot).' Haradatta.
14. Colebrooke V, Digest 58 ; Manu IX, 123.
XXVIII, 21. INHERITANCE. 305
share of the eldest son is one bull (in case he be
born of a later-married wife) ;
15. (But the eldest son) being born of the
first-married wife (shall have) fifteen cows and one
bull;
1 6. Or (let the eldest son) who is born of a later-
married wife (share the estate) equally with his
younger (brethren born of the first-married wife).
17. Or let the special shares (be adjusted) in
each class (of sons) according to their mothers.
18. A father who has no (male) issue may appoint
his daughter (to raise up a son for him), presenting
burnt offerings to Agni (fire) and to Pra^apati (the
lord of creatures), and addressing (the bridegroom
with these words), ' For me be (thy male) offspring.'
19. Some declare, that (a daughter becomes) an
appointed daughter solely by the intention (of the
father).
20. Through fear of that (a man) should not
marry a girl who has no brothers.
21. Sapiwdas (blood relations within six degrees),
Sagotras (relations bearing a common family name),
(or) those connected by descent from the same /vVshi
15. Colebrooke loc. cit.; Manu IX, 124.
1 6. Colebrooke loc. cit.
1 7. Colebrooke V, Digest 59. ' After having divided the estate
into as many portions as there are wives who possess sons, and
having united as many shares as there are sons (of each mother),
let the eldest in each class (of uterine brothers) receive the additional
share of one-twentieth and so forth.' Haradatta.
18-19. Colebrooke V, Digest 225; Manu IX, 130-140.
20. Manu III, 1 1 ; Ya^wavalkya I, 53.
21. Colebrooke, Dayabhaga XI, 6, 25; MitaksharS II, I, 18;
V, Digest 440. My copies as well as Gimutav&hana and Vlgnz-
nejvara read in the text stri va, 'or the wife,' instead of stri a,
[2] X
GAUTAMA. XXVIII, 22.
(vaidika gotra), and the wife shall share (the estate)
of a person deceased without (male) issue (or an
appointed daughter).
22. Or (the widow) may seek to raise up offspring
(to her deceased husband).
23. (A son) begotten on a (widow) whose hus-
band's brother lives, by another (relative), is ex-
cluded from inheritance.
24. A woman's separate property (goes) to her
unmarried daughters, and (on failure of such) to poor
(married daughters).
25. The sister's fee belongs to her uterine bro-
thers, if her mother be dead.
26. Some (declare, that it belongs to them) even
while the mother lives.
27. The heritage of not reunited (brothers) de-
' and the wife.' Still the latter seems to be the reading recog-
nised by Haradatta, as he says, ' But the wife is joined together
(sarnu^iyate) with all the Sagotras and the rest. When the Sago-
tras and the rest inherit, then the wife shall inherit one share with
them, &c. Apastamba II, 6, 14, 2 ; ManuIX, 187; Ya^avalkya
Hi *35-i3 6 -
22. Colebrooke, Mitakshara II, i, 8, where this Sutra has, how-
ever, been combined with the preceding. See also above, XVIII,
4-8; ManuIX, 145-146, 190.
23. Colebroqke V, Digest 341 ; Manu IX, 144.
24. Colebrooke, Dayabhaga IV, 2, 13; Mitakshara I, 3, n;
II, 2, 4 ; V, Digest 490 ; Mayukha IV, 8, 1 2. See also Manu IX,
192 ; Y%avalkya II, 145.
25. Colebrooke, Dayabhaga IV, 3, 27 ; V, Digest 511; Mayukha
IV, 10, 32. 'The fee, i.e. the money which at an Asura, or ah
Arsha wedding, the father has taken for giving the sister away.
That goes after his (the father's) death to the uterine brothers of
that sister; and that (happens) after the mother's death. But
if the mother is alive (it goes) to her.' Haradatta.
26. Colebrooke V, Digest 511.
27. Colebrooke V, Digest 434. 'The word "eldest" is used
XXVIII, 34- INHERITANCE. 307
ceased (without male issue goes) to the eldest
(brother).
28. If a reunited coparcener dies (without male
issue) his reunited coparcener takes the heritage.
29. A son born after partition takes exclusively
(the wealth) of his father.
30. What a learned (coparcener) has acquired by
his own efforts, he may (at his pleasure) withhold
from his unlearned (coparceners),
31. Unlearned (coparceners) shall divide (their
acquisitions) equally.
32. A legitimate son, a son begotten on the wife
(by a kinsman), an adopted son, a son made, a son
born secretly, and a son abandoned (by his natural
parents) inherit the estate (of their fathers).
33. The son of an unmarried damsel, the son of
a pregnant bride, the son of a twice-married woman,
the son of an appointed daughter, a son self-given,
and a son bought belong to the family (of their
fathers).
34. On failure of a legitimate son or (of the)
to give an example. (The property) goes to the brothers, not
to the widow, nor to the parents. That is the opinion of the
venerable teacher.' Haradatta. Ya^zavalkya II, 134.
28. Mayfikha IV, 9, 15; Mann IX, 212-, Ya^avalkya
II, 138.
29. Colebrooke, Dayabhaga VII, 3; Manu IX, 216.
30. Colebrooke, Dayabhaga VI, i, 17; V, Digest 355; Mayu-
kha IV, 7, 10 ; Manu IX, 206; Ya^avalkya II, 119.
31. Colebrooke V, Digest 137 ; Manu IX, 205.
32-33. Colebrooke V, Digest 184 ; Manu IX, 166-178 ; Ya^a-
valkya II, 128-132. My best copy P. inserts another SQtra between
this and the following one, ete tu gotrabha^a^, ' but these (latter
six) belong to the family (only, and do not inherit).'
34. Colebrooke V, Digest 184. 'The residue of the estate
X 2
308 GAUTAMA. XXVIII, 35.
other (five heirs) they receive a fourth (of the
estate).
35. The son of a Brahmawa by a Kshatriya wife,
being the eldest and endowed with good qualities,
shares equally (with a younger brother, born of a
Brahmawi) ;
36. (But he shall) not (obtain) the additional
share of an eldest son.
37. If there are sons begotten (by a Brahmawa)
on wives of the Kshatriya and Vaisya castes (the
division of the estate between them takes place
according to the same rules) as (between) the (son
by a Kshatriya wife) and the son by a Brahmai.
38. And (the sons by a Kshatriya wife and by
goes to the Sapi</as. If it is here stated that the son of an
appointed daughter receives, even on failure of a legitimate son,
a fourth part of the estate only, that refers to the son of an ap-
pointed daughter of lower caste, i.e. to a son who is born, when
somebody makes the daughter of a wife of lower caste his ap-
pointed daughter, and does that by intent only.' Haradatta.
35. Colebrooke V, Digest 158; Manu IX, 149-153; Ya^a-
valkya II, 125. 'If the son of a Brahmawa by a Kshatriya wife
is endowed with good qualities and the eldest, then he shares
equally with a younger son by a Brahmai. For the one possesses
seniority by age and the other by caste.' Haradatta.
36. Colebrooke loc. cit. ' What is exclusive of the additional
share of the eldest, which has been declared above, Sutra 5, (that)
other (part) he shall obtain. The verb must be understood
from the context. Regarding a son by a Kshatriya wife who is
the eldest, but destitute of good qualities, the Mdnava Dharma-
jastra declares (IX, 152-153), ''Or (if no deduction be made),"
&c.' Haradatta. The sense in which the Sutra has been taken
above, agrees with the explanation of the Ratnakara adduced in
the Digest loc. cit., though the reading of the text followed there
seems to be different.
37-38. Colebrooke V, Digest 159. In the Digest V, 160. an
additional Sutra regarding the partition between the sons of a
XXVIII, 45- INHERITANCE. 309
a Vai.sya wife share in the same manner) if (they
have been begotten) by a Kshatriya (father).
39. The son by a ^udra wife even, if he be obe-
dient like a pupil, receives a provision for main-
tenance (out of the estate) of a (Brahmawa) deceased
without (other) male issue.
40. According to some, the son of a woman of
equal caste even does not inherit, if he be living
unrighteously.
41. tSVotriyas shall divide the estate of a childless
Brahma^a.
42. The king (shall take the property of men) of
other (castes).
43. An idiot and a eunuch must be supported.
44. The (male) offspring of an idiot receives (his
father's) share.
45. (Sons begotten) on women of higher castes
(by men of lower castes shall be treated) like sons
(begotten by a Brahmawa) on a 6udra wife.
Vaijya by Vaijya and .Sudra wives is quoted, which, however, is
not recognised by Haradatta.
39. Colebrooke V, Digest 169; Mayukha IV, 4, 30. '(The
word) of a Brahmawa must be understood (from Sutra 35).'
Haradatta.
40. Colebrooke V, Digest 316; Apastamba II, 6, 14, 15.
41. Colebrooke, Mitakshara II, 7, 3; Mayukha IV, 8, 25. ' The
expression "of a childless (Brahmaa)" includes by implication
(the absence) of SapiWas and other (heirs).' Haradatta. Sro-
triyas, i.e. Brahmaas learned in the Vedas. See also Manu
IX, 1 88.
42. Apastamba II, 6, 14, 5.
43. Colebrooke V, Digest 335; Manu IX, 201-202; Ya^/7a-
valkya II, 140.
44. Colebrooke loc. cit. ; Manu IX, 203; Ya^avalkya II, 141.
45. Colebrooke V, Digest 171, 335.
X 3
3 1 GAUTAMA. XXVIII, 46-53.
46. Water, (property destined for) pious uses or
sacrifices, and prepared food shall not be divided ;
47. Nor (shall a partition be made) of women
connected (with members of the family).
48. In cases for which no rule has been given,
(that course) must be followed of which at least ten
(Brahmawas), who are well instructed, skilled in
reasoning, and free from covetousness, approve.
49. They declare, that an assembly (parishad,
shall consist) at least (of) the ten following (mem-
bers, viz.) four men who have completely studied
the four Vedas, three men belonging to the (three)
orders enumerated first, (and) three men who know
(three) different (institutes of) law.
50. But on failure of them the decision of one
Srotriya, who knows the Veda and is properly in-
structed (in the duties, shall be followed) in doubtful
cases.
51. For such a man is incapable of (unjustly)
injuring or (unjustly) favouring created beings.
52. He who knows the sacred law obtains hea-
venly bliss, more than (other) righteous men, on
account of his knowledge of, and his adherence
to it.
53. Thus the sacred law (has been explained).
46. Manu IX, 219. For a fuller explanation of the terms yoga
and kshema, (property destined for) pious uses and sacrifices, see
Colebrooke, Mitakshara I, 4, 23.
47. Colebrooke, Mitakshara I, 4, 22; V, Digest 367; Mayukha
IV, 7, 19- A
49-51. Apastamba II, n, 29, 13-14; Manu XII, 108-113.
Three men belonging to the (three) orders enumerated first, i.e. a
student, a householder, and an ascetic, see above, III, 2.
TRANSLITERATION OF ORIENTAL ALPHABETS.
d
1
2
D
.
g
S
1
1) 'O - - U oJ-U
ti-oJ *
I
D \) -3 I - _ iJoJ-L)
: *; :
u
1
v\ 3 *i o\( a
S
i ^ V\J
& . il . .
j
v . 'S S5 **
*
^ >3 c^oj c ^ 2/
<2/ * W
N
j
I
hf & tr ty . K hv .
tr n IP ifr* fir
1
JF I* 1 I" r* 1*
f 3
S D
< ~
K
< a
* 1
^ <; lie
<
J< O>
Z "
, \
i 2
**
S ' \ '.'.'.
n
: i --a 1 1
CONSONANT
^H ^ ^- O
CQ ^ * 05 |j cfl Ct^ '^4
| 1 S-J I.-S^S^
1 'I 'II a Jala J
.* - * 1 s 1
as" j 5 .s
3 g rt "3
3 1 I L a
i3 s s *
3 a .9 =?
.2^ 3 . ;g
# S CD cc*
NCO^3 CO t.CCCsO'-'CVl
* a " S t c
S ^ s
05 ^ tn to t.
312
TRANSLITERATION OF ORIENTAL ALPHABETS
u
: :
->5 . . C 00 - N "^
1
X
: - .
n. '-i r" i~ *n ~r^ .9 o *~ M
2
9
a. : :- b
D : , :- 9 o : |s : -,s :
1
*0 **
j
D*\ *^ *J *1 Q *t
<j i . .0 :) o <-s ^ 3 \
o : :?
-::-: :-^ : :' > : i
a
init.
I
N
3 jf\~[ ' ^ "*
8. \5 | ^^/* " -^ " " " SJ * ^ ]
in
: > :
icpr ihrj, ijrjefg ' *
.
r 3
' ^ . . s-^
M U
\i : a : : j b - -
3 ~
i :::::: : N N -
0, .
.
>
* >. ^ .
< -
>2J <^
g
I 1
a [ 5
- : : : :
'^ "O5 C -* oo *N
3 3
. . eS "jj
E
. , 2
A a ~ S
CONSONAJ
(centtnuta
' * eg
S3 2 .2
SL c S* c
J 2 S J2
1 -2
-'s :s ? s s
a
CO Ctt
00 C5 O -^ O
-i i N C9 CVI
1 : 1 1 : 11 : i 1 , * 1 .si'i 1
I :|1 :}1 :1 115 ft
1 ,"i ,'il ' "-| -.
^ IS !^ co so"
CO ^ *O CO l 1 ^ 00 O) O ^* Cl CO ^ *C tO I s *
(MWCO5CMoac^icococococoeococo
FOR THE SACRED BOOKS OF THE EAST.
313
n.
-a ^
> - y
1
' & **^D
! .
^> 5> ^;
o>
- .-- * *
nrTii
>i K|
^Q ^ ** *
h lo |w |o ^
I tr '. P- F fcr *
: : : jrvy
!-
s l
a .
3. -a
S
1
I 4
1
'S.
o
*
'/>
13
^
^ s
ex
1
go
'S
LabiaL
4
'3,
2
J
1 ^
3, <9
S .
2
* 1
CO
1
2
OJ
g ^
2
r *
2 s
QO
_</
t
<n
t 2
.2 ?
s 1
<cti (8
^?
3 1
* 5
1
is
K
[
T
t|
S '
is
s
09 -
3 g
Ceo
2. 5
^
|-J
3i
^
' S
^? *>
^ 02
eo*
3
j >
OJ C
> -i 0<
1 e<5 ^
to <O
j^.
(X
> OS C
^H 01
CO ^J^
5 CO
t>.
CO O)
5 W ^
( ^ ^
< -f( -rj<
^t ^
^*
T
i *< C
U) Q
to m
c o
o
O
TRANSLITERATION OF ORIENTAL ALPHABETS.
ct <1 --
i i>- r i
_ q
o
.2f
to
1
fc"tV
/* /
'r'i
2 g
li
s
is
Laryngo-pala
2 -2 *
3 ' & .
.2 c '5
2 .2
"> So
--
^3 JS . G
3 2 'I
Gu
- -
.9-
Q
1 '
*.2o
6 e o
1
2
3
4
5
CMCMWCJNCMWiN
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 VlM<sh/!Aa Dharmasastra XXIV, 5.
s Vasish/Aa Dharma-saatra XXX, n. Similar invocations of teachers at the
end of Sutras occur frequently, c. g. Asvalayaaa .SYauta-sutia XII, 15, 14; Rig-
vidhana V, 3, 4; Yaska, Nirukta, Roth, p. 216.
Xll VASISH77/A.
expression to the devotion felt by the author for the fitshi,
'Adoration to Vasish/^a, 6atayatu, the son of Mitra and
Varuwa and of Urva^l.' The epithets used in this last pas-
sage conclusively show that the Vasish/V&a after whom the
Dharma-sutra is named, is the individual who, according to
the Brahmanical tradition, is the Rtshi of a large portion of
the seventh MaWala of the Rig-veda and the progenitor of
the Vdsish///a clan of Brahmans, and who in some hymns
of the Rig-veda appears as the purohita or domestic priest
of king Sudas and the rival of VLyvamitra, and in other
Suktas as a half mythical being. For the verses Rig-veda
VII, 33, 11-14 trace the origin of this Vasish/^a to the two
sons of Aditi, Mitra and Varua, and to the Apsaras Urva^i,
and contain the outline of the curious, but disgusting story
of his marvellous birth, which Sayawa narrates more cir-
cumstantially in the commentary on verse u. Moreover,
the word Satayatu, which in the Dharma-sutra is used as an
epithet of Vasish/^a, occurs Rig-veda VII, 18, ai in close
connexion with the Rishi's name. Saya^a explains it in
his commentary on the latter passage as ' the destroyer of
many demons,' or, ' he whom many demons seek to destroy,'
and takes it as an epithet of the sage Parlyara, who is named
together with Vasish/^a. It would, however, seem that, if
the verse is construed on strictly philological principles,
neither Sayawa's interpretation, nor that suggested by the
Dharma-sutra can be accepted, and that .Satayatu has to
be takeri as a proper name 1 . But, however that may be, it
is not doubtful that we may safely infer from the expressions
used in the last sentence of the Dharma-sutra, that the
Vasish/^a to whom the invocation is addressed and the
composition of the work is ascribed, either immediately or
through the medium of pupils, is the individual named in
the Rig-veda. The connexion of the Dharma-sutra with
one of the ^/shis of the Rig-veda which is thus established,
possesses a particular interest and importance, because it
corroborates the statement of Govindasvamin, the commen-
tator of Baudhayana, that the Institutes of Vasish.V/a were
1 See Petersburg Dictionary, s. v. satayatu.
INTRODUCTION. Xlll
originally studied by and authoritative for the Bahvr/as,
the 7v?z'gvedins alone, and afterwards became an authority
for all Brahmans l . In the introduction to Gautama it has
been shown that a similar assertion which Govinda makes
with regard to the Gautama Dharma-sutra can be corrobo-
rated by a considerable amount of external and internal
evidence. It has been pointed out that not only the fact
that the spiritual pedigrees of the .-Oandoga schools enu-
merate several Gautamas, but also the partiality for texts
of the Sama-veda, which the Institutes of Gautama show
on several occasions, strongly support the tradition that
the Gautamiya Dharmajastra originally was the exclusive
property of a school of Samavedins. In the case of the
Vasish/X/a Dharmajastra indications of the latter kind are,
if not entirely wanting, at least very faint. The number of
Vedic passages quoted is, no doubt, large ; but few among
them belong to the class of Mantras which are recited
during the performance of grihya. rites, and must be taken
from the particular recension of the Veda to which the per-
former belongs. Besides, the texts of this description which
actually occur, do not bear the mark of a particular Veda or
.Sakha. The numerous texts, on the other hand, which are
quoted in support or explanation of the rules, are taken im-
partially from all the three ancient Vedas. For this reason it
would be dangerous to use the references to a dozen Rika,s
in chapters XVII and XXVI, as well as to the legend of
.Suna^sepa, which is told only in works belonging to the Rig-
1 See Sacred Books of the East, vol. ii, p. xlix, note 3. As GovindasviminY
statements possess a considerable importance, I give here the whole com-
mentary on Baudhlyana I, i, 2, 6, according to my two MSS., C.I. and C.T. :
c. i. ; qwJi c. T.]
C. I.;
C. T. J
mi*ii4!H*ir
XIV VASISIirffA.
veda, as a proof that the Vasish///a Dharma^astra is the work
of a jRzgvedin. Under these circumstances the three pas-
sages, mentioning Vasish/^a's name, and especially the last
which identifies him with the Rtshi of the Rig-veda, have a
particularly great importance, as they are the only pieces of
internal evidence which can be brought forward in favour
of Govindasvamin's valuable statement. But the latter is,
even without any further corroboration, credible enough,
because no reason is apparent why Govinda should have
invented such a story, and because his assertion fully
agrees with the well-established facts known about the
other existing Dharma-sutras, which all were composed
not for the benefit of the Aryans in general, but in order
to regulate the conduct of particular sections of the Brah-
manical community.
There is, however, one point in Govindasvamin's state-
ment which requires further elucidation. He says that the
Barrvrz'/as, i.e. the Rigved'ms in general, formerly studied
the Vasish///a Dharma^astra. It might, therefore, be in-
ferred that the work possessed equal authority among the
A^valayanlyas, the 5ankhayaniyas, the MaWukayanas, and
all the other schools of the Rig-veda, and that it belonged
to the most ancient heirlooms of its adherents. That is,
however, improbable for several reasons. For, first, neither
the A^valayaniyas nor the -Sankhayaniyas of the present
day study or attach any special importance to the Vasish-
Ma Dharma^astra. Secondly, if the Vasish//*a Dharma-
jastra had ever been the common authority on Dharma in
all the different schools of the Rig-veda, it would be neces-
sary to ascribe to it an antiquity which it clearly does not
possess. All Sutras were originally composed for a single
school only. Where we find that the same Sutra is adopted
by several Ka.ra.uas, as is the case with the Dhaf ma-sutra,
which both the Apastambiyas and the Hairawyake^as study,
and with the ^fayana-sutra, which the Bharadvafas and the
Hairawyake^as have in common, it is evident that the later
school did not care to compose a treatise of its own on
a certain subject, but preferred to take over the composi-
tion of an earlier teacher. If, now, a Sutra on a certain
INTRODUCTION. XV
subject were acknowledged by all the schools of one Veda,
it would follow that it must belong to the most ancient
books of that Veda, and must have been adopted succes-
sively by all its later schools. In such a case the Sutra
must certainly show signs of its great antiquity. But if
we look for the latter in the Vasish//fca Dharma-sutra, the
trouble will be in vain. Though that work contains" a
good deal that is archaic, yet, as will be shown presently,
its numerous quotations from Vedic writings and older
Dharma-sutras clearly prove that it does not belong to
the oldest productions of its class, but takes even among
the still existing Institutes of the Sacred Law only a
secondary rank. Under these circumstances the correct
interpretation of Govindasvamin's words will be, that ac-
cording to the Brahmanical tradition, known to him, some
school of J?2gvedins, the name of which he did not know,
or did not care to give, originally possessed the V&sish/^a
Dharma.rastra as its exclusive property, and that the work
later, through the action of the special law schools, acquired
general authority for all Brahmans. It is a pity that no
authentic information regarding the name of that school
of ./?/gvedins has been handed down. But, considering the
fact that Vedic schools are frequently named after Vedic
J?*shis, it seems not improbable that it was called after the
Vasish/^a whose authority the Dharma-sutra invokes, and
that we may assume the former existence of a Velsish//*a
school, a Sutra-ara#a, of the Rig-veda l , founded perhaps
by a teacher of the Vasish/^a gotra. This conjecture,
which, it must be confessed, is not supported by any cor-
roborative evidence from the Brihmanical tradition, will
explain why the title-pages of this and of the first part
speak, of a school of Vasish//fca.
The position of the VasishMa Dharma-sutra in Vedic
literature can be defined, to a certain extent, by an analysis
1 A school of VasishMas, belonging to the S&ma-veda, certainly existed in
ancient times. I have formerly put forward a. conjecture that the Vfisish/Aa
Dharmasastra might belong to that school (Digest of Hindu Law Cases, p. xxii,
first edition). But Govindasvamin's explicit statement makes it evident that
it has to be abandoned.
XVI VASISH7WA.
of its numerous quotations from the Sa/whitds, Brdhmawas,
and the older Sutras. By this means it will become
evident that the work belongs to a period when the chief
schools of the three ancient Vedas had been formed and
some of the still existing Dharma-sutras had been composed.
Faint indications will be found which make it probable
that the home of the school to which it belonged, lay in
the northern half of India, north of the Narmada and of the
Vindhyas. As regards the quotations from the Sruti, the
revealed texts of the Hindus, they are chiefly taken from
the Rig-veda and from three recensions of the Ya^-ur-veda.
Passages from the Rig-veda-sawhitd are quoted IV, 21 ;
XVII, 3-4 ; and XXVI, 5-7. With respect to the quota-
tions in the latter chapter it must, however, be noted that
its genuineness is, as will be shown in the sequel, not above
suspicion. A Brahma#a of the Rig-veda seems to be
referred to in XVII, 2, 32, 35. But the extracts, given
there, agree only in part with the text of the Aitareya, and
it is probable that they are taken from some lost composi-
tion of the same class. A curious Sutra, II, 35, shows a
great resemblance to the explanations of Vedic passages
given by Yaska in the Nirukta 1 . The passage points
either to a connexion of the author with the school of the
Nairuktas or, at least, to an acquaintance with its princi-
ples. Among the schools of the Ya^ur-veda, that of the
Ka/y&as is twice referred to by name, XII, 29 ; XXX, 5.
But Professor Weber, who kindly looked for the quotations
in the Berlin MS. of the Kanaka, has not been able to find
them. A third passage, I, 37, said to be taken from the
ATclturmasyas, i.e. the portion of a Sawhiti which treats of
the ^Titurmasya sacrifices, actually occurs in the Kanaka.
But, as it is likewise found in the -/Taturmasya-kawdfo, of the
Maitrayawiyas, it must remain uncertain from which of the
two recensions of the Black Ya^ur-veda it has been quoted.
The chapter on the duties of women, vers. 6-8, contains a
1 This resemblance has not escaped Kn'shwapaHrfita, who says in his com-
mentary, ri<t>3i*iti{<4i iatM <lfa II Wlfj'rtWmif< U 'sw *1*1 fa f^5~
INTRODUCTION. XVII
long quotation which, in spite of some small discrepancies,
seems to have been taken from the Taittiriya-jsa/hit4 of
the Black Ya^"ur-veda. Passages of the Taittiriya Arawyaka
are quoted or referred to X, 35 and XXIII, 23, The
White Ya^ur-veda is mentioned several times as the Va^a-
saneyi-j-akha or the Vi^asaneyaka. The former expression
occurs III, 19 and XXIII, 13. The quotations, marked
as taken from the Va^asaneyaka, XII, 31, XIV, 46 are
found in the >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<fita's text ; and E., though
1 See Report on Sanskrit MSS. 1874-75, p. n.
XXV111 VASISHTtfA.
purchased at Puwa, does not differ much from the two. Bh.,
which comes from Bhuj in Ka/*, and my own MS. F. form
a second group, towards which Colebrooke's MS., I. O.
no. 913, also leans. Ultimately both groups are derived
from one codex archetypus.
The first group of MSS. gives a fuller and in general a
correcter text than the second. But it seems to me that
the text of B. s and still more Krzshwapaw^ita's, has in many
places been conjecturally restored, and that the real diffi-
culties have been rather veiled than solved. I have, there-
fore, frequently preferred the readings offered by the second
group, or based on them my conjectural emendations, which
have all been given in the notes. To give a translation
without having recourse to conjectural emendations was im-
possible, as a European philologist is unable to avail himself
of those wonderful tricks of interpretation which permit an
Indian Pandit to extract some kind of meaning from the
most desperate passages. In a few cases, where even the
best MSS. contain nothing but a conglomerate of meaning-
less syllables or unconnected words, I have thought it
advisable to refrain from all attempts at a restoration of
the text, and at a translation. A critical edition of the
Vasish///a Dharmasastra is very desirable, and I trust that
Dr. A. Fiihrer, of St. Xavier's College, Bombay, will soon
supply this want. K>/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</a, the list of the Brahmanical gotras and of
their deified ancestors 2 . Possibly it may have stood at the
end of the .Srauta-sutra.
1 According to the Elph. Coll. MS., Cl. I, B. 5, and my copy, it runs thus:
Ti ii ^ H WT *3*n*mwT: n * 11
* Burnell : Catalogue of a Collection of Sanskrit MSS., no. CXV1II.
XXXll BAUDHAYANA.
The destruction of the continuity of Baudhayana's Kalpa-
sutra has had the consequence which is commonly ob-
servable in other dismembered works, that several of its
detached portions have received considerable additions
from later and, as it would seem, from several hands.
There can be no doubt that a small portion only of the
nine Pr&mas, found in the Western copies of the Grz'hya-
sutra, really belongs to Baudhayana. For the description
of the Grthya. rites, which strictly follows the general plan
laid down in the first Sutra, is completed in two or three
Pramas 1 . Next follows a Pra^na on the anukrztis, rites
resembling those comprised in the subdivisions treated
before, and then a Prajna on prayaj&ttas, or expiations
of mistakes committed during, and of the neglect of, the
performance of the Grzhya-karmam. The remaining Pra-
jnas are filled with a medley of paribhashas, general rules,
and of full descriptions of ceremonies, some of which have
been given before, while others are added afresh. Many
of the newly-added rites do not belong to the ancient
Brahmanical worship, but to the Pauranic religions, the
service of Siva,. Skanda, Naraya#a, and other deities, and
some show an admixture of Tdntric elements. In- some of
the later Pra^nas, especially IV and V, the language closely
resembles that of the first three, and shows the same stereo-
typed phrases and the same Vedic anomalous forms. But
in other sections, particularly VI-IX, we find, instead of
Sutras, the common AnushAibh Sloka throughout, and ex-
pressions peculiar to the metrical Smrztis and the Pura#as.
At the end of most Adhyayas we read the phrase, ity aha
Baudhayana/z, or bhaga van Baudhayana^/ thus speaks Bau-
dhayana, or the divine Baudhayana.' Finally, while the first
three Prajnas are divided into Kadfikis or Kham/as, the fol-
lowing ones consist of Adhyayas or chapters. These differ-
ences, as well as the fact that the most important Grihya,
rites, arranged according to a special plan, are done with in the
1 Elphinstone College Collection, no. 5, according to which all quotations
have been made, gives three Prasnas, my own MS. two Pra-nas. The number
of the Khawrfas is, however, the same.
INTRODUCTION. XXX111
first three Prsumas, necessarily lead to the conclusion that
the whole remainder does not belong to Baudhayana, but
consists of so-called Parmsh/as, which were composed by
the adherents of his school. Further, the fact that the last
six Pra^nas do not show everywhere the same style and
language, makes it probable that the additions were made
at different times and by different persons.
The Dharma-sutra seems to have undergone exactly the
same fate as the Gnhya-sutra. It will be obvious even to
the readers of the translation that its fourth Pr&ma is a later
addition. It consists of two parts. The first, which ends
with the fourth Adhyaya, treats of penances, both public and
secret ones. The second, Adhyayas 5-8, describes the
means of obtaining siddhi, the fulfilment of one's desires,
and recommends for this purpose the offering of the
Gaahomas after a previous sanctification of the wor-
shipper by means of a course of austerities. The first part
is perfectly superfluous, as the subject of penances has
already been discussed in the first sections of the second
Pra^na, and again in chapters 4-10 of the third Prama.
Its rules sometimes contradict those given before, and in
other cases, e.g. IV, a, 10-12, are mere repetitions of pre-
vious statements. The introduction of the means of gain-
ing siddhi, on the other hand, is without a parallel in
other Dharma-sutras, and the subject is entirely foreign to
the scope of such works. Its treatment, too, shows that
chapters 5-8 do not belong to the author of the bulk of
the Dharma-sutra. For the description of the preparatory
' restraints ' or austerities contains somewhat more detailed
rules for a number of penances, e.g. the Lrikkhra.s and
the ^Tandrayaa, which have already been described in the
preceding Prajnas. Moreover, the style and the language
of the whole fourth Pra^na are very different from those of
the three preceding ones, and the differences observable are
exactly the same as those between the first five and the last
four Prajnas of the Grzhya-sutra, The epic Sloka nearly
throughout replaces the aphoristic prose, and the common
slipshod Sanskrit of the Purawas appears instead of the
archaic forms. Finally, the fourth Prama is divided into
XXXIV BAUDHAYANA.
Adhyayas, not into the KaWikas or Khaw^/as and Adhyayas
which are found in the first two Pra^nas.
This latter peculiarity is also observable in the third
Pra^na, and raises a suspicion against the genuineness of
that part also. For, though the third Prajna in style and
language resembles the first two, it is hard to believe that
the author should, for no apparent reason, suddenly have
changed the manner of dividing his work towards its end.
This suspicion is further strengthened by two other circum-
stances. First, Pra.mas I-II really exhaust the discussion
of the whole Dharma, and the third offers supplementary
information only on some points which have been touched
upon previously. Secondly, several Adhyayas of Prajna
III seem to have been borrowed from other works, -or to
be abstracts from them. Thus the tenth chapter has cer-
tainly been taken from the Gautamlya Dharmarastra, the
sixth bears a very close and suspicious resemblance to
Vishu XLVIII 1 , and the third looks very much like a
short summary of the doctrine of Vikhanas, whose lost
Sutra contained the original rule of the order of the
Vaikhanasas or hermits, living in the forest. These cir-
cumstances justify, it seems to me, the assumption that
Baudh&yana's original Dharma-sutra consisted, like Apa-
stamba's, of two Pra^nas only, and that it received, through
followers of his school, two separate additions, first in
very ancient times Pra^na III, where the style of the
master is strictly followed, and later Pra^na IV, where the
language and phraseology of the metrical Smn'tis are
adopted. It ought to be noted that Govindasvamin, too,
does not take the whole of the four Pra^nas for Baudha
yana's composition. With respect to several passages 2
where Baudhciyana's name is introduced in order to give
weight to the rules, he says that the Sutras may belong to
' a pupil.' I do not think that the criterion which he uses
can be relied on in every case, because oriental authors
without doubt occasionally speak of themselves as of third
1 See also Jolly, Sacred Books of the East, vol. vii, p. xix.
1 E. g. Dharma-sutra III, 5, 7.
INTRODUCTION. XXXV
persons. But the fact that the commentator, though an
orthodox Hindu, had misgivings as to the genuineness of
portions of the work, is not without significance. It seems
also that even the first two Prajnas are not quite free from
interpolations. Thus the KadHkis on the Tarpawa l are cer-
tainly much enlarged by additions, the verse at 1, 5, n, 36,
a repetition of I, 5, 9, 5, and some prose quotations which
are introduced by the words athapy udaharanti, ' now they
quote also,' standing usually before verses only, are at least
suspicious. That the genuineness of many single passages
should be doubtful, is no more than might be expected, not
only on account of the separation of the Dharma-sutra
from the other parts of the Kalpa, but also because the
work, as we shall see further on, remained for a long time
without the protection of a commentary. The practical
conclusion to be drawn from this state of things is that
the greatest caution must be observed in using the Baudha-
yana Dharma-sutra for historical purposes, and that it will
be advisable to draw no inferences regarding Baudhay ana's
relation to other teachers and schools from the last two
Pra^nas, and not to trust too much to historical inferences
drawn from single passages of the first two.
The position which Baudhayana occupies among the
teachers of the Taittiriya-veda has already been discussed
in the Introduction to Apastamba. It has been shown
that according to the Brahmanical tradition preserved by
Mahadeva, the commentator of the Hirayake^i-sutras, he
composed the first Sutra for the followers of his Sikhi.
Internal and external evidence has also been adduced,
proving that he certainly was more ancient than Apa-
stamba and Hirayak&rin. It is now possible to bring
forward some further facts bearing on these points. First,
in the section on the Tarpawa, the libations of water offered
to various deities, Rishis, and the manes, II, 5, 9, 14, Kawva
Baudhayana receives his share immediately after the Rishis
of the Veda and before Apastamba, the Sutrakara, and
1 Baudhdyana Dharma-sfitra II, 5, 8-9.
C 2
XXXVI BAUDHAYANA.
Satyashad^a Hirawyake^in. The same order is observed in
the distribution of the offerings at the Sarpabali, described in
the Gnhya-sutra \ where the following teachers of the Ya^ur-
veda are specially named, viz. Vai^ampayana, Phulingu,
Tittiri, Ukha, Aukhya, Atreya the author of the Pada-text,
Kau#dfinya the author of the commentary, Kawva Baudha-
yana the author of the Prava/ana, Apastamba the author
of the Sutra, and Satyishcu/^a Hirawyak&rin. Neither of
these two passages belongs to Baudhayana. They are both
clearly interpolations. But they show that Mahadeva's
statement, which makes Baudhelyana the first expounder
of the Kalpa among the Taittiriyavedins, agrees with the
tradition of the Baudhayaniyas themselves. For not only
the place allotted to Baudhayana's name, but still more the
title Prava^anakara which he receives, show that the fol-
lowers of his school placed him before and above all other
teachers of the ritual. The term prava^ana, which literally
means 'proclaiming or recitation,' has frequently the technical
sense of ' oral instruction,' and is applied both to the tradi-
tional lore contained in the Brahmaas, and to the more
systematic teaching of the Ahgas 2 . If, therefore, a teacher
is called the author of the Prava^ana of a Sakha, that can
only mean that he is something more than a common
Sutrak&ra, and is considered to be the originator of the
whole system of instruction among its followers. The
epithet Kawva, which Baudhayana receives in both the
passages quoted above, indicates that he belonged to the
Vedic Gotra of the Kawvas. It deserves to be noted that
Govindasvimin, too, on I, 3, 5, 13, explains the name
Baudhciyana by K^wvdyana 3 .
1 Baudhayana Gnhya-sutra IV, 8 (fol. 29, B. 5, Elph. Coll. copy, no. 5)
gfc?^ ftrftro
i<
?l!^ITnrHlf ll. See also Weber, Hist. Ind. Lit., p. 91
note; Max Miiller, Hist. Anc. Sansk. Lit., p. 223; Bumell, Catalogue of a
Collection of Sanskrit MSS., p. 14, no. LIII.
2 See Max Miiller, Hist. Anc. Sansk. Lit., p. 109.
s The discovery that Baudhayana bore also the name Kava makes it possible
INTRODUCTION. XXX Vll
The style of Baudhayana's works furnishes, as Dr.
Burnell has pointed out 1 , another argument for their high
antiquity. Compared with the Sutras of Apastamba and
Hirawyake^in they are much simpler in their arrangement,
and the complete absence of that anxiety to save ' half a
vowel ' which characterises the fully developed Sutra-style
is very remarkable. The last point has been noticed by
Govindasvamin also. In commenting on I, 2, 3, 17-18,
where Baudhayana first permits students to beg food of
men of all castes, and afterwards explains that he means
Aryans who follow their lawful occupations, he says 2 , '(If
anybody should ask), "Why give two Sutras, while one
Sutra, ('A student shall ask) Aryans who follow their
lawful occupations,' would have sufficed?" (his objection
will be) correct. For this teacher is not particularly
anxious to make his book short.' In -other cases we find
a certain awkwardness in the distribution of the subject
matter, which probably finds its explanation through the
fact that Baudhayana first attempted to bring the teaching
of the Taittiriyas on the Dharma into a systematic form.
Thus the rules on the law of inheritance are given without
any apparent necessity and against the custom of the other
Sutrakaras in two different chapters, I, 5, n, 9-16 and II,
2, 3, 1-44. The section on purification, too, is divided into
two separate portions, I, 4, 6-10 and I, 6, 13-15, and the
second, which treats of the purification of the vessels at
sacrifices, properly ought to have been placed into the
Srauta-sutra, not into* the Dharma-sutra. Again, the dis-
cussion of several topics is repeatedly interrupted by the
Introduction of rules belonging to different subjects, and
Govindasvamin's ingenuity is often taxed to the utmost in
order to find the reason why certain Sutras which appa-
to refer Apastamba's quotation of an opinion of a Kava, I, 6, 19, 7, to Baudha-
yana, instead of to a teacher of the White Yagnr-veda, Sacred Books of the
East, vol. ii, p. xxvi.
1 Tanjore Catalogue, p. 20 b.
fafafw w^nw: i
u
XXXV111 BAUDHAYANA.
rently are unconnected with the main subject have been
inserted. A third argument for the great antiquity of
Baudhayana's Sutras, derived trom the archaic character
of some of his doctrines, has been discussed in the Intro-
duction to Apastamba 1 . The number of instances where
Baudhayana's rules are based on a more ancient order of
ideas than Apastamba's might be increased very con-
siderably. But, as now the comparison of the two works
is open to all students, I omit the cases contained in the
two Dharma-sutras, and content myself with adducing one
more from the less accessible Grzhya-sutras. It is a well-
known fact that the ancient Vedic ritual in certain cases
admitted Sudras, and particularly the Rathakara or car-
penter, who, according to all accounts, has *Sudra blood in
his veins, to a participation in the Srauta rites. The
Taittirtya-brahmawa even gives certain Mantras to be re-
cited by the Rathakara at the Agnyadhina sacrifice 2 .
Now Baudhayana, who, Dh. S. I, 9, 17, 6, derives the
origin of the Rathakdras from a Vaijya male and Sudra
female, apparently reckons him amongst the twice-born,
and explicitly allows him to receive the sacrament of the
initiation. He says, Gnhya-sutra II, 5, 8-9, 'Let him
initiate a Brahmaa in spring, a Kshatriya in summer, a
Vai^ya in autumn, a Rathakara in the rainy season ; or all
of them in spring 3 / But Apastamba, who shows great
hostility against the mixed castes, and emphatically denies
the right of .Sudras to be initiated, gives the same rule
regarding the seasons for the initiation both in his Grthya.
and Dharma-sutras *. He, however, omits the Rathakira in
both cases. There can be no doubt that Apastamba s
exclusion of the carpenter, which agrees with the senti-
ments prevailing in modern Brahmanical society, is an off-
shoot of a later doctrine, and as both he and Baudhayana
1 Sacred Books of the East, vol. ii, pp. xviii-xx.
* See Weber, Indische Studien X, 12.
* Gr/hya-sfttra II, 4, 10, 5 ; Dharma-sutra I, i, i, 18.
INTRODUCTION. XXxix
belong to the same vidyavawwa, or spiritual family, this
difference may be used as an argument for his posteriority
to Baudhayana. In connexion with this rule of Baudhayana's
it ought to be mentioned that even in the present day certain
subdivisions of the modern Sutrs or carpenters actually
wear the Brahmanical thread, and, in spite of the adverse
teaching of the Sastras, find Brahmans willing to perform
the ceremony of investiture for them.
While it thus appears not incredible that Baudhayana
really was the first Sutrakara of the Taittiriyas, the
numerous quotations which his works contain, permit us
to form an idea of the extent of the Vedic and profane
literature known to him. Among the Vedic works which
he adduces as authorities, or otherwise refers to, the three
sections of the Taittiriya-veda, the Sawhita, the Brahmawa,
and the Ara/zyaka, naturally take the first place. For the
Ara;zyaka he seems to have used the Andhra version, as
Dh. S. II, 10, k8, 7, IT references to the seventy-first
Anuvaka of the tenth Prapd/^aka occur. Two long pas-
sages, Dh. S. I, 2, 4, 3-8 ; II, 6, 1 1, 1-8, which apparently
have been taken from the -Satapatha-brahma^a, testify to his
acquaintance with the White Ya^ur-veda. Baudhayana does
not say expressly that he quotes from the Brahma^a of the
Va^asaneyins, but Govinda has no hesitation in pointing to
the 5atapatha as their source. It is remarkable that the
fact noticeable in Apastamba's quotation from the Sata.-
patha reappears here, and that the wording of the two
quotations does not fully agree with the printed text of
the Brahmawa. The differences in the first passage are,
no doubt, partly owing to corruptions and interpolations
in Baudhayana's text; but that cannot be said of the
second 1 . References to the Sama-veda and the Samans
occur repeatedly, and the passage from the Nidana of
Bhallavins regarding the geographical extent of true Brah-
1 Professor Eggeling has lately discussed the question of the discrepancies
between Apastamba's quotations from the Brahman a of the Vag'asaneyins and
the existing text. I can only agree with him that we must wait for a comparison
of all those quoted, with both the recensions of the -Satapatha, before we draw
further inferences from the fact. See Sacred BooV.s of the East ; vol. xii, p. xl.
xl BAUDHAYANA.
manical learning, which Vasish/^a adduces, is given I, i, 2,
11-12. From the Rig-veda a few expiatory hymns and
verses, such as the Aghamarsha#a and the Taratsamandis,
are quoted. The Atharva-veda is not referred to by name,
but the existence of Atharvawa schools may be inferred
from the mention made of the vows called Siras, II, 8, 14, 2.
Among the authorities on the Sacred Law, mentioned in
the Dharma-sutra, Katya I, 2, 3, 46, Maudgalya II, 2, 4, 8,
and Aupa^andhani II, 2, 3, 33, do not occur in other works
of the same class 1 . Harita, who is mentioned II, i, 2, 21,
and who probably was a teacher of the Maitrayamya
school, is named by VasishMa and Apastamba also. The
Gautama who is quoted I, i, 2, 7 and II, 2, 4, 17, is, as has
been shown in the Introduction to Gautama, most probably
the author of the still existing Institutes of Gautama. To
the arguments for the latter view, adduced there, I may
add that two other passages of the Dharma-sutra, II, 6, u,
15 and 26, point to a close connexion between Baudhayana's
and Gautama's works. The former of the two Sutras
contains, with the exception of one small clause in the
beginning, exactly the same description of the duties of a
hermit in the forest as that given by Gautama III, 26-35.
The second Sutra states, just as Gautama's rule III, 36,
that the venerable teacher (a/arya/z) prescribes one order
only, that of the householders. The reason given for this
opinion differs, however, according to Baudhiyana, from that
adduced in Gautama's text. The almost literal identity
of the first long passage makes it not improbable that
Baudhiyana borrowed in this instance also from Gautama
without noting the source from which he drew. On the
other hand, the argument drawn from the fact that the
tenth Adhyaya of Pra^na III has been taken from Gautama's
Sutra loses its force since, as I have shown above, it is
improbable that the third Pra^na formed part of Baudhi-
1 Possibly Kasyapa, whose name occurs in a Si oka, 1, 11,21,2, may also be
an ancient teacher to whom Baudhayana refers. In the Gnhya-sutra a teacher
called Saliki is repeatedly quoted, and once, I, n (end), his opinion is contrasted
with that of Baudhayana and of AHrya, i.e. Baudhayana's teacher. The
Gnhya-sutra refers also to Atreya, KiUakr/tsna, and Badari.
INTRODUCTION. xll
yana's original work. A metrical work on the Sacred Law
seems to be quoted II, 2, 4, 14-15. For, as the second
verse, adduced there, says that the penance for one who
violated his Guru's bed has been declared above, it seems
impossible to assume that the two Slokas belonged to the
versified maxims of the Dharma current among the learned
Brahmans. If this quotation is not an interpolation, it
proves that, side by side with the Dharma-sutras, metrical
treatises on the Sacred Law existed in very early times l .
One quotation, finally, which gives a verse from the dialogue
of the daughters of tLranas and VWshaparvan seems to
have been taken from an epic poem. The verse is actually
found in the Mahabharata I, 78, 10, and again 34, where
the altercation between Sarmishfha. and Devayani forms
part of the Yayatyupakhyana. Considering what has been
said above regarding the state of the text of the Dharma-
sutra, and our imperfect knowledge of the history of the
Mahabharata, it would be hazardous to assert that the
verse proves Baudhay ana's acquaintance with Vydsa's great
epic. It will be safer to wait for further proofs that it was
known to the Sutrakaras, before one bases far-going specu-
lations on this hitherto solitary quotation.
The arguments which maybe brought forward to show that
Baudhayana's home lay in Southern India are not as strong
as those which permit us to determine the native country
of Apastamba. The portions of the Sutras, known to me,
contain no direct mention of the south except in the de^a-
nirwaya or disquisition on the countries, Dharma-sutra I, 1,2,
where certain peculiar customs of the southern Brahmans
are enumerated, and some districts of Southern India, e.g.
Kalinga, are referred to as barbarous countries which must
not be visited by Aryans. These utterances show an
acquaintance with the south, but by no means prove that
Baudhayana lived there. A more significant fact is that
Baudhayana declares, I, i, 2, 4, 'going to sea' to be a
custom prevailing among the northern Brahmans, and after-
wards, II, i, 22, places that act at the head of the Pata-
1 See also West and Buhler, Digest of Hindu Law Cases, p. xxvii, and ed.
BAUDHAYANA.
niyas, the more serious offences causing loss of caste. It is
probable that by the latter rule he wished to show his stand-
point as a southerner. But the most conclusive argument
in favour of the southern origin of the Baudhayaniyas is
that they, like the Apastambiyas and all other adherents
of the Taittiriya schools, are entirely confined to the Dekhan,
and are not found among the indigenous subdivisions of the
Brahmans in Central and Northern India. This fact is, if not
explicitly stated, at least implied by the passage of the
Maharwava quoted in the Introduction to Apastamba 1 . It
is proved by the present state of things, and by the evidence
of the land grants of the southern dynasties, several of which
have been made in favour of Baudhayaniyas. Thus we find
a grant of Bukkaraya, the well-known ruler of Vi^ayana-
gara 2 , dated Sakasawvat 1276 or 1354-5 A.D., in which a
Brahmaa, studying the Baudhayaniya-sutra, is mentioned
as the donee of a village in Maisur. Again, in an inscrip-
tion of Nandivarman Pallavamalla, which its editor, the
Rev. Mr. Foulkes, places in the ninth century A.D. 3 , a con-
siderable number of Brahmawas of the Prava/ana-sutra
are named as recipients of the royal bounty, together with
some followers of the Apastambha 4 school. As we have
seen that Baudhayana is called in the Grzhya-sutra the
Prava^anakara, it is not doubtful that the Prava/fcana-
sutra of this inscription is the Sutra of his school. The
villages which the grantees received from Nandivarman
were situated on the Palar river in the ATittur districts
of the Madras Presidency. Besides, the interesting tradi-
tion which asserts that Madhava-Sayaa, the great com-
mentator of the Vedas, was a Baudhayaniya 5 is another
point which may be brought forward as evidence for
the location of the school in Southern India. Further,
1 Sacred Books of the East, vol. ii, p. xxx ; see also L. von Schroder, Maitra-
yaxtya Samhita 1 , p. xxvii.
* Journal of the Bombay Branch of the Royal Asiatic Society, XII, 349-35 1.
* Indian Antiquary, VIII, 273-284.
* As all the older inscriptions hitherto published give Apastambha instead of
Apastamba, I am now inclined to consider the former as the original form
of the name.
3 Burnell, Tanjore Catalogue, p. 20 b, remarks on no. CCXXVI.
INTRODUCTION. xliit
it must not be forgotten that most and the best MSS. of
Baudhayana's Sutras are found in Southern India. There
are also some faint indications that the Andhra country is
the particular district to which Baudhayana belonged. For
his repeated references to voyages by sea and his rule
regarding the duty payable on goods imported by sea
show that he must have lived in a coast district where
sea-borne trade flourished, and the fact that he uses the
Andhra recension of the Taittiriya Arawyaka makes it
probable that he was an inhabitant of the eastern coast.
My estimate of the distance between Baudhayana and
Apastamba and of that between the latter and the historical
period of India has been given in the Introduction to Apa-
stamba, pp. xxii and xliii, and I have nothing further to
add on that subject. The oldest witness for the existence
of the ^Srauta-sutra of Baudhayana is its commentator Bha-
vasvamin, whom Dr. Burnell places in the eighth century
A. D. The Dharma-sutra is first quoted by Vi^anejvara,
circiter 1080-1100 A.D. Several of the passages adduced
by him are, however, not traceable in the MSS.
As regards the materials on which the translation is based,
I had at my disposal six MSS. of the text and two copies
of Govindasvamin's commentary, the Bodhayaniya-dhar-
mavivarawa 1 , one of which (C. I.) gives the text also. These
MSS. belong to two chief groups, a northern and a southern
one. The northern group contains two subdivisions. The
first comprises (i) D., a MS. bought by me for the Govern-
ment of Bombay at Ahmadabad (no. 6 of the Dekhan Col-
lege collection of 1868-69), and about one hundred or one
hundred and fifty years old ; (2) P., an old MS. of my own
collection, bought in 1865 at Pua; (3, 4) B. and Bh., two
modern transcripts, made for me in Baroda and Bombay.
Among these, D. alone is of real value, as P., B., and Bh.
faithfully reproduce all its clerical errors and add a good
many new ones. The second subdivision of the northern
group is represented by K., a modern transcript, made for
1 It ought to be noted, that in the south of India the forms Bodhayana and
Bodhayamya are invariably used for Baudhayana and Baudhayaniya. But it
seems to me that the southerners are in error, as the affix ayana requires
vriddhi in the first syllable.
xllV BAUDHAYANA.
the Government of Bombay at Kolhapur in the southern
MaraMa country (Elphinstone College collection of 1867-
68, Class VI, no. 2). The MSS. of the northern group, which
give the vulgata current since the times of NilakawAfca (1650
A.D.) and Mitramura (circiter 1700 A.D.) in Western and
Central India, can be easily recognised by the omission of
the third Adhyaya of Pragma IV, and by their placing IV,
5, i b-25 after IV, 7, 7. One of the chief differences between
K. and the other MSS. of the northern group is the omis-
sion of II, 5, 8, 4-II, 6, n, 15 in the latter. The southern
group of h'SS. is formed by M., a slovenly Devanagari tran-
script of a Gra tha MS., no. T y/ u of the Madras Government
collection 1 , and uy the text of C. I., a Devanagari copy of
the MS. of Govindasvamin's commentary, presented by
Dr. Burnell to the India Office library 2 . The second copy of
the commentary, C. T., a Telugu paper MS. from Tanjore,
I owe to the kindness of Dr. Burnell.
As might be expected, on account of the southern origin
of the Baudhayaniya school, M. gives on the whole the best
form of the text. It also carefully marks the Ka#</ikas 3 in
the first two Prajnas, ignoring the Adhyayas altogether, and
contains at the end of each Pra^na the first words of each
Ka;/</ika, beginning with the last and ending with the first,
after the fashion which prevails in the MSS. of the Taittiriya
Sawhita, Brahmawa, and Arawyaka. Very close to M. comes
Govinda's copy, where, however, as in most northern MSS.,
the Adhyayas alone are marked. It is, however, perfectly cer-
tain that in some very difficult passages, which are disfigured
by ancient corruptions, he corrected the text conjecturally 4 .
In a certain number of cases the northern MSS. present
better and older readings than M. and C. I. 6 Under these
1 Taylor, Catalogue Raisonnee (!), I, p. 190. The clerical errors in my tran-
script are exceedingly numerous, and mostly owing to the faulty rendering of
the value of the Grantha characters, which seem not to have been familiar to
the copyist. There are also some small lacunae, and the last leaf has been lost.
1 See Burnell, Catalogue of a Collection of MSS., p. 35, no. CXVII.
* I alone am responsible for the title Kawt/ika, given to the small sections.
M. marks only the figures. D. and the better northern MSS. show only breaks
at the end of the KaJikas and their first words at the end of the Prasnas.
* See e.g. Dharma-sutra I, 2, 3, 35, note.
* See e.g. Dhanna-siitra I, 5, ir, 35 ; II, i, 2, 36; II, 2, 3, 3 ; II, a, 4, 10;
II, 3, 6 ?3 ; 11,7,13,5; 111,9,3.
INTRODUCTION. xlv
circumstances it has not been possible to follow the commen-
tary or M. throughout. Though they had to be made the
basis, they had in many passages to be set aside in favour of
readings of the northern group. In some cases I have also
been obliged to make conjectural emendations, which have
all been mentioned in the notes. Three Sutras, I, 8, 16,
13-15, have been left untranslated, because the MSS. offer no
safe basis for a conjectural restoration, and the commentary
is defective.
Govinda, who, as Dr. Burnell informs me, is said to be a
modern writer, seems to have composed his vivarawa with-
out the aid of older vrittis. Though he apparently was
well acquainted with the writings belonging to the Taitti-
riya-veda, with the ritual and with the common law-books,
he has not succeeded in explaining all the really difficult pas-
sages. Sometimes he is clearly mistaken, and frequently
he passes by in silence words or whole Sutras, the sense or
the general bearing of which is by no means certain. Though
it would be ungrateful on my part to underrate the import-
ance of his work for my translation, I cannot place him in
the same rank with Haradatta, the commentator of Apa-
stamba and Gautama, and can only regret that no older
commentary based on the living tradition of the Baudha-
yaniyas has been available. If such a work were found,
better readings and better explanations of many difficult
passages would probably come to light. With the materials
at my disposal the translation has been a work of some
difficulty, and in trying to settle the text I have often expe-
rienced the feeling of insecurity which comes over the
decipherer of a difficult inscription when the facsimiles are
bad. The short Adhyaya on adoption, given in the appendix
to the Dharma-sutra, has been taken from the Smarta or
Grzhya-sutra. It does not belong to Baudhayana, but is
frequently quoted by the writers on civil law, who wrote in
the sixteenth and seventeenth centuries of our era.
V A S I S H THA.
VAS I SH THA,.
CHAPTER I.
1. Now, therefore, the desire to know the sacred
law for their welfare (should arise) in (initiated) men.
2. He who knows and follows the (sacred law is
called) a righteous man.
3. He becomes most worthy of praise in this
world and after death gains heaven.
4. The sacred law has been settled by the re-
vealed texts and by the tradition (of the sages).
5. On failure of (rules given in) these (two
sources) the practice of the .5ish/as (has) authority.
6. But he whose heart is free from desire (is
called) a *Sish/a.
7. (Acts sanctioned by) the sacred law (are those)
for which no (worldly) cause is perceptible.
I. i. The word 'now* serves, in this as in analogous cases,
various purposes. It marks the beginning of the book, serves as
an auspicious invocation (mangala), and indicates that something
else, the initiation, must precede the study of the sacred law.
'Therefore' means 'because, after initiation, the neophyte is to be
taught the presciibed rules regarding personal purification.'
Kr/shflapawdftta. For the wording of the Sutra compare the be-
ginning of Gaimini's Mima'ffjsa'-sutras.
3-6. Gautama I, 1-4 ; XXVIII, 48.
7. The Sutra contains a limitation of Sutra 5. It indicates that
the customs of the .Sish/as, for which worldly motives are per-
ceptible, have no authority, and are not to be followed. The
principle enunciated is one inculcated by the Mtma/nsakas (P. M. S.
[14] B
1, 8.
8. The country of the Aryas (Aryavarta) lies to
the east of the region where (the river Saras vat!)
disappears, to the west of the Black-forest, to the
north of the Paripatra (mountains), to the south of
the Himalaya.
9. (According to others it lies to the south of the
Himalaya) and to the north of the Vindhya range
(being limited east and west by the two oceans).
10. Acts productive of spiritual merit, and customs
which (are approved of) in that country, must be
everywhere acknowledged (as authoritative) ;
T i . But not different ones, (i.e. those) of (countries
where) laws opposed (to those of Aryavarta prevail).
I, 3, 3-4). See also Apastamba I, i, 4, 5-10; I, 4, 12, 8; and
Introduction, p. xxvii. Krzshapa</ita has misunderstood the
Sutra. He reads, against the MSS., agrzhyamawakarawo 'dharma/*,
' unlawful acts are those for which no motive, i. e. no sacred source
such as the Vedas, is perceptible.'
8. The region where the river Sarasvatt disappears is the Pat-
tiala district in the Pang-ab. The Paripatra mountains belong to
the great Vindhya range, and are probably the hills in Malva. The
position of the Kalakavana or Black-forest is not accurately known.
But it must probably be sought in BMr. All the MSS. as well as
Kr:shapaw^ta read in this Sutra pr&gadanranat instead of pra-
gadaryanat, 'to the east of the region where the river Sarasvati
disappears.' This circumstance gains some importance by the fact
that the Mah&bhashya on Pamni II, 4, 10, quotes the same defini-
tion of the Aryavarta, giving, however, instead of adawanat pra"-
gadarja't, 'to the east of Adam, i.e. the Adawa mountains.' It seems
to me not improbable that our Sutra, too, had originally pragadarrat,
and that some Pandit who knew nothing about the Adanra hills,
but remembered Manu II, 21, and Baudhayana I, r, 25, where the
word vinajana't, ' the disappearance of the Sarasvati,' undoubtedly
occurs, added the syllable na and forgot to correct the a, after
prig.
9. The translation follows Krz'shapa<fita's commentary, which
recommends itself on account of the analogous definition of Arya-
varta given by Manu II, 22.
11. My translation follows the text given by Kr/shapa</ita and
I. 1 5. GENERAL RULES.
1 2. Some (declare the country of the Aryas to be
situated) between the (rivers) Ganga and Yamuna,
1 3. Others (state as) an alternative, that spiritual
pre-eminence (is found) as far as the black antelope
grazes.
14. Now the Bhallavins quote also (the following)
verse in the Nidana :
15. 'In the west the boundary-river, in the east
B., and the explanation of the former, because it seems to me
that the general sense which they give, is the correct one. I feel,
however, not certain that the word pratilomakadharmawa'm, 'of
those countries where opposite laws prevail,' is more than a care-
Jess correction. The :najority of the MSS. read pratilomakaksha-
dharmawaA (kalpadharmawa^), which by itself is difficult of expla-
nation. But, as the text of the next Sutra contains an apparently
superfluous phrase, I fear, we shall have to admit that the text is
here disfigured by corruptions, which with our present MSS. it
is impossible to remove with certainty.
12. Kr/shapa^ita reads this Sutra 'etad aryavartam itya^a-
kshate gangayamunayor antaretyeke/ and takes it as one sentence,
the subject of which is ' eke/ I feel no doubt that this explanation
is utterly untenable, and that the first four words have nothing to do
with this Sutra, the second part of which occurs also in the Bau-
dhayana Dharma-sutra I, i, 27. My opinion is that they originally
belonged to Sutra n, though the state of the MSS. at my disposal
does not allow me to say how Sutra 1 1 has to be corrected. The
general sense of Sutra 12 is, however, perfectly certain.
13. Manu II, 23 ; Ya^wavalkya I, 2. It deserves to be noted
that the black antelope (black-buck), Oryx cervicapra, selects for
its home the well-cultivated, rich plains of India only, and is entirely
wanting in the sandy, mountainous or forest districts, which are now,
just as in ancient times, the portion of the aboriginal tribes.
14. Regarding the Bhallavin?, see Max Miiller, History of
Ancient Sanskrit Literature, pp. 193, 364. Kn'shapa</ita thinks
that Nidana means de^aniraya, ' the disquisition on the countries,'
which is the title of a section which occurs in most modern com-
pilations on law. But it will be safer to take it as the name of a
Vedic work, identical with or similar to that quoted in vSaunaka's
BrrhaddevatS, Weber, Hist. Ind. Lit., p. 81.
15. Sindhur vidhra#i or vidhara/ri, as B. reads, cannot be
B 2
i, 1 6.
the region where the sun rises, as far as the black
antelope wanders (between these two limits), so far
spiritual pre-eminence (is found)'.'
1 6. ' Those religious acts which men, deeply
versed in the knowledge of the three Vedas and
acquainted with the sacred law, declare to be lawful,
(are efficient) for purifying oneself and others.'
1 7. Manu has declared that the (peculiar) laws of
countries, castes, and families (may be followed) in
the absence of (rules of) the revealed texts.
18. Sinful men are, he who sleeps at sunrise or
at sunset, he who has deformed nails or black teeth,
he whose younger brother was married first, he who
married before his elder brother, the husband of a
younger sister married before the elder, the husband
of an elder sister whose younger sister was married
first, he who extinguishes the sacred fires, (and) he
who forgets the Veda through neglect of the daily
recitation.
taken with Knsh#apa<fita, as ' the ocean,' because in the latter
sense sindhu is a masculine. It must be a boundary-river, pro-
bably the Sarasvati. By suryasyodana, 'the region where the
sun rises/ the udayagiri or ' mountain of the east ' may possibly
be meant.
1 6. This verse, too, is marked as a quotation by the concluding
word iti, though it is not necessary that it should be taken as a
quotation from the Niddna. Here, and in the sequel verses ending
in iti are marked as quotations by hyphens.
17. Manu VII, 203 ; VIII, 4 1 ; Gautama XI, 20. G3ti, ' castes/
which sometimes, and perhaps as appropriately, has been translated
by ' tribes/ denotes in my opinion those numerous subdivisions of
the four great varas, which we now find all over India, and which
can be shown to have existed for a very long time. Usually the
word ' caste ' is also applied to them.
1 8. Kr/'shwapa^ita explains viraha 1 , 'he who extinguishes the
sacred fires/ by ' the destroyer of his sons or of his spiritual clients '
I, 24. GENERAL RULES. 5
19. They state that there are five mortal sins
(mahapataka),
20. (Viz. violating) a Guru's bed, drinking (the
spirituous liquor called) surd, slaying a learned
Brahmawa, stealing the gold of a Brahmawa, and
associating with outcasts,
21. Either by (entering into) spiritual or matri-
monial (connexion with them).
2 2. Now they quote also (the following verse) : ' He
who during a year associates with an outcast becomes
(likewise) an outcast ; not by sacrificing for him, by
teaching him or by (forming) a matrimonial (alliance
with him), but by using the same carriage or seat.'
23. A minor offence causing loss of caste (upa-
p&taka, is committed by him) who (after beginning
an Agnihotra sacrifice) forsakes the sacred fires, and
by him who offends a Guru, by an atheist, by him
who takes his livelihood from atheists, and by him
who sells the Soma (plant).
24. Three wives (are permitted) to a Brahma^a
according to the order of the castes, two to a
Kshatriya, one to a Vaitya and to a -Sttdra.
(yagama'na) ; but the rules given below, XX, 1 1, and XXI, 27, in the
section on penances, confirm the explanation given above.
20. Vishmi XXXV, 1-2. Guru means here the father, see
below, XX, 15.
21. Visrwu XXXV, 3-5. Spiritual connexion, i.e. becoming
the teacher or priest of an outcast, or his pupil or spiritual client
(ya^amana).
22. Identical with Manu XI, 181. It must be understood that
spiritual or matrimonial connexion with an outcast causes immediate
degradation, as Vishmi states expressly.
23. Vishmi XXXVII, 6,31; Gautama XXI, r i. Regarding the
precise meaning of prati^ahnuyat, ' offends/ see below, XXI, 27.
24-25. Manu III,i3; Ya^fiavalkya I, 57; PaVaskara Gnhya-
sutra I, 4, 8-11.
VASISH77TA. I, 25.
25. Some declare (that twice-born men may
marry) even a female of the -Sttdra caste, like
those (other wives), without (the recitation of)
Vedic texts.
26. Let him not act thus.
2 7. For in consequence of such (a marriage) the
degradation of the family certainly ensues, and after
death the loss of heaven.
28. There are six marriage-rites,
29. (Viz.) that of Brahman (brahma), that of the
gods (daiva), that of the /^'shis (arsha), that of the
Gandharvas (gandharva), that of the Kshatriyas
(kshatra), and that of men (manusha).
30. If the father, pouring out a libation of water,
gives his (daughter) to a suitor, that (is called) the
Brahma-rite.
31. If (the father) gives his daughter, decking her
with ornaments, to an officiating priest, whilst a sacri-
fice is being performed, that is called the Daiva-rite.
32. And (if the father gives his daughter) for a
cow and a bull, (that is called) the Arsha-rite.
33. If a lover takes a loving female of equal
caste, that (is called) the Gandharva-rite.
34. If they forcibly abduct (a damsel), destroying
(her relatives) by strength (of arms), that (is called)
the Kshatra-rite.
35. If, after making a bargain (with the father, a
26-27. ManuIII, 14-19. 28. Apastamba II, 5, u, 17-20.
30. Vishmi XXIV, 19; Asvalayana Grzliya-sfitra I, 6, i.
31. Vish/m XXIV, 20; A^valayana Gnhya-stitra I, 6, 2.
32. Vishnu XXIV, 21; Arvalayana Gr/hya-sfitra I, 6, 3.
33. Vishu XXIV, 23 ; Ajvalayana Grj'hya-sfitra I, 6, 5.
34. Vishmi XXIV, 25 ; A-yvalayana Grz'hya-sfitra I, 6, 8.
35. Vishwu XXIV, 24 ; Asvalayana Grz'hya-sdtra I, 6, 6.
I. 39. GENERAL RULES.
suitor) marries (a damsel) purchased for money, that
(is called) the Manusha-rite.
36. The purchase (of a wife) is mentioned in the
following passage of the Veda, ' Therefore one
hundred (cows) besides a chariot should be given
to the father of the bride.'
37. (It is stated) in (the following passage of) the
jfifaturmisyas, 'She (forsooth) who has been bought
by her husband (commits sin, as) afterwards she
unites herself with strangers.'
38. Now they quote also (the following verse):
' Lost learning comes back ; when the family is lost
all is lost. Even a horse becomes estimable on
account of its pedigree ; therefore men marry wives
descended from an (unblemished) family.
39. The three (lower) castes shall live according
to the teaching of the Brahmaa.
36. .Sahkhayana Gr/hya-sutra I, 14; Paraskara Gr*hya-sutra
1, 8, 1 8 ; Apastamba II, 6, 13, 12. Though VasishMa's quotation is
less complete than Apastamba's, still the following Sutras show
that he knew the conclusion of the passage, and does not take it as
an authority for the sale of a daughter.
37. Krzshapa</Ua makes a mistake by connecting the word
' Hturmasyeshu ' with the next Sutra. He is right in saying that
' the A'&turmasyas ' is the name of a book. It is, however, not a
separate work, but the ka</a or section of a Vedic work treating
of the .Saturmasya sacrifices (see Max Miiller, Hist. Anc. Sansk.
Lit., p. 355). The particular work from which our quotation has
been taken, is either the Maitraya^iya Sawhita, or the Ka/Aaka.
For, as Dr. von Schroeder informs me, Maitrayiya Sawzhita' I,
10, ii reads 'anrz'taw va esha karoti yd patyuA krita satyathanyau
/fcarati,' and the title of the ka</a is A'aturma'sya'ni. Professor
Weber, Ind. Stud. V, 407, has found the same words in the ^Tatur-
mdsya section of the Ka/Aaka XXXVI, 5. In the translation I have
added the beginning of the passage which Vasish/Aa omits, accord-
ing to the Maitrayawiya SawhitS.
39-41. Gautama XI, 25-27.
8 VASISH7V7A. I, 40.
40. The Brahmawa shall declare their duties,
41. And the king shall govern them accordingly.
42. But a king who rules in accordance with the
sacred law, may take the sixth part of the wealth (of
his subjects),
43. Except from Brahmawas.
44. It has been declared in the Veda, ' But he
obtains the sixth part of (the merit which Br^hmanas
gain by) sacrifices and charitable works/
45. (It is further stated in the Veda), ' The Brah-
mawa makes the Veda rich ; the Brahmawa saves
from misfortune ; therefore the Brahmawa shall not
be made a source of subsistence. Soma is his king.'
46. Further (another passage says), * After death
bliss (awaits the king who does not oppress Brah-
mawas).'
42. Vishmi III, 22-25. Though the ambiguous word dhana,
1 wealth/ is used in the text, it seems not doubtful that VasishJfta
alludes to the land-tax, which generally consists of one sixth of the
produce.
43. Vishnu III, 26.
44. Vishmi III, 27-38. Purta, 'the merit gained by charitable
works,' i. e. by planting trees, digging wells, and so forth. The
words ' iti ha,' placed at the end of the Sutra, indicate that it is a
quotation, and that vi^fiayate, ' it is declared in the Veda,' has to
be understood from Sutra 46. Gautama XI, n, too, alleges that
the rule is based on a Vedic passage.
45. Satapatha-brahmaa V, 4, 2, 3. Kr/shapa</ita's division
of the quotation into several Sutras is unnecessary. His explana-
tion of anadya, which he takes to mean ' the first of all,' is wrong.
He asserts that the Brahmawa is said 'to make the Veda rich,'
because by sacrificing and so forth he fulfils its object and protects
it. But the phrase is probably corrupt. If it is said that Soma is
the king of the Brahmawas, the object is to indicate that an earthly
king is not their master, see Gautama XI, i.
II, 5. THE FOUR CASTES.
CHAPTER II.
1. There are four castes (vara), Brdhmawas,
Kshatriyas, VaLryas, and .Sudras.
2. Three castes, Brahma^as, Kshatriyas, and
Vai^yas, (are called) twice-born.
3. Their first birth is from their mother; the
second from the investiture with the sacred girdle.
In that (second birth) the Savitrl is the mother, but
the teacher is said to be the father.
4. They call the teacher father, because he gives
instruction in the Veda.
5. They quote also (the following passage from
the Veda) to the same (effect) : ' Of two kinds,
forsooth, is the virile energy of a man learned in
the Vedas, that which (resides) above the navel and
the other which below (the navel) descends down-
wards. Through that which (resides) above the
navel, his offspring is produced, when he initiates
Brahmawas, when he teaches them, when he causes
them to offer oblations, when he makes them holy.
By that which resides below the navel the children
of his body are produced. Therefore they never
say to a .Srotriya, who teaches the Veda, "Thou art
destitute of offspring." '
II. 1-2. Vishmi II, 1-2 ; Manu X, 4.
3. Identical with Manu II, 169*, 170"*, and Vishmi XXVIII, 37-
38. The S&vitri or the verse addressed to Savitr* is found Rig-veda
III, 62, 10.
4. Gautama 1, 10 ; Manu II, 171.
5. The reading tathapyud&haranti, which several of rny MSS.
give, seems to me preferable to KrzshnapaWita's udaharati.
KnsrmapaWita explains sadhu karoti, 'makes them holy/ by
adhyltmam upadi-rati, 'teaches them transcendental knowledge.'
IO VASISHTTf A. II, 6.
6. Hartta also quotes (the following verse): ' No
religious rite can be performed by a (child) before
he has been girt with the sacred girdle, since he is
on a level with a .Sudra before his (new) birth from
the Veda.'
7. (The above prohibition refers to all rites) except
those connected with libations of water, (the excla-
mation) Svadha, and the manes.
8. Sacred learning approached a Brahmawa (and
said to him), ' Preserve me, I am thy treasure, reveal
me not to a scorner, nor to a wicked man, nor to one
of uncontrolled passions : so (preserved) I shall be-
come strong/
9. ' Reveal me, O Brahma/za, as to the keeper of
thy treasure, to him whom thou shalt know to be
pure, attentive, intelligent, and chaste, who will not
offend thee nor revile thee/
10. '(That man) who fills his ears with truth, who
frees him from pain and confers immortality upon
him, (the pupil) shall consider as his father and mother;
him he must never grieve nor revile.' .
11. 'As those Brahmawas who, after receiving in-
struction, do not honour their teacher by their speech,
in their hearts or by their acts, will not be profitable
to their teacher, even so that sacred learning (which
they acquired) will not profit them/
6. Vishu XXVIII, 40. Instead of Kr/shapa<ita's'yavadvedo
na ^-ayate,' 'yavadvede na ^ayate,' which occurs in several
MSS. and in the parallel passages of Manu II, 172 and other
Smrrtis, must be read.
7, Gautama II, 5. The rites referred to are the funeral rites.
8-9. Visfom XXIX, 9-10, and introduction, p. xxiii ; Nirukta
II, 4 .
10. Vishnu XXX, 47.
11,21. THE FOUR CASTES; LAWFUL OCCUPATIONS, n
12. 'As fire consumes dry grass, even so the
Veda, asked for, (but) not honoured, (destroys the en-
quirer). Let him not proclaim the Veda to that man,
who does not show him honour according to his
ability/
1 3. The (lawful) occupations of a Brahma#a are six,
14. Studying the Veda, teaching, sacrificing for
himself, sacrificing for others, giving alms, and ac-
cepting gifts.
15. (The lawful occupations) of a Kshatriya are
three,
1 6. Studying, sacrificing for himself, and bestow-
ing gifts ;
1 7. And his peculiar duty is to protect the people
with his weapons ; let him gain his livelihood thereby.
1 8. (The lawful occupations) of a Vai-rya are the
same (as those mentioned above, Sutra 16),
1 9. Besides, agriculture, trading, tending cattle, and
lending money at interest,
20. To serve those (superior castes) has been fixed
as the means of livelihood for a -5udra.
21. (Men of) all (castes) may wear their hair
arranged according to the customs fixed (for their
family), or allow it to hang down excepting the lock
on the crown of the head.
13. Kn'shapatf<fita wrongly connects the word brahmawasya
with the next Sutra. For this and the next seven Sutras, compare
Visrmu 11,4-14.
14. Kr:'shapa<fita by mistake leaves out the word 'danam.'
20. I read 'tesham pari&uyaY with the majority of the MSS.,
instead of Krz'shwapaWita's ' tesha#z a pari&irja.'
21. In illustration of this Sutra Kr/'shapa#?ita quotes a verse
of Laugakshi, which states that Brahmawas belonging to the
Vasish/^a family wore the top-lock on the right side of the head,
and the members of the Atri family allowed it to hang down on
12 VASISHTHA. 11,22.
22. Those who are unable to live by their own
lawful occupation may adopt (that of) the next in-
ferior (caste),
23. But never (that of a) higher (caste).
24. (A Brahmawa and a Kshatriya) who have re-
sorted to a Vai^ya's mode of living and maintain
themselves by trade (shall not sell) stones, salt,
hempen (cloth), silk, linen (cloth), and skins,
25. Nor any kind of dyed cloth,
26. Nor prepared food, flowers, fruit, roots, per-
fumes, substances (used for) flavouring (food) ; nor
water, the juice extracted from plants ; nor Soma,
weapons, poison ; nor flesh, nor milk, nor prepara-
tions from it, iron, tin, lac, and lead,
27. Now they quote also (the following verse):
' By (selling) flesh, lac, and salt a Brahmawa at once
becomes an outcast; by selling milk he becomes
(equal to) a ^udra after three days.'
28. Among tame animals those with uncloven
hoofs, and those that have an abundance of hair,
(must not be sold), nor any wild animals, (nor) birds,
nor beasts that have tusks (or fangs).
29. Among the various kinds of grain they men-
tion sesamum (as forbidden).
both sides, while the Bhrzgus shaved their heads, and the Arigi-
rasas wore five locks (ttid&) on the crown of the head. Cf. Max
Miiller, Hist. Anc. Sansk. Lit, p. 53.
22. Vishnu II, 15.
24. For this and the following four Sutras, see Gautama VII, 8-21.
26. Rasd/fc, 'substances used for flavouring,' i.e. 'molasses,
sugar-cane, sugar, and the like.' Kr/hhapa</ila. See also note
on Gautama VII, 9.
27. Identical with Manu X, 92.
29. Vishmi LIV, 18; Apastamba I, 7, 20, 13. Knshaapaarfta
wrongly connects this Sutra with the preceding one.
II, 36. THE FOUR CASTES; LAWFUL OCCUPATIONS. 13
30. 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 his own ordure.'
31. Or, at pleasure, they may sell (sesamum), if
they themselves have produced it by tillage.
32. For that purpose he shall plough before
breakfast with two bulls whose noses have not
been pierced.
33. (If he ploughs) in the hot season, he shall
water (his beasts even in the morning).
34. The plough is attended by strong males, pro-
vided with a useful share and with a handle (to be
held) by the drinker of Soma ; that raises (for him)
a cow, a sheep, a stout damsel, and a swift horse for
the chariot.
35. The plough is attended by strong males, i.e.
is attended by strong men and bullocks, provided
with a useful share for its share is useful (because)
with the share it raises, i. e. pierces deep and pro-
vided with a handle for the drinker of Soma, for
Soma reaches him, possessing a handle for him.
That raises a cow, a sheep, goats, horses, mules,
donkeys and camels, and a stout damsel, i. e. a beau-
tiful, useful maiden in the flower of her youth.
36. For how could the plough raise (anything for
him) if he did not sell grain ?
30. Manu X, 91. 31. Manu X, 90.
34. Va^asaneyi-sa/whita XII, 71. The translation follows the
explanation given in the next Sutra as closely as possible, though
the latter is without doubt erroneous. The purpose for which
Vasish/Aa introduces it, is to show that a Vedic text permits agri-
culture to a Br&hmawa who offers Soma-sacrifices.
14 VASISH3THA. 11,37-
37- Substances used for flavouring may be bar-
tered for (other) substances of the same kind, be it
for one more valuable or for one worth less.
38. But salt must never (be exchanged) for (other)
substances used for flavouring (food).
39. It is permitted to barter sesamum, rice, cooked
food, learning, and slaves (each for its own kind and
the one for the other).
40. A Brihmawa and a Kshatriya shall not lend
(anything at interest acting like) usurers.
41. Now they quote also (the following verses) :
' He who acquiring property cheap, gives it for a
high price, is called a usurer and blamed among
those who recite the Veda.'
42. ' (Brahman) weighed in the scales the crime
of killing a learned Brahma^a against (the crime of)
usury ; the slayer of the Brahma^a remained at the
top, the usurer sank downwards.'
43. Or, at pleasure, they may lend to a person
who entirely neglects his sacred duties, and is ex-
ceedingly wicked,
44. Gold (taking) double (its value on repayment,
and) grain trebling (the original price).
37-39. Gautama VII, 16-21.
40. Manu X, 117. Kr/shapa<fita reads with MS. B., vardhu-
shiflz na dadyatSm, and explains it by vriddhim naiva prayo^a-
yetdm, ' they shall not take interest.' I read with the other MSS.
virdhushf, and translate that term by ' usurers.' Below, Sutra 42,
v&rdhushi is used likewise in this its usual sense.
43. Manu X, 117.
44-47. Visrmu VI, 11-17; Colebrooke I, Dig. LXVI, where
' silver and gems ' have been added after gold, and rasa" A, 'flavour-
ing substances/ been translated by ' fluids.' The translation differs
also in other respects, because there the Sutras stand by them-
selves, while here the nouns in Sutras 44 and 47 are governed by
the preceding dadyatam, ' they may lend.' They, i. e. a Brdhmawa
11,50. THE FOUR CASTES; LAWFUL OCCUPATIONS. 15
45. (The case of) flavouring substances has been
explained by (the rule regarding) grain,
46. As well as (the case of) flowers, roots, and fruit.
47. (They may lend) what is sold by weight, (taking)
eight times (the original value on repayment).
48. Now they quote also (the following verses) :
' Two in the hundred, three and four and five, as has
been declared in the Smmi, he may take as interest
by the month according to the order of the castes.'
49. ' But the king's death shall stop the interest
on money (lent) ; '
50. ' And after the coronation of (a new) king the
capital grows again.'
and a Kshatriya. The rule, of course, refers to other castes also,
and to those cases where no periodical interest is taken, but the
loan returned in kind.
47. The Ratnakara quoted by Colebrooke loc. cit. takes 'what
is sold by weight ' to be ' camphor and the like.' Kr*'shapa#<fita
thinks that ' clarified butter, honey, spirituous liquor, oil, molasses,
and salt ' are meant. But most of- these substances fall under the
term rasaA, 'flavouring substances.' The proper explanation of
the words seems to be, ' any other substance not included among
those mentioned previously, which is sold by weight.'
48. Vishmi VI, 2, and especially ManuVIII, 142. The lowest
rate of interest is to be taken from the highest caste, and it becomes
greater with decreasing respectability. According to Kn'shwa-
pawdita and the commentators on the parallel passage of Vishmi,
Manu, and other Smr/tis, this rule applies only to loans for which
no security is given a statement which is doubtlessly correct.
49-50. Both the reading and the sense of this verse, which in
some MSS. is wanting, are somewhat doubtful. I read with my
best MSS.,
ra^a tu mr/tabhavena dravyavrz'ddhiw vinjIUayet \
pund r%abhishekea dravyamulawz a vardhate \\
and consider that it gives a rule, ordering all money transactions
to be stopped during the period which intervenes between the
death of a king and the coronation of his successor. I am, how-
ever, unable to point out any parallel passages confirming this
1 6 VASISH7V/A. II, 5 r,
51. ' Hear the interest for a money-lender declared
by the words of VasishMa, five mshas for twenty
(kirshcipawas may be taken every month) ; thus the
law is not violated.'
CHAPTER III.
i. (Brihma/zas) who neither study nor teach the
Veda nor keep sacred fires become equal to
2. And they quote a verse of Manu on this (sub-
ject), 'A twice-born man, who not having studied the
Veda applies himself to other (and worldly study),
soon falls, even while living, to the condition of a
Sttdra, and his descendants after him.'
3. '(A twice-born man) who does not know the
view. KrjshttapawdTita's text shows two important various readings,
' bhrztibhSvena ' and ' ra^abhishikena,' which I think are merely
conjectures, unsupported by the authority of MSS. He explains
the verse as follows : ' The king shall destroy, i.e. himself not take,
the interest on money by giving [it away] as a salary. But, after
thus giving away interest received, he may increase his capital by
[an extra tax imposed on] the cultivators, i. e. take from them the
highest rate, consisting of one-fourth of the produce.'
51. Gautama XII, 29; Colebrooke I, Dig. XXIV. The rule
given in this Sutra refers, as Knsh#apa</ita correctly states, to
loans, for which security is given. The rate is i^ per cent for the
month, or 1 5 per annum ; see the note to Gautama loc. cit. Manu,
VIII, 140, especially mentions that this rate is prescribed by
Vasish/^a.
III. i. I read Sudrasadharma'wa^, 'equal to .Sudras,' instead
of judrakarmaa^, which occurs in MS. B. only. Krzshapa<fita
explains the latter reading by judravatkarma yeshu te judravatte-
shva^arawtyamityartha^, ' shall be treated like Sudras.' But the
verses quoted in the following Sutras show that the former reading
is the better one.
2. Identical with Manu II, 168.
3. This and the following nine verses are, as the word 'id, 1
which the best MSS. give at the end of Sutra 12, quotations.
Ill, 8. THE DUTY OF STUDYING THE VEDA. 1 7
Veda (can)not be (called) a Brahmaa, nor he who
lives by trade, nor he who (lives as) an actor, nor he
who obeys a .Sttdra's commands, nor (he who like) a
thief (takes the property of others), nor he who makes
his living by the practice of medicine.'
4. ' The king shall punish that village where
Brahmaas, unobservant of their sacred duties and
ignorant of the Veda, subsist by begging; for it
feeds robbers.'
5. ' 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.'
6. ' That sin which dunces, perplexed by ignorance
and unacquainted with the sacred law, declare (to be
duty) shall fall, increased a hundredfold, on those
who propound it.'
7. ' What four or (even) three (Brahmawas) who
have completely studied the Vedas proclaim, that
must be distinctly recognised as the sacred law, not
(the decision) of a thousand fools/
8. ' Offerings to the gods and to the manes must
always be given to a .Srotriya alone. For gifts
Anrrk, ' who does not know the Veda,' means, literally, ' unac-
quainted with the 7?/g-veda.'
5. This verse, which is identical with Manu XII, 114, and
the next two are intended to show that a Brahmaa who neglects
the study of the Veda, is unfit to decide points of the sacred law,
which are not settled either by the Smmi or the .Sruti, and become
a member of a parishad or ' Paw.'
6. The verse contains a better version of Manu XII, 115.
7. Regarding the term VedapSraga, see Gautama V, 20, note.
Itaresham, 'fools,' means literally, 'different from (those who
have mastered the Vedas).'
CM] c
l8 VASISHTHA. Ill, 9.
bestowed on a man unacquainted with the Veda,
reach neither the ancestors nor the gods.'
9. ' If a fool lives even in one's house and a (Brah-
maa) deeply learned in the Veda lives at a great
distance, the learned man shall receive the gift. The
sin of neglecting (a Brahma^a is not incurred) in (the
case of) a fool.'
i.o. ' The offence of neglecting a Bralimawa cannot
be committed against a twice-born man who is igno-
rant of the Veda. For (in offering sacrifices) one
does not pass by a brilliant fire and throw the obla-
tions into ashes..'
1 1. ' An elephant made of wood, an antelope made
of leather, and a Brahma^a ignorant of the Veda, those
three have nothing but the name (of their kind).'
12. 'Those kingdoms, where ignorant men eat
the food of the learned, will be visited by drought ;
or (some other) great evil will befall (them)/
13. If anybody finds treasure (the owner of) which
is not known, the king shall take it, giving one sixth
to the finder.
14. If a Brahmaa who follows the six (lawful)
occupations, finds it, the king shall not take it.
9-10. Regarding the crime of 'neglecting a Brahmaa/ see
Manu VIII, 392-393, where fines are prescribed for neglecting
to invite to dinner worthy neighbours and .Srotriyas.
10. A learned Brahmaa resembles a sacrificial fire, see e.g.
below, XXX, 2-3 ; Apastamba I, i, 3, 44.
n. Manu II, 157. Kr/shapadita and MS. B. give the un-
grammatical construction which occurs in Manu and other Dhar-
majdstras, while the other MSS. read more correctly, 'yaj/fra
kash/Aamayo h. ya*a armamayo m.' &c.
13-14. This rule agrees exactly with Gautama X, 45; see also
Vishmi III, 56-61. The matter is introduced here in order to show
the prerogative of a learned Brahmawa. Regarding the six lawful
occupations, see above, II, 13-14.
Ill, 19. DEFINITIONS. 19
15. They declare that the slayer commits no
crime by killing an assassin.
1 6. Now they quote also (the following verses):
' An incendiary, likewise a poisoner, one who holds a
weapon in his hand (ready to kill), a robber, he who
takes away land, and he who abducts (another man's)
wife, these six are called assassins (itatayin).'
17. 'He may slay an assassin who comes with the
intention of slaying, even though he knows the whole
Veda together with the Upanishads ; by that (act)
he (does) not (incur the guilt of) the slayer of a
1 8. ' He who slays an assassin learned in the Veda
and belonging to a noble family, does not incur by
that act the guilt of the murderer of a learned Brah-
mawa; (in) that (case) fury recoils upon fury.'
19. Persons who sanctify the company are, a Tri-
cliketa, one who keeps five fires, a Trisupanza, one
who (knows the texts required for) the four sacrifices
(called A^vamedha, Purushamedha, Sarvamedha, and
Pitrzmedha), one who knows the Va^asaneyi-sakha
of the White Ya^ur-veda, one who knows the six
Angas, the son of a female married according to the
Brahma-rite, one who knows the first part of the
Scima-veda Sawhiti, one who sings the ^yesh^a-
saman, one who knows the Sawhita and the Brah-
mawa, one who studies (the treatises on) the sacred
law, one whose ancestors to the ninth degree, both
15. Vishnu V, 189192. The connexion of this subject with
the main topic consists therein that it furnishes an instance where
learning does not protect a Brahmawa.
1 7. I read with the majority of the MSS., ' api vedantapSragam,'
instead of * vedantagawz rae/ as Knshapa#<fita has.
19. For the explanations of the terms left untranslated, see the
C 2
2O VASISHrtfA. Ill, 20.
on the mother's and on the father's side, are dis-
tinctly known to have been .Srotriyas, and learned
men and Snatakas.
20. (Four students of) the four Vedas, one who
knows the Mtmiwsa, one who knows the Angas,
a teacher of the sacred law, and three eminent men
who are in three (different) orders, (compose) a (legal)
assembly consisting at least of ten (members).
21. He who initiates (a pupil) and teaches him
the whole Veda is called the teacher (a^arya).
22. But he who (teaches) a portion (of the Veda
only is called) the sub-teacher (upadhyaya);
23. So is he who (teaches) the Angas of the Veda.
24. A Brdhma^a and a Vaisya may take up arms
in self-defence, and in (order to prevent) a confusion
of the castes.
25. But that (trade of arms) is the constant (duty)
of a Kshatriya, because he is appointed to protect
(the people),
26. Having washed his feet and his hands up to
note on Apastamball, 8, 17, 22 ; Gautama XV, 28; and the notes
on Vishmi LXXXIII, 2-21. Regarding the meaning of -Oandoga,
' one who knows the first part of the Sama-veda SawhitS,' see
Weber, Hist. Ind. Lit., p. 63, note 59. ' One who knows the
Sa/whitS and the Bra"hmaa, i. e. of the Rig-veda.' Krz'shapa^ita.
Regarding the various classes of Snatakas, see Ipastambal, n,
30, i-3-
20. Manu XII, in. KnshwapawflTita reads Mturvidyas
trikalpf a, 'one who knows the four Vedas and one who knows
three different Kalpa-sutras.' My translation follows the reading
of the MSS., aturvidya#z vikalpi a, which is corroborated
by the parallel passage of Baudhayana I, i, 8, 'Mturvaidyaw
vikalpt ka..' The explanation of the latter word is derived from
Govindasvamin. ' Men who are in three orders, i. e. a student,
a householder, and ascetic,' see Gautama XXVIII, 49.
21-23. Vishwu XXIX, 1-2. 24. Gautama VII, 25.
25. Vishmi. II, 6. 26-34. Vishnu LXII, 1-9.
Ill, 36. PURIFICATION. 2 1
the wrist, and sitting with his face turned towards
the east or towards the north, he shall thrice sip
water out of the Tirtha sacred to Brahman, (i.e.)
the part of the hand above the root of the thumb,
without uttering any sound ;
27. He shall twice wipe (his mouth with the root
of the thumb);
28. He shall touch the cavities (of the head)
with water;
29. He shall pour water on his head and on the
left hand ;
30. He shall not sip water while walking, standing,
lying down or bending forward.
31. A Brahmawa (becomes pure) by (sipping) water,
free from bubbles and foam, that reaches his heart,
32. But a Kshatriya by (sipping water) that reaches
his throat,
33. A Vawya by (sipping water) that wets his
palate,
34. A woman and a .Sudra by merely touching
water (with the lips).
35. Water (for sipping may) even (be taken) out
of a hole in the ground, if it is fit to slake the thirst
of cows.
36. (He shall not purify himself with water) which
has been defiled with colours, perfumes, or flavouring
substances, nor with such as is collected in unclean
places.
30. Kr;shapa<fita is probably right in thinking that the word
va, ' or,' inserted before ' bending forward, 1 is intended to forbid
other improper acts, gestures or postures, which are reprehended in
other Smrj'tis.
35. Vishmi XXIII, 43 ; Manu V, 128.
36. 'Collected in uuclean places, e.g. in a burial-ground.'
Knshapa/z<fita.
22 VASISHTffA. Ill, 37.
37. Drops (of saliva) falling from the mouth, which
do not touch a limb of the body, do not make (a man)
impure.
38. If, after having sipped water, he sleeps, eats,
sneezes, drinks, weeps or bathes, or puts on a dress,
he must again sip water,
39. Likewise, if he touches (that part of) the lips
on which no hair grows.
40. No defilement is caused by the hair of the
moustache (entering the mouth).
41. If (remnants of food) adhere to the teeth, (they
are pure) like the teeth, and he is purified by
swallowing those which (become detached) in the
mouth.
42. He is not defiled by the drops which fall on
his feet, while somebody gives to others water for
sipping; they are stated to be equally (clean) as
the ground.
43. If, while occupied with eatables, he touches
any impure substance, then he shall place that thing
(which he holds in his hand) on the ground, sip
water and afterwards again use it.
44. Let him sprinkle with water all objects (the
purity of) which may be doubtful.
45. ' Both wild animals killed by dogs, and fruit
thrown by birds (from the tree), what has been spoilt
by children, and what has been handled by women,'
37. Gautama I, 41. 38. Gautama I, 37.
39. Apastamba I, 5, 16, 10. 40. Apastamba I, 5, 16, n.
41. Gautama I, 38-40. 42. Manu V, 142.
43. Vishmi XXIII, 55. ' Occupied with eatables/ i. e. ' eating.'
45. Vishmi XXIII, 50. This and the following two Sutras are
a quotation, as appears from the use of the particle iti at the end
of Sutra 47.
111,55' PURIFICATION. 23
46. ' A vendible commodity tendered for sale
and what is not dirtied by gnats and flies that have
settled on it/
47. * Likewise water collected on the ground that
quenches the thirst of cows, enumerating all these
things, the Lord of created beings has declared them
to be pure.'
48. Anything denied by unclean (substances) be-
comes pure when the stains and the smell have
been removed by water and earth.
49. (Objects) made of metal must be scoured
with ashes, those made of clay should be thoroughly
heated by fire, those made of wood should be planed,
and (cloth) made of thread should be washed.
50. Stones and gems (should be treated) like ob-
jects made of metal,
51* Conch-shells and pearl-shells like gems,
52. (Objects made of) bone like wood,
53. Ropes, chips (of bamboo), and leather be-
come pure (if treated) like clothes,
54. (Objects) made of fruits, (if rubbed) with (a
brush of) cow-hair,
55. Linen cloth, (if smeared) with a paste of yellow
mustard (and washed afterwards with water).
46. Manu V, 129. 47. Vishnu XXIII, 43.
48. Gautama I, 42. For the explanation of the term amedhya,
'unclean substances,' see Manu V, 135, and the passage from
Devala translated in Professor Jolly's note on Vishwu XXIII, 38.
49. Gautama I, 29; Vishwu XXIII, 26, 33, 27, 18.
50-51. Gautama I, 30.
52. Gautama I, 31 and note; Vishwu XXIII, 4.
53. Gautama I, 33.
54. Vishmi XXIII, 28. Cups and bottles made of the shell of the
cocoa-nut or of the Bilva (Bel) fruit and of bottle-gourds are meant.
55. Vishwu XXIII, 2ft.
24 VASisnra A. in, 56.
5.6. But land becomes pure, according to the de-
gree of defilement, by sweeping (the defiled spot), by
smearing it with cowdung, by scraping it, by sprink-
ling (water) or by heaping (pure earth) on (it).
57. Now they quote also (the following verses) :
' Land is purified by these four methods, by digging,
burning, scraping, being trodden on by cows, and
fifthly by being smeared with cowdung/
58. 'A woman is purified by her monthly dis-
charge, a river by its current, brass by (being
scoured with) ashes, and an earthen pot by another
burning.'
59. ' But an earthen vessel which has been de-
filed by spirituous liquor, urine, ordure, phlegm, pus,
tears, or blood cannot be purified even by another
burning/
60. ' The body is purified by water, the internal
organ by truth, the soul by sacred learning and
austerities, and the understanding by knowledge.'
6 1. Gold is purified by water alone,
6.2. Likewise silver,
56. Vishmi XXIII, 56-57. Kn'shwapawfiTita takes upakarana,
' heaping (pure earth) on (the defiled spot),' to mean ' lighting a
fire on it ' or ' digging it up.' The translation given above rests on
the parallel passages of Gautama I, 32, and of Baudhayana I, 5, 52,
bhumes tu saOTmSr^anaprokshaopalepanSvastaraopalekhanair-
yathasthanam doshavueshat prayatyam, 'land becomes pure, ac-
cording to the degree of the defilement, by sweeping the (defiled)
spot, by sprinkling it, by smearing it with cowdung, by scattering
(pure earth) on it, or by scraping it.' Bhumi, 'land,' includes also
the mud-floor of a house or of a verandah.
57. Some MSS: have instead of gharshat, ' by scraping,' varshdt,
'by rain ;' see also note on Gautama I, 32.
58. Vishmi XXII, 91. 59. Vishnu XXIII, 5.
60. Identical with Manu V, 109, and Vishu XXII, 92.
61-62. Visrmu XXIII, 7. Krjshapa0Tita points out that these
IV, 3- ORIGIN OF THE CASTES. 2$
63. Copper is cleansed by acids.
64. The Tirtha sacred to the Gods lies at the
root of the little finger,
65. That sacred to the jRtshis in the middle of
the fingers,
66. That sacred to Men at the tips of the fingers,
67. That sacred to Agni (fire) in the middle of
the hand,
68. That sacred to the Manes between the fore-
finger and the thumb.
69. He shall honour (his food at) the evening
and morning meals (saying), ' It pleases me,'
70. At meals in honour of the Manes (saying),
' I have dined well,'
71. At (a dinner given on the occasion of) rites
procuring prosperity (saying), ' It is perfect.'
CHAPTER IV.
1. The four castes are distinguished by their
origin and by particular sacraments.
2. There is also the following passage of the
Veda, ' The Brahmawa was his mouth, the Ksha-
triya formed his arms, the Vairya his thighs ; the
Sttdra was born from his feet'
3. It has been declared in (the following passage
two rules and that given in the next Sutra refer to cases in which gold,
silver, and copper have not been stained by impure substances.
63. Vishmi XXIII, 25.
64-68. Vishu LXII, 1-4; Apastamba II, 2, 3, n.
69. Vishwi LXVIII, 42. The Sutra is also intended to prescribe
that the number of the daily meals is two only.
70. Manu III, 251.
71. The rites referred to are, according to Krzsrmapa<fita,
marriages, feeding Brahmawas, Nandijraddhas, and the like.
IV. i. Manu I, 87. 2. Rig-veda X, 90, 12.
26 VASISHTffA. IV, 4
of) the Veda that (a .Sildra) shall not receive the
sacraments, ' He created the Brahmawa with the
Giyatrl (metre), the Kshatriya with the Trish/ubh,
the Vai-sya with the ^agatl, the .Sudra without any
metre.'
4. Truthfulness, suppression of anger, liberality,
abstention from injuring living beings, and the pro-
creation of offspring (are duties common to) all
(castes).
5. The Manava (Sutra states), ' Only when he
worships the manes and the gods, or honours guests,
he may certainly do injury to animals.'
6. ' On offering a Madhuparka (to a guest), at a
sacrifice, and at the rites in honour of the manes,
but on these occasions only may an animal be slain ;
that (rule) Manu proclaimed.'
4. Vishnu II, 17.
5. Manavam, ' the Manava (Sutra),' means literally ' a work pro-
claimed by Manu' (mamma" proktam). It is probable that the
work referred to by Vasish/^a is the lost Dharma-sutra of the
M&nava Saliha, which is a subdivision of the Maitrayawiyas, and
On which the famous metrical Manava -Dharnmastra is based.
The words of the Sutra may either be a direct quotation or
a summary of the opinion given in the Manava-sutra. I think
the former supposition the more probable one, and believe that
not only Sutra 5, but also Sutras 6-8 have been taken bodily
from the ancient Dharma-sutra. For Sutra 6 agrees literally with
a verse of the metrical Manusmrz'ti, and at the end of Sutra 8
several MSS. have the word iti, the characteristic mark that a
quotation is finished, while the language of Sutra 8 is more anti-
quated than Vasish/^a's usual style. If my view is correct, it
follows that the lost Minava Bharma-sutra consisted, like nearly all
the known works of this class, partly of prose and partly of verse.
6. Identical with Manu V, 41 ; Vishnu LI, 64 ; and Sarikha'-
yana GrzTiya-sutra II, 16, r. I take pitr/'daivata, against Kul-
luka's and Kr/shapa</ita's view, as a bahuvrihi compound, and
dissolve it by pitaro daivatawz yasmiazstat, literally ' such (a rite)
where the manes are the deities.' The other explanation, ' (rites)
IV, 12. IMPURITY. 27
7. ' Meat can never be obtained without injuring
living beings, and to injure living beings does not
procure heavenly bliss ; therefore the (sages declare)
the slaughter (of beasts) at a sacrifice not to be
slaughter (in the ordinary sense of the word).'
8. ' Now he may also cook a full-grown ox or
a full-grown he-goat for a Brahma^a or Kshatriya
guest ; in this manner they offer hospitality to such
(a man).'
9. Libations of water (must be poured out) for
all (deceased relatives) who completed the second
year and (their death causes) impurity.
10. Some declare that (this rule applies also to
children) that died after teething.
1 1. After having burnt the body (of the deceased,
the relatives) enter the water without looking at (the
place of cremation),
1 2. Facing the south, they shall pour out water
with both hands on (those -days of the period of
impurity) which are marked by odd numbers.
to the manes or to the gods,' which is also grammatically correct,
recommends itself less, because the rites to the gods are already
included by the word yagne, ' at a sacrifice/ As to the Madhu-
parka, see Apastamba II, 4, 8, 8-9, and below XI, i.
7. Manu V, 48, and Vishmi LI, 71, where, however, the conclu-
sion of the verse has been altered to suit the ahiwsS-doctrines of the
compilers of the metrical Smr/tis. The reason why slaughter at a
sacrifice is not slaughter in the ordinary sense may be gathered
from Vishmi LI, 61, 63.
8. Satapatha-brahmana III, 4, t, 2 ; Ya^navalkya I, 109.
9-10. Vishmi XIX, 7 ; Manu V, 58. Regarding the length of
the period of impurity, see below, Sutras 16, 26-29.
11. Vishmi XIX, -6.
1 2. Vishmi XIX, 7; Gautama XIV, 40. ' On those days of the
period of impurity which are marked by odd numbers/ i. e. 'on the
first, third, fifth, seventh, and ninth, as has been declared by Gau-
tama/ Krzshapad l i ta.
VASISHTTfA. IV, 13.
13. The south, forsooth, is the region sacred to
the manes.
14. After they have gone home, they shall sit
during three days on mats, fasting.
15. If they are unable (to fast so long), they shall
subsist on food bought in the market or given
unasked.
1 6. It is ordered that impurity caused by a death
shall last ten days in the case of Sapi*/a relations.
17. It has been declared in the Veda that Sa-
pida relationship extends to the seventh person (in
the ascending or descending line).
1 8. It has been declared in the Veda that for
married females it extends to the third person (in
the ascending or descending line).
19. Others (than the blood-relations) shall per-
form (the obsequies) of married females,
20. (The rule regarding impurity) should be
exactly the same on the birth of a child for those
men who desire complete purity,
21. Or for the mother and the father (of the
child alone) ; some (declare that it applies) to the
14. Vishnu XIX, 16; Gautama XIV, 37.
15. Vish/m XIX, 14. 17. Vishmi XXII, 5.
19. Gautama XIV, 36; Paraskara Grz'hya-sutra III, 10,42.
' Others than the blood-relations/ i. e. ' the husband and his rela-
tives.' The MSS. have another Sutra following this, which Kr/'sh-
apa<fita leaves out. Tr'a tesham, 'and they (the married
females shall perform the obsequies) of those (i. e. their husbands
and his Sapimfes).' It seems to me very probable that the passage
is genuine, especially as Paraskara, Grj'hya-sutra III, 10, 43, has the
same words.
20. Vishu XXII, i.
21. Gautama XIV, 15-16. The Sutra ought to have been
divided into two.
IV, 30. IMPURITY. 29
mother (only), because she is the immediate cause
of that (event).
22. Now they quote also (the following verse) :
' On the birth (of a child) the male does not become
impure if he does not touch (the female) ; on that
(occasion) the menstrual excretion must be known
to be impure, and that is not found in males/
23. If during (a period of impurity) another
(death or birth) happens, (the relatives) shall be
pure after (the expiration of) the remainder of that
(first period) ;
24. (But) if one night (and day only of the first
period of impurity) remain, (they shall be pure) after
two (days and nights) ;
25. (If the second death or birth happens) on the
morning (of the day on which the first period of
impurity expires, they shall be purified) after three
(days and nights).
26. A Brahma^a is freed from impurity (caused
by a death or a birth) after ten days,
27. A Kshatriya after fifteen days,
28. A Vai^ya after twenty days,
29. A -Sttdra after a month.
30. Now they quote also (the following verses) :
' But (a twice-born man) who has eaten (the food)
of a iSudra during impurity caused by a death or a
23. Vishnu XXII, 35. 24. Vishmi XXII, 36.
25. Vishmi XXII, 37. Kn'shapa<fita explains prabhate, 'on
the morning (of the day on which the first period of impurity
expires)/ in accordance with Nandapa<fita's explanation of Vishmi's
text by 'during the last watch (of the last night of the period
of impurity).' See also the slightly different explanation of the
identical words by Haradatta, Gautama XIV, 8.
26. Vishu XXII, i. 29. Vishmi XXII, 4.
3O VASTSHrtfA. IV, 31.
birth, will suffer dreadful (punishment in) hell and
be born again in the womb of an animal.'
31. 'A twice-born man who eats by appointment
in the house of a stranger whose ten days of impurity,
caused by a death, have not expired, after death will
become a worm and feed on the ordure of that (man
who fed him).'
32. It has been declared in the Veda, ' (Such a
sinner) becomes pure by reciting the Sazwhita of
the Veda for twelve months or for twelve half-
months while fasting.'
33. On the death of a child of less than two years
or on a miscarriage, the impurity of the Sapi#</as
lasts three (days and) nights.
34. Gautama (declares that on the former occa-
sion they become) pure at once.
35. If (a person) dies in a foreign country and (his
Sapi^das) hear (of his death) after ten days (or a longer
period), the impurity lasts for one (day and) night.
36. Gautama (declares that) if a person who has
kindled the sacred fire dies on a journey, (his Sa-
piwdas shall) again celebrate his obsequies, (burning
a dummy made of leaves or straw), and remain im-
pure (during ten days) as if (they had actually buried)
his corpse.
37. When he has touched a sacrificial post, a pyre,
a burial-ground, a menstruating or a lately confined
woman, impure men or (Afaftd&las and so forth), he
shall bathe, submerging both his body and his head.
32. Regarding the penance prescribed here, the so-called ana-
jnatparayawa, see below XX, 46, and BaudhSyana III, 9.
3^,. Vishwu XXII, 27-30.
34. Gautama XIV, 44, and introduction to Gautama, p. liii.
36. Introduction to Gautama, pp. liii and liv.
37. Vishu XXII, 69. Kr/'shapa/wTita and MS. B. read puya,
V, 3- WOMEN. 31
CHAPTER V.
1. A woman is not independent, the males are
her masters. It has been declared in the Veda, ' A
female who neither goes naked nor is temporarily
unclean is paradise.'
2. Now they quote also (the following verse) :
' Their fathers protect them in childhood, their hus-
bands protect them in youth, and their sons protect
them in age ; a woman is never fit for independence.'
3. The penance (to be performed) by a (wife) for
being unfaithful to her husband has been declared in
the (section on) secret penances.
' pus/ instead of yupa, ' a sacrificial post.' The reading is, how-
ever, wrong, because the parallel passages of most Sm/Ytis enjoin
that a man who has touched a sacrificial post shall bathe. The
cause of the mistake is probably a mere clerical error. The MSS.
repeat the last word of this chapter, apa ityapa^. The reason
is not, as Kr/shapa<fita imagines, that the author wishes to indi-
cate the necessity of bathing when one touches a person who has
touched some impure thing or person. It is the universal practice
of the ancient authors to repeat the last word of a chapter in order
to mark its end, see e.g. Gautama note on I, 61. If it is neg-
lected in the earlier chapters of the Va"sish///a Dharma-sutra, the
badness of the MSS. is the cause.
V. i. Vishmi XXV, 12. The second clause ought to have been
given as a separate Sutra. 'A female who no longer goes naked/
i. e. one who has reached the age of puberty. Amrz'tam, ' is para-
dise/ i. e. procures bliss in this life and heaven after death through
her children.
2. Vishmi XXV, 13. Identical with Manu IX, 3,
3. 'The penance which has been ordained in case a wife is
unfaithful to her husband, i. e. goes to a lover and so forth, must be
performed in secret, i. e. in solitary places.' Kr*'shapa<fita. The
explanation is clearly erroneous. Rahasyeshu cannot mean 'in
secret' or 'in secret places.' It might refer either to a work
or works called Rahasydni or to the rahasyani prayaf&ttani. As
32 VAS1SHTHA. V, 4.
4. For month by month the menstrual excretion
takes away her sins.
5. A woman in her courses is impure during three
(days and) nights.
6. (During that period) she shall not apply colly-
rium to her eyes, nor anoint (her body), nor bathe in
water ; she shall sleep on the ground ; she shall not
sleep in the day-time, nor touch the fire, nor make a
rope, nor clean her teeth, nor eat meat, nor look at
the planets, nor smile, nor busy herself with (house-
hold affairs), nor run ; she shall drink out of a large
vessel, or out of her joined hands, or out of a copper
vessel.
7. For it has been declared in the Veda, ' When
Indra had slain (Wztra) the three-headed son of
Tvash/rz, he was seized by Sin, and he considered
himself to be tainted with exceedingly great guilt
All beings cried out against him (saying to him),
the next Sutra contains a half-verse taken from the section on secret
penances, XXVIII, 4, it is evident that VasishMa here makes a
cross-reference. Similar cross-references occur further on.
4. Ya^wavalkya I, 72, and below, XXVIII, 4.
5. Vishu XXII, 72.
6. Taitt. Sa/rch. II, 5, r, 6-7. I read with the majority of the
MSS., grah&nna niriksheta instead of gr*Mn na niriksheta,
which latter phrase Kr/shapadlta renders by ' she shall not look
out of the house/ My reading is confirmed by his quotation from
the Smr/'timaHg-art, where grahaVza'wz nirikshaam, ' looking at the
planets, i. e. the sun, moon,' &c., is forbidden. 'A large vessel/ i. e.
an earthen jar. Kr;'shaparfita.
7. Taitt. Sawh. II, 5, i, 2-5. The name 'slayer of a learned
Brahmaa ' is applied to Indra, because Vrrtra is said to have been
deeply versed in the Vedas. Regarding the 'proper season of
women/ see Manu III, 46-48. In the clause 'That guilt of
Bra" hm ana-murder appears/ &c., I read Svir bhavati with the
majority of the MSS. For the prohibition to accept food from
a ra^asvala, see Vishu LI, 16-17.
V, g. WOMEN. 33
' O thou slayer of a learned Brahma#a ! O thou
slayer of a learned Brahmaa!' He ran to the wo-
men for protection (and said to them), ' Take upon
yourselves the third part of this my guilt (caused by)
the murder of a learned Brahmawa/ They answered,
' What shall we have (for doing thy wish) ?' He re-
plied, ' Choose a boon/ They said, ' Let us obtain off-
spring (if our husbands approach us) during the proper
season, at pleasure let us dwell (with our husbands)
until (our children) are born/ He answered, ' So be
it/ (Then) they took upon themselves (the third
part of his guilt). That guilt of Brahmawa-murder
appears every month as the menstrual flow. There-
fore let him not eat the food of a woman in her
courses; (for) such a one has put on the shape of
the guilt of Brahmawa-murder.
8. (Those who recite the Veda) proclaim the fol-
lowing (rule) : ' Collyrium and ointment must not be
accepted from her ; for that is the food of women.
Therefore they feel a loathing for her (while she is)
in that (condition, saying), " She shall not approach/' '
9. 'Those (Brahmawas in) whose (houses) men-
struating women sit, those who keep no sacred fire,
8. Taitt. Sawh. II, 5, i, 6. I read the text of this Sutra as
follows: 'Taddhu^ ag r ana'bhyang r anam eva'sya' na pratigr&hyaw*
taddhi striya" annam iti tasmat tasyai fa tatra fa bibhatsante me-
yam up&g&d iti.' The MSS. give the following readings in the
second clause : tasmat tasmai fa (B. Bh. E. F.), tatra na (F.), me-
dhamupaga'd (Bh. F.), medha updgdd (E.), seyamupdgSd (B.)
Kr*shapadita follows as usually MS. B. His explanation of the
whole Sutra is erroneous. ' That is the food of women/ i. e. that is
as necessary to women as their food, because to beautify themselves
is one of their duties.
9. The meaning of the Sutra is that a Br&hmanical beggar must
not accept any alms from Brahma;;as whose wives are in their
[14] D
34 VASISHTWA. VI, I.
and those in whose family there is no .Srotriya, all
these are equal to
CHAPTER VI.
1. (To live according to) the rule of conduct is
doubtlessly the highest duty of all men. He whose
soul is defiled by vile conduct perishes in this world
and in the next.
2. Neither austerities, nor (the study of) the Veda,
nor (the performance of) the Agnihotra, nor lavish
liberality can ever save him whose conduct is vile
and who has strayed from this (path of duty).
3. The Vedas do not purify him who is deficient
in good conduct, though he may have learnt them
all together with the six Angas ; the sacred texts de-
part from such a man at death, even as birds, when
full-fledged, leave their nest.
4. As the beauty of a wife causes no joy to a
blind man, even so all the four Vedas together with
the six Arigas and sacrifices give no happiness to
him who is deficient in good conduct.
courses, who keep no sacred fire, and do not attend to the duty of
Veda-study. Regarding sinners of the latter two kinds, see also
Apastamba I, 6, 18, 32-33.
VI. i. Manu IV, 155. The word &Hra, which has been vari-
ously translated by ' conduct,' ' rule of conduct,' and ' good con-
duct,' includes the observance of all the various rules for every-day
life, taught in the Smn'tis, and the performance of the prescribed
ceremonies and rites.
4. I read with MSS. Bh. and E., sha</ahgastvakhila^ saya^naA.
The reading of MS. B., which KrzsrmapawdTita adopts, shadahgaA
sakhila/fc means, 'together with the six Angas, (and) the Khila
(spurious) portions of the Veda.'
VI, 8. RULE OF CONDUCT. 35
5. The sacred texts do not save from sin the
deceitful man who behaves deceitfully. But that
Veda, two syllables of which are studied in the
right manner, purifies, just as the clouds (give be-
neficent rain) in the month of Isha.
6. A man of bad conduct is blamed among men,
evils befal him constantly, he is afflicted with disease
and short-lived.
7. Through good conduct man gains spiritual merit,
through good conduct he gains wealth, through good
conduct he obtains beauty, good conduct obviates the
effect of evil marks.
8. A man who follows the rule of conduct esta-
blished among the virtuous, who has faith and is
free from envy, lives a hundred years, though he
be destitute of all auspicious marks.
5. Isha is another name for A.rvina, the month September-
October. Though the rainy season, properly so called, is over in
September, still heavy rain falls in many parts of India, chiefly
under the influence of the beginning north-east monsoon, and is
particularly important for the Rabi or winter crops. I think,
therefore, that it is not advisable to take, as Knshapa<fita does,
yatha ishe 'bda both with the first and the second halres of the
verse, and to translate, ' As the clouds (in general remain barren)
in the month of Isha, even so the texts of the Veda do not save
from evil the deceitful man who behaves deceitfully. But that
Veda, two syllables of which have been studied in the right manner,
sanctifies, just as the clouds in the month of Isha, (which shed a
few drops of rain on the day of the Svati conjunction, produce
pearls).' ' In the right manner,' i. e. with the due observance of
the rules of studentship.
6. Identical with Manu IV, 157.
7. Manu IV, 156. By the 'inauspicious marks' mentioned in
this verse, and the ' auspicious marks ' occurring in the next, the
various lines on the hands and feet &c. are meant, the explanation
of which forms the subject of the S^mudrika .Sastra.
8. Identical with Manu IV, 158; Vishmi LXXI, 92.
D 2
$6 VASISHTFA. VI, 9.
9. But a man who knows the sacred law shall
perform in secret all acts connected with eating, the
natural evacuations and dalliance with (his wife) ;
business to be accomplished by speech or intellect,
likewise austerities, wealth, and age, must be most
carefully concealed.
10. And a man shall void both urine and faeces,
facing the north, in the day-time, but at night he
shall do it turning towards the south ; for (if he
acts) thus, his life will not be injured.
11. The intellect of that man perishes who voids
urine against a fire, the sun, a cow, a Brahmawa, the
moon, water, and the morning or evening twilights.
12. Let him not void urine in a river, nor on
a path, nor on ashes, nor on cowdung, nor on a
ploughed field, nor on one which has been sown,
nor on a grass-plot, nor in the shade (of trees) that
afford protection (to travellers).
1 3. Standing in the shade (of houses, clouds, and
so forth), when it is quite dark, and when he fears
for his life, a Brahmawa may void urine, by day and
by night, in any position he pleases.
14. (Afterwards) he shall perform the necessary
(purification) with water fetched for the purpose
(from a tank or river, and with earth).
15. For a bath water not fetched for the purpose
(may also be used).
1 6. (For the purpose of purification) a Brdhmawa
10. Vishwi LX, 2. I read with the majority of the MSS., na
rishyati.
it. Identical with Manu IV, 32.
13. Vishnu LX, 3-22.
13. Identical with Manu IV, 51. 14. Vishnu LX, 24.
15. I. e. one may bathe also in a tank or river.
VI, 23. RULE OF CONDUCT. 37
shall take earth that is mixed with gravel, from the
bank (of a river).
17. Fiye kinds of earth must not be used, viz.
such as is covered by water, such as lies in a temple,
on an ant-hill, on a hillock thrown up by rats, and that
which has been left by one who cleaned himself.
i&. The organ (must be cleaned by) one (appli-
cation of) earth, the (right) hand by three, but
both (feet) by two, the anus by five, the one (i. e. the
left hand) by ten, and both (hands and feet) by seven
(applications of earth).
19. Such is the purification ordained for house-
holders ; it is double for students, treble for hermits,
but quadruple for ascetics.
20. Eight mouthfuls are the meal of an ascetic,
sixteen that of a hermit, but thirty-two that of a
householder, and an unlimited quantity that of a
student.
21. An Agnihotrin, a draught-ox, and a student,
those three can do their work only if they eat (well);
without eating (much), they cannot do it.
22. (The above rule regarding limited allowances
of food holds good) in the case of penances, of self-
imposed restraint, of sacrifices, of the recitation of
the Veda, and of (the performance of other) sacred
duties.
1 8. Vishmi LX, 25.
19. Identical with Vishmi LX, 26, and Manu V, 137.
20-21. Identical with Apastamba II, 5, 9, 13, and S. 21, with
.Ssihkhayana Gr /hya-sutra II, 1 6, 5.
22. 'Penances (vrata), i.e. the K>/&^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 <Sudra which
degrade a Brahmaa.'
25. ' Close their hands/ i. e. are reluctant to accept
26. Krz'shapa<fita takes ki0zit, translated by 'some,' to mean
4 somewhat/ ' to a certain degree/ i..e. neither very distinguished nor
very despicable.
VI, 40. RULE OF CONDUCT. 39
daily recite the Veda, though he may offer (an
Agnihotra) or mutter (prayers, nevertheless) he will
not find the path that leads upwards.
29. But if, after eating the food of a .Sudra, he
has conjugal intercourse, his sons will belong to the
giver of the food, and he shall not ascend to heaven.
30. They declare that he is worthy to receive
gifts, who (daily) rises to recite the Veda, who is
of good family, and perfectly free from passion, who
constantly offers sacrifices in the three sacred fires,
who fears sin, and knows much, who is beloved among
the females (of his family), who is righteous, protects
cows, and reduces himself by austerities.
31. Just as milk, sour milk, clarified butter, and
honey poured into an unburnt earthen vessel, perish,
owing to the weakness of the vessel, and neither the
vessel nor those liquids (remain),
32. Even so a man destitute of sacred learning,
who accepts cows or gold, clothes, a horse, land, (or)
sesamum, becomes ashes, as (if he were dry) wood.
33. He shall not make his joints or his nails crack,
34. Nor shall he make a vessel ring with his nails.
35. Let him not drink water out of his joined hands.
36. Let him not strike the water with his foot
or his hand,
37. Nor (pour) water into (other) water;
38. Let him not gather fruit by throwing brick-
bats,
39. Nor by throwing another fruit at it.
40. He shall not become a hypocrite or deceitful.
32. Manu IV, 188. Read in the text 'evaw ga v' instead of
'evaw givo.'
33. Gautama IX, 51.- 35. Gautama IX, 9.
40. Manu IV, 177.
4O VASISHFFA. VI, 41.
41. Let him not learn a language spoken by bar-
barians.
42. Now they quote also (the following verses):
' The opinion of the 61sh/as is, that a man shall
not be uselessly active, neither with his hands and
his feet, nor with his eyes, nor with his tongue and
his body.'
43. 'Those Brahmaas, in whose families the
study of the Veda and of its supplements is heredi-
tary, and who are able to adduce proofs perceptible
by the senses from the revealed texts, must be known
to be 6"ish/as.'
44. ' He is a (true) Brdhmawa regarding whom no
one knows if he be good or bad, if he be ignorant
or deeply learned, if he be of good or of bad conduct'
CHAPTER VII.
1. There are four orders,
2. Viz. (that of) the student, (that of) the house-
holder, (that of) the hermit, and (that of) the ascetic.
3. A man who has studied one, two, or three
Vedas without violating the rules of studentship,
may enter any of these (orders), whichsoever he
pleases.
4. A (professed) student shall serve his teacher
until death ;
5. And in case the teacher dies, he shall serve the
sacred fire.
42. Mann IV, 177 ; Gautama IX, 50-51.
43. Manu XII, 109.
VII. 1-2. Gautama III, a. 3. Gautama III, i.
4. Vishau XXVIII, 43.
5. Vishnu XXVIII, 46. I agree with Kr/shoapaWita in thinking
that the apparently purposeless particle 'and,' which is used in
VII, 14. STUDENTSHIP. 4!
6. For it has been declared in the Veda, ' The
fire is thy teacher.'
7. (A student, whether professed or temporary),
shall bridle his tongue ;
8. He shall eat in the fourth, sixth, or eighth
hour of the day.
9. He shall go out in order to beg.
10. He shall obey his teacher.
11. He either (may wear all his hair) tied in a
knot or (keep merely) a lock on the crown of his
head tied in a knot, (shaving the other parts of the
head.)
12. If the teacher walks, he shall attend him
walking after him ; if the teacher is seated, standing ;
if the teacher lies down, seated.
13. He shall study after having been called (by
the teacher, and not request the latter to begin the
lesson).
14. Let him announce (to the teacher) all that he
has received (when begging), and eat after permission
(has been given to him).
this Sutra, indicates Vasish/a's approval of the rules given in
other Smr;'tis, according to which the student, on the death of
-the teacher, shall serve the teacher's son, a fellow-student, or the
teacher's wife, and the service of the sacred fire is the last resource
only. See Vishnu XXVIII, 44-45 ; Gautama III, 7-8.
6. These words form part of one of the Mantras which the
teacher recites at the initiation of the student ; see e. g. Sinkhi-
yana Grzhya-sfttra.
7. Gautama II, 13, 22.
8. According to Kr/shapaaSta a Icala, 'hour,' is the eighth
part of a day.
9. Vishnu XXVIII, 9. 10, Vislwu XXVIII, 7.
11. Gautama I, 27; Vishmi XXVIII, 41.
12. Vishnu XXVIII, 18-22. 13, Vishmi XXVIII, 6.
14. Vishnu XXVIII, 10; Apastamba I, i, 3, 25.
42 VASISHrffA. VII, 15.
15. Let him avoid to sleep on a cot, to clean
his teeth, to wash (his body for pleasure), to apply
collyrium (to his eyes), to anoint (his body), and to
wear shoes or a parasol.
1 6. (While reciting his prayers) he shall stand in
the day-time and sit down at night.
1 7. Let him bathe three times a day.
CHAPTER VIII.
1. (A student who desires to become) a house-
holder shall bathe, free from anger and elation,
with the permission of his teacher, and take for a
wife a young female of his own caste, who does
neither belong to the same Gotra nor has the
same Pravara, who has not had intercourse (with
another man),
2. Who is not related within four degrees on the
mother's side, nor within six degrees on the father's
side.
3. Let him kindle the nuptial fire.
15. Gautama II, 1-3.
1 6. Vishu XXVIII, 2-3. .The prayers intended are the so-
called Sandhyas, which are recited at daybreak and in the evening.
17. Gautama 11,8. 'Three times a day,' i. e. morning, noon,
and evening, Krzsh#apa</ita thinks that he shall perform three
ablutions at midday.
VIII. i. Vish/m XXIV, 9; Gautama IV, 1-2. Regarding the
bath at the end of the studentship, see Vishnu XXVIII, 42, and
Professor Jolly's note.
2. Vishmi XXIV, 10; Gautama IV, 2.
3. Vishmi LIX, i, and Professor Jolly's note. The fire intended
is the gr/hya ox smarta, the sacred household fire, which according
to this Sutra must be kindled on the occasion of the marriage cere-
mony, while other Smri'tis permit of its being lighted on the division
of the paternal estate.
VIII, to. HOUSEHOLDER. 43
4. Let him not turn away a guest who comes in
the evening.
5. (A guest) shall not dwell in his house without
receiving food.
6. If a Brahmawa who has come for shelter to
the house of a (householder) receives no food, on
departure he will take with him all the spiritual
merit of that (churlish host).
7. But a Brahma^a who stays for one night only
is called a guest. For (the etymological import of
the word) atithi (a guest) is ' he who stays for a
short while only.'
8. A Brahmaa who lives in the same village
(with his host) and a visitor on business or pleasure
(are) not (called guests. But a guest), whether he
arrives at the moment (of dinner) or at an inop-
portune time, must not stay in the house of a
(householder) without receiving food.
9. (A householder) who has faith, is free from
covetousness, and (possesses wealth) sufficient for
(performing) the Agnyadheya-sacrifice, must become
an Agnihotrin.
10. He (who possesses wealth) sufficient for (the
expenses of) a Soma-sacrifice shall not abstain from
offering it.
4. Vishnu LXVII, 28-29. 8- Vi shu LXVII, 30.
6. Vishmi LXVII, 33.
7. Identical with Vishnu LXVII, 34; Manu III, 102.
8. Vishnu LXVII, 35 ; Manu III, 105.
9*. Vishnu LIX, 2. The AgnHiotra which is here intended is, of
course, the Srauta Agnihotra, to be performed with three fires. The
Agnyadheya is one of the Havirya^was with which the .Srautagni-
hotrin has to begin his rites.
10. Vishnu LIX, 8.
44 VASisnrtfA. VHI, 1 1.
11. (A householder) shall be industrious in reciting
the Veda, offering sacrifices, begetting children, and
(performing his other duties).
12. Let him honour visitors (who come) to his
house by rising to meet them, by (offering them)
seats, by speaking to them kindly and extolling
their virtues,
13. And all creatures by (giving them) food ac-
cording to his ability.
14. A householder alone performs sacrifices, a
householder alone performs austerities, and (there-
fore) the order of householders is the most distin-
guished among the four.
15. As all rivers, both great and small, find a
resting-place in the ocean, even so men of all orders
find protection with householders.
1 6. As all creatures exist through the protection
afforded by their mothers, even so all mendicants sub-
sist through the protection afforded by householders.
1 7. A Brahma#a who always carries water (in his
gourd), who always wears the sacred thread, who
daily recites the Veda, who avoids the food of
outcasts, who approaches (his wife) in the proper
season, and offers sacrifices in accordance with the
11. I agree with Kr/shaparc<fita that the word 'and' used in
this enumeration serves the purpose of calling to mind that there
are other minor duties. The three named specially are the so-
ralhd ' three debts ;' see below, XI, 48.
12. Vislwu LXVII, 45 ; Gautama V, 38-41.
13. Vishmi LX VII, 26.
14-17. Vistotm LIX, 27-30; ManuVI, 89.
15. Identical with ManuVI, 90.
17. 'Who always carries water (in his gourd)' (nityodakt) may
also be translated, 'who always keeps water (in his house);' see
Apastamba II, i, i, 15. 'Who always wears the sacred thread'
IX, ll. HERMIT. 45
rules (of the Veda, after death) never falls from
Brahman's heaven.
CHAPTER IX.
1. A hermit shall wear (his hair in) braids, and
dress (in garments made of) bark and skins ;
2. And he shall not enter a village.
3. He shall not step on ploughed (land).
4. He shall gather wild growing roots and fruit
(only).
5. He shall remain chaste.
6. His heart shall be full of meekness.
7. He shall honour guests coming to his hermi-
tage with alms (consisting of) roots and fruit,
8. He shall only give, not receive (presents).
9. He shall bathe at morn, noon, and eve.
10. Kindling a fire according to the (rule of the)
Sramawaka (Sutra), he shall offer the Agnihotra.
1 1. After (living in this manner during) six months,
may also mean ' who always wears his upper in the manner re-
quired at a sacrifice,' i. e. passes it over the left and under the
right arm.
IX. i. Vishnu XCIV, 8-9 ; Gautama III, 34. Kr*shapa<fita
takes ira, * bark,' to mean ' (made of) grass,' e. g. of Mui^a or
Balva^a.
a. Gautama III, 33. The particle 'and' probably indicates
that the hermit is not to enter any other inhabited place.
3. Gautama III, 32. 4. Vishmi XCV, 5.
5. Vishmi XCV, 7. 6. ManuVI,8.
7. Gautama III, 30. 9. Vishmi XCV, 10.
10. Gautama III, 27. Knshapadita and MSS. B. F. read
jrtvawakena, and the rest avarakena. I read jr&nanakena,. ' ac-
cording to the rule of the 5rSmaaka Sutra,' in accordance with
Gautama's text. Baudhlyana, too, uses the same word.
11. Manu VI, 25.
VASISH77TA. IX, 12.
he shall dwell at the root of a tree, keeping no fire
and having no house.
12. He (who in this manner) gives (their due) to
gods, manes, and men, will attain endless (bliss in)
heaven.
CHAPTER X.
1. Let an ascetic depart from his house, giving a
promise of safety from injury to all animated beings.
2. Now they quote also (the following verses) :
' That ascetic who wanders about at peace with all
creatures, forsooth, has nothing to fear from any
living being.'
3. ' But he who becomes an ascetic and does not
promise safety from injury to all beings, destroys the
born and the unborn ; and (so does an ascetic) who
accepts presents.'
4. ' Let him discontinue the performance of all
religious ceremonies, but let him never discontinue the
recitation of the Veda. By neglecting the Veda he
becomes a .Sftdra ; therefore he shall not neglect it.'
5. '(To pronounce) the one syllable (Om) is the
best (mode of reciting the) Veda, to suppress the
breath is the highest (form of) austerity; (to subsist
on) alms is better than fasting ; compassion is pre-
ferable to liberality.'
6. (Let the ascetic) shave (his head); let him have
no property and no home.
X. i. Manu VI, 39; Ya^wavalkya III, 61.
2. Manu VI, 40.
3. 'The born and the unborn,' i.e. his ancestors who lose
heaven, and his descendants who lose their caste.
4. Manu VI, 39. 5. Manu II, 83.
6. Gautama III, n, 22. The term parigraha, 'home,' includes
the wife, the family, attendants, and a house.
X, 20. ASCETIC. 47
7. Let him beg food at seven houses which he
has not selected (beforehand),
8. (At the time) when the smoke (of the kitchen-
fire) has ceased and the pestle lies motionless.
9. Let him wear a single garment,
10. Or cover his body with a skin or with grass
that has been nibbled at by a cow.
11. Let him sleep on the bare ground.
12. Let him frequently change his residence,
13. (Dwelling) at the extremity of the village, in a
temple, or in an empty house, or at the root of a tree.
14. Let him (constantly) seek in his heart the
knowledge (of the universal soul).
15 (An ascetic) who lives constantly in the forest,
1 6. Shall not wander about within sight of the
village-cattle.
1 7. ' Freedom from future births is certain for
him who constantly dwells in the forest, who has
subdued his organs of sensation and action, who has
renounced all sensual gratification, whose mind is
fixed in meditation on the Supreme Spirit, and who
is (wholly) indifferent (to pleasure and pain).'
1 8. (Let him) not (wear) any visible mark (of his
order), nor (follow) any visible rule of conduct.
19. Let him, though not mad, appear like one out
of his mind.
20. Now they quote also (the following verses) :
' There is no salvation for him who is addicted to
7. Vishmi XCVI, 3.
8. Vishmi XCVI, 6 ; Manu VI, 56.
9. Vishnu XCVI, 13. It is very probable that the single gar-
ment mentioned in the Sutra is, as Kmhapa<fita thinks, a small
strip of cloth to cover the ascetic's nakedness.
12-13. Vishmi XCVI, 10-12. 14. Manu VI, 43, 65.
20. I read 'ramyavasathapriyasya,' with the majority of the MSS.
48 VASISHrffA. X, 21.
the pursuit of the science of words, nor for him who
rejoices in captivating men, nor for him who is fond
of (good) eating and (fine) clothing, nor for him who
loves a pleasant dwelling.'
21. ' Neither by (explaining) prodigies and omens,
nor by skill in astrology and palmistry, nor by casuistry
and expositions (of the 6astras), let him ever seek to
obtain alms/
22. ' Let him not be dejected when he obtains
nothing, nor glad when he receives something. Let
him only seek as much as will sustain life, without
caring for household property/
23. ' But he, forsooth, knows (the road to) salva-
tion who cares neither for a hut, nor for water, nor
for clothes, nor for the three Pushkaras' (holy tanks),
nor for a house, nor for a seat, nor for food/
24. In the morning and in the evening he may
eat as much (food) as he obtains in the house of one
Brahma#a, excepting honey and meat,
25. And he shall not (eat so much that he is
quite) satiated.
26. At his option (an ascetic) may (also) dwell in
a village.
2 7. Let him not be crooked (in his ways) ; (let
him) not (observe the rules of) impurity on account
21. Identical with Manu VI, 50.
22. Vishmi XCVI, 4. Identical with Manu VI, 57.
23. There are three Tirthas called Pushkara; see Professor
Jolly's note on Vish/m LXXXV, t.
24. Krz'shapa</ita thinks that this rule is a concession to those
ascetics who are unable to subsist on one meal a day, as Manu
VI, 55 prescribes.
25. Manu VI, 59. 26. Manu VI, 94-95.
27. The text is here probably corrupt. But I follow Knsha-
pafita. Several MSS. read aja/^o, ' he shall not be a rogue,' for
aravo, ' he shall not observe the rules of impurity.'
XI, 3- RECEPTION OF GUESTS.
of deaths (or births); let him not have a house; let
him be of concentrated mind.
28. Let him not enjoy any object of sensual
gratification.
29. Let him be (utterly) indifferent, avoiding to
do injury or to show kindness to any living being.
30. To avoid backbiting, jealousy, pride, self-con-
sciousness, unbelief, dishonesty, self-praise, blaming
others, deceit, covetousness, delusion, anger, and envy
is considered to be the duty of (men of) all orders.
31. A Brahmawa who wears the sacred thread,
who holds in his hand a gourd filled with water,
who is pure and avoids the food of .Sudras will not
fail (to gain) the world of Brahman.
CHAPTER XI.
1. Six persons are (particularly) worthy to receive
the honey-mixture (madhuparka),
2. (Viz.) an officiating priest, the bridegroom of one's
daughter, a king, a paternal uncle, a Snataka, a mater-
nal uncle, as well as (others enumerated elsewhere).
3. (A householder) shall offer, both at the morning
and the evening (meals, a portion) of the prepared
(food) to the Vuve Devas in the (sacred) domestic fire.
30. Vishmi II, 16-17.
31. Kr/shaparfita believes that this Sutra again refers to ascetics.
But that is hardly possible, as ascetics are not allowed to wear a
sacrificial thread (see above, Sutra 18). I think that it is meant to
emphatically assert that a Brahmaa who is free from the short-
comings enumerated in the preceding Sutra, and who follows the
rule of conduct, will obtain salvation, whether he passes through
the order of Sa/nyasins or not.
XL 1-2. Gautama V, 27-30. The persons enumerated else-
where are the teacher, the father-in-law, and so forth. Regarding
the Snsitaka, see Apastamba I, n, 30, 1-4.
3. Vishmi LXVII, 1-3.
f'4] E
5O VASISH2"#A. XI, 4.
4. Let him give a Bali-offering to the (guardian)
deities of the house,
5. (Thereafter) let him give a portion, one Pala
in weight, to a 6rotriya or to a student, (and after-
wards an offering) to the manes.
6. Next let him feed his guests in due order, the
worthiest first,
7. (Thereafter) the maidens, the infants, the aged,
the half-grown members of his family, and pradatas,
8. Then the other members of his family.
9. (Outside the house) he shall throw (some food)
on the ground for the dogs, A'awdalas, outcasts, and
crows.
10. He may give to a .SYldra either the fragments
(of the meal) or (a portion of) fresh (food).
11. The master of the house and his wife may
eat what remains.
4. Vishmi LXVII, 4-22.
5. Vishmi LIX, 14; LXVII, 23, 27. Krzshapamfita does not
take 'agrabh&ga' as a technical term, but explains it by 'a first por-
tioi sufficient for a dinner, or as much as one is able to spare.'
6. Vishmi LXVII, 28, 36-38.
7. Yishmi LXVII, 39. The majority of the MSS. read bdlavnd-
dhataruapradatas [tato]. Kr/shapa<fita corrects the last word
to pradStd, while the editor of the Calcutta edition writes prabhri-
ttwzs [tato]. Both conjectures are inadmissible. As the same
phrase occurs once more, below, XIX, 23 (where Kr/shapadTita
writes praddtiraA), I think that it is not permissible to change the
text. Prad&taA must be the correct reading, and a technical
name for a class of female relatives. Etymologically it may mean
' those who have been perfectly cleansed.' But I am unable to
trace its precise technical import, and have left it untranslated.
8. Vishmi LXVII, 41. 9. Vishmi LXVII, 26.
10. Gautama V, 25, and note. 'A Sudra, i.e. one who is his
servant.' K/Ysh#apa<fita. It is, however, possible, that a visitor
of the Sudra caste is meant; see Apastamba II, 2, 4, 19-20.
it. Vish//u LXVII, 41.
XI, 19. RECEPTION OF QUESTS. 5 1
12. A fresh meal for which all (the same mate-
rials as for the first) are used (may be prepared), if
a guest comes after the Vairvadeva has been offered.
For such a (guest) he shall cause to be prepared
food (of a) particularly (good quality).
13. For it has been declared in the Veda, 'A
Brahmawa guest enters the house resembling the
Vawvanara fire. Through him they obtain rain,
and food through rain. Therefore people know
that the (hospitable reception of a guest) is a
ceremony averting evil.'
14. Having fed the (guest), he shall honour him.
1 5. He shall accompany him to the boundary (of the
village) or until he receives permission (to return).
1 6. Let him present (funeral offerings) to the
manes during the dark half of the month (on any
day) after the fourth.
17. After issuing an invitation on the day pre-
ceding (the .Sraddha, he shall feed on that occasion)
three ascetics or three virtuous householders, who are
Srotriyas, who are not very aged, who do not follow
forbidden occupations, and neither (have been his)
pupils, nor are (living as) pupils in his house.
1 8. He may also feed pupils who are endowed
with good qualities.
19. Let him avoid men neglecting their duties,
12. Apastamba II, 3, 6, 16; Gautama V, 32, 33. A guest, i. e.
one to whom the definition given above, VIII, 6, 7, applies. I read
according to my MSS. puna/5pako instead of puna^pSke.
14-15. Gautama V, 38.
1 6. Vishu LXXVI, 1-2 ; Gautama XV, 3.
17. Vish/ra LXXIII, i; LXXXII, 2-4 ; LXXXIII, 5, 19 ; Gau-
tama XV, 10; Apastamba II, 7, 17, 4.
18. Apastamba II, 7, 17, 6.
19. Gautama XV, 16, 18. The explanation of the word nagna,
E 2
52 VASISH77/A. XI, ao.
those afflicted with white leprosy, eunuchs, blind men,
those who have black teeth, those who suffer from
black leprosy, (and) those who have deformed nails.
20. Now they quote also (the following verses) :
' Now, if a (Brahmaa) versed in the Vedas is
afflicted with bodily (defects) which exclude him
from the company, Yama declares him to be irre-
proachable. Such (a man) sanctifies the company.'
21. 'At a funeral sacrifice the fragments (of the
meal) must not be swept away until the end of the
day. For streams of nectar flow (from them, and
the manes of) those who have received no libations
of water drink (them).'
22. ' But let him not sweep up die fragments (of
the meal) before the sun has set. Thence issue rich
streams of milk for those who obtain a share with
difficulty.'
23. ' Manu declares that both the remainder (in
the vessels) and the fragments (of the meal) cer-
tainly are the portion of those members of the
family who died before receiving the sacraments.'
24. ' Let him give the fragments that have fallen
on the ground and the portion scattered (on the
blades of Kara grass), which consists of the wipings
' neglecting their duties,' is doubtful. I have followed Kr/sha-
pawdTita, who quotes the Ma"rkarfeya Puraa in support of his view.
The word occurs in the same connexion, Vishwu LXXXII, 27,
where it is rendered by ' naked.' Possibly it may refer to ascetics
who go entirely naked.
20. The Sutra gives an exception to the preceding rule.
21. I read ' j^yotante hi ' instead of ' ofyotante vaL'
22. ' Those who receive a share with difficulty,' i. e. the manes
of uninitiated children, mentioned in the next verses.
23-24. Vishnu LXXXII, 22 ; Manu HI, 245-246. These rules,
however, do not fully agree with the teaching of our Manu-smriti,
XI, 29- SRADDHAS. 53
and water, as their food, to the manes of those who
died without offspring and of those who died young.'
25. ' The malevolent Asuras seek an opportunity
(to snatch away) that food intended for the manes,
which is not supported with both hands ;'
26. * Therefore let him not offer it (to the Brah-
mawas) without holding (a spoon) in his hand ; or
let him stand, holding the dish (with both hands,
until) leavings of both kinds (have been produced).'
27. 'He shall feed two (Brihrnaaas) 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 enter-
tain) a large company.'
28. '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 Brihmawa (guests) ; there-
fore he shall not (invite a large number)/
29. ' Or he may entertain (at a ^Sraddha) even a
single Brahmawa who has studied the whole Veda,
who is distinguished by learning and virtue, and is
free from all evil marks (on his body).'
as the latter assigns the fragments on the ground to honest and
upright servants. Sutra 24 I read with the majority of the
MSS. ' lepanodakam ' for ' lepamodakam,' and 'annawi preteshu'
for ' anupreteshu.'
25. Manu III, 225.
26. Manu III, 224. The meaning of the last clause seems to
be that the sacrificer shall stand before the Bra*hmaas until they
have done eating.
27. Identical with Manu III, 125 ; see also Vishwu LXXIII, 3.
The offering to the gods is the Vawvadeva offering which pre-
cedes the .Sraddha.
28. Identical with Manu III, 126. 29. Manu III, 129.
54 VASISHTJ7A. XL 30.
30. '(But) how can the oblation to the gods be
made if he feeds a single Brahma^a at a funeral
sacrifice ? Let him take (a portion) of each (kind
of) food that has been prepared (and put it) into a
vessel ; '
31. 'Let him place it in the sanctuary of a god
and afterwards continue (the performance of) the
funeral sacrifice. Let him offer that food in the
fire or give it (as alms) to a student.'
32. ' As long as the food continues warm, as long
as they eat in silence, as long as the qualities of the
food are not declared (by them), so long the manes
feast on it.'
33. ' The qualities of the food must not be" de-
clared as long as the (Brahma^as who represent the)
manes are not satiated. Afterwards when they are
satisfied, they may say, " Beautiful is the sacrificial
food." '
34. ' But an ascetic who, invited to dine at a
sacrifice of the manes or of the gods, rejects meat,
shall go to hell for as many years as the slaughtered
beast has hairs.'
35. ' Three (things are held to) sanctify a funeral
sacrifice, a daughter's son, the midday, and sesamum
grains ; and they recommend three (other things) for
it, purity, freedom from anger and from precipitation.'
36. ' The eighth division of the day, during which
the sun's (progress in the heavens) becomes slow,
one must know to be midday ; what is (then) given
to the manes lasts (them) for a very long time.'
37. 'The ancestors of that man who has inter-
32. Identical with Vishmi LXXXII, 20, and Manu III, 237.
34. Manu V, 35. 35. Identical with Manu III, 235.
37. Vishmi LXIX, 2-4.
XI, 43 SACRIFICES. 55
course with a woman after offering or having dined
at a .Sraddha, feed during a month from that (day)
on his semen.'
38. 'A child that is born from (intercourse im-
mediately) after offering a .Sraddha or partaking of
a funeral repast, is unable to acquire sacred learning
and becomes short-lived.'
39. ' The father and the grandfather, likewise the
great-grandfather, beset a descendant who is born to
them, just as birds (fly to) a fig tree ;'
40. ' (Saying), "He will offer to us funeral repasts
with honey and meat^ with vegetables, with milk
and with messes made of milk, both in the rainy
season and under the constellation Magha^." '
41. ' The ancestors always rejoice at a descendant
who lengthens the line, who is zealous in performing
funeral sacrifices, and who is rich in (images of the)
gods and (virtuous) Brahmaa (guests).'
42. ' The manes consider him to be their (true)
descendant who offers (to them) food at Gaya, and
(by the virtue of that gift) they grant him (blessings),
just as husbandmen (produce grain) on well-ploughed
(fields).'
43. He shall offer (a -Sraddha) both on the full
moon days of the months .5ravaa and Agrahaya^a
and on the Anvash/aki.
39-40. Vishmi LXXVIII, 51-53.
41. 'Who lengthens the line,' i. e. who himself begets sons.
Read instead of nuyantaz pitr/karmam (v. 1. muyantaw and tri-
pantaA), ' udyataw.'
42. Vishmi LXXXV, 4, 66-67.
43. .Srivaa, i.e. July-August; Agrahayana, i. e. Margajfrsha
or November-December. Anvash/aki means the day following
the Ash/aka, or eighth day, i. e. the ninth day of the dark halves of
MdrgasJrsha, Pausha, Magha, and Phalguna. The form of the
word is usually anvash/aka.
56 VASiSHr#A. xi, 44.
44. There is no restriction as to time, if (par-
ticularly suitable) materials and (particularly holy)
Brahmawas are at hand, or (if the sacrificer is) near
(a particularly sacred) place.
45. A Brahma#a must necessarily kindle the three
sacred fires.
46. He shall offer (in them) the full and new
moon sacrifices, the (half-yearly) Agraya#a Ishri,
the A'aturmasya-sacrifice, the (half-yearly) sacrifices
at which animals are slain, and the (annual) Soma-
sacrifices.
47. For all this is (particularly) enjoined (in the
Veda), and called by way of laudation ' a debt'
48. For it is declared in the Veda, ' A Brahmawa
is born, loaded with three debts/ (and further, 'He
owes) sacrifices to the gods, a son to the manes, the
study of the Veda to the ^'shis ; therefore he is free
from debt who has offered sacrifices, who has be-
gotten a son, and who has lived as a student (with a
teacher).'
49. Let him (ordinarily) initiate a Br3hma/?a in
the eighth (year) after conception,
50. A Kshatriya in the eleventh year after con-
ception,
51. A VaLrya in the twelfth year after conception.
52. The staff of a Brahmawa (student may) option-
ally (be made) of Pala^a wood,
44. Gautama XV, 5. 45. Vishwu LIX, 2.
46. Vish/m LIX, 4-9.
47. Manu IV, 257. I read rmasastutam with MS. E.
48. Taitt. Sawh.VI, 3, 10, 5; -Satapatha-brShmatfa I, 7, 2, n.
49-51. Vishmi XXVII, 15-17.
5 a -54- Vishnu XXVII, 39. Regarding other kinds of sticks,
see Gautama 1, 22-24.
XI, 68. INITIATION. 57
53. (That) of a Kshatriya optionally of the wood
of the Banyan tree,
54. (That) of a VaLrya optionally of Udumbara
wood.
55. (The staff) of a Brahmawa shall (be of such
a length as to) reach the hair,
56. (That) of a Kshatriya the forehead,
57. (That) of a Vai.fya the (tip of the) nose.
58. The girdle of a Brahmawa shall be made of
Mu^/a grass,
59. A bowstring (shall be that) of a Kshatriya,
60. (That) of a Valyya shall be made of hempen
threads.
61. The upper garment of a Brahmawa (shall be)
the skin of a black antelope,
62. (That) of a Kshatriya the skin of a spotted
deer,
63. (That) of a Vaicya a cow-skin or the hide of
a he-goat
64. The (lower) garment of a Brahmawa (shall be)
white ('and) unblemished,
65. (That) of a Kshatriya dyed with madder,
66. (That) of a Vawya dyed with turmeric, or
made of (raw) silk ;
67. Or (a dress made of) undyed (cotton) cloth
may be worn by (students of) all (castes).
68. A Brahmaa shall ask for alms placing (the
word) ' Lady ' first,
55-57- Vishmi XXVII, 22. 58-60. Vishnu XXVII, 18.
61-63. Vishmi XXVII, 20.
64-67. Vishmi XXVII, 19 ; Gautama 1, 17-21. ' Unblemished,'
i. e. new, without holes and seams.
68-70. Vishmi XXVII, 25. Le. 'Lady, give alms;' 'Give, O
lady, alms;' and ' Give alms, lady.'
58 VASISH777A, XI, 69.
69. A Kshatriya placing (the word) ' Lady ' in the
middle,
70. A Vaisya placing (the word) ' Lady ' at the
end (of the formula).
7 1 . The time (for the initiation) of a Brahmarca has
not passed until the completion of the sixteenth year,
72. (For that) of a Kshatriya until the completion
of the twenty-second,
73. (For that) of a Vaisya until the completion of
the twenty-fourth.
74. After that they become ' men whose Savitrl
has been neglected.'
75. Let him not initiate such men, nor teach
them, nor sacrifice for them ; let them not form
matrimonial alliances (with such outcasts).
76. A man whose Savitr! has not been performed,
may undergo the Uddalaka-penance.
77. Let him subsist during two months on barley-
gruel, during one month on milk, during half a
month on curds of two-milk whey, during eight days
on clarified butter, during six days on alms given
without asking, (and) during three days on water,
and let him fast for one day and one night.
78. (Or) he may go to bathe (with the priests) at
the end of an A-rvamedha (horse-sacrifice).
79. Or he may offer a Vratya-stoma.
71-73. VisbmXXVII, 26.
74. Vishmi XXVII, 27. Savitrf, literally 'the Rik sacred to
Savitr*' (Rig-veda III, 62, 10), means here 'the initiation/ see
Gautama I, 12 note.
75. Apastamba I, i, r, 28. The plural viv&hayeyuA, 'let them
(not) form matrimonial alliances,' indicates that orthodox Brh-
maas must neither give their daughters to Patitasdvitrfkas nor
take the daughters of such persons.
78. Gautama XIX, 9. 79. Gautama XIX, 8.
XII, 8. DUTIES OF A SNATAKA. 59
CHAPTER XII.
1. Now, therefore, the duties of a Snataka (will
be explained).
2. Let him not beg from anybody except from a
king and a pupil.
3. But let him ask, if pressed by hunger, for
some (small gift) only, a cultivated or uncultivated
field, a cow, a goat or a sheep, (or) at the last
extremity, for gold, grain or food*
4. But the injunction (given by those who know
the law) is, 'A Snataka shall not be faint with
hunger.'
5. Let him not dwell together with a person
whose clothes are foul ;
6. (Let him not cohabit) with a woman during
her courses,
7. Nor with an unfit one.
8. Let him not be a stay-at-home.
XII. i. 'Now* marks the beginning of a new topic. ' There-
fore,' i. e. because the duties of a Sna'taka have to be taught after
those of a student.
2. Manu IV, 33 ; Gautama IX, 63.
3. Manu X, 113-114. 4. Manu IV, 34 ; Vishnu III, 79.
5. Krzshapa<fita, whom I have followed in the translation of
this Sutra, thinks that it indicates the obligation of wearing clean
clothes, see e. g. Vishmi LXXI, 9. It seems to me, however,
probable that its real sense is, ' Let him not cohabit with a woman
during her courses,' and that the next Sutra has to be read nara^a-
svalayd, ' Nor with one of immature age.'
7. 'An unfit one,' i. e. ' one of low caste' (hina"). Kn'sto*apa-
tfite. Probably a sick wife is meant, Gautama IX, 28.
8. Gautama IX, 53. Krz'shwapaw<fita gives besides the above
interpretation of the Sutra from Haradatta's Gautamiya" MitdksharS,
another one, according to which it means, ' Let him not forsake his
own family and enter another one (by adoption and so forth).' A third
60 VASISHTff A. XII, 9.
9. Let him not step over a stretched rope to
which a calf (or cow) is tied.
10. Let him not look at the sun when he rises or
sets,
n. Let him not void excrements or urine in
water,
12. Nor spit into it
1 3. Let him ease himself, after wrapping up his
head and covering the ground with grass that is not
fit to be used at a sacrifice, and turning towards the
north in the day-time, turning towards the south at
night, sitting with his face towards the north in the
twilight.
14. Now they quote also (the following verses):
' But Snatakas shall always wear a lower garment
and an upper one, two sacrificial threads, (shall carry)
a staff and a vessel filled with water/
15. 'It is declared, that (a vessel becomes) pure
(if cleaned) with water, or with the hand, or with a
stick, or with fire. Therefore he shall clean (his)
vessel with water and with his (right) hand/
16. ' For Manu, the lord of created beings, calls
(this mode of cleaning) encircling it with fire/
1 7. ' He who is perfectly acquainted with (the
rules of) purification shall sip water (out of this
vessel), after he has relieved the necessities of
nature/
1 8. Let him eat his food facing the east.
explanation is given by Narayawa on .Sahkhayana Gr/hya-sutra IV,
12, n, who takes it to mean, 'Let him not go from one house
to the other.'
9. Gautama IX, 52 ; Vishnu LXII1, 42.
10. Visbmi LXXI, 17-18. n-ra. Vishmi LXXI, 35.
13. Gautama IX, 37-38, 41-43; Vish#u LX, 2-3.
14. Vishwi LXXI, 13-15. 18. Vishwu LXVIII, 40.
XII, 3i. DUTIES OF A SNATAKA. 6 1
19. Silently let him swallow the entire mouthful,
(introducing it into the mouth) with the four fingers
and with the thumb ;
20. And let him not make a noise (while eating).
21. Let him approach his wife in the proper
season, except on the Parva days.
22. Let him not commit a crime against nature
(with her).
23. Now they quote also (the following verse):
' The ancestors of a man who commits an unnatural
crime with a wedded wife, feed during that month
on his semen. All unnatural intercourse is against
the sacred law/
24. It is also declared in the Kanaka, ' (When)
the women (asked) Indra, <v May even those among
us, who are soon to be mothers, (be allowed to)
cohabit with their husbands," he granted that wish/
25. Let him not ascend a tree,
26. Let him not descend into a well.
2 7. Let him not blow the fire with his mouth.
28. Let him not pass between a fire and a Brah-
29. Nor between two fires ;
30. Nor between two Brahmarcas ; or (he may do
it) after having asked for permission.
31. Let him not dine together with his wife. For
it is declared in the Va^asaneyaka, ' His children
will be destitute of manly vigour/
19. Kr/shaparfita thinks that this rule refers to the first five
mouthfuls only.
ai. Vishwu LXIX, i. The Parva days are the eighth, four-
teenth, and fifteenth of each half-month.
25-27. Gautama IX, 32. 28. Apastamba II, 5, 12, 6.
30. Apastamba II, 5, 12, 7-8.
31. .Satapatha-brahmana X, 5, 2, 9 ; Vishnu LXV1II, 46.
62 VASISHFSA. XII, 32.
32. Let him not point out (a rainbow calling it)
by (its proper)- name, ' Indra's bow.'
33. Let him call it 'the jewelled bow' (mai-
dhanu^).
34. Let him avoid seats, clogs, sticks for cleaning
the teeth, (and other implements) made of Palara
wood.
35. Let him not eat (food placed) in his lap.
36. Let him not eat (food placed) on a chair.
37. Let him carry a staff of bamboo,
38. And (wear) two golden earrings.
39. Let him not wear any visible wreath except-
ing a golden one ;
40. And let him disdain assemblies and crowds.
41. Now they quote also (the following verse) :
' To deny the authority of the Vedas, to carp at the
teaching of the ffishis, to waver with respect to any
(matter of duty), that is to destroy one's soul.'
42. Let him not go to a sacrifice except if he is
chosen (to be an officiating priest. But) if he goes,
he must, on returning home, turn his right hand
(towards the place).
43. Let him not set out on a journey when the
sun stands over the trees.
32-33. Gautama IX, 22, 34. Gautama IX, 44.
35. Vishnu LXVIII, 21. 36. Gautama IX, 32.
37. Vishnu LXXI, 13. 38. Vishnu LXXI, 16.
39. Gautama IX, 32.
40. "I read sabhasamav&ya/w.s^ava^ayeta. The corrupt read-
ings of Bh. samavaya\ya ^aviyan and of F. samavayawj^a vakshi-
yanna point to this version, the sense of which agrees with the
parallel passages of other Smr/tis, see e. g. Apastamba 1, 1 1, 32, 19,
41. Vishnu LXXI, 83. 42. Gautama IX, 54-55, 66.
43. Vishnu LXIII, 9. According to K/Yshnapawdta the time
intended is midday.
XIII, 5. THE STUDY OF THE VEDA. 63
44. Let him not ascend an unsafe boat, or (any
unsafe conveyance).
45. Let him not cross a river, swimming.
46. When he has risen in the last watch (of the
night) and has recited (the Veda) he shall not lie
down again.
47. In the Muhurta sacred to Pra^pati a
Brdhmaa shall fulfil some sacred duties.
CHAPTER XI I L
1. Now, therefore, the Upakarman (or\ .die rite
preparatory to the study) of the Veda (must be per-
formed) on the full moon day of the month 6rava#a
or Praush/^apada.
2. Having kindled the sacred fire, he offers
(therein) unground (rice) grains,
3. To the gods, to the ./frshis, and to the
A^andas.
4. Let them begin to study the Vedas, after
having made Brahmawas (invited for the purpose)
wish ' welfare ' (svasti), and after having fed them
with sour milk,
5. (And continue the Veda -study) during four
44. Vishnu LXIII, 47.
45. Vishmi LXIII, 46. Kr;shapa^ta omits this Sutra which
is found in the majority of the MSS.
46. Apastamba I, u, 32, 15; Vishwu XXX, 27.
47. Manu IV, 92 ; Vishu LX, i. The Muhurta sacred to
Pra^apati is the same as the Brdhma-muhurta, and falls in the last
watch of the night.
XIII. i. Vishmi XXX, i. .Sravawa, July-August. PraushMa-
pada, i. e. Bhddrapada, August-September. Krz'shapa<fita im-
properly combines this Sutra with the next.
5. Gautama XVI, 2.
64 VASISHTYfA. XIII. 6.
months and a half or during five months and a
half.
6. After (the expiration of) that (period), he may
study (the Vedas) during the bright half of each
month,
7. But the supplementary treatises (Angas) of
the Veda at pleasure (both during the bright and
the dark halves of each month).
8. Interruptions of the (Veda-study shall take
place),
9. If it thunders during the twilight,
10. During (both) the twilights (of each day),
11. In towns where a corpse (lies) or A'aWalas
(stay).
1 2. At pleasure (he may study seated) in (a place)
which has been smeared with cowdung and around
which a line has been drawn.
13. (Let him not study) near a burial-ground,
14. (Nor) lying down,
1 5. Nor when he has eaten or received a gift at
a funeral sacrifice ;
1 6. And with reference to this (subject) they
quote a verse of Manu, ' Be it fruit, or water, or
6-7. Manu IV, 98.
9. Apastamba I, 3, 9, 20. 10. Gautama XVI, 12.
11. Gautama XVI, 19; Vislwu XXX, 10. The above transla-
tion follows Krtshapa<fita's gloss. But the Sutra may also be
taken differently : ' In (villages) where a corpse lies or a K&nd&l*.
stays (and) in towns.' For the prohibition to study in towns is
mentioned by Gautama XVI, 45 ; Manu IV, 1 16 ; and Apastamba
I, 3. 9 4-
12. Apastamba 1,3, 9, 5. The rule refers to places, such as
high-roads, where studying is ordinarily forbidden.
13. Vishmi XXX, 15; Apastamba I, 3, 9, 6.
14. Gautama XVI, 17. 15. Gautama XVI, 34.
1 6. Manu IV, 117 somewhat resembles the verse quoted. But
XIII, a6. THE STUDY OF THE VEDA. 65
sesamum, or food, or whatever be the (gift) at a
Sraddha, let him not, having just accepted it, recite
the Veda ; for it is declared in the Smrz'ti, that the
hand of a Brihmaa is his mouth.'
1 7. (Let him not recite the Veda) while he runs,
(nor) while a foul smell and the like (are perceptible,
nor) on barren ground,
1 8. (Nor) when he has ascended a tree,
19. (Nor) in a boat or in a camp,
20. Nor after meals while his hands are moist,
21. (Nor) while the sound of a V#a (is heard),
22. (Nor) on the fourteenth day (of each half-
month, nor) on the new moon day, (nor) on the eighth
day (of each half-month, nor) on an Ash/akd,
23. (Nor) while he stretches his feet out, (nor)
while he makes a lap, (nor) while he leans against
(something), not (in any other unbecoming posture),
24. (Nor) close to his Gurus,
25. (Nor) during that night in which he has had
conjugal intercourse,
26. (Nor) dressed in that garment which he had
on during conjugal intercourse, except if it has been
washed,
its altered form shows clearly that the Mdnava DhannajSstra
known to Vasish/^a differed from the work which at present goes
by that name. Compare also .Sankhayana Grzhya-sutra IV, 7, 55.
17. Yi^wavalkya 1, 150; Gautama XVI, 19; Manu IV, 120.
1 8. Apastamba I, 3, n, 16.
19. Vishwu XXX, 1 8; Manu IV, 121.
20. Apastamba I, 3, 10, 25.
21. Gautama XVI, 7, and note.
aa. Visbu XXX, 4 ; Gautama XVI, 37-38. The Ash&kis are
the eighth days of the dark halves of the winter months, Marga-
jirsha, Pausha, M&gha, and Phalguna.
23. Vishmi XXX, 17 ; Manu IV, na. 26. Manu IV, 116.
F
66 VASISHTHA. XIII, 27.
27. (Nor) at the extremity of a village,
28. (Nor) after (an attack of) vomiting,
(Nor) while voiding urine or faeces.
(Let him not recite) the Rig-veda, the Yafur-
veda, and (the Atharva-veda) while the sound of the
Saman melodies (is audible), nor (the Saman while
the other Vedas are being recited).
31. (Let him not study) before (his food is)
digested,
32. (Nor) when a thunderbolt falls,
33. (Nor) when an earthquake happens,
34. Nor when the sun and the moon are eclipsed.
35. When a preternaturally loud sound is heard
in the sky, when a mountain falls, (and) when showers
of stones, blood or sand (fall from the sky, the Veda
must not be read) during the twenty-four hours (im~
mediately succeeding the event).
36. If meteors and lightning appear together, (the
interruption shall last) three (days and) nights.
37. A meteor (alone and) a flash of lightning
(alone cause an interruption lasting) as long as the
sun shines (on that or the next day).
38. (If rain or other celestial phenomena come)
out of season, (the Veda must not be read) during
the twenty-four hours (immediately succeeding the
event).
27. Gautama XVI, 18. 28. Vishmi XXX, 19.
29. Gautama XVI, n. Krzshapa<flta improperly divides the
Sutra into two.
30. Vishmi XXX, 26. 31. Vishmi XXX, 21.
32-34. Vishmi XXX, 5 ; Gautama XVI, 22.
35. Gautama XVI, 22; Manu IV, 105, 115. Kr/shapa<fita
mentions digdaha, ' when the sky appears preternaturally red,' as
a various reading for ' dign&da.'
38. Apastamba I, 3, n, 29.
XIII, 48. SALUTING. 67
39. If the teacher has died, (he shall not study
the Veda) during three (days and) nights.
40. If the teacher's son, a pupil, or a wife (have
died, he shall not study) during a day and a night.
41. Let him honour an officiating priest, a father-
in-law, paternal and maternal uncles, (though they
may be) younger than himself, by rising and saluting
them,
42. Likewise the wives of those persons whose
feet must be embraced, and the teacher's (wives),
43. And his parents.
44. Let him say to one acquainted with (the
meaning of) a salute, 'I N. N. ho! (salute thee);'
45. But him who does not know it (he shall
address with the same formula, omitting his name).
46. When a salute is returned, the last vowel (of
the noun standing) in the vocative is produced to
the length of three moras, and if it is a diphthong
(e or o) changeable according to the Sandhi rules, it
becomes ay or av, e. g, bho, bhav.
47. A father who has committed a crime causing
loss of caste must be cast off. But a mother does
not become an outcast for her son.
48. Now they quote also (the following verses) :
39. Apastamba I, 3, 10, 2-4. 40. Vishnu XXXII, 4.
42. The persons intended are, the teacher and so forth. See
Apastamba I, 4, 14, 7, note.
44. Gautama VI, 5.
45. Apastamba I, 4, 14, 23. KrtshnapaTufita combines this
Sutra with the preceding.
46. Apastamba I, a, 5, 18. In returning a salute, the name of
the person addressed is pronounced, and if it ends in a, the vowel
is made pluta, while e and o are changed to aya and ava, e. g. Hare
to Haraya.
47. Gautama XX, i ; XXI, 15 ; Apastamba 1, 10, 28, 9.
48. Manu II, 145.
F 2
68 VASISH77T A. XIII, 49.
' The teacher (&arya) is ten times more venerable
than a sub-teacher (upadhyaya), the father a hundred
times more than the teacher, and the mother a
thousand times more than the father.'
49. ' A wife, sons, and pupils who are defiled by
sinful deeds, must first be reproved, and (if they do not
amend, then) be cast off. He who forsakes them
in any other way, becomes (himself) an outcast.'
50. An officiating priest and a teacher who neglect
to teach the recitation of the Veda, or to sacrifice,
shall be cast off. If he does not forsake them, he
becomes an outcast.
5 1. They declare that the male offspring of out-
casts are (also) outcasts, but not the females.
52. For a female enters (the family of) a stranger.
53. He may marry such a (female) without a
dowry.
54. ' If the teacher's teacher is near, he must be
treated like the teacher (himself). The Veda declares
that one must behave towards the teacher's son just
as towards the teacher.'
55. A Brahma^a shall not accept (as gifts)
weapons, poison, and spirituous liquor.
56. Learning, wealth, age, relationship, and occupa-
tion must be honoured.
57. (But) each earlier named (quality) is more
venerable than (the succeeding ones).,
58. If he meets aged men, infants, sick men, load-
carriers, women, and persons riding in chariots, he
49. Apastamba I, 2, 8, 29-30. 50. Gautama XXI, 12.
51. Apastamba 1, 10, 29, 14.
53. Manu II, 238; Yag-wavalkya III, 261.
54. Vishmi XXVIII, 29, 31. ' 56, Vishmi XXXII, 16.
58-59. Vishmi LXIII, 51.
XIV, 6. LAWFUL AND FORBIDDEN FOOD. 69
must make way (for them, i.e.) for each later (named
before those enumerated earlier).
59. If a king and a Snataka meet, the king must
make (way) for the Snataka.
60. ^.11 (must make way) for a bride who is being
conveyed (to her husband's house).
6 1 . Grass, room (for resting), fire, water, a welcome,
and kind words never fail in the houses of good men.
CHAPTER XIV.
1. Now, therefore, we will declare what may be
eaten and what may not be eaten.
2. Food given by a physician, a hunter, a woman
Of bad character, a mace-bearer, a thief, an AbhLyasta,
a eunuch, (or) an outcast must not be eaten,
3. (Nor that given) by a miser, one who has per-
formed the initiatory ceremony of a vSrauta-sacrifice,
a prisoner, a sick person, a seller of the Soma-plant, a
carpenter, a washerman, a dealer in spirituous liquor,
a spy, a usurer, (or) a cobbler,
4. Nor (that given) by a .Sudra,
5. Nor (that given) by one who lives by his
weapons,
6. Nor (that given) by the (kept) paramour of a
61. Apastamba II, 2, 4, 14; Gautama V, 35-36.
XIV. 2. Vishnu LI, 7, 10-11. Da^ka, 'a mace-bearer,' may
mean ' a police officer ' or ' a messenger.' I read with MSS. Bh.
and F. shandfia., ' a eunuch,' instead of jaMa, ' a rogue,' the reading
of the other MSS. and of Kr*shapart<fita.
3. Vishmi LI, 8-9, 12, 19 ; Gautama XVII, 17. I write su^aka,
' a spy,' instead of su^ika, ' a tailor,' according to the other Smn'tis,
e. g. Vishnu LI, 12 ; Apastamba I, 6, 18, 30
4. Apastamba I, 6, 1 8, 13. 5. Apastamba I, 6, 1 8, 19.
6. Vishnu LI, 16 ; Gautama XVII, 18. I read with the majority
76 VASISH'rtfA. XIV, 7.
married woman, or by a husband who allows a
paramour (to his wife),
7. Nor (that given) by an incendiary,
8. Nor (that given) by (a ruler) who does not slay
those worthy of capital punishment,
9. Nor (food) offered publicly with these words,
' Who is willing to eat?'
10. Nor food given by a multitude of givers, or
by harlots, and so forth.
TI. Now they quote also (the following verse):
' The gods do not eat (the offerings) of a man who
keeps dogs, nor of him whose (only) wife is of the
.Sudra caste, nor of him who lives in subjection to
his wife, nor of (a husband) who (permits) a paramour
(of his wife to reside) in his house.'
12. He may accept (the following presents even)
from such (people, viz.) firewood, water, fodder,
Kura grass, parched grain, (food) given without
asking, a vehicle, (shelter in) the house, small fish,
millet, a garland, perfumes, honey, and meat.
13. Now they quote also (the following verse):
' For the sake of a Guru, when he desires to save
his wife (and family from starvation), when he wishes
to honour the gods or guests, he may accept (presents)
from anybody; but let him not satisfy his (own hunger)
with such (gifts).'
of the MSS. ya^opapatiwz [pattiwz F.] manyate, instead of B.'s and
Kr*'shapa<fita's ya.ropari manyate.
9. Apastamba I, 6, 18, 17.
10. Vishwu LI, 7. 'And so forth (iti), i.e. by cruel men and
the like.' Kr*'shapam/ita.
11. Vishmi LI, 15.
12. Gautama XVII, 3; Vishnu LVII, 10.
13. Vithmi LVII, 13; Manu IV, ^51.
XIV, 21. LAWFUL AND FORBIDDEN FOOD. 71
14. Food given by a hunter who uses the bow
must not be rejected.
15. For it is declared in the Veda, ' At a sacrificial
session (sattra), which lasted one thousand years,
Agastya went out to hunt. He had sacrificial cakes
prepared with the meat of beasts and fowls good
(to eat).'
1 6. With reference to this (subject) they quote
also some verses proclaimed by Pra^-apati, ' Pra^a-
pati (the Lord of created beings) has declared that
food freely offered and brought (by the giver himself)
may be eaten, though (the giver) be a sinful man, pro-
vided the gift has not been asked for beforehand.'
1 7. ' Food offered by a man who has faith must
certainly be eaten, even though (the giver) be a
thief, but not that given by (a Brahmawa) who sacri-
fices for many and who initiates many.'
1 8. 'The manes do not eat during fifteen years
(the food) of that man who disdains a (freely offered
gift), nor does the fire carry his offerings (to the
gods).'
19. ' But alms, though offered without asking, must
not be accepted from a physician, from a hunter, from
a surgeon or a (very) wicked man, from a eunuch, and
from a faithless wife.'
20. Fragments of food left by other persons than
the teacher must not be eaten,
21. Nor remnants of one's own (meal) and food
touched by leavings,
15. Manu V, 22-23. I connect vi^wayate with this Sutra, instead
of with the preceding one, as Krtsnaapa*<fita does.
16. Vishmi LVII, 1 1 ; Manu IV, 248 ; Apastamba I, 6, 19, 14.
1 8. Vishmi LVII, 12 ; Manu IV, 249 ; Apastamba I, 6, 19, 14.
19. Apastamba I, 6, 19, 15. 20. Vishmi XXVIII, n.
72 VASISH77/A. XIV, 22.
22. Nor (food) defiled by contact with a garment,
hair, or insects.
23. But at pleasure he may use (such food) after
taking out the hair and the insects, sprinkling it with
water, dropping ashes on it, and (after it has been
declared) fit for use by the word (of a Brahma#a).
24. With reference to this (subject) they quote
also some verses proclaimed by Pra^pati, ' The gods
created for Brahmawas three means of purifying
(defiled substances), viz. ignorance (of defilement),
sprinkling (them) with water, and commending (them)
by word of mouth.'
25. ' Let him not throw away that food which, at a
procession with images of the gods, at weddings, and
at sacrifices, is touched by crows or dogs/
26. ' After the (defiled) portion has been removed,
the remainder shall be purified, liquids by straining
them, but solid food by sprinkling it with water.'
2 7. ' What has been touched by the mouth of a
cat is even pure.'
28. (Cooked food which has become) stale (by
being kept), what is naturally bad, what has been
placed once only in the dish, what has been cooked
more than once, raw (food), and (food) insufficiently
cooked (must not be eaten).
29. But at pleasure he may use (such food) after
pouring over it sour milk or clarified butter.
22. Apastamba I, 5, 16, 28 ; Gautama XVII, 9.
23. Vishmi XXIII, 38; Ya^wavalkya I, 189.
24. Ya^navalkya I, 191.
26. Vishnu XXIII, 30. Kr*'shapa<#ta thinks that pldvanena,
4 by straining them (through a cloth),' may also mean ' by heating
them on the fire.'
28. Gautama XVII, 13, and note, 15-16.
29. Mar.u V, 24.
XIV, 37- LAWFUL AND FORBIDDEN FOOD. 73
30. With reference to this (subject) they quote
also some verses proclaimed by Pra^pati, 'A Brah-
maa shall not eat clarified butter or oil which drips
from the nails (of the giver). Yama has declared
such (food to be) impure ; (to eat it is as sinful) as
to partake of cow's flesh.'
31. 'But fatty substances, salt, and condiments
proffered with the hand do not benefit the giver, and
he who partakes of them will eat sin/
32. ' Let him give, therefore, such substances
placed on a leaf or on grass, but never with his
hands or in an iron vessel.'
33. For eating garlic, onions, mushrooms, turnips,
vS'leshmantaka, exudations from trees, the red sap flow-
ing from incisions (in trees or plants), food pecked at by
crows or worried by dogs, or the leavings of a -Sudra,
an Atikrt&/ira. (penance must be performed).
34. (Let him not drink) the milk of a cow that is
in heat, nor of one whose calf has died,
35. Nor that which cows, buffalo-cows, and goats
give during the first ten days (after giving birth to
young ones),
36. Nor water collected at the bottom of a boat.
37. Let him avoid wheat-cakes, (fried) grain,
porridge, barley-meal, pulse -cakes, oil, rice boiled
in milk, and ^vegetables that have turned sour (by
standing),
33. Vishmi LI, 34, 36; Gautama XVII, 32-33. Regarding
the Atikn'^ra penance, see below, XXIV, i.
34. Vishmi LI, 40. For other explanations of the term san-
dhinl, ' a cow that is in heat,' see Apastamba I, 5, 17, 23 ; Vishmi
LI, 40.
35. Vishnu LI, 39. The Sutra implies that the milk of other
animals must not be drunk under any circumstances.
37-3 8 - Vishmi LI, 35, 42.
74 VASISHrJTA.. XIV, 38.
38. Likewise other kinds of (sour) food prepared
with milk and barley-flour.
39. Among five-toed animals, the porcupine, the
hedgehog, the hare, the tortoise, and the iguana may
be eaten,
40. Among (domestic) animals those having teeth
in one jaw only, excepting camels.
41. And among fishes, the long-nosed crocodile,
the Gavaya, the porpoise, the alligator, and the crab
(must not be eaten),
42. Nor those which are misshaped or have heads
like snakes,
43. Nor the bos Gaurus, the Gayal, and the
.Sarabha,
44. Nor those that have not been (specially men-
tioned (as fit for food),
45. Nor milch-cows, draught-oxen, and animals
whose milk teeth have not dropped out.
46. It is declared in the Va^asaneyaka, that (the
flesh of) milch-cows and oxen is fit for offerings.
47. But regarding the rhinoceros and the wild
boar they make conflicting statements.
48. And among birds, those who seek their food
by scratching with their feet, the web-footed ones,
the Kalavihka, the water-hen, the flamingo, the
39. Gautama XVII, 27. Haradatta on Apastamba and Gau-
tama explain jvSvidh, ' the porcupine/ to be a kind of boar, and
jalyaka, ' the hedgehog,' to be ' the porcupine.'
40. Vishnu LI, 30; Manu V, 18.
41-42. Gautama XVII, 36 ; Apastamba I, g, 17, 38-39.
43. Apastamba I, 5, 17, 29. 44. ManuV, 11,17.
45. Gautama XVII, 30-31. 46. Apastamba I, 5, 17, 31.
48. Gautama XVII, 34-35; Vishnu LI, 28-31. I read mdn-
dhala, ' the flying fox/ while Kr/'shrcapan^ita gives mSghara, a
XV, 6. ADOPTION.
Brahmawl duck, the Bhasa, the crow, the blue pigeon,
the osprey, the Aataka, the dove, the crane, the
black partridge, the grey heron, the vulture, the
falcon, the white egret, the ibis, the cormorant, the
peewit, the flying-fox, those flying about at night,
the woodpecker, the sparrow, the Railataka, the
green pigeon, the wagtail, the village-cock, the parrot,
the starling, the cuckoo, those feeding on flesh, and
those living about villages (must not be eaten).
CHAPTER XV.
1. Man formed of uterine blood and virile seed
proceeds from his mother and his father (as an effect)
from its cause,
2. (Therefore) the father and the mother have
power to give, to sell, and to abandon their (son).
3. But let him not give or receive (in adoption)
an only son ;
4. For he (must remain) to continue the line of
the ancestors.
5. Let a woman . neither give nor receive a son
except with her husband's permission.
6. He who desires to adopt a son, shall assemble
reading which he cannot explain. The MSS. read as follows:
B. E. mdghdra, Bh. F. madhaw, L O. 913 (/i/Abh)andha (naktaw).
Haradatta on Apastamba I, 5, 17, 33 explains plava, 'the water-
hen,' to be a kind of heron, called also jaka/abila.
XV. 1-9. Vyavaharamayfikha IV, 5, 16; Colebrooke V, Digest
CCLXXIII; Dattakamimawsa IV, 14; V, 31-40.
3. Colebrooke, Mitdkshard I, 1 1, 1 1 ; Dattakamimdflzsd IV, 2-3.
4. Dattakamimawsa IV, 4. I. e. to offer funeral sacrifices to
his ancestors and to have sons who do it after him.
5. Dattakamimawzsd I, 15; IV, 9.
6. Colebrooke, Mitakshard I, n, 13, and note; Dattakamt-
76 VASISHrHA. XV, 7.
his kinsmen, announce his intention to the king, make
burnt-offerings in the middle of the house, reciting
the Vyahmis, and take (as a son) a not remote kins-
man, just the nearest among his relatives.
7. But if a doubt arises (with respect to an adopted
son who is) a remote kinsman, (the adopter) shall set
him apart like a .Sudra.
8. For it is declared in the Veda, ' Through one
he saves many/
9. If, after an adoption has been made, a legiti-
mate son be born, (the adopted son) shall obtain a
fourth part,
10. Provided he be not engaged in (rites) pro-
curing prosperity.
m&nsa II, 51 ; Dattaka&mdrild II, n. * To the king,' i.e. to the
person who holds the village, either to the king of the country or
to the feudal chief (Thakor) who holds it under the sovereign.
' Reciting the Vyahn'tis,' i. e. saying with the first oblation Qm
svaha, with the second Om bhuva^ svaha, with the third Om
svahi, and with the fourth Om bh., bh., sv. svdha; see
Vyavaharamayukha IV, 5, 42. 'A not remote kinsman, just the
nearest among his relatives/ i. e. a boy as nearly related as possible,
in the first instance a SapiWa, on failure of such a one, a Sama-
nodaka or a Sagotra.
7. DattakamimawzsEt II, 18 ; Dattakaandrik& II, n. 'If a doubt
arises,' i. e. if the adopter afterwards feels uncertain regarding the
caste or other qualifications of his adopted son. ' Set him apart
like a Sudra/ i. e. shall neither have him initiated nor employ him
for any sacred rites.
8. Dattaka&mdrikd II, n.
9. Colebrooke, MitaksharS I, n, 24. DattakamlmS/TzsS X, i;
Dattaka^andrika II, n ; V, 17. For the explanation of the term
' a fourth part,' see Colebrooke, Mitakshara" I, 77.
10. 'Rites procuring prosperity,' i. e. .Sraddhas, expiatory rites,
&c. See also above, III, 71, and Gautama XI, 17. According to
Krzshapa<?ita the estate is in this case to be divided equally
between the legitimate son and the adopted son. An entirely
XV, x8. EXCOMMUNICATION AND READMISSION. 77
11. He who divulges the Veda (to persons not
authorised to study it), he who sacrifices for Sudras,
(and all those) who have fallen from the rank of
the highest caste (shall be excommunicated by the
ceremony of) emptying the water-vessel
12. A slave or the son of a wife of a lower caste,
or a relative not belonging to the same caste, who
is destitute of good qualities, shall fetch a broken
pot from a heap of vessels unfit for use, place Kusa.
grass, the tops of which have been cut off, or Lohita
grass (on the ground), and empty the pot for the
(outcast, overturning it) with his left foot;
13. And the relatives of the (outcast), allowing
their hair to hang down, shall touch him who
empties (the pot)*
14. Turning (when they leave) their left hands
towards (that spot), they may go home at pleasure.
15. Let them not afterwards admit the (excom-
municated person) to sacred rites.
1 6. Those who admit him to sacred rites become
his equals.
17. But outcasts who have performed (the pre-
scribed) penance (may be) readmitted.
1 8. Now they quote also (the following verse) :
different explanation, 'Provided (the estate) may not have been
expended in acts of merit/ is given Dattaka^andrika* V, 17-18.
It is doubtlessly erroneous, for ' the estate ' is nowhere mentioned in
the preceding Sutras.
n. Gautama XX, i.
12. Gautama XX, 4. ' For the (outcast),' i. e. pronouncing his
name, and saying, ' I deprive N. N. of water.'
13. Gautama XX, 5. Kr*'shapa</ita takes the Sutra differently,
but his explanation is refuted by the parallel passage of Gautama
and Haradatta's commentary thereon.
14. Gautama XX, 7. 15. Gautama XX, 8-9.
78 VASISH7V7A. XV. ig.
' Let him walk before those who readmit him, like
one gamboling and laughing. Let him walk behind
those who excommunicate him, like one weeping
and sorrowing.'
19. Those who strike their teacher, their mother,
or their father may be readmitted in the following
manner, either after being pardoned by the (persons
offended) or after expiating their sin.
20. Having filled a golden or an earthen vessel
(with water taken) from a sacred lake or river, they
pour (the water) over him, (reciting the three verses)
' Ye waters are ' &c.
21. All the (other ceremonies to be performed on
the) readmission of one who has bathed (in this
manner) have been explained by (those ordained on)
the birth of a son.
CHAPTER XVI.
1. Now (follow the rules regarding) legal pro-
ceedings.
2. Let the king (or) his minister transact the
business on the bench.
3. When two (parties) have a dispute, let him
not be partial to one of them.
20. Gautama XX, 10-14. I read ' puwyahraddt/ instead of
' purahradaV as the MSS. and Kn"shapadita have. The passage
of the Veda referred to occurs Rig-veda X, 9, i.
21. I. e. the person readmitted shall receive all the various
sacraments just like a new-born child.
XVI. 2. Vishmilll, 72-73. Kn'shapa/ita gives a second expla*
nation of the Sutra, which also appears admissible, ' Let the king
transact the business on the bench, taking counsel (with learned
Br&hmawas as assessors);' see Vishmi III, 72.
3. Translated as above the Sutra is nearly equivalent to Gautama
XVI, 7- LEGAL PROCEDURE. 79
4. Let him reason properly regarding an offence ;
finally the offence (will become evident thereby).
5. He who properly reasons regarding an offence,
in accordance with the sum of the science of the
first two castes, is equitable towards all created
beings.
6. And let him protect what has been gained ;
7. (Likewise) the property of infants (of the) royal
(race).
XI, 5. But the phrase 'when two parties have a dispute' may
also indicate, as Krrsrmapa/zrfita suggests, that the king or judge
shall not promote litigation, see Gautama XIII, 27. As Kr;sha-
pa<flta states, the Sutra may, however, mean also, ' When one case
is being argued, let him not begin another (without finishing the
first);' see Manu VIII, 43. Owing to the particular nature of the
Sutra style and the inclination of the Brahrnanical mind to double-
entendres, I do not think it improbable that the author may have
intended, both in this and in the preceding Sutras, that his words
should be interpreted in two ways.
4. Gautama XI, 23-24. I divide the words of the text, as
follows, 'yathasanam (i. e. yathi-asanam) apar&dhohi; antena
aparadha^,' and interpolate syit at the end of the first clause.
5. Kr*shapa</ita wrongly divides this Sutra into two, and
wrongly adopts the reading of MSS. B. and E., consequently he
obtains a sense only by the most astonishing tricks of interpreta-
tion. I read with MSS. Bh. and F., yathasanam aparadhohyjldya-
varaayor vidyantata-fc, to which the reading of I. O. 913 Sdya-
varwayor vidhanataA points also. The meaning of the expression,
' according to the sum of the science of the first two castes,' I take
to be according to the rules of sacred learning and of the mimawsS,
which is peculiar to the Brahraanas and of logic (anvikshiki) and
polity (da/ttfeniti), which are peculiar to or at least recommended
to the particular attention of the Kshatriyas.
6. I read with MSS. Bh. and F., sa/wpanna/w a rakshayet. I con-
sider this Sutra to contain an admonition addressed to the king for
himself; see Manu VII, 99. Kn'shapa<fita and B. read sapattraw
/fca rakshayet, ' Let him protect that which is attested by writings,'
i. e. the donations of former kings, attested by writings; see Vishnu
III, 83.
7. Kr*shapa<fita thinks that the rule refers to the property of
8O VASISHTHA. XVI, 8.
8. (Likewise the property) of persons unfit to
transact legal business (minors, widows, and so
forth).
9. But if (a minor) comes of age, his property
must be made over to him.
10. ' It is declared in the Smmi that there are
three kinds of proof which give a title to (property,
viz.) documents, witnesses, and possession ; (thereby)
an owner may recover property which formerly be-
longed to him (but was lost).'
11. From fields through which (there is a right
of) road (a space sufficient for the road) must be set
apart, likewise a space for turning (a cart).
12. Near new-built houses (and) other things (of
the same description there shall be) a passage three
feet broad.
13. In a dispute about a house or a field, reliance
(may be placed on the depositions of) neighbours.
14. If the statements of the neighbours disagree,
documents (may be taken as) proof.
the infant children of a hostile king who has been conquered and
slain. It is, however, not improbable that it has a wider sense, and
exhorts the king to look after the property of the children of his
predecessor and of deceased feudal barons.
8-9. Gautama X, 48 ; Vishnu III, 65.
10. Yi^wavalkya II, 22.
1 1. Kr/shapa^ita quotes in illustration of this Sutra the foltow-
ing passage of -Sahkha and Likhita : ' In a field through which
(there is a right of) road, (space) for the road must be set apart, and
on the king's high-road a space sufficient for turning a chariot.'
12. Arthantareshu, 'near other things (of the same descrip-
tion)/ means, according to Kr/shwapaw^ta, ' near pleasure-gardens
and the like.' No doubt, buildings of all kinds, fenced or walled
gardens, and so forth are meant I read tripadama'tram.
13. Manu VIII, 258, 262 ; Y%wavalkya II, 150, 152, 154.
XVI, 20, LEGAL PROCEDURE. 8 1
15. If conflicting documents are produced, reliance
(may be placed) on (the statements of) aged (inhabi-
tants) of the village or town, and on (those of) guilds
and corporations (of artisans or traders).
1 6. Now they quote also (the following verse):
' Property inherited from a father, a thing bought,
a pledge, property given to a wife after marriage by
her husband's family, a gift, property obtained for
performing a sacrifice, the property of reunited co-
parceners, and wages as the eighth.'
1 7. Whatever belonging to these (eight kinds of
property) has been enjoyed (by another person) for
ten years continuously (is lost to the owner).
1 8. They quote also (a verse) on the other side*:
'A pledge, a boundary, and the property of minors, an
(open) deposit, a sealed deposit, women, the property
of a king, (and) the wealth of a 6rotriya are not lost
by being enjoyed (by others).'
19. Property entirely given up (by its owner) goes
to the king.
20. If it be otherwise, the king with his ministers
and the citizens shall administer it.
15. Manu VIII, 259.
1 6. In translating anvSdheya by 'property given to a wife by
her husband or his family after marriage,' I have followed Ksha-
pa<fita's explanation. It may, however, mean also 'a deposit to be
delivered to a third person' (anvahita or anvadhi). Pratigraha,
'a gift,' is elsewhere explained as 'property promised, but not
actually given.'
1 7 . Ya^nnvalkya II, 2 4 ; see also Vishnu V, 1 8 7 ; Manu VIII, 148.
1 8. Identical with Manu VIII, 149 ', Ya^navalkya II, 25.
19. Manu VIII, 30.
20. ' If it be otherwise,' i. e. if the owner gave his property
up temporarily only, e. g. went on a journey or a pilgrimage, leaving
it without anybody to take care of.
G
82 VASISHTtfA. XVI, 21.
21. A king will be superior even to Brahman if
he lives surrounded by servants (who are keen-eyed)
like vultures.
22. But a king will not be exalted if he lives sur-
rounded by servants (who are greedy) like vultures.
23. Let him live surrounded by servants (who are
keen-eyed) like vultures, let him not be a vulture
surrounded by vultures.
24. For through his servants blemishes become
manifest (in his kingdom),
25. (Such as) theft, robbery, oppression, and (so
forth).
26. Therefore let him question his servants before-
hand.
27. Now (follow the rules regarding) witnesses :
28. 6rotriyas, men of unblemished form, of good
character, men who are holy and love truth (are fit
to be) witnesses,
29. Or (men of) any (caste may give evidence)
regarding (men of) any (other caste).
30. Let him make women witnesses regarding
women ; for twice-born men twice-born men of the
same caste (shall be witnesses), and good -Sudras for
.Sudras, and men of low birth for low-caste men.
31. Now they quote also (the following verse):
' A son need not pay money due by a surety, any-
thing idly promised, money due for losses at play
or for spirituous liquor, nor what remains unpaid of
a fine or a toll.'
32. 'Depose, O witness, according to the truth ;
expecting thy answer, thy ancestors hang in suspense ;
28. Vishu VIII, 8; Ya^wavalkya II, 68; Maim VIII, 62-63.
29. Y%avalkya II, 69. 30. Manu VIII, 68.
31. VishmiVI, 41; Manu VIII, 159; Y%wavalkya II, 47.
XVJ, 36. LEGAL PROCEDURE. 83
(in accordance with its truth or falsehood) they will
rise (to heaven) or fall (into hell).'
33. ' Naked and shorn, tormented with hunger
and thirst, and deprived of sight shall the man who
gives false evidence go with a potsherd to beg food
at the door of his enemy.'
34. ' He kills five by false testimony regarding a
maiden ; he kills ten by false testimony regarding
kine ; he kills a hundred by false evidence regarding
a horse, and a thousand by false evidence regarding
a man.'
35. (Men) may speak an untruth at the time of
marriage, during dalliance, when their lives are in
danger or the loss of their whole property is immi-
nent, and for the sake of a Brahmawa ; they declare
that an untruth spoken in these five cases does not
make (the speaker) an outcast.
36. Those who give partial evidence in a judicial
proceeding for the sake of a relative or for money,
deprive the ancestors of their spiritual family and
those of their natural family of their place in heaven.
33. Identical with Manu VIII, 93.
34. Identical with Marra VIII, 98. Regarding the explanation
of the words 'he kills,' sec Mann VIII, 97, and Haradatta on
Gautama XIII, 14.
35. Gautama XXIII, 29. Between this and the preceding
Sutras the MSS. as well as Kr/shapan<fita insert another one,
which is so corrupt that I arri unable to translate it Kr*shf*apaw-
rfita's explanation is opposed to all rules of interpretation, and not
worth giving.
36. This verse, too, is corrupt, though the general sense is not
doubtful. I read sva^anasyarthe yadi varthahetoA pakshimyewaiva
vadanti karyam Iff -jabdavawwasya kulasya purvan gvargaathitaTn-
stanapi patayanti. ' The ancestors of their spiritual family,' i. e. the
teacher, the teacher's teacher, and so forth.
G 2
84 VASISHIWA. xvn, T.
CHAPTER XVII.
1. The father throws his debts on the (son) and
obtains immortality if he sees the face of a living
son.
2. It is declared in the Veda, ' Endless are the
worlds of those who have sons ; there is no place for
the man who is destitute of male offspring.'
3. There is a curse (in the Veda), ' May our
enemies be destitute of offspring.'
4. There is also (the following) passage of the
Veda, ' May I obtain, O Agni, immortality by
offspring.'
5. ' Through a son he conquers the worlds, through
a grandson he obtains immortality, but through his
son's grandson he gains the world of the sun.'
6. There is a dispute (among the wise; some
say), 'The son belongs to the husband of the wife;'
(and some say), ' The son belongs to the begetter.'
7. With respect to this (matter) they quote also
on both sides verses like the following :
8. (Some say), ' If (one man's) bull were to beget
a hundred calves on another man's cows, they would
belong to the owner of the cows ; in vain would the
bull have spent his strength.'
XVII. i. Identical with Vishwu XV, 45 ; Manu IX, 107 ; Cole-
brooke V, Dig. CCCIV.
2. The latter part of the quotation occurs Aitareya-brahma^a
VII, 3> 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</a and wife
of king Gayapu/a, was called by her father Kalyaamalla. When
I collated this passage with the help of a Kajmirian, I was told
that a certain Brahmawa, still living in .Srinagar, had changed the
86 VASISH77JA. XVII, i6.
1 6. It is declared in the Veda, 'A maiden who
has no brothers comes back to the male ancestors
(of her own family) ; returning she becomes their son.'
1 7. With reference to this (matter there is) a verse
(to be spoken by the father when appointing his
daughter), ' I shall give thee a brotherless damsel,
decked with ornaments ; the son whom she may
bear, shall be my son.'
1 8. The fourth is the son of a remarried" woman.
19. She is called remarried (punarbhu)who leaving
the husband of her youth, and having lived with
others, re-enters his family ;
20. And she is called remarried who leaving an
impotent, outcast or mad husband, or after the death
of her husband takes another lord.
2 1 . The fifth is the son of an unmarried damsel.
22. They declare that the son whom an unmarried
damsel produces through lust in her father's house,
is the son of his maternal grandfather.
name of his only child, a daughter called Amri, to the corresponding
masculine form, Amar^, in order to secure to himself through her
the same spiritual benefits as if he had a son. It seems to me not
improbable that VasishMa's Sutra alludes to the same legal fiction,
and that he recommends in the first instance that the father is to
make his daughter a son by changing her name, and next to secure
for himself her son, by the verse quoted Sutra 17.
16. ColebrookeV, Dig. CCIII, where the preceding Sutra has
been placed after this. Compare Rig-veda 1, 124, 5.
17. Cojebrooke V, Dig. CCXVI; Mitakshard I, u, 3 ; Ddya-
bh^ga X, 4; Vyavahara Mayfikha IV, 4, 43 ; Vishmi XV, 5.
1 8. Vishnu XV, 7.
19. Narada XII, 48 (Jolly), where, however, kaumara/r, patim
has been wrongly translated by ' an infant husband.'
20. Manu IX, 175.
21. ColebrookeV, Dig. CCLIX; Vishmj XV, TO.
22. ColebrookeV, Dig. CCLIX; Viahwu XV, u.
XVII, 33- INHERITANCE. 87
23. Now they quote also (the following verse):
' If an unmarried daughter bear a son begotten by
a man of equal caste, the maternal grandfather has
a son through him ; he shall offer the funeral cake,
and take the wealth (of his grandfather).'
24. (A male child) secretly born in the house is
the sixth.
25. They declare that these (six) are heirs and
kinsmen, preservers from a great danger.
26. Now among those (sons) who are not heirs,
but kinsmen, the first is he who is received with
a pregnant bride.
27. (The son of a damsel) who is married pregnant
(is called) a son received with the bride (sahofl^a).
28. The second is the adopted son,
29. (He) whom his father and his mother give
(in adoption).
30. (The son) bought is the third.
31. That is explained by (the story of) Suna/i-
32. ' Hari^andra, forsooth, was a king. He
bought the son of Aflgarta Sauyavasi.
33. The fourth is (the son) self-given.
24. Vishnu XV, 13.
25. 'From a great danger/ i. e. 'from the danger 'of losing
heaven through failure of the funeral oblations.'
26. Vishnu XV, 15. 28. Vishnu XV, 18.
29. Vishmi XV, 19. 3- Vishnu XV, 20.
32. The MSS. and editions read the last word of the Sutra as
follows: B. vikriyya; Ben. ed. vikriya; Bh. E. F. vikradya; Calc,
ed. and I. O. 913 vikrayya svayaw kritavan. I believe that, as
the letters a and va'are constantly mistaken by the copyists the
one for the other, the original reading was ikraya. Regarding
the story told in this Sutra and continued below, Sutra 35, see
Max Miiller, History of Ancient Sanskrit Literature, pp. 408-416
and 573-588.
33. Vishnu XV, 22.
88 vASisnr/fA. xvn, 34.
34. That is (likewise) explained by (the story of)
35. * .SiinaAyepa, forsooth, when tied to the sacri-
ficial stake, praised the gods ; there the gods loosened
his bonds. To him spoke (each of) the officiating
priests, " He shall be my son." He did not agree
to their (request. Then) they made him make (this)
agreement, " He shall be the son of him whom he
chooses." Vi.rvcimitra was the Hotrt priest at that
(sacrifice). He became his son.'
36. The son cast off is the fifth.
37. (He is called so) who, cast off by his father
and his mother, is received (as a son).
38. They declare that the son of a woman of the
^udra caste is the sixth. These (six) are kinsmen,
not heirs.
39. Now they quote also (the following rule) :
' These (last-mentioned) six (sons) shall take the
heritage of him who has no heir belonging to the
first-mentioned six (classes).
40. Now (follow the rules regarding) the partition
of the (paternal) estate among brothers :
41. And (let it be delayed) until those (widows)
who have no offspring, (but are supposed to be
pregnant), bear sons.
42. Let the eldest take a double share,
43. And a tithe of the kine and horses.
36-37. ColebrookeV, Dig. CCXC; Vishwu XV, 24-25.
38. Colebrooke V, Dig. CCXCII; Dattaka^andrika V, 14 ; Vishmi
XVII, 27; Manu IX, 178-179; Gautama XXVIII, 39.
40. ColebrookeV, Dig. L; Vyavaha*ra Mayukha IV, 4, 37.
41. Colebrooke V, Dig. CXVII ; VyavaharaMayiikha IV, 4, 37.
42-45. ColebrookeV, Dig. L; Dayabhaga II, 41; Gautama
XXVIII, 9 and 5-7.
XVII, 55. INHERITANCE. 89
44. The goats, the sheep, and the house belong
to the youngest,
45. Black iron, the utensils, and the furniture to
the middlemost.
46. Let the daughters divide the nuptial present
of their mother.
47. If a Brahmawa has issue by wives belonging
to the Brahmawa, Kshatriya, and Vai.$ya classes
respectively,
48. The son of the Brahmawa wife shall receive
three shares,
49. The son of the Kshatriya wife two shares,
50. The other (sons) shall inherit equal shares.
51. And if one of the (brothers) has gained
something by his own (effort), he shall receive a
double share.
52. But those who have entered a different order
receive no share,
53. Nor (those who are) eunuchs, madmen, or
outcasts.
54. Eunuchs and madmen (have a claim to)
maintenance.
55. The widow of a deceased person shall sleep
46. Colebrooke V, Dig. CCCCXCII; DayabMga IV, 2, 15;
VishmiXVII, 21.
47-50. Colebrooke V, Dig. CLIV; Vishmi XVIII, 1-5.
51. Colebrooke V, Dig. LXXV, CXXXVIII, CCCLVI; Daya-
bblga II, 41 ; Vyavahra Mayukha IV, 7, 8. ' By his own effort,' i.e.
by learning or disputations with learned men, by bravery in battle, &c.
52. Colebrooke V, Dig. CCCXXXVIII ; Mitakshard II, 8, 7;
!j 3 ' VyavahSra Mayukha IV, u, 5. The persons intended are
a perpetual student, a hermit, and ascetic.
53. VyavahSra Mayukha IV, n, 10.
54. Vyavaha"ra Mayukha IV, n, 10 ; Vishmi XV, 33.
55. 'Practising religious vows,' i.e. 'eating only once a day,
and so forth.' Kr*shaparfita.
9O VASISH7V/A. XVII, 56.
on the ground during six months, practising religious
vows and abstaining from pungent condiments and
salt.
56. After the completion of six months she shall
bathe, and offer a funeral oblation to her husband.
(Then) her father or her brother shall assemble the
Gurus who taught or sacrificed (for the deceased)
and his relatives, and shall appoint her (to raise issue
to her deceased husband).
5 7. Let him not appoint a (widow who is) mad,
ill-conducted, or diseased.
58. Nor one who is very aged.
59. Sixteen years (after maturity is the period
for appointing a widow) ;
60. Nor (shall an appointment be made) if the
(male entitled to approach the widow) is sickly.
6 1. Let him approach (the widow) in the muhurta
sacred to Pra^apati, (behaving) like a husband, without
(amorously) dallying with her, and without abusing
or ill-treating her.
62. Let her obtain (the expenses for) food, raiment,
baths, and unguents from (the estate of) her former
(husband).
63. They declare that a son begotten on (a widow
who has) not been (duly) appointed, belongs to the
begetter.
56. Gautama XVHI, 4-7. The Gurus intended are the teacher,
sub-teachers (upadhyaya), and officiating priests.
57. Av&yam, ' ill-conducted,' may also mean ' out of her mind
through grief or any other passion.' The former explanation has
been adopted by Krzsrmapa</ita, whom I have followed above.
61. Manu IX, 60. Regarding the muhurta sacred to Pra^apati,
see above, XII, 47.
63. Gautama XVIII, 9-12.
XVII, 70. INHERITANCE. 9 j
64. If she was (appointed, the child belongs) to
both the males connected with the appointment.
65. No appointment (shall be made) through a
desire to obtain the estate.
66. Some say, ' Or, one may appoint (a widow out
of covetousness), after imposing a penance. 1
67. A maiden who has attained puberty shall
wait for three years.
68. After three years (have passed), she may take
a husband of equal caste.
69. Now they quote also (the following verses) :
' But if through a father's negligence a maiden is
here given away after the suitable age has passed,
she who was waiting (for a husband) destroys him
who gives her away, just as the fee which is paid
too late to the teacher (destroys the pupil).'
70. ' Out of fear of the appearance of the menses
let the father marry his daughter while she still runs
about naked. For if she stays (in the house) after
the age of puberty, sin falls on the father.'
64. Gautama XVIII, 13. 'To both the males connected with
the appointment/ i.e. to the deceased husband for whose sake
the appointment is made, and to the natural father of the child, to
whom the widow is made over.
6g. Colebrooke, Mitdkshard II, i, n. Kr/shapafita thinks
that the Sutra forbids an appointment which is made with the inten-
tion to secure the estate or a share of the estate of the natural
father, from whom the kshetra^a son inherits also (Y%navalkya
II, 127). But it seems equally probable that it is intended to pre-
vent a widow from agreeing to an appointment in order to obtain
control over her husband's estate.
66. Kr/shwapaw/fita thinks that the rule refers to all cases of
appointment.
67-68. Vishnu XXIV, 40, and note.
70. Gautama XVIII, 23.
92 VASISH7HA. XVII, 71.
71. 'As often as the courses of a maiden, who is
filled with desire, and demanded in marriage by men
of equal caste, recur, so often her father and her
mother are guilty of (the crime of) slaying an embryo;
that is a rule of the sacred law.'
72. ' If the betrothed of a maiden die after she
has been promised to him verbally, and by (a libation
of) water, but before she was married with (the reci-
tation of) sacred texts, she belongs to her father
alone.'
73. ' If a damsel has been abducted by force, and
not been wedded with sacred texts, she may lawfully
be given to another man ; she is even like a maiden.'
74. ' If a damsel at the death of her husband had
been merely wedded by (the recitation of) sacred
texts, and if the marriage had not been consummated,
she may be married again.'
75. The wife of an emigrant shall wait for five years.
76. After five years (have passed), she may go
(to seek) her husband.
77. If for reasons connected with spiritual or with
money matters she be unwilling to leave her home,
she must act in the same manner as if (her husband
were) dead.
78. In this manner a wife of the Brahma#a caste
who has issue (shall wait) five years, and one who
has no issue, four years ; a wife of the Kshatriya
caste who has issue, five years, and one who has no
issue, three years ; a wife of the Vai^ya caste who
71. Colebrooke IV, Dig. XVI; Dayabhdga XI, a, 6; Ya^wa-
v alky a I, 64.
72. Colebrooke IV, Dig. CLXXIV.
75-76. Colebrooke IV, Dig. CLVI, where the Stitras have been
altered intentionally; Gautama XVIII, 15-12.
XVII, 86. INHERITANCE. 93
has issue, four years, and one who has no issue, two
years ; a wife of the .Sudra caste who has issue, three
years, and one who has no issue, one year.
79. After that among those who are united (with
her husband) in interest, or by birth, or by the
funeral cake, or by libations of water, or by descent
from the same family, each earlier named person is
more venerable than the following ones.
80. But while a member of her family is living,
she shall certainly not go to a stranger.
8 1. Let the Sapi^as or the subsidiary sons divide
the heritage of him who has no heir of the first-
mentioned six kinds.
82. On failure of them the spiritual teacher and
a pupil shall take the inheritance.
83. On failure of those two the king inherits.
84. But let the king not take (the estate) of a
Brahma/za.
85. For the property of a BrAhmawa is a terrible
poison.
86. ' Poison they do not call the (worst) poison :
the property of a Brdhmawa is said to be the (most
destructive) poison. Poison destroys only one person,
but the property of a Brahmawa (him who takes it)
together with sons and grandsons.'
79. The persons intended are, (i) brothers united in interest
with her husband and other coparceners, (2) separated brothers of
the husband, (3) separated blood-relations of the husband within
six degrees, (4) separated blood-relations of the husband within
fourteen degrees, and (5) persons bearing the same family name
or, in the case of Brahmaas, descended from the same 7?/shi.
8 1. Gautama XXV1I1, 21; Vishwu XVII, 10. The subsidiary
sons are those mentioned above, 26-38, who under ordinary cir-
cumstances do not inherit ; see also above, Sutra 39, and Gautama
XXVIII, 34.
82. Apaslamba II, 6, 14, 3. 83-84. Vishu XVII, 13.
94 VASiSHrffA. xvn, 87.
87. He should give it to men who are well versed
in the three Vcdas.
CHAPTER XVIII.
1 . They declare that the offspring of a .Sftdra and of
a female of the Brahmawa caste becomes a A'aWala,
2. (That of a -Sudra and) of a female of the Ksha-
triya caste, a Varna,
3. (That of a .Sildra and) of a female of the Vai-fya
caste, an Antyavasayin.
4. They declare that the (son) begotten by a
Vaisya on a female of the Brahma^a caste becomes
a Ramaka,
5. (The son begotten by the same) on a female of
the Kshatriya caste, a Pulkasa.
6. They declare that the (son) begotten by a
Kshatriya on a female of the Brahma^a caste becomes
a Suta.
7. Now they quote also (the following verse) :
' One may know by their deeds those who have been
begotten secretly, and to whom the stigma of springing
from unions in the inverse order of the castes attaches,
because they are destitute of virtue and good conduct.'
87. Vishnu XVII, 14.
XVIII. i. Vishmi XVI, 6.
4. Kmhwapaffttfta reads Romaka, 'a Roman,' for R&maka,
and the B. MS. supports him. The other MSS., including I. O.
913, give tht reading adopted above. I prefer it, as there is no
reason to assume that the Vasish/Aa Dharmajastra belongs to the
late period when the Hindus had become aware of the existence of
the Roman empire. On the other hand, it may be urged that
Romaka is a correction which would easily suggest itself to a
Pandit, who was unable to find a parallel passage in which the
word Ramaka occurs.
6. Vishmi XVI, 6. 7. Manu X, 40.
XVIII, 16. MIXED CASTES. 95
8. (Children) begotten by Brdhmaas, Kshatriyaa,
and Vai^yas on females of the next lower, second
lower, and third lower castes become (respectively)
AmbashAfcas, Ugras, and Nishadas.
9. (The son of a Brahmana and) of a .Sudra
woman (is) a Para^ava.
10. They declare that the condition of a Parana va
is that of one who, though living, is (as impure) as
a corpse.
11. Some call that .Sudra race a burial-ground
12. Therefore (the Veda) must not be recited in
the presence of a 6*udra.
13. Now they quote also the (following) verses,
which Yama proclaimed :
' The wicked .Sudra-race is manifestly a burial-
ground. Therefore (the Veda) must never be recited
in the presence of a .Sudra/
14. ' Let him not give advice to a .Sudra, nor what
remains from his table, nor (remnants of) offerings
(to the gods) ; nor let him explain the holy law to
such a man, nor order him (to perform) a penance.'
15. 'He who declares the law to such a man, and
he who instructs him in (the mode of) expiating (sin),
sinks together with that very man into the dreadful
hell, (called) Asa^vrzta.'
1 6. 'If ever a worm is produced in an open wound
(on his body), he shall purify himself by the Pra^a-
patya penance, and give gold, a cow, (and) a garment
as presents (to Brahmaas).'
8. Gautama IV, 16.
10. I omit the words Java iti mrrtakhyi, 'a corpse is another
name for one who has died/ as an interpolation.
ri. Apastamba I, 3, 9, 9. ia, Vishnu XXX, 14.
14-15. Identical with Manu IV, 80-81.
1 6. A Pr%apatya penance, i. e. a KrifcWra, see below, XXI, 20.
96 VASTSHTFA. XVIII, 17.
17. Let him not approach a wife of the
caste after he has built the fire-altar for a 6rauta-
sacrifice.
1 8. For a .Sudra-wife who belongs to the black
race, (is espoused) for pleasure, not in order to fulfil
the law.
CHAPTER XIX.
1 . The particular duty of a king is to protect (all)
beings ; by fulfilling it (he obtains) success (in this
world and in the next).
2. Those learned (in the sacred law) declare that
to be free from fear and pity is, indeed, a life-long
sacrificial session (sattra, to be performed by the
king).
3. Therefore let him appoint a domestic priest
to (perform the rites) obligatory on the order of
householders.
4. It is declared in the Veda, ' A realm where a
Brahmawa is appointed domestic priest, prospers ; '
5. For thus both (the special duties of a king and
those of a householder) will be fulfilled,
6. And (the king alone is) unable (to do both).
7. Let the king, paying attention to all the laws
of countries, (subdivisions of) castes ("ati) and
families, make the four castes (van/a) fulfil their
(respective) particular duties.
The verse belongs rather to the section on penances, and seems to
have been entered here merely because it stood in Yatna's text
with the other two, and the author, to use a homely Indian com-
parison, ' did not disdain to catch a fish, though he went to fetch
water.'
XIX. i. Vishmi III, 2. 2. Manu VIII, 306.
3. Vishnu III, 70. 4. Gautama XI, 14.
7. Vishnu III, 3 : Gautama XI, 20.
XIX, rg. DUTIES OF A KING.
97
8. Let him punish those who stray from (the path
of duty).
9. But punishment must be awarded in cases of
assault and abuse after (due consideration of) the
particular place and time (where and when the
offence was committed), of the duties, age, learning
(of the parties), and the seat (of the injury),
10. In accordance with (the precepts of) the
(sacred) records and with precedents.
11. Let him not injure trees that bear fruit or
flowers.
12. (But) he may injure them in order to extend
cultivation and (for sacrifices).
1 3. The measures and weights of objects necessary
for households must be guarded (against falsification).
14. Let him not take property for his own use
from (the inhabitants of) his realm.
15. The measures and price (of such property)
only shall be liable to deductions (in the shape of
taxes),
8. Vishmi III, 37.
9. Gautama XII, 51. KrzshapaWita has two Sutras instead of
one, and reads the second hi/nsaknwayoA kalpa^. The majority of
the MSS. have, however, kalpa"(^), which I consider to be a mistake
for kalpya^, ' must be awarded.'
11. Vishmi V, 55-56. The meaning of the Sutra is that the
king is to punish those who commit such acts.
12. The explicit permission to cut down trees for sacrificial
purposes is given Vishu LI, 63.
13. Manu Vin, 403.
14-15. The translation of these two Sutras is not certain,
because the words nfhdra and naiharika are not found elsewhere in
the sense which has been attributed to them here. Still I think it
very probable that Kr*shapa<fita's explanation nirhara and nirhaTe
sadhu is right, and that the king is exhorted not to take the property
of his subjects by force, but to levy taxes according to the value or
the measure of the articles sold.
CM] H
98 VASiSHrtfA. xix, 16.
16
17. On the march against the enemy the army
which consists of companies of ten, shall be able to
perform a double (duty).
1 8. In every (camp) there shall be places where
water is distributed
19. Let him make one hundred men at the least
engage in battle.
20. The wives (of slain soldiers) shall be pro-
vided for.
21
22. A ferry shall be taken away (from a river) in
which there is no water.
23. A .Srotriya is free from taxes, (and so are)
a servant of the kin^, one who has no protector,
1 6. The Sutra has been left out, as the text is corrupt, and I am
unable to suggest any emendation. Kn'shapa</ita's explanation
is not worth giving.
17. 'The army which consists of companies of ten,' i.e. the
lowest subdivision of which consists of ten parts, viz. one elephant,
one chariot, two horsemen, and three foot soldiers. Such a body is
called a patti. The larger divisions, like the sen^mukha,' battalion,'
&c., are formed by three, nine, or twenty-seven pattis. Though I
am unable to adduce any positive proof for it, v&ha must, according
to the connexion in which it stands, be a synonym of patti. ' The
double duty ' of the army is, according to Kr;'shapa</ita, marching
and fighting.
21. The Sutra is utterly corrupt, and cannot be restored with the
help of the MSS. at my disposal. It probably referred to the
amount of duties to be levied on goods sold in the market.
22. The meaning of the Sutra seems to be, that on those rivers,
where the water either runs off or is very low during the dry season,
the ferrymen must not be allowed to exact a toll from people cross-
ing without their help. Such a rule would not be superfluous, as
most Indian rivers are perfectly fordable between December and
June, but impassable without boats in the other five months.
23. Apastamball, 10, 26, 10, 12-17; Manu VIII, 394. Kn'shna-
XIX, 29. DUTIES OF A KING.
99
one who has left (the order of householders), an
infant, a very aged man, a young man (who studies),
and pradatas ;
24. (Moreover widows) who return to their
former (family), unmarried maidens, and the wives
of servants,
25. He who swims with his arms (across a river
in order to escape payment of a toll at a ferry) shall
pay one hundred times (the amount due).
26. No taxes (shall be paid) on the usufruct of
rivers, dry grass, forests, (places of) combustion, and
mountains ;
27. Or those who draw their subsistence from
them may pay (something),
28. But he shall take a monthly tax from artisans.
29. And when a king has died, let him give what
is required for the occasion.
pamfita correctly points out that, though according to I, 43, all BrSh-
maas are to be free from taxes, the .Srotriya or Vaidik is mentioned
once more in order to show that a king, however distressed, must
not take anything from him (Manu VII, 133). Kr/shapa<fita
reads instead of pradatas, praditSraA, ' very liberal men.' Manu
loc. cit. exempts 'those who confer great benefits on priests of
eminent learning' from paying taxes. His emendation would, there-
fore, be acceptable if the word pradata^ did not occur in the same
connexion above, XI, 7.
24. Apastamba II, 10, 26, ii.
25. I read with the majority of the MSS. bahubhy&muttaraw&fca-
tagunaw dadyat.
26. Knshapa<fi . explains diha, ' (places of) combustion,' by
agni, ' fire.' I am not certain what he means thereby. To me it
seems most probable that Vasish//fca intends ' a place of cremation '
(dahasthala), though it is just possible to refer the expression to the
jungle fires, which the aboriginal tribes light in the forests, in order
to sow their Nagli in the ground manured by the ashes.
28. Gautama X, 31.
29. Kr/shapa<flta refers this and the following five Sutras to
H 2
100 VASISHrFA. XIX, 30.
30. It is hereby explained that (his) mother (must
receive) maintenance.
31. Let the king maintain the paternal and
maternal uncles of the chief-queen,
32. As well as her other relatives.
33. The wives of the (deceased) king shall receive
food and raiment,
34. Or if they are unwilling, they may depart.
35. Let the king maintain eunuchs and madmen,
36. Since their property goes to him.
37. Now they quote also a verse proclaimed by
Manu, which refers to duties and taxes, * No duty
(is paid) on a sum less than a Karshapaa, there
is no tax on a livelihood gained by art, nor on an
infant, nor on a messenger, nor on what has been
received as alms, nor on the remnants of property
left after a robbery, nor on a -Srotriya, nor on an
ascetic, nor on a sacrifice.'
the case where a king has conquered a foreign country ; compare
also Vishnu III, 47-48. I think that Sutras 30-31 conclusively
show that these rules are intended to regulate the conduct of a
king on the death of his predecessor and his own accession to the
throne.
34. Kr*shapa</ita thinks that the queens unwilling to accept a
bare subsistence may go wherever they like. I think the word used
in the text points rather to their becoming ascetics.
35. This rule refers apparently to eunuchs and insane persons
left with money, but without near relatives, with whom they are
united in interest. Vishmi III, 65.
37. I translate the one word julka by ' duties and taxes.' The
term has a great many different meanings in the law books, and is in
this verse apparently" used in two senses.' Kr/shapaw<fita is of a
different opinion, and thinks that the persons named are free from
paying a julka in case they trade. The chief objection is that
trading ascetics and .Srotriyas are not known to the ancient writers,
though they are common enough in modern India.
XIX, 46. DUTIES OF A KING. IOI
38. A thief becomes free from guilt by entering
(the royal presence) after (his deed and asking to be
punished).
39. But according to some (lawyers) he (who is
caught) with weapons in his hands, with stolen goods
in his possession, or covered with wounds is proved
(to be a criminal).
40. In case (a criminal) worthy of punishment is
allowed to go free, the king shall fast during one
(day and one) night ;
41. (And) his domestic priest during three (days
and) nights.
42. If an innocent man is punished, the domestic
priest (shall perform) a l&rikkkm penance ;
43. (And) the king (shall fast) during three (days
and) nights.
44. Now they quote also (the following verses):
1 The slayer of a learned Brahmawa casts his guilt
on him who eats his food ; an adulterous wife on
her (negligent) husband ; a student and a sacrificer
on an (ignorant) teacher (and officiating priest); and
a thief on the king (who pardons him).'
45. ' But men who have committed offences and
have received from kings the punishment (due to
them), go pure to heaven, and (become) as holy as
the virtuous.'
46. ' The guilt falls on the king who pardons an
38. This Sutra apparently alludes to a penitent thief who con-
fesses his crime and asks for punishment; see below, XX, 41.
39. Manu IX, 270; Narada V, 29-33 (Jolly). As given in the
MSS. and by Kr?shapa^ta, the Sutra is doubtlessly corrupt.
I read vraasampanno vyapadish/aA.
44. Identical with Manu VIII, 317.
45. Identical with Manu VIII, 318.
io2 VASisrir/fA. xix, 47.
offender. If he causes him to be slain, he destroys
sin in accordance with the sacred law.'
47. 'It is ordained that kings become at once
pure (by bathing) when they have done acts causing
death. They are likewise (pure while engaged in
business) not causing death. Time is the reason
for that.'
48. And with reference to this (matter) they
quote a verse proclaimed by Yama, ' No taint of
impurity, forsooth, falls on kings, on those engaged
in practising vows, or on those engaged in the per-
formance of sacrificial session (sattra) ; for (the first)
are seated on the throne of Indra, (and the others)
are always equal to Brahman.'
CHAPTER XX.
1. A penance (shall be performed) for an offence
committed unintentionally.
2. Some (declare that it shall be performed) also
for (a fault) committed intentionally.
3. ' The spiritual teacher corrects the learned ;
the king corrects the evil-minded ; but Yama, the
son of Vivasvat, forsooth, punishes those who offend
secretly.'
4. And among those (sinful persons), let him who
slept at sunrise stand during the (following) day and
recite the verse sacred to Savitn.
47. Vishwi XXII, 48 ; ManuV, 94.
48. Identical with Manu V, 93. ** ' Those engaged in practising
vows' are, according to Kulluka and Krzshapa<fita, students
learning the Veda.
XX. 1-2. Manu XI, 45; YagTiavalkya III, 226.
4. ' Among those,' i. e. the sinful men (enasvina^) enumerated
above, 1, 18 ; VisHu LIV, u.
io. PENANCES.
103
5. Let him who slept at sunset remain in a sitting
posture during the (next) night, likewise (reciting
the Gayatri).
6. But let a man with deformed nails or black
teeth perform a Krikkhra. penance of twelve days'
duration.
7. He whose younger brother married first shall
perform a Krix/s/ira. penance during twelve days,
marry and take to himself even that (woman whom
his brother wedded).
8. Now he who has taken a wife before his elder
brother shall perform a KrM&foa. penance and an
Atikrfc&ra penance, give (his wife) to that (elder
brother), marry again, and take (back) the same
(woman whom he wedded first).
9. The husband of a younger sister married
before her elder sister shall perform a Krikkhra.
penance during twelve days, marry and take to him
that (elder sister).
10. The husband of an elder sister married after
the younger one shall perform a Kri&/ira penance
and an Atikrzra penance, give (his wife) to that
(husband of the younger sister and marry again).
5-10. Manu XI, 201.
6. P.egarding the Krikkhra, penance, see below, XXI, 20.
7-8. VishwnLIV, 1 6. According to Krjshapar/ita both brothers
shall perform penances. The elder brother shall marry after his
penance is finished. The younger one shall offer his wife to the
elder, in order to atone for the slur put upon the elder. The latter
shall accept her for form's sake and return her to the younger
brother, who must once more wed her. Regarding the Atikr^&fcra
penance, see below, XXIV, 2.
io. Vishnu LI V, 1 6. Kr/shapa<fita thinks that he should many
another wife, but adds that others say that, after offering his wife
to the husband of the younger sister and receiving his permission,
he should wed her once more.
IO4 VASISH7WA. XX, ii.
11. We shall declare below (the penance pre-
scribed for) him who extinguishes the sacred fire.
12. He who has forgot the Veda (by neglecting
to recite it daily), shall perform a Y^rikkhrz. penance
of twelve days' duration, and again learn it from his
teacher.
13. He who violates a Guru's bed shall cut off
his organ, together with the testicles, take them
into his joined hands and walk tpwards the south ;
wherever he meets with an obstacle (to further pro-
gress), there he shall stand until he dies.
14. Or, having shaved all his hair and smeared
his body with clarified butter, he shall embrace the
heated (iron) image (of a woman). It is declared in
the Veda that he is purified after death.
15. The same (expiation is prescribed if the
offence was committed) with the wife of the teacher,
of a son, and of a pupil.
1 6. If he has had intercourse with a female (who
is considered) venerable in the family, with a female
friend, with the female friend of a Guru, with an
Apapatra female, or with an outcast, he shall per-
form a K>*&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*shapa<fita remarks that -Sulapawi
explains audumbaram, ' made of Udumbara wood/ by ' made of
copper,' and that the weapon intended is a club. The last remark
is probably true, as the parallel passages of the other Smri'tis
state that the thief is to take a club to the king, with which he is
to be struck.
XV
42. Apastamba I, 9, 25, 6.
XXI, I. PENANCES. IO9
44. ' A thief will have deformed nails, the mur-
derer of a Brali ma#a will be afflicted with white
leprosy, but he who has drunk spirituous liquor will
have black teeth, and the violator of his Guru's bed
will suffer from skin diseases.'
45. Property received from outcasts, after forming
alliances with them either by (teaching) the Veda
(and by sacrificing) or by marriage, must be relin-
quished. Let him not associate with such (men).
46. It is declared in the Veda that (he who has
associated with outcasts) becomes pure by reciting
the Sawhita (of his Veda), proceeding in a northerly
direction and fasting.
47. They quote also (a verse) to this (effect), 'A
sinner is liberated from guilt by tormenting his body,
by austerities, and by reciting the Veda ; he becomes
also free by bestowing gifts. That has been declared
in the Veda.'
CHAPTER XXI.
i. If a -Stidra approaches a female of the Brah-
maa caste, (the king) shall cause the ^Sudra to be
tied up in Virata grass and shall throw him into a
fire. He shall cause the head of the Brahmawf to be
shaved, and her body to be anointed with butter;
placing her naked on a black donkey, he shall cause
her to be conducted along the highroad. It is de-
clared that she becomes pure (thereby).
44. Manu XI, 49; Vishu XLV, 4, 5, 6.
45. Vishmi LIV, 28. 46- Manu XI, 194.
XXI. 1-5. Gautama XXIII, 15. Kr/shapafita reads, instead
of prasyet, ' he shall throw,' pr&yet, and explains it by dahayet,
' he shall cause to be burnt.' It must be understood that these
IIO VASISHrtfA. XXI, 2.
2. If a Vabya approaches a female of the Brah-
niawa caste, (the king) shall cause the Vawya to be
tied up in Lohita grass and shall throw him into a
fire. He shall cause the head of the Brahmawi to be
shaved, and her body to be anointed with butter ;
placing her naked on a yellowish donkey, he shall
cause her to be conducted along the highroad. It
is declared in the Veda that she becomes pure
(thereby).
3. If a Kshatriya approaches a female of the
Brahmawa caste, (the king) shall cause the Ksha-
triya to be tied up in leaves of .Sara grass and shall
throw him into a fire. He shall cause the head of
the Brahmawl to be shaved, and her body to be
anointed with butter ; placing her naked on a white
donkey, he shall cause her to be conducted along
the highroad. It is declared in the Veda that she
becomes pure (thereby).
4. A VaLsya who offends) with a female of the Ksha-
triya class (shall be treated) in the same manner,
5. And a .Sudra (who offends) with females of the
Kshatriya or Vaisya castes.
6. If (a wife) has been mentally unfaithful to
her husband, she shall live on barley or rice boiled
in milk during three days, and sleep on the bare
ground. After the three days (have expired), the
(husband) shall offer eight hundred burnt-oblations,
(reciting) the Sdvitrl (and the Mantra called) 61ras,
while she is immersed in water. It is declared in
the Veda that she becomes pure (thereby).
extreme punishments are to be inflicted in particularly bad cases
only.
6. ' Afterwards in order to purify her who is immersed in water,
i. e. has plunged into water, he shall offer eight hundred, i. e. (such)
Ill
XXI, 10. PENANCES.
7. If (a wife) has held an (improper) conversation
(with another man), she must perform the same
penance during a month. After (the expiration of)
the month, (the husband) shall offer four times eight
hundred burnt-oblations, (reciting) the Savitrl (and
the Mantra called) Siras, while she is immersed in
water. It is declared in the Veda that she becomes
pure (thereby).
8. But if (a wife) has actually committed adultery,
she shall wear during a year a garment smeared
with clarified butter, and sleep on a mat of Kara
grass, or in a pit filled with cowdung. After (the ex-
piration of) the year, (the husband) shall offer eight
hundred burnt-oblations, (reciting) the Savitrl (and
the Mantra called) 6'iras, while she is immersed in
water. It is declared in the Veda that she becomes
pure (thereby).
9. But if she commits adultery with a Guru, she
is forbidden (to assist her husband) in (the fulfil-
ment of) his sacred duties.
10. But (these) four (wives) must be abandoned,
(viz.) one who yields herself to (her husband's) pupil
or to (his) Guru, and especially one who attempts
a number of burnt-oblations with the -Slras, i. e. (the words) " Om,
ye waters, who are splendour, juice, and ambrosia," &c., which
are joined to the Gayatri.' Kr*'shapa#</ita. The Siras, or 'head/
is again mentioned below, XXV, 13; see also Vishmi LV, 9. This
and the following two rules refer to offences committed with
males of equal caste.
9. Ya^wavalkya I, 70. Colebrooke IV, Dig. LXXVT, where
a different reading, vyavayatirthagamanadharmebhyaA, has
been adopted, and the Sutra has been combined with the next The
first clause may also be translated, ' If she actually commits adul-
tery, (and especially) if she converses with a Guru.'
10. Colebrooke loc. tit; Manu IX, 80; Ya^lavalkya 1, 72.
112 VASISHr/TA. XXI, ir.
the life of her lord, or who commits adultery with
a man of a degraded caste.
11. That woman of the Brahmawa caste who
drinks spirituous liquor, the gods will not admit
(after death) to the same abode with her husband ;
losing all spiritual merit she wanders about in this
world and is born again as a leech or a pearl-oyster.
12. The wives of Brahmawas, Kshatriyas, and
Vaisyas who commit adultery with a 5*udra may be
purified by a penance in case no child is born (from
their adulterous intercourse), not otherwise.
1 3. (Those who have committed adultery) with a
man of lower caste shall perform a KrMAra, penance,
succeeded by one, two, or three A'andrayawas.
14. Faithful wives who are constantly pure and
truthful (reside after death) in the same abodes with
their husbands ; those who are unfaithful are born as
jackals.
15. Half the body of the husband falls if his wife
n. Colebrooke IV, Dig. CXIII, where jukart, 'a sow,' is read
instead of juktika, ' a pearl-oyster/
13. ManuXI, 178. Krzshapa7MTita states correctly that an-
drayaottaram, 'succeeded by one, two, or three A!andrayaas/
may also' mean ' following one, two, or three -ffandrayawas,' and
that the number of AandrSyanas to be performed depends mi the
caste of the person with whom the adultery was committed. Thus
a Brahmaf must perform one KrikkAra. and one A'andraya^a for
adultery with a Kshatriya, one KrzHAra and two JSTandriyawas for
adultery with a Vaijya, and one Kr;ra and three Aandriyawas
for adultery with a Sudra. His view that the rule refers to wives
who commit the sin without intent or against their will, is open to
doubt. It is probably an alternative, to be adopted in lighter cases,
for the public punishment prescribed above, XXI, 1-3. Regarding
the ^andrSyawa, see below, XXIV, 44.
14. Colebrooke IV, Dig. CVIII ; ManuV, 164-165.
15. Manu IX, 80; Ya^rcavalkya I, 73.
XXI, 23. PENANCES. 1 1 3
drinks spirituous liquor. No purification is pre-
scribed for the half which has fallen.
1 6. If a Bralimawa unintentionally commits adul-
tery with the wife of a Brahmawa, (he shall perform)
a Krz/ira. penance in case (the husband) fulfils the
religious duties (of his caste), and an Atikrz//^ra
penance in case (the husband) does not fulfil his
religious duties.
17. The same .(penances are prescribed) for
Kshatriyas and Vaisyas (for adultery with women
of their respective castes).
1 8. If he kills a cow, let him perform, during six
months, a Y^rikkhrz. or a Taptakrz///&ra, dressed in
the raw hide of that (cow).
1 9. The rule for these two (penances is as follows) :
20. ' During three days he eats in the day-time
(only), and during the (next) three days at night
(only), he subsists during (another) period of three
days on food offered without asking, and (finally) he
fasts during three days/ That is a Y^rikkhrz. penance.
21. ' Let him drink hot water during three days ;
let him drink hot milk during the (next) three days ;
after drinking during (another) period of three days
hot clarified butter, he shall subsist on air during
the (last) three days.' That is a Taptakr/^ra
penance.
22. And he shall give (to a Brahmawa) a bull
and a cow.
23. Now they quote also (the following verse) :
' Through killing a spotted deer, a he-goat, and
1 6. Vishmi LIII, 2.
18. Vishmi L, 16-24; Gautama XXII, 18.
20. Vishwu XLVI, 10. 21. Vishmi XLVI, n.
23. The above translation follows the commentary of.K/Ysha-
114 VASISH7*HA. XXI, 24.
a bird three maladies (befal men), viz. jealousy,
hunger, and old age; (therefore) let him (who is
guilty of such an offence) perform (a penance) during
ninety-eight (days).'
24. Having slain a dog, a cat, an ichneumon,
a snake, a frog, or a rat, let him perform a Kri&faa.
penance of twelve days' duration, and give something
(to a Brahma^a).
25. But having slain a quantity of boneless ani-
mals, equal to the weight of a cow, let him perform
a Y^rikkhra. penance of twelve days' duration, and
give something (to a Brahma^a).
26. But (the same penance must be performed) for
each single (slain animal) that possesses bones.
27. He who extinguishes the (sacred) fires shall
perform a KrMJkra. penance of twelve days, and
cause them to be kindled again (by priests engaged
for the occasion).
28. He who falsely accuses a Guru shall bathe,
dressed in his clothes, and ask his Guru's pardon.
It is declared in the Veda that he becomes pure by
the Guru's forgiving him.
29. An atheist shall perform a "Krikkhra. penance
of twelve days' duration, and give up his infidelity.
pa<fita, who further states that the penance to be performed shall
consist of a diet of barley gruel. I feel by no means certain that
his interpretation, especially that of the last clause, is correct.
Possibly ash/anavatim aharet may mean 'he shall offer ninety-eight
oblations.'
24. Vishnu L, 30, 31.
25. Gautama XXII, 21. 'Something' means eight handfuls of
grain. 26. Gautama XXII, 22.
27. ViStom LIV, 13 ; Gautama XXII, 34.
28. Vishnu LIV, 14; Y%navalkya III, 283.
29-30. Vishwi LIV, 15.
XXII, i. PENANCES. 115
30. But he who receives subsistence from infidels
(shall perform) an Atik??/fcra penance (and not
repeat his offence).
31. (The rule applicable to) a seller of Soma has
been explained hereby.
32. A hermit, on violating the rules of his order,
shall perform a KrMfaa. penance of twelve days'
duration, and continue (the observances obligatory
on him) in a great forest.
33. Ascetics, (offending in the same manner) as
hermits, shall perform for a protracted period (the
vow of regulating the quantity of their food according
to) the growth of the moon, and shall again be
initiated, in accordance with (the rules of) the Insti-
tutes applicable to them.
CHAPTER XXII.
i. Now, indeed, man (in) this (world) speaks an
untruth, or sacrifices for men unworthy to offer a
sacrifice, or accepts what ought not to be accepted,
or eats forbidden food, or practises what ought not
to be practised.
31. Vishwu LIV, 17.
33. The penance prescribed appears to be similar to the K&a-
drayaa. The offender must eat one mouthful on the first lunar
day, two on the second, and so forth. But it is not clear for how
long a period the rule is to be observed. The Sutra is interesting
as it furnishes corroborative evidence for Pimm's statement (IV,
3, no) that Bhikshu-sutras which contained the rules applicable to
Bhikshus formerly existed.
XXII. i. As this chapter is almost identical with and probably
copied from Baudhayana III, 10, and Gautama XIX, the division
of the Sutras has not been made in accordance with Kr/sh*a-
paw^ita's commentary, but agrees with that of the chapter in
Gautama's Dharnmastra. The notes to the translation of the
I 2
Il6 VASISHTFA. XXII, 2.
2. They are in doubt if he shall perform a penance
for such (a deed), or if he shall not do it.
3. (Some) declare that he shall not do it,
4. Because the deed does not perish.
5. (The correct view is, that) he shall perform
(a penance), because it is enjoined in the revealed
texts,
6. 'He who offers a horse-sacrifice conquers all
sin, he destroys the guilt of the murder of a
Brdhmawa.'
7. (Moreover), ' Let an Abhi-fasta offer a Gosava
or an Agnish/ut-sacrince/
8. Reciting the Veda, austerity, a sacrifice, fasting,
giving gifts are the means for expiating such a
(blamable act).
9. (The purificatory texts are) the Upanishads,
the Vedantas, the Sawhita-text of all the Vedas, the
(Anuvakas called) Madhu, the (hymn of) Aghamar-
latter work must be consulted for the explanation of the more
difficult passages.
5-7. The text appears here to be corrupt. After Sutra 5,
Baudhayana III, 10, 6 (Gautama XIX, 7), Puna^ stomena ya^eta
puna/fc savanamaya'ntiti vi^layate, ' It is declared in the Veda, " Let
him offer a Puna/fcstoma-sacrifice, (those who offer it) again come
to partake of (the libations of) Soma," ' has been left out. This
omission caused the insertion of the words tasma*Mrutinidar.ranat
[darxanit, Bh. .], (' because it is enjoined in the revealed texts,')
at the end of Sutra 5. The proof that the sixth Sutra of Baudha-
yana has been accidentally omitted is furnished by the fact that
several MSS. of Vasish//fca read iti a after yo 'jvamedhena ya^ate
(Vas. XXII, 6). This ka. has no meaning, except if another Vedic
passage preceded Sfttra 6. In order to escape this difficulty,
Kr/'shapa/7/ita writes yo 'jvamedhena ya^ata iti, and begins the
next Sutra with iti a, which he explains by 'moreover.'
9. Kr/'shapa</ita gives before 'Vedantas' another word veda-
daya, which he explains by ' the Vedas, Smmis, and Puraas.'
XXIII, i. PENANCES.
shawa.the Atharvasiras,the(Anuvakas called) Rudras,
the Purusha-hymn, the two Samans called Ra^awa
and Rauhmeya, the Kushma^das, the Pavamanis,
and the Savitrf.
10. Now they quote also (the following verse) :
' He who performs once in each season the offerings
to Vaisvanara and Vratapati and the Pavitresh/i
sanctifies ten ancestors.'
11. To live on milk alone, as if one were fasting,
to eat fruit only, (to live on) barley gruel prepared
of a handful of grain, to eat gold, to drink Soma (are
modes of subsistence which) purify.
12.. All mountains, all rivers, holy lakes, places
of pilgrimage, the dwellings of TvVshis, cowpens, and
temples of the gods (are) places (which destroy sin).
13. A year, a month, twenty-four days, twelve
days, six days, three days, a day and a night are the
periods (for penances).
14. These (acts) may be optionally performed
when no (particular penance) has been prescribed.
15. (Viz.) for great sins difficult (penances), and
for trivial faults easy ones.
1 6. The K>zra 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</a texts, see above,
XXII, 9.
23. The text occurs Taitt. Ar. X, 24, i.
24-25. Manu V, 87; Vishmi XXII, 75.
26. Manu V, iot. 28. Gautama I, 58.
XXIII, 34- PENANCES. 1 2 1
29. (The same penance must be performed) for
a day and night, if a dog, a cat, or an ichneumon
pass quickly (between those who recite the Veda).
30. If he has swallowed the flesh of a dog, a cock,
a village pig, a grey heron, a vulture, a Bhasa, a
pigeon, a man, a crow or an owl, (he must) fast
during seven days, (and thus) empty his entrails ;
(afterwards he must) eat clarified butter, and be
initiated again.
31. 'But a Brahmawa who has been bitten by a
dog, becomes pure, if he goes to a river that flows
into the ocean, (bathes there), suppresses his breath
one hundred times, and eats clarified butter.'
32. ' Time, fire, purity of mind, water, looking at
the sun, and ignorance (of defilement) are the six
means by which created beings are purified.'
33. It is declared in the Veda that, on touching
a dog, a A'aw^ala, or an outcast, he becomes at once
pure, if he bathes, dressed in his clothes.
34. If (while reciting the Veda) they hear noises
29. Gautama I, 59.
30. Vishnu LI, 3-4; Gautama XXIII, 4-5; Manu XI, 157.
The Sutra is badly corrupted in Kn'shapa#<fita's edition. I read
kanka instead of vanka, leave out vayasa after bhSsa, and change
ka-kolukana-ff* sddane to kakolukama^sjldane. The latter change
is absolutely necessary ; firstly, because the penances for killing dogs
and men have been given above ; secondly, because the word manu-
sha requires a noun which it qualifies at the end of the compound ;
thirdly, because the penance which is prescribed, fasting until the
entrails are empty, is absurd for murder, but appropriate for eating
forbidden food; and fourthly, because the parallel passages of other
Smrriis actually do prescribe it for eating the flesh of excessively
impure animals and for cannibalism. The change of am a to "
is a very common mistake in Devanagari MSS.
31. Vishnu LIV, 12. 32- Vishmi XXII, 88.
33. Apastamba I, 5, 15, 1 6.
122 VASISHTFA. XXIII, 35.
made by outcasts or K&nd&\zs, they shall sit silent
and fasting during three days ;
35. Or if they repeat that (text of the Gdyatrl)
at least one thousand times, they become pure ; thus
it is stated in the Veda.
36. By this rule (the penance to be performed by)
those who teach or sacrifice for vile men has been
explained. It is declared in the Veda that they
become pure by also relinquishing the fees (which
they received).
37. By this same (rule the penance prescribed
for) an Abhfcasta, (one accused of a heinous crime,)
has been explained.
38. (If he has been accused of) killing a learned
Brahmaa, let him subsist during twelve days on
water (only), and fast during (another) twelve days.
39. If he has falsely accused a Brahmawa of a
crime which causes loss of caste, or of a minor
offence which does not cause loss of caste, he shall
subsist during a month on water (only), and con-
stantly repeat the (Rikas called) .Suddhavatls ;
40. Or he may go to bathe (with the priests) at
(the conclusion of) a horse-sacrifice.
41. By this (rule the penance for) intercourse with
a female of the K&nd&a. caste has been declared.
42. Now (follows the description of) another
Krzra penance, applicable to all (men), where (the
rule given above) has been altered.
43. On one day (let him eat) in the morning (only),
on the (following) day at night (only), on the (next)
day food given without asking, and on the (fourth)
day (let him) fast ; the succeeding (three) periods of
36. Vishu LIV, 25, 26. 38. Ya^iavalkya III, 287.
39. Ya-avalkya 111,286. 41. Vish*u LIII, 5, 6.
XXIV, 2. PENANCES. 123
four days (must be passed) in the same manner.
Wishing to show favour to the Brahmawas, Manu,
the chief among the pillars of the law, has thus
described the SisukriM/tra. (the hard" penance of
children) for infants, aged, and sick men.
44. Now follows the rule for (the performance of)
the A'andrayawa (lunar penance).
45. On the first day of the dark half (of the month)
let him eat fourteen (mouthfuls), let him diminish the
(number of) mouthfuls (each day by one), and conti-
nue in this manner until the end of the fortnight. In
like manner let him eat one mouthful on the first day
of the bright half, and (daily) increasing (the number
of) mouthfuls, continue until the end of the fortnight.
46. Meanwhile let him sing Simans, or mutter
the Vyahrztis.
47. A month during which he thus performs a
A'dndrayawa, the jRishis have called by way of
laudation, 'a means of purification ' (pavitra). It is
prescribed as an expiation of all (offences) for which
no (special penance) has been mentioned.
CHAPTER XXIV.
1. Now (follows the description of) an Atikn'^-
MTSL penance.
2. Let him eat as much as he can take at one
(mouthful, and follow the rules given) above for a
Kr^^ra, (viz.) to eat during three days in the
morning, (during another three days) in the evening,
(during further three days) food given without
44-47. Vishu XLVIL It must be understood that during the
bright half of the month the number of mouthfuls must be increased
every day by one.
XXIV. 1-2. Gautama XXVI, 18-19. ' Above,' i. e. XXI, 20.
1 24 VASISH77/A. XXIV, 3.
asking, and to fast during the last three days. That
is an Atik;V///zra.
3. A Krt&Ara, penance (during the performance
of which one) subsists on water (only is called) a
4. The peculiar observances (prescribed during the
performance) of KrifaUtra. penances (are as follows):
5. ' Having cut his nails, (the performer) shall
cause his beard and all his hair to be shaved off,
excepting the eyebrows, the eyelashes, and the lock
at the top of the head ; (wear) one garment only ; he
shall eat blameless food ; what one obtains by going
to beg once (is called) blameless food ; he shall bathe
in the morning, at noon, and in the evening ; he shall
carry a stick (and) a waterpot ; he shall avoid to
speak to women and .Sudras ; carefully keeping
himself in an upright or sitting posture, he shall
stand during the day, and remain seated during
the night/ Thus speaks the divine VasishMa.
6. Let him not instruct in these Institutes of the
sacred law anybody but his .son or a pupil who
stays (in his house at -least) for a year.
7. The fee (for teaching it) is one thousand (pawas),
(or) ten cows and a bull, or the worship of the teacher.
CHAPTER XXV.
i. I will completely explain the purification of
those whose guilt has not been made public, both
from great crimes and for minor offences.
3. Gautama XXVI, 20; see also Vishmi XL VI, 13-14.
4-5. Gautama XXVI, 6, 8 ; Vishu XLVII, 24-25.
6. The MSS. read in the beginning of this Sutra, satayanudeti
or sataydtudeta, while Krzshapa</ita, probably as a guess, writes
saiapa" nudati. I do not think that his correction is satisfactory,
and propose in its stead, sa tadyadetad (dharma-rastram).
XXV, 8. SECRET PENANCES. 125
2. A penance prescribed in (the section on) secret
(penances) is for an Agnihotrin, an aged and a learned
man, who have subdued their senses ; but other men
(must perform the expiations) described above.
3. Those constantly engaged in suppressing their
breath, reciting purificatory texts, giving gifts, making
burnt-oblations, and muttering (sacred texts) will,
undoubtedly, be freed from (the guilt of) crimes
causing loss of caste.
4. Seated with Kara grass in his hands, let him
repeatedly suppress his breath, and again and again
recite purificatory texts, the Vyahr/tis, the syllable
Om, and the daily portion of the Veda.
5. Always intent on the practice of Yoga, let him
again and again suppress his breath. Up to the
ends of his hair and up to the ends of his nails let
him perform highest austerity.
6. Through the obstruction (of the expiration)
air is generated, through air fire is produced, then
through heat water is formed ; hence he is internally
purified by (these) three.
7. Neither through severe austerities, nor through
the daily recitation of the Veda, nor through offering
sacrifices can the twice-born reach that condition
which they attain by the practice of Yoga.
8. Through the practice of Yoga (true) knowledge
is obtained, Yoga is the sum of the sacred law, the
practice of Yoga is the highest and eternal austerity ;
therefore let him always be absorbed in the practice
of Yoga.
XXV. 4. Read praayaman in the text.
5. The MSS. read at the end of this verse, tapas tapyatam utta-
mam, while Krzshapa</ita gives tapas tapyfct tu uttamam. The
correct reading is probably tapas tapyatu uttamam.
126 VASISHrtfA. XXV, 9.
9. For him who is constantly engaged in (reciting
the syllable) Om, the seven Vyihmis, and the three-
footed Gayatr! no danger exists anywhere.
10. The Vedas likewise begin with the syllable
Om, and they end with the syllable Om, the syllable
Om is the sum of all speech ; therefore let him
repeat it constantly.
11. The most excellent (portion of the) Veda,
which consists of one syllable, is declared to be the
best purificatory text.
12. If the guilt of all sins did fall on one man^
to repeat the Gayatrl ten thousand times (would be)
an efficient means of purification.
13. If, suppressing his breath, he thrice recites
the Gayatrl together with the Vyahr/tis together
with the syllable Om and with the (text called) .Siras,
that is called one suppression of breath.
CHAPTER XXVI.
1. If, uritired, he performs three suppressions of
his breath according to the rule, the sins which he
committed during a day and a night are instantly
destroyed.
2. Seated during the evening prayer, he removes
by (three) suppressions of his breath all guilt which
9. I read with the MSS. bhayaw for bhave.
10. Manu II, 74.
13. Identical withVistowi LV, 9. Regarding the text called
Siras, see above, XXI, 6.
XXVI. i. The verb dharayet, 'performs,' seems to be used in
order to indicate that, according to the Yoga^stra, three Praa-
ySmas make one Dharal; see Ya^wavalkya III, 201.
2-3. Regarding the position at the Sandhya prayers, see also
above.
XXVI, 8. SECRET PENANCES.
he incurred during the day by deeds, thoughts, or
speeches.
3. But standing during the morning prayer, he re-
moves by (three) suppressions of his breath all guilt
which he incurred during the night by deeds, thoughts,
or speeches.
4. But sixteen suppressions of breath, accompanied
by (the recitation of) the Vyihmis and the syllable
Om, repeated daily, purify after a month even the
slayer of a learned Brahma#a.
5. Even a drinker of spirituous liquor becomes
pure, if he mutters the (hymn seen) by Kutsa, ' Apa
na^ sosu&ad agham,' and (the hymn seen) by Vasish-
tkm (which begins with the word) ' Prati,' the Mahitra
(hymn), and the .Suddhavatis.
6. Even he who has stolen gold becomes instantly
free from guilt, if he once mutters (the hymn begin-
ning with the words) 'Asya vamasya' and the
.Sivasawkalpa.
7. The violator of a Guru's bed is freed (from sin)
if he repeatedly recites the (hymn beginning) ' Havish
pantam a^aram ' and that (beginning) ' Na tarn a*#ha/& '
and mutters the hymn addressed to Purusha.
8. Or plunging into water he may thrice mutter
the Aghamarshawa. Manu has declared that the
(effect is the) same as if he had gone to bathe at
a horse-sacrifice.
4. Identical with Manu XI, 249; see also Vishwu LV, 2.
5. Identical with Manu XI, 230. The Vedic texts mentioned
are Rig-veda I, 97, i ; VII, 80; X, 185; VIII, 84, 7-9.
6. Manu LI, 251. The Vedic texts alluded to are Rig-veda I,
164 ; and an Upanishad.
7. Identical with Manu XI, 252. The Vedic texts mentioned
are Rig-veda X, 88; X, 126; X, 90.
8. Manu XI, 260-261 ; Vishwu LV, 7.
128 VASISH77/A. XXVI, g.
9. An offering consisting of muttered prayers is
ten times more efficacious than a sacrifice at which
animals are killed ; a (prayer) which is inaudible (to
others) surpasses it a hundred times, and the mental
(recitation of sacred texts) one thousand times.
10. The four Pakaya^as and those sacrifices
which are enjoined by the rules of the Veda are all
together not equal in value to the sixteenth part of
a sacrifice consisting of muttered prayers.
11. But, undoubtedly, a Brahma^a reaches the
highest goal by muttering prayers only ; whether he
perform other (rites) or neglect them, he is called a
Brahmawa who befriends all creatures (maitra).
12. The sins of those who are intent on muttering
prayers, of those who offer burnt-oblations, of those
who are given to meditation, of those who reside in
sacred places, and of those who have bathed after
performing the vows called K$iras, do not remain.
13. As a fire, fanned by wind, burns brighter, and
(as its flame grows) through offerings (of butter),
even so a Brahmaa who is daily engaged in
9. Manu II, 85; Vish/m LV, 19. The term a-ambhaya^na,
translated by ' an offering at which animals are slain/ is taken by
Kr/shflapa</ita to mean pa./kayagna,, ' an offering consisting of
Vedic mantras recited aloud.' The word may be taken in several
ways, but the various reading vidhiya^tla in Manu's verse induces
me to adopt the translation given above.
10. Identical with Manu II, 86, and Vishnu LV, 20. Regarding
the four Pakaya^was, see Professor Jolly's note on Vishmi. In
my opinion the four classes of rites huta, ahuta, prahuta, and prd-
j-ita are meant.
11. Identical with Manu II, 87.
1 2. ' After performing the vows (called) Siras,' i. e. those which
are known in the Upanishads, which are called agnidhdrana and
so forth, and whose head (jiras) consists in the worship of the
teacher. Kr/shapa#</ita. Mu</aka Upanishad III, 2, 10.
XXVII, i. SECRET PENANCES. 129
muttering sacred texts shines with a brilliant
lustre.
14. The destruction of those who fulfil the duty
of daily study, who constantly restrain themselves,
who mutter prayers and offer sacrifices has never
been known (to happen).
15. Let him who is desirous of purification repeat,
though he be charged with all sins, the divine (Gaya-
trl), at the most one thousand times, or one hundred
times as a medium (penance), or at least ten times
(for trivial faults).
1 6. A Kshatriya shall pass through misfortunes
which have befallen him by the strength of his arms,
a Vawya and iSttdra by their wealth, the highest
among twice-born men by muttered prayers and
burnt-oblations.
1 7. As horses (are useless) without a chariot, as
chariots (are useless) without horses, even so austerity
(is useless) to him who is destitute of sacred learn-
ing, and sacred learning to him who practises no
austerities.
1 8. As food mixed with honey, or honey mixed
with food, even so are austerities and learning, joined
together, a powerful medicine.
19. No guilt taints a Brahma^a who possesses
learning, practises austerities, and daily mutters sacred
texts, though he may constantly commit sinful acts.
CHAPTER XXVII.
i. If a hundred improper acts, and even more,
have been committed, and the (knowledge of the)
14. Manu IV, 146.
XXVII. 1-2. Manu XI, 347.
CM]
1 30 VASISH7W A. XXVII, 2.
Veda is retained, the fire of the Veda destroys all
(the guilt) of that man just as a (common) fire con-
sumes fuel.
2. As a fire that burns strongly consumes even
green trees, even so the fire of the Veda destroys
one's guilt caused by (evil) deeds.
3. A Brahmawa who remembers the Rig-veda is
not tainted by any guilt, though he has destroyed
these (three) worlds and has eaten the food of all,
(even of the most sinful) men.
4. If (a Brahma#a) relies on the power of the
Veda, he cannot find pleasure in sinful acts. Guilt
(incurred) through ignorance and negligence is de-
stroyed, not (that of) other (intentional offences).
5. If a hermit subsisting on roots and fruit prac-
tises austerities in a forest, and (a householder)
recites a single Rik, the merit of the acts of the one
and of the other is equal.
6. Let him strengthen the Veda by (studying)
the Itihasas and Puraas. For the Veda fears a man
of little learning, (thinking) ' He will destroy me.'
7. The daily recitation of the Veda and the per-
formance, according to one's ability, of the series
of Mahaya^as quickly destroy guilt, even that of
mortal sins,
8. Let him daily perform, without tiring, his par-
ticular rites which the Veda enjoins. For if he does
that according to his ability, he will reach the most
blessed state.
9. Through sacrificing for wicked people, through
teaching them, through intermarrying with them,
and through receiving gifts from them, (learned)
3. Identical with Manu XI, 262.
8. ' The most blessed state,' i. e. final liberation, or moksha.
XXVII, i6. SECRET PENANCES.
Brahmaas do not contract guilt, for (a learned
Brahmawa) resembles a fire and the sun.
10. I will now declare the .purification prescribed
for (eating) food, regarding which doubts have arisen,
whether it may be called fit to be eaten or not.
Listen to my words !
11. Let a Brahma^a drink during three days the
astringent decoction of the Brahmasuvar/ala plant,
unmixed with salt or pungent condiments, and (a de-
coction of) the .Sahkhapushpl plant, together with milk.
12. Let him drink water, after boiling in it Pali\ya
and Bilva leaves, Kusa. grass, and (leaves of) lotuses
and Udumbara trees ; after three days and no more
he becomes pure.
13. (Subsisting) during one day on each (of the
following substances), cow's urine, cowdung, milk,
sour milk, butter, and water in which Kuja grass has
been boiled, and fasting on the seventh day purify
even (him who fears that he has partaken of the
food of) a 6Vapaka.
14. He who lives during five days on cow's urine,
cowdung, milk, sour milk, and clarified butter, is
purified by means of (that) Pa#/agavya, (the five
products of the cow.)
15. He who, in accordance with the rule, uses
barley (for his food), becomes pure even by ocular
proof. (For) if he is pure, those (barley grains) will
be white, if he is impure they will be discoloured.
1 6. (If he makes) three morning meals of food
12. Vishmi XL VI, 23. I read
13. Vishmi XLVI, 19.
15. The rule is described by Vishmi XLVIII.
1 6. The meaning of the Sutra is that each mode of subsistence
is to be continued during three days.
K 2
132 VASISHJTHA. XXVII, 17.
fit for a sacrifice and three evening meals in like
manner, and if food given without asking (is his
subsistence) in the same manner, (he will thus per-
form) three fasts.
17. Now if he is in haste to make (himself pure),
(let him) subsist on air during a day, and pass the
night standing in water; (that penance) is equal to
a Pra^-apatya (Krtra).
1 8. But if at sunrise he mutters the Gayatri eight
thousand times, he will be freed from all mortal sins,
provided he be not the slayer of a Brihmaa.
19. He, forsooth, who has stolen (the gold of
a Brahma#a), has drunk spirituous liquor, has slain
a learned Brahmarca, or has violated his Guru's
bed, will become free from all (these) mortal sins
if he studies the Institutes of the sacred law.
20. For unlawful acts, for unlawful sacrifices, and
for great sins (let him perform) a Krifaa. and
a A'andraya^a, which destroy all guilt.
21. Let him add daily one mouthful (to his food)
during the bright (half of the month), let him dimi-
nish it (daily by one mouthful) during the dark (half),
and let him fast on the new-moon day ; that is the
rule for the ^fandraya^a (or lunar penance).
CHAPTER XXVIII.
i. A woman is not defiled by a lover, nor a Brah-
ma#a by Vedic rites, nor water by urine and ordure,
nor fire by consuming (impure substances).
1 8. Ash/asahasram, 'eight thousand times/ may also mean 'one
thousand and eight times.'
21. See above, XXIII, 44-47.
XXVIII. i. 'Is not denied by a lover,' i.e. does not become
irrevocably an outcast, but may be restored to her position after
XXVIII, g. SECRET PENANCES. 133
2-3. A wife, (though) tainted by sin, whether she
be quarrelsome, or have left the house, or have suf-
fered criminal force, or have fallen into the hands of
thieves, must not be abandoned ; to forsake her is
not prescribed (by the sacred law). Let him wait
for the time of her courses; by her temporary
uncleanness she becomes pure.
4. Women (possess) an unequalled means of
purification ; they never become (entirely) foul.
For month by month their temporary uncleanness
removes their sins.
5. Women belong first to three gods, Soma (the
moon), the Gandharva, and Fire, and come after-
wards into the possession of men ; according to the
law they cannot be contaminated.
6. Soma gave them cleanliness, the Gandharva
their melodious voice, and Fire purity of all (limbs);
therefore women are free from stains.
7. Those versed in the sacred law state that there
are three acts (only) which make women outcasts, (viz.)
the murder of the husband, slaying a learned Brah-
mawa, and the destruction of the fruit of their womb.
8. A calf is pure when the milk flows, a bird when
it causes fruit to fall, women during dalliance, and
a dog when he catches a deer.
9. Pure is the mouth of a goat and of a horse,
pure is the back of a cow, pure are the feet of a Brah-
mawa, but women are pure in all (limbs).
performing a penance, provided her lover was a man of equal
caste. Krz'shtfapa</ita.
2-3. For the last clause compare Ya^navalkya I, 72.
4. See above, V, 3-4.
5. Paraskara Grzliya-sutra I, -4, 16.
6. Ya^navalkya I, 71. 7- Ya^wavalkya I, 72.
8. Vishu XXIII, 49. 9- Vishnu XXIII, 40.
1 34 VASISHFHA. XXVIII, 10.
10. I will now declare the purificatory texts (which
are found) in each Veda ; by muttering them or re-
citing them at a burnt-oblation (men) are doubtlessly
cleansed (from sin).
11. (They are) the Aghamarshawa, the Devakrzta,
the Buddha vatls, the Taratsamas, the KushmaWas,
the Pavamanis, and the Durgisavitrl ;
12. The Atlshahgas, the Padastobhas, and the
Samans (called) Vyahrzti, the Bharuwak Samans,
the Gayatra (Saman), and the Raivata ;
13. The Purushavrata and the Bhasa, and like-
wise the Devavrata (Samans), the Ablihga, the Bar-
haspatya, the hymn addressed to VSJs, likewise the
Rifas (called) Madhu ;
14. The 6atarudriya, the Atharvajiras, the Tri-
supar^a, the Mahavrata, the Gosukta, and the A^va-
sukta, and the two Samans (called) -Suddhlfuddhtya.
15. The three (Samans called) A^yadohas, the
Rathantara, the Agnervrata, the Vamadevya, and
the Br^hat, being muttered, purify (all) living beings,
(He who sings them) may obtain the recollection of
former existences, if he desires it.
1 6. Gold is the firstborn of Fire, through Vishwu
exists the earth, and the cows are children of the
10-15. Vishu LVT, and preface, p. xviii. The explanation of
the various terms used will be found in the notes to Professor
Jolly's translation of Vishmi.
12. MSS. and K>*shapa;fcfita, Abhishahg&fc. Krz'shapa<fita
and MS. B. bharadaw^dni ; E. bh&fani ; Bh. and F. omit w. 1 2
and 1 3 a.
1 3. Kn'shnapaw/ita and B. artvigam ; Bh. E. F. as above. The
Bhasa begins, according to Krz'shapa<fita, ague -vratapate.
14. Kr/shapa<fita and B. indr&mddhe; Bh. E. F. juddhaw-
iuddhena.
XXVIII, 22. GIFTS. 135
Sun ; he who bestows as gifts gold, a cow, and land
will obtain rewards without end for them.
17. A cow, a horse, gold, (and) land, bestowed
on an unlearned Brahmarca who neglects his sacred
duties, prevent the giver (from attaining heaven).
18-19. (If he presents), on the full moon of the
month of Vawakha, (to) seven or five Brahmawas,
black or white sesamum grains (mixed) with honey,
(saying), 'May the king of justice (Yama) rejoice!'
or (expressing) some other (wish) which he may have
in his mind, the guilt which he has incurred during
his (whole) life will instantly vanish.
20. But hear (now) the reward of the merit
acquired by that man who gives the skin of a black
antelope, to which the hoofs are (still) attached and
the navel of which is adorned with gold, covering it
with sesamum grains.
21. 'Without doubt he has bestowed (through
that gift) the four-faced earth, together with its
caves filled with gold, and together with its moun-
tains, groves, and forests.'
22. 4 He who, placing on the skin of a black ante-
lope, sesamum, gold, honey, and butter, gives it to
a Brdhmawa, overcomes all sin.'
17. Manu IV, 190, 193-194. Kr;shapa<fita and MSS. B. and
E. read uparudanti dataraw, MSS. Bh. and F. uparundanti. I change
the latter reading to uparundhanti.
18-19. Vishnu XC, 10.
20-22. -Vishnu LXXXVII, 8-10, and Professor Jolly's preface,
p. xviii.
21. 'The four-faced earth,' i.e. the earth which is surrounded
by the four oceans.
136 VASISHZTfA. XXIX, i.
CHAPTER XXIX.
1 . Through liberality (man) obtains all his desires,
2. (Even) longevity, (and he is born again as)
a student of the Veda, possessed of beauty.
3. He who abstains from injuring (sentient beings)
obtains heaven.
4. By entering a fire the world of Brahman (is
gained).
5. By (a vow of) silence (he obtains) happiness.
6. By staying (constantly) in water he becomes
a lord of elephants.
7. He who expends his hoard (in gifts) becomes
free from disease.
8. A giver of water (becomes) rich by (the fulfil-
ment of) all his desires.
9. A giver of food (will have) beautiful eyes and
a good memory.
10. He who gives a promise to protect (some-
body) from all dangers (becomes) wise.
1 1. (To bestow gifts) for the use of cows (is equal
to) bathing at all sacred places.
12. By giving a couch and a seat (the giver
becomes) master of a harem.
13. By giving an umbrella (the giver) obtains
a house.
XXIX. 4. This Sutra, which recommends self-cremation, is of
some importance, as it confirms the teaching of the Puraas and
explains the accounts of the Greeks regarding the self-immolation
of Brahmaas who visited Europe.
9. Vishnu XCII, 21.
12. Vish/m Xdl, 27; Manu IV, 232. 'Master of a harem,'
i. e. the possessor of many beautiful wives and concubines.
XXIX, 21. GIFTS.
14. He who gives a house obtains a town.
15. He who gives a pair of shoes obtains a vehicle.
1 6. Now they quote also (the following verses) :
' Whatever sin a man distressed for livelihood com-
mits, (from that) he is purified by giving land, (be
it) even " a bull's hide." '
17. 'He who gives to a Brahmawa a vessel filled
with water for sipping, will obtain after death com-
plete freedom from thirst and be born again as a
drinker of Soma.'
1 8. ' If a gift of one thousand oxen fit to draw
a carriage (has been bestowed) according to the rule
on a perfectly worthy man, that is equal to giving
a maiden.'
19. ' They declare that cows, land, and learning
are the three most excellent gifts. For to give
learning is (to bestow) the greatest of all gifts, and
it surpasses those (other gifts).'
20. ' A learned man who. free from envy, follows
this rule of conduct which procures endless rewards,
and which through final liberation frees him from
transmigration ;'
21. ' Or who, full of faith, pure, and subduing his
14. Vishmi XCII, 31. 15. Vishmi XCII, 28.
1 6. Vishmi XCII, 4. Kr/shapa<fita quotes a passage of the
Matsya-purawa according to which ' a bull's hide ' is a measure
equal to 1 40 square hastas ; see, however, notes to Vishnu loc. cit.
and V, 183.
17. Manu IV, 229.
1 8. Read in the text vidhivaddanam kanyidanena tatsamam.
19. Kr;shapaw^ta wrongly makes two Sutras out of this verse.
20. Kr/srmapa<fita and MS. B. read, against the metre and
sense, yoginaw sampuritam vidvan, another reading yoginSw saw-
matam vidv&n. F. reads yonasawyurimawz vidv&n. I read yo 'na-
vidvan.
1 38 VASISH7WA. XXX, I.
senses, remembers or even hears it, will, freed from
all sin, be exalted in the highest heaven.'
CHAPTER XXX.
1. Practise righteousness, not unrighteousness ;
speak truth, not untruth ; look far, not near ; look
towards the Highest, not towards that which is not
the Highest.
2. A Brahmawa is a fire.
3. For the Veda (says), ' Agni, forsooth, is a
Brahma^a,'
4. And how is that ?
5. And it is also declared in the Kanaka, 'On
that (occasion) the body of the Brahmaa who repre-
sents the sacrificial seat is the altar, the vow to per-
form the rite is the sacrifice, the soul is the animal
to be slain, the intellect the rope (with which the
animal is bound), the mouth of (the Brahma^a) who
represents the seat is the Ahavanlya fire, in his
navel (is the Dakshi^a fire), the fire in his abdomen
is the Garhapatya fire, the Prawa is the Adhvaryu
priest, the Apana the Hotrt priest, the Vyana the
Brahman, the Samana the Udgit^' priest, the organs
of sensation the sacrificial vessels. He who knowing
this offers a sacrifice to the organs through the
organs.' ...
6. Now they quote also (the following verses) :
' An offering placed in the mouth-fire of a Brah-
XXX. 2. See above, III, 10.
3. .Satapatha-brahmafla I, 4, 22.
5. Krzshapa#(/ita divides the passage into thirteen Sfitras, and
connects tatra, 'on that occasion/ with the preceding Sutra. 'On
that (occasion),' i. e. if a Brahmaa is fed.
XXX, p. GIFTS. 139
maa which is rich in Veda-fuel, protects and saves
the giver and (the eater) himself from sin.'
7. ' But the offering made through the mouth of a
Brahmawa, which is neither spilt nor causes pain (to
sentient creatures), nor assails him (who makes it), is
far more excellent than an Agnihotra.'
8. After performing a mental sacrifice at which
meditation (takes the place of the sacred) fire, truth-
fulness (the place of) the sacred fuel, patience (the
place of) the oblation, modesty (the place of) the
sacrificial spoon, abstention from injuring living
beings (the place of the) sacrificial cake, contentment
(the place of) the sacrificial post, (and a promise
of) safety given to all beings which is hard to keep
(the place of) the reward given to the priests, a wise
man goes to his (eternal) home.
9. The hair of an aging man shows signs of age,
(and) the teeth of an aging man show signs of age,
(but) the desire to live and the desire for wealth do
not decay even in an aging man.
7. ManuVII, 84; YagTiavalkya I, 315. Krjshapa<fita's read-
ing, nainam adhya^ate fa yaJi, which occurs also in B., is nonsense.
I read with Bh. nainamadhypatea yat, and take adhyapatet,
' assails (the giver)/ in the sense of ' troubles him by causing the
performance of penances, on account of mistakes committed.
Manu's version, na vinajyati karhi&t, ' and never perishes,' is of
course an easier one, but it seems to me doubtful whether it is
older than Vasish//5a's.
8. The passage, which is probably a quotation from an Upani-
shad, is very corrupt in the MSS. and Kr;shapa</ita's text I cor-
rect it as follows :
DhyanagniA satyopa^ayanawz kshintyahutiA
sruva/nhri^ purooSsamahiflzsi saMosho
yupa/ lirtkkhrzm bhutebhyo 'bhayadakshinyam iti
kr/tva" kratum ma"nasaw yati kshayam budhaA.
But I am not confident that all tho difficulties ha\ ~- been removed.
I4O VASISHiTtfA. XXX, 10.
10. Happiness (is the portion) of that man who
relinquishes (all) desire, which fools give up with
difficulty, which does not diminish with age, and
which is a life-long disease.
1 1. Adoration to VasishMa .Satayatu, the son of
Mitra and Varuwa and Urva^l !
BAUDHAYANA.
BAUDHAYANA.
PRASNA I, ADHYAYA 1, KAJVDIKA 1.
1. The sacred law is taught in each Veda.
2. We will explain (it) in accordance with that.
3. (The sacred law), taught in the Tradition
(Smmi, stands) second.
4. The practice of the 51sh/as (stands) third.
5. .Sish&is, forsooth, (are those) who are free
from envy, free from pride, contented with a store
of grain sufficient for ten days, free from covetous-
ness, and free from hypocrisy, arrogance, greed,
perplexity, and anger.
6. '(Those are called) ,Sish/as who, in accordance
with the sacred law, have studied the Veda together
1. i. Vasish//fca I, 4. Each Veda, i. e. each j&kha or redaction
of the Veda. Govinda.
3. VasishMa I, 4. Govinda takes smr/ti, ' the tradition/ in the
sense of works (grantha) explaining the recollections of the
/iLi'shis, and is no doubt right in doing so.
4. Vasish//$a I, 5. The explanation of Sgama by ' practice' rests
on the authority of Govinda and the parallel passages where jila
and a^ara, ' conduct/ are used.
5. Apastambal, 7, 20, 8; Gautama XXVIII, 48. Kumbhidhanya,
translated according to Govinda by ' contented with a store of grain
sufficient for ten days/ means, according to others, ' contented with
a store of grain sufficient for six days or for a year.'
6. Vasish//$a VI, 43. Govinda omits the word 'hi/ given by the
144 BAUDHAYANA. I, i, i.
with its appendages, know how to draw inferences
from that, (and) are able to adduce proofs perceptible
by the senses from the revealed texts.'
7. On failure of them, an assembly consisting at
least of ten members (shall decide disputed points
of law).
8. Now they quote also (the following verses):
1 Four men, who each know one of the four Vedas,
a Mlmawsaka, one who knows the Angas, one who
recites (the works on) the sacred law, and three
Brahmawas belonging to (three different) orders,
(constitute) an assembly consisting, at least, of ten
members.'
9. 'There may be five, or there may be three, or
there may be one blameless man, who decides (ques-
tions regarding) the sacred law. But a thousand
fools (can)not (do it).'
10. 'As an elephant made of wood, as an antelope
made of leather, such is an unlearned Brahmarca :
those three having nothing but the name (of their
kind).'
MSS. after the verse, whereby it is marked as a quotation. ' The
appendages/ i. e. the Itihasas and Purawas. Govinda.
8. Vasish/Aa III, 20. Govinda, quoting Gautama XXVIII, 49,
says that Vanaprasthas cannot serve as members of Parishads, be-
cause they live in the forest. He also notices a different reading,
not found in my MSS., 'Ajramasthas trayo mukhyaA.' He asserts
that thereby professed students are intended, because professed
students are declared to be particularly holy in the Dharmaskandha-
brahmawa.
9. Vasish/>5a III, 7. Itare, translated by 'fools,' means literally,
'those different from the persons enumerated in the preceding
verse.' Govinda remarks that according to Sutra 12 one learned
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 Karha</a IMhmaflas of the Dekhan.
4. The first two customs mentioned still prevail in the north,
especially in Kajmir, where Brahmawas commonly deal in wool
and woollen cloth. Spirituous liquor is not now drunk openly, but
its use is sanctioned in the Kajmirian Nilamata-puraa. Many
Brahmanical families in the north, especially in the North-western
Provinces,' subsist by enlisting as soldiers in the British and native
armies.
I, I, a. DIFFERENT CUSTOMS AND COUNTRIES. 147
5. He who follows (these practices) in any other
country than where they prevail, commits sin.
6. For each (of these customs) the (rule of the)
country should be (considered) the authority.
7. Gautama declares that that is false.
8. And one should not take heed of either (set of
practices) because they are opposed to the tradition
of the 61sh/as.
9. The country of the Aryas (Aryavarta) lies to
the east of the region where (the river Sarasvati)
disappears, to the west of the Black-forest (Kala-
kavana), to the north of the Paripatra (mountains),
to the south of the Himalaya. The rule of conduct
which (prevails) there, is authoritative.
10. Some (declare) the country between the
(rivers) Yamuna and Ganges (to be the Aryavarta).
1 1. Now the Bhallavins quote also the (following)
verse :
12. 'In the west the boundary-river, in the east
the region where the sun rises, as far as 'the black
antelopes wander (between these two limits), so far
spiritual pre-eminence (is found).'
5-6. A similar argument is given by the Kajmtrians for the
lawfulness of the consumption of meat, which they justify by a
de^aguna or ' virtue of their country.'
7. Gautama XI, 20.
9. Vasish/Aa I, 8, 10. Many MSS., and among them the Telugu
copy of the commentary, read Pariyatra instead of Paripatra, vrhich
latter I consider to be the correct form of the word.
10. Vasish/^a 1, 12.
11. Vasish/Aa 1, 14. Govinda remarks that the Bhallavins are
a school studying the Sama-veda. See also Max Mtiller, Hist.
Anc. Sansk. Lit., pp. 193, 364.
12. VasishMa 1, 15. There is a great uncertainty in the MSS.
about the word following sindhuA. I have adopted the reading of
L 2
148 BAUDHAYANA. !,!,*
13. The inhabitants of Avanti, of Ahga, of Maga-
dha, of Surdsh/ra, of the Dekhan, of Upavrzt, of
Sindh, and the Sauviras are of mixed origin.
14. He who has visited the (countries of the)
Ara^as, Karaskaras, Pimafras, Sauviras, Vahgas, Ka-
lihgas, (or) - Pranunas shall offer a Punastoma or a
Sarvaprz'shMji (ish/i).
15. Now they quote also (the following verses):
' He commits sin through his feet, who travels to
the (country of the) Kalingas. The sages declare
the Vai-yvinari ishti to be a purification for him.'
M., sindhur vidharawi, ' the boundary-river,' which occurs also in
the parallel passage of VasishMa. The Dekhan and Gujarat MSS.
read vi^aram or vU'arawa, and the two copies of the commentary
visarani. The sense of these various readings appears to be ' the
river that vanishes or looses itself,' i. e. the Sarasvati.
13. This and the following two Sutras are intended to show
that the customs prevailing in the countries named have no autho-
rity and must not be followed. Avanti corresponds to western
Malva, Ahga to western Bengal, Magadha to Bihar, and Surash/ra
to southern Ka/Wava</. The Sauviras, who are always associated
with the Sindhians, probably dwelt in the south-west of the P&ngab,
near Multan. The Upavr/ts probably are the same as the Upa-
vrz'ttas mentioned MahabharataVI, 49. But I am unable to deter-
mine their seats.
14. The Ara//as dwelt in the Pan^ab (Lassen, Ind. Alth. I, p. 973,
sec. ed.), and are greatly blamed, Mahlbharata VIII, 44, 36 seq..
The Karaskaras are named in the same chapter of the Maha-
bharata as a degraded tribe, but seem to belong to the south of
India. The Kalingas are the inhabitants of the eastern coast of
. India, between Orissa and the mouth of the Kr/shwa river. The
Pu</ras, who are mentioned as a degraded tribe in the Aitareya-
brahmaa VII, 18, and occur frequently in the Mahabha'rata, and
the Vangas belong to Bengal (see Lassen, Ind. Alth. I, 669, sec.
ed. ; Cunningham, Anc. Geog. p. 480). Regarding the Puna-
stoma, see Gautama XIX, 7 note ; and regarding the Sarvapr?sh//4a
ish/i, Taittiriya-sazwhita II, 3, 7, 1-2.
15. Apastamba I, u, 32, 18.
STUDENTSHIP.
1 6. 'Even if many offences have been committed,
they recommend for the removal of the sin the
Pavitresh/i. For that (sacrifice) is a most excellent
means of purification.'
17. Now they quote also (the following verse):
'He who performs (by turns) in each season the
VaLrvanari (ish/i), the Vratapatt (ish/i), and the
Pavitresh/i is freed from (all) sins.'
PRASNA I, ADHYAYA 2, KAJVDIKA 3.
1. The (term of the) studentship for (learning
the) Veda, as kept by the ancients, (is) forty-eight
years,
2. (Or) twenty-four (years), or twelve for each
Veda,
3. Or at the least one year for each KaWa,
4. Or until (the Veda has been) learned; for life
is uncertain.
5. A passage of the revealed texts declares, ' Let
him kindle the sacred fires while his hair is (still)
black.'
17. Vasish///a XXII, 10. The meaning is that in each of the
three seasons of the year, Grishma, Varsha, Hemanta, one of the
three sacrifices is to be offered.
3. i. Apastamba I, i, 2, 12. Govindasviimin gives four explana-
tions of the adjective pauraam, ' kept by the ancients/ viz. i. old,
i. e. kept by the men of the Krz'ta or Golden age ; 2. revealed to
and kept by the ancients, such as Manu ; 3. found in the ancient,
i.e. eternal Veda; 4. found in the known Itihasas and Puraas.
2. Apastamba I, i, 2, 14-16.
3. Each Ka</a, i. e. each of the seven books of the Taittiriya-
sawzhita.
4. Manu III, r.
5. The object of the Su^ra is to prove that the period of student-
ship must not be protracted too long, lest the duty of offering the
.SVauta Ajniihotra be neglected.
1 50 BAUDHAYANA. I, 2, 3.
6. They do not put any (religious) restrictions on
the acts of a (child) before the investiture with the
girdle (is performed). For he is on a level with a
-Sudra before (his second) birth through the Veda.
7. The number of years (must be calculated) from
the conception. Let him initiate a Brahma^a in the
eighth (year) after that,
8. A Kshatriya three (years) later (than a Brah-
9. A Vaisya one year later than a (Kshatriya).
10. Spring, summer, and autumn are the seasons
(for the initiation) according to the order of the
castes.
1 1 . (Let him perform the initiation reciting), ac-
cording to the order (of the castes), a Gayatrl, a
Trish/ubh, (or) a ^agatl (verse).
12. Up to the sixteenth, the twenty-second, and
the twenty-fourth (years) respectively (the time for
the initiation) has not passed.
13. The girdles (shall consist of a rope) made of
Mua grass, a bow-string, (or a rope) made of
hemp.
14. The skins (shall be) those of a black antelope,
of a spotted deer, (or) of a he-goat.
15. The staff shall reach the crown of the head,
the forehead, (or) the tip of the nose, (and be made)
of a tree fit for a sacrifice. The details have been
stated above.
6. VasishMa II, 6; Gautama II, i.
7-9. VasishMa XI, 49-51.
10. Apastamba I, i, i, 18. 12. Vasish/Aa XI, 71-73.
13. Vasish/^a XI, 58-60. With this and the next two Sutras
the words ' according to the order of the castes' must be understood.
14. Vasish/Aa XI, 6163.
15. Vasish/^a XI, 55-57. The details referred to are to be
1,2,3. STUDENTSHIP.
1 6. Let him beg, (employing a formula) consisting
of seven syllables, with the word bhavat in the
beginning, with the word bhiksha in the middle,
and with the (verb expressing) the request at the
end ; and let him not pronounce loudly (the sylla-
bles) ksha and hi.
17. A Brahmawa (student) shall ask for alms,
placing (the word) ' Lady ' first, a Kshatriya placing
found in the Baudhayana Gri"hya-sutra II, 7, where the various
kinds of trees from which the staff may be taken are specified.
The Sutra shows that the Gr*hya-sutra preceded the Dharma-sQtra
in the collection.
1 6. The text of this Sutra is corrupt. I read, ' bhavatpurvaw
bhikshamadhyaOT yawanta#* aret saptaksharaw bhik-shaw ksha/w
a him a na vardhayet.' The various readings of the MSS. are,
bhiksha#z madhy&w yikkh&.ml&.m aret saptdksharawz bhim a na
vardhayet, C. T. ; y&&n&mt2im aret saptSksharawzni kshaw a bhim
a narvyayet, D. ; y&&n&mta.m /fcaret saptaksharawstuw rksha ba him
na vardhayet, K.; y&n&mt&m tikshaw aret saptdksharan kshawz ^a
him ^a na vardhayan, M. ; ya.fanas&zmt&m >5aret 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-
maw</alu) are introduced here in connexion with I, 3, 5, 4.
2. Vasish/^a XII, 15-16. The mantra is found, Taiuiriya-Ara-
wyaka X, i, 4.
3. The word upadiranti, ' they prescribe,' stands at the end of
Sutra 4, as it refers to both rules.
4. Vasish/Aa III, 59. The paryagnikarawa is the rite prescribed
in Sutra 2.
Ii 4,6. THE WATERPOT. l6l
other (unclean animals, they shall be heated, until
they are of) the colour of fire, after the (paryagni-
karawa has been performed).'
5. (Pots) which have been defiled by urine,
ordure, blood, semen, and the like must be thrown
away.
6. If his waterpot has been broken, let him offer
one hundred (oblations) reciting the Vydhmis, or
mutter (the Vyahmis as often).
7. (Reciting the text), ' Earth went to earth, the
mother joined the mother ; may we have sons and
cattle ; may he who hates us be destroyed/ he shall
collect the fragments, throw them into water, repeat
the Gayatrl at least ten times and take again another
(pot).
8. Taking refuge with Varuwa, (he shall recite
the mantra), ' That (belongs) to thee, Varuwa ; again
to me, Om,' (and) meditate on the indestructible.
g. Vasish//$a III, 59.
6. Regarding the Vyihrztis, see Gautama I, 51.
7. Govinda says that Vamadeva is the ^?/shi of the mantra.
The fragments of the pot are to be thrown into a river or tank,
in order to preserve them from defilement. See also Journ. Bo.
Br. Roy. As. Soc., No. XXXIV A, p. 55 note.
8. ' Taking refuge with Varua, i. e. saying, " I flee for safety to
Varua." (The words), " That for thee, Varuwa, again to me, Om,"
(are) the mantras (to be recited) on taking (a new vessel). Its
meaning is this : " Those fragments which 1 have thrown into the
water shall belong to thee, Varuwa." (Saying), " Come, thou (who
art) a lord of water-vessels, again to me, Ora," he shall meditate on
another visible pot as indestructible, i.e. at the end of the Vedic
(word) " Om," let him meditate, (i. e.) recollect, that not everything
will be turned topsy-turvy, (but that some things are) also inde-
structible, i. e. that that is not destroyed, does not perish. 1 Go-
vinda. The explanation of the last clause of our Sutra seems to
be that, on pronouncing the syllable (akshara) Om, the reciter is
[14] M
1 62 BAUDHAYANA. I, 4, 6.
9. ' If he has received (the new vessel) from a
.Sftdra, let him recite (the Gayatri) one hundred
(times). (If he has received it) from a Vai^ya, fifty
(repetitions of the Gayatri) are prescribed, but (on
receiving it) from a Kshatriya twenty-five, (and on
taking it) from a Brahmawa ten/
10. Those who recite the Veda are doubtful
whether he shall fetch water after the sun has set
or shall not fetch it.
11. The most excellent (opinion is) that he may
fetch it.
12. Let him restrain his breath, while he fetches
water.
13. Fire, forsooth, takes up water.
14. It is declared (in the Veda), ' When he has
washed his hands and feet with water from his
water-vessel, he is impure for others, as long as the
moisture (remains). He purifies himself only. Let
him not perform other religious rites (with water
from his pot)/
to recollect the etymological import of the word akshara, ' inde-
structible/ and thus to guard the new vessel against the mishap
which befell the old one.
9. According to Govinda, either the prawava, the syllable Om,
or the Gayatri are the mantras to be recited, and the recitation is
a penance to be performed when the vessel is received. The
MSS. of the text mark the verse as a quotation by adding the
word ' iti/ which the commentary omits.
13. According to Govinda, a Brahmaa who goes to fetch
water at night, which he may want for personal purification, is
ordered to restrain his breath, because thereby the air in the body
becomes strong, and fire or heat (agni) is produced. Now as at
night the sun is stated to enter the fire and to become subject to
it, a BrShmawa, who by restraining his breath has produced fire,
has secured the presence of the sun, when he goes to fetch water.
14. Govinda expressly states that the word v^wa'yate/it is declared,'
I>4>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 Ka</ikas, do not note it, and have at the end of the
Pra-ma the figure 20, while M. has 2 1 and in words ekavwwjatiA
after the enumeration of the Pratikas.
2. ' A wise man must not corrupt his mind/ i. e. must not doubt
or adopt erroneous views regarding the teaching of the .SSstras
with respect to the waterpot. It seems to me that this passage
indicates the existence of an opposition to the constant carrying
of the waterpot in BaudhSyana's times. This is so much more
probable, as the custom is now obsolete, and is mentioned in
some Puras and versified Smrrtis as one of the practices for-
bidden in the Kali age; see e.g. the general note appended to
Sir W. Jones' translation of Manu.
M 2
1 64 BAUDHAYANA. 1,4,7-
(Brahman) came into existence with a water-vessel.
Therefore let him perform (his rites) with a water-
vessel.
3. Let him hold it in his right hand when he
voids urine and excrements, in the left when
he sips water. That is (a) settled (rule) for all good
men.
4. For as the sacrificial cup (&amasa) is declared
to be pure on account of its contact with the Soma-
juice, even so the water-vessel is constantly pure
through its contact with water.
5. Therefore let him avoid (to use) it for the
worship of the manes, the gods, and the fire.
6. Therefore let him not go on a journey without
a waterpot, nor to the boundary of the village, nor
from one house to the other.
7. Some (declare that he must not go without it)
a step further than the length of an arrow.
8. Baudhayana (says that he shall not go without
it) if he wishes to fulfil his duties constantly.
9. (The divine) Word declares that (this is con-
firmed) by a ./?zk-shaped (passage).
PRASNA I, ADHYAYA 5, KAJV.DIKA 8.
i. Now (follows the description of) the means of
purification.
5. According to Govinda the word ' therefore ' refers back to
Sutra I, 4, 6, 14.
9. ' ^zgvidhara, " a Rik -shaped (passage)." means ^?z'gvidhanam,
"a prescription consisting of a Rt\" The Brahmana is indi-
cated by (the word) vale, (" the goddess of) speech." The meaning
is, " The Brhmaa says that, there is also a J?z"k-verse to this
effect. That is as follows, tasyaisha 1 bhavati yat te jilpam ityadi '
(Taittiriya-Arawyaka I, 7, i). Govinda.
I, 5>8. 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 sapi</an a^akshate, ' (these) they call Sapiwrfas/
seems to be that a father with his son and grandson share the
cakes offered at one funeral sacrifice by the fourth descendant.
Its object is to show that the group called Sapi</as consists of two
such subdivisions, between whom the middlemost forms the con-
necting link. For the middlemost, the svayam, ' oneself/ of the
text, first offers the cakes to his three ancestors and later receives
the cakes, together with his first two descendants, from his great-
grandson. Govinda gives no help. He merely remarks that the
Sutra contains a paribhasha' or technical rule of interpretation, and
that the words api ka., ' moreover,' indicate that it is an expansion
of Sutra 2.
10. Colebrooke, loc. cit. According to Gimutavahana the Saku-
lyas are the three ascendants beyond the great-grandfather and the
three descendants beyond the great-grandson. Others, amoag
1, 5- INHERITANCE. 179
11. If no other (relations) are living, the property
(of a deceased male) descends to them (the Sa-
pindas).
12. On failure of Sapircdas, the Sakulyas (inherit).
13. On failure of them, the teacher who (holds
the place of a spiritual) father, a pupil, or an
officiating priest shall take it,
14. On failure of them, the king. Let him give
that property to persons well-versed in the three
Vedas.
15. But the king should never take for himself
the property of a Brahmaa.
1 6. Now they quote also (the following verse):
' The property of a Brahmawa destroys (him who
whom Govinda takes his place, explain the word sakulya to mean
' members of one family ' in general. Govinda says, sambandha-
viresha^-fiane sati sapim/a uyante I sambandhamatra^nane sakulySA u
Aias ka. sapm<fa api sakulya/fc II 'If a particular relationship is known,
they are called Sapw</as; and if (the fact) only is known that
relationship exists, Sakulyas. Hence the Sapir</as are also
Sakulyas.'
11. Colebrooke, loc. cit. Both the Dayabhaga and the Digest
read satsvanga^eshu, when there is male issue,' and the Vframi-
trodaya, fol. 218, p. 2, 1. 7, agrees with them. The MSS. read all
satsv anyeshu, which may, however, be taken with Govinda for
asatsv anyeshu, because the preceding word ends in e. Govinda
explains anyeshu, ' others,' by aurasSdishu, ' legitimate sons of the
body, and so forth.'
12. Colebrooke, Dayabhaga, loc. cit. The digest omits this
Sutra.
13. Colebrooke, loc. cit. imutavahana wrongly reads pita
aMrya/&, ' the father and the teacher.' Govinda gives the expla-
nation adopted above. Regarding the spiritual fatherhood of the
teacher, see e. g. Vasish/Aa II, 4.
14. Colebrooke, loc. cit. Govinda reads satsvam, ' the property
of a holy man,' instead of tatsvam, ' that property.'
15. Colebrooke V, Dig. CCCCXLIV; Vasish/Aa XVII, 86.
N 2
I So BAUDHAYANA. I, 5, IT.
takes it), together with sons and grandsons ; poison
kills one man only. (Therefore) they do not declare
poison to be (the worst) poison. The property of
a Brdhmawa is called (the worst) poison.'
17. If a birth and a death occur together, one
and the same period of ten (days and) nights (shall
serve for both).
1 8. Now if (other deaths or births) happen be-
fore the completion of the ten (days and) nights (of
impurity), the first period of ten (days and) nights
(shall suffice, provided the n?iw cause of impurity
occurs) before the end of the ninth day.
19. On a birth, indeed, the parents (alone) become
impure during ten days.
20. Some (declare that) the mother (alone be-
comes impure), because (people) avoid (lying-in
women alone).
21. Others (say that) the father (alone becomes
impure) because the semen is the chief cause (of
the generation).
22. For sons who were born without mothers,
are mentioned in the revealed texts.
23. But (the correct opinion is that) both the
parents (become impure) because they are equally
connected (with the event).
1 8. VasishMa IV, 23-25. Govinda points out that in case the
second birth or death happens after the completion of the ninth
day, the rule given (Gautama XIV, 7) applies.
19. Vasish/fca IV, 20-21.
20. Vasish/^a IV, 21-22. TatpariharanSt, literally, 'because
she is avoided, i.e. because people avoid newly -confined women
(not their husbands).' Govinda.
21. E. g. Agastya and VasishMa. See Rig-veda VII, 33, 1 i } and
Sayawa's commentary thereon.
1,5, " IMPURITY. l8l
24. But when a death (has happened, the relatives
of the deceased), allowing the youngest to begin,
shall pass their sacrificial threads over the right
shoulder and under the left arm, descend into the
water at a bathing-place, submerge (their bodies),
emerge (out of the water), ascend the bank, sip
water, pour out libations for the (deceased, repeat-
ing the last four acts) severally three times there-
after, ascend the bank, sip water, touch a coal, water
or the like at the door of their house, and sit during
ten days on mats, eating food that does not contain
pungent condiments or salt.
25. (Let him perform) a funeral sacrifice on the
eleventh or the twelfth (day).
26. In (performing) the remaining rites (one
should) conform to (the customs of) the people.
27. In case of a (death) let him also keep (a
period of impurity) for (persons who are) not (his)
Sapidfc.s, according to the degree of nearness,
three (days and) nights, a day and a night, one clay
and so forth,
24. Vasish/Aa IV, 9-15. When the libations of water are
poured out, the name of the deceased must be pronounced.
Govinda correctly states that iti, ' or the like,' which stands after
'a coal, water,' is intended to include 'cowdung, and yellow
mustard seed/ which are mentioned by Ya^wavalkya III, 13.
Regarding the clause sakr/ttri^, '(repeating these last four acts)
severally three times,' see Apastamba II, 6, 15, 10.
25. Vishmi XXI, 2 seq., and especially 19.
26. Govinda, in explanation of this Sutra, refers to the last
words of Apastamba II, 6, 15, 10, where it is said that relatives
shall perform those rites for the dead which the women declare
to be necessary/ and to Apastamba II, i i, 29, 15.
27. Gautama XIV, 20. Govinda is of opinion that the duration
of the impurity shall depend on the good qualities, learning, &c. of
the deceased.
l82 BAUDHAYANA. I, 5, 11.
28. For a teacher, a sub-teacher (upadhyaya), and
their sons, three (days and) nights,
29. Likewise for officiating priests,
30. Let him keep on account of a pupil, for one
who has the same spiritual guide, for a fellow-student
(sabrahma4rin) three (days and) nights, one day
and a night, one day and so forth (as periods of
impurity).
31. On a miscarriage females (remain impure) as
many (days and) nights as months (elapsed after
conception).
32. If he unintentionally touches the corpse of
a stranger, he becomes at once pure after bathing
dressed in his clothes.
33. (If he does it) intentionally, (he will remain
impure) during three (days and) nights.
34. And (the same rules apply if he touches a
woman) during her courses.
35. A son who is born from (intercourse with a
temporarily unclean woman) becomes an AbhLrasta.
Thereby the penances (to be performed) by him
have been explained.
28. Vishnu XXII, 42, 44. Govinda asserts that the impurity
on account of an Upadhydya lasts one night, together with the
preceding and following days, and on account of a teacher's or
Upadhyaya's sons one day only. It looks as if he had read the
words pakshinyekaham in his text.
29. Govinda asserts that a, 'likewise,' indicates that the rule
applies also on the death of persons for whom one sacrifices.
30. Vishwu XXII, 44, Govinda explains satirthya to mean ' one
who has the same guru or spiritual guide,' while according to
others it means 'one who studies under the same sub-teacher'
(upadhyaya). See also the Klrika on Pawini IV, 4, 117, and note.
31. Vishwu XXII, 25. 3 2 -33- Gautama XIV, 27.
34. Vishnu XXII, 69.
I, 5,11. IMPURITY. 183
36. On touching one who sells the Veda, a sacri-
ficial post, an outcast, a funeral pile, a dog, or a
/jfawdala he shall bathe.
37. Now if a worm is produced in an open wound
that is filled with pus and sanies, how shall, in that
case, a penance be performed ?
38. He who is bitten by a worm will become pure
on bathing (daily) during three days and drinking (a
mixture of) cow's urine, cowdung, milk, sour milk,
butter, and water boiled with Kiua grass.
39. He who has been touched by a dog shall
bathe dressed in his clothes ;
40. Or he becomes pure by washing that spot
(where he has been touched), by touching it with
fire, by (afterwards) again washing it and his feet,
and by sipping water.
41. Now they quote also (the following verses):
' But a Brahmarca who has been bitten by a dog, is
purified if he goes to a river that flows into the
ocean, (bathes there and) suppresses his breath one
hundred times and (afterwards) eats clarified butter.
He will (also) become pure at once on bathing (in
water brought) in golden or silver (vessels), or in
a cow's horn, or in new (earthen pots).'
36. This verse, which is another version of I, 5, 9, 5, is left
out in the Dekhan and Gujarat MSS.; I consider its genuineness
very doubtful.
37. Vasish/Aa XVIII, 16.
39-40. Apastambal, 5, 15, 16-17. Govinda, too, states that
the second mode of purification is to be adopted, if the dog touches
any part of the body below the navel.
41. Vasish/Aa XXIII, 31.
184 BAUDHAYANA. T, 5, 12.
PRASNA I, ADHYAYA 5, KANDIKA 12.
1. Tame animals must not be eaten,
2. Nor carnivorous and (tame) birds,
3. Nor (tame) cocks and pigs ;
4. Goats and sheep (are) excepted (from the
above prohibition).
5. Five five-toed animals may be eaten, (viz.)
the porcupine, the iguana, the hare, the hedgehog,
the tortoise and the rhinoceros, excepting the rhi-
noceros,
6. Likewise five animals with cloven hoofs, (viz.)
the white-footed antelope (Nil-gai), the (common
ravine) deer, the spotted deer, the buffalo, the (wild)
boar and the black antelope, excepting the black
antelope,
7. (Likewise) five (kinds of) birds that feed scratch-
ing with their feet, (viz.) the partridge, the blue rock-
pigeon, the francoline partridge, the (crane called)
Vardhrawasa, the peacock and the Vararca, except-
ing the Varaa,
12. i. Vasish/^a XIV, 40.
2. Vasish/Aa XIV, 48. Govinda says that the particle a, 'and,'
is used in order to indicate that the word ' tame ' must be understood.
3. Apastamba I, 5, 17, 29, 32.
5. VasishMa XIV, 39. Another explanation of the word jvavi/,
'the porcupine' (see also Gautama XVII, 27), is given in the com-
mentary, which says that it is a wild animal resembling a dog, and
belonging to the boar species. Govinda points out that there is
a dispuie among the learned regarding the rhinoceros (VasishMa
XV, 47), and that the peculiar wording of the Sutra is intended to
indicate that.
6. The permissibility of the last-named animal is again doubtful.
7. Gautama XVII, 35. The case of the last-mentioned bird,
the Varawa, is again doubtful. From the first rock-edict of Ajoka
1, 5,12. FORBIDDEN FOOD. 185
8. (And the following) fishes, (viz.) the Silurus
Pelorius (Sahasradawsh/rin), the ATili&ma, the Var-
mi, the Breha^^iras, the Ma^akari(?), the Cyprinus
Rohita, and the Ra^i.
9. The milk of a (female animal) whose offspring
is not ten days old, and of one that gives milk while
big with a young one, must not be drunk,
10. Nor that of a (cow) that has no calf or that
(suckles) a strange calf.
11. (The milk) of sheep, camels, and one-hoofed
animals must not be drunk.
12. If (he has) drunk (milk) which ought not to
be drunk, excepting cow's milk, (he must perform) a
Y^rikkhr'a. (penance).
1 3. But if (he has drunk) cow's milk (that is unfit
for use, he shall) fast during three (days and) nights.
14. Stale (food must not be eaten or drunk)
excepting pot-herbs, broths, meat, clarified butter,
cooked grain, molasses, sour milk, and barley-meal,
15. Nor (substances) which have turned sour, nor
molasses which have come into that state.
1 6. After performing the ceremony preparatory
it appears that peacocks, now considered inviolable, were actually
eaten in the third century A. D.
8. Vasish//fca XIV, 41-42. The names are much corrupted in the
MSS., and for Ma^akari, which I do not find in the dictionaries,
Sanmakari or Samasakari is also read. The Br/ha^^iras is
probably the Indian salmon, the Mahsir.
9-10. Vasish/fla XIV, 34-35; Gautama XVII, 22. The meaning
of sandhini, ' a female animal that gives milk while big with young,'
is uncertain. See also Vishmi LI, 40; Apastimba I, 5, 17, 23.
n. Gautama XVII, 24. 12. Vishwu LI, 38-41.
14. Gautama XVII, 16. 15. Vasish/Aa XIV, 37-38.
16. VasishMa XIII, 1-5. Govinda states that this SOtra has
been introduced here, because the purity of one's food ensures
1 86 BAUDHAYANA. 1,6,13.
to the beginning of the Veda-study (upakarman) on
the (full moon of the month) of Srvana. or of
Ashid^a, they shall close the term on the full moon
of Taisha or Magha.
PRASNA I, ADHYAYA 6, KANDIKA 13.
1. The gods enjoy a pure sacrifice (only) ;
2. For the gods are desirous of purity and (them-
selves) pure.
3. The following (Rifc) declares that, 'To you, O
Maruts, the pure ones, pure viands ; to you, the pure
ones, I offer a pure sacrifice. They who love the
pious rites, who are of pure origin, (themselves) pure
and purifiers (of others), came duly to the truthful
(worshipper).'
4. (He will be) pure (if there is) no blemish on
his clothes, therefore let him perform all (acts) that
are connected with sacrificing, (dressed) in unblem-
ished clothes.
5. The sacrificer and his wife as well as the officiat-
ing priests shall put on dresses which have been
washed, and dried by the wind, and which are not
in a bad condition.
purity of one's soul, and purity of soul gives strength of memory,
and thereby makes one fit to study the Veda.
13. i-2. See also above, I, 5, 10, 4. This Adhyiya and the next
ought to have been given in the Srauta Sutra.
3. Rig-vedaVII, 56, 12; Taittiriya-brahmana II, 8, 5,5. The
meaning of the last portion of the verse is somewhat doubtful.
Sayana gives two different explanations and Govinda a third.
4. Govinda points out that the dresses of the sacrificer and of
his priests must be white, because farther on (Sutras 9-10) other
colours are specially prescribed.
5. Govinda thinks that the word fa, ' as well as,' is intended to
include the lookers-on.
1)6,13- DRESSES AT SACRIFICES. 187
6. (It shall be) thus from the (beginning of the)
Prakrama,
7. And thus at the long Soma-sacrifices and the
Sattras ;
8. And (on other occasions other dresses must
be used) in accordance with the injunction (of the
Veda),
9. Thus at (all) Ish/is, animal sacrifices, and
Soma-sacrifices which may be used as spells (against
enemies), the priests shall perform (the sacred
rites), wearing red turbans and red dresses ; (when
reciting the hymn seen by) VWshikapi (he shall)
wear a dress and a mantle of many colours and
so forth.
10. At the Agnyidhina (sacrifice) the clothes
(shall be made) of flax ; on failure of such, (dresses)
made of cotton or of wool are used.
11. Clothes defiled by urine, ordure, blood, semen
and the like (shall be) cleaned with earth, water
and the like.
12. (Dresses) made of TWpa-bark and vrzkala
(shall be treated) like cotton-cloth,
6. Regarding the ceremony called Prakrama, literally ' stepping
forward from the Garhapatya fire,' see Saya/ia on Taitt. Br. I, i,
4, i. It opens the AgnyadhSna rite.
9. Govinda states that the words iti a, 'and so forth,' are in-
tended to include other incantations. The Vr/shakapi hymn is
found Rig-veda X, 86.
11. Govinda states that the word iti, 'and the like,' is intended
to include cowdung, cow's urine, and other substances used for
purification.
12. Govinda states that there is a tree called TV/pa, the bark of
which is used for dresses. Vrz"kala, which has been left untrans-
lated, is explained by jakama, a word which is not found in our
dictionaries.
1 88 BAUDHAYANA. I, 6, 13.
1 3. Deer-skins like (dresses) made of bark.
14. (Let him) not (use) a mantle which has been
wrapped (round the loins, or) on which he has been
lying (in his bed), without washing it.
15. Let him not employ for the gods anything
used by men without beating it on a stone.
1 6. If solid earth is defiled, (it must be) smeared
with cowdung.
1 7. Loose (earth must be cleansed by) ploughing,
1 8. Moist (earth) by bringing pure (earth) and
covering (it with that).
19. Land is purified in four (ways), by being trod
on by cows, by digging, by lighting a fire on it, by
rain falling on it,
20. Fifthly by smearing it with cowdung, and
sixthly through (the lapse of) time.
21. Grass placed on unconsecrated ground (must
be) washed.
22. (Grass) defiled out of one's sight, (shall be)
sprinkled (with water).
23. Small pieces of sacred fuel (shall be purified)
in the same manner.
24. Large pieces of wood (must be) washed and
dried.
13. Govinda says that, as the treatment of valkala, ' bark-dresses,'
has not been prescribed, the meaning of the Sutra can only be,
that bark-dresses and black-buck skins are to be treated alike,
i. e. that they are to be cleaned with Bel-nut and rice ; see above.
15. Govinda explains apalpulitam by 'without beating it with
the hand on a stone.' He mentions as an instance the skin which
is used in preparing the Soma.
1 6. According to Govinda, solid earth is such on which the fire-
altars are built.
21. E. g. grass intended for the barhis, if it has been placed on
a spot which has not been sprinkled with water.
22. 'Defiled out of one's sight,' i.e. brought by Sudras.
1,6,13. PURIFICATION AT SACRIFICES. 189
25. But a great quantity (of wood shall be)
sprinkled (with water).
26. Wooden vessels which have been touched by
impure men (shall be) scraped ;
27. (And) those which are defiled by stains of
remnants (shall be) planed.
28. (Wooden vessels) defiled by urine, ordure,
blood, semen, and the like (very impure substances
shall be) thrown away.
29. These (rules must be followed) except in case
a (special) injunction (is given) ;
30. Thus, for instance, (purification by) washing
with Kara grass and water (is prescribed) on all the
following (occasions, viz.) at the Agnihotra, the
Gharmo////ish/a, the Dadhigharma, the Ku;^apa-
yinam Ayana, the Utsargiwam Ayana, the Daksha-
ya#a sacrifice, the Ardhodaya, the A'atu^akra, and
the Brahmaudanas,
31. (Again) at all Soma-sacrifices (the cups must
be) cleaned with water only on (the heap of earth
called) the Mar^aliya ;
32. If these same (cups are defiled) by urine, ordure,
27. Govinda says that this rule is optional.
28. Govinda adds that fuel, Kuja grass, and the like, which have
been defiled in this manner, must also be thrown away.
30. Regarding the Dadhigharma, a homa, see Vaitina Sutra
21, 18; regarding the KuWap&yina'm Ayana, A-rval&yana .Srauta
Sutra XII, 4 ; and regarding the Dakshayana sacrifice, a variety of
the new and full-moon offering, Arvalayana II, 14. The Ardho-
daya is possibly the vrata of that name mentioned in the Purawas.
According to Govinda, the Aatujakra, which is otherwise known
as a TSntric rite, is a sacrifice, ish/akakosh/a (?) madhyavasamo
ya^ante tathetaradaya^ (?). Regarding the Brahmaudana, see Ajva-
layana .Srauta Sutra I, 4.
32. Govinda says that the injunction to throw away defiled
I9O BAUDHAYANA. 1,6,14.
blood, semen, and the like (they must be) thrown
away.
PRASNA I, ADHYAYA 6, KANDIKA 14.
1. Earthen vessels that have been touched by
impure persons (must be) exposed to (the flame of)
a fire of Kara grass.
2. Those which have been defiled by stains of
remnants (of food must be) exposed to another
burning.
3. Those which have been defiled by urine,
ordure, blood, semen, and the like (must be) thrown
away.
4. (Vessels) made of metal (must be) washed,
after having been scrubbed as (directed) above.
5. The materials (to be used) for scrubbing (are)
cowdung, earth, ashes, and so forth.
6. Those which have been defiled by urine,
ordure, blood, semen, and the like (must be) recast,
7. Or (they must) be kept during seven (days
and) nights completely immersed in cow's urine,
8. Or in a great river for as long (a period).
9. (Vessels) made of stone or of fruits, (i. e.)
gourds, Bel-fruit, and VinaYas, (shall be) brushed
with (a brush of) cow's hair.
vessels has been repeated, in order to prevent a misconception.
For as Soma is said to be a great means of purification, it might
be supposed that it was powerful enough to prevent the defile-
ment of vessels into which it is poured at a sacrifice. But com-
pare the next Sutras.
14. 8. A great river, i. e. one which directly flows into the
ocean. Govinda.
9. A Vina/a, i. e. (a vessel) made of bamboo or Vidagdhaa/a ; it
is called a ' long vessel' (dirghabha^anam), and is used for carrying
the Prawita water and the like purposes. Govinda. The vessel
I, 6, 14. PURIFICATION AT SACRIFICES. 191
10. (Sacrificial implements made of) plaited Na/a-
reeds, bamboo, or 6ara-reeds (shall be) washed with
cowdung, water, and the like.
11. If unhusked rice has been denied, (it must
be) washed (and afterwards be) dried.
12. But a great quantity (of unhusked rice must
be) sprinkled.
13. Husked rice (which has been defiled must be)
thrown away.
14. The same (rule applies) to cooked sacrificial
viands.
15. But if a great quantity has been defiled by
(the touch of) dogs, crows, and the like (unclean
beings), one must throw away that portion (as) food
for men, and sprinkle (the rest with water), reciting
the Anuvaka, ' Pavamina^ suvar^ana^.'
1 6. Hydromel and preparations of milk (are)
purified by pouring them from one vessel into
another.
intended is no doubt the flask made of a bamboo which is cut
below the joint, and is commonly used as a bottle for oil. Govinda
adds that this mode of purification is to be adopted in case the
vessels have been touched by impure persons.
10. Na/a-reeds, i.e. Amphidonax Karka; Sara, i.e. Saccharum
Sara. Govinda says that the rule applies to cases where such
implements have been defiled by remnants of food (uish/a-
lepa).
ir. 'Defiled, i.e. touched by a JTaadUa.' (The rule) refers to
a quantity less than a Droa (66 or 132 Ibs.). Govinda.
13. 'If it has been defiled by urine and the like and the quan-
tity is small;' this must be understood, because he will declare
(below, Sutra 15) that if there is a great quantity (the defiled)
portion only shall be thrown away. Govinda.
14. This, too, refers to small quantities only.
15. The Anuvaka referred to is Taittiriya-brihmaa I, 4, 8.
1 6. ' Hydromel, Le. sour milk, honey, clarified butter, water, and
BAUDHAYAXA. 1,6,14.
17. In like manner let him pour oil and clarified
butter which have been touched by an impure
(person) into water, and (afterwards) use them.
1 8. If (any) impure (substance) is thrown (into
the sacrificial fire) let him place (the two Arais
one) on (the other), produce fire by friction, (and
offer) a Pavamanesh/i.
19. If (the rules regarding) purity, the proper
place, the mantras, the series of actions, the object,
the materials, (their) consecration, and the proper
time are conflicting, each earlier-named (point) is
more important (than the following ones).
PJRASNA I, ADHYAYA 7, KAJVDIKA 15.
1. The sacred fires (shall be) approached from
the north,
2. (And be) left in the same manner.
3. The contrary (proceeding should be adopted
at sacrifices offered) to the manes.
grain ; a preparation of milk, i. e. curd of two-milk whey (dmiksha),
if these are blemished by the fault of men, and that (blemish must
have been caused by) the touch of an impure (person, u&ishte)
only.' Govinda.
17. 'And that must be done in such a manner that the oil and
the clarified butter are not lost.' Govinda.
18. 'Any impure substance, i.e. urine, ordure, and the like.'
Govinda.
19. Avn't, 'the series of actions/ i.e. the growth (pramubhlva)
of the ceremonial (prayoga). Gbvinda.
15. i. Manava .Srauta Sutra I, i, i, and Rumania thereon in
Professor Goldstiicker's lithographed copy and Katyayana -Srauta
Sutra I, 8, 24. See also Professor Haug's map of ' the sacrificial
compound,' Aitareya-brahmaa, vol. i.
3. I. e. the entrance and exit are to be made to the south of the
fires.
T, 7, 15. PURIFICATION AT SACRIFICES. 193
4. Let him wash that which has been touched with
(his) foot.
5. Let him touch water, in case he touches his
body or the hem (of his garment).
6. Likewise (let him touch water) after cutting,
splitting, digging or removing (anything, or offering
oblations) to the manes, to the Rakshasas, to
Nirmi, to Rudra, (and after performing sacrifices)
intended as spells (against enemies).
7. Let him not turn round himself a sacrificial
implement (the use of) which is accompanied by the
recitation of mantras.
8. (For) the sacrificial implements (are) more
nearly (connected with the sacrifice),
9. The priests, more remotely.
10. The sacrificer and his wife are even nearer
than the priests.
11. After the sacrificial implements (follows) the
clarified butter, after the clarified butter the sacri-
ficial viands, after the sacrificial viands the animal
to be slain, after the animal the Soma, after the
Soma the sacred fires.
5. Govinda explains sik, 'the hem of the garment,' by the
garment wrapped round the loins (parihitawz vasaA).
7. The meaning is that the priest must hold the sacrificial imple-
ments, such as the sruvfc and sruva ladles, between himself and the
fires, and not place himself between them and the fires (atmano
bahir na kurySt agner antaraA svayaw* na bhaved iti yivat).
8. 'He gives the reason for that (rule), "For the sacrificial
implements (are) nearer" than the priests, that must be under-
stood.' Govinda.
10. 'For they obtain the reward of the sacrifice. The instances
(referring) to those two are the Vaisar^anas and the Dakshuias.'
Govinda.
11. Katyayana .Srauta Sutra I, 8, 31. 'If the space on the
C'4] O
194 BAUDHAYANA. I, 7, 15.
12. If there is work for them, the priests shall
not turn away from the sacred fires.
13. If he faces the east, let him turn towards his
right shoulder,
14. If he faces the west, towards the left.
15. The entrance to the sacrificial (enclosure lies)
between the ATitv&la and the Utkara,
1 6. (When one comes) from the A"atvala, (it lies
between) the Ahavaniya fire and the Utkara.
17. The officiating (priests), the sacrificer, and his
wife shall enter by that (road),
1 8. As long as the sacrificial rite is not completed.
19. When it has been finished (they shall) pass to
and fro on the side where there is no Utkara (i.e.
on the western side of the enclosure).
Uttaravedi and the rest is confined, the Soma is made ready imme-
diately after the fire, after that the meat and so forth, after that the
grain for the sacrificial cakes, then the clarified butter, and after
that the spoons called sruva, sru/fc, and so forth.' Govinda.
12. ' It is indicated hereby that, if there is work (to be done)
there, they shall not turn away from the sacred fires except in
cases of absolute necessity.' Govinda.
13. 'This rule (refers to the case) when he walks with the
sacred fires. It must be understood that he shall not turn his
back on the fires.' Govinda.
14. 'This rule (is to be interpreted) in the same manner (as
the preceding one). Or it is prescribed by these two Sutras that
the men engaged (in the sacrifice) shall go out, turning their right
hand towards (the fires).' Govinda.
15. Kltydyana Srauta Sutra V, i, IT.
16. I read with the MSS. of the text '^UvalSd ahavanfyotkarau/
The two copies of the commentary give ^StvalaA ihavaniyotkarau.
Govinda says that the words antarea tirtham must be understood.
For the position of the A'atvala and the Utkara, see Professor
Haug's map, where the road of the priests is also marked, though
somewhat differently;
I,7,i5- PURIFICATION AT SACRIFICES. 195
20. Let him not put on the fire logs or Samidhs
which have not been sprinkled (with water),
21. The Brahman (priest) and the sacrificer shall
enter in front of the Ahavanlya fire.
22. Some (declare that they shall enter) behind
the Ahavaniya fire.
23. The seat of the^ Brahman (priest is situated)
to the south of the Ahavanlya fire, (that) of the
sacrificer to the west of him.
24. (The seat) of the Hotri (priest is situated) to
the north of the northern Srom (of the Vedi),
25. (That) of the Agnldhra priest near the
Utkara,
26. (That) of the (sacrificer's) wife behind the
Girhapatya fire.
27. He scatters Darbha grass on these (seats)
as often as (they are used).
28. A vessel filled with water, for the purpose of
sipping, shall be appropriated to (the use of) each
(person).
29. He who has been initiated (to the performance
of a sacrifice shall) keep the (following) vows :
30. Let him not proclaim the guilt of other men;
let him not become angry ; let him not weep ; let
him not look at urine and ordure.
31. If he has looked at any unclean (substance),
he mutters (the verse), ' Unrestrained is the internal
23. For the seats of the priests and the other persons named
in this and the following rules, see Professor Haug's plan, and
Dr. Hillebrandt's Altindische Neu und Vollmondopfer, p. 190.
24. ' The northern .Srom of the Vedi, i. e. the north-western
corner of the Vedi.' Govinda.
31. Taittirtya Sawhitd III, 1,1,2, where the rule also is given.
M. alone adds another Sutra, the text of which is corrupt. But it
ended with the mantra undattr balaaz dhatta, &c. Taitt. S. ibid. 3.
O 2
196 BAUDHAYANA. I, 8, 16.
organ, wretched (my) eye-sight; the sun is the chief
of the (heavenly) lights ; O Dlksha, do not forsake
me!'
PRASNA I, ADHYAYA 8, KAJVZ>IKA 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 Kushma</as (Taitt. Ar. X, 3-5) are to be offered for uttering
in evidence a venial falsehood. That is, no doubt, here, too, the
real meaning.
20. t. Vishmi XXIV, 17.
2. Vasish/^a I, 30. The word brahmaMrin has, no doubt, as
Govinda too contends, been used in the double sense of ' a student
of the Veda ' and ' chaste.'
3. Vish/m XXIV, 22.
4. Vasish//fca I, 32. ' After the first of the burnt oblations of
parched grain, which are prescribed for weddings, has been offered,
the bridegroom shall give to him who has power over the maiden
a bull and a cow, and receive them back together with the (bride).'
Govinda.
5. VasishMa I, 31. According to this rule the damsel is given
2O6 BAUDHAYANA. I, n, 20.
6. The union of a lover with a loving damsel (is
called) the rite of the Gandharvas (gdndharva).
7. (If the bridegroom receives the maiden) after
gladdening (the parents) by money, (that is) the rite
of the Asuras (asura).
8. (If the maiden is wedded) after being forcibly
abducted, (that is) the rite of the Rakshasas
(rikshasa).
9. If one has intercourse with (a maiden) who is
sleeping, intoxicated, or out of her senses (with fear
or passion and weds her afterwards, that is) the rite
of the Pisa>as (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<fik at the end of-the Pr&ma, giving the last first
1. 2-3. Gautama XXII, 4-6; Vishmi L, 1-3, 15. The ex-
pression ' staying in the forest' means that the sinner shall not
stop in the village or the fields during the day-time, but live in some
uncultivated tract in the neighbourhood.
4. Gautama XIX, 9-10. The Gosava sacrifice is an Ekaha;
see Kdtyayana .Srauta Sutra XXII, n, 3.
P 2
212 BAUDHAYANA. II, i, i.
5. Or he may bathe (with the priests) on the
completion of a horse-sacrifice (offered by somebody
else).
6. Now they quote also (the following verses) : ' He
who unintentionally slays a Brahrnawa becomes sinful
according to the sacred law. The sages declare
that he may be purified (if he did it) unintentionally.
But no expiation is found for a wilful murderer.'
7. 'He who has raised his hand (against a Brah-
ma/za), shall perform a Y^rikkhr-A. penance, an Atikrz/-
y&^ra penance if he strikes, a Krz&fchra. and a K&n-
drayawa if blood flows. Therefore let him neither
raise his hand nor cause blood to flow.'
8. (For killing) a Kshatriya (he shall keep the
normal vow of continence) during nine years,
9. (For killing) a VaLsya during three (years),
10. (For killing) a ^udra during one year,
11. Likewise for killing a woman.
12. (The penance for killing) a woman who has
bathed after temporary uncleanness (is) the same
(as that) for (the murder of) a Brahmawa.
5. Gautama XXII, 9. 6. Manu XI, 90.
7. Ya^wavalkya III, 293. Regarding the penances named, see
Vasish/$a XXI, 20, XXIV, 1-2, XXIII, 45, and below, II, i, 2, 38,
IV, 5, 6.
8-10. Vasish/^a XX, 31-33. The words 'shall keep the normal
vow of continence' have been inserted in accordance with Go-
vinda's explanation, which apparently is based on Gautama XXII,
14. But it is also possible that Baudhayana, like Vishmi (L, 15)
and others, may have intended murderers of Kshatriyas, Vai-ryas,
&c., too, to perform the penance prescribed above, Sutra 4, only
for shorter periods.
11. Gautama XXII, 17. Govinda is of opinion that the word
a, 'likewise,' is intended to include 'worthless' Kshatriyas and
Vai-yyas.
12. Vasish//5a XX, 34-35.
II, I, I. PENANCES. 213
13. He who has defiled the bed of a Guru shall
place himself on a heated iron bed,
14. Or embrace a red hot image (of a woman),
15. Or cutting off his organ together with the
testicles and holding them in his joined hands, he
shall walk towards the south-west until he falls down
(dead).
1 6. A thief shall go to the king with flying hair,
carrying on his shoulder a club of Sindhraka wood
(and say), ' Strike me with that.' (Then the king)
shall strike him.
17. Now they quote also (the following verses) :
4 A thief shall go to the king carrying a club on his
shoulder (and say to him), ' Punish me with that,
O king, remembering the duty of Kshatriyas,'
* Whether he be punished or be pardoned, the
thief is freed from his guilt. But if the king does
not punish him, that guilt of the thief falls on him.'
1 8. If he has drunk (the spirituous liquor called)
Suri, he shall scald himself to death with hot
(liquor of the) same (kind).
19. For unintentionally drinking (Sura), he shall
perform Y^rikkhra. penances during three months and
be initiated again,
20. And (on this second initiation) the cutting (of
13-15. Gautama XXIII, 8-to ; Vasish/^a XX, 13, 14.
1 6. Vasish/4a XX, 41. 'A thief,' i. e. one who has stolen gold
from a Brahmawa.
17. Apastamba I, 9, 2$, 4-5.
1 8. Vasish//fra XX, 2 2. Sura, i. e. the spirituous liquor extracted
from rice, to drink which is considered a particularly heinous
crime. Vasish/tfa XX, 19, and loc. cit
19. VasishMa XX, 19.
20. Vish/m LI, 5. The vows and restrictive rules, i. e. the
Savitrya vow, begging, &c.
214 BAUDHAYANA. II, i, I.
the hair and nails), the vows, and (the observance
of the) restrictive rules may be omitted.
21. Now they quote also (the following verses):
' A Brahmawa, Kshatriya, or Vai^ya who has un-
intentionally drunk (the spirituous liquor called)
Varu^l or has swallowed urine or faeces must be
initiated a second time.'
22: ' But he who drinks water which has stood
in a vessel, used for keeping Surd, shall live six
days on milk in which (leaves of) the 6ahkhapushpl
plant have been boiled.'
23. If (a pupil) who is employed by his teacher
(on some errand) meets with his death, (the teacher)
shall perform three Y^rikkhra. penances.
24. The same (penance) is prescribed for not
finishing (the education of the pupil).
25. If a student assists at the burial of anybody
except (at that of his) mother, of his father, or of
his teacher, he must begin his vow afresh.
26. If a (student) is sick, he may, at his pleasure,
eat all the fragments of his teacher's meal as
medicine.
27. He may physic himself with any (medicine)
which he may desire.
21. Vishmi LI, 2-4. 22. Vish/m LI, 23.
231 Vasish/fa XXIII, 10.
24. ' Finishing (the education of the pupil, sawskr/lam), i. e.
teaching him the rules of purification, of conduct, and so forth ;
failing (to do) that (is called) not finishing (the education of the
pupil). For that (omission) the same (penance), i. e. three Krz&Wras
(are to be) .performed.' Govinda.
25. VasishMa XXIII, 7-8. ' Assists at a burial (javakarma), i. e.
lays out a corpse, and so forth (ala/karaadi), or carries it out,
and so forth.'-^-Govinda.
26. Vasish/Aa XXIII, 9, and note.
27. ' The meaning is that he may cure himself even with such
TI > 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<fa texts, see e.g.
Gautama XIX, 12 ; XXII, 36.
33. 'Vasish/ia XXIII, 37-38. 34. Vasishtfa XXIII, 39.
35. Vasish/Aa I, 22.
36. Apastamba I, 9, 27, 3-4; Vasish/^a XXIII, 30. I follow
here the Gu^ardt and Dekhan MSS., which read amedhyaprlrane
prayajittir naishpurishyaw tat saptar&trev&pyate. M. and the
two MSS. of the commentary give amedhyaprarane prayaj&ttam
and leave the remainder out. The commentary states that the
penance intended is the TaptakrobWra, described in the next
Sutra. The parallel passages of Apastamba and others leave no
doubt that the northern MSS. in this case have preserved the
older form of the text.
H, i, 2, PENANCES. 223
37. (Subsisting on) water, milk, clarified butter,
(and) fasting, each for three days, (and taking the
three fluids) hot, that is a Taptakrz^ra penance.
38. (Eating) during three days in the morning
only, during the (next) three days in the evening
only, (subsisting) during (another) three days (on)
food given unasked, and fasting during three days,
(that is) a Y^rikktvcz. penance.
39. (If the period of twelve days is divided into)
three (periods of) four days, that is the Krt&&faa.
penance of women, children, and aged men.
40. If (observing the rule given) above one eats
(at each meal) so much only as one can take at one
(mouthful), that is an AtikrMfaa. penance.
41. (If one) subsists on water only, that is a
K*V^ratik&/^ra, the third (in the order of the
"Krikkkra. penances).
42. During a KrMfaa. penance '(the following
rules must be followed, viz.) to bathe at morn,
noon, and evening,
43. To sleep on the ground,
44. To wear one garment only, to shave the hair
of the head, of the beard, and of the body, and to
clip the nails.
45. The same (rules apply) to women except
(that referring to) shaving the head.
37. Vasish/Aa XXI, 21.
38. Vasish/fo XXI, 20. M. and the two MSS. of the com-
mentary omit the word ' teikkhTiJi ' at the end of the SGtra.
39. Vasish/Aa XXIII, 43- '4<>. 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</aja sawpadya trin dvSvekam iti kalpayet 11 ' The
legitimate son and the sons of equal caste will be described (below).
He is called a legitimate son who is begotten by the husband him-
self on a wedded wife of equal caste. When such a one is born,
the (other) sons of equal caste shall obtain one third share. Divid-
ing the whole property into three parts, and making one of them
sixteen (?), he shall give three, two, one.' Govinda.
12. Colebrooke V, Dig. CLVII ; Dayabhaga IX, 15.
CM] Q
226 BAUDHAYANA. II, 2, 3.
a wife of the next lower caste, the son born of the
wife of the next lower caste may take the share
of the eldest, provided he be endowed with good
qualities.
1 3. (A son) who possesses good qualities becomes
the protector of the rest.
14. One must know a son begotten by (the hus-
band) himself on a wedded wife of equal caste (to be)
a legitimate son of the body (aurasa).
Now they quote also (the following verse) : ' From
the several limbs (of my body) art thou pro-
duced, from my heart art thou born; thou art
"self" called a son; mayest thou live a hundred
autumns/
15. The (male child) born of a daughter, after an
agreement has been made, (one must know to be)
the son of an appointed daughter (putrikaputra) ;
any other (male offspring of a daughter they call)
a daughter's son (dauhitra).
1 6. Now they quote also (the following verse) :
' The son of an appointed daughter should offer the
first funeral cake to his mother, the second to her
father, and the third to his father's father/
1 7. He who is begotten, by another man, on the
wife of a deceased man, of a eunuch, or of one
(incurably) diseased, after permission (has been
given), is called the son begotten on a wife
(kshetra/a).
13. Colebrooke, loc. cit.
14. Colebrooke V, Dig. CXGVI; Vasish/Aa XVII, 13. The
verse is found in the Mahabharata and elsewhere.
15. Colebrooke V, Dig. CCXIII ; Vasish/Aa XVII, 15-17.
17. Colebrooke V, Dig. CCXXXVII; DayabhSga II, 60; Va-
sish/^a XVII, 1 4.
II, 2, 3- INHERITANCE. 227
1 8. Such a (son begotten on a wife) has two
fathers and belongs to two families ; he has a right
to perform the funeral oblations, and to inherit the
property of (his) two (fathers).
19. Now they quote also (the following verse):
' The son of two fathers shall give the funeral cakes
(to his two fathers, and pronounce) two names with
each oblation, and three cakes shall serve for six
persons ; he who acts thus will not err.'
20. He (is called) an adopted son (datta) who,
being given by his father and his mother, or by
either of the two, is received in the place of a
child.
21. He (is called) a son made (kn'trima) whom
(a man) himself makes (his son), with the (adoptee's)
consent (only), and who belongs to the same caste
(as the adopter).
22. He is called a son born secretly (gu^/fe^a)
who is secretly born in the house and whose (origin
is) afterwards (only) recognised.
23. He is called a son cast off (apaviddha) who,
being cast off by his father and his mother, or
by either (of them), is received in the place of
a child.
24. If anybody approaches an unmarried girl
without the permission (of her father or guardian),
the son born by such (a woman is called) the son of
an unmarried damsel (kanlna).
18. Colebrooke Dig., loc. cit. 20. VasishMa XVII, 28.
21. Colebrooke V, Dig. CCLXXXIV; Gautama XXVIII, 32.
22. Vasish/^a XVII, 24. 23. Vistom XV, 24-25-
24. Colebrooke V, Dig. CCLXl; Vasish/Aa XVII, 21-23.
must be understood that the father must belong to the same caste
as the girl.
Q2
228 BAUDHAYANA. 11,2,3.
25. If one marries either knowingly or unknow-
ingly a pregnant bride, the child which is born of
her is called (a son) taken with the bride (saho^a).
26. He (is called a son) bought (krlta) who, being
purchased from his father and his mother, or from
either of them, is received in the place of a child.
27. He (is called the son) of a twice-married
woman (paunarbhava) who is born of a re-married
female, (i. e.) of one who, having left an impotent
man, has taken a second husband.
28. He (is called) a self -given (son, svayaw-
datta) who, abandoned by his father and his mother,
gives himself (to a stranger).
29. He who is begotten by (a man of) the first
twice-born (caste) on a female of the .Sudra caste
(is called) a Nishada.
30. (He who was begotten by the same parents)
through lust (is called) a Parasava. Thus (the
various kinds of) sons (have been enumerated).
31. Now they quote also (the following verses):
1 They declare the legitimate son, the son of an
appointed daughter, the son begotten on a wife, the
adopted son and the son made, the son born secretly
and the son cast off, (to be entitled) to share the
inheritance.'
32. ' They declare the son of an unmarried damsel
and the son received with the bride, the son bought,
25. VasishMa XVII, 27.
26. Colebrooke V, Dig. CCLXXXI; Vasish/^a XVII, 30-32.
27. Vasish//fa XVII, 18-20. 28. VasishMa XVII, 33-35.
30. Colebrooke V, Dig. CCXCIII. Govinda points out that the
Parasava is, according to Baudhayana, the offspring of a Sudra
concubine, not of a Sudra wife. But see also above, I, 9, 17, 4.
31. Colebrooke V, Dig. CLXXX; Vasish/Aa XVII, 25.
32. Colebrooke V, Dig. CLXXIX ; Vasish/fta XVII, 26.
IT > 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#</ala caste, eats (food given by
a A'att^ala) or receives (presents from him), becomes
an outcast; but (if he does it) intentionally, he
becomes equal (to a SCandala).
15. ' He who approaches his father's, his teacher's,
or a king's wife, is guilty of the crime of violating a
Guru's bed ; the penance ordained for him has been
declared above.'
1 6. (A Brdhmawa) who is unable (to subsist) by
teaching, sacrificing for others, or the acceptance of
gifts, shall maintain himself by following the duties
of Kshatriyas, because that is the next following
(caste).
13. Vasiah/^a XXIII, 41 ; Vishwu LIII, 5-6.
14. Manu XI, 176.
15. Govinda thinks that the penance intended is that mentioned
in Sutra 1 2. Probably a severer one is meant. The verse is inter-
esting, as it clearly is a quotation from some metrical work on law,
not merely of traditional detached jlokas.
1 6. Vasish///a II, 22. The Sutra ' adhyapanaya^anapratigra-
hair a-rakta^ kshatradharmewa ^-ivet pratyanantaratvat ' occurs in the
two copies of the commentary only. The I. O. copy of the commen-
tary has, however, before it the following wor Js : [dharmya] svadhya-
yaprava/fcane evety adhik^na/n [kara/] dan-ayati pratigrihtta tadr/"k
pratigrahitura//* gr/dhnuvanti [tara r/dhnu ] r/lvigya^amana y&ginau
236 BAUDHAYANA. 11,2,4.
17. Gautama (declares that one shall) not (act
thus). For the duties of Kshatriyas are too cruel
for a Brahmawa.
1 8. Now they quote also (the following verse):
' Out of regard for the sacred law a Brahmawa and
a VaLsya may take up arms for (the protection of)
cows or Brahmaas, or when a confusion of the
castes (threatens to take place).
19. (Or) the livelihood of a Vaisya should be
adopted, because that is the one following (next).
20. (If he lives by agriculture) he shall plough
before breakfast,
21. With two bulls whose noses have not been
pierced, not striking them with the goad, (but)
frequently coaxing them.
22. The (sacred domestic) fire (shall be kindled)
at the wedding ; the religious ceremonies up to the
Agnyadheya (shall be) performed in that.
[^ane] tadajaktau kshatradharmau. M. reads, dharmanasvadhya"-
yaprava^ana [ne] ityadhikarawz darcayati pratigrahitadrzlc pratigra-
hitara r/'dhnuvanti n'tvigya^-amana yaganau tada^aktau sva"dhya-
yadhyi [yadhya] panayagwaya^anapratigrahair a^aktama [taA]
kshatradharmmewa ^ivet. The Dekhan and Gujarat MSS. read,
dharmye svadhyayaprava^ane ityadhikara/ra darjayati I pratigrahe
data pratigrahita[ra] n'dhnuvanti i rz'tvigya^amana yagane i tada^ak-
tau kshatradharmewa ^ivayet, or have corruptions of this passage.
I cannot come to any other conclusion than that the passage
which precedes the words translated by me are a very ancient
interpolation, caused by the embodiment of a portion of an old
Bhashya with the text, and that all our MSS., however much they
may differ, go back to one codex archetypus.
1 1. Gautama Introduction, p. Hi.
18. Gautama VII, 25. 19. VasishMa II, 24.
20-21. VasishMa II, 32.
22. Vasish///a VIII, 3. The religious ceremonies to be performed
with the sacred domestic fire, which, according to Baudhavana,
II, 2, 4. HOUSEHOLDER.
237
23. Now, beginning with the Agnyadheya, follow
these (rites in an) uninterrupted (series), as, for
instance, the Agnyadheya, the Agnihotra, the new
and full moon sacrifices, the Agrayawa at the winter
and summer solstices, the animal sacrifice, the
A'aturmasyas at the beginning of each season, the
Shadd&otri in spring, the Agnish/oma. Thus the
attainment of bliss (is secured).
24. Now they quote also (the following verse):
' Neither he who is accustomed to sleep in the day-
time, nor he who eats the food of anybody, nor
he who falls from a height to which he has climbed,
can reach heaven as he desires.'
25. Let him avoid meanness, hard-heartedness,
and crookedness.
26. Now they quote also with reference to this
(subject the following) verse in the dialogue between
the daughters of U^anas and Wzshaparvan : ' Thou,
forsooth, art the daughter of one who praises
(others), who begs and accepts (gifts); but I am
the child of one who is praised, who gives gifts and
does not accept them.'
should be kindled at the wedding, not on the division of the paternal
estate (Gautama V, 7), are the so-called Grihya. ceremonies (Gau-
tama V, 8-9).
23. VasishMa XI, 46. The sacrifices enumerated in this Sutra
require three fires, and belong to the jrauta or vaitSnika ya^as.
The Sha.dJtotrt mentioned here seems to be the animal sacrifice
mentioned in the commentary on KatySyana -Srauta-sutra VI, 1,36.
24. An arfk%apatita, 'he who falls from a height to which he
has climbed/ is, according to Govinda, an ascetic who slides back
into civil life.
25. Vasish/^a VI, 40 ; X, 30. Govinda explains jaVAyam, ' hard-
heartedness,' by saktau satySm api paropakMkaranam, ' not doing
a kindness to others though one is able to do so.'
26. The dialogue mentioned is that between .9armish/^ and
238 BAUDIIAYANA.
PRASNA II, ADIIYAYA 3, KAJVDIK! 5.
1. Bathing is suitable for (the practice of) au-
sterity.
2. The libation to the manes (is offered) after the
gods have been satisfied (with water).
3. They pour out water which gives strength,
from one Tirtha after the other.
4. Now they quote also (the following verses):
4 With flowing, unconfined water twice-born men of
the three castes shall satisfy the gods, ^zshis, and
manes, when they have risen in the morning.'
5. ' They shall not offer (libations of water) con-
fined (in tanks and wells). (If they do it), he who
made the embankment, will obtain a share (of the
merit cf their devotion).'
6. ' Therefore let him avoid embankments (around
tanks) and wells made by others.'
7. Now they quote also (the following verse) :
' Or, in times of distress not as a rule he may
bathe in (water) confined (in tanks), after taking out
three lumps (of earth) ; from a well (let him take
three) lumps of clay and three jars of water/
Devayani, which occurs Mahabharata I, 78. The verse quoted is
the tenth of that Adhyaya, and agrees with ours, except that
sutaham is read for ath^ham in the beginning of the second half
verse.
5. 3. As to the Tirthas, see above, I, 5, 8, 15-16.
5. Manu IV, 201. 6. Vishmi LXIV, i.
7. Vishu LXIV, 2. I read the verse as follows: uddhrz'tya
vapi trin pid&n kuryad apatsu no sada I niruddhasu /a mr/'tpi</an
kupat trin abgha/iwstatheti II The Dekhan MSS. read at the end
of the second half verse, kupawzstrinava/awzstatha ; M. has kupa-
trinabapa/anstatha" ; while C. I. gives kupat trin gha/awstatha".
Nandapa;/(/ita on Vishwu, loc. cit., seems to have had the latter
3, 5. DUTIES OF A SNATAKA.
239
8. If he has accepted presents from one who is
able to give presents to many, or from one whose
presents ought not to be accepted, or rf he has
sacrificed for one for whom he ought not to have
sacrificed, or if he has eaten food (given by a person)
whose food must not be eaten, he shall mutter the
Taratsamandtya.
9. Now they quote also (the following verse) :
* Those who improperly associate with (an outcast)
teacher, those who improperly associate with (out-
cast) pupils, and those who improperly associate (with
outcasts) by (accepting their) food or by (reciting)
Mantras (for them), enter into deep darkness.'
10. Now (follow) the duties of a Sndtaka.
11. After offering at the morning and at the
evening (meals) with (a portion of) the food which
he may have, the VaLrvadeva and the Bali-offerings,
he shall honour, according to his ability, Brihmawas,
Kshatriyas, Vai-syas, and .Sudras (who may come to
his house as) guests.
12. If he cannot (afford to give food) to many, let
him give (something) to one who possesses good
qualities,
1 3. Or to him who has come first.
14. If a .Sudra (has come as) a guest, he shall
order him (to do some) work, (and feed him after-
wards) ;
reading, and to have changed it to ' kfipat tu trin gha/a;statha/ in
order to save the metre. The sense remains the same.
8. Manu XI, 254. The text is found Rig-veda IX, 58. Govinda
explains bahupratigrahya, ' one who is able to give presents to
many,' by bahubhri'tyabharawakshama, ' one who is able to support
many servants/
ro. Vasish/Aa XII, i. " VasishMa XI, 3-9-
14. Apastamba II, 2, 4, 19.
24O BAUDHAYANA. II, 3, 5.
15. Or (if he cannot spare much), he may give a
first portion (agrya) to a .Srotriya.
1 6. It is prescribed that the division (of the food)
shall be made without detriment to (the interests
of) those who daily receive a portion.
1 7. But he shall never eat without having given
away (some small portion of the food).
1 8. Now they quote also two verses which have
been proclaimed by (the goddess of) food: 'Him
who, without giving me to the gods, the manes, his
servants, his guests and friends, consumes what has
been prepared and (thus), in his exceeding folly,
swallows poison, I consume, and I am his death.
But for him who, offering the Agnihotra, performing
the Vai-svadeva, and honouring guests, eats, full of
contentment, purity, and faith, what remains after
feeding those whom he must support, I become
ambrosia, and he (really) enjoys me.'
19. Presents of money must be given, according
to one's ability, to good Brdhmawas, ^rotriyas, and
Vedaparagas, when they beg outside the Vedi, for the
sake of Gurus, in order to defray (the expenses of)
their marriages, or of medicine, or when they are
distressed for a livelihood, or desirous to offer a
sacrifice, or engaged in studying, or on a journey,
or have performed a Vi-rva^it sacrifice.
15. Vasish/#a XI, 5. Govinda quotes a verse, according to
which an agrya, ' first portion,' is equal to sixteen mouthfuls, each
of the size of a peahen's egg.
16. Apastamba II, 4, 9,10-11. 'Those who daily receive a
portion' (nityabhaktika), i.e. sons, wives, and so forth. Govinda.
But see also Apastamba, loc. cit.
19. Gautama V, 20-21, and notes. ' A good Brahmawa, i. e. one
who follows the rule of conduct.' Govinda.
DUTIES OF A SNATAKA.
241
20. Cooked food (must be given) to other
(beggars).
2 1 . Let him eat (seated) in a pure, enclosed place,
after having well washed his hands and feet and
after having sipped water, respectfully receiving the
food which is brought to him, keeping himself free
from lust, anger, hatred, greed, and perplexity, (con-
veying the food into his mouth) with all his fingers
and making no noise (during mastication).
PRAS-NA II, ADHYAYA 3, KANDIK\ 6.
1. Let him not put back into the dish a remnant
of food.
2. If he eats (food), containing meat, fish, or sesa-
mum, he shall (afterwards) wash and touch fire,
3. And bathe after sunset.
4. Let him avoid a seat, clogs, sticks for cleaning
the teeth, and other (implements) made of Paletra
wood.
20. Gautama V, 22.
21. Vasish/fo XII, 19-20; Vishu LXVIII, 46. 'This is the
rule for him who makes an offering to Atman (i. e. performs the
Prjbagnihotra at his meal).' Govinda. See also below, II, 7, 12.
6. i. 'I.e. he shall take up as much food only as he can
swallow at one mouthful.' Govinda.
2. The Dekhan and Gujarat MSS., including K., add madhu,
' honey,' after sesamum.
3. This and the following six Sutras are left out in M. and the
two copies of the commentary. If they have, nevertheless, been
received into the text, the reason is that similar rules occur in all
Dharmasutras, and that Sutra 3 begins with astamite, while asta-
maye occurs in Sutra 10. It seems therefore probable that the
writer of the MS. from which M. and Govinda's copies are derived,
skipped over a line by mistake.
4-7. Vasish///a XII, 34-38-
242 BAUDHAYANA. TI, 3, 6.
5. Let him not eat (food placed) in his lap,
6. Nor on a chair.
7. He shall carry a staff, made of bamboo, and
golden earrings.
8. Let him not rub one foot with the other while
bathing, nor place the one on the other while
standing,
9. Let him not wear a visible garland.
10. Let him not look at the sun when he rises or
sets\
11. Let him not announce (the appearance of a
rainbow) to another (man, saying), 'There is Indra's
bow.'
1 2. If he points it out, he shall call.it 'the jewelled
bow.'
1 3. Let him not pass between the prakilaka and
the beam at the town gate,
14. Nor let him pass between the two posts of a
swing.
15. Let him not step over a rope to which a calf
is tied.
1 6. Let him not step on ashes, bones, hair, chaff,
potsherds, nor on a bathing-place (moist with)
water.
8. Vishnu LXXI, 40. 9. Vasish//5a XII, 39.
10-. VasishMa XII, 10:
n-12. Vasish//fo XII, 32-33.
13. Govinda explains prakilaka by 'a piece of wood fastened at
the town gate.' Etymologically it would mean ' a strong bolt.'
Possibly the rule may be equivalent to Apastamba I, n, 31, 23, and
mean that a Snataka is not to creep through the small door
which is found in all Indian town gates, and left open after the
gates have been shut.
14. Apastamba I, n, 31, 16. 15. Vasish/Vfa XII, 9.
1 6. Gautama IX, 15 ; Manu IV, 132.
, 3,6. DUTIES OF A SNATAKA.
243
1 7. Let him not announce it to another (man if) a
cow suckles (her calf).
1 8. Let him not say of (a cow which is) not a
milch-cow, ' She is not a milch-cow.'
19. If he speaks (of such a one), let him say, 'It is
one which will become a milch-cow.'
20. Let him not make empty, ill-sounding, or
harsh speeches.
21. Let him not go alone on a journey,
22. Nor with outcasts, nor with a woman, nor
with a 6*udra.
23. Let him not set out (on a journey) towards
evening.
24. Let him not bathe (entirely) naked.
25. Let him not bathe at night.
26. Let him not cross a river swimming.
27. Let him not look down into a well.
28. Let him not look down into a pit.
29. Let him not sit down there, where another
person may order him to rise.
30. Way must be made for a Brahmawa, a cow, a
king, a blind man, an aged man, one who is suffering
under a burden, a pregnant woman, and a weak
man.
31. A righteous man shall seek to dwell in a
village where fuel, water, fodder, sacred fuel, Kara
grass, and garlands are plentiful, access to which is
17. Vishnu LXXI, 62. 18-19. Gautama IX, 19.
20. Manu IV, 177 ; Vishmi LXXI, 57, 72, 74.
21-23. Manu IV, 140. 24. Gautama IX, 61.
26. VasishMa XII, 45.
29. E. g. in the palace of a king, whence the attendants may
drive him.
30. Vasish/tfa XIII, 58. 3'- Gautama IX, 65.
R 2
244 BAUDHAVANA. II, 3, 6.
easy, where many rich people dwell, which abounds in
industrious people, where Aryans form the majority,
and which is not easily entered by robbers.
32. 'A Brahmawa who, having wedded a wife of
the .Sudra caste and dwells during twelve years in a
village where water (is obtainable) from wells only,
becomes equal to a .Sudra.'
33. (If you say that) he who lives in a town and
whose body is covered with the dust, (raised) by
others, and whose eyes and mouth are filled with it,
will obtain salvation, if he restrains himself, (I de-
clare that) that is impossible.
34. ' The dust raised by carriages, horses, ele-
phants, and cows, and (that which comes) from grain
is pure, blamed is (that raised) by a broom, goats,
sheep, donkeys, and garments.'
35. Let him honour those who are worthy of
honour.
36. ' A jRtshi, a learned man, a king, a bride-
groom, a maternal unde, a father-in-law, and an
officiating priest are mentioned in the Sjiwrti as
worthy of the honey-mixture at certain times and
occasions.'
37. 'A JKtshi, a learned man, and a king must be
33. Apastamba I, u, 32, 21.
36. Vasish/fta XI, 1-2. A ./?/shi is, according to Govinda, a
man who knows not only the text of the Mantras, but also their
sense. But Baudhyana, Gr/hya-sutra I, n, 4, says that a man
who knows, besides the .Sakhd and its Ahgas, the Kalpa also, is
called Tfashikalpa, i. e. one almost a .# z'shi. See also Apastamba
I, 2, 5, 5. A learned man (vidvas) is probably a student who has
finished not only his vow, but learned the Veda, a so-called vidya-
snataka, Apastamba 1, 1 1, 30, 3. Regarding the arghya or madhu-
parka, the honey-mixture, see Apastamba II, 4, 8, 7-9.
37. Gautama V, 27-30. I read kriyarambhe varartvi^au. The
II, 4, 7- THE TWILIGHT DEVOTIONS. 245
honoured whenever they come, a bridegroom and
a priest at the beginning of the religious rites, a
maternal uncle and a father-in-law when a year has
elapsed since their last visit.'
38. ' Let him raise his right arm .on (entering) the
place where the sacred fire is kept, in the midst of a
herd of cows, in the presence of Brahmawas, at the
daily recitation of the Veda, and at dinner.'
39. ' An upper garment must be worn on the fol-
lowing five occasions : during the daily study, during
the evacuation (of excrements), when one bestows
gifts, at dinner, and while one sips water.'
40. ' While one offers oblations in the fire, while
one dines, bestows gifts, offers (food to deities or
Gurus), and accepts presents, (the right hand) must
be placed between the knees.'
41. 'The revealed texts declare, that the creatures
depend on food, food is life; therefore gifts of
food must be made. Food is the most excellent of
sacrificial viands.'
42. 'Sin is removed by burnt offerings, burnt
oblations are surpassed by (gifts of) food, and gifts
of food by kind speeches. That (is declared) to us
in the revealed texts.'
PRASNA II, ADHYAYA 4, KAJVDIKA 7.
i. Now, therefore, we will declare the rule for
(performing) the twilight devotions.
meaning is that a bridegroom is to receive the honey-mixture when
he comes to his father-in-law's house for his wedding, and an offi-
ciating priest when he comes to perform a sacrifice.
38. Vishmi LXXI, 60. Govinda adds that the act is performed
as a salutation.
41. See e.g, Taittiriya Arayaka VIII, 2.
246 BAUDHAYANA. II, 4, 7.
2. Going to a (sacred) bathing-place, he shall
bathe, in case he is impure; in case he is pure, he
may, optionally, omit the bath. (But in either case)
he shall wash his feet and hands. Sipping water
and sprinkling himself, while he recites the (flik-
verses) containing the word Surabhi, the Abliiigas,
those addressed to Varu//a, the Hira^yavarwas, the
Pavamants, the (sacred syllables called) Vyahmis,
and other purificatory (texts), he becomes pure (and
fit to perform the twilight devotions).
3. Now they quote also (the following verse) :
'Submersion in water (and) bathing are prescribed for
all the (four) castes. But sprinkling (water over the
body), while Mantras (are being recited), is the par-
ticular (duty) of the twice-born.'
4. He who sprinkles himself (with water) at the
beginning of any sacred rite, before the time of
the twilight devotions, while reciting that same
collection of purificatory (texts), becomes pure.
5. Now they quote also (the following rules; :
Seated, with his face to the west, on Darbha grass
and holding Darbha blades in his (right) hand, which
7.2. 'A sacred bathing-place, i. e. a river or pond outside the
village.' Govinda. The same author adds that the hands must
be washed as far as the wrist, that while sipping water the wor-
shipper is to repeat in the evening, Taittiriya Arawyaka X, 31, and
in the morning X, 32, and that if he bathes, Taittiriya Ara/zyaka
X, i, 12, and other texts must be recited. The J?fc containing
the word Surabhi is found Taittiriya Sa/nhital, 5, 1 1, 4, 7 ; the three
Ablingas, Taittiriya Arawyaka X, i, n ; the four verses addressed
to Varumi, Taittiriya Sawzhita III, 4, n, 4, and Taittiriya Arayaka
II, 4, 4. By the term Pavamanis the Pavamananuvaka, Taittiriya
Brahmaa I, 4, 8, is meant.
5. The injunction to turn the face to the west refers to the
evening prayer; see also below, Sutra 10.
11,4,7- THE TWILIGHT DEVOTIONS. 247
is filled with water, he shall repeat the Savitri one
thousand times ;
6. Or (he may recite the verse) one hundred
times, suppressing his breath ;
7. Or mentally ten times, adding the syllable
Om at the beginning and at the end and the seven
Vyahmis.
8. And if he is tired by three suppressions of
his breath (performed) with (the recitation of) the
(Anuvaka called) Brahmahrzdaya (the heart of
Brahman, then let him repeat the Savitrt).
9. In the evening he worships (the sun) with the
two (verses) addressed to Varuwa, ' Hear this my
call, O Varuwa/ and ' Therefore I go to thee.'
TO. The same (rules apply to the twilight devo-
tion) in the morning, (but the worshipper) shall face
the east and stand upright.
11. In the day-time he worships (the sun) with the
two (verses) addressed to Mitra, 'The glory of Mitra,
who supports men/ and ' Mitra causes men to join.'
12. Let him begin (the twilight devotion) in the
6. Govinda states lhat prawaySmaja^, ' suppressing his breath,'
has in this Sutra no technical meaning.
7. Govinda says that the order to be observed in this case is as
follows : First the syllable Om is .to be recited, next the seven
Vyahn'tis, beginning with Bhu/fc and ending with Satyam, then the
Savitri, and finally again the syllable Om.
8. The Brahmahr/daya is Taittiriya Arawyaka X, 28. This
Anuvaka may be repeated three times for each Praayama (see
Vasish/fta XXV, 13), or altogether nine times, and, if the wor-
shipper is then tired, he may go on repeating the Savitri without
suppressing his breath.
9. Taittiriya Sawhita II, i, n, 6. 10. Gautama II, n.
it. Taittiriya Sawhita III, 4, 1 1, 5.
12. Very early, i.e. when the stars are still visible; see also
Gautama II, n, and note.
248 BAUDHAYANA. II, 4, 7.
morning very early, and finish it when the sun has
risen.
13. Let him begin (the twilight devotion) in the
evening, when (the sun) has set, (and finish it) very
soon after (the appearance of the stars) ;
14. And the complete observance of the twilight
devotions (produces as its reward) an uninterrupted
succession of days and nights.
15. Now they quote with reference to this (sub-
ject) also the following two verses, which have been
proclaimed by the Lord of created beings (Pra^d-
pati): 'How can those twice-born men be called
Brahma^as who do not perform their twilight devo-
tions, in the morning and in the evening at the
proper time ? At his pleasure a righteous king may
appoint those Brahmawas who neglect to daily per-
form the twilight devotions, both at morn and at
eve, to do the work of ^udras.'
1 6. If the time for the (twilight devotion) is
allowed to pass in the evening, (the offender shall)
fast during the night ; and if it is neglected in the
morning, he shall fast during the (next) day.
17. He obtains (thereby) the (same) reward as
if he had remained standing and sitting (in the
twilight).
1 8. Now they quote also (the following verses):
' Whatever sin (a man) may have committed with
his organ, with his feet, with his arms, by thoughts
or by speech, from (all) that he is freed by per-
forming the twilight devotion in the evening.'
19. (The worshipper) becomes also connected
14. The day and night will not be cut off from his existence.
1 6. Vasish/fta XX, 4-5. 18. Vasish/^a XXVI, 2.
II, 5, 8. BATHING, 249
(thereby) with the (next) night, and Varua will
not seize him.
20. In like manner he becomes free from the sin
committed during the night by worshipping in the
morning.
21. He is also connected with the (next) day,
Mitra protects him and Aditya leads him up to
heaven.
22. It is declared in the Veda, 'A Brahmawa
who in this same manner daily worships in the twi-
light, both at morn and at eve arid, being sanctified
by the Brahman, becoming one with the Brahman,
and resplendent through the Brahman, follows the
rules of the .Sastra, gains the heaven of Brahman.'
PRASNA II, ADHYAYA 5, KANDIKA 8.
1. Now, after washing his hands, he shall take
his waterpot and a clod of earth, go to a (sacred)
bathing-place and thrice clean his feet (with earth
and water) and thrice his body.
2. Now some say, ' One must not enter a burial-
ground, water, a temple, a cowpen, nor a place
where Brahmawas (sit) without having cleaned
one's fee:.'
20. Vasish/Aa XXVI, 3.
22. Brahman means here the Veda, the Sdvitrf, and the uni-
versal soul.
8. i. Vishu LXIV, 18. This Adhyaya contains the rules for
bathing, and the subject is introduced, as Govinda observes,
because in the preceding chapter II, 4, 7. 2 > 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*tpi<fem, ' a clod,' indicates that gomaya, ' cowdung,' must
also be employed.
250 BAUDHAYANA. 11,5,8.
3. Then he enters the water, (reciting the follow-
ing verse) : ' I take refuge with gold-horned Varu#a,
give me at my request (O Varuwa) a purifying bathing-
place. May Indra, Varua, Brzhaspati, and Savitrz
again and again cleanse me from all sin which I have
committed by eating the food of unholy men, by
receiving gifts from the wicked, and from all evil
which I have done by thoughts, speeches, or deeds.'
4. Then he takes up water in his joined hands,
(saying), ' May the waters and the herbs be pro-
pitious to us.'
5. (Next) he pours (the water) out in that direc-
tion in which an enemy of his dwells, (saying),
' May they work woe to him who hates us and
whom we hate.'
6. Then he sips water, and thrice makes the water
eddy around himself turning from the left to the
right (and saying), 'May that which is hurtful, which
is impure, and which is inauspicious in the water be
removed.'
7. After having submerged himself and having
emerged from the water,
8. (Acts of) personal purification, washing the
clothes by beating them on a stone and sipping
3. The verse is found Taittiriya Arayaka X, i, 12.
4. Taittiriya Ara#yaka X, i, 11.
5. Taittiriya Arawyaka, loc. cit. This and the following Sutras,
down to II, 6, 1 1, 15, are wanting in the Gujarat and Dekhan MSS.
except in K.
6. TaittirSya Arayaka X, i, 13.
7. Govinda points out that the completion of this Sutra is to be
found in Sutra 10. He adds that Baudhayana inserted Sutras 8-9
in the middle, because he was afraid to forget the rules contained
in them.
8. VishmiLXlV, 10,11.
11,5-8. BATHING. 25!
water are not (permitted to the worshipper) as
long as he is in the water.
9. If (the water used for bathing) has been (taken
from a) confined (place, such as a well), he worships
it with the following (Mantra): 'Adoration to Agni,
the lord of the waters ; adoration to Indra ; adora-
tion to Varima ; adoration to Varuwt ; adoration to
the waters.'
ro. After having ascended the bank and having
sipped water, let him again sip water, though he has
done so before, (and recite the following Mantras) :
' May water purify the earth, may the purified earth
purify me, may Brahmawaspati (and) Brahman purify,
may the purified (earth) purify me. May water purify
me, (taking away) all (the guilt which I incurred by
eating) remnants of food, and forbidden food, (by
committing) evil deeds, (by) receiving gifts from
wicked men, Svahi!'
ii. Making two Pavitras he rubs (his body) with
water. Having rubbed himself, (reciting the) three
(verses), ' Ye waters are,' &c., the four (verses), ' The
golden-coloured, pure, purifying,' &c., (and) the Anu-
vaka, ' He who purifies/ &c., he performs, stepping
back into the water, three Pra^ayamas with the
Aghamarsha^a (hymn) ; then he ascends the bank,
squeezes (the water) out of his dress, puts on gar-
ments which have been washed and dried in the air
and which are not the worse for wear, sips water,
9. Taittiriya Arawyaka X, i, 12.
10. Taittiriya Aranyaka X, 23. Govinda says that the rule is
intended to indicate also that a person who recites sacred texts
while sipping water, must do so only after having taken water once
before. K. inserts before this Mantra, also Anuvaka 22.
11. VishmiLXIV, 13-14; 18-19. The Vedic passages intended
252 BAUDHAYANA. 11,5,8.
sits down on Darbha grass, and, holding Darbha
grass (in his hands), recites, facing the east, the
Gayatrl one thousand times, (or) one hundred times,
or any number of times, or at least twelve times.
12. Then he worships the sun (reciting the follow-
ing Mantras): 'Out of darkness we,' &c., 'Up that
bright/ &c., 'That eye which is beneficial to the gods,'
&c., (and) * He who rose/ &c.
1 3. Now they quote also (the following maxim) :
'The syllable Om, the Vyahmis, and the Savitrl,
these five Veda-offerings daily cleanse the Brahmawa
from guilt/
14. Being purified by the five Veda-offerings, he
next satiates the gods (with water, saying),
PRASNA II, ADHYAYA 5, KAJVDIKA 9.
i. 'I satiate the deities of the eastern gate, Agni,
Pra^clpati, Soma, Rudra, Aditi, Brzhaspati, together
with the lunar mansions, with the planets, with the
days and nights, and with the Muhurtas ; Om, I also
satiate the Vasus ;
are found Taitt. Sa^zhita IV, i, 5, i ; V, 6, i, i ; and Taitt Brah-
maa I, 4, 8. Pavitras, i. e. blades of Kara grass. ' He performs
three Praayamas with the A hamarshaa hymn (Rig-veda X, 190),'
i. e. he thrice suppresses his breath (prawayama) and recites during
each suppression the Aghamarshawa three times, just as on other
occasions the Gayatrl is recited three times.
12. The first Mantra is found Taitt. Sawzhitd IV, i, 7, 4; the
third and the fourth Taitt. Arayaka IV, 42, 32-33.
14. Vishma XLIV, 24. The ceremony is the so-called Tarpana,
which is usually described in the GrzTiya-sutras, e. g. Sahkhayana
IV, 9-10, and the quotations in Professor Oldenberg's notes,
Indische Studien XV, 152.
9. i. This and the next Ka<fikas are given in full by K. only.
M. gives the first and last words of both, the commentary the
TI 5>9- 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<fatakshaka^, ' the cutters or parers of the cakes/ is appropriate,
because the remoter ancestors, who, as Govinda too declares, are
meant by the term, obtain the fragments of the funeral cakes.
6. VasishMa XVII, 5.
7. Vasish//fra XI, 48. After this Sutra the MSS. of the text
2/2 BAUDHAYANA. II, 9, 16.
8. Through the procreation of a virtuous son he
saves himself.
9. He who obtains a virtuous son saves from the
fear of sin seven in the descending line and seven
in the ascending line, (viz.) six others (in each),
himself being the seventh.
10. Therefore he obtains a reward if he begets
issue.
11. Therefore he should sedulously beget off-
spring,
insert the following corrupt passage : bandham riwamoksham pra-
g&yzs ayattam pitr?na.m Hnukarshajabdaj k-a. pra^ayfiw danrayati i
anutsanna^ pra^avan bhavati I yd vad enaw pra^anugr/hnite tavad
akshayaflz lokaw ^ayati. The commentary does not notice it, and
it seems to me that it needlessly interrupts the context.
1 1. M. and K. add to this Sutra, atmana^ phalalabhaya, ' in
order to gain a reward for himself.' The same two MSS., further,
insert the following Sfitras : tasmit putraw otpadyatmanam evot-
padayatiti i vi^wayate atma vai putranSmisiti I evawz dvitfya atma
^Ivata. drash/avyo yah putram utp&dayati I sa tatha bhavati I tas-
mSn n&tma' kva^id akshetrautsrash/avya^i atrndnam avamanyate hi i
yathStm^nam utpa'dayali sa tatha bhavati I tasmad adita eva kshetram
sarvavare sawskr/tam upade^ena i tasmin darasawyoge
utpadayed II ' Therefore (they say) that he -who begets a
son produces even his own self; and it is declared in the Veda,
" Thou art self, called a son." Thus he who begets a son will
see, during his lifetime, a second self. He becomes like' him.
Therefore one's own self must not be begotten on an unworthy
female. For (he who does that) despises himself. He becomes
even so, as he produces himself. Therefore (every man), each in
his own caste, should first look out for a female who has been
sanctified according to the injunction (of the sacred texts). Taking
her to be his wedded wife, he shall beget a son.' It is possible
that this passage really belongs to Baudhayana, for it is written
in the usual style of our Sfltra, and the last word of this passage as
well as of Sutra n, as given in the Dekhan MSS., is utpadayet.
But it is not absolutely required by the context, and the com-
mentary too omits it.
11,10,17- RULES FOR ENTERING ORDER OF ASCETICS. 273
12. Through the application of medicines and
sacred texts.
13. The advice to him (who is intent on the
procreation of children) is given in agreement with
the revealed texts.
14. For it produces results in the case of all
the castes.
PRASNA II, ADHYAYA 10, KA^IKA 17.
1. Now we will explain the rule for entering the
order of ascetics (sawnydsa).
2. Some (teachers say), ' He who has finished his
studentship may become an ascetic immediately on
(the completion of) that.'
3. But (according to others, asceticism is befitting)
for .Salinas and Yay&varas who are childless ;
4. Or a widower (may become an ascetic).
5. (In general) they prescribe the profession of
asceticism after the completion of the seventieth
year and after the children have been firmly settled
in (the performance of) their sacred duties.
6. Or a hermit in the woods (may become an
13. I read with M., whose reading is confirmed by the explana-
tion given in the commentary, tasyopadexa^ .rrutisa'm&nyenopadi-
jyate. The other MS. reads tasyopadejena, and in the text of the
commentary the first word is left out.
17. 2. Gautama III, i.
3. Regarding the two terms .Salina and YiySvara, see below,
111,1,3-4-
4. Vidhura, translated, according to Govinda's explanation, by
' widower,' perhaps includes all persons who have been separated
from their families.
6. Regarding the ceremonies to be performed by hermits in the
wood, see above, II, 6, n, 15, and below, III, 3.
[14] T
274 BAUDHAYANA. 11,10,17.
ascetic) on finishing the (special) ceremonies (pre-
scribed for him).
7. ' That eternal greatness of the Bra"hma#a is
neither increased nor diminished by works. The
soul knows the nature of that (greatness). He who
knows that, is not stained by evil deeds.'
8. ' It leads to the cessation of births.'
9. ' The eternal one leads (him) to glory.' The
greatness (of asceticism is declared by these pas-
sages).
10. After having caused the hair of his head, his
beard, the hair on his body, and his nails to be cut,
he prepares
n. Sticks, a rope, a cloth for straining water, a
water vessel, and an alms-bowl.
12. Taking these (implements, let him go) to the
extremity of the village, or to the extremity of the
boundary (of the village), or to the house where the
sacred fires are kept, partake of a threefold (mixture
of) clarified butter, milk, (and) sour milk, and (after-
wards) fast ;
13. Or (he may partake of) water.
14. (Saying), ' Om, Bhu/z, I enter the Savitri, tat
savitur vare^yam; Om, Bhuva^, I enter the Savitri,
bhargo devasya dhimahi ; Om, I enter the Savitri,
dhiyo yo na^ pra^odaydt ; ' (he shall recite the
Savitri) foot by foot, half-verse by half-verse, (and
finish by repeating) the whole or the parts (of the
verse).
7. See above, II, 6, u, 30. n. Ya^-wavalkya III, 58-60.
1 4. This part of the ceremony is called Savitriprave.sa, ' entering
the Savitri/ According to the Dharmasindhu, fol. 84 a, 1. 8, the
last Mantra is ' Om, Bhu/;, Bhuva^, Sva/, I enter the SSvitri ; we
meditate on that adorable light of divine Savitnj \vho may impel
our thoughts.'
11,10,17- RULES FOR ENTERING ORDER OF ASCETICS. 275
15. It is declared in the Veda, ' Entering order
after order, (man) becomes (one with) Brahman.'
1 6. Now they quote also (the following verse):
' He who has passed from order to order, has offered
burnt oblations and kept his organs in subjection,
becomes afterwards, tired with (giving) alms and
(making) offerings, an ascetic.'
17. Such an ascetic (becomes one with) the in-
finite (Brahman).
1 8. Before the sun sets, he heaps fuel on the
Garhapatya fire, brings the Anvaharyapa^ana fire (to
the spot), takes the flaming Ahavantya fire out (of
the Garhapatya), melts butter on the Garhapatya fire,
cleanses it (with Kusa. grass), takes four times (por-
tions of it) in the sacrificial spoon (called Sru/6), and
offers in the Ahavantya fire on which sacred fuel
has been heaped, (four times) a full oblation, (say-
ing), 'Om, Svaha!'
19. It is declared in the Veda that this (offering
is) the Brahmanvidhana (putting fuel on the sacred
fires for the sake of the universal soul).
20. Now in the evening, after the Agnihotra has
been offered, he scatters grass to the north of the
Garhapatya fire, places the sacrificial vessels in pairs,
the upper part turned downwards, on it, strews
Darbha grass to the south of the Ahavaniya fire
on the seat destined for the Brahman priest, covers
1 6. Manu VI, 34.
1 8. Anvaharyapa^ana is another name of the so-called Dakshi-
wagni, in which the sacrificial viands are cooked. The cleansing
of the butter (utpavana) is performed by taking hold of the ends of
blades of Kma grass and dipping the bent middle part into the
melted butter and then drawing it upwards. A full burnt oblation
(purahuti) consists of a whole spoonful. As four spoonfuls are to
be taken out, it follows that four oblations are to be offered.
T 2
276 BAUDHAYANA. 11,10,17.
it with the skin of a black antelope, and remains
awake during that night.
21. A Brahmawa who, knowing this, dies after
fasting during the night of Brahman and repositing
within himself the sacred fires, conquers all guilt,
even (that of) killing a Brahmawa.
22. Then he rises in the muhurta sacred to
Brahman, and offers the early Agnihotra just -at the
(appointed) time.
23. Next, after covering the (part of the altar
called) Pfzsh/y&ya and bringing water, he prepares
(an offering) to (Agni) Vaisvanara (which is cooked)
in twelve potsherds. That (well-)known Ish/i is
the last (which he performs).
24. Afterwards he throws the sacrificial vessels,
which are neither made of earth nor of stone, into
the Ahavaniya fire,
25. (And) throwing the two Ara^is into the
Garhapatya fire (with the words), ' May ye be of
one mind with us,' he reposits the sacred fires in
himself.
26. (Reciting the sacred text), ' O Fire, that body
of thine, which is fit for the sacrifice,' he inhales
the smell of (the smoke of) each fire thrice three
times.
2 7. Then, standing within the sacrificial enclosure,
(he says) thrice in a low voice and thrice aloud, ' Om,
BhM, Bhuva^, Sva^, I have entered the order of
ascetics, I have entered the order of ascetics, I have
entered the order of ascetics.'
21. The night during which the ascetic keeps watch near the
fires is called ' the night of Brahman.'
25. The Arams are the two pieces of wood used for producing
fire by friction, Taittiriya Sawhita I, 3, 7, 1-2.
II, 10,17. RULES FOR ENTERING ORDER OF ASCETICS. 277")
_ ^.^J
28. It is declared in the Veda, ' The gods are
trebly true.'
29. (Finally) he pours out as much water as will
fill his joined hands, (saying), ' I promise not to
injure any living being.'
30. Now they quote also (the following verse) :
1 An ascetic who roams about after having given a
promise of safety to all living beings, is not threat-
ened with danger by any creature.'
31. (Henceforth) he must restrain his speech.
32. He grasps his staff, (saying), ' (Thou art my)
friend, protect me.'
33. He takes the rope, (reciting the verse), ' The
brilliant light,' &c.
34. He takes the cloth for straining water, (re-
citing the text), ' With which means of purification
the gods,' &c.
35. He takes the waterpot, (reciting the verse),
'Through that light, by which the gods rose on
high/ &c.
36. He takes the alms-bowl, (reciting the Vya-
hr/tis).
37. Taking with him the staves, the rope, the
28. Taittiriya Arayaka II, 18, 6.
29. All gifts must be confirmed by a libation of water, which in
other cases is poured into the hand of the recipient. The cere-
mony proves more clearly even than the numerous other passages
of the Smr/tis, in which ascetics are exhorted to abstain from
injuring living beings, that the so-called ahiwsa doctrine is not of
Buddhistic, but of Brahmanical origin.
30. Vasish/Aa X, 1-2. 3 1 - Gautama III, 17-
33. Taittiriya Brahmaa III, 7, 8, r.
35. Taittiriya Saywhita V, 7, 2, 2.
37. The Surabhimati occurs Taittiriya Brahmawa III, 9, 7. 5-
For the other texts named, see above, II, 4, 7, 2. The Tarpaa
has been fully described above, II, 5, 9-10-
278 BAUDHAYANA. 11,10,17.
cloth for straining water, the waterpot, (and) the
alms-bowl, he goes where water (is to be obtained),
bathes, sips water, (and) washes himself, (reciting the
verses called) Surabhimati, Ablingas, Varuwis, Hira-
wyavar/zas, and Pavamanis. Entering the water, he
performs sixteen suppressions of the breath, (mentally
repeating) the Aghamarshawa hymn, ascends the
bank, wrings out his dress, puts on another pure
dress, sips water, takes the cloth for straining,
(saying), ' Om, Bhu/z, Bhuva/*, Sva//,' and performs
the Tarpawa (with the following texts), ' Om, Bho4,
I satiate/ ' Om, Bhuva/z , Om, Sva/* , Om,
Maha/^ , Om, Ga.na.Ji , Om, Tapa/J , Om,
Satyam .'
38. He takes up as much water as his joined
hands will hold for the manes, (and satiates them
with it) exactly in the same manner as the gods,
(saying), ' Om, BhM Svadha, Om. Bhuva^ Sva-
dha,' &c.
39. Then he worships the sun, (reciting) the two
verses (which begin), ' Ud u tyam /fcitram/ &c.
40. (Saying), ' Om, this (syllable Om), forsooth, is
Brahman ; this (syllable) which sheds warmth is
light; this which gives warmth is the Veda ; this
must be known as that which sheds warmth;' he
thus satiates the soul (and afterwards) worships
the soul (with these texts), ^ The soul (is) Brahman,
(is) light:
38. ' In the same manner as the gods,' i. e. \vichout passing the
sacred string over the right shoulder. Govinda.
40. The Gujarat and Dekhan MSS., including K., place after the
first Om two additional Mantras, 'Brahman (is) Om; this universe
(is) Om.' The object of the Mantras given in the Madras MSS. is to
identify the Prarcava with the Brahman, the sun, and the Veda.
II, io, iS. RULES FOR AN ASCETIC.
279
41- Let him repeat the Sivitrt one thousand
times, or one hundred times, or an unlimited number
of times.
42. (Saying), ' BhM, Bhuva^, Suva/fc/ he takes up
the cloth for straining, (and) fetches water.
43. Let him not, (at any period) after that
(moment), sip water which has not been drawn up
(from a well and the like), which has not been
strained, and which has not been completely
cleansed.
44. Let him not wear any longer a white dress.
45. (He may carry) one staff or three staves.
PRASNA II, ADHYAYA 10, KAJVDIKA 18.
1. Now the following vows are (to be kept by
an ascetic) :
2. Abstention from injuring living beings, truth-
fulness, abstention from appropriating the property
of others, continence, (and) liberality.
3. There are five minor vows, (viz.) abstention
from anger, obedience towards the Guru, avoidance
of rashness, cleanliness and purity in eating;
4. Now (follows the rule for) begging. Let him
43. ManuVI, 46. Apariputabhi^, 'which has not been com-
pletely cleansed,' probably refers to the so-called dr/'sh/ya 1 pari-
pavana, ' carefully looking at it in order to see if any living being
remain* in it.'
18. 2. The five vows (vratas) named here are the principal ones.
As to the vow of ' liberality ' Govinda remarks that though the
ascetic possesses no * store ' and no property in the ordinary sense
of the word, still he can have books and give those away.
3. ' Avoidance of rashness/ i. e. committing any act which might
destroy life.
4. ' When the Vawvadeva offering has been finished,' i.e. when
people have had their dinner; see also Vasish/Aa X, 7.
280 BAUDHAYANA. II, 10, 18.
ask Brihmawas, both those who have houses (.rallna)
and those who lead a wandering life (yayavara),
for alms, when the Vaisvadeva offering has been
finished.
5. Let him ask (for it), prefacing (his request with
the word) Bhavat
6. Let him stand begging no longer than the
time required for milking a cow.
7. When he returns from begging, he lays (the
alms) down in a pure place, washes his hands and
feet, and announces (what he obtained) to the sun,
(reciting the text), ' Ud u tyam ^itram,' &c. He
(also) announces it to Brahman (with the text), ' The
first-born Brahman/ &c.
8. It is declared in the Veda, ' After the Brah-
madhana the sacrificer himself (contains) the sacri-
ficial fires. His respiration (prawa, represents) the
Garhapatya fire, the air that goes downwards
(apana, represents) the Anvaharyapa-ana (or Dak-
shiwa) fire, the circulation in the body (vyana, repre-
sents) the Ahavaniya fire, the cerebral circulation
(udana) and the abdominal circulation (samana,
represent) the Sabhya and Avasathya fires. These
five fires are abiding in the soul. He (therefore)
offers (the oblations) in the soul alone.'
9. ' This sacrifice, offered in the soul, which is
located in and based on the soul, leads the soul to
happiness.'
10. Giving, compassionately, portions (of his
food) to the living beings, and sprinkling the re-
7. The second text occurs repeatedly in the Taittiriya-veda,
e.g. Taittiriya Arayaka X, i, 10.
8. Regarding the Brahmadha'na, see above, II, 10, 17, 19.
II, io, i8. RULES FOR AN ASCETIC. 2&I
mainder with water, he shall eat it as if it were
a medicine.
11. After he has eaten and sipped water, he
mutters (the texts), ' Out of darkness we,' &c., (and),
' My speech resides in the mouth,' &c., and worships
the sun with the (verse called) Gyotishmatl.
12. Let him eat food, given without asking,
regarding which nothing has been settled before-
hand and which has reached him accidentally, so
much only as is sufficient to sustain life.
13. Now they quote also (the following verses) :
1 Eight mouthfuls (make) the meal of an ascetic,
sixteen (that) of a hermit in the woods, thirty-two
(that) of a householder, an unlimited (quantity that)
of a student.'
14. 'Alms (may) either (be obtained) from (men
of) the three castes, or the food (given) by a single
Brahmawa (may be eaten) ; or (he may obtain food)
from (men of) all castes, and not (eat) that given by
a single Brahmawa.'
1 5. Now they quote (the following special rules)
for the case that the teachers explain (the doctrine)
of the Upanishads : ' Diligently standing (in the
day-time), keeping silence, sitting (at night) with
crossed legs, bathing three times a day, and eating
11. The first text occurs frequently in the Taittirijra-veda, e.g.
Taittinya Sawhita IV, i, 7, 4; the second, Taittiriya Arayaka X,
72. The Gyotishmaii is, according to Govinda, the first of the
two Mantras quoted.
12. According to Govinda this verse gives the opinion of ' some'
teachers, not the author's. AsawkAptam,' regarding which nothing
has been settled beforehand/ indicates, according to Govinda, that
the ascetic must not even mentally determine what he is going
to eat.
13. See above, II, 7, 13, 7.
282 BAUDHAYANA. II, 10, 18.
at the fourth, sixth, or eighth (meal-time only), he
shall subsist entirely on (rice) grains, oil-cake, food
prepared from barley, sour milk, (and) milk.'
16. It is declared in the Veda, 'On that (occasion)
he shall rigidly keep silence ; pressing the teeth
together he may converse, without opening his
mouth, as much as is necessary with teachers deeply
versed in the three Vedas (and) with ascetics pos-
sessing a great knowledge of the scriptures, not with
women, nor when he would break (his vow).'
1 7. (Let him keep) only one of (the rules which
enjoin) standing (in the day-time), rigid silence, and
sitting (at night) with crossed legs ; let him not keep
all three together.
1 8. It is declared in the Veda, ' And he who has
gone there may eat, in times of distress, a small
quantity of the food prescribed by his vow after
(having partaken of other dishes), provided he does
not break (his vow)/
19. ' Eight (things) do not cause him who is intent
on standing (in the day-time), keeping rigid silence,
sitting (at night) with crossed legs, bathing three
times a day, and (eating) at the fourth, sixth, or
eighth meal-time only, to break his vow, (viz.)
water, roots, clarified butter, milk, sacrificial food,
the wish of a Brclhmawa, an order of his teacher,
and medicine.'
20. Let him mutter the (Mantras which must be
1 8. 'The meaning is, that in times of distress, having partaken
at his pleasure (of other food), he may afterwards eat of one (of
the substances mentioned above, viz.) rice-grains and the rest.'
Govinda.
19. All the MSS. except M. have snana, ' bathing,' instead of
sthana, ' standing (in the day-time)/ though the reading is clearly
wrong.
II, 10, i8. RULES FOR AN ASCETIC. 283
recited at the) Agnihotra, in the evening and in the
morning,
21. After performing his evening devotions by
(reciting the verses called) Vanmis, and his morning
devotions by (reciting the verses called) Maitrls.
22. 'An ascetic shall keep no fire, have no house,
no home, and no protector. He may enter a village
in order to collect alms, and emit speech at the
private recitation of the Veda/
23. 1 1 is declared in the Veda, ' Limited in number
are the Tfrk-verses, limited in number are the Samans,
limited is the answer (of the Adhvaryu priest).'
24. ' Thus (an ascetic) shall not give up the Veda,
(but live), until he is liberated from the body, at the
root of the tree.'
25. 'The tree (is) the Veda; the syllable Om is
its root ; the syllable Om is the essence of the
Veda.'
26. ' Meditating on the syllable Om, he becomes
21. The Maitris occur Taitt. Sa/whita III, 4, 11, 5, and the
Varums follow them immediately.
A,
22. Apastamba II, 9, 21, 10.
23. This and the next Sutras are intended to teach that ascetics
may limit their private recitation to the repetition of the pranava,
' the syllable Om.' According to Govinda the passage of the Veda
quoted refers originally to the A!aturhotaraA, which the Taittiriya
Brahmawa II, 2, i, 4, and III, 12, 5, i identifies with the Brahman,
and where the pratigara, the answer of the Adhvaryu priest, is ' Om
hota/;' (Aitareya Brahmaa V, 25),
24. I have taken vr/kshamulikovedasawnyasi 10 stand for vri-
kshamuliko avedasa<nyasf. For the vedasawnyasa, 'giving up
the Veda,' is not permitted to an ascetic ; see e. g. Va?ish///a X, t .
But even without the negative particle vedasawnydst may convey
a sense not opposed to the general teaching of the Smmis. For
it may be taken to mean ' abandoning (the recitation of other
portions of) the Veda.'
284 BAUDHAYANA. Ill, i.
fit (to be united with) Brahman.' Thus spake the
lord of created beings.
27. Let him cleanse the vessel of Brahman with
the seven Vyahr/tis.
PRASNA III, ADHYAYA 1.
1. Now, therefore, (we will speak) of those who
desire (to fulfil) the duties of .Salinas (dwellers in
houses), Yayavaras (wanderers), and A'akra/fe.ras
(circle-goers), who subsist by nine (different) means
of livelihood.
2. The term 'livelihood' (wztti) is used because
they subsist thereby (tadvartanat).
3. The word .Sallna (is used) because they dwell
in houses (sala).
4. To be a Yayavara (means that one) goes on
by means of a most excellent livelihood (vrzttya
varaya yati).
5. The term A'akra^ara is derived from going by
turns (to the houses of rich men).
6. We will explain those (above-mentioned means
of livelihood) in their proper order.
7. They are nine, (viz.) Shawmvartanl, Kauddali,
Dhruva, Samprakshalani, Samuha, Palanl, SilonMa.,
Kapota, and Siddho;1Ma.
27. Govinda is uncertain if the term brahmabha^ana, ' the vessel
of Brahman,' refers to the alms-bowl or to the body of the ascetic.
Probably both are meant, and the Sutra is intended to prescribe
the frequent recitation of the Vyahr/tis in addition to the syl-
lable Om.
1. 5. Govinda says that ^Takra^ara is another name for Yayavara,
and that anukramaaraa, ' going by turns,' means going successively
to the houses of Brahmaas, Kshatriyas, and Vaijyas.
7. The terms left untranslated are fully explained in the next
Ill, I. WAYS OF LIVING FOR HOUSEHOLDERS. 285
8. (In addition) to these there is a tenth way of
living, viz. forest-life.
9. (If he desires to adopt) any of the nine ways
of living,
10. He causes the hair of his head, his beard, the
hair on his body, and his nails to be cut, and besides
gets ready (the following objects),
11. (Viz.) the skin of a black antelope, a water-
pot, a staff, a yoke for carrying burdens, (and)
a sickle.
12. He desires to go forth, after having offered
a Traidhataviya (offering) or a Vaisvanarl (ish/i).
13. Now on the (following) morning, after the
sun has risen, he makes the sacred fires burn
brightly, melts butter on the Garhapatya fire,
cleanses it (with Kusa. grass), heats the (spoons
called) Sru and Sruva, cleans (them), takes out
four (spoonfuls of butter) in the Sru^, and offers
the Vastoshpatlya (oblation) in the Ahavaniya fire
according to (the rules of his) Sutra.
chapter. All the MSS. read kauntali for kauddali, which occurs
in the commentary alone.
11. The vivadha, 'a yoke for carrying burdens,' consists usually
of a bamboo pole, to the ends of which two ropes are attached for
fastening the loads. Kuth'ahari, ' a sickle/ seems to be the name
of a particular kind of sickle, since Govinda explains it by vasa-
vaj&sanadatram. He adds that the term includes ' a spade ' (kud-
dala) and other implements.
12. The meaning is that on the evening before his departure
from the old home he is to offer the Traidhataviya-homa. Accord-
ing to the -Srauta-sutras (see the Petersb. Diet s. v. traidhatavi) the
latter offering always occurs at the end of a great sacrifice. Hence
it is appropriate for a person who wishes to begin a new mode
of life.
13. This is the leave-taking from the old dwelling.
286 BAUDHAYANA. Ill, i.
14. Having recited the Puronuvikya (verse), 'O
lord of the dwelling, permit us,' &c., he offers (the
oblation) with the Ya^ya verse, ' O lord of the
dwelling, with thy kind company,' &c.
1 5. Some (declare that) every 'person who has
kindled the sacred fires (shall offer these Homas).
1 6. Others (say that) a Yayavara alone (shall
do it).
1 7. After departing (from his house), Ke stops at
the extremity of the village, or at the extremity of
the boundary of the village, builds there a hut or
a cottage, and enters that.
1 8. Let him use the skin of the black antelope
and the other (objects) which he has prepared for
the several purposes which they are intended to
serve.
19. Known (is) the (duty of) serving the fires ;
known (is) the (duty of) offering the new and full
moon sacrifices ; known (is) the successive perform-
ance of the five Mahaya^was ; it is seen that the
vegetables, which have been produced, are offered.
20. He hallows those (vegetables), either (reciting
the text)/ I offer what is agreeable to all the gods,'
or silently, and cooks (them).
14. The two verses occur Tailtiriya Saffzhita" III, 4, ro, i. It is
specially mentioned by Sa"ya#a that the two verses have to be
recited by an Agnihotrin on departing from his home.
1 7. Ma/fca, ' a cottage,' is, according to Govinda, a house resting
on many posts or pillars, while ku/t is the simple shed with four
posts and a roof of leaves.
19. The last clause, probably, is meant to prescribe a simpler
form of the Vauvadeva.
20. Govinda adds that the meaning is that the sacrificer shall
eat the boiled rice in silence.
Ill, 2. MODES OF SUBSISTENCE FOR HOUSEHOLDERS. 287
21. For such (a man the duty of) teaching, sacri-
ficing for others, accepting gifts, and (performing)
other sacrifices (than those mentioned) ceases.
22. (The use of) sacrificial food fit to be eaten
during the performance of a vow is seen ;
23. That is as follows : (his food may be) mixed
with clarified butter or sour milk, (it must) not
(contain) pungent condiments or salt, nor meat,
nor (be) stale.
24. (He shall remain) chaste, or approach (his
wife) in season.
25. (It is necessary) to have the hair of his head,
his beard, the hair on his body, and his nails cut on
each Parva day, and the rules of purification (are
obligatory on him).
26. Now they quote also (the following verses) :
' Two kinds of purification, which the .Sish/as reve-
rentially practise, are mentioned in the Veda,
external (purification), which consists in the removal
of impure stains and foul smells, and internal (purifi-
cation), which consists in the abstention from injuring
live creatures.'
27. 'The body is purified by water, the under-
standing by knowledge, the soul of beings by ab-
stention from injuring, (and) the internal organ by
truth.'
PRASNA III, ADHYAYA 2.
i. As regards (the mode of subsistence called)
Sha?zivartan!, (that) is (as follows) :
21. Govinda adds that the obligation of performing other merito-
rious deeds, such as digging wells and tanks (purta), also ceases.
27. VasishMa III, 60.-
288 BAUDHAYANA. Ill, 2.
2. He cultivates six Nivartanas (of) fallow (land) ;
he gives a share to the owner (of the soil), or. solicits
his permission (to keep the whole produce).
3. Let him plough before breakfast with two
bulls whose noses have not been pierced, not
striking (them) with the goad, (but) frequently
coaxing (them).
4. If he cultivates six Nivartanas in this manner
(and subsists thereby), that is (the mode of living
called) Shawwivartanl (subsistence on six Nivar-
tanas).
5. (As regards the mode of subsistence called)
Kauddali, he digs up (the soil) near a water(-course
or tank) with a spade, a ploughshare, or a pointed
piece of wood, sows seed, (and) grows bulbs, roots,
fruit, pot-herbs, and vegetables.
6. (If he thus) cultivates (land) with a spade (and
lives on its produce), that is the (mode of life called)
Kauddall (subsistence by the spade).
7. He who lives by the (mode of subsistence
called) Dhruva, wraps up his head in a white dress
(saying), ' For the sake of welfare I wrap thee up,
O head,' (and) takes the skin of a black antelope
(with the words), ' (Thou art) spiritual pre-eminence,
(I take thee) for the sake of spiritual pre-eminence ;'
the Pavitra (reciting) the Ablinga texts ; the water-
pot (saying), ' Thou art strength, (I take) thee for
2. 2. A Nivartana is a measure of 4000 square hastas, the ancient
equivalent of the modern Bigha.
3. Identical with II, 2, 4, 21.
6. Govinda says that according to some the following cere-
monies need only be performed when one goes out begging for
the first time, while others insist on their being performed daily.
7. The Manastokiya, i.e. the text beginning 'ma nas toke,'
111,2. MODES OF LIVING FOR HOUSEHOLDERS. 289
the sake of strength ;' the yoke for carrying burdens
(saying), ' Thou art grain, (I take) thee for the sake
of prosperity;' the staff (saying), ' (Thou art) a friend,
protect me.'
8. On leaving (his hut), he mutters the Vydhmis,
and (afterwards the verse used for) hallowing the
quarters of the horizon, ' May the earth, the middle
sphere, the sky, the constellations, and all the
quarters of the horizon, fire, air, and sun, (may all
these) deities protect me on my road.'
9. Because, after muttering the Manastoktya (text)
and entering the village, he shows himself with the
yoke (on his shoulder) at the door of each house,
they call it ' showing oneself.'
10. Because, if every (other) livelihood fails, he
persistently (dhruvam) supports himself by this
(mode of living), it is called Dhruva (the un-
changeable).
11. (As regards the mode of life called) Sampra-
kshalani, (if, in order to show that) there is no
waste of the vegetable (substances) obtained nor
occurs repeatedly in the Taittirtya-veda, e. g. Taitt. Sawhita III, 4,
ii, 2. Govinda adds that the beggar must remain silent, and not
stop longer at each door than the time required for milking a cow.
10. Both the text and the scanty commentary on this Sutra are
corrupt. K. reads, vrriter vrritair av&rtayaw tayaiva tasya dhruvaw
varttayatiti dhruveti parikfrtitS; D. vrrite vrritair avarttitha, &c. ;
M. vrrite vrriter avrritiyim avr/ttayaz tathaiva tasySA ddhrivam
varttamdn^d iti, &c. ; C. I. vrriter writer SvartSySm Svartayam
tathaiva tasy&w dhruvaw vartanad iti, &c. The Telugu copy omits
the text. From the commentary it is clear that Govinda read at
the beginning of the Sutra ' vrriter vrriter/ and the Telugu copy
proves that ' tayaiva ' is the correct reading. I restore the Sutra
conjecturally, as follows, vrriter vrriter avarttSyaw tayaiva tasya
dhruva/ vartanad iti dhruveti parikfrtita 1 .
xi. I read, samprakshilaniti I utpannanam oshadhinam prakshe-
2QO BAUDHAYANA. Ill, 3.
any hoarding, he turns the dishes, after washing
them, upside down, (that is the livelihood called)
Samprakshalani (living by washing).
12. As to the (mode of subsistence called) Sa-
muha, (if) he sweeps up (grain) with a broom in
permitted places where (grain-bearing) plants are
found, either on a road or in fields the access to
which is not obstructed (by hedges), and lives on
(what he has thus obtained), that (livelihood is called)
Samuha" (living by sweeping).
13. As to the (mode of life called) Pilani, it is
also named Ahiwsaka (not hurting), and the follow-
ing (definition) is given. (If) he tries to obtain
from virtuous men husked rice or seeds, and main-
tains (himself) thereby, that (is the mode of subsist-
ence called) Palanl.
14.. As to the (mode of life called) S\\onkh&, (if)
he gleans single ears in permitted places where
(grain-bearing) plants grow, on a road or in fields
the access to which is not obstructed, and supports
himself by (these) gleanings, (collected) from time
paa* nastlti niayo va bha^anini sawprakshalya nyutg'ayatiti
samprakshalani n M. has nasti niayo va, and C. I. reads also
ni&iyo and omits ' vaV The Dekhan MSS. have nistiti ayo va\
The description is not very clear; but it seems that a person who
lives by the Samprakshalani vri'tti must obtain grain and vegetables
by begging in such quantities as will suffice for one meal, and
prove by the way in which he treats his dishes that he has neither
wasted his food nor any store remaining.
13. The translation of this Sutra is merely tentative, as the two
MSS. of the commentary omit the text, and contain only a frag-
ment of Govinda's explanation. The latter seems to have differed
from my interpretation. The text, as given by the other MSS., runs
as follows: palantty [pali, MSS.] ahiflzsakety evedam uktam bhavati
[tfti, M.] tushavihina/ws ta</ulan ikkhzti. sa^anebhyo bi^ani va
{^a, D.] palayatiti palant [phala , phalani, M. ; palin6, K. D.]
HI, 3- HERMITS IN THE WOOD. 29!
to time, that (is the mode of subsistence called)
S\\onkk$i (gleaning).
15. As to the (livelihood called) Kapota, (if) he
picks up with two fingers single grains in permitted
places, where (grain-bearing) plants grow, either
on the road or in fields the access to which is not
obstructed, that (is called), because he acts like a
pigeon, Kapota (pigeon-life).
1 6. As to (the mode of life called) Siddhow^a, (if)
tired with the (other) ways of subsistence, he asks,
because he has become old or diseased, virtuous
men for cooked food, that (is the livelihood called)
Siddho/M (gleaning cooked food).
17. If (he adopts) the latter, he must reposit (the
sacred fires) in his soul and behave like an ascetic,
except (in using) the cloth for straining water and
(wearing) a reddish-brown dress.
1 8. If he subsists on the produce of the forest,
(the fruits) of trees, creepers, and lianas, and of
grasses, such as wild millet (jyamaka) and wild
sesamum, that (is called) forest-life.
19. Now they quote also (the following verse) :
'Moving about with the beasts, dwelling together
with them, and maintaining oneself in a manner
similar to theirs, that is clearly the road to heaven.'
PRASNA III, ADHYAYA 3.
i. Now the hermits in the wood belong to two
classes,
15. Govinda mentions a varia lectio not found in our MSS., kapo-
tavatsawdaflwinf, ' because he pecks Kke a pigeon.'
1 6. Here as well as above, III, i, 7, the Dekhan MSS. read
siddhe/WM, ' begging cooked food,' instead of^siddhonMl
3. i. Compare for the whole Adhyaya, Apastamba II, 9, 21,
30-23, 2.
U 2
BAUDHAYANA. Ill, 3.
2. Those who cook (their food), and those who
do not cook it.
3. Among them, those who cook (their food are
divided) into five subdivisions, (viz.) those who eat
everything which the forest contains, those who live
on unhusked (wild-growing grain), those who eat
bulbs and roots, those who eat fruit, and those who
eat pot-herbs.
4. Those who eat everything which the forest
produces are, again, of two kinds : they either sub-
sist on forest-produce generated by Indra, or on that
which has been generated from semen.
5. Among these, that which has been generated
by Indra (is the produce) of lianas, shrubs, creepers,
and trees. Fetching (that) and cooking it, they offer
the Agnihotra in the evening and in the morning,
give (food) to ascetics, guests, and students, and eat
the remainder.
6. That which is generated from semen is the
flesh (of animals) slain by tigers, wolves, falcons,
and other (carnivorous beasts), or by one of them.
Fetching (that) and cooking it, they offer the Agni-
hotra in the evening and in the morning, give
(shares) to ascetics, guests, and students, and eat
the remainder.
7. Those who eat unhusked grain only, fetch rice,
avoiding (husked) corn, boil it, offer the Agnihotra
both in the evening and in the morning, give
(food) to ascetics, guests, and students, and eat the
remainder.
8. Those who eat bulbs and roots, or fruit, or
pot-herbs, (act) exactly in the same manner.
9. Those (hermits) who do not cook (their food
are divided into) five (classes), Unma^rakas, Pra-
Ill, 3. HERMITS IN THE FOREST.
vr/tt&mis, Mukhenadayins, Toyaharas, and Vayu-
bhakshas.
10. Among these, the Unma^akas (collect and
prepare their food), avoiding (the use of) iron and
stone implements,
ij. The Prawmasins take it with the hand,
12. The Mukhenadayins take it with the mouth
(only, like beasts),
1 3. The Toyaharas subsist on water only,
14. And the Vayubhakshas (air-eaters) eat no-
thing.
15. In this manner ten (different) initiations are
prescribed for hermits who follow the rule of Vi-
khanas (vaikhanasa).
1 6. He who has agreed (to obey) the Institutes
of his (order, shall wear) a staff, (shall keep) rigid
silence, and (shall) abstain from rash acts.
1 7. Hermits following the rule of Vikhanas (vai-
khanasa) are purified (from sin), and (especially)
those who abstain from food.
1 8. The sum of the rules applicable to all Brahma-
Vaikhanasas (is as follows) :
19. ' Let him not injure (even) gadflies or gnats ;
let him bear cold and perform austerities ; let him
constantly reside in the forest, be contented, and
1 1. PravrfttSrin, i. e. he who eats food only which comes to him
accidentally.
15-17. These three Sutras are omitted in the commentary, bi
found in all the MSS. of the text.
18. Govinda proposes two explanations for the term brahma-
vaikhanasa; he thinks that it may mean either brahmana
vaikhanasa V hermits seen by Brahman,' . e. ***#*+*"
been revealed by Brahman, or hemnts who are *"!*
caste.' The true sense, however, is probably 'a hermit
strives) to (become one with) Brahman' (brahmartha* vaLkhanasa).
294 BAUDHAYANA. TIT, 3.
delight in (dresses made of) bark and skins,_(and in
carrying) water (in his pot).'
20. 'A devotee shall first honour the guests
who have come to his hermitage at (dinner) time ;
he shall be sedulous in (worshipping) gods and
Brahma^as, in (offering) the Agnihotra, and in
practising austerities.'
21. 'A Brahmawa who has taken to forest-life, and
who has adopted this difficult (but) pure mode of
existence, which keeps him apart from wicked men,
which must never be given up, which is similar to
(that of the) beasts and birds, which allows the
collection of the necessaries of life for one day only,
and which necessitates the consumption of astringent
and bitter (food), never sinks low.'
22. 'Moving about with the beasts, dwelling
together with them, and maintaining oneself in a
manner similar to theirs, that is clearly the road to
heaven.'
PRASNA III, ADHYAYA 4.
1. Now if a student commits any act against his
vow, eats meat, or approaches a woman, whenever
any evil befals him,
2. He heaps fuel on the fire in the interior of the
house, scatters (Kara grass) around it, and performs
the ceremonies up to the end of the Agnimukha ;
then he offers oblations of clarified butter, (reciting
the following texts) : 'It was done by lust, lust does
22. See above, III, 2, 19.
4. i. The clause striyaw vopeyat, ' or approaches a woman,' is
omitted by Govinda. The whole chapter is a supplement to the
rules given above, II, i, i, 30-35, where some of the Vedic pas-
sages mentioned here have already been given.
in, 4. PENANCES FOR A STUDENT.
it, to lust (belongs) all this, to him who draws me on,
SvahaY 'It was done by the internal organ, the
internal organ does it, to the internal organ (belongs)
all this, to him who draws me on, Svaha;' ' It was
done by passion, passion does it, to passion (belongs)
all this, to him who draws me on, Svaha;' ' It was
done by ignorance, ignorance does it, to ignorance
(belongs) all this, to him who draws me on, Svaha;'
' It was done by sin, sin does it, to sin (belongs)
all this, to him who draws me on, Svaha ;' * It was
done by wrath, wrath does it, to wrath (belongs) all
this, to him who draws me on, Svaha.'
3. That which begins with the muttering (of the
Vedic texts) and ends with the gift of a fee (con-
sisting of) a cow is known,
4. (Afterwards) he stays (during the night) behind
(i. e. to the west of) the fire, wrapping himself in the
skin of a black antelope, the neck of which is turned
towards the east and the hair of which is turned
outside.
5. When the day dawns, he drags himself away
from the hinder part (of the skin), goes to a bathing-
place, bathes (there) in the manner which is known,
(but) performs, while in the water, sixteen sup-
pressions of breath with the Aghamarshawa hymn ;
next he performs the known (ceremonies) up to the
worship of the sun, and afterwards goes to the house
of his teacher.
6. Let him know for certain that that is equally
(effective) as bathing (with the priests) at -the end of
a horse-sacrifice.
5. Govinda says that this manner of crawling out of the skin is
symbolical of a new birth.
296 BAUDHAYANA. Ill, 5.
PRASNA III, ADHYAYA 5.
1. Now we will explain the rule of the most holy
Aghamarsha^a.
2. He goes to a bathing- place and bathes (there).
Dressed in a pure dress let him raise, close to the
water, an altar, and moistening his clothes by one
(application of water), and filling his hand once (with
water), let him recite the Aghamarshawa hymn (in
the manner of his daily) private recitation.
3. (Let him repeat it) one hundred times in the
morning, one hundred times at midday, and one
hundred times or an unlimited number of times in
the afternoon.
4. When the stars have risen, let him partake of
gruel prepared of one handful of barley.
5. After seven (days and) nights he is freed from
all minor sins (upapataka), whether they have been
committed intentionally or unintentionally, after
twelve (days and) nights (from all other sins) ex-
cepting the murder of a learned Brahma^a, the
violation of a Guru's bed, stealing gold, and drink-
ing Surd.
6. After twenty-one (days and) nights he over-
comes even those (crimes) and conquers them.
5. i. Vasishtfa XXVI, 8.
2. Stha/ila, ' an altar,' is a slightly raised mound of earth,
which, according to Govinda, in this case must have the shape of
the sun's disc. According -to the same authority the hand of the
performer must remain filled with water as long as the recitation
lasts, and the performer stands behind the altar facing the east.
5. Regarding the. prasrz'tiyjivaka, ' (subsisting on) gruel prepared
from a handful of barley/ see below, III, 6.
PRASK7TIYAVAKA. 397
7- He overcomes everything, he conquers all, he
obtains the reward of all sacrifices, he has bathed at
all sacred bathing-places, he has performed the vows
required for (the study of) all the Vedas, he becomes
known to all the gods, he sanctifies a company (of
Brahmarcas) by merely looking (at them), and his
undertakings are successful. Thus speaks Baudha-
yana.
PRASNA III, ADHYAYA 6.
1. Now if a man feels his conscience charged
with (evil) actions committed by himself, let him boil
for himself (alone), when the stars have risen, a
handful of barley, (and prepare) gruel (with that).
2. Let him not perform the Vai.rvadeva oblation
with (a portion of) that,
3. Nor (shall) a Bali offering (be performed) on
that (occasion).
4. Let him consecrate the barley before it is
boiled, while it is being boiled, and after it has been
boiled, with the (following) Mantras :
5. 'Thou art barley, thou art the king of grains,
thou art sacred to Varuwa and mixed with honey,
the sages have proclaimed thee an expeller of all
guilt and a means of purification.'
7. Govinda is of opinion that the words, 'thus speaks Baudhft-
yana/ indicate that this part of the work has been composed by
a pupil or some other person.
6. i. For the whole Adhyaya compare Vishwu XLVIII.
5. According to Govinda, Vamadeva is the ^\/'shi of these Man-
tras. The phrase, 'Thou art sacred to Varua/is to be explained,
according to Govinda, by the fact that offerings presented to Variwa
frequently consist of barley. ' Honey ' means, according to some,
' sweet butter/ with which the dish is seasoned.
2Q8 BAUDHAVANA. Ill, 6.
'Ye barley-grains are clarified butter and honey,
ye barley-grains are water and ambrosia. May you
remove my guilt and all my sins : '
' Those committed by words, by acts, and by evil
thoughts ; ill-fortune and the night of all-destroying
time, all that avert from me, ye barley-grains.'
' (From the sin of eating) food which had been
worried by dogs or pigs, or which had been defiled
by crows and impure men, from the sin of disobedi-
ence towards mother and father, from all that purify
me, ye barley-grains.'
' From the dreadful (guilt of) mortal sins and of
the crime (of serving) a king, from the wrong done
to infants or aged men, from (the guilt) of stealing
gold, of breaking my vows, of sacrificing for an un-
worthy man, of speaking evil of Brahmawas, from
all that purify me, ye barley-grains.'
' From (the sin of eating) the food of many men,
of harlots and of .Sudras, of (partaking of) funeral
dinners and of (the food given by) persons who are
unclean on account of a death or a birth, of that
given by thieves, or at a funeral sacrifice offered to
one who lately died, from all that purify me, ye
barley-grains.'
6. (While the barley) is being boiled, he must
protect it (and recite the text), 'Adoration to Rudra,
the lord of created beings; pacified is the sky;'
the Anuvaka (beginning), ' Give strength ; ' the five
sentences (beginning), ' The gods who are seated in
front, led by Aghi ;' the two (texts), ' Do not hurt
6. The Anuvaka meant is Taitt. Sawhitd I, 2, 14. The five
sentences are found, ibid. I, 8, 7, i. Regarding the text m na-
stoke, ' do not hurt our offspring,' see above, III, 2, 9. The last
PRASfl/TIYAVAKA.
our offspring/ (and) 'The Brahman -priest among
the gods.'
7., Having purified himself (by sipping water, &c.),
he shall eat a little of the boiled (mess), after pouring
it into (another) vessel.
8. Let him offer it as a sacrifice to the soul,
(reciting the text), ' May the gods, who are born
from the internal organ and joined to the internal
organ, who are very strong, whose father is Daksha,
protect us (and) guard us; adoration to them, to
them Svahl'
9. Let him who desires intelligence (subsist on
such food) during three (days and) nights.
10. A sinner who drinks it during six (days and)
nights becomes pure.
11. He who drinks it during Severn (days and)
nights is purified from (the guilt of) the murder of
a learned Brahma#a, of violating a Guru's bed, of
stealing gold, and of drinking Sura.
12. He who drinks it during eleven (days and)
nights, removes even the sins committed by his
ancestors.
1 3. ' But he who during twenty-one days (drinks
gruel made) of barley-grains which have passed
through a cow, sees the Gawas and the lord of the
Gawas, sees the goddess of learning and the lord of
learning.' Thus speaks the venerable Baudhayana.
Mantra occurs Taitt. Sawhitd III, 4, ir, i. Govinda says that
material protection, too, in the shape of an iron platter or cover is
to be given to the boiling barley.
8. The text occurs Taitt. Sawhita I, 2, 3, i. It consists of five
sentences, and is addressed to the five vital airs, to each of which
the eater offers one oblation.
30O BAUDHAYANA. ITT, 7.
PRASNA III, ADHYAYA 7.
1. 'Let him who considers himself impure offer
(burnt oblations), reciting the Kushmadas.
2. ' He who has had forbidden intercourse, or
has committed a crime against nature, becomes
even like a thief, even like the slayer of a learned
Brahma#a.'
3. ' He is freed from any sin which is less than
the crime of slaying a learned Brahmawa.'
4. If, after wasting his strength except in his
sleep, he desires to become free from the stain
and holy,
5. He causes the hair of his head, his beard, the
hair on his body, and his nails to be cut on the day
of the new moon or of the full moon, and takes upon
himself a vow according to the rule prescribed for
students,
6. (To be kept) during a year, or a month, or
twenty-four days, or twelve nights, or six or three
nights.
7. Let him not eat meat, nor approach a woman,
not sit on (a couch or seat, and) beware of (speaking
an) untruth.
8. To subsist on milk (alone is) the most excel-
lent mode of living ; or, using barley-gruel (as his
food), he may perform a Kri&fchra. (penance) of
twelve days, or he may (maintain himself by)
begging.
7. 1-3. Taittirfya Ara#yaka II, 8, 1-3.
6. Taitt. Arayaka II, 8, 5-6. 7. Taitt. Arawyaka II, 8, 7.
8. Taitt. Arawyaka II, 8, 8. As the next Sfirra shows, these rules
refer to Brahma/us. Regarding the Kr/'/i^ra, see below, IV, 57.
111,7- KtiSHMAJVDAS. 3OI
9. On such (occasions) a Kshatriya (shall subsist
on) barley-gruel, a Vawy.i on curds of two-milk
whey.
10. Having kindled the sacred fire in the morning
according to the rule for Pakaya^iwas, having scat-
tered (Kiua grass) around it, and having performed
(the preliminary ceremonies) up to the end of the
Agnimukha, he next offers in addition burnt obla-
tions, reciting the three Anuvakas (beginning),
1 What cause of anger to the gods, ye gods,' ' The
debts which I contracted,' (and) ' May worshipful
Agni give thee by every means long life.'
1 1. Let him offer with each ^"k-verse a portion
of clarified butter.
1 2. After having offered four oblations with (the
spoon called) Sruva, reciting (the texts), ' That
strength which lies in the lion, in the tiger, and in
the panther,' &c., and the four Abhyavartinls (i.e.
the texts), ' Thou, O fire, who turnest back,' &c.,
' O Arigiras,' &c., ' Again with strength,' &c., (and)
1 With wealth/ &c., after having taken his position,
with sacred fuel in his hands, in the place allotted to
the sacrificer, he worships (the fire) with die hymn
which contains twelve verses (and begins), ' To
Vaisvanara we announce.'
13. Having placed the piece of sacred fuel (on
the fire with the text), * Whatever sin 1 ever com-
10. For the rule, see Taitt. Arawyaka II, 7, 4- The three
Anuvakas mentioned are Taitt. Aranyaka II, 3-5.
12. Taitt Arawyaka II, 7, 4- The first four texts occur Taitt.
Brahmaa II, 7, 7, 1-2, the next four Taitt. Sawhita IV, a, i, 2-3,
and the hymn Taitt. Anuiyaka II, 6. The place of the sacrificer
to the south of the fire.
13. Taitt. Aranyaka II, 6, a (13).
302 BAUDHAYANA. Ill, 7.
mitted by thoughts or words, from all that free me
(O fire, being duly) praised, for thou knowest the
truth, Svaha,' he gives a fee.
14. (The ceremonies) which begin with the mut-
tering (of the texts) and end with the gift of a cow
as a fee are known.
15. One (person) only (shall) perform the service
of the fire.
1 6. Now (let him offer) at the Agnyadheya full
oblations (purwahuti, with the texts), ' Whatever
cause of anger to the gods, ye gods;' 'The debts
which I contracted;' ' May worshipful Agni give thee
by every means long life/
17. Having offered (it), he who is about to per-
form the Agnihotra, (worships) with the Dasahotfz
(texts) ; having offered (it), he who is about to per-
form the new and full moon sacrifices (worships) with
the Tifaturhotrz (texts); having offered (it), he who is
about to offer the A'aturmasya sacrifices (worships)
with the Pa&ahotr2 (texts); having offered it, (he
worships) at an animal sacrifice with the Sha^a^otr?
(texts), at a Soma-sacrifice with the Saptahotrz
(texts).
18. And it is declared in the Veda, ' Let him
sacrifice (with the Kushmawda texts) at the begin-
ning of the rites ; purified (thereby) he gains the
world of the gods.' Thus (speaks) the Brahma^a.
1 6. From this and the next Sutras it must be understood that
the KushmaWahoma is not only to be used as a penance, but may
be offered at the beginning of the great .Srauta sacrifices, in order
to sanctify the performer and to secure special benefits.
17. The Saptahotr/ and the other texts mentioned occur Taitt.
Arawyaka III, 1-5. I understand the verb ' worship ' on account
of La/yayana X, 12, 10.
1 8. Taitt. Arawyaka II, 7, 5.
303
PRAJNA III, ADHYAYA 8.
1. Now, therefore, we will explain the rule of the
A'andrayaaa (lunar penance).
2. Let him fast on the fourteenth day of the
bright half of the month.
3. Having had the hair on his head, his beard,
the hair on his body, and his nails, or his beard
alone, cut, let him enter, dressed in new clothes and
speaking the truth, the place where the sacrificial
fire is preserved.
4. There a (common) fire, (which may be) fetched
once (only, shall serve) him ; or (the fire) must be
produced by friction with the Ararcis.
5. Let a student, who is a friend (of the per-
former), be ready at hand to (carry out his) direc-
tions ;
6. And sacrificial viands (shall be his) food during
the performance of the vow.
7. Having heaped fuel on the fire, scattered
(Kara grass) around it, and performed (the cere-
monies) up to the end of the Agnimukha, he offers
burnt oblations, (cutting off portions) from the
cooked food,
8. (The first) to Agni, (the second) to the lunar
day whichever it may be, (the third and the fourth)
8. i. For this chapter compare Gautama XXVII.
4. The meaning of the Sutra is that the fire which has been
carried into the avasatha must be kept burning during the whole
month which the ./fandrayana lasts. For a burnt oblation has to
be performed at the end of the penance. Should it be extinguished,
it must be rekindled by friction.
8. The text quoted occurs Taitt, Brahmana I, 5, 8, i.
304 BAUDHAYANA. Ill, 8.
to the lunar mansion together with its guardian
deity, the fifth to the moon (with the verse), ' Atraha
gor amanvata/ the sixth to the sky and the earth, the
seventh to day and night, the eighth to Rudra, the
ninth to the sun, the tenth to Varuwa, the eleventh
to Indra, and the twelfth to all the gods.
9. Now they mention (the following) other (obla-
tions which are to be offered) to the points of the
horizon and to their (guardian) deities, to the wide
middle sphere and to its (guardian) deity.
10. Having offered (the oblation) to Agni Svi-
sh/akrzt (with the verse), ' Ever new/ &c., he then
places the remainder of the sacrificial viands into a
goblet (kawsa) or a cup (/c-amasa), pours seasoning,
that is fit for sacrifices, over them, and eats fifteen
morsels of ordinary size,
11. The first (saying, 'I offer) thee to Prawa/ the
second (saying, ' I offer) thee to Apdna,' the third
(saying, ' I offer) thee to Vyana,' the fourth (saying,
I offer) thee to Ud&na,' the fifth (saying, ' I offer)
thee to Samana.' If there are only four (mouthfuls,
he eats) the first reciting two (texts) ; if there are
three, (he eats) the first two reciting two (texts) with
each ; if there are two, (he eats) the first reciting
two (texts and) the second reciting three texts ; (if
there is only) one, (he recites) all (the five texts)
together.
12. Having drunk water (with the text), 'Thou
10. Taitt. Sa/hit II, 3, 5, 3.
i r . This is an imitation of the Pra#a*gnihotra described above,
11,7, 12.
A 12. Taitt. Sawhita III, 1,8, i. The seven Anuvakas are Taitt.
Arawyaka X, 51-57. One oblation is to be offered with each
Anuvaka.
Ill, 8. jrANDRAYAJVA. 305
art water used for moistening Soma,' &c., he then
offers the (following) additional oblations of clarified
butter, with the seven Anuvakas (beginning), ' May
my Pra^a, Apana, Vyana, Udana, and Samana be
purified;' 'May my voice, mind, eye, ear/ &c.; 'May
my head, hands, feet ;' ' May my skin ;' ' May the
sense of hearing, touch ;' ' May earth, water ;' 'May
that which consists of food.'
13. (The ceremonies) beginning with the mut-
tering (of sacred texts) and ending with the gift of a
cow as a fee are known.
14. He worships the sun with (three versejf) ad-
dressed to Surya and the moon with (three vlrses)
addressed to ATandramas.
15. When he goes to rest, he mutters (the verse),
' O fire, keep thou good watch,'
1 6. When he awakes (in the morning, the verse),
'O fire, thou art the protector of vows.'
17. Let him not talk with women and Sudras
addressing them first ; let him not look at urine and
ordure.
1 8. If he has seen any impure substance, he
mutters (the text), 'Unrestrained (was) the internal
organ, wretched my eye; the sun is the most
13. Govinda here mentions that the whole of the ceremonies
alluded to are the uttaraaz daTvihomikaw tantrum.
14. As Govinda states, the former verses are 'ud vayaw tamasas
pan ' Taitt. Sawhita- IV, i, 7, 4 ; ' ud u tyam jdtavedasa*,' ibid. I,
,, 8, 4; 'Jitram devanam,' ibid. I, 4, 43, 'I while * ver
addressed to the moon are ' navo navo,' ibid. II, 4> 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*<ra, as well as
the -/Tandraya/za, are penances for all (offences).
PRASNA IV, ADHYAYA 1.
1. We will separately explain the various pena^^s
for the several offences, both heavier and lighter ones.
2. Let him prescribe whatever may be befitting
for each (case), heavier (penances) for great (crimes)
and easier ones for trivial (faults).
3. Let him perform the penances according to
the rule given in the Institutes (of the Sacred Law in
cases) where an offence has been committed with
the organ or with the feet (and) the arms, through
3. The construction is certainly elliptical. I understand tatra
with the first half-verse. Govinda separates the two half-verses,
yad upasthakntam papawr, &c., from the first, and reads at the end
IV, I. PENANCES.
thoughts or speech, through the ear, the skin, the
nose or the eye.
4. Or, in (the case of) transgressions committed
through the organ of vision, of hearing, of sensation,
of smelling, and through thoughts, he also becomes
pure by three suppressions of the breath.
5. In case (he commits the offences) of eating the
food of a Lucira or of cohabiting with a 6*udra female,
severally, he must perform, during seven days, seven
suppressions of the breath on each day.
6. For partaking of food unfit for eating or
drinking, and for selling forbidden merchandise, ex-
cepting honey, meat, clarified butter, oil, pungent
condiments and bad food, and for similar (offences),
he must perform, during twelve days, twelve sup-
pressions of the breath on each day.
7. For other transgressions excepting mortal sins
(pataka), crimes causing loss of caste (patanlya), and
the minor faults (called upapataka), he must perform,
during half a month, twelve suppressions of the
breath on each day.
8. For other transgressions^excepting mortal sins
of the half-verse prawiyaman samiU-aret, ' one should perform sup-
pressions of the breath (in even or equal numbers).'
5. Govinda tries to reconcile this rule with the one given above,
I, i, 2, 7, by assuming that the word .S'udra denotes here a Brah-
mawa who lives like a .Sudra and neglects his sacred duties.
6. I read, conjecturally, dvadajaham, ' twelve days.' The MSS.
of the text have dvadara dvadajaham, or corruptions pointing to
this reading, and C. I. reads ardhamasam. Regarding avaranna,
' bad food,' see note on Apastamba II, 6, ijj, 16.
7. I read, conjecturally, ardhamflsaw, 'half a month;' D. has
ardhamasan ; K. dvadajahaw ; M. dvada-nlrdhamSsam ; C. I. dvado-
jardhamasan, which is explained by shawmusan.
8. I read with M. dvftdara dvadajahan. D. K. have dvadsuaham.
The commentary omits the SOtra altogether.
314 BAUDHAYANA. IV, U
and crimes causing loss of caste, he must perform,
during twelve periods of twelve days, twelve sup-
pressions of the breath on each day.
9. For other transgressions excepting mortal sins
he must perform, during twelve half-months, twelve
suppressions of the breath on each day.
10. But for mortal sins he must perform, during a
year, twelve suppressions of the breath on each day.
11. Let him give his daughter, while she still
goes naked, to a man who has not broken the vow
of chastity and who possesses good qualities, or even
to one destitute of good qualities ; let him not keep
(the maiden) in (his house) after she has reached the
age of puberty.
12. He who does not give away a marriageable
daughter during three years doubtlessly contracts
a guilt equal to (that of) destroying an embryo.
13. Such will be the case if anybody asks her in
marriage, and also if nobody demands her. Manu
has declared that at each appearance of the menses
(the father incurs the guilt of) a mortal sin.
14. Three years let a marriageable damsei *"iit
for the order of her father. But after (that) time let
her choose for herself in the fourth year a husband
(of) equal (rank). If no man (of) equal (rank) be found,
she may take even one destitute of good qualities.
15. If a damsel has been abducted by force, and
has not been wedded with sacred texts, she may
lawfully be given to another man ; she is even like
a maiden.
9. I read with D., K., and M., dvada^irdhamasan. The com-
mentary omits also this Sfitra.
ii. Vasish/^a XVII, 67-71, and above.
15. VasishMa XVII, 73.
, I. PENANCES.
1 6. If, after (a damsel) has been given away, or
even after (the nuptial sacrifices) have been offered,
the husband dies, she who (thus) has left (her father's
house) and has returned, may be again wedded
according to the rule applicable to second weddings,
provided the marriage had not been consummated.
17. He who does not approach, during three
years, a wife who is marriageable, incurs, without
doubt, a guilt equal to that of destroying an
embryo.
1 8. But the ancestors of that man who does not
approach his wife who bathed after her temporary
uncleanness, though he dwells near her, lie during
that month in the menstrual excretions (of the
wife).
19. They declare that the guilt of the husband
who does not approach his wife in due season, of
him who approaches her during her temporary un-
cleanness, and of him who commits an unnatural
crime (with her), is equally (great).
20. Let him proclaim in the village a wife who,
being obdurate against her husband, makes herself
sterile, as one who destroys embryos, and drive her
from his house.
21. But for the transgression of that husband
who does npt approach a wife who bathed after
temporary uncleanness, (the performance of) one
hundred suppressions of the breath is prescribed
(as a penance).
16. Vasish/^a XVII, 74.
21. The MSS. of the text read, r/lusndtaw tu yo bhSrySw niya-
t&m brahmaari;;im i niyamatikrame tasya prSayanmataz smr/Um.
The commentary omits the first half of the verse altogether. The
latter, as read in the MSS., gives no sense. It seems to me that
o
1 6 BAUDHAYANA. IV, i.
22. Seated with KU&I grass in his hands, let him
repeatedly suppress his breath, and again and again
recite purificatory texts, the Vyahrz'tis, the syllable
Om, and the daily portion of the Veda.
23. Always intent on the practice of Yoga, let
him again and again suppress his breath. (Thus)
he performs the highest austerity up to the ends of
his hair and up to the ends of his nails.
24. Through the obstruction (of the respiration)
air is generated, through air fire is produced, then
through heat water is formed ; hence he is internally
purified by (those) three.
25. Through the practice of Yoga (true) know-
ledge is obtained, Yoga is the sum of the sacred
law, all good qualities are gained through Yoga ;
therefore let him always be absorbed in the practice
of Yoga.
26. The Vedas likewise begin with the syllable
Om, and they end with the syllable Om. The
syllable Om and the Vyahmis are the eternal,
everlasting Brahman.
27. For him who is constantly engaged in (re-
citing) the syllable Om, the seven Vyahr/tis, and
the three-footed Gayatrt, no danger exists anywhere.
28. If, restraining his breath, he thrice recites the
Gayatr! together with the syllable Om and with the
(text called) .$*iras, that is called one suppression of
breath.
29. But sixteen suppressions of breath, accom-
either its end must have been sawnidhau nopaga&Wati (as in
Stitra 1 7), or that a whole half-verse has been lost.
22-24. Vasish/a XXV, 4-6. 25. Vasish/^a XXV, 8.
26. Vasish^a XXV, 10. 27. VasishMa XXV, 9.
28. Vasish//;a XXV, 13. 29. VasishMa XXVI, 4.
IV, 2. PENANCES.
317
panied by (the recitation of) the Vyahntis and of
the syllable Om, repeated daily, purify after a mouth
even the slayer of a learned Brahmawa.
30. That is the highest austerity, that is the best
description of the sacred law. That, indeed., is the
best means of removing all sin.
PRASNA IV, ADHYAYA 2.
1. We will separately explain the various penances
for the several offences, both heavier and lighter ones.
2. Let him prescribe whatever may be befitting for
each (case), heavier penances for great (crimes),
and lighter ones for trivial (faults).
3. Let him perform the penances according to the
rule given in the Institutes of the Sacred Law.
4. He who is about to accept gifts, or he who has
accepted gifts, must repeatedly recite the four Ri\a-
verses (called) Taratsamandis.
5. But in case one has eaten any kind of for-
bidden food, or that given by a person whose food
must not be eaten, the means of removing the guilt
is to sprinkle water (over one's head) while one
recites the Taratsamandi AYkas.
6. But we will, hereafter, declare another rule for
(the expiation of) the murder of a learned Brahmawa,
whereby (men) are freed also from mortal sins of all
(kinds).
7. Let him (perform), during twelve nights, sup-
4. Gautama XXIV, 2. The gift is, of course, one which ought
rot to be accepted.
5. Rig-veda IX, 58. Mar^anam, literally 'rubbing,' means
sprinkling the head with a handful of water. Govinda.
318 BAUDHAYANA. IV, 2.
pressions of the breath (and) mutter purificatory
texts, the Vyahmis, the syllable Om, (and) the
Aghamarsha^a hymn, (living) on milk;
8. Or (he becomes) pure if he bathes, and during
three (days and) nights subsists on air and (remains
dressed) in wet clothes.
9. But if he has repeatedly committed for-
bidden acts of all kinds, and has (afterwards)
worshipped reciting the Vanml (texts), he is freed
from all sin.
10. Now a student who has broken his vow
(avaklrwin) shall heap fuel on the fire on the night
of the new moon, perform the preparatory cere-
monies required for a Darvthoma, and offer two
oblations of clarified butter (reciting the following
texts) : ' O Lust, I have broken my vow, my vow
I have broken, O Lust, to Lust Svaha;' *O Lust,
I have done evil, I have done evil, O Lust, to Lust
Svaha.'
11. After he has made the offering he shall
c>
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</-6a-
pajubandha.
Anvashfaki, Va. xi, 43.
Apapltra (low-caste), vol. ii, p. i r ;
Ap. l, 15, 29; 21, 6; H, 17, 20.
Va. xx, 16. Ba. r, ai, 15; a,
13; "> 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<Kihas.
Gambling, Ap. 11, 35, 13-13. Ga.
xxv, 18 Ba. n, a, 16.
Ganahomas, Ba. iv, 7, 5-7; 8, 1-11.
Gandharva, Ap. I, 20, 6. Va. xxvm,
6. Ba. n, 4, 5.
Gandharva marriage, Ap. II, 11-20.
Ga. iv, 10. Va. I, 33. Ba. I,
30, 6, 13, l6.
Ganges, Va. i, ra. Ba. i, 3, 10.
Garbhadhana, Ga. vm, 4.
Gautama, vol. ii, pp. xlvi-lvi; vol.
xiv, pp. xxi, xl.
quoted, Va. iv, 14, 36. Ba. I, 2,
7? ", 4, i?
Gaya, Va. xi, 43.
GayatrT. See Savitri.
Gifts, Ap. l, 13, 16; 18, 1-19, 16;
n, 10, 4; 15,13- Gauv, 71-33;
x, i; xix, ii, 16. Va. , 14,
15 ; vi, 36, 30-32; vm, 13;
xiv, 12-13; xx, 47; XXII, 8;
xxvm, 16-22; xxix. Ba. i,
18, 2-4; H, 5. 19-ao; 6, 41-
42; III, 10,9,14.
- manner of making, Ap. H, 9 8 ~9-
Ga.v, 18-2 j. Ba. n, 7, 3V-4C.
344
INDEX TO VOLS. II AND XIV.
Gifts, penance for accepting, Ap. i,
28,11. Ga. xxiv, 2. Ba.n, 5, 8;
IV, 2, 4.
Girdle, sacred, Ap.l, 2, 33-37. Ga. I,
15. Va. xi, 58-60. Ba. I, 3, 13.
Godana rite, Ga. II, 9.
Godavari river, vol. ii, p. xxxi.
Gods, images of, Ap. I, 30, 20, 22.
Ga. ix, 12.
Gosava sacrifice, Va. xxil, 7. Ba.
II, i, 4.
Govindasvamin, vol. ii, p. xlix ; vol.
xiv, p. xlv.
Grammar, a Vedanga, Ap. II, 8, ii.
study of, Va. x, 20.
Guests, Ap. i, 15, i ; n, 4, i, ii ; n,
4, n, 13-20; 6, 5-9, 4. Ga.
v, 25-45. Va. VIII, 4-5, 11-15.
Ba. ii, 5, 11-18; 6, 36-37.
Gu^arlt, vol. ii, p. xxxii.
Guru (venerable person), Ap. I, a,
29; 6, 29,31,33; 8,14-15; 10,
2; 14, 6, 15-17; 15,1; 21, 9;
11,15,8. Ga. n, 14, 37; v, 21 ;
vi, 3; ix, 6 4 ; xvn, 4 ; xx, 2,
6. Va. xin, 24; xiv, 13; xvii,
56 ; xx, i, 9-10. Ba. n, 2, 13 ;
4,9', 5,19.
slaying a, Ap. I, 24, 24-25.
adultery with wife of, Ap. i, 25,
1-2, 10 ; 28,15-18. Ga. xxi,
1,8; xxm, 8-12; xxiv, 10-12.
Va. i, 20; xx, 13-14; xxvi, 7-8.
Ba. i, 18, 18; n, 1,13-15; 4,15.
other offences against, Ga. xxi,
10; xxm, 30-31. Va. i, 23; xxi,
28. See Teacher, Parents.
Gaiminiya school, vol. ii, p. xlix.
Ganaka, vol. ii, p. xxxviii; p. 131.
Ba. II, 3, 34.
Gatakarman, Ga. vin, 14.
Gyeshf/tesaman, he who knows, Ap.
n, 17, 22. Ga. xv, 28. Va. in,
19. Ba. n, 14, 2.
Hair, arrangement of, Ap. i, 2, 31-
32. Ga. i, 27; in, ii-i2, 24.
Va. n, 21 ; vii, ii ; ix, i ; x, 6.
Ba. II, ii, 15, 18.
Haradatta, vol. ii, pp. xliii-xliv, Ivii.
Harihara king, vol. ii, p. xxxiii.
Harita, vol. ii, p. xxvi ; vol. xiv, p. xx.
quoted, Ap. I, 13, 10; 18, 2 ; 19,
ia; 38, i, 6; 29, 12, 16. Va.
II, 6 Ba. n, 2, 21.
Herdsman, law affecting, Ap. n, 28,
3-9. Ga. XI, 21 ; xil, 20.
Hermit, Ap. 1, 18, 31 ; ii, 9, 13 ; 21,
i. Ga. HI, 2. Ba. n, n, ia;
13,75 17,6; m, i, 8; iv, 5, 27.
classes of, Ba. in, 3, 9-15.
duties of, Ap. ii, 21, 18; 23, 2.
Ga. in, 26-35. Va. vi, 19-20;
ix. Ba. n, ii, 14-15; ni, 3,
18-4, 22.
penance for, Va. xxi, 33.
Himalaya, Va. I, 8-9. Ba. I, 2, 9.
Hiranyakejin, vol. ii, pp. xiii, xvi,
xxiii-xxiv; vol. xiv, p. xxxvi. Ba.
n, 10, 14.
Homicide, Ap. I, 21, 8 ; 29, 2-3 ; n,
27, 16-17. See Murder.
Honey-mixture, Ap. n, 8, 5-9. Ga.
v, 27-30. Va. xi, 1-2. Ba. n,
6, 36-37.
Horse-sacrifice, Ap. I, 24, 22. Ga.
xix, 9; xxm, 9. Va. xi, 78;
xxil, 6. Ba. II, i, 4-5 ; in,
10,7.
Hotr/ priest, seat of, Ba. I, 15, 24.
House, dispute about, Va. xvi, 12-
13-
Householder, duties of, Ap. II, i, i-
13,23; 20,10-20. Ga. rv-v.
Va. vi, 19-20; VHI ; XI. Ba.
II, 4, 22-5, 9; 13, 7-9.
Husband and wife, rights of, Ap. ii,
14, 16-18; 27, 1-7; 29, 3-4.
Ga. vi, 6; xvm, 1-3. Va. v,
1-2 ; xxi, 9-10 ; xxvin, 7. Ba.
II, 3, 44-47 ; 4, 6. See Wife.
Idiot, excluded from inheritance,
Ga. xxvm, 43. Ba. n, 3, 38.
son of, inherits, Ga. xxvm, 44.
Impure substances, penances for
swallowing, Ga. xxm, 3. Va.
Xx, 20. Ba. ll, 2, 36 ; iv, 6, 7.
for touching, Va. xxm, 24-
25.
Impurity through births and deaths,
Ap. I, 15, 18; II, 15, 2-8, 20-
26. Ga. xiv. Va. iv, 16-37.
Ba. i, ii, 1-8, 17-23, 27-32.
See Purification.
Incest, Ap. I, 21, 8. Ga. xxi, 1-8 ;
xxui, i?.- Va. xx, 15. Ba. a,
2,13; 4, 11-12.
Indivisible property, Ga. xxvm,
46-48.
Infants, Ap n, 15, 20-26. Ga. n,
INDEX TO VOLS. II AND XIV.
345
1-5; xiv, 44 . Va. ii, 6-7; xix,
37. Ba. i, 3, 6; u, 3-4.
Inheritance, Ap. 11, 13, 2, 13-14, 14.
Ga. xxviu, 1-47. Va. xv, 9 ;
XVH, 1-54, 81-87. Ba. 1, 1 1, 1 1,
16; n, 32-43. See Brother,
Daughter, Mother, Sakulya,
SapiWa, Son, ( Wife, Pupil,
Teacher, Officiating priest,
King, Exclusion from inherit-
ance, Coparcener, Indivisible
property, Partition, Re-united
coparcener.
Initiation, Ap. l, i, 5, 8-21. Ga. I, 5-
14. Va. n, 3; xi, 49-73. Ba.
i, 3, 7-12.
neglect of, Ap. i, i, 22-2, 10.
Ga. xxi, ii. Va. xi, 74-79.
Ba. i, 16, 16.
second, Ga. xxn, 2. Va. xx, 17-
20; xxni, 30. Ba. ii, i, 19-21.
Interest, Ga. xn, 29-36. Va. n,
43-51. Ba. i, 10, 22-25.
Judge, Ap. II, 29, 5-6. Ga. xm,
26-31. Ba. i, 19, 8-9.
Judicial procedure, Ap. n, 1 1, 1-3 ;
29, 6-9. Ga. xi, 19-25; xiil.
Va. xvi. Ba. i, 18,7-16.
Kalakavana, Va. I, 8. Ba. I, 2, 9.
Kaleyas (Kaletas), vol. ?i, p. xv.
Kalinga, vol. ii, pp. x*xiv-xxxvi. Ba.
I, 2,14-15.
Kalpa, a Vedanga, Ap. II, 8, n.
Kalpa-sutras, vol. ii, p. xi. Ap. II, 8,
12-13.
Ka;zara country, vol. ii, p. xxxi.
Kanva, vol. ii, p. xxvi. Ap. 1, 19, 3 ;
28, i.
Kawva, vol. ii, p. xxvi; vol. xiv, p.
xxxvi. Ap.l,i9, 7. Ba. 11,10, 14.
Kavayana, vol. xiv, p. xxxvi.
Kapila, son of Prahlada, Ba. 11,11,28.
Kapota mode of life, Ba. in, i, 16 ;
2,15; i y > 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
_l
B
r& fl
-c .
J3
S
rrjn*rinrv f <y r- t* f~
I- ^ K- -\ 1-
1
D '0 - U oJ-U
U) 1 **-'
1
D ^) '0 - UoJ-U ^
) U ^
f\
-I
^
. e/
A
.
(
u.
o^'NJ fi^ Ov/ c >*' S/ *2"
/ S)
N
_
j
5
! IB tr tr to tic/ . Iv
M fir if pr
I
S' f "
i 3
....
^
*&* 's
3 "
o
1 i
5 [ o
a
.
o9
*
CD ^ ^^
*
^ *5 3 <H
*
erf
BO S S S "S ^ ^
CONSONANl
1 s ' i3 2|*SS
?--' 3 fcfc2.2 BO 'a
1 1 :|S n sJ s J 31
S s 2 s S 3, .:
.2 " S'S*' ..i" =
s? *i 1 'i s 5 r - - 1 j
& s 5 sS w o
-.Mim-Mtn to b-OOOlO'-'W
5 3 .2
fi C g
5. . a
S 3 Z
? o
i . 13
i 's ! r
5 -^ f) CO K-
TRANSLITERATION OF ORIENTAL ALPHABETS
FOR THE SACRED BOOKS OF THE EAST. ^59
. t
e &<
* * .
. . .
Q'
. . .... .
-a j>
> 3> . t. ' *]
5 . . .
'3
"8
"C
o
S
5 2
S ? '5<
il
S 1 ":8
aspirati
Nasalis . . . .
Semivocalis .
fr
a, '5
SB
i
00
< 3
" ."S
!Q " -J s -2 . .
'! s- g S * S
t4 3 Sg.g B 4* g .
.2 - | 5 g S ! t g,
g s . g | -g :s = s
^ i ^l^^^>
00 O5 O i-< (M
00 O5 O i-l
V rr O O
WS CO N. 00 O5
O 5 *0 5 O
360
TRANSLITERATION OF ORIENTAL ALPHABETS.
!
u
. . . '33
: : 5 : : : : * :
.
1 1 1 1* ' 1 1 I
. i h
1' r 1 *" 1 1* ' r r 1 '
"
25
. v J 1 Lx* . ~ 1 I . L
vl
1
- 1 l % !> 1 J^ ' o
a *>
^
\J 1 U 1 L * U
, 1
I
-^ l x J 1 "I *> " J
' *N '
g
"^ ^
^ .
^-^
r t~l 2/
g
: - ; ^ 3 -i ^ ; ^ ^^c , :
f'^f^' "
N
" 3
CO **
j
A
6 t twdur lc If* to* Iff* in ffi b/
* ^ ,j
g
p |P MTMMT |i, fv [jr ffr ir> |t? tv *'
* P* P
to
... . .
*
f
U U
< S
3 -
> 5
- * s-^ '-~- >-~* ^
'S' 5
!i U
z *
1 8
z[ D
f qj
'o o So
. 'S
* >r 3 ....
pC
^ rt f**!
^ o s
! ::::::;::':^|3
2 g s * I t" I 1
VOWELS.
JHC cs'es'S 3r3 ***
1 & t"i s-S a -s s ^ 3 s| -9
s ^ a . J .s "3 .3-
S5 J O PH Q J J O Q
rO -2 ^ * S
M 5 * 00
^ ? a | - --s
| I 111:
,2 s > o . li -.3 .9 2
6 Q O 2 J O
OO O3 CD ^^ ^1 CO ^* *O CO 1*^
O Of CAllfORNIA o
o vavam VINVS o
O THE UftRARV Cf
from which it was borrowed
THE UNIVERSITY o
o OF CAllfOSNIA o