WITH
A LITERAL PROSE ENGLISH TRANSLATION*
EDITED AND PUBLISHED BV
MANMATHA NATH DUTT (Shastri), M-A ,
Rector, Keshiib Academy,
r of the English Translations of the Rdmayanam, Mahd' vatamt Srimadbhdgavatam, Mahdntrvdna-Tantram, ffarivams'a, Agni Purdnam, Mdrkandeyz Purdnam, frt , &e.
C. DAS, ELYSIUM PRESS,
CHAPTER V **
Vedas 3 F0RIAPUKUR STREET. CHAPTER X «•«.*
articles o,
CHAPTER XV
marriage BI gifts ,
PK i
1902
TABLE OF CONTENTS
Gautama Samhitd.
SUBJECTS.
CHAPTER I.— Investiture with sacred thread Rules of purification ... ..» •»•
Regulation about studies ... ... ...
CHAPTER II.— Duties of a preceptor and a student ... CHAPTER III.— Other modes of life : a general
account
CHAPTER IV.— Various forms of marriage and the status of issues therefrom
CHAPTER V. — The duties of a householder towards his wife, preceptor, guests, Brahmahas and others
CHAPTER VI. — Various forms of reverence and courtesy : forms of address ... ...
CHAPTER VII. — Occasions when any caste may follow an interdicted calling ... ... ...
CHAPTER VIII. — The vows of a Brahmana
CHAPTER IX. — Further duties of a Brahmarta : General duties of others
CHAPTER X. — Duties of a king, a Vais'ya and a S'udra CHAPTER XI.— The royal duties of a king CHAPTER XII.— Punishment for abusing a Brahmana
Law about capital and interest ... ,,.
Law about payment of debt ... ,,, ...
Law about theft ... .... ... .,,
CHAPTER XIII.— Law of evidence
CHAPTER XIV. — Uncleanness consequent on birth and death
CHAPTER XV. — Regulations about S'raddhas
CHAPTER XVI —Regulations about the study of the Vedas
CHAPTER XVII. — Regulations about the various articles of food and drink ...
SHAPTER XVIII. — The position of women : their marriage End children
655
657
658
658—661
662 — 663 663 —665 666—668 669—670
670—671 678—673
673 — 677
677—681
681—683
683 — 684
685
686
686
687—688
688 — 689 690 — 693
693— 696 696 — 698 698—699
CONTENTS.
SUBJECTS.
CHAPTER XIX — Sinful deeds ,., ,., 701 — 702
CHAPTER XX —Effects of sinful deeds ... ... 703
CHAPTER XXI — Position of regicide and of an in-
sulter of the Veda ... ... ... 704—705
CHAPTER XXII — Definition of degraded persons ... 706—707 CHAPTER XXIII. —Punishment for Brahmanicide ... 707 Atonement for various other murders and for des- truction of animats ... ... ... 708—709
CHAPTER XXIV.— Penance for drinking wine and other interdicted articles ... ... ... 709 — 711
CHAPTER XXV.— Penance for receiving an interdicted
article ... ... ... Mt 7If
CHAPTER XXVI.— The vow of an Avakirni ... 713
CHAPTER XXVII.— Krichha penartce ... ,r, 714—715
CHAPTER XXVIII — Chandrayana penance .,, 716
"CHAPTER XXIX.— Partition of a property amongst
eons ; law of succession .,, .»« M, t
GAUTAMA. SAMHITA'.
CHAPTER I.
THE VtdaS) and the ethical rules, observed by those, well-versed in them (Vtdas}, are the source of virtue (morals). Even great men are (sometimes) found to transgress the moral laws and to act improperly. Through an innate weakness of the heart, the great sometimes lose sight of the true end of life. In a conflict between two equally authoritative opinions on a particular sub- ject, one of them must be followed.
A Brahmana child should be invested with the holy thread (either) at the fifth, eighth, or ninth year of his life. The computation should be made inclusive of the period of his inter-uterine life. This rite of investure is a second birth. Hence, he, who invests him with the thread, is his preceptor, inasmuch as'Jt is he who teaches him the Vedas. Sons of Kshatriyas, and of Vais'yas should be respectively invested with the holy thread at the age of eleven and twelve. A Brahmana child, not invested with the thread before he is sixteen, becomes degraded. Sons of Kshatriyas and of Vais'yas, not res- pectively invested with the holy thread before their twenty-second and twenty-fourth year, are likewise degraded. Girdles (Munjis) made of Kus'a blades, of bow-strings, and of cotton twists should be respectively used by Brdhmanas, Kshatriyas and Vais'yas during the ceremony of investiture ; and they should respectively wear, atjhe time, goat-skins, or skins of antelope, or oi Ruru (dear), and cloths made of hemp twists, or silk
656 Gautama Saihhitd.
cloths, and those known as Chira Kutapas (cotton home-spuns). Cloths made of cotton-twists may be used by members of all twice-born castes on the occasion. Certain authorities aver that Brdhmanas should wear cloths made of twists of trees ; Kshatriyas should wear cloths dyed with Manjisthd ; and Vais'yas, those tinged with turmeric, on the occasion.
Rods made of Vilva of Palasha wood should be used by Brahmanas*; those made of Ashvathva and Pilu wood should be respectively used by Kshatriyas and Vais'yas, in connection with investiture ceremonies ; or rods made of the wood of any sacrificial t^ree may be used by members of all the (twice-born) castes, on the occasion. The rods should be made of whole-skinned wood, and be of sufficient lengths to respectively reach the crowns, foreheads, and tips of noses of Brahmana, Kshatriya and Vais'ya infants, during the celebration of the ceremony.
A Brahmana child should shave his entire head, a Kshatriya child should wear braided hairs, and a Vais'ya child should wear a tuft of hair on the crown of his head (on the occasion of investiture with the holy thread.)
Having touched an unused residue of another's meal with an article of (fare) in one's hand, one. should per- form an Achamanam^ without placing that article on the ground, whereby it would be pure again. Earthen or metallic vessels, as well as articles made of wood, or of cotton twists, anywise defiled by an impure contact, should be again purified by respectively rubbing, burn- ing, cutting, and washing them with water. The purifi- cation of gems, as well as of articles made of conch-shells or mothers of pearls, should 'be made, as laid down in respect of metallic pots or vessels, Earthen vessels
Gautama Saihhitd. 657
»
or articles made of bones should be re-purified in the manner of wooden ones. A plot of ground should be re-purified by ploughing it. Hydes, pulses, and ropes of threads should be re-purified in the manner of clothes. Articles, which are extremely polluted, should be re- jected and thrown away.
All acts of purification should be commenced by looking towards the north or to the east. Seated in a pure place, with his right hand placed between his thighs, and catching hold of his holy thread, a worker of puri- fication should wash his hands from his elbows down- ward ; and observing perfect silence, he should three or four times, perform the rite of A'chamanam with water, enough to tricle down into the region of his heart. Then having twice rubbed or washed his feet with water, he should touch his eyes, and the apertures of his mouth, ears, and nostrils (lit. orfices of the sense-organs situated in the superclavicular region) with water, or place wet hands over them. He should rinse his mouth with water (A'chamanam) as above laid down, after having sneezed or risen from a sleep or a meal. Any thing pricked or tucked into between the teeth, which cannot be touched with the tip of the tongue, should be regarded as pricked or tucked into between the teeth. According to certain authorities, a thing tucked between the teeth, should be considered as such until it falls off. When fallen off, it should be spitted out like saliva, and the mouth would be threby purified. Drops of one's own spittals, falling on one's own body, do not make it impure. One's body, cleansed of the deposit of an impure substance, and free from a bad smell, should be regarded as pure. After urination or defecation, one should cleanse the external orfices of the organs
658 Gautama
concerned with earth and water, as laid down by the regulation.
A preceptor, taking hold of the small finger of his pupil's left hand, should address him as, "O ye, read." Then a pupil should touch his eyes, ears, and the regions of his life and intellect with a blade of Kus>a grass, fif- teen times repeat the Mantra (by placing his hand over) each of these localities, and thrice practise Prdnayama. Sitting on a cushion of Kus'a grass previously spread out, he should recite five or seven Vyahritis preceded by the Pranava} each morning, both at the commence- ment and close of his Vedic study. He should formally make obeisance to his preceptor ; and seated on his right, with his face turned towards the north or to the east, he should recite the Gayatri\ and the Pranava Mantrah (Om), after the recitation of the Gayatri. On a dog, ichneumon, snake, frog or a cat happening to pass between him and his preceptor, at the time of reading the Vedas^ a disciple shall fast, and live apart from his preceptor, for three days. He should practise Prdudydma, and live on clarified butter, on any other animal happening to pass between them. This rule should be observed after having read the Vtdas at a cremation ground.
CHAPTER II.
ACT?, conversations, and eatings, unsanctified by re- gulations, and committed and made by one, before one's investiture with the holy thread, do not produce any demerit, inasmuch as one is not entitled to practise Brahmacharyam^ or to cast oblations in the sacred fire,
Gautama Saihhitd. 659
before that. A person, before being invested with the holy thread, does not stand under the obligation of following the rules of purification, after attending to the calls of nature. His bodily purification consists in simply washing or sprinkling his body with water, in-? contradistinction to the practice of A'chamanam. He suffers no defilement by the touch of any impure sub- stance. He should not be employed in performing a Homa, or in offering oblations to the gods. He is pre^ eluded from reciting any Vedic Mantrah except on the occasion of a Sraddha ceremony, celebrated in honor of his departed manes.
All regulations and injunctions of the S astras should be followed by a person from after the ceremony of his investiture with the holy thread, and since then, he should duly attend to the study of the Vedas and to the kindling of the sacred fire, practise truthfulness, and perform the rites of A ' chamanam. According to certain authorities, he may make gifts of cows since that time.
One should perform the daily Sandhyas out-side one's own room. The rite of morning Sandhya should be perfomed standing ; while that of evening Sandhyx should be performed, in perfect silence, till the appear- ance of the stars and planets in the heavens. One should not look at the sun ; and a Brahmacharin shoulcj forego the use of honey, (conked) meat, scents, garlands of flowers, shoes, umbrellas, vehicles of all kinds, ancj unguents.
He should renounce all fright, anger, greed, igno- rance, music, calumny, sexual intercourse, lust, gam- bling, thievish or killing propensities, and the service of the mean. He should not clean his teeth, or prick his ear-holes, or stretch or screw up his le<rs, or sit
9]
660 Gautama SaihhitA
his chin supporting on his hand, or laugh or yawn, or contort his limbs, or twist his body, in the presence of his preceptor. He should not address the sons or wife of his preceptor by their names, and avoid using any harsh language. (A disciple) should lie down in a lower bed than that of his preceptor's, and sleep after he has slept, leaving his bed before he rises. He should curb his tongue, appetite and arms. The name of a preceptor should be always mentioned with respect. One should thus behave to all of one's elders and superiors. He should avoid (sitting on) the same bed, or seat with his preceptor, or at a place where his preceptor sits. Serving a preceptor consists in hearing his behests from a lower seat, and in meekly and faithfully carrying them out. A disciple should stand up (rise from his seat) at the sight of his preceptor, and follow him whenever he goes out. Interrogated by his preceptor, he should give true and correct answers to his queries, sit down to study whenever he may be pleased to direct him in that behalf, and do nothing but what is pleasant and beneficial to him (preceptor). Likewise he should behave to his preceptor's sons and wife. He should not eat the unused residue of the meals of his preceptor's sons and wife, nor should he press their legs, nor catch hold of them (during an act of obeisance), nor help them in bathing or decorating their persons.
According to certain authorities, a preceptor's wife happening to be young, a disciple should not touch her feet during an act of obeisance ; but returning from a sojourn in a distant country, he may be allowed to catch hold of her feet.
A Vedic student is at liberty to beg alms of all and of all castes, except those who are degraded or of bad
Gautama SafakM. 66 1
«
repute. While soliciting alms, Brahmana, Kshatriya, and Vais'ya (students) should pronounce the term " Bhavat" (you) respectively at the commencement, middle, and end of their solicitations. One should neither beg alms of one's own preceptor, nor of one's cognates, or of members of one's preceptor's family. In the event of failing to secure alms from any other person, alms may be asked of the afore-mentioned persons in the in- verse order of enumeration. All articles,' obtained by begging, should be made over to the preceptor. After that, with the permission of his preceptor, first had and obtai'ned, he (disciple) should sit down to his meal. In the event of the preceptor being absent from his home, articles of fare, obtained by begging, should be made over to his wife or son, or to a senior fellow-student. Silently he should eat his meal till the appetite is fully satisfied. He should rise up from his dinner just as he has taken his fill, without casting any greedy look on the food left unconsumed.
A preceptor should admonish his disciple without beating him, or inflicting any kind of corporeal punish- ment on him. In cases of emergency he may be chas- tised with a cut piece of rope, or with a bamboo twig without leaves. A king should punish a preceptor for chastising his pupil in any other way. Each V6da should be studied, for twelve years, or until it is thoroughly mastered and understood ; and a pupil should live a life of perfect Brahmacharyam during each such period of twelve years. At the close of his studies, he should pay a honorarium to his preceptor and take an ablu- tion with the permission of the latter. A teacher is the foremost of all preceptors or superiors ; according to others a mother is the highest of them all.
662 Gautama
CHAPTER ill.
CERTAIN authorities aver that a (disciple), after the close* of his Vedic studies, is free to choose and adopt any of the four orders of Brahmachdrin^ Gfihastha (House- holder), BhikskU (Mendicant friar), and Vdikk&riasd (forest dwelling hermits). These orders ate but the' offspring of that of house-holders ; inasmuch as they preclude the possibility of progeny. Of all these orders (As'ramas) that of Brahmachdrin entails the pierpe- tual survillance to one's preceptor. Having served the preceptor, he should recite the sacred MdntraS. In the absence of the preceptor, the same honour should be' given to his son, and in the absence of the latter at senior disciple of the preceptor should be duly served. In the absence of all these he should attend to the sacred fire duly consecrated by his preceptor before his death. He, who lives such a life, self-controlled, goes to the region of Brahma (after death). The order of house-holders is neither hostile to, nor incompatible withy the three aforesaid orders. A Bhikshti} who does not Store up any thing for the morrow, lives a life of per- fect continence, and is a man of steady habits and temperament, should go into villages for alms during the rainy season; He may obtain alms from all except the fallen and the depraved. Without giving blessings to any body, and restraining his tongue, sight and hear- ing, he should put on the girdle cloth only to cover his nudity. The same girdle cloth, even if it becomes extremely dirty; should neither be cleansed nor washed. He should live on fruits of trees and grains of cereals, and avoid staying two consecutive nights in a village, for alms. Either he should completely *have the hair of his head, or wear a tuft of hair on its crown. Equally
Gautama Safohita. 663
»
Indifferent to all creatures, he should refrain from des- troying any life, or from showing any special kindness to any being.
A Vaikhandsa (forest-dwelling hermit) shotild live on fruits and edible roots of the forest ; practising penetential austerities, he should kindle up the sacred fire in the month of S'rdvana. He should forego aH artificial preparations of food used in villages or made" by man. Firmly devoted to the propitiation of the gods, of the Pitris, and of the celestial sages, he rs free to accept the hospitality of all, except the fallen and the depraved. He may live by begging under certain circum- stances. He should abjure all articles of fare containing any thing'reared by ploughing, "and refrain from entering any village whatsoever. He should wear clotted hairs and be claid in rags or skin, observing temperance in eating. Certain Achatryayas hold the order of house- holders (Grihastha) to be the best of all, since its bene- fits are witnessed,- every day, (i'n this life).
CHAPTER IV.
A HOUSE- HOLdER should marry a wife of his own caste, younger in his years, and not previously wedded to* another. A marriage should take place between parties not belonging to the same Pravard (spiritual clanship). Persons not related to each other within five degrees of consanguinity on their mother's side, or within severi degrees on their father's, or not standing to each other in the relationship of a father's Vandhu, may be joined in wed-lock,
664 Gautama SaihhitA.
[The form of marriage] in which a girl, bedecked with ornaments and clad in excellent clothes, is given away in marriage to an erudite man of good conduct and respectable connections, is called the Brahma form of marriage. The form in which ^he bride and the bride- groom are united together with the injunction that, 11 both of you lead the life of viture, united in holy wedlock" is called the Prdjdpatyam.
In the Arsham form of marriage a cow and a bullock are gifted to the bridegroom. The Daivam form of marriage consists in giving away a girl in marriage, on the sacrificial platform, to a priest officiating at a reli- gious sacrifice- The form in which a youth, and a maiden bedecked with ornaments, are joined in wedlock, out of love, is called the Gandharvam. The form of marriage in which a bride is purchased for money, is called the Asuram. The form in which the marriage is effected by kidnapping the bride is called the Rakshasam. A mar- riage, which takes place owing to the bride being ravish- ed by the bridegroom during her sleep, is called the Paishdcham. The first four forms of marriage are based on virtue, while certain authorities hold the first six forms to be so.
Sons, issues of marriages celebrated between parties of the same caste (Brahmanas), between Brahmanas and Kshatriya girls, and between Bra*hmana and Vais'ya girls, are respectively called Savarnas, Amvashtas, Ugras, Nishddas, Daushmantas and Paras'avas. Similar- ly, sons begot by men, on women, of the same castes, or of castes second and third in succession in the inverse order of enumeration, are respectively fcalled Sutas, Magadhas, Ayogavas, Kshatras, Vaidehas, and Chan- dalas. According to others, sons begotten on Brdhmana
Gautama Saittkitd. 665
i
women by Brahmanas, Kshatriyas, Vais'yas and S'udras, are respectively called Brahmanas, Sutas, Migadhas, and Chandalas. Similarly, sons begot on Kshatriya women by Brahmanas, Kshatriyas, Vais'yas and S'udras, are called Murdhavasiktas, Kshatriyas, Dhivaras, and Pukka- sas. Likewise, sons begotten on the person of a Vais'ya woman by a Brahmana, Kshatriya, Vais'ya, or S'udra, are respectively called Bhrijjakanthas, Mahishyas, Vais'yas and Vaidehas. In the same manner, sons begotten on a S'udra woman by a Brahmana, Kshatriya, Vais'ya or a S'udra are respectively designated as Paras'avas, Yavanas, Karana, and S'udras. Sons begot by fathers belonging to a superior caste on mothers belong to a caste immediately, and next to immediately, inferior to their's (father's) in the order of enumeration, respectively re- tain their racial superiority up to the seventh and fifth generations, while sons begot by fathers belong- ing to an inferior caste on mothers belonging to one immediately superior, or to one next to that in superior- ity to, that of their's (fathers') in the inverse order of enumeration, retain their degraded status up to the fifth and seventh generations respectively. Sons begot by men of inferior castes on women of superior castes in the inverse order of enumeration are disqualified from performing any religious rites such as S*rdddha$, etc.) Sons, who are the issues of inter-marriages among S'udras of different castes, become degraded and ex- tremely depraved. Issues of A'rsha forms of marriage sanctify their ancestors up to the third degree ; those of Daiva and Prdjdpatya forms purify their anscestors up to the tenth degree, while those of Brahma forms sanctify the spirits of their cognates up to the third degree both in the ascending and descending line.
Gautama Saihhitd,
CHAPTER V.
DURING the menstrual period (from the fourth to the fifteenth day after the appearance of the flow), each month, one should visit one's wife, on any day except those interdicted (by the regulations). Each day, the Vedas should be studied and offerings should be •made unto the gods, Pi'tris., men, animals and Rishis* One should offer libations of water to one's departed manes, attend to the duties of every day life, and devise means of earning money with the utmost •energy (one is capable of putting forth). Studying the Vedas, and offering oblations to the gods and to one's departed manes, and practising hospitalities (Manuskya yajna] are acts which are included within one's household duties. Burnt offerings should be offered in the sacred fire and unto the fire-god, Dhanvantari (celestial surgeon)., Vishyedevas, Prajapati .and the creator. Offerings should be made unto the presiding deities of the different quarters of the heaven in angles of a (sacrificial chamber) respectively sacred to to each of them. Offerings should be made unto the Maruts and house-hold gods at the door of a room ; those unto Brahma should be offered after enter- ing it; those unto the water-god should be offered in a pitcher, full of water; those unto the deities of the firmament should be offered by reciting the Mantrah, "Om obeisance to firmament.,'' while those in honour of the spirits, that roam about in the night, should be offered at the advent of even tide, each day. Blessings and alms should be given after being re- quested to that end, or gifts should be made for any religious purpose. Gifts made to a non-Brahmana, tp a. Brahmana, to a S } rotriyat and to one well-versed jn
Gautama SaihhitS. 667
•
V6das} respectively boar ordinary, double, and a thousand times (as much) merit, (as an ordinary one), and infinite fruit. Gifts (charities) should be distributed to pupils beg- ging alms for their preceptors, to the sick soliciting medi- cines, to the indigent, to persons intending to celebrate any religious sacrifice, to students, to journey men in straitened circumstances, and to those engaged in cele- brating Vis'vnjit sacrifices. To others asking for alms, on the border of a religious platform, should be given coocked rice. Even having promised him, a gift should not be made to an impious or wicked person. An untruth spoken by an angry, elated, frightened, agonised or a greedy person, as well as by an infant, old man, or an idiot, or by an intoxicated or insane person, COHS- titutes no sin. (A house-holder) should first feed, in his house, the infants, old men, pregnant women, sick- folks and married girls residing in his house (Suvdsini), as well as those who cannot be pursuaded to take their meals a little after and all chance comers (arrived at his house). AH matters (of business) should be submit- ted to the deliberations of one's preceptor and father's friends, and one should act according to, and abide by, their decision on the subject. One should worship with qfferings of Madhuparkas one's Ritviksy preceptors, father-in-law, and uncles, as well as a king or a S'rotriya happening to come to one's house within a year, or within that time after the celebration of a marriage or sacrificial ceremoney. A seat and water (for washing his feet) should be given to a non-S'rotriya Brahmana calling at one's house, while Arghyam and water for washing his feet and some kinds of food should be given to a' S'rotriya calling at one's house. Cooked rice should be given to all good men, other than professionaJ
88
<££ uals
66S Gautama Saikhitt.
physicians, arrived at one's house, while to men of reverse stamp' should be offered grass cushions, water and seats. In the, absence of all these, one should offer a hearty to all persons calling at one's house. The and superiors should be always respected. One's equals or superiors (happening to call at one's house) should be always served with beds, seats, sleeping rooms,' ami unfailing attention-, and one should bid them at}i«-u bv following them up to a little distance from one's house. Even those courtesies and hospitalities should be shown, to a small extent, to one's inferiors, or to smalt men 'calling at one's house). A resident of a distant village, not having any appointed .place of abode in one's own village, should be treated, for a single nigl>tr with the honours of an Atithi (chance-comer!. A sun- worshipper should pass the night under a tree without sharing one's hospitality as an Atithi. Peace, health, prosperity and freedom from disease should be respec- tively enquired into, in respect of Brahmanas, Kshatriyas, Vais'yas and- S'udras. A S'udra, or a degraded Brah- mana can never entertain an Atithi. A degraded Brah- rnaria invited on the occasion of a sacrificial ceremoney should be served with meals "after a Kshatriya. Mem- bers of all castes other than Brahmarias should be com- placently fed in the company of one's (Brdhmana's) servants.
Caul am a Saihhitd. 669
•
CHAP! EK VI.
ONE should catch hold of one's preceptor's fett, every day, when first meeting him. Having returned from a distant country, a man should first fall at the feet of one considered most revered among his parents, maternal or paternal relations, elders, and preceptors happening to be present together in a company. One should make obeisance by mentioning one's name as " I am so and so." No kind of formal courtesy or obeisance need be observed or made in an assembly of fools, or among husbands and wives. Except on the occasion of start- ing on a distant journey, one should not catch hold of the feet of any of one's female relations except those of one's mother, aunt (father's elder brother's wife) and elder sister. One shall never make obeisance to one's mother-in-law or to the wife of one's elder brother by catching hold of her feet. One should rise up from one's seat, at the presence of a priest, father-in-law, uncle, or of a maternal uncle, younger to one's own self in years, and not make obeisance to any of them. One should not make obeisance to one's elders in years (other than B rah m anas , although living in the same house or village with one's self. A Brahmana should treat a S'udra, even of full eighty years, as his own child, but a member of a superior caste, although younger in years than a S'udra, should be bowed down by the latter.
A S'udra shall not address a member of any superior caste by name, nor any body should be allowed to address the king by his name. Servants, who should not be called by their names, ought to be addressed as "O you, 0 you." Similarly, a Vtotriya born on the same day with an addresser, a Char ana residing in the
670 Gautama Saihhiid
same house with him and his senior by ten years, a Kalabhara older than him by 6ve years, a Vais'ya Qfficial, three years older than his self, an illiterate Kshatriya and an initiated disciple should be addressed as " O you, O you," and not by their names. Wealth,, connections (rich friends), office, birth, deeds, know- ledge and age are the factors which primarily add to the respectability of a person. Each of these preceding factors is higher than the one immediately following it in the order of enumeration. But knowledge is the highest of them all, in as much as it is the source of health and virtues. One should give way to a w*heef- man, to an old man, to a bride, to a Snataka, to a kingr and to one of tender years who should be protected.
CHAPTER VII.
IN times of distress a Brdhmana may fearn an art or a science from a non-Brahmana teacher, and he should serve and follow his preceptor until the close of his study. Among the Brahmanic offices of celebrating religious sacrifices, teaching, and receiving gifts, each preceding function is more meritorious than the one im- mediately following it in the order of enumeration. Fail- ing to secure any of these offices, a Br^hmana is autho- rized to live by the profession of a Kshatriya (military profession^, in failure whereof he is at liberty to adopt the profession of a Vais'ya (trade, agriculture, and cattle rearing). A Brahmana, even if he lives by trade etc., as a Vais'ya, shall refrain from selling perfumes, sweet vegetable saps, articles of confectionary, sesame, hemp-twists, silk cloths, skins, dyed or bleached cloths,
Gautama S>i>hhttd. 671
•
milk or its modifications, edible roots, fruit, flowers, medicines, honey, hay, flesh, water, or any unwholesome article of fare for money. Animals such as go-ats, cows, etc., should not be sold to a butcher, or to one who may be reasonably apprehended to kill them. Menr girls, arms and weapons, land, paddy, barley, she-goatsr and lamb, etc., should never be sold. According to- certain authorities bullocks, kine, castrated bulls, are not marketable commodities. One kind of vegetable sap may be sold in exchange of another kind. Similarly, animals should be exchanged for one another, and salt, confection and sesame must be exchanged for similar substances of equal weight. Cooked articles may be exchanged for raw ones, and if possible a Brahmana may deal in all kinds of metals. Members of all castes, except S'udras, failing to earn a livelihood by their respective professions, mny live by trade. Several authorities hold the latter view. Even while making this interchange of caste-professions, a Brahmana should refrain from eating any article forbidden to be taken by offspring of inter- marriages among those castes. In- cases where life is jeopardised a Brahmana is autho- rised to bear arms, and a Kshatriya to live by trade.
CHAPTER VIII.
THERE are two persons in this world whose lives are perpetual vows. The one is the king, the other is a Brahmana. Of these one having the higher knowledge is the greater. The inner (racial) instincts of the four orders of society are perishable (changeable). The (racial) lives of men of all the four orders are subject to
672
change, aberrations, and hybridisation. Virtue consists in preserving the purity of one's native stock. He alone is called a man of varied (profound) knowledge (Vahn Srutti) who is conversant with the Vedas, Veddngas (subdivisions of the Ved^s], history, Pur ana s> literature, and laws of human nature, constantly tries to imitate (realise) the teachings of the Ved.is in his life, is conse- crated with the forty forms of consecratory rites, is de- voted to the performance of (three kinds of) acts, humble to persons suffering from the six kinds of distempers, and has conquered the six senses. Such a person, even if he has committed any delinquincy, should not be punished, condemned, or banished by his king from his native country. The forty consecratory rites are Garbha- dhdnam, Pumsavtinam} Simmnntonnyanam.Jdtaknrma, Ndmakaranam, Annaprds'anam^ Chuddkaranam, Brah- macharyam with a view to study the four Vedas, cere- monial ablutions, marriage, celebration of religious sacri- fices in honor of the deities and one's departed manes, the daily practice of hospitalities to men and beasts, cele- bration of Xraddha ceremonies under the auspicies of the full moon in the months of .SJ ' rdvana, Agrahdyann^ Chaitra, and As'vina, as well as of those known as Ashtakas, rite of depositing fuels on the sacred fire, A£nihotram> Darsd Purnam<i$t (a religions sacrifice celebrated on days of the full and new moon, each month), Chnturmdsyam (a religious vow observed for four months from the month of Vrdvana to that of Agrahdyana and closed with the celebration of a religious sacrifice^, Nirudha Pasubandha, (a kind of Vedic sacrifice), and of Sautramnee, Agnishtoma, Uktha, Shodasi, Vajapeya, Atirdtram and Aptoryama /.these seven forms of Soma Yajna). Tue eight forms of
Gautama ^ariJnta. 673
spirittfal virtues are kindness towards all creatures, foibearanre, non-hostility, cleanness (of spirit), anni- hilation of the desire of hurling any body, doing good to all, absence of niggardliness, and apathy. Persons not consecrated with the above-said forty consecratory rites, or not possessing these eight spiritual virtues, ran never attain to the region of Brahma, or hold communion with him ; on the contrary, those, conse- crated with most of these forty consecratory rites and possessing a major portion of these spiritual virtues, are enabled to hold communion with Brahma, and to live in the same region with that supreme Being.
CHAPTER IX.
HAVING completed his study of the Vedas, a Bralimana should duly perform a ceremonial ablution, and marry. After that, he should discharge the duties of a house- holder, according to the injunctions of the S'astras, and undertake the observance of the following rules of conduct ( I'ratas .
He should duly bathe, each day, (according to scrip- hiral ordinances), and nourish a clean soul in a clean body. He should use excellent perfumes, and take an ablution (in a river if possible1, each day. He should forego wearing an old or dirty, or an unclean and dyed cloth, or one previously worn by another, if his means admits of such a conduct. He should not put any shoes or rosary, incapable of being re-purified, and must not grow a beard except under circumstances enjoined in the scriptures. He should not simultane- ously catch hold of a water-pot and a fire (lighted
674 Gautama
substance) with his both hands, nor drink water with the united palms of his hands. Standing he should not rinse his inouth with water previously collected for the purpose. He should not perform a rite of A'chamanam with water anywise defiled by the touch of a S'udra or of any impure substance, nor with that poured out by catching hold of the water-vessel with one hand. He should not urinate or evacuate the contents of his bowels, or caste any other impure organic matter look- ing towards the sun, or facing the wind, or looking at a cowi, Brahmana, or a divine image. He should not stretch his legs towards the image of any deity, nor draw out his feces or urine with a stone. He should avoid sitting on husks, ashes, hairs, and bits of broken bones. He should not hold any conversation with a Mlechchha, or with a pariah, and must not forget ta mentally recite the names of saintly persons, or to talk to a Brahmana immediately after, in the event of being forced to enter into such a conversation.
A person having no kine of his own should be ad- dressed as Dhenubhavya (fortunate with cows), and an ungentle person (Abhadr.i) should be accosted as " Gentleman." Skeletal bones (Ktipalas) should be called Bhagalas (skulls), and a rainbow (Indradhanu^ should be called a Mani Dkanu (lit : a Gem-bow). Seeing a calf stealthily sucking the milk of its mother, one should not report the fact to her owner, nor a man< should make the least delay in washing his person after a coitus, or read the Vedas while sitting or tying down- in that defiled bed.
Having left his bed and studied before the break oft dawn, a person should not lie down again, nor a man should sextually know a woman in her menses, nor one
Gautama Satiihttd. 675
*
raabedecked with ornaments, one should not even em- brace a girl who has not attained her puberty, nor a woman in her menses. A fire should not be kindled by flowing with the mouth, nor one should use obscene words, nor stir abroad garlanded, or smeared with sandal paste. One should not cast even a look at a wicked person, nor sit down to a meal in the company of one's wife.
A wife should not be seen even while performing her toilette, nor a house (room) should be entered by a private door (lit: filthy passage). One shoald not cause his feet to be washed by another, nor eat his meal at a place of questionable safety. Swiming across a river, climbing trees or inaccessible heights, and doing things which are ordinarily supposed to imperil life, should be always condemned. One should avoid getting into a risky boat, and do one's utmost to protect one's self. One should not go out covering one's head in the day, nor uncovering it in the night. Easing one's self at an uncovered and unscreened place, or close to one's house, or over ashes or dry cow-dung, or on the road, or in the shade, is always condemnable. At morning or evening, as well as during the day, one should ease one's self by looking towards the north, and towards the south during the night. Sandals, tooth-brushes, and seats, made of Palas'a wood, should never be used.
One should not eat, sit down, lie down, welcome, or bow down (to a superior), with one's shoes on. The morning, no6n, and evening should be res- pectively made fruitful by pursuing matters of piety, wealth; and enjoyment. Piety, wealth and enjoyment are the sources of virtue, The nudity of another man's
676 Ga u ta ma Sa ih h rt& .
wife should never be observed, nor seats and cushions- should be dragged on with the legs. ' AH ludity of the ' eyes, genitals, hands, and legs, and oveVloading of the stomach should be foresworn. Biting of nails or weeds,1 digging into the ground with toes, rubbing and twisting" the limbs of the body (are acts) which should never' be done. One should not leap over the tether of a: bound cow or bullock, nor do any thing that brings"- disgrace on his family.
One s-hould not attend the celebration of a religious
sacrifice without first being elected (as a priest) to that
end ; but one may so attend as a mere on-looker.
Eating by taking morsels of food, kept in the folds of the
tugged up hem of one's wearing cloth, is bad. Pressed
by one's female slave, one should not take, in the night,
the combination of the articles of fare known as
Chaturviryayam. Morning and evening, a person should
eat his meal without anywise condemning- the food
served out to him. Bathing, or sleeping without clothes,
in the night, should be condemned as unwholesome.
One should act, as persons of venerable age, who are
the knowers of their Selves and perusers of the V£das
and are likewise devoid of greed, pride and delusion,
would advise one to act (on definite occasions.) For tlie
attainment of bliss through Yoga, an individual shoul4
resort to his lord (Is'-uara] and not to any other
being. A spiritual preceptor, a tutelary deity, and pious
men in general are called Is'varas. One should rear
one's dwelling house in a country where water, Kus'a
grass and garlands of flowers are obtained, and which'
is inhabited by a large number of Afryas\ and Brah-
manas, custodians of the consecrated fire. One should;
circumambulate spacious and holy divine temples, or
Oantam* -Sat* Mt A. 677
«
devoutly, walk along its quadrangles.^ I These rules of conduct should be,- faithfully followed and observed by all till :<ieath. • It is imperatively obligatory on all to be cleanly in- their habits, truthful in spirit and conduct, gentle in their speech and discourse, open and straight forward in their dealings, and faithful to the teachings of the Vedas. Those, who are charitable, loving in •their hearts, amiable in disposition, firm in the discharge of their.duti.es, and have subdued their senses, succour the souls of their parents, together with those of seven ^generations of their relations both in the ascending and descending jines. Sndtakas, who are perpetual vowists and constant practisers of austerities, suffer no fall fr.om the region of Brahma,
CHAPTER X.
EVERY twice-born one is entitled to prosecute the study of the Vedas, to celebrate Vedic sacrifices, and to prac- tise charities. Of these, teaching, celebrations of re- ligious sacrifices, and acceptance of gifts are functions which specifically from the ri^ht of a Brahmana. A duly initiated preceptor, cognates, and friends of a Brajimana, as .well as his relations, older in his years, may teach him the Vedas in consideration of fees. Brahmanas, failing to earn a living by any of the above- said means, may live by taking to agriculture, trade, or money-lending. A king has several special duties of his 'own in addition to those described as obligatory on people in general. They are (i) Protection of all, (2) Just punishment of the wicked according to the provi- sions of scriptural law;;, (3) supporting Brahmanas vyho
6jB Gautama
are S?rotriyas} or do not exert themselves for any ly gain, or are devoid of all means of earning, or are in a state of pupelage, intending to settle down as house- holders at the close of their study (Upakurv&na^ (4) constant readiness and exertion for the conquest of foreign territories, (5) adoption of extreme caution du- ring times of distress, (6) and the leading of his soldiers in battle from his war-chariot with a bow and arrow in his hands, without setting his back upon his foes. Destruction of life in war is not culpable, but a king, by killing an antagonist, whose horse or charioteer has been shot dead, or whose arms and weapons have been broken or damaged, or a Bra'hmana, or a messenger sitting or lying down maimed at the root of a tree, or a person taken captive in war, or sitting with his hairs dishevelled, commits sin. A Kshatriya, serving under a foreign king, should be allowed to do all things that can be legitimately done by his king. A victor has the sole right ta booties obtained in war. Animal* of con- veyance and (surplus) treasures seized in war should go to the king. A king should distribute treasures (booties) other than these among his subordinates. A subject is bound to pay revenue to his king. Cultivators should pay a tenth, eighth, or a sixth part of their produce to the king as revenue. Several authorities aver that a fiftieth part of the profit on animals and gold should be paid to the king. Generally a twentieth part of the profits of trade, and a six part of that made on fruit, honey, flowers, medicines, or bulbs should go to the coffer of a king, inasmuch as a king ensures the safe possession of all these articles.
The surplus of the revenue, after defraying all the charges of a good and efficient government, should be
Gautama Satiihitd. 679
«
appropriated by a king for his personal expenses. Arti- sans of different guilds should serve the king with their skilled labour, each month, turn and turn about, all the year round. Free workers or craftsmen, even including potters and boatmen, should thus serve their soverign. They will be entittled to get their food only from the royal store during their term of service. Tradesmen would not pay the king's taxes in the event of their goods being sold in the market at rates lesser than their cost price. On obtaining an unclaimed good, or an article whose owner's name is not known, one should immediate- ly inform the king of the matter ; and the king shall cause a proclaimation to be made within his territory, stating the description of the article thus obtained, and asking for proofs of its ownership. It shall be lawful for a king to keep such an article in his custody for a year. Failing to ascertain its real owner within that time, the king shall cause a fourth part of the value of the article to be paid over to the person who had first found it out, making over the balance to the public treasury.
All coparcerners are equally entitled to a property obtained by right of inheritance, or acquired by that of sale, purchase, or gift. Only Brdhmanas are entitled to (unclaimed) estates originally acquired by way of a gift ; Kshatrayas are solely entitled to (unclaimed) properties acquired by conquest ; Vais'yas are solely entitled to unclaimed properties acquired by trade, while S'udras are solely entitled to those acquired by service.
A king shall have no right to an underground trea- sure found by a Brdhmana ; whereas the procedure to be adapted in respect of non-Brahmana finders have been set forth above. According to certain authorities
Gautama Saihhttd
a npn-Brahmana is entitled to a sixth part of an under-. ground treasure found and unearthed by him.
In a -case of theft, a king shall cause the stolen article to be recovered from the thief and make it over to its rightful owner. A king shall protect the estate of an infant till he attains the age of discretion.
Vais'yas are authorised to pjy on a trade or agricul- ture, and to rear cattle and carry on money" lending, in addition to the four duties of prosecuting (Vedic) studies, celebrating religious sacrifices, and niaking gifts. The fourth order of society is S'udra, and Sudras are all" of one caste. Even S'udras should ' practise forbearance, toleration, and truthfulness, and wash their hands and feet for the purposes of A'chamanam. A S'udra is competent to celebrate the S'raddha cere- monies in honour of his departed manes. A S'udra " shall support his own servants, and devote himself to the services of any of the three superior social orders. A S'udra shall take his salary from his master. He shall put on the old and cast off clothes of his master, wear his old shoes, use his old umbrellas, and partake of the unused residue of his meals. Otherwise a S'udra may earn his livelihood by doing any kind of handicraft. The person, whom a S'udra might serve as his master, is bound to support him in his old age, even if he becomes incapable of doing further service. Likewise, a S'udra is bound to support his master in his old age, or if fallen on evil days. His master shall have a right to his estate, and he will be competent to order him to accept other mens' service. " Namas" (obeisance) is the only Mantra which a S'udra is com- petent to utter. According to several authorities ; a S'udra is competent to^ do the Pdkayffjna. Members
Gnu t a ma Saihkit& 68*
*
of an inferior social order should respectively serve members of superior social orders. In the absence of any distinctive function or profession, Aryas and An- aryas are equal in status (caste).
CHAPTER XI.
A -KiNG is the sovereign lord of all except the Brah- manas. He should always do good to his subjects, and speak in a sweet and majestic voice. He should; be well versed in the V$das* and science of reasoning. Pure, self controlled, full of resources and equipped with the willing service of efficient men, he should deal even handed Justice to his subjects, and do what pre- rninently conduces to their good. Members of all the three social orders except Brahmanas should make obeisance to a king, seated on* a higher s^at ^than the rest of his courtiers), and even Brahmanas should show him every mark of deference. A king shall lawfully protect the members of the four social orders in the due discharge of their proper duties, and walking by the path of virtue he shall make others conform to that path, and cause them to perform their respec- tive duties in life. A king is supposed to take a share in the virtues of his subjects. A just, erudite-,
eloquent, we'll born, 'handsome, elderly Brahmana of unimpeachable character, who has practised penitential
austerities, should be appointed as the royal priest, and a king should do all (religious) acts according to his advice. The energy of the Kshatriyas (military
vigour) backed by the energy of the Brahmanas (knowledge and wisdom) leads to success, and suffers-
682 Gautama Saihhita.
no defeat. The words of men, who have the gift of reading and foretelling dreadflul natural phenomena, should be listened to with the greatest readiness. Several authorities aver that the safety and prosperity of a king solely depends upon these people (readers of un- natural phenomena). The royal Ritviks shall under- take the performance of those mystic rites, in the sacred fire chamber, that are calculated to bring peace, health, prosperity and a long life to their soverign, and such like acts of bliss, or to kill or Jeopardise the health of his adversaries.
A king shall adjudicate the contentions of his subjects. Injunctions found in the Vedas, Veda*ngas, Purinas, and customs of a country or family, and racial usages, not incompatible with those injunctions, are the factors which should determine the decision of a royal tribunal in these cases. Customs obtaining among traders, rearers of cattle, money lenders and artisans, should be respectively taken into con- sideration in adjudicating the contentions of these people. A king should learn all about these usages from the members of those respective guilds, and award what is found due to each in conformity with the principles of equity and good conscience. In cases of doubt, the opinions of erudite Brahmanas, well versed in the Vedas^ should be consulted, and the judgment should be given according to their decision. By so doing a king shall come by good and bliss in this life. It is manifestly true that the energy of the Kshatriyas backed by that of the Bra'hmanas forms the main stay of the regions of the celestials, Pitris and men. The creation (primary object) of punishment is for checking the miscreants and wrong-doers. Members
Gautama SafahM » 683
<of the four social orders, true to their respective duties in life, after having enjoyed the unenjoyed residue of the fruit of their works, are reborn as long-lived, in- telligent, erudite, virtuous individuals in families of special sanctity. Those, who are false to their duties in life, are destroyed. Punishing the wrong doers, and rewarding the virtuous have been laid down by the wise, hence kings and wise men are never condemnable.
CHAPTER XII.
A KING shall cause that limb of a S'udra to be cut off with which he might have assaulted or offended a Brah- mana. A S'udra, detected in the act of sexually know- ing a Brahmana woman, or guilty of that offence, should be punished by cutting off his genitals. A S'udra who has robbed a Brahmana, or keeps any article belonging to a Brahmana concealed after having stolen it, may be punished with death. A king shall cause molten lead or shellac to be poured into the ear-holes of a Sudra who has willfully heard a recitation of the Vedas. Similarly, the punishment for his reciting the V6das is the cleaving of his tongue. A fine of a hundred Panas should be realised from a S'udra striving to be equal to a Brahmana in a bed or seat, or treating a Brahmana on the road as an equal. Similarly, a fine of equal value should be realised from a Kshatriya who might have badly treated a Brahmana, whereas the fine should be doubled in cases of actual assault. For the offence of rudely treating a Brahmana, a Vais'ya should be punished with a fine of two hundred and fifty Panas. (On the other hand) for the offence of rudely handling a Kshatriya, 90
684 ' Gautama
a Brahmana should be made to a pay a money penalty of fifty Panas, while his punishment for rudely be- having with a Vais'ya would be a fine of half as much amount. No Brahmana should be punished for roughly handling a S'udra* As a Brahmana is punished for doing any offensive treatment ta a Kshatriya, so a Kshatriya is punished fr»r offensively behaving with a S'udra. The offence of gold theft should be succes- sively regarded as doubly more heinous in respect of Vaisya, Kshatriya and Brahmana stealers than that committed by a S'udra. Members of all castes should be equally punished for the offence of abusing Brah- manas. A fine of five Krishna la is the punishment for taking a small quantity of turmuric, paddy, or potherbs without the knowledge of its rightful owner. A master is liable for the mischief done by an animal- owned by him, or the keeper of such an animal shall be held responsible in the event of its being lent to him for keeping. In the event of any mischief being done by a stray cattle on the road or in? an unfenced field, the owner of the animal or of the field should be successively held responsible for it An owner of a cow or a bullock shall be liable to pay a fine of five Mnshds, that of a camel six Mtishasr and of an ass five Mdshas for any mischief done by any of these animals. An owner of a horse or of a she-buffalo shall be liable to pay a fine of ten Mdshas for any mischief done by it, the penalty to be paid by an owner of a goat or a lamb, under the circumstances, being two Mdshas only. A fine of a hundred Mdshas should be paid by the owner of astray animal for its destroying the whole crop of a field ; money-penalty of the same amount should be paid by a man for his
Gautama Saihhitd. 685
i ommission in doing the right act, or for his commission
of a wrong one. Moreover, all the money, except that found necessary for defraying the expenses of his food and clothing, should be confiscated. Hay for cattle, fuels for fire, flowers from plants and creepers, even though belonging to others, may be collected by one as one's own. Similarly, one may collect fruits from trees growing in an unfenced orchard not one's own.
Interest on money (lent) should not exceed a twentieth part thereof. According to certain authorities, interest may be charged at the rate of five Mdshas per month in the event of the term of the loan being more than a year. Interest on money lent for a long period should double the amount of principal. Interest must not be charged from after a mortgaged property has been redeemed by paying off the principal, or in the event of the person of a mortgagor, intending to redeem the mortgaged property, being seized by the creditor (mortgagee). Compound interest (Chakra Vriddhi] on money "lent may be allowed under certain circumstances. Personal services by a mortgagor, or enjoyment of the mesne profits of a mortgaged property may be counted as payment of interest. Interests on animals, precious stones, wool, fields, eic , should not be charged at more than five, times the ordinary rate. A person holding an uninterrupted and continuous possession of a property in the face of its owner, other than an infant or an idiot, shall acquire a proprietary right therein. But such a continuous possession of a property owned by a S'rotriya, king or an itinerant Brahmachdrin, or by a person of renowned virtues would not give rise to any title thereto in favour of the possessor. Any thing short of an absolute possession of animals, land,
686 Gautama SaihhitA.
(
and slave girls would not create a right thereto h» favour of the person holding possession thereof.
The heirs of a person are bound to pay off his debts. But a son is not bound to discharge a debt incurred by his deceased father in his life-time for standing as a surety for another, or due by him to a wine-shop or a gambling saloon, or to his king as an unpaid tax on a trade. No unblameable person is bound to make good any food stuff, treasure, etc., held in trust by him, in the event of their being accidentally destroyed. But he is bound to make good the loss if they are destroyed through his wilful negligence.
A stealer of gold, weighing about eight Ratis, shall surrender himself to the king with a club in his hand, confessing his guilt in dishevelled hairs. He shall be exonerated of his crime, if he dies or not, after having been assaulted by the king with that club. A king commits sin by not striking the culprits hard in these cases. All forms of Brdhmanas are above corporeal punishment. A Brahmana, found guilty of an offence, should be deprived of his privileges, and his king shall cause his guilt to be proclaimed in the country, and banish him therefrom by branding his body with sticks of hot iron. A king, by punishing a Brdhmana in any other form, shall be liable to atone for his sin.
An abettor of theft, as well as the person who re- ceives any stolen article with a guilty knowledge, should be regarded as equally punishable as a thief. Punish- ments should be inflicted in consideration of the heinous- ness of a crime and of the bodily strength of a criminal, or otherwise according to the dictates of persons, well- versed in the Vedas.
687
CHAPTER XIII.
IN cases of litigation, a king shall ascertain what is true and what is false from the witnesses. Even honest S'udras, devoid of all feelings of envy and partiality, and whom the king may safely trust, may be cited as witnesses. A greater preference should be attached to the statement of a Brahmana than that of a non- Brahmana (witness). Witnesses, not formally adduced to give testimony, are not bound to appear at the court, but such witnesses, (accidentally) present in the court, if interrogated by the king, must speak truth, in asmuch as truth-speaking leads to heaven, and a lie is the key to hell-door. Even non-subpcened witnesses may give testi- mony in cases where (summoned) witnesses have fallen ill. An intoxicated person may cite witnesses to speak in his behalf. The king, the members of a tribunal, and even witnesses present therein acquire demerit through any violation of moral laws (in the course of a legal pro- ceeding). Non-Brdhmana witnesses shall give testi- mony either on oath or on solemn affirmation. Their evidences should be taken in the assembly of the king and the Brahmanas, or before an imaged deity. Ten generations of a witness, giving false evidence on ac- count of (for the acquisition of) a small animal, go to hell. False testimony, given on account of a cow, horse, or a man, leads ten, thousand, ten thousand and a hundred thousand generations of the speaker to hell. By speaking falsehood for the ownership of a land one commits the same sin as is committed by killing all the animals.
Falsehood spoken for (safe-guarding) the right of water produces a sin which is similar to that spoken of for the sake of a proprietary right in land. Falsehood, spoken
688 Gautama Saihhita.
in connection with an act of sexual intercourse, equally soils the soul of the speaker as the two above. False- hood, spoken on account of honey and melted butter, is equally venal as that spoken on account of a domestic animal. Falsehood, spoken for the sake of a cloth, paddy, or the Vedas, is equally defiling as that spoken for the sake of a cow. Falsehood, spoken for the sake of a carriage or conveyance, is equally culpable as that spoken for the sake of a horse. A king shall punish a perjuring witness either with a fine or corporeal punish- ment. A falsehood, spoken for saving the life of a good man (falsely accused of an offence), constitutes no sin ; but such a lie for the sake of saving the life of a wicked person should never be told. A king or his judges shall adjudicate legal proceedings. In proceedings concern- ing wives, kine, disputes of pregnancy, recognisances should be taken for a year, and the trial should go on after that time. Matters, of which a delayed adjudica- tion may result in loss or damage, should be peremp- torily adjudicated. Truth spoken before the president of a royal tribunal (Prrfdmveka) forms the highest virtue.
CHARIER XIV.
THE period of death-uncleaness in respect of the ini- tiated, Ritviks and Brahmachdrins, lasts for ten nights, that in respect of the cognates of a deceased relation is for eleven nights. Kshatriyas remain unclean for twelve nights, Vais'yas remain unclean for fifteen days, and S'udras remain unclean for a month under the circumstance. A death-uncleanness occurring within the
Gautama Sariihitd, 689
term of a previous and existing one terminates with the latter. A new death-uncleanness, occurring in the small hours of the night on which a previous one would abate, lasts for another two days, while occurring on the morning of that date it lasts for three days more. The period of uncleanness incidental to the death of a person killed by a cow or a Brahmana lasts for three nights only. No death uncleanness should be observed in connec- tion with the death of a suicide, dead by poison, hanging or drowning, or of a person dead from ob- serving a religious fast (praypaveshanam), or of one killed by fire or an arrow, or in a battle, or in appease- ment of a royal wrath.
The tie of Sapindaship terminates either in the fifth or seventh degree of consanguinity, and rules laid down in connection with death uncleanness shall hold good of birth uncleanness as well. The period of unclean- ness incidental to- the occurrence of a miscarriage of pregnancy in one's family lasts for as many number of days as that of the month at which the miscarriage has taken place, the observance of which is binding only on the parents. A death or birth uncleanness, heard of after the tenth day of its occurrence, should be ob- served (by the hearer) for another three days. As'a- pinda relations of a dead person remain unclean for two- days after his death, while a disciple, on the death ol his preceptor, remains unclean for a day and night. Similarly, the. period of uncleanness to be observed! in connection with the death of a S'rotriya is one day only. Such an uncleanness incidental to touch- ing or carrying a dead body is one day, S'udras and Vais'yas remain unclean for ten days by voluntarily partaking of the boiled rice of a person labouring
690 Gautama Sa
under a death or birth uncleanness ; while BrahmattaS and Kshatriyas, in distress, who have partaken of the cooked rice of one defiled by a birth, or death, uncleanness, should likewise remain unclean for ten days. A man remains unclean for three days on the death of a spiritual preceptor, or of a wife or son of a spiritual preceptor, or of a Yajamdna or of a disciple. A member of a superior caste touching the dead body of a member of an inferior caste, and vice versa} should observe a period of un- cleanness laid down in respect of the member of the caste of the deceased. Having touched a Chanddla, parturient woman, or a woman in her menses, or a dead body, or a person defiled by the touch of any of these persons, one should regain one's purification by bathing with one's clothes on. Likewise, a man, having followed a corpse to a cremation ground, should recover his personal purity by bathing with all his clothes on. Certain authorities hold that having touched cooked food eaten by a dog (lit : unused residue of a dog's meal) one should regain one's purity by acting as above described.
CHAPTER XV.
Now I shall discourse on the mode of celebrating Sraddha ceremonies. Gifts should be made on the day of the new moon for the peace of the soul of one's deceased father ; similar gifts may be likewise made on the fifth days of lunar months. S'rdddhas should be performed on the receipt of articles enjoined to be used in the S'rdddha ceremonies, and on the advent of
•tlama Satiihitd. 691
Brahmanas, fit to be employed for the purpose at a place or country, where such performances are held as highly meritorious. The cooking and quality of the rice (to be used in connection with a S'rdddha ceremony) should be made as good as one's means would admit of. Nine or any odd number of S'rotriya Brahmanas of unim- peachable character, and full of health, vigour, and personal beauty, and possessing eloquence and learning, should be feasted on the occasion of a S'rdddha cere- mony. Certain authorities aver that young Brahmanas should be feasted instead, and the performer of the ceremony should look upon each of them as his own father, and refrain from making friends or friendly ribaldry with them. In the absence of a son, one's Sapindas, disciples, or Sapindas on the mother's side, shall be competent to celebrate one's S'rdddha ceremony.
In the absence of disciples, one's priest (Ritvik) and spiritual preceptor shall be competent to perform one's S'rdddha. An offering, consisting of sesame, Mdsha pulse, barley, Vrihi grain, and water, offered unto one's departed manes, gratifies theircravings (for Pindas) for a month. A S'rdddha ceremony celebrated with the offerings of venison, or mutton, or with the flesh of a hare, Ruru dear, rhinoceros, or boar, in honour of one's departed manes, fills them with satisfaction for a year. A S'rdddha performed with the offerings of cow-milk, and sweet porridge (Pdyasa) fills them (with satisfaction) for a year. Offerings, consisting of the flesh of a large or black goat, or of that of a rhinoceros or Kdlasdka, smeared with honey, and made unto one's departed manes, fill them with satisfac- tion for a period of twelve years. Thieves, eunuchs,
692 < Gautama Savhhitd
degraded persons, athiests, Virah&s* Didhisupatis\ Agredidhishupatis% and men who act in the capacity of priests to women only, worshippers of village deities, goat-keepers, drunkards, gluttons, wicked or depraved individuals, professional false witnesses and warders should not be fed on the occasion of a S'raddha cere- mony. Similarly, persons who partake of the boiled rice prepared by Kundas,§ sellers of Soma Juice, in- cendiaries, poisoners, Avakirnist || keepers of concubines, persons who have wilfully known interdicted women, cruel men, individuals who have married before the marriage of their elder brothers, and such elder brothers, storers of grain, persons abandoned by their own people, parasites, individuals suffering from bad nails, psoriasis, purrigo and kindred cutaneous affections, professional sureties, usurers, trades-men, artisans, archers, and pro- fessional dancers, singers and musicians should not be fed in connection vviiii celebrations of S'raddha ceremonies. Individuals whom their fathers have reluc- tantly separated from the family commensality should not be likewise fed on the occasion of a Srdddha ceremony. Several authorities aver that one's cognates
* Virahas, Persons who have neglected their domestic fires.
f Didhishupatis. Persons who have carnal intercourse with their brothers' widows without any religious injunctions. — Tr.
J Husbands of married women whose elder sisters are still un- married.
§ A son born in adultery while the married husband of his mother is living.
U Religious siidents who have committed acts of incontinence.— Tr.
Gautama Saihhitd. 693
i
and disciples should not be fed in connection with the celebration of one's S'rdddha ceremony.
A performer of a Sraddha ceremony should cause to be fed that day (date of the celebration of the S'rdddha) Brdhmanas, possessed of more than three qualifications. A S'rdddha ceremony performed by a person, seated on the bed of a S'udra, leads to a residence of his departed manes among excrements, for a month. Hence, one should practise Brahmacharyayam on the day of the celebration of a S'rdddha ceremony. Obla- tions of boiled-rice looked at by a dog, Chanddla or by a degraded person (after a S'rdddha ceremony) become defiled, hence such boiled-rice should be given away or strewn over with sesame seeds. Brahmanas, who are sanctifiers of rows (Pankipavanas), guard against the soiling of such oblations. Persons, well-versed in the Vedas with six sub-divisions, who are elderly Sndtakas as well, and have a thorough knowledge of the Sdma Veda, Trindchiketas, Trimadhus, Trisaparnas, and of Mantras and laws of virtue, and teach the V£das to their disciples, are called Panktipdvands (sanctifiers of a row of Brahmanas, seated down to a meal). In- competent Brdhmanas should not be engaged for per- forming Homas. According to a certain authority such men should not be engaged in performing S'rdddhas only.
CHAPTER XVI.
OBSERVING perfect continence, and with all the hairs of his body shaved, one should read the Vedas in the months of S'rdvana and Bhddhra, or during the/ive
694 ( Gautama
months the sun follows the southern course. Oner should not eat cooked meat during the time. These vows- should be observed for two months or more. The Vedas should not be studied on days when the roaring" winds raise up clouds of dust from the ground, nor on nights when claps of thunder, or peals of trumpets, or sounds of drums, or barks of dogs, or brayings of asses,, or howlings of jackals are heard, nor when thick mists enshroud the earth, in an unnatural season of the year,, nor when purple rainbows are observed to span the firmament.
One should not study the Vedas while attending feo- a call of nature. Several authorities aver that the Vedas should not be studied on rainy evenings, nor on- days or nights, when the sun or the moon is founded- to be surrounded by rings of haloe, nor while seating on ant-hills. One should not study the Vedas while in a state of fright, nor while riding a carriage, nor while seated with a leg cocked up. One should not study the Vedas during the term of a birth or death' unclean ness, nor at a cremation ground, nor by the side of a high road. Similarly, the Vedas should not be read rvear a Sudra or a Chandala (Divakirti), not at places exhaling a fetid smell or containing carcasses. On should, not study the Vedas during the term of a birth-unclean- ness, nor having had (lit : after the rising of) eructa- tions. The Vedas should not be read on the happening, in an unnatural season, of such physical phenomena as roarings of rain clouds, earth-quakes, meteor-falls, downpours of rain and flashes of lightning. Likewise the Vedas should not be read during conflagrations of fire, or on descents of thunder-bolts in unnatural seasons of the year. The Rik and Yajur Vedas should not
Gautama Samhttd. , 695
be read after having heard the chantings of Sraman. Similarly, roars of rain-clouds, heard in the small hours of the night and before the expiry of the third watch, interdicts the study of the V£das on (the next morning). Several authorities aver that flashes of lightning seen in the morning should be likewise considered as prohi- bitive of the study of the Vedas. No part or portion of the Vedas should be read on evenings, marked by claps of thunder, or roars of rain clouds. Roars of rain clouds, heard after the mid-night, prohibit the study of the Vedas on the next morning. Similarly, roars of rain clouds heard on the morning interdict the study of the Vedas during the entire day. The death of the king of one's country, as well as interviews of friends* on returning from a foreign country, should be regarded as instances on which the study of the Vedas is prohi- bited. On the day on which the reading of a Veda> commenced before, is finished, all further studies should be regarded as interdicted by law. The Vedas should not be studied on the occasion of a S'rdddha ceremony, or friendly feast, nor on the reader having suffered from vomiting that day. Non-study for two days has been enjoined from the day of the new moon, each month, and the Vedas should not be studied on days of the full moon, in the months of Kdrtika, Phalguna, and Ashada.' For three nights one should refrain from studying the Vedas on the advent of the three Ashtakas. According to certain authorities, such prohibition exists only in respect of the last Ashtaka. One should not study the Vedas on the occasion of friendly dinners. Several authorities aver that the study of the Vedas is prohibited during the first three hours and a half of each night. That poition of a Veda, which has once been
696 Gautama SavhhitA.
studied, should not be read over again. One should refrain from studying the Vedas in a town, nor they should be read near the performer of a S^raddha cere- mony who has not fed the Brahmanas with boiled rice, nor till one can recollect them.
CHAPTER XVII.
BRAHMANAS should eat in the houses of twice-born ones, true to their proper duties in life, and boldly receive, for the performance of their Daiva and Pitri Sraddha ceremonies, as well as for the support of their preceptors and servants, the unsolicited gifts of commendable water, barley, fruits, honey, edible roots, beds, cushions, milk, paddy, milk-curd, fish, Priyangus (a kind of creeper) flowers, Kus'a grass and vegetables. Even Brahmanas, who have abjured their own vocations, should receive those gifts from all except the S'udras. Brdhmanas may safely partake of boiled rice, belonging to the keepers of their own domestic animals, or to tillers of their own lands, or to their own paternal servants, or to heredi- tary friends of their families, even if such keepers of animals, tillers of lands, servants, and hereditary friends be S'udras ; but they cannot eat boiled-rice belonging to S'udras, not falling under any of the [foregoing cati- gories. Boiled-rice of traders other than actual artisans may be safely partaken of by Bra*hmanas. Boiled rice, defiled by the touch of hairs or insects, should never be eaten. Boiled rice, touched by a woman in her menses, or trampled down by a bird, or looked at by a destroyer cff human fetus (procurer of abortion), or smelled by a cow, or having an offensive look, or served
Gautama SaihhttA. 697
i
without any curries, salads, or milk-curd, as well as that which is stale, and twice-cooked should not be eaten. Boiled rice served without cooked edible leaves (S'akas) or saturated with unwholesome fatty matters, offen- sive to taste, as well as putrid meat or honey should not be eaten. Boiled rice, collected from the refuge of other men's plates, or cooked by a prostitute, or be- longing to an accursed individual, or to a man of low parentage, or to one under the ban of law or punished by a royal court (of justice,) or to a carpenter, miser, hunter, captive, artisan, or a professional physician, as well as that given by one's enemy, or by an Uchchishta bhoji, or by a Brahma^a, falling under the category of one supposed to defile a row of Brahmanas seated down to a dinner (Apankteya) should not be partaken of. Eating before the weaklings (of one's family) have^taken their meals should be regarded as prohibit- ed. Boiled rice, not formally dedicated to a deity, or in respect of which the rite of A' chamanam has not been performed, as well as the one which one can not leave at will, should not be eaten. Pure and impure boiled rice should not be promiscuously mixed together. Boiled rice, which has not been consecrated by having been offered unto a deity in the course of a Pujd, should not be partaken of. The milk of a parturient cow should not be used till before the expiry of ten days from the date of her parturition. Similarly, the milk of a she-goat, or of a she-buffalo should not be used till before the expiry of ten days from the date of her delivery. The milk of an ewe or of a she-camel, or of a female animal with un-bifurcated hoofs should not be used at all. The milk of a cow in heat, or of one showing inclination to be impregnated, as well as that
Gautama Saibhita.
of one whose calf is dead, should never be used. The flesh of all five-nailed animals except that of a porcu* pine, hare, Ghoda (a genus of large lizards) rhinoceros, or a tortoise should be rejected as unfit for human consumption. The flesh of an animal possessing two rows of teeth, or of one possessing both wool and hair, or of one with unbifurcated hoops, as well as that of Kalavinka (sparrow), diver, crane (Chakravdka), swan, crow, valture, hawk, or domestic cock, or of a bird whose head and legs are red, together with the flesh of a boar, cow, or bullock, should never be eaten. Boiled rice (food) not prepared for, and offered unto, a deity, as well as the flesh of an animal, not slaughtered in connec- tion with a religious sacrifice, should never be eaten. Garlics, tender shoots of trees, as well as milky exuda- tions and red saps of plants or trees should be regarded as unfit for human use. The flesh of a wood-pecker, heron, Tittibha, Mdndhdtri and such like birds, as well as that of birds that fly by night, should not be eaten. The flesh of Pratudas (birds that dart upon their prey), of Vishikeras (birds that scatter their food with legs before eating), of web-footed birds, wholesome fish, as well as flesh of those enjoined to be slaughtered in connection with a religious sacrifice, or of those not killed by any poisnous beast or reptile, and whole- some flesh in general may be eaten,
CHAPTER XVIII.
A WOMAN (wife) is subservient to her lord even in res- pect of doing religious acts, and she should never supersede him (act independently of him) in these
Gautama Saihhitfi, 699
matters. Controlled in her speech, mind, and senses, during her menstrual period, she, after the death of her husband, should evince her desire to be the mother of a male child by her husband's younger brother. In the absence of such an uterine brother of her deceased husband, she should ?et herself impregnated, for giving birth to a male child, by a Sapinda or a cognate rela- tion, standing in the same category even through ties of spiritual clanship (Rishis), or bearing her the same relationship through the female line. Under no circum- stances, she should let her menstrual period pass unfruit- ful. The causation of the birth of a male child in the womb of a widow by any one, not related to her as her husband's younger brother (or cousin), is interdicted according to the opinion of certain authorities. A widow, under the circumstance, will not be competent to get herself more than twice impregnated by her dead husband's brother. In the absence of any express stipu- lation, sons, begotten on her person, shall belong to their progenitor. Sons, begotten on the field (wife) of a person, who is alive, shall belong to the legitimate hus- band of the wife, or they shall be regarded as belonging both to their progenitor and the husband of their mother. In fact the fathership in these cases shall be- long to either of these two persons (progenitor or mother's husband) who shall maintain the children.
A wife is bound to wait for six years for a husband who is unheard of, and to go to him on hearing of him. A "wife shall refrain from even talking about her husband in the event of his taking to asceticism. Similarly, a Brahmapa shall wait for twelve years, or for six years, according to several authorities, for an elder brother, considered in the relationship of fellow students of
92
700 Gautama SaikkM.
the V&dast in matters of keeping the sacred fire, or of marrying his daughters, etc.
After her three successive menstrual periods, an un- married girl, happened to be not given away in marriage by her father or paternal kinsmen, shall renounce the ornaments given her by her parents, and shall be com- petent thereafter to marry a commendable bride-groom in express defence of her father, or father's friends. A girl should be given in marriage before she menstruates, and her guardians commit sin by not marrying her before that time. According to certain authorities, a daughter should be married before leaving her age of girlhood.
Money (gifts) may be taken from S'udras for the purpose of celebrating a nuptial or sacrificial ceremony. For other acts as well, money gifts may be received from S'udras, possessing a large number of cattle, from Br^hmanas, not keepers of the sacred fire, who are respectively masters of a hundred heads of cattle and are given to low pursuits, and from Somapas, who are respectively masters of a thousand heads of cattle. Articles of fare should be taken by one from persons of noble pursuit, in the event of one remaining without food up to the seventh part of the day. Every body is duly bound to speak the truth to his sovereign. A king is bound to support BrShmanas of good conduct who are well-versed in the Vedas, in the event of their practice of virtues'.being interfered with by thoughts of maintenance;, otherwise he shall acquire demerit.
'Gcrutama Sathhitd. 701
CHAPTER XIX.
DUTIES appertaining to (different) castes and orders of society have been desciibed. Now I shall describe the acts by doing which a person becomes sinful. Now we shall discuss about the necessity of (atoning for the sin of) officiating as priests at the religious sacri- fices of those who should not be thus served, of eating interdicted articles of fare, of omitting to do the proper acts, of speaking falsehood or that which should not be spoken, and of enjoying forbidden things. Several authorities aver that atonement is of no avail, since (our) acts are indestructible ; while others opine that atonement (Prdyaschittam) is necessary. The Vedic aphorism that " by performing an Agmshtoma sacrifice over again, one gets progeny" predicates the necessity of one's making atonement for one's sin, " A vow- breaker, or a person not initiated with the holy thread (Vratya) becomes absolved of his sin by celebrating an Agnishtoma sacrifice/' " A Brahmanicide is exone- rated from his sin by celebrating a horse-sacrifice." A penitent should be caused to celebrate an Agnishtuta sacrifice. " These Vedic aphorisms emphatically de- monstrate the necessity of atoning for one's sin. For the expiation of his sin, a sinner should practise peni- tential austerities, observe fasts, practise charities, per- form Homas, and read the Upamshads, the Veddnta, the SamhitAS forming the sub-divisions of the Vedas, and the Madhuvata^ Aghamarshanam^ Atharvas'lras, Rudra? dhydyam, Purusha-Suktam, Rdjan-Rahin Sdman^ Rathdntaram, Purushagatim^ Mahdndmnim, Mahd-Vairdjam} Mahddiv&ktrtyam, Mahishyavamanam^ Kushmdndam , Pa'vamdnim, Sdvitrim, and any of the Yeshtya Sdma Mantras. One's sins may be absolved by one's living simply on water, by abjuring all food
Gautama SaihJtitd
except leaves of edible plants or trees, by living only on barley diet, by licking gold, by drinking melted butter or Soma-]uice, or by eating only fruits.
A pilgrimage to any of the sacred pools or rivers, or a sojourn to a hermitage, mountain, or pasturage is purifying in its effect. Observance of perfect conti- nence, truthfulness, touching of water, fasting and lying down on the ground in wet cloths, are what con- stitute Tapasya. Gifts of gold, cows, clothes, horses, lands, sesame seeds, melted butter, and food should be made. Twelve months, six months, four months, three months, two months, one month, or twenty-four days, twelve days, six days, three days, or one entire day and night should be respectively understood as terms of penitential penances. Any of the aforesaid measures of atonement should be adopted according to the nature of the place at which a person atones for his guilt. The austerity of these penances should be proportion- ate to the heinousness of one's sin. The practice of a Krichchhant) Ati-krichcham, Krichchhati-krichchham^ or Ch&ndrdyanam penance should be regarded as a sufficient atonement for all kinds of sin.
CHAPTER XX.
SINNERS, after suffering torments at sixty four different places of torture, are respectively reborn with the follow- ing physical deformities, or diseases. A Brahmanicide is reborn as a phagedenic lepor, a drunkard is reborn with black teeth, and a defiler -of his preceptor's bed is reborn as a congenital blind or maimed person. A gold-stealer suffers from bad nails at his next incarnation,
Gautama SaihhitA. 703
a cloth-stealer is punished with psoriasis, a fire-stealer is punished with ring-like patches of eruptions on his skin, an oil-stealer is punished with pthisis, a gold-stealer is afflicted with ring-worm, a stealer of edible things is afflicted with indigestion, and a knowledge-stealer is punished with dumbness at their next birth. A man who kills his own preceptor is tormented with epileptic fits at his next incarnation, A cow-killer is reborn as a blind individual, a tell-tale is reborn as one with putrid nose, and a poisoner of other men's ears is tormented with fetour in his mouth at his next birth. A teacher of S'udra students is reborn as a Chanddla. A seller of lead, of brass, or of Chowries is afflicted with the vice of drunk- ness at his next rebirth. A seller of animals with un- bifurcated hoops is sure to be born in the womb of a female huntress at his next incarnation. A partaker of a Kundd's boiled rice is reborn in a family of menial servants. An astronomer suffers from tumours at his next birth, an atheist is reborn as a professional actor, an eater of interdicted articles of fare is tormented with boils and tumours at his next birth, a guide to a stealer of men or of the Vtdas is reborn as an eunuch, and a carnal knower of a cow, or of a Chanddli or Pukkast woman is afflicted with diabetes at his next birth. A husband, who induces his own virtuous wife to lie with another man, is reborn as a blind individual. A person who carnally knows a courtesan or a woman of his own Gotra} as well as he who holds incest with his own father's or mother's sister, is successively reborn as a haunch back, dwarf, insane, diseased, deformed, indi- gent, short-lived, foolish, irascible, worthless, thievish, carrying out other men's behests, bald-pated, and miscreant person in low and vulgar families. Hence one
704 (Sautama
should atone for ome's sin,.. Atonement preserves one's virtues intact and helps one to be reborn with commend- able attributes and physical traits.
CHAPTER XXI.
A MAN should renounce a father who is a regicide, or an insulter of the Vedas^ or attends on S'udras as a priest, or procures abortions. Teachers and marriage-relations of a man, who mixes freely with S'udra men and women of Antydvasdyin class, should assemble together to interdict the offering of libations of water unto his spirit, after death No funeral rites should be done unto him after his death, and the vessels to be used in the course of this interdicting rite should be of a defiling character. Slaves or servants should be sent to a town for fetch- ing such polluted vessels. Then a slave girl should be ordered to fetch a pitcher full of water, and the man to be interdicted should be caused to stand with his legs apart, and with his face turned towards the south. Then the congregated persons shall loudly utter, " let us interdict the offering of libations of water unto this man." So saying they will mention the name of the interdicted individual and catch hold of one another's arms. His teachers and marriage relations, after having performed Achamanam in the manner of Prdchindvalt, shall cast a look at his face and enter the village by a separate path.
He, who unknowingly speaks to such a person after the ceremony of formal interdiction, should regain his purity by repeating the Sdvitri Mantra for a whole night in a standing posture, while having knowingly
Gautama Samhitd. 705
conversed with him, he should repeat standing the Sdvitri Mantram for three consecutive nights. In the event of his agreeing to da the necessary expiating penance, a golden pitcher should be caused to be filled with the water of a holy lake, and the interdicted person should be sprinkled over with water out of that. After that, the same pitcher should be successively made over to, and taken back from, the penitent, and the attending priest should recite the S} dntam Dau, S'dntd Prithivi, etc., Mantram from the Yajur Ved'a^ After that, libations of melted butter should be cast in the sacred fire by reciting the Pdvamdnim^ Taratsamandi and Kushmandi Mantras. As an alternative gold should be gifted to a Brahmana and a cow to an Acharya. He, in respect of whom expiation by death has been laid down, should do the proper penance and atone for his sin with his life. All funeral rites should be duly done unto his spirit after his death. Sprinkling of bliss-giving water over the penitent is laid down in respect of all minor delinquencies.
CHAPTER XXII.
BRAHM1NICIDES, drunkards, men who defile the bed of their own Gurus, as well as persons who carnally know any female relations on their father's or mother's side, atheists, miscreants, and men, who do no£ renounce the degraded or keep their company, should be regarded as degraded persons.
Those, who associate with these (degraded) persons fora year, become themselves degraded. Degradation or fall in these instances means deprivation of the rights
706 Gautama
and privileges of a Brahmana, and a degraded status in the next world. According to certain authorities. "Degra- dation" spells as hell. Manu has not included the first three of these heinous sins regarding woman within his list of sinful acts. Several authorities aver that a procurer of abortions, even if he does not defile the bed of his preceptor, should be regarded as a Mahdpat'akin. A woman, by carnally knowing a man, inferior to her in caste, becomes degraded. Bearing false witness, malice shown towards one's own king, and speaking falsehood to one's preceptor, should be regarded as acts equal to Mahdpdtakas in their atrociousness. Of Brahmanas who are not competent to sit in the same row with other good Brahmanas (Apankteyas) } beef eaters, denouncers of the VSdas, Avakirnas and those who have renounced the use of vedic Mantras or of the sacred Gdyatri, should be regarded as Upapdtakins (minor sinners) Ritviks or teachers, attending as priests at any religious ceremony undertaken by any of these individuals, or giving instructions to any of them in scriptural know- ledge, should be looked down upon by the society, and they should be held as degraded under certain circumstances. According to certain authorities, people who receive gifts from any of these people should be re- garded as degraded. But no sin appertains to parents in receiving gifts from degraded sons, but degraded sons are disqualified from inheriting properties coming down from their parents. By falsely calumniating a Brahmana in society, one becomes equally degraded (as any of the aforementioned persons). By casting a false obloquy upon an innocent Brahmana, one acquires twice as much dement as a calumniator of the foregoing type. A capable man that looks with indifference at the oppression
;ti Sarii'iita. , '707
a weak person by a strong one, when he can fully succour such a distressed person, becomes doubly sinful. For rudely attacking or insulting a Brahmana, one is punished with a residence for a hundred years in hell. By thus assaulting a Brahmana one resides for 2. thousand years in hell. By drawing blood on his person one resides in hell for as many number of years as the number of dusts with which he dusts his wound.
CHAPTER XXIII.
A BRAHMANICIDE, without in any way covering or shield- ing his body, shall thrice pass through a blazing fire, or shall make himself the target of a soldier in battle, or shall roam about begging for twelve years in the garb of a Brahmnchdrin, carrying a Khattdnga (club) and a human skull in his hands, confessing his guilt to the world. He shall turn away from the sight of an A'rya. A Bra"hmanicide, by duly performing three ablutions, and by practising the Asanas (postures of Yoga} at morning, noon, and evening, each day, shall perform the rite of A'chamanam, whereby he will regain his personal purity. As an alternative he shall thrice combat with a man, who has stolen all the possessions of a Brahmana, for the recovery thereof ; and he shall be adjudged pure even if he dies in his attempt at recover- ing the goods of such a Brahmana; or under the circum- stance, he shall give to a Brahmana that much money for the loss of which he contemplates to put an end to his life. A king, having killed a Brahmana, should regain his personal purity by performing an Avabhritha ablution after the celebration of a horse-sacrifice, or •93
708 Gautama SaihhitA.
he should perform any other Agnistut sacrifice by way of atonement. Having killed a woman in her menses Or a pregnant woman in whom signs of pregnancy have not been fully patent, one should practise the fore- going kind of expiatory penance. A Brahmana, having killed a Kshatriya, should practise, for six years, the most austere of penances, and at the close of that he should make the gift of a bullock and a thousand kine. Having killed a Vais'ya, he should practise, for three years, the same austerities, and make the gift of a bullock and a hundred kine. Having killed a S'udra, a Brahmana should practise, for a year, the same austere Brahma- charyayam, and make the gift of a bullock together with ten cows. The same expiatory penance should be practised for atoning the sin of killing a cow or a woman who has not menstruated.
Having killed a frog, ichneumon, crow, she-mouse, or a hole-dwelling animal, one should practise the same expiatory penance as laid down in respect of atoning the sin of a Vais'ya-killing. Having killed a thousand of such vertebrate animals as lizards etc., or a cart-load of such invertebrate vermins as bugs, leeches, lice, etc., one should practise the same expiatory penance as the foregoing one. As an alternative a small gift should be made to a Brahmana for each animal destroyed. Having killed a eunuch, or a man with rudimentary (undeveloped) genitals, one should make the gift of a Pal a la weight of lead and Mdsha pulse to a Brdhmana. Having killed a boar, one should make the gift of a pitcherful of clarified butter to a Brahmana. Having killed a serpent, one should make the gift of an iron rod to a Brahmana. Having killed a Brahmavandhu (nominal Brahmana) woman, one should make the gift of
Gautama Sarkhtta. 709
an animal to a Brahmana, whereas no such expiatory gifts should be made after having killed a Venujivin (one who lives by making bamboo-made articles). Having committed homicides out of greed for wealth, food, or beddings, one should practise Brahma- charyayam for a couple of years for each act of man- killing. Having killed an individual, attached to another man's wife, one should practise Brahmacharyayam for three years in succession. Having picked up an article belonging to a S'rotriya, one should return it to its owner, or renounce its possession. Having uttered a thousand words in combination with an interdicted Mantra, one should perform an Agnyutsdde or Nirdkriti penance, which is the atonement for 'all Upapatakas (minor sins). A false wife should be kept imprisoned in a room, on an allowance of daily sustenance. Having held incest with a female beast, other than a cow, one should recite the Kushmanda Mantram, and perform a Homa with libations of melted butter.
CHAPTER XXIV.
HOT wine should be poured into the mouth of a Brah- mana, addicted to wine, until he dies ; such a death is the only atonement for his sin. Having unknowingly taken wine, a Brahmana should practise a Tapta-krich- chham penance by living for three days on each of the following substances, viz., milk, melted butter, water and air ; and after that, he should be again initiated with the -thread. Having eaten any excrementitious matter, or semen, or the flesh of a camel, ass, domesticat- ed pig or cock, or of a wild beast, or having smelled the
Ga utama Sa fa h i i:a .
smell of wine coming out of the mouth of a drunkards one should live on melted butter (for a day) and practise Prdndyama. The same expiatory penance should be practised for taking anything bitten by any of the fore- going animals. A man, who has defiled the bed of his elder or preceptor, should lie down on a red hot bed of iron, or he should be made to embrace a hot iron image of a female, or he should cut his genitals, and holding them in his united palms, should walk towards the south-west quarter, until he drops down dead from bleeding. Such a death absolves him of his sin. This penance should be likewise practised by one after having carnally known one's son's wife, or the wife of a friend disciple or cognate, or after having held incest with a eow. According to several authorities, the atonement in these cases is same as what has been laid down in res- pect of an Avakirni. A woman of a superior caste, having been found guilty of illicit intercourse with a man of an inferior caste, the king of the country shall cause her to be torn alive by dogs at a public place, or the guilty man should be dealt with in the same manner. An Avakirni (vow-breaker) should worship the deity Ninti at a crossing of two roads by sacrificing an ass ; then clad in the skin of that ass from the surface of which hairs have not been removed and carrying a red alms-bowl, he should live by daily begging alms at the doors of seven men, confessing his guilt to the world, all the time. After thus living for a year, he should be judged pure again. An emission of one's semen during sleep, or out of fright, or on account of a disease should be atoned for by begging for seven days in the manner of an Agnindhaw} and by performing a Homo, with libations^of melted butter. An act of masturbation should be'.aU
Gautama Saihkita. 71 T
*
for in the two following ways. Observing perfect con- tinence, a masturbator should stand up from sunrise to sunset and take a single meal, each day, and men- tally repeat the Gdyatri mantra, all night long. Having seen any impure thing, one should look at the sun and practise a Prandyama. Having eaten any inpure or interdicted article of fare, one should take a good purgative, and after the cleansing of his stomach he should fast for three days ; or without striving to come by any food he should live on ripe fruits, just of them- selves fallen [from trees], and before they are siezed by any five-nailed animal.
After vomitting, one should drink clarified butter- Having used any angry word, or behaved falsely and maliciously to any body, one should practise severe austerities, for three days. Having spoken a falsehood, one should perform a Homa by reciting the Vdrunit Pdvamdni Mantram. Certain authorities aver that, a lie is no lie if spoken for bringing about a matrimonial alliance, or the union of a man and a woman. But the slightest false-hood should not be spoken to a preceptor, in asmuch as a small lie in such a case leads the seven generations of the speaker to hell. For one year a Krichcha Vratam penance should be practised for atoning the sin of one's going unto an Antydvasdya woman. An unwitting intercourse, under the circums- tance, calls for a practice of the same penance for twelve days. Having visited a woman in her menses, one should practise a Knchchha Vratam, for three days.
712 . Gautama Saihhitd
(
CHAPTER XXV.
A PERSON, who has got no notoriety as a sinner, should practise an expiatory penance in secret. Having re- ceived the gift of an interdicted article, or h aving felt a desire for accepting such a gift, one should recite, standing in water, the four Riks beginning as Tarat Samandi, etc. Having felt a desire for eating an- interdicted article of fare, one should make a gift of land. Having visited a woman in her menses, a man should. recover his purity by simply bathing. Several authorities aver that, the penitent, under the circum- stance, should live on milk regimen, for ten days, or live on simple water for two or three days. A procurer of abortions should take a light meal in the forepart of the day, and then clad in wet clothes, should perform a Homa} saying that, "I offer oblations unto hairs, nails, skin, flesh, blood, ligaments and bones (of the des- troyed fetus) and unto the mouth of death and myself." According to several authorities, drunkards, Brahmarii- cides, gold-stealers and defilers of their preceptors' beds should perform a \Maha Vydhriti Homa by reciting the Mantra, " extinguish my sin, O fire," or by casting libations of melted butter in the sacrificial fire by re- citing the Kushmdnda Mantram, or practise the afore- said expiatory penance, or practise Prdndydma, and thereafter bathe* and recite the Aghamarshanam Suktam. The last named measure is equally purifying as an Avabhritha ablution made after the celebration of a horse-sacrifice. As an alternative, those individuals (drunkards, etc.,) should recite the Gayatri a thousand times. Sunk in water, a sinner should thrice repeat the Aghamarshanam Suktam, which tends to extinguish all sin,
Gmttama Saihkitd. , 713
CHAPTER XXVI.
THEN they discoursed on the places where the different portions of the vow of an Avakirni merge in after the vow is broken. The vital energy of an Avakirni merges itself in the Maruts, his strength enters the self of Indra, his Brahmanic energy resorts to Vrihaspati, and the rest lie concealed in Agni. Hence he should install the sacred fire on:the night of the new moon, and cast libations of clarified butter in it by way of expiation (saying as follows) : — " Out of lust I hav^ broken this vow, out of lust I have carnally known a woman while practising Brahmacharyayam} (lit. become an Avakirni) I offer these libations unto Kama-Kama, I was over- whelmed, by lust, my reason was overclouded. I offer these libations of melted butter unto Kama-Kama. Passion got the upper-hand of my soul, I was over- whelmed. I offer these libations of melted butter unto Kama-Kama. He should lay down the sacrificial twigs by reciting these Mantras, and having sprinkled water over them, he should construct the sacrificial platform (//'/. places) and stand by it. Then he should thrice recite the Rik, running as Sanmasinchatu. Then having recited the Rik, (commencing as) Traya Im£ Loka ^These three regions) he should regain his purity and religious privileges through the purity and privileges of every one residing therein. Thus one should perform the Homa, and thus these Mantras should be recited, after which a cow should be gifted to a Brahmana. This penance should be likewise practised by one who has acted in a crooked or miserly way, or has done any of the interdicted acts, or has eaten any of the inter- chcted food. Having cast one's seed in a S'udra woman, or having eaten any interdicted food, one should take
14 Gautama
an ablution by reciting the" Vdruni Mantra or any other sacred Mantra of the Vtdas. Having sinned \vith tongue or mind, one should, after reading the five Maha Vydhritis in the morning, read the Sarva Svdpo Va'cha, etc., and the Rik running as Ratris'cha Ma' Varunas'cha, etc., in the evening, or perform a Homa !by casting eight sacrificial twigs in the fire with the recitation of Devdkritasya, etc., Mantra ; whereby one would be absolved of all sin.
CHAPTER XXVII.
Now I shall dicourse on the mode of practising the Krichchha (most austere) penances. Take a Hamshya meal in the morning on the first day, then fast for three "successive days. After that, take a single meal at night and do this for three successive nights, then for three days live on what is obtained without solicitation, and after that fast, for three days more. A penitent shall 'remain standing in days, and pass the nights sitting, 'during the entire term of the penance. He shall con- tent himself with little, speak nothing but perfect truth, abjure the company of the uncivilised (Ana'rpas) and use the skin of a Ruru or Yaudha deer. At each bath he should consecrate and touch the water by re- citing the A'pohishtd Mantra and thereafter perform the Tarpanam by offering libations of water to the following deities, as obeisance to Horna^ to Mohama, and to the bow-wielding one (Pindka-hasta}> etc. These Mantras should be likewise used in conection with rites of Homa and Suryopasthdnam (invocation of the sun). Then after the expiry of twelve days,
Gautama Saihhita. i 715
penitent shall cause the sacrificial porridge (Charu) to be cooked, and perform a Homa by offering oblations of that Charu to several deities. The Mantras to be recited at the time of offering these oblations are, "obeisance to Agni, obeisance to Soma, obeisance to Agni and Soma, obeisance to Agni and Indra, obeisance to Indra, obeisance to Vishvadevas, obeisance to Bran* man, obeisance to Prajapati, obeisance to Agni, and obeisance to Svishtikrit. After that, he should perform the rite of Brahma-tarpanam. By this we have des- cribed the process of practising the severest form of expiatory penances and austerities.
The second form of practising a Krichchha Vratam^ consists in one's living on articles, obtained without begging or solicitation. The third form consists in living on water. By practising the first form of penance one becomes pure, holy and competent to perform religious rites. A practice of the second form extin- guishes all forms of sin, except the Mahdpdtakas, where- as that of one of the third form grants absolute absolu- tion. A practice of any of these three forms of expia- tory penances ranks equal in merit with an ablution made after the study of all the V&das. He, who is cognisant of this fact, becomes favoured of the gods.
CHAPTER XXVIII.
Now I shall describe the process of practising Chan- drdyanam. Rules to be observed in practising this penance have been already set forth. In the Krichchha form of Chdndrdyanam, a penitent should have his head cleanly shaved, and observe a fast on the day of 94
716 , Gautama SamhM,
the full jmoon. The rites of Tarpanam, Ajya-Homa (Homa done with libations of melted butter), consecra- tion of the clarified butter and invocation of the moon, should be done by reciting the Mantra, running as Apy&yasva Sante, etc. Libations of clarified butter, should be cast in the sacred fire by reciting the four Mantras running as Yaddev&devahelanam, etc. Then a Homa should be performed by casting twigs of sacri- ficial trees in the fire with the accompaniment of Deva Krit&rtha, etc., Mantra. The morsels of food should be consecrated by reciting the Om, Bhur, bhuvah, Svastapah Sat yam Yas'ah Srirupam Giraujastejak Purusha Dharma S'ivak S'iva. Then Namas Svahd should be mentally recited. The morsels of food should be made of a size as to admit of being easi4y introduced into the cavity of the mouth. These morsels should be made either of Charu (sacrificial porridge), or of articles obtained by begging, fried barley-powder, barley, leaves of edible plants, milk, melted butter, fruits, edible roots, bulbs, or of simple water; each preceding substance being held more meritorious than the one immediately following it in the order of enumer- ation; Such fifteen morsels of food should be taken on the day of the full moon, and a penitent shall daily decrease the number of morsels by one during the dark fortnight, observing a perfect fast on the day of the new moon, and thereafter increasing the number of morsels by one,' each day, till the day of the full moon. According to certain authorities this penance of Chan- drayanam is completed in a single month. By prac- tising it for a month, a penitent is absolved of all sin, by practising it for a couple of months he purifies his own spirit together with those of his ten immediate ancestors
Gautama Saihhitd. , 717
and descendants, and consecrates the row (Pankti) of Brdhmanas in which he sits down. By practising it continuously for a year, one ascends to the region of the moon.
CHAPTER XXIX.
SONS shall divide among themselves the estates of their father, after his death. A father, on the cessation of the menstrual function of his son's mother, may divide his properties, in his life-time, among his sons, if he so desires it. A father may bequeathe his whole estate to his eldest son, providing mere maintenance to other sons, or leaving to them only properties enough to defray the costs of their subsistence. The merit of a divisioner of estates is increased by making such a partition. Twenty parts of a partitioned (paternal) estate, together with male and female slaves, domestic animals each possessing two rows of teeth, cars, cows and bullocks, should form the portion of an eldest son ; blind, maimed, castrated animals, as well as those, that are deprived of the power of locomotion, should fall to the portion of a second, (lit. middle) son. In the event of his father dicing, possessed of a large number of sheep, a sheep, cart, paddy, iron (implements), together with a house and a quadruped should fall to the portion of a youngest son, and the rest of the property should be equally divided among all the sons. As an alternative, an eldest son shall take two parts, arid the remaining sons shall take one part, each, of a partitioned paternal estate ; or each successive son shall take one part less than a brother immediately
718 Gautama
his elder. An eldest son shall take ten parts of animals, one animal with bifurcated hoops, and a bullock. A son of an eldest son shall take a sixteenth part of the number of animals, or he shall take an equal share with his youngest uncle, or sons of different mothers (by a common father) shall take specific shares according to the difference of their mothers.
A sonless father shall give away his daughter in marriage, saying " Hlr sons shall be my sons/' Several authorities hold that mere entertainment of such a thought by a father in his mind will create the right of Putrika. Hence, there is a prohibition regarding marry- ing a brotherless bride, inasmuch as the existence of Putrikdship in such a case may not be easily discovered. Persons related to a (deceased) individual by ties of Gotra, Pinda, or spiritual clanship (Rishi), may inherit the estates left by him. The estates of a childless person shall go to his wife after his death, or his widow shall seek for a son from his uterine brother. A son begotten on such a widow by any one except her deceased husband's brother shall not be competent to inherit the property of his mother's deceased husband. Unmarried daughters, not well-settled in life, shall inherit the Stridhanam of their mother. Money-doweries obtained at the time of a sister's marriage shall go to her brothers after her mother's demise, or according to several authorities, they may take the money even during their mother's life-time. Estates left by a deceased individual should be first divided among persons living in com- mensality. On the death of an elder brother who had been living in commensality, a brother of his, living separate, shall inherit his property. A brother born after the partition (of his paternal estate) shall be an heir
Gautama Saihhitd. 719
to his father's portion only, (ajid not to any subsequent accretions made thereto by his brothers.) Of brothers living in commensality and belonging to a joint-family, one happening to be a practising physician, while others are not physicians (Avaidyas), the physician brother shall be the owner of all the properties earned by him.
Aurasa (i), Kshetraja (2\ Datta (3), Kritrima (4) Gudotpanna (5) and Apaviddha (6) all these (six) kinds of sons are competent to inherit their paternal properties. Kdnina (7), Sahoda (8), Paunarbhava (9), Putnka- putra (10), Svayamdatta (n), and Krita (12) sons inherit only the Gotra of their fathers, but they, in the absence of any Aurasa, etc., sons of their father, shall be deemed competent to inherit a quarter part of the estate left by him.
A good and eldest born son of a Brdhmana father by a Kshatriya mother shall take equal shares with a son begotten by his father on a Brdhmana wife, but a son of a Kshatriya mother, under the circumstances, not possessed of the foregoing qualifications, shall not take the preference of an eldest born. Sons born of Vais'ya and Kshatriya wives of a Brdhmana testator, (Dhani) shall inherit his property according to shares and principles laid down before in connection with sons of BrcLhmana and Kshatriya wives of a Bra"hmana. A son, begotten by a Kshatriya on a S'udra wife, shall inherit his property in the manner of a disciple, in the event of there being no other kinds of sons of his father, and on the pfoof his nursing him at his death- bed. A son begotten by a man on a wife belonging to the same caste with him (Savarnd) shall be debarred from inheriting his paternal estates on his happening
720 Gautama Saihhita.
to lead an improper life. S'rotriyas should be regarded as heirs to estates left by childless Brdhmanas, While estates left by members of any other caste shall vest in the sovereign of a country. Idiots and eunuchs are entitled to maintenance only. A son of an idiotic father shall take a share like a son begotten on a S'udra mother. Water, articles of confectionary or of culinary art, slave girls, and articles necessary for the purpose of practising yoga can never be partitioned. All matters of doubt should be submitted to the deliberations of at least ten honest, greedless, impartial men of wisdom of the following type, for settlement. Four of them must be Brdhmanas well-versed in the Vtdas, one mem- ber of good conduct from each of the following orders viz.} Brahmachdrins, house-holders and Vdnap fast has (forest dwelling hermits,) and three several Jurists, well read in the regulations (Law). A council consisting o.f ten members of the aforesaid types is called a Parishad. In the absence of a Parishad, all matters of dispute should be adjudicated according to the dicisions of good S'rotriyas, well versed in the Vedas, inasmuch as they are above all feelings of partiality or unjust oppression. By practising special virtues the virtuous go to heaven, culture of knowledge being the highest of them all.
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TABLE OF CONTENTS.
rApastambha Samhitd. SUBJECTS. SLOKAS, PAG£.
CHAPTER I.
The duties of a house-holder ... 5 723>
Deeds where no atonement is necessary... 9 723,
No atonement is necessary when a cow
is killed on being treated medicinally 10 — n 7241
Atonement for killing a cow when medi- cine is given in excessive degree ... 12 724,
The four parts of a Prajapatya penance... 13 — 14 724
Penance for various castes .... 15 724
Penance for the death of a- cow in con- finement, on being hanged, in harness or by the effects of blow ... 1 6 725;
Death for injudicious fastening of bells
round her neck ... ... 17 725
Penance for death resulting from harnes- sing to carts, carrying weights, being fastened to posts or penned up ... 18 725
Death from weapons and the penance for
various castes ... ... 19, — 20 725
Penance for the death of a cow under
other circumstances ... ... 21 — 27 726^
Penance for breaking horns or bones ... 28—29 727 No penance necessary when a cow is
killed while grazing ... ... 30 . 727
Penance for joint cow.slaugkteu ... 31 727-
Cases where no penance is necessary ... 32 727^
Regulations about shaving ,,. 33—34 727
H CONTENTS.
SUBJECTS, SLOKAS. PAGE,.
CHAPTER IL
Objects always pure ... i — 4 728-
Purification. k>r drinking water in another
tank ... ... ... £ 728.
The purification of water ... ... 6—14 728;
CHAPTER III.
Penance for living unknowingly in the
house of a low-caste ... ... t — 2 729.
The penance for cooking and taking
food in such a house ... ... 3 73°
Penance for taking water in, a defiled
tank ... ... ... * 73P
Regulation of fasts and penances : their
terms ... ... ... 5—10 730.
The completion of penance ... u — 12 73*
CHAPTER IV.
Penance for drinking water from a^Chanr
dala's well ... ... 1—2 731-
Penance for unknowingly touching a low- caste person ... ... 3—5 73*
The penance for knowing a woman in menses, touching such a woman, a low caste, or excretions of such people ... ... ... 6 — 9 73*
Penance for taking fruits with a Chandala
on the same tree ... ... 10—12 733;
CHAPTER V.
Penance for a Brahmana who drinks
water touched by a Chandala ... i — 3 733-
Penance for S'udras ... ... 4 733
Penance for taking residue of food for
Brahmanas and others ... .,t 5 — 9 733;
CONTENTS. fit
SUBJECTS. • . SLOKAS. PAGE;.
Pfenance for taking human excreta, etc.... IQ 734; Penance for touching and being touched
before washing mouth ... n — 13 734
CHAPTER; VI.
Penance for using a cloth dyed with
Indigo ... ... ... 1—5 755
Penance for touching indigo-plant and
field where it is grown ... 6 — 10 735
CHAPTER VII, Regulations and penances for women in
menses... ... ... * — & 736.
Penances for a girl who menstf uates on
the day of marriage ... ... 9? — to 737-
Penance for touching a woman in menses n — 13. 73,7 Penance for touching a woman in menses
and for her on being touched by
others ... ... 14 — 2.1 738
CHAPTER VI1L
Purification of various articles and
utensils ... ... 1—4, 739
Regulations about boiled rice and other
articles of diet ... ... 5—21- 739
CHAPTER IX.
Penance for passing stool while eating i — z 741
Penance for taking boiled rice unknow- ingly of any other caste ... 3—4 74*
Penance for taking interdicted things> ... 5 — 6 744
Penance for Brahmanas for failing to
fulhTthe promise of death ... 7 — 8 742
Penance for being impure ... 9 — n 742
Impurity on birth and death ,., 12 74$
JV CONTENTS,
SUBJECTS. SLOKAS. PASS
Rules of eating boiled rice ... 13 — 17 743
Rules of Achamanata ... 18 — 19 74*
Rules of entering a cow-sheds ... 20 744.
Rules about taking boiled rice ... 21—24. 744 Sin for taking money from a daughter's
husband ... ... *5 745
Sin for taking Stridhan ... ... 26 745
Rules for taking boiled rice ... 27 — 31 745 Purification for a Brahmana for touching
a Sudra or a dog obeying the forme* 32—33 74$ Purification* for a Brahmana after urina- tion in a forest &c. ... ... 34— 3& 74&
Penance for knowing a woman in
menses under the influence of liquor 37 746
Penance for touching a Chandala ... 38—4* 746
Condition of sellers of antelope-skin etc. 43 747
CHAPTER X.
Purification after rinsing ... .„. i — 2 747
Value of self-control ... ... 3 747
Anger and forbearance ... ... 4 — 5 747
Attainment of salvation ... ... 6—7 74^
Value of Homas and Tapas ... & — 10 747
A true Brahmana ... .*. n 747
Penance of Prajapatyam ... ... 12 747
Penance for knowing an interdicted
woman ... ... ... 13 747
Penance for vow- breaking ... 14 747
Birth or death- uncleanne&s: their tenna 15—16 747
A^PASTAMVA SAMHITA*.
CHAPTER I.
I shall describe the modes of practising expiatory penances to be respectively practised for their benefit by sinners of all castes in the order of enumeration, as formerly narrated by A'pastamva. (i)
The holy sages (Munis) having approached that foremost of the Rishis, who was free from all calumnies and was blissfully seated in a secluded place, calmly re- posing in the illuminating principle of pure knowledge—- him A'pastamva of undistracted mind, the foremost of the knowers of yoga, they addressed as follows. (2 — 3)
Instruct us, O lord, how men, who walk in the path of inequity and are addicted to sinful practices, can obtain there exoneration. (4)
Rearing of cattle, prosecution of agriculture in times of distress, distribution of charities to the poor, and feeding, and giving medicines to, Brahmanas, suck- ling and protecting the children are the duties of a house-holder. Tell us, O lord, low shall (a house- holder) atone for any act of injury unknowingly or unintentionally done to a cow, etc. ? (5 — 7)
Having been thus addressed by the Rishts} the holy Apastamva, with his head bent down in recognition of the honour shown to him, looked at them and gave utter- ance to the following words of unflinching certainty. (8)
Any. mishap happened to the life of a child, while suckling it, or to that of a Brdhmana while feeding, or medicinally treating him, calls for no atonement. (9) 95
724 A]pa$tamva
Later on I shall describe the form of an expiatory penance to be practised for the death of a cow, dead While treating her medicinally ; but according to several authorities, no sin is committed by giving sustenance or medicine to a cow (even if she dies in consequence thereof). (10)
Drugs, salt, oils, food and nutritious things in general conduce to the preservation of animal-life, and hence no atonement is necessary (if an animal dies during the administration of any of these articles.) (it)
But these things should not be given in inordinate quantities. They should be given in moderate doses and at proper seasons.The practice of a Krichchha Vratam is the atonement for the death of cow, dead in conse- quence of excessive drugging or feeding. (12)
Three days' fasting constitutes a quarter part of the penance. Living on food, obtained without solicitation, for three days, constitutes a quarter part of the penance. Taking only a single meal at night, for three days, con- stitutes a quarter part of the penance, and taking a single meal in the day, for three days, constitutes a quarter part of the penance. These four quarter parts constitute a Praaj&patyam Vratam. (13 — 14)
A S'iiudra, standing under the obligation of practising an expiatory penance, should practise that form of quarter Prajdpatyam in which a single meal at morning (day) has been enjoined to be taken for three succes- sive days ; a Vais'ya, under the circumstance, should practise the form in which a single meal at evening (night) for three successive days is enjoined to be taken, a Kshatriya, under the circumstance, should live, ,for three days, on food obtained without solicitation, while
I
Apastamva Saikhitd. 725
a Brahmana should observe a«continuous fast for three days. (15)
A single quarter of the penance should ,be practised on the death of a cow in confinement, two quarters on the death of a cow with the halter round her neck, ree quarters, on the death of a bullock in harness, nd the entire (four quarters) penance, on the death of a cow or bullock, dead from the effects of a blow or lashing. (16)
A half-penance should be practised on the death of a cow, dead through the effects of injudicious fastenings of bells round her neck, inasmuch as the purpose of such a fastening is mere ornamentation. (17)
A three quarter part of the penance should be prac- tised an the death of a cow or bulluck, dead on ac- count of harnessing it to a cart, or subjecting it to carry a weight, which is beyond its strength, or of fastening- it to a rod or post, or keeping it huddled together witb other cows in a pen or cowshed for a time which is- beyond its endurance. (18)
Having killed a cow or a bullock with a weapon, cudgel, or stone, or with any other implement of violence, people, should practise the four quarters of a Prajdpatyam Vratam. (19)
A Brahmana, under the circumstance, should prac- tice an entire Prajdpatyam] a Kshatriya, under the circumstance, should practise a three-quarter part thereof, a Vais'ya, under the circumstance, should practise a half Krichchka Vratam, while a S'ndra, under the circumstance, should practise only a quarter part thereof. (20)
for the .first two months, calves should be allowed to suckle their mothers j for the next two months,, only two
teats should be fully milched, for the next two months- a- cow should be rnilched once a day ; after that they may be milched as liked. (21)
If a cow dies in the attempt at controlling her within a fortnight after parturition, one should give a clean shave to one's head and practise a Prajapat- yam penance. (22)
Pious men should yoke eight bullocks to a plough, those, living by agriculture, should yoke six bullocks to a plough. It is the cruel who yoke four bullocks to a plough, those who yoke a couple of bullocks to a plough should be branded as killers of bullocks. (23)
A three quarter part of the penance (enjoined to be practised for expiating the sin of cow- killing) should be practised on the death of a cow or bullock, dead on account of excessive milching, or for being subjected to carry an inordinately heavy weight,, or in consequence of the perforation of its nose (for gliding through it the leading string), or from the effects of a fall from a hill or a river-bank. (24)
A cow should not be fastend with a rope of strings made of cocoanut or palm fibres, nor with one made of twisted Kus1 a grass or of strings of leather, in a& much as such a rope interferes with its comfort and free movements. (25)
A bullock should be fastened (to a pole) with a rope of Kus' a or Kds'a grass and with its face turned to wards the south ; no expiation is necessary for the act of one's trampling a fire under foot while attending to a cow or bullock. (26)
On the death of a cow or bullock through injudici- ous fastening or penning, or through the adminisfira- tion of an improper medicine by a physician, one (its
A'pastamva Saihkita. * 727
owner) should doubly practise the penance of Govra^ tarn. (27)
Having broken the horns or bones of a cow, or having cut her tail, one should live simply on milk for seven days. (28)1
Or one should live on barley diet mixed with cow's urine, under the circumstance, until she does not be- come sound again. This is what is enjoined by Us'anah. (29);
No expiation is necessary for the death of a cow, dead from falling in a natural cave or in a well, while grazing or freely roaming about. (30)
Having jointly killed a cow, each of the several* killers should separately practise a quarter-penance by> way of expiation. (3,1)
No atonement is necessary for the death of a cow,, dead from the effects of cauterisation, or from the effects of bringing about an instrumental parturition, in a case of difficult labour. (3^2)
One should clip the nails of one's fingers and toes,, and shave the hairs of one's body while engaged in practising a quarter-penance. The beard and mous- tache should be shaved in connection with the practice of a half-penance ; all the hairs of the head except &. tuft of hair at the crown, should be shaved while practising a three-quarter-penance, while a complete shaving of "the head is enjoined in respect of the prac- tice of a full penance. (33)
Two fingers' widths of the tips of a woman's hairs- should be clipped, where a complete shaving of her head would be found to have been laid down ia the: regulations. (34)
728: A'pastamva Safahitfa
CHAPT'ER II.
ARTICLES of manufacture just received from the hands of artisans, things brought from out side a village, acts done by infants, women and old men, and things- not directly found to be impure, should be regarded as pure, (i)
Having drunk water in a Prapd* or that lieing accumulated in a forest or in the furrows of a ploughed, field, as well as that which is flowing out of a pond, or is owned by a S'vapak or a Chandala> one should; regain one's purity by drinking Panchagavyam. (2)
A current and continuous stream of water, dusts blown about by the wind, women, infants and old men are never defiled. (3)
One' own bed, wife, progeny, wearing apparels and sacred bowl are always pure ; belonging to others they are impure. (4)
Having drunk water out of, or bathed in, a well or tank, caused to be excavated by another, one should regain one's purity by drinking Panchagavyam. (5)
Water purifies the unused residue of another person's meal and things, that are generally impure, or are even smeared with excrement, when that water is defiled what can impart to it its lost purity ? (6)
That water, by lying exposed to the sun,, and through, the contact of air and cow's urine, becomes pure again. (7)
Water, defiled by the contact of skin, hairs, and bones, etc., or touched by a camel, ass, etc., should be baled out of its receptacle, or the following method should be adopted for its purification. (8)
* A place where water is distributed to travellers.— -2>.
A'pastamva Safahria. *
The water of a well that ^has been defiled by the Contact of excrementitious matter, or into which a tiger, jackal, ass, or a camel has fallen, should be com* pletely baled out, and several handfuls of clay should be taken out of its bottom. Then the compound known as Panchagavyam and handfuls of fresh earth should be cast into it. This is how a defiled well should be purified. (9—10)
A hundred pitchers of water should be baled out of a pond or tank, and Panchagavyam should be cast into it. This is how a defiled pond or tank should be re- purified, (n)
How shall a Brahmana, who has drunk the water of a well, defiled by a human carcass, shall recover his personal purity? I have a doubt as regards this. (12)
Having drunk water out of a well whose water has been defiled by the immersion of an undecomposed and unsecreting corpse therein, a Brahmana should fast for an entire day and night and recover his purity by drink- ing Panchagavyam, thereafter. (13)
Having drunk water -out of a well, defiled by the immersion of a fetid and decomposed corpse therein, a Brdhmana should practise a Chdndrayanam or a Tapta, Krichchha Vratam by way of purification. (14)
CHAPTER III.
HAVING unknowingly lived in the house of a man of vile caste, and come to know of it afterwards, a Brahmana should first obtain the commisseration of the Brahmanas, and then practise a Pardka or a Chdndrdyayam Vratam for regaining his purification,
730 ( A^pasiamva
A S'iidra, under the Circumstance, should practise & Prdjdpatyam penance. The remaining items such a$ honorariums, etc., are in accordance with the nature of the penance practised, (i — -2)
The practice of a Krichchha Vratam shouid be laid down as a proper expiatory penance for those that might have taken any cooked food in that house, while those who have dined with such individuals should practise quarter Krichchha Vratas by way of expiation. (3)
People drinking, out of a well, defiled by the touch of a corpse, or with men, made unclean by the touch of a dead body, should fast for a day and thereafter regain their purity by drinking Panchagavyam. (4)
Old men, infants, invalids (sick folks) and pregnant women should take a single meal in the night in cases where a complete fast is enjoined for others j girls should have their meals, under the circumstance, at the expiry of two Prakaras (six hours of the day). (5)
Old men of eighty years, boys below sixteen, women and sick folks are required to practise half penances only (for the expiation of any sin or misdemeanour) (6)
Friends and preceptors of infants, above five years and below eleven years of age, should practise expia- tory penances on their behalf, when necessary. (7)
Persons, failing ill while practising a penance, should regain their purity by causing its unperformed residue to be practised by others, so that their lives may not be anywise imperilled. (8)
Persons, not helping with food a fasting penitent •dying out of hunger, or of any disease, commit sin by witholding such help. (9)
Even the practice of an expiatory penance, for if:s full and proper term, by a person does not absolve him
•A'paslamva Saihhild. "» 731
•of fois sin without the ackiaowjedgement of it by Brah- manas, a penitent, after the expiry of half the term of a penance, may be regarded as pure, if the foremost of Brahmanas pronounces him so. (10)
Members of the three social orders (of Kshatriya, Vais'ya and S'iidra) shall never utter the term, 'com- pleted ' in respect of the completion of an expiatory penance ; even at the point of death they shall cause it to be pronounced by a Brahmana. (n)
-The merit of causing a Brahmana to undertake a pilgrimage to a sacred place, or to make an ablution in a sacred pool, belongs to him on whose behalf he makes such a pilgrimage or ablution. (12)
CHAPTER IV.
WHAT is the proper expiatory penance for one, who drinks water out of a cup or well belonging to a Chanddla, and how does the form of that penance should differ according to the caste of a penitent ? (i)
A Brdhmana, under the circumstances, should prac- tise a Santapanam Vratam, a Kshatriya, a Praja- patyam ; a Vais'ya, a half Prdjdpatyam, and a S'udra, a quarter Prdjdpatyam, respectively. (2)
Having unknowingly touched a Chandala or S'vapacka before washing his face after a meal, a Brdhmana should regain his purity by practising an expiatory penance. (3)
After having eight thousand times repeated the Gdyatri, or a hundred times the Drupada Mantra, or after having recited, for three nights, any other sacred 96
732 < A past ami) a SavhhitS.
Mantra in tearful eyes, he should drink Panchagavyam, whereby he would be pure again. (4)
A Brdhmana, having touched a Chandala before washing his person after attending to a call of nature, should, for three nights, practise the proper expiatory penance, while the tenn of the penance should be extended to six days in case where he might have touched a Chandala before rinsing his mouth with water, after a meal, (5)
What would be the form of expiation for one, who has gone unto a woman in her menses, or touched a woman in her flow, or a member of any other vile caste, while drinking water, or has touched the excrementi- tious matter of these persons ? (6)
What would be the form of expiation for him who might have touched any of these people ? Having touched any of these, while taking one's meal, (one should, for three nightsr practise the proper expiatory penance, while one, defiled by the touch of any of these, while drinking water, should practise the penance for three days- only. (7)
A touch of any of these individuals, after attending to any other call of nature, or after coition, should be expiated by practising a quarter Krichchha Vratam, while defiled by their urine and stool, one should practise the penance for one and three days, respec- tively. (8)
It is enjoined that one defiled by the touch of any of the aforesaid people, while brushing one's teeth, should practise the proper expiatory penance for a
single day. (9)
r
What would be the form of expiation for a Brahmana,
Apastamva Safakitd. 733
who has eaten fruits seated tfn the branch of a tree which a Chandila has climbed up at that tjme ? (10)
With the permission of Brahmanas, he should bathe with all his clothes on, fast for a whole day and night, and thereafter regain his purity by taking Pancha- gcmyam. (n)
A Brdhmana, having touched anything impure, before washing his face after a meal, should regain his purity by fasting for a night, and by taking Panchagavyam} as well. (12)
CHAPTER V.
WHAT would be the form of expiatory penance for a twice-born one, who, touched by a Chanddla^ drinks water before performing an A'chamanam ? (i)
A Brahmana, under the circumstance, should regain his purity by fasting for three nights and by taking Panchagavyam, while the term of the penance is two days only for a Kshatriya, its other factors remaining the same. (2)
No expiatory penance, vow, Tapasyd^ or Homa exists for a member of the fourth social order (S'iidra). (3)
S'iidras should not be enjoined to drink Pancha- gavyam, inasmuch as they are not privileged to utter any Mantras. A S'udra, guilty of any delinquency, should regain his purity by confessing it to a Brahmana and by making gifts. (4;
A Brahmaiia, who has unknowingly partaken of the unused residue of another Brdhmana's meal, should re- cove*r his purity by reciting the Gayatri} for a whole day and night, (5)
734 ( A'pastamva Savhhita.
A Brahmana, who has unknowingly eaten the unused residue of the meal of a Vais'ya, should regain his purity by practising the penance for three nights, and by drinking the washings of Sy ankkapuskpi (a kind of creeper). (6)
A Brahmana commits no sin by partaking of the unused residue of the meal of a Brahmani, or by eating out of the same plate with her. It carries the sanction of the wise. (7)
A man, having partaken of the unused residue of any other woman's food or drink, should regain his purity by practising a Prajapatyam. It is so laid down by the holy Angira. (8)
Twice-born ones of different orders, having partaken of the unused residues of the meals of low-caste in- dividuals, should respectively practise an entire, half and quarter Prajapatyam penance by way of ex- piation. (9)
A Brahmana having partaken of any human excre- ments, should practise a Tapta-krichchha vratam> while having partaken of any thing previously eaten by a crow or a dog, he should practice a Prajapatyam. (lo)
A Brahmana, who, before washing his mouth after a meal, might have unintentionally touched a dog, cock, S'udra, wine bowl or any thing defiled by being seated upon by an unholy bird, should regain his purity by fasting for an entire day and night, and by taking Panchagavyam, thereafter. ( 1 1 )
A Brahmana, touched by a Vais'ya who has not washed his face after eating, should recover his purity by thrice bathing and reciting the sacred Mantras in (the course of a day. (12)
A'pastamva Safahitd. ' 735
A Br4hmana, touched by. a Brcihrnana who has not washed his face after eating, should regain his purity by making an A* chamanam, after a bath. This is the injunction- of the holy Apastamva. (13)
CHAPTER Vf.
NOW I shall deal with the form of expiatory p-enan-ce to be practised for wearing or using a cloth dyed with- indigo. Indigo-dyed clothes are not defiling when- worn by women for beautifying their persons, c*r used by then* in their beds, (i)
By sowing, or selling indigo plants, or making liveli- hoods out of them, Brahmanas should be degraded, or they should regain their purity by practising three Krick* chha Vratas. (2)
Ablutions, gifts, penitential austerities, Homas, Tar- panas and the Panckayajnas, as well as the study of the Vedas, made by him who wears an indigo-dyed cloth, fail to bear any fruit. (3)
A Brfthmana, having worn an indigo-dyed cloth on his person, should regain his purity by fasting for a whole day, and by taking Panchagavyam. (4)
A Brihmana, through the pores of whose skin the expressed juice of Indigo enters into his body, becomes degraded, and such a Brahmana should recover his purity by practising three Krichchha penances. (5)
A Brahmana, whose body is pricked into by the twig of an Indigo plant, and especially if blood oozes out of that wound, should practice a penance by way of expiation, (6)
736 Apastamva SatfihitA.
A Brahmana, having, unknowingly walked through a row of Indigo plants, should fast for a whole day and night, and regain his purity by drinking Panchagavyam, thereafter (7)
Boiled rice (article of fair) carried in a cloth, dyed with' Indigo juice, should be regarded as unfit to be partaken of by Brahmanas, and those who partake of such boiled rice, should practise expiatory penances. (8)
A Brahmana having unknowingly taken the express- ed juice of Indigo, should regain his purity by practising an expiatory penance. This is the dictum of the holy A'pastamva. (9)
That part of a field in which Indigo is sown remains polluted for twelve years, after which period it becomes pure again. (10)
CHAPTER VII.
AN ablution by a woman, on the fourth day of her flow, is commended. One should visit a woman on the suppression of her flow, each month, (i)
Haemorrhage from the uterus of a woman should be regarded as a disease, and such a discharge of blood does not affect her personal purity, in asmuch as it is the outcome of a pathological condition, and not a nor- mal, physiological function in itself. (2)
A woman -.remains unclean as long as the flow con- tinues in her, each month. She becomes clean again on the suppression of the discharge, and becomes fit for the purposes of domestic or conjugal duties. (3)
On the first day of her menses, a woman becomes (impure as) a Chanddli, on the second day of her flow she becomes (unclean as) a woman who has killed a
A'pastamva Satiihttd. 737
Br£hmana, on the third day o/ her flow she becomes impure as a washer woman, while she regains her per- sonal purity on the fourth day. (4)
A woman in her menses, happened to be touched by a S'vapdk or a Chanddla, should fast for three nights and recover her purity by taking Panchagavyam, thereafter. (5)
On the advent of the fourth night of her flow, a woman should ask her lord to procreate progeny on her person. (6)
The company of a woman in her menses, touched by a dog or a S'vapdk, should be avoided ; she should regain her purity by fasting for three days and nights and by taking Panchagavyam thereafter. (7)
A woman, touched by a dog on the first day of her iow, should fast for six days ; touched, on the second day of her flow she should fast for three days ; touched on the third day of her flow she should fast for a single day, while touched on the fourth day of her flow she should regain her purity by looking at a fire. (8)
How should the purificatory rite be done unto a girl who may chance to menstruate on the day of her marriage, before the completion of her marriage cere- mony, or before the rite of consecration of her body in that connection has been performed ? (9)
The girl (bride) should be caused to make an ablu- tion on the fourth day of her flow. Then having clothed her in a new garment, the rites of Homa etc., should be performed over again, and the unfinished portion of the sacrificial ceremony should be completed. (lo)
^ A woman in her menses, happened to be touched by a cock or a diver, should regain her purity by fasting
A'pastamva Saihhita*
for three nights and by drinking Panchagavyam as well, (ii)
Having touched a woman in her menses before he has washed his mouth after a meal, a Brdhmana should recover his purity by practising a Krichchha penance, and by making gifts. (12)
A Brdhmana, having climbed to 'the same branch of a tree with a CA0w^/tf-woman, or with a woman in her menses, should bathe at that very moment, with all his clothes on. (13)
A woman in her menses, happened to be touched by a dog, should fast for the unexpired residue of her tfTm of uncleanness. (14)
Incapable of fasting, she should make an ablution ; incapable even of bathing, she should recover her purity by taking Panchagavyam. (15)
A Brdhmanna, having touched wine, or a woman in menses, before rinsing his mouth with water after a meal, should practise a full a or half Krichchha penance. (16)
A Brdhmana, happening to touch a parturient woman, or a woman in her menses, before he has washed his face after a meal, should practise a half Krichchha penance by way of expiation. (17)
A woman in her menses, happening to be touched by a Chandala or a S'vapak, should regain her purity by taking Panchagavyam during the unexpired residue of her term of uncleanness. (18)
A Brahmana-woman in her menses, happening to be touched by a S'lidra-woman, similarly circumstanced as her self, should regain her purity by fasting for a day and night, and by taking Panchagdvyam'. (19)
A'pastam-ua Saihhitd. > 739
Similarly, a Brdhmana woman in her menses, hap- pening to touch a Kshatriya or a Vais'ya woman in her flow, should bathe, that moment, with all her clothes on. (20)
A woman in her menses, happening to touch a woman of her own caste, similarly circumstanced as herself (in her flow), may recover her purity by simply taking a bath. This is the dictum of the holy A'pastamva. (21).
CHAPTER VIII.
ARTICLES of bell-metal, defiled by the touch of any impure thing other than wine, should be purified by rubbing them with ashes ; defiled by the touch of wine or of excrements, they should be purified by heating or scraping them, (l)
Utensils, made of bell-metal, smelled by cows, or out of which S'iidras have eaten, or defiled by the touch of S'vdpachas, should be purified by rubbing them with the ten kinds of ashes. (2)
Articles made of gold or brass, anywise defiled, should be purified by keeping them exposed to air and sun's rays ; blankets, defiled by the touch of a corpse or semen, should be purified by washing them with earth and water. (3 — 4)
Boiled rice, taken without any cooked vegetables, takes five nights to be digested, while that, taken with cooked vegetables (curries), takes a fortnight to be digested in the human stomach. (5)
Milk and milk-curd take a month, and melted butter takes six months, to be digested in the human stomach, 97
Apastamva
while oil may or may (not- be digested in the human stomach in the course of a year. (6)
A Brahmana, who continuously partakes of a S'udra's boiled rice for a month, becomes a S'udra even in this- life, and is re-born as a dog at his next re-birth. (7)
Partaking of a S'udra's boiled rice, company of the S'iidra's, sharing the same bed or seat with a S'udra, and earning knowledge from S'iidras are acts, which degrade even the effulgent ones. (8)
The soul, the Vedas, and the three fires of a Brahmana, who has duly installed the sacred fire, perish, if he does- not refrain from taking a S'udra' s boiled rice. (9)
The son procreated by a Brahmana on his wife, after having taken a S'udra's boiled rice, belongs to the S'udra whose boiled rice he has partaken of, since the seed of a man is the essence of his food, (10)
Dying with a S'udra's boiled rice in his stomach, a man becomes a domesticated hog or dog at his next birth, (u)
A Brahmana may always take a Brathmana's boiled rice, a Kshatriya's on the occasion of a Parva, and a Vais'ya's on the celebration of a religious sacrifice, but he can never partake of a S'udra's boiled rice. (12)
A Brahmana' s boiled rice is like the divine ambrosia, that belonging to a Kshatriya is like melted butter, that belonging to a Vais'ya is like its own self, while that belonging to a S'udra is like blood. (13)
The boiled rice of a Brahmana is consecrated through the merit of offerings to Vishvadevas, Homas, Japas, and divine worship, and through the purifying influence of Rik, Yajuh or Sama-mantras. Hence, the boiled rice of a Brahmana is like the divine nectar, (14)
Apastamva Sarhhita. 741
Since it is the Rshatriyas, .who protect the society by administering even-handed justice and by enforcing obedience to regulations, boiled rice belonging to a Kshatriya is like clarified butter. (15)
A Vais'ya celebrates religious sacrifices with the help of bullocks, according to his might, and practises charities and hospitalities. It is through the merit of these pious acts that his boiled rice is consecrated. (16)
The boiled rice of the ignorant and drink-sodden S'udras, unconsecrated by any vow or Mantras, is like blood. (17)
Raw meat, honey, clarified butter, paddy, milk, and treacle, may be taken from a S'iidra. (18)
Edible leaves of plants and creepers (S'akas), meat, lotus-stems, sesame, sugarcane-juice, treacle, fruit, fried barley-powder, and asafcetida may be taken from members of all castes. (19)
A Brahmana, having taken boiled rice in a S'iidra's house, during times of distress, should regain his purity by making repentance, or by a hundred times reciting the Drupada Mantras. (20)
An article kept in his hand, and happened to be de- filed by the touch of a S'udra who has not washed his face after eating, should not be eaten by a Brahmana. This is the dictum of the holy A'pastamva. (21)
CHAPTER IX.
IF a Brahmana involuntarily passes stool, while eating, what would be the form of expiation in respect of such a Brahmana, made impure, while remaining with unrinsed mouth, (i)
742 A'pastamva SathkitA.
Having washed hinjself, he should first perform an Achamanam, and thereafter regain his purity by fasting for an entire day and night, and by taking Pancha- gavyam. (2)
Having unknowingly partaken of boiled rice belong- ing to a member of any caste whatsoever, and having failed to purify his person thereafter, a man should recover his purity by taking Yavdn for three nights. (3)
A half anjali measure (quantity that can be con- tained in two palms of hands united together) of barley corn, one Pala (eight tollas) of clarified butter, [and five Pala weights of cow's urine constitute what is techni- cally known as Yavdn. A penitent shall not take any- thing more than this Yavdn. (4)
What would be the proper expiation for a man after having eaten, drunk, or licked anything that should not be eaten, drunk, or licked, as well as after having taken semen or excrements ? (5)
He should recover his purity by living, for six nights (days), on the expressed juice of Asvathtka, lotus, Audumvara, Vilva or Kds'a. (6)
Brahmanas, who having renounced the world and made a determination to die either in fire or water fail to carry out their determination, should practise three Krichchha and three Chdndrdyana vratas by way of expiation. (7)
All the consecratory rites (of Brdhmanism such as the rites of tonsure, initiation with the thread, etc.,) should be done unto them over again, and they should practise Santapanams or Krichchha Ch&ndrdyanams as well. (8)
Persons, over whose heads crows, kites, and herons fly about, or whose persons are smeared with their
A'pastamva Saihhitd, 743
excrements, or into the apertures of whose noses and ears such excrementitious matter enters, become pure again by bathing, even with those impure substances remaining on their persons. (9)
A person, defiled by the touch of an impure thing above his navel, becomes pure again by simply bath- ing ; touched at any part part of his body below the hands and umbilicus, he should regain his purity by washing the defiled part with clay and water. (10)
He, whose face is defiled by the touch of a shoe, or . of any other impure substance, should rub his face with earth and wash it with water, and thereafter recover his purity by taking Parichagavyam. (n)
On the death or birth of a sapinda relation born of a Brdhmana mother, a Brdhmana remains unclean for ten days, on the birth or death of a Sapinda relation born of a Kshatriya mother, a Brdhmana remains un- clean for six days, on the birth or death of a Vais'ya Sapinda, a Brdhmana remains unclean for three days, and on the birth or death of a Siidra Sapinda, a Brdh- mana remains unclean for one day only. (12)
Boiled rice (food), served out to an eater, and not eaten by him, should neither be given to another, nor used to offer oblations therewith in fire. (13)
Boiled rice, found to have been infested with flies or loose hairs, after one has eaten several morsels there- of, should be cast into the ashes, and one should make an A^chamanam thereafter. (14)
Having unknowingly partaken of a S'iidras boiled rice, or that cooked with dry meat, one should practise a Krichchha penance. The penance should be doubled in a case of intentional eating. (15)
At a dinner party, if a man, who has seated down
744 A* past ami) a
to dine, rises up without faking iny thing, or rises up, while eating, the giver of such a dinner, as well as he who subsequently eats any thing thereat, should be regarded as defilers (of a row of Brahmanas, seated down to a dinner — Panktidushaka's}. (16)
He, who has eaten, or has been eating defiled boiled rice, should observe a fast and recover his purity by taking Panchagavyam. (17)
In connection with religious rites which should be done in water, one should perform the A'chamanam on land, while in connection with rites which should be done both on land and water, one should perform the A'ckamanam, dipping one's feet in water. (18)
Entering in water for a bath, one should do the A'chamanam in water; coming out of water after bath- ing, one should do the A'chamanam on land. By so doing one becomes blissful and favoured of Varuna. (19)
One should put off one's shoes before entering a cowshed or an Agnis'dld (room where the sacred fire is kept) or an assembly of Brahmanas, or before reading the Vedas and sitting down to a meal. (20)
One should not partake of boiled rice not belong- ing to one's Sapinda relation during the celebration of any post-natal rite, or of that of tonsure in special, as well as after the celebration of a S'f&ddha cere- mony. (21)
Having partaken of boiled rice belonging to a village-priest, or to one who acts as a priest to a large number of families ( Vahuydji), as well as that cooked in connection with a Garbhddhdnam, or with a S'rdddha ceremony, performed for the first time (Nava S'rdddham) or under the auspices of a lunar or solar eclipse, one should practise a Chdndrdyanam penance. (22)
Apastamva Saihhitd. 745
Having taken boiled rke .at one's house on the occasion of a Brahmaudanam, Nava Sraddha, Simantonnayanam, or an Anna Sraddha ceremony, a man should practise a Chandrayanam penance. (23)
Boiled rice should not be partaken of in the house of a barren woman. He, who unknowingly eats at such a house, is consigned to the hell of Puyasam, after death. (24)
A father, accepting any amount of money, however small, from the husband of a daughter on the occasion of her marriage, is doomed to eat and drink excrements in the hell of Raurava, for many years, after death. (25)
Relations of a woman, who live by selling carts, clothes, and golden ornaments which have become her Stridhanam^ commit sin ; and they come by a worse fate in the next world. (26)
The boiled rice of a Kshatriya deprives its eater of his strength, that of a S'iidra deprives its eater (Brahmana) of his Bra"hmanic energy. He, who par- takes of boiled rice without consecrating it, eats the rubbishes of the earth. (27)
He who partakes of boiled rice belonging to one affected with a birth or death-uncleanness, as well as he that eats boiled rice during a lunar or solar eclipse, or under the auspices of the astral combination known as Gaja Chhdya commits sin. (28)
Having eaten the boiled rice of a twice-married, or debauched woman, or of one who has been taken back in the family after an elopement, as well as that given by a woman during her first pregnancy, a Brah- mana should practise a Chandrayanam. (29)
, Having eaten the boiled rice of a patricide, matri- cide, or a Brahmanicide, or of one who has carnally
746 A'pastamva
known a step mother or a greceptor's wife, a Brahmana should practise a Chdndrdyanam. (30)
Having partaken of the boiled rice of a washerman) hunter, cobler or a carpenter, or of a maker of Bamboo- made-articles, a Brdhmana should practise a Chdndrd- yanam. (31)
A Br^hmana, happening to touch a dog or a S'iidra, before washing his face after a meal, should recover his purity by fasting for a day and night, and by taking Panchagavyam. (32)
Boiled-rice should be given on the bare ground to a Bra'hmana, who constantly carries out the behests of a S'udra, as to a dog. There is no difference between such a Brahmana and a dog, (33)
How shall a Bra'hmana with an article in his hand, regain his personal purity after urination or defecation at a waterless place, or in a forest, or on a road infested with tigers or thieves ? (34)
Placing boiled rice on the ground, he should attend to the call of nature and duly cleanse his person. Then by placing the cooked food on his lap, he should regain his purity by making an A'chamanam. (35)
Failing to wash his person after urination or defeca- tion, a Brahmana should regain his purity by taking nothing else than Panchagavyam} for three nights. (36)
Having visited, under the influence of wine, a woman in her menses, a Brahmana should recover his purity by practising a Chdndrdyanam penance and by feeding Brahmanas thereafter. (37;
A Bra'hmana of small knowledge, happening to touch a Chanddla before he has washed his face after a meal, should practise Brahmacharyam by bathing thrice every day, and by lying on the bare ground and fasting for
A'pastamva Sathhitd. 747
three nights. After that,* he. should regain his purity by drinking Panchagavyam. (38 — 39).
A Brahmana, drinking water in touch with a Chan- data, should regain his purity, by fasting for a day and night and by bathing thrice. during the fast. (40)
A single meal on the first day, a meal at night on the second day, and a complete fast on the third day constitute a quarter Krichchha Vratam. A single meal on the first day, a .night meal on the second, eating of unsolicited food on the third, and fasting on the follow- ing days constitute a half Krichchha Vratam. These two are light penances. (41 — 42)
Sellers, of antelope-skins, horse or elephant sellers, corpse-followers, and recipients of gifts of sesame seeds, shall be re-born as men <of lo\v status. (43)
CHAPTER X.
feven after an Achamanam (at the close of a meal) a person remains unclean so long as the water is not lifted up. Even after the lifting of water he remains iinclean so long as the ground is not plastered with cow-dung, etc. Even after the plastering of the ground he remains unclean so long as he does not rise up from his seat and go somewhere else, (i — 2)
The erudite call not 'Yama (the lord of death) Yama. The self of a man is the real Yama (controller of his destiny). He who has controlled his self, what will Yama (lord of death) do unto him ? (3)
Neither a sharp sword, nor an infuriated serpent is 59 much killing, as anger which resides in one's own body. (4)
748 A'pastatnva
Forbearance leads tor hajjpiness both in this worli and in the next. Only one defect there is of men who 'practise forbearance, that their taleration may be mis- 'construed for incapability. (5)
It is not the strong or the erudite that shall attain Salvation. It is not those, who live in splendid and 'delightful mansions, that shall attain salvation. It is not lthe well-fed or the well-dressed ones that shall be emanci- pated. It is the persevering, god-loving, long-suffering ones that do good to all, spread delight all around 'them, are devoted to the practice of Yoga and to the study of the Vediis and are the knowers of their sproper selves, that shall obtain emancipation. (6—7)
Homas and worship done in wrath, or libations of melted butter cast in the fire in an angry mood are all lost like water kept in an unbaked pitcher. (8)
Humiliation adds to one's Tapasyd, honour leads to its deterioration. A honoured or glorified Brahmana, like a cow which is daily milchedj soon comes to grief, (g)
A Brahmana gains in his spiritual body by the practice of Japas and Homas, as a cow gains in bulk by feeding upon aquatic plants. (10)
He, who beholds other men's wives as his own mothers, other men's possessions as mere brick bats> and all creatures as his own kinsmen, but rightly beholds, (i i)
The practice of a Prdjapatyart is the atonement for the sin of eating the boiled rice of a washerman^ hunter, carpenter, cobbler or of a Venujivi. (12)
Having gone unto an interdicted woman, or pc^r- taken of any interdicted food, one should regain one's
74$
Jpftrity by practising a Chdltc&'djHinartl or a Prajapatyarfr V rat am. (13)
He, who relinquishes the Agni Hotra^ becomes a vow-breaker; the practice of a Ckindray&nam penance is the only atonement for his sin. (14)
A birth or death-uncleanness, occurring before the celebration of a projected nuptial or sacrificial cere^- tnony, expires that day, and the projected ceremony inay be celebrated. ^15)
Unclean ness incidental to the birth Or death of a relation does not affect the celebration of a religious-, nuptial or Deva&rovfi* ceremony. (16)
* Procession with idols.
THE END.
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TABLE OF -CONTENTS.
Vas'ishtkfi StmhitL
SUBJECTS.
CHATTER I.
Sources of the sacred laws — Practice* of Siddhas, and religious practices and usages obtaining; in countries between the Vindhya and th« Hima- laya ... ... ... ... 75*
Geographical limits, and physical features, of Arya-
vata and Brahmavarta ... ... ... 75*
Sinners and the five heinous crimes
Obligation of the three castes to remain under the control of Brahmanas — Exemption of Brah- manas from the liability of paying king's revenus ... .« ,.. ... 755
CHAPTER II.
Nomenclature of the four 'castes — re&sonV'.for ealf.
ing the firsl three castes "twice- born" ... 755
Sons of twice-born castes are equal to' S'udras
before initiation with the holy thread ... 754.
Discourse between the sacred learning and "the Brah- mana — duty of obeying and honouring a precep- tor obligatory on a disciple ... ... 754..
Duties of Brahmanas, Kshatriyas and Vaisyas r.. 755
No regulation as to the duties of S'udras, who art prohibited from tying up the tufts of hair on their crowns into knots ... ... ... 755-
Specific injunction as to the adoption of an honest mode of living by one, on the failure 'of earning a livelihood by means, proper to one's caste ... 755
Things prohibited to be sold for m >uey or gain ... 756 — 757
CHAPTER III. Factors which tend to degrade a Brahmana to the
status of a S'udra ... ... ... 757— c§
No sin attaches to the insulter of a degraded Brh-
Sixth part of a treasure-find goes to the king ; Brah manas exempted from paying such sixth parts ... Six kinds of Atatayain* (assasins) ...
Sanctifier* of Rows and Snattkai ...
Constitution of a Parishad (legal assembly) ...
ii , CONTENTS.
SUBJECT. PA««. Definitions of Acbaryas, Uparlhy&yas, etc , and condi tions under which Vais'yas and Brahmanas may
take up arms ... ... ... 760
The rite of Achamanam described ... ... 761
Enumeration of articles, pure and impure ... 762
Purification of articles defiled by foul touch, etc ... 762
CHAPTER IV.
Origin of the four castes from the different limbs of
Brahma ... ... ... ... 763
Manner of offering hospitality to a Brahmana, or to a
Kshatriya guest ... ... ... 764
Birth and Death-impurities ... ... 764 — 75
CHAPTER V.
Perpetual dependent status of women... ... 766
Uncleanness of women during their mt nses ... 767
CHAPTER VI.
Irretrievable spiritual loss of a man of vile conduct 768 Rules of voiding stool and urine, and rites of puri- fication to be performed thereafter ... 769 Meals of the different orders of Brahmanas ... 770 Cnaracterisiic traits of Brahmanas ... ... 770
Definition of a Brahma-Chandala ... ... 770
Degraded condition of a Brahmana who partakes of
food given by a S'udra... ... ... 771
Worthy recepients of gifts ... ... ... 772 — 771
CHAPTER VII.
The four orderi of life (Asramas) ... ... 772 — 773
CHAPTER VIII.
Definition of an Atilhi ... ... ... 773
Dulles of householders ... ... ^73 — 7^4.
The order of householders is the best of all the
Asramas ... ... ... ... 774
CHAPTER IX.
Duties of ^a Vanaprastha hermit ... ... 775
CHAPTER X.
Duties of religions mendicants and ascetics ... 775 — 777 Daily offerings made by a Brahmana house-holder
and th» feeding of guests etc. ... ... 777 — 778
Mode of offering oblations to one's departed manes 779
3\Ioic ot feeding Brahmanas at a S'raddha ceremony ?79— /fco
CONTENfTB * iii
SUBJECT. PA«K.
S \n< "of students of tht three tvHce.born oaites ... 781
UJJilaka penance ... ... ... 78*
Duties of a Suataka ... ... ... 782—784
Conduct which kills one's soul ... ... 784
Acts prohibited in respect of Brahmanas ... 784
CHAPTER XI.
Performance of Upakarman rites ... ... 785
Circumstances under which the Vedas should not
be studied ... ... ... 785 — 786
Severance with one's contaminated relations, ... 787 Presents which may be accepted by a Brahmana — Precedence given to men of learning, age and
wealth, and to Snatakas ... ... 787
CHAPTER XII.
Things which may be eaten and which mty not fee
eaten ... ... ... ... f%j
Persona from whom gifts may be taken and the
circumstances under which they may be accepted 788 — 789 Mode of purifying defiled food ... ... 789— 790
Penances for eating forbidden articles of fare ... 790
Animals whose flesh may or may not bt eaten ... 790—91
CHAPTER XIII.
Right of parents to give away a son in adoption ... 791
Sons who can not be given in adoption ... 791 Mode of taking a son in adoption by a man, or a
woman ... ... ... ... 791- 91
The share of a begotten son born after the adoption 791 Mode of excommunicating divulgers of Veda to
unworthy peisons ... ... ... 793
Penitential rites in connection with the redemption
of such ejfsommunicated persons ... ... 793
CHAPTER XIV.
Duties of a king in matters of adjudicating law suits 794
Administration of properties of minors by kings ... 794
The three kinds of proof, recognised in law courts ... 794 Procedure in disputes relating to fields, boundaries,
interpretations of gifts, etc ... ... 794
Properties that can not be alienated ... ... 795
Persons who may be cited as witnesses ... ... 795
Instances where a son's obligation to repay the debts
of his deceased father ceases ... ... 795
Why trWhfu! testimony obligatory ... ... 796
where a lie, is noi s'mful ... ,,, 796
IV CONTENTS.
SWIJECT. PAGt.
CHAYrEfc XV.
Spiritual benefits derived by a father from bis sow ».. 795
Twelve kinds of sons recognised by the Smriti, and
their statu* and definitions ... ... 796 — 97
Determination of shares of different sons in the
paternal property ... „.. ... 798
Mode of procreating sons under appointment ... 799
Obligation of a father to marry his daughter before
the age of puberty ... ... ... 8oQ
Circumstances under which a married, or betrothed
maiden may be married again ... ... 80$
Periods for which Brahmana, Kshatriya, Vais'ya and
S'udra wives shall wait for their lost or absent
husbands ... ... ... ... 800
Perions who may procreate sons on such wives' p ... 801
Companion of a Brahmana's property with poison]... 801
CHAPTER XVI.. Sutm of ions who are called Chandalas, Antft-
Vyavasayins, Ramakas, etc. ... ... Sot
Penalty for explaining sacred laws'etc., to S'udras ... 80*
CHAPTER XVII.
Duties of king ,., ,M iM 803,
Persons exempted from paying taxes .... 804
Penance in cases of miscarriage of justice ,*, 805
CHAPTER XVIII. Different kinds of sin (crimes), and their expiating
penances described ... .... ... 807—806
Rites to be omitted on re- initiation of a twice born
person ... ... ... 807
Penances for wine-drinkers, procurers of abortions
of pregnancy and murderers ... ... 807
Penances for killing Kshatriyas, Vais'ya s, and Sudras 808
Congenital di-seases and deformities, and sins for
which men are visited with them ... tM 8og
Penance for associating with the out caste .*.. 80$
CHAPTER XIX. Procedure in cases where Kshatriyas, Vais'yas or
,Sudras carnally know Brahmana women ... 800— 8 ro
Penance for a faithless wife ,M ... §1O
VA-SISJETTHA SAMHIT^A
CHAPTER I.
Now therefore* [is] the enquiry into the sacred law for the welfare of men. Knowing and following [it i.e.) the sacred law] a religious man becomes most worthy of praise in this world a«d after death. The sacred law [has been settled by] the revealed texts. On failure t>f ;this, the practice of the Sishtasf (has) authority. Religious practices and customs [which prevail in the •country lying] to the south of the Himalaya and co the north of the Vindhya, must be every where ac- knowledged, but not different ones [are to be con- sidered] as sacred laws.
[People] say that this (tract of the country) is A'rydvarta. Some [say that the country of the A'ryas is situated] between [the rivers] Ganga and Yamuna" ; [others say] as an alternative that so far as the black •antelope grazes [the country is full of] Brahma efful- gence. J Now the Bhclllavins§ quote [the following] verse in the Niddna.||
• Krishna Pandit, the commentator, holds that the word {therefore) is used to indicate that one, after initiation, is to be taught prescribed rules.
t One whose heart is free from desire. The definition occurs in the body of the text of the Benares edition.
I The text is Brahmavarchhasam : Brahma effulgence is the literal rendering: it means spiritual pre-eminence as adopted by Buhler.
,$ See Max-Muller's History of Sanskrit literature. P. 193.
II It is a section of law dealing with the disquisition of th« countries.
99
Vusishika Sam hit a.
In the west the rive-& rambling into the ocean/* m1 the east the region where the sun rises as far as the black antelope wanders so far [is found] Brahma effulgence. .
The religious instructions which men, deeply versed1 in the three Vedas and acquainted with the sacred law, declare for purifying one's self and others are Dharma (sacred laws); there is> not the least doubt in it.
In the absence of (express) revealed texts Manu has declared the laws of countries, castes and families. tie who sleeps at sunrise or sunset, he who has1 de- formed nails or black teeth, he whose younger brother is married first, he who has espoused before his elder orother, the husband of a younger sister married before the elder, the husband of an elder sister, whose younger sister is married before, he who kills (i.e , neglects the recitation of) the Mantram, he who slays a Brahmana, these all are sinful men.
They say that there are five henious crimes (Maha- pataka) viz., violating a preceptor'sf bed, drinking spiri-* tuous liquor, killing an embryo, stealing the gold of of a Brahmana, associating with out-castes either by [holding] spiritual or matrimonial [alliances with them.j
Now they quote the example :• —
He, who during a year associates with an outcast^ becomes outcasted by sacrificing for him, by teaching
i. by a matrimonial alliance [with him] and by using the same carriage or seat.
* Another text is Sindhurvidharani : The commentator Krishna' Pandit means it ocean. Buhler translates it as boundary-rivar which is probably the Saraswati. We have followed the text Sindhurviharani. Vihar,mi can never be an adjective of Sindhu which is masculine
t The term Guru may also mean father, meaning ' Knowing one's own step -mother.
V-asishtha S&thhttd. 753
"Now they tjuote the exa,mple : —
On learning being destroyed [®ne] may again acquire it : but all is destroyed with the loss of caste. •By virtue of pedigree even a horse becomes estimable therefore [men] -should wed wives from a respectable family.
The three castes shall remain under a Brahmana's control. The Brahmana shall declare their duties and the king shall carry them into practice. And a king, who rules in accordance with the sacred law, may take the sixth part of the riches (of his subjects), except from Brahmanas. He [also] obtains the sixth part [of merit] of Ishta (sacrifices) and Purtta (charitable works). It is said that the Brahmana first made the Vedas known. The Brahmana saves [one] from misfor- tune. Therefore a Brahmana shall not be made to pay taxes. Soma is his king. It is declared that it (i.e., such conduct) brings on well-being both in this world and in. the next.
CHAPTEK II.
THERE are four castes (Varna), Brahmanas, Kshatri- yas, Vais'yas and S'udras. Three castes, Brahmanas, Kshatriyas, and Vais'yas (are called) the twice-born. Their first birth is from their mother and the second from the investure with the sacred girdle. There (i.e., in the second birth) Savitri is the mother and the preceptor is said to be the father. They call the preceptor father because he gives instructions in the Veda. » They quote the following example : — Indeed the virile energy of a man, learned in spiritual science, is
754' Vasishtfca
of two sorts, that which 1*3 above the navel and the other such is situated below ; through that which is above the navel his offspring is produced when he invests- one with the sacred thread and makes him holy. By that which resides below the navel, the children of his body are produced on their mother. Therefore they [should] never say to a S'rotriya^ who teaches the V&d® " Thou art destitute of a son."*
Harita quotes the following verse :—
There is no religious rite for a [child of the twice- born] before he has been invested with the sacred girdle. His conduct shall be known as equal [to that of] a S'udra before his new birth from the Veda. [The above prohibition relates to all rites] except those connected with libations of water, [the exclamation] Swadha, and; the departed manes.
[Sacred] learning approached a Brahmana [and said] "Preserve me, I am thy treasure, reveal me not to an envious person, nor to a wily man, nor to one who has broken his vow. I shall then remain powerful.
He, who covers [him], with great difficulty, with* truthful deeds, confers on him immortality ; [the pupil] shall consider [such a preceptor] as his father and mother ; he must not grieve him [by saying] (I anv indebted to none/
As those Vipras, who after being instructed do not honor their preceptor by their speech, in their hearts, or by their acts, will not be profitable to their teacher so the sacred learning will not profit them.
Reveal me, O Brahmana, as to the keeper of thy treasure, to him whom thou shalt know as pure,
*. ?
* Some texts read apujya (unworthy of adoration) fer etputr*.
Vasishtha Sam hit a. 755
attentive, intelligent and celibate and who will nob grieve or revile thee."
As fire consumes a room so- Brahma (Veda), not honored [destroys the enquirer]. One shall not pro- claim the Veda to him who does not show him honor according to his ability.
The duties of a Brahmana are six vi&.t studying the Veda, teaching, sacrificing, officiating as a priest for others, giving alms and accepting gifts.
The duties of a Kshatriya are three visf.t studying, sacrificing for himself, and giving alms. His own [special duty is also] to protect his subjects according to spiritual injunctions* : let him gain his livelihood thereby.
Those three [are also the occupation] of a Vais'ya* besides agriculture, trading, tending cattle, and lending money at interest.
To serve these (i. e. the three superior castes is the occupation) of a S'udra.
These (i.e., the S'udras) have no fixed regulation about their means of livelihood, [arrangement of] hairs and dresses ; but they must not allow the lock on the crown to remain untied.
Those, who are unable to live by their own lawful occupation, may adopt one which is not sinful but never one which is sinful. Having resorted to a Vais'ya's mode of living a Brahmana and a Kshatriya, while maintaining themselves by trade [shall not sell] stones, salt, hempen [cloth], silk,, linen [doth], skins, a dyed woven cloth, prepared food, fruits, roots, perfumes, treacles, water, the juice extracted from medicinal herbs,
* There are two readings gastrena and 'S'astrena. The latter means 'with his weapons.'
Soma, weapon, poisons*, nvilk, preparations from milk,
iron, tin, lac and lead.
Now they quote the following verse as an example : By [selling] meat, lac and salt, a Brahmana brcomrs
directly outcasted : by selling milk he becomes [equal
to] a S'udra after three days.
Among domesticated animals, those with uncloveu hoofs and those that have an abundance of hair, any wild animals, birds, tusked animals [must not be sold] ; of grains they declare sesamum [as forbidden.]
Now they quote the following verse as an example : —
If one applies sesamum to any other purpose save
food, annointing and gifts he will be born again as a
worm and together with his departed manes be plunged
into excreta.
If they fail to gain their livelihood by selling rice they may sell sesamum at pleasure if they have them- selves produced it by tillage.
Rasa (substance for flavouring food) may be given either in an equal quantity or less in exchange for a tfasafbut never salt. It is permitted to barter sesamum, rice, cooked food, learning and men (i.e., slaves). Even by exchange a Brahmana shall not take boiled rice from a. Kshatriya who lends [money] at an exhorbitant rate of interest.
Now they quote the following verses as an example : He who purchasing rice at a fair price, sells it for
a higher price, is called a Vardhushika (usurer) and
is blamed amongst those who recite the Veda.
Usury and killing an embryo when weighed in the
scales the destroyer of an embryo remains at the«tojj
and the usurer sinks downwards.
ft1'
SI
I'asishtha
One should give at pleasure .gold double and grain tfrble [its value on repayment] unto a sinful [usurer] destitute of all religious deeds ; [the case of flavouring; substances] has been ex-plained by [the regulation about] grain. Similar is [the case of] flowers, roots and fruits, ney may lend] what is sold by weight [taking] eight imes [the original value at the time of re-payment].
Now they quote the following verses as an example :
By the king's will*' shall stop the interest on articles. And after the coronation of [a new] king the capital1 grows again.
Two in the hundred, three, four and five, as has be^n laid down in the Smriti one may take interest monthly, according to the order of the castes.
Hear the interest for a money-lender declared by the words of Yasishtha, five mashas for twenty ; in this the law is not violated.
CHAPTER III.
[THE Brahmanas] who neither study nor teach the Vetda, nor maintain sacred fires, become of the conduct of a S'udra. Without studying the Rik} one does not be- come a Brahmaua. They quote a sloka from Manu on this subject. " A twice-born person, who not having
* There are two readings rajanumatabhavena and rajatu-mrita* bhavena. We have followed the first. Dr. Buhler has followed the second and translated " the king's death shall stop etc/' The succeed- ing passage tacitly indicates that interest is stopped on the death of a kiitg. In 'that case it is merely a tautology. The one, that we have toilowed, clearly lay* down a law that a king can stop the accumulation of interest at any time he likes. .
75$ Vasishtha
•studied the V$da, spends his labour on another [subject], soon falls, even while living, to the condition of a S'udra and his descendants after him.
He who lives by trade [does not become a Brah- mana] ; nor he who lives by usury ; nor those who obey a S'udra's commands, nor a thief, nor a physician.
The king shall punish the village where Brdhmanas, failing to observe their sacred duties and study the V£dat live by begging, for it feeds the thieves.
What four or three (Brahmanas), who have mastered the V&das^ proclaim must be recognized as the sacred law, not [the determination] of a thousand inferior persons.
Many thousands [of Brahmanas], who do not ob- serve their sacred duties, who are not acquainted with the Mantram and who subsist only by the name of their caste, cannot form a Synod.
That sin, which ignorant persons, unacquainted with the sacred law, preaches, shall fall, multiplied a hundred- fold, on the speakers.
Offerings to the celestials and the departed manes must daily be given to a S'rotriya alone. Gifts made to a person ]who has not read the Veda do not gratify the celestials.
If an ignorant person lives in one's own house and a man ivastly read in the S'ruti at a distance, gifts should be given unto the learned : there is no sin in neglecting an ignorant wight.
The sin of neglecting a Brahmana is not committed against a twice-born person who is ignorant of the Veda. Passing by a burning fire one does not offer libations into ashes.
Vasishtha Samhitd. ' 759
An elephant made of woq%d, an antelope made of leather, and a ' Brahmana indisposed to the study of the Veda — these three have nothing but the name.
In those kingdoms where ingorant men eat the food of t^e learned, food meets vvithjiestruction and a great ?vil appears.
If any one finds treasure [the owner] of which is not known the king shall take it giving one sixth to the finder. If a Brahmana, who is given to the performance of six fold sacred duties, finds it the king shall not take it.
They say that by killing an assasin with a view to personal safety one commits no sin. There are six classes of assasins (dtatdyins).
Now they quote the following verses on the subject : —
An incendiary, a poisoner, one holding a weapon in his hand, a robber, the taker away of lands, the seducer of another man's wife— ^these six are called assasins (atat&yins).
One does not become guilty of Brahman icide, if he kills an assasin who comes with the intention of slaying, even if he is a master of the entire Veda together with the Upanishads.
He, who kills an assasin well-read in the V6da and hailing from a good family, is not visited, by that deed, by the guilt of the murderer of a learned Brahmana ; [in] that [case] fury recoils upon fury.
A Trinachiketa, one who keeps five fires, a Trisu- parna, one who [knows the texts of] the four sacrifices (Ashvamedha, Purushamedha, Sarvamedha and Pitri- rn^dha), one who knows Vajp.sena [branch of the White Yajur Veda\ one who knows the six Angas, the- son 100
760 Vasisktha Samhita.
of a woman married according to the Brahnra rife, one who knows Ckkandas (Vedic metre)/ one who sings Jesthasaman, one who knows the Mantram and the Brahmana, one who- studies the sacred law treatises, one whose p-nr^tors, both on the mother's and on the father's side, are known to have been S'rotriyas and 1'earned men and Snntakas are the sanctiffers nf the row. [Four students off the four Ve'das^ one who knows* Mimansa, one who- knows the Angas, a preceptor of the sacred law, three leading men of the three A'sramas (orders) constitute a pariskad (a legal assembly) con- sisting, at least, of ten [members].
Her who after having invested a pupil with tire *ncred; thread teaches him the Vedu, is called an A'c'hdryti.
He, who teaches a portion of the V^da^'i* called an Upadhynya (sub-teacher) ; similarly one who [teaches] the Angas (subsidiary subjects) [of the Vedasr\.
A Brahmana aivd a Vais'ya may take up arms in self-defence, or in [order to prevent] a confusion of the castes. That (i.e\, to take up arms) however is the daily [occupation] of a Kshatriya on account of his privilege for protect ing- Having washed his- feet and harttfe up to the wrist and5 sitting with Ins face directed towards the east or the north' be shall thrice rinse his mouth with water out of Brahmatirtha, the part of the ha'nd above the root of the thumb, without uttering any sound. He shall twice wipe [the mouth]. He shall touch with water the cavities- fof the head ] H:e shall pour water on his- head and on the left hand. He shall npt sip water walking, Stan-ding, lying down or bending low,
A Brahmana [becomes pure by sipping] water, free from bubbles and foam, that reaches his heart. A
Vasishtha Saihhitd. 763
spirituous liquor, urine, eitcreta, phlegm, pus, tears or blood, is not purified even by another burning.
The body is purified by water, the mind is purified by truth, the soul by learning and austerities and the understanding is purified by knowledge.
Gold is purified by water only, similarly silver. The Tirtha, sacred to the deities, lies at the base of the little finger. That sacred to human beings is at the tip of the fingers. That sacred to the fire is in the middle of the band. That sacred to the departed manes [lies] between the fore-finger and the thumb.
One shall honor his morning and evening meals [saying] " they please me." [In the offerings of food to] the departed manes [one should say] " I have dined well." [On the occasion of dinners given for attaining] prosperity [one should say]. " It is perfect."
CHAPIER IV.
THE four castes are marked out by their origin and particular initiatory rites. The Brahmana was his mouth, the Kshatriya formed his arms, the Vais'ya his thighs, the S'udra was born from his feet. He created the Brahmana with the Gayatri, the Kshatriya with the Trishtubh, the Vais'ya with the Jagati and the S'udra without any metre. This indicates [that a S'udra] shall not receive the sacraments. [His] refuge shall be in the [first] three [castes]. Truthfulness, absence of anger, liberality, abstention from injuring living creatures and the procreation of the offspring [are duties com- > mon] to all. One may slay an animal when he worships the manes, the deities and the guests. On [offering]
764 Vdsisktha ^ctmhita.
a Madhuparka [to a guest], at a sacrifice, in all rites for the deities and manes, on all these occasions only one ma) slay an animal ; so hath Manu said.
[One can] never procure meat without injuring living creatures, and to injure living creatures does not procure heavenly bliss. Therefore destruction [of animals] at a sacrifice is no destruction.
One may cook a full-grown ox or a full-grown he-goat for a Brahmana or a Kshatriya guest. In this way they offer hospitality. One should perform both watery rites and [the assumption of] impurity on the death [of a relative] who completed the second year. Some say that [this rule applies also to childrenj that died after teething. After having burnt the body [the relatives] shall enter water without looking at [the place of cremation].
Thereupon they, stationed there, of odd numbers and facing the south, perform the watery rites with both hands, right and left. That which is south is the region of the departed manes. Having gone home they shall sit fasting, for three days, on mats. If unable [to fast so long] they shall live on food bought or given unsolicited.
It is laid down that death impurity lasts for ten days in [case of] Sopinda [relatives]. The counting of days shall begin with that of death. It has been ordained that Sapinda relationship extends to the seventh gene- ration. It has been declared that [impurity on the death of] an unmarried woman [extends] to the third generation and [lasts] for three days. Others'* [than the blood relations] shall perform [obsequies] for married
* The text has Itara. We have given the literal rendering — it means that her husband's relatives shall perform the obsequies.
th.i Samkita. ' 765
WO'ffien. They (i. e., married women too [shall observe impurity] for them (/. e., »heir husband's relatives), [The rule of impurity] shall be exacily the same on the birth of a child for those men who long for complete purity or f>>r the mother or father on account of their [supplying the] seed.
Now they quote the following verses as an example : On the birth [of a child] the male does not become impure if he docs not tuucu [the mother], for there menstrual bio >d is known to be pure which does not exist in males.
A Brahmaiia becomes purified after ten nigbls, a Ksualnya aiter fifteen nights, a Vais'ya after twenty nights and a S'udra after a month.
If [a twice-born persou] eats [the food of] a S'udra during a birth or death impurity he shall enter into a dreadful hell and be born in the womb of an animal.
[A twice-born person], who eats, by appointment 9 cooked food [from a S'udra' s house] during the period of impurity, shall become a worm after death and lead his life.
It lias been declared that [such a sinner] becomes pure by reciting the Samhita for twelve months'* or twelve halt rnonthst while fasting. On the death of a child of less than two years, or on a miscarriage, the impurity of the Sapindas lasts thrse nights. J Purifica^ lion is immediate [according to Gautama.] If [ar person] dies in a foreign land and [his Sapindas\ hear [of his death] after ten days the impurity lasts for one
* This is the penance when one commits the sin knowingly, t This is tne penance when one commits a sin unknowingly. \ i.e., Three days and nights.
766 Vdsishtha ^amhitd.
night. If one, who has kjllqd the sacred- lire, dies on a journey [his Sapindits\ shall perform his obsequies'* and shall duly observe the impurity of death. So Gautama [says]. Touching a sacrificial post, an ascetic, a cremation ground, a woman in menses one who has lately given birth to a child and other impure men one shall bathe his head after -sipping water.
CHARIER V.
A WOMAN is never independent ; she has males for her masters. That she has no fire or watery rite, is known to be untrue.
Now they quote the following verses as an example ;
[Her] father protects [a woman] in child-hood, her husband in her youth and her sons protect her in old age ; a woman is never fit for independence.
Her penance for being unfaithful to her husband has been spoken of in the [section on] secret penances. Month after month menstrual discharge dissipates her sins.
A woman, in her course, remains impure for three nights. [During that time] she shall not apply colly- rium to her eyes, bathe in the water, sleep on the ground, sleep during the day time, touch fire, make a rope, clean her teeth, eat meat, look at the planets, laugh, do any work, drink water, out of her joined palms or out of a bell-metal, copper or iron vessel. It has
* Shall make a dummy with the Kusa grass and then burn it. This is also the practice when nothing is heard of a person gone to la foreign country.
VasisMha Samhitb. 767
teen deciared^that Indra having killed the three-headed son of Twasthri was seized by sin and corisidered [him- self so affected]. All beings cried out against him [saying] " O thou slayer of a learned Brdhmana ! O thou slayer of a learned Brdhnlaria ! ! " He ran to women [and said] " Take upon yourselves the third part of this my sin of Brahmariicide." They said, 44 What shall we have [for doing thy wish] ?" He said, 41 Choose a boon." They said " May we obtain offspring during our season arid may we live at pleasure \VK!I bur husbands till the time of giving birth to children." They having obtained the boon and beihg replied 'So be it* took upon themselves the third part [of the sin] of Brahmanicide. Therefore the murder of a learned Brahmana takes place every month [with their menstrual 'discharge]. Therefore one shall not take food frorh a woman in her courses for such one puts ori, evert month, the shape c)f the giiilt of Brahmanicide. The Brahmavadins [the reciters of the Veda] say :— "Collyrium and ointment must not be accepted from her, for that is the food of women. They do not like the conduct of those women in that condition and say "She shall not approach me." Those [Brahmanas iri] whose [houses] menstruating worn eh sit, those wh'j preserve no sacred fire, and those in whose family there is no S'rotriya1 are ail sinful arid equal t& S'tidras.
CHAPTER vi.
To live, according to' regulations, is undoubtedly the highest duty of all men, One, whose soul is1
201
768 Vasishtha Samhita.
contaminated by vile coadupt, perishes in this world and in the next.
Neither austerities, nor the Veda, nor the Agnihotra, nor gift of sacrificial presents can save one who has resorted to low conduct and deviated [from the path of duty.]
The Vedas do not purify him who is devoid of good conduct, though he may have studied them together with the six Angas ; the metres leave this man at death as full-pledged birds leave their nest.
Like unto beautiful doors'3*' [unable to please] a blind man how can all the Vedas with the six Angas and esoteric sciences please a Brahmana who is devoid of good conduct ?
The sacred metres do not save, from sin, the deceitful man who behaves deceitfully. If one syllable is studied completely that Veda purifies duly.f
A man of bad conduct is blamed in this world, suffers from misery, is always affected by diseases and becomes short-lived.
From good conduct proceeds spiritual merit, from good conduct proceeds wealth, through good conduct one acquires prosperity and good conduct destroys inauspicious marks.
Although destitute of all good marks a man, who follows good conduct, has faith and is free from envy, lives a hundred years.
* The Benares text reads ddra which Buhler has translated as wife; in that cas darshaniyas must be in the singular.
+ The Benares text differs which Buhler, differing with the commen- tator, translates as follows : — "But that Veda, two syllables of which are studied in the right manner, purifies, just as the clouds give benefi- cent rain in the month of Isha." Isha is another name of Asvina the month of September,
Vasishtha Samhita. 769
Eating, acts o,f evacuation/ dalliance and practice of austerities shall be performed secretly by one who is conversant with the sacred law ; speech, intellect, energy, austerities, wealth and age must be most care- fully concealed.
A man shall void urine and foeces facing the north in the day-time ; but in the night he shall do it facing the south ; doing so his life will not be injured.
The understanding of that man perishes who passes urine against a fire, the '.sun, a cow, a Brahmana, the moon, water and the twi-lights.
One shall not pass urine in a river, nor on a path, nor on ashes, nor on a cow-dung, ncr on a ploughed field, nor on one that has been sown, nor on a grass- plot.
Either in the shade or in darkness, either in the night or in the day a twice-born person may pass urine in any position he pleases when he fears for his life.
One shall perform [the purification] with water fetched [for the purpose] : he shall perform bath with [what is] not fetched [for the purpose] ; [for purifica- tion] a Brahmana shall take earth that is mixed with gravel, from the bank [of a river.]
Five sorts of earth must not be used, viz., such as lies in the water, such as lies in a temple, what is on an ant-hell, on a hillock, thrown up by rats and left by one after cleaning himself.
The organ must be cleaned by one [application of] earth, the [right] hand by three, both [feet] by two, t'Ae anus by five, the one (i e , the left hand) by ten and both (i.e., hands and feet) by seven [applications.]
Vasisktha Samhitq,
Such is the purification, for a house-holder, it i§ dpuble for religious students, treble for hermits an4 quadruple for ascetics.
Eight mouthfuls form the mea.1 of an ascetic, sixteen that of a hermit, thirty-two that of a house-holder anc\ an unlimited quantity that of a religious student.
An ox, a student, and a Brahmana who has kindled trie sacred fire, can do. their work if they eat ; without; eating [much] they cannot do it.
He is sajd tp be destitute o.f action who is not atr tached to penances, charities, offerings to a deity, re-. ligious observances,, self-imposed restraint, sacrifices, and sacred duties.
The concentration of the rriind, austerities, subjuga- tfi,on, of the senses, charity, truthfulness, purity, compas-. sion, sacred learning, temporal learning, discriminating knowledge, and' faith i,n the existence of God are th.e characteristic mar^s of a Bjahmana.
Those Brahmanas can save [from evil] whp are. perfectly self-contro.lled, whose e^rs are filled with spiritual texts, who have subdued organs of sense anc$ action, who have ceased to injure living beings, and who close their hands when gifts are given.
One who is envious., one who is wicked,, one who, is ungrateful, anpl one whose anger lasts long, these (our are Chanddlas by deeds ; the fifth is one birth.
Bearing enmity for a long time, envy, speaking untruth, vilifying Br,ahmanas, wickedness and cruelty,— know [them], as the characteristics of a S'udra.
Some become worthy recipients of gifts, on accQAin^ 9f their proficiency in the Veda and some through tkc practice of austerities. But that Brahmana, whos.$
Vasishtha Samhitd.
Storqach does not contain, the, food of a S'udra, is the worthiest of all recipients.
[A Bra*hmana, whose] limbs are nourished by the food and flavouring substances [given by a] S'udra, does not meet the path leading upwards, even if he daily studies [the Veda], offers oblations to the fire and performs sacrifices.
If a twice-born person dies with the food of a S'udra in his stomach he will become a village-pig [in the next birth] or be born in [that S'udra's] family.
If after being fed with a S'udra's food he holds sexual intercourse his sons will belong to the giver of the food and he shall not ascend the celestial region.
[The learned"] declare him as the worthy recipient who is endued with Vedic studies, who is of good family, who is of subdued passiops, who is stationed in the All-intelligent, who fears sin, who knows much, who is beloved of the females [of his family], who is religious, who is a refuge of cows, and who is forgiving by the practice of penances.
Just as milk, curd, clarified butter and honey, poured into an unburnt earthen vessel, perish on account of the weakness of the vessel, and neither the vessel nor those liquids [remain], so a man, devoid of learning, who accepts cows or gold, clothes, a horse, land or sesamum, becomes ashes like a wood.
One shall not make his joiqts or his nails crack. He shall not drink water with folded palms. He shall not strike a king with his foot or his hand. He shall nqt strike water with water. One shall not strike dowri 5ruits with brick bats, nor a fruit by throwing another fruit at it. He shall not take sesamum paste
772 Vasishtha Samhita.
folded palms. He shall tfot learn a language spoken by MIechhas.
Now they quote the following verses as an example :
The opinion of the S'ishtas is that a man shall not be unusually active with his hands, nor with his feet, nor with his eyes, nor with his tongue and limbs.
Those Brahmanas, in whose families the study of the Vedas, with all the subsidiary subjects, is hereditary, are to be known as S'ishtas on account of their seeing perceptibly the revealed texts.
He, indeed, is a Brahmana of whom no one knows if he is good or bad, if he is ignorant or deeply learned, if he is of good or bad conduct.
CHAPTER VII.
THERE are four AVramas or orders, viz., the student, the house-holder, the hermit and the ascetic. Of them a man, who has studied one, two or three Vedas without violating the rules of studentship, may enter any of these whichsoever he pleases. A [perpetual] student shall serve his preceptor until death ; in case the preceptor dies he shall serve the sacred fire. It is known [in the Veda] that a preceptor is the sacred fire. [A religious student] shall be of controlled speech, eat in the fourth, sixth or eighth hour of the day and go out a-begging. He shall remain under his preceptor, wear either matted locks or one on the crown of his head, follw the teacher while walking, stand while he
is seated and remain seated while he lies down. He
•
shall study on being called by the preceptor to do so. Having dedicated [unto the preceptor] all that he has
Vasishtha Sathhita. 773
received by begging he shaU eat with nis permission. He shall avoid to sleep on a cot, to clean teeth, to rub oil -.on the body and to apply collyrium. He shall remain standing during the day and seated during the night. He shall bathe thrice a day.
CHAPTER VIII.
A house-holder shall be of suppressed anger and joy. Having bathed he shall, commanded by the preceptor, take for a wife a young female of his own caste who does not belong to the same Gotra or Paravara, and who has not had intercourse [with another man], who is not related within five degree on the mother's side nor within seven degrees on the father's side. He shall offer oblations to the nuptial fire. He shall not send away elsewhere a guest who comes in the evening. A [guest] shall not live in his house without recieving food.
If a Brahmana, coming to his (i.e. a house-holder's) house for residence, does not take food he shall go away taking with him all the spiritual merit [of that house-holder]..
A Brahmana, who lives for one night only, is called a guest (atithi} in the Smriti, for atithi is he who lives for a short time only.
A Brahmana, who lives in the same village or one who comes on pleasure or business, is not [called] an atithi. [But a guest], whether he comes at the proper time or an improper hour, must not live in the house *[of a»house-holder] without taking his food.
[A householder] must have faith and be free from
774 Vasishtha Samhitd.
cb'vetoushess ; [if he is] "Capable of maintaining sacfe'a fires he must not fail to kindle them ; if he is capable of drinking Soma juice he must not abstain from perforni- ihg a Sonla sacrifice.
[A house-holder] must be busy with reciting the Veda1, procreating children and performing sacrifices. He shall ho'no'r visitors to his house by rising to meet them, by [offering them] seats, by speaking to them1 kindly and extolling their virtues'. He shall [enter- tain] all creatures with food according to his ability.
A house-holder alone celebrates sacrifices, a house-; holder alone practices austerities, therefore the order of nouse-holders is the most distinguished among the four.
As all rivers and rivulets go to the ocean to be united so all orders are to' associate with the house- holders.
As all Creatures live depending upon their mother so all the mendicants live depending upon [the protec- tion of] the householders.
A Brahmana, who daily Carries Water, who always Wears the sacred thread, who daily studies the .. Veda,- who avoids the food of outcasts, who visits his wife in the proper season, who celebrates sacrifices according to rules, does not fall from- the region of Brahman.
CHAPTER IX.
A VA'NAPRASTHA (hermit) shall wear matted locks and put on bark and deer skin. He shall not enter ^a village. He shall not tread a ploughed land. He shall gather wild growing roots and fruits. He shall dra\V up'
Vdsishtha S'aihhild. 775
his virile power and be forgiving. He shall honor guests coming to his hermitage with alms of roots and fruit. He shall only give but never receive [presents.] He shall bathe thrice (morning, noon, and evening). Kind- ling fire according to the regulation of Sramanaka (Sutra) he shall preserve the sacred Fire. He shall live at the root of a tree. Living thus for over six months he shall keep no fire and have no house. He who [thus] gives [their due] to the deities, departed manes and men, shall attain to the endless celestial region.
CHAPTER X.
A RELIGIOUS mendicant shall depart giving 'a present of the promise of safety from injury to all creatures.
New they quote the following verses as an example .'
A twice-born person, who having given a promise of safety to all creatures wanders about, has nothing to fear from all creatures.
He, who lives in this world without giving a promise of safety to all living creatures, destroys the born and the unborn ; likewise does one who accepts "presents. Let one renounce all the religious rites but not [the recitation of] the Veda. By discarding the Veda one becomes a S'udra and therefore one shall not renounce the Veda.
[To recite] one syllable (Om) is the highest [method of] reciting Brahma (Veda) ; to suppress vital airs is the highest form of penance ; to live on alms is better than fasting and compassion is preferable to liberality. * [An ascetic] shall shave his head, shall own nothing and no home. He shall beg food at seven houses' n'ot 102
776 Vasishtha Samhitd.
selected before, when it.is smokeless and when the pestle lies motionless. He shall wear a single garment, or cover his body with deer-skin or with grass that has been nibbled at by a cow. He shall live on the naked ground and shall not live long at one place. [He shall live] at the outskirt of a village, in a temple, in an empty house or at the root of a tree. He shall seek knowledge by the mind. Living always in the forest he shall not walk about within sight of the village cattle.
Now they quote the following verses as an example : Freedom from re-births is certain for him who always lives in the forest, who has conquered the sense organs, who has renounced all sensual gratification, whose mind is devoted to the meditation of the Supreme Self and who is [perfectly] indifferent. He shall be of no visible mark or rule of conduct. Though not mad he shall appear like a maniac.
Now they quote the following verses as an example : There is no salvation for him, who is addicted to the study of the science of words, nor for him who is given to the acceptance of presents in this world, nor for him who is fond of eating and clothing, nor for him who loves a charming residence.
One shall not seek to obtain alms by [explaining], evil portends and omens, nor by skill in astrology and palmistry, nor by [the exposition of] the scriptural in- junctions, nor by casuistry.
He shall not be dt-jected when he gets nothing nor glad when he receives something. Renouncing all attachment for earthly possessions he shall seek only as much as will sustain life.
He alone is the, foremost of those conversant with; . [ihe road of] emancipation who cares neither for a hut,,
Vasishtha SamhitS.. 777
nor for water, -nor for cldthes, nor for the three Pushkaras,* nor for a dwelling, nor for a seat, nor for food.
He shall eat in the evening what he shall get in the house of a Brahmana except honey, meat and clarified butter. Evening and morning the a^petics and pious house-holders shall derive satiation [from eating]. [An ascetic] shall live [at his option] in a village, should not be crooked, shall not have a house and be of con- centrated mind. He shall not join his senses with their objects. By avoiding injury and kindness he shall be indifferent to all living creatures.
To renounce back-biting, envy, pride, conceit, unbelief, crookedness, self-praise, slandering, egoism, avarice, stupefaction, anger, and jealousy is the duty of all orders.
A Brahmana, who is pious, who wears the sacred thread, who holds in his hand a pitcher filled with water, who is pure and who renounces, a S'udra's food and drink, shall not fall from the region of Brahma.
[A Brahmana] of six rites shall give Bali-offerings to the [presiding] deities of the house. Having offered food unto a S'rotriya [one shall] offer [it] unto a student and then unto the departed manes. He shall then feed his guests in due order, the worthiest first, then the maidens, the infants, the aged and the advanced [in age] members of his family and then the other members and dependants. He shall throw some food on the ground for the dogs, Chandalas, outcasts and crows. He may give to a S'udra the residue [of the food]. The self-controlled [house-holder] shall ,eat jwhat remains.
* Three sacred tanks at the holy shrine of Pushkara,
778 Vasishtha Samkitd.
A fresh meal, with all the materials [as for the first] shall be [made] if a guest comes after the Vaisvadeva has been offered ; for such a guest he shall have a particular food made. It is known [in the Veda] that Vaisvanara fire enters the house [in the shape of a] Brahmana guest. ^Through him they get rain and food through rain. Therefore people know that the [the [reception of a guest] is a ceremony averting evil.
Having fed him one shall honor him, shall accompany him to the outskirt or until he gets permission [to return]. One shall offer oblations unto the manes during the ;dark fort-night after the fourth [day]. Having invited the Brahmar*as on the day previous [to the- S'raddjia] one shall feed the ascetics, virtuous house-holders who are Srotriyas, who are of advanced years, who do not follow forbidden occupations, pupils living in the house, and qualified pupils. One shall feed all except those who neglect their duties, those suffering from white leprosy, eunuchs, those who have black teeth, those who suffer from black leprosy, and those who have deformedjnails.
Now they quote the following verses as an example : If one, conversant with the Mantrams, is afflicted with bodily [defects] which desecerate a row, Yama caUs him irreproachable. And he too is a sanctifier of the row.
At a S'rdddha, the remnants [of a meal] shall not be cleared away until the end of the day. They (i.e. the manes) for whom no watery libations have been pffered) drink streams flowing fro,m the sky.
They are nourished by the remnants till the sun is not set. The streams of milk become un-ending anc} able.
Sam hi hi. 779
Manu has -said that Both* the remainder [in the vessels] and the fragments are the share of those members of the family who died before receiving the sacraments.
One shall give the residue, that has fallen on the ground, consisting of the wipings and water to the manes of those who died without offspring and of those who died young.
Food shall be dedicated unto the manes supported by both the hands. The wicked-minded Asuras always seek holes therein.
Therefore one shall not offer food in empty hands ; or he shall stand holding the dish [until] leavings of both kinds have been produced.
One shall feed two [Brahmanas] at the offering to the deities, three at the offering to the manes or one on either occasion ; even a very rich man shall not be anxious to [feed] a very targe number.
Good treatment, [consideration of] time and place,, purity and [selection of] virtuous Brahmanas [as guests] — ^a large company des'troys these five ; therefore one shall not invite a large number.
Or one may feed even one Brahmana who has studied the whole Veda, who is endued with good con- duct and who is free from all evil marks.
How can oblation to the deities be made if one feeds a single Brahmana at a S'raddha. Having collected in a vessel [a portion of] all sorts of food, placed it in, a temple one shall then begin the performance of a S'raddha. He shall throw into the fire [a portion o§ 'that] food or shall give it to a Brahmacharin.
They shall, controlling the speech, eat the food, SQ
780 Vasishtha Samhitd.
long it continues warm ; the nianes eat it so If rg the qualities of the food are not spoken of.
The qualities of the food must not be spoken of as long as the manes (i. <?., the Brahmanas representing them) are not satiated. Afterwards when the Pitris are satisfied they may say, (( Beautiful is the sacrificial food."
But one, who being invited at a S'raddha or a sacri- fice rejects it (i. <?., meat) shall go to hell for as many years as the beast has hairs.
Three are sanctifying in a S'raddha, a daughter's son, the eighth Muhartta of the day and sesamum and three [others] purify more the food, viz.> purity, freedom from anger and from precipitation.
The eighth part of the day, when the Sun's progress becomes slow, that period is named Kutapas ; what is [then] given to the manes endures for ever.
The departed manes of that man, who holds sexual intercourse with a woman after offering or having dined at a S'raddha, feed for a month on his semen.
One who studies after offering food at a S'raddha or partaking of funeral food, is born in this or that (i. e.} indifferent) family ; he does not acquire sacred learning and becomes short-lived [in that birth].
The father, the grand father and the great grand- father adore a son born to them as the birds [become hopeful on seeing] a Pippala tree.
Even a poor man makes funeral'offerings with honey, meat, vegetables, milk and porridge both in the rainy
season and under the constellation of Magha.
i
The ancestors always welcome a descendant who lengthens the line, who finds pleasure in performing
Vasishtha Samhitd. 781
funeral sacrifices and who is rich in idols and good Brahmanas.
The manes rejoice at him as husbandmen at good rain. The manes possess a descendant in him who offers them food at Gaya.
One shall make offerings to the manes both on the full moon days of 0he month of Sravana (July August) and Agrahayana (November and December) and on the Anvasthaka.* There is no necessity of restriction about time if materials, [sacred] place and [good] Brahmanas are near at hand. A Brahmana, who kindles the sacred fires, shall perform the full and new moon sacrifices, the [half-yearly] Agrahayana Ishthi, the Chaturmasya sacrifice, the sacrifices in which animals are killed and the Soma sacrifices. All this is enjoined in the Veda and is spoken highly of as a debt. A Brah- mana is born loaded with three debts. He owes sacri- fices to the deities, descendants to the departed manes and religious studentship to the Rishis. One becomes free from debt who celebrates sacrifices, who begets a son, and who leads the life of a religious student. One shall invest a Brahmana with the sacred thread in the eighth year after conception, a Kshatriya in the eleventh year after conception and a Vaishya in the twelfth year after conception. The staff of a Brahmana [student] may be [made] of Palasa wood or Bel wood ; that cf a Kshatriya of the wood of Nyagrodha, and that of a Vais'ya of Udumvara wood. The upper garment of a Brahmana [shall be] the skin of a black antelope; that of a Kshatriya the skin of a spotted deer ; that of a Vais'ya a cow-skin or that of a he-goat. The wearing cloth of
* The day following the Ashtaka or the eighth day i. e., the ninth day of the dark halves of Mirgasiras, Pausha, Magha and Phalguna,
Vasishiha S'dnihita.
a Brahmana shall be white [and] spotless ; that of 'A Kshatriya dyed with madder: that of a Vais'ya dyed with turmeric or made of [raw] silk. The undyed . cotton cloth [is] for all [religious students]. A Brahmana shall beg alms placing [th'e word] Bhavad (Lord) first ; a Kshatriya placing [the word] Bhavad in the middle and a Vais'ya placing [the word] Bhavad at the end. The time for the initiation of a Brahmana does not expire until the completion of the sixteenth year, for that of a Kshatriya until the completion of the twenty second year and for that of a Vais'ya until the completion of the twenty-fourth. After that they become men whose Savitri has been neglected. One shall not initiate such men, teach them nor officiate as priests at their sacrifices ; one shall not contract matrimonial alliances with them. A man, whose Savitri has been neglected, may perform the Uddalaka penance.
He shall Hve for two months on barley-gfuel, for one month on honey collected by bees, for eight nights on' clarified butter, for six nights on unsolicited food, for three nights on water and shall' fast for a day and night. Or he may go to bathe at the terminating bath of a horse-sacrifice or he may offer a Vratyastoma.
Now [are] the duties of a Snataka. He shall not" beg from any body except a king and a pupil. But stricken with hunger he may ask for some [small gift,] Cultivated or uncultivated fi'eld, a covv, a goat or a sheep, or for gold, grain or food. But the injunction' is that a Snataka shaH not be exhausted with hunger. He shall not be (a. stay-at-home. He shall not cross a' rope to which a calf is tied. He shall not look at the sun when he rises or sets or sheds heat. One shall not
Vas'ishtha SamkM. 783
ipass urine or excreta in water, (por,.spit into it. He shall pass urine or excreta after wrapping up his head, •covering the ground with grass that is not used in a sacrifice, facing the north in the day time, the south at flight, and the north in the twilight.
Now they quote the following verses as an example :
The Snatakas shall always put on a lower and an upper garment, [wear] two sacrificial threads [and shall carry] a staff and a pitcher filled with water.
[A vessel] is being spoken of [as] pure with water> or with a stick, or with fire. Therefore [a Snataka] shall clean {his] ,Jvessel with water and with his [right] hand.
Manu, the lord of created beings, designates it as encircling it with fire. Having performed the obli- gatory rites one, perfectly acquainted with the rules of purification, shall sip water.
He shall eat food,facing the east. He shall silently swallow the entire mouthful with the four fingers and with the thumb. He shall not make a sound with his mouth. He may know his wife in the proper season or at any other time except on the Parva days. He shall drink sacred water.
Now they quote .the following verses as an example :
The ancestors of a man, who commits intercourse through the mouth of his wedded wife, feed, that montji, on his semen, for all unnatural intercourse is against the sacred law.
It is known that Indra conferred upon women the sanctifying boon that even those [among them], who are to be mothers either to-day or to-morrow, may cohabit with their husbands. He (i.e., a Snataka) shall not ascend a lofty tree, shall not descend into a well, 103
784 Vas'ishtha Samhita.
shall not blow the fire ,,with his mouth, and shall not pass between a fire and a Brdhmaiia ; nor between two1 fires ; nor between two Brahmanas ; or he may do so after having obtained permission. He shall not take meals with his wife, for it is said in the Vajasaneyaka, " His children shall be shorn of manly vigour." He shall not point out a rain-bow by its [true] name], '' Indra's bow." He shall call it a jewelled bow. He shall avoid seats, dogs and sticks for cleansing teeth made of Palasa wood. He shall not eat [food placed] in his lap ; he shall not eat [food placed] in a chair. Let him carry a bamboo-staff and wear two golden ear-rings. He shall not wear any visible garland save a golden one. He shall avoid assemblies and crowds.
Now they quote the following verses as an example ;
To deny the. authority of the Vedas, to doubt the injunctions of the Rishis and to consider one's own argument as directly authoritative destroys one's soul.
One shall not go to a sacrifice without being invited^ If he goes, he must not go by the door covered with trees or facing the sun. He shall not ascend an unsafe boat. H<* shall not cross a river by swimming with his arms. Having risen up in the last part [of the night] and recited [the Veda] he shall not lie down again. In the Muhurta sacred to Prajapati, a Brahmana shall perform some sacred duties.
CHAPTER XI.
<
Now therefore the Upafcarman [the rite preparatorv* to]'' Vedie study [shall be done] on the full-moon day of the
Vas'ishtha Sa^httd. 785
month of S'rdvana or Prausthapaela. Having kindled the sacred fire he shall offer oblations to the deities and the sacred metres. Having made oblations to the sacred metres, having made the Brahmanas utter words of well bring an. i aftr.r having- fed them with curd he shall continue the Vedic study for four months and a half, or six-months and a half, and then perform the dedicatory rite. Thereafter he shall study the Veda during the light fortnight and the Angas (supplementary subjects) of the Ve*ia at pleasure. [The Veda] shall not be studied during the period of conjunction \ twilight) in towns where a corpse [lies] or Chandalas [live]. [He may study] at pleasure [in a place], which has been besmeared with cow-dung, and around which a line has been drawn. [He shall not study] near a cremation-ground, lying down, or after he has eaten or taken a present at a funeral rite.
Now they quote a verse as an example from Manu : —
Whether be it fruit, water, sesamum, food, or any gift at a S'raddha, one shall not, having just accepted it, recite the Veda ; for it is said in the Smriti that, the hand of p. Brahmana is his mouth.
[One shall not recite the Veda] while running, while a foul smell comes, ascending a ttee, in a boat or in a camp, after meils, while his hands are moist, while the sound of an arrow [is heard], on the four- teenth 'day of each fortnight, on the new moon-day, on the either day of a fortnight and on an Ashtaka [day], while he stretches his feet out, while he makes leap, leaning against [some thing], on a bed that had been used in a conjugal intercourse, in a dress- that- he • . had ured during a sexual intercourse except it has been at the ouLskirt of a village, after vomiting,
Vas'ishtha Samhifq.
while passing urine or excreta. One shall not recite the Rig- Veda or the Yajur-Veda while the sound [of the chanting] of the Sdman [is audible], nor when a thunder- bolt falls, nor when an earth-quake happens, nor during the solar and lunar eclipses, nor when a sound is heard in> the sky or in the mountains, nor during an earth-quake or muttering of clouds, nor when showers of stones, blood* and sand [fall from the sky], nor during twenty-four hours [after the event]. If meteors, lightnings and other lumi- nous bodies appear [the study of the Veda shall be stopped] for twenty-four hours* If the teacher dies [one shall not study the Veda] for three nights ; and! if teacher's son, pupil or wife [dies], during a day and a night ; likewise [on the death of] a priest or any relation made by a marriage. The feet ofi a preceptor must be embraced ; one shall honour an officiating priest, a father-in-law, paternal and maternal uncles, younger than himself, by rising and saluting them. Similarly, [he shall honour] the wives of those persons whose feet must be embraced, and the teacher's [wives] and his parents. One shall say " I am such and such" to one who is acquainted [with the meaning of the salute-..]) But he shall not salute him, who does not know the meaning of a salute. The father, when out-casted, must be forsaken, but the mother is never forsakable unto- a son.
Now they quote the following verses as an example :
An Acharyaya is ten times more venerable than an Upadhyaya ; the father, a hundred times more than the A chary ay a ; and the mother, a thousand times more than the father.
A wife, sons, and pupils, who are contaminated by sinful deeds, must first be admonished [by being
Vastishtha SamhitS. 787
pointed out] and then forsaken. He, who forsakes them in any other way, becomes [himself] an out-cast.
An officiating priest or a preceptor, who neglects to perform sacrifices, or to teach [the Veda] shall be forsaken. The wife must not take that husband, who, though not really an outcast, appears like one. She shall never speak of him. A woman, by holding intercourse with a person other [than her husband], becomes arc outcast. The husband may, therefore, take another wife, who has never been enjoyed by another man.
If the preceptor 's preceptor is near he must be treated like the preceptor himself. The S'ruti says that, one must treat a teacher 's son just as the teacher himself.
Scriptural works, raiments and food shall be accep- ted [as presents] by a Brahmana. Learning, wealth,, age, relationship, and occupation must be respected. But each preceding one is more venerable [than the succeeding one]. If one meets aged men, infants, sick men, load-carriers, and persons riding on wheels, he must give way to each of the latter. If a king and a Snataka meet, the king must make way for the Snataka, All must make way for the greatest [man among them.] Grass, land, fire, water, truth and absence of envy—* none of these is found wanting in the houses of good men.
CHAPTER XII.
I SHALL now describe what may be eaten and what may not be eaten. Food given by a hunter, a woman of immoral character, a mace-bearer, a thief, one under
7SS Vas'ishtha Samhitl.
the ban of an imprecation, ,.91 eunuch, or by an out-cast must not be eaten ; nor that given by a miser, by one who has performed the initiatory rite of a S'rauta sacrifice, by one fettered with a chain, by a sick person, by a seller of Soma-p\ants, by a carpenter or a washerman, by a seller of spirituous liquor or a spy, by a usurer, or a cobbler ; [nor that given] by a S'udra, nor at an inferior sacrifice [performed by one who is] devoid of five sacrifices, [nor that] given by the paramour of a married woman, or a husband, who procures a paramour [to his wife], or by one (i.e., a king) who does not slay a person deserving destruction, or by one who cries out whether bound or freed; food j^iven by a mult'-ude of men or by harlots should not be eaten.
Now they quote the following verses as an example :
The celestials do not partake of [the offerings] by a man, who keeps dogs, nor by him whose [only] wife is a S'udra woman, nor by him who is hen pecked, nor by him in whose house [lives] the paramour [of his wife.]
One shall not accept from such [people even] fuel, water, fruits, fodder, Kusd grass, parched grain, un- solicited drink, house, small fish, millet, perfumes, honey, and meat.
Now they quote the following verses as an example :
For the sake of a Guru (religious guide) when he wishes to save his wife [and family from starvation,] when he wishes to honour the deities or guests, one may accept [presents] from any body ; but he shall never satisfy himself (i.e., convert to his own use) [with them].
Food, given by a hunter using the bow, shall not be rejected. It is said [in the V6da\ that at a sacrifice extending over one thousand years Agastya went out to hunt. He had delicious cakes made with the meat
Vashhtha Samhiti. 7*9
of beasts and fowls. They quote some verses made by Prajdpati. Prajapati has ordained that, food, freely offered and brought, may be eaten although [the giver] may be a sinful person, provided it has not been asked as alms beforehand.
Particularly a thief's food must not be eaten by one who has faith,* nor that given by a Brahmana, who sacrifices ^f or many and initiates many.
The manes do not eat for fifteen years [the food] of that man who rejects food [offered voluntarily], nor does the fire carry his offerings.
But alms, albeit offered voluntarily, must not be accepted from a physician, from a hunter, from a surgeon, from one who uses a noose, from a eunuch or a faith- less woman.
Residue of food left by other persons than the preceptor must not be eaten, nor the residue of one's own meal and food sullied by leavings ; nor food sullied by contact with a dress, hair, or with insects. But if he likes he may use [such food], after taking out the hair and the inse-cts, sprinkling it with water, and throwing ashes on it, and after it has been declared by words as- fit [for taking].
Now they quote the following verses by Prajapatir as an example : —
The deities created for Brdhmanas three instruments- , of purification, namely, ignorance, sprinkling them with water and commending [them] by word of mouth.
One shall not cast away the food, which, at a
* There is another reading which Buhler has followed, " cffered by a man who has faith, must certainly be eaten even though the giver be » thief " This seems to be a better reading, but we have followed the Bengali edition,
790 V'ufishtha SamhitL
procession with images of deities, at a nuptial ceremony^ or at a sacrifice, is touched by crows or dogs.
Having taken out thereof [the defiled portion of] food one shall purify the remainder, the liquids by straining them and the solid food by sprinkling it with water. Some [articles] become pure when they are iooked at, if not defiled by touch.
Stale food, what is naturally bad, what has been placed once only in the dish, what has been cooked again, raw food and [that] insufficiently cooked [must hot be eaten.] ; but one may take it, if one likes, after pouring over it milk, curd and clarified butter.
Now they quote the following verses by Prajdpati as an example : —
Oily substances, salt and curries, offered with the hand, do not benefit the giver, and he, who partakes of them, will eat sin.
For eating garlic, onions, mushrooms, turnips, S'leshmataka, exudations from trees, red sap of trees flow- ing from incisions, food eaten by horses, dogs and crows, and leavings of a S'udra, a Krichchhati Krichchha [penance must be performed]. Elsewhere [the penance is ordained] by others for taking meat, honey and parti- cular kinds of fruits, and flesh of some wild animals. One shall not drink the milk of cow that is in heat, or of one whose calf has died, or that which a cow-buffalo or a she goat gives during the first ten days [after giving birth to young ones], or water collected at the bottom of a boat. One shall avoid wheat-cakes, fried grain, porridge, barley-meal, stale and other sorts of [bad] food prepared with milk and barley-flour.
Of five-toed animals, the porcupine, the hedge-hog, the hare, the tortoise and the iguana may be eaten ; of
Samhitd. 791
[domestic] animals those Oha,\5ing one jaw only save camels ; of aquatic animals the alligator and the crab [must not be eaten] ; nor those which are mis-shaped like snakes ; nor kine, Gavayas and Sharabhas, nor those that have not been [specially] mentioned. It is said in the Vajasaneya [Samhitd] that, the meat of] milch cows and oxen is fit for sacrificial offerings. They make con- flicting statements about the rhinoceros and the wild boar. Among birds those which seek food by scratching with their feet, the webb-footed one, the Kalavinka, the water- hen, the flamingo, the Brahmani duck, the Bhasa, the crow, the blue pigeon, the osprey, the Chataka, 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 wood-pecker, the sparrow, the Renlatka, the green pigeon, the wagtail, the village-cock, the parrot, the starling, the cuckoo, those living on flesh, and. those moving about villages [must not be eaten].
CHAPTER XIII.
MAN, formed of blood and semen, proceeds .from his mother and his father as his cause. Therefore the parents have power to give, to sell, and to abandon their [son]. But one shall not give, or receive [in adoption] an only son, for he must live to continue the line of his ancestors. A woman shall neither give nor receive a son save with the permission of her hus- ban-d. He, who wishes to adopt a son, shall collect his kinsmen, announce his desire to the king, shall make 104
$27 Vasishtha Samhitd.
offerings in the middle of the house, reciting the Maha1- vyahriti, and take as a son, a not-remote kinsman, just the nearest among his relatives. But if a doubt arises about this remote kinsman, [the adopter] shall set him: apart with a S'udra. It is said in the Veda that, through one he saves many. If after adoption, a son of one's own l$ins is born, [the adopted son] shall obtain a fourth part, if he is not engaged itv rites, procuring prosperity.
He, who divulges the Veda [to unworthy persons, shall be excommunicated] by spreading red Kusa grass having tips with left foot and placing the water-vessel thereon. Allowing their hair to hang down, and with their sacred threads on the right side, his relatives shall touch him who empties [the pot]. Then turning their left hands towards [that spot] they may go and come at pleasure. They shall not afterwards admit the outcast to sacred rites. Those, who admit him to religious rites, become his equals. But outcasts, if they have performed the [necessary] penitential rite, [may be] re-admitted.
Now they quote the following verses an an example :
[Some] shall come by redemption by [entering] into &re. [People] shall play and laugh [with such a person.] He shall walk behind those, who excommunicate him, like one weeping and sorrowing. Those, who kill their teachers, their mothers, or their fathers, may be read- mitted either after being pardoned, or after expiating their sin. Having filled a golden or an earthen pot [with water] from a sacred lake or river, they pour [the water] over him, [reciting] (( ye waters are, etc."
All [other rites relating to the] read mission of one, ) has [thus] bathed, have been explained by [*;hos~ kid down for] the birth of a son.
Vas'isht'h* Samliita. 795
CHAPTER XIV.
Now [are] the laws. Let the minister of the king transact business on the bench. When there is a dispute between two parties, if he sides with one of them, their guilt will bt considered as [the king's] own. [A king] •shall be equitable to^all created beings. If he commits any crime, it shall be rectified by the regulations of [the first two] castes. The king [shall administer the property of] the infants, who are not of age for legal actions. [A minor] shall be [treated] as others when he comes of age.
There are three kinds of proofs, it is declared in the Smriti, which give title to a property, namely documents, witnesses, and possession; [by these] aa •owner may recover his former property.
[In all disputes] about roads, fields, different interpre- tations of gifts, and debts on mortgage, the legal proce- dure is of three feet (i.e. requires three kinds of evi- dence).* In a dispute about a house or a field reliance [may be placed on the evidence] of] neighbours. If the statements of the neighbours disagree, reliance [shall be placed on the statement of] the aged villagers or citizens, and of guilds and corporations,
Now they quote the following verses as an example :
* There is a difference of reading: ^Buhler has followed the Benares text and translated the passage thns : "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, and for) other thing* (of the same description there shall be) a passage O?ree feet about." We hive translated Arthantareshu a.i different intcrpretaions i e. of the terms of agreements. Buhier has translated it as near other, things. »Tha commentator Krishnapandit means " near pleasure-gardens and t-he like."
794 Vas'ishtha
What is bought, a p'lfedge, property given to a wife after marriage by her husband's family, and what is obtained from a sacrifice — know all this as burning fire. Whatever has been continuously enjoyed [by another person] for ten years [is lost to the owner.]
A king is not justified to make a gift of a pledge, a boundary, the property of minors, a deposit, a sealed deposit, women, the property of a king, and the pro- perty of a S'rotriya.
They are not lost by being enjoyed [by others]. The properties of house-holders [given up by them] go to the king. With ministers and citizens a king shall administer affairs. Whether is a king, who is surrounded by many servants, superior to one who has servants, [keen-eyed] like vultures ? A king, who has servants like vultures, is not superior. A king shall not be like a vulture, nor shall he have servants like vultures. Through his servants originate crimes such as theft, robbery, murder etc,. Therefore let him question his servants beforehand.
No\v about witnesses :
Persons, well-read in the S'ruti, beautiful, possessed of good character, and truthful, are to be witnesses. All men may [be witnesses of all men]. One shall make women witnesses about women ; twice-born persons shall be fitting [witnesses for] twice-born men ; S'udras for S'udras, and low castes for low castes.
Now they quote the following verses as an example :
A son shall not pay money owing [by his father] for a surety, a money promised for a worthless object, money due for losses at play, or for spirituous liquor/ nor what remains unpaid [on account] of a fine or toll.
Vas'ishtha Safahttd. 795
Speak out, ,O witness, everything truly ; thy departed manes hang [in suspense depending on thy answer] ; with the utterance of thy words they will rise [into heaven], or fall [into hell].
Naked, with head, shaven, stricken with hunger and thirst, and blind shall go the man, who gives false evidence, with a potsherd to beg food at the door of his enemy.
One kills five by [giving] false [evidence] about a maiden ; one kills ten by [giving] false [evidence] about kine ; one kills a hundred by giving false evidence about a horse, and a thousand, by giving false evidence about a man.
People may speak untruth at the time of marriage, while holding sexual intercourse, when their lives are in danger, while their entire property is at stake, and for the sake of a Brahmana. These five falsehoods are not sinful.
If for the sake of a relative, or for money, men gfve partial evidence • in a law-suit, they bring down [into hell] their own ancestors, although stationed in the celestial region.
CHAPTER XV.
THE father throws his debts on [the son] and acquires immortality, if he sees the face of a living son.
It is said in the S'ruti that, endless are the regions for those, who have sons ; there is no region for him, who has no son. There is a curse that men (i.e., enemies) may have no male offspring. Through offspring Agni acquired immortality. In this there is the rule ;
796 Vas*ishtha Samhitt.
Through a son one c^q^iers the world ; through a grandson one acquires immortality ; but through his son's grand-son he acquires the solar region.
There* is a disputed [among the learned ; some say] ( the sonlbelongs to the husband of the wife ; [and some say,] the'son belongs to the begetter.'
They quote on both sides the following verses as an example :
If [one man's] bull were to procreate a hundred calves on another man's cows, they would belong to the owner of the cows ; useless is the spending of his power.
[Some say, ] 4 vigilantly watch the pro-creation of your offspring lest strangers might sow seed on your soil. The son belongs to the 'begetter. The adage is that, one of successful virile power has created this offspring.
If amongst many begotten by one [father] one has a son, they all have offspring through that son, thus says the Veda.
Twelve kinds of sons only are recognised by the ancients.
The first is the son begotten [by the husband] him- self on his own married wife. In his absence the second begotten on one's own wife or widow [by another man] on being authorized. The third is an appointed daughter.* A brotherless maiden comes back to her
* This is a curious fact but the practice is still prevalent in Kashmi/a. Buhler quotes an historical incident from Rajatarangini " Where it is stated Kalyandevi, princess of Ganda, and wife of king Gayapida, was called by her father Kalyanamalla." He says in the same note :— " When I collated "the passage with the help of a Kasmirian I was told that a certain Brahmana, still living in Srinagar, has changed the name of his only child, a daughter called Amri, to the corresponding masculine form,Amirgu inorder^to secure ato .himself through her the same spiritual benefits as if he had a son.
•Vtsfishth* Samhitd. 797
* .«
male ancestors ;'returning she becomes their son. [There
is a] verse ::
" I shall confer on thee a brotherless damsel adorned with ornaments. The son to whom she may give birth shaM be my son/'
The fourth is the son of a re-married woman. She is called Punarbhu (re-married), who leaving the hus- band of her youth and having lived with others seeks- the protection of his relatives.
And she [too] is called Punarbhu, who leaving an impotent, outcast, or mad husband, -or after the demise of her husband, takes another lord. The fifth is the sort of an unmarried maiden. [The learned say] that, the son whom an unmarried woman gives birth to through lust in her father's residence is the son of his maternaJ grand-father.
Now they quote the following verses as an example ;
If an unmarried daughter gives birth to a son be^ gotten by a man of equal caste, the maternal grand' father gets a son through him ; he shall offer pinda and steal (inherit) the property [of his grand-father.]
[A son] born secretly in the house is the sixth, [The learned] declare that these all (i.e., six) are heirs and kinsmen and preservers from great danger. Now amongst those, who are not heirs, the first is he, who is received with a pregnant bride. [The son of a maiden,] who is married pregnant, [is called] a Sahoda (a son received with the bride). The second is the adopted son whom his father and mother give [in adoption.] The third is the son bought. That is explained by [the story of] Sunahs'epa. Harishchandra indeed was 1 a *king: He himself bought the son of Ajigarth by [giving him] young animals [and wealth.] The fourth is
Samhiil.
the son himself arrived. This is explained by [the story of] Sunas'epa. Sunas'epa, forsooth, [when] tied to the sacrificial stake, lauded the celestials. Then the deities liberated him from the fetters. The sacrificial priests said, u He shall be our son." He did not comply with their request. [Then] they made him make [this] compact. " He shall be the son of him whom he chooses." ViSwamitra was the Hotri and he1 became his son. . The fifth is an Apaviddha (cast off son.) [He is called so] who, renounced by his father and mother, is received [as a son]. The sixth is the son of a S'udra woman. These six are kinsmen but not heirs.
Now they quote the following verses as an example ;
These (i. e. the last-mentioned six sons) shall inherit the property of him, who has no heir belonging to the first-mentioned [six classes]. Now about the parti- tion [of paternal property] amongst brothers.
The eldest shall take two shares, and a tithe of the kine and horses. The goats, the sheep and the house belong to the youngest ; black iron, the utensils and the furniture, to the middle-most. The daughter shall divide the nuptial presents of their mother. If a Brahmana has sons by wives of the Brahmana, Kshatriya and Vais'ya castes, the son of the Brahmana wife shall recieve three shares ; the son of the Kshatriya wife, two shares, and the other sons shall inherit equal shares. And if one of the brothers has earned something* by his own [endeavour*] he shall get two shares. But those
* Krishna pandit thinks that, the Sutra forbids an appointment which is made with the intention to secure the estate, or a share of the estate of the natural father from whom the Kshatriya son inherits also. But it seems equally probable that it is intended to prevent a widow tfom agreeing to an appointment in order to obtain control ov-er her husband's estate"— Buhter,
Samhi'td. 799
\vho have entered a diffe,re^,t order, those, who are. eunuchs, insane and out-cast, shall recieve no share but [they] are entitled to maintenance.
The widow of an eunuch or mad man, deceased, shall sleep on the ground, for six months, practising religious virtues and abstaining from taking pungent food and salt. Having bathed after six months, she shall offer the Sraddha to her husband. Then her father, or her brother shall assemble his (i. e., deceased person's) preceptors, who taught him or officiated at his . sacrifies and his kinsmen, and shall appoint her [to raise offspring for her deceased husband]. One shall not appoint a woman, who is insane, not under control, and diseased, nor one who is very aged ; sixteen years [is the age for appointing a woman] and she must be healthy.
[The male appointed] shall approach [the widow] in the muhtirta, sncred to Prajapati, like a husband, without dallying with her, and without abusing or ill- treating her. She shall get fodd> dress, baths and unguents from [the estate of] her former [husband]. The [learned] say that> sons begotten on a woman, not appointed^ belong to the begetter. A woman shall not be appointed for the man, who had seen her with lust- ful eyes. Others say that if [a widow] is to be appointed [under these circumstances] sl>^ shall have to perform a penance. A maiden, who has attained puberty, shall wait for three years. After three years she may take a husband of the same caste.
Now they quote as an example^
If the suitable age of a maiden expires before she is given away by her father, she, who 'has been waiting [for a husband], destroys him, v\ho gives htr away, just
8oo Vas'ishtk* Samhitd.
as the fee that is paid boo late to the teacher [kills the pupil]
Fearing the appearance of the menses, the father shall marry his daughter while she still runs about naked. If she stays (in her father's house) after men- struating, sin visits the father.
As often as are the menstrual courses of a maiden, who is desirous of, and is solicited in marriage by, a qualified bridegroom of the same caste, so often her father and mother are guilty of [the crime of] killing an embryo : such is the sacred law.
If the betrothed of a maiden dies after she has been given away to him by words and water but before she was married with Mantras, she belongs to her father alone.
If a maiden has been carried away by force and not married with Mantras, she may be lawfully given away to another man. She is like a maiden.
If a damsel has merely been married, at the death of her husband, by Mantras, and if the marriage has not been consummated she may be married again.
A wife whose husband is in a foreign country, [and who has not given birth to a son], shall wait for five years without cherishing any desire. She shall live and behave like a widow. A wife of the Brdhmana caste, who has issue, [shall wait] for five years ; and one who has no issue, four years ; the wife of a Kshatriya who has issue, five years ; and one who has no issue, three years ; a wife of the Vais'ya caste who has offspring, four years ; and one who has none, two years ; a wife of the S'udra caste who has offspring, three years ; and who has none, one year. Of those who are C9n- nected [with her husband] by libations of water, funeral
VaJishtka Samhita. 801
*
cake, birth and by gotra (family), each preceding person is more preferable. But if a member of .her family survives, she shall certainly not go to a stranger. The Sapindas, or those who are of the status of a son to him, shall divide the heritage of him who has no heir of the first-mentioned six sorts. On failure of them the preceptor and the pupil shall inherit the property. On failure of these two the king inherits. But a king shall never take the property of a Brdhmana, for it is a dreadful poison.
They do not call poison, poison ; the property of a Brahmana is called poison. Poison kills only one man but the property of a Brahmana kills (him, who takes it), together with his sons and grandsons.
He should make it over to pious men, who are well versed in the three Vedas.
CHATER XVI.
THEY say that, the offspring of a S'udra by a Brah- mana woman is a Chandala. That of a Kshatriya by a Vais'ya woman is Anta-Vyavasayin. That of a Vais'ya, by a Brahmana woman becomes a Rdmaka.* [That of a Vaisya] by a Kshatriya woman [is called] Pukkasa. That begotten on a Brahmana woman by a Kihatriya becomes a Suta. So^ [the learned] declare.
* Krishna Pundit, the commentator, reads Ronxk* for Ramaka This indicates, according to some, that the Hindus, of the period, to which the Vasistha Dhartna Sashtra belongs, had become aware of the existence of the Roman empire, Buhler holds, and so do we, that there is no reason ,to make such an assumption " On the other hand," says Buhler, " Romaka is a correction which would easily suggest itself* to a • Pundit, who was unable to find a parallel passage in which the word Ramaka occur*"
802 VaJishtha Samhita.
Now they quote the following verse as an example :
One --may know by their deeds those, who have beer* born secretly and are stigmatised for being begotten* from unions in the inverse order of castes, because they are shorn of virtue and good conduct.
[Children] begotten by Brahmanas, Kshatriyas andi Vais'yas on women of the next lower, second lower and third lower castes become Nishadas. [The so-n of a Brahrnaiia] by a S'udra woman [is] a Parasava. They say that the condition of a Parasava is that of one,, who, albeit living, is a corpse. The designation of a dead body is S'ava. Some say that a S'udra is a corpse ; therefore, the Veda must not be recited near a S'udra.
Now they quote the following verses as an example from Yama-Gita. These Sudras, who are of sinful deeds, are manifestly a cremation ground. There- fore, the Vcida shall never be recited near a S-'udra.
One shall not give advice unto a S'udra, nor the residue of his food, nor [the residue of] the offerings [to the deities] ; nor shall he explain the sacred law to= him, nor shall h-e order him- to performs a religions rite.
He, who explains the sacred law to him, he, who orders him to perform a religious rite, goes, together with that very man, into the dreadful hell [called] Asamvrita.
If ever a worm is produced in an wound [on his body] he shall purify himself by performing Praja- patyam and give cow, gold and a raimant as sacrificial presents.
One, who has placed the sacred fire, shall never approach a S'udra woman ; for she, belonging to the black race, is like a bitch, not for religious rites [but far pleasure.*" c
* The Bengal text is faulty,
, VaJishth* Samhitd. 803
CHAPfEfc'xVH.
THE duty of a king is to protect all beings; by fulfill- ing it he attains success. Not to protect [them] is a source of fear ; the learned have spoken of this rule. It is said [in the Veda] that a Brahmana priest up- holds the kingdom, therefore, one shall make gifts to a priest in all the rites obligatory on a house-holder. His (king's) fear arises also from Don -protection and want of capacity. Paying attention to all the laws of the countries, duties of castes and of families, a king shall make the four castes (Varna) follow their respec- tive duties. He shall punish those, who deviate from the path of duty. He shall award [punishment] after due consideration of the place, time, the duties, learning etc,, (of the delinquent) and the seat [of occurence]. For the purpose of extending cultivation, one may cut down trees, that do not bear fruits or flowers, for it is not prohibited by the S'ruti. The measures and weights of objects necessary for domestic purposes must be protected [from being falsified]. He (i e. king) shall not take property for his own use from [the inhabitants of] his kingdom. The measures and price [of property] only shall be subject to taxes. On an expedition against the enemy, companies, consisting of ten, shall be able to perform a double duty. There shall be places for distributing water, [The king] shall make one hundred men, at the least, engage in battle. The wives [of soldiers killed] shall be provided for. Duties shall be levied on goods sold in the market. A ferry shall 'be taken away from a river in which there is no water. A S'rotriya is free from taxes, likewise, a •servant of the king, one who has no protector, one who has become a religious mendicant; an infant, an
804 *J4*kthA Samkita.
extremely aged man, a ytoung man (who, studies), and one, who makes gifts, are exempted ; so are widows, who return to their former (family), mavkns and those women whose children are dead. He, who swims with his arms [across a river in order to avoid payment of toll], shall pay one hundred times [the amount due], No tax shall be paid for rivers, dry grass, forests, places of cremation and mountains. Those, who secure their* livelihood from them, may pay [something]. But he shall take a monthly tax from artizans. On the death of a king, one shall give what is necessary for the occasion. It is hereby explained that his mother shall receive a maintenance. The king shall maintain the paternal and maternal unclee of the principal queen, as Well as her other relatives. The wives of .[the deceased] king shall receive food and raiment, or if they are reluctant, they may depart. [The king shall maintain] eunuchs and mad men, [since] their scares [go to him].
Now they quote the following verses of Manu as an example 1
No duty is paid on a sum less than a Karshapana j [there is no tax] on livelihood gained by wit, nor on an infant, nor on an emissary, nor on what is gained by begging, nor on the residue of a property left after a robbery, nor on a S'rotriya, nor on a religious men* dicant, nor on a religious sacrifice.
By failing to inflict punishment on a thief, on a cursed wight, on a wicked person, on one [caught] with weapons in his hands, on a thief caught with stolen pro- perty in his possession, on one covered with wounds and a cheat, a king shall fast for one night ; and the priest, « for three nights. If an innocent man is punished [the
VaJishtka SaMiita. 805
king shall perform] a KrifhfJiha penance, and the priest [shall fast] for three nights.
Now they quote the following verses as an example :
The destroyer of a learned Brdhmana throws his guilt on him, who takes his food ; an adulterous wife, on her husband ; a disciple and a sacrificer, on an [ignorant] teacher [and officiating priest] ; and a thief, on the king [who pardons him].
if having committed crimes, men are purified by the king, they go pure to the celestial region and [become] as holy as the virtuous.
The sin visits the king, who pardons an offender. If he does not cause him to be killed, he becomes guilty in accordance with the regal laws.
Immediate purification is laid down in respect of (the violation of) all royal duties. They are always pure, and Yama is the authority (for this statement)
Now thfy quote a verse proclaimed by Yama.
In this, no sin attaches to kings, to those who are engaged in religious observances and to the ministers, for they are seated on the throne of Indra, and are always equal to Brahma.
CHAPTER XVIII.
THERE is penance for a crime committed unwittingly ; some [say] also for [a crime] committed intentionally. The spiritual teacher corrects the learned; the king corrects the evil-minded, but Yama, the son of Vivasvat, indeed punishes those, who commit sins secretly. '
Of men one, who has slept at sun-rise, shall stand
So6 Vas*iskiha Saftihiia.
during the day and recite >Savitri, and one, who has slept at sun-set, shall sit whole night [reciting trie (jayatri,~\
One with deformed nails or black teeth shall perform a Krihcchha penance, extending over twelve days, and then again enter the domestic mode of life. Having performed a Krichchha penance for twelve days, one, whose younger brother has first married, may again enter the domestic mode of life and take to himself even that [woman whom his younger brother married.] Me, who has taken a wife before his elder brother, shall perform a Krichchha penance and an Atikrichchha penance, and then marry.
We now declare [the necessity of] daily performing a penance. Having performed a Krichchha penance for twelve [days and] nights, one, who has killed (i.e., for- gotten) Brahma 'i.e., Ve'da, after being again initiated with the sacred thread, shall receive the Veda from his teacher. The violator of a step-mother shall cut off his organ together with the testes, take them in his joined-hands and proceed towards the south ; where- ever he meets with an impediment there he shall stand till he dies ; or having shaved his hair and smeared his body with clarified butter he shall embrace the heated iron image [of a woman.] It is said [in the Veda] he becomes liberated [from the sin] after death. The same [penance is laid down for him, who commits the offence] with the wife of a teacher, of a son, or of a pupil. By knowing a venerable woman, or a female friend or wife of a Guru, one shall perform a Krichchha penance for a year. The same penance [is laid down] for taking food of a Chandala, or of an out-cast. After- wards initiation [must be performed once more] but the tonsure and the rest may be omitted,
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CHAPTER XIX.
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PLEASE DO NOT REMOVE CARDS OR SLIPS FROM THIS POCKET
UNIVERSITY OF TORONTO LIBRARY
?K . Vedas. Selections
3001 Samhitas
D87
1908