■."■J"* 
 
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 SAVf.Wi-"? "7- ■■■'■, 
 
 
 

 * 
 
 PRINCETON, N. J. 
 
 S^e//. 
 
 J^ 
 
 BL 1010 .S3 V.14 
 
 The Sacred Laws of the 
 Aryas 
 
 
,v|^ 'S..- .-.':; ■...-•:-: ■ 
 
THE 
 
 SACRED BOOKS OF THE EAST 
 
 [14] 
 
Uontron 
 
 HENRY F Pi W D E 
 
 OXFOBD UNIVERSITY PRESS WAREHOUSE 
 
 7 PATERNOSTER ROW 
 
THE 
 
 / 
 
 y/ 
 
 SACRED BOOKS OF THE EAST 
 
 TRANSLATED 
 
 BY VARIOUS ORIENTAL SCHOLARS 
 
 AND EDITED BY 
 
 F. MAX MULLER 
 
 VOL. XIV 
 
 AT THE CLARENDON PRESS 
 1882 
 
 [^// rights reserved^ 
 
THE 
 
 "sacred laws of the Aryas 
 
 AS TAUGHT IN THE SCHOOLS OF 
 
 APASTAMBA, GAUTAMA, VASISPI^A, 
 AND BAUDHAYANA 
 
 TRANSLATED BY 
 
 GEORG BUHLER 
 
 PART II 
 VASISHry/A AND BAUDHAyANA 
 
 AT THE CLARENDON PRESS 
 1882 
 
 [ A/l rights reserved^ 
 
JC> 
 
 Jtx- 
 
 
 CONTENTS. 
 
 Introduction to Vasishta'a 
 Introduction to Baudhayana . 
 
 PAGE 
 
 xi 
 xxix 
 
 VASISHr^A DHARMASASTRA. 
 
 General Rules . . , , 
 Four Castes .... 
 Lawful Occupations . 
 Duty of Studying the Veda 
 Definitions , . . - 
 Purification . , . - 
 Origin of Castes 
 Impurity . . , . . 
 Women . . , , , 
 Rule of Conduct 
 Studentship . .... 
 Householder .... 
 Hermit . , . , . 
 Ascetic ..... 
 Guests ..... 
 -S'raddhas ..... 
 Sacrifices ..... 
 Initiation ..... 
 Snataka ..... 
 Study of the Veda . 
 Saluting .... 
 Lawful and Forbidden Food . 
 Adoption ..... 
 Excommunication 
 Legal Procedure 
 
 I 
 
 9 
 II 
 
 17 
 19 
 
 21 
 
 25 
 27 
 
 31 
 34 
 40 
 42 
 
 45 
 46 
 
 49 
 51 
 56 
 
 57 
 59 
 63 
 67 
 69 
 
 75 
 
 77 
 79 
 
VIU 
 
 CONTENTS. 
 
 
 
 
 PAGE 
 
 Inheritance 
 
 
 . 84 
 
 Mixed Castes . 
 
 
 • 93 
 
 Duties of a King 
 
 
 . . 96 
 
 Penances . 
 
 
 . 102 
 
 Secret Penances 
 
 
 . 124 
 
 Gifts 
 
 
 . . 136 
 
 BAUDHAYANA DHARMA^-ASTRA. 
 
 Sources of the Law 
 
 Different Customs 
 
 Studentship 
 
 Snataka . 
 
 Waterpot . 
 
 Purification 
 
 Lawful LiveUhood 
 
 Impurity . 
 
 Inheritance 
 
 Impurity . 
 
 Forbidden Food 
 
 Sacrifices . 
 
 Castes 
 
 The King 
 
 Criminal Law 
 
 Witnesses 
 
 Marriage . 
 
 Veda-Study 
 
 Penances . 
 
 Inheritance 
 
 Women . 
 
 Householder 
 
 Snataka . 
 
 The Twilight Devotions 
 
 Bathing . 
 
 Tarpawa . 
 
 Mahaya^was 
 
 143 
 146 
 149 
 158 
 160 
 164 
 
 175 
 
 177 
 
 178 
 180 
 184 
 186 
 196 
 199 
 201 
 202 
 205 
 208 
 211 
 224 
 
 231 
 
 237 
 
 238 
 
 245 
 249 
 252 
 256 
 
CONTENTS. 
 
 IX 
 
 The Four Orders 
 The Offering to the Vital Airs 
 Eating , . . . . 
 .S'raddhas ..... 
 The Procreation of Sons 
 Ascetic . . > . . 
 Ways of Living for Householders 
 Hermits ..... 
 Penances for a Student . 
 Aghamarsha/?a .... 
 Prasr/tiyavaka .... 
 Kushma//</as .... 
 ^andrayawa .... 
 Anaj-natparaya«a 
 Penances ..... 
 Secret Penances 
 Rites securing Success 
 Parijish/a on Adoption 
 
 Index to Parts I and H (Vols. II and XIV) 
 
 Additions and Corrections .... 
 
 PAGE 
 258 
 262 
 264 
 266 
 
 284 
 
 294 
 296 
 297 
 
 307 
 
 320 
 322 
 
 334 
 
 337 
 
 355 
 
 Transliteration of Oriental Alphabets adopted for the Trans- 
 lations of the Sacred Books of the East 
 
 357 
 
INTRODUCTION 
 
 TO 
 
 VASISHr//A. 
 
 The Vasish///a Dharma^-astra is, like that of Gautama, 
 the last remnant of the Sutras of aVedic 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 withVasish///a Maitravaru;?i, one of 
 the most famous Rhh'is 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 VasishZ/^a Dharma-sutra was considered either 
 to be a work composed by the Rishi 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^ 
 '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 ^ which contain the observances 
 to be kept by sinners who undergo Krikk/m. penances, Va- 
 sish///a's name is brought forward as the authority for them, 
 and the last words are, ' Thus speaks the divine Vasish/Z/a.' 
 Finally, the concluding Sutra of the whole work^ gives 
 
 ^ Vasishi^Aa Dharmasastra II, 51. 
 
 « Vasish2'Aa Dharmasastra XXIV, 5. 
 
 3 Vasish/'Aa Dharmasastra XXX, 11. Similar invocations of teachers at the 
 end of Sutras occur frequently, e.g. Asvalayana S'rauta-sutra XII, 15. H 5 ^^Sr 
 vidhana V, 3, 4; Yaska, Nirukta, Roth, p. 216. 
 
XU VASISHT^A. 
 
 expression to the devotion felt by the author for the Rtshi, 
 'Adoration to Vasish///a, vSatayatu, the son of Mitra and 
 Varu;za and of Urvaj-i.' The epithets used in this last pas- 
 sage conckisively show that the Vasish//^a after whom the 
 Dharma-sutra is named, is the individual who, according to 
 the Brahmanical tradition, is the Rishi of a large portion of 
 the seventh Ma«(^ala of the Rig-veda and the progenitor of 
 the Vasish///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 Vii-vamitra, and in other 
 Suktas as a half mythical being. For the verses Rig-veda 
 VII, ^;^, 11-14 trace the origin of this Vasish//^a to the two 
 sons of Aditi, Mitra and Varuwa, and to the Apsaras Urvaj^i, 
 and contain the outline of the curious, but disgusting story 
 of his marvellous birth, which Sa.ya.na. narrates more cir- 
 cumstantially in the commentary on verse 11. Moreover, 
 the word 5atayatu, which in the Dharma-sutra is used as an 
 epithet of Vasish//^a, occurs Rig-veda VII, 18, 21 in close 
 connexion with the RzshVs 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 Paraj-ara, 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 taken as a proper name ^ 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 Rzshls 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 Vasishi'//a were 
 
 * See Petersburg Dictionary, s. v. satayatu. 
 
INTRODUCTION. XIU 
 
 originally studied by and authoritative for the Balwrikas, 
 the Rigved'ms alone, and afterwards became an authority 
 for all Brahmans ^. In the introduction to Gautama it has 
 been shown that a similar assertion which Govinda makes 
 with reeard 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 K/ia.ndoga. 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 Dharma^-astra originally was the exclusive 
 property of a school of Samavedins. In the case of the 
 Vasish//^a Dharma^-astra 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 grzhya rites, and must be taken 
 from the particular recension of the Veda to which the per- 
 former belongs. Besides, the texts of this description w^hich 
 actually occur, do not bear the mark of a particular Veda or 
 5akha. 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 Rikd.s 
 in chapters XVII and XXVI, as well as to the legend of 
 5una/^sepa, which is told only in works belonging to the Rig- 
 
 ^ See Sacred Books of the East, vol. ii, p. xlix, note 2. As Govindasvamin's 
 statements possess a considerable importance, I give here the whole com- 
 mentary on Baudhayana I, i, 2, 6, according to my two MSS., C.I. and C.T. : 
 
 ^^ ftpfirfTT ^^^m ^n^nT JTc^^'nt^THfw^^^ ^-501^ ^r^ ^"tfc5^- 
 
 TniTift^nTr»if5't^ ^V^m:^ Wff [Wff C. I. ; ^^ C. T.] ^Tfjff? ? 
 C. T.] H^^iqi^^T^ II 7T^ 7T^ ^l^nn^lT^^ T^\ n% II ^^ ^^f^- 
 
XIV VASISH^fl-A. 
 
 veda, as a proof that the Vasish//^a Dharmaj-astra is the work 
 of a 7?/gvedin. Under these circumstances the three pas- 
 sages, mentioning Vasish///a's name, and especially the last 
 which identifies him with the Ktshi 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 
 Bahvrika.s, i.e. the Rigvedins in general, formerly studied 
 the Vasish///a Dharmaj-astra. It might, therefore, be in- 
 ferred that the work possessed equal authority among the 
 Ai-valayaniyas, the 5ahkhayaniyas, the Ma/idukayansiS, 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 Aj-valayaniyas nor the vSankhayaniyas of the present 
 day study or attach any special importance to the Vasish- 
 t/ia, Dharmaj-astra. Secondly, if the Vasish///a Dharma- 
 .yastra 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 iTarawas, as is the case with the Dharma-sutra, 
 which both the Apastambiyas and the Hairawyakej'as study, 
 and with the iTayana-sutra, which the Bharadva^as and the 
 Hairawyakei-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///a 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 7?/gvedins, the name of which he did not know, 
 or did not care to give, originally possessed the Vasish/'/^a 
 Dharmaxastra 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 Rtgvedlns has been handed down. But, considering the 
 fact that Vedic schools are frequently named after Vedic 
 Rzsh'is, it seems not improbable that it was called after the 
 Vasish///a whose authority the Dharma-siltra invokes, and 
 that we may assume the former existence of a Vdsish//^a 
 school, a Sutra-^ara;^a, of the Rig-veda \ 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 Brahmanical tradition, will 
 explain why the title-pages of this and of the first part 
 speak of a school of Vasish//^a. 
 
 The position of the Vasish//za Dharma-siitra in Vedic 
 literature can be defined, to a certain extent, by an analysis 
 
 ^ A school of VasishifAas, belonging to the SSma-veda, certainly existed in 
 ancient times. I have formerly put forward a conjecture that the Vasish/to 
 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 VASISHTHA. 
 
 of its numerous quotations from the Sa;«hitas, Brahma;^as, 
 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-s{itras 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 vSVuti, 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-sa;«hita are quoted IV, 2i ; 
 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, 3, 32, ^S- 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, ^^, shows a 
 great resemblance to the explanations of Vedic passages 
 given by Yaska in the Nirukta^. 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//^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 Ka///aka, has not been able to find 
 them. A third passage, I, 37, said to be taken from the 
 Tifaturmasyas, i.e. the portion of a Sa;;/hita which treats of 
 the /v aturmasya sacrifices, actually occurs in the Ka///aka. 
 But, as it is likewise found in the A"aturmasya-ka;/^a of the 
 Maitrayamyas, 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 
 
 ^ This resemblance has not escaped Krishnapandita., who says in his com- 
 mentary, ftr^^TTor^ H^^ ^f ^frT II FJTl^fJTi^Tf^ 11 ^m^^nf^ f^^- 
 
INTRODUCTION. XVU 
 
 long quotation which, in spite of some small discrepancies, 
 seems to have been taken from the Taittiriya-sawhita of 
 the Black Ya^ur-veda. Passages of the Taittiriya Ara«yaka 
 are quoted or referred to X, ^S and XXHI, 23. The 
 White Ya^ur-veda is mentioned several times as the Va^a- 
 saneyi-j-akha or the Va^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 vSatapatha-brahma?;a, 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-sa;;^hit^ is furnished 
 by the Mantra, given II, 34. The text, quoted there, 
 occurs in three different vSakhas, 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 Va^asaneyi- 
 sa7/diita 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 I, 14-16. An Upani- 
 shad, connected with the Atharva-veda, the Atharvaj-iras, is 
 mentioned in the borrowed chapter XXII, 9, and the 
 existence of the Atharva-veda is pre-supposed, also, by ' the 
 vows called ^Siras,' which are alluded to in the suspicious 
 chapter XXVI, 11, and are said to be peculiar to the 
 Atharvavedlns \ 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 and used a treatise, 
 attributed to Yama, the Dharma-sutras of Manu, Harita 
 and Gautama, and perhaps that of Baudhayana. With 
 respect to two verses, which, as the Sutra says, were pro- 
 claimed by Pra^apati, XIV, 34, 30, it is somewhat doubtful, 
 if it is meant that they have been taken from a work, 
 attributed to Pra^apati, or that they are merely utterances, 
 supposed to have been made by that deity for the benefit 
 
 1 See Baudhayana Dharma-sutra II, 8, I4, 2, note. 
 [14] b 
 
XVlll VASISUTHA. 
 
 of mankind. The latter view seems, however, the more 
 Hkely one, as it is customary in the Smrztis 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, 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 
 Yamasmrz'tis, which exist in the present day, can be meant. 
 The quotations from Manu are numerous ^ 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 Manusmritl. For the prose passage from the 
 Manava, given IV, 5, furnishes the proof that the author of 
 the Vasish/Z/a Dharmaj-astra quotes from a Dharma-sutra 
 attributed to a Manu, while other quotations show that the 
 Manava Dharma-sAtra 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 Bhr/gu's version of 
 the Manusmr/ti. Fifteen years ago ^ I first called attention 
 to Vasish/Z^a's prose quotation from the Manava, and 
 pointed out that, if the MSS. of the Vasish///a Dharma- 
 ^astra were to be trusted, a small piece of the lost Manava 
 Dharma-sutra, on which the present Manusmr/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//^a 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 ^ Moreover several of the best MSS. 
 
 ' They occur Vasish^Aa Dharmajastra I, 17; III, 2 ; IV, 5-8; XI, 23; XII, 
 16; XIII, 16; XIX, 37; XX, 18; XXIII, 43; XXVI, 8. 
 ^ Digest of Hindu Law Cases, p. xxxi, note, first edition. 
 * Such, I suppose, will be the opinion of all European scholars. Those Hindus 
 
INTRODUCTION. XIX 
 
 show, by adding the particle ' iti ' 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 Manusmnti, 
 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 iiTto 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;za or Kshatriya guest. A closely corresponding passage 
 is found in the 5atapatha-brahma;/a, and a verse expressing 
 the same opinion in the Ya^vTavalkya Smr/ti, 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 
 Brahma«a and its language is very archaic, it is quite 
 possible that, though belonging to the passage from the 
 Manava-siitra, it contains a Vedic text, taken from some 
 hitherto unknown Brahma;^a 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 6"lokas current 
 among the Brahmanical community; and Sutra 8 would 
 give the Vedic authority for the preceding sentences. This 
 arrangement would be in strict conformity with 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 Knsh?japa«c?ita's ingenious, but unsound explanation of the 
 words iti manavam, by iti manumatam, ' such is the opinion of Manu.' 
 
 b 2 
 
XX YASISHTHA. 
 
 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-/^ara«a. 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 ^, 
 which are not marked as quotations, but occur in Bhr/gu's 
 metrical Manusawhita. Some of them present more or less 
 important variae lectiones. Moreover, there are four verses 
 which, though VasishZ/^a attributes them to Harita and 
 Yama^, are included in our Manusmrz'ti and treated as 
 utterances of the father of mankind. The bearing of both 
 these facts on the history of the Manusmr/ti is obvious. 
 But the frequency of the references to or quotations from 
 Manu which Vasish///a makes, teaches another important 
 lesson. Like the fact that Manu is the only individual 
 author to whom Gautama refers ^, 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 Manusmr/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 Smrz'tis, they invariably place 
 Manu's name first ^. 
 
 Vasish///a gives only one quotation from Harita, II, 5. 
 Harita was one of the ancient Sutrakaras of the Black 
 Ya^ur-veda, who is known also to Baudhayana. From a 
 passage which Kr/sh;/apa;z(^ita quotes in elucidation of 
 
 » Vasish;,%a Dharaiasastra I, 2 2 ; 11,3,10,27,48; III, 5, 11, 60; V, 2 ; 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. 
 
 '^ Vasish/Aa Dharmasastra II, 6; XVIII, 14-15 ; XIX, 48. 
 
 ' Sacred Books of the East, vol. ii, p. Ivii. 
 ■ * See e.g. the grant of Dhnwasena I, dated Sawvat, i.e. Guptasamvat 207, 
 PI. i, 1. 7; Ind. Ant., vol. iy, p. 105. 
 
INTRODUCTION. XXI 
 
 Vasish//za XXIV, 6, I conclude that Harita was a Maitra- 
 yawiya^. The relation of the Vasish///a Dharma-statra 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 Prajna 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 Praj-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- 
 j-astra 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 bn 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///a 
 knew and used Baudhayana's work. 
 
 In the introduction to his translation of the Vish;/usmr/ti^ 
 Professor Jolly has pointed out two passages of Vasish//za 
 which, as he thinks, have been borrowed from Vish/^u, and 
 prove the posteriority of the Vasish//^a Dharmaj-astra, if not 
 to the Vish;msmr/ti, at least to its original, the Ka//^aka 
 Dharma-sutra. He contends that the passage Vasish///a 
 XXVIII, 10-15 is a versification of the Sutras of Vish;m 
 LVI, which, besides being clumsy, shows a number of 
 
 1 He says : Tf^T =^ ^RItT: 1 7!^7TfraTrr: ^^^[°?!ft ^T^^^?] ^^^T^ 
 
 * Sacred Books of the East, vol. ii, pp. liii-lv. 
 3 Sacred Books of the East, vol. vii, p. xviii. 
 
XXU VASISHTHA. 
 
 corruptions and grammatical mistakes, and that Vasish///a 
 XXVIII, 18-22 has been borrowed from Vish/m 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 Vish;m LXXXVII, but the rite of feeding 
 Brahmans with honey and sesamum grains, which occurs 
 Vish;m XC, 10. The three verses, Vasish///a XXVIII, 
 20-22, on the other hand, really are the same as those 
 given by Vish/Ai LXXXVII, 8-10. It isj however, expressly 
 stated in the Vish;/usmr/ti 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///a 
 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 Ka///aka. The further inference 
 as to the priority of the ancient KaZ/mka-sutra to Vasish//^a, 
 which Professor Jolly draws from the comparison of the two 
 passages, would also be unimpeachable, if the genuineness of 
 Vasish///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 on 
 secret penances show, 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. XXllI 
 
 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 Sutra. They are made up entirely of Anush/ubh 
 ^lokas, and the phrases ^ ' I will now declare,' ' Listen to my 
 words,' which are so characteristic of the style of the later 
 metrical Smr/tis and of the Pura;/as, 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 KrzHVn'a and iTandraya/za penances, 
 which has been given XXI, 20 and XXIV, 45, 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, 16-22 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 Sutrakaras 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, lo ; XXVIII, lo, 20. 
 
XXIV VASISHrFA. 
 
 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 51oka 
 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 Vasish///a Dharmaj-astra, and 
 partly by the facts connected with the treatment of ancient 
 works by the Pa/^<^its, which my examination of the libraries 
 of Northern India has brought to light ^. 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 Siitra 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 G^aina and 
 Kaj-mir 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 
 Pa/z^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 Pa«(^its set to work at the restoration of the lost 
 portions, just as the Ka^-mirian Sahebram Ta/idit restored 
 the Nilamata-pura/^a for Maharaja Ra;/avira^iwha. They, 
 
 * See Report on a Tour in Kasmtr, 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 frbm their 
 knowledge of Manu and other Smrztis, of the Mahabharata 
 and the Purdwas. 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 Mahdbharata, the Hariva;;wa, the Pa^?/('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^;1anej-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 Vish/ni LVI. 
 With the exception of the quotations, the Vasish//^a 
 Dharmai-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//^a are mentioned in the Pura/zas. 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 pohtical relations with India. 
 Nor will it be advisable to adduce the fact that Vasish///a 
 
 1 Thus Vasishi-Aa XXVIII, 7 is quoted in the Mitakshara on Yag-ilavalkya 
 III, 298; XXVIII, 10-15 on Ya^riavalkya III, 309; and XXVIII, 18^19, 23 
 on Ya^wavalkya III, 310. 
 
XXVI VASISHrZ/A. 
 
 XVI, lOj 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 Sutrakaras regarding written documents is probably 
 due to their strict adherence to a general principle under- 
 lying the composition of the Dharma-sutras. 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 guwadharma 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 
 dei-a^ara, the custom of the country, or to the Niti and 
 Artha-j-astras, the Institutes of Polity and of the Arts of 
 common life. It would, also, 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 regarding 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 widows, and 
 to the law of the Niyoga or the appointment of adult 
 
INTRODUCTION. XXVll 
 
 widows, which Vasish//za 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 Smr/tis, and disputes on these subjects seem to 
 have existed among the various Brahmanical 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 Ka//^aka, the Va^asaneyi- 
 j-akha, 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 />rara;/a 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- 
 pa/z^ita Dharmadhikari, and on a rough edition with the 
 varietas lectionum from the, two MSS. of the Bombay 
 Government Collection of 1 874-75 1, 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 VamanaMrya 6'/^alkikar, now teacher of Sanskrit in the 
 Dekhan College, Pu«a. 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 Krzsh;/apa;z</ita's text ; and E., though 
 
 ^ See Report on Sanskrit MSS. 1874-75, p. 11. 
 
XXVIU VASISHrj^A. 
 
 purchased at Pu7/a, 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., and still more Kr/sh;/apa;^<fita'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 Tandlt 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 Dharmaj-astra is very desirable, and I trust that 
 Dr. A. Fuhrer, of St. Xavier's College, Bombay, will soon 
 supply this want. Kr/shwapa;/ (Rita's commentary, for which 
 he had not the aid of older vr/ttis, 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 
 
 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 Hira;/ya- 
 kej-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 Siitra-^^arawa, 
 which is said to exist to the present day\ 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^. 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 Hira;/yakej-in have been presei"ved 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 Hira«yakei-in seem to have been 
 kept free from extensive interpolations, several parts of 
 
 ' 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 Pa^zffits have assured me that many Baudhayaniyas are to be found 
 among the Telingana and Karna/aka Brahmans. 
 
 ^ 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\ whose 
 long residence in Southern India and intimate acquaint- 
 ance with its Brahmanical libraries have made him the 
 first authority on the literature of the schools of the Tait- 
 tiriya-veda, the Sutras of Baudhayana consist of six 
 sections, viz. i. the 6"rauta-sutras, probably in nineteen 
 Pra^nas ; 2. The Karmanta-sutra in twenty Adhyayas ; 3. 
 The Dvaidha-sutra in four Prai^nas ; 4. The Gr/hya-sutra 
 in four Pra^-nas ; 5. The Dharma-sutra in four Praj-nas ; 
 6. The .Sulva-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 Gr/hya-sutra, which 
 in Western India occasionally bears the title Smarta-sutra^, 
 contains, however, nine instead of four Pra^nas. The MSS. 
 of the Baudhayana-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 Bhavasvamin" extends over the whole 
 of the 5rauta-sutra, and over the Karmanta and the Dvaidha- 
 SLitras. It shows the proper sequence of the Praj-nas on 
 5rauta sacrifices, and that probably the Karmanta and the 
 Dvaidha immediately followed the 5rauta-sutra. But there 
 is no hint in the MSS. or in the commentaries how the 
 Grihya, Dharma, and 6"ulva-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 
 
 * See Burnell, Catalogue of a Collection of Sanskrit MS., pp. 24-26, 28, 34- 
 35, andTanjore Catalogue, pp. i8a-2ob, and especially his remarks at pp. 18 b 
 and 20 a. 
 
 " 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 Ashf'e. 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. On 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^ 
 shows by its wording that it was not a separate treatise, 
 but was immediately connected with some preceding Praj-na. 
 The analogy of the collections of the Apastambiyas, the 
 Hairawyake^as, the KaZ/^as, and other schools permits us 
 to infer that it stood after the 5rauta-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 Grihya.- 
 sutra. In the former, the author gives the rule regarding 
 the length 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 
 Dharma-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 var«as 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 Gnhya-sutra II, 17-18. It is, therefore, perfectly 
 certain that Baudhayana, just like Apastamba, placed the 
 Praj-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 5ulva-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 
 Pravarakhaz/rt'a, the list of the Brahmanical gotras and of 
 their deified ancestors 2. Possibly it may have stood at the 
 end of the 5rauta-sutra. 
 
 1 According to the Elph. Coll. MS., CI. I, B. 5, and my copy, it runs thus: 
 
 O O Cs 
 
 =* Burnell, Catalogue of a Collection of Sanskrit MSS., no. CXVIII. 
 
XXXU 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 Praj-nas, found in the Western copies of the Grihya.- 
 sutra, really belongs to Baudhayana. For the description 
 of the Grihya rites, which strictly follows the general plan 
 laid down in the first Sutra, is completed in two or three 
 Praj'nasK Next follows a Prai'na on the anukr/tis, rites 
 resembling those comprised in the subdivisions treated 
 before, and then a Praj-na on prkyaslnttas, or expiations 
 of mistakes committed during, and of the neglect of, the 
 performance of the Gr/hya-karma;zi. The remaining Pra- 
 i-nas 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 6"iva, Skanda, Narayaz/a, and other deities, and 
 some show an admixture of Tantric 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 Anush/ubh vSloka throughout, and ex- 
 pressions peculiar to the metrical Smr/tis and the Purawas. 
 At the end of most Adhyayas we read the phrase, ity aha 
 Baudhayana//, or bhagavan Baudhayana/^,^ thus speaks Bau- 
 dhayana, or the divine Baudhayana.' Finally, while the first 
 three Praj-nas are divided into Ka;/(^ikas or Kha;/<^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 
 
 * Elphinstone College Collection, no. 5, according to which all quotations 
 have been made, gives three Pra^nas, my own MS. two Prasnas. The number 
 of the Kha«c?as is, however, the same. 
 
INTRODUCTION. XXXIU 
 
 first three Prai-nas, necessarily lead to the conclusion that 
 the whole remainder does not belong to Baudhayana, but 
 consists of so-called Parij'ish/as, which were composed by 
 the adherents of his school. Further, the fact that the last 
 six Praj-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 Praj'na 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 
 Ga«ahomas 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 
 Praj-na, and again in chapters 4-10 of the third Prai-na. 
 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-slitra. For the description of the preparatory 
 ' restraints ' or austerities contains somewhat more detailed 
 rules for a number of penances, e.g. the 'Krikkhrd.s and 
 the iiTandrayawa, which have already been described in the 
 preceding PraJ^nas. Moreover, the style and the language 
 of the whole fourth Praj-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 Prai-nas of the Grzhya-sutra. The epic 51oka nearly 
 throughout replaces the aphoristic prose, and the common 
 slipshod Sanskrit of the Purawas appears instead of the 
 archaic forms. Finally, the fourth Praj-na is divided into 
 [14] c 
 
XXXIV BAUDHAYANA. 
 
 Adhyayas, not into the Kaw^ikas 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 Pra^na 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^nas 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 Pra^na 
 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 Gautamiya Dharmai'astra, the 
 sixth bears a very close and suspicious resemblance to 
 Vish/m XLVIIP, 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 
 Baudhayana's original Dharma-s<jtra consisted, like Apa- 
 stamba's, of two Prajnas 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 Smrztis are 
 adopted. It ought to be noted that Govindasvamin, too, 
 does not take the whole of the four Prai-nas for Baudha* 
 yana's composition. With respect to several passages ^ 
 where Baudhayana'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 
 
 * See also Jolly, Sacred Books of the East, vol. vii, p. xix. 
 ^ E. g. Dharma-siitra 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 Praj-nas are not quite free from 
 interpolations. Thus the Ka«</ikas on the Tarpawa ^ are cer- 
 tainly much enlarged by additions, the verse at I, 5, 11, ^6^ 
 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-sfjtra 
 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 Baudhayana's 
 relation to other teachers and schools from the last two 
 Prai-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 Hira/^yake^i-sutras, he 
 composed the first Sutra for the followers of his 5akha, 
 Internal and external evidence has also been adduced, 
 proving that he certainly was more ancient than Apa- 
 stamba and Hira/iyake^in. 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, Rhhis, and the manes, II, 5, 9, 14, Ka;/va 
 Baudhayana receives his share immediately after the i??shis 
 of the Veda and before Apastamba, the Sutrakara, and 
 
 ' Baudhayana Dharma-sutra II, 5, 8-9, 
 C 2 
 
XXXVl BAUDHAYANA. 
 
 Satyashart^/^a Hira«yakej-in. The same order is observed in 
 the distribution of the offerings at the Sarpabah, described in 
 the GnTiya-sutra^, where the following teachers of the Ya^ur- 
 veda are specially named, viz. Vaii-ampayana, Phulihgu, 
 Tittiri, Ukha, Aukhya, Atreya the author of the Pada-text, 
 Kauw^inya the author of the commentary, Kawva Baudha- 
 yana the author of the Prava>^ana, Apastamba the author 
 of the Sutra, and Satyasha^/^a Hira«yakej-in, Neither of 
 these two passages belongs to Baudhayana. They are both 
 clearly interpolations. But they show that Mahadeva's 
 statement, which makes Baudhayana 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>l'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 Brahma;/as, and to the more 
 systematic teaching of the Ahgas 2. If, therefore, a teacher 
 is called the author of the Prava/^ana of a 5akha, that can 
 only mean that he is something more than a common 
 Sutrakara, and is considered to be the originator of the 
 whole system of instruction among its followers. The 
 epithet K^wva, 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 
 Govindasvamin, too, on I, 3, 5, 13, explains the name 
 Baudhayana by Ka;^vayana ^. 
 
 J Baudhayana Gn'hya-sCitra IV, 8 (fol. 29, B. 5, Elph. Coll. copy, no. 5), ^"^ 
 
 w^m ^^TTX^ ^fw^^"^ ^f^^T^T'T ^T?Fr^ "^HninTT^ w^^^i^ttt- 
 
 ^rrerWT'T ^^^fiKFT ^WT^T^^ f^i:??I%^TTI C?) Wr^TTi«» ^5|^lT>«ft 
 ^5l^«I 5?^^^^«i: ^fi^^TH^flT II 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. LHI. 
 
 ^ See Max Miiller, Hist. Anc. Sansk. Lit., p. 109. 
 
 ° The discovery that Baudha.) ana bore also the name Ka«va makes it possible 
 
INTRODUCTION. XXXVll 
 
 The style of Baudhayana's works furnishes, as Dr. 
 Burnell has pointed out^ another argument for their high 
 antiquity. Compared with the Sutras of Apastamba and 
 Hirawyakej-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^, '(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, 11, 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 
 vSrauta-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 Ka^zva, 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. 
 
 ' Tanjore Catalogue, p. 20 b. 
 
 ' "JR %^TfiT^ ^^H^f^fk ^r^ftnr^ ftpfirfw ^r^^^R^: i ^7m i 
 
 v3 o c\ c\ \ 
 
XXXVIU BAUDHAYANA. 
 
 rently are unconnected with the main subject have been 
 inserted. A third argument for the great antiquity of 
 Baudhayana's Sutras, derived from the archaic character 
 of some of his doctrines, has been discussed in the Intro- 
 duction to Apastamba^. 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 Grz'hya-sutras. It is a well- 
 known fact that the ancient Vedic ritual in certain cases 
 admitted vSudras, and particularly the Rathakara or car- 
 penter, who, according to all accounts, has 5udra blood in 
 his veins, to a participation in the wSrauta rites. The 
 Taittiriya-brahma//a even gives certain Mantras to be re- 
 cited by the Rathakara at the Agnyadhana sacrifice ^. 
 Now Baudhayana, who, Dh. S. I, 9, 17, 6, derives the 
 origin of the Rathakaras from a Vaij-ya male and vSudra 
 female, apparently reckons him amongst the twice-born, 
 and explicitly allows him to receive the sacrament of the 
 initiation. He says, Grzhya-sutra II, S, 8-9, 'Let him 
 initiate a Brahmawa in spring, a Kshatriya in summer, a 
 Vaijya in autumn, a Rathakara in the rainy season ; or all 
 of them in spring^,' But Apastamba, who shows great 
 hostility against the mixed castes, and emphatically denies 
 the right of vSudras to be initiated, gives the same rule 
 regarding the seasons for the initiation both in his Grihya. 
 and Dharma-siitras *. He, however, omits the Rathakara 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 
 
 ^ Sacred Books of the East, vol. ii, pp. xviii-xx. 
 ^ See Weber, Indische Studien X, 12. 
 
 ' ^^^ sTRiiTTgti^^tw zft-^ TJr^l^ -^xf^ l^zr ^^^ i:"5j^T?:f*?rii iibu 
 
 * Gr/hya-sutra II, 4, 10, 5 ; Dharma-sutra I, 1, 1, iS. 
 
INTRODUCTION. XXXIX 
 
 belong to the same vidyavawi-a, or spiritual family, this 
 difference may be used as an argument for his posteriority 
 to Baudhayana. In connexion with this rule of Baudhiyana's 
 it ought to be mentioned that even in the present day certain 
 subdivisions of the modern Sutars or carpenters actually 
 wear the Brahmanical thread, and, in spite of the adverse 
 teaching of the vSastras, 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 
 
 A A 
 
 Ara;/yaka he seems to have used the Andhra version, as 
 Dh. S. II, lo, i8, 7, II references to the seventy-first 
 Anuvaka of the tenth PrapaZ/zaka 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 ^'atapatha-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 vSatapatha as their source. It is remarkable that the 
 fact noticeable in Apastamba's quotation from the vSata- 
 patha reappears here, and that the wording of the two 
 quotations does not fully agree with the printed text of 
 the Brahma7?a. 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 \ 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- 
 
 ^ Professor Eggeling has lately discussed the question of the discrepancies 
 between Apastamba's quotations from the Brahmawa of the Va^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 5atapatha, before we draw 
 further inferences from the fact. See Sacred Books of the East, vol. xii, p. xl. 
 
xl eaudhAyana. 
 
 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 Aghamarshawa and the Taratsamandis, 
 are quoted. The Atharva-veda is not referred to by name, 
 but the existence of Atharva;/a schools may be inferred 
 from the mention made of the vows called 6"iras, 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, ;^^, do not occur in other works 
 of the same class^ Harita, who is mentioned II, i, 2, 21, 
 and who probably was a teacher of the Maitrayawiya 
 school, is named by Vasish///a 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, 11, 
 15 and 26, point to a close connexion between Baudhayana's 
 and Gautama's works. The former of the two Sutras 
 contains, with the exceotion 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, ^6, 
 that the venerable teacher (aksLrya/i) prescribes one order 
 only, that of the householders. The reason given for this 
 opinion differs, however, according to Baudhayana, from that 
 adduced in Gautama's text. The almost literal identity 
 of the first long passage makes it not improbable that 
 Baudhayana 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 Praj'na III has been taken from Gautama's 
 Sutra loses its force since, as I have shown above, it is 
 improbable that the third PraJ^na formed part of Baudha- 
 
 * Possibly Kasyapa, whose name occurs in a 5'! oka, I, ii, 21, 2, may also be 
 
 "^nt teacher to whom Baudhayana refers. In the Gn'hya-sutra a teacher 
 
 called .S'aliki is repeatedly quoted, and once, 1, 11 (end), his opinion is contrasted 
 
 with that of Baudhayana and of A^arya, i.e. Baudhayana's teacher. The 
 
 Gnhya-sulra refers also to Atreya, Kasakr/tsna, and Badari. 
 
INTRODUCTION. 
 
 xii 
 
 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 51okas 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 ^ 
 One quotation, finally, which gives a verse from the dialogue 
 of the daughters of U^anas and Vrzshaparvan 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 5armish///a 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 Baudhayana's acquaintance with Vyasa'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 SAtras, known to me, 
 contain no direct mention of the south except in the de^a- 
 nir;zaya or disquisition on the countries, Dharma-sutra I, i, 2, 
 where certain peculiar customs of the southern Brahmans 
 are enumerated, and some districts of Southern India, e.g. 
 Kalihga, 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 Biihler, Digest of Hindu Law Cases, p. xxvii, 2nd ed. 
 
xlii 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 
 
 A 
 
 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^. 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 Bwkkaraya, the well-known ruler of Vi^ayana- 
 gara^, dated Sakasawvat 1276 or 1354-5 A.D., in which a 
 Brahmawa, 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.^, a con- 
 siderable number of Brahma^as of the Prava/^ana-sutra 
 are named as recipients of the royal bounty, together with 
 some followers of the Apastambha* school. As we have 
 seen that Baudhayana is called in the Gr/hya-sutra the 
 Prava/^anakara, it is not doubtful that the PravaX'ana- 
 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 i^ittur districts 
 of the Madras Presidency. Besides, the interesting tradi- 
 tion which asserts that Madhava-Sayawa, the great com- 
 mentator of the Vedas, was a Baudhayaniya^ is another 
 point which may be brought forward as evidence for 
 the location of the school in Southern India. Further, 
 
 ^ Sacred Books of the East, vol. ii, p. xxx ; see also L. von Schroder, Maitrsl- 
 ya«iya Sawhita, p. xxvii. 
 
 * Journal of the Bombay Branch of the Royal Asiatic Society, XII, 349-351. 
 ^ 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. 
 
 ' Buniell, Tanjore Catalogue, p. 20 b, remarks on no. CCXXVI. 
 
INTRODUCTION. xHIl 
 
 it must not be forgotten that most and the best MSS. of 
 Baudh^yana'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 vSrauta-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^nanej-vara, 
 circiter 1080 -iioo 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- 
 mavivara;/a\ 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 Pu«a ; (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 ou"ht to be noted that in the south of India the forms Bodhayana and 
 Bodhayaniya are invariably used for Baudhayana and Baudhayaniya. But it 
 seems to me that the southerners are in error, as the affix ayana requires 
 Yz-iddhi in the first syllable. 
 
xllv BAUDHAYANA. 
 
 the Government of Bombay at Kolhapur in the southern 
 Mara///a 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 Nilaka«//m (1650 
 A.D.) and Mitramijra (circiter 1700 a.d.) in Western and 
 Central India, can be easily recognised by the omission of 
 the third Adhyaya of Praj^na 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, II, 15 in the latter. The southern 
 group of MSS. is formed by M., a slovenly Devanagari tran- 
 script of a Grantha MS., no. tVA o^ the Madras Government 
 collection^, and by the text of C. I., a Devanagari copy of 
 the MS. of Govindasvamin's commentary, presented by 
 Dr. Burnell to the India Office library^. 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^ in 
 the first two Praj"nas, ignoring the Adhyayas altogether, and 
 contains at the end of each Pra^-na the first words of each 
 Kandika, beginning with the last and ending with the first, 
 after the fashion which prevails in the MSS. of the Taittiriya 
 Saw^hita, 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^. 
 In a certain number of cases the northern MSS. present 
 better and older readings than M. and C. I.^ Under these 
 
 ^ 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. 
 
 ^ See Burnell, Catalogue of a Collection of MSS., p. 35, no. CXVII. 
 
 ^ I alone am responsible for the title Kawc^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 Kandikas and their first words at the end of the Prasnas. 
 
 * See e.g. Dharma-sutra I, 2, 3, 35, note. 
 
 * See e.g. Dharma-sutra I, 5, 11, 35; II, i, 2, 36; II, 2, 3, 3 ; II, 2, 4,10; 
 II, 3, 6, 3; II, 7, 12, 5; 111,9, 2. 
 
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 
 Gnhya-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 THK. 
 
VAS I S H TH K. 
 
 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 ^'ish/as (has) authority. 
 
 6. But he whose heart is free from desire (is 
 called) a 61sh/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 presc ibed rules regarding personal purification.' — 
 Kr2'sh;/apa«^ita. For the wording of the Sutra compare the be- 
 ginning of (7aimini's Mima?«sa-sutras. 
 
 3-6. Gautama I, 1-4 ; XXVIII, 48. 
 
 7. The Siatra contains a limitation of Sutra 5. It indicates that 
 the customs of the 6'ish/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 Mima;?zsakas (P. M. S. 
 
 [14] B 
 
VASISHrHA. 1, 8. 
 
 8. 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, 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) ; 
 
 1 1 . But not different ones, (i.e. those) of (countries 
 where) laws opposed (to those of Aryavarta prevail). 
 
 Ij 3) 3-4)- See also Apastamba I, i, 4, 5-10; I, 4, 12, 8; and 
 
 Introduction, p. xxvii. Kr/shwapaw^^ita has misunderstood the 
 Satra. He reads, against the MSS., agrz'hyamawakarawo '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 Sarasvati disappears is the Pat- 
 tiala district in the Paw^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 Bihar. All the MSS. as well as 
 Kr?sh«apa««/ita read in this Sutra pragadarjanat instead of pra- 
 gadari'anat, 'to the east of the region where the river Sarasvati 
 disappears.' This circumstance gains some importance by the fact 
 that the Mahabhashya on Pamni II, 4, 10, quotes the same defini- 
 tion of the Aryavarta, giving, however, instead of adarj-anat pra- 
 gadarjat, 'to the east of Adar^-a, i.e. the Adar^a mountains.' It seems 
 to me not improbable that our Sutra, too, had originally pragadar^at, 
 and that some Pandit who knew nothing about the Adarj'a hills, 
 but remembered Manu II, 21, and Baudhayana I, i, 25, where the 
 word vinajanat, ' the disappearance of the Sarasvati,' undoubtedly 
 occurs, added the syllable na and forgot to correct the a, after 
 prag. 
 
 9. The translation follows Kr/sh«apa«</ita's commentary, which 
 recommends itself on account of the analogous definition of Arya- 
 varta given by Manu II, 22. 
 
 II. My translation follows the text given by Knsh?rapa«^ita and 
 
I_ 15. GENERAL RULES. 
 
 12. Some (declare the country of the Aryas to be 
 situated) between the (rivers) Gahga 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 pratilomakadharmawam, ' of 
 those countries where opposite laws prevail,' is more than a care- 
 less correction. The majority of the MSS. read pratilomakaksha- 
 dharmawa/i (kalpadharma;/a/7), 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/shwapa;zfl'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 11, 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 1 2 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 Bhallavins, see Max Miiller, History of 
 Ancient Sanskrit Literature, pp. 193, 364. Krzsh«apa«^ita thinks 
 that Nidana means de^aninzaya, ' 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 6'aunaka's 
 Br/haddevata, Weber, Hist. Ind. Lit, p. 81. 
 
 15. Sindhur vidharawi or vidharawi, as B. reads, cannot be 
 
 B 2 
 
YASlSliTHA. I, 1 6. 
 
 the region where the sun rises, — as far as the black 
 antelope wanders (between these two Hmits), 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. 
 
 i8. 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 Kr/sh«apa«^ita, 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. 
 
 16. 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 Nidana. Here, and in the sequel verses ending 
 in iti are marked as quotations by hyphens. 
 
 17. Manu VII, 203 ; VIII, 41 ; Gautama XI, 20. G^ati, ' castes,' 
 which sometimes, and perhaps as appropriately, has been translated 
 by ' tribes,' denotes in my opinion those numerous subdivisions of 
 the four great varwas, 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. 
 
 18. Knshna.pa.fidiia. explains viraha, ' he who extinguishes the 
 sacred fires,' by ' the destroyer of his sons or of his spiritual clients ' 
 
1, 24- GENERAL RULES. 
 
 19. They state that there are five mortal sins 
 (mahapataka), 
 
 20. (Viz. violating) a Guru's bed, drinking (the 
 spirituous liquor called) sura, slaying a learned 
 Brahma?m, stealing the gold of a Brahma?m, 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- 
 pataka, 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 Vai^ya and to a 6'udra. 
 
 (ya^amana) ; but the rules given below, XX, 1 1, and XXI, 27, in the 
 section on penances, confirm the explanation given above. 
 
 20. Vish;m XXXV, 1-2. Guru means here the father, see 
 below, XX, 15. 
 
 21. Vish«u 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, t8i. It must be understood that 
 spiritual or matrimonial connexion with an outcast causes immediate 
 degradation, as Vishwu states expressly. 
 
 23. Vishwu XXXVII, 6, 31; Gautama XXI, II. Regarding the 
 precise meaning of prati^ahnuyat, 'offends,' see below, XXI, 27. 
 
 24-25. Manu 111,13; Ya^fiavalkya I, 57; Paraskara Gn'hya- 
 sCura I, 4, 8- II. 
 
VASISHr^A. 1, 25. 
 
 25. Some declare (that twice-b6rn men may 
 marry) even a female of the ^udra caste, like 
 those (other wives), without (the recitation of) 
 Vedic texts. 
 
 26. Let him not act thus. 
 
 27. 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 i?/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. 
 
 2,3. 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 11,5, n, 17-20. 
 
 30. Vish/m XXIV, 19; Ajvalayana Gnhya-sutra I, 6, i. 
 
 31. Vish;m XXIV, 20; Ajvalayana Grz'hya-sutra I, 6, 2. 
 
 32. Vish«u XXIV, 21; Ajvalayana Gr/hya-sutra I, 6, 3. 
 
 33. Vish/zu XXIV, 23 ; Ai'valayana Gr/hya-sulra I, 6, 5. 
 
 34. Vishwu XXIV, 25 ; A^valayana Gr/hya-sutra I, 6, 8. 
 35- Vishwu XXIV, 24; A^valayana Grz'hya-sulra I, 6, 6. 
 
I, 39. GENERAL RULES. 7 
 
 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.' 
 
 T)']. (It is stated) in (the following passage of) the 
 isTaturmasyas, '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 Avives 
 descended from an (unblemished) family. 
 
 39. The three (lower) castes shall live according 
 to the teaching of the Brahma/za, 
 
 36. ^ankhayana G/'z'hya-sutra 1,14; Paraskara Gr/hya-sutra 
 I, 8, 18 ; Apastamba II, 6, 13, 12. Though Vasish/Z^a'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. Kr2sh«apa««/ita makes a mistake by connecting the word 
 ' /^aturmasyeshu ' with the next Sutra. He is right in saying that 
 ' the ^aturmasyas ' is the name of a book. It is, however, not a 
 separate work, but the kaw^a or section of a Vedic work treating 
 of the A'aturmasya sacrifices (see Max Miiller, Hist. Anc. Sansk. 
 Lit., p. 355). The particular work from which our quotation has 
 been taken, is either the Maitrayawiya Sawzhita, or the Ka//zaka. 
 For, as Dr. von Schroeder informs me, Maitrayamya Sa?«hita I, 
 10, II reads ' anr/taw va esha karoti ya patyu/^ krita satyathanyai^ 
 ^arati,' and the title of the ka;/(/a is A'aturmasyani. Professor 
 Weber, Ind. Stud. V, 407, has found the same words in the A'atur- 
 masya section of the Ka/Z^aka XXXVI, 5. In the translation I have 
 added the beginning of the passage which Vasish/>^a omits, accord- 
 ing to the Maitraya«iya Saz«hitS. 
 
 39-41. Gautama XI, 25-27. 
 
8 
 
 VASISHr77A. h 40. 
 
 40. The Brahma;za 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 Brahma;^as. 
 
 44. It has been declared in the Veda, ' But he 
 obtains the sixth part of (the merit which Brahma^^as 
 gain by) sacrifices and charitable works.' 
 
 45. (It is further stated in the Veda), ' The Brah- 
 ma?^a makes the Veda rich ; the Brahma/^a saves 
 from misfortune ; therefore the Brahma/^a 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. Vishwu III, 22-25. Though the ambiguous word dhana, 
 ' wealth,' is used in the text, it seems not doubtful that VasishMa 
 alludes to the land-tax, which generally consists of one sixth of the 
 produce. 
 
 43. Vishwu III, 26. 
 
 44. Vish;m III, 27-28. 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_^?"Jayate, ' it is declared in the Veda,' has to 
 be understood from Sutra 46. Gautama XI, 1 1, too, alleges that 
 the rule is based on a Vedic passage. 
 
 45. ^S'atapatha-brahmawa V, 4, 2, 3. Kr/sh7;apa«(/ita's division 
 of the quotation into several Siitras is unnecessary. His explana- 
 tion of anadya, which he takes to mean ' the first of all,' is wrong. 
 He asserts that the Brahma;/a 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, t. THE FOUR CASTES. 
 
 Chapter II. 
 
 1. There are four castes (var;^a), Brahma;/as, 
 Kshatriyas, Vai^yas, and ^'udras. 
 
 2. Three castes, Brahma?2as, Kshatriyas, and 
 Vaii"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 Savitri 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 
 Brahma;^as, 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 ^'rotriya, who teaches the Veda, "Thou art 
 destitute of offspring." ' 
 
 II. 1-2. Vishwu II, 1-2 ; Manu X, 4. 
 
 3. Identical with Manu II, 169^, 170^, and Vish?m XXVIII, 37- 
 3S. The Savitri or the verse addressed to Savitri is found Rig-veda 
 III, 62, 10. 
 
 4. Gautama I, 10; Manu II, 171. 
 
 5. The reading tathapyudaharanti, which several of my MSS. 
 give, seems to me preferable to Kr/shwapaWita's udaharati. 
 Kr2sh«apa«(/ita explains sadhu karoti, 'makes them holy,' by 
 adhyatmam upadi^ati, 'teaches them transcendental knowledge.' 
 
lO 
 
 VASISHr/fA. II, 6. 
 
 6. Harita 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 ^fidra 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 Brahma/^a (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;m, 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 Brahma;/as 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. Vishwu XXVIII, 40. Instead of K/'/sh?7apa«^ita's 'yavadvedo 
 na ga.ya.te,' 'yavadvede na ^j^ayate,' which occurs in several 
 MSS. and in the parallel passages of Manu II, 172 and other 
 Smr/tis, must be read. 
 
 7. Gautama II, 5. The rites referred to are the funeral rites. 
 8-9. Vishwu XXIX, 9-10, and introduction, p. xxiii ; Nirukta 
 
 11,4. 
 
 10. Vish«uXXX, 47. 
 
11,21. THE FOUR castes; LAWFUL OCCUPATIONS. II 
 
 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 
 
 abihty.' 
 
 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, 
 
 16. 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. 
 
 18. (The lawful occupations) of a Vai-^ya 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 ^'udra. 
 
 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. Kr/sh«apa«</ita wrongly connects the word brahmawasya 
 with the next Sutra. For this and the next seven Sutras, compare 
 Vish«u II, 4-14. 
 
 14. Kn'sh7/apa«(fita by mistake leaves out the word 'danam.' 
 
 20. I read ' tesham pari/^arya,' with the majority of the MSS., 
 instead of Kr/sh«apa«^ita's ' teshaw ka. pari/^arya.' 
 
 21. In illustration of this Sutra Kr/sh«apa«^ita quotes a verse 
 of Laugakshi, which states that Brahmawas belonging to the 
 VasishMa 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 VASISUTHA. 11,22. 
 
 2 2. 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 Brahma;m and a Kshatriya) who have re- 
 sorted to a Vaii"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 Brahma;2a 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 Ahgi- 
 rasas wore five locks (Ki^/a) on the crown of the head. Cf. IMax 
 Miillcr, Hist. Anc. Sansk. Lit., p. 53. 
 
 22. Vishwu II, 15. 
 
 2 4. For this and the following four Sutras, see Gautama VII, 8-2 1 . 
 
 26. Rasa/z, 'substances used for flavouring,' i.e. 'molasses, 
 sugar-cane, sugar, and the like.'— Kr/sh«apa«^ita. See also note 
 on Gautama VII, 9. 
 
 27. Identical with Manu X, 92. 
 
 29. Vishwu LIV, 18; Apastamba I, 7, 20, 13. Kr/shwapawaTita 
 wrongly connects this Sfitra with the preceding one. 
 
11,36. THE FOUR CASTES; LAWFUL OCCUPATIONS. 1 3 
 
 T,o. 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. 
 
 T,T). (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-sawhita XII, 71. The translation follows the 
 explanation given in the next Siatra as closely as possible, though 
 the latter is without doubt erroneous. The purpose for which 
 Vasish///a introduces it, is to show that a Vedic text permits agri- 
 culture to a Brahmawa who offers Soma-sacrifices. 
 
14 VASISHTHA. 11,37. 
 
 37. Substances used for flavouring may be bar- 
 tered for (other) substances of the same kind, be it 
 for one more vahiable 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 Brahma;m 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. ]\Ianu X, 117. Knsh«apa?Z(fita reads with MS. B., vardhu- 
 shim na dadyatam, and explains it by \n'ddh\m naiva prayo^a- 
 yetam, ' they shall not take interest.' I read with the other MSS. 
 vardhushi, and translate that term by 'usurers.' Below, Sutra 42, 
 vardhushi is used likewise in this its usual sense. 
 
 43. Manu X, 117. 
 
 44-47. Vish;m VI, 11-17; Colebrooke I, Dig. LXVI, where 
 ' silver and gems ' have been added after gold, and rasa^, 'flavour- 
 ing substances,' been translated by ' fluids.' The translation diff"ers 
 also in other respects, because there the Siatras stand by them- 
 selves, while here the nouns in Siatras 44 and 47 are governed by 
 the preceding dadyatam, ' they may lend.' They, i. e. a Brahmawa 
 
II, 50. THE FOUR castes; LAWFUL OCCUPATIONS. 1 5 
 
 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) wha.t 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 Smrzti, 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.' K;7sh;;apa«alta 
 thinks that ' clarified butter, honey, spirituous liquor, oil, molasses, 
 and salt ' are meant. But most of these substances fall under the 
 term rasa//, '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. Vish;mVI, 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 Krz'shwa- 
 pa«^ita and the commentators on the parallel passage of Vish«u, 
 Manu, and other Smrztis, 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 dravyavr/ddhi;// vina^ayet 1 
 puna ra^abhishekewa dravyamulaw y^a vardhate II 
 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 confirmmg this 
 
1 6 vASisur^A. 11,51. 
 
 51. 'Hear the interest for a money-lender declared 
 by the words of Vasish//^a, five mashes for twenty 
 (karshapa;^as may be taken every month) ; thus the 
 law is not violated.' 
 
 Chapter III. 
 
 1. (Brahma/^as) who neither study nor teach the 
 Veda nor keep sacred fires become equal to ^'udras ; 
 
 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 
 ..SYidra, and his descendants after him.' 
 
 ' (A twice-born man) who does not know the 
 
 J- 
 
 view. Krz'sh«apa«^ita's text shows two important various readings, 
 ' bh;7tibhavena ' and ' ra§-abhishikena,' wliich I think are merely 
 conjectures, unsupported by the authority of INISS. 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 Kr/shwapawo'ita correctly states, to 
 loans, for which security is given. The rate is i^ per cent for the 
 month, or 15 per annum ; see the note to Gautama loc. cit. Manu, 
 VIII, 140, especially mentions that this rate is prescribed by 
 VasishMa. 
 
 III. I. I read ^udrasadharmawa/^, 'equal to 6'udras,' instead 
 of judrakarmawa//, which occurs in MS. B. only. Kr?sh«apawifita 
 explains the latter reading by judravatkarma yeshu te judravatte- 
 shvaX-arawiyamityartha/^, 'shall be treated like ^udras.' 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 'iti,' 
 which the best MSS. give at the end of Sutra 12, quotations. 
 
in, 8. THE DUTY OF STUDYING THE VEDA. 1 7 
 
 Veda (can)not be (called) a Brahma;/a, nor he who 
 lives by trade, nor he who (lives as) an actor, nor he 
 who obeys a 6'udra'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 
 Brahma;^as, unobservant of their sacred duties and 
 ignorant of the Veda, subsist by begging; for it 
 feeds robbers.' 
 
 5. ' Many thousands (of Br^hma;^as) 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 (Brahma;^as) 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 vSrotriya alone. For gifts 
 
 Annie, * 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 Brahmawa 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 ' Ta.nk.' 
 
 6. The verse contains a better version of Manu XII, 115. 
 
 7. Regarding the term Vedaparaga, see Gautama V, 20, note. 
 Itaresham, ' fools,' means literally, ' different from (those who 
 have mastered the Vedas).' 
 
 [14] c' 
 
l8 YASISHTHA. 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- 
 ma;m) 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.' 
 
 10. ' The offence of neglecting a Brahma;^a 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;-Ja 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 Brahma?2a who follows the six (lawful) 
 occupations, finds it, the king shall not take it. 
 
 9-10. Regarding the crime of 'neglecting a Brahmawa,' see 
 Manu VIII, 392-393, where fines are prescribed for neglecting 
 to invite to dinner worthy neighbours and ^S'rotriyas. 
 
 10. A learned Brahmawa resembles a sacrificial fire, see e.g. 
 below, XXX, 2-3 ; Apastamba I, 1,3, 44. 
 
 11. Manu II, 157. Knsh«apa«/ita and MS. B. give the un- 
 grammalical construction which occurs in Manu and other Dhar- 
 majastras, while the other MSS. read more correctly, 'yaj/ta 
 kashMamayo h. yzska. >^armamayo m.' &c. 
 
 13-14. This rule agrees exactly with Gautama X, 45; see also 
 Vishwu 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. I9 
 
 15. They declare that the slayer commits no 
 crime by killing an assassin. 
 
 16. 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 (atatajan).' 
 
 1 7. ' 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 
 Brahma/^a.' 
 
 18. * 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- 
 ma;2a; (in) that (case) fury recoils upon fury.' 
 
 19. Persons who sanctify the company are, a Tri- 
 ^^ai-iketa, one who keeps five fires, a Trisupanm, one 
 who (knows the texts required for) the four sacrifices 
 (called Ai-vamedha, Purushamedha, Sarvamedha, and 
 Pitnmedha), one who knows the Va^asaneyi-^akha 
 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 
 Sama-veda Sa;;/hita, one who sings the C^yesh/Z/a- 
 saman, one who knows the Sawhita and the Brah- 
 ma;/a, one who studies (the treatises on) the sacred 
 law, one whose ancestors to the ninth degree, both 
 
 15. Vish;mV, 189-192. The connexion of this subject with 
 the main topic consists therein that it furnishes an instance where 
 learning does not protect a Brahma;za. 
 
 1 7. I read with the majority of the MSS., ' api vedantaparagam,' 
 instead of ' vedantagawz ra;;e,' as Krishnapandita. has. 
 
 19. For the explanations of the terms left untranslated, see the 
 
 C 2 
 
20 VASisnrFA. HI, 20. 
 
 on the mother's and on the father's side, are dls- 
 tincdy known to have been ^'rotriyas, and learned 
 men and Snatakas. 
 
 20. (Four students of) the four Vedas, one who 
 knows the Mima^/^sa, one who knows the Aiigas, 
 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 M^hole Veda is called the teacher (a/'arya). 
 
 22. But he who (teaches) a portion (of the Veda 
 only is called) the sub-teacher (upadhyaya) ; 
 
 2 7,. So is he who (teaches) the Aiigas of the Veda. 
 
 24. A Brahmawa and a Vai^ya 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 Apastamba II, 8, 17, 22 ; Gautama XV, 28; and the notes 
 on Vish;m LXXXIII, 2-21. Regarding the meaning of ^.^andoga, 
 * one who knows the first part of the Sama-veda Sawhita,' see 
 Weber, Hist. Ind. Lit., p. 63, note 59. ' One who knows the 
 Sawhita and the Brahma«a, i. e. of the Rig-veda.' — Kr/shwapawd/ita. 
 Regarding the various classes of Snatakas, see Apastamba 1, 1 1, 
 
 30, 1-3- 
 
 20. Manu XII, iii. Kn'sh^apa^zaTita reads /taturvidyas 
 trikalpi ka., 'one who knows the four Vedas and one who knows 
 three different Kalpa-sutras.' My translation follows the reading 
 of the MSS., X'aturvidyaOT vikalpi ka, which is corroborated 
 by the parallel passage of Baudhayana I, i, 8, ' /^aturvaidya/^z 
 vikalpi kz.' 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. Vislmi XXIX, 1-2. 24. Gautama VII, 25. 
 
 25. Vish/m II, 6. 26-34. Vishwu LXII, 1-9. 
 
Ill, 36. PURIFICATION. 2 I 
 
 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 Brahma;/a (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 Vai^ya by (sipping water) that wets his 
 palate, 
 
 34. A woman and a 6'udra 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. Kr2sh«apa«^ita is probably right in thinking that the word 
 va, 'or,' inserted before 'bending forward,' is intended to forbid 
 other improper acts, gestures or postures, which are reprehended in 
 oiher Smr/tis. 
 
 35. Vish;m XXIII, 43 ; Manu V, 128. 
 
 36. ' Collected in unclean places, e. g. in a burial-ground.' — 
 Kr/sh«apa«</ita. 
 
2 2 YASISIITHA. HI, 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. 
 
 A A * 
 
 39. Apastamba I, 5, 16, 10. 40. Apastamba I, 5, 16, ri. 
 
 41. Gautama I, 38-40. 42. Manu V, 142. 
 
 43. Vishwu XXIII, 55. ' Occupied with eatables,' i. e. ' eating.' — 
 Krzshwapawffita. 
 
 45. Vish«u 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. 
 
Ill, 55. PURIFICATION, 2 
 
 v) 
 
 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 defiled 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- Vish«u 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; Vish;m XXIII, 4. 
 
 53. Gautama I, 33. 
 
 54. Vish;m 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. Vish«u XXUI, 22. 
 
24 VASISHTHA. Ill, 56. 
 
 56. 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.' 
 
 61. Gold is purified by water alone, 
 
 62. Likewise silver, 
 
 56. Vish/m XXIII, 56-57. Kr/shz/apawaTita takes upakarawa, 
 ' 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, 
 bhiames tu sa7;/mar^anaproksha«opalepanavastara«opalekhanair- 
 yathasthana/« doshavi^eshat pr ayatyam, ' 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,' varshat, 
 'by rain ;' see also note on Gautama I, 32. 
 
 58. Vishwu XXII, 91. 59. Vish;;u XXIII, 5. 
 60. Identical with INIanuV, 109, and Vish;/u XXII, 92. 
 61-62. Vish/m XXIII, 7, K/7sh;/apaMta points out that these 
 
IV, 3." ORIGIN OF THE CASTES. 25 
 
 63. Copper is cleansed by acids, 
 
 64. The Tirtha sacred to the Gods Hes at the 
 root of the httle finger, 
 
 65. That sacred to the Rishis 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 Brahma;^a was his mouth, the Ksha- 
 triya formed his arms, the Vai^ya his thighs ; the 
 ^'udra 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. Vishwu XXIII, 25. 
 
 64-68. Vish«u LXII, 1-4; Apastamba II, 2, 3, 11. 
 
 69. Vish«u 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 Kr?sh«apa«</ita, 
 marriages, feeding Erahmawas, Nandijraddhas, and the like. 
 
 IV. I. Manu I, 87. 2. Rig-veda X, 90, 12. 
 
26 VASISHTHA. IV, 4. 
 
 of) the Veda that (a 6'udra) shall not receive the 
 sacraments, 'He created the Brahmawa with the 
 Gayatri (metre), the Kshatriya with the Trish/ubh, 
 the Vai^ya with the 6^agati, the vS'udra 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. Vish;m II, 17. 
 
 5. Manavam, 'the Manava (Sutra),' means literally ' a work pro- 
 claimed by Manu' (manuna proktam). It is probable that the 
 work referred to by Vasish//^a is the lost Dharma-siitra of the 
 Manava Sakha, which is a subdivision of the Maitrayawiyas, and 
 on which the famous metrical Manava Dharma^-astra 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 VasishZ/za's usual style. If my view is correct, it 
 follows that the lost Manava Dharma-sutra consisted, like nearly all 
 the known works of this class, partly of prose and partly of verse. 
 
 6. Identical with Manu V, 41 ; Vishwu LI, 64; and 6'ahkha- 
 yana G/Vhya-sCitra II, 16, i. I take pitr/daivata, against Kul- 
 luka's and K/7sh«apa;/rt'ita's view, as a bahuvrihi compound, and 
 dissolve it by pitaro daivataw/ ya>vmi/?/stat, literally * such (a rite) 
 where the manes are the deities.' The other explanation, ' (rites) 
 
IV 12. IMPURITY. 2"] 
 
 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-erown he-oroat for a Brahma7/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. 
 
 11. After having burnt the body (of the deceased, 
 the relatives) enter tlie water without looking at (the 
 place of cremation), 
 
 12. Facing the south, they shall pour cutwater 
 with both hands on (those days of the period of 
 impurity) which are marked by odd numbers. 
 
 to the manes or to the gods,' v/hich is also grammatically correct, 
 recommends itself less, because the rites to the gods are already 
 included by the word ya^iie, ' at a sacrifice.' As to the Madhu- 
 parka, see Apastamba II, 4, 8, 8-9, and below XI, i. 
 
 7. Manu V, 48, and Vishwu LI, 71, where, however, the conclu- 
 sion of the verse has been altered to suit the ahiwzsa-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 Vishwu LI, 61, 63. 
 
 8. ^atapatha-brahma;/a III, 4, i, 2 ; Yao-5?,avalkya I, 109. 
 9-10. Vishwu XIX, 7 ; Manu V, 58. Regarding the length of 
 
 the period of impurity, see below, Sutras 16, 26-29. 
 
 11. Vish/mXIX, 6. 
 
 12. Vish?m 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.' — Kr/shwapaz/c/ita. 
 
28 VASISHrHA. 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. 
 
 16. 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- 
 pi;/^a relationship extends to the seventh person (in 
 the ascending or descending line). 
 
 18. 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. Vishwu XIX, 16; Gautama XIV, 37. 
 
 15. Vishwu XIX, 14. 17. Vishwu XXII, 5. 
 
 19. Gautama XIV, 36; Paraskara Gr/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 Kmh- 
 «apa«</ita leaves out. Taj>^a tesham, ' and they (the married 
 females shall perform the obsequies) of those (i. e. their husbands 
 and his Sapi«(fas).' It seems to me very probable that the passage 
 is genuine, especially as Paraskara, Gnhya-sutra III, 10, 43, has the 
 same words. 
 
 20. Vish;m 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 ^'ildra after a month. 
 
 30. Now they quote also (the following verses): 
 * But (a twice-born man) who has eaten (the food) 
 of a ^'udra during impurity caused by a death or a 
 
 23. Vish«u XXII, 35. 24. Vish«uXXII, 36. 
 
 25. Vish«u XXII, 37. Kr/shwapawrtTita explains prabhate, 'on 
 the morning (of the day on which the first period of impurity 
 expires),' in accordance with Nandapawa^ta's explanation of Vishwu'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. Vish«u XXII, I. 29. Vishwu XXII, 4. 
 
6' 
 
 YASISIITHA. 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 himV 
 
 32. It has been declared in the Veda, ' (Such a 
 sinner) becomes pure by reciting the Sa;;2hita of 
 the Veda for twelve months or for twelve half- 
 months while fasting.' 
 
 23. 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 
 Sapiw^^'as) 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- 
 TpbidsLS 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 {K2i7tda\a.s 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 Baudhayana III, 9. 
 
 33. Vish«u XXII, 27-30. 
 
 34. Gautama XIV, 44, and introduction to Gautama, p. liii, 
 
 36. Introduction to Gautama, pp. liii and liv. 
 
 37. Vishwu XXII, 69. K/7sh«apa«(fita and MS. B. read pfiya. 
 
V, 3. WOMEN. 3 1 
 
 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 
 beine 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 Smrz'tis 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/sh«apa7/^ita 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 Vasish//^a Dharma-siitra, the 
 badness of the MSS. is the cause. 
 
 V. I. Vish;m XXV, 12. The second clause ought to have been 
 given as a separate Siltra. 'A female who no longer goes naked,' 
 i. e. one who has reached the age of puberty. Amr/tam, ' is para- 
 dise,' i. e. procures bliss in this life and heaven after death through 
 her children. 
 
 2. Vish?m 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/sh«apa?;^ita. The 
 explanation is clearly erroneous. Rahasyeshu cannot mean 'in 
 secret' or 'in secret places.' It might refer either to a work 
 or works called Rahasyani or to the rahasyani prayajX'ittani. As 
 
32 
 
 VASISHTii-A. 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 (Vrz'tra) the three-headed son of 
 Tvash/;-/, 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 Vasish//;a here makes a 
 cross-reference. Similar cross-references occur further on. 
 
 4. Y%?lavalkya I, 72, and below, XXVIII, 4. 
 
 5. Vishwu XXII, 72. 
 
 6. Taitt. Sa.mh. II, 5, i, 6-7. I read with the majority of the 
 MSS., grahanna niriksheta instead of grz'han na niriksheta, 
 which latter phrase Knsh«apa«^ita renders by ' she shall not look 
 out of the house.' My reading is confirmed by his quotation from 
 the Smr/timaTio-ari, where grahawara nirikshawam, ' looking at the 
 planets, i. e. the sun, moon,' &c., is forbidden. 'A large vessel,' i. e. 
 an earthen jar. — K;'/sh«apa?Z(fita. 
 
 7. Taitt. Sawh. II, 5, i, 2-5. The name 'slayer of a learned 
 Brahmawa ' is applied to Indra, because Vrz'tra 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 
 Brahmawa-murder appears,' &c., I read avir bhavati with the 
 majority of the MSS. For the prohibition to accept food from 
 a ra^^o'asvala, see Vish/ra LI, 16-17. . - 
 
V, g. WOMEN. -! -J 
 
 JJ 
 
 ' O thou slayer of a learned Brahma;/a ! O thou 
 slayer of a learned Brahma/^a!' 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 Brahma;^a.' 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 Brahma;/a-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 Brahma;^a-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 (Brahma;^as in) whose (houses) men- 
 struating women sit, those who keep no sacred fire, 
 
 8, Taitt. Sa;«h. II, 5, i, 6. I read the text of this Sutra as 
 follows : * Tadahu/^ — aM^anabhya%-anam evasya na pratigrahyawz 
 taddhi striya annam iti — tasmat tasyai ka. tatra ka. bibhatsante me- 
 yam upagad iti.' The MSS. give the following readings in the 
 second clause : tasmat tasmai ka. (B. Bh. E. F.), tatra na (F,), me- 
 dhamupagad (Bh. F.), medha upagad (E.), seyamupagad (B.) 
 Kr/sh«apa«fl^ita 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 Brahmanical beggar must 
 not accept any alms from Brahma?/as whose wives are in their 
 
 [14] D 
 
34 YASISUTHA. VI, I. 
 
 and those in whose family there is no ^'rotriya, — all 
 these are equal to .Sudras.' 
 
 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 Aiigas 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 aHra, 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 I\ISS. Bh. and E., sha^/ahgastvakhila// saya^?la^. 
 The reading of IMS. B., which K;7sh«apa«</ita adopts, shzdahgah 
 sakhila/i means, ' together with the six Ahgas, (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 Kr/sh«apa«(/ita does, 
 yatha ishe 'bda// both with the first and the second halves 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 Samudrika ^Sastra. 
 
 8. Identical with Manu IV, 158 ; Vishwu LXXI, 92. 
 
 D 2 
 
36 YASISUTHA. 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 tow^ards 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 Brahma;^a, 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). 
 
 13. Standing in the shade (of houses, clouds, and 
 so forth), when it is quite dark, and when he fears 
 for his life, a Brahma;/a 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). 
 
 16. (For the purpose of purification) a Brahma;^a 
 
 10. Vish;m LX, 2. I read with the majority of the INISS., na 
 rishyati. 
 
 11. Identical with Manu IV, 52. 
 
 12. Vish7/u LX, 3-22. 
 
 13. Identical with Manu IV, 51. 14. Vishwu LX, 24. 
 15. I. e. one may bathe also in a tank or river. 
 
VI, 22. RULE OF CONDUCT. 37 
 
 shall take earth that is mixed with gravel, from the 
 bank (of a river). 
 
 1 7. Five 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. 
 
 18. 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. 
 
 18. Vishwu LX, 25. 
 
 19. Identical with Vishwu LX, 26, and Manu V, 137. 
 
 20-21. Identical with Apastamba II, 5, 9, 13, and S. 21, with 
 6'ahkhayana GnTiya-sutra II, 16, 5. 
 
 22. 'Penances (vrata), i.e. the Kr/M/^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 perio J 
 . . , , sacred duties (dharma), i.e. giving gifts and the like.' — 
 Kn'shwapaw^ita. 
 
38 VASISHT^A. VI, 23. 
 
 23. The qualities by which a (true) Brahma;^a 
 may be recognised are, the concentration of the 
 mind, austerities, the subjugation of the senses, Hbe- 
 rahty, 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 Brahma/ms, 
 backbiting, and cruelty are the characteristics of a 
 6'udra. 
 
 25. Those Brahma;^as 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 Brahma;2a 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 ^udra 
 in his stomach, he will become a village pig (in his 
 next life) or be born in the family of that (^'Cidra). 
 
 28. For though a (Brahma/^a) whose body is 
 nourished by the essence of a .^'udra's food may 
 
 24. Knsh«apa«(fita connects brahma«adusha«am, translated 
 above by ' speaking evil of Brahmawas,' with >fiadralaksha«am, and 
 renders the two words thus, ' the characteristics of a i5'udra which 
 degrade a Brahma«a.' 
 
 25. ' Close their hands,' i. e. are reluctant to accept. 
 
 26. Kr/shwapawrtTita takes k'u/ikit, translated by ' some,' to mean 
 ' 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 w^orthy to receive 
 gifts, who (daily) rises to recite the Veda, who is 
 of good family, and perfectly free from pa,ssion, 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, 
 
 -i^"]. 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 'eva/;; ga va' instead of 
 'evaz« gavo.' 
 
 33. Gautama IX, 51. 35. Gautama IX, 9. 
 
 40. Manu IV, 177. 
 
40 VASISRTHA. 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 6'ish/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 Brdhma;/as, 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 ^'ish/as.' 
 
 44. ' He is a (true) Brdhma/^a 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. Manu IV, 177; Gautama IX, 50-51. 
 
 43. Manu XII, 109. 
 
 VII. 1-2. Gautama III, 2. 3. Gautama III, i. 
 
 4. Vish«u XXVIII, 43. 
 
 5. Vislmu XXVIII, 46. I agree with Kn'shmp^ndita. in thinking 
 that the apparently purposeless particle 'and,' which is used in 
 
VII, 14- STUDENTSHIP. 41 
 
 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 Vish;m 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. 6'ahkha- 
 yana Grzliya-sutra. 
 
 7. Gautama II, 13, 22. 
 
 8. According to Knsh«apa«<fita a kala, 'hour,' is the eighth 
 part of a day. 
 
 9. Vish«u XXVIII, 9. 10. Vish«uXXVIII, 7. 
 
 11. Gautama I, 27; Vish;m XXVIII, 41. 
 
 12. Vish;m XXVIII, 18-22. 13. Vish«u XXVIII, 6. 
 14. Vishwu XXVIII, 10; Apastamba I, i, 3, 25. 
 
42 VASISIir/TA. 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. 
 
 16. (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 VII L 
 
 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, 13. 
 
 16. Vishwu XXVIII, 2-3. The prayers intended are the so- 
 called Sandhyas, which are recited at daybreak and in the evening. 
 
 17. Gautama II, 8. 'Three times a day,' i. e. morning, noon, 
 and evening. Kr^'sh«apa«czita thinks that he shall perform three 
 ablutions at midday. 
 
 VIII. I. Vish;/u XXIV, 9; Gautama IV, 1-2. Regarding the 
 bath at the end of the studentship, see Vish;m XXVIII, 42, and 
 Professor Jolly's note. 
 
 2. Vishwu XXIV, 10; Gautama IV, 2. 
 
 3. Vish/m LIX, i, and Professor Jolly's note. The fire intended 
 is the gr/liya or smarta, the sacred household fire, which according 
 to this Sutra must be kindled on the occasion of the marrias-e cere- 
 mony, while other Smmis 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 Brahma;^a 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 Brahma;^ 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. Vish«u LXVII, 28-29. 5- Vishnu LXVII, 30. 
 
 6. Vishwu LXVII, 33. 
 
 7. Identical with Vishwu LXVII, 34 ; Manu III, 102. 
 
 8. Vishwu LXVII, 35 ; Manu III, 105. 
 
 9. Vishwu LIX, 2, The Agnihotra which is here intended is, of 
 course, the A'auta Agnihotra, to be performed with three fires. The 
 Agnyadheya is one of the Havirya^?las with which the ^rautagni- 
 hotrin has to begin his rites. 
 
 10. Vish«u LIX, 8. 
 
44 YASISHTHA. VIII, ii. 
 
 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. 
 
 16. 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^za 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 Knsh«apa«^ita that the word 'and' used in 
 this enumeration serves the purpose of calHng to mind that there 
 are other minor duties. The three named specially are the so- 
 called 'three debts ;' see below, XI, 48. 
 
 12. Vish;m LXVII, 45 ; Gautama V, 38-41. 
 
 13. Vishwu LXVII, 26. 
 
 14-17. Vish/m LIX, 27-30; Manu VI, 89. 
 
 15. Identical with Manu VI, 90. 
 
 17. 'Who always carries water (in his gourd)' (nityodaki) may 
 also be translated, 'who always keeps water (in his house);' see 
 Apastamba II, i, i, 15. 'Who always wears the sacred thread' 
 
IX, II. 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) 
 6'rama;^aka (Stitra), 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. Vishwu XCIV, 8-9; Gautama III, 34. KnshMapawfiTita 
 takes kha, ' bark,' to mean ' (made of) grass,' e. g. of Munga. or 
 Balva^a. 
 
 2. Gautama III, 33. The particle 'and' probably indicates 
 that the hermit is not to enter any other inhabited place. 
 
 3. Gautama III, 32. 4- Vishwu XCV, 5. 
 5. VishwuXCV, 7. 6. ManuVI, 8. 
 
 7. Gautama III, 30. 9- Vish?m XCV, 10. 
 
 10. Gautama III, 27. Knsh«apa«^ita and MSS. B. F. read 
 jravawakena, and the rest avar«akena. I read .rramawakena, ' ac- 
 cording to the rule of the Srarmnakz Siitra,' in accordance with 
 Gautama's text. Baudhayana, too, uses the same word. 
 
 11. Manu VI, 25. 
 
46 YASISUTHA. 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 ^Stidra ; 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. ManuVI, 39; Ya^^lavalkya III, 61. 
 
 2. ManuVI, 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, 11, 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. 
 
 1 1. Let him sleep on the bare ground. 
 
 1 2. 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). 
 
 1 5. (An ascetic) who lives constantly in the forest, 
 
 16. 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).' 
 
 18. (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. Vish;m XCVI, 3. 
 
 8. Vish;m XCVI, 6 ; Manu VI, 56. 
 
 9. Vish;m XCVI, 13. It is very probable that the single gar- 
 ment mentioned in the Siitra is, as Kr/sh«apa«^ita thinks, a small 
 strip of cloth to cover the ascetic's nakedness. 
 
 12-13. Vish;m XCVI, 10-12. 14- Manu VI, 43, 65. 
 
 20. I read 'ramyavasathapriyasya,' with the majority of the MSS. 
 
48 VASISHT/fA. 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 ^'astras), let him ever seek to 
 obtain alms.' 
 
 2 2. '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.' 
 
 2 2). ' 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 
 Brahmawa, 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. Vish«u XCVI, 4. Identical with Manu VI, 57. 
 
 23. There are three Tirthas called Pushkara ; see Professor 
 Jolly's note on Vish;/u LXXXV, i. 
 
 24. Kr/sh«apa«<fita 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 Krzshwa- 
 pa«</ita. Several MSS. read asa./ko, ' he shall not be a rogue,' for 
 ajavo, ' he shall not observe the rules of impurity.' 
 
XI, 3- RECEPTION OF GUESTS. 49 
 
 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 Brahma/^a who w^ears the sacred thread, 
 who holds in his hand a gourd filled with w^ater, 
 who is pure and avoids the food of ^'udras will not 
 fail (to gain) the world of Brahman. 
 
 Chapter XL 
 
 1. Six persons are (particularly) worthy to receive 
 the honey-mixture (madhuparka), 
 
 2. (Viz.)anofiiciatingpriest,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 Vii-ve Devas in the (sacred) domestic fire. 
 
 30. Vish;2U II, 16-17. 
 
 31. Kr/sh«apa«(/ita 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 1 8). I think that it is meant to 
 emphatically assert that a Brahmawa 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;;myasins or not. 
 
 XI. 1-2. Gautama V, 27-30. The persons enumerated else- 
 where are the teacher, the father-in-law, and so forth. Regarding 
 the Snataka, see Apastamba 1, 11, 30, 1-4. 
 
 3. Vish«u LXVII, 1-3. 
 
 [14] E 
 
50 YASISUTHA. 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 ^'rotriya 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, ICa.ud3l3.s, outcasts, and 
 crows. 
 
 10. He may give to a ^'udra 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. Vish;m LXVII, 4-22. 
 
 5. Vish/m LIX, 14; LXVII, 23, 27, Kr/sh«apa7?d?ita does not 
 take 'agrabhaga' as a technical term, but explains it by 'a first por- 
 tion, sufficient for a dinner, or as much as one is able to spare,' 
 
 6. Vish;m LXVII, 28, 36-38. 
 
 7. Vishwu LXVII, 39. The majority of the MSS.read balavr/d- 
 dhataruwapradatas [tato]. K/7sh;/apa«rf'ita corrects the last word 
 to pradata, while the editor of the Calcutta edition writes prabhri- 
 tuns [tato]. Both conjectures are inadmissible. As the same 
 phrase occurs once more, beloAv, XIX, 23 (where Kn'sh^apawfi^ita 
 writes pradatara/i), I think that it is not permissible to change the 
 text. Pradata// 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. Vish;m LXVII, 41. 9. Vish«u LXVII, 26. 
 
 10. Gautama V, 25, and note. 'A SMra., i.e. one who is his 
 servant.' — K;7sh«apa«<^ta. It is, however, possible, that a visitor 
 of ihe ^udra caste is meant; see Apastamba II, 2, 4, 19-20. 
 
 11. Vish;m LXVII, 41. 
 
XI, ip. RECEPTION OF GUESTS. 51 
 
 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 Vaii^vadeva 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 
 Brahma;^a guest enters the house resembling the 
 Vaij^vanara 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. 
 
 15. He shall accompany him to the boundary (of the 
 village) or until he receives permission (to return), 
 
 16. 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 
 KS'rotriyas, 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. 
 
 i8. 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/^pako instead of puna/^pake. 
 
 14-15. Gautama ¥,38. 
 
 16. Vish;m LXXVI, 1-2 ; Gautama XV, 3. 
 
 17. Visbm 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 YASISHTHA. XI, 20. 
 
 those afflicted with white leprosy, eunuchs, bhncl 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 (Brahma;/a) 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 the 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 Kus3. grass), which consists of the wipings 
 
 * neglecting their duties,' is doubtful. I have followed Krishna,- 
 pawfl'ita, who quotes the Marka?;</eya Purawa in support of his view. 
 The word occurs in the same connexion, Vish;/u 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 ' .yy^yotante vai.' 
 
 22. ' Those who receive a share witli difficulty,' i. e. the manes 
 of uninitiated cliildren, mentioned in the next verses. 
 
 23-24. Vish;/u LXXXII^ 22 ; Manu III, 245-246. These rules, 
 however, do not fully agree with the teaching of our Manu-smrzti, 
 
XI, 29- ^-RADDHAS. 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- 
 ma;^as) 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 (Brahma;^as) at the 
 offering to the gods, and three at the offering to 
 the manes, or a sino^le 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 Brahma;^a (guests) ; there- 
 fore he shall not (invite a large number).' 
 
 29. 'Or he may entertain (at a ^'raddha) even a 
 single Brahma^^a 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 'annaw? 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 Brahmawas until they 
 have done eating. 
 
 27. Identical with Manu III, 125 ; see also Vishwu LXXIII, 3. 
 The offering to the gods is the Vaijvadeva oifering which pre- 
 cedes the .Sraddha. 
 
 28. Identical with Manu III, 126. 29. Manu III, 129. 
 
54 YASISKTHA. -^ XI, 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.' 
 
 ^y'']. ' The ancestors of that man who has inter- 
 
 32. Identical with Vishwu LXXXII, 20, and Manu III, 237. 
 34. Manu V, 35. 35. Identical with Manu III, 235. 
 
 37. Vish;zu LXIX, 2-4. 
 
XI, 43- SACRIFICES. 55 
 
 course with a woman after offerinpf or havino- 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 ^'raddha 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 Mapha//." ' 
 
 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) Brahma/^a (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 ^'raddha) both on the full 
 moon days of the months ^rava;/a and Agrahaya^a 
 and on the Anvash/aki. 
 
 39-40. Vish;m LXXVIII, 51-53. 
 
 41. 'Who lengthens the line,' i. e. who himself begets sons. 
 Read instead of nuyanta7?^ pitrtka.rma.fn (v. 1. muyanta»i and tn- 
 panta/;), ' udyatawz.' 
 
 42. Vish/m LXXXV, 4, 66-67. 
 
 43. Sravana, i. e. July-August ; Agrahaya«a, i. e. Margajirsha 
 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 
 Margaj-irsha, Pausha, Magha, and Phalguna. The form of the 
 word is usually anvash/aka. 
 
56 YASISHTHA. XI, 44. 
 
 44. There is no restriction as to time, if (par- 
 ticularly suitable) materials and (particularly holy) 
 Brahma;/as 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 Ish/i, 
 the iTaturmasya-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 Brahma/^a 
 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 7?z'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 Brahma/^a in 
 the eighth (year) after conception, 
 
 50. A Kshatriya in the eleventh year after con- 
 ception, 
 
 51. A Vaii-ya in the twelfth year after conception. 
 
 52. The staff of a Brahma;^a (student may) option- 
 ally (be made) of Pala^a wood, 
 
 44. Gautama XV, 5, 45. Vishwu LIX, 2. 
 
 46. Vishwu LIX, 4-9. 
 
 47. Manu IV, 257. I read rma.s3.mstut3.m with MS. E. 
 
 48. Taitt. Sawh.VI, 3, 10, 5; ^S'atapatha-brahmawa I, 7, 2, 11. 
 49-51. Vish;m XXVII, 15-17. 
 
 52-54. Vish?m XXVII, 29. Regarding other kinds of sticks, 
 see Gautama I, 22-24. 
 
XI, 68. INITIATION. 57 
 
 53. (That) of a Kshatriya optionally of the wood 
 of the Banyan tree, 
 
 54. (That) of a Vai^ya optionally of Udumbara 
 wood. 
 
 55. (The staff) of a Brahma;/a shall (be of such 
 a length as to) reach the hair, 
 
 56. (That) of a Kshatriya the forehead, 
 
 57. (That) of a Vai-yya the (tip of the) nose. 
 
 58. The girdle of a Brahma;za shall be made of 
 Mun^a. grass, 
 
 59. A bowstring (shall be that) of a Kshatriya. 
 
 60. (That) of a Vai^ya shall be made of hempen 
 threads. 
 
 61. The upper garment of a Brahma;/a (shall be) 
 the skin of a black antelope, 
 
 62. (That) of a Kshatriya the skin of a spotted 
 deer, 
 
 63. (That) of a Vai^ya a cow-skin or the hide of 
 a he-goat. 
 
 64. The (lower) garment of a Brahma^za (shall be) 
 white (and) unblemished, 
 
 65. (That) of a Kshatriya dyed with madder, 
 
 66. (That) of a Vai^ya 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 Brahma;/a shall ask for alms placing (the 
 word) ' Lady ' first, 
 
 55-57. Vish?m XXVII, 22. 58-60. Vishwu XXVII, 18. 
 
 61-63. Vish?m XXVII, 20. 
 
 64-67. Vishwu XXVII, 19; Gautama I, 17-21. 'Unblemished,' 
 i. e. new, without holes and seams. 
 
 68-70. Vish;m XXVII, 25. I.e. 'Lady, give alms;' 'Give, O 
 lady, alms;' and ' Give alms, lady.' 
 
58 VASISHTFA. XI, 69. 
 
 69. A Kshatriya placing (the word) ' Lady ' in the 
 middle, 
 
 70. A Vai^ya placing (the word) * Lady ' at the 
 end (of the formula). 
 
 7 1 . The time (for the initiation) of a Brahma^^a has 
 not passed until the completion of the sixteenth year, 
 
 72. (For that) of a Kshatriya until the completion 
 of the twenty-second, 
 
 'j^. (For that) of a Vai^ya until the completion of 
 the twenty-fourth. 
 
 74. After that they become ' men whose Savitri 
 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 Savitri has not been performed, 
 may undergo the Uddalaka-penance. 
 
 ']^. 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. 
 
 ']'i. (Or) he may go to bathe (with the priests) at 
 the end of an A^vamedha (horse-sacrifice). 
 
 79. Or he may offer a Vratya-stoma. 
 
 71-73. Vish«u XXVII, 26. 
 
 74. Vish;m XXVII, 27. Savitri, literally 'the Rik sacred to 
 Savitr/' (Rig-veda III, 62, 10), means here 'the initiation,' see 
 Gautama I, 12 note. 
 
 75. Apastamba I, i, i, 28. The plural vivahayeyu/z, 'let them 
 (not) form matrimonial alliances,' indicates that orthodox Brah- 
 mawas must neither give their daughters to Patitasavitrikas nor 
 take the daughters of such persons. 
 
 78. Gautama XIX, 9. 79. Gautama XIX, 8. 
 
XII, 8. DUTIES OF A SNATAKA. 59 
 
 Chapter XI I. 
 
 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 Snataka 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; Vishwu III, 79. 
 
 5. K/7sh«apa«fl'ita, whom I have followed in the translation of 
 this Sutra, thinks that it indicates the obligation of wearing clean 
 clothes, see e. g. Vishwu 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- 
 svalaya, ' Nor with one of immature age.' 
 
 7. 'An unfit one,' i. e. ' one of low caste ' (hina). — Kmh«apa«- 
 diia. Probably a sick wife is meant, Gautama IX, 28. 
 
 8. Gautama IX, 53. Kr/sh«apa«(/ita gives besides the above 
 interpretation of the Sutra from Haradatta's Gautamiya Mitakshara, 
 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 
 
6o VASISHr^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. 
 
 11. Let him not void excrements or urine in 
 water, 
 
 12. Nor spit into it. 
 
 13. 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 turninof 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.' 
 
 17. '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.' 
 
 18. Let him eat his food facing the east. 
 
 explanation is given by Narayawa on ^ahkhayana Grzliya-sutra IV, 
 12, 1 1, who takes it to mean, 'Let him not go from one house 
 to the other.' 
 
 9. Gautama IX, 52 ; Vishwu LXIII, 42. 
 
 10. Vish;m LXXI, 17-18. 11-12. Vishwu LXXI, 35. 
 
 13. Gautama IX, 37-38, 41-43; Vish?m LX, 2-3. 
 
 14. Vishwu LXXI, 13-15. 18. Vishwu LXVIII, 40. 
 
XII, 31- 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 KaZ/^aka, ' (When) 
 the women (asked) Indra, " 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- 
 ma;^a, 
 
 29. Nor between two fires ; 
 
 30. Nor between two Brahma?zas ; 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/sh;/apa«^ita thinks that this rule refers to the first five 
 mouthfuls only. 
 
 21. Vish;m 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-brahmawa X, 5, 2, 9; Vishwu LXVIII, 46. 
 
62 VASISHrHA. XII, 32. 
 
 32. Let him not point out (a rainbow calling it) 
 by (its proper) name, ' Indra's bow.' 
 
 2,^,. Let him call it 'the jewelled bow' (ma;^i- 
 dhanu/^). 
 
 34. Let him avoid seats, clogs, sticks for cleaning 
 the teeth, (and other implements) made of Pala5"a 
 wood, 
 
 35. Let him not eat (food placed) in his lap. 
 
 36. Let him not eat (food placed) on a chair. 
 ^y. 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 i?/shis, 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. Vish?m LXVIII, 21. 36. Gautama IX, 32. 
 
 37. Vishnu LXXI, 13. 38. Vish;m LXXI, 16. 
 
 39. Gautama IX, 32. 
 
 40. I read sabhasamavayawj/?:ava^ayeta. The corrupt read- 
 ings of Bh. samavaya^'/^a ^aviyan and of F. samavayawj/C'a vakshi- 
 yanna point to this version, the sense of which agrees with the 
 parallel passages of other Sm;7tis, see e. g. Apastamba 1, 1 1, 32, 19. 
 
 41. Vish;m LXXI, 83. 42. Gautama IX, 54-55, 66. 
 43. Vishwu LXIII, 9. According to K;7sh«apa;/ffita the time 
 
 intended is midday. 
 
XIII, 5' THE STUDY OF THE VEDA. 6t, 
 
 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^apati a 
 Brahma;2a shall fulfil some sacred duties. 
 
 Chapter XI IL 
 
 1. Now, therefore, the Upakarman (or the rite 
 preparatory to the study) of the Veda (must be per- 
 formed) on the full moon day of the month ^'rava/^a 
 or Praush///apada. 
 
 2. Having kindled the sacred fire, he offers 
 (therein) unground (rice) grains, 
 
 3. To the gods, to the i?/shis, and to the 
 iT/zandas. 
 
 4. Let them begin to study the Vedas, after 
 having made Brahma^^as (invited for the purpose) 
 wish ' welfare ' (svasti), and after having fed them 
 with sour milk, 
 
 5. (And continue the Veda -study) during four 
 
 44. Vish;m LXIII, 47. 
 
 45. Vish«u LXIII, 46. KrzshwapawrtTita omits this Sutra which 
 is found in the majority of the MSS. 
 
 46. Apastamba 1, 11, 32, 15; Vish/m XXX, 27. 
 
 47. Manu IV, 92 ; Vish7m LX, i. The Muhurta sacred to 
 Pra^apati is the same as the Brahma-muhurta, and falls in the last 
 watch of the night. 
 
 XIII. I. Vish;m XXX, i. 6'rava??a, July-August. Praush/Zza- 
 pada, i. e. Bhadrapada, August-September. Knsh;/apa;/(/ita im- 
 properly combines this Sutra with the next. 
 
 5. Gautama XVI, 2. 
 
64 VASISHr/fA. 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 (Aiigas) 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'a/^^^alas 
 (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, 
 
 15. Nor when he has eaten or received a gift at 
 a funeral sacrifice ; 
 
 16. 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. lo. Gautama XVI, 12. 
 
 11. Gautama XVI, 19; Vishwu XXX, 10. The above transla- 
 tion follows K;7sh«apa«^/ita's gloss. But the Sutra may also be 
 taken differently : ' In (villages) where a corpse lies or a KlndiXz 
 stays (and) in towns.' For the prohibition to study in towns is 
 mentioned by Gautama XVI, 45 ; Manu IV, 116; 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. Vish«u XXX, 15; Apastamba I, 3, 9, 6. 
 
 14. Gautama XVI, 17. 15. Gautama XVI, 34. 
 16. Manu IV, 117 somewhat resembles the verse quoted. But 
 
XIII, 26. 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 Smmi, that the 
 hand of a Brahma//a 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, 
 
 18. (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 aVa;/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/aka, 
 
 23. (Nor) while he stretches his feet out, (nor) 
 while he makes a lap, (nor) while he leans against 
 (something), nor (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 Manava Dharmajastra 
 known to Vasish//za differed from the work which at present goes 
 by that name. Compare also ^Sahkhayana Gr^liya-sutra IV, 7, 55. 
 
 17. Ya^?Tavalkya I, 1 50 ; Gautama XVI, 19 ; ManuIV, 120. 
 
 18. Apastamba I, 3, ri, 16. 
 
 19. VishwuXXX, 18; Manu IV, 121. 
 
 20. Apastamba I, 3, 10, 25. 
 2r. Gautama XVI, 7, and note. 
 
 22. Vish;m XXX, 4 ; Gautama XVI, 37-38. The Ash/akas are 
 the eighth days of the dark halves of the winter months, Marga- 
 .yirsha, Pausha, Magha, and Phalgu77a. 
 
 23. Vish^m XXX, 17 ; Manu IV, 112. 26. Manu IV, 116. 
 
 [14] F 
 
66 VASiSHr^A. XIII, 27. 
 
 27. (Nor) at the extremity of a village, 
 
 28. (Nor) after (an attack of) vomiting, 
 
 29. (Nor) while voiding urine or faeces. 
 
 30. (Let him not recite) the Rig-veda, the Ya^r- 
 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. Vish;m XXX, 19. 
 
 29. Gautama XVI, 11. Kn'shna.p3.nd\ta. improperly divides the 
 SiJtra into two. 
 
 30. Vish«u XXX, 26. 31. Vish/mXXX, 21. 
 32-34. Vish/m XXX, 5 ; Gautama XVI, 22. 
 
 35. Gautama XVI, 22; Manu IV, 105, 115. K;-/sh;/apa«<fita 
 mentions digdaha, ' when the sky appears preternaturally red/ as 
 a various reading for ' dignada.' 
 
 38. Apastamba I, 3, 1 1, 29. 
 
XIII, 48. SALUTING. 67 
 
 3* 
 
 \g. 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. Vish;m XXXII, 4. 
 
 42. The persons intended are, the teacher and so forth. See 
 
 A 
 
 Apastamba I, 4, 14, 7, note. 
 
 44. Gautama VI, 5. 
 
 45. Apastamba I, 4, 14, 23. Kr/sh7/apa7Zfl'ita combines this 
 Siatra with the preceding. 
 
 46. Apastamba I, 2, 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 I, 10, 28, 9. 
 
 48. Manu II, 145. 
 
 F 2 
 
68 YASISUTHA. XIII, 49. 
 
 * The teacher (aHrya) 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. 
 
 51. 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;m 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 
 
 A 
 
 49. Apastamba I, 2, 8, 29-30. 50. Gautama XXI, 12. 
 
 51. Apastamba I, 10, 29, 14. 
 
 53. Manu II, 238; Ya^T/avalkya III, 261. 
 
 54. Vish/m XXVIII, 29, 31. 56. Vish;m XXXII, 16. 
 58-59. Vishwu LXIII, 51. 
 
XIV, 6. LAWFUL AND FORBIDDEN FOOD. 69 
 
 must make way (for them, i.e.) for each later (named 
 before those enumerated earher). 
 
 59. If a king and a Snataka meet, the king must 
 make (way) for the Snataka, 
 
 60. All (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 oood men. 
 
 o 
 
 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 Abhii-asta, 
 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 6'rauta-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 ^'Cidra, 
 
 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. Vishwu LI, 7, lo-ii. Daw^/ika, 'a mace-bearer,' may 
 mean 'a police officer' or 'a messenger.' I read with MSS. Bh. 
 and F. sha;zfl'/;a, ' a eunuch,' instead of jaMa, ' a rogue,' the reading 
 of the other MSS. and of K/7sh;?apa«^ita. 
 
 3. Vish;m LI, 8-9, 12, 19 ; Gautama XVII, 17. I write sMaka, 
 ' a spy,' instead of suX'ika, ' a tailor,' according to the other Smmis, 
 e. g. Vishwu LI, 12 ; Apastamba I, 6, 18, 30 
 
 4. Apastamba I, 6, 18, 13. 5. Apastamba I, 6, 18, 19. 
 
 6. Vish«u LI, 16 ; Gautama XVII, 18. I read with the majority 
 
70 VASISRTHA. 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 clogs, nor of him whose (only) wife is of the 
 ^S^udra 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, 
 Kui"a 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 ]\ISS. yaj/^opapatiw [patti;;z F.] manyate, instead of B.'s and 
 Kr/sh/zapawfl'ita's yax/^opari manyate. 
 
 9. Apastamba I, 6, 18, 17. 
 
 10. Vish;m LI, 7. 'And so forth (iti), i.e. by cruel men and 
 the Uke.' — Kr/sh;;apa«rt?ita. 
 
 11. Vishwu LI, 15. 
 
 12. Gautama XVII, 3 ; Vish;m LVII, 10. 
 
 13. Vii:h«u LVII, 13; Manu IV, 251. 
 
XIV, 21. LAWFUL AND FORBIDDEN FOOD. J I 
 
 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).' 
 
 16. 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 Brahma;/a) who sacri- 
 fices for many and who initiates many.' 
 
 18. '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^fiayate with this Sutra, instead 
 of with the preceding one, as Kr/shwapa/z^/ita does. 
 
 16. Vish;m LVII, 1 1 ; Manu IV, 248 ; Apastamba I, 6, 19, 14. 
 
 18. Vish7m LVII, 12 ; Manu IV, 249 ; Apastamba I, 6, 19, 14. 
 
 19. Apastamba I, 6, 19, 15. 20. Vish;m XXVIII, 11. 
 
72 VASisrir//A. xiY, 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^apati, ' The gods 
 created for Brahma;/as 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. Vishwu XXIII, 38; Ya^ftavalkya 1, 189. 
 
 24. Yao'^avalkya I, 191. 
 
 26. Vishwu XXIII, 30. Kr/sh«apa«fl^ita thinks that plavanena, 
 ' by straining them (through a cloth),' may also mean ' by heating 
 them on the fire.' 
 
 28. Gautama XVII, 13, and note, 15-16. 
 
 29. Manu V, 24. 
 
XIV, 37- LAWFUL AND FORBIDDEN FOOD. 73 
 
 30. With reference to this (subject) they quote 
 also some verses proclaimed by Pra^apati, 'A Brah- 
 ma;^a 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, 
 6'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 ^'udra, 
 an At\k.7^ikkkr^ (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. 
 2)^. 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. Vishwu LI, 34, 36 ; Gautama XVII, 32-33. Regarding 
 the A.i\\irikkhx2i penance, see below, XXIV, i. 
 
 34. Vishwu LI, 40. For other explanations of the term san- 
 dhini, ' a cow that is in heat,' see Apastamba I, 5, 17, 23 ; Vishwu 
 LI, 40. 
 
 35. Vish^m LI, 39. The Sutra implies that the milk of other 
 animals must not be drunk under any circumstances. 
 
 37-38. Vish/m LI, 35, 42. 
 
74 YASISUTHA. 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 Kalaviiika, the water-hen, the flamingo, the 
 
 39. Gautama XVII, 27. Haradatta on Apastamba and Gau- 
 tama explain jvavidh, ' the porcupine,' to be a kind of boar, and 
 jalyaka, ' the hedgehog,' to be ' the porcupine.' 
 
 40. Vish«u LI, 30 ; Manu V, 18. 
 
 41-42. Gautama XVII, 36 ; Apastamba I, 5, 17, 38-39. 
 43. Apastamba I, 5, 17, 29. 44. Manu V, 11, 17. 
 
 45. Gautama XVII, 30-31. 46. Apastamba I, 5, 17, 31. 
 48. Gautama XVII, 34-35; Vish;m LI, 28-31. I read man- 
 dliala, ' the flying fox,' while Knsh?/apa«(/ita gives maghara, a 
 
XV, 6. ADOPTION, 75 
 
 Brahma;^! duck, the Bhasa, the crow, the bkie pigeon, 
 the osprey, the A'ataka, 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 Rallataka, 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 eff"ect) 
 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. maghara, Bh. F. madhaw, I. O. 913 (/i//ibh)andha (naktaw). 
 Haradatta on Apastamba I, 5, 17, 33 explains plava, 'the water- 
 hen,' to be a kind of heron, called also i'aka/abila. 
 
 XV. 1-9. Vyavaharamayukha IV, 5, 16; Colebrooke V, Digest 
 CCLXXIII; Dattakamimawsa IV, 14; V, 31-40. 
 
 3. Colebrooke, Mitakshara I, 1 1, 1 1 ; Dattakamima///sa IV, 2-3. 
 
 4. Dattakamima?«sa IV, 4. I.e. to offer funeral sacrifices to 
 his ancestors and to have sons who do it after him. 
 
 5. Datlakamimaw^sa I, 15 ; IV, 9. 
 
 6. Colebrooke, Mitakshara I, 11, 13, and note; Dattakami- 
 
76 vAsiSHrFA. XV, 7. 
 
 his kinsmen, announce his intention to the king, make 
 burnt-offerings in the middle of the house, reciting 
 the Vyahrz'tis, 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 ^S^iidra. 
 
 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. 
 
 mawsa II, 51 ; Dattaka/^andrika II, 11. '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 Vyahritis,' i. e. saying with the first oblation 0/n 
 h\mh svaha, with the second Om bhuva/2 svaha, with the third Oni 
 sva,^ svaha, and with the fourth Om bh., bh., sv. svaha; 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 Sapi;/</a, on failure of such a one, a Sama- 
 nodaka or a Sagotra. 
 
 7. Dattakamimarasa II, 18; Dattaka/^andrika II, 11. '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 6'iadra,' i. e. shall neither have him initiated nor employ him 
 for any sacred rites. 
 
 8. Dattaka/^andrika II, II. 
 
 9. Colebrooke, Mitakshara I, 11, 24. Dattakamima;;zsa X, i ; 
 Dattaka/^andrika II, 11 ; V, 17. For the explanation of the term 
 ' a fourth part,' see Colebrooke, Mitakshara I, 77. 
 
 10. 'Rites procuring prosperity,' i.e. &addhas, expiatory rites, 
 &c. See also above, III, 71, and Gautama XI, 17. According to 
 Kr?sh«apa«fl'ita the estate is in this case to be divided equally 
 between the legitimate son and the adopted son. An entirely 
 
XV, i8. EXCOMMUNICATION AND READMISSION. 77 
 
 11. He who divulges the Veda (to persons not 
 authorised to study it), he who sacrifices for ^'udras, 
 (and all those) who have fallen from the rank of 
 the highest caste (shall be excommunicated by the 
 ceremony of) emptying the water- vessel. 
 
 1 2. 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 Ku-?a 
 o-rass, 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. 
 
 16. Those who admit him to sacred rites become 
 his equals. 
 
 17. But outcasts who have performed (the pre- 
 scribed) penance (may be) readmitted. 
 
 18. Now they quote also (the following verse): 
 
 different explanation, 'Provided (the estate) may not have been 
 expended in acts of merit,' is given Dattaka^andrilca V, 17-18. 
 It is doubtlessly erroneous, for ' the estate ' is nowhere mentioned in 
 the preceding Sutras. 
 
 11. 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. Kr2sh«apa;/^ita takes the Sfitra differently, 
 but his explanation is refuted by the parallel passage of Gautama 
 and Haradatta's commentary thereon. 
 
 14. Gautama XX, 7. i5- Gautama XX, 8-9. 
 
78 VASiSHri^A. XV, 19. 
 
 ' Let him walk before those who readmit him, Hke 
 one gamboHng 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 XVL 
 
 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 ' puwyahradat,' instead of 
 ' purwahradat,' as the MSS. and Kr?sh«apa;/^ita 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. VishwuIII, 72-73. Kr/sh;;apa?ifl^ita gives a second expla- 
 nation of the Sfitra, which also appears admissible, ' Let the king 
 transact the business on the bench, taking counsel (with learned 
 Brahmawas as assessors);' see Vishwu 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 Kr/shwapaw^ita suggests, that the king or judge 
 shall not promote litigation, see Gautama XIII, 27. As Kmh«a- 
 pa«c/ita 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 Brahmanical 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. yatha-asanam) aparadhohi ; antena 
 aparadha/^,' and interpolate syat at the end of the first clause. 
 
 5. Knsh«apa?z^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 aparadhohyadya- 
 var«ayor vidyantata-^, to which the reading of I. O. 913 adya- 
 varwayor vidhanata/z 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 mim^msa, 
 which is peculiar to the Brahma?zas and of logic (anvikshiki) and 
 polity (dandsimti), which are peculiar to or at least recommended 
 to the particular attention of the Kshatriyas. 
 
 6. I read with INISS. Bh. and F., sawpanna^ ka, rakshayet. I con- 
 sider this Sutra to contain an admonition addressed to the king for 
 himself; see Manu VII, 99. Kr/sh«apa?z^/ita and B. read sapattraw 
 /^a rakshayet, ' Let him protect that which is attested by writings,' 
 i. e. the donations of former kings, attested by writings ; see Vish;m 
 III, 83. 
 
 7. K^/sh«apa7/6rita thinks that the rule refers to the property of 
 
8o VASISHTi^A. 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 ; Vishwu III, 65. 
 
 10. Yao-7lavalkya II, 22. 
 
 1 1. Knsh«apa«(fita quotes in illustration of this Sutra the follow- 
 ing passage of -Safikha 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/shwapawrf'ita, ' near pleasure-gardens 
 and the like.' No doubt, buildings of all kinds, fenced or walled 
 gardens, and so forth are meant. I read tripadamatram. 
 
 13. Manu VIII, 258, 262 ; Y%-fiavalkya 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). 
 
 16. 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 ^'rotriya are not lost 
 by being enjoyed (by others).' 
 
 1 9. 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. 
 
 16. In translating anvadheya by 'property given to a wife by 
 her husband or his family after marriage,' I have followed Krtshn2L- 
 pa?z</ita'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.' 
 
 17. Ya^/lavalkyall, 24; see also Vish;mV, 187; Manu VIII, 148. 
 
 18. Identical with Manu VIII, 149 ; Ya^Tiavalkya 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. 
 
 [14] G 
 
82 VASISHZffA. XVI, 21. 
 
 2 1. A king will be superior even to Brahman if 
 he lives surrounded by servants (who are keen-eyed) 
 like vultures. 
 
 2 2. But a kinof 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 w^itnesses regarding 
 women ; for twice-born men twice-born men of the 
 same caste (shall be witnesses), and good .S'lidras for 
 6'iidras, 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. Vishwu VIII, 8 ; Ya^r^iavalkya II, 68 ; Manu VIII, 62-63. 
 
 29. Ya^?7avalkya II, 69. 30. Manu VIII, 68. 
 31. Vish/mVI, 41; Manu VIII, 159; Ya^ftavalkya II, 47. 
 
XVI, 36. LEGAL PROCEDURE. 8 
 
 -> 
 
 (in accordance with its truth or falsehood) they will 
 rise (to heaven) or fall (into hell),' 
 
 T,^^. ' 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 Brahma/^a ; 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 Manu VIII, 98. Regarding the explanation 
 of the words 'he kills,' see Manu VIII, 97, and Haradatta on 
 Gautama XIII, 14. 
 
 35. Gautama XXIII, 29. Between this and the preceding 
 Sutras the MSS. as well as Krzshwapa^/^ita insert another one, 
 which is so corrupt that I am unable to translate it. Krzsh/iapaw- 
 (/ita'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 varthaheto/^ pakshajrayewaiva 
 vadanli karyam — te jabdava7-'wasya kulasya purvan svargasthiiaw- 
 stanapi patayanti. ' The ancestors of their spiritual family,' i. e. the 
 teacher, the teacher's teacher, and so forth. 
 
 G 2 
 
84 VASISHTFA. XVII, i. 
 
 Chapter XVII. 
 
 1. The father throws his debts on the (son) and 
 obtains immortaHty if he sees the face of a Hving 
 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.' 
 
 XVIL I. Identical with Vish«u XV, 45; Manu IX, 107 ; Cole- 
 brooke V, Dig. CCCIV. 
 
 2. The latter part of the quotation occurs Aitareya-brahmawa 
 VII, 3, 9. 
 
 3. Rig-veda I, 21,5. 
 
 4. Rig-veda V, 4, 10; Taittiriya-sawhita I, 4, 46, i. 
 
 5. Identical with Manu IX, 137, and Vish«u XV, 46. 
 
 6. The same point is argued Manu IX, 31-56. 
 8. Identical with Manu IX, 50. 
 
XVII, 15- INHERITANCE. 85 
 
 9. (Others say), 'Carefully watch the procreation 
 of your oifspring, 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. 
 
 11. 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. Apastamba II, 6, 13, 7. 
 
 10. Vish;m XV, 42. 11. Vishwu XV, 41. 
 
 12. Colebrooke V, Dig. CXCIII; Vish;m XV, i. Elsewhere 
 the expression purawadrish/a/z, ' noticed by the ancients,' has been 
 taken to mean ' seen in the Pura«a ' (' the holy writ,' Colebrooke), 
 
 13. Colebrooke V, Dig. CXCIII ; Vish«u XV, 2. 
 
 14. Colebrooke V, Dig. CCXXX ; Vish;m XV, 3. 
 
 15. Colebrooke V, Dig. CCIII ; Mitakshara I, 11, 3; Vyava- 
 hara Mayukha IV, 4, 43. The curious fact that Vasish///a here 
 calls the appointed daughter a son may perhaps be explained by 
 a custom which, though rarely practised, still occurs in Ka^-mir, 
 and by which a brotherless maiden is given a male name. A his- 
 torical instance of this kind is mentioned in the Ra^atarangi«i, 
 where it is stated that Kalyawadevi, princess of Gau</a and wife 
 of king (jayapifl'a, was called by her father Kalyawamalla. When 
 I collated this passage with the help of a Ka.fmirian, I was told 
 that a certain Brahmawa, still living in iS'rinagar, had changed the 
 
86 VASISUTHA. 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.' 
 
 18. The fourth is the son of a remarried woman. 
 
 19. She is called remarried (punarbhli)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. 
 
 21. 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^u, 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 Vasish///a'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 Siatra j 7. 
 
 16. Colebrooke V, Dig. CCIII, where the preceding Sutra has 
 been placed after this. Compare Rig-veda I, 124, 5. 
 
 17. Colebrooke V, Dig. CCXVI ; Mitakshara I, 11, 3; Daya- 
 bhaga X, 4 ; Vyavahara Mayukha IV, 4, 43 ; Vish?m XV, 5. 
 
 18. Vishwu XV, 7. 
 
 19. Narada XII, 48 (Jolly), where, however, kaumarara patim 
 has been wrongly translated by ' an infant husband.' 
 
 20. Manu IX, 175. 
 
 21. Colebrooke V, Dig. CCLTX; Vish;m XV, 10. 
 
 22. Colebrooke V, Dig. CCLIX; Vishwu XV, 11. 
 
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. 
 
 2 7. (The son of a damsel) who is married pregnant 
 (is called) a son received with the bride (saho<27ja). 
 
 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- 
 sep3.. 
 
 32. ' Harii'/t'andra, forsooth, was a king. He 
 bought the son of A^igarta Sauyavasi. 
 
 33. The fourth is (the son) self-given. 
 
 24. Vish;m XV, 13. 
 
 25. 'From a great danger,' i.e. 'from the danger of losing 
 heaven through failure of the funeral oblations.' 
 
 26. VishwuXV, 15. 28. Vishwu XV, 18. 
 29. Vish«u XV, 19. 30. Vish«u 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 sv^yam kritavan. I believe that, as 
 the letters ka, and va are constantly mistaken by the copyists the 
 one for the other, the original reading was ^ikr ay a. Regarding 
 the story told in this Sutra and continued below, Sutra 35, see 
 Max Miiller, History of Ancient Sanskrit Literature, pp. 408-4x6 
 and 573-588. 
 
 33. Vish;m XV, 22. 
 
SS YASISUTHA. XVII, 34. 
 
 34. That is (likewise) explained by (the story of) 
 SunaiAsepa.. 
 
 35. ' Suna/iseps., 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." Vii^vamitra was the Hotrz priest at that 
 (sacrifice). He became his son.' 
 
 36. The son cast off is the fifth. 
 
 ^•,7. (He is called so) who, cast off by his father 
 and his mother, is received (as a son). 
 
 2,S. They declare that the son of a woman of the 
 ^S'lidra 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 ; Vish;m 
 XVII, 27; Manu IX, 17S-179; Gautama XXVIII, 39. 
 
 40. ColebrookeV, Dig. L; Vyavahara Mayiikha IV, 4, 37. 
 
 41. Colebrooke V, Dig. CXVII ; Vyavahara Mayukha 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 Brahma/^a has issue by wives belonging 
 to the Brahma;^a, Kshatriya, and Vai^ya classes 
 respectively, 
 
 48. The son of the Brahma;^a 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; Dayabhaga IV, 2, 15; 
 VishwuXVII, 21. 
 
 47-50. Colebrooke V, Dig. CLIV; Vish;/u XVIII, 1-5. 
 
 51. Colebrooke V, Dig. LXXV, CXXXVIII, CCCLVI; Daya- 
 bhaga II, 41 ; Vyavahara 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 ; Mitakshara II, 8, 7; 
 10, 3 ; Vyavahara Mayftkha IV, 11, 5. The persons intended are 
 a perpetual student, a hermit, and ascetic. 
 
 53. Vyavahara Mayukha IV, II, 10. 
 
 54. Vyavahara Mayukha IV, 11, 10 ; Vish;m XV, 33. 
 
 55. 'Practising religious vows,' i.e. 'eating only once a day, 
 and so forth.' — Kr/sh«apa«(/ita. 
 
90 VASISHr^A. XVII, 56. 
 
 on the ground during six months, practising reHgious 
 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). 
 
 57. 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. 
 
 6r. 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). 
 
 6t,. They declare that a son begotten on (a widow 
 who has) not been (duly) appointed, belongs to the 
 begetter. 
 
 56. Gautama XVIII, 4-7. The Gurus intended are the teacher, 
 sub-teachers (upadhyaya), and oflSciating priests. 
 
 57. Ava^am, 'ill-conducted,' may also mean 'out of her mind 
 through grief or any other passion.' The former explanation has 
 been adopted by Kr?sh«apa;/^ita, whom 1 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 1 
 
 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.' 
 
 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. 
 
 65. Colebrooke, Mitakshara II, i, 11. Kr/shwapaw^ita 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%«avalkya 
 11, 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. Krz'sh/zapaw^ita thinks that the rule refers to all cases of 
 appointment. 
 
 67-68. Vishwu XXIV, 40, and note. 
 70. Gautama XVIII, 23. 
 
92 VASISHri7A. 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.' 
 
 yZ- ' 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 forfive years. 
 
 76. After five years (have passed), she may go 
 (to seek) her husband. 
 
 yy. 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; Dayabhaga XI, 2, 6; Y%7ia- 
 valkya I, 64. 
 
 72. Colebrooke IV, Dig. CLXXIV. 
 
 75-76. Colebrooke IV, Dig. CLVI, where the Sutras 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 ^Stidra 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 Hbations 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. 
 
 81. Let the Sapi;/^as or the subsidiary sons divide 
 the heritagfe 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/^a. 
 
 85. For the property of a Brdhma;/a is a terrible 
 poison. 
 
 86. 'Poison they do not call the (worst) poison; 
 the property of a Brahma;^a is said to be the (most 
 destructive) poison. Poison destroys only one person, 
 but the property of a Brdhma;2a (him who takes it) 
 together with sons and grandsons.' 
 
 79. The persons intended are, (1) 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 Brahmawas, descended from the same i?/shi. 
 
 81. Gautama XXVIII, 21 ; Vish?m 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. Apastamba II, 6, 14, 3. 83-84. Vish;/u XVII, 13. 
 
94 VASiSHr^A. XVII, 87. 
 
 87. He should give it to men who are well versed 
 in the three Vedas. 
 
 Chapter XVIII. 
 
 1 . They declare that the offspring of a 6'udra and of 
 a female of the Brahma^za caste becomes a Kknd2X-di, 
 
 2. (That of a .Sudra and) of a female of the Ksha- 
 triya caste, a Vai;za, 
 
 3. (That of a ^'udra and) of a female of the Vai-fya 
 caste, an Antyavasayin. 
 
 4. They declare that the (son) begotten by a 
 Vai^ya 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. Vish«u XVII, 14. 
 
 XVIII. I. Vish«u XVI, 6. 
 
 4. Krzsh«apa«^ita reads Romaka, 'a Roman,' for Ramaka, 
 and the B. MS. supports him. The other MSS., including I. O. 
 913, give the reading adopted above. I prefer it, as there is no 
 reason to assume that the Vasish//^a 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. Vishwu XVI, 6. 7. Manu X, 40. 
 
XVIII, i6. MIXED CASTES. 95 
 
 8. (Children) begotten by Brahma;2as, Kshatriyas, 
 and Vaii"yas on females of the next lower, second 
 lower, and third lower castes become (respectively) 
 AmbashZ/^as, Ugras, and Nishadas. 
 
 9. (The son of a Brahma;/a and) of a ^'udra 
 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 .S'lJidra race a burial-ground. 
 
 12. Therefore (the Veda) must not be recited in 
 the presence of a .Sudra. 
 
 13. Now they quote also the (following) verses, 
 which Yama proclaimed : 
 
 ' The wicked ^udra-race is manifestly a burial- 
 ground. Therefore (the Veda) must never be recited 
 in the presence of a ^'udra.' 
 
 14. ' Let him not give advice to a ^'{idra, 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) Asawvr/ta.' 
 
 16. '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 Brahma;^as).' 
 
 8. Gautama IV, 16. 
 
 10. I omit the words Java iti mrz'takhya, 'a corpse is another 
 name for one who has died,' as an interpolation. 
 
 ri. Apastamba I, 3, 9, 9. 12. Vish«u XXX, 14. 
 
 14-15. Identical with Manu IV, 80-81. 
 
 16. A Pra^apatya penance, i. e. a Y^rikkhxd., see below, XXI, 20. 
 
96 VASISUTHA. XVIII, 17. 
 
 17. Let him not approach a wife of the KS'udra 
 caste after he has buih the fire-altar for a ^'rauta- 
 sacrifice. 
 
 18. For a 6'udra-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 
 Brahma;^a 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 (var;^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 Yama'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. Visbmlll, 2. 2. Manu VIII, 306. 
 
 3. Vishwu III, 70. 4- Gautama XI, 14. 
 
 7. Vish;m III, 3 ; Gautama XI, 20. 
 
XIX, Ig. 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). 
 
 13. 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. Vish«u III, 37. 
 
 9. Gautama XII, 51. Knsh«apa;;<fita has two Sutras instead of 
 one, and reads the second h\msakrosa.yoh kalpa/i. The majority of 
 the MSS. have, however, kalpa(//), which I consider to be a mistake 
 for kalpyay^, ' must be awarded.' 
 
 11. Vish?mV, 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 Vish«u LI, 63. 
 
 13. Manu VIII, 403. 
 
 14-15. The translation of these two Sutras is not certain, 
 because the words nihara and naiharika are not found elsewhere in 
 the sense which has been attributed to them here. Still I think it 
 very probable that Kn'shna.pd.ndita's explanation nirhara and nirhare 
 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. 
 
 [14] H 
 
98 VASISHrJfA. 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). 
 
 18. 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 ^'rotriya is free from taxes, (and so are) 
 a servant of the king, one who has no protector, 
 
 16. The Slitra has been left out, as the text is corrupt, and I am 
 unable to suggest any emendation. Krzsh«apa«fi?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 senamukha,' battalion,' 
 &c., are formed by three, nine, or twenty-seven pattis. Though I 
 am unable to adduce any positive proof for it, vaha must, according 
 to the connexion in which it stands, be a synonym of patti. ' The 
 double duty ' of the army is, according to K/-zsh«apa7//ita, marching 
 and fighting. 
 
 2 1 . 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. Kr/sh«a- 
 
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. 
 
 pa.ndit3. correctly points out that, though according to I, 43, all Brah- 
 mawas are to be free from taxes, the -5'rotriya or Vaidik is mentioned 
 once more in order to show that a king, however distressed, must 
 not take anything from him (Manu VII, 133). Krzsh;zapa«(fita 
 reads instead of pradatas, pradatara,^, ' 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. 
 
 A 
 
 24. Apastamba II, 10, 26, II. 
 
 25. I read with the majority of the MSS. bahubhyamuttaraT^Ma- 
 tagunaz?i dadyat. 
 
 26. Kmh«apa«/ita explains daha, ' (places of) combustion,' by 
 agni, ' fire.' I am not certain what he means thereby. To me it 
 seems most probable that Vasish//za 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 Naglf in the ground manured by the ashes. 
 
 28. Gautama X, 31. 
 
 29. Kn'sh7;apa«(/ita refers this and the following five Sutras to 
 
 H 2 
 
I OO YASISHTHA. 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 madmon, 
 
 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 Karshapa/^a, 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 ^'rotriya, nor on an 
 ascetic, nor on a sacrifice.' 
 
 the case where a king has conquered a foreign country ; compare 
 also Vish7m 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;sh«apa«^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. Vish;m III, 65. 
 
 37. I translate the one word j-ulka 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/'sh«apa«fl'ita 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. lOI 
 
 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 Y^rikkhr^i penance ; 
 
 43. (And) the king (shall fast) during three (days 
 and) nights. 
 
 44. Now they quote also (the following verses): 
 ' The slayer of a learned Brahma;^?a 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/sh«apa«flita, the Sutra is doubtlessly corrupt. 
 I read vra/msampanno vyapadish/a/^. 
 
 44. Identical with Manu VIII, 317. 
 
 45. Identical with Manu VIII, 318. 
 
102 VASISHrZfA. 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 Savitrz'. 
 
 47, Vish;?u XXII, 48 ; Manu V, 94. 
 
 48. Identical with Manu V, 93. ' Those engaged in practising 
 vows' are, according to Kulluka and KnshwapaMta, students 
 learning the Veda, 
 
 XX. 1-2. Manu XI, 45; Ya^wavalkya III, 226. 
 4. ' Among those,' i. e. the sinful men (enasvina/5) enumerated 
 above, 1, 18 ; Vish/m LIV, 1 1. 
 
XX, 10. PENANCES. tO 
 
 'i 
 
 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 Krt'M'/irs. penance of twelve days' 
 duration. 
 
 7. He whose younger brother married first shall 
 perform a Kri'M/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 Kri'M/ira. penance and an 
 Atikr?'/('/w7^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 KriM/ira. 
 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 Y^rikkhxd. penance 
 and an h.tik.rikkhx2i penance, give (his wife) to that 
 (husband of the younger sister and marry again). 
 
 5-10. Manu XI, 201. 
 
 6. Regarding the Y^rikkhx'^ penance, see below, XXI, 20. 
 
 7-8. Vishwu LIV, 16. According to Krzsh;/apa;z6?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 hsSkrikkhidL 
 penance, see below, XXIV, 2. 
 
 10. Vishnu LIV, 1 6. KnshnapawfiTita thinks that he should marry 
 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. 
 
104 VASISHrHA. 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 Kr//^/('/^ra 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 towards 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. 
 
 16. 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 Yirikkhr2L penance during three months. 
 
 17. The same (penance must be performed) for 
 eating food given by a A'a;/«'ala 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, Vish«u LIV, 13. 
 
 13. Gautama XXIII, 10. 14. Gautama XXIII, 9, 11. 
 
 15-16. Gautama XXIII, 12. 
 
 16. Kr/shwapawrt'ita 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. TO5 
 
 18. 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 Brahma/^a) 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 K/VM/^ra and 
 an hiikrikk/irdi, and, after eating clarified butter, be 
 initiated again. 
 
 20. The same (expiation Is prescribed) for swal- 
 lowing ordure, urine, and semen. 
 
 21. If a Brahma;^a 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 Palai-a (leaves). 
 
 22. But a Brahma;2a 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.' 
 
 23. We will declare (who must be considered) the 
 slayer of a learned Brahma^^a (bhrii;^ahan). He is 
 called Bhru;^ahan 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 Vishwu LI, 5. 
 19-20. Manu XI, 151 ; Vish/m LI, 2. Regarding the other of 
 liquors, see Manu XI, 95-96. 
 
 21. Manu XI, 148. 22. Gautama XXIII, i. 
 
 23. Gautama XXII, 13. It must be understood a real Brah- 
 ma«a who knows the Veda is meant. 
 
 24. ' Therefore they otfer burnt-oblations for the production of 
 males,' i. e. they perform the Pu??2savana, one of the sacraments ; 
 
I06 VASISHTHA. XX, 25. 
 
 become males ; therefore they offer burnt-oblations 
 for the production of males.' 
 
 25. Let the slayer of a learned Brahma;/a 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 Brahma;/as, 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. Ajvalayana I, 13. The Sutra is marked as a quotation, 
 and probably belongs to some Vedic work. 
 
 25. Apastamba I, 9, 25, 12. 27. Gautama XXII, 8. 
 
 28. Apastamba I, 9, 24, 21. 
 
 29. Taken by itself the Sutra would seem to refer to the maxim 
 that a free confession reduces the guilt of the offender (IManu XI, 
 228). But on account of the next Sutra it is necessary to assume, 
 with Knsh«apa?i^ita, that half the guilt of a crime, of which another 
 man justly accuses an offender, falls 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 hke manner having slain a Kshatriya, he 
 shall perform (a penance) during eight years, 
 
 32. For (killing) a Vai.?ya during six (years), 
 
 33. For (killing) a Sudra, during three (years), 
 
 34. For killing a female of the Brahma;^a caste 
 who is an Atreyi, and a Kshatriya or a Vai^ya, 
 engaged in a sacrifice (the same penance must be 
 performed as for killing a learned Brahmaz/a). 
 
 35. We will explain (the term) Atreyi. They 
 declare that she who has bathed after temporary 
 uncleanness is an Atreyi. 
 
 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. Vish«uL, 12. The text is here evidently defective. The 
 Sutra or Sfitras left out must have contained the description of 
 another penance for the murder of a Brahma7?a, which is mentioned 
 in nearly all the Smretis (see Vish/m 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. Vishnu L, 13. 33. Vishnu L, 14. 
 34. Vishwu L, 7, 9. 
 
 36, The author means to say that the word atreyi is derived 
 from atra, ' at that time,' and the verb i, ' to approach.' The ety- 
 mology is worthy of the Nirukta. 
 
I08 VASISUTHA. XX, 37. 
 
 37. (For killing a female of the Brahma;^a 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 Vais'ya, 
 
 39. (For killing) a female of the Vai^-ya caste, (the 
 penance prescribed) for the murder of a ^'udra. 
 
 40. (For killing) a female of the K^udra caste (let 
 him perform) during one year (the penance prescribed 
 for the murder of a Brahma;^a). 
 
 41. If a man has stolen gold belonging to a 
 Brahma;2a, 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. Vish«u LII, 1-2. Kmh«apa«(/ita remarks that ^ulapawi 
 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 Smr^'tis 
 state that the thief is to take a club to the king, with which he is 
 to be struck. 
 
 42. Apastamba I, 9, 25, 6. 
 
XXI, I. PENANCES. IO9 
 
 44. ' A thief will have deformed nails, the mur- 
 derer of a Brahma/^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 Sa;;^hita (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 
 iu the Veda.' 
 
 Chapter XXI. 
 
 I, If a .S'tldra approaches a female of the Brah- 
 ma;2a caste, (the king) shall cause the ^Siidra to be 
 tied up in Vira;^a grass and shall throw him into a 
 fire. He shall cause the head of the Brahma72i 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 ; Vishwu XLV, 4, 5, 6. 
 
 45. Vish;zu LIV, 28. 46. Manu XI, 194. 
 
 XXI. 1-5. Gautama XXIII, 15. Kr/sh«apaw</ita reads, instead 
 of prasyet, ' he shall throw,' pra^-yet, and explains it by dahayet, 
 ' he shall cause to be burnt.' It must be understood that these 
 
no YASISUTHA. XXI, 2. 
 
 2. If a Vaii"ya approaches a female of the Brah- 
 ma/^a caste, (the king) shall cause the Vaii-ya to be 
 tied up in Lohita grass and shall throw him into a 
 fire. He shall cause the head of the Brahma;^! 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 
 Brahma;2a caste, (the king) shall cause the Ksha- 
 triya to be tied up in leaves of ^S^ara grass and shall 
 throw him into a fire. He shall cause the head of 
 the Brahma;^i 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 Vaii"ya who offends) with a female of the Ksha- 
 triya class (shall be treated) in the same manner, 
 
 5. And a 6'udra (who offends) with females of the 
 Kshatriya or Vaii^ya 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 Savitri (and the Mantra called) .Siras, 
 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) 
 
XXI, 10. PENANCES. I I T 
 
 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 Savitri (and 
 the Mantra called) ^'iras, 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 Ku^a 
 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 Savitri (and 
 the Mantra called) ^'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 ^iras, i. e. (the words) " Om, 
 ye waters, who are splendour, juice, and ambrosia," &c., which 
 are joined to the Gayatri.' — Kr?sh«apa«</ita. The S'itsls, or 'head,' 
 is again mentioned below, XXV, 13; see also Vish?m LV, 9. This 
 and the following two rules refer to offences committed with 
 males of equal caste. 
 
 9. Ya^?lavalkya I, 70. Colebrooke IV, Dig. LXXVI, where 
 a different reading, vyavayatirthagamanadharmebhya/z, has 
 been adopted, and the Siatra 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. cit. ; Manu IX, 80; Ya^ilavalkya I, 72. 
 
112 VASISHrfl-A. XXI, I r. 
 
 the life of her lord, or who commits adultery with 
 a man of a degraded caste. 
 
 11. That woman of the Brahma;/a 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 Brahma;^as, Kshatriyas, and 
 Vai^yas who commit adultery with a ^udra may be 
 purified by a penance in case no child is born (from 
 their adulterous intercourse), not otherwise. 
 
 13. (Those who have committed adultery) with a 
 man of lower caste shall perform a Y^rikkhxd. penance, 
 succeeded by one, two, or three A'andraya/^as. 
 
 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 
 
 II. Colebrooke IV, Dig. CXIII, where jukart, 'a sow,' is read 
 instead of juktika, ' a pearl-oyster.' 
 
 13. Manu XI, 178. Kmh«apa«(fita states correctly that Hn- 
 draya«ottaram, 'succeeded by one, two, or three -ffandrayawas,' 
 may also mean ' following one, two, or three ^andraya«as,' and 
 that the number of j^andraya«as to be performed depends on the 
 caste of the person with whom the adultery was committed. Thus 
 a Brahma;n must perform one KrzHy^ra and one A'andrayawa for 
 adultery with a Kshatriya, one Y^rikkhx2i and two ^andrayawas for 
 adultery with a Vaijya, and one Y.rikkhxz. and three ^andrayawas 
 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 .A!andraya?a, see below, XXIV, 44. 
 
 14. Colebrooke IV, Dig. CVIII ; ManuV, 164-165. 
 
 15. Manu IX, 80; Y%navalkya I, 73. 
 
XXI, 23. PENANCES. I 1 3 
 
 drinks spirituous liquor. No purification is pre- 
 scribed for the half which has fallen. 
 
 16. If a Brahma;za unintentionally commits adul- 
 tery with the wife of a Brahma;^a, (he shall perform) 
 a Y^rikkhx-A. penance in case (the husband) fulfils the 
 religious duties (of his caste), and an Atikinkk/irdL 
 penance in case (the husband) does not fulfil his 
 religious duties. 
 
 17. The same (penances are prescribed) for 
 Kshatriyas and Vaii'yas (for adultery with women 
 of their respective castes). 
 
 18. If he kills a cow, let him perform, during six 
 months, a 'Krikk/iYdi or a Taptak;7'/C'/^/^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^rikkhvdi 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^/^/^/zra 
 penance. 
 
 22. And he shall give (to a Brahma;/a) a bull 
 and a cow. 
 
 23. Now they quote also (the following verse): 
 ' Through killing a spotted deer, a he-goat, and 
 
 16. Vishwu LIII, 2. 
 
 18. Vish;m L, 16-24 ; Gautama XXII, 1 8. 
 
 20. Vish;m XLVI, 10. 21. Vishwu XLVI, 11. 
 
 23. The above translation follows the commentary of Kr/sh«a- 
 
 [14] I 
 
114 YASISHTHA. 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^k/ira. 
 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 KrzM/ira. 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 KrzM/ira 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 KrzM/irs. penance 
 of tw^elve days' duration, and give up his infidelity. 
 
 p3.7idit% 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 offerninety-eight 
 oblations.' 
 
 24. Vish;m L, 30, 31. 
 
 25. Gautama XXII, 21. 'Something' means eight handfuls of 
 grain. 26. Gautama XXII, 22. 
 
 27. Vish«u LIV, 13 ; Gautama XXII, 34. 
 
 28. Vish;/u LIV, 14; Ya^jlavalkya III, 283. 
 29-30. Vishwu LIV, 15. 
 
XXII, I. PENANCES. II5 
 
 30. But he who receives subsistence from infidels 
 (shall perform) an Atikr/Z'/^/^ra 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 ¥>.rikkhr2L 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. Vish/m LIV, 17, 
 
 33. The penance prescribed appears to be similar to the Ktccv- 
 drayawa. 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 Pacini'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 Kmhwa- 
 pa«6?ita's commentary, but agrees with that of the chapter in 
 Gautama's Dharmajastra. 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 
 Brahma/^a.' 
 
 7. (Moreover), ' Let an Abhi^asta offer a Gosava 
 or an Ag-nish/ut-sacrifice.' 
 
 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 Sa;;/hita-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, 
 Baudhiyana III, 10, 6 (Gautama XIX, 7), Puna/i stomena ya^eta 
 puna/^ savanamayantiti vi^ilayate, ' It is declared in the Veda, '*' Let 
 him offer a Puna/;stoma-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/^/^/^rutinidarjanat 
 [darj-anat, Bh. F.], (' 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 VasishMa read iti kd, after yo 'jvamedhena ya^ate 
 (Vas. XXII, 6). This /^a has no meaning, except if another Vedic 
 passage preceded Sutra 6. In order to escape this difficulty, 
 K;7sh«apa«(/ita writes yo 'jvamedhena ya^ata iti, and begins the 
 next Siatra with iti kz., which he explains by 'moreover.' 
 
 9. Kr/shwapawfiTita gives before 'Vedantas' another word veda- 
 daya-^, which he explains by ' the Vedas, Sm/7tis, and Pura«as.' 
 
XXIII, r. PENANCES. II7 
 
 sha;/a,the Atharva^iras,the (Anuvakas called) Rudras, 
 the Purusha-hymn, the two Samans called Ra^^a/za 
 and Rauhi;^eya, the KCishma;/<i^as, the Pavamanis, 
 and the Savitri. 
 
 10. Now they quote also (the following verse) : 
 ' He who performs once in each season the offerings 
 to Vai^vanara and Vratapati and the Pavitresh^i 
 sanctifies ten ancestors.' 
 
 1 1. 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 Ris\\\s, 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 Krikkhrd, and the Ktikrikkhrd. (as well as) 
 the A'andraya^^a 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. Knsh«apa«^ita takes the last word dajapurusham to mean 
 ten ancestors and ten descendants. 
 
 11. ' As if one were fasting,' i. e. in small quantities. — K/7sh«a- 
 paw^ita. 
 
 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 
 svaha; to him who follows his lust svaha ; to Nir- 
 rzti svaha ; to the divine Rakshas svaha.' 
 
 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 Brahmaz/a). 
 
 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 ^Stjdra 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 KrzM/ira penances. 
 
 4. Manu XI, 121. 
 
 5. Vish;m LIII, 7 ; Gautama XXII, 36. 
 
 6. Vish;m LIII, 3; Gautama XXIII, 12. 
 
 7. Manu V, 88. 8. Manu V, 91. 
 
 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-jlavalkya 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. 1 19 
 
 11. If a student eats meat which has been given 
 to him as leavings (by his teacher), he shall perform 
 a Ys.rikkhx'a, penance of twelve days' duration, and 
 afterwards finish his vow. 
 
 12. The same (penance must be performed) if he 
 eats food given at a 6'raddha or by a person who is 
 impure on account of a recent death or birth. 
 
 13. It is declared in the Veda, that honey given 
 without asking does not defile (a student) of the 
 Va^asaneyi-i"akha. 
 
 14. For him who committing suicide becomes an 
 Abhii-asta, his blood-relations (sapi;/<^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 KkvArk- 
 ya;^a penance together with a Taptakr//('/^>^ra.' 
 
 1 7. We shall describe the A'andraya/^a below. 
 
 18. A fast of three days (must be performed) for 
 resolving to die by one's own hand. 
 
 1 1 . Manu XI, 159 ; Ya^^lavalkya 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 
 K/vshwapa/za'ita quotes, makes, I think, the version given above 
 appear preferable. In either case the passage is explained by the 
 fact that, according to the 6'atapatha-brahma72a, ^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. Vishwu XXII, 56 ; Gautama XIV, 12. 
 
 16. Vish«u XXII, 58-59. 17. See below, Siitra 45. 
 
I20 VASISHrFA. XXIII, ig. 
 
 19. * He who attempts suicide, but remains alive, 
 shall perform a KriMArs. 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 Aghamarsha;^a ;' 
 
 20. Or, following the same rule, he may also 
 frequently recite the Gayatrt ; 
 
 21. Or, having kindled a fire, he may offer clarified 
 butter with the Kushma;^rt'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 Vyahmis that 
 end with satya (truth), prefixing (the syllable) Om 
 (to each), or he may recite the Aghamarsha;^a. 
 
 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?/^a texts, see above, 
 XXII, 9. 
 
 23. The text occurs Taitt. Ar, X, 24, i. 
 24-25. ManuV, 87; Vish«u XXII, 75. 
 
 26. ManuV, loi, 28, Gautama I, 58. 
 
XXIIT, 34. PENANCES. 121 
 
 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 Brahma/za 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.' 
 
 2S' It is declared in the Veda that, on touching 
 a dog, a Ka.ud3.\a., 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 Knsh«apa«rt^ita's edition. I read 
 kanka instead of vanka, leave out vayasa after bhasa, and change 
 kakolukana;« sadane to kakolukama;«sadane. 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 
 Smr/tis actually do prescribe it for eating the flesh of excessively 
 impure animals and for cannibalism. The change of am a to ana 
 is a very common mistake in Devanagari MSS. 
 
 31. Vish/m LIV, 12. 32. Vish«u XXII, 88. 
 33. Apastamba I, 5, 15,16, 
 
122 VASISHrifA. XXIII, 35. 
 
 made by outcasts or /<'a;/^alas, they shall sit silent 
 and fasting during three days ; 
 
 35. Or if they repeat that (text of the Gayatri) 
 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 Abhi^asta, (one accused of a heinous crime,) 
 has been explained. 
 
 38. (If he has been accused of) killing a learned 
 Brahma/^a, let him subsist during twelve days on 
 water (only), and fast during (another) twelve days. 
 
 39. If he has falsely accused a Br4hma;^a 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 {RikdiS called) ^Suddhavatts ; 
 
 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 KsLiidsldi caste has been declared. 
 
 42. Now (follows the description of) another 
 Y^rikkhx2. 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. Vish«u LIV, 25, 28. 38. Y%wavalkya III, 287. 
 
 39. Ya^ilavalkya III, 286. 41. Vish«u LIII, 5, 6. 
 
XXIV, 2. PENANCES. 1 23 
 
 four days (must be passed) In the same manner. 
 Wishing to show favour to the Brahma;^as, Manu, 
 the chief among the pillars of the law, has thus 
 described the S'lsukrikkhr^i (the hard penance of 
 children) for infants, aged, and sick men. 
 
 44. Now follows the rule for (the performance of) 
 the Kandmyan^L (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 Samans, or mutter 
 the Vyahrztis. 
 
 47. A month during which he thus performs a 
 iTandraya/za, the 7?2shis 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 Atikrt.k- 
 khra penance. 
 
 2. Let him eat as much as he can take at one 
 (mouthful, and follow the rules given) above for a 
 Y^rikkhra, (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. Vishwu XLVII. 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. 
 
124 VASISHri^A. XXIV, 3. 
 
 asking, and to fast during the last three days. That 
 is an hx^rikkhxdi.. 
 
 3. A Y^rikkhx-B. penance (during the performance 
 of which one) subsists on water (only is called) a 
 }Lrikkhr2X\k.rikkhr2i. 
 
 4. The peculiar observances (prescribed during the 
 performance) of Y^rikk/iYdi 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 ^'udras ; 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 (pa?«as), 
 (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 Vish?/u XLVI, 13-14. 
 
 4-5. Gautama XXVI, 6, 8; Vish«u XL VII, 24-25. 
 
 6. The MSS. read in the beginning of this Sutra, satayanudeti 
 or satayatudeta, while Krzshwapaw^ita, probably as a guess, writes 
 satapa nudati. I do not think that his correction is satisfactory, 
 and propose in its stead, sa tadyadetad (dharmarastram). 
 
XXV, 8. SECRET PENANCES. 1 25 
 
 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 
 causino- loss of caste. 
 
 4. Seated with Kui'a 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 prawayaman in the text. 
 
 5. The MSS. read at the end of this verse, tapas tapyatam utta- 
 main, while Kr/sh«apa«(/ita gives tapas tapyat tu uttamam. The 
 correct reading is probably tapas tapyatu uttamam. 
 
126 VASISHrfl-A. XXV, 9. 
 
 9. For him who is constantly engaged in (reciting 
 the syllable) Om, the seven Vyahr/tis, and the three- 
 footed Gayatri 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 Gayatri ten thousand times (would be) 
 an efficient means of purification. 
 
 13. If, suppressing his breath, he thrice recites 
 the Gayatri together with the Vyahmis together 
 with the syllable Om and wdth the (text called) ^'iras, 
 that is called one suppression of breath. 
 
 Chapter XXVI. 
 
 1. If, untired, 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. bhaya/^i for bhave. 
 
 10. Manu II, 74. 
 
 13. Identical with Vishwu 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^astra, three Pi^awa- 
 ySmas make one Dharawa ; see Ya^wavalkya III, 201. 
 
 2-3. Regarding the position at the Sandhya prayers, see also 
 above. 
 
XXVI, 8. SECRET PENANCES. 1 2 7 
 
 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 Vydhr/tis and the syllable 
 Om, repeated daily, purify after a month even the 
 slayer of a learned Brahma;2a. 
 
 5. Even a drinker of spirituous liquor becomes 
 pure, if he mutters the (hymn seen) by Kutsa, ' Apa 
 na^ sosuksid agham,' and (the hymn seen) by Vasish- 
 t/ia. (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 
 ^'ivasawkalpa. 
 
 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 tam amha/i' 
 and mutters the hymn addressed to Purusha. 
 
 8. Or plunging into water he may thrice mutter 
 the Aofhamarsha;za. 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 Vish;/u LV, 2. 
 
 5. Identical with Manu XI, 250. 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, go. 
 
 8. Manu XI, 260-261 ; Vishwu LV, 7. 
 
128 VASISHrffA. XXVI, 9. 
 
 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^;las 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 
 Brahma/^a 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 ^'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 Brahma/^a who is daily engaged in 
 
 9. Manu II, 85; Vish;m LV, 19. The term arambhaya^wa, 
 translated by ' an offering at which animals are slain,' is taken by 
 Kr/sh«apa«fi^ita to mean pa///aya^?1a, ' an offering consisting of 
 Vedic mantras recited aloud.' The word may be taken in several 
 ways, but the various reading vidhiya^ua in Manu's verse induces 
 me to adopt the translation given above. 
 
 10. Identical with Manu II, 86, and Vish«u LV, 20. Regarding 
 the four Pakaya^?las, see Professor Jolly's note on Vishwu. In 
 my opinion the four classes of rites huta, ahuta, prahuta, and pra- 
 sita. are meant. 
 
 1 1. Identical with Manu II, 87. 
 
 12. 'After performing the vows (called) ^iras,' i.e. those which 
 are known in the Upanishads, which are called agnidharawa and 
 so forth, and whose head (j-iras) consists in the worship of the 
 teacher. — Kr/sh«apa«^ita. Mu«(/aka Upanishad III, 2, 10. 
 
XXVII, I. SECRET PENANCES. I29 
 
 muttering sacred texts shines with a briUiant 
 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- 
 tri), at the most one thousand times, or one hundred 
 times as a medium (penance), or at least ten times 
 (for trivial faults). 
 
 16. A Kshatriya shall pass through misfortunes 
 which have befallen him by the strength of his arms, 
 a Vai^ya and ^'udra 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. 
 
 18. 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, 247. 
 
 [m] k 
 
1 30 YASISUTHA. 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 Brahma;2a 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 Brihma/za) 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 J^zk, 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 Pur^;^as. 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 Mah4ya^;^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. I^I 
 
 Brahma;^as do not contract guilt, for (a learned 
 Brahma;^a) 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 Brdhma;^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 v^ankhapushpi plant, together with milk. 
 
 12. Let him drink water, after boiling in it Palaia 
 and Bilva leaves, Ku^a 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 Ku^a grass has 
 been boiled, and fasting on the seventh day purify 
 even (him who fears that he has partaken of the 
 food of) a ^'vapaka. 
 
 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;'2iagavya, (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. 
 
 16. (If he makes) three morning meals of food 
 
 12. Vishwu XLVI, 23. I read abho^yabhq^asaw^wake. 
 
 13. VishwuXLVI, 19. 
 
 15. The rule is described by Vish«u XLVIII. 
 
 16. The meaning of the Sutra is that each mode of subsistence 
 is to be continued during three days. 
 
 K 2 
 
T32 VASISHT'fl'A. 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 Pr^/apatya {Krikkhx2^, 
 
 18. 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 Brahma;^a. 
 
 19. He, forsooth, who has stolen (the gold of 
 a Brahma;2a), has drunk spirituous liquor, has slain 
 a learned Br^hma;^a, 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 Krikkhrdi and 
 a A'andraya/za, 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 A'andriya;^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). 
 
 18. Ash/asahasram, ' eight thousand times,' may also mean 'one 
 thousand and eight times.' 
 
 21. See above, XXIII, 44-47- 
 
 XXVIII. I. 'Is not defiled by a lover,' i.e. does not become 
 irrevocably an outcast, but may be restored to her position after 
 
XXVIII, 9- SECRET PENANCES. 1 33 
 
 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- 
 ma/2a, 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- 
 ma;^a, but women are pure in all (limbs). 
 
 performing a penance, provided her lover was a man of equal 
 caste. — Kr/sh«apa«d/ita. 
 
 2-3. For the last clause compare Ya^navalkya I, 72. 
 
 4. See above, V, 3-4. 
 
 5. Paraskara Grz'hya-sutra I, 4, i6. 
 
 6. Yagnavalkya, I, 71. 7. Ya^ilavalkya I, 72. 
 8. Vishwu XXIII, 49. 9. Vish«u XXIII, 40. 
 
134 VASISHrFA. 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 Aghamarsha/^a, the Devakma, 
 the 6'uddhavatis, the Taratsamas, the Ktashmi;2^as, 
 the Pavamanis, and the Durgdsivitri ; 
 
 12. The Atishangas, the Padastobhas, and the 
 Samans (called) Vyahrhi, the Bharuw^a Sdmans, 
 the Giyatra (Siman), and the Raivata ; 
 
 13. The Purushavrata and the Bhasa, and like- 
 wise the Devavrata (Samans), the Abliriga, the B4r- 
 haspatya, the hymn addressed to Ykk, likewise the 
 J^z^as (called) Madhu ; 
 
 14. The 6atarudriya, the Atharva^iras, the Tri- 
 supar^za, the Mahdvrata, the Gosukta, and the A^va- 
 s^ikta, and the two Samans (called) 6'uddha5uddhiya. 
 
 15. The three (Simans called) Afyadohas, the 
 Rathantara, the Agnervrata, the V^madevya, and 
 the Bre'hat, being muttered, purify (all) living beings. 
 (He who sings them) may obtain the recollection of 
 former existences, if he desires it. 
 
 16. Gold is the firstborn of Fire, through Vish;2u 
 exists the earth, and the cows are children of the 
 
 10-15. Vish«u LVI, and preface, p. xviii. The explanation of 
 the various terms used will be found in the notes to Professor 
 Jolly's translation of Vish«u. 
 
 12. MSS. and K/7sh«apa«/ita, Abhishanga^. Kr/shnapa«</ita 
 and MS. B. bharadawc^ani ; E. bha</ani ; Bh. and F. omit vv. 12 
 and 13 a. 
 
 1 3. Kr/shwapaw^ita and B. artvigam ; Bh. E. F. as above. The 
 Bhasa begins, according to Kr/shwapawcTita, ague vratapate. 
 
 14. Kr/sh«apa«<fita and B. indrajuddhe ; Bh. E. F. juddhaw- 
 juddhena. 
 
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 Brahmawa who neglects his sacred 
 duties, prevent the giver (from attaining heaven). 
 
 18-19. (If he presents), on the full moon of the 
 month of Vai^akha, (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. 'He who, placing on the skin of a black ante- 
 lope, sesamum, gold, honey, and butter, gives it to 
 a Brihma?za, overcomes all sin.' 
 
 17. Manu IV, 190, 193-194. Kr/sh«apa«^ita and MSS. B, and 
 E. read uparudanti datarawz, MSS. Bh. and F. uparundanti. I change 
 the latter reading to uparundhanti. 
 
 18-19. Vishwu XC,.io. 
 
 20-22. Vishwu 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 VASISHrHA. XXIX, r. 
 
 Chapter XXIX. 
 
 1. Through HberaHty (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. 
 
 11. (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 SAtra, which recommends self-cremation, is of 
 some importance, as it confirms the teaching of the Purawas and 
 explains the accounts of the Greeks regarding the self-immolation 
 of Brahma??as who visited Europe. 
 
 9. Vishwu XCII, 21. 
 
 12. Vish«u XCII, 27; Manu IV, 232. 'Master of a harem,' 
 i. e. the possessor of many beautiful wives and concubines. 
 
XXIX, 21. GIFTS. 137 
 
 14. He who gives a house obtains a town. 
 
 15. He who gives a pair of shoes obtains a vehicle. 
 
 16. 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 Brahma;^a 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.' 
 
 18. ' 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. Vish;m XCII, 31. 15. Vish;m XCII, 28. 
 
 16. Vishwu XCII, 4. Kr/sh«apa;;<fita quotes a passage of the 
 Matsya-pura?/a according to which ' a bull's hide ' is a measure 
 equal to 1 40 square hastas ; see, however, notes to Vishwu loc, cit. 
 and V, 183. 
 
 17. Manu IV, 229. 
 
 18. Read in the text vidhivaddanam kanyadanena tatsamam. 
 
 19. Krzsh«apa«(fita wrongly makes two Sutras out of this verse. 
 
 20. Kri'shndLpandita. and MS. B. read, against the metre and 
 sense, yogina;« sampuritam vidvan, another reading yoginaw sam- 
 matam vidvan. F. reads yonasawyurimaT?^ vidvan. I read yo 'na- 
 suyurima»2 vidvan. 
 
I -J 8 VASiSHrFA. 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 Brdhma^za 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 KaZ/zaka, 'On 
 that (occasion) the body of the Brahmawa 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 Ahavaniya fire, in his 
 navel (is the Dakshi^^a fire), the fire in his abdomen 
 is the Garhapatya fire, the Pra;za is the Adhvaryu 
 priest, the Apana the Hotrt priest, the Vyana the 
 Brahman, the Samana the Udgatr/ 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. iSatapatha-brahmawa I, 4, 22. 
 
 5. Kr/sh/zapawfl^ita divides the passage into thirteen Sutras, and 
 connects tatra, ' on that occasion,' with the preceding Sutra. ' On 
 that (occasion),' i. e. if a Brahmawa is fed. 
 
XXX, 9- GIFTS. 139 
 
 mana. 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 
 Brihma;2a, 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; Ya^wavalkya I, 315. Kn'shwapawfiTita's read- 
 ing, nainam adhya/^ate kz ya./i, which occurs also in B., is nonsense. 
 I read with Bh. nainamadhyapate/^>^a 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 vinai'yati karhi^it, * and never perishes,' is of 
 course an easier one, but it seems to me doubtful whether it is 
 older than VasishZ-^a's. 
 
 8. The passage, which is probably a quotation from an Upani- 
 shad, is very corrupt in the MSS. and Kn'shna.pa.ndita!s text. I cor- 
 rect it as follows : 
 
 Dhyanagni^ satyopa^ayanaw kshantyahutiA 
 sruvawzhri^ puro^fasamahiwsa sawztosho 
 yupa^ krikk/iram bhiatebhyo 'bhayadakshi«yam iti 
 kr/tva kratum manasaw yati kshayam budha^. 
 But I am not confident that all the difficulties have been removed. 
 
140 VASISHr^A. 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-longf disease. 
 
 11. Adoration to VasishZ/^a KS'atayatu, the son of 
 Mitra and Varu;za and Urvan ! 
 
BAUDHAYANA, 
 
BAUDHAYANA. 
 
 Prasna I, Adhyaya 1, Kaa^dika 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 6'Ish/as (stands) third. 
 
 5. ^'ish/as, 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) ^ish/as who, in accordance 
 with the sacred law, have studied the Veda together 
 
 1. I. Vasish/z^a I, 4, Each Veda, i.e. each ^akha or redaction 
 of the Veda. — Govinda. 
 
 3. VasishZ/za I, 4. Govinda takes smriW, ' the tradition,' in the 
 sense of works (grantha) explaining the recollections of the 
 Jiish'is, and is no doubt right in doing so. 
 
 4. VasishZ/^a I, 5. The explanation of agama by 'practice' rests 
 on the authority of Govinda and the parallel passages where /ila 
 and a^ara, ' conduct,' are used. 
 
 5. Apastamba I, 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 'iti,' given by the 
 
144 BAUDHAYANA. I, i, r. 
 
 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): 
 'Four men, who each know one of the four Vedas, 
 a Mtmawsaka, one who knows the Aiigas, one who 
 recites (the works on) the sacred law, and three 
 Brahma/^as 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 Brahma;/a : 
 those three haying 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 Pura«as. — Govinda. 
 
 8. VasishMa 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 diflferent reading, 
 not found in my MSS,, 'Ajramasthas trayo mvkhyah.' He asserts 
 that thereby professed students are intended, because professed 
 students are declared to be particularly holy in the Dharmaskandha- 
 brahmawa. 
 
 9. Vasish//^a 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 
 Brahmawa must be taken only in cases of the most pressing 
 necessity. 
 
 10. Vasish///a III, 11. 
 
T, I, I. SOURCES OF THE LAW. I45 
 
 11. '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 Brahma;^as, 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 Smr/tis, and 
 the practice of the -S'ish/as. They are many, because the redactions 
 of the Vedas and Smn'tis are numerous and the practices vary in 
 different countries. 
 
 14. I. e. provided the offender performs the penance imposed by 
 learned and virtuous Brahma??as. Prawai'ayet, ' 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. Vasish//5a XIX, 9. ^ariram, literally ' the body,' means here 
 the constitution, which may be bilious, ' windy,' and so forth, kyuh, 
 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 ayu>^ cannot 
 have its usual meaning. 
 
 [14] L 
 
146 BAUDHAYANA. I, i, i. 
 
 16. ' Many thousands (of Brahma?/as) 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/ 
 
 Pra^na I, Adhyaya 1, Kaa^dika 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. 
 
 16. 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 Ka«^ika ends here. The same practice is observed, though 
 not quite regularly, in the sequel. 
 
 2. 1. 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 Dej'astha and Karhadi'a Brahma«as 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 cloih. Spirituous liquor is not now drunk openly, but 
 its use is sanctioned in the Kaxmirian Nilamata-pura?za. 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, 2. DIFFERENT CUSTOMS AND COUNTRIES. I47 
 
 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 ^Slsh/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 regfion 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 Kai'mirians for the 
 lawfulness of the consumption of meat, which they justify by a 
 dejaguwa or ' virtue of their country.' 
 
 7. Gautama XI, 20. 
 
 9. Vasish//ia I, 8, 10. Many MSS., and among them the Telugu 
 copy of the commentary, read Pariyatra instead of Paripatra, which 
 latter I consider to be the correct form of the word. 
 
 10. Vasish/,^a I, 12. 
 
 11. VasishMa I, 14. Govinda remarks that the Bhallavins are 
 a school studying the Sama-veda. See also Max Miiller, Hist. 
 Anc. Sansk. Lit., pp. 193, 364. 
 
 12. VasishMa I, 15. There is a great uncertainty in the MSS. 
 about the word following sindhu/^. I have adopted the reading of 
 
 L 2 
 
148 BAUDHAYANA. I, I, 2. 
 
 13. The inhabitants of Avanti, of Aiiga, of Maga- 
 dha, of Surash/ra, of the Dekhan, of Upavr/t, of 
 Sindh, and the Sauviras are of mixed origin. 
 
 14. He who has visited the (countries of the) 
 Ara//as, Karaskaras, Pu;2^ras, Sauviras, Vangas, Ka- 
 Hngas, (or) Pranunas shall offer a Punastoma or a 
 Sarvapr/sh//^a (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 Vaii-vanari ish/i to be a purification for him.' 
 
 M., sindhur vidhara«i, ' the boundary-river,' which occurs also in 
 the parallel passage of Vasish/>^a. The Dekhan and Gujarat MSS. 
 read vi/^ara«i or vi/^ara«a, and the two copies of the commentary 
 visara??!. 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 Kaf/Mvad. The Sauviras, who are always associated 
 with the Sindhians, probably dwelt in the south-west of the Pa«^ab, 
 near Multan. The Upavn'ts probably are the same as the Upa- 
 vr/ttas mentioned MahabharataVI, 49. But I am unable to deter- 
 mine their seats. 
 
 14. The Ara//as dwelt in the Pa?l^ab (Lassen, Ind. Alth. I, p. 973, 
 sec. ed.), and are greatly blamed, Mahabharata 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 Krishna, river. The 
 Puw^ras, who are mentioned as a degraded tribe in the Aitareya- 
 brahmawaVII, 18, and occur frequently in the Mahabharata, and 
 the Vafigas 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 Sarvapnsh///a 
 ish/i, Taittiriya-sa?«hita II, 3, 7, 1-2. 
 
 15. Apastamba I, 11, 32, t 8. 
 
1,2,3. STUDENTSHIP. 1 49 
 
 16. '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.' 
 
 1 7. Now they quote also (the following verse) : 
 ' He who performs (by turns) in each season the 
 Vai^v^nari (ish/i), the Vratapati (ish/i), and the 
 Pavitresh/i is freed from (all) sins.' 
 
 Pra-sna I, Adhyaya 2, Kaatdika 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 K^nda, 
 
 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//ia 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. Govindasvamin gives four explana- 
 tions of the adjective paurawam, ' kept by the ancients,' viz. i. old, 
 i. e. kept by the men of the Kr/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 Pura?/as. 
 
 2. Apastamba I, i, 2, 14-16. 
 
 3. Each Kajida., i. e. each of the seven books of the Taittiriya- 
 saiwhita. 
 
 4. Manu III, I. 
 
 5. The object of the Sutra is to prove that the period of student- 
 ship must not be protracted too long, lest the duty of offering the 
 iSrauta Agnihotra 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 
 K^udra 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- 
 ma;za), 
 
 9. A Vai^ya one year later than a (Kshatriya). 
 
 10. Spring, summer, and autumn are the seasons 
 (for the initiation) according to the order of the 
 castes. 
 
 11. (Let him perform the initiation reciting), ac- 
 cording to the order (of the castes), a Gayatri, a 
 Trish^^ubh, (or) a Gagati (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 
 Muug'a. 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, Vasish/Z/a XI, 49-51. 
 
 TO. Apastamba I, i, i, 18. 12. Vasish/Z/a XI, 71-73. 
 
 13. VasishMa XI, 58-60. With this and the next two Sutras 
 the words ' according to the order of the castes' naustbe understood. 
 
 14. Vasish/,^a XI, 61-63. 
 
 15. Vasish///a XI, 55-57. The details referred to are to be 
 
1,2,3. STUDENTSHIP. 15I 
 
 16. 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 Brahma;^a (student) shall ask for alms, 
 placing (the word) ' Lady ' first, a Kshatriya placing 
 
 found in the Baudhayana GrjTiya-sutra II, 7, where the various 
 kinds of trees from which the staff may be taken are specified. 
 The Siltra shows that the GnTiya-sutra preceded the Dharma-sutra 
 in the collection. 
 
 16. The text of this Sutra is corrupt. I read, ' bhavatpurvaw 
 bhikshamadhya^^i yakilantam y^aret saptaksharaw bhikshara ksha;/i 
 ka, him kz. na vardhayet.' The various readings of the MSS. are, 
 bhiksha/;z madhyaw ydikkhhniim /^aret saptaksharaw bhim k^ na 
 vardhayet, C. T. ; — yzknimizm v^aret saptakshara;««i ksha;« kz. bhim 
 kz narvyayet, D. ; — y^Lkiiimihn /^aret saptakshara;7zstiwi rksha ba \\\m 
 na vardhayet, K.; — yikndimiim tiksha;/z /^aret saptaksharan ksha/w kz 
 hiw ^a na vardhayan, M. ; — y2.kdSi2iskim\.dim /^aret saptaksharan bhik- 
 shim kz. \\\m >^a na vardhayet, C. I. The most serious corruption lies 
 in the syllables following saptaksharan, and I am not certain that 
 my emendation bhiksha/w is correct. The commentary on the 
 first half of the Sutra runs as follows : bhikshamantrara vyaktam 
 evo-('/^aret bhava^Mabdapurvam bhiksha^abdamadhya/^ ya^/taprati- 
 pa[pa]dakai'abdaOTta7« i'abdaksharawi [saptaksharan] ka. evzm hi 
 bhavati bhikshan dehi sanpanno 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 mantram, a masculine. 
 
 17. Vasish/y^a 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 Vai^ya placing it at the 
 end (of the formula), from (men of) all castes. 
 
 18. The (persons fit to be asked) are Brahma;/as 
 and so forth, who follow (their lawful) occupations. 
 
 19. 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. Vishwu XXVIII, 4. 
 
 20. Gautama II, 8 ; Apastamba I, i, 3, 20. 
 
 21. yish^u XXVIII, 13. 
 
 22. Apastamba I, i, 2, 19; Vasish//^a VII, 10. 
 
 23. Apastamba I, i, 3, 16. 
 
 24. Vishwu XXVIII, II ; VasishZ/zaVII, 15. 
 
 25. Vishwu XXVIII, 15. The details regarding the times when 
 this kind of salutation is to be performed are found Apastamba I, 
 2, 5, 2 1 seqq. 
 
 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 
 
1,2,3- STUDENTSHIP. 1 53 
 
 (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, 
 
 2,^. 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 Siitra 29. 
 
 27. Apastamba I, 2, 5, 12 ; VasishMa XIII, 44, Regarding the 
 phrase, ' in order to compose his internal organ,' see Manu II, 120. 
 
 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. 
 
 A A 
 
 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/2, ' 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 Angas, 
 
 :^'j. 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/^/^/zadana, and the commentary a/^/^/zadana, which 
 is explained by -^//attradhara^^a, ' to hold a parasol,' or malapa- 
 karshawa, ' to clean.' The kkhdi is, however, merely owing to a very 
 common faulty pronunciation of tsa. Govinda remarks correctly 
 that the word ' iti,' 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 anuHna, 'who knows the Ahgas,' is given by Baudhayaua, 
 Gnliya-sutra I, 11, 4. 
 
 38. Apastamba I, 2, 6, 7-9 ; VasishMaVII, 12. 
 
 39-40. Apastamba I, i, 2, 30; Vishwu XXVIII, 5. 
 
 41. Apastamba II, 2, 4, 25. Govinda combines this Sutra with 
 the next two and makes one of the three. 
 
1,2,4- STUDENTSHIP. 1 55 
 
 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 Ahgirasa. 
 
 PrAS'NA I, AdHYAYA 2, KAiVZ)IKA 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. 
 
 A 
 
 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 jRi'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 .S'iju 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 a 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 Praya;^iya (Atiratra of a 
 sacrificial session) ; that night in which (he offers it 
 last), intending to take the final bath, corresponds 
 to the Udayaniya (Atiratra). Those nights which 
 (lie) between (these two terms correspond) just to 
 the nights of his sacrificial session.' 
 
 2. Vasish/Z/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 ^atapatha-brahmawa XI, 2, 6. In the 
 text t e word Brahman is a neuter. 
 
 6. MSS. IM. and K., as well as the commentary, read dirghasat- 
 
1,2,4- STUDENTSHIP. 1 57 
 
 7. 'A Brahma;/a 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 ^at. Br., omit the particle 'ha.' Pra- 
 yamya means, literally, 'initial,' and udayamya, ' 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. 
 
 PRA.SNA I, AdHYAYA 3, KAiVDIKA 5. 
 
 T. Now (follow the duties) of a Snataka. 
 
 interpolations and corruptions. The minor discrepancies are, 
 ' brahma«o vai brahma/^aryam upayan ' {upzyaM/izn, C. I. and T.) ; 
 padatmanyeva /^aturtha/^ pada^ ; yadagnaye samidham adadhati ; 
 atha yad atmanaw daridrikrz'tyahrir bhfitva bhiksliate brahma/^aryaOT 
 ^arati ; atha yad a/^aryava/^a>^ karoti ya evasya>('arye. 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 : 
 ' api hi vai snatva bhikshaw y^aratyavi^/ianana^anayaya pitriwa- 
 manyabhya/^ kriyabhya-^' sa yadanyam, &c.,D. ; 'api ha vai snatva 
 bhish/awz >^arasapi ^fiani najanaya ya [va sec. m.] pitr/wam anya- 
 bhya>^ kriyabhya/i,' K. ; api ha vai snatva bhiksha?! /^arati — pa^ilati 
 — nam janayapi pitr/wam anyabhya/^ kriyasas, M. ; api ha vai 
 snatva bhikshaw /^aratyavi^watinama^anayapi pitn'wam 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, 11, 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 Uves unmarried at home. 
 For though the Smrzti declares it necessary for a student to enter, 
 on completing his term, at once into one of the remaining three 
 
1,3,3- UNMARRIED SNATAKA. 1 59 
 
 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 Brahma/^as, 
 Kshatriyas, Vaii-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^;/as, 
 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 are given separately. 
 2-5. Vasish//za XII, 14. 6. Apastamba I, 2, 8, 2. 
 
 7. Regarding the Parva days, see VasishMa XII, 21 note. 
 
 8. Vasish/^a XII, 2-4. ' Though the Snataka 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. 
 
 10. ' " Food" (bhaiksham), i. e. a quantity of begged food. The 
 meaning is that in times of distress he may beg from many.' — 
 Govinda. 
 
 12. With that, i.e. with the food obtained by begging. Regarding 
 
l60 BAUDHAYANA. I, 3> 5- 
 
 1 3. Baudhayana declares that by (following) this 
 rule the most excellent sages reach the highest 
 abode of Pra^apati Paramesh//^in. 
 
 PrA^NA I, AdHYAYA 4, KAiVDIKA 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 
 Ku^a 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) encircHng 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 Ku^a 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^nas, see Gautama VIII, 18. Govinda gives as an 
 instance of the rites securing welfare (bhutikarmawi) the ayushya- 
 /^aru, a rice-offering intended to procure long life. 
 
 13. Govinda explains Baudhayana by Kawvayana, and adds 
 that either the author speaks of himself in the third person or 
 a pupil must have compiled the book. 
 
 6. I. As Govinda observes, the rules regarding the waterpot (ka- 
 mmdalu) are introduced here in connexion with I, 3, 5, 4. 
 
 2. Vasish//^a XII, 15-16. The mantra is found, Taittiriya-Ara- 
 «yaka X, i, 4. 
 
 3. The word upadi^anti, ' they prescribe,' stands at the end of 
 Sutra 4, as it refers to both rules. 
 
 4. Vasish///a III, 59. The paryagnikarawa is the rite prescribed 
 in Sutra 2. 
 
1,4,6. THE WATERPOT. l6l 
 
 Other (unclean animals, they shall be heated, until 
 they are of) the colour of fire, after the (paryagni- 
 kara^^a 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 Vyahmis, or 
 mutter (the Vyahr/tis 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 Gayatri at least ten times and take again another 
 (pot). 
 
 8. Taking refuge with Varu/^a, (he shall recite 
 the mantra), ' That (belongs) to thee, Varu/^a ; again 
 to me, Om,' (and) meditate on the indestructible. 
 
 5. Vasish/^a III, 59. 
 
 6. Regarding the Vyahntis, see Gautama I, 51. 
 
 7. Govinda says that Vamadeva is the 7?zshi 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 Varuwa, i. e. saying, " I flee for safety to 
 Varu;/a." (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 I have thrown into the 
 water shall belong to thee, Varu«a." (Saying), " Come, thou (who 
 art) a lord of water-vessels, again to me, Om," 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.'— Go- 
 vinda. The explanation of the last clause of our Sutra seems to 
 be that, on pronouncing the syllable (akshara) Om, the reciter is 
 
 [m] M 
 
1 62 BAUDHAYANA. 1,4,6. 
 
 9. ' If he has received (the new vessel) from a 
 ^'tadra, 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 Brahma?^a 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 Brahmawa 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 Brahmawa, 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 vi^'-fiayate, ' it is declared,' 
 
1,4,7' I'^^E WATERPOT. I63 
 
 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.' 
 
 16. Now they quote also (the following verses): 
 
 Pra^na I, Adhyaya 4, Kajvdika 7. 
 
 T. * 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.' 
 
 ' 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 Kaw^fikas, do not note it, and have at the end of the 
 Prajna the figure 20, while M. has 2 1 and in words eka.vimssit\k 
 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 6'astras 
 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 Baudhayana's times. This is so much more 
 probable, as the custom is now obsolete, and is mentioned in 
 some Pura«as and versified Smn'tis 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 (X^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 i?/k-shaped (passage). 
 
 PrA^-NA I, AdHYAYA 5, KAiVDIKA 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. ' i??gvidham, " a i?/k -shaped (passage)," means -/?/gvidhanam, 
 "a prescription consisting of a Rik." The Brahmawa is indi- 
 cated by (the word) vak, (" the goddess of) speech." The meaning 
 is, " The Brahmawa says that there is also a 7?2k-verse to this 
 effect. That is as follows, tasyaisha bhavati yat te jilpam ityadi ' 
 (Taittiriya-Arawyaka I, 7, 1). — Govinda. 
 
1,5,8. 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 
 Kui"a grass, or cotton, (and consist) of thrice three 
 strinofs. 
 
 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) nivita. 
 
 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, VasishMa III, 26. Govinda points out that the word jau- 
 Mm, ' (rite of) purification,' has here the meaning of a-^amanam, 
 ' sipping water.' He thinks that the ka., ' and,' which stands after 
 padau, * both feet,' indicates that other portions of the body which 
 have been defiled must be washed also. 
 
1 66 BAUDHAYANA. 1,5.8. 
 
 14. He shall sip out of the Tirtha sacred to 
 Brahman. 
 
 15. The part (of the hand) at the root of the 
 thumb (is called) the Tirtha sacred to Brahman. 
 
 16. The part above the thumb (is called the 
 Tirtha) 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 7?/shis. 
 
 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. 
 
 18. (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. Vasish//^a III, 26. 
 
 i6. Vishwu LXII, 3-4. All the MSS. except U. place the 
 Tirtha sacred to the gods at the root of the fingers, and that sacred 
 to the i?zshis at the tips of the fingers, and Govinda has the same 
 erroneous reading. 
 
 17. Vasish/^a III, 36. ^ 18. Vasish//za III, 30. 
 
 19-20. VasishMa III, 26 ; Apastamba I, 5, 16, 3. 
 
 21. VasishZ/^a III, 27 ; Apastamba I, 5, i6, 4. 
 
1,5,8. PURIFICATION. 1 67 
 
 2 2. A woman and a .S'lidra (shall perform) both 
 (acts) once (only). 
 
 23. Now they quote also (the following verse): 
 
 * A Brahma;^a is purified by water that reaches his 
 heart, a Kshatriya by (water) reaching his throat, 
 a Vaii^ya by (water barely) taken into the mouth, 
 a woman and a ^Sudra 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 sa;?/- 
 sraye [ya or va]-/^/^u/^i/iti. I think sawsrava?ia/^>^>^u-^ir iti is the 
 correct reading. 
 
 25. Vasish//^a III, 41. 26. VasishMa III, 28-29. 
 28. Vasish/^a III, 43-44. 
 
t68 baudhayana. 1,5,8. 
 
 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. Defiled (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, 
 
 ^"j. (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/y^a III, 49. 
 
 33. ManuV, 114; Vasish/,^a III, 63. 
 
 34-35, Vasish/-^a III, 49. 36, Vasish//^a III, 53, 
 
 37. VasishMa III, 54. Govinda thinks that the word ra^^u, 
 ' 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//^a III, 55. 
 
1,5,8. ' 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. Vasish//;a III, 49. 43. VasishZ/^a III, 53. 
 
 44. Vasish///a III, 50. 45. Vasish//^a III, 52. 
 
 46. VasishMa III, 51. 49. VasishZ-^a 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, 1,6, 13, II seq. 
 
 52. Vishwu XXII, 88. 
 
I 70 BAUDHAYANA. I, 5, 9. 
 
 ' A clever man, who knows (the rules of) purification 
 and is desirous of righteousness, shall perform (the 
 rites 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).' 
 
 PrAS-NA I, AdHYAYA 5, KAiVZJIKA 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. Yishfiu XXIII, 48. 
 
 2. Vishwu XXIII, 49. 
 
 3. Vishwu 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. 
 
1,5,9* PURIFICATION. 17I 
 
 5. On touching a tree standing on a sacred spot, 
 a funeral pile, a sacrificial post, a Aa/^^^ala or a 
 person who sells the Veda, a Brahma/^a 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 A^a/^rt'alas 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 Brahma7zas three means 
 of purification, (viz.) ignorance of defilement, sprink- 
 ling with water, and commending byword of mouth. 
 
 10. Water collected on the ground with which 
 
 5. Vasish//^a IV, 37. ^aityavnlcsha, 'a tree standing on sacred 
 ground,' means literally, ' a memorial-tree.' 
 
 7. Govinda points out that couches and seats and the like, on 
 which ^a«(/alas 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 ^a«</alas, 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 Agrahara or other 
 village is cultivated by men of the lowest castes. The author 
 means to say that in such cases a Brahmawa 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, KAiVDIKA 10. 
 
 1. * A drop of water which is allowed to fall (on 
 the ground) purifies a bull's hide of land, whether 
 (the land) has been (previously) swept or not, pro- 
 vided no impure substance is visible on it.' 
 
 2. Food which is cooked out of sight must be 
 illuminated (with fire) and be sprinkled with water, 
 
 3. Likewise eatables bought in the market. 
 
 4. For the Veda (declares), * For the gods who 
 are (easily) disgusted and desirous of purity do not 
 
 II. Vasish/^a III, 56. 
 
 10. I. Regarding the term 'a bull's hide' of land, see Vish;m 
 V, 1 81-183, 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, La^/us and other sweet-meats which are 
 frequently bought ready made. 
 
1,5,10. 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 ofl'er (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 
 vSastras, 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 anush///:anam, 
 by ' the performance of the sacred duties.' It may also mean ' the 
 doctrine of or the treatises on the sacred law.' The *S'astras are 
 the Vedas and the whole body of the sacred literature. 
 
 9. Vishnu XXIII, 15. 10. Vasish/Z^aVI, 10. 
 
A . 
 
 1 74 BAUDHAYANA, I, 5, 10. 
 
 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. 
 
 16. He shall wash himself, after he has untied 
 or put on the cloth round his loins, 
 
 17. Or he may touch moist grass, cowdung, or 
 earth. 
 
 18. 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.' 
 
 A 
 
 20. ^'udras living in the service of Aryans shall 
 trim (their hair and nails) every month ; their mode 
 
 11-12. Vasish/^a VI, 14, 18. According to Govinda one 
 application of water suffices for the left hand and two for both 
 together. 
 
 13-14. Vasish/^aVI, 18. Govinda reads in SAtra 14, against 
 the authority of all the MSS., payo>^, 'for the anus,' instead of 
 padayo<^, ' for both feet.' 
 
 15. Apastamba I, 5, 15, 23. 
 
 16. Apastamba I, 5, 16, 14. 17. Apastamba I, 5, i6, 15. 
 
 18. Vishwu XXIII, 51. 
 
 19. Taittiriya Sawhita VI, i, 3, 4. 
 
 20. Apastamba II, i, 2, 4-5. The above translation follows 
 Govinda's explanation. But aryadhish/z^ita,^, ' living in the service 
 of Aryans, may also mean ' superintended by Aryans,' and the 
 rule be taken to refer to the special case of iS'ddra cooks, as in the 
 parallel passage of Apastamba. 
 
1,5,10. LAWFUL LIVELIHOOD. 1 75 
 
 of sipping water (shall be) the same as that of 
 Aryans. 
 
 21. A Vaii-ya may live by usury. 
 
 2 2. But (a sum of) twenty-five (karshapa;^as shall 
 bear an interest) of five mashas (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 Brahma;2a against (the crime of) usury ; the 
 slayer of the Brahma;ea remained at the top, the 
 usurer sank downwards.' 
 
 24. ' Let him treat Brahma?zas who tend cattle, 
 those who live by trade, (and) those who are artisans, 
 actors (and bards), servants or usurers, like vS'udras.' 
 
 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) 
 Brahma;zas, (noble) families (even) are degraded. 
 
 27. The offence of neglecting a Brahma;^a cannot 
 be committed against a fool who is unacquainted 
 
 21. Vasish/>^a II, 19. 22. Vasish//^a II, 5 1 . 
 
 23. Vasish/^a II, 41-42. 24. Vasish/-^a III, 3, 
 
 25. Vasish/,^a 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. VasishZ/^a III, 9 note, 10. This Sutra is added in explana- 
 tion of the term ' the offence of neglecting a Brahma;/a.' 
 
I 76 BAUDHAYANA. I, 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. 
 
I, 5>il' 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.' 
 
 Pra^na I, Adhyaya 5, Ka^vdika 11. 
 
 1. Referring to deaths and births, they declare 
 that the impurity of SapbidsLS 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;/^as Sapi//^a-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. VasishZ/za 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. Vasish//^a IV, 17. For the specification of the extent of the 
 Sapi«<fa-relationship, see below, Sutra 9. 
 
 3. Vish«u XXII, 27. 
 
 4. Vishwu XXII, 28 ; Gautama XIV, 34, 43. 
 
 6. Gautama XIV, 36. 'That refers to the Sapiw^as on the 
 father's side.' — Govinda. 
 
 7. Manu IX, 18. 
 
 [14] N 
 
178 BAUDHAYANA. I, 5, H- 
 
 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 Sapi;^^as, 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, Dayabhaga XI, i, 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 avibhaktadayadan 
 instead of tesha;« /^a putrapautram [v. 1. °pautrakam] avibhakta- 
 dayam. The meaning of the latter clause, which is placed paren- 
 thetically before sapi«f/an a/^akshate, ' (these) they call Sapiw^/as,' 
 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 /^a, ' moreover,' indicate that it is an expansion 
 of Sutra 2. 
 
 10. Colebrooke, loc. cit. According to G'imfitavahana the Saku- 
 lyas are the three ascendants beyond the great-grandfather and the 
 three descendants beyond the great-grandson. Others, among 
 
I, 5, ri. INHERITANCE. 1 79 
 
 11. If no Other (relations) are living, the property 
 (of a deceased male) descends to them (the Sa- 
 plndas). 
 
 12. On failure of Sapi;^^as, the Sakulyas (inherit). 
 
 13. On failure of them, the teacher who (holds 
 the place of a spiritual) father, a pupil, or an 
 officiating priest shall take it, 
 
 14. On failure of them, the king. Let him give 
 that property to persons well-versed in the three 
 Vedas. 
 
 15. But the king should never take for himself 
 the property of a Brahma;m. 
 
 16. Now they quote also (the following verse): 
 * The property of a Brahma;/a destroys (him who 
 
 whom Govinda takes his place, explain the word sakulya to mean 
 ' members of one family ' in general. Govinda says, sambandha- 
 vi^esha^fiane sati ssipinda. uXyante 1 sambandhamatra^fiane sakulyaAn 
 A\2LS kz. sapi«</a api sakulya/^ll 'If a particular relationship is known, 
 they are called Sapiw^as; and if (the fact) only is known that 
 relationship exists, Sakulyas. Hence the Sapiw^as are also 
 Sakulyas.' 
 
 11. Colebrooke, loc. cit. Both the Dayabhaga and the Digest 
 read satsvanga^eshu, ' when there is male issue,' and the Virami- 
 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 aurasadishu, ' legitimate sons of the 
 body, and so forth.' 
 
 12. Colebrooke, Dayabhaga, loc. cit. The digest omits this 
 Sutra. 
 
 13. Colebrooke, loc. cit. G^imfitavahana wrongly reads pita 
 kz.k^x)^2^h, ' the father and the teacher.' Govinda gives the expla- 
 nation adopted above. Regarding the spiritual fatherhood of the 
 teacher, see e. g. Vasish/-^a 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//ia XVII, 86. 
 
 N 2 
 
l8o BAUDHAYANA. I, 5, n- 
 
 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 Brahma;/a 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). 
 
 18. 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 new cause of impurity 
 joccurs) 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). 
 
 18. Vasish/>^a 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/>^a IV, 20-21. 
 
 20. VasishMa IV, 21-22. Tatpariharawat, 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 1, and 
 Sayawa's commentary thereon. 
 
1,5, II. IMPURITY. l8l 
 
 24. But when a death (has happened, the relatives 
 of the deceased), allowing the youngest to begin, 
 shall pass their sacrificial threads over the right 
 shoulder and under the left arm, descend into the 
 water at a bathing-place, submerge (their bodies), 
 emerge (out of the water), ascend the bank, sip 
 water, pour out libations for the (deceased, repeat- 
 ing the last four acts) severally three times there- 
 after, ascend the bank, sip water, touch a coal, water 
 or the like at the door of their house, and sit during 
 ten days on mats, eating food that does not contain 
 pungent condiments or salt. 
 
 25. (Let him perform) a funeral sacrifice on the 
 eleventh or the twelfth (day). 
 
 26. In (performing) the remaining rites (one 
 should) conform to (the customs of) the people. 
 
 27. In case of a (death) let him also keep (a 
 period of impurity) for (persons who are) not (his) 
 Sapi^^rt'as, according to the degree of nearness, 
 three (days and) nights, a day and a night, one day 
 and so forth, 
 
 24. Vasish/^a 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§-?lavalkya III, 13. 
 Regarding the clause sakn'ttrih, '(repeating these last four acts) 
 severally three times,' see Apastamba II, 6, 15, 10. 
 
 25. Vishwu 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, 11, 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. 
 
1 82 BAUDHAYANA. I, 5, n. 
 
 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 
 (sabrahmaMrin) 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 Abhiiasta. 
 Thereby the penances (to be performed) by him 
 have been explained. 
 
 28. Vishwu XXII, 42, 44. Govinda asserts that the impurity 
 on account of an Upadhyaya 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 pakshiwyekaham 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. Vish?m 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 Kd^-ika on Pa«ini IV, 4, 117, and note. 
 
 31. Vishwu XXII, 25. 32-33- Gautama XIV, 27. 
 34. Vish«u XXII, 69. 
 
1,5,11. IMPURITY. 183 
 
 36. On touching one who sells the Veda, a sacri- 
 ficial post, an outcast, a funeral pile, a dog, or a 
 K2.nd2\-d. 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 Kuja 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 Brahma;za 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//;a XVIII, 16. 
 
 39-40. Apastamba I, 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/^a XXIII, 31. 
 
184 BAUDHAYANA. T, 5, 12. 
 
 PrAS-NA I, AdHYAYA 5, KAiVHIKA 12. 
 
 T. 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) 
 Vardhra/zasa, the peacock and the Vara;^a, except- 
 ing the Vara/za, 
 
 12. I. Vasish//^a XIV, 40. 
 
 2. Vasish/^a XIV, 48. Govinda says that the particle ka, 'and,' 
 is used in order to indicate that the word 'tame' must be understood. 
 
 3. Apastamba I, 5, 17, 29, 32. 
 
 5. Vasish/>^a 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 dispute among the learned regarding the rhinoceros (VasishMa 
 XV, 47), and that the peculiar wording of the Siatra 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 Vara//a, is again doubtful. From the first rock-edict of Awka 
 
1,5,12. FORBIDDEN FOOD, 1 85 
 
 8. (And the following) fishes, (viz.) the Siluriis 
 Pelorius (Sahasradawsh/rin), the KiW^lma., the Var- 
 mi, the BrihaM^/nrsiS, the Ma5'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^rikkhxTx. (penance). 
 
 13. 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. 
 
 16. After performing the ceremony preparatory 
 
 it appears that peacocks, now considered inviolable, were actually 
 eaten in the third century a. d. 
 
 8. VasishMa XIV, 41-42. The names are much corrupted in the 
 MSS., and for Ma^akari, which I do not find in the dictionaries, 
 Sama^akari or Samasakari is also read. The Br/ha/'/^/ziras is 
 probably the Indian salmon, the Mahsir. 
 
 9-10. Vasish/^a XIV, 34-35 ; Gautama XVII, 22. The meaning 
 of sandhini, ' a female animal that gives milk while big with young,' 
 is uncertain. See also Vishwu LI, 40; Apastamba I, 5, 17, 23. 
 
 II. Gautama XVII, 24. 12. Vish;m LI, 38-41. 
 
 14. Gautama XVII, 16. 15. Vasish//za XIV, 37-38. 
 
 16. VasishMa XIII, 1-5. Govinda states that this Sutra has 
 been introduced here, because the purity of one's food ensures 
 
1 86 BAUDHAYANA. 1,^,13. 
 
 to the beginning of the Veda-study (upakarman) on 
 the (full moon of the month) of .Srava;/a or of 
 Asha<y//a, they shall close the term on the full moon 
 of Taisha or Mao^ha. 
 
 PrAS-NA I, AdHYAYA 6, KAiVDIKA 13. 
 
 1. The gods enjoy a pure sacrifice (only) ; 
 
 2. For the gods are desirous of purity and (them- 
 selves) pure. 
 
 3. The following {Rik) 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 w'ife 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. 1-2. See also above, I, 5, 10, 4. This Adhyaya and the next 
 ought to have been given in the -Srauta Sutra. 
 
 3. Rig-vedaVII, 56, 12; Taittiriya-brahmawa II, 8, 5, 5. The 
 meaning of the last portion of the verse is somewhat doubtful. 
 Saya«a 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 /^a, ' as well as,' is intended to 
 include the lookers-on. 
 
1,6,13. DRESSES AT SACRIFICES. 1 87 
 
 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) Vrz'shakapi (he shall) 
 wear a dress and a mantle of many colours and 
 so forth. 
 
 10. At the Agnyadhana (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 Tr/pa-bark and vr/kala 
 (shall be treated) like cotton-cloth, 
 
 6. Regarding the ceremony called Prakrama, literally ' stepping 
 forward from the Garhapatya fire,' see Sayawa on Taitt. Br. I, i, 
 4, I. It opens the Agnyadhana rite. 
 
 9. Govinda states that the words iti y^a, ' and so forth,' are in- 
 tended to include other incantations. The Vn'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 Tr;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. 1,6,13. 
 
 13. 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. 
 
 16. If solid earth is defiled, (it must be) smeared 
 with cowdung. 
 
 1 7. Loose (earth must be cleansed by) ploughing, 
 
 18. 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. 
 
 16. 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. 
 
I, 6, 13. PURIFICATION AT SACRIFICES. 1 89 
 
 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 Kui'a grass and water (is prescribed) on all the 
 following (occasions, viz.) at the Agnihotra, the 
 Gharmoi'/^/^ish/a, the Dadhigharma, the Kundapa.- 
 yinam Ayana, the Utsargi;/am Ayana, the Daksha- 
 yawa sacrifice, the Ardhodaya, the A^atu^y^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 Vaitana Sutra 
 21,18; regarding the Ku«(/apayinam Ayana, A^valayana .Srauta 
 Siatra XII, 4 ; and regarding the Dakshayawa sacrifice, a variety of 
 the new and full-moon offering, Ajvalayana II, 14. The Ardho- 
 daya is possibly the vrata of that name mentioned in the Pura«as. 
 According to Govinda, the A'atuj/^akra, which is otherwise known 
 as a Tantric rite, is a sacrifice, ish/akakosh/a (?) madhyavasanto 
 ya^ante tathetaradaya^ (?). Regarding the Brahmaudana, see Ajva- 
 layana 6'rauta Sutra I, 4. 
 
 32. Govinda says that the injunction to throw away defiled 
 
IQO BAUDHAYANA. 1,6,14. 
 
 blood, semen, and the like (they must be) thrown 
 away. 
 
 pRA5NA 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 Ku^a 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 Vina/as, (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 Vidagdha«a/a ; it 
 is called a ' long vessel' (dirghabha^anam), and is used for carrying 
 the Prawita water and the like purposes. — Govinda. The vessel 
 
1,6,14. PURIFICATION AT SACRIFICES. IQI 
 
 10. (Sacrificial implements made of) plaited Na/a- 
 reeds, bamboo, or ^'ara-reeds (shall be) washed with 
 cowdung, water, and the like. 
 
 11. If unhusked rice has been defiled, (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, ' Pavamana/? suvar^ana/^.' 
 
 16. 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 ; ^ara, i. e. Saccharum 
 Sara. Govinda says that the rule applies to cases where such 
 implements have been defiled by remnants of food (u^Mish/a- 
 lepa). 
 
 11. 'Defiled, i.e. touched by a ^a/za'ala.' {The rule) refers to 
 a quantity less than a Drowa (66 or 132 lbs.). — Govinda. 
 
 13. ' If it has been defiled by urine and the Hke 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-brahmawa I, 4, 8. 
 
 16. ' Hydromel, i.e. sour milk, honey, clarified butter, water, and 
 
192 BAUDHAYANA. 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. 
 
 18. If (any) impure (substance) is thrown (into 
 the sacrificial fire) let him place (the two Arams 
 one) on (the other), produce fire by friction, (and 
 offer) a Pavamdnesh^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). 
 
 PrA5NA I, AdHYAYA 7, KAiVZ)IKA 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 (amiksha), 
 if these are blemished by the fault of men, and that (blemish must 
 have been caused by) the touch of an impure (person, u/;k/nshta.) 
 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 (prawjubhava) 
 of the ceremonial (prayoga). — Govinda. 
 
 15. I. Manava -Srauta Siitra I, i, i, and Kumarila thereon in 
 Professor Goldstiicker's lithographed copy and Katyayana iS'rauta 
 Sfitra I, 8, 24. See also Professor Hang's map of 'the sacrificial 
 compound,' Aitareya-brahmawa, vol. i. 
 
 3. I. e. the entrance and exit are to be made to the south of the 
 fires. 
 
1,7,15- PURIFICATION AT SACRIFICES. I93 
 
 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, 
 sphtting, 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 s\^, 'the hem of the garment,' by the 
 garment wrapped round the loins (parihitaw vasa-^), 
 
 7. The meaning is that the priest must hold the sacrificial imple- 
 ments, such as the sru>^ and sruva ladles, between himself and the 
 fires, and not place himself between them and the fires (atmano 
 bahir na kuryat agner antara/^ svayaw? na bhaved iti yavat). 
 
 8. ' He gives the reason for that (rule), " f^or 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 Dakshi/zas.' — 
 Govinda. 
 
 11. Katyayana 6'rauta Sutra I, 8, 31. 'If the space on the 
 [14] O 
 
194 BAUDHAYANA. I, 7, iS- 
 
 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 A"atvila and the Utkara, 
 
 16. (When one comes) from the A'atvala, (it lies 
 between) the Ahavaniya fire and the Utkara. 
 
 1 7. The officiating (priests), the sacrificer, and his 
 wife shall enter by that (road), 
 
 18. 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>?, 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. Katyayana ^rauta Sutra V, i, 11. 
 
 16. I read with the MSS.of the text '-^atvalad ahavaniyotkarau.' 
 The two copies of the commentary give /^atvala/^ ahavaniyotkarau. 
 Govinda says that the words antarewa tirtham must be understood. 
 For the position of the i^atvala and the Utkara, see Professor 
 Haug's map, where the road of the priests is also marked, though 
 somewhat differently. 
 
I, 7, 15- PURIFICATION AT SACRIFICES. I95 
 
 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 Ahavaniya 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 Ahavaniya 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 Sron'i (of the Vedi), 
 
 25. (That) of the Agnidhra priest near the 
 Utkara, 
 
 26. (That) of the (sacrificer's) wife behind the 
 Garhapatya fire. 
 
 2^. 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 Svoni of the Vedi, i. e. the north-western 
 corner of the Vedi.' — Govinda. 
 
 31. Taittiriya Sawhita III, i, i, 2, where the rule also is given. 
 M. alone adds another Sutra, the text of which is corrupt. But it 
 ended with the mantra undatir balaw 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) Hghts; O Diksha, do not forsake 
 
 me V 
 
 PrA^-NA I, AdHYAYA 8, KAiVZJiKA 16. 
 
 1. There are four castes (var/^a, viz.) Brahma/zas, 
 Kshatriyas, Vaii-yas, and 6udras. 
 
 2. (Males) belonging to them (may take) wives 
 according to the order of the castes, (viz.) a Brah- 
 ma;^a four, 
 
 3. A Kshatriya three, 
 
 4. A Vaij-ya two, 
 
 5. A .Sudra one. 
 
 6. Sons begotten on (wives) of equal or of the 
 next lower castes (are called) Savar/^as (of equal 
 caste). 
 
 7. (Those born) of (wives) of the second or third 
 lower castes (become) Ambash///as, Ugras, and 
 Nishadas. 
 
 8. Of females wedded in the inverse order of the 
 
 A 
 
 castes (are born) Ayogavas, Migadhas, Vai/^as, 
 Kshattr/s, Pulkasas, Kukku/akas, Vaidehakas, and 
 
 9. An Ambash//^a (begets) on a female of the 
 first (caste) a ^Svapaka, 
 
 10. An Ugra on a female of the second (caste) 
 a Vai;^a, 
 
 11. A Nishada on a female of the third (caste) 
 a Pulkasa. 
 
 16. I. Vasish//^a II, i. 2-5. VasishMa I, 24-25. 
 
 6. Gautama IV, 16. 7. VasishMa XVIII, 8. 
 
 8-12. Vasish//za 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. 197 
 
 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 begfets, 
 the wise call Vratyas, who are excluded from the 
 Savitri ; (that is a rule which refers) in an equal 
 manner to the three (highest) castes.' 
 
 Pra^na I, Adhyaya 9, Kaa^jdika 17. 
 
 1. The Rathakara (carpenter), the Ambash/z^a, 
 the Siita (charioteer), the Ugra, the Mdgadha, the 
 Ayogava, the Vai?2a, the Kshattr/, the Pulkasa, the 
 Kukku/a, the Vaidehaka, the KdiUcikX^., 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 Brahma;2a, on a female of the Vaij"ya 
 caste an Ambash//^a, on a female of the 6'udra caste 
 a Nishada, 
 
 4. (According to) some a Para5"ava. 
 
 13-15. The text of the three Siatras 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 nishadyad a pa?t- 
 -^ama^^ata bhavanti tarn upanayet shash///a/« ya^ayet saptamo 'vi- 
 kr/ta^isamaw^ito saptamaml^isama ity ekeshaw &z?ngn^ krame«a 
 nipatanti.' 
 
 16. Manu X, 20. 
 
 17. 1-2. Manu X, 26-27. 3-6. See above, I, 8, 16, 6-7. 
 
198 BAUDHAYANA. I, 9, !?• 
 
 5. A Kshatriya (begets) on a female of the Vai-fya 
 caste a Kshatriya, on a female of the ^'udra caste an 
 Ugra. 
 
 6. A Vali'ya (begets) on a female of the KSudra 
 
 caste a Rathakara. 
 
 7. A .Sudra beg-ets on a female of the Vaiiya caste 
 a Magadha, on a female of the Kshatriya caste a 
 Kshattr/, but on a female of the Brahmawa caste 
 a A'a/z^la. 
 
 8. A Vaii'ya begets on a female of the Kshatriya 
 caste an Ayogava, on a female of the Brahma;^a 
 caste a Suta. 
 
 9. If among these an AmbashZ/^a (male) and an 
 Ugra (female) unite, (their son) will be born in the 
 direct order of the castes (Anuloma). 
 
 10. If a Kshattr/ (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 Kshattre 
 caste a ^Svapaka, 
 
 12. A Vaidehaka on a female of the Ambash//^a 
 caste a Vai/^a, 
 
 13. A Nishada on a female of the KSudra caste 
 a Pulkasa, 
 
 14. A ^Sudra on a female of the Nishada caste 
 a Kukku/aka. 
 
 15. 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. 
 
 1 1-12. Manu X, 19. 
 
 13-14. See above, I, 8, 16, 11-12. 15. Gautama IV, 25. 
 
I, 10, 1 8. THE KING. 199 
 
 Pra^na I, Adhyaya 10, Kaa^dika 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 
 Brahma;^as, 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 Vai^yas (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 6'udras (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. VasishZ/za I, 42-44. Learned Brahma?ms do not pay- 
 taxes, but the king obtains a sixth part of the spiritual merit which 
 they acquire. Hence Baudhayana uses the general term, ' a sixth 
 share.' 
 
 2. Vasish//^a II, 13-14. 3. Vasish//za II, 15-17. 
 
 4. VasishZ/za II, 18-19. The words 'the power of work' are 
 inserted by Govinda. 
 
 5. Vasish//ia II, 20. 
 
 6. Rig-veda X, 90, 12 ; Taittiriya Arawyaka III, 12, 6. 
 
200 BAUDHAYANA. I, lo, i8. 
 
 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). 
 
 1 1. 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 Brahma;2as, 
 
 1 2. Excepting assassins (atatayin). 
 
 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 
 Brahma/za ; (in) that (case) fury recoils upon fury.' 
 
 14. The duty on goods imported by sea is, after 
 deducting a choice article, ten Pa/ms 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/z^a XIX, 3-6. Govinda explains sarvatodhuram, 'fore- 
 most in all,' by sarva^itam, ' omniscient.' 
 
 8. VasishMa I, 40-41. The rule, of course, refers primarily to 
 advice in spiritual matters. 
 
 9. Gautama X, 16. 10. ManuVII, 90. 
 II. Gautama X, 18. The meaning is that such persons shall 
 
 not be slain in battle. 
 
 12-13, Vasish//^a 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. 
 
 15. Vish«u III, 29-30. Govinda interprets anupahatya,' without 
 
I, 10, 19. THE KING ; CRIMINAL LAW. 20l 
 
 16. 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 Brahmana., forsooth, shall not suffer cor- 
 poral punishment for any offence. 
 
 18. In case (a Brahma;ea) has slain a Brahma;2a, 
 has violated his Guru's bed, has stolen the gold 
 (of a Brahma;^a), 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 Brahma^^a, 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, KAiVDIKA 19. 
 
 I. For slaying a Kshatriya (the offender) shall 
 
 oppressing the traders,' by ' without deducting (anuddhr/tya) a 
 choice article.' 
 
 16. Vasish//^a XVI, 19-20. As stated above, I, 5, 11, 15, the 
 king must not take the property of a Brahmawa. 
 
 17. VishwuV, 2. 'Corporal punishment,' i.e. capital punish- 
 ment, mutilation, &c., except branding. 
 
 18. VishwuV, 3-7. 19. Apastamba II, 10, 27, 16. 
 20. VasishMa XIX, 9. 'Those same persons,' i. e. Kshatriyas, 
 
 Vai^yas, or ^Sudras. 
 
 19. I. Apastamba I, 9, 24, i. Govinda explains vairaniryata- 
 
202 BAUDHAYANA, I, lO, 19. 
 
 give to the king one thousand cows and besides 
 a bull in expiation of his sin, 
 
 2. For (slaying) a Vaii"ya one hundred cows, for 
 (slaying) a K^udra ten ; and a bull (must be) added 
 (in each case). 
 
 3. (The punishment for) the murder of a woman 
 — excepting a (Brahma;/i) who had bathed after 
 temporary uncleanness — and for the destruction of 
 a cow have been explained by the (rule regarding 
 the) murder of a .S'udra. 
 
 4. If he has slain a milch-cow or a draught-ox, 
 he shall perform a iiTandraya/^a (lunar penance) after 
 (paying the prescribed fine). 
 
 5. The (punishment for the) murder of a (Brah- 
 ma;/i) 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;/! 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 ^'udra. 
 
 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 (praya^/^ittas) 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. Vasish///a XX, 34, 37. 6. Apastamba I, 9, 25, 13. 
 
 7. Vish/m VIII, 13-14. 
 
T, 10, 19. WITNESSES. 203 
 
 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 tlie 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.' 
 
 ' 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, sakshi^zaw 
 tvevam uddish/am. All the MSS. of the text and C. I. read sak- 
 sh\nz?n daivam uddish/am. Govinda's explanation, adhuna nir- 
 dish/an sakshiwa evam pr/-^Med iti padanvaya/z, ' the construction 
 of the words is, "let him now ask the appointed witnesses in the 
 following manner," ' agrees with the reading adopted. 
 
 10. Vasish///a XVI, 32-33. 
 
 11. ' Three fathers and three grandfathers,' i.e. seven ancestors. 
 
 12. Vasish//^a XVI, 34. Regarding the explanation of the 
 
'204 BAUDHAYANA. I, lo, T9. 
 
 13. (Men of) the four castes (van^a) who have 
 sons may be witnesses excepting ^'rotriyas, 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. 
 
 16. Let him (who has given false evidence), drink 
 hot milk during twelve (days and) nights or offer 
 burnt oblations (reciting) the Kushma;z</a (texts). 
 
 words 'he kills,' see ManuVIII, 97, and Haradatta on Gautama 
 
 xm,i4. 
 
 13. Vasish/^a XVI, 28-30. The text has ra^anya, 'members 
 of the royal family.' But the parallel passages of other Dharma- 
 sutras, e. g. Vishnu VIII, 2, make it probable that the king is 
 meant. 
 
 A 
 
 14. Apastamba II, II, 29, 10. Govinda takes the Sutra dif- 
 ferently. His commentary runs as follows : sakshidvaye sati ragna. 
 tatpurushaij Aa. km kartavyam ity ata aha li sm;-/tau pradhanata^ 
 pratipatti/^ II pradhanyatas taponirdish/avidyadibhi/z I tadva/('anat pra- 
 tipattir nij/^aya/^ karya ityadhyahara/^ karya/^ 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 3 in accordance with the evidence of such person's conviction, 
 i. e. the decision must be made. The latter word has to be under- 
 stood.' Govinda then goes on to quote ManuVIII, 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 dosha/;, ' sin.' 
 Regarding the ancient word kartapatya, which Govinda and the 
 writer of M. have not understood, see Haradatta on Apastamba 
 I, 2, 5, 3. 
 
 16. In accordance with his explanation of Sutra 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. 20$ 
 
 PrA^NA I, AdHYAYA 11, KAiVDiKA 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^apati (pra^apatya). 
 
 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 7?/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, Vish;/uVIII, 16, the oblations with 
 the Kushma«fi?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. Vishwu 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. Vishwu XXIV, 22. 
 
 4. Vasish//za 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. Vasish//ia I, 31. According to this rule the damsel is given 
 
206 BAUDHAyANA. I, II, 20. 
 
 6. The union of a lover with a loving damsel (is 
 called) the rite of the Gandharvas (gandharva). 
 
 7. (If the bridegroom receives the maiden) after 
 gladdening (the parents) by money, (that is) the rite 
 of the Asuras (^sura). 
 
 8. (If the maiden is wedded) after being forcibly 
 abducted, (that is) the rite of the Rakshasas 
 (rakshasa). 
 
 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 Fisa.^3.s (psiisaka). 
 
 10. Among these (eight rites) the four first (named) 
 are (lawful) for a Brahma;za. Among these also each 
 earlier named is preferable. 
 
 11. 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 (dakshiwa) 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^apati striya?^ 
 ya^a,^,' Taitt. Brahma72a II, 4, 6, 5. In his commentary on the 
 passage Sayawa 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/^a I, 33. 7- Vasish//^a I, 35. 
 
 8. Vasish//^a I, 34. 9- Vish;m XXIV, 26. 
 
 10. Vishwu XXIV, 27. 
 
 12. Vishwu XXIV, 28; Vasish//za 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. 
 
I, II, 21. MARRIAGE. 20/ 
 
 13. The fifth and the eighth (are lawful) for 
 Vaii-yas and K^tidras. 
 
 14. For Vaii-yas and 6'tidras are not particular 
 about their wives, 
 
 15. Because they are allowed (to subsist by such 
 low occupations as) husbandry and service. 
 
 16. Some recommend the Gandharva rite for all 
 (castes), because it is based on (mutual) affection. 
 
 Pra^-na I, Adhyaya 11, Katvdika 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) : 
 * 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. 
 Kai-yapa has stated that she is a slave.' 
 
 13. 'I.e. the fifth for Vauyas and the eighth for -Sladras.' — 
 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 (dareshvaikyam) with respect to 
 wives, that fixed rules regarding them there are none (niyamas 
 tesha/;i 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, VasishMa 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 Pr%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 
 
208 BAUDHAYANA. I, ii, 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 ^'rotriya 
 or of one who has the same Guru (satirthya), 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 Siitra too. 
 
 4. Vasish/y^a XIII, 22, 32-35; Vish«u XXX, 23. Govinda ex- 
 plains agnyutpata, ' on the appearance of meteor/ by ' if a fire 
 breaks out in the village.' 
 
 5. Vasish//;a XIII, 17, 30; Vishwu XXX, 7, 13 ; Apastamba I, 
 
 3,11.31; I, 3. 10. 17- 
 
 6. Gautama XVI, 41. 
 
1,11,21. VEDA-STUDY. 209 
 
 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 Brahma?^a is his mouth. 
 
 11. Now they quote also (the following verse): 
 * According to the revealed texts there is no differ- 
 ence whether one has eaten or received (a present 
 at a ^'raddha).' 
 
 12. (A student shall discontinue the study of the 
 Veda) during three days in case his father has died. 
 
 1 3. ' Of two kinds, forsooth, is the virile energy 
 of a famous Brahma;^a 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 ahoratrayoj ka. 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 6'raddha is received. 
 
 9. VasishZ/za XIII, 31. 
 
 10. Vasish//za XIII, 16. The word 'for' used in this Sutra 
 gives the reason for the rule in Sutra 8. 
 
 12. ' 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 (upadhyaya) " 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///a II, 5. This Sfitra is intended to show how the 
 
 [14] P 
 
2IO BAUDHAYANA. I, II, 21. 
 
 (resides) above the navel, his offspring is produced 
 when he initiates Brahma;^as, 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/za 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 
 ^'udras and Apapatras. 
 
 16. 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. 
 
 18. 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^ai-as 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. 
 
 Upadhyaya can be called a father. Govinda states that the pre- 
 cise meaning of anMana, ' versed or learned in the Veda,' is ' one 
 who knows the Veda, its meaning, and the Ahgas.' See also 
 Baudhayana Grz'hya-sutra I, 10, 5. 
 
 15. Vasish//^a XVIII, 12. Regarding the term Apapatras, see 
 Apastamba I, i, 3, 25 note. 
 
 1 6. Apastamba I, 3, 10, 17. 
 
 17. Vasish///a XIII, 22. The explanation of the term Parva- 
 day is given below, Sutra 22. 
 
 18. Vish;m LXIX, i. 
 
II, I, I. PENANCES. 2 1 1 
 
 21. The mental recitation of the Veda must also 
 be interrupted on births and deaths (occurring in 
 the family). 
 
 2 2. Now they quote also (the following verse) : 
 ' 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.' 
 
 Pra^na II, Adhyaya 1, Ka^vdika 1. 
 
 1. Now, therefore, the penances (will be de- 
 scribed). 
 
 2. The murderer of a learned Brahma;/a (shall 
 practise the following vow) during twelve years : 
 
 3. Carrying a skull (instead of a dish) 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. Vishwu XXX, 29-30. In accordance with the practice 
 usual in Vedic works the best MSS. of the text repeat the begin- 
 ning of each Kaw^ika at the end of the Pra^na, giving the last first. 
 
 1. 2-3. Gautama XXII, 4-6; Vish7m 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 Katyayana 6'rauta Sutra XXII, u, 3. 
 
 P 2 
 
212 BAUDHAYANA. H, i, r. 
 
 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 Brahma;/a 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- 
 m2i7i3.), shall perform a Kr//'>^/^ra penance, an Atikr?'^- 
 khx2L penance if he strikes, a Krzi/^hra and a K^^xv- 
 draya/^a 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 Vai^ya during three (years), 
 
 10. (For killing) a ^udra during one year, 
 
 11. Likewise for killing a woman. 
 
 12. (The penance for killing) a woman w^ho has 
 bathed after temporary uncleanness (is) the same 
 (as that) for (the murder of) a Brahma/^a. 
 
 5. Gautama XXII, 9. 6. Manu XI, 90. 
 
 7. Y%9*avalkya III, 293. Regarding the penances named, see 
 Vasish//ia 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 Vish;/u (L, 15) 
 and others, may have intended murderers of Kshatriyas, Vaii'yas, 
 &c., too, to perform the penance prescribed above, Siitra 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^yas. 
 
 12. Vasish//^a 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). 
 
 16. 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) : 
 ' 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.' 
 
 18. If he has drunk (the spirituous liquor called) 
 Sura, he shall scald himself to death with hot 
 (liquor of the) same (kind). 
 
 19. For unintentionally drinking (Sura), he shall 
 perform Y^rikkhx2. penances during three months and 
 be initiated again, 
 
 20. And (on this second initiation) the cutting (of 
 
 13-15. Gautama XXIII, 8-10 ; Vasish//za XX, 13, 14. 
 
 16. Vasish///a XX, 41. 'A thief,' i.e. one who has stolen gold 
 from a Brahmawa. 
 
 17. Apastamba I, 9, 25, 4-5. 
 
 18. Vasish//za XX, 22. Sm"a, i. e. the spirituous liquor extracted 
 from rice, to drink which is considered a particularly heinous 
 crime. Vasish//^a XX, 19, and loc. cit. 
 
 19. VasishMa XX, 19. 
 
 20. Vishwu LI, 5. The vows and restrictive rules, i. e. the 
 Savitrya vow, begging, &c. 
 
214 BAUDHAYANA. II, I, !• 
 
 the hair and nails), the vows, and (the observance 
 of the) restrictive rules may be omitted. 
 
 2 1. Now they quote also (the following verses): 
 ' A Brahma;^a, Kshatriya, or Vai^ya who has un- 
 intentionally drunk (the spirituous liquor called) 
 Varu;2i or has swallowed urine or faeces must be 
 initiated a second time.' 
 
 2 2. ' But he who drinks water which has stood 
 in a vessel, used for keeping Sura, shall live six 
 days on milk in which (leaves of) the ^aiikhapushpi 
 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 Kr//^/§/^ra 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. Vish«u LI, 2-4. 22. Vish«u LI, 23. 
 
 23. Vasish//za XXIII, 10. 
 
 24. 'Finishing (the education of the pupil, samskn'tam), 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 Kn'i^/irzs 
 (are to be) performed.' — Govinda. 
 
 25. Vasish//u XXIII, 7-8. ' Assists at a burial (^avakarma), i.e. 
 lays out a corpse, and so forth (ala7?ikara«adi), or carries it out, 
 and so forth,' — Govinda, 
 
 26. Vasish/y^a XXIII, 9, and note, 
 
 27. ' The meaning is that he may cure himself even with such 
 
II, I, I. PENANCES. 215 
 
 28. When he is unable to move, he may worship 
 the sun, after he has risen, reciting this {Rzk verse) : 
 ' 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 Avakir;/in, 
 
 31. Let him offer an ass (in the place of) a sacri- 
 ficial animal. 
 
 32. The sacrificial meat-cake {purodsiSa. shall be 
 offered) to Nirrzti, 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 Darvihoma, and offer two 
 
 (substances) which are forbidden even to his teacher, e. g. garh'c, 
 and so forth.' For a Smr/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 Sarahita I, 8, 15, 2. 
 
 29. The rule refers to intercourse with a wife in the day-time ; see 
 Vish;m LIII, 4. The Retasyas occur Taittiriya Arawyaka I, 30. 
 
 30. Vasish//za XXIII, i. 
 
 33. Weber, Ind. Stud. X, 102 ; Katyayana -Srauta Sutra I, i, 15. 
 
 34. Taitt.Ara«yakaII,i8. The Arawyaka has, more appropriately, 
 pra^ziya, ' having taken out,' before upasamadhaya, * may heap (fuel) 
 upon.' The Dekhan and Gujarat MSB. insert the words ' amr/taw 
 
2l6 BAUDHAYANA. H, I, 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 Br/haspati, may this fire 
 grant me long life and strength, may it make me 
 lonof-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^am amrz'tam evatman dhatte,' which occur also in the Ara- 
 wvaka, after the Mantra. According to Govinda pari/^esh/a, ' pre- 
 paratory rites,' refers to the consecration of the clarified butter, 
 and so forth. The special rules regarding the Darvihomas are 
 given Katyayana 6'rauta Sutra VI, 10, 17 seq. 
 
 36. Vasish//^a XV, 12-21. Govinda thinks that nirvijesha//; 
 savaniyaw kuryu//, ' they shall admit him to all sacrificial rites, 
 making no difference,' may also be interpreted by 'they shall 
 perform for him the sacraments just as for a new-born child.' 
 
 37. ColebrookeV, Dig. CCCXL. 
 
II, I, 2. PENANCES. 2 I 7 
 
 3< 
 
 58. If (such a woman) has borne a child, he shall 
 perform ¥s.rikkhr^ 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 ¥^rikkhx?i penance of twelve days, the female 
 (who has been wedded to the younger brother) by 
 (fasting during) three days.' 
 
 PrA^'NA II, AdHYAYA 1, KAiVJDIKA 2. 
 
 1. Now (follow the offences) causing loss of caste 
 (pataniya), 
 
 2. (Viz.) making voyages by sea. 
 
 38. The Mantras are found, Taittiriya Sa»/hita III, 2, 5, 4. 
 
 39. Vasish//za XX, 7-8. The MSS. read parivitti// parivetta 
 yaj /^ainaw [naw] parivindati. But it is absolutely necessary to 
 adopt either the various reading given Manu 1X1,172, yaya /^a 
 parividyate, or to read ya /^ainaw parivindati. 
 
 40. The MSS. all read at the end of the verse, tristriratrewa or 
 dvistriratrewa. The correct reading appears, however, to be stri 
 triratrewa ; for Govinda says, yaya saha parivetta bhutas [bhuttasya 
 C. I., bhutassastri C. T.] tasyas triratrewopavasena i-uddhi/z, ' the 
 purification of that female with whom he has become a parivettn' 
 takes place through three days, i. e. through fasting (three days).' 
 
 2. 1. Apastamba I, 7, 21, 7-1 1. 
 
 2. Govinda explains samudrasa^^/yanam, 'making voyages by 
 sea,' by 'voyaging by means of ships to another continent (dvipa).' 
 
2l8 BAUDHAYANA. II, I, 2. 
 
 3. Stealing the property of a Brahma;2a or a 
 deposit, 
 
 4. Giving false evidence regarding land, 
 
 5. Trading with merchandise of any description 
 (whether forbidden or not), 
 
 6. Serving ^'udras, 
 
 7. Begetting a son on a female of the .Stidra 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 Brahma;^a 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, ydska. judrayam abhipra^^ayate tadapatya;;/ 
 kz bhavati, ' and he who begets (offspring) on a ^Tidra female, and 
 thereby becomes her son.' 
 
 8. Govinda explains the Sutra as a prohibition against allowing 
 oneself to be adopted by a 6'iidra (j-iidraputrabhava/^ I tavaham 
 putro 'smity upa^ivanam). 
 
 9. The Dekhan and Gujarat MSS. again have a different 
 reading, teshaw tu nisvesha/z, ' 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 papam.' The correct reading 
 is that given by Apastamba loc. cit., ' tribhir varshair apa papa?/z 
 nudante.' 
 
 11. Apastamba I, 9, 27, 11. Govinda explains the Sutra as 
 referring to cohabitation with a female of the 'black race.' By 
 the latter term he understands a Kandaii, adding that others believe 
 
11,1,2. PENANCES. 219 
 
 12. Now (follow) the minor offences, entailing 
 loss of caste (upapataka), 
 
 13. (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 ^Tidra female to be intended. It is, however, more probable 
 that Baudhayana took the verse to forbid twice-born men to serve 
 -S'udras. 
 
 A 
 
 12. Apastamba I, 7, 21, 9. 
 
 13. Gautama XXI, 11. In explanation of the term agamya, 
 ' a female who must not be approached,' Govinda quotes Narada 
 XII, 73-74, and he takes the four classes of females, who are 
 specially mentioned, not as examples illustrating the term agamya, 
 but as not included in and additional to the latter. Physicians and 
 the other professional men enumerated are usually not mentioned 
 among the upapatakins, 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. Vasish//za III, 3; XIV, 2, 3, 11. The ex- 
 pression 'sacrificing for many' (gramaya^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 na/ya/^aryata, ' following the profession of 
 teaching dancing, music, and acting,' Govinda says that ' instruc- 
 tion in the works of Bharata, Vi^akhila, and others' is intended. 
 Baudhayana no doubt intends to forbid the instruction of profes- 
 sional dancers and actors in actual works on their art, such as 
 the na/ya-sutras mentioned by Pawini. 
 
 14. 'To live as an outcast, i.e. to subsist by begging.' — Govinda. 
 
220 BAUDHAYANA. II, I, 2. 
 
 15. Now (follow the offences) which make men 
 impure (asu^lkara), 
 
 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. 
 
 18. 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 
 
 A 
 
 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 '> Ij i°5 29, 15. 
 
 16. Govinda is probably right in asserting that the word ka., ' and 
 (so forth),' is intended to include other not-named offences. 
 
 17. Apastamba 1, 10, 29, 17-18. 
 18-23. Apastamba I, 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 .Sish/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 (pataniya); 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-ii, during one year, and females during four months. 
 
 26. Vasish/^a II, 30. 28. 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, 
 I, II, 21,13. 
 
22 2 BAUDHAYANA. II, I, 2. 
 
 mortal sin (pataka) he may either give to a learned 
 Brahma/^a (anuMna) 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 Kushma;^rt^as, 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 Brahma;za,' 
 
 33. If one is accused of a mortal sin (pataka), 
 a ¥^rikkhx2L (penance must be performed by the 
 accused). 
 
 34. The accuser (shall perform) that {^rikkhx2. 
 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 Kushmawi/a texts, see e.g. 
 Gautama XIX, 1 2 ; XXII, 36. 
 
 33. Vasish//za XXIII, 37-38. 34. Vasish/y^a XXIII, 39. 
 
 35. Vasish//ia I, 22. 
 
 36. Apastamba I, 9, 27, 3-4; VasishZ/za XXIII, 30. I follow 
 here the Gujarat and Dekhan MSS., which read amedhyaprai'ane 
 prayaj/^ittir naishpurishya;« tat saptaratrewavapyate. M. and the 
 two MSS. of the commentary give amedhyaprajane prayaj^ittam 
 and leave the remainder out. The commentary states 'that the 
 penance intended is the TaptakrzH/zra, 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. 
 
11, 1,2. PENANCES. 22^ 
 
 2,'j. (Subsisting on) water, milk, clarified butter, 
 (and) fasting, — each for three days, — (and taking the 
 three fluids) hot, that is a Taptakr//t'/C'/^ra penance. 
 
 2,S. (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 KrUVeAra. penance. 
 
 39. (If the period of twelve days is divided into) 
 three (periods of) four days, that is the KriM/ira. 
 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 AtikrzMAra penance. 
 
 41. (If one) subsists on water only, that is a 
 Kr//^/^//ratik7^Z/^/^/^ra, the third (in the order of the 
 KrzM/ira. penances). 
 
 42. During a KriM/ira. 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. VasishMa XXI, 21. 
 
 38. Vasish///a XXI, 20. M. and the two MSS. of the com- 
 mentary omit the word ^Yrikkhx^Ji' at the end of the Sutra. 
 
 39. VasishZ/za XXIII, 43. 40. VasishZ/za XXIV, 2. 
 41. Vasish//^a XXIV, 3. Govinda gives another explanation of 
 
 the word trztiya/z, ' the third,' according to which it is to refer to 
 the third tryaha-^, or ' period of three days.' 
 42-44. Vasish//a XXIV, 4-5. 
 
2 24 BAUDHAYANA. II, 2, 3. 
 
 PrA^'NA II, AdHYAYA 2, KAiVZHKA 3. 
 
 1. A Brahma/^a who always carries water (in his 
 pot), who always wears the sacred thread, who daily 
 recites the Veda, who avoids the food of 6'udras, 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 Sa;«hita 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. ; Vishwu XVIII, 37. 
 
 5. Taittiriya Sa;«hita II, 5, 2, 7. See also the discussion on 
 this text, Apastamba II, 6, 14, 10-13. 
 
 6. Colebrooke, loc. cit.; Vasish///a 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 (varna), they should make ten portions of the 
 ancestral property and take four (shares), three, two, 
 (and) one, according to the order (of the castes). 
 
 11. 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 first clause is omitted and connected with the following Sutra. 
 Govinda agrees with (?imutavahana. 
 
 9. Colebrooke V, Dig. XLIX. The rule is an explanation of 
 the term vara/ra rupam, ' the most excellent chattel,' in Sutra 4. 
 The meaning probably is, as the Digest states, that among Brah- 
 mawas it is usual to give to the eldest a bull, among Kshatriyas a 
 horse, and so forth. 
 
 10. Vasish///a XVII, 48-50; Vish;m 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.] 
 tntiya»zj-ahara/^ [°ya.jnsam 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/^ savar«aputra.y -^a vakshyante 1 aurasa/^ savar«aya»z 
 sawskr/taya/w svayam utpart'ita/^ [Sutra 14] I tasminnutpanne savar- 
 «as tritiyawj-ahara- bhaveyu/^ I sarva^/z dhana^ata/« tredha vibha^ya 
 tesham eka;« short'aja sa;«padya trin dvavekam iti kalpayet ii ' 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. 
 
 [m] Q 
 
226 BAUDHAYANA. 11,2,3. 
 
 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. 
 
 13. (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.' 
 
 1 5. 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). 
 
 16. 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.' 
 
 17. 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. CXCVI; Vasish//za XVII, 13. The 
 verse is found in the Mahabharata and elsewhere. 
 
 15. Colebrooke V, Dig. CCXIII ; Vasish//u XVII, 15-17. 
 
 17. Colebrooke V, Dig. CCXXXVII; Dayabhaga II, 60; Va- 
 sish//^a XVII, 14. 
 
11,2,3- INHERITANCE. 227 
 
 18. Such a (son begotten on a wife) has two 
 fathers and belongs to two famihes ; 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 (kr/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 (gud/mo-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 (kanina). 
 
 18. Colebrooke Dig., loc. cit. 20. Vasish///a XVII, 28. 
 
 21. Colebrooke V, Dig. CCLXXXIV; Gautama XXVIII, 32. 
 
 22. Vasish//za XVII, 24. 23. Vish;m XV, 24-25, 
 24. Colebrooke V, Dig. CCLXI; Vasish//za XVII, 21-23. It 
 
 must be understood that the father must belong to the same caste 
 as the girl. 
 
 Q 2 
 
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 (sahod/ia). 
 
 26. He (is called a son) bought (krita) 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, svaya;;^- 
 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 ^'udra caste 
 (is called) a Nishada. 
 
 30. (He who was begotten by the same parents) 
 through lust (is called) a Para^ava. Thus (the 
 various kinds of) sons (have been enumerated). 
 
 31. Now they quote also (the following verses): 
 ' 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; VasishMa XVII, 30-32. 
 
 27. Vasish/^a XVII, 18-20. 28. Vasish///a XVII, 33-35. 
 
 30. Colebrooke V, Dig. CCXCIII. Govinda points out that the 
 Para^ava 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//^a XVII, 25. 
 
 32. Colebrooke V, Dig. CLXXIX ; VasishMa XVII, 26. 
 
11,2,3. INHERITANCE. 229 
 
 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^i^ur-veda, mentioned in the lists incorporated in the 6'ata- 
 patha-brahma«a XIV, 5, 5, 21; 7, 3, 26. The legends of the White 
 Ya_§'ur-veda frequently mention king Ganaka of Videha, and assert 
 that that philosopher king had frequent and intimate intercourse 
 with Ya^^avalkya 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 may be 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., 
 irshyami, instead of ishyami, which M. and the commentary give. 
 
 36. Colebrooke V, Dig. CCCCLII ; VasishMa XVI, 8, 9. ' The 
 
230 BAUDHAYANA. 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; Dayabhaga V, 12 ; Vya- 
 vaharamayukha IV, 11, 10 ; Vasish///a XVII, 52-54. 
 
 38. Colebrooke and Mayiikha, 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. Akarmi;/as, ' those who 
 neglect their duties and occupations,' i. e. those who though able 
 (to fulfil their duties are) indolent. — Govinda. 
 
 40. Colebrooke and INIayukha, loc. cit. ; Burnell, Dayabhaga 49. 
 
 42. Gautama XXI, 15, and note. 
 
 43. Colebrooke V, Dig. CXXX ; Vasish///a XVII, 46. ' Sam- 
 pradayikam (literally "customary") qualifies (the word) ornaments ; 
 sampradayikam (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 
 
11,2,3- INHERITANCE. 23I 
 
 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. Vasish//zaV, i. All the MSS. of the text read na strisva- 
 tantrya?« vidyate, while the text given by the two copies of the 
 commentary has na stri svatantrya;;/ 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///a V, 2. 
 
 46. Colebrooke V, Dig. CXXXI. The text is in great confusion. 
 The Dekhan and Gujarat MSS., except K,, read, na dayaw ni- 
 rindriya hyadaya.s- ka. striyo mata iti svnti/i ; K. has, tasmat[n]- 
 nirindriya hy. st. m. i. sru. W tasmat striyo nirindriya adayadir api 
 papat ; while M. and the I.O. copy of the commentary have, tasman- 
 nirindriya adayaj ka. striyo mata iti svutUi [sutUi, M.] The Telugu 
 copy is mutilated, and reads nadayantiriti sratUi. Though the 
 reading of the Dekhan MSS. is supported by IMitrami^ra 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. 
 Mitramijra'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 Siitras, 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 Kr/ZW/ra 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 Vaii-ya and so forth, she shall per- 
 form a Krikkkr2i or an [Ankrikkkrdi) penance. 
 
 51. For male (offenders, i.e.) Brahma;^as and so 
 forth, a year's chastity (is prescribed). 
 
 quite genuine ; for the word ' tasmat,' with which it begins, is not 
 required, because its sense is ah-eady expressed by the following 
 ' hi,' and because the Sutra apparently contains half an Anush/ubh 
 ^loka, which the insertion of tasmat destroys. It is also easy to 
 see how it came to be inserted. Every Ya^rvedi who read the 
 passage would be reminded of the analogous passage of the Taitti- 
 riya Sa»/hita VI, 5, 8, 2, ' tasmat striyo nirindriya adayadir api papat 
 puffisa/i upastitaram,' which in K. has actually been inserted after 
 our Sutra. In the Vedic Mantra ' tasmat ' 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, 18. 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 Biihler's Digest of 
 H. L. C, third edition. 
 
 47. Vish;m XXV, 15, 17; Vasish/^a XXI, 14. 
 
 48-50. Vasish//^a 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 Krtkkhr^. penances are to be performed ; Vasish/^a XXI, 
 16, 17 ; Vishwu LIII, 2. But see Gautama XXII, 29. 
 
11,2,4. WOMEN. 233 
 
 52. Let him burn a 6iidra (who commits adultery 
 
 A 
 
 with an Aryan) in a straw-fire. 
 
 53. Now they quote also (the following verses): 
 
 PrA5'NA II, AdHYAYA 2, KAiVDiKA 4. 
 
 1. * Anybody but a Brahma;/a 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/Zza XXI, i, 5. 
 
 4. I. Apastamba II, 10, 26, 20; 10, 27, 11. Govinda thinks that 
 non-Brahmanical offenders should be burned, in accordance with 
 Vasish/Z/a XXI, 2-3. But mutilation may also be intended. Sa?;/- 
 grahawa, 'adultery,' probably includes all those acts mentioned 
 Manu VIII, 354-358. 
 
 2. Manu VIII, 359. 
 
 3. Manu VIII, 362. I read conjecturally, ' saz^^sar^ayanti te hyeta 
 niguptaj Hlayantyapi,' basing my emendations on Manu's text. 
 The MSS. and Govinda have, sa?;zsar^ayanti ta hyetan n\gupta.?fis 
 ^alayanty api, which gives no good sense. Govinda explains ^'ara^/a- 
 dara//, ' the wives of minstrels,' by devaddsya//, ' temple-slaves.' 
 
 4. Vasish///a XXVIII, 4. 5. VasishMa 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 
 w^ho 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.' 
 
 11. 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. Vasish///a XVII, 55. The word madya, 'spirituous liquor,' 
 occurs in M. and the I. O. copy of the commentary. The IMSS. 
 from the Dekhan and Gujarat, including K., read ma^^ana or 
 ma.dda.nz, the compound letter being very indistinct. 
 
 9. VasishZ/^a XVII, 56, where the term ' Gurus ' is fully ex- 
 plained. 
 
 10. Vasish//^a XVII, 57-59. M. and the two copies of the 
 commentary read pija>('Otpannaputra ka, instead of vasa ^otpanna- 
 putra X'a, ' a barren woman and one who has borne sons.' I follow 
 the Dekhan and Gujarat MSS., which undoubtedly give the genuine 
 reading. Perhaps the term ava^am, Vasish/Z^a XVII, 57, should be 
 corrected to vajam. 
 
 11-12. These two Sutras are additions to II, i, 2, 13. See also 
 Narada XII, 73-74 ; Vasish/Z^a XXI, 16. 
 
11,2,4- WOMEN. 2;^S 
 
 friend are females who must never be approached 
 (agamya). 
 
 12. For intercourse with females who must not 
 be approached (agamy^), a KriM/^ra and an Ati- 
 krt'M/irdi (and) a A!'andraya;;a are the penances 
 prescribed for all, 
 
 13. Thereby (the rule regarding) intercourse with 
 a female of the A'a;^<i!'ala caste has been declared. 
 
 14. Now they quote also (the following verses) : 
 * A Brahma;/a who unintentionally approaches a 
 female of the KandaAa caste, eats (food given by 
 a J^a.7id3\3.) or receives (presents from him), becomes 
 an outcast ; but (if he does it) intentionally, he 
 becomes equal (to a Kandsils.). 
 
 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.' 
 
 16. (A Brahma/m) 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. Vasish///a XXIII, 41 ; Vishwu LIII, 5-6. 
 
 14. Manu XI, 176. 
 
 15. Govinda thinks that the penance intended is that mentioned 
 in Sutra 12. 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. 
 
 16. VasishZ/za II, 22. The Sutra ' adhyapanaya^anapratigra- 
 hair a^akta^ 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 words : [dharmya] svadhya- 
 yaprava/('ane evety adhikana?;z [karaw] darjayati pratignTiita tadr/k 
 pratigrahitara;;2 gr/'dhnuvanti [tara ?'/dhnu°] r/tvigya^amana ya^nau 
 
236 BAUDHAYANA. 11,2,4. 
 
 17. Gautama (declares that one shall) not (act 
 thus). For the duties of Kshatriyas are too cruel 
 for a Brahma/^a. 
 
 18. Now they quote also (the following verse) : 
 ' Out of reeard for the sacred law a Brahma;za and 
 a Vaii-ya raay take up arms for (the protection of) 
 cows or Brahma;ms, or when a confusion of the 
 castes (threatens to take place). 
 
 19. (Or) the livelihood of a Vaii-ya 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] ityadhikara?;/ darj'ayati pratigrahiiadrz'k pratigra- 
 hitara ri'dhnuvanti n'tvigya^amana ya§-anau tada^-aktau svadhya- 
 yadhya [°yadhya] panaya^waya^anapratigrahair a^aktama [ta-^] 
 kshatradharmmewa ^ivet. The Dekhan and Guo-arat MSS. read, 
 dharmye svadhyayaprava/^ane ityadhikaraw darjayati I pratigrahe 
 data pratigrahita[ra] rz'dhnuvanti 1 rz'tvigyao-amana ya_^ane 1 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. 
 
 17. Gautama Introduction, p. lii. 
 
 18. Gautama VII, 25. 19. Vasish//^a II, 24. 
 20-21. Vasish/^a II, 32. 
 
 22. Vasish//^a VIII, 3. The religious ceremonies to be performed 
 with the sacred domestic fire, which, according to Baudhayana, 
 
11,2,4- HOUSEHOLDER, 237 
 
 23. Now, beginning with the Agnyadheya, follow 
 these (rites in an) uninterrupted (series), as, for 
 instance, the Agnyadheya, the Agnihotra, i:he new 
 and full moon sacrihces, the Agraya/^a at the winter 
 and summer solstices, the animal sacrifice, the 
 A'aturmasyas at the beginning of each season, the 
 Shafl'^/^otr/ 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 heio^ht 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 Ui"anas and Vr/shaparvan : ' 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 Gr^^^y■a. ceremonies (Gau- 
 tama V, 8-9). 
 
 23. Vasish///a XI, 46. The sacrifices enumerated in this Sutra 
 require three fires, and belong to the jrauta or vaitanika ya^ilas. 
 The ^\\?iddhoiri mentioned here seems to be the animal sacrifice 
 mentioned in the commentary on Katyayana -Srauta-sutra VI, 1,36. 
 
 24. An arufl'^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. VasishMa VI, 40; X, 30. Govinda explains ja/Z^yam, ' hard- 
 heartedness,' by jaktau satyam api paropakarakara^/am, ' not doing 
 a kindness to others though one is able to do so.' 
 
 26. The dialogue mentioned is that between 6'armish///a and 
 
2^8 BAUDHAYANA. 11,3,5. 
 
 Pra^na II, Adhyaya 3, Kandika 5. 
 
 1. Bathing is suitable for (the practice of) au- 
 sterity. 
 
 2. The Hbation 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) : 
 ' With flowing, unconfined water twice-born men of 
 the three castes shall satisfy the gods, 7?z'shis, 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 of 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 INIahabharata I, 78. The verse quoted is 
 the tenth of that Adhyaya, and agrees with ours, except that 
 sutaham is read for athaham 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. Vish;m LXIV, i. 
 
 7. Vish«u LXIV, 2. I read the verse as follows : uddhn'tya 
 vapi trin pi«</an kuryad apatsu no sada I niruddhasu /'a mr/ipi7;(/an 
 kupat trin abgha/awstatheti II The Dekhan MSS. read at the end 
 of the second half verse, kupawstrinava/awstatha ; M. has kupa- 
 trinabapa/anstatha ; while C. I. gives kupat trin gha/a/^statha. 
 Nandapa«</ita on Vishwu, loc. cit., seems to have had the latter 
 
11,3,5' 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 if 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 
 Taratsamandiya. 
 
 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 Snataka. 
 
 11. After offering at the morning and at the 
 evening (meals) with (a portion of) the food which 
 he may have, the Vaii"vadeva and the Bali-offerings, 
 he shall honour, according to his ability, Brahma;^as, 
 Kshatriyas, Vai^yas, and 6'udras (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, 
 
 13. Or to him who has come first. 
 
 14. If a .9udra (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 ' kilpat tu trin gha/awstatha,' 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 bahubh/7'tyabharawakshama, ' one who is able to support 
 many servants.' 
 
 10. Vasish//^a XII, i. 11. VasishMa XI, 3-9. 
 
 14. Apastamba II, 2, 4, 19. 
 
240 BAUDHAYANA. II, 3, 5. 
 
 15. Or (if he cannot spare much), he may give a 
 first portion (agrya) to a ^Srotriya. 
 
 16. 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). 
 
 18. 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^vadeva, 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 Brahma/^as, ^'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 Vii-va^it sacrifice. 
 
 15. VasishMa 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, 20-2 1, and notes. ' A good Brahmawa, i. e. one 
 who follows the rule of conduct.' — Govinda. 
 
11,3,6. DUTIES OF A SNATAKA. 24 1 
 
 20. Cooked food (must be given) to other 
 (beggars). 
 
 21. 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). 
 
 Pra^na II, Adhyaya 3, Kandika 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 Pala>ya 
 wood. 
 
 20. Gautama V, 22. 
 
 21. VasishMa XII, 19-20; Vish;m LXVIII, 46. 'This is the 
 rule for him who makes an offering to Atman (i. e. performs the 
 Prawagnihotra 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. 
 
 [14] R 
 
242 BAUDHAYANA. II, 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. 
 
 16. Let him not step on ashes, bones, hair, chaff, 
 potsherds, nor on a bathing-place (moist with) 
 water. 
 
 8. Vish«u LXXI, 40. 9. Vasish///a XII, 39. 
 
 10. Vasish//^a XII, ro. 
 11-12. Vasish//^a 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, 11, 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, 11, 31, 16. 15. VasishZ/^a XII, 9. 
 16. Gautama IX, 15 ; Manu IV, 132.. 
 
II, 3, 6. DUTIES OF A SNATAKA. 243 
 
 1 7. Let him not announce it to another (man if) a 
 cow suckles (her calf). 
 
 18. 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 .Sudra. 
 
 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 Brahma;^a, 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, Ku^a 
 grass, and garlands are plentiful, access to which is 
 
 17. Vish;m LXXI, 62. 18-19. Gautama IX, 19. 
 20. Manu IV, 177 ; Vishwu LXXI, 57, 72, 74. 
 
 21-23. Manu IV, 140. 24. Gautama IX, 61. 
 26. Vasish//^a XII, 45. 
 
 29. E. g. in the palace of a king, whence the attendants may 
 drive him. 
 
 30. VasishMa XIII, 58. 31. Gautama IX, 65. 
 
 R 2 
 
244 BAUDHAYANA. 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 Brahma/^a who, having wedded a wife of 
 the vSCidra caste and dwells during twelve years in a 
 village where water (is obtainable) from wells only, 
 becomes equal to a ^'lidra.' 
 
 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 Rish'i, a learned man, a king, a bride- 
 groom, a maternal uncle, a father-in-law, and an 
 officiating priest are mentioned in the Smmi as 
 worthy of the honey-mixture at certain times and 
 occasions.' 
 
 37. ' A Rish'i, a learned man, and a king must be 
 
 33. Apastamba I, 11, 32, 21, 
 
 36. Vasish//^a XI, 1-2. A i?/shi is, according to Govinda, a 
 man who knows not only the text of the Mantras, but also their 
 sense. But Baudhayana, Gnliya-sutra I, 11, 4, says that a man 
 who knows, besides the -S'akha and its Angas, the Kalpa also, is 
 called ii^/shikalpa, i. e. one almost a J^i'shl See also Apastamba 
 Ij 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 I, 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 reHgious rites, a 
 maternal uncle and a father-in-law when a year has 
 elapsed since their last visit.' 
 
 2,8. ' 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 Brahma;^as, 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), w^hen 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.' 
 
 Pra^-na II, Adhyaya 4, Kaa^zjika 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. Vish/m LXXI, 60. Govinda adds that the act is performed 
 as a salutation. 
 
 A 
 
 41. See e.g. Taittiriya Ara«yaka 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 (7?/k- 
 verses) containing the word Surabhi, the Ablirigas, 
 those addressed to Varu;^a, the Hira;^yavar;^as, the 
 Pavamanis, 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 Ara;/yaka X, 31, and 
 in the morning X, 32, and that if he bathes, Taittiriya Arawyaka 
 X, I, 12, and other texts must be recited. The J^ik containing 
 the word Surabhi is found Taittiriya Sawhita I, 5, 1 1, 4, 7 ; the three 
 Ablihgas, Taittiriya Arawyaka X, i, 11 ; the four verses addressed 
 to Varuwa, Taittiriya Sawhita III, 4, 11, 4, and Taittiriya Arawyaka 
 II, 4, 4. By the term Pavamanis the Pavamananuvaka, Taittiriya 
 Brahma?za I, 4, 8, is meant. 
 
 5. The injunction to turn the face to the west refers to the 
 evening prayer; see also below, Siitra 10. 
 
11,4,7- "^^E 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) Brahmahrz'daya (the heart of 
 Brahman, then let him repeat the Savitri). 
 
 9. In the evening he worships (the sun) with the 
 two (verses) addressed to Varu7^a, ' Hear this my 
 call, O Varu;?a,' and ' Therefore I go to thee.' 
 
 10. 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 that pra7zaydmaja/^, ' 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 
 Vyahr/tis, beginning with Bhnh and ending with Satyam, then the 
 Savitri, and finally again the syllable Om. ^ 
 
 8. The Brahmah/-/daya is Taittiriya Arawyaka X, 28. This 
 Anuvaka may be repeated three times for each Prawayama (see 
 VasishMa 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 Saz«hita II, i, 11, 6. 10. Gautama II, n. 
 
 11. Taittiriya Sawzhita III, 4, 11, 5. 
 
 12. Very early, i.e. when the stars are still visible; see also 
 Gautama II, 11, 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^a- 
 pati): 'How can those twice-born men be called 
 Brahma;2as 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 Brahma;^as who neglect to daily per- 
 form the twilight devotions, both at morn and at 
 eve, to do the work of ^'ladras.' 
 
 16. 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). 
 
 18. 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. 
 16. Vasish//^a XX, 4-5. 18. VasishMa XXVI, 2. 
 
II, 5, 8. BATHING. 249 
 
 (thereby) with the (next) night, and Varu;^a 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 Brahma;^a 
 who in this same manner daily worships in the twi- 
 light, both at morn and at eve and, being sanctified 
 by the Brahman, becoming one with the Brahman, 
 and resplendent through the Brahman, follows the 
 rules of the ^'astra, gains the heaven of Brahman.' 
 
 Pras-na 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 Brahma;^as (sit) without having cleaned 
 one's feer.' 
 
 20. Vasish//^a XXVI, 3. 
 
 22. Brahman means here the Veda, the Savitri, and the uni- 
 versal soul. 
 
 8. I. Vish;m 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, it has been said that 
 an impure person must bathe before he performs the twilight devo- 
 tions. Govinda also states that the word ka., ' and,' which stands 
 after mrz'tpiwfl'am, ' 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 Varu;2a) a purifying bathing- 
 place. May Indra, Varu/za, Brzhaspati, and Savitri 
 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 Arawyaka X, i, 12. 
 
 4. Taittiriya Arawyaka X, i, 11. 
 
 5. Taittiriya Ara«yaka, loc. cit. Tliis and the following Sutras, 
 down to II, 6, II, 15, are wanting in the Gujarat and Dekhan MSS. 
 except in K. 
 
 6. Taittiriya Ara?/yaka X, i, 13. 
 
 7. Govinda points out that the completion of this Siitra 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. Vishnu LXIV, 10, 11. 
 
11,5,8. BATHING. 25 1 
 
 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 Varu;^a ; adoration to Varu;^i ; adoration to 
 the waters.' 
 
 10. 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 Brahma^^aspati (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, Svaha!' 
 
 11. 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 Ara«yaka 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. Vish«uLXIV, 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 
 Gayatri 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 w^hich is beneficial to the gods,' 
 &c., (and) ' He who rose,' &c. 
 
 13. Now they quote also (the following maxim) : 
 ' The syllable Om, the Vyah^Vtis, and the Savitri, 
 these five Veda-offerings daily cleanse the Brahma;/a 
 from guilt' 
 
 14. Being purified by the five Veda-offerings, he 
 next satiates the gods (with water, saying), 
 
 PrAS-NA II, AdHYAYA 5, KAiVi)IKA 9. 
 
 I. 'I satiate the deities of the eastern gate, Agni, 
 Pra^apati, 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. Sawhita IV, r, 5, i ; V, 6, i, i ; and Taitt. Brah- 
 ma«a I, 4, 8. Pavitras, i. e. blades of Kma grass. ' He performs 
 three Pra?zayamas with the A hamarshawa hymn (Rig-veda X, 190),' 
 i. e. he thrice suppresses his breath (pra^ayama) and recites during 
 each suppression the Aghamarsha«a three times, just as on other 
 occasions the Gayatri is recited three times. 
 
 12. The first Mantra is found Taitt. Sa;«hita IV, i, 7, 4 ; the 
 third and the fourth Taitt. Ara?zyaka IV, 42, 32-33. 
 
 14. Vishwu XLIV, 24. The ceremony is the so-called Tarpa^a, 
 which is usually described in the G;7liya-sutras, e. g, ^ahkhayana 
 IV, 9-10, and the quotations in Professor Oldenberg's notes, 
 Indische Studien XV, 152. 
 
 9. I. This and the next Ka7;^ikas are given in full by K. only. 
 M. gives the first and last words of both, the commentary the 
 
11,5,9- TARPAiVTA. 253 
 
 2. ' Om, I satiate the deities of the southern gate, 
 the Pitrz's, Yama, Bhaga, Savitrz, Tvash/r/, Vayu, 
 Indragni, 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 Mahapitr^s, the Waters, all the gods, 
 Brahman, Vish/^u, together with the lunar mansions, 
 with the planets, with the days and nights, and with 
 the Muhiirtas ; Om, I also satiate the Adityas. 
 
 4. ' Om, I satiate the deities of the northern gate, 
 the Vasus, Varu;^a, A^a-ekapad, Ahibudhnya, Ushas, 
 the two A^vins, Yama, together with 
 
 5. 'Om, I satiate all the gods ; the Sadhyas ; Brah- 
 man ; Pra^apati; the four-faced god ; Hira;^yagarbha; 
 Svayambhu ; the male attendants of Brahman ; Para- 
 mesh//^in ; the female attendants of Brahman ; Agni ; 
 Vayu ; Varu;/a ; SCirya ; the moon ; the lunar man- 
 sions ; Sadyo^ata ; BhM-purusha ; Bhuva/^-purusha ; 
 Suva/^-purusha ; BhM ; Bhuva/? ; Suva/^ ; Maha/^ ; 
 C'ana/^ ; Tapa/^ ; Satya. 
 
 6. ' Om, I satiate the god Bhava ; ^Sarva ; l^ana ; 
 Pa^upati ; Rudra ; Ugra ; Bhimadeva ; Mahadeva ; 
 the wife of the god Bhava ; of the god ^'arva ; of the 
 god ! <rana ; of the god Pa^upati ; of the god Rudra ; 
 of the god Ugra ; of Bhimadeva ; of Mahadeva ; the 
 son of Bhava ; of ^'arva ; of l^ana ; of Pa^upati ; of 
 
 beginning of 9 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 Satyasha^Z/^a Hira?zya- 
 kejin, 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«(/ikas. 
 
254 BAUDHAYANA. 11,5,9. 
 
 Rudra ; of Ugra ; of Bhtmadeva ; of Mahadeva ; Om, 
 I also satiate the Rudras ; the attendants of Rudra. 
 
 7. 'Om, I satiate Vighna; Vinayaka ; Vira ; Sthula ; 
 Varada ; Hastimukha ; Vakratu;^^a ; Ekadanta ; 
 Lambodara ; the male attendants of Vighna ; the 
 female attendants of Vighna. 
 
 8. *Om, I satiate Sanatkumara; Skanda ; Indra ; 
 Shash//^i ; Sha;^mukha ; Vi^akha ; Mahasena ; Su- 
 brahma;^ya ; the male attendants of Skanda ; the 
 female attendants of Skanda. 
 
 A 
 
 9. ' Om, I satiate Aditya ; Soma ; Aiigaraka ; 
 Budha ; Br^Tiaspati ; ^Sukra ; 6'anaii'/('ara ; Rahu ; 
 Ketu. 
 
 10. 'Om, I satiate Ke^ava ; Naraya;/a ; Madhava 
 Govinda ; Vish;^u ; Madhusudana ; Trivikrama 
 Vamana ; ^Sridhara ; Hr/shikei'a ; Padmanabha 
 Damodara ; the goddess Sri ; the goddess Sara- 
 svati ; Push/i ; Tush/i ; Vish;/u ; Garutmat ; the male 
 attendants of Vish/zu ; the female attendants of 
 Vish/^u. 
 
 11. 'Om, I satiate Yama ; Yamaraj^a ; Dharma ; 
 Dharmara^a ; Kala ; Nila ; Mr/tyu ; Mrztyu;/^aya ; 
 Vaivasvata ; A^itragupta ; Audumbara ; the male 
 attendants of Vaivasvata ; the female attendants of 
 Vaivasvata. 
 
 12. ' Om, I satiate the gods of the earth ; Ka^yapa; 
 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 i?/shis ; the great 7?/shis; 
 the best7?zshis; the Brahmarshis; the divine i?/shis; 
 the royal i^/shis ; the ^S'rutarshis ; the Seven 7?/shis ; 
 
11,5,10. TARPAJVA. 255 
 
 the J^zshis of the KaJid^s (of the Ya^ir-veda) ; the 
 /??shikas ; the wives of the 7?/shIs ; the sons of the 
 i?/shis; Ka;^va Baudhayana; Apastamba, the author 
 of the S{itra; Satydsha^/za Hira/eyake^in ; Va^ai^a- 
 neyin Ya^;7avalkya ; Ai^valayana K^aunaka ; Vyasa ; 
 the syllable Om ; the Vyahmis ; the Savitri ; the 
 Gayatri ; the A'.^andas ; the 7?/g-veda ; the Ya^r- 
 veda ; the Sama-veda ; the Atharvangirasa ; the 
 Itihasa and Pura;2a ; all the Vedas ; the servants of 
 all gods ; all beings.' 
 
 15. Then, passing the sacrificial string over the 
 right shoulder, (he offers the following libations) : 
 
 Pras'Na II, Adhaya 5, Ka^vdika 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/c'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 
 Tirthas (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 Sawhita II, 34. The translation of the Mantra 
 follows Govinda's explanation. 
 
256 BAUDHAYANA. 11,5,10. 
 
 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). 
 
 Pras-na II, Adhyaya 6, Kandika 11. 
 
 1 . 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 Sutras agree almost literally with 
 5'atapatha-brahma«a XI, 5, 6, i. See also Taitt. Arawyaka II, lo; 
 Apastamba I, 4, 12, 15-13, i. 
 
 4. Govinda says that the Mantra is to be ' bhutebhyo nama^, 
 adoration to all beings,' and adds that some consider the first three 
 
11,6,11. MAHAYAGiVAS. 257 
 
 5. Let him daily give food to Brahma;^as, 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 Brahma;m.' 
 
 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.' 
 
 Mahaya^iias to be performed by the Vauvadeva and the Bali- 
 offering, while others enjoin their separate performance. 
 
 7. ^atapatha-brahmawa XI, 5, 6, 2. See also Taitt. Ara«yaka 
 II, 17. K. reads dhr/tir dhruva, ' the firm resolve (takes the place 
 of) the Dhruva,' which is apparently a correction made according 
 to the Ara«yaka. According to the commentary the text of the 
 last portion of the quotation runs thus, 'yavanta/« ha va imam 
 vittasya •pmna??i dadat svargaw lokaw ^ayati tavanta/w lokaw? ^ayati 
 bhuyawsaw Mkshayyaw .^apa mr/tyum ^ayati ya evam vidvan,' &c. 
 M. and K. do not give the whole passage. The published text of 
 the *S'atapatha-brahma«a slightly differs from Govinda's version. 
 
 8. 6'atapatha-brahma«a XI, 5, 7, 3-4. 
 
 [14] S 
 
258 BAUDHAYANA. IT, 6, 11, 
 
 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 Ishz'is, animal sacrifices. Soma sacri- 
 fices, and Darvihomas. 
 
 3 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 va etasya dharmasya 
 /^aturdha bhedam eka ahu-^.' M. has bhedakam, the I. O. copy 
 of the commentary bhedajahkam, and K. tasya ha va etasya 
 ya^Tiasya-^aturdha bhutam eka ahu^. 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. 
 
 11. Taittiriya Sa;«hita V, 7, 2, 3. 
 
 12. K. omits this Sutra. After it M. and K. have the following 
 passage : ' brahma/^ariwo 'tyantam atmanam upasawzgr/hya '^aryan 
 bruvate vane ^ramyantyeke [ya»/tyete, K.] savaneshvapa upasprz- 
 janto vanyenanneiiaikagniw [nyenannena naikagni?;/, K. ; vanye- 
 naikana?l, M.] gnhyiuih [^''uhvas, W.] satyasyaike karma«i 
 [karma^n, M.] anagnayo 'niketana/2 [tva// kaw, K.] kaupina/^/J/za- 
 dana varshasv ekastha uddhrz'tapariputabhir adbhi^ karyaw [apa- 
 karya»?, M.] kurva«a>^ [kurvawas tatrodaharanti, K.] sannamusale 
 vyaiigare nivr/ttajaravasampate bhikshanta,^ sarvata^ parimoksham 
 [parimeke, M.] apavidhya vaidikani karma^zy abhayata;^ pari/('^'/anna 
 madhyamam padam upa^lishyamaha 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. 
 
11,6,11. THE FOUR ORDERS. 259 
 
 14. 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 K^rama/mka (rule) ; he shall eat 
 wild-growing (vegetables and grain) only; he shall 
 worship gods, manes, Bhutas, men, and ^/shis ; 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 m^ade of) bark or 
 skins ; he shall not eat anything that has been 
 hoarded for more than a year. 
 
 16. 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). 
 
 18. 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 Gujarat MSS., including K., read 
 agramyabho^i II agramyabho^i. 
 
 16. I adopt the readings of the Dekhan MSS., aparigraha/^ (for 
 apratigraha;^) and pravra^et (for parivra^et). The rule for the cere- 
 mony is given below, II, 10, 17. 
 
 18. This is Govinda's explanation of sikhzmufidsi/i, the reading 
 of all MSS. 
 
 S 2 
 
26o 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. 
 
 22,. 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 Gujarat MSS. 
 
 24. See below, II, 10, 17, 11. Govinda explains pavitra, 'a cloth 
 for straining water,' by ' a bunch of Kuja 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. 
 
IT, 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 
 Brahma;/a 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 
 Brahma7/as 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;/a), such as, ' May I obtain, O Agni, immor- 
 
 30-31. Taitt. Brahmawa III, 12, 9, 7. 
 
 32. Rig-veda X, 71, 9. My rendering of the diflficult verse is 
 merely tentative, and I have left out the word siriA, for which I 
 am as little able as other Sanskritists to ofTer a safe explanation. 
 The general meaning of the verse, I think, has been rightly under- 
 stood by Saya;/a and Govinda, who both say that it contains a 
 reproach, addressed to those Brahma7/as 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, ir. 
 
 tality through offspring;' 'A Brahma;m 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.' 
 
 PrAS'NA II, AdHYAYA 7, KAiVZHKA 12. 
 
 1. Now we will explain the oblations (offered) to 
 the vital air (pra;^a) by ^'alinas (householders) and 
 Yayavaras (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 Mahavyahr/tis ; (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 Prawagnihotra is alluded toby Apastamba II, 7, 17, 16. 
 Regarding the terms ^'alina and Yayavara, see below. III, i, 3-4. 
 
 3. The Mahavyahr/tis are the Mantras given Taittiriya Arawyaka 
 X, 2. The second Mantra is found Taittiriya Arawyaka X, 32, and 
 
IT, 7, 12. THE OFFERING TO THE VITAL AIRS. 263 
 
 texts), 'Full of reverence, I offer ambrosia to Pra;/a; 
 mayest thou propitiously enter me, not in order to 
 burn me. To Pra;za, 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/i, 
 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 Saya;za. 
 
 6. VasishZ/^a XIV, 23. 7. Vish«u LXVIII, 40-43- 
 
 9. Vishwu LXVIII, 47- 
 
 10, The first text is found Taittiriya Arawyaka X, 35, and the 
 second ibid. X, 37. I translate the first according to Govinda. 
 
264 BAUDHAYANA. 11,7,12. 
 
 Rudra and Deadi ; enter me ; mayest thou grow 
 throiio-h this food/ 
 
 11. 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 
 (anumantra/^a) of the (food which has been) offered, 
 with raised arms, (and let him recite) the five (texts 
 beginning), ' With faith, worshipping Pra;ia, (I have) 
 offered ambrosia ; mayest thou increase Pra;/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. 
 
 PrA5NA II, AdHYAYA 7, IvAiVDIKA 13. 
 
 T. 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 Arawyaka X, 38. The individual soul which re- 
 sides in the heart is here identified with the universal soul; see 
 also Ka///aka Upanishad IV, 12.. 
 
 12-13. Taittiriya Ara«yaka 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 they eat 
 (much) ; without eating (much) they cannot do it.' 
 
 9. 'A householder, or a student who practises 
 
 13. 2. Rig-veda X, 117, 6, and Taittiriya Brahmawa II, 8, 8, 3. 
 The words have been transposed. 
 
 5. VasishMa XI, 6-8; IManu III, 11 4-1 15. I write, with the 
 Dekhan and Gujarat MSS., na sa bhuhlcte, sa bhu^yate, instead of 
 the senseless reading of M. and the commentary, na sa bhuhkte na 
 bhu^yate. 
 
 6. VasishMa XI, 11. 7-8. Apastamba II, 4, 9, 13. 
 9-10. Apastamba II, 4, 9, 12, and note on II, i, i, 2. 
 
266 BAUDHAYANA. II, 7, 13. 
 
 austerity by fasting, becomes an Avakir/^in 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 Pra;^agnihotra, when one is prevented from 
 dining.' 
 
 13. 'He who acts thus, will become one with 
 Brahman.' Thus spake Pra^apati (the lord of 
 created beings). 
 
 Pra^na n, Adhyaya 8, Ka^dika 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 Tr'mahketa, a Trisupar;2a, one who keeps 
 five fires, and one who knows the six Ahgas, one 
 who performs the vow called ^'iras, one who knows 
 the 6^yesh//^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 ^'iras; see also 
 Vasish//^a XXVI, 12, and note. 
 
 3. Govinda says that persons acquainted with the Rahasyas or 
 
TT, ,9, 14. 5RADDIIAS. 267 
 
 4. The 7?/k-verses, the Ya^us-formiilas, and the 
 Samans (give) lustre to a funeral offering. There- 
 fore he may feed (on that occasion) even a Sapi/V^a 
 relation who (knows) those (texts). 
 
 5. Let him who feeds (Brahma;;as at a funeral 
 sacrifice) cause them to hear successively the Raksho- 
 ghna Samans, the Ya^us-formulas (called) Svadha- 
 vat, the Rik-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 Vedaiigas 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.' 
 
 Ara7/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 Samans are based 
 occur Sama-veda I, i, i, 3, 4-6 ; the Svadhavat Ya^us, Taitt. Brah- 
 mawa I, 3, 10, 2; the Madhu J^ikus, Rig-veda I, 90, 6; and the 
 three Pavitras, Taitt. Brahma;za 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 gotrasambandha// 
 by asagotraj^ 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. Vishwu 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 iire, 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 Anglras and by the 
 manes, Svaha !' ' To Agni, who carries the offerings 
 to the manes, w^ho 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, w^ho art co-extensive with the earth, the Rlk- 
 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 Pra/za and the Apana of learned Brahma;2as; 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- 5RADDHAS. 269 
 
 the Ya^us-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.' 
 
 Pra^na II, Adhyaya 8, Kandika 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^ai-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. Vish;m LXXIII, ii ; Manu III, 229. 
 
 5. Govinda states that the rule is intended to teach that the 
 sacrificer and the guests at a -Sraddha must be dressed in white, 
 
270 BAUDHAYANA. H, 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 ^'raddha) 
 water must be given (to tlie 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 (Brahma;^as) 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 com.pany 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, 
 
 i7> 34- 
 
 7. Vish;m LXXIII, 12, 27, and above, II, 8, 14, 6. 
 
 9, Baudhayana Gr/hya-sutra II, 17, 18. 
 
 10-11. Vasish//za XI, 27-28. 
 
 12. In the beginning of the verse I read with M. and the I. O. 
 copy of the commentary m-asta/i pitaras tasya, and in the end with 
 the Dekhan and Gui>-arat MSS. piw^/atakshaka/z. M. reads ^wds.- 
 tarkya, and the copies of the commentary piwa^odaka//. Both tliese 
 
II, 9, i6. THE PROCREATION OF SONS. 271 
 
 PrA^NA II, AdHYAYA 9, KAiVi^IKA 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 Brahma/^a 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 Brahma;^a 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 Grzliya- 
 sawgraha, quoted in the Petersburg Dictionary, pi/^^/atarkuka-^. 
 Pi«</atakshaka/i, ' 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. Vasish//;a XVII, 5. 
 
 7. VasishMa XI, 48, After this Sutra the MSS. of the text 
 
272 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- 
 gzyas Hyattam pi/nn3.m ^anukarsha^abdaj ks. pra^aya/« darjayati I 
 anutsanna^ pra^avan bhavati I ya vad ena/« pra^anugrzTiwite tavad 
 akshaya?« lokaw ^ayati. The commentary does not notice it, and 
 it seems to me that it needlessly interrupts the context. 
 
 II. 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 Sutras : tasmat putrawz /^otpadyatmanam evot- 
 padayatiti i vi^nayate Htma vai putranamasiti I evam dvitiya atma 
 ^ivata drash/avyo yak putram utpadayati I sa tatha bhavati I tas- 
 man natma kva>^id akshetra utsrash/avya/^ 1 atmanam avamanyate hi I 
 yathatmanam utpadayati sa tatha bhavati I tasmad adita eva kshetram 
 a.nviH/iet sarvavar«e sa?//skri'tam upade.s-ena I tasmin darasawyoge 
 pra^am 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 hke 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 Sutra, and the last word of this passage as 
 well as of Sutra 11, as given in the Dekhan MSS., is ulpadayet. 
 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. 
 
 Pra5NA II, Adhyaya 10, Ka2vdika 17. 
 
 1. Now we will explain the rule for entering the 
 order of ascetics (sa?i^myasa). 
 
 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 Yayavaras 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, tasyopade^-ay^ jrutisamanyenopadi- 
 jyate. The other MS. reads tasyopade^ena, and in the text of the 
 commentary the first word is left out. 
 
 17. 2. Gautama III, i. 
 
 3. Regarding the two terms 6'alina and Yayavara, see below, 
 III, I, 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, 11, 15, and below. III, 3. 
 
 [14] T 
 
274 BAUDHAYANA. II, lo, 17. 
 
 ascetic) on finishing the (special) ceremonies (pre- 
 scribed for him). 
 
 7. ' That eternal greatness of the Brahma?^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 
 
 11. 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, BhM, I enter the Savitri, tat 
 savitur vare/^yam ; Om, Bhuva/^, I enter the Savitri, 
 bhargo devasya dhtmahi ; Om, I enter the Savitri, 
 dhiyo yo na/^ pra/'odayat ; ' (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, 11, 30. 11. Ya^g'wavalkya III, 58-60. 
 
 14. This part of the ceremony is called Savitripravesa, ' entering 
 the Savitri.' According to the Dharmasindhu, fol. 84 a, 1. 8, the 
 last Mantra is ' Om, Bhu/;, Bhuva/^, Sva/z, I enter the Savitri ; we 
 meditate on that adorable light of divine Savitr?', who 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.' 
 
 16. 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). 
 
 18. Before the sun sets, he heaps fuel on the 
 Garhapatya fire, brings the Anvaharyapa/^ana fire (to 
 the spot), takes the flaming Ahavaniya fire out (of 
 the Garhapatya), melts butter on the Garhapatya fire, 
 cleanses it (with Ku^a grass), takes four times (por- 
 tions of it) in the sacrificial spoon (called Sru/^), and 
 offers in the Ahavaniya 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 Brahmanvadhana (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 
 
 16. Manu VI, 34. 
 
 18. 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 Ku^a grass and dipping the bent middle part into the 
 melted butter and then drawing it upwards. A full burnt oblation 
 (pur«ahuti) 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 durincr that nioht. 
 
 21. A Brahma;^a 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 Brahma;^a. 
 
 22. Then he rises in the muhiirta sacred to 
 Brahman, and offers the early Agnihotra just at the 
 (appointed) time. 
 
 23. Next, after covering the (part of the altar 
 called) Vris\\tky2. and bringing water, he prepares 
 (an offering) to (Agni) Vaii^vanara (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 
 
 A 
 
 the Ahavaniya fire, 
 
 25. (And) throwing the two Ara;ns 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. 
 
 27. 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 Ara?/is are the two pieces of wood used for producing 
 fire by friction, Taittiriya Sa?//hita I, 3, 7, 1-2. 
 
11,10,17. RULES FOR ENTERING ORDER OF ASCETICS. 277 
 
 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) : 
 ' 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- 
 h;7tis). 
 
 2iT. Taking with him the staves, the rope, the 
 
 28. Taittiriya Arawyaka 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 ahi/wsa doctrine is not of 
 Buddhistic, but of Brahmanical origin, 
 
 30. Vasish///a X, 1-2. 31. Gautama III, 17. 
 33. Taittiriya Brahma7/a III, 7, 8, i, 
 
 35. Taittiriya Sa?;/hitaV, 7, 2, 2. 
 
 37. The Surabhimati occurs Taittiriya Brahma;;a III, 9, 7) 5- 
 For the other texts named, see above, II, 4, 7, 2. The Tarpa;/a 
 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, Abliiigas, Varuwis, Hira- 
 72yavar/zas, and Pavamanis. Entering the water, he 
 performs sixteen suppressions of the breath, (mentally 
 repeating) the Aghamarsha/^a hymn, ascends the 
 bank, wrings out his dress, puts on another pure 
 dress, sips water, takes the cloth for straining, 
 (saying), ' Om, Bhii//, Bhuva/^, Sva//,' and performs 
 the Tarpa^^a (with the following texts), ' Om, Bhu//, 
 I satiate,' ' Om, Bhuva/^ — , Om, Svsl/i — , Om, 
 Maha/^ — , Om, 6"ana/^ — , Om, Tapa/^ — , 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 tya.m /^itram,' &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. without 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 Prawava with the Brahman, the sun, and the Veda. 
 
II, 10, i8. RULES FOR AN ASCETIC. 279 
 
 41. Let him repeat the Savitri one thousand 
 times, or one hundred times, or an unlimited number 
 of times. 
 
 42. (Saying), ' Bhu/^, Bhuva//, Suva/^,' 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. 
 
 Pra^na II, Adhyaya 10, Kaa^dika 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 pari- 
 pavana, ' carefully looking at it in order to see if any living being 
 remains 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 Vaij-vadeva offering has been finished,' i. e. when 
 people have had their dinner ; see also Vasish/Zm X, 7. 
 
28o BAUDHAYANA. II, 10,18. 
 
 ask Brahma;2as, both those who have houses (i-ahna) 
 and those who lead a wandering hfe (yayavara), 
 for alms, when the Vai^vadeva 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 tya?;z >^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 (pra;ia, represents) the 
 Garhapatya fire, the air that goes downwards 
 (apana, represents) the Anvaharyapa/'ana (or Dak- 
 sh'vis) 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 Ara??yaka X, i, 10. 
 
 8. Regarding the Brahmadhana, see above, II, 10, 17, 19. 
 
II, 10, 1 8. RULES FOR AN ASCETIC. 281 
 
 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) 6^yotishmati. 
 
 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) : 
 ' Eight mouth fuls (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 
 Brahma?^a (may be eaten) ; or (he may obtain food) 
 from (men of) all castes, and not (eat) that given by 
 a single Brahma;^a.' 
 
 15. Now they quote (the following special rules) 
 for the case that the teachers explain (the doctrine) 
 of the Upanishads : ' Diligendy 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 Taittiri}^a-veda, e.g. 
 Taittiriya Sawhita IV, i, 7, 4; the second, Taittiriya Arawyaka X, 
 72. The Gyotishmati 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. Asarak/iptam,' 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).' 
 
 17. (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. 
 
 18. 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 Brahma;^a, an order of his teacher, 
 and medicine.' 
 
 20. Let him mutter the (Mantras which must be 
 
 18. '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, lo, 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) Varu/zis, and his morning 
 devotions by (reciting the verses called) Maitris. 
 
 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. It is declared in the Veda, 'Limited in number 
 are the i^^'k- 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 Pilaitns occur Taitt. Sa/;/hita III, 4, 11, 5, and the 
 Varuwis 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 prawava, 
 ' the syllable Om.' According to Govinda the passage of the Veda 
 quoted refers originally to the A'aturhotara/i, 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/z ' (Aitareya BrahmawaV, 25). 
 
 24. I have taken v/Vkshamulikovedasawznyasi to stand for vri- 
 kshamuliko avedasawmyasi. For the vedasawnyasa, ' giving up 
 the Veda,' is not permitted to an ascetic ; see e. g. VasishZ/za X, 4. 
 But even without the negative particle vedasawnyasi may convey 
 a sense not opposed to the general teaching of the Smr/tis. 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. 
 
 Pra^na III, Adiiyaya 1. 
 
 1. Now, therefore, (we will speak) of those who 
 desire (to fulfil) the duties of ^'alinas (dwellers in 
 houses), Yayavaras (wanderers), and A"akra/^aras 
 (circle-goers), who subsist by nine (different) means 
 of livelihood. 
 
 2. The term 'livelihood' (vr/tti) is used because 
 they subsist thereby (tadvartanat). 
 
 3. The word 6alina (is used) because they dwell 
 in houses (i"ala). 
 
 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.) Sha;^;^ivartani, Kauddali, 
 Dhruva, Samprakshalani, Samuha, Palani, S'lloMM, 
 Kapota, and Siddho/W/a. 
 
 27. Govinda is uncertain if the term brahmabha^^ana, ' the vessel 
 of Brahman,' refers to the ahns-bowl or to the body of the ascetic. 
 Probably both are meant, and the Sutra is intended to prescribe 
 the frequent recitation of the Vyahntis in addition to the syl- 
 lable Om. 
 
 1. 5. Govinda says that i^akra/^ara is another name for Yayavara, 
 and that anukramaX'arawa, 'going by turns,' means going successively 
 to the houses of Brahma?/as, 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 
 Hving, viz. forest-Hfe. 
 
 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 Vai^vanari (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 Kui"a grass), heats the (spoons 
 called) Sru/(' and Sruva, cleans (them), takes out 
 four (spoonfuls of butter) in the Sru/^, and offers 
 the Vastoshpatiya (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. Kuthahari, ' a sickle,' seems to be the name 
 of a particular kind of sickle, since Govinda explains it by vdsa- 
 va^asanadatram. 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 6'rauta-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 Puronuvakya (verse), 'O 
 lord of the dweUing, permit us,' &c., he offers (the 
 oblation) with the Yac^'a verse, ' O lord of the 
 dwelling, with thy kind company,' &c. 
 
 15. Some (declare that) every person who has 
 kindled the sacred fires (shall offer these Homas). 
 
 16. Others (say that) a Yayavara alone (shall 
 do it). 
 
 1 7. After departing (from his house), he 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. 
 
 18. 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^/^as; 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 Taittiriya Sa;«hita III, 4, 10, i. It is 
 specially mentioned by Sayawa that the two verses have to be 
 recited by an Agnihotrin on departing from his home. 
 
 17. Ma///a, ' a cottage,' is, according to Govinda, a house resting 
 on many posts or pillars, while ku/i 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 Vai^vadeva. 
 
 20. Govinda adds that the meaning is that the sacrificer shall 
 eat the boiled rice in silence. 
 
111,2. MODES OF SUBSISTENCE FOR HOUSEHOLDERS. 287 
 
 2 1. 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 KSish/as reve- 
 rentially practise, are mentioned in the Veda, — 
 external (purification), which consists in the removal 
 of impure stains and foul srnells, 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.' 
 
 Pra^na III, Adhyaya 2. 
 
 I. As regards (the mode of subsistence called) 
 Sha;^;2ivartani, (that) is (as follows) : 
 
 21. Govinda adds that the obligation of performing other merito- 
 rious deeds, such as digging wells and tanks (pfirta), also ceases, 
 27. Vasish///a III, 60. 
 
288 BAUDHAYANA. 111,2. 
 
 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) Sha;^;2ivartani (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) 
 Kauddali (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 Ablihga 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,' 
 
Ill, 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 Vyahmis, 
 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 Manastokiya (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 Taittiriya-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 Siitra are 
 corrupt. K. reads, vn'tier vrz'ttair avartaya/// tayaiva tasya dhruva?;^ 
 varttayatiti dhruveti parikirtita; D. vntte vr/ttair avarttatha, &c. ; 
 M. vrt'tte vn'tter avr/ttayam zvn\ta.ya?/i tathaiva tasya/^ ddhnva.m 
 varttamanad iti, &c. ; C. I. vn'tter vn'tter avartayam avartayam 
 tathaiva tasyam dhruvam vartanad iti, &c. The Telugu copy omits 
 the text. From the commentary it is clear that Govinda read at 
 the beginning of the Sutra ' vrztter vn'tter,' and the Telugu copy 
 proves that ' tayaiva ' is the correct reading. I restore the Sutra 
 conjecturally, as follows, vn'tter vn'tter avarttayam tayaiva tasya 
 dhruva?^ vartanad iti dhruveti parikirtita. 
 
 11. I read, samprakshalaniti 1 utpannanam oshadhinam prakshe- 
 
 [14] U 
 
290 baudhAyana. Ill, 2. 
 
 any hoarding, he turns the dishes, after washing 
 them, upside down, (that is the HveHhood 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) Palani, 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) Palani. 
 
 14. As to the (mode of life called) SWoflMa., (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 
 
 panmi nastiti ni>^ayo va bha^anani sawprakshalya nyub^ayatiti 
 samprakshalani 11 M. has nasti ni/^ayo va, and C. I. reads also 
 ni/^-ayo and omits ' va.' The Dekhan MSS. have nastiti /^ayo va. 
 The description is not very clear; but it seems that a person who 
 lives by the Samprakshalani vriiti 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: palanity [pali°, MSS.] ahiwsakety evedam uktam bhavati 
 [""titi, M.] tushavihindws ta?z</ulan \^k/i3.ti sa^^anebhyo bi^ani va 
 [B, D.] palayatiti palani [phala°, phalani, M. ; palino, K. D.] 
 
111,3. HERMITS IN THE WOOD. 29 1 
 
 to time, that (is the mode of subsistence called) 
 Si\ou/i'/ia. (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). 
 
 16. As to (the mode of life called) Siddho;Wza, (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;7/^//a (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. 
 
 18. If he subsists on the produce of the forest, 
 (the fruits) of trees, creepers, and lianas, and of 
 grasses, such as wild millet (i-yamaka) 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.' 
 
 Pra5NA 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- 
 tavatsa7«da»mni, ' because he pecks like a pigeon.' 
 
 16. Here as well as above, III, i, 7, the Dekhan MSS. read 
 siddheM/^a, ' begging cooked food,' instead of siddho?W/a. 
 
 3. I. Compare for the whole Adhyaya, Apastamba II, 9, 21, 
 20-23, 2. 
 
 U 2 
 
292 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 Hve 
 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^^akas, Pra- 
 
Ill, 3. HERMITS IN THE FOREST. 293 
 
 vWtta^ins, Mukhenadayins, Toyaharas, and Vayu- 
 bhakshas. 
 
 10. Among these, the Unma^^-akas (collect and 
 prepare their food), avoiding (the use of) iron and 
 stone implements, 
 
 11. The Pravmtai-ins take it with the hand, 
 
 12. The Mukhenadayins take it with the mouth 
 (only, like beasts), 
 
 13. 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). 
 
 16. 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. 
 
 17. Hermits following the rule of Vikhanas (vai- 
 khanasa) are purified (from sin), and (especially) 
 those who abstain from food. 
 
 18. 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 
 
 II. Pravrz'ttajin, i. e. he who eats food only which comes to him 
 accidentally. 
 
 15-17. These three Sutras are omitted in the commentary, but 
 found in all the IMSS. of the text. 
 
 18. Govinda proposes two explanations for the term brahma- 
 vaikhanasa; he thinks that it -may mean either brahmawa dr/sh/a 
 vaikhanasa/^, ' hermits seen by Brahman,' i. e. whose duties have 
 been revealed by Brahman, or ' hermits who are Brahmawas by 
 caste.' The true sense, however, is probably 'a hermit (who 
 strives) to (l^ecome one with) Brahman' (brahmarthawz vaikhanasa). 
 
294 BAUDHAYANA. HI, 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;ms, in (offering) the Agnihotra, and in 
 practising austerities.' 
 
 21. 'A Brahma;^a 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.' 
 
 Pragma 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 (Ku^a 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 
 
 2 2. See above, III, 2, 19. 
 
 4. I. The clause striyara 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. 
 
Til, 4- PENANCES FOR A STUDENT. 295 
 
 it, to lust (belongs) all this, to him who draws me on, 
 Svaha;' '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, Svah^;' ' 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 Aghamarsha;/a 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, 
 
 Pra5NA 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 Aghamarsha;/a hymn (in 
 the manner of his dally) 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;2a, the 
 violation of a Guru's bed, stealing gold, and drink- 
 ing Sura. 
 
 6. After twenty-one (days and) nights he over- 
 comes even those (crimes) and conquers them. 
 
 5. I. Vasish//^a XXVI, 8. 
 
 2. Slha«^/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 prasr/tiyavaka, '(subsisting on) gruel prepared 
 from a handful of barley,' see below, III, 6. 
 
111,6. PRASi27TIYAVAKA. 297 
 
 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 
 Brahma/^as) by merely looking (at them), and his 
 undertakings are successful. Thus speaks Baudha- 
 yana. 
 
 Pra^na 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 Vaii^vadeva 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 Varu;^a 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 Baudha- 
 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 Vish;m XLVIII. 
 
 5. According to Govinda, Vamadeva is the i?/shi of these Man- 
 tras. The phrase, 'Thou art sacred to Varuwa,' is to be explained, 
 according to Govinda, by the fact that oiTerings presented to Varu7?a 
 frequently consist of barley. ' Honey ' means, according to some, 
 ' sweet butter,' with which the dish is seasoned. 
 
298 BAUDIIAYANA. 111,6. 
 
 '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 Brahma;^as, — from 
 all that purify me, ye barley-grains.' 
 
 ' From (the sin of eating) the food of many men, 
 of harlots and of ^'udras, 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 Agni ;' the two (texts), ' Do not hurt 
 
 6, The Anuvaka meant is Taitt. Sa»^hita I, 2, 14. The five 
 sentences are found, ibid. I, 8, 7, i. Regarding the text ma na- 
 stoke, ' do not hurt our offspring,' see above, III, 2, 9. The last 
 
Ill, 6. PRASi^/TIYAVAKA. 299 
 
 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 Svaha.' 
 
 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 seven (days and) 
 nights is purified from (the guilt of) the murder of 
 a learned Brahma^za, 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 
 throueh a cow, sees the Ga;^as and the lord of the 
 Ganas, sees the goddess of learning and the lord of 
 learning.' Thus speaks the venerable Baudhayana. 
 
 Mantra occurs Taitt. Sa7;/hita III, 4, 11, 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. Sa^«hita 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. 
 
300 BAUDHAYANA. Ill, 7. 
 
 Pra5NA III, Adhyaya 7. 
 
 1. 'Let him who considers himself impure offer 
 (burnt oblations), reciting the Kushma;^^as.' 
 
 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;za.' 
 
 3. ' He is freed from any sin which is less than 
 the crime of slaying a learned Brahma^za.' 
 
 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 ¥^rikkhr2L (penance) of 
 twelve days, or he may (maintain himself by) 
 begging. 
 
 7. 1-3. Taittiriya Arawyaka II, 8, 1-3. 
 
 6. Taitt. Ara«yaka II, 8, ^-d. 7. Taitt. Ara«yaka II, 8, 7. 
 
 8. Taitt. Ara«yaka II, 8, 8. As the next Sutra shows, these rules 
 refer to Brahma«as. Regarding the Y>.rikkhi2i, see below, IV, 57. 
 
Ill, 7. K^SHMAA^DAS. 3OI 
 
 9. On such (occasions) a Kshatriya (shall subsist 
 on) barley-gruel, a Vai^ya on curds of two-milk 
 whey. 
 
 10. Having kindled the sacred fire in the morning- 
 according to the rule for Pakaya^/^as, having scat- 
 tered (Kui-a grass) around It, and having performed 
 (the preliminary ceremonies) up to the end of the 
 Aenimukha, he next offers in addition burnt obla- 
 tions, reciting the three Anuvakas (beginning), 
 ' 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.' 
 
 11. Let him offer with each 7?/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 Abhyavartinis (i.e. 
 the texts), ' Thou, O fire, who turnest back,' &c., 
 ' O Angiras,' &c., ' Again with strength,' &c., (and) 
 * 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 the hymn 
 which contains twelve verses (and begins), ' To 
 Vaii"vanara we announce.' 
 
 13. Having placed the piece of sacred fuel (on 
 the fire with the text), ' Whatever sin I ever com- 
 
 A 
 
 10. For the rule, see Taitt. Arawyaka II, 7, 4. The three 
 Anuvakas mentioned are Taitt. Arawyaka II, 3-5. 
 
 12. Taitt. Ara«yaka II, 7, 4. The first four texts occur Taitt, 
 Brahmawa 11, 7, 7, 1-2, the next four Taitt. Sawhita IV, 2, i, 2-3, 
 and the hymn Taitt. Arawyaka II, 6. The place of the sacrificer 
 to the south of the fire. 
 
 13. Taitt. Arawyaka II, 6, 2 (13). 
 
302 BAUDHAYANA. HI, 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. 
 
 16. Now (let him offer) at the Agnyadheya full 
 oblations (pur/^ahuti, 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 Dai-ahot/V 
 (texts) ; having offered (it), he who is about to per- 
 form the new and full moon sacrifices (worships) with 
 the A'aturhotrz (texts); having offered (it), he who is 
 about to offer the A'aturmasya sacrifices (worships) 
 with the FafJl'ahotri (texts); having offered it, (he 
 worships) at an animal sacrifice with the Sha.dd/iotri 
 (texts), at a Soma-sacrifice with the Saptahotr/ 
 (texts). 
 
 18. And it is declared in the Veda, ' Let him 
 sacrifice (with the Kushma;^(3fa texts) at the begin- 
 ning of the rites ; purified (thereby) he gains the 
 world of the gods.' Thus (speaks) the Brahma/^a. 
 
 16. From this and the next Sutras it must be understood that 
 the Kushma«</ahoma is not only to be used as a penance, but may 
 be offered at the beginning of the great 6'rauta 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. 
 
 18. Taitt. Arawyaka II, 7, 5. 
 
Ill, 8. ^ANDRAYAA^A. 303 
 
 Pra^na III, Adhyaya 8. 
 
 1. Now, therefore, we will explain the rule of the 
 A'andraya;/a (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 Ara;^is. 
 
 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 
 (Ku.^a 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 i^andraya«a 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. Brahma«a 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 Varu/^a, 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/akr/t (with the verse), ' Ever new,' &c., he then 
 places the remainder of the sacrificial viands into a 
 goblet (ka;;?sa) or a cup (Z'amasa), pours seasoning, 
 that is fit for sacrifices, over them, and eats fifteen 
 morsels of ordinary size, 
 
 11. The first (saying, T offer) thee to Pra;^a,' the 
 second (saying, ' I offer) thee to Apana,' the third 
 (saying, ' I offer) thee to Vyana,' the fourth (saying, 
 I offer) thee to Udana,' 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;//hita II, 3, 5, 3. 
 
 1 1 . This is an imitation of the Pra«agnihotra described above, 
 11,7, 12. 
 
 12. Taitt. Sa/^zhita III, 1,8, i. The seven Anuvakas are Taitt. 
 Arawyaka X, 51-57. One oblation is to be offered with each 
 Anuvaka. 
 
Ill, 8. ^ANDRAYAiVA, 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?2a, 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 verses) ad- 
 dressed to Surya and the moon with (three verses) 
 addressed to iifandramas. 
 
 15. When he goes to rest, he mutters (the verse), 
 ' O fire, keep thou good watch,' 
 
 16. When he awakes (in the morning, the verse), 
 'O fire, thou art the protector of vows.' 
 
 17. Let him not talk with women and ^'iidras 
 addressing them first ; let him not look at urine and 
 ordure. 
 
 18. 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 uttaraw darvihomika/;/ tantram. 
 
 14. As Govinda states, the former verses are 'ud vayawz tamasas 
 pari,' Taitt. Sa;;zhita IV, i, 7, 4 ; ' ud u tyaw ^atavedasaw,' ibid. I, 
 I, 8, 4 ; ' /^itram devanam/ ibid. I, 4, 43, i ; while the verses 
 addressed to the moon are ' navo navo,' ibid. II, 4, 14, i ; ' sa y^itra- 
 /^itram,' Rig-veda VI, 6, 7 ; and ' atraha gor,' Taitt. Brahmawa 
 
 I, 5, 8, I. 
 
 15. Taitt. Sawhita I, 2, 3, i. 16. Taitt. Sa/z^hita, loc. cit. 
 18. Taitt. Sa/y'^hita III, i, i, 2. 
 
 [14] X 
 
3o6 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 
 Sthalipaka 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 
 mansidn) Abhi^it (which stands) before Sroudi, and 
 to its (guardian) deity, he must give a cow to the 
 Brahma;^as. 
 
 26. That is the ant-shaped lunar penance ; (that 
 which is performed in the) inverted (order is called) 
 the barleycorn-shaped (lunar penance). 
 
 27. A sinner who has performed either of these 
 two (penances) becomes free from all mortal sins 
 (pataka). 
 
 28. They declare that the (A"andraya;^a) 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. Vish«u XLVII, 3-5. 
 
111,9. ANAi-NATPARAYAiVA. 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 Anai'natparaya/^a (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;zrt'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 
 (Kui-a grass) around it, he offers burnt oblations to 
 the following deities, to Agnl Svaha, to Pra^apati 
 
 9. 2. M. and the MSS. of the commentary read -^iravasM instead 
 of ^iravasa/i, ' 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 stha?/^ila is the raised mound, four fingers high, which is 
 used as the altar for the Grthya. ceremonies. Regarding the term, 
 ' a bull's hide,' see Vishwu XCII, 2. The marks (lakshana) are 
 the lines which must be drawn on the altar ; see e. g. Ajvalayana 
 Gnliya-siitra I, 3, i. 
 
 X 2 
 
'08 BAUDHAYANA. Ill, 9. 
 
 Svaha, to Soma Svaha, to all the gods Svaha, to 
 Svayawbhu, to the Rikd^s, to the Ya^us, to the Sa- 
 mans, to the Atharvans, to faith, to right knowledge, 
 to wisdom, to fortune, to modesty, to Savitr/, 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, i?/k-verses) for 7?/k-verses, (Ya^s- 
 formulas) for Ya^s-formulas, (Samans) for Samans. 
 
 9. He may (also) recite the Brahma;^a of that 
 (forgotten passage) or (the passage from the Anu- 
 krama?^i regarding) its metre and its deities. 
 
 10. Let him recite the Sa;;^hita 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 Sa;/2hita of the Veda another 
 twelve (times), he gains thereby the world of 
 Ui'anas. 
 
 13. If he recites the Sa7;/hita of the Veda another 
 
 6. 'By talking, i.e. by uttering words not connected with the 
 Veda.^ — Govinda. 
 
Ill, 9. ANA^NATPARAYAiVA. 3O9 
 
 twelve (times), he gains thereby the world of Brt- 
 haspati. 
 
 14. If he recites the Sa;;2hita of the Veda another 
 twelve (times), he gains thereby the world of Pra- 
 ^apati. 
 
 15. If, fasting, he recites the Sa;;2hita 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 KrzM/iva. 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 Brahma;^as) which he may enter. 
 
 18. 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 i?/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^apati, forsooth, proclaimed this (rite) to 
 the seven i?/shis, the seven Az'shis to Maha^a^?'^u, 
 and Maha^a//}u to the Brahma;zas. 
 
 18. Govinda explains niksremm, 'the ladder,' by ni/ijreyasa- 
 hetum, ' a cause of supreme bliss.' 
 
 21. The name of the 7?/shi who proclaimed it to the Brahmans 
 is not certain. The Dekhan MSS. read Mah%agru and Maha- 
 ^agnu, M. Mzhag2Lgnu, the I. O. copy of the commentary Maha- 
 yzgnu and Mah^gagnu, and the Telugu copy Maha^a^Jiu. 
 
BAUDHAYANA. Ill, lo. 
 
 Pra^na 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 Brahma;/a.' 
 
 10. r. 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 Sutras as in the translation of 
 the latter work. 
 
 2. I read, with the MSS. of the commentary, atha khalvaya;w 
 purusho yapyena karma«a mithya va/^araty aya^yaw va ya^^ayaty 
 apratigrahyasya va pratigrz'h«aty anai'yannasya vannam a^naty a/^a- 
 ramyena vaiarati. M. reads ya^ayitva, and the Dekhan MSS. 
 ya^ayitva and pratigr/hya. 
 
 5. The Dekhan INISS. read kuryad ity eva, M. kuryad eva, and 
 Govinda kuryat tv eva. 
 
 6. All the MSS. of the text omit the word vi^fiayate, 'it is 
 declared in the Veda,' which is given by Govinda. 
 
 7. All the MSS. of the text give at the beginning of this Sfttra 
 
Ill, 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 Sa;;^hitas of all the Vedas, 
 (the Anuvakas called) Madhu, (the hymn of) Agha- 
 marsha;m, the Atharva^-iras, (the Anuvakas called 
 the) Rudras, the Purusha hymn, the two Samans 
 (called) Ra^ina and Rauhi;^eya, the Br^hat (Saman) 
 and the Rathantara, the Purushagati (Saman), the 
 Mahanamnis, the Mahavaira^a (Saman), the Maha- 
 divakirtya (Saman), any of the (9yesh//^a Samans, the 
 Bahishpavamana Saman, the Kushma;^(^/is, the Pava- 
 manis, 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 i^/shis, cowpens, (holy) plains 
 and temples of the gpds (are) places (which destroy 
 sin). 
 
 athapy udaharanti, ' now they quote also,' which Govinda omits, 
 and which is inappropriate, because the following passages are 
 taken from the Veda. 
 
 10. The word vedadaya^, which occurs also in some MSS. of 
 Vasish//^a (XXII, 9), must be explained, according to the analogy 
 of karmadi, 'the beginning of the sacrifices' (Sayawa on Taitt. Ar. 
 II, 7, 5), by 'the initial verses of the Vedas.' The Pavamanis are 
 added on the authority of Govinda alone. 
 
 12, ' Kshetra, (holy) plains, e.g. the Kurukshetra.' — Govinda. 
 
312 BAUDHAYANA. Ill, lo. 
 
 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). 
 
 16. These (acts) may be optionally performed if 
 no (particular penance) has been prescribed, 
 
 I 7. (Viz.) for great crimes difficult (penances) and 
 for trivial faults easy ones. 
 
 18. The Y^rikkhr'd. and the Atihrikkhr^, as well as 
 the A'andraya;^a, are penances for all (offences). 
 
 Pra^na IV, Adhyaya 1. 
 
 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 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 upasthakrrtam papaz?/, &c., from the first, and reads at the end 
 
IV, I. PENANCES. 3 1 3 
 
 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 smelhng, 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 6'udra or of cohabiting with a .Siidra 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 
 drinkine, and for sellino- 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 (pataniya), 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 prawayaman sama-^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 ^'udra denotes here a Brah- 
 ma;?a who lives like a ^udra and neglects his sacred duties. 
 
 6. I read, conjecturally, dvada-raham, ' twelve days.' The MSS. 
 of the text have dvadai'a dvadajaham, or corruptions pointing to 
 this reading, and C. I. reads ardhamasam. Regarding avaranna, 
 ' bad food,' see note on Apastamba II, 6, 15, 16. 
 
 7. I read, conjecturally, ardhamasa^z, 'half a month;' D. has 
 ardhamasan ; K. dvada^ahaw ; M. dvada^ardhamasam ; C. I. dvada- 
 jardhamasan, which is explained by shawmasan. 
 
 8. I read with M. dvada^a dvada^ahan. D. K. have dvadai'aham. 
 The commentary omits the Sutra altogether. 
 
314 BAUDHAYANA. IV, I. 
 
 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 damsel wait 
 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^ardhamasan. The com- 
 mentary omits also this Sutra. 
 
 II. Vasish///a XVII, 67-71, and above. 
 15. VasishMa XVII, 73. 
 
IV, I. PENANCES. 315 
 
 16. 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 not 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, ri\nsniia.m tu yo bharyawi niya- 
 iam brahma/^ariwim 1 niyamatikrame tasya pra«ayamajata7« sm/Vtam. 
 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 
 
■316 BAUDHAYANA. IV, I. 
 
 2 2. Seated with Kiua grass in his hands, let him 
 repeatedly suppress his breath, and again and again 
 recite purificatory texts, the Vyahmis, 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 Vyahrz'tis are the eternal, 
 everlasting Brahman. 
 
 27. For him who is constantly engaged in (re- 
 citing) the syllable Om, the seven Vyahrz'tis, and 
 the three-footed Gayatri, no danger exists anywhere. 
 
 28. If, restraining his breath, he thrice recites the 
 Gayatri together with the syllable Om and with the 
 (text called) .S'iras, that is called one suppression of 
 breath. 
 
 29. But sixteen suppressions of breath, accom- 
 
 either its end must have been sawnidhau nopaga/^>{7/ati (as in 
 Sutra 17), or that a whole half-verse has been lost. 
 
 22-24. Vasish///a XXV, 4-6. 25. VasishMa XXV, 8. 
 
 26. Vasish//2a XXV, ro. 27. Vasish/Z^a XXV, 9. 
 
 28. VasishMa XXV, 13. 29. Vasish/^a XXVI, 4. 
 
IV, 2. PENANCES. 317 
 
 panied by (the recitation of) the Vyahmis and of 
 the syllable Om, repeated daily, purify after a month 
 even the slayer of a learned Brahma^^a. 
 
 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 eiven 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 Rik- 
 verses (called) Taratsamandts. 
 
 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 7?/kas. 
 
 6. But we will, hereafter, declare another rule for 
 (the expiation of) the murder of a learned Brahma/^a, 
 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 
 not to be accepted. 
 
 5. Rig-veda IX, 58. Mar^anam, literally 'rubbing,' means 
 sprinkling the head with a handful of water. — Govinda. 
 
3l8 EAUDHAYANA. 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 Varu;^i (texts), he is freed 
 from all sin. 
 
 10. Now a student who has broken his vow 
 {avakkn'm) 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 
 address the fire, closely joining his hands and 
 turning sideways, (with the following texts) : ' May 
 the Maruts grant me, may Indra, may Br/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, Br/haspati 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 
 III, 4. 
 
IV, 2. PENANCES. 3 1 9 
 
 For the gods are trebly true. (All that) has been 
 declared in the Veda. 
 
 12. He who considers himself defiled by minor 
 offences (upapataka), 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 K^udra caste or 
 committed an unnatural crime, he becomes pure by 
 bathing (and reciting) the Abliiiga (verses) and 
 (those called) Varu/zts. 
 
 14. Now they quote also (the following verse) : 
 * 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 Aghamarshawa. Manu has declared that 
 that is equal (in efficacy) to the final bath at a 
 horse-sacrifice. 
 
 12. Gautama XXV, 6, 
 
 13. Govinda gives, like Haradatta on Gautama XXV, 7, as an 
 instance of a doshavat karma, ' a sinful rite,' the abhi/^ara 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 
 Sfitra. 
 
 15. Vasish/^a XXVI, 8 3 Gautama XXIV, 10. 
 
320 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, sin.' 
 
 Pra5'NA IV, Adhyaya 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 Vyahr/tis. 
 
 3. When he sips water the first time, he gladdens 
 the 7?/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 Pura;^as. 
 
 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//2a 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/^a XXV, 4. 
 
 3-5. See the rules for sipping water, given above, I, 5, 8, 19-26, 
 
IV, 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, Svaha;' '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, Svdha;' '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.' 
 
 7. When he has offered (these eight oblations) he 
 will be freed from all guilt. 
 
 8. Now they quote also (the following verse) : 
 'The Aghamarsha;/a, the Devakr/ta, the Suddha- 
 vatis, the Taratsamas, the K6shma;2^is, the Pava- 
 manis, the Vira^as, the Mr/tyulangala, the Durg^ 
 (Savitri), the Vyahmis, and the Rudras (are texts) 
 which are very efficacious for effacing sin.' 
 
 Pra5NA 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. Arawyaka 
 
 X, 59- 
 
 8. Vishwu LVI, 3, and note; Vasish/z^a XXVIII, 10-15. 
 
 [14] Y 
 
322 BAUDHAYANA. IV, 4. 
 
 2. He who, Standing in water, thrice recites that 
 (hymn of) Aghamarsha;za (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 
 (pa;^as, or) ten cows and a bull, or the worship of 
 the teacher. 
 
 Pra5Na IV, Adhyaya 5. 
 
 I. Now, therefore, I will proclaim by what rites, 
 connected with the Saman, T^/k, Ya^us, and Atharva- 
 
 A A 
 
 4. 2, Taitt. Arawyaka X, i, 13. 3. Taitt. Arawyakal, 5, 3, i. 
 
 4. Taitt. Brahmawa II, 4, 4, 9. 
 
 5. Taitt. Sawzhita I, 8, 15, 2. 9. Vasish///a XXIV, 6-7. 
 
 5. I. All the Dekhan JMSS., including K., have been copied from 
 
IV, 5- RITES SECURING SUCCESS. 323 
 
 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 Brahma;/a, 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 ^S'udras ; 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, Brahma?/as, 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 ¥^rikkhr2. (penance) revealed by Pra^a- 
 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 kshirawi dadhisarpi/^ 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. 
 Y^rikkhxzs, 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. VasishMa XXI, 20. Repeated, see above, II, i, 2, 38. 
 
 Y 2 
 
324 BAUDHAYANA. IV, 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 Y^rikkhxd, (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 
 Atikr//t'/§/zra 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 Y^rik- 
 MratikrtM/ira. penance. 
 
 10. If one drinks hot milk, (hot) clarified butter, 
 (and a hot) decoction of Ku^a grass, each during 
 three days, and fasts during another three days, that 
 is called the Taptakr/Z'Mra. 
 
 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 Kusa. grass, and during one (day and) night on 
 air, that is called the Sa;;2tapana KriM/ira. 
 
 12. Let him take the cow's urine, reciting the 
 Gayatri; the cowdung, (reciting the text), * Gandha- 
 
 Y, Vasish//za XXIII, 43 ; see above, II, i, 2, 39. 
 
 8. Vasish///a XXIV, 2-3 ; see above, II, i, 2, 40. 
 
 9. See above, 11, i, 2, 41. 10. See above, II, i, 2, 37. 
 
 11. Vasish//;a XXVII, 13; Visbwu XLVI, 19. 
 
 12. The texts quoted are found, Taitt. Arawyaka X, i, 10; III, 
 17; Taitt. Saz^ihita I, 5. "> 4, 7 J I, i, 10, 3; VII, i, 11, i. 
 
IV, 5- RITES SECURING SUCCESS. 325 
 
 A 
 
 dvaram;' the milk, (reciting the verse), 'Apyayasva; 
 the sour milk, reciting (the verse), ' Dadhikrav?^a;' 
 the clarified butter, (saying), '^ukram asi;' the decoc- 
 tion of Ku5a grass (with the text), 'Devasya tva ;' 
 
 13. (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 Ku^a grass; a Sa;/^tapana 
 Yirikkhx^ (performed) in this manner will purify 
 even a ^'vapaka. 
 
 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;n'agavya 
 (the five products of the cow). 
 
 15. If, self-restrained and attentive, he fasts during 
 twelve days, that is called a Paraka Kr/ii/^ra, which 
 destroys all sin. 
 
 16. 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 Mahasa;;2tapana Y^rikkhxd.. 
 
 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'andraya/za. 
 
 18. If, with concentrated mind, a Brahma^^a eats 
 four mouthfuls in the morning and four mouthfuls 
 when the sun has set, he will perform the A'andra- 
 ya/za of children. 
 
 13. VasishMa XXVII, 13. 14. VasishMa XXVII, 14. 
 
 15. Vish;m XLVI, 18. 16. Vish«u XLVI, 20. 
 
 17. Vasish/^a XXVII, 21 ; see above, III, 8. 
 
 18. Visbm XLVII, 8. 
 
^i6 BAUDHAYANA. TV, 5, 
 
 19. If, self-restrained, he daily eats, during a 
 month, at midday eight mouthfuls of food, iit for 
 a sacrifice, he will perform the A'andraya;^a of 
 ascetics. 
 
 20. But a Brahma?2a 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 Brahma;/a who performs 
 a A!andraya;2a 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 (yavaka) 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 
 6^yeshMa (May-June), a Brahma/^a is freed from 
 (all) sin excepting crimes causing loss of caste 
 (pataniya). 
 
 25. (If one swallows) cows' urine, cowdung, milk, 
 
 19. Vish«u XLVII, 7. 
 
 20. Vish/m XLVII, 9. Govinda places this verse before Sutra 19. 
 22, Vish;m 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 G^yeshMa, 
 the hottest time of the hot season. 
 
 25. I doubt if the reading of Govinda, yava/C'amena (explained 
 
IV, 5. RITES SECURING SUCCESS. 327 
 
 sour milk, clarified butter, and a decoction of Kusa. 
 grass, mixed with barley gruel, that is the most 
 sanctifying Brahmakiir/'a. 
 
 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 in 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 Rig-veda, Ya^ur- 
 veda, and Sama-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 
 in 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 Brahmaz^a. 
 
 by yavagu/^) sarayuktam, ' mixed with barley-gruel,' is correct. All 
 the MSS. of the text have yavanam ekasawyukto, which I do not 
 understand. Govinda has Brahmakr/^^/zra/z instead of Brahma- 
 kuvka.k. But see the Petersb. Diet. s. v. brahmakur-^a. 
 
 28. Regarding the Kapota-vn'tti, see above, III, 2, 15. 
 
 30. VasishZ/za XXVII, 17. Govinda adds after kartum, 'to 
 finish,' 'the rites connected with the Vedas' (Sutra i). 
 
328 BAUDHAYANA. IV, 5. 
 
 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. 
 
 PRA^NA IV, AdHYAYA 6. 
 
 1. The (eleven Anuvakas called) Rudras together 
 with (the ten hymns) seen by Madhu/('/^//andas, the 
 Gayatri with the syllable Om, and likewise the 
 seven Vyahmis (are the texts) which should be 
 muttered (and) which remove guilt. 
 
 2. The Mr/garesh/i, the Pavitresh/i, the Trihavis, 
 the Pavamani are the Ish/is which efface sin, if they 
 are (each) combined with the Vaijvanara (Dvadai-a- 
 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 
 Brahma;/as). 
 
 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 ^'udra 
 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. Sawhita IV, 7, 15. In 
 explanation of the term Trihavis, Govinda adds the word Savanesh/i. 
 
 5. Yavaka, 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 hve) according to this rule during 
 seven days. 
 
 7. (That is Hkewise) 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 Bharadv%a and others became equal 
 to Brahman. 
 
 10. Through the performance of these rites a 
 Br^hma;^a, whose heart is full of peace, obtains what- 
 ever desires he may have in his heart. 
 
 Pra^na IV, Adhyaya 7. 
 
 1. The wishes of a Brahma;^a who has left off evil 
 deeds and is (ever) engaged in holy works are ful- 
 filled even without (the practice of) restraints. 
 
 2. Upright Brahma;?as quickly accomplish what- 
 
 7. See above, II, i, i, 21, 39-40. I follow the reading of M. 
 and of the commentary, paryadhane^yayor 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. Krikkhxz^, the fasts, and other 
 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 Sahasraksha, 
 the Mr/gara, the two Ga?^as (called) A;;diomu/^, the 
 Pavamanis, the Kushma;^rt^is, and the Ri'^as, ad- 
 dressed to Vai^vanara, 
 
 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), 'S'lmhe 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) 
 Brahma;^as with milk and rice, well mixed with 
 
 5. According to Govinda the Kshapavitra, or as the Dekhan 
 MSS. read, Kshmapavitra, occurs in the SutrapaZ/m of the Taitti- 
 riyas, consists of six verses, and begins * Agne naya.' The text 
 meant must be similar to Taitt. Sawhita I, i, 14, 3. The Saha- 
 sraksha is the Purushasukta. The JNIr/gara consists of the Ya^ya- 
 nuvakyas of the Mrzgaresh/i, Taitt. Sa/^zhita IV, 7, 15. The two 
 Gawas called A?;/homu>^ are found Taitt. Sarahita II, 3, 13, i, 'yd 
 vam indravaru«au' and 'yo vam indravaruwau.' The verses addressed 
 to Agni Vai.yvanara are the first eight of Taitt. Sawhita I, 5, 11. 
 
IV, 8. RITES SECURING SUCCESS. 331 
 
 butter, and distributing to them after their dinner 
 cows, land, sesamum, and gold, 
 
 lo. A Brahma/^a 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. 
 
 Pra^-na 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 Brahma;/a 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, Brahma;^as and the rest, 
 (all) that was produced by Ka through this rite of 
 sanctification. 
 
 5. This sin-destroying secret of Pra^apati was 
 first produced; thereafter thousands of purificatory 
 rites came into existence. 
 
 6. He who performs those eight Ga;/ahomas 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. 
 
332 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 
 Ga;2ahomas, let him offer one ; thereby his guilt is 
 effaced. 
 
 9. He, also, whose sons or pupils offer those eight 
 Ga;/ahomas, 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. 
 
 1 3. 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 accompHsh 
 (his desires), eating once (a day) at night boiled 
 rice with clarified butter, with milk, or with sour 
 milk. 
 
 16. (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. 
 
PARI5ISHrA. 
 
 Pra5Na VII, Adhyaya 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 Kui"a grass and fuel of Palai^a wood and so 
 forth. 
 
 5. I. This chapter has been translated by Mr. Sutherland, Dattaka 
 Mima;«sa V, 42, and Dattaka ^andrika II, 16, and by myself, 
 Journal Bengal Br. Roy. As. See, vol. XXXV, p. 162. 
 
 2-6. Identical with Vasish//za XV, 1-5. The best MS. omits 
 the particle tu, ' but,' in Sutra 6, while others have it. 
 
 7-8. VasishMa XV, 7. The translation of madhye by ' in their 
 presence ' rests on the authority of the Sa;«skarakaustubha 47 b, 1 1, 
 where it is explained madhye [a] id bandhusamaksham. The other 
 explanation ' in the middle (of his dwelling),' to which the interpo- 
 lated text of the Dattaka Mimaz?/sa and Dattaka A'andrika refers, 
 is, however, also possible. 
 
VTI,5. ADOPTION. 335 
 
 8. Then he convenes his relations, informs the 
 king (of his intention to adopt) in (their) presence, 
 feeds the (invited) Brahma/^as 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).' 
 
 11. He receives (the child with these words),'! 
 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 Puronuvakya (verse), 'He 
 who thinking of thee with a discerning mind,' &c., 
 he offers an oblation, reciting the Ya^a (verse), ' To 
 which performer of good deeds, thou, O Gkta.- 
 vedas,' &c. 
 
 14. Then he offers (oblations, reciting) the Vya- 
 hmis ; — (the ceremonies) which begin the oblation 
 to Agni Svish/akrzt and end with the presentation 
 
 8. The ceremony alluded to is the so-called puwyahava/^anam. 
 
 12. The correct reading is pakva^ ^uhoti. 
 
 13. The two texts are found Taittiriya Sawhita I, 4, 46, i. 
 
 14. Vasish///a XV, 7. The parenthetical phrase occurs fre- 
 quently in the Dharma-sutra ; see e. g. Ill, 4, 3. 
 
33^ BAUDHAYANA. VTI, 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). 
 
 16. 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. 
 
 16. Vasish/-^a XV, 9. 
 
INDEX 
 
 TO 
 
 VOLS. II AND XIV. 
 
 [X4] 
 
INDEX TO VOLS. II AND XIV. 
 
 Ap. = Apastainba ; Ga. = Gautama; Va. = Vasish/Z»a ; Ba. = Baudhayana. 
 
 Abhijasta, Ap. I, 3, 25; 21, 8; 24, 
 6-25; 26,6; 29,8-14,17. Ga. 
 n> 35; XVII, 17; XIX, 10. Va. 
 XIV, 2 ; XXII, 7 ; xxiii, 14. Ba. 
 
 I, II, 35- 
 Abortion, Ap. i, 21, 8; 24, 8. Ga. 
 
 XXI, 9; xxil, 13. Va. xxviii, 7. 
 Adoption, Va. xv, i-io. Ba. Par. 
 
 VII, 4- 
 
 — forbidden, Ap. li, 13, 11. See 
 
 Son adopted. 
 Adultery, Ap. i, 21, 9-10. 
 
 — penances for, Ap. i, 25, 1-2, 10; 
 
 28, 15, 18, 20; II, 26, 24-27, I. 
 Ga. I, XXII, 1-17, 23, 26-27, 35. 
 Va. V, 3 ; XX, 13-16 ; xxi, i-io, 
 12,13,16-17. Ba. II, I, 13-15; 
 
 2, 13-14; 3, 48-51 ; 4, 15' 
 
 — punishments for, Ap. 11, 26, 18- 
 
 27; 27, 8-13. Ga. XII, 2-3. 
 
 Ba. 1, 18, 18; II, 3, 52-4, 3. See 
 
 Guru, Wife, repudiation of. 
 Agamya (females not to be ap- 
 proached), enumeration, Ba. 
 
 II, 4, II. 
 Aghamarshawa penance, Ba. iii, 5. 
 Agnidhra priest, seat of, Ba. i, 15, 25. 
 Agnihotra sacrifice, Ap. i, 14, i. 
 
 Va. IX, 10. Ba. 11, 4, 23. 
 Agnihotrin, Ap. 11, 7, 13; 9, i3- 
 
 Va. VI, 21; VIII, 9; XXV, 2. 
 
 Ba. II, 13, 8; iv, 5, 27. 
 Agnish^oma sacrifice, Ap. 11, 7, 4. 
 
 Ga. VIII, 20. Ba. 11, 4, 23. 
 Agnishmt sacrifice, Ga. xix, 10; 
 
 XXII, 10. Va. XXII, 7. Ba. 11, 
 I, 4; III, 10, 8. 
 Agnyadheya sacrifice, Ga. viii, 19. 
 
 Va. VIII, 20. Ba. i, 13, 10; 11, 
 , 4, 22-23. 
 Agrahayawi, Ga. viii, 18. Va, xi, 43. 
 
 Agrayawa sacrifice, Ga. viii, 19. Va. 
 
 XI, 46. Ba. II, 4, 23. 
 Agriculture, Ap. 11, 10, 7. Ga. x, 
 
 5, 49. Va. II, 19, 31-36. Ba. 
 
 I, 10, 28-30; II, 4, 20-21. 
 Ahiwsaka mode of life, Ba. in, 2, 
 
 A-4arya, etymology of, Ap. i, i, 13. 
 
 See Teacher and Spiritual 
 
 Guide. 
 Ambash//5>a caste, Ga. iv, 1 6 . Va. x viii, 
 
 18. Ba. I, 16,7,9; 17, 3, 9, 12. 
 Anajnatparayawa penance, Ap. i, 27, 
 
 9. Va. IV, 32 ; XX, 46. 
 
 — description of, Ba. iii, 9. 
 Andhra (Andhra), vol. ii, pp. xxv, 
 
 xxx-xxxvii. 
 Anga, country, Ba. I, 2, 13. 
 Angas, of Veda, vol. ii, p. xxvi. Ga. 
 
 VIII, 5; XI, 19; XV, 28. Va. 
 
 Ill, 19-20, 23; XIII, 7. Ba. 
 
 II, 14, 2, 6. 
 
 — enumeration of, Ap. 11, 8, lo-ii. 
 Animals, eatable and forbidden, Ap. 
 
 1, 17, 29-39. Ga. XVII, 27-38. 
 Va. XIV, 39-48. Ba. i, 12, 1-8. 
 
 — slaying of, Va. iv, 5-8. 
 
 — penance for slaying, Ap. i, 25, 
 
 13-26, 2. Ga. XXII, 18-22, 24- 
 25. Va. XXI, 18, 23-27. Ba. 
 I, 19, 6. 
 
 — penance for bite of, Ga. xxiii, 7. 
 
 Va. XXIII, 31. Ba. I, 11, 38-41. 
 Animal sacrifices, Va. xi, 46. Ba. 
 
 I, 9; II, 4, 23. See Ukudha.- 
 
 pajubandha. 
 Anvash^aki, Va. XI, 43. 
 Apapatra (low-caste), vol. ii, p. ir; 
 
 Ap. I, 15, 29; 21, 6; II, 17, 20. 
 
 Va. XX, 16. Ba. i, 21, 15; 2, 
 
 13; II, 2,13. 
 
 Z 2 
 
340 
 
 INDEX TO VOLS. II AND XIV. 
 
 Ba. 
 
 Apastamba, vol. ii, pp. ix-xliv, 
 
 II, lo, 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. xv. 
 
 Aptoryama sacrifice, Ga. viii, 20. 
 
 Ara«as, Ba. l, 2, 14. 
 
 Arghya, Ga. v, 32. See Honey- 
 mixture. 
 
 Arms, trade of, Ap. i, 18, 19; il, 10, 
 6; 17, 21. Ga. XIII, 13-23- Va. 
 
 III, 25 ; XIV, 5. Ba. i, 2, 3 ; 
 18, 3. 
 
 Arsha marriage, Ap. 11, 11, 18. Ga. 
 
 IV, 8, 30. Va. I, 32. Ba. i, 
 30, 4. 
 
 Arthajastra, vol. ii, p. xxix. 
 
 Artisan.Ga. x,3i; XI, 21; Va. xix, 
 28.^ 
 
 Arya (Aryan), Ap. I, 3, 40; 12, 6, 
 8-10; 21, 13, 17; 28, II ; 29, 
 9 ; II, 10, II. Ga. VI, 11; IX, 
 65,69; x,6i, 67 ; XII, 2 ; xxii, 
 5. Ba. I, 10, 20; II, 2, 18. See 
 Caste, three first or twice-born. 
 
 Aryavarta, boundaries of,Va.i, 8-15. 
 Ba. I, 2, 9-12. 
 
 Ascetic, Ap. II, 9, 13 ; 21,1; 26,14. 
 Ga. Ill, 2; XII, 38. Va. xi, 17, 
 34; XIX, 37; XXI, 33. Ba.i, 19, 
 
 13; II, 13. 7. 
 
 — duties of, Ap. II, 21, 9-17. Ga. 
 
 III, 11-25. Va. VI, 19-20; X. 
 Ba. II, II, 16-26, 18. 
 
 — rites on entering order of, Ba. 
 
 II, 17. 
 Ash/aka, Ap. i, 10, 2. Ga. viii, 18 ; 
 XVI, 38-39. Va. XIII, 22. Ba. 
 
 II, 15,9. 
 Assassin. See Self-defence. 
 Assault, Ap. I, 26, 6. Ga. xxi, 20- 
 
 22. Va. XIX, 9. Ba. 11, i, 7. 
 Assault-of-arms, Ap. Ii, 25, 14. 
 Assembly legal. See Parishad. 
 Assessors, Ga. xiii, 11. 
 Astrologer, Ga. xiii, i. Brahmawa 
 
 not to be an, Va. x, 21. Ba. 
 
 II, 2, 16. 
 Astronomy, a Vedaiiga, Ap. 11, 8, 11. 
 Asura marriage, Ap. 11, 12, i. Ga. 
 
 IV, II. Ba. I, 20, 7, 13 ; 21, 2-3. 
 See Manusha marriage. 
 
 Ajoka, king, vol. ii, p. xxxiv. 
 
 Aju/fikara crimes, Ap. i, 21, 12-19. 
 Ba. II, 2, 15-16. 
 
 — penances for, Ap. I, 29, 17-18 ; 11, 
 
 12, 22-23. ^^- II, 2, 17. 
 Aivalayana, Ba. 11, 10, 14. 
 Ajvins, Ba. 11, 16, 2. 
 AtharvajirasUpanishad,vol. ii, p. Ivi. 
 
 Ga. xix,i2. Va. XXII, 9; XXVIII, 
 
 14. 
 Atharva-veda, vol. ii, pp. xxiv-xxv, 
 
 xxix. Ap. II, 29, 12. Ba. iv, 
 
 3> 4; 5, r- 
 Atheist, Ap. i, 20, 5. Ga. xv, 16; 
 XXI, I. Va. I, 23 ; XII, 41. Ba. 
 
 I, 10, 25. 
 
 — penance for, Va. xxi, 29-30. 
 Atikr/M/jra penance, Ga. xix, 20; 
 
 XXV, 18-19. Va. XIV, 33; XX, 
 8, 10, 19; XXI, 16, 30; XXII, 16. 
 
 Ba. II, I, 7 ; 4, 12 ; iii, 10, 18. 
 
 — description of,Va. xxiv, 1-2. Ba. 
 
 II, 2, 40; IV, 5, 8. 
 
 Atiratra sacrifice, Ap. 11, 7, 4. Ga. 
 
 VIII, 20. 
 Atithi, etymology of, Va. viii, 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. 
 
 II, 3, 33- ^ 
 
 Austerity, Ga. xix, 11, 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; ii> 
 
 Ayogava caste, Ga. iv, 17. Ba. i, 
 16, 8; 17, 1,8. 
 
 Bali offering, Ap. i, 12, 16; 11, 3, 
 
 12-15, 18-4, 9. Ga. II, 4; V, 
 
 9-17. Va. XI, 4. Ba. II, 5, 11; 
 
 vol, xiv, p. 257. 
 Barbarians, Ap. i, 32, 18. Ga. ix, 
 
 16. Va. VI, 41. 
 Bathing, rule of, Ap. i, 2, 30; 11, 22, 
 
 14. Ga. IX, 2, 61. Va. vi, 15. 
 
 Ba. I, 3, 39; II, 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, i5,&c. Va. XXIII, 33, &c. 
 Ba. Ill, 10, 13, &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 ; 
 
 11, 10, 14; III, 5, 7; 6, 13. Ba. 
 Par. VII, 4, 16. 
 
 Baudhayanins (-iyas), vol. ii, p. xv; 
 vol. xiv, pp. xli-xlii. 
 
 Begging, Ap. i, 3, 25-4, 4; 11, 10, 1-3. 
 Ga. II, 35-41 ; III, 14-15- ^'a- 
 VII, 9; XI, 68-70; XII, 2-3. Ba. 
 
 1, 3, 16-18; 5,8-11; II, II, 22; 
 18, 4-6, 14. 
 
 Bestial crime, Ga. xxii, 36; xxiii, 
 
 12. Va. xxiii, 5-6. 
 Bhallavins, Va. i, 14-15. Ba. i, 2, 
 
 I 1-12. 
 
 Bharadva^a, vol. ii, pp. xvi, xxiii. 
 
 Bharadva^ins, vol. ii, p. xv. 
 
 Bhavishyat-purawa, vol. ii, p. xxviii. 
 Ap. II, 24, 6. 
 
 Bhikshu, vol. ii, p. Iv. Ga. iii, 2. 
 Ba. II, II, 12. 
 
 Bhrigy^'ka.ntba. 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. 
 
 Brahmakur/^a penance, Ba. iv, 5, 25. 
 
 Brahma^arin. See Student. 
 
 Brahma marriage, Ap. 11,11,17. Ga. 
 i'^)6, 33. Va. I, 30. Ba.i, 20, 2. 
 
 — offspring of, Va. Ill, 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, II, 10, 8; 12, 1-2, 
 
 10, 14; 17, 28; II, 7, 15; 13,6. 
 Ba. II, II, 7. 
 
 Brahmawa caste, duties, livelihood, 
 and occupations, Ap. i, 18, 3-8, 
 13-15; 20, 19-21,4; 29,4. Ga. 
 
 11, 20; VII, 4-23; VIII, i-ii ; 
 IX, 1-6, 40. Va. II, 13-14, 22- 
 47; III, i-ii, 24; VI, 23, 25, 
 33-44; VIII, 17; X, 31; XI, 45- 
 48. Ba. I, 10, 24-30 ; 18, 2 ; 11, 
 
 2, 13, 16, 26-29 ; 3, I ; 4, 16-21. 
 
 — special rules for initiation, stu- 
 
 dentship, impurity, &c., Ap. i, 
 18,21 ; 2, 33, 38, 40-41; 3,28; 
 5, 16; 14, 23, 26. Ga. I, 5-6, 
 15-20, 22, 24, 26. Va. Ill, 26, 
 31 ; XI, 49, 52, 55, 58, 64, 67- 
 ^ 68, 71. Ba. I, 3, 1-15, 17. 
 Brahmawa caste, rank and preroga- 
 tives, Ap. I, I, 3-4; 14,25; 30, 
 20, 22 ; 31,6; II, 4, 16; 11,5-6; 
 12,5-8; 26,10. Ga. V, 43-44 ; 
 VIII, 1 2-1 3 ; IX, 12; X, 44 ; XI, 
 1,7,12-14; XIII, 26; XIV, 46; 
 XVIII, 24-29. Va. I, 39-40, 43- 
 46; 111,14; VI, II ; XI, 13; XII, 
 28-30. Ba. I, 18, i-ii ; II, 6, 
 30; 7, 38. 
 
 — feeding of and gifts to, Ap. 11, 15, 
 
 12-13; 17,4-22; 18,10; 20, 
 2-4, 6 ; 25, 1 1 ; 26, 1-2. Ga. v, 
 20-21 ; X, 9; XV, 5, 7-14; XVIII, 
 31. Va.Vi, 25, 30; VIII, 6; XI, 
 17-20,27,29. Ba. II, 5, 19; II, 
 
 5; 14, 2-5. 
 
 — property inherited by Brahmawas 
 
 only, Ga. xxviii, 41. Va. 
 XVII, 84-86. Ba. I. 13, 14. 
 
 — punishments of, Ap. 11, 26, 11-13, 
 
 17-19. Ga. XII, II, 16, 46-47. 
 Ba. I, 18, 17-18 ; II, 4, I. 
 
 — wivesof, Va. I, 24-26. Ba. i, 16, 2. 
 
 — marriages lawful for, Ba. i, 20, 10. 
 
 — murder of, Ap. i, 24, 7-25; 25, 
 
 11-12 ; 28, 21-29, !• G'l- XXI, 
 I ; XXII, 1-13 ; XXIV, 6-12. Va. 
 xx,23-28, 34, 37; XXV, 4. Ba. 
 I, 18, 18-19; 19, 5; II, h 2-6; 
 IV, I, 29 ; 2, 6-8. 
 
 — other off"ences against, Ga. xxi, 
 
 17, 20-22; XXII, 28. Ba. II, 1, 
 
 7. See Srotriya. 
 Brahmanvadhana rite, Ba. 11, 17, 18- 
 
 19. 
 Bride, Va. xiii, 60. 
 Bridegroom, Va. xi, 2. Ba. Il, 6, 30. 
 Brother, Ap. i, 14, 9. Ga. VI, 3, 8. 
 
 Ba. I, 3, 33. 
 
 — inherits sister's fee, Ga. xxviii, 
 
 25. 
 ■ — eldest inherits brother's estate, 
 Ga. XXVIII, 27. 
 
 — younger brother sacrificing, mar- 
 
 rying, &c. before elder, Ap. 11, 
 12, 22. Ga. XV, 18; XVIII, 20, 
 Va. I, 18; XX, 7-8. Ba. 11, i, 
 39-40; IV, 6, 7. See Sons, 
 eldest, &c. 
 
342 
 
 INDEX TO VOLS. II AND XIV. 
 
 Buddhists, vol. ii, p. Iv. 
 Bukkaraya, king, vol. xiv, p. xlii. 
 
 Caste, four original, Ap. i, i, 3-7- Va. 
 II, I. Ba. I, i6, I. 
 
 — three first or twice-born, Ap. li, 
 
 25, 13; 26, 4;^ 27, 8-15. Va. 
 II, 2-3. See Arya. 
 
 — mixed, Ga. iv, 1 6-2 8. Va. xviii. 
 
 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. II, I, 36. 
 
 — origin of, Ga. i v, 2 4. Va. i v, i -3 . 
 
 Ba. 1, 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 ; 11, 
 
 29, 14. 
 
 — penance for violation of,Ga. xxv, 
 
 7- ^ ^ 
 
 Connubial intercourse, duty of, Ap. 
 
 I, 32, 1-2; II, 1,9, 16-2, I. Ga. 
 
 V, 1-2 ; IX, 28-29. Va. XII, 6-7, 
 
 21. Ba. I, 21, 18 ; IV, I, 16-21. 
 Coparcener, acquisition by, Ga. 
 
 XXVIII, 30-31. 
 Countries, law of, Ap. 11, i5> i« Ga. 
 
 XI, 20. Va. 1, 17. Ba. 1,2, 1-8. 
 Cows, Ap. I, 17, 30-31 ; 26, I ; 30, 
 
 20 ; 31, 8-12; II, 8, 5-7. Ga. 
 
 VII, 8 ; IX, 12, 19, 23 ; x, 18 ; 
 
 XVII, 30; XXII, 18; XXIII, 12. 
 Va. IV, 8 ; vi, ii ; xii, 9 ; xiv, 
 
 30, 45-46; XXI, 18; xxiii, 6. 
 Ba. II, 4, 18; 6, 17, 18, 30. 
 
 Crimes, classification of, Ap. i, 21, 
 
 7-19. Ga. XXI. Va. i, 19-23. 
 
 Ba. II, 2, 1, 12, 15. 
 Cultivator, law affecting, Ap. il, 28, 
 
 1-2. Ga. X, 24-25; XI, 21. 
 Custom, law of, Ap. II, 15, i. Ga. xi, 
 
 20. Va. I, 17. Ba. I, 2, I -12. 
 
 Daivamarriage,Ap. II, II, 19. Ga.iv, 
 9, 31. Va. I, 31. Ba. I, 20, 5. 
 
 Dakshi«a. See Sacrificial fee. 
 
 Damage, done by cattle, Ap. il, 28, 
 5. Ga. XII, 19-26. 
 
 Dancing, where to take place, Ap. 11, 
 
 25, 4- 
 Darjapurwamasa sacrifices, Ga. viii, 
 19. Ba. II, 4, 2-3. 
 
 Dattaka. See Son adopted. 
 Daughter, duty of marrying, Ga. 
 
 XVIII, 20-23. Va. XVII, 67-70. 
 
 Ba. IV, I, 11-6. 
 
 — crime of selling, Ap. 11, 13, 11. 
 
 Va. I, 36-38.^ Ba. I, 2 r, 2-3 ; ll, 
 2, 27. See Asura marriage. 
 
 — inherits from father, Ap. II, 14, 4. 
 from mother, Ga. xxviii, 24. 
 
 Va. XVII, 46. Ba. 11, 3, 43. 
 
 — mother inherits from, Ga. xxviil, 
 
 25. 
 
 — appointed, Ga. xxviii, 18-19. Va. 
 
 XVII, 45-46. Ba. II, 3,16. 
 Daushyanta caste, Ga. iv, 16. 
 Deaf man, free from taxes, Ap, 11, 
 
 26, 16. 
 
 Debts, Ga. xii, 40-41. Va. xvi, 31. 
 
 — Brahmawa's three, Va. xi, 47-48. 
 
 Ba. II, 16, 4-8. 
 Defamation, Ap. i, 26, 3-4, 7 ; 11, 
 
 27, 14. Ga. XII, I, 8-14; xxi, 
 10,17-18; xxiii, 27-28; xxv, 
 7. Va. XIX, 9; XXIII, 38-40. 
 Ba. II, 2, 33-34. 
 
 Dekhan, Ba. i, 2, 13. 
 
 Deposits, Ga. xii, 42. Va. xvi, 18. 
 
 Ba. II, 2, 3. 
 Dejastha Brahmans, vol. ii, p. xxxi. 
 Devapala, vol. ii, p. xxxiii. 
 Dharmajastra, Ga. xi, 1 9. 
 
 — 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, 1,16; 
 
 2, 7-10. 
 Documents, Va. xv, 10, 14-15. 
 Domestic priest, Ap. 11, 10, 14-16. 
 
 Ga. XI, 12-17. Va. xix, 3-6, 
 
 41-42. Ba. I, 18, 7-8. 
 Dowry, Va. xiii, 53. 
 Draviiafa, vol. ii, pp. xxv, xxxiv-xxxv. 
 Dress, Ap. i, 2, 39-3, 9 ; 15, i ; 3°. 
 
 10-14; II, 4, 21. Ga. I, 16-21; 
 
 III, 18-19; iXj 3-'5. Va. IX, I ; 
 
 X, 9-10; XI, 61-67; XII, 14, 
 
 38-39. Ba. I, 3, 14; 5, 6; 13, 
 
 4-10; II, 6, 39-40; 6, 39; II, 
 
 15; 18, 44; 19, 21. 
 Drinking spirituous liquor, Ap. i, 
 
 2 1,8. Ga. II, 20; XXI, I. Ba. 
 
 I, 2, 4; 18, 18. 
 
 — penance for, Ap. i, 25, 3, 10; 27, 
 
 10. Ga. XXIII, 10-12. Va. xx, 
 19, 22; XXVI, 5. Ba. 11,1,18-22. 
 
INDEX TO VOLS. II AND XIV. 
 
 343 
 
 Dumb man, free from taxes, Ap. ii, 
 
 26, 16. 
 Duty. See Taxes. 
 Dvadajaha sacrifice, Ap. 11, 7, 4. 
 
 Eating, rules of, Ap. i, 15, 16-20, 
 16; 31, 1 ;il, 1,2-7. Ga. IX, 32, 
 56-59. Va. Ill, 69-70; VI, 20- 
 22 ; XII, 18-20, 31, 35. Ba. I, 2, 
 2 ; II, 5, 2 1-6, 2 ; 1 2-1 3 ; 6, 39-40. 
 Eka, vol. ii, p. xxvi. Ap. i, 19, 7- 
 Emigrant, property of, Ga. xiv, 44. 
 Va. XIV, 19-20. 
 
 — wife of, Ga. xviii, 15-17- Va. 
 
 XVII, 75-80. 
 
 Enasvin. See Sinful men. 
 
 Etymology, a Vedanga, Ap. 11, 8, 11. 
 
 Eunuch, excluded from inheritance, 
 Ap. II, 14, I. Ga. XXVIII, 43. 
 Va. XVII, 52-53; XIX, 35-36. 
 
 Evidence, threefold, Va. xvi, 10. 
 See Documents, Ordeals, Pos- 
 session, Witness. 
 
 — venial false, Ga. xxili, 29; Va. 
 
 XVI, 33. 
 Exclusion from inheritance, Ap. xiv, 
 
 I, 15. Ga. xxviii, 23, 40, 43. 
 Va. XVII, 52-53. Ba. li, 3, 37- 
 40. 
 
 Excommunication. See Caste. 
 
 Excrements, voiding of, Ap. i, 30, 
 i5-3i> 3- Ga. IX, 12, 14, 37- 
 43. Va. VI, 10-13; xii, II, 
 13-17. Ba. I, 10, 10-14. 
 
 Families, law of, Ap. 11, 15, i. Ga. 
 
 IX, 20, Va. I, 17. 
 Fasting, a penance, Ga. xix, 11. 
 
 Va. XXII, 8. Ba. iii, 10, 9, &c. 
 
 — a punishment, Ap. i, 8, 30, &c. 
 
 — forbidden, Ba. 11, 13, 8-9. 
 Father, Ap. i, i, 17; 10, 4; 14, 6; 
 
 II, 10, I. Va. IV, 21 ; xiii, 48. 
 Ba. I, II, 20; II, 3, 45. 
 
 — partition by, Ap. 11, 13, i3-i4) 
 
 I, 6-9. Ga. XXVIII, 2. Ba. i, 
 21, 12; II, I, 25; 3, 2-8. 
 
 — partition against will of, Ga. xv. 
 
 — power over children, Ap. 11, 13, 
 
 II. Va. XV, 2. Ba. Par. VII, 4, 3. 
 over marriageable daughter 
 
 lost, Ga, XVIII, 20. Va. xvii, 
 67-68. Ba. IV, I, 14. 
 
 to be cast oft', Ga. xx, i. Va. 
 
 XIII, 47. 
 
 to be maintained though out- 
 
 cast, Ga. XXI, 15-16. See Pa- 
 rents, Son. 
 Father-in-law, Ap. ii, 8, 7. Ga. v, 
 
 27; VI, 9. Va. XIII, 41. Ba. I, 
 
 3, 45; II, 6, 30. 
 Fellow-student, Ap. i, 7, 29 ; 10, 12 ; 
 
 II, II. Ga. II, 40; iiij 8; xiv, 
 
 20. 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; XIII, 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. XXIII, 
 
 45, 23-26; XXIV, 3; XXV, 7. 
 
 Va. IV, 31; XX, 17, 21; XXIII, 
 30; XXVII, 10-17. Ba. I, 12, 
 12-13; H, 5, 8; IV, I, 5-6; 2, 
 
 5, 13-14; 6, 7. 
 
 — purifying, Ga. xix, 13. Va. xxii, 
 
 II. Ba. Ill, 10, 1 1, &c. 
 Fornication, Ap. il, 26, 18, 21. Ba. 
 
 II, 2, 13. 
 
 Funeral ceremonies, Ap. li, 15, 9- 
 II. Ga. xiv, 37-42. Va. iv, 
 9-15, 36. Ba. I, II, 24-26. 
 
 Funeral sacrifices. See 5raddhas. 
 
 Gambling, Ap. 11, 25, 12-13. Ga. 
 
 XXV, 18. Ba. II, 2, 16. 
 Gawahomas, Ba. iv, 7, 5-7; 8, i-ii. 
 Gandharva, Ap. i, 20, 6. Va. xxviil, 
 
 6. Ba. II, 4, 5- 
 
 Gandharva marriage, Ap. 11, 11-20. 
 
 Ga. IV, 10. Va. i, 33. Ba. i, 
 
 20, 6, 12, 16. 
 Ganges, Va. i, 12. Ba. i, 2, 10. 
 Garbhadhana, Ga. viii, 4. 
 Gautama, vol. ii, pp. xlvi-lvi ; vol. 
 
 xiv, pp. xxi, xl. 
 
 — quoted, Va. iv, 34, 36. Ba. i, 2, 
 
 7; n, 4, 17. 
 Gaya, Va. xi, 43. 
 Gayatri. See Savitri. 
 Gifts, Ap. I, 12, 16; 18, 1-19, 16; 
 
 11,10,4; 15,13- Ga.v, 21-23; 
 
 X, I ; XIX, II, 16. Va, 11, 14. 
 
 15 ; VI, 26, 30-32; VIII, 13; 
 
 XIV, 12-13; XX, 47 ; XXII, 8 ; 
 
 XXVIII, 16-22; XXIX. Ba. I, 
 
 18, 2-4; II, 5, 19-20; 6, 41- 
 
 42 ; III, 10, 9, 14, 
 
 — manner of making, Ap. 11, 9, 8-9. 
 
 Ga. V, 18-23. Ba. 11, 7, 39-4°- 
 
344 
 
 INDEX TO VOLS. II AND XIV. 
 
 Gifts, penance for accepting, Ap. i, 
 28, 1 1. Ga, XXIV, 2, Ba. 11, 5, 8 ; 
 
 IV, 2, 4. 
 
 Girdle, sacred, Ap.i, 2, 33-37. Ga. i, 
 
 15. Va. XI, 58-60. Ba. I, 3, 13. 
 Godana rite, Ga. 11, 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. 11, 8, 1 1. 
 
 — study of, Va. X, 20. 
 
 Guests, Ap. I, 15, I ; 11, 4, i, 11 ; 11, 
 4, II, 13-20; 6, 5-9, 4. Ga. 
 
 V, 25-45. Va. VIII, 4-5, 11-15. 
 Ba. II, 5, 11-18; 6, 36-37. 
 
 Gujarat, vol. ii, p. xxxii. 
 
 Guru (venerable person), Ap. i, 2, 
 29; 6, 29, 31,33; 8,14-15; 10, 
 2; 14, 6, 15-17; 15, I ; 21, 9; 
 II, 15, 8. Ga. II, 14, 37; V, 21; 
 
 VI, 3; IX, 64; XVII, 4; XX, 2, 
 
 6. Va. XIII, 24; XIV, 13; XVII, 
 56; XX, I, 9-10. Ba. II, 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, 
 
 I, 8 ; XXIII, 8-12 ; xxiv, 10-12. 
 Va. I, 20; XX, 13-14; XXVI, 7-8. 
 Ba. I, 18, 18; II, I, 13-15; 4, 15. 
 
 — other offences against, Ga. xxi, 
 
 10; xxill,30-3i. 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. viii, 14. 
 GyeshifZ^asaman, he who knows, Ap. 
 
 II, 17, 22. Ga. XV, 28. Va. iii, 
 19. Ba. II, 14, 2. 
 
 Hair, arrangement of, Ap. i, 2, 31- 
 32. Ga. I, 27; III, 11-12, 24. 
 Va. II, 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, 
 
 12; 28, I, 6; 29, 12, 16. Va. 
 II, 6. Ba. II, 2, 21, 
 
 Herdsman, law affecting, Ap. 11, 28, 
 
 3-9. Ga. XI, 21 ; XII, 20. 
 Hermit, Ap. i, 18, 31 ; 11, 9, 13 ; 21, 
 
 1. Ga. Ill, 2. Ba. 11, 11, 12; 
 13,7; 17, 6; 111,1,8; IV, 5, 27. 
 
 — classes of, Ba. iii, 3, 9-15. 
 
 — duties of, Ap. 11, 21, 18; 23, 2. 
 
 Ga. Ill, 26-35. Va. VI, 19-20; 
 IX. Ba. II, II, 14-15; III, 3, 
 18-4, 22. 
 
 — penance for, Va. xxi, 32. 
 Himalaya, Va. i, 8-9. Ba. i, 2, 9. 
 Hirawyakejin, vol. ii, pp. xiii, xvi, 
 
 xxiii-xxiv; vol. xiv, p. xxxvi. Ba. 
 
 II, 10, 14. 
 Homicide, Ap. I, 21,8; 29, 2-3 ; 11, 
 
 27, 16-17. See Murder. 
 Honey-mixture, Ap. 11, 8, 5-9. Ga. 
 
 V, 27-30. Va. XI, 1-2. Ba. 11, 
 
 6, 36-37. 
 Horse-sacrifice, Ap. i, 24, 22. Ga. 
 
 XIX, 9; xxiii, 9. Va. XI, 78; 
 
 XXII, 6. Ba. II, I, 4-5 ; iii, 
 
 10, 7. 
 
 Hotr/ priest, seat of, Ba. i, 15, 24. 
 House, dispute about, Va. xvi, 12- 
 
 13- 
 Householder, duties of, Ap, il, i, i- 
 13,23; 20,10-20. Ga. iv-v. 
 Va. VI, 19-20; VIII ; XI. Ba. 
 
 11, 4, 22-5, 9; 13, 7-9. 
 Husband and wife, rights of, Ap. 11, 
 
 14, 16-18; 27, 1-7; 29, 3-4. 
 Ga. VI, 6; xviii, 1-3, Va. v, 
 1-2 ; XXI, 9-10 ; xxviii, 7. Ba. 
 II) 3, 44-47 ; 4) 6. See Wife. 
 
 Idiot, excluded from inheritance, 
 Ga. xxviii, 43. Ba. 11, 3, 38. 
 
 — son of, inherits, Ga. xxviii, 44. 
 Impure substances, penances for 
 
 swallowing, Ga. xxiii, 3. Va. 
 
 XX, 20. Ba. II, 2, 36 ; iv, 6, 7. 
 for touching, Va. xxiii, 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 ; 
 
 XXIII, 12. Va. XX, 15. Ba. 11, 
 
 2, 13; 4, 11-12. 
 
 Indivisible property, Ga. xxviii, 
 
 46-48. 
 Infants, Ap. 11, 15, 20-26. Ga. 11^ 
 
INDEX TO VOLS. II AND XIV. 
 
 345 
 
 1-5 ; XIV, 44. Va. 11, 6-7 ; xix, 
 37. Ba. I, 3, 6; 11, 3-4- 
 
 Inheritance, Ap. 11, 13, 2, 13-14, i4- 
 Ga. XXVIII, 1-47. Va. xv, 9 ; 
 XVII, 1-54, 81-87. Ba. I, ii,ii, 
 16; II, 32-43. See Brother, 
 Daughter, Mother, Sakulya, 
 Sapiw^a, Son, Wife, Pupil, 
 Teacher, Officiating priest, 
 King, Exckision from inherit- 
 ance. Coparcener, Indivisible 
 property. Partition, Re-united 
 coparcener. 
 
 Initiation, Ap. i, i, 5, 8-21. Ga. I, 5- 
 14. Va. II, 3; XI, 49-7 3- 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. xxii, 2. Va. xx, 17- 
 
 20; XXIII, 30. Ba. II, I, 19-21. 
 Interest, Ga. xii, 29-36. Va. 11, 
 43-51. Ba. I, 10, 22-25. 
 
 Judge, Ap. II, 29, 5-6. Ga. xiii, 
 
 26-31. Ba. I, 19, 8-9. 
 Judicial procedure, Ap. II, 11, 1-3 ; 
 
 29, 6-9. Ga. XI, 19-25; XIII. 
 
 Va. XVI. Ba. i, 18, 7-16. 
 
 Kalakavana, Va. l, 8. Ba. I, 2, 9. 
 Kaleyas (Kaletas), vol. ii, p. xv. 
 Kalihga, vol. ii, pp. xxxiv-xxxvi. Ba. 
 
 1, 2, 14-15- 
 
 Kalpa, a Vedanga, Ap. 11, 8, 11. 
 Kalpa-sutras, vol. ii, p. xi. Ap. Ii, 8, 
 
 12-13. 
 Kawara country, vol. ii, p. xxxi. 
 Kawva, vol. ii, p. xxvi. Ap. i, 19, 3; 
 
 28, I. 
 Kawva, vol. ii, p. xxvi ; vol. xiv, p. 
 
 xxxvi. Ap.l, 19, 7- Ba. li, 10, 14. 
 Ka«vayana, vol. xiv, p. xxxvi. 
 Kapila, son of Prahlada, Ba. 11,11,28. 
 Kapota mode of life, Ba. iii,.i, 16 ; 
 
 2, 15; IV, 5, 28. 
 Karawa caste, Ga. iv, 21. 
 Karaskara country, Ba. I, 2, 14. 
 Kar«a/aka Brahmans, vol. ii, p. xxxi. 
 Karshapawa, Va. xix, 37. 
 Kajakritsna, vol. xiv, p. xl. 
 Kajyapa, Ba. i, 21, 2. 
 
 KaZ/jaka, vol. ii, p. xxxiii ; vol. xiv, 
 
 p. xvi. 
 — quoted, Va. xii, 24 ; xxx, 5. 
 Katya, Ba. i, 3, 46. 
 
 Katyayana, vol. ii, p. xxxv. 
 Kauddali mode of life, Ba. in, i, 16; 
 
 2, 5-6. 
 Kautsa, vol. ii, p. xxvi. Ap. i, 19, 4 ; 
 
 28, I. 
 Ketalaputra, vol. ii, p. xxxv. 
 KhaWikiya school, vol. ii, pp. xv-xvii. 
 King, Ap.l, 31,5; 8,23; II, 8, 6-7; 
 
 II, 5. Ga. V, 30-31 ; VI, 13, 
 
 24-25; VIII, 1-3; IX, 63; XII, 
 
 2 ; XIII, II, 13; XIV, 10, 45; 
 
 XXI. Va. II, 49-50; III, 4, 13 ; 
 
 XIII, 59; XVI, 17. Ba. II, 4, 15; 
 
 6, 30; 7, 15- 
 
 — duties of, Ap. 11, 7, 12 ; 10, 14 ; 
 
 II, 1-4; 25, 1-29, 10. Ga. X, 
 7-48; XI ; XIII, 26; XVIII, 30- 
 32. Va. 1,41-43; XVI, 2-9, 21- 
 26; XIX. Ba. I, 18-19. 
 
 — takes heirless property, Ap. 11, 
 
 14,5. Ga. XXVIII, 42. Va. XVII, 
 83-86. Ba. I, 13, 15-16. 
 
 property without owner, Va. 
 
 XIX, 19-20. SeeDomesticpriest, 
 INlinister, Officials, Pardon, Pu- 
 nishment. 
 
 ¥.rikkhr2i penance, Ap. I, 25, 8 ; 27, 
 6, 8; 28, 20. Ga. xix, 20; 
 XXIII, 32; xxvii, 2. Va. XX, 
 6-10,12,16,19; XXI, 13, 16,18, 
 24-27, 29, 32; XII, 16; XXIII, 
 
 19; XXVII, 20. Ba. I, 12, 12; 
 II, 1,7, 19,23, 38-40; 2, 33-34; 
 3, 48, 50; 4, 12; III, 10, 8. 
 
 — description of, Ap. I, 27,7; Ga. 
 
 XXVI, 1-17. Va. XXI, 20; XXIII, 
 
 42-43; XXIV, 4-5. Ba. I, 12, 
 
 12; II, 2, 38, 42-45; IV, 5,6-7- 
 ¥.nkkhY?it\krikkhra. penance, Ga. 
 
 XXVI, 20. Va. XXIV, 3. Ba. II, 
 
 2, 41; IV, 5, 9. 
 Kr/sh«ala, Ga. x, i8. 
 K/-/sh«apaWitaDharmadhikarin,vol. 
 
 xiv, pp. xxvii-xxviii. 
 Kshatra marriage, Va. I, 34. See 
 
 Rakshasa marriage. 
 Kshatriya caste, Ap. i, i, 3-4; 14, 
 
 25, 18, 9; 11,4,18,25-27. Ga. 
 
 V, 44; VI, 18; VII, 6. Va. II, 
 
 1-2. Ba. I, 5, 9; 6,9; II, 1,21; 
 
 4,16-17. 
 
 — duties and occupations, Ap. Ii, 
 
 10,6,10-11. Ga. VII, 26; X, J9, 
 41. Va. I, 24; II, 15-17, 24- 
 40; III, 25. Ba. I, 16, 3; 18, 3; 
 20, 12. 
 
46 
 
 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; h I, 5, 9, 39 ; 5, 16; 
 
 14,23,27. Ga. I, II, 13, 15-17, 
 23,26; V, 41; XIV, 2. Va. Ill, 
 27, 32; XI, 53, 56, 59, 62, 65, 
 67, 69. Ba. I, 3, 8, 10, 15, 17; 
 8, 23. 
 
 — murder of, Ap, i, 24, 1-9. Ga. 
 
 XXII, 14. Va. XX, 31, 34, 38. 
 Ba. I, 18, 20-19, I ; iij I1 8. 
 
 — punishments of, Ga. xii, 8-9, 14, 
 
 16. Va. XXI, 3. Ba. i, 18, 19. 
 Kshattr/ caste, Ga. iv, 18. Ba. i, 16, 
 
 8; 17, 1,7, lo-ir. 
 Kukku/aka caste, Ba. i, 16, 8, 12; 
 
 17, I, 14- 
 
 Kuwika, vol. ii, p. xxvi. Ap. l, 19, 7. 
 KushmaWa penance, rule of, Ba. 
 
 Ill, 6. 
 Kutsa, vol. ii, p. xxvi. Ap. i, 19, 7. 
 
 A'aitri rite, Ga. ill, 18. 
 A'akra.^ara beggars, Ba. iii, i, 1,5. 
 ^aw^ala (ATaWala) caste, Ap. i, 9, 15, 
 17; 11, 6,8-9; 9,5-6. Ga. IV, 
 
 17-18, 28; XIV, 30; XV, 24; 
 
 XVI, 19. Va. XI, 9; XIII, 11; 
 XVIII, i; XXIV, 33-34, 4. Ba. 
 h 9, 5, 7; 16,8, 17, I, 7; 11,4, 
 13-14- 
 A'andrayawa penance, Ga. xix, 20. 
 Va. XXI, 13 ; XXII, 16; xxiil,i6; 
 xxvii, 20. Ba. II, 3, 49 ; 4, 12 ; 
 III, 10, 18. 
 
 — description of, Ga. xxvii ; Va. 
 
 XXIV, 45-47; xxvii, 21. Ba. 
 
 Ill, 8; IV, 5, 17-21. 
 ATarawavyuha, vol. ii, pp. xv, xxx- 
 
 xxxi, xlvii. 
 A'aturmasya-ka«</a quoted, Va. i, 37. 
 
 — sacrifice, Ap. i, 10, i. Ga. viii, 
 
 19. Va. XI, 46. Ba. 11, 4, 23. 
 A'aula rite, Ga. viii, 14. 
 /Tolas, vol. ii, pp. xxxv-xxxvi. 
 
 Land, dispute about, Va. xvi, 13. 
 
 Law, sources of the, Ap. i, i, 1-2 ; 
 20,7-8 ; II, 15, I ; 39, 13-15. Ga. 
 I, 1-4 ; VI, 22 ; XI, 20 ; xxviii, 
 48-52. Va. 1,1-18. Ba. I, 1-2. 
 
 — institutes of. See Dharmajastra. 
 Lending money. See Usury. 
 Limitation, law of, Ga. xxi, 37-39. 
 
 Va. XVI, 16--18. 
 
 Livelihood, various means of, Ba. iii, 
 1-3. See Occupations. 
 
 Madhava-Saya«a, vol. xiv, p. xlii. 
 Madhuparka. See Honey-mixture. 
 Madhyandina-jakha, vol. ii, pp. xxv, 
 
 xxxix. 
 Madman, excluded from inherit- 
 ance, Ap. II, 14, I. Va. XVII, 
 
 54; XIX, 35-36. 
 Magadha country, Ba. i, 2, 13. 
 Magadha caste, Ga. iv, 17-18. Ba. 
 
 16, 8 ; 17, I, 7. 
 Magic rites and incantations, Ap. l, 
 
 26, 7; 29,15. Ga. XI, 17; xxv, 
 
 7. Ba. II, 2, 16. 
 Mahabharata, vol. xiv, p. xli. 
 Mahadeva, commentator, vol.ii,p.xvi. 
 Maha^a^;7u, Ba. lii, 9, 21. 
 Mahapataka crimes, Ga. xxi, i-io; 
 
 XXVI, 22. Va. I, 19-22; XX, 
 
 13-47. 
 Maharwava, vol. ii, pp. xxxi-xxxii. 
 Mahasawtapana penance, Ba. iv, 5, 
 
 16. 
 Mahaya^wa. See Sacrifices great. 
 Mahishya caste, Ga. iv, 20. 
 Maintenance, Ap. i, 28, 9 ; 11, 26, 22. 
 
 Ga. XXI, 15; XXVIII, 43. Va. 
 
 XVII, 54 ; XIX, 30-36. Ba. 11, i, 
 
 . 37; 3; 37, 42. 
 Maitrayawiya school, vol. ii, p. xxxii ; 
 
 vol. xiv, pp. xvi, xxi. 
 Manava school, vol. ii, pp. ix-xi, 
 
 xxxii ; vol. xiv, p. xviii, 
 
 — sutra, vol. ii, pp. ix, Ivii ; vol. xiv, 
 
 p. xviii. Va. iv, 5-8. 
 Manes, libations to. See Tarpawa. 
 
 — oblations to. See 5raddha. 
 Manu, vol. ii, p. Ivii ; vol. xiv, pp. 
 
 xvii-xx. 
 
 — quoted, Ga. XXI, 7. Va. l, i7;iii, 
 
 2 ; XI, 23 ; XIII, 16; XIX, 37. 
 
 — referred to, Ap. 11, 14, 11 ; 16, i. 
 
 Ga. XXIII, 28. Va. xii, 16 ; 
 XXIII, 43. Ba. II, 3, 2; IV, I, 
 13 ; 2, 15. 
 
 Manusha marriage, Va. I, 35. See 
 Asura marriage. 
 
 Mara//6a Brahmans, vol. ii, pp. xxxi- 
 xxxii. 
 
 Marriage, expenses of, Ap. 11, 10, i. 
 Ga. V, 21 ; XVIII, 24-28. Ba. 
 II, 5, 19. 
 
 — forbidden degrees and impedi- 
 
 ments, Ap. II, II, 15-16. Ga. 
 
INDEX TO VOLS. II AND XIV. 
 
 347 
 
 IV, 2. Va. VIII, 1-2. Ba. i, 2, 
 2; II, I, 37-38- 
 Marriage, intermarriage between 
 different castes forbidden, Ap, 
 
 11513,4-5- 
 
 permitted, Ga. iv, 16. Va. i, 
 
 24-25. Ba. I, 16, 2-5. 
 
 — rites, Ap. 11, 11, 17-12, 4. Ga. 
 
 IV, 6-15. Va. I, 27-35. Ba. I, 
 20, 1-21, 23. 
 
 — second of infant widows, Va. 
 
 XVII, 72-74. Ba. IV, 1,16. See 
 Woman remarried. 
 
 — time of, for females, Ga. xviii, 
 
 20-23. Va. XVII, 69-71. Ba. 
 
 IV, I, 11-14. 
 
 Masha, Ga. xii, 29. Va. il, 51. 
 Maternal uncle, Ap. i, 14, 11. Ga. 
 
 V, 27; VI, 7, 9. Va. XI, 2; xm, 
 41. Ba. I, 3, 45; II, 6, 30. 
 
 Matr/datta, vol. ii, p. xxiii. 
 
 Maudgalya, Ba. 11, 4, 8. 
 
 Measures and weights, Va. xix, 13. 
 
 Merchants, to decide their own dis- 
 putes, Ga. X, 35. 
 
 Metrics, a Vedanga, Ap. 11, 8, 11. 
 
 Mimawsa, vol. ii, pp. xxi, xxvii, pp. 
 15) 134; vol. xiv, p. I. Ap. II, 
 
 8, 13. Va. Ill, 20. Ba. i, i, 8. 
 Ministers, royal, Va. xvi, 2. 
 Minors, Ga. x, 48. Va. xvi, 7-9, 
 
 16. Ba. 11, 3, 36. 
 Mitramijra, date of, vol. ii, pp. xliii- 
 
 xliv. 
 Mother, Ap. i, i, 17; 2, 5, 15-16; 
 
 10, 14; 14, 6 ; II, 10, I. Ga. 11, 
 
 51 ; VI, 7 ; XIV, 16 ; xxviii, 24. 
 
 Va. IV, 21 ; XIII, 48. Ba.i,ii, 
 
 20, 22 ; II, I, 25. 
 
 — inherits from daughter, Ga. 
 
 XXVIII, 25-26. 
 
 — outcast, Ap. I, 28, 9. Ga. xxi, 
 
 15. Va. XIII, 47. Ba. 11, 3, 42. 
 
 — power over children, Va. xv, 2, 5. 
 
 Ba. Par. vii, 4, 3, 5. 
 
 — succession to, Ga. xxviii, 24. 
 
 Va. XVII, 46. Ba. 11, 3, 43. 
 Mukhenadayin hermits, Ba. in, 3, 
 
 9, 12. 
 
 Murder, penances and punishments 
 for, Ap. I, 24, 1-25 ; 25, 1 1-12 ; 
 28, 21-29, I. Ga. XXII, 1-17, 
 23, 26-27; XXIV, 6-10. Va. 
 XX, 23-40; XXV, 4. Ba. I, 18, 
 18-19, 5; 11, 1, 2-12; IV, I, 29; 
 2, 6-8, See Homicide. 
 
 Milrdhavasikta caste, Ga. IV, 19. 
 Music, Ap. II, 25, 15. 
 
 Nandivarman,Pallava-malla,vol. xiv, 
 
 p. xlii. 
 Narmada river, vol. ii, p. xxxi. 
 NirU(3'/-'apajubandha sacrifice, Ga. 
 
 VIII, 19. 
 
 Nishada caste, Ga. iv, 16. Va. xvin, 
 8. Ba. I, 16, 7, II ; 17, 3, 13- 
 
 14; ", 3, 305 32. 
 Niyoga (appointment of widows), Ga. 
 xviii, 4, 14; XXVIII, 22. Va. 
 XVII, 58-66. Ba. II, 4, 9-10. 
 
 — forbidden, vol. ii, pp. xxiv-xxv. 
 
 Ap. II, 27, 3-7- 
 Northern Brahmans, vol. ii, p. xxxiii; 
 
 vol. xiv, p. xli. Ap. II, 17, 7- 
 
 Ba. I, 2. 
 Nyaya. See Mimawsa. 
 
 Oath of witnesses, Ga. xiii, 12-13. 
 
 Occupations of castes, Ap. i, i, 6; 
 20, 10-20; II, 10, 4-9. Ga. VII, 
 4-36; IX. I, 7-30; X. Va. II, 
 13-51. Ba. I, lo, 21-30; 18, 
 1-6; II, 4,16-21. See Liveli- 
 hood. 
 
 Officials, royal, Ap. 11, 26, 4-8. Ga. 
 VI, 13; XII, 38. Va. XV, 21-26. 
 
 Officiating priests, Ap. 11, 8, 6-7; 
 
 10, 8-9; II, 19; 27, 18. Ga. 
 V, 27-29; VI, 9; XI, r8; XIV, 
 I ; XV, 14 ; XXI, 12. Va. xi, 2 ; 
 XIII, 50. Ba. I, 3, 45; II, 2, 13, 
 29; 13,5-10; 15,9,17; 11,6,30. 
 
 Om, syllable, Ap. I, 13, 6-8. Ga. i, 
 57. Va. XXV, 9-13. Ba. II, II, 
 6; 18, 25-26; IV, I, 27-28. 
 
 Ordeals, Ap. 11, 11,3; 29, 6. 
 
 Orders, four, Ap. 11, 21, 1-5. Ga. 
 Ill, 2. Va. VII, 1-2. Ba. II, II, 
 12. 
 
 — comparison of four, Ap. 11, 23-24. 
 
 Ga. Ill, 36. Ba. 11, 11, 9-34- 
 Outcasts, Ap. I, 9, 9 ; 11, 2, 7. Ga. 
 
 11, 35; IV, 27; XV, 24. Va. XI, 
 
 9; XIII, 51-52; XIV, 2; XVII, 
 
 20. Ba. II, I, 20; 6, 22. 
 
 — definition of term, Ga. xxi, 6, 
 
 8-10, 13-14. 
 
 — excluded from inheritance, Ap.ll, 
 
 141. Va. XVII, 53. Ba. 11, 3, 
 4Q. 
 
 — intercourse with forbidden, Ap. 
 
 I, 21, 5; 28, 6-10. Ga. XXI, 3; 
 
348 
 
 INDEX TO VOLS. II AND XIV. 
 
 XXII, 33. Va. I, 20-22 ; XX, 45- 
 46 ; XXIII, 36. Ba. 11, 2, 18-25, 
 
 35; 3j 41 ; 5, 8-9. 
 Outcasts, marriage with daughter of, 
 permitted, Va. xili, 53. See 
 Abhijasta caste, exclusion from, 
 readmission into. 
 
 Paija>^a marriage, vol. ii, p. xxiv. 
 
 Ga. IV, 13 ; Ba. I, 20, 9, 13. 
 Pakaya^g-was, Ap. i, 26, 8. Ga. viii, 
 
 i8;x, 65. Va. xxvi, 10. Ba. 
 
 1, 5, 12. 
 
 Palani mode of life, Ba. iii, i, 16 ; 
 
 2, 13. 
 
 Pallavas, vol. ii, p. xxxiii; vol. xiv, 
 p. xlii. 
 
 PaWya, vol. ii, pp. xxxiv-xxxv. 
 
 Pa«ini, vol. ii, pp. xxxv, xxxix-xlii. 
 
 Pa;7§-ab, vol. ii, p. xxxiii. 
 
 Pa;?,^agavya (the five products of the 
 cow), Va. xxvii, 14. Ba. iv, 
 I, 14. 
 
 Panktidusha?/a (defilers of the com- 
 pany), Ap. II, 17, 21. Ga. XV, 
 16-J9, 30-31. 
 
 Panktipavana (sanctifiers of the com- 
 pany), Ap. II, 17, 22. Ga. XV, 
 28, 31. Va. Ill, 19. Ba. II, 
 ^14, 2. 
 
 Paraka penance, Ba. iv, 5, 15. 
 
 Parajava caste, Ga. iv, 16-21. Va. 
 xviii, 9-10. Ba. I, 17, 4; II, 
 
 3, 30- 
 
 Pardon, right of, Ap. II, 27, 20. 
 
 Ga. XII, 52; XIV, 43. Va. xv, 
 
 19; XIX, 40. 
 Parents, Ap. 11, 15, 6. Ga. vi, 3; 
 
 XIV, 15. Va. IV, 20-21. Ba. i, 
 
 11,19-23. See Father, Mother. 
 Paripatra mountains, Va. i, 18. Ba. 
 
 I, 2, 9. 
 Parishad (legal assembly), Ga.xxviii, 
 
 48-49. Va. Ill, 5-7, 20. Ba. 
 
 I, I, 7-16. 
 Partition, Ap. 11, 13, 13-14, i, 6-9. 
 
 Ga. XV, 19; xxviii, 1-17. Va. 
 
 XVII, 40-51. Ba. II, 3, 2-13. 
 
 See Coparcener, Indivisible 
 
 property. Sons. 
 Parva days, Ap. i, 26, 14; 11, 1, 4; 
 
 3, 8. Va. XII, 21. Ba. i, 5, 7; 
 
 21, 17, 19-22. 
 Parva^za-sthaiipaka, Ga. viii, 18. 
 Pataka crimes, Ba. iv, i, 10; 2, 14; 
 
 3, 2. 
 
 Pata;7§-ali, vol. ii, p. xxxix. 
 
 Pataniya crimes, Ap. i, 21, 7-1 1 ; 28, 
 14. Ba, II, 2, i-ii ; IV, I, 10. 
 
 Paulkasa caste, Ap. 11, 2, 6. 
 
 Pavitreshn, Va. xxii, 10. Ba. i, 2, 
 16-17. 
 
 Penances, Ap. 1,18,11-12; 25-29; 
 II, 2, 9; 12, 15-18. Ga. XIX ; 
 xxii-xxili. Va. IV, 32; XIV, 
 33; XVIII, 16; XIX, 40-42; 
 xx-xxiv. Ba. I, 2, 14-17 ; 11, 
 37-41; 12, 12; 19, 16; II, I, 
 1-2, 45; 3, 48-4, 15; III, 4- 
 IV, 2. 
 
 — for secret crimes, Ga. xxiv-xxv. 
 
 Va. xxv-xxviii. Ba. iv, 3-4. 
 
 — how imposed, Ap. 11, 10, 12-16. 
 
 Va. I, 16. Ba. I, I, 14-15. 
 Phonetics, a Vedanga, Ap. 11, 8, 11. 
 Physician, Ap. i, 18, 21; 19, 15. 
 
 Ga. XVII, 17. Va. in, 3 ; xiv, 
 
 2. 
 Pledge, Ga. xii, 32, 35, 42. Va. 
 
 XVI, 16-18. 
 Possession, evidence by, Va. xvi, 10. 
 Pra^apati, the Lord of creatures, 
 
 Ap. 1, 19, 14; n, 4, 4; 7, i; 24, 
 
 7, 13. Ga. V, 10. Va. xiv, 16 
 
 24, 30. Ba. II, 7, 15; 12, 13; 
 
 18, 26; III, 9, 20; IV, 8, 3-5. 
 Pra§-apatya marriage, Ga. iv, 7, Ba. 
 
 I, 20, 3. 
 
 — penance. See ls.rikkh\-d.. 
 Prawagnihotra, description of, Ba. 11, 
 
 12-13. 
 Prawayama (suppressing the breath), 
 a penance, Ap. 11, 12, 15-18. 
 Va. XXV, 3-5, 13, &c. Ba. iv, 
 
 T, 4-10, 20-29. 
 
 Pranuna country, Ba. I, 2, 14. 
 Prasritiyavaka penance, Ba. Ill, 6. 
 Prav/-/ttajin hermits, Ba.ill, 3, 9, 11. 
 Property, acquisition of, Ga. x, 39- 
 42. 
 
 — given up, Va. xvi, 19-20. 
 
 — lost, Ga. X, 36-4.8. 
 
 — of persons unfit for legal business, 
 
 Va. XV, 8. 
 
 — stolen, Ap. 11, 26, 8. Ga. x, 46- 
 
 47. 
 Pulkasa caste, Ga. iv, 19. Va. xviil, 
 
 5. Ba. I, 16, 8, II ; 17, i, 13. 
 Puwsavana rite, Ga. xviii, 14. 
 Punarbhu. See Woman remarried. 
 Punasioma sacrifice, Ga. xix, 7. 
 
 Ba. I, 2, 14 ; III, 10, 6. 
 
INDEX TO VOLS. II AND XIV. 
 
 349 
 
 Punishment, king's duty of, Ga. Xll, 
 45-52. Va. XIX, 40-48. Ba. 
 II, I, 17. See Pardon. 
 
 — of sin after death, Ap. 11, 2, 5-7 ; 
 
 II, II. Ga. XI, 30. Va. xx, 
 
 43-44; XXI, II. 
 
 Pupil, inherits, Ap. II, 14, 3. Va. 
 
 XVII, 82. Ba. I, II, 13. See 
 Student, Teacher. 
 
 Purawa, vol. ii, p. xxviii. Ap. i, 19, 
 
 13; 28,7; n, 22, 24; 23, 3. Ga. 
 
 VIII, 6; X, 19. Va, xxvii, 6. 
 
 Ba. II, 10, 14; IV, 3, 4. 
 Purification of persons, Ap. I, 15, 1- 
 
 16, 15. Ga. I, 28, 35-44; ii> 2; 
 
 XIV, 30. Va. Ill, 26-43, 58-60; 
 
 IV, 37 ; VI, 14-19- Ba. i, 8, i- 
 
 31 ; 9> 5; io,ir-20, 34; II, 36; 
 
 15) 4, 6. 
 
 — of things, Ap. I, 17, 8-13; II, 3, 
 
 9, Ga. I, 29-34. Va. Ill, 44- 
 57, 59, 61-63; XIV, 23-24, 26. 
 Ba. I, 8, 32-53; 9, 1-4, 7-12; 
 
 10, 1-9; 13, II-I4) 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, I. 
 
 Ra^putana, vol. ii, p. xxxii. 
 Rakshasa marriage, Ap. 11, 12, 2, 
 
 Ga. IV, 12. Ba. i, 20, 8, 12. 
 
 See Kshatra marriage. 
 Ramaka caste, vol. xiv, p. xxv. Va. 
 
 XVIII, 4. 
 
 Ra«ayaniya 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. 11, 2, 2-4 ; 
 
 1 1, 10. Ga. XI, 29. 
 jR/g-veda, vol. ii, p. xxiv ; vol. xiv, pp. 
 
 xi-xii, xiv, xl. Ga. xvi, 21. Va. 
 
 XIII, 30. Ba. II, 10, 14 ; IV, 3, 
 
 3; 5, 29. 
 iJigvedins, vol. xiv, pp. xiii-xv. 
 i?/shi, vol. ii, pp. xvii, xxxvii. Ap. i, 
 
 5, 4-5; 13, I ; II, 23, 4-5; 24, 
 
 13-14. Ga. Ill, 29 ; IV, 3 ; 
 
 XVIII, 6; IX, 14. Va. IV, 65; XI, 
 
 48; XII, 51; XXII, 12; XXIII, 
 
 47. Ba. 11,5,4; 6,36; 10, 14; 
 
 1 1-15 ; III, 9, 19, 21 ; 10, 12. 
 i?/shi, persons descended fiom the 
 
 samei?;shi inherit,Ga. xxviii,2 1. 
 Rites procuring success, Ba. iv, 5-8. 
 Roads near fields and houses, Va. xv, 
 
 11-12. 
 Romaka, vol. xiv, p. xxv, p. 94. 
 
 Sacraments, enumeration of, Ga. 
 
 VIII, 14-21. 
 Sacred fire, duty of kindling, Ga. V, 
 
 7-9. Va. VIII, 3 ; XI, 45. Ba. 
 
 1, 5, 6; II, 4, 22. 
 
 — rule for kindling, Ap. 11, i, 13. 
 
 - — extinguishing or neglecting, Ap. 
 
 1,18,32. Ga. XXII, 34. Va. I, 
 
 18 ; XXI, 27. 
 Sacred learning, goddess of, Va. 11, 
 
 8-12. 
 Sacrificer and his wife, Ba. i, 13, 5 ; 
 
 15, 10, 17, 21, 26. 
 Sacrifices, great daily, Ap, i, 12, 15, 
 
 Ga. V, 3-5, Ba. 11, 11, 1-8. 
 
 — jrauta, Ap. 11, 10, i ; Ga. v, 21 ; 
 
 VIII, 19-20; IX, 54; XVIII, 24- 
 
 27. Va. XI, 45-48. Ba. I, 13- 
 
 15 ; II, 4, 23. 
 Sacrificial fee (present), Ap. 11, 9, 9. 
 
 Ga. xxv, 6. Va. xv, 16. Ba. i, 
 
 20, 4; III, 4, 3; 7, 14; 8, 13. 
 Sacrificial thread (string), Ap. i, 31, 
 
 8; II, 4, 22, Ga, i, 36. Va. 
 
 xil, 14, Ba. I, 5, 5; 8, 5-IO- 
 Sages. See i?/shis. 
 Sagotra relation, Ap. 11, 11, 15; 27, 
 
 2, Ga. XVIII, 6. Va. viii, i. 
 
 — inherits, Ga. xxviii, 21. 
 
 — penance for marrying, Ba. 11, i, 
 
 37-38. 
 Sakulya relation, Ba. I, 11, 10, 12, 
 Sale of children, forbidden, Ap, il, 
 
 13, 11-12, 
 
 — permitted, Va. xv, 2. Ba. Par, 
 
 VII, 4, 2. See Daughter, Son 
 bought. 
 Saluting, Ap. I, 5, 12-23 ; 14, 7-30, 
 Ga. II, 30-34; V, 41-42; VI. 
 Va. XIII, 41-46, Ba, I, 3, 25-33, 
 
 44-45 ; n, 6, 38. 
 Samanapravara relation, Ga. IV, 2 ; 
 
 XVIII, I. Va. VIII, I. 
 Samans, vol. ii, p. xlvii ; vol. xiv, 
 
 pp. xvii, xxxix. Ap. 1, 10, 17-18. 
 
 Ga. XVI, 21. Va. XIII, 30, Ba, 
 
 I, 21, 5. 
 
350 
 
 INDEX TO VOLS. II AND XIV. 
 
 Sama-veda, vol. ii, pp. xlvi-xlix ; vol. 
 
 xiv, pp. xvii, xxxix. Va. iii, 19. 
 
 Ba, II, 10,14; IV, 3, 3; 5, r. 
 Samavldhana, vol. ii, p. xlvii. 
 Samprakshalani mode of life, Ba. HI, 
 
 1, 7; 2, II. 
 Sawskaras. See Sacraments. 
 Sawtapana penance, Ba. iv, 5, 13. 
 Samuha mode of life, Ba. iii, 1,7; 
 
 2, 12. 
 
 Sandhya worship, Ap. I, 30, 8. Ga. 
 
 II, lo-ii. Ba. II, 7. 
 SapiH^j'a relation, Ap. 11, 11, 16; 15, 
 
 2, II. Ga. XIV, I, 20, 34, 44 ; 
 
 XV, 13; XVIII, 6. Va.iv, 16, 33; 
 
 VIII, 2. Ba. I, II, I. 
 
 — definition of, Ga. xiv, 13. Va. iv, 
 
 17-19. Ba. I, II, 2, 9. 
 
 — inherits, Ap. li, 14, 2. Ga. xxvill, 
 
 21. Va. XVII, 81. Ba. I, II, II. 
 Sarasvati river, Va. I, 8, 15. Ba. I, 
 
 2, 9, 12. 
 Sarvapr/sh^^a sacrifice, Ba. I, 2, 14. 
 Satyasha^/^a. See Hirawyake^in. 
 Satyasha^/^ins, vol. ii, p. xvi. 
 Sautramawi sacrifice, Ga. viii, 20. 
 Sauvira country, Ba. i, 2, 13-14. 
 Savarwa caste, Ga. iv, 16. Ba. i, 
 
 16, 6. 
 Savitri verse, Ap. l, i, 9, 23 ; 26, 14 ; 
 
 27, I. Ga. I, 12, 55; XIX, 12; 
 XX, 8; 21,11; 23,21; 24,11. 
 Va. II, 3 ; XI, 74, 76 ; xxi, 6-8 ; 
 XXII, 9 ; XXIII, 20, 35 ; xxv, 9, 
 12-13; XXVII, 18. Ba. I, 16,16; 
 
 11,7,5-7; 17, 14,41; IV, 1,27- 
 
 28, &c. 
 
 Sayawa. See Madhava. 
 
 Sea, going to, Ba. I, 2, 4; 11, 2, 2. 
 
 Self-defence, Ga. vii, 25. Va. ill, 
 
 15-18, 24. Ba. I, 18, 12-13. 
 Sha««ivartani mode of life, Ba. iii, i, 
 
 7; 2, 1-4. 
 Sho^ajin sacrifice, Ga. viii, 19. 
 Siddho;7/^M mode of life, Ba. iii, 1,7; 
 
 2, 16-17. 
 Simantonnayana rite, Ga. viii, 14. 
 Siwhavarman II,king,vol.ii,p.xxxiii. 
 Sindh country, Ba. I, 2, 13. 
 Sinful men (enasvina/?), Ap. li, 12, 
 
 22. Ga. I, 18. 
 Singing, Ap. 11, 25, 13. 
 
 Sipping water, Ap. i, 4, 20-21 ; 15, 
 1-16,14. Ga. I, 28, 36 ; IX, 10- 
 II. Va. Ill, 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. 11, 12, 
 
 13-14. Ga. xxin, 21. Va. i, 
 
 18; XX, 4-5. 
 Smr/ti (tradition), Ap. 11, 4, 24 ; 15, 
 
 26. Ga. I, 2. Va. I, 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. II, 14, 2. 
 
 — definition of term, Ap. i, 30, 1-5. 
 
 — duties, Ap. i, 30, 6-32, 29. Ga. 
 
 IX. Va. XII. Ba. i, 5; 11, 5, 
 10-6, 42. 
 Soma-sacrifice, Ap. I, 24,6, 24; 27, 
 
 2. Ga. VIII, 20. Va. viii, 10; 
 XI, 46. Ba. I, 13,7, 9, 31. 
 
 Son, adopted, Ga. xxviii, 32. Va. 
 
 XV, 6-10; XVII, 28-29. Ba. II, 
 
 3, 20, 31. Ba. Par. vii, 4, 16. 
 
 — begot on widow or wife, Ap. 11, 
 
 13, 6-7. Ga. XVIII, 8-14; 
 XXVIII, 23, 32. Va. XVII, 6-10, 
 14,63-64. Ba. II, 3,18-19, 31, 
 
 34-35. 
 
 — born after partition, Ga. xxviii, 
 
 29. 
 
 — born secretly, Ga. xxviii, 32. 
 
 Va. xvii, 24. Ba. 11, 3, 22, 31. 
 
 — bought, Ga. xxviii, 33. Va. xvii, 
 
 31-32. Ba. II, 3, 28, 32. 
 
 — cast off, Ga. xxviii, 32. Va. 
 
 XVII, 36-37. Ba. II, 3,23, 31. 
 
 — effecting partition against father's 
 
 will, Ga. XV, 19. 
 
 — eldest (share), Ap. 13,13 ; 14,5-6, 
 
 10, 12-13. Ga. XXVIII, 3, 5-9. 
 Va. XVII, 42-43. Ba. II, 3,4, 6, 
 9, 12. 
 
 — legitimate, Ap. 11, 13, 1-12. Ga. 
 
 XXVIII, 32, 34. Va. XVII, 13. 
 Ba. ir, 3, XI, 14-15, 31, 33. 
 
 — made, Ga. xxviii, 32. Ba. 11, 3, 
 
 21, 31. 
 ■ — middlemost (share), Ga. xxviii, 
 6. Va. xvii, 44. 
 
 — not liable for father's debt, Va. 
 
 XVI, 31. 
 
 — ofappointeddaughter,Ga. XXVIII, 
 
 33. Va. XVII, 17. Ba. 11, 3, 
 15-16, 31. 
 
 — of pregnant bride, Ga. xxviii, 33. 
 
 Va. xvii, 27. Ba. II, 3, 25, 32. 
 
 — of remarried woman, Ga. xxv, 18; 
 
INDEX TO VOLS. II AND XIV. 
 
 351 
 
 XXVIII, 33. Va. XVII, 18-20. 
 Ba. II, 3, 27, 32. 
 Son of 5udra wife, Ga. xxvill, 39, 45. 
 Va. XVII, 38. Ba. 11, 3, 28, 32. 
 
 — of unmarried daughter, Ga. 
 
 xxviii, 33. Va. XVII, 22-23. 
 Ba, II, 3, 24, 32, 
 
 — only son not to be adopted, Va. 
 
 XV, 3-4, Ba. Par. vii, 4, 4-5. 
 
 — self-given, Ga. xxviii, 33. Va. 
 
 XVII, 33-35. Ba. II, 3, 28, 32. 
 
 — youngest (share), Ga. xxvili, 7. 
 
 Va. XVII, 44. 
 Sons by several wives of equal caste 
 (shares), Ga. xxviii, 14-17. 
 
 — by wives of different castes 
 
 (shares), Ga. xxviii, 35-38. 
 Va. XVII, 47-50. Ba. 11, 3, 10, 
 12. 
 
 — by wives of higher caste, Ga. 
 
 XXVIII, 45. 
 
 — inherit equally, Ap. ll, 13, 2 ; 14, 
 
 I ; II, 14. Ba. II, 3, 3. 
 
 — merit and duty of begetting, Ap. 
 
 II, 24, 1-4. Va. XVII, 1-5. Ba. 
 "j iij 33-34; 16, 2-14. 
 
 — 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. 11, 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. 11, 1, 10; 29, 17. Ba. 
 
 I, 5, 6. 
 Student, Ap. 11, 6, 1-2, 12-13; 21, 
 
 I, 5; 26, 13. Ga. Ill, 1 ; X, 12 ; 
 
 XIV, 1. Va. VII, 2 ; XI, 5. Ba. 
 
 11,17, 2. 
 
 — duties of, Ap. i, 2, 11-7, 19; 13, 
 
 9-20; 14, 3-5; II, 9, 13. Ga. 
 I, 46-54; II, 7-51. Va.vi, 19- 
 21; VII, 7-17. Ba. I, 2-4; II, 
 
 13, 7-9- 
 
 — penances for, Ap. i, 26, 8-27, 2. 
 
 Ga. I, 58-61; XXIII, 16-20; 
 XXV, 1-6. Va. XXIII, 1-4, 7-9; 
 11-13. Ba. II, 1, 25-35; III, 4; 
 IV, 2, 10-11. 
 
 — professed, Ap. 11, 2 1, 6-7. Ga. in, 
 
 4-9. Va. VII, 4-6. Ba. II, II, 13. 
 
 — returned home, Ap. i, 7, 20-8, 3 1 ; 
 
 13,5; 14)7-3°; 18,9-12. Ba. 
 I; 5. 
 
 Suicide, Ap. i, 28, 17. Ga. xiv, 12. 
 
 Va. XXIII, 14-21. 
 Surash/ra country, Ba. i, 2, 13. 
 Surety, Ga. xii, 41. Va. xv, 31. 
 Suta caste, Ga. iv, 17, 18. Va. 
 
 xviii, 6. Ba. I, 17, I, 8. 
 
 i'aliki, vol. xiv, p. xl. 
 
 5alina (householder), Ba. ll, 12, 1; 
 
 17, 3; III, r. 1-3. 
 5aiikhayana, vol. ii, p. xiii. 
 5atapatha-brahma«a,vol. ii, p.xxxix ; 
 
 vol. xiv, pp. xvii, xxxix. 
 i'a/yayanins, vol. ii, p. xv. 
 5aunaka, Ba. 11, 10, 14. 
 SWoflk/A mode of life, Ba. in, i, 16 ; 
 
 2, 14. 
 5iras, text, Va. xxi, 6-8; xxv, 13. 
 
 Ba. IV, I, 28. 
 
 — vows, vol. xiv, p. xvii. Va. xxvi, 
 
 12. Ba. II, 14, 2. 
 S'ish/as, Va. I, 5-6; vi, 42-43. Ba. I, 
 
 1, 4-6 ; 2, 8; II, 2, 22 ; in, 2, 26. 
 5iju Angirasa, Ba. i, 3, 47. 
 S'ljukrik^/jra. penance, Va. xxiil, 42- 
 
 43. Ba. IV, 5, 7. 
 5raddha (sacrifice to the Manes), 
 
 Ap. 1, 10, 26, 28; II, i6, 1-2. 
 
 Ga. VIII, 18; XV ; xvi, 34. Va. 
 
 XIII, 15-16. Ba. II, 14-15. 
 
 — daily, Ap. 1, 13,1; 11,4,5-6; 18, 
 
 4-16. Va. XI, 5. Ba. 11, 11, 
 
 r, 3. 
 
 — materials for, Ap. 11, 16, 23-17, 3 ; 
 
 18, 1-3. Ga. XV, 6, 15. 
 
 — monthly, Ap. 11, 18, 17; 19, 19- 
 
 21 ; 20, 1-2. 
 
 — persons to be fed, Ap. 11, 17,4-23. 
 
 Ga. XV, 5,7-11, 16-30. Va. XI, 
 17-20, 27-29. Ba. II, 14, 2-6, 
 15, 10-11. 
 
 — special rites, Ap. 11, 18, 19-19, 17, 
 
 22 ; 20, 3-20. 
 
 — time for, Ap. 11, 16,4-22 ; 17, 23- 
 
 25. Ga. XV, 2-5. Va. xi, 16, 
 
 36, 43-44- 
 i'ramawaka, rule or sutra,Ga. iii, 27. 
 
 Va. XI, 10. Ba. 11, 11, 15. 
 5ravaffi rite, Ga. viii, 18. 
 5rotriya (a learned Brahmawa), Ap. 
 
 h 3,34; 10, 11-13; 14, 13) 30; 
 19) 33; 24,24; II, 7,17; 14,13; 
 17, 22 ; 26, 10. Ga. v, 20, 30— 
 32; VI, 17, 25; X, 9; XII, 38; 
 xiv,28; XV, 9 ; xxii,3o; xxviii, 
 50-52. -Va. Ill, 8, i9;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. 11, 6, 4. 
 
 — inherits Brahman property, Ga. 
 
 XXVIII, 41. 
 Sudra caste : — 
 
 — duties and position, Ap. 1,1, 3- 
 
 7; 3, 41; 5, 16; 9, 9-11; 14, 
 29; 17, i; 26, 9; II, 3, 4-9; 
 4, 19-20; 6, 9-10; II, 26, 15. 
 Ga. V, 42; VI, lo-ri; x, 42, 
 50-65; XII, 13; XIII, 13; xiv', 
 5; XVI, 19; XVIII, 24. Va. II, 
 I, 20; III, 34 ; IV, 24; XI, 10; 
 
 XVI, 30; XVIII, 12-14; XXVII, 
 
 16. Ba. I, 8, 22-23; io> 20; 
 16, I, 5; 18, 5-6; 20, 13-15; 
 21, 15; II, 5, 14; III, 8, 18. 
 
 — knowledge of, Ap. 11, 29, 11. 
 
 — murder of, Ap. i, 24, 3. Ga. 
 
 XXII, 16. Va. X, 33, 40. Ba. 
 
 I, 18, 5; II, I, 10. 
 
 — penances and punishments for, 
 
 Ap. I, 26, 4; II, 27, 9-16. Ga. 
 XII, 1-7, 12, 15. Va. XXI, I, 5. 
 Ba. I, 19, 3; II, 3, 52. 
 
 — food and gifts of, Ap. i, 7, 20-21 ; 
 
 16, 22; 18, 13-15; 21, 17; II, 
 18, 2. Ga. IX, II ; XVII, 5 ; 
 XX, I. Va. IV, 26-29; XIV, 4. 
 Ba. II, 3, i; III, 6, 5; iv, 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, 11; 
 XVIII, 17-18. Ba. II, I, 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. iii, 3 ; xv, 
 
 II. Ba. II, I, 6. See Son of 
 ■Sudra wife. 
 
 5una^jepa, Va. xvii, 31, 34-35. 
 5vapaiia caste, Va. xxvii, 13. Ba. i, 
 
 16, 9; 17, II ; IV, 5, 13. 
 iSvetaketu, vol. ii, pp. xxvi, xxxvii- 
 
 xxxix. Ap. I, 5, 6 ; 13, 18. 
 
 Taittiriya-ara«yaka, vol. ii, pp. xxv, 
 xlviii,lvi; vol.xiv,pp.xvii,xxxix. 
 
 — brahniawa, vol. ii, p. xxv. 
 
 — sawhita, vol. xiv, p. xxxix. 
 
 — veda, vol. ii, p. xxxii. 
 
 Taptakr/y^X'/jra penance, Va. xxi, 18 ; 
 
 XXIII, 16. 
 ^- description of, Va. xxi, 20. Ba. 
 
 II, 2, 37; IV, 5, 10. 
 Tarpa«a, Ga. iv, 5. Ba. 11, 9-10. 
 Taxes, Ap. 11, 26, 9-17. Ga. x, 
 
 24-35. Va. I, 42-44; XIX, 15, 
 23-24, 26-28, 37. Ba. I, 18, T, 
 14-15. 
 Teacher, Ap, i, i, 14-17; 2, 11-7, 31 ; 
 io> 4; 13, 9-20; 14, 6; II, 5, 
 2-1 1 ; 8,6; 27,20. Ga. I, 45- 
 61; II, 18, 21-29, 37-40, 50; 
 
 III, 5-6; V, 27; VI, 3; XI, 31- 
 32 ; XIV, 28. Va. VII, 4-6, 10, 
 12-14; XIII, 39, 48, 50. Ba. I, 
 3, 21-22, 25-32, 35-38; 4, 1-2; 
 1 1, 28. 
 
 — definition of term, Ap. i, i, 10-13. 
 
 Ga. I, 9-10. Va. II, 3-5 ; III, 21. 
 
 — duties of, Ap. I, 8, 24-31; 32, 
 
 1-15; 11,5, 16-6, 2. Ga. II, 
 
 42-44; XV, 14; XVI, 3-4. 
 
 — inherits, Ap. 11, 14, 3. Va. xvii, 
 
 82. Ba. I, II, 13. 
 
 — non-Brahmanical, Ap. 11, 4, 25- 
 
 27. Ga. VII, 1-3. Ba. i, 3, 
 41-43. 
 
 — penance for, Va. xxiii, 10. Ba. 
 
 II, I, 23-24. 
 
 Teacher's fee, Ap. i, 7, 19-22; li, 
 10, I. Ga. II, 48. 
 
 — son, Ap. I, 7, 30,9; 11,18, 31-32; 
 
 III, 7; XIV, 28. Va. XIII, 40. 
 Ba. I, 3, 36, 44 ; II, 28. 
 
 — teacher, Ap. i, 8, 19-21. Va. 
 
 XIII, 54. 
 
 — wives, Ap. I, 7, 27. Ga. 11, 18, 
 
 31-34; XIV, 28. Va. XIII, 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. li, 1, 16-17 ; 
 2, 3, 10. 
 
 — punishments for, Ap. 11, 27, 16- 
 
 17; 28,10-12. Ga. xir, 15-18, 
 43-45. Va.xix,38. Ba.i,i8,i8. 
 
 Times of distress, Ap. i, 20, 10-21, 
 4; II, 4, 25-27. Ga. VII ; IX, 
 37. Va. II, 22-39. Ba. I, 3, 
 41-44; 4, 16-21. 
 
 Tirthas, Va. iii, 26, 64-68. Ba. i, 
 8, 14-16. 
 
 Tolls, Va. XIX, 25. 
 
INDEX TO VOLS. II AND XIV. 
 
 353 
 
 Toyahara hermits, Ba. iii, 3, 9, 
 
 13- 
 Trade, Ap. i, 20, 10-21, 4. Ga. vii, 
 8-21; 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. 
 
 Ill, 13-14. 
 Trimadhu, ^ Ap. 11, 17, 22. Ga. 
 Triwa,iiketa, / xv, 28. Va. ill, 19. 
 Trisuparwa, ) Ba. 11, 14, 2. 
 Tulapurusha penance, Ba. iv, 5, 22. 
 Twilight devotions. See Sandhya 
 
 worship. 
 
 Uddalaka penance, Va. xi, 76-77. 
 Ugra caste, Ap. i, 7, 20-21; 18, i. 
 Ga. IV, 16. Va. xviii, 8. Ba. 
 
 I, 16, 7, 10; 17, I, 5, 9, II. 
 Ukthya sacrifice, Ap. 11, 7, 4. Ga. 
 
 VIII, 20. 
 Unma_§-^aka hermits, Ba. in, 3,9-10. 
 Unnatural crime, Ap. i, 26, 7. Ga. 
 
 XXV, 7. Va. xii, 22. Ba. iv, i, 
 
 Upadhyaya (sub-teacher), Ap. i, 9, 
 1-2 ; 10, 2. Ga. XVI, i, 40, 44. 
 Va. XIII, 1-4. Ba. i, 12, 16; 
 21, 12 (note). 
 
 Upanishad, Ap. il, 5, i. Ga. xix, 
 
 12. Va. XXII, 9. Ba. 11, 18, 
 15 ; III, 10, 10. 
 
 Upapataka crimes, Ga. xx, 17; xxi, 
 11; XXII, 34. Va. I, 23. Ba. 
 
 II, 2, 12-14; IV, I, 7-8. 
 Upavrit country, Ba. I, 2, 13. 
 TJjanas, vol. ii, p. xlvi ; vol. xiv, p. xli. 
 
 Ba. II, 4, 26. 
 Usurer, usury, Ap. i, 18, 22 ; 27, 10 ; 
 
 II, 10, 7. Ga. X, 6, 49 ; xv, 18. 
 
 Va. II, 40-43; XIV, 3. Ba. i, 
 
 10, 21-25. 
 Utathya, vol. ii, p. xlvii. 
 
 Vaj-asaneyaka, vol. ii, p. xxv. Ap. i, 
 17, 31. Va. XII, 31 ; XIV, 46. 
 
 Vajg-asaneyi-brahma«a, vol. ii, p. xxv; 
 vol. xiv, p. xxxix. Ap. i, 12, 3. 
 
 — jakha, Va. viii, 19 ; xxiii, 13. 
 
 Vaidehaka caste, Ga. iv, 17, 20. Ba. 
 
 1, 16, 8 ; 17, I, 10, 12. 
 Vaikhanasa. See Hermit. 
 
 Vai«a caste, Ap. 11, 2, 6. Va. xviii, 
 
 2, Ba. I, 16, 8, 10; 17, I, 12. 
 Vaijvadeva sacrifice, Ap. l, 13, i ; 11, 
 
 3, 1-16; 4, 13; 9, 5. Ga. V, 3, 
 
 [14] 
 
 9-10. Va. XI, 3. Ba. II, 3,5,11; 
 6, II, 1-2. 
 
 Vaijvanara offering, Va. xxii, 10. 
 Ba. I, 2,15,17. 
 
 Vaijya caste, duties, occupation?, 
 and position, Ap. i, i, 3-5, 
 18, 21; 2, 36-38, 40; 3, 2, 6, 
 29; 5, 16; 14, 23, 28; II, 4, 
 
 18, 25-27; 10, 7. Ga. I, II, 
 14-17, 21, 23-24, 26; X, I, 42, 
 49 ; XIV, 3, 24. Va. I, 24 ; 11, 
 18-19, 22; III, 24, 28; XI, 51, 
 54, 57, 60, 63, 66-67, 70, 73. 
 Ba. I, 3, 9, II, 15, 17; 10, 21; 
 16, 4; 18, 4; 20, 13-14; II, 4, 
 18. 
 
 — murder of, Ap. i, 24, 2. Ga. xxii, 
 
 15. Va. XX, 32, 34, 39. Ba. I, 
 
 19, 2 ; II, I, 9. 
 
 — punishments for, Ga. xir, 10, 14, 
 
 16. Va. XXI, 2, 4. 
 Vawja-brahma«a, vol. ii, p. xlvi. 
 Vanga country, Ba. i, 2, 14. 
 Varshyaya«i, vol. ii, p. xxvi. Ap. I, 
 
 19, 5, 8; 28, I. 
 Vasish//.)a, Va. ii, 51 ; xxiv, 5 ; xxx, 
 
 II. 
 Vasish/^a Dharmajastra, vol. xiv, 
 
 pp. xi-xxviii. 
 Vasso of Buddhists, vol. ii, p. Iv, 
 
 p. 191. 
 Vayubhaksha hermits, Ba. in, i, 9, 
 
 14. 
 Vayu-pura«a, vol. ii, p. xxix. 
 Veda, authority of, Ap. i, i, 2, 13, 
 
 2i;ii, 23, 9. Ga. I, I ; VI, 23. 
 
 Va. I, 4. Ba. I, I, I. 
 
 — definition of, Ap. 11, 8, 13. 
 
 — divulging or felling, Ga. xx, 1. 
 
 Ba. I, II, 36. 
 
 — neglect of, Ap. i, 2 1, 8. Ga. xxi, 
 
 11 ; xxii, 34. Va. I, 18 ; xx, 
 12. Ba. I, 10, 26. 
 
 — purifying power of, Ga. xix, 1 1- 
 
 12. Va. XXII, 8-9 ; XXVII, 1-9. 
 Ba. Ill, 10, 9-10. 
 
 — recitation of. See Veda-study. 
 Vedanta, vol. ii, p. xxvii. Ga. xix, 
 
 12 ; Va. XXII, 9. Ba. Ill, 10, 10. 
 Veda-study, duty of, Ap. 11, 10, 4; 
 
 21,4. Ga. X, I. Va. II, 14, 16, 
 18; 111,1-12; XI, 48. Ba. I, I, 
 10-14; 10,26-30; 11,18,24-25. 
 
 — duration of annual term, Ap. I, 9, 
 
 1-3. Ga. XVI, 1-2. Va. xiii, 
 I, 5-7. Ba. I, 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.xlll,8-4o; XVIII, 12- 
 13; XXIII, 36. Ba. I, 21, 4-22. 
 
 — private daily, Ap. 1, 11, 22-12, 16; 
 
 13, i; 15, I ; 18, 33; II, 5, 3; 
 
 21, 10; 22, 19. Ga. V, 4, 9 ; IX, 
 
 26. Ba. II, II, I, 6-8. 
 Vedot'sarga, Ap. i, 10, 2. Ga. xvi, 
 
 40. 
 Vi^wanejvara, vol. ii, p. xliii ; vol.xiv, 
 
 p. XXV. 
 
 Vindhya mountains, Va, i, 9. 
 Vijva^it sacrifice, Ga. v, 20. Ba. 11, 
 
 5, 19- 
 Vovi's for the Veda, Ap. i, 1 3, 9. Ga. 
 
 ^ VIII, 15. 
 
 Vratapati-ish/i, Va. xxii, 10. Ba. i, 
 
 . 2, 17. 
 Vratya, vol. ii, p. xxv. Ba. i, 16, 16 ; 
 
 Vratyastoma, Ga. xix, 8. Va. xi, 
 
 79. 
 Vr/shaparvan, Ba. 11, 4, 26. 
 Vyahritis, vol. ii, p. xlviii. Ap. i, 2, 
 
 3. Ga. I, 51 ; xxv, 8. Va. xv, 
 
 6; xxiii, 23, 46, &c. Ba. i, 6, 
 
 6; II, 7, 2; II, 6, &c. 
 
 Wages, lost, Va. xvi, 16. 
 Waterpot, duty of carrying, Ba. i, 
 
 5, 4; 6; 7, 
 Way, right of, Ap. 11, 11, 5-9. Ga. 
 
 VI, 23-25. Va. XIII, 58-60. 
 
 Ba. II, 6, 30. 
 Weights. See Measures. 
 Widow, Ga. xviii, 4-14; xxxviii, 
 
 22. Va. XVII, 55-56. Ba. 11, 
 
 4j 7-IO. ^e Niyoga, Son 
 
 begotten on. 
 Wife, duties and position of, Ap. 11, 
 
 I, i; 14, 16-18; 27, 2-7; 29, 
 
 3-4, Ga. xviii, 1-3. 
 
 — duty of guarding, Ap. 11, 13, 7. 
 
 Ba. II, 3, 34-35; 4, 2. 
 
 — of emigrant, Ga. xviii, 15-17. 
 
 Va. XVII, 75-80. 
 
 — inherits, Ap. 11, 14, 9. Ga. xxviii, 
 
 21. 
 
 Wife, qualifications required, Ap. 11, 
 
 13, 1-9 ; IV, 1-5. Va. VIII, 1-2. 
 
 — repudiation and supersession, Ap. 
 
 I, 28, 19; II, II, 12-14. Va. 
 
 XIII, 49; XXI, 9-10. Ba. II, 4, 
 6 ; IV, I, 20. 
 
 Wives, all mothers through one son, 
 Va. XVII, II. 
 
 — of several castes, Ga. iv, 16. Va. 
 
 I, 24-25. Ba. I, 16, 2-5. See 
 Adultery,Connubial intercourse. 
 Husband, Marriage, 5udra caste. 
 
 Witnesses, Ap. 11, 11, 3 ; 29, 7-10. 
 Ga. XIII, 1-25. Va. XVI, 10, 13- 
 
 14, 27-36. Ba. I, 19, 7-16. 
 Woman, duties and position, Ap. i, 
 
 14,21,23, 30; II, 11,7; 15, 10, 
 18 ; 26, II ; 29, II, 15. Ga. 
 XVIII, 1-3. Va. Ill, 34; V, 1-2; 
 XXVIII, 1-9. Ba. I, 8, 22-23; 
 
 n, 3, 44-47 ; 4; 4-5. 
 
 — menstruating, Ap. i, 9, 13. Ga. 
 
 XIV, 30; XXIII, 34; XXIV, 4-5. 
 
 Va. IV, 37 ; V, 5-9 ; xxviii, 1-6. 
 Ba. 1, 11,34-35; 19,5; n, I, 12. 
 
 — murder of, Ap. i, 25, 5, 9. Ga. 
 
 XXII, 12, 17, 26-27. Ba. I, II, 
 34-35; 19. 3, 5; n, I, II. 
 
 — property of, Va. xvi, 16. Ga. 
 
 XXVIII, 24. 
 
 — remarried, Va. xvii, 19-20. See 
 
 Son of remarried woman. 
 
 Ya^;7avalkya, vol. ii, p. xxxviii. Ba. 
 
 II, 9, 14. 
 
 Ya^ur-veda, Ga. xvi, 21. Va. xiii, 
 30. Ba, II, 10, 14; IV, 3, 3; 5, I- 
 
 — 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. l, 2, 
 
 10. 
 Yavana caste, vol. ii, p. Ivi. Ga. iv, 
 
 21. 
 Yayavaras, Ba. 11, 12, i ; 17, 3 ; iii, i, 
 
 I, 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. 
 
 w 
 
 Vol. II. 
 
 Page xxxii, note i. INIaitrayawiyas still exist in Gujarat, see Report 
 on Sanskrit MSS. for 1879-80; Schroder, Maitrayam Sawhita, 
 pp. xxii-xxiii. 
 
 P. xxxii, 1. I. Rao Saheb V. N. Mawa'lik, Vyavahara Mayukha and 
 Ya^;7avalkya, 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 Dravi^as actually follow 
 the Sakha. His dissent really refers to the Kohkawasthas, the division 
 to which he himself belongs. Among the latter those who originally 
 were Apastambiyas have partly gone over to the Hairawyake^as. But 
 in the old hst of the Konkanastha families (see Elph. Coll. collection 
 of 1867-68, CI. xii, no. 5) which I procured from Mr. Limaye of 
 Ash/e, the families which really are Apastambiyas are carefully enu- 
 merated. Both in Puwa and Bombay I have met with a number of 
 Brahmans, who called themselves sometimes Dejasthas and some- 
 times Kofika«asthas, and were able and willing to recite portions of 
 the Apastamba Sutras for a small consideration. 
 
 P. xxxvii, note i. The date of the Kajika vr/tti has been shown by Pro- 
 fessor Max Miiller to be about 650 A. d. 
 
 P. xlix, 1. 10, /or Baudhayana I, i, 21, read Baudhayana I, i, 2-6. 
 
 P. xlix, 1. 28,/or Baudhayana l, i, 17-24, read Baudhayana I, i, 2, 1-8. 
 
 P. li, note I, 1. 5 seqq.,/or Baudhayana ill, 5, read Baudhayana HI, 10. 
 
 P. 78, 1. 32 (Ap. I, 9, 23, 28, note), /or Baudhayana, Pr. i, Adhy. 10, read 
 Baudhayana I, 10, 19, i. 
 
 P. 90, 1. 33 (Ap. I, 10, 29, 9, note), /or Baudhayana Pr. i, Adhy. 12, read 
 Baudhayana II, i, 2, 18. 
 
 P, 176, 1. 20 (Ga. I, 28, note), r^^^Vasish/^a iii, 43. 
 
 P. 206, 1. 33 (Ga. VI, 5, note), /or Manu in, 123, read Manu li, 123. 
 
 P. 210, 1. 18 (Ga. VII, 17), for others read for another. 
 
 P. 222,1. 13 (Ga. TX, 61), r^^^Nor shall he bathe, &c. 
 
 P. 254, 1. 9 (Ga. XV, 17), r^«^ Whosoever lives, &c. 
 
 P. 291, 1. 2-3, /or 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. Ill, 56, note),/or Baudhayana i, 5, 52, read Baudhayana 
 
 I, 5, 9,11. 
 P. 50, 1. 9 (Va. XI, 7). Govindasvamin on Baudhayana li, 7> i3j 3 gives 
 
 A a 2 
 
356 ADDITIONS AND CORRECTIONS TO VOLS. II AND XIV. 
 
 for pradata^^ the reading pra^ata>6, '(newly)-confined women,' which 
 seems to be the correct one. Owing to the peculiar Indian pro- 
 nunciation of ga as a d 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, 21), for pradata^ read pra^ataZ), '(newly)-confined 
 women.' 
 
 P. I02, 1. 12 (Va. XIX, 48), read for a sacrificial session. 
 
 P. Ill, 1. 27 (Va. XXI, 6, note). The 5iras text occurs Taitt. Ar. x, 35. 
 
 P. 122, 1. 19 (Va. XXIII, 39), dele which does not cause loss of caste. 
 
 P. 127, 1. 31 (Va. XXVI, ^),for Manu li, 251, read Manu xi, 251. 
 
 P. 206, 1. 19 (Ba. I, II, 20, 12), for the sixth read the fifth. 
 
 P. 207, 1. 1 (Ba. I, II, 20, 11), 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 Yi^rikkhrdt. 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-sutra I, 4, end, and 5.' 
 
TRANSLITERATION OF ORIENTAL ALPHABETS. 
 
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 ootvcocsO^cvieo-'tiiOCD 
 
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